The same in the Egyptian, Chaldean, Greek, Phoenician or any other account. The hosts of those creatures are
numberless. The old Pagans, however, and especially the Neo-Platonists of Alexandria knew what they believed, and discriminated between the
orders. None regarded them from such a sectarian stand-point as do the Christian Churches. They dealt with them far more wisely, on the contrary,
as they made a better and a greater discrimination between the natures of these beings than the Fathers of the Church did. According to the
policy of the latter, all those Angels that were not recognised as the attendants upon the Jewish Jehovah – were proclaimed Devils.
The effects of this belief, afterwards erected into a dogma, we find asserting themselves now in the Karma
of the many millions of Spiritualists, brought up and bred in the respective beliefs of their Churches. Though a Spiritualist may have divorced
himself for years from theological and clerical beliefs; though he be a liberal or an illiberal Christian, a Deist or an Atheist, having rejected
very wisely belief in devils, and, too reasonable to regard his visitors as pure angels, has accepted what he thinks a reasonable mean ground –
still he will acknowledge no other Spirits save those of the dead.
This is his Karma, and also that of the Churches collectively. In the latter such a stubborn
fanaticism, such parti pris is only natural; it is their policy. In free Spiritualism, it is unpardonable. There cannot be two opinions
upon this subject. It is either belief in, or a full rejection of the existence of any "Spirits." If a man is a sceptic and an
unbeliever, we have nothing to say. Once he believes in Spooks and Spirits at all – the question changes. Where is that man or woman free from
prejudice and preconceptions, who can believe that in an infinite universe of life and being – let us say in our solar system alone – that in all
this boundless space in which the Spiritualist locates his "Summer-land" – there are only two orders of conscious beings – men
and their spirits; embodied mortals and disembodied Immortals.
The future has in store for Humanity strange surprises, and Theosophy, or rather its adherents, will be
vindicated fully in no very distant days. No use arguing upon a question that has been so fully discussed by Theosophists and brought only
opprobrium, persecution, and enmity on the writers. Therefore we will not go out of our way to say much more. The Elementals and the Elementaries
of the Kabalists, and Theosophists were sufficiently ridiculed. from Porphyry down to the demonologists of the past centuries, fact after fact
was given, and proofs heaped upon proofs, but with as little effect as might be had from a fairy tale told in some nursery room.
A queer book that of the old Count de Gabalis, immortalized by the Abbé de Villars, and now
translated and published in Bath. Those humorously inclined are advised to read it, and to ponder over it. This advice is offered with the object
of making a parallel. The writer read it years ago, and has read it now again with as much, and much more attention than formerly. Her humble
opinion as regards the work is – if any one cares to hear it – that one may search for months and never find the demarcation in it between the
"Spirits" of the Séance rooms and the Sylphs and Undines of the French satire.
There is only one answer to be made to those who, taking advantage of such works, laugh at Occultism.
"Servitissimo" gives it himself in his own chaffing way in his introductory "Letter to my Lord" in the above-named work.
"I would have persuaded him (the author of Gabalis) to have changed the whole form of his work," he writes, "for this
drolling way of carrying it thus on does not to me seem proper to his subject. These mysteries of the Cabal are serious matters, which
many of my friends do seriously study . . . the which are certainly most dangerous to jest with." Verbum sat sapienti.
They are "dangerous," most undeniably. But since history began to record thoughts and facts,
one-half of Humanity has ever been sneering as the other half and ridiculing its most cherished beliefs. This, however, cannot change a fact into
a fiction, nor can it destroy the Sylphs, Undines, and Gnomes, if any, in Nature; for, in league with Salamanders, the latter are more likely to
destroy the unbelievers and damage Insurance companies, notwithstanding that these believe still less in revengeful Salamanders than in fires
produced by chance and accident.
Theosophists believe in Spirits no less than Spiritualists do, but, as dissimilar in their variety as are
the feathered tribes in the air. There are bloodthirsty hawks and vampire bats among them, as there are doves and nightingales. They believe in
"Angels," for many have seen them
. . . . . by the sick one's pillow –
Whose was the soft tone and the soundless tread!
Where smitten hearts were drooping like the willow,
They stood between the living and the dead.
