Cosmic symbolism E-Book

Sepharial

• Herausgeber: Librorium Editions
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2023

Beschreibung

Before one can enter intelligently into an understanding of Cosmic symbolism, which underlies all occult science, it is necessary that he should have some well-defined conception of the meaning and purpose of Occultism. Otherwise he will occupy the position of one who moves in the dark, a slave to formularies and dogmas, following blindly where others lead and without any definite idea as to his destination.
Misconceptions regarding Occultism are very prevalent and are found to affect the thought of many who in their own walks are exceedingly learned. Occultism is a broad and comprehensive system of thought; a synthetic philosophy aiming at self-realization, and as much concerned in the practical development of the psychical and spiritual powers latent in man as in the study of those wider cosmical laws which hitherto have escaped scientific observation, but which are found to afford a ready explanation of man’s embodied existence, and the wide and varied range of his faculties, aptitudes and individual characteristics.

Leseprobe

COSMIC SYMBOLISM

COSMIC SYMBOLISM

BEING A DISCUSSION AND EXPOSITION OF SOME

RECONDITE AND OBSCURE POINTS IN THE ART

OF THE KABALISTS, THE MYSTERIES OF

SOUND, FORM AND NUMBER, AND

THE BASIC PRINCIPLES OF

COSMIC SYMBOLISM

BY

SEPHARIAL

© 2023 Librorium Editions

ISBN : 9782385742645

CONTENTS

INTRODUCTION1

I THE MEANING AND PURPOSE OF OCCULTISM4

II THE PROBLEMS OF SCIENCE15

III THE MODERN MIRACLE26

IV THERAPY—ANCIENT AND MODERN33

V THE STAR OF BETHLEHEM44

VI COSMIC SYMBOLOGY56

VII READING THE SYMBOLS65

VIII ANCIENT AND MODERN EXAMPLES75

IX A TYPICAL CASE86

X THE LAW OF CYCLES96

XI THE TIME FACTOR IN KABALISM109

XII INVOLUTION AND EVOLUTION118

XIII PLANETARY NUMBERS127

XIV SOME FURTHER KABALAS139

XV PLANETARY SOUNDS153

XVI PLANETARY HOURS161

XVII CELESTIAL MAGNETIC POLARITIES171

XVIII VULCAN THE CHAIN MAKER179

XIX ALFRIDARIES190

XX IN THE LUMBER ROOM199

XXI THE LAW OF VIBRATIONS201

XXII THE EQUALIZATION OF EPOCHS219

XXIII LUNAR INFLUENCE229

XXIV SOLAR INFLUENCE241

XXV ASTROLOGY251

XXVI CHARACTER AND ENVIRONMENT264

XXVII THE LAW OF SEX274

XXVIII A TEST OF VALUE285

INTRODUCTION

“There is no end to the writing of books,” we are told. Certainly it seems to be the fact that one book leads to another, and the many demands made upon me for explanations of points, problems and paradoxes, contained in some of my recent works, have induced me to a comprehensive effort in the present volume. Whether I shall have succeeded in throwing more light upon the dark problems of Occultism, or only in making confusion worse confounded, it is for the reader to judge. “All truth is paradoxical,” says Laotze, the great philosopher of Quietism. In such case it were hard indeed to offer any argument which may be regarded as final and conclusive, and especially is this the case in reference to the debatable ground of Occultism.

Yet a very wise writer has said that nothing can be accepted as true which does not submit to a mathematical statement. This is a tacit confession of faith in the law of numerical ratios, the geometry of the universe which underlies all revelation. We cannot truly be said to know a thing until we have reduced it to a mathematical concept.

We may conveniently regard life as manifesting in three stages or degrees, namely, Principles, Causes and Effects. Our conscious relation to these three stages of life gives rise to Ethic, Philosophy and Science.

Science is what we know of the universe; philosophy what we think of it; ethic, how that thought affects our conduct. Thus the final appeal is to utility. The virtue of everything is in its use. Science, philosophy and ethic must eventually submit to the test of utility.

It is not for the sake of the mathematical statement, nor yet for the pleasure of abstract argument, but chiefly for the sake of utility that I have attempted this popular exposition of Occultism, for I think it deserves more attention than has hitherto been given to it.

The idea that Occultism serves any useful end in life may not at once appeal to the casual reader. The deeper thinker will, however, discern in any coherent system of thought, in any orderly statement of fact, a possible means of self-adjustment to the problems of life, howsoever dimly apprehended. To the categorical imperative of Kant—I must because I ought, but why ought I?—Occultism offers a very definite answer. It gives a cogent reason for all action, and may indeed be finally judged on its ethical value. It will not be found inadequate.

