part in the Brahmanical system.

Coming to the Christian religion, contempora- neous with the Gnostic and Neo-Platonic systems, we shall find no difficulty in tracing most of the same fundamental teachings with which we have now become so familiar. The threefold Logos ap- pears as the Trinity; the First Logos, the fount of all life being the Father; the dual-natured Second Logos the Son, God-man; the Third, the creative Mind, the Holy Ghost, whose brooding over the waters of chaos brought forth the worlds. Then
28 THE ANCIENT WISDOM.
come ''the seven Spirits of God"* and the hosts of archangels and angels. Of the One Existence from which all comes and into which all returns, but little is hinted, the Nature that by searching cannot be found out; but the great doctors of the Church Catholic always posit the unfathomable Deity, in- comprehensible, infinite, and therefore necessarily but One and partless. Man is made in the "image of God,"f and is consequently triple in his nature — Spirit and Soul and body;t he is a "habitation of God,"§ the ''temple of God,"|| the "temple of the Holy Ghost,"^ — phrases that exactly echo the Hindu teaching. The doctrine of reincarnation is rather taken for granted in the New Testament than dis- tinctly taught ; thus Jesus, speaking of John the Baptist, declares that he is Elias "which was for to send you Elijah the prophet" iff and again, when asked as to Elijah coming before the Messiah, He an- swered that "Elias is come already and they knew him not.^Jt So again we find the disciples taking re- incarnation for granted in asking whether blindness from birth was a punishment for a man's sin, and Jesus in answer not rejecting the possibility of ante^ natal sin, but only excluding it as causing the blind- ness in the special instance.§§ The remarkable phrase applied to "him that overcometh" in Rev.
* Rev. iv. 5. t Gen. i. 26, 27. 1 1 Thess. v. 23.
§ Eph. ii. 22 II 1 Cor. iii. 16. H 1 Cor. vi. 19.
*♦ Mait. xi. 14 tt Mai. iv. 5. Xt Matt. xvii. 12. §§ John. ix. 1-13.
INTRODUCTION 29
iii, 12, that he shall be "a pillar in the temple of my God, and he shall go no more out," has been taken as signifying escape from rebirth. From the writings of some of the Christian Fathers a good case may be made out for a current belief in reincar- nation; some argue that only the pre-existence of the Soul is taught, but this view does not seem to me supported by the evidence.
The unity of moral teaching is not less striking than the unity of the conceptions of the universe and of the experiences of those who rose out of the prison of the body into the freedom of the higher spheres. It is clear that this body of primeval teaching was in the hands of definite custodians, who had schools in which they taught, disciples who studied their doctrines. The identity) of these schools and of their discipline stands out plainly when we study the moral teaching, the demands made on the pupils, and the mental and spiritual states to which they were raised. A caustic division is made in the Tao Teh Ching of the types of schol- ars:
Scholars of the highest class, when they hear about Tao, earnestly carry it into practice. Scholars of the middle class, when they have heard about it, seem now to keep it and now to lose it. Scholars of the lowest class, when they have heard about it, laugh greatly at it {Sacred Books of the East, xxxix., op. cit. xli. 1).
In the same book we read:
The sage puts his own person last, and yet it Is found in the foremost places; he treats his person as if it were foreign to him, and yet that person is preserved. It is not because he
30
THE ANCIE:NT wisdom.
has no personal and private ends that therefore such ends are reaUzed? (vii. 2.) He is free from self-display, and therefore he shines; from self-assertion, and therefore he is distin- guished; from self -boasting, and therefore his merit is ac- knowledged; from self-complacency, and therefore he ac- quires superiority. It is because he is thus free from striving that therefore no one in the world is able to strive with him (xxii. 2). There is no guilt greater than to sanction ambition; no calamity greater than to be discontented with one's lot ; no fault greater than the wish to be getting (xlvi. 2). To those who are good (to me) I am good; and to those who are not good (to me) I am also good; and thus (all) get to be good. To those who are sincere (with me) I am sincere ; and to those who are not sincere (with me) I am also sincere; and thus (all) get to be sincere (xHx. 1). He who has in himself abun- dantly the attributes (of the Tao) is Hke an infant. Poisonous insects will not sting him; fierce beasts will not seize him; birds of prey will not strike him (Iv. 1). I have three precious things which I prize and hold fast. The first is gentleness; the second is economy; the third is shrinking from taking precedence of others. . . . Gentleness is sure to be victorious, even in battle, and firmly to maintain its ground. Heaven will save its possessor, by his (very) gentleness protecting him (Ixvii. 2, 4).
