The New Avatar and The Destiny of the Soul Part 26

Here lies the scientific explanation of the "Fall of Lucifer," portrayed in some form in the pantheons and mythologies of every philosophy and religion known to man.

The ordinary "sinner" may yet possess an "average" of all the virtues, and the ordinary "saint" an "average" of all the vices. Concerning these it was said, "I would have you either hot or cold, but because ye are neither hot nor cold, I have spewed you out of my mouth." No lukewarm soul ever entered the Kingdom of Heaven.

But a time at last comes when the soul of man, enmeshed in the "l.u.s.ts of the flesh and the deceitfulness of riches," _must make his choice_. He _realizes_ that he can no longer "serve two masters." He will make his choice knowingly, deliberately, and voluntarily. Happy and blessed will be he if with his whole soul, and with every impulse of his being, he declares, "I know not what others may do, _but as for me and my house, we will serve the Lord_."

If there are real Masters (and there are), they have to work under both Natural and Divine Law, and in strict harmony with the higher evolution of the whole human race.

It is only a low, feeble, and undeveloped intelligence that finds G.o.d and Nature at cross-purposes.

He who has found "the place of peace," harmonized his own nature, purified his own life, and elevated all his desires and aspirations, has discerned the "harmony of the morning stars," and caught the symphony of the heavenly hosts. In other words, he is already functioning on the Spiritual Plane.

This would seem to make clear the ethical problem raised, the stress placed upon it, and how it is met and answered by every genuine Initiate throughout the ages.

It has to be solved _first_ in each individual case. Only "he who _lives the life_ shall know the doctrine," or advance to power.

CHAPTER XV

THE SCIENCE OF PSYCHOLOGY AS A KNOWLEDGE OF THE HUMAN SOUL

The writer of the present treatise is quite well aware that the great majority of intelligent and educated people at the present day will deny that any real knowledge of the human soul as a spiritual ent.i.ty, separable from the physical body during life and demonstrably surviving its death, exists now, has heretofore existed, or, if possible for man, is likely to exist for some time to come. Some will unhesitatingly declare such a thing _unknowable_ for man.

I hold the firm _conviction_ that this knowledge has been for ages the possession of certain individuals, few in number in any age or country, and that this knowledge has resulted through conformity to certain definite and specific requirements, formulated under well-known laws of man's spiritual being, involving a definite individual experience and resulting in a scientific and exact demonstration.

I ask the reader to note two points in the foregoing statement: First, that for myself I use the word "conviction," and not "knowledge"; and, second, that the demonstration of real knowledge referred to, is made by, and confined to an individual, in each instance.

With these individuals the knowledge is a _scientific demonstration through personal experience_. With me, the "firm conviction" is a matter of "circ.u.mstantial evidence," supported by a.n.a.logy, and fortified by empirical testimony, such as acquaint the world with the facts and findings of science, and which I think admit of no other consistent and rational interpretation.

In the foregoing pages I have endeavored to give outlines, a.n.a.logies, and suggestions which seem to fortify the conviction referred to.

While these are fragmentary and desultory, owing to the fact that the circ.u.mstances are so varied, the subject so vast, and the materials so abundant, yet, taken as a whole, they seem overwhelming, and, except to the careful, persistent, and intelligent student, confusing.

It must be clearly apprehended that no one familiar with the subject can reasonably suppose, nor has it ever been claimed by a real Master of the "Art," that this knowledge ever has been, or can be, communicated to, or acquired by groups of individuals at any time, or under any circ.u.mstances.

Through all the past, and at the present time, it is designated as an _individual experience_.

True, the ethics, and the philosophy, and even the principles of exact psychic science that in the past const.i.tuted the "Lesser Mysteries," can be, and often have been, taught to groups, or cla.s.ses.

In the present "School of Natural Science," this preparatory training const.i.tutes the "Ethical Section."

