EROS: by R. W. Machell
[Suggested on first seeing the painting by Julius Kronberg, entitled Eros]
I LOOKED into the depths and saw amid the writhing forms that filled the abyss, a running stream of fire that flowed among them, and seared and shriveled some and twisted others into strange shapes, but still itself preserved its own undying energy insatiate. A monster that devoured its devotees, for at times I seemed to see it as a being having a form defined though monstrous. It fascinated me, and, as I looked longer and more intensely it took form more definite, with a strange beauty, wild and weird, yet strangely potent to attract and hold the gazer in the spell of admiration that bewildered all the mind, and fired the sense with strange thrills and throbbings of unsatisfied desires, vague but intense, painful yet so seductive that the mind, bathed in oblivion of former joys, craved only the consuming kiss of that fierce flame. The form was superhuman, but as yet I saw no face nor knew to what to liken the strange shape, so wild and yet so strangely human that it seemed a part of me when first I looked. But in a little while I knew that I was but a part of it—scarce even that, a shadow looking towards a light that must consume it. I fought against the fascination that seemed as if it would absorb my soul and scorch my mind and sweep my body into its seething vortex of undying fire; and as I fought to hold myself against the influence, it seemed as if it, that living fire, took form and features and became the image of a God with wondrous eyes that glowed as do the embers of the fire when burning clear with caverns of throbbing radiance and unresting palpitations, flushing and gleaming, or sinking into momentary dulness like a sulky face swept by a passing cloud of temper. But strange and fascinating as it was, that beauty seemed to be unable to define itself; there was a want that left in the beholder a wild yearning, in itself so keen as to appear the most intense delight mingled and tinged with woe unutterable. And then I knew that this on which I gazed was a reflection of some higher thing, an image only on the waves of that deep ocean in which the world and all things corporeal float formless and uncreate until the creative fire of Eros pierces its depths, and awakening all its energies into activity, mirrors itself upon the seething vortex of illusion.
Each one who looks into the depths shall see this image; they who have no heart to search the depths of beings shall feel the fire within their veins and hail the presence of a God and feed the flame with their own substance, giving their lives in acts of impious sacrifice to the consuming fires of the lower world, responsive to the passions that so insistingly demand the tribute of self-immolation on the altar of desire.
And from his place beside the throne on high the God of Love looks down and sees the distorted image of himself torturing, deceiving, and destroying all who fall beneath the spell of his pervading magic, while tears of pity for the woes of men fall silently; and he waits, divinely patient, for the hour when man shall rise from his long dream of passion, and turning his eyes up towards the Sphere of Light, shall know that he too is divine. Then shall man recognize the God of Love who stands beside the throne and call to him to show the path by which he can regain his place and once more sit upon the throne of his divinity and rule within the kingdom of the soul, the soul of all humanity.
TEMPTING COUNTERFEITS VS. REALITY:
by Lydia Ross, M. D.
VISITORS at Point Loma who learn something of the high moral tone of the Râja Yoga College here and of the way in which the young people are protected from evil influences, are much impressed with these educational conditions, as desirable as they are unique. Compared with the average youth's environment, which modern life keys to an ever-increasing pitch of excitement, self-indulgence, and artificiality, the serene, disciplined, natural life of the Point Loma young folk makes an atmosphere of quite another world. Even the keenest critics admit this.
The judgment, however, becomes so colored by the prevailing customs and ideas and the critical minds are so skeptical from previous failures in fulfilment, that even friendly visitors are prepared to find a flaw somewhere. So it is not surprising to hear them say: "Well, there is something wonderful here and it is the right way to live; but how will it be with these young people when they leave the school and go out to meet the unknown temptations of ordinary life? How will they stand the test?"
That question touches the point wherein the Râja Yoga method differs from prevailing educational systems, in training the pupil, not for examination day, but for practical life.
In analysing temptations of any kind they may be traced to a common root: the promise of giving the tempted more power—the power to feel more, to think more, to do more. This proffered power is the naturally alluring counterfeit of that conscious inner sense which longs to be more.
First take the physical appetites which so often develop a mastery of the thoughtless or deliberately indulgent. The normal sense of taste enlarges the feeling of pleasure, and agreeable food stimulates the body's latent nutritive forces to an output of strength and action. Usually the desire of the alcoholic and drug habitués is not primarily for the taste of the drink or the drug but for the coveted feeling of attainment that they (apparently) give, the temporary, apparent return of waning poise and power. Even when unable to stand steadily, the inebriate is convinced of his own strength and importance by the feeling of energy and largeness he has recklessly lashed into an outgoing, aimless tide of exhausting sensation. The maudlin type finds himself the central figure of a fictitious emotional sphere, while the ambitious but incompetent man basks in the pleasing delusion of his own wealth and dignity. The craving for stimulants and sedatives grows with the indulgence which weakens the will, shatters the nerves, dulls the mind, and debases the spirit. The wretched habitué feels a vital lack of selfhood and clutches at even a passing furlough for his mutilated and chaotic sense of identity.
