THEOSOPHY AND MODERN SCIENTIFIC DISCOVERIES: by Charles J. Ryan

THE attitude of the leaders of science and philosophy concerning the significance and probable causes of natural phenomena has greatly changed since 1888 when H. P. Blavatsky wrote her magnum opus, The Secret Doctrine. The comfortable feeling that the fruit of the Tree of Knowledge is ripe for our picking, or at least very nearly so, has largely disappeared with the widening of our perceptions gained through the surprising discoveries in physics, chemistry, psychology, etc., of the intervening period. Happily for the world, the truly leading minds of the present day in science and philosophy are escaping from the crass materialism into which they seemed to be sinking not so long ago; the "camp followers" are also catching up.

Paradoxically, and yet naturally, the more we have learned of Nature's methods, the less dogmatic we have become. The present, although a time of great fertility in the production of theories, is one of comparative modesty in the putting forth of assertions that such a thing cannot be, or that such another is against established laws and therefore not to be investigated. We are seeing something similar in the affairs of nations—new experiments in statecraft are being tried in apparently unlikely places.

The wisdom of the ancients is being more justly estimated; the cheap sneers against their scientific attainments are less often heard. The newest Chemistry regards the much-derided Alchemy more sympathetically; the latest Psychology finds that Mesmer was not the complete fraud alleged by the materialism of the nineteenth century. A well-founded suspicion is arising that our own civilization is not on the rightest basis, and that it has neglected many of the sterling virtues of the past in favor of luxury and ease. The claims of the older religions of the world are more fully acknowledged as worthy of respect; the Theosophical idea is dawning upon the people of Christendom that they are not all foolishness.

In her presentation of the teachings of Theosophy, the ancient Wisdom-Religion, H. P. Blavatsky had to devote a large amount of time to a dissection of the dogmatic claims of the materialistic science of the nineteenth century. It was only natural, of course, that the leaders of scientific research, and a large number of the rank and file, just emancipated from the fetters of dogmatic theology, should have proclaimed their new theories of life in very positive terms, and should have attributed greater finality to them than now seems possible. In the latter quarter of the nineteenth century the reaction towards the negation of the spiritual was going too far, so it became part of H. P. Blavatsky's duty to show in what the materialistic hypotheses were as deficient as the superstitious dogmas they were trying to supplant, while admitting, of course, that as iconoclastic weapons of destruction they served a necessary purpose. And who can deny the far-reaching effect of her work. Almost every magazine article or book on advanced lines offers palpable traces of the ideas she had to bring to the attention of the Western world; not only the principles, but often the very expressions originated in the Theosophical literature, are becoming widely spread. The thinking world is rapidly—more rapidly than the earlier students of Theosophy dared to hope—reaching the place where some at least of the teachings of Theosophy will be accepted among the unprejudiced everywhere, as the only logical thing; when this is done we may reasonably expect further clues to the understanding of natural law, from the source whence H. P. Blavatsky drew her inspiration. At the present time it is the practical demonstration of the basic principles of Theosophy in conduct, such as is found in the lives of the Theosophical students under Katherine Tingley, that is the greatest need of humanity. There is plenty of theory; let us see it work out in the changed lives of the multitude.

It may prove interesting and not unprofitable to glance at a few of the recent developments on scientific and philosophic lines which are now moving in the Theosophical direction.

The enormous antiquity of man, which was until lately frowned upon severely, is now a perfectly safe subject to teach: man's residence on earth is no longer considered to be a matter of thousands of years but of hundreds of thousands. The "Englishman's" skeleton of the Thames valley of which we have lately heard so much is conservatively reckoned to be 170,000 years old, and the "Gibraltar woman" is believed to have flourished half a million years ago or more! Neither of these antique personages represents the "missing link" in the least. The English skull is well-developed and of modern type; the woman's is not quite so good. Well, from 4004 b. c.—until lately the supposed date of man's creation according to Western belief founded on false interpretation of the Hebrew scriptures—to the five or six hundred thousand years now accepted, is a big jump. It is bigger in proportion than that from the half million to the eighteen millions of years that man has been embodied, according to the Theosophical records, which yet has to be made. We shall probably not have to wait long to see a further extension of time demanded and granted.

It is noteworthy, and particularly interesting to students of Theosophy, that an increasing number of biologists are inclining to the belief that the human mind did not develop through an immensely protracted series of years, but that it came almost to its present perfection very quickly; that there was, in fact, a sort of incarnation of mind into the highest and most suitable animal form available. The famous Dr. Alfred Russel Wallace, the "co-discoverer of Darwinism," uses many convincing arguments in favor of the high intelligence of "primitive" man. He says that

Our intellectual and moral nature has not advanced in any perceptible degree.