Purposive action has no value without free will in man. That “free will in man is necessity in play” is true only of those who are not divine conspirators. We are fated to the extent that we are ignorant of the cosmical and spiritual laws—the one order is a reflex of the other—by which the universe is upheld. We are culpable to the extent that we neglect those laws we know. Science has succeeded in harnessing many of the forces of Nature to the service of mankind. Philosophy will bring man into conscious relations with the laws governing his existence, and ethic will instruct him concerning their employment for the good of the race.

To the extent that we understand the laws of our being and use them for our personal benefit, and through ourselves for the good of all mankind, we become conspirators with the Divine Will, conscious co-operators towards “that one divine far-off event to which the whole creation moves,” an apotheosis warranted by the trend of the physical and spiritual evolution of humanity, and prophetically indicated by the words: “Thou hast made him a little lower than the angels, to crown him with glory and worship.”

As fragments in the fabric of a spiritual upbuilding, as detached observations of the law of universal harmony, as things of isolated interest, all conspiring to the founding of a single idea, these curiosities of Occultism are offered to those who are able to appreciate them.

Sepharial.

CHAPTER I THE MEANING AND PURPOSE OF OCCULTISM

Before one can enter intelligently into an understanding of Cosmic Symbolism, which underlies all occult science, it is necessary that he should have some well-defined conception of the meaning and purpose of Occultism. Otherwise he will occupy the position of one who moves in the dark, a slave to formularies and dogmas, following blindly where others lead and without any definite idea as to his destination.

Misconceptions regarding Occultism are very prevalent and are found to affect the thought of many who in their own walks are exceedingly learned. Occultism is a broad and comprehensive system of thought; a synthetic philosophy aiming at self-realization, and as much concerned in the practical development of the psychical and spiritual powers latent in man as in the study of those wider cosmical laws which hitherto have escaped scientific observation, but which are found to afford a ready explanation of man’s embodied existence, and the wide and varied range of his faculties, aptitudes and individual characteristics.

If Occultism were merely a speculative system of thought regarding the hidden things of Nature, it could never find practical demonstration. If the occult were merely the “hidden,” then Röntgen rays, wireless telegraphy and metabolism would have been facts of Occultism at quite a recent date. In the first case it is confidently affirmed that Occultism, so far from being speculative, is capable of instant demonstration; and in the second case it anticipated the discoveries of Science by analogous psychical processes involved in the exercise of clairvoyance, psychometry, telepathy and hypnotism. Occultism is not indeed mainly concerned in the domain of physics, but rather in those immaterial forces which are at the back of all material forms, of those universal laws which find their reflection in the constitution and development of man and the cosmos to which he is immediately related.

Thus while it seeks to demonstrate some unexplored facts in Nature, it also offers a coherent system of thought in which those facts find appropriate places, and so in effect it affords an ethical basis for all action which is more comprehensive than any system which is the outcome of an insular sociology or a national religion. Its peculiar value as a body of teaching lies in its inclusiveness and catholicity, its freedom from dogma, and its wide suggestiveness. While offering a definite system of cosmogenesis and anthropogenesis, it seeks only to throw new light on old truths, being entirely constructive and in no sense controversial. Unlike orthodox Science and Religion, however, Occultism does not ignore the facts of man’s psychic and spiritual experience. Rather it makes use of these as links which bring us into relations with that greater world and that higher life which for Science has no interest and for Religion no certain meaning. Thus when Science repudiated the Chaldean account of the Genesis, Religion was left with no ground upon which it could convict Science of error! The Occultist remains wholly unaffected by the incident, not because he is either unscientific or irreligious, but because the Book of Genesis is for him as true to-day as when it was written. It is the work of Occultists, and only Occultists can rightly apprehend it.

In the biblical cosmogenesis we are not concerned with ordinary divisions of time called “day” and “night,” periods of twelve hours each, more or less, but with vast periods known as pralayas and manvantaras, or periods of manifestation and obscuration, taking place alternately. These great periods answer to the systole and diastole motion of the Great Breath, the out-breathing and in-breathing of the Cosmic Life-force. In each of these great out-breathings the seven stages of evolution are realized: the Igneous, Gaseous, Fluidic, Mineral, Vegetable, Animal and Human. But those monads that have reached any one of these stages do not become involved in the scheme until that stage is reached to which they attained in the last period of cosmic activity; but from that stage they resume their evolution.