But these were not the three-toed materialization of the modern medium. And if our doctrines were all
piece-mealed by the "drolleries" of a de Villars, they would and could not interfere with the claims of the Occultists that their
teachings are historical and scientific facts, whatever the garb they are presented in to the profane. Since the first kings began
reigning "by the grace of God," countless generations of buffoons appointed to amuse Majesties and Highnesses have passed away; and
most of these graceless individuals had more wisdom at the bottoms of their hunches and at their fingers' ends, than all their royal masters put
together had in their brainless heads. They alone had the inestimable privilege of speaking truth at the Courts, and those truths have
always been laughed at . . . . . .
This is a digression; but such works as the Count de Gabalis have to be quietly analyzed and their
true character shown, lest they should be made to serve as a sledge hammer to pulverize those works which do not assume a humorous tone
in speaking of mysterious, if not altogether sacred, things, and say what they have to. And it is most positively maintained that there are more
truths uttered in the witty railleries and gasconades of that "satire," full of pre-eminently occult and actual
facts, than most people, and Spiritualists especially, would care to learn.
One single fact instanced, and shown to exist now, at the present moment among the Mediums will be
sufficient to prove that we are right.
It has been said elsewhere, that white magic differed very little from practices of sorcery except in
effects and results – good or bad motive being everything. Many of the preliminary rules and conditions to enter societies of
adepts, whether of the Right or the Left Path, are also identical in many things. Thus Gabalis says to the
author: "The Sages will never admit you into their society if you do not renounce from this very present a Thing which cannot stand
in competition with Wisdom. You must renounce all carnal Commerce with Women" (p. 27).
"I am making known nothing to you but the Principles of the Ancient Cabal," explains de
Gabalis to his pupil. And he informs him that the Elementals (whom he calls Elementaries), the inhabitants of the four Elements, namely, the
Sylphs, Undines, Salamanders, and Gnomes, live many Ages, but that their souls are not immortal. "In respect of Eternity . . . . they must
finally resolve into nothing." . . . . "Our Fathers, the philosophers," goes on the soi-disant Rosicrucian, "speaking to
God Face to Face, complained to him of the Unhappiness of these People (the Elementals), and God, whose Mercy is without Bounds, revealed to
them that it was not impossible to find out a Remedy for this Evil. He inspired them, that by the same means as Man, by the Alliance which he
contracted with God, has been made Partaker of the Divinity: the Sylphs, the Gnomes, the Nymphs, and the Salamanders, by the Alliance which
they might Contract with Man, might be made Partakers of Immortality. So a she-Nymph or a Sylphide becomes Immortal and capable of the Blessing
to which we aspire, when they shall be so happy as to be married to a Sage; a Gnome or a Sylphe ceases to be Mortal from the moment that he
Espouses one of our Daughters."
Having delivered himself of this fine piece of advice on practical sorcery, the "Sage" closes as
"No, no! Our Sages have never erred so as to attribute the Fall of the first Angels
to their love of women, no more than they have put Men under the Power of the Devil. . . . There was nothing criminal in all
that. They were Sylphs which endeavored to become Immortal. Their innocent Pursuits, far enough from being able to scandalize the
Philosophers, have appeared so Just to us that we are all resolved by common consent utterly to Renounce Women; and entirely
togive ourselves to Immortalizing of the Nymphs and Sylphs" (p. 33).
And so are certain mediums, especially those of America and France, who boast of Spirit husbands and wives.
We know such mediums personally, men and women, and it is not those of Holland who will deny the fact, with a recent event among their
colleagues and co-religionists fresh in their memory, concerning some who escaped death and madness only by becoming Theosophists. It is only by
following our advice that they got finally rid of their spiritual consorts of both sexes.
