There is one aspect of Mrs. Besant's advocacy of Theosophy which we censured20 at first, and which we now think is something short of honest. Mrs. Besant used to present Secularism22 in its naked truth, to be embraced or rejected; but she follows a different course in regard to Theosophy; she puts its plausible23 features forward and conceals24 the rest, so that people who have heard her are positively25 astonished when they are told of some of her printed teachings. This seems especially the case when she addresses meetings, somewhat too chivalrously26 organised by Freethinkers. Now this is not fair, it is not really honest; though it may be in accord with the ethics27 of those who divide truth into "exoteric" and "esoteric." To our mind, it is rather suggestive of the spider and the fly. "Will you walk into my parlor28?" "Oh yes," says the giddy fly, "it looks so nice, positively inviting29?" But what of the other rooms in your house; your garret near the sky, where you do star-gazing, and your basement, where crawl the foul30 things of savage31 superstition?
Many of our readers have heard Mrs. Besant in the sweet persuasive32 vein33, and felt pleased if rather muddled34. For their sakes, and not for our own satisfaction, we shall criticise1 her little volume on Death—and After? just issued as No. III. of a series of Theosophical Manuals. When we have done they will know more about Theosophy than if they had listened to Mrs. Besant (especially from Freethought platforms) for ten thousand years.
First, let us notice Mrs. Besant's attitude. Her devotion to the Blavatsky is complete; she mentions the great woman with profound veneration35, swears to all she taught, and, in fact, just stews36 down the Blavatsky's voluminous nonsense. Mrs. Besant is also a patient disciple37 of the Masters—to wit, the Mahatmas. These Masters of Wisdom never appear for inspection38. They lurk39 in the secret fastnesses of Tibet, which is a very unexplored part of the world, large enough to hide a good many things, even things that do not exist. They know a lot, but what dribbles40 out of them is very commonplace when it is not pompously silly. They inhabit higher planes of life than our greatest saints and sages41, but somehow they have done nothing for Tibet, which is one of the poorest, dirtiest, and most degraded countries on earth. Still, they are going to give a tremendous lift to the civilisation42 of Europe; and if we live long enough we shall see what we do see. Mahatmas are really the distinctive43 feature of Theosophy; it is absolutely nothing without them; and, in our opinion, they are a most farcical swindle Madame Blavatsky created these out of her own fertile imagination, she put them where they could not be found, and she said, "If you want to know anything about them come to me; I am the chosen vehicle of their sublime44 revelations." And if you laughed at her Mahatmas, she was capable of indulging in expletives that would strike envy into the soul of a trooper. How curious it is, if these Mahatmas are real personages, that they do not communicate with our Masters of Wisdom. Why do they neglect our Spencers and Huxleys? Why do they choose to speak through a woman like Madame Blavatsky, or a popular lecturess like Mrs. Besant? Why are they so fond of the ladies? Cannot they have some dealings with a man, a man of great eminence45 as a philosopher, of high and undisputed character, and of vast influence with the educated and thoughtful classes? Why, in short, do the Mahatmas confine their attention to smaller persons with fish to fry?
Relying upon these Mahatmas, and upon Madame Blavatsky, her great guide, philosopher, and friend, Mrs. Besant has an extremely easy task. She makes no attempt to prove, she simply asserts, and it seems to be a kind of blasphemy46 to ask for evidence. She dishes everything up in Hindu terminology47, on the ground that "the English language has as yet no equivalents." But will it ever have them? Never, we suspect, by the assistance of Theosophists. The oriental lingo48 is part of the fascination49 to those who like to look profound on a small stock of learning. Besides, it imposes on the open-mouthed; and, if the Hindu terminology were translated into vernacular50 English, they would probably exclaim, "Good God! there's nothing in it." It is all very well for Mrs. Besant to pour out second-hand51 praise of "technical terms." We all know their value. But how is it we have not got them already? Because—and this is the only answer—because we are ignorant of the things. Western experience does not coincide with oriental dreams.