A writer in Records of the Past, says:

A further evidence of the high intelligence of primeval man is found in the manner in which he maintained himself against the swarms of monstrous and ferocious beasts by which he was surrounded. Not only did he hold his own against them, but even, so we are told, exterminated many of them. We must remember also that man achieved this astounding victory over these mighty animals by means of stone weapons, which were of the rudest possible character. His triumph therefore, was solely due to his wonderful intelligence.

The civilized inhabitants of modern India have not been able to exterminate the devastating tigers and snakes, etc., whose toll of human lives is still very heavy.

According to Theosophy, "primitive" man in Europe was as the successor of a highly civilized man who lived ages before on the sunken continent of Atlantis, passing through a cycle of degradation as a consequence of his abuse of his opportunities in previous incarnations. Though the cubic capacity of the skulls of the earliest primitive races, so-called, is about the same as that of modern races, the possession of a large brain does not imply that they had a high civilization. This can be seen clearly in the case of the Eskimo, who have even more capacious skulls than some highly civilized races. A low condition of life amid a people who possess good brain development means either the presence of undeveloped Egos of limited experience, or of those who are suffering disabilities in consequence of past wrong-doing. In either case they are necessarily using the physical vehicles provided by heredity. H. P. Blavatsky says the evil Karma (the influence set in motion by past actions) generated by the sins of the Atlanteans heavily handicapped those Egos when they reappeared on the newly-forming European and Asiatic (in part) continents, and prevented them for long ages from rising out of the primitive conditions in which they found themselves.

It is a fact that man's mind is an incarnation from something very different from the material plane; it comes into humanity from its own plane. The Theosophical teachings show how each of the complex "principles" or constituents which compose the human personality, the vehicle of the Immortal Ego, is derived from its own plane or source, i. e., the physical body from the material, molecular world; the body-center of passions and desires from the plane or world of Desire, Kâma-Loka; and so forth. This is fully explained in the Theosophical literature, especially, of course, in the writings of the Theosophical Leaders. It is a most important clue, leading to many practical consequences, owing to the better understanding it gives of the causes of many of our human sufferings, of the rationale of the death-process, of the spread of epidemics, both physical and mental, and so forth. Theosophy does not fall into the materialistic error of imagining that mind is the product of some jugglery of blind forces playing with the molecules of inert matter—that the less can be the origin of the greater. When our psychologists have learned how the mind comes from its own plane, evolving in its own way, and incarnating in material forms to help them on in their evolution, they will find a new sphere of research, and the text-books will have to be rewritten.

While the idea, now being dimly suspected by some anthropologists, that man's mind is not the result of a very long and slow development from the beast, is correct according to the records of Theosophy, we must remember that the incarnation of the "Manas" or Thinker, which made incomplete man into the perfect septenary he is today, took place long before the temporary decline of the "primitive" man after the disappearance of Atlantis. One eminent scientist at least, Professor F. Soddy, F. R. S., lecturer on physical chemistry and radio-activity at Glasgow University, has lately suggested that in his opinion some great civilization may have existed (long before the "primitive" Stone Ages) which ruined itself and descended into barbarism by the abuse of the power to disintegrate matter and so to release forces of terrible potency whose existence the discovery of the properties of radium has faintly revealed to us, but which we have, fortunately, not the slightest idea how to unloose. Theosophy tells us that something of the kind did happen; but the mind of man was even then long ages posterior to the time when the "Sons of Mind" settled into the forms which only then, properly, could be called mankind.

For many years the existence of hundreds of giant portrait-statues on the wild volcanic Easter Island, two thousand miles from the coast of South America, has been known, and their origin and meaning is still one of the greatest of the world's enigmas. What was the mysterious race that carved them? How is it that such works, which obviously required the presence of a large and intelligent population, should be found on such a small island, so far from the continental lands? Archaeologists in general seem to avoid the problem; certainly no adequate theory has been advanced by the recognized authorities to meet the case. H. P. Blavatsky gave us the key to the mystery when she briefly described parts of the pre-Atlantean continent of Lemuria: Easter Island is an Atlantean vestige of that really primitive land whose truly primeval inhabitants were of larger proportions than ourselves. Well, lately we have seen three or four articles in different American and other magazines discussing the problem and trying to explain it upon the very lines of the Theosophical teachings, no other being considered reasonable.

