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only of the neo-Buddhism of the day, is the re-introduction of what is considered by
such as exploded and narrow ideas, and that is the need of man for Salvation, his
inability to help himself, and the Redemption of man by the Sacrifice of the Jewish
Savior. It is neither in my province or power to enter with ability into this
discussion, but I would respectfully suggest these two things- first are we quite sure
as Buddhist students that we do understand the true hidden teaching of the Way of
Salvation as known to their Initiates; secondly, do we all understand it either in
Christianity? It is true, exoteric Buddhism even when called esoteric repudiates such
doctrines, Christianity admits them, but has taught them in such fashion that a large
proportion of people born under Christianity repudiate them also. It is clear the
outer schools all repudiate them, so it would seem that the Mystic Initiates preach
doctrine no longer agreeable to our "sense of justice."
It is thought by many that these new (?) doctrines of Karma and re-incarnation
are much more satisfactory than Christian doctrines. Perhaps so, as modern
Christianity is understood. But is evil Karma aught else but original sin in its works
and consequences?
All knowledge is requisite, and it matters not so much how we get knowledge, so
long that we do get it, therefore we owe a vast and great debt of gratitude to the
Eastern school for refreshing ours by proving from another aspect the truth of our
own, and one must recognize the great value of the recovery, not discovery of these
doctrines (as our able thinker Mr. Maitland would say). But I take my stand upon
the ground that knowledge even of true doctrine is not always directly helpful.
Indeed, as a most respected thinker says, "the doctrine of Karmic re-incarnation is
in truth a terrible one in point of FACT, and hopeless for the individual." The law of
Karma is, in fact, the law entailed on destructible matter, the law under which we
are all born as "sinners," that law, which Christ who fulfilled all the law, which we
can never do, but out of whose power it is henceforth possible for us to raise
ourselves through his perfection. But this is a long subject and must now not be
entered into, as it is unwise as useless to profane great subjects by inaccurate
statement and mere polemics. Unhappily, owing to much vaporous and non-
experimental discourse on the mysteries of Regeneration, more particularly the
result of the Calvinist school, there was no doubt much profanation; and the re-
action that many thoughtful and earnest minds feel still, even to the very words, is
due to the inner terror that they felt, though not understood, at this profanation.
The mystics put to us the great question: Can man work out his own salvation? They
say, No. The Eastern school, as we know it, which is not in its entirety, says Yes. It
appears to me the mere observation of life and society in the West says, No. This
may not apply to others.
The "Raja-yoga" may be a perfect means of "salvation" to some nations. Is it to
ours?
With regard to the text quoted in the last letter, "For a just man falleth seven
times and riseth up again," it is referable to Proverbs xxiv., i6. The number seven is
important.
We must carefully bear in mind all throughout these letters, just as in the
Bhagavad-Gita, two orders of minds are addressed. The latter, however, being a
Sacred Book from Catholic source, has universal as well as particular application,
whereas mystics write as a rule particularly but to the Initiate as well as to the
Neophyte.
ISABEL DE STEIGER.
LETTER VI AND LAST
Scanned from "The Unknown World", Vol. II. - No. 5, June 15, 1895, and corrected by hand.
God made Himself man to deify man. Heaven united itself with earth to transform
earth into heaven.
But in order that these divine transformations can take place, an entire change, a
complete and absolute overturning and upsetting of our being, is necessary.
This change, this upsetting, is called re-birth. To be born, simply means to enter
into a world in which the senses dominate, in which wisdom and love languish in
the bonds of individuality.
To be re-born means to return to a world where the spirit of wisdom and love
governs, and where animal-man obeys.
The re-birth is triple; first, the re-birth of our intelligence; second, of our heart
and of our will; and, finally, the re-birth of our entire being.
The first and second kinds are called the spiritual, and the third the corporeal re-
birth.
Many pious men, seekers after God, have been regenerated in the mind and will,
but few have known the corporeal rebirth. This last has been attained to but by few
men, and those to whom it has been given have only received it that they might
serve as agents of God, in accordance with great and grand objects and intentions,
and to bring humanity nearer to felicity.
It is now necessary, my dear brothers, to lay before you the true order of rebirth.
God, who is all strength, wisdom, and love, works eternally in order and in
harmony.
He who will not receive the spiritual life, he who is not born anew from the Lord,
can not enter into heaven.
Man is engendered through his parents in original sin, that is to say, he enters
into the natural life and not the spiritual.
The spiritual life consists in loving God above everything, and your neighbor as
yourself. In this double-love consists the principle of the new life.
Man is begotten in evil, in the love of himself and of the things of this world. Love
of himself! Self interest! Self gratification! Such are the substantial properties of
evil. The good is in the love of God and your neighbor, in knowing no other love but
the love of mankind, no interest but that affecting every man, and no other pleasure
but that of the well-being of all.
It is by such sentiments that the spirit of the children of God is distinguished from
the spirit of the children of this world.
To change the spirit of this world into the spirit of the children of God is to be
regenerated, and it means to despoil the old man, and to re-clothe the new.
But no person can be re-born if he does not know and put in practice the
following principle- that of truth becoming the object for our doing or not doing;
therefore, he who desires to be re-born ought first to know what belongs to re-birth.
He ought to understand, meditate, and reflect on all this. Afterwards he should act
according to his knowledge, and the result will be a new life.
Now, as it is first necessary to know, and to be instructed in all that appertains to
re-birth, a doctor, or an instructor is required, and if we know one, faith in him is
also necessary, because of what use is an instructor if his pupil have no faith in him?
Hence, the commencement of re-birth is faith in Revelation.
The disciple should begin by believing that the Lord, the Son, is the Wisdom of
God, that He is from all Eternity from God, and that He came into the world to bring
happiness to humanity. He should believe that the Lord has full power in heaven
and on earth, and that all faith and love, all the true and the good, come from Him
alone; that He is the Mediator, the Savior, and Governor of men.
When this most exalting faith has taken root in us, we shall think often of the
Savior, and these thoughts turned towards Him develop, and by His grace re-acting
in us, the seven closed and spiritual powers are opened.
The way to happiness.- Do you wish, man and brother, to acquire the highest
happiness possible? Search for truth, wisdom, and love. But you will not find truth,
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