The sense of smell is not only intensified by favorite odors, but these recall and vivify other scenes and sensations. A fragrant flower may suggest a realm of beauty and poetry and sweetness. Savory odors appeal to the sense of taste and the appetite becomes the means of still further arousing one through the memory and imagination. The degenerate nature enjoys even offensive odors as the means of making him more alive to the possibilities of his degenerate world. A dog's markedly developed olfactory sense is not attracted by aesthetic odors as he smells impartially at everything, and follows up—tempted, if you will—those odors that make him more aware of his canine capacity for sensation and action: that, in short, make him more of a dog.
The auditory sense is also the gateway to a larger range of feeling and power. The savage responds to his own defiant war-cry, and the small boy dilates with his noisy activities, as the refined expand under nature's finished rhythm of sound and the tones of inspiring music.
The eye also lights up old and new scenes of thought and feeling and the characteristic sensations are reflexly stimulated whether one seeks an exciting round of changing pictures or chooses more beautiful and useful things, whether the higher or the lower nature is appealed to, it is the larger sense of power to feel or to think or to know that is the attraction of vision.
The sensual appetites are impelling because the creative quality upon the physical plane counterfeits the unity of masculine and feminine principles in the final perfection of human consciousness. The attraction of the sexes depends upon an awakening not only to the qualities of the opposite, but also to an exaltation of the lover's sense of his or her own manhood or womanhood. Exercised merely for gratification the lower appetites fill the indulger's world with insistent desires, capable of leading to degrading depths. But when the creative energy is consciously expended along the uplifting lines of noble and altruistic endeavor it arouses in all the auto-creative sense of power, which, reproductive in its own right, has the satisfying sense of attainment. Unselfish love so far awakens the higher nature to its own richness and strength and beauty that its royal impulse to give would sacrifice the personal self in protecting and idealizing the beloved.
The temptations of ambition spring from a love of power—the power of knowledge, of courage, of beauty, of strength, of influence—those things which arouse the possessor to an enlarged or intensified sense of himself. That the ruling personal ambition too often sacrifices the greatest elements of the nature to obtain the gratification of seeming greatness does not discount the fact of the Real Self which sacrifices its lesser desires to be great.
Back of all counterfeits must be the genuine coin to give the false its spurious value. So beyond the many byways of sense and sensation wherein humanity seeks to feel and to think and to do more there is the sunlit highway of the natural soul-life wherein one grows more conscious of his divine power and possibilities. Normal growth during incarnation is not found in a repeated round of sensational climaxes, but in a progressive journey with an ever-expanding horizon where the soul dominates the nature forces within and without the body. The child who learns to know the divine reality of his dual nature inevitably comes to find that "pleasure within himself" that is satisfying in its expansive sense of power and beauty and largeness.
That the child is incapable of realizing so profound a truth as that of his divine origin is questioned by a world psychologized with centuries of false teachings of natural depravity, etc. But in the teaching of the dual nature in the Râja Yoga training that calls upon the higher side to master and utilize the force of the lower impulses, the reality of innate power becomes the satisfying keynote of daily life. In the plastic period of child growth, he should be spared the usual external distractions while acquiring the habit of looking within to "find himself." Protection from the taint of artificial life is no more enervating than the suitable care the gardener gives to seedlings while they take firm root for future growth and resistance.
Temptation can only tempt where there is lack and longing. One who has learned how to live in the fulness and richness of the reality can easily estimate the worth of any imitation, familiar or unknown. Theosophy does not haggle over theological minutiae. It broadly asserts that the divine man incarnating becomes dual in nature. Râja Yoga training confidently challenges the indwelling soul to come forth and declare itself.
LIFE AND TEACHINGS OF PYTHAGORAS:
by F. S. Darrow, A. M., Ph. D. (Harv.)
III. The Teachings
AS Pythagoras met with the immemorial fate of the world's great teachers, many fantastic distortions of his teachings were published; some of them, in his name by his enemies, for the express purpose of bringing his teachings into disrepute; and many things were imputed to him which he certainly never said or did. Probably he did not commit any of his teachings to writing, but it is certain that his disciples memorized his sayings and treasured them as the oracles of the Deity. He had two forms of teaching: one public or exoteric, and one private or esoteric. It is noteworthy that wherever his teachings prevailed, sobriety and temperance displaced licentiousness and luxury, for the distinguished Pythagoreans were men of great uprightness, conscientiousness, and self-control, capable of devoted and enduring friendships.