Among the Hindus there were selected scholars deemed worthy of special instruction to whom the Guru imparted the secret teachings, while the gen- eral rules of right living may be gathered from Manu's Ordinances, the Upanishads, the Mahdhhdrata and many other treatises :
Let him say what is true, let him say what is pleasing ,let him utter no disagreeable truth, and let him utter no agreea- ble falsehood; that is the eternal law (Manu. iv. 138). Giv- ing no pain to any creature, let him slowly accumulate spirit- ual merit (iv. 238). For that twice-born man, by whom not
INTRODUCTION Si
the smallest danger even is caused to created things, there will be no danger from any (quarter) after he is freed from his body (vi. 40). Let him patiently bear hard words, let him not insult anybody, and let him not become anybody's enemy for the sake of this (perishable) body. Against an angry man let him not in return show anger, let him bless when he is cursed (vi. 47, 48). Freed from passion, fear and anger, thinking on Me, taking refuge in Me, purified in the fire of wisdom, many have entered into My Being (Bhagavad Gita, iv. 10). Supreme joy is for this Yogi whose Manas is peace- ful, whose passion-nature is calmed, who is sinless and of the nature of Brahman (vi. 27). He who beareth no ill-will to any being, friendly and compassionate, without attachment and egoism, balanced in pleasure and pain, and forgiving, ever content, harmonious, with the self controlled, resolute, with Manas and Buddhi dedicated to Me, he, My devotee, is dear to Me (xii. 13, 14).
If we turn to the Buddha, we find Him with His
Arhats, to whom His secret teachings were given;
while published we have:
The wise man through earnestness, virtue, and purity makes himself an island which no flood can submerge (Uddnavarga, iv. 5). The wise man in this world holds fast to faith and wisdom, these are his greatest treasures ; he casts aside all other riches (x. 9). He who bears ill-will to those who bear ill-will can never become pure; but he who feels no ill-will pacifies those who hate ; as hatred brings misery to mankind, the sage knows no hatred (xiii. 12). Overcome anger by not being angered; overcome evil by good; overcome avarice by liberality; overcome falsehoods by truth (xx. 18).
The Zoroastrian is taught to praise Ahuramazda,
and then:
What is fairest, what pure, what immortal, what brilliant, all that is good. The good spirit we honor, the good kingdom we honor, and the good law, and the good wisdom (Yasna,
32 TH^ ANCIENT WISDOM.
xxxvii.). May there come to this dweUing contentment, blessing, guilelessness, and wisdom of the pure (Yasna, lix.). Purity is the best good. Happiness, happiness is to him : namely, to the best pure in purity (Ashem-vahu) . All good thoughts, words, and works are done with knowledge. All evil thoughts, words, and works are not done with knowledge (Mispa Kumata). (Selected from the Avesta in Ancient Iranian and Zoroastrian Morals, by Dhunjibhoy Jamsetji Medhora).
The Hebrew had his "schools of the prophets" and his Kabbalah, and in the exoteric books we find the accepted moral teachings:
Who shall ascend into the hill of the Lord and who stand in His holy place? He that hath clean hands and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceit- fully (Pj. xxiv. 3, 4). What doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God? (Micah, vi. 8.) The lip of truth shall be esta- lished for ever ; but a lying tongue is but for a moment (Prov. xii. 19). Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thy house? when thou seest the naked that thou cover him, and that thou hide not thyself from thine own flesh? (Is. Iviii. 6, 7.)
The Christian Teacher had His secret instructions
for His disciples,* and He bade them:
Give not that which is holy unto the dogs, neither cast ye your pearls before swine (Matt. vii. 6).
For public teaching we may refer to the beati- tudes of the Sermon on the Mount, and to such doc- trines as:
* Matt. xiii. 10-17
INTRODUCTION 33
I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which de- spite fully use you and persecute you. ... Be ye therefore perfect, even as your Father which is in heaven is perfect (Matt. V. 44, 48). He that findeth his life shall lose it; and he that loseth his life for my sake shall find it (x.39). Who- soever shall humble himself as this little child, the same is greatest in the kingdom of heaven (xviii. 4). The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law (Gal. V. 22, 23). Let us love one another; for love is of God; and everyone that loveth is born of God and knoweth God (1 John iv. 7).