But above and beyond all the foregoing general considerations the "empirical facts" and the "circ.u.mstantial evidence," if we know personally one who claims to have had the specific instruction, the personal experience, and to have made the scientific demonstration referred to and outlined in the problem, our opportunity for instruction, and for the application of tests for validity and reasonableness as to the whole problem, is exceedingly valuable.

This personal acquaintance may become the nearest possible criterion, short of our own personal experience, as to demonstration.

In previous chapters this phase of the subject has, perhaps, been sufficiently dwelt upon.

The Master may say, "I know; I have had the personal experience; I have demonstrated."

The student may at last say, "I believe; I am convinced; I am satisfied."

All through the foregoing pages the effort has continually been made to preserve clearly this distinction.

In tracing a.n.a.logies through the history of the past, the conditions, premonitory, present, and subsequent to great world-movements have often been referred to.

Nothing is more common or more patent than the oft-repeated saying, "This is the age of science." Any great movement that undertakes at the present day to deal with the deeper problems of individual and social life, must fit in and conform to the "spirit of the present age."

To that platform it must appeal; in that language it must be addressed, and by such judgment and criterion must it stand or fall.

All these tests and criteria have been fully met by the School of Natural Science, and they are clearly outlined and set forth in the "Great Work,"

addressed to "the Progressive Intelligence of the Age."

There need be no misconception or misinterpretation at this point.

It is true that superficial thinkers and readers, enthusiasts and emotionalists, are likely to infer that the science of the soul can now be had "for a consideration" and in "a dozen easy lessons."

All such are doomed to disappointment.

It is furthermore likely, if the average "physical scientist" pays any heed at all, that he will devise a series of "tests" and "experiments" of his own, to fit his preconceived notion of things psychical, with the latent conviction, at least, that he will be able to prove the whole thing a humbug.

These, also, are doomed to disappointment. Physical tests of psychical and spiritual laws and processes are unscientific. No spiritual problem can be solved in terms of physical matter alone.

So-called psychological science to-day is in the condition of one possessing a fine piece of ground, and gathering materials for a house, a superstructure.

The ground is already covered with bricks and stones, and sand and lumber, piled in every direction, with the purpose of one day beginning the work of construction, and the slogan, "Wait! Not yet!" "Some day we are hoping to build."

No architect, "no designs on the trestle-board," and so they go on acc.u.mulating "facts" and "evidence" day after day, year after year, century after century.

They have a "working hypothesis," but no definite _theorem_, and they may work till doomsday on this line without a glimmer of real scientific knowledge of the human soul, yet with mountains of "facts" or of "rubbish."

They can never prove the existence of a _spiritual ent.i.ty_ in terms of matter on the physical plane.

Their work has been, and still is, of great interest and value, but it is in no scientific sense, _Constructive_, backed by the laws of proportion and harmony, nor the "Canon of Architecture."

The apotheosis of Natural Science is like the "canon of proportion" in architecture, introduced by Vitruvius (an Initiate) centuries ago. It is the verification of Plato's saying, "G.o.d geometrizes," and his concept of "the World of Divine Ideas."

Plato further declares, "He who knows not the common things of life is a brute among men. He who knows the common things of life is a man among brutes. But he who knows all that can be learned by diligent inquiry is a G.o.d among men."

Natural Science, as shown in the Great Work, includes scientific knowledge on all planes of being on which the soul of man functions: The physical, moral, psychical, and spiritual; for man is a composite being.

The apotheosis of Natural Science, therefore, is Fact, Law, Demonstration, and Knowledge; before theory, conjecture, creed, dogma, superst.i.tion, or fear, intuition, inspiration, revelation, and "holy men" or "holy books"

that must be accepted without evidence, or "believed" against evidence.

The _Avatars_ of all the past have originated great reformations which have at last degenerated into dogma and superst.i.tion.

The people, incapable of understanding the Law, have been taught in parables, while the few in all religions and in every age have apprehended the law and learned the "Secret Doctrine."