Correspondence
INTERESTING TO ASTROLOGERS.
ASTROLOGICAL NOTES—No. 1.
To the Editor of Lucifer.
We are told that, before judging a horary figure, we must ascertain if it is radical, and to decide this point several rules have been given. The first is with regard to the number of degrees on the cusp of the ascendant. Lilly says a figure is rarely radical if the first two or last three degrees of a sign ascend. Morrison fixes the limit at the first or second and last two degrees. Pearse gives the limit as the first and last five degrees, and Raphael as the first and last three.
All the laws of nature are harmonious and rational; but in the rule of the first two authorities, this harmony seems absent. Why should the limit be 1 or 2 degrees at the beginning of the sign and 2 or 3 at the end?
Again, as an exception to the above rule, Lilly says that a figure may be radical even when 27° or more ascend, if the number corresponds to his age; and when 1° or 2° ascend, if the querent be very young, and his appearance agrees with the quality of the signs ascending. And here again there is the same want of harmony. Why should the age of the querent have to correspond accurately in one case and only approximately in the other? Furthermore, no astrologers seem to have given a logical explanation of these rules.
On reflecting on this problem I reasoned thus. In ♍ 29° 59´ 59´´ ♃ is absolutely without dignity; in ♐ 0° 0´ 1´´ he is in his house triplicity, and terms, a threefold dignity. Is it conceivable that this great change of power should be so sudden, as to be accomplished in less than 2 seconds of space? Analogy shows that it is probably otherwise, and that as the planets and cusps of houses have orbs of influence, so also have the signs.
If this be true, it supplies the key to the above problem. If only the first or last few degrees of a sign ascend, then the cusp of the ascendant is within the orbs of the adjacent signs, and the house is not ruled solely by the planet which is its proper lord, but also partly by the planet ruling the adjacent sign; and this must hold good under all circumstances, even when the number of the degrees ascending agree with the age of the querent, or the ascending sign and planets therein describe him.
Furthermore, if this be admitted, it also follows, as a logical conclusion, that if the first and last few degrees of a sign are on the cusp of any house, no conclusion can be drawn with certainty from the aspects of the lord of that house.
The exact limits of the orbs of the signs must be decided by experience; I am induced to fix the limits at 2° 30´ and 27° 30´.
NEMO.
To the Editor of Lucifer.
The belief in the power and efficacy of talismans and amulets was, at one period of the world’s history, universal. Even during the XVth century, the latest among the innumerable revivals of civilisation, the majority of learned and cultured men had a profound conviction of their reality. But such ideas are now scouted by popular opinion, because the philosophy underlying them is not understood. Lucifer, therefore, would certainly confer a boon on many by throwing light on the following points:—
(1). Wherein does the power of a talisman lie? (2). How far does its efficacy depend on the signs traced upon it, and how far on the power and knowledge of the maker? (3). Granting that will-power and knowledge are the main factors in imparting to the talisman its power, how does that power remain attached to it after the death of the man who made it.
β
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., Nos. 94 and 95, July and August, 1887. Madras, India. In London, George Redway, 15, York Street, Covent Garden.
This journal is the oldest of the periodicals of the Theosophical Society, and has a distinct feature of its own: a number of Hindoo, Buddhist, and Parsi contributors among the most learned of British India. No journal is thus more reliable in the occasional information given in it upon the sacred tenets and scriptures of the East, since it is derived first hand, and comes from native scholars, well versed in their respective cults. From time to time The Theosophist has respectfully corrected mistakes—sins of omission and commission—by Western Orientalists, and will continue to perform its proposed task by issuing admirable articles.
As a marked instance of this, the four “Lectures on the Bhagavid Gita,” by a native scholar, Mr. T. Subba Rao, may be cited. Begun in the February number, they are now concluded in the July issue. No better, abler, or more complete exposition on that most philosophical, as the least understood, of the sacred books of the East, has ever been given in any work, past or present. In the June and July numbers, the “Ha-Khoshe-Cah, a Vision of the Infinite,” by Dr. Henry Pratt, a erudite Kabalist in England, is published.
Some very interesting articles on the “Norse Mythology,” by the learned Swedish scholar, Mr. C. H. A. Bjerregard (the Astor Library, New York), may also be found in the last numbers.
The Theosophist is the journal of the Theosophical Society par excellence; the Minutes and records of the Society’s work, being given monthly in its “Supplements.”
No evil wisher of the said Society, rushing into publicity with denunciations, and occasionally libellous attacks upon that body, ought—if he is a fair-minded and honest opponent, of course—to publish anything without first making himself well acquainted with the contents of The Theosophist, and especially with the Supplements attached to that journal.