Mrs. Besant opens her little volume with the famous story of the conversion52 to Christianity of Edwin, but she tells it very loosely, and in fact wrongly; which is a proof that the infallibility of the Mahatmas has not fallen upon their disciple. She states that while Paulinus, the Christian53 missionary54, was speaking to-Edwin of life, death, and immortality55, a bird flew in through a window, circled the hall, and flew out again into the darkness; whereupon the Christian priest "bade the king see in the flight of the bird within the-hall the transitory life of man, and claimed for his faith that it showed the soul, in passing from the' hall of life, winging its way, not in the darkness of night, but in the sunlit radiance of a more glorious world." Now the bird did not fly into the hall as Paulinus was speaking, nor did he preach this sermon upon its movements. It was one of Edwin's suite57 who introduced the bird's flight as a metaphor58, reminding the king that sometimes at supper, in the winter, a sparrow would fly in out of the storm, entering at one door and passing out at another, staying but a minute, and after that minute returning to winter as from winter it came. "Such is the life of man," said the Saxon speaker, "and of what follows it, or what has preceded it, we are altogether ignorant; wherefore, if this new doctrine59 should bring anything more certain, it well deserves to be followed." This is how the incident is related by Bede, though it is probably apocryphal60; nevertheless it ought not to be hashed up by fresh cooks; and if the matter is in itself of trifling61 importance, it is as well to be accurate, especially when you pretend a close acquaintance with the Masters of Wisdom.
Many hundred years have elapsed since Paulinus talked with Edwin, and to-day, says Mrs. Besant, there are "more people in Christendom who question whether a man has a spirit to come anywhence or to go any-whither, than, perhaps, in the world's history could ever before have been found at one time." We are also reminded that man has always been asking whence the soul comes, and whither it goes, and "the answers have varied62 with the faiths." This is true, at any rate; but it does not suggest to Mrs. Besant any lesson of modesty63 or hesitation64. Despite the discord65 of so many ages, she is most coolly dogmatic. It does not, apparently66, occur to her to ask why the discord has perpetually prevailed. In matters of science, after investigation67 and discussion, the world comes to an agreement; in matters of theology (or, if you like, Theosophy) the world grows more and more at variance68. Why is this? There must be an explanation. And to our mind the explanation is very simple. In matters of science men deal with facts, while in those other matters they deal with fancies, and the more freedom you give them the greater will be the variety of their preferences.
Mrs. Besant's new superstition of Theosophy is, in our judgment, more foolish and less dignified69 than Christianity. We are therefore moved to say that she does injustice70 to Christianity in representing it as responsible for all the black paraphernalia71 and lugubrious72 ceremonies of death. There was, indeed, nothing of all this among the primitive73 Christians74. Such things belong to the world's common customs and superstitions75. Black was not merely a sign of sorrow, or at least of depression; it was also thought to be protective against ghosts; so that these trappings and suits of woe76 belong to the very "spookology" which is an integral part of Theosophy. Of course I freely admit that the ordinary gloom of death has been deepened by the Christian doctrine of hell, though Mrs. Besant seems to think otherwise. She inclines to the belief that the Western fear of death is ethnological, being the antithesis77 of its vigorous life. But it may be objected that the old Romans were comparatively free from this terror. On the other hand, it must be allowed that Mrs. Besant is right in her observation that "the more mystical dreamy East" has little dread78 of the "shadow cloaked from head to foot," since it is ever ever seeking to escape from "from the thraldom79 of the senses," and is apt to look upon "the disembodied state as eminently80 desirable and as most conducive81 to unfettered thought." In other words, that "when the brains are out," as Macbeth says, man's intellect undergoes a wonderful improvement; an opinion, by the way, which is quite in harmony with Theosophical teaching.
After giving the Theosophical view of the "body," Mrs. Besant says that when once we thus come to regard it, death loses all its terrors. But this is not the sole achievement of Theosophy. What terror had death to Charles Bradlaugh? What terror had death to Mrs. Besant while she was an Atheist82? There are thousands of sceptics who do not want Theosophy to redeem83 them from a terror which they have long cast behind them, with the superstition by which it was bred and cherished.