Now as we have every reason to presume that our present period of activity is not the first of our solar system, we have reason to place a special meaning on the words Berâsit brâ Elohim âth hashemâyim veâth heâretz: In the beginning the Elohim compounded the original matter of the heavens and of the earth. Long periods of cosmic evolution elapsed, and at the point where the Great Breath again reached our planet we take up the thread of the Chaldean account veheâretz tohu vebohu: “and the earth was chaotic and barren.” The use of the prefix vau as a copulative conjunction at the beginning of each separate statement, links up the various stages of the evolutional scheme without defining the vast ages, the “days” and “nights” of the cosmos, which intervene. From the great aqueous development we pass to the amphibians, the “creeping things,” the avians or “flying things and fowls of the air,” until by a process of natural evolution and natural selection, determined entirely by the individual power of adaptation to environment, we at length arrive at the evolution of the human-animal. The brief but perfectly scientific statement, “And God (the Elohim) made men out of the dust of the earth,” is a process which involves an indefinitely long period of evolution.

But so far we have only the ascending arc of physical evolution, which in effect found its apotheosis in the production of giant human forms, fitted to the great struggle for existence with the saurians and pachyderms and all that mammoth life, both vegetable and animal, by which it was environed. “There were giants in the earth in those days.” Nature had done her utmost in the production of colossal forms of animal life, she had expended all her strength.

It was at this point, where Nature unaided would have failed, and in process of time died down to her root, as a tree that has put forth leaf and flower and fruit, that the upward arc of physical evolution was met by a downward arc of spiritual involution. The two processes are well defined: 1. God made man out of the dust of the earth. 2. And breathed into his nostrils the breath of lives.

In effect, from this union of spirit and matter we get the genesis of the psyche or soul: “and man became a living soul.” The process of becoming is one that was neither immediate nor complete. Most of us are still in the process of becoming. But a certain number of advanced monads became living souls, realizing their spiritual consciousness while in the flesh. These were the “sons of the gods” referred to in the text. All else were the sons of men. “And the sons of God looked upon the daughters of men and saw that they were fair.” The self-conscious souls took to wife the daughters of a less-evolved race, a process that would seem to be necessary to the further uplifting and spiritual vitalizing of the inferior grades of human life. During the present manvantara or period of cosmic activity we have traditional occult knowledge of four great races of humanity before our own, each of which attained to a successively higher state of civilization, the Atlantean transcending the Lemurian, as in process of time the Aryan will transcend the Atlantean. And as each period of cosmic activity has afforded means of successively higher human development, it is a question as to what has become of those very high forms of spiritualized humanity who were the final product of the material and spiritual evolution of past manvantaras. Earth-born in their origin, and linked to this Earth’s humanity by a thousand compatriot ties, by bonds of blood and heritage, by lives of tireless service, they wait the time when humanity shall have evolved to that stage when personal intercourse is compatible with their own spiritual status and the needs of our further evolution. To them, as pioneers, guardians or masters of the race, we are indebted for the universal tradition which here and there is gathered up by Occultists the world over, and which is realized in its integrity only by those who have fought their way to that place in the scale of spiritual evolution where detachment is possible. To them is attributable the founding of the great world religions, and at the outset these “Sons of God” were the spiritual instructors of the world. Each race produces its own crop of masters, evolved initiates sworn to the service of man for ever. As there is a natural selection, so there is a spiritual selection, and from the moment a human form is invested with a soul (psyche) that soul continues to progress. There is an evolution that has come along the natural line to the production of human lives of great faculty and attainment; and there is an evolution that has followed the spiritual line. Not all evolved humans are invested with the breath of lives. Thus a man may be an intellectual giant and yet not be ensouled, for the psyche is one thing and the pneuma is another. The psyche, or nephesh is common to man and the lower animals and is capable of immense development when investing the human form, but unless this nephesh is illuminated by the ruach or pneuma it cannot advance beyond a certain stage in the present cycle of evolution. Hence the saying, “Work while the day is yet with you, for the night cometh when no man shall work.”

Specialized humanity is a composite of spirit, mind, soul and body. The element or principle in man which distinguishes him from the animal (whether human in form or otherwise), is the Mind. Only in this possession is he truly man. The word man comes, indeed, from the root man (Sansk.), to think. The limitations set up by embodiment of this thinking self is the primary cause of self-realization. All forms of life are conscious, but only spiritualized humanity is self-conscious, or individualized.