(a) exoteric teachings
The public teachings of Pythagoras consisted principally of practical morals of the purest and most spiritual type and emphasized the virtues of self-restraint, reverence, patriotism, sincerity, conscientiousness, uprightness, truth, justice, and purity of heart. He insisted upon the highest ideals of marriage and of parental duties, and always exerted his influence to suppress wars and dissensions. He was the first to apply the term philosopher or lover of wisdom to himself, as a substitute for the earlier term sage, for he said: "The Deity only is wise; men at their best are merely lovers of wisdom." He was also the first to use the word kosmos or "order," as applied to the universe. He used to say:
Drunkenness is synonymous with ruin.
No one ought to exceed the proper quantity of meat and drink.
Strength of mind depends upon sobriety, for this keeps the reason undiverted by passion.
In answer to the question, "When may I indulge in the pleasures of passion?" he replied: "Whenever you wish to be weaker than your Self."
Never say or do anything in anger.
Virtue is harmony; health, the Universal Good.
He urged his disciples not to kill animals, because he declared that they have a right to live, as well as men.
It is the part of a fool to attend to every opinion of all men, above all to that of the mob.
Do what you believe to be right, whatever people think of you. Despise alike their censure and their praise.
Add not unto your grief by discontent.
Do not speak few things in many words, but many things in a few words.
Either be silent, or speak words better than silence.
It is hard to take many paths in life at the same time.
Youth should be accustomed to obedience, for it will thus find it easy to obey the authority of reason.
Men should associate with one another in such a way as not to make their friends enemies, but to make their enemies friends.
We ought to wage war only against the ignorance of the mind, the passions of the heart, the distempers of the body, sedition in cities, and ill-will in families.
No man should deem anything exclusively his own.
Every man ought so to train himself as to be worthy of belief without an oath.
He used to call admonishing, "feeding storks."
Philosophers are seekers after truth.
The discourse of a philosopher is vain, if no passion of man is healed thereby.
Choose the best life; use will make it pleasant.
Man is at his best when he visits the temples of the gods.
A man should never pray for anything for himself, because he is ignorant of what is really good for him.
Do not the least thing unadvisedly.
Advise before you act, and never let your eyes
The sweet refreshings of soft slumber taste,
Till you have thence severe reflections passed
On th' actions of the day from first to last.
Wherein have I transgressed? What done have I?
What duty unperformed have I passed by?
And if your actions ill on search you find,
Let grief, if good, let joy, possess your mind.
This do, this think, to this your heart incline,
This way will lead you to the Life Divine.
. . . . . .
This course, if you observe, you shall know then
The constitution both of gods and men.
And now from ill, Great Father, set us free,
Or teach us all to know ourselves in Thee.
The noblest gifts of heaven to man are to speak the truth and to do good. These two things resemble the works of the Deity.
Place intuition as the best charioteer or guide for thy acts.
Possess not treasures except those things which no one can take from you.
Be sleepless in the things of the Spirit, for sleep in them is akin to death.
Each of us is a soul, not a body, which is only a possession of the soul.
The tyrant death securely shalt thou brave,
And scorn the dark dominion of the grave.
The greatest honor which can be paid to the Deity is to know and imitate Its perfection.
The wise men say that one community embraces heaven and earth, and gods and men and friendship and order and temperance and righteousness; for which reason they call this whole a kosmos or orderly universe.
Of all things learn to revere your Self.
Likeness to the Deity should be the aim of all our endeavors. The nobler, the better the man, the more godlike he becomes, for the gods are the guardians and guides of men.
There is a relationship between men and gods, because men partake of the Divine Principle.
You have in yourself something similar to God; therefore use yourself as the Temple of God.
Be bold, O man! Divine thou art.
Truth is to be sought with a mind purified from the passions of the body. Having overcome evil things, thou shalt experience the union of the immortal God with the mortal man.
(b) the esoteric teachings
(1) Symbols
The esoteric teachings of Pythagoras, which he called "the Gnosis of Things that Are," or "the Knowledge of the Reality," so far as they can be gathered from the extant fragments, dealt with (1) Symbols, (2) Number, that is, the inner meaning of arithmetic and geometry, (3) Music, (4) Man, and (5) the Earth and the Universe. In his esoteric teachings Pythagoras gave out the keys to the system of practical ethics outlined in his exoteric sayings. Such of his public utterances as were called Symbols were mere blinds, capable of several interpretations with several distinct and highly important meanings attached to them. H. P. Blavatsky, speaking of these, says:
Every sentence of Pythagoras, like most of the ancient maxims, had (at least) a dual signification; and while it had an occult physical meaning expressed in its words, it embodied a moral precept.