Let us pause to remark that Mrs. Besant quotes from Paradise Lost its magnificent description of Death. She appreciates at least the splendor84 of the diction, but she does not notice how poor in comparison are the words she quotes from her "Masters." How is it that Milton beats the Mahatmas? What objects they look when the great English poet rises "with his singing robes about him"! How thin their music when he strikes upon his thrilling lyre, or blows his rousing trumpet85, or rolls from his mighty86 organ the floods of entrancing harmony!
But to return to the main subject. It is absurd, as Mrs. Besant points out, to claim for Christianity that it "brought life and immortality to light." The belief in a future life was an intense conviction—or, perhaps we should say, a perfect truism—among the people of ancient India and Egypt. Yet here again, with her taste for dogmatic rhetoric87, Mrs. Besant gratuitously88 exaggerates. "The whole ancient world," she says, "basked89 in the full sunshine of belief in the immortality of man, lived in it daily, voiced it in their literature, and went with it in calm serenity90 through the gate of Death." Now "calm serenity" is bad tautology91, and the general assertion of this passage is equally open to censure21. "The whole ancient world," as the Americans would say, is a large order. Greece and Rome (to say nothing of the pre-Maccabean Jews) were very important parts of "the whole ancient world," and whoever asserts that their citizens "basked in the sunshine of belief in immortality" is simply making a confession92 of ignorance. Greek and Roman poets and philosophers in many cases doubted, or even denied, a life beyond the grave. Even when the doctrine was entertained it does not appear to have been productive of much "sunshine." Does not the poet make the shade of the great Achilles say that he would rather be the veriest day-drudge on earth than command all the armies of the ghosts in the cold pale realm of the dead? We do not ignore, on the other hand, the Islands of the Blest; we are only objecting to Mrs. Besant's loose and sweeping93 assertions, which prove very clearly that her new "faith" is not remarkable94 in the cultivation95 of accuracy.
With regard to man—the entire human being, mortal and immortal56—Mrs. Besant remarks that "un-instructed Christians" chop him into two, the body-that perishes at death, and the "something that survives death." She omits to notice that a good many Christians chop him into three, to say nothing of others, like the Christadelphians, who leave him one and indivisible. Mrs. Besant, for her part, as a true Theo-sophist, goes farther than the sharpest Christian dissectors. She chops man into seven. When she was a Materialist96 she never suspected that her nature was so composite, and we are still in the same benighted97 condition. One begins to feel that the injunction, "Man, know thyself," is a terrible burden. It is hard enough to get a fair knowledge of our organism, its physical constitution, its intellectual faculties98, and its moral tendencies; but the task is absolutely appalling99 when, we have to get a satisfactory knowledge of our Atma, our Buddhi, our Manas, our Kama, our Prana, our Linga Sharira, and our Sthula Sharira. Anyone who can master all that may as well go on unto seventy times seven.
The immortal soul consists of the upper three, which are a trinity in everlasting100 unity101. The heavens may wax old as a garment, but they "go on for ever," and flourish in immortal youth. Death is the first step in the process of their separation from the lower and perishable102 four. One after another of these is shed, as the serpent sloughs103 its skin, or the butterfly its chrysalis; or, to use a more familiar and pungent104 illustration, which we make a present of to Mrs. Besant, as you peel an onion, fold after fold, until you get to the tender core. Sthula Sharira goes first, and the organism becomes a corpse105, which is buried, or cremated106, or eaten by cannibals. Linga Sharira, the Astral Double, had been attached to it by a "delicate cord," which is our old friend "the thread of life"—a convenient metaphor turned into a positive proposition. This delicate cord is snapped, not immediately, "but some hours" (as many as thirty-six occasionally) after "apparent death." It is necessary, therefore, to be very quiet in the death-chamber, while the Linga Sharira is eloping. One shudders107 to think of what might happen, of the indecent haste to which Number Six might be compelled, if a corpse were cremated a few hours after death; the corpse, for instance, of a man who died from cholera108 or the plague.