The criterion of consciousness is response to stimulus. It is to be seen in chemic action, in vegetation and in animal life. If the Day’s-eye (daisy) were not conscious of the sunrise it would not open its petals. You may call it automatism, a reflex of the chemic action of light. You will be wiser if you call it consciousness of light, and so spare yourself the trouble of pushing the question back indefinitely, for somewhere or other you must admit response to stimulus and there you must posit consciousness.

Thus while the animal soul in man responds to stimulus of every kind coming to it through the sense-channels, the mind responds also to a higher and immaterial gamut of vibrations, that is to say, to spiritual stimulus. As man he continues to evolve while all other forms of life remain in statu quo. The monads investing them have not been caught up by the Over-soul; they have not reached the stage where their mass-vibration is capable of responding to the spiritual impact; they are not attracted.

As the outcome of human evolution through successive ages, cycles and manvantaras there is evolved the Christ, or perfect man. The mystical interpretation does not suffice. We require a living individual who shall stand to us for the “man made perfect” through that same process of spiritual evolution which is to be our own means of final liberation from samsāra, or cyclic rebirth. The Christ is truly a generic title. The sons of God are legion, and all of them are invested with the Spirit of Truth or Christ principle. They are the Children of Light, the Great White Brotherhood, and at their head is the Lord, the gravitating Centre of this world’s humanity. He is the manifestation in time and space of the inscrutable Deity, the revelation of God to man. The mythological interpretation of the Christ does not suffice any more than the mystical. The Sun and the twelve signs of the zodiac may well stand as symbols of the Master and his twelve disciples, but they will not suffice for the historical fact, for the fact is not limited to a drama in which thirteen characters were at one time employed. It is a drama that is playing through all time, in all places and among all peoples. It is the great work of spiritual selection and co-ordination, and the twelve signs are the twelve gates through which the elect of all humanity will enter into the New Jerusalem or Spiritual Kingdom of a perfected humanity. Neither is the kingdom one that is afar off. Its denizens are to be found among embodied humanity at this day. The Fathers and many of the early rulers of the great countries were special representatives of the Spiritual Hierarchy which at later stages in the history of the world sent forth its emissaries to become world-teachers, empire-makers, legislators, warriors and inventors, each speaking the Word that the world then had need of. Beside them are to be found the Occultists of the East and West, followers of their respective Gurus, Sadhus, Yogis and Teachers, aspirants to the heirloom of the ages, the Gupta-Vidya or Hidden Knowledge; with here and there a messenger under sealed orders, passing from one country to another; a host of psychic-researchers and higher-thought lecturers, the aide-de-camps, sappers and enlisting officers of the vast army of recruits, regulars and veterans who are enrolled under this standard.

To the Occultist the universe is a symbol and every part of it is symbolical. Although essentially an Idealist he does not attempt the rôle of those visionaries who would argue the universe out of existence. He may call it elusive but not an illusion, for his own existence depends on his consciousness of the world about him and his well-being upon the degree to which he understands and observes the laws of that universe of which he is an integral part. For if it be said that the world has no existence apart from our consciousness, it may with equal truth be said that our consciousness has no existence apart from the world to which it is related. What we understand as the laws of the universe are formulated in terms of our thought, but inasmuch as the laws of thought are imposed on us by existence, it is clear that we do not ourselves impose cosmic laws, but we merely apprehend them. It is not in the Idealistic sense that the universe is a symbol, but in the real sense of it being the embodiment or out-realizing of the Supreme Life and Mind. As symbol the universe is the revelation of all time, of the past and the future; the repository of all history, the source of all prophecy, the synthesis of actuality. That Consciousness which is simultaneously immanent in all the universe is called the Universal Mind. The Platonic definition of God as “That whose centre is everywhere and whose circumference is illimitable” comes as nearly to this conception of the Divine Mind as it is possible for words to compass. Man is a centre of consciousness in the Divine Mind from the time that he realizes his spiritual existence, a soul investing a cell in the Brain of the Grand Man. As such he becomes subject to the higher spiritual laws of Being and enters into the Divine Conspiracy. The evolving monads circulate and finally become impounded in one or another of the various organs of the Grand Man, in agreement with their several states of evolution, passing from one to another of them during the successive incarnations of the Deity. In his effort to reach a higher sphere of consciousness and activity, a wider sphere of influence and a greater measure of free will, man comes to realize that obedience to the law of his being is the means of attainment. Thus every man is a law unto himself, and the truly wise are they who are able to say in all consciousness: “Thy will be done.” For human safety and happiness are only assured by devotion to the highest good, and this is the occult view of the dependence of mankind on an all-seeing and beneficent Spirit “in whose service is perfect freedom.”