This advice is given in all kindness to our traducers—the learned as the ignorant—for their direct benefit, though at an evident disadvantage to theosophy. For, as so many of our critics have been lately making fools of themselves, in their alleged exposés of our doctrines, it is to the advantage of our Society to let them go on undisturbed, and thus turn the laugh on the enemy. Two graphic instances may be cited. In “Buddhism in Christendom; or, Jesus the Essene,” by an impolite dabbler in Orientalism, the septenary doctrine of the Occultists is disfigured out of recognition, and is met by the unanimous hearty laugh of those who know something of the subject. Its unlucky author has evidently never opened a serious theosophical work, unless, indeed, the doctrine is too much above his head. As a refreshing contrast one finds, in “Earth and Its Earliest Ages,” by G. H. Pember, an author, who has most conscientiously studied and understood the fundamental doctrines of Theosophy.
Thus, notwithstanding his attempt to connect it with the coming Antichrist, and show its numerous writers pledged to the work of Satan, “the Prince of the Powers of the Air,”[[18]] the volume published by that learned and fair-minded gentleman is a true pearl in the anti-Theosophical literature. The correct enunciation of knowledge of the tenets he disapproves, as a sincere orthodox Christian, is remarkable; and his language, dignified, polite, and entirely free from any personality can but call forth as courteous a reply from those he arraigns. He has evidently read, and, what is more, understood, what he found in the Theosophist, and other mystic volumes. It shall, therefore, be the pleasure and duty of Lucifer, who bears no malice for the personal attack, to review this interesting volume in its October issue, hoping to see as kind a notice of “Earth and Its Earliest Ages” in the Theosophist of Madras.
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 William Q. Judge. Price ten shillings per annum. New York, U. S. A. P. O. Box, 2659, etc. George Redway, 15 York Street, Covent Garden, London.
A most excellent and theosophical monthly, full of philosophical literature by several well-known mystics and writers. The best publication of its kind in the United States, and one that ever fulfils what it promises, giving more food for thought than many of the larger periodicals. Its August number is very interesting and fully up to its usual mark.
Jasper Niemann continues his excellent reflections in “Letters on the True.” Mr. E. D. Walker, in an article upon “The Poetry of Reincarnation in Western Literature,” cites the verses of Wordsworth, Tennyson, Dean Alford, Addison, H. Vaughan, Browning, etc., in proof of the fact that these poets were tinctured, if not imbued, with the philosophy of reincarnation. B. N. Acle continues Notes on the Astral Light, from Eliphas Levi. He cites the startling and lurid enunciation of that epigrammatical occultist, who says that “He who dies without forgiving his enemy, hurls himself into Eternity armed with a dagger, and devotes himself to the horror of eternal murder.” “The Symbolism of the Equilateral Triangle,” by Miss Lydia Bell, shows how much wisdom can be extracted from a little symbol when you know how to look for it there.
S. B. makes some very pertinent remarks upon Theosophical Fiction, the growth of which is one sign of the times. “A true picture of life, either real or potential, which is found in a work of fiction, makes such reading one of the best sources of learning.” Thanks to the education which it is receiving from the more solid literature of theosophy, the public is becoming more critical, and has already formed a “standard of probability” for marvellous phenomena, which acts as a healthy check upon outside writers of fiction, who are therefore no longer able to trust entirely “to their imagination for their acts, and to their memory for their fancies.” Novel readers now like their supernatural not to be unnaturally supernatural, even if they do have to take it in minute doses, disguised in their favourite draught of love, murder and small talk. The Higher Carelessness (No. 7 of Thoughts in Solitude), by “Pilgrim,” is full of deep and beautiful reflections. This writer, like “American Mystic” whose article on the puzzling question, “Am I my Brothers Keeper,” comes next, has advanced some way upon the path of knowledge, and the thoughts of both of them have a special interest for contemplative and self-examining readers. “American Mystic,” by-the-bye, gives a new and striking turn to a phrase too often misunderstood. “Resist not evil” he quotes and explains that resistance, fierce and personal, to evil befalling oneself, is what is meant. Christianity—Theosophy, by Mr. Wm. H. Kembal, seeks to show that the fundamental aim of both, namely the Brotherhood of Humanity, is the same, and that they can and ought to unite their forces.
Julius, in Tea Table Talk, is as crisp, weird, and slyly-sentimental as ever.