Shall we be told in this case also, that it is a calumny and an invention? Then let those outsiders who are
inclined to see, with the Spiritualists, nought but a holy, an innocent pastime at any rate, in that nightly and daily intercourse with the
so-called "Spirits of the Dead," watch. Let those who ridicule our warnings and doctrine and make merry over them – explain
after analysing it dispassionately, the mystery and the rationale of such facts as the existence in the minds of certain Mediums and
Sensitives of their actual marriage with male and female Spirits. Explanations of lunacy and hallucination will never do, when placed
face to face with the undeniable facts of SPIRIT MATERIALIZATIONS. If
there are "Spirits" capable of drinking tea and wine, of eating apples and cakes, of kissing and touching the visitors of Séance
rooms, all of which facts have been proven as well as the existence of those visitors themselves – why should not those same Spirits perform
matrimonial duties as well? And who are those "Spirits" and what is their nature? Shall we be told by the Spiritists that the
spooks of Mme. de Sévigné or of Delphine _____, ___ one of which authoresses we abstain from naming out of regard to the surviving
relatives – that they are the actual "Spirits" of those two deceased ladies; and that the latter felt a "Spiritual affinity"
for an idiotic, old, and slovenly Canadian medium and thus became his happy wife as he boasts publicly, the result of which union is a
herd of "spiritual" children bred with this holy Spirit? And who is the astral husband – the nightly consort of a
well-known New York lady medium whom the writer knows personally? Let the reader get every information he can about this last development of
Spiritual (?!) intercourse. Let him think seriously over this, and then read the "Count de
Gabalis," especially the Appendix to it, with ; its Latin portions; and then perchance he will be better able to appreciate the full gravity
of the supposed chaff, in the work in question,6 and understand the true value of the raillery in it. He will
then see dearly the ghastly connection there is between the Fauns, Satyrs and Incubi of St. Hieronymus, the Sylphs and Nymphs of the Count de
Gabalis, the "Elementaries" of the Kabalists – and all those poetical, spiritual "Lillies" of the "Harris
Community," the astral "Napoleons," and other departed Don Juans from the "Summer-Land," the "spiritual
affinities from beyond the grave" of the modern world of mediums.
Notwithstanding this ghastly array of facts, we are told week after week in the Spiritual journals that, at
best, we know not what we are talking about. "Platon" – (a presumptuous pseudonym to assume, by the bye) a dissatisfied
ex-theosophist, tells the Spiritualists (see Light, Jan. 1, 1887) that not only is there no re-incarnation – because the astral
"spirit" of a deceased friend told him so (a valuable and trustworthy evidence indeed), but that all our philosophy is proved worthless
by that very fact! Karma, we are notified, is tom-foolery. "Without Karma re-incarnation cannot stand," and, since his astral
informant "has inquired in the realm of his present existence as to the theory of re-incarnation, and he says he cannot get one fact or a
trace of one as to the truth of it . . . ." this "astral" informant has to be believed. He cannot lie. For
"a man who has studied chemistry has a right to an opinion, and earned a right to speak upon its various
theories and facts . . . . especially if he, during earth-life, was respected and admired for his researches into the mysteries of nature, and
for his truthfulness."7
Let us hope that the "astrals" of such eminent chemists as Messrs. Crookes and Butlerof – when
disembodied, will abstain from returning too often to talk with mortals. For having studied chemistry so much and so well, their post
mortem communications would acquire a reputation for infallibility more than would be good, perhaps, for the progress of mankind, and the
development of its intellectual powers. But the proof is sufficiently convincing, no doubt for the present generation of Spiritualists, since the
name assumed by the "astral control of a friend" was that of a truthful and honorable man. It thus appears that an experience of over
forty years with Spirits, who lied more than they told truth, and did far more mischief than good – goes for nought. And thus the
"spirit-husbands and wives" must be also believed when they say they are this or that. Because, as "Platon" justly argues:
"There is no progress without knowledge, and the knowledge of truth founded upon fact is progress of the highest degree, and if astrals
progress, as this spirit says they do, the philosophy of Occultism in regard to re-incarnation is wrong upon this point; and how do we
know that the many other points are correct, as they are without proof?"
This is high philosophy and logic. "The end of wisdom is consultation and deliberation" – with
"Spirits," Demosthenes might have added, had he known where to look for them – but all this leaves still the question, "who are
those spirits" – an open one. For, "where doctors disagree," there must be room for doubt. And besides the ominous fact that
Spirits are divided in their views upon reincarnation – just as Spiritualists and Spiritists are, "every man is not a proper champion for
the truth, nor fit to take up the gauntlet in the cause of verity," says Sir T. Browne. This is no disrespectful cut at "Platon,"
whoever he may be, but an axiom. An eminent man of science, Prof. W. Crookes, gave once a very wise definition of Truth, by showing how necessary
it is to draw a distinction between truth and accuracy. A person may be very truthful – he observed – that is to say, may be filled with
the desire both to receive truth and to teach it; but unless that person have great natural powers of observation, or have been trained by
scientific study of some kind to observe, note, compare, and report accurately and in detail, he will not be able to give a trustworthy, accurate
and therefore true account of his experiences. His intentions may be honest, but if he have a spark of enthusiasm, he will be always apt to
proceed to generalizations, which may be both false and dangerous. In short as another eminent man of science, Sir John Herschell, puts it,
"The grand and, indeed, the only character of truth, is its capability of enduring the test of universal experience, and coming unchanged
out of every possible form of fair discussion."