It is no mere coincidence that many of the maxims were and still are current among widely separated nations. The following are examples of some Pythagorean Symbols together with their possible meanings as moral precepts:
"Do not devour your heart": that is, do not consume your vitality in futile grief.
"Do not devour your brain": that is, do not waste your time in idle thoughts.
"When you are traveling abroad, turn not back, for the furies will go with you": that is, do not dally or cry over spilt milk but hasten to accomplish whatever you have begun; otherwise you will fail, and remorse and sorrow will thereafter attend you.
"Do not indulge in immoderate laughter": that is, restrain the unstable parts of your nature.
"Do not stir fire with a sword": that is, do not return angry words to an angry man, for "hatred ceaseth not by hatred but by love—this is an everlasting truth."
"Turn away from yourself every sharp edge": that is, control your passions.
"Nourish nothing which has crooked talons or nails": that is, cultivate only kindliness of disposition.
"Help a man to take up a burden but not to lay it down": that is, by toils and sorrows men are strengthened.
"Do not step above the beam of the balance": that is, live a life of perfect justice.
"Spit not upon the cuttings of your hair or the parings of your nails": that is, even trifles are important.
"Destroy the print of the pot in the ashes": that is, correct all mistakes.
"Put the shoe on the right foot first but put the left foot first into the bath-tub": that is, act uprightly and honestly, washing away all impurities.
"Look not in a mirror by lamplight": that is, do not be misled by the phantasies of the senses, but be guided by the pure, bright light of spiritual knowledge.
"Transplant mallows in your garden but eat them not": that is, cultivate spirituality and destroy it not.
"Do not wear a ring": that is, philosophize truly, and separate your soul from the bonds of the body.
"When the winds blow, give heed unto the sound": that is, when the Deity speaks, attend closely.
"When you rise from bed, disorder the covering, and efface the impression of the body": that is, when you have attained unto wisdom, obliterate all traces of your former ignorance.
"Leaving the public ways, walk in unfrequented paths": that is, lead a spiritual, not a worldly, life.
"Do not offer your right hand lightly": that is, do not make pledges which you cannot or will not keep, and do not divulge the Mysteries to those who are unfit and uninitiated.
"Do not receive a swallow into your house": that is, do not disclose the Mysteries to one who is flighty and unstable.
"Speak not about Pythagorean concerns without light": that is, do not assume to be a teacher until you have become a student.
"When treading the Path divide not": that is, truth is one but falsehood is multifarious; choose that philosophy in which there is no inconsistency or contradiction.
"Above all things learn to govern your tongue when you follow the gods": that is, learn the power of silence.
"Disbelieve nothing admirable concerning the gods or the divine teachings": that is, the Deity is perfect justice and perfect love; "the Divine wisdom is the science of life, the art of living."
"Do not cut your nails while sacrificing": that is, in praying, remember even those who are most distant.
"Sacrifice and worship unshod": that is, approach the Mysteries with a reverent heart.
"Entering a temple, neither say nor do anything which pertains to ordinary life": that is, preserve the Divine, pure and undefiled; the divine science cannot be judged by the ordinary standards of human opinion.
"Enter not into a temple negligently nor worship carelessly, not even though you stand only at the doors": that is, seek the Divine wholeheartedly without reference to personal advantage, no matter however humble your position.
"Approach not gold in order to gain children": that is, beware of all teachers who barter the things of the Spirit; "by their fruits ye shall know them."
"Inscribe not the image of the Deity on a ring": that is, do not think of the Supreme as either finite or personal.
(2) Number
The esoteric teachings of Pythagoras in regard to number dealt principally with the significance of arithmetic and geometry, and emphasized the importance of the application of number to weights and measures. He was the first to explain the multiplication table to the Greeks. The leading idea of his system was that of the Unity in Multiplicity. Therefore the Pythagorean concept of harmony was based upon the relationship of the One and the Many, the idea of the One in Many and the Many in One—"as above, so below." By number Pythagoras meant not merely figures, but regulated motion or vibration, rhythm, law, and order; for he made number equivalent to intelligence. He said:
Number is that which brings what is obscure within the range of our knowledge, rules all true order in the universe and allows of no errors.
He assumed, as first principles, the numbers and the symmetries existing in them, which he called harmonies. He taught:
Virtue is a proportion or harmony. Happiness consists in the perfection of the virtues of the soul, the perfect science of numbers. Nature is an imitation of number.
Pythagorean arithmetic was concerned especially with the first ten digits, which were "hieroglyphic symbols, by means of which Pythagoras explained his ideas about the nature of things." He taught that unity, the monad or one, is no true numeral, for one multiplied any number of times by itself always equals one; that is, unity unlike the true numerals, has not an infinite series of varying powers, for its square, cube, and other powers, are one and all equal to one, the first term of the series. Another peculiarity, which proves unity not to be a true numeral, is its indivisibility into whole numbers.