Le Lotus: “Revue des Hautes Etudes Théosophiques. Tendant à favorises 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. Gaboriau, F.T.S.). Georges Carré, 112 Boulevard St. Germain, Paris. Subscription 15 fr. per annum.
An excellent monthly, presenting yet another aspect of theosophy; inspired by the desire to benefit the struggling masses of humanity, and to diffuse the true spirit of solidarity among men. The August number, besides translations of selected articles from the Theosophist, of special interest to its French readers, contains a capital article on “Freemasons and Theosophists,” the continuation of a series of studies on “Initiation,” and a discussion of the much-vexed question whether the “Will to Live” spoken of in the “Elixir of Life” is selfish or not. In the last few pages, the serious character of the journal is relieved by those brilliant sparkles of French wit to which that language lends itself so admirably.
Brief notes on books, articles in the press, pamphlets, &c., give ample scope for caustic raillery, as well as appreciative comment, and the editor ought to be specially congratulated on this department of his review.
L’Aurore: Revue mensuelle sous la direction de Lady Caithness, Duchesse de Pomar. George Carré, 112 Boulevard St. Germain, Paris. Subscription, 15fr. per annum.
The Mystic and Catholic Journal of Aristocratic France, somewhat tinged with humanitarianism, and showing the influence of the higher phases of modern spiritualism. The subject of reincarnation is its principal feature, and a mystical romance, Amour Immortel, gives its various phases. L’Aurore is admirably conducted. Its articles are always in good taste, and perfectly adapted to the special public it appeals to.
The Occult Word: A monthly journal in the interest of Theosophy. Mrs. J. W. Cables, 40, Ambrose Street, Rochester, N. Y., U.S.A. Subscription, 1 dollar per annum.
Brought out more in the style of a newspaper, this journal is another proof of the vitality of the Theosophic movement. It is more Christian in its tone and phraseology, and shows less traces of the influence of Eastern thought, than the publications already mentioned. Some thoughts in it are remarkably good, and its tendency most excellent. A most worthy little periodical.
The Occultist: A monthly journal of Psychological and Mystical Research. Edited by Mr. J. Thomas, F.T.S. London agent, E. W. Allen, 4 Ave Maria Lane, E.C. Subscription, 1 shilling per annum.
As its price indicates, a tiny and unambitious publication of four pages, but one that contains, from time to time, thoughtful and suggestive articles. Its existence testifies to the devotion of its proprietor and editor to the cause of truth.
The Sphinx: “A monthly journal, devoted to the historical and experimental proof of the supersensuous conception of the world on a monistic basis.” Edited by Hübbe Schleiden, Dr. J. U. Th. Griebens Verlag, Leipzig; and George Redway, London. Subscription, 12s. 6d. per annum.
As its title page implies, a learned and philosophical journal, doing its work with true German thoroughness and permeated with a real spirit of earnest investigation. It appeals, mainly, to thinkers and students—a numerous class in Germany, but somewhat sparsely represented in England. Dr. Carl Du Prel, the leader of the new school of transcendental philosophy in that country, is its leading contributor. But it contains from time to time articles of great interest to students of occultism.
TRANSACTIONS OF THE “LONDON LODGE” OF THE T. S., NOS. 12 AND 13.—Two able and interesting papers by Mr. A. P. Sinnett; the first on “Buddha’s Teaching,” the second on “The Relations of the Lower and Higher Self.” Dealing with Buddhism, Mr. Sinnett exposes several of the current misconceptions regarding Buddhist doctrines. Notably among these stand the utterly false ideas, current in the West, that Buddha recognised no conscious existence for the individual after death, and that Nervana is synonymous with annihilation. Mr. Sinnett draws a happy comparison between these misconceptions and the strange blindness shown by European scholars in accepting the allegorical legend that Buddha’s death was occasioned by eating roast boar, as a literal fact.
In his second paper, Mr. Sinnett follows up a line of thought originated by him in an earlier number of the “Transactions.” He explains his views with clearness, and adds considerably to the details of the outline sketched in his previous paper. But, as Lucifer[Lucifer] hopes shortly to deal with this subject at length, it is unnecessary to enter into a detailed examination of Mr. Sinnett’s views at present.
The Esoteric: “A Magazine of Advance and Practical Esoteric Thought.” Boston, U.S.A. Subscription 6s. per annum.
Principal feature—the identification of each issue with one of the signs of the Zodiac, which are held to be “important and real divisions of time or states of man’s life.” Contents—eighteen short articles, occupying 62 pages, the substance of which has been mainly gleaned from various mystic authors, and harmonizes well with some Theosophical teachings.