Now very few Spiritualists, if any, unite in themselves the precious qualities demanded by Prof. Crookes; in
other words their truthfulness is always tempered by enthusiasm; therefore, it has led them into error for the last forty years. In answer to
this we may be told and with great justice, it must be confessed, that this scientific definition cuts both ways; i.e., that
Theosophists are, to say the least, in the same box with the Spiritualists; that they are enthusiastic, and therefore also credulous. But in the
present case the situation is changed. The question is not what either Spiritualists or Theosophists think personally of the nature of Spirits
and their degree of truthfulness; but what the "universal experience," demanded by Sir John Herschell, says. Spiritualism is a
philosophy (if one, which so far we deny) of but yesterday. Occultism and the philosophy of the East, whether true absolutely, or relatively, are
teachings coming to us from an immense antiquity: and since – whether in the writings and traditions of the East; in the numberless Fragments,
and MSS. left to us by the Neo-Platonic Theosophists; in the life observations of such philosophers as Porphyry and Iamblichus; in those of the
mediæval Theosophists and so on, ad infinitum, – since we find in all these, the same identical testimony as to the extremely
various, and often dangerous nature of all those Genii, Demons, Gods, Lares, and "Elementaries," now all confused into one heap under
the name of "Spirits"; we cannot fail to recognize in all this something "enduring the test of universal experience, and
"coming unchanged" out of every possible form of observation and experience.
Theosophists give only the product of an experience hoary with age; Spiritualists hold to their own views,
born some forty years ago, and based on their unflinching enthusiasm and emotionalism. But let any impartial, fair minded witness to the doings
of the "Spirits" in America, one that is neither a Theosophist nor a Spiritualist, be asked: "What may be the difference between
the vampire-bride from whom Apollonius of Tyana is said to have delivered a young friend of his, whom the nightly succubus was slowly killing,
and the Spirit-wives and husbands of the mediums?" Surely none – would be the correct answer. Those who do not shudder at this hideous
revival of mediæval Demonology and Witchcraft, may, at any rate, understand the reason why of all the numerous enemies of Theosophy – which
unveils the mysteries of the "Spirit World" and unmasks the Spirits masquerading under eminent names – none are so bitter and so
implacable as the Spiritualists of Protestant, and the Spiritists of Roman Catholic countries.
"Monstrum horrendum informe cui lumen ademptum" . . . . is the fittest epithet to be applied to
most of the "Lillies" and "Joes" of the Spirit World. But we do not mean at all – following in this the example of
Spiritualists, who are determined to believe in no other "Spirits" than those of the "dear departed" ones – to maintain that
save Nature Spirits or Elementals, Shells, or Elementaries, and "Gods" and genii, there are no other Spirits from the
invisible realms; or no really holy and grand Spirits – who communicate with mortals. For it is not so. What the Occultists and Kabalists said
all along, and the Theosophists now repeat, is, that holy Spirits will not visit promiscuous séance-rooms, nor will they intermarry with
living men and women.