During the past ten years the trend toward the Theosophical interpretations of some of the most pressing astronomical problems has been very marked. The re-opening of questions hither considered closed or else insoluble, has been an interesting feature of recent times. For instance, the belief that gravitation alone explained the movements of the stars has been seriously shaken lately, and, if we may venture to prophesy, it looks as if physics will have to return to the ancient and Theosophical acceptance of dual forces, attraction and repulsion—perhaps magnetic—to explain the new problem of astronomy, having found that gravitation is only a half-understood truth, as Theosophy teaches. In his inaugural address, Professor Bergstrand, newly appointed to the chair of astronomy at the university of Upsala, Sweden, made a special point of the fact that some utterly unknown force or forces besides gravitation must be operating to explain some of the newest discoveries in stellar physics. He was alluding particularly to the binding together of certain groups of stars in connected drifts across the depths of space. Several of such drifting collections of stars moving together across the vast depths of kosmos at equal speed are now known. There would not be anything so extraordinary in this, and nothing that might call for the postulate of some unknown law, but for the fact that in some cases members of the same star-group are found at far distant parts of the heavens separated from each other by many other stars drifting in various directions between them—our sun for one. What is the mysterious binding tie, and how may it be reconciled with the known action of gravitation? One of the fundamental principles in nature, according to Theosophy, is the Duality of manifested forces: in The Secret Doctrine H. P. Blavatsky treats of this very fully, plainly declaring that the other half of gravitation will have to be reckoned with before long by physical science in the West. In the East there is practical knowledge of it, among a chosen few.

The newest speculations about the processes of solar and planetary development from nebulae are bound to lead to the discovery of the truth of the Theosophical teaching that there is an archetypal world, a world of causes, lying concealed behind all manifested material forms. Once this is admitted by scientists, once a sane metaphysical basis for the universe is found logically necessary, there will be a great change in the way of looking at phenomena, including the problem of human life, and we know that what the most advanced thinkers proclaim will be followed before long by the great mass; see, for instance, the strong effect the Darwinian theory of Natural Selection, incomplete and materialistic as it is, has already made in every department of modern thought. Of course the acceptance of a merely metaphysical foundation for the facts recorded by our ordinary senses does not mean the acceptance of the reality of a spiritual world; that is a far deeper problem, and has to be approached through the experience of the intuition, trained and untrained, but a long step will be made when it is thoroughly realized that the material plane is not the plane of ultimate causes.

According to one of the nebular hypotheses of today the collision of two suns, (dark and "dead" or otherwise) crashing into each other at tremendous speed, results in a vast nebula, in which, owing to the enormous heat produced, the atoms would be reduced to the state of "corpuscles," the root of matter on our plane, all alike, and without any of the characteristics of the elements, even in the most rudimentary form; there would be no metallic vapors, no gases, not even helium or coronium, nothing but the primitive corpuscular basis of matter. Then, as the nebula formed by the collision condensed and perhaps cooled, it would begin to rebuild its substance into the well-known elements, combinations would take place, and the evolution of a new solar system would be started. But now arises the important question: What causes the perfectly homogeneous or uniform "corpuscular" substance, the mass of sub-atoms of unknown nature, to perform the astonishing feat of transforming itself into the marvelous complexity we find even in the simplest star? The problem is similar to that of the egg. In a new-laid egg the great mass of its constituent materials is structureless, but in a short time of incubation the eggshell is completely filled with a most complicated living organism. Is it not clear that behind both nebula and egg there must be an archetype or model form, invisible to ordinary eyesight, which is being used as the pattern into which the simple materials are being woven? and that there are Builders, who know the plan and work it out in a conscious harmony that we call the correlation of "natural laws"? "Blind forces," "necessity," "unconscious laws," are meaningless terms which only disguise ignorance, or stave off the anti-materialistic and dreaded so-called "teleological" view that there must be "a Divinity that shapes our ends."

Theosophy offers as a fact, demonstrable from the very presence within of the higher, divine nature, that men in time will attain the stature of Creative powers, Builders of future world-systems, just as the Higher Beings who are the guides and directors of the present evolution were once men and lower than men in past aeons. Evolution of men will not stop with the perfecting of the mental and moral nature; once the godlike nature of the Higher Self is admitted, it follows that there can not be a limit assigned beyond which man may not go.

There may be some truth in the collision-theory of the origin of certain nebulae; it seems to explain the sudden appearance of "temporary stars," at least; but, by its very nature, it cannot explain the origin of the universe of suns as a whole. Again, after each collision the speed of the new body formed from the material of the two colliding spheres would be less than their combined speed, because much or all of their motion would be arrested and transformed into the energy which would be needed to scatter their substance in all directions. If two equal bodies, moving at equal speed, met in a line joining their centers, the resulting nebula would have no motion at all. It has been pointed out that if the collision theory alone is relied upon to explain the structure of the universe it must fail, because during the infinity of past time a condition of absolute stagnation would have been attained, the universe would have "run down," nothing being left but one gigantic dead and dark globe!

