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The sixth verse is another echo from the Upanishads. In the teaching of Death to Nachiketas, once more it is written: “This is That, they think, the ineffable supreme joy. How then may I know whether This shines or borrows light? No sun shines there, nor the moon and stars; nor lightnings, nor fire like this. All verily shines after that shining. From the shining of That, all this borrows light.” It is noteworthy that we find exactly the same image in another scripture, the Apocalypse: “And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof."
The eighth verse again echoes the older teaching, this time in the Upanishad of the Questions: “Life proudly made as if to go out above. And as life goes out, all the others go out, and as life returns, all the others return." And a few verses further down, in the eleventh verse of our book, we have an echo of this passage from the same older scripture: “He warms as fire; as sun, and the rain god; the thunderer, wind, and the earth, substance, the bright one, what is, what is not, and what is immortal."
This triple division into "what is, what is not, and what is immortal,” has again suggested the closing verses of our book, from the sixteenth to the end: "there are two Spirits in the world, the changing and the unchanging
But the Highest Spirit is other than these, it is the Supreme Self, the everlasting Lord." It is evident that we are dealing with what has been called the threefold form of the Logos, the division of the One into the three stages: the First Logos, the Second Logos, and the Third Logos. The First Logos is the Supreme Spirit; the Second Logos is the Unchanging Spirit; the Third Logos is the Changing Spirit of our poem. The highest form of the Logos is the Oversoul, in which our consciousness is to be blended with the All-consciousness: “Who knows Me thus, free from delusion, loves Me with his whole heart."
THE MASTER SAID:
Rooted above, downward-branching, they say, is that immemorial tree, whose leaves are the hymns; who knows it, rightly knows.
Down and upward stretch its branches, grown strong through the powers, and with things of sense for twigs; downward stretch its roots which bind to works in the world of men.
The form of it cannot be so perceived in this world, nor its end, nor beginning, nor its foundation ; with the firm sword of detachment cutting this tree, whose roots hang downward,
Let him then follow the path to that resting-place, whither going, they come forth no more, saying: “I enter into the primal Spirit, whence hath flowed forth the ancient stream of things."
They who are free from pride and delusion, who have conquered the fault of attachment, who dwell ever in the Oversoul, who have turned back from desire, who are freed from the opposites called pleasure and pain, go undeluded to that everlasting rest.
(5) The sun shines not there, nor the moon, nor fire; whither going, they return not again, that is My supreme home.
The immemorial part of Me, which becomes life in the living world, draws the mind and the powers of sense and action which dwell in Nature.
When the lord of the body takes a body, and when he departs from it, he goes forth, taking the powers with him, as the wind carries perfumes with it.
Through hearing, seeing, touch, taste and smell, and likewise mind, ke partakes of objects of sense.
Fools perceive not him as that which leaves the body or lingers in it, tasting through union with the powers, but those perceive who possess the eye of wisdom.
(10) Seekers of union, who press on, perceive him within themselves; but even pressing on, the uncontrolled, devoid of wisdom, perceive him not.
The light that, dwelling in the sun, illumines the whole world, the light that is in the moon, in fire, know that light to be of Me.
Entering the world and all beings, I support them by my force; and I feed all plants, becoming Soma, the essence of the sap.
I, becoming vital fire, and entering the bodies of all living things, joined with the forward breath and the downward breath, prepare the four-fold food.
And I have entered into the heart of each, from Me come memory, knowledge, judgment; through all Vedas am I to be known, I am the maker of the Vedanta, the knower of the Vedas.
(15) There are two Spirits in the world, the changing and the unchanging; the changing is all beings, the unchanging is that which stands firm.
But the Highest Spirit is other than these, it is called the Supreme Self; it is the everlasting Lord, who, entering the three worlds, upholds them.
As I transcend the changing, and am also more excellent than the unchanging, therefore in the world and in the Vedas I am praised as the Supreme Spirit.
Who knows Me thus, free from delusion, as the Supreme Spirit, he, all-knowing, loves Me with his whole heart, O son of Bharata.
Thus this most secret scripture is declared by Me, O blameless one; who understands this, possesses wisdom, and has attained his goal, O son of Bharata.
(20) CHARLES JOHNSTON.
Among the many forms of human experience this is surely one of the strangest. Were one to attempt to enter on the history of this effort the reader would, I think, stand aghast. The amount of ridicule poured on the sect and its members has been enormous: the criticisms, fair and unfair, have been scathing, and still it holds the field and the numbers continue to increase. Surely one would then say that a system which has hold of so many human minds must be worthy a candid examination.
Let us take, then, those who have adopted this system and who may then be said to show its effect in their lives. I have met and talked seriously with many, both in England and in America, where I first met it, and them. They are serious men and women. They are cheerful, even-tempered and in a measure thoughtful for others. They believe devoutly in what they are doing; they study their teachings, and are even more regular in their devotional exercises than many of those who belong to the Roman Catholic Church. But while they are thus, they are also fanatics. They have very little thought beyond their particular beliefs. These form their one standard of perfection and their thought is closed to anything outside of these. Their horizon is begun, continued and ended in Mrs. Eddy and her book "Science and Health." All outside of this is what they call "Mortal Mind" and in their expressed opinion has no existence. They use a terminology which is most confusing; as well it may be, seeing that beyond what they call “Mind" there is nothing, and everything is referred to a standard of unreality and non-existence. Words have none of their usual meaning, so that the medium of communication between "Mortal Minds" is done away with and when one attempts to understand the tendency of this line of thought one is brought up against a blank wall. The worst point is that such methods of thought, and the insistence that all which does not agree with their especial views is "Mortal Mind," induces in the followers of this line of thought an attitude of pharisaical superiority which lowers one's estimate of their practical professions.