Occultism, therefore, whether consisting in the development and exercise of one’s individual psychic powers, in systematic and impartial inquiry as to evidence of these powers in others, or in the pursuit of such studies as astrology, kabalism, yoga, hypnotism, etc., reaches out from such vague beginnings into regions of thought and aspiration that transcend the average mind and are seen to culminate, in specialized cases, in the attainment of powers which may be called miraculous and of attributes that are truly godlike.

CHAPTER II THE PROBLEMS OF SCIENCE

It is quite a popular misconception that credits Science with exact methods and certain knowledge on all matters concerning which it has given an opinion. There is, in fact, a slavish reverence for the dicta of Science which is as inconsistent as formerly was the submission of the public mind to religious dogmatic teaching. And if, as some writers assert, there still exists a conflict between Religion and Science it is at least satisfactory to see that to-day Science appears to be getting its own back to a creditable extent. If Science makes appeal to the popular imagination or proves its claim to public recognition and support on the grounds of utility, Religion has only itself to blame if it fails to come into line with the established facts of scientific discovery and lacks the enterprise which is necessary to give it a modern representation. Instead of mumbling orthodoxies about the saving of souls, Religion could very profitably concern itself with the task of proving that man has a soul to save. It could use the argument afforded by modern experimental psychology. It could observe the scientific method, and could without loss of dignity employ the facts of Science in the upbuilding of a scheme of thought which has man’s spiritual welfare as the end in view. When we recognize the fact that it is our conception of God and of our relations with Him that is alone effective in the work of regeneration and reform, and that this altered view-point is largely due to the widening of the mental horizon by scientific discovery and a philosophy adapted thereto, then religiously-disposed people do wrongly to ignore the facts of Science, however much they may appear to conflict with orthodox notions of the relations of God to man. It is little more than three centuries ago that the custodians of religious belief burned Giordano Bruno at the stake for daring to declare that there were more worlds than one. In his Della Causa Principio ed Uno (Of the First and Only Cause) Bruno says: “The divine Omnipotence is more aptly expressed in an infinity of worlds of various dimensions than in the production of a single world of infinite dimensions.... Infinite variability is the eternal juvenescence of God.” That which happened to Bruno in the name of Holy Religion was barely escaped by Copernicus because of his heresy in declaring the Sun to be the centre of the system and the Earth one of its satellites moving about it. It was a pagan doctrine and belonged properly to Pythagoras. The history of Science reveals many such persecutions of its devotees, and yet in modern times it cannot be said that Science is without its prejudices. It nearly killed religious belief in the nineteenth century owing to its recognition of the Materialistic hypothesis.

Yet when we come to examine the claims of modern Science, or what popularly goes by that name, we find that it is largely hypothetical and that sciences which are usually known as “exact” are by no means so.

Science has no certain knowledge of the origin of life and consciousness. Many distinguished men have sought to define life. Dr. Alfred R. Wallace in his World of Life points out how inadequate are all these definitions, and wisely refrains from adding to them. Consciousness as a by-product of organic matter was quite correct science fifty years ago. To-day, in the presence of many well-attested facts which go to prove the possibility of consciousness apart from organism as we know it, the man of science is not at all sure that consciousness is anything of the sort. Modern psychology is a new leaf in the book of Nature which until quite recently had not been deciphered. We are getting our facts sporadically, a few at a time, and each new discovery changes our ideas concerning things which had passed for correct theory. The facts remain; our views of them are changed. We really have no certain scientific knowledge about the wonderful conversion of inorganic to organic matter. The alchemy of Nature baffles us.