The monad is God and the good, which is the origin of the one and is itself Intelligence. The monad is the beginning of everything. Unity is the principle of all things and from Unity went forth an infinite or indeterminate duality, the duad, which is subordinate to the monad as its cause.
Pythagoras taught that the duad, the first concept of addition, was the first true figure and regarded the one as a symbol for the Primitive Unity or the Deity, the Absolute, behind and above the indeterminate or infinite duad, which symbolized chaos or spirit-matter. The triad or the three, the monad plus the duad, symbolized the Divine, the Heavenly, as opposed to the Earthly.
The Pythagoreans say that the All and all things are defined by threes; for beginning, middle, and end constitute the number of all and also the number of the triad.
The tetrad or the four exists in two forms, its actual form the quaternary or the four, the symbol of Earth as opposed to Heaven, and its potential form, the tetraktys, which contains in germ the sum total of the universe, manifested and unmanifested, the Pythagorean dekad or ten, thus, 1 + 2 + 3 + 4 = 10. The tetraktys, therefore, was regarded as a very sacred symbol. The pentad or number five, symbolized man. The senary or number six, is, of course, composed of two threes, and was regarded as an abbreviation for the alpha and omega of evolutionary growth. The hebdomad or number seven, is the perfect number, par excellence, symbolizing both heaven and earth. In the words of H. P. Blavatsky
The ogdoad or 8 symbolizes the eternal and spiral motion of the cycles, and is symbolized in its turn by the Caduceus (or herald's staff of Hermes). The nine is the triple ternary, reproducing itself incessantly under all shapes and figures in every multiplication. The ten or dekad brings all these digits back to unity and ends the Pythagorean table.
"It is," Pythagoras says, "the starting point of number."
Passing from the arithmetic to the geometry of Pythagoras, Plato's statement that "God geometrizes" is undoubtedly Pythagorean in origin, for it is said that Pythagoras perfected geometry among the Greeks, and the two well-known theorems that the triangle inscribed in a semi-circle is right-angled, and that the square of the hypothenuse of a right-angled triangle is equal to the sum of the squares of the sides, are still associated with his name. Pythagoras taught:
From the monad and the duad proceed numbers; from numbers signs; from signs lines, of which plane figures consist; from plane figures solid bodies. The Kosmos is endued with life and intellect and is of a spherical figure.
From one point of view, One corresponds to the dot or point, Two to the line, Three to the plane, and Four to the concrete solid. The dekad was represented geometrically in the form of a tetradic equilateral triangle of ten dots, with one dot at the apex, and four along the base line, thus
. This shows graphically how the tetraktys as 1 + 2 + 3 + 4 = 10, contains potentially the dekad. This ten-dot triangle filled out by lines becomes an equilateral triangle, with the dot at the apex and at the center remaining as generating-points for adjacent figures, and especially as the centers of circles, inscribed in and circumscribed about the original triangle.
The principal plane geometrical figures known to have been explained by Pythagoras are the circle in its three forms: one with the center unmarked, the second with a dot at the center, and the third with the diameter drawn:
; the triangle:
the square:
; the pentagram, or five-pointed star:
; and the hexagram, the six-pointed star or so-called Pythagorean Pentacle:
.
The circle was called by Pythagoras "the most beautiful of all plane figures" and in its form with the center unmarked, corresponding to the monad or the one in arithmetic, was placed in a category by itself. The circle with a dot at its center corresponds to the duad, the triangle to the triad, the square to the tetrad in its actual as opposed to its potential form, which is that of the tetradic dotted triangle, as previously explained, the potential equivalent of the decad. The pentagram or five-pointed star corresponds to the pentad, and the hexagram to the senary. The circle with its diameter indicated the actual dekad or 10 (for we no longer write the one within the circle to represent ten) as opposed to the potential equivalent of the dekad, the tetraktys. In his solid geometry Pythagoras taught that "the sphere was the most beautiful of all solid figures," and in its form corresponding to the monad, it was classed by itself. Pythagoras explained that both the earth and the kosmos were spherical in shape, and added that the universe was made up of five basic solid figures, which were built up from the triangle and the square: namely, the cube; the tetrahedron; the octahedron, a figure with its eight sides formed by equal equilateral triangles; the dodecahedron, a figure with twelve faces formed by regular pentagons; and the icosahedron, a figure composed of twenty equal and similar triangular pyramids whose vertices meet at the center of a sphere, which is supposed to circumscribe it.