This "delicate cord" which attaches Number Seven to Number Six is perceptible if your eyes are constructed that way; that is, if you are a clairvoyant109, one who is able to see beyond the real. Mrs. Besant does not say she has seen it herself; indeed, she is always relying on someone else. She refers us to Andrew Jackson Davis, the "Poughkeepsie Seer" (and a Spiritist, though she does not say so), who "watched this escape of the ethereal body" and states that "the magnetic cord did not break for some thirty-six hours." "Others," says Mrs. Besant, "have described, in similar terms, how they saw a faint violet mist rise from the dying body, gradually condensing into a figure which was the counterpart of the expiring person, and attached to that person by a glittering thread." Thus the attachment110 is "delicate," "magnetic," and "glittering." In the course of time, we dare say, it will be decorated with a much larger variety of adjectives. Meanwhile we may observe that if Mrs. Besant were to preach this sort of "higher wisdom" to savages111 she would find an attentive112 and sympathetic audience. The violet mist, the Astral Double, and the delicate, magnetic, glittering cord, are things that they are to some extent already familiar with; and if she could only get them to accept her terminology, and talk of Sthula Sharira and Linga Sharira, they would be extremely promising113 candidates for the Theosophical kingdom of heaven.
Mrs. Besant tells us that the Linga Sharira, or Astral Double, rots away (disintegrates) in time. It is "the ethereal counterpart of the gross body of man," and takes a longer time in dropping into nothingness.
"Sometimes this Double is seen by persons in the house, or in the neighborhood... the Double may be seen or heard; when seen it shows the dreamy hazy115 consciousness alluded116 to, is silent, vague in its aspect, and unresponsive.... This astral corpse remains117 near the physical one, and they disintegrate114 together; clairvoyants118 see these astral wraiths119 in churchyards, sometimes showing likeness120 of the dead body, sometimes as violet mists or lights. Such an astral corpse has been seen by a friend of my own."
At this point we think it well to part company with Mrs. Besant. Who would have imagined, ten years ago, that the colleague of Charles Bradlaugh would ever descend121 so far into superstition as to write and talk seriously about churchyard spooks? What she may have to say about Theosophy after this can hardly be of interest to any thoroughly122 sane123 person. We therefore close with an expression of profound regret that an earnest, eloquent124 lady who once did such service in the cause of progress, should thus fall a victim to some of the most childish superstitions of the human race.
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criticise
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| v.批评，评论；非难 | |
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thereby
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| adv.因此，从而 | |
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incurred
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| [医]招致的，遭受的； incur的过去式 | |
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superstition
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| n.迷信，迷信行为 | |
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succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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imposture
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| n.冒名顶替，欺骗 | |
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bamboozling
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| v.欺骗，使迷惑( bamboozle的现在分词 ) | |
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pretentious
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| adj.自命不凡的，自负的，炫耀的 | |
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glamor
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| n.魅力，吸引力 | |
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audacity
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| n.大胆，卤莽，无礼 | |
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grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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pompously
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| adv.傲慢地，盛大壮观地；大模大样 | |
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colossal
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| adj.异常的，庞大的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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crafty
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| adj.狡猾的，诡诈的 | |
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enchantment
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logic
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| n.逻辑(学)；逻辑性 | |
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rebut
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| v.辩驳，驳回 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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censured
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| v.指责，非难，谴责( censure的过去式 ) | |
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censure
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| v./n.责备；非难；责难 | |
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secularism
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| n.现世主义；世俗主义；宗教与教育分离论；政教分离论 | |
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plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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conceals
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| v.隐藏，隐瞒，遮住( conceal的第三人称单数 ) | |
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positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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chivalrously
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| adv.象骑士一样地 | |
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ethics
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| n.伦理学；伦理观，道德标准 | |
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parlor
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| n.店铺，营业室；会客室，客厅 | |
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inviting
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| adj.诱人的，引人注目的 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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persuasive
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| adj.有说服力的，能说得使人相信的 | |
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vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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muddled
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| adj.混乱的；糊涂的；头脑昏昏然的v.弄乱，弄糟( muddle的过去式)；使糊涂；对付，混日子 | |
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veneration
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stews
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| n.炖煮的菜肴( stew的名词复数 )；烦恼，焦虑v.炖( stew的第三人称单数 )；煨；思考；担忧 | |
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disciple
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| n.信徒，门徒，追随者 | |
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inspection
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| n.检查，审查，检阅 | |
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lurk
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| n.潜伏，潜行；v.潜藏，潜伏，埋伏 | |
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dribbles
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| n.涓滴( dribble的名词复数 )；细滴；少量（液体）v.流口水( dribble的第三人称单数 )；（使液体）滴下或作细流；运球，带球 | |
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sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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civilisation
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| n.文明，文化，开化，教化 | |
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distinctive
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| adj.特别的，有特色的，与众不同的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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eminence