Even the cosmic theory is incomplete and full of anomalies. In the vortex theory there is nothing to show why some swirls of cosmic matter became suns and others planets. There are two theories regarding the solar system diametrically opposed to one another. There are similarly two theories regarding the Moon. The most recent theory is that the Moon acts as a brake upon the Earth by causing the tides, which run contrary to the axial rotation of the earth, thereby slowing down its rotation and causing a longer day than formerly. But the same theory requires that the Moon is gradually enlarging its own orbit and getting farther away from the Earth, which is inconsistent with our records of ancient observations of eclipses, etc., for in order to agree our calculations with the observed positions of the Moon at these ancient epochs, we have to augment the present mean motion of the Moon in its orbit by a quantity equal to about 10´´t₂, which means ten seconds for the first century and the same quantity multiplied by the square of the centuries for times anterior. In other words, the Moon was moving quicker in a smaller orbit in former days. But this supplemental theory is wholly destructive of the first regarding the Moon’s tidal action. For if the Moon is getting farther away from us, its tidal influence is also decreasing, and the “brake” power being lessened, the Earth’s axial rotation must be increasing in velocity and the day must be getting shorter than formerly, which is the exact converse of what was argued in the first place. Hence we see how, in their efforts to explain observed facts, scientific men can put up two mutually destructive theories. Only recently, in the Solar eclipse of 17th April, 1912, we had an illustration of an exact science blundering in practice. The Connaissance des Temps, the official organ of the French astronomers, gave this eclipse as total, while the Nautical Almanac gave it correctly as partial, the apparent diameter of the Moon, depending on its anomaly, being some 20´´ less than that of the Sun.

The theory of what is called the attraction of gravitation is one of the scientific facts which have recently been abandoned as unsatisfactory. It is found that the theory of “attraction” does not answer to the facts as experimentally determined. Theories that are inelastic are apt to be negatived by the discovery of new facts or modified beyond recognition by extended observations. The Earth itself is a huge magnet whose radial influence extends some fourteen feet beyond its surface, and this fact has to be taken into account in all local magnetic observations.

The permeability of matter was a fact that had been under scrutiny for a long time before the discovery of the Röntgen rays. Sir David Brewster notes the passage of carbon through solid wood by means of electric fluid, and by an electric current an acid may be separated from its sodium base and passed through dilute syrup of violets without changing the colour of the vegetable solution. The question then arises, in what form was the carbon in the one case and the acid in the other when they passed through the respective media? Obviously their atomic vibrations were temporarily raised in such degree by electrical action as to change them from their normal characters. I suggest to psychologists that something of the same or a similar nature may occur in the case of individuals when acting under the influence of hypnotism or spiritual afflatus, ecstasy, etc. The question is whether they can be rendered permanent effects.

But these are not by any means the whole of the problems confronting modern Science, which nevertheless has a tendency to become dogmatic in other matters with which it is not officially concerned, as one may learn from a reading of Häckel’s Riddle of the Universe. In Ernst Häckel we see probably the last of the old school of materialistic philosophers. Another problem is that of atomic arrangement. It has been observed that two chemical bodies composed of exactly the same number of atoms of the same elements assume entirely different characteristics by reason of their respective atomic arrangement. This fact, while wholly unexplained, opens up many interesting psychological issues and serves by analogy to explain why two human beings compounded of exactly similar cosmic elements, manifest different characters and faculties. Science has too long neglected the free use of its own hypothesis of the solidarity of the system, and while astronomy employs interplanetary action in all its calculations, it scouts the idea of astro-meteorology and relegates astrology to the limbo of antiquated superstitions. Yet both these concepts are necessary and logical dependents of the cosmical hypothesis.

Up to the present day Science has ignored psychology and opposed the claims of psycho-therapeutics. Medical science other than that depending on surgery will soon find that the process of readjustment in the human organism rendered necessary by the rapidly changing conditions of modern civilization and the opening-up of new centres of activity in the mind-sphere of the world, will present a new series of pathological conditions to which the prescriptions of the Pharmacopoeia are altogether inadequate. The psychic origin of disease will have to be admitted and provided against. The x-factor in human pathology which defies the action of drugs and evades the scalpel, call it by what name we may, will increasingly assert itself, and medical men will have perforce to take it into their counsels, make friends with it and get to understand its vagaries. The plurality of worlds and the habitability of the other planets in the solar system, taught by Pythagoras in the sixth century B.C., has received a certain speculative recognition by astronomers, notably Camille Flammarion, Richard Proctor, Schiaparelli and Sir Robert Ball, in recent years. It was affirmed as fact by that remarkable man of science and inspiration, Baron Swedenborg. But in a contemporary issue of the journal of the Royal Astronomical Society of Canada, Prof. Aitken, of the Lick Observatory, states, as the result of his researches, that the Moon is a dead world, with the exception perhaps of low forms of vegetable life sustained by water vapour exuding from the Moon’s interior; Mercury gets seven times as much heat as the Earth and keeps the same face towards the Sun, offering the alternative of an eternal night or an equally unending tropical heat and daylight, from which it is not protected by any atmosphere. Venus, having many characteristics similar to the Earth, is admitted to be problematical, since it is not yet decided whether its day and year are equal or not. If they are, then it is uninhabitable. Mars has a rare atmosphere, and there is not enough water on the planet to fill an American lake. It has a low temperature, and there may be vegetable and animal life there, but no beings of intelligence. The “canals” may be natural or artificial canals or merely earthquake markings. Jupiter is a semi-sun, its development is in a state of chaos, and it is probably gaseous throughout with matter distributed as on the Sun, there being no defined surface or crust. Saturn resembles Jupiter, but probably is not so far advanced, and it is even less fitted for human habitation than Jupiter.