Belief in the existence of invisible but too often present visitants from better and worse worlds than our
own, is too deeply rooted in men's hearts to be easily torn out by the cold hand of Materialism, or even of Science. Charges of superstition,
coupled with ridicule, have at best served to breed additional hypocrisy and social cant, among the educated classes. For there are few men, if
any, at the bottom of whose souls belief in such superhuman and supersensous creatures does not lie latent, to awaken into existence at
the first good opportunity. Many are those Men of Science who, having abandoned with their nursery pinafores belief in Kings of Elves and Fairy
Queens, and who would blush at being accused of believing in witchcraft, have, nevertheless, fallen victims to the wiles of "Joes," and
"Daisies," and other spooks and "controls." And once they have crossed the Rubicon, they fear ridicule no longer. These
Scientists defend as desperately the reality of materialized and other Spirits, as if these were a mathematical law. Those soul-aspirations that
seem innate in human nature, and that slumber only to awaken to intensified activity; those yearnings to cross the boundary of matter that make
many a hardened sceptic turn into a rabid believer at the first appearance of that which to him is undeniable proof – all these complete
psychological phenomena of human temperament – have our modern physiologists found a key to them? Will the verdict remain "non compos
mentis" or "victim to fraud and psychology"? &c., &c. When we say with regard to unbelievers that they are "a
handful" the statement is no undervaluation; for it is not those who shout the loudest against degrading superstitions, the "Occult
craze" and so on, who are the strongest in their scepticism. At the first opportunity, they will be foremost amongst those who fall and
surrender. And when one counts seriously the ever-increasing millions of the Spiritualists, Occultists, and Mystics in Europe and America, one
may well refuse to lament with Carrington over the "Departure of the Fairies." They are gone, says the poet:
They are flown,
Beautiful fictions of our fathers, wove
In Superstition's web when Time was young,
And fondly loved and cherished – they are flown,
Before the Wand of Science! . . . .
We maintain that they have done nothing of the kind; and that on the contrary it is these
"Fairies" – the beautiful, far more than the hideous – who are seriously threatening under their new masks and names to disarm Science
and break its "Wand."
Belief in "Spirits" is legitimate, because it rests on the authority of experiment and
observation, it vindicates, moreover, another belief, also regarded as a superstition: namely, Polytheism. The latter is based upon a
fact in nature: Spirits mistaken for Gods, have been seen in every age by men – hence, belief in many and various Gods. Monotheism, on the other
hand, rests upon a pure abstraction. Who has seen GOD – that God we mean, the Infinite and the Omnipotent, the
one about whom Monotheists talk so much? Polytheism – once man claims the right of divine interference on his behalf – is logical and consistent
with the philosophies of the East, all of which, whether Pantheistic or Deistic, proclaim the ONE an infinite
abstraction, an absolute Something which utterly transcends the conception of the finite. Surely such a creed is more philosophical than that
religion, whose theology, proclaiming in one place God, a mysterious and even Incomprehensible Being, whom
"no man shall see and live" (Exodus xxxiii. 20), shows him at the same time so human and so petty a God as to concern
himself with the breeches8 of his chosen people, while neglecting to say anything definite about the immortality of their
souls, or their survival after death!
Thus, belief in a Host and Hosts of Spiritual entities, dwelling on various planes and spheres in the
Universe, in conscious intra-Kosmic Beings, in fact, is logical and reasonable, while belief in an extra-Kosmic God is
an absurdity. And if Jehovah, who was so jealous about his Jews and commanded that they should have no other God save himself, was generous
enough to bestow upon Pharaoh Moses ("See I have made thee aGod to Pharaoh, and Aaron . . . . . thy
prophet" Exodus vii. 7) as the Egyptian monarch's deity, why should not "Pagans" be allowed the choice of their own Gods? Once we
believe in the existence of our Egos, we may well believe in Dhyan Chohans. As Hare has it: "man is a mixed being made up
of a spiritual and of a fleshly body; the angels are pure Spirits, herein nearer to God, only that they are created and finite in all respects,
whereas God is infinite and uncreated." And if God is the latter, then God is not a "Being" but an
incorporeal Principle, not to be blasphemously anthropomorphized. The angels or Dhyan Chohans are the "Living Ones"; that
Principle the "Self-Existent," the eternal, and all pervading CAUSE of all causes, is only the
abstract noumenon of the "River of Life," whose ever rolling waves create angels and men alike, the former being simply "men of a
superior kind," as Young intuitionally remarks.
