arrived at will not stand: sooner or later evidence that something has been overlooked will be forthcoming.
When philosophy admits that the data may have to be sought beyond the limits of the seen, it is sometimes then termed "Theosophy." Unfortunately the term needs to be rescued from much misapprehension both on the part of some who use it illicitly, and of those who are (in consequence)
frightened by it. Briefly to indicate this misapprehension, let us say, first, that the distinction between the seen and the unseen is a purely artificial one. The two are not two different
Orders, but the one and only Order cognised by beings whose faculties vary: some more perfect, and some so limited that they see but a part of what is there to be seen. The (so-called) unseen is as much a part of the order of nature, as truly subject to orderly sequences, as is the seen, the nature we know. As Emerson rightly said, " The whole Fact is here"; but we of the fallen nature see and know but in part. The Hindu philosophy seems grounded on the idea that the outer is all and only "Maya," and that it stands in no relation to the inner; so that such as would learn anything of the inner must turn their eyes away from the outer altogether. The Christian philosophy believes that the outer is only the veil over the inner, placed there by man's limited faculty; and that a wise and profound study of the outer will yield hints and suggestions of inner truth. For even if the outer were the direct contrary of the inner (as in Scripture seems to be clearly hinted), this is none the less an exact relationship; and from the study of the contrary some notion of that of which it is the contrary can be formed.
" Theosophy" may mean either " A wisdom which is God's" or " A wisdom which man can attain about God." For all practical purposes the latter is to be preferred; for whatever view we take of theosophical truth, we never can be certain that it is the view of God. If Boehme has been called the "Teutonic Theosopher," this is only because he endeavours to penetrate into the depth of man's nature, and seeks for facts which are not to be found upon the surface thereof. Many view such an attempt with feelings akin to those of the hen who sees the ducklings she has hatched out embark boldly upon the pond. They are sure there is no foothold, and that disaster must ensue. There has been, without doubt, in all ages of the world much enquiry calling itself " theosophical" which has been illicit and disastrous. Ducklings that can safely cross a river might be lost in attempting to cross the Atlantic. Everything depends on the spirit in which the enquiry is undertaken. If in a self-sufficient pride and confidence in our own powers, or out of mere curiosity and love of the wonderful and obscure, the enquiry is illicit and likely to end in spiritual and moral disaster. One sort of spirit alone can undertake the enquiry with safety. It must be entered on for the one and only purpose of learning what we actually are, so that by this knowledge we may be enabled to shape our life and form our personal character in accordance with the eternal Fact.
arrived at will not stand: sooner or later evidence that something has been overlooked will be forthcoming.
When philosophy admits that the data may have to be sought beyond the limits of the seen, it is sometimes then termed "Theosophy." Unfortunately the term needs to be rescued from much misapprehension both on the part of some who use it illicitly, and of those who are (in consequence)
frightened by it. Briefly to indicate this misapprehension, let us say, first, that the distinction between the seen and the unseen is a purely artificial one. The two are not two different
Orders, but the one and only Order cognised by beings whose faculties vary: some more perfect, and some so limited that they see but a part of what is there to be seen. The (so-called) unseen is as much a part of the order of nature, as truly subject to orderly sequences, as is the