We see therefore that as between the teaching of Pythagoras and that of Prof. Aitken there is a great gulf fixed. It will probably be bridged by a little freer use of the scientific imagination that Prof. Huxley extolled. The great American astronomer has argued humanity out of existence in a manner so complete as to warrant the instant dismantling of the statue of Bruno by the Vatican. But alas for the shortcomings of dogmatic science, we have not yet been told how or why the Earth alone is favoured by the presence of humanity. We are left to speculate upon the question as to what has become of the Moon’s humanity, supposing this dead orb was once alive and afforded habitable conditions. We are left wondering why conservative Nature evolved the planets Neptune and Uranus—which “are so far away from the Sun that its light and heat can hardly be effective in protecting life upon them, even should life in any way originate there”—if they are never to come within the life-belt limit of the solar rays! These vapourings are altogether unworthy of the name of Science, and are, in their way, as fanciful and speculative as any of the superstitions of a primitive religion. Who gave the astronomer to know that man as we see him is the only sort of humanity or intelligent being that can exist? It is open to him to remark that even should there be forms of intelligent life on other planets we should not recognize them as human. That is beside the mark; we do not recognize the human by its form, we do not confound the man with the animal part of him; and we may even speak of discarnate humanity. In every possible way we protest that articulate language, which infers articulate thought and intelligence, is the criterion of the human, and in this category we include for sociological reasons all that are of human generation, whether intelligent and articulate or not. Of the “infinite variability” of God as expressed in Nature, the astronomer takes no count. Here on this globe of ours we find the human persisting in temperatures varying from over + 150° to - 30°, and we have no reason for suggesting that the power of adaptation to environment is at the maximum in this world. Violent ophthalmia and even madness would result in us if “the earth’s green livery” were suddenly and permanently changed to red. But a very little alteration in the chemical constitution of the vitreous fluid in the eye would render us immune from these evils, and we have every reason for thinking that were such a colour-change to take place, Nature would not be long in adapting herself to the new conditions. But she would first be sure that they were likely to be permanent, for although very amicable, the old lady is extremely cautious and prudent! What we know as solar light and heat have no existence outside the earth’s atmosphere, and even within it they only have the values that our sensation-consciousness gives to them; so that all we can scientifically assume in regard to those planets that have no atmosphere is that their humanities, if they have any, must be physiologically different from man as we know him. We cannot argue that he does not exist or that he cannot exist on them.

The sum of the matter is this, we have need of a Religion that is scientific, and equally of a Science that is religious. What we do not positively know we may logically infer, but we have to guard ourselves against the tendency to take the inference for fact and to dogmatize about things which are wholly unrelated to our personal experience. The many curious observations I shall have occasion to make in the course of these pages are so remote from general experience and so far removed from scientific scrutiny as to belong to the category of things called “occult,” and it was therefore expedient that the reader should have a fairly clear idea that all the statements of orthodox science do not rest upon the immovable rock of observed fact, and for this reason are not so well founded as many of the conclusions of occult science. It is advisable also that the reader should discern between the theoretical value of a statement and its experimental value. Many things which appear reasonable will not respond to test, and others that seem unreasonable are found nevertheless to be true.

CHAPTER III THE MODERN MIRACLE

It has been said that the medical practice of the future will have to provide for the interference in ordinary therapeutic methods of an x-factor, which is amenable to hypnotic suggestion and to auto-suggestion, but which on rare occasions assumes a more positive and extraordinary form, and acts spontaneously. Indeed, we may have to admit the possibility of an extraneous healing power acting independently of medical skill and contrary to all recognized therapeutic agents, medicinal or clinical.