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| n.卓越，显赫；高地，高处；名家 | |
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blasphemy
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| n.亵渎，渎神 | |
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terminology
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| n.术语；专有名词 | |
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lingo
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| n.语言不知所云，外国话，隐语 | |
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fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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vernacular
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| adj.地方的，用地方语写成的；n.白话；行话；本国语；动植物的俗名 | |
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second-hand
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| adj.用过的，旧的，二手的 | |
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conversion
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| n.转化，转换，转变 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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immortality
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| n.不死，不朽 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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suite
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| n.一套(家具)；套房；随从人员 | |
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metaphor
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| n.隐喻，暗喻 | |
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doctrine
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| n.教义；主义；学说 | |
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apocryphal
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| adj.假冒的，虚假的 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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varied
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| adj.多样的，多变化的 | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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hesitation
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| n.犹豫，踌躇 | |
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discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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investigation
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| n.调查，调查研究 | |
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variance
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| n.矛盾，不同 | |
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69
dignified
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| a.可敬的，高贵的 | |
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70
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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paraphernalia
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| n.装备；随身用品 | |
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lugubrious
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| adj.悲哀的，忧郁的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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76
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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antithesis
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| n.对立；相对 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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thraldom
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| n.奴隶的身份，奴役，束缚 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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conducive
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| adj.有益的，有助的 | |
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atheist
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| n.无神论者 | |
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83
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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mighty
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| adj.强有力的；巨大的 | |
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rhetoric
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| n.修辞学，浮夸之言语 | |
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gratuitously
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| 平白 | |
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89
basked
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| v.晒太阳，取暖( bask的过去式和过去分词 )；对…感到乐趣；因他人的功绩而出名；仰仗…的余泽 | |
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serenity
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| n.宁静，沉着，晴朗 | |
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tautology
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| n.无谓的重复；恒真命题 | |
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confession
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| n.自白，供认，承认 | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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materialist
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| n. 唯物主义者 | |
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benighted
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| adj.蒙昧的 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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perishable
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| adj.（尤指食物）易腐的，易坏的 | |
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103
sloughs
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| n.沼泽( slough的名词复数 )；苦难的深渊；难以改变的不良心情；斯劳(Slough)v.使蜕下或脱落( slough的第三人称单数 )；舍弃；除掉；摒弃 | |
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104
pungent
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| adj.（气味、味道）刺激性的，辛辣的；尖锐的 | |
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corpse
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| n.尸体，死尸 | |
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cremated
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| v.火葬，火化（尸体）( cremate的过去式和过去分词 ) | |
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shudders
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| n.颤动，打颤，战栗( shudder的名词复数 )v.战栗( shudder的第三人称单数 )；发抖；（机器、车辆等）突然震动；颤动 | |
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cholera
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| n.霍乱 | |
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clairvoyant
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| adj.有预见的；n.有预见的人 | |
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attachment
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| n.附属物，附件；依恋；依附 | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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113
promising
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| adj.有希望的，有前途的 | |
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114
disintegrate
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| v.瓦解，解体，（使）碎裂，（使）粉碎 | |
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hazy
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| adj.有薄雾的，朦胧的；不肯定的，模糊的 | |
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116
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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117
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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118
clairvoyants
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| n.透视者，千里眼的人( clairvoyant的名词复数 ) | |
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119
wraiths
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| n.幽灵( wraith的名词复数 )；（传说中人在将死或死后不久的）显形阴魂 | |
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120
likeness
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| n.相像，相似（之处） | |
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121
descend
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| vt./vi.传下来，下来，下降 | |
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122
thoroughly
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| adv.完全地，彻底地，十足地 | |
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123
sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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