The school of Pythagoras and those of the Neo- Platonists kept up the tradition for Greece, and we know that Pythagoras gained some of his learning in India, while Plato studied and was initiated in the schools of Egypt. More precise information has been published of the Grecian schools than of others; the Pythagorean had pledged disciples as well as an outer discipline, the inner circle passing through three degrees during five years of probation. (For details see G. R. S. Mead's Orpheus^ pp, 263 et seq.) The outer discipline he describes as follows:
We must first give ourselves up entirely to God. When a man prays he should never ask for any particular benefit, fully convinced that that will be given which is right and proper, and according to the wisdom of God and not the subject of our own selfish desires (Diod. Sic, ix. 41). By virtue alone does man arrive at blessedness, and this is the exclusive privilege of a rational being (Hippodamus, De Felicitate, ii., Orelli, Opusc. Grcecor. Sent, et Moral., ii. 284). In himself, of his own nature, man is neither good nor happy, but he may be- come so by the teaching of the true doctrine (fia^T^creugKal npovolag 3
34 TH^ ANCICNT WISDOM.
noTidierat ) — (Hippo, ibid.). The most sacred duty is filial
piety. "God showers his blessings on him who honors and
reveres the author of his days," says Pampelus (De Paren-
tibus, Orelli, op. cit., ii. 345). Ingratitude towards one's
parents is the blackest of all crimes, writes Perictione (ibid., p. 350), who is supposed to have been the mother of Plato. The cleanliness and dehcacy of all Pythagorean writings were
remarkable (GElian, Hist. Var., xiv. 19). In all that con- cerns chastity and marriage their principles are of the utmost purity. Everywhere the great teacher recommends chastity and temperance ; but at the same time he directs that the married should first become parents before living a life of ab- solute celibacy, in order that children might be born under favorable conditions for continuing the holy life and success- sion of the Sacred Science (Jamblichus, Vit. Pythag., and Hierocl., ap. Stob. Serm., xlv. 14). This is exceedingly in- teresting, for it is precisely the same regulation that is laid down in the Manava Dharma Shastra, the great Indian Code. . . . Adultery was most sternly condemned (Jamb., ibid.). Moreover, the most gentle treatment of the wife by the husband was enjoined, for had he not taken her as his companion "before the Gods"? (See Lascaulx, Zur Geschichte der Ehe bei den Griechen, in the Mem. de I' Acad, de Baviire, vii. 107, sq.).
Marriage was not an animal union, but a spiritual tie. Therefore, in her turn, the wife should love her husband even more than herself, and in all things be devoted and obedient. It is further interesting to remark that the finest characters among women with which Ancient Greece presents us were formed in the school of Pythagoras, and the same is true of the men. The authors of antiquity are agreed that this discipline had succeeded in producing the highest examples not only of the purest chastity and sentiment, but also a simplicity of manners, a delicacy, and a taste for serious pursuits which was unparalleled. This is admitted even by Christian writers (see Justin, xx. 4.). . . . Among the members of the school the idea of justice directed all their acts, while they observed
INTRODUCTION 35
the strictest tolerance and compassion in their mutual relation- ships. For justice is the principle of all virtue, as Polus (ap. Stob., Serm., viii., ed. Schow, p. 232) teaches: 'tis justice which maintains peace and balance in the soul ; she is the mother of good order in all communities, makes concord be- tween husband and wife, love between master and servant.
The word of a Pythagorean was also his bond. And finally a man should live so as to be ever ready for death (Hippolytus, Phiios., vi.). Uhid., pp. 263-267.)
The treatment of the virtues in the Neo-Platonic schools is interesting, and the distinction is clearly made between morality and spiritual development, or, as Plotinus put it, ''The endeavor is not to be without sin, but to be a God."* The lowest stage was the becoming without sin by acquiring the "political virtues" which made a man perfect in conduct (the physical and ethical being below these), the reason controlling and adorning the irrational nature. Above these were the cathartic, pertaining to reason alone, and which liberated the Soul from the bonds of generation ; the theoretic, lifting the Soul into touch with natures superior to itself; and the paradigmatic, giving it a knowledge of true being :
Hence he who energizes according to the practical virtues is a worthy man; but he who energizes according to the cathar- tic virtues is a demoniacal man, or is also a good defnon.f He who energizes according to the intellectual virtues alone is a God. But he who energizes according to the paradigmatic
* Select Works of Plotinus, trans, by Thomas Taylor, ed. 1895, p. 11.
t A good spiritual intelligence, as the daimon of Socrates.
36 the: ancient wisdom.
virtues is the Father of the Gods. (Note on Intellectual Prudence, pp. 325-332.)