(3) Music
Turning to Pythagoras' teachings in regard to music, which he regarded as a very important help in controlling the passions, it is said that he was the first to teach the Greeks the tonic relations of the musical scale, and invented for them the monochord, a one-stringed instrument, used in measuring the musical intervals. Upon these relations he built his celebrated doctrine of the Harmony or Music of the Spheres, that is, that the heavenly bodies, composing our solar system, in the course of their rotations emit the notes of the scale. H. P. Blavatsky and the ancients explain this by saying that Pythagoras called
a "tone" the distance of the Moon from the Earth; from the Moon to Mercury ½ a tone, thence to Venus the same; from Venus to the Sun 1½ tones; from the Sun to Mars a tone; from thence to Jupiter ½ a tone; from Jupiter to Saturn a tone; and thence to the Zodiac a tone; thus making seven tones, the diapason harmony. All the melody of nature is in those seven tones and therefore is called "the Voice of Nature."
Pythagoras declared that the harmony of the spheres is not heard by the ordinary human ear either because it has always been accustomed to it from the beginning of life, or because the sound is too powerful for the capabilities of the physical ear. In substantiation of this theory it is interesting to note that modern science expresses the intervals of music by proportions similar to those which mark the tonal distances of the planets.
(4) Man
Self-contemplation was strongly insisted upon and played a most vital part in the Pythagorean training. To his esoteric section Pythagoras taught the immortality of the soul, its pre-existence, and its rebirth; karma; and the septenary constitution of man, partially veiled, it is true, under the form of a triple division of the soul into animal, human, and divine parts.
There is a doctrine whispered in secret that man is a prisoner, who has no right to open the door and run away. The gods are our guardians.
The soul is a harmony and the body its prison.
We choose our own destiny and are our own good or bad fortune.
Rash words and acts are their own punishment.
We are our own children.
Intentional perversions of the teachings of Pythagoras, mere travesties of his ideas, are plainly evident in what has come down to us in regard to his belief in metempsychosis. Thus we are told that his enemies circulated the story that Pythagoras had declared that one of his relatives had passed into a bean, a vicious joke based on the fact that beans were excluded from the Pythagorean diet. Another similar malicious fiction about Pythagoras is thus referred to by Xenophanes, a contemporary philosopher.
They say that once, as passing by he saw
A dog severely beaten, he did pity him,
And spoke as follows to the man who beat him:
"Stop now, and beat him not; since in his body,
Abides the soul of a dear friend of mine,
Whose voice I recognized, as he was crying."
That Pythagoras, himself, did not believe in transmigration after such fashion, is shown quite plainly by the following statements of Hierocles, the Neo-Platonist in his commentary upon the Golden Verses of Pythagoras:
If through a shameful ignorance of the immortality of the human soul, a man should persuade himself that his soul dies with his body, he expects what can never happen; in like manner he who expects that after death he shall put on the body of a beast and become an irrational animal because of his vices, or a plant because of his dulness and stupidity—such a man, I say, acting quite contrary to those who transform the essence of man into one of the superior beings, is infinitely deceived and absolutely ignorant of the essential form of the soul, which can never change; for being and continuing always man, it is only said to become God or beast by virtue or vice, though it cannot be either the one or the other.
The following quotations give us true representations of Pythagoras' ideas on pre-existence and rebirth.
Souls cannot die. They leave a former home,
And in new bodies dwell and from them roam.
Nothing can perish, all things change below,
For spirits through all forms may come and go.
. . . . . .
Thus through a thousand shapes, the soul shall go
And thus fulfil its destiny below.
Death has no power th' immortal soul to slay;
That, when its present body turns to clay,
Seeks a fresh home and with unminish'd might
Inspires another frame with life and light.
So I myself (well I the past recall)....
Pythagoras regarded rebirth as a gradual process of purification and taught that the soul by reason of nobility of character gained by struggles upon earth was destined to be exalted eventually into far higher modes of life. "Imagination," he explained:
is the remembrance of precedent spiritual, mental, and physical states, while fancy is the disorderly production of the material brain.
Man is perfected first by conversing with gods, which he can do only when he abstains from evil and strives to resemble divine natures; secondly, by doing good to others, which is an imitation of the gods; thirdly, by leaving the mortal body.
By our separation from the Deity, we lost the wings which raised us towards celestial beings and were thus precipitated into the region of death where all evils dwell. By putting away earthly passions and devoting ourselves to virtue, our wings will be renewed and we shall rise to that existence where we shall find the true good without any admixture of evil.
The soul of man being between spirits who always contemplate the Divine Essence and those who are incapable of contemplating it, can raise itself to the one, or sink itself to the other.
Every quality which a man acquires originates a good or bad spirit, which abides by him in this world and after death remains with him as a companion.