An instance of this is to be seen in what is called the Modern Miracle. A miracle, it should be understood, is not supernatural. We have no reason for prescribing limits to Nature’s powers. A miracle is simply an abnormal manifestation of those powers, and hence something to be wondered at. The case in point is that of Miss Dorothy Kerin, who on the night of Sunday, the 18th February, 1912, being bedridden with advanced tuberculosis, concomitant disease of the kidneys, and finally suffering from loss of sight and speech, together with some signs of aphasia, was suddenly and miraculously cured entirely of all ailments, and when medically examined was pronounced to be absolutely free from tubercle bacillus, or any other form of morbid disease, and to be in complete possession of all her faculties and normal bodily functions. The evidence is unassailable and the facts beyond dispute. We have to arrange our thought and modify our therapy to accommodate these facts.

Dorothy Kerin was born on the 28th November, 1890, in London, her father being Irish. She received an ordinary middle-class education in a private school, and would have gone on the stage, where her sister, Norah Kerin, has achieved considerable success, but for the break in her health.

At the time of her wonderful recovery she had not stood up for five years, and latterly had suffered from partial loss of memory, sight, hearing and speech. Yet she was always bright and cheerful, and her invariable sweetness of disposition, her patience and gentleness, endeared her to all her friends and relatives, and made her greatly beloved by those who came in contact with her. She was one of those who “suffered all things gladly,” and was by nature of a religious disposition. The following account of her recovery is extracted from the Daily Mirror report of the 19th February—

“Dorothy Kerin is convinced that her remarkable recovery of apparent health is literally ‘a miracle.’

“Her account of the angelic vision, which on Sunday night restored her sight, hearing and strength and left her painless, happy and ‘feeling better than I ever felt in my life before,’ may be ascribed to hysteria by sceptics, but, whatever the cause, the facts of her recovery are beyond dispute.

“Dr. Frederick Norman, of Brixton, her physician, is, of course, deterred by professional etiquette from public discussion of her case.

“‘But it is no secret that my husband was incredulous,’ said Mrs. Norman to the Daily Mirror yesterday, ‘when he was informed that Dorothy was “quite well.”’

“‘He did not consider on Saturday that she could possibly remain alive more than a day or two. The girl had been in St. Bartholomew’s Hospital, St. Peter’s Home for Incurables at Kilburn, and other institutions, but was sent home finally as a hopeless case two years ago.

“‘She has not stood up for five years, and latterly was blind and deaf and utterly weak, taking only occasional doses of brandy and other stimulants.’

“Dr. Norman has been compelled to safeguard his patient. No fewer than sixty people saw her yesterday, but such a reception has now been stopped. A perfectly healthy girl could not stand the constant excitement of receiving visitors eager to interrogate her. Three days ago, it must be remembered, she was in an advanced stage of consumption.

“For breakfast yesterday Miss Kerin ate wheat-meal porridge, bacon and tomatoes, and drank two cups of coffee. A beefsteak was cooked for her lunch.

“‘I slept last night more soundly than I ever remember doing,’ Miss Kerin told the Daily Mirror yesterday. She read the Ten Commandments printed on the base of a minute toy magnifying glass with perfect ease. Another doctor who was present said he could not read such tiny print.

“‘A fortnight ago,’ said her mother, ‘Dolly could not call things by their proper names, and often did not know us. Bread was “soft, white stuff,” fish was “white stuff with needles in it,” nut-milk chocolate she asked for as “lumpy sweet.”

“‘Now she can bath herself and is not an invalid at all. Often during her long illness her temperature went up to 105.’

“Miss Kerin shakes hands firmly, and her palm has a touch that is quite normal. Scores of doctors have already sought permission to see her. The history of her case is well known to the profession.

“The Rev. A. J. Waldron, vicar of the adjoining parish of St. Matthew’s, Brixton, visited her yesterday and is making arrangements to have her moved at once to a nursing home, where she can have privacy and quiet, with country air.

“Miss Kerin has no hectic flush, and declared yesterday that she did not feel a bit tired. But there is little doubt she requires careful supervision to prevent any relapse.”

I am informed by her brother, Mr. G. Kerin, that during her illness, and especially during the later stages, when her normal faculties showed signs of decline, that Miss Kerin developed some super-normal powers. She was able, for instance, to give an accurate account of incidents happening in connection with her brother while at a distance from home. The greatest care had to be observed by those in the house when speaking of her, as she could always hear what was said in another room, although she appeared deaf to those who spoke aloud in her presence. There is, in fact, evidence that she developed the telesthesic sense during the later stages of her illness, but also that she lost this faculty just before her recovery.