By various practices the disciples were taught to escape from the body, and to rise into higher re- gions. As grass is drawn from a sheath, the inner man was to draw himself from his bodily casing.* The "body of light" or "radiant body" of the Hin- dus is the "luciform body" of the Neo-Platonists, and in this the man rises to find the Self:
Not grasped by the eye, nor by speech, nor by the other senses (lit., Gods), nor by austerity, nor by religious rites; by serene wisdom, by the pure essence only, doth one see the partless One in meditation. This subtle Self is to be known by the mind in which the fivefold life is sleeping. The mind of all creatures is instinct with [these] lives; in this, purified, manifests the Self (Mundakopanishad, III. ii. 8, 9).
Then alone can man enter the region where sepa- ration is not, where "the spheres have ceased." In G. R. S. Mead's Introduction to Taylor's Plotinns he quotes from Plotinus a description of a sphere which is evidently the Turiya of the Hindus :
They likewise see all things, not those with which genera- tion, but those with which essence is present. And they per- ceive themselves in others. For all things there are diapha- nous; and nothing is dark and resisting, but everything is apparent to every one internally and throughout. For light everywhere meets with light; since everything contains all things in itself and again sees all things in another. So that all things are everywhere and all is all. Each thing likewise is everything. And the splendor there is infinite. For every- thing there is great, since even that which is small is great.
* Kathopanishad, vi. 17.
INTRODUCTION. 37
The sun too which is there is all the stars ; and again each star is the sun and all the stars. In each, however, a different property predominates, but at the same time all things are visible in each. Motion likewise there is pure ; for the motion is not confounded by a mover different from it (p. Ixxiii,).
A description which is a failure, because the re- gion is one above describing by mortal language, but a description that could only have been written by one whose eyes had been opened.
A whole volume might easily be filled with the similarities between the religions of the world, but the above imperfect statement must suffice as a pref- ace to the study of Theosophy, to that which is a fresh and fuller presentment to the world of the an- cient truths on which it has ever been fed. All these similarities point to a single source, and that is the Brotherhood of the White Lodge, the Hierarchy of Adepts who watch over and guide the evolution of humanity, and who have preserved these truths un- impaired; from time to time, as necessity arose, re- asserting them in the ears of men. From otner worlds, from earlier humanities. They came to help our globe, evolved by a process comparable to that now going on with ourselves, and that will be more intelligible when we have completed our present study than it may now appear; and They have afforded this help, reinforced by the flower of our own humanity, from the earliest times until to-day. Still They teach eager pupils, showing the path and guiding the disciple's steps ; still They may be reached by all who seek Them, bearing in their
38 TH^ ancie:nt wisdom
hands the sacrificial fuel of love, of devotion, of un- selfish longing to know in order to serve; still They carry out the ancient discipline, still unveil the an- cient Mysteries. The two pillars of Their Lodge gateway are Love and Wisdom, and through its strait portal can only pass those from whose shoul- ders has fallen the burden of desire and selfishness. A heavy task lies before us, and beginning on the physical plane we shall climb slowly upwards ; but a bird's-eye view of the great sweep of evolution and of its purpose may help us, ere we begin our detailed study in the world that surrounds us. A Logos, ere a system has begun to be, has in His mind the whole, existing as idea — all forces, all forms, all that in due process shall emerge into objective life. He draws the circle of manifestation within which He wills to energize, and circumscribes Himself to be the life of His universe. As we watch we see strata appearing of successive densities, till seven vast regions are apparent, and in these centres of energy appear whirlpools of matter that separate from each other, until when the processes of separation and of con- densation are over — so far as we are here concerned — we see a central sun, the physical symbol of the Logos, and seven great planetary chains, each chain consisting of seven globes. Narrowing down our view to the chain of which our globe is one, we see life-waves sweep round it forming the kingdoms of nature, the three elemental, the mineral, vegetable, animal, human. Narrowing down our view still further to our own globe and its surroundings, we
INTRODUCTION. 39
watch human evolution, and see man developing self-consciousness by a series of many life-periods ; then centring on a single man we trace his growth and see that each life-period has a threefold division, that each is linked to all life-periods behind it reap- ing their results, and to all life-periods before it sowing their harvests, by a law that cannot be pro- ken; that thus man may climb upwards with each life-period adding to his experience, each life-period lifting him higher in purity, in devotion, in intellect, in power of usefulness, until at last he stands where They stand who are now the Teachers, fit to pay to his younger brothers the debt he owes to Them.