Pythagoras taught that man is a microcosm, a compendium of the universe, with a triple nature, composed of (1) an immortal spirit, the Spiritual Soul, intuitive perception, the Nous, a portion of the Deity; (2) a human intelligence, the Human Soul, the rational principle, the Phren; and (3) the sensitive irrational nature, the Animal Soul, the seat of the passions and desires, the Thymos. The Nous and the Thymos, he stated, are common to man and the lower animals, but the Phren, which in its higher aspect is immortal, is peculiar to man.
The immortal mind of man is as much more excellent than his sensitive irrational nature as the sun is more excellent than the stars.
The physical body is but a temporary garment of the soul, into which "the Nous enters from without." "The sense perceptions are deceptive."
The principle of life is about the heart, but the principle of reason and intelligence in the head.
Pythagoras added that at death the ethereal part of man freed from the chains of matter is conducted by Hermes Psychopompos, the Guide of Souls, into the region of the dead, where it remains in a state according to its merit until it is sent back to earth to inhabit another body. The object of rebirth is gradually to purify the soul by successive probations, until finally it shall be fitted to return to the immortal source whence it emanated.
(5) The Earth and the Universe
It is well-known that the ideas expressed by Plato in his Timaeus, the dialog which he named after his Pythagorean teacher, are derived almost entirely from Pythagorean sources. Therefore it is probable that Pythagoras taught about the earlier continents, which were destroyed alternately by fire and water, and in particular about the legends of Atlantis, including the account of an Atlantean invasion of Greece about 10,000 years b. c. before the Greeks lived in the Greek lands—an invasion which was repelled by the inhabitants of prehistoric Athens, who were akin to the ancient Egyptians.
In regard to our solar system, Pythagoras knew not only that the earth is spherical, but also taught that the sun, likewise spherical, not the earth, is the center—a theory rediscovered more than 2000 years later by Copernicus and Galileo. Pythagoras also explained the obliquity of the ecliptic, the causes of eclipses, that the morning and evening star are the same, that the moon shines by light reflected from the sun, and that the Milky Way is composed of stars. He held that "the Universe has neither height nor depth but is infinite in extent," that
there is a void outside the Universe into which the Universe breathes forth and from which it breathes in,
and that
the Universe is brought into being by the Deity and is perishable so far as its shape is concerned, for it is perceived by sense, is therefore material, but that (its Essence) will not be destroyed.
Pythagoras declared that all nature is animate, for
Soul is extended through the nature of all things and is mingled with them
and he believed in one Deity, ruling and upholding all things.
There is One Universal Soul diffused through all things—eternal, invisible, unchangeable; in essence like Truth, in substance resembling Light; not to be represented by any image; to be comprehended only by the Nous; not, as some conjecture, exterior to the Universe, but in itself entire, pervading the sphere which is the Universe.
From this One Universal Soul proceed Spiritual Intelligences, above, below, and inclusive of man; the subtle ether out of which they are formed becoming more and more gross, the further it is removed from the divine Source. He classified these Hosts or Hierarchies of Spiritual Intelligences into gods or major divinities, daemones or lesser divine beings of good and bad natures, and thirdly heroes or disembodied human souls, "immortal minds in luminous bodies," in position intermediate between men and the daemones. He declared "the whole air is filled with souls."
H. P. Blavatsky says:
In the Pythagorean Theurgy these hierarchies of the Heavenly Host and the gods were expressed numerically.
The Pythagoreans believed that the forces of nature were spiritual entities. They taught that there are ten spheres formed by the Heavenly bodies, those of Mercury, Venus, Mars, Jupiter, Saturn, the fixed Stars, the Sun, the Moon, the Earth, and the Counter-earth or the Antichthon, about which little has come down to us but which is presumably connected with "the riddle of the Eighth Sphere." Furthermore the Pythagoreans taught that there were ten cardinal pairs of opposites or ten antithetical principles, which constitute the elements or Stoicheia of the Universe, namely, (1) the limited and the unlimited; the finite and the infinite; (2) the One and the Many; (3) light and darkness; (4) good and bad; (5) rest and motion; (6) the masculine and the feminine; (7) the straight and the crooked; (8) the odd and the even; (9) the square and the oblong; and (10) the right and the left.
PHOTOGRAPHY AND THE INVISIBLE:
by Philip A. Malpas
IF a spectrum be thrown on a blackboard with a lantern, in a dark room, one end will be violet and the other red, to the ordinary eye. If a plain photographic sensitized plate is placed against the blackboard so as to receive the spectrum on its central portion during a suitable exposure and is then developed, fixed, and replaced in its original position, the result shown is remarkable. At the red end the plate is unaffected; the orange and yellow and green are scarcely recorded; the blue and violet are well represented, but the part of the plate most affected is that beyond the visible violet far into the "darkness" of the blackboard.