Although these Gods are said to be "superior to man in some respects," it must not be concluded
that the latent potencies of the human spirit are at all inferior to those of the Devas. Their faculties are more expanded than those of ordinary
man; but with the ultimate effect of prescribing a limit to their expansion, to which the human spirit is not subjected. This fact has been well
symbolized in the Mahâbhârata by the single-handed victory of Arjuna, under the name of Nara (a man) over the whole host of
Devas and Deva-yonis (the lower Elementals). And we find reference to the same power in man in the Bible, for St. Paul distinctly says
to his audience "Know ye not that we shall judge angels?" (I Corinth. vi., 3.,) and speaks of the astral body of man, the soma
psychikon, and the spiritual body, soma pneumatikon, which "hath not flesh and bones," but has still an external
The order of Beings called the Devas – whose variety is so great that no description of it can be attempted
here – is given in some Occult treatises. There are high Devas and lower ones, higher Elementals and those far below man and even animals. But
all these have been or will be men, and the former will again be reborn on higher planets and in other manvantaras. One thing may, however, be
mentioned. The Pitris, or our "lunar ancestors," and the communication of mortals with them, have been several times mentioned by
Spiritualists as an argument that Hindoos do believe in, and even worship "Spirits." This is a great mistake. It is not the
Pitris individually that were ever consulted, but their stored wisdom collectively; that wisdom being shown mystically and
allegorically on the bright side of the moon.
What the Brahmans invoke are not "the spirits" of the departed ancestors – the full
significance of which name will be found in Vol. II. of the "Secret Doctrine," where the genesis of man is given. The most highly
developed human spirit will always declare, while leaving its tenement of clay "nacha purarâvarti" – "I shall not
come back" – and is thus placed beyond the reach of any living man. But to comprehend fully the nature of the "lunar" ancestors
and their connection with the "moon" would necessitate the revelation of occult secrets which are not intended for public hearing.
Therefore no more will be given than the few hints that follow.
One of the names of the moon in Sanskrit is Soma, which is also the name, as is well known, of the
mystic drink of the Brahmans and shows the connection between the two. A "soma-drinker" attains the power of placing himself in direct
rapport with the bright side of the moon, thus deriving inspiration from the concentrated intellectual energy of the blessed
ancestors. This "concentration," and the moon being a store-house of that Energy, is the secret, the meaning of which must not be
revealed, beyond the mere fact of mentioning the continuous pouring out upon the earth from the bright side of the orb of a certain
This which seems one stream (to the ignorant) is of a dual nature – one giving life and wisdom, the
other being lethal. He who can separate the former from the latter, as Kalahamsa separated the milk from the water, which was mixed with it,
thus showing great wisdom – will have his reward. The word Pitri does mean, no doubt, the ancestor; but that which is invoked is
the lunar wisdom esoterically, and not the "Lunar ancestor." It is this Wisdom that was invoked by Qu-ta-my, the Chaldean, in
the "Nabathean Agriculture," who wrote down "the revelations of the Moon." But there is the other side to this. If
most of the Brahmanical religious ceremonials are connected with the full moon, so do the dark ceremonials of the sorcerers take place at the new
moon and its last quarter. For similarly when the lost human being, or sorcerer, attains the consummation of his depraved career, all the evil
Karma, and the evil inspiration, comes down upon him as a dark incubus of iniquity from "the dark side of the moon," which is
a terra incognita to Science, but a well explored land to the Adept. The Sorcerer, the Dugpa, who always performs his hellish rites on
the day of the new moon, when the benignant influence of the Pitris is at its lowest ebb, crystallizes some of the Satanic energy of his
predecessors in evil, and turns it to his own vile ends; while the Brahman, on the other hand, pursues a corresponding benevolent course with the
energy bequeathed him by his Pitris . . . . Therefore, this is the true Spiritualism of which the heart and soul have been entirely missed by the
modern Spiritualists. When the day of the full revelation comes, it will be seen that the so-called "superstitions" of Brahmanism and
the ancient Pagans in general were merely natural and psychical sciences, veiled from the profane eyes of the ignorant multitudes, for fear of
desecration and abuse, by allegorical and symbolical disguises that modern science has failed to discover.
We maintain then that no Theosophist has ever believed in, or helped to spread "degrading
superstitions," any more than has any other philosophical or scientific Society. The only difference between the "Spirits" of
other Societies, Sects and Bodies, and ours lies in their names, and in dogmatic assertions with regard to their natures. In those whom the
millions of Spiritualists call the "Spirits of the Dead," and in whom the Roman Church sees the devils of the Host of Satan – we see
neither. We call them, Dhyan Chohans, Devas, Pitris, Elementals high and low – and know them as the "Gods" of the Gentiles, imperfect
at times, never wholly. Each order has its name, its place, its functions assigned to it in nature; and each host is the complement and crown of
its own particular sphere as man is the complement and crown of his globe; hence, a natural and logical necessity in Kosmos.