In this idea of "running down" there is a paradox, which is apparent enough, and we need not trouble to follow it further. We have to seek a reasonable hypothesis—a theory such as Theosophy presents of a universe which can wind itself up again after it has finished its cyclic career—a theory which does not overlook the fact that the material cosmos is the manifestation of intelligent Mind. The impressive system which was worked out in the Orient (and before that elsewhere) ages ago, of the transformation of energies from visible to invisible planes under Cyclic or Periodic Law, the universality of alternations of manifestation and rest, clears up the primary difficulties of the case. It is to H. P. Blavatsky, the great Theosophist, that we are indebted for making this reasonable hypothesis clear. Fortunately, the time-spirit of science in this century is less atheistic than that of the nineteenth, and the broad principle of Theosophy, that there are great spiritual Beings, the glorious efflorescence of past ages of development, guiding and controlling the formation and maintenance of the worlds, is becoming the subject of serious consideration among some of the most advanced thinkers, for the atheistic hypothesis that matter "runs itself" is almost at its last gasp.

In another subject, the nature of Light, many new and interesting speculations are being advanced as the result of the discoveries of the extraordinary properties of radium and the x-rays. To students of Theosophy these are significant, for H. P. Blavatsky, in The Secret Doctrine, goes deeply into the question whether light is an actual substance of some kind, or a mere undulation of an ethereal medium. She points out some of the difficulties of both theories, giving special attention to Sir W. Grove's celebrated lecture in 1842 wherein he considered he proved that light and heat must be affections of matter itself, and not the effects of an imponderable fluid—a finer state of matter—penetrating it. Sir Isaac Newton held to the Pythagorean theory that light was made of almost infinitely minute corpuscles, but the phenomenon of diffraction is supposed to have upset this. H. P. Blavatsky does not reject the wave theory as part of the explanation, but she contends that the ultimate causes of light, heat, and electricity must be sought in a form of matter existing in supersensuous states, states, though, "as fully objective to the spiritual eye of man as a horse or a tree to the ordinary mortal"; and, above all, that these forces and others are "propelled and guided by Intelligences." She devotes many chapters of the third part of the first volume of The Secret Doctrine to this subject, throwing an entirely new light upon it in its deeper bearings, and showing the enormous importance of a proper understanding of it if we are ever to learn our true relationship with the external universe. She says:

To know what light is, and whether it is an actual substance or a mere undulation of the "ethereal medium," Science has first to learn what are in reality Matter, Atom, Ether, Force. Now, the truth is, that it knows nothing of any of these, and admits it. (The Secret Doctrine, Vol. I p. 482)

Since she wrote The Secret Doctrine, though hardly twenty-three years have elapsed, several discoveries in physics and chemistry have been made which have greatly modified the scientific view as to the nature of the atom, of the electric current, and of matter in general; all these modifications are leading straight in the direction of her teachings. It is even claimed that

Matter can vanish without return.... Force and matter are two different forms of one and the same thing.... By the dissociation of matter, the stable form of energy termed matter is simply changed into those unstable forms known by the name of light, heat, etc. (Evolution of Matter, by Gustave Le Bon)

This leads to the startling suggestion that what is force on this plane may be substantial on another, and we are now seeing, as a result of the study of the x-rays, and the [alpha], [beta], [gamma] rays of radium, all of which can pass through ordinary matter with ease, a revival of the ancient and supposedly extinct theory held by Newton, and others before him, that light is a body composed of corpuscles—whatever they may be. Professor Bragg, of the Leeds University (England), has been investigating the problem with great care, with the result that he has come to the conclusion, as he announced to the members of the Royal Institution, London, the other day, that the "gamma" rays of radium and the x-rays are corpuscular, and not merely pulsations in the ether. He thinks they are probably electrons, corpuscles of negative electricity

which have assumed a cloak of darkness in the form of sufficient positive electricity to neutralize them.

It seems also that as ultra-violet light, which exists in ordinary sunlight, possesses many of the properties of the above rays, Professor Bragg may not be far wrong in his further suggestion that it also may be corpuscular in its nature. He asked, very pertinently, that if this light be corpuscular, why may not all other forms of light be so? When we recollect that the "corpuscles" themselves are a purely metaphysical concept, it is plain that science is moving rapidly towards a very different and far more reasonable and Theosophical idea of the universe than the materialistic one. Vivat!