Here is a sensitive surface or substance which can "see," as though brilliantly lighted, a surface which to the ordinary eye is invisible, but, on the other hand, has some difficulty in seeing the red and yellow, which the eye can see quite plainly. Needless to remark that this is why a true red or yellow light is "safe" for ordinary plates and for dark-rooms. On the other hand it would be possible to have a dark-room which would be to the plate a very light room indeed, being filled with these invisible rays beyond the violet end of the spectrum.
Lomaland Photo. and Engraving Dept.
VISINGSBORG CASTLE, VISINGSÖ, SWEDEN
Lomaland Photo. and Engraving Dept.
THE CANAL, TROLLHÄTTAN, SWEDEN
Lomaland Photo. and Engraving Dept.
HIGH SLUICE AND PALACE OF INDUSTRY, AMSTERDAM, HOLLAND
(At Amsterdam a stone arch bridge is called a sluice)
Lomaland Photo. and Engraving Dept.
PALACE OF INDUSTRY, AMSTERDAM
And yet there are some eyes which can plainly distinguish the fact that a substance or surface is giving off these powerful rays, invisible to less sensitive eyes. Perhaps this is one of the thousands of little forerunner facts which testify to the increase of sensibility prophesied by H. P. Blavatsky for this present century.
Now if a solution of one per cent of sulphate of quinine, one centimeter thick, is used in a glass cell before a lens or plate it may delay the exposure by perhaps six times the normal time, thus showing that of our photographs taken under ordinary conditions on ordinary plates we have been accustomed to accepting as true pictures reproductions of the invisible, although much of that invisible coincides with the visible, since these rays are emitted by so many substances.
But a false standard has been established unconsciously in our minds. Where blue skies should be, we are content to see a pure white in a photograph. Where reds and yellows abound we expect altogether too dark a representation, as with grass and green trees.
The quinine light-filter (aesculine, extracted from the horse-chestnut, serves as well) absorbs or is largely opaque to these rays and such a filter is much used now with specially sensitized plates to allow the colors to be reproduced in monochrome in truer relation. A yellow filter will also absorb some of the visible blue. The glass of the lens too is responsible for the absorption of a proportion of these rays. By an action not yet understood the dyeing of plates with certain dyes renders the silver in them far more sensitive to the various colors in the green, yellow, and red of the spectrum.
Is it not probable that silver has the power of sensing these rays so keenly, while the human eye, for reasons best known to the human mind, has had and lost that power, but may be now beginning to regain it? Such a recovery is not made without strain and natures that can begin to sense these invisible rays must either strengthen and purify themselves to the utmost degree possible or suffer what dry leaves suffer in the flames, a burning out of the particles that are not tuned to withstand the red fire that burns them. Hence the theosophical reason for purity and strength, first, last, and all the time, in preparation for the burning fiery flames of added sensitiveness which come and have come quite soon enough for us to prepare against rather than seek.
Knowing what is now known of the efficacy of light in curing certain affections, especially the violet and blue light, is it too early to suggest that much of the power of quinine is due to the body being saturated with this "colorless" dye and so cutting off light which the constituents of the body are not strong enough to bear without their balancing power being impaired, and so leaving the battlefield at the mercy of inimical fever forces?
Tropical travelers are warned not so much to use quinine after attack, but to saturate the body (with minute doses) commencing several days before entering the dangerous zone.
In spite of endless fraud and humbug and "fake" photography, it has long been suspected that the invisible can be photographed. As shown, we have never been doing anything else in our photography except photographing much of the invisible. Without saying that it has or has not been done, we may well ask if it is really so difficult to imagine that much of what inhabits the "seeming void" may be made visible to the lunar surface of the plate?
Professor Wood's experiments on the lines of photography by invisible rays are of absorbing interest. Not only has he made interesting photographs of objects by means of the invisible violet rays, but also by means of the invisible rays below the red end of the spectrum. And he shows one very interesting result of photographing Chinese white by these ultra-violet rays—as though the pigment were a pure black! This illustrates the fact long known to photo-engravers' artists that Chinese white is a bad white to use except in a mixed tint. The Chinese white cuts off so much of this invisible chemically-active "white" as to appear gray even to an ordinary plate's "lunar eye."
Another startling result is that by the ultra-violet light a man's shadow may entirely disappear when he is photographed in sunlight. One wonders if the strange Eastern "superstitions" as to shadows and men without shadows do not have a real scientific basis. Perhaps R. L. Stevenson's little child who rose so early that his "naughty little shadow had stayed at home ... and was fast asleep in bed," could tell us.