But because certain members, even if very numerous, do not come up to the perfect standard they profess, it is not necessary to condemn a system of thought which they fail to carry out. The one really important concern is-is it true?
A book recently published by Mark Twain has examined very carefully many of the outer details of the organization and has ruthlessly exposed some of the fallacies and inconsistencies. The Founder of the Christian religion taught his disciples, lived his life; and set up for all time the divine example. Mrs. Eddy has avoided all these "errors." In the land of the almighty dollar, she has made millions on the plea that the labourer is worthy of his hire, even while declaring that what she was communicating was "without price." As exposed by Mark Twain, the rules of the organization, the power which the rules give to Mrs. Eddy—unparalleled in the world's history-and the manner in which it is exercised, all demonstrate a "Mortal Mind" greedy of power and possessions and determined to exercise such mortal functions while claiming a divine infallibility. The analysis of character demonstrated in the actions of Mrs. Eddy and in the writings of which she claims to be the author, is such that, while we may wonder at her power of organization and executive ability, it is impossible to accept her as a divinely inspired interpreter of the Galilean Master. That many do so accept her, I know to be a fact—but in accepting the message, they have either closed their minds to the human frailty of the mouthpiece, or they have not given time and trouble to the examination of the phenomena. But the claims of Mrs. Eddy in her writings and for her writings do not admit fallibility. She apparently does not think she wrote her book or that she wrote her rules. Her's would appear to have been the hand; her's the glory; her's the money derived from the sale; her's the position; but the author is God, the Holy Spirit. Be it said in all reverence, Mrs. Eddy has paraphrased the commandment in her own favour "Ye shall have none other gods but me," and appears to claim to represent or rather, to be, the Logos. From this point one may understand the nature of the arrogation of power, of the character of the rules, and of all the other seeming inconsistencies. But are such things to be accepted as a divine revelation by the mouth of the prophet Eddy? Or are they one more effort to lead earnest men and women astray by a "devil” masquerading as an “angel of light?” I make no accusation against Mrs. Eddy as being a devil; but is she one more psychic putting forward thoughts which may "lead astray even the elect?" This would appear to be the true interpretation of her history and phenomena. It is the path common to all psychics, upon which her feet have strayed. Poor, humble, eager, possessed of certain gifts of healing and persuasive power (such as we have seen in uncounted cases both in life and history where the purely psychic unfolding had progressed to a certain stage but not beyond it), we next find Mrs. Eddy led astray by the hosts of obstructive forces which always assail the psychic from without and (mainly) from within. Pride, ambitionabove all, lust of power and rule—these are the factors common to all such cases. The perception of the powers of health which lie in self forgetfulness, cheerfulness and a determined will, which Mrs. Eddy grasped and then gave out to her adherents, is not commensurate with the harm done in thus using power for self and the gain of self, in materializing the powers of the higher mind.
For what is the philosophy upon which the claims of Christian Science is based? I do not mean the evidence of results; for results can be produced by different means, and the so-called "fruitage” is not evidence to the truth of this system. Even the fact which I have stated, that those who follow the lines laid down, may become more equable in temper, courteous in manner, less disturbed in health and order their lives in better fashion-does not demonstrate the truth of Mrs. Eddy's book. Other systems have effected as much : the various philosophical systems of the world—Confucianism, Brahminism, Buddhism and true Christianity—have all accomplished it when their devotees have with purpose and effort made their systems a living power in their lives. But the devotees have been obliged to work and study and entirely to devote themselves to actually doing what they professed to do. Christian Science has also done it, because enthusiasm and faith have engendered in its devotees the power to concentrate whole-heartedly upon the task of carrying out the work necessary to enable them to demonstrate in their lives the faith which they profess. This is the basis of the power which, in my opinion, many of them undoubtedly exercise.
The examination now resolves itself into two points of enquiry: 1. Is the basis of the philosophy true?
2. Dependent on its truth, is the motive for the power being set in action, worthy of the highest human ideal?
It is extremely difficult to analyze the writings on which the socalled philosophy is based. The book “Science and Health” has been through many editions, and innumerable alterations and transpositions have been made under the authority of Mrs. Eddy. However, the latest edition under this authority (which is the sole one) may be presumed to be the best and fullest, and therefore I shall take the edition of 1906. Even here the body of the book is of a different style and character to that of the Recapitulation; but as it is issued under and with the authority of Mrs. Eddy it may be presumed to be accepted by her (and therefore under the rules) by her followers. But it must be admitted that it is difficult to comprehend the subject, for so soon as one endeavors with sympathy and patience to understand and draw a conclusion, one is informed that the words do not mean anything of the kind. Language is said to have been given to us in order to conceal our thoughts, but Mrs. Eddy's language would seem to have been revealed with a view to concealing the Divine Mind. Truly, as she writes (p. 62), "the divine mind will take care of itself: but let no mortal interfere with God's government by thrusting in the laws of erring human concepts."
When one reads and studies this book there are certain points made clear. It is necessary to lay aside the very apparent contradictions from one point or another. “Proof” is insisted on in all parts; but there is no