This, however, only within the cover of the public magazine, and so far as regards the merely intellectual aspect of philosophical truths. Concerning the deeper spiritual, and one may almost say religious, beliefs, no true Theosophist ought to degrade these by subjecting them to public discussion, but ought rather to treasure and hide them deep within the sanctuary of his innermost soul. Such beliefs and doctrines should never be rashly given out, as they risk unavoidable profanation by the rough handling of the indifferent and the critical. Nor ought they to be embodied in any publication except as hypotheses offered to the consideration of the thinking portion of the public. Theosophical truths, when they transcend a certain limit of speculation, had better remain concealed from public view, for the “evidence of things not seen” is no evidence save to him who sees, hears, and senses it. It is not to be dragged outside the “Holy of Holies,” the temple of the impersonal divine Ego, or the indwelling Self. For, while every fact outside its perception can, as we have shown, be, at best, only a relative truth, a ray from the absolute truth can reflect itself only in the pure mirror of its own flame—our highest Spiritual Consciousness. And how can the darkness (of illusion) comprehend the LIGHT that shineth in it?
THE SOLDIER’S DAUGHTER.
(Judges xi., 6-xi., 39.)
In the early days of Israel’s history, whilst Israel was struggling to be a nation and a kingdom, there was a people called the Ammonites, who were making war upon the Israelites.
And we are told that the Israelites, in great distress and fear, went out of their country, into the land of Tob, to find a man named Jephthah, who was a man of mighty valour, in order to persuade him to return with them, and be the captain and leader of their army, to fight against, and save them from the Ammonites.
Now this man Jephthah was himself an Israelite by birth, but because his mother had not been legally married to his father, Gilead, the sons of Gilead’s lawful wife conspired together to drive him from his hearth, home, and country, as a disgrace to the family and to Israel; but the true reason was that they were envious and jealous of him, in like manner as the brethren of Joseph who had previously conspired against him.
For Jephthah himself was wholly innocent of having done anything to disgrace either the family or the nation. And therefore, in common justice, he ought not to have been made to suffer merely for the form and manner of his birth; over which neither Jephthah nor any of us have any control, either as to the time, when, or the manner, in which we should be born. But although Jephthah was despised and cast out as a dog, in the days of Israel’s prosperity, yet in the day of Israel’s adversity and weakness, Israel no longer allowed any mean and petty distinctions to prevent her from recognising the noble character of Jephthah, and she entreated him to forget past ill-usage, and return to be her captain and leader to save her from the Ammonites.
And as this proposal of Israel afforded Jephthah the long wished-for opportunity of returning to his country, and of establishing an honourable[honourable] reputation, therefore he was not only ready to forget and forgive the insults and injuries which he had received in the past from his brethren, but he was also ready to return with them, and share their troubles and dangers, even to sacrificing his life, if need be, in order to save their lives and property.
Jephthah was the more willing to return and make this sacrifice because he had a daughter, an only daughter and child; and she was all the world to him, as he was to her; “for beside her he had neither son nor daughter,” and she had patiently and willingly suffered with him, and borne all his sorrows as her own.