Theosophical and Mystic Publications

THE THEOSOPHIST; a magazine of Oriental Philosophy, Art, Literature, and Occultism, conducted by H. P. Blavatsky, and H. S. Olcott, Permanent President of the T. S. Vol. VIII., 1887. Madras, India. In London, George Redway, 15, York Street, Covent Garden.

The September number contains several articles of great interest. For lovers of the wonderful, as for the more scientifically inclined students of the laws of psycho-physics, the account given by Sreenath Chatterjee, of a self-levitating lama who stayed for some days in his house, is both interesting and instructive. It is endorsed by Colonel Olcott and another independent witness, and bears evident marks of genuine and careful observation. Curious and wonderful as such feats are, however, they have little to do with Theosophy.

To many readers such articles as Mr. Khandalwala’s “The Bhagavat-Gita and the Microcosmic Principles” will be far more attractive. The questions propounded in this paper have a very important bearing upon a question which has recently been a good deal under discussion, and it is to be hoped that it will elicit from Mr. Subba Row the further explanation of his views which is so much needed.

Visconde Figanière continues his “Esoteric Studies” with some abstruse but very interesting calculations as to the composition of the alchemical elements during various cycles. A page of moral maxims from the Mahabharata and a thoughtful paper on the “Kabbalah and the Microcosm” contribute to make this number full of valuable matter.

THE PATH; “a magazine devoted to the Brotherhood of Humanity, Theosophy in America, and the Study of Occult Science, Philosophy, and Aryan Literature.” Edited by W. Q. Judge, New York, P. O. Box 2,659, and in London from George Redway.

In the September issue, the opening paper is the fourth of “Jasper Niemand’s” admirable “Letters on the True.” Its subject is the “Mind” (Manas) or Heart in its relation to the Soul. Both analysis and synthesis are employed by the writer, with the intuition of a true mystic, and many suggestive gleams of light are thrown on an exceedingly difficult subject in the course of a few pages.

The idea of re-incarnation is traced by Mr. Walker in the writings of various poets: Mr. Johnston contributes an interesting paper on “Gospels and Upanishads,” and “Rameses” gives us a charming allegory under the archaic title of “Papyrus,” and the number concludes with “Tea-Table Talk,” which is, as usual, quaint, yet instructive. Finally, thanks are due to Mr. Judge for the kind and cordial welcome he has extended to Lucifer; the first number of which has, it is to be hoped, fulfilled the flattering expectations he expresses.

LE LOTUS: “Revue des Hautes Etudes Théosophiques. Tendant à favoriser le rapprochement entre l’Orient et l’Occident.” Sous l’inspiration de H. P. Blavatsky (nominally, but edited in reality, by our able brother, F. K. Gaborian, F. T. S.). Georges Carré, 112 Boulevard St. Germain, Paris.

This journal—the French Theosophist—contains in its September number an article by Madame Blavatsky on “Misconceptions,” in which various doctrines and ideas erroneously connected with Theosophy are dealt with. M. Barlet continues his series of articles on “Initiation,” and the reprint of the Abbé de Villars’ clever and humorous “Comte de Gabalis,” is continued. Some verses by Amaravella, and several pages of sparkling “Notes,” conclude the table of contents.

Lucifer owes thanks also to the Lotus for inserting an admirably translated extract from its prospectus.

L’AURORE: Revue mensuelle sous la direction de Lady Caithness, Duchesse de Pomar, Georges Carré, 112 Boulevard St. Germain, Paris.

The articles in the September number are neither so numerous nor so varied as those of the other Theosophical periodicals already referred to. Lady Caithness advocates, in the current issue, the theory that the English nation is descended from the lost ten tribes of Israel. As the very existence of these ten tribes is more than questionable, students must judge for themselves of the weight of the arguments advanced; the subject being too extensive even for comment here.

THE SPHINX: “A monthly journal devoted to proving historically and experimentally the supersensuous conception of the world on a monistic basis.” Edited by Hübbe Schleiden. Dr. J. U. Th. Griebens Verlag, Leipzig.

The October number is a full and highly instructive one. Dr. Carl du Prel’s handling of the “Demon of Socrates” contrasts brilliantly with the lame and obscure treatment which the same subject received a while ago at the hands of a body, which professes to investigate matters pertaining to the soul and its activity. Herr Niemann’s proof of the existence of an esoteric or secret teaching in the Platonic dialogues is able and convincing; Mr. Finch contributes a most interesting article on his observations among the “Faith-Healers” in America, and Herr Carl zu Leiningen pursues his able exposition of the Kabbalistic doctrine of Souls.

Three new works on mystic subjects are shortly to appear from the pen of Dr. Franz Hartmann, whose valuable book on Paracelsus is certainly in the hands of many of our readers.

Of these the first, and probably the most important, is entitled: “THE SECRET SYMBOLS OF THE ROSICRUCIANS,” and is to be published in Boston, U.S.A., by the Occult Publishing Company. It will contain numerous plates coloured by hand, giving accurate transcriptions of symbols and figures which have hitherto lain buried in rare, and in some cases, unattainable manuscripts. The value of the work as a text-book for students will be much enhanced by the copious vocabulary which Dr. Hartmann promises shall accompany it.

The other two will probably be issued by Mr. Redway; the one being called: “IN THE PRONAOS OF THE TEMPLE OF THE R.C.,” and the other: “THE LIFE OF JEHOSHUA, THE ADEPT OF NAZARETH: AN OCCULT STUDY.”

This is an attempt to dispel the mists which for many centuries have been gathering around the person of the supposed founder of Christianity, and which have prevented mankind from obtaining a clear view of the “Redeemer.” It claims to give an approximately correct account of his life, his initiation into the Egyptian mysteries and of his ignominious death caused by an infuriated mob, excited by the Pharisees of the temple, who were bound to destroy his mortal form, because he had taught the religion of universal fraternal love and freedom of thought in opposition to priestcraft and superstition.

While the book deals to a certain extent with the external life of Jehoshua, as far as its details have become known by historical researches into sources not generally known, it especially deals with his inner life—i.e. his method of thought.

The author says: “If we wish to give a correct picture of the character of a person, we must try to describe his thoughts as well as his acts, for the thought-life of a man constitutes his real life, while his outward life is merely a pictorial representation, a shadow of the actions that are taking place upon the interior stage of his mind.”

“To describe this inner life, a dramatical representation of the processes going on in the soul of man will be better adapted to bring it to our understanding, than a merely verbal description of character. This maxim seems to have influenced those who wrote the accounts contained in the bible, and who describe interior processes in allegorical pictures of events, which may or may not have taken place on the outward plane. I have adhered to this plan in describing the thought-life of Jehoshua Ben-Pandira, but I have attempted to shape the allegories contained in this book in such a manner that the intelligent reader may easily perceive their true meaning, for I have made the forms sufficiently transparent, so that the truths which they are intended to represent may be easily seen through the external shell.”

“Nevertheless, these descriptions are not mere fancies, but they are based upon historical facts, and upon information received from sources whose nature will be plain to every occultist. The events described have all actually taken place; but whether they have wholly or in part taken place on the external or internal plane, each intelligent reader is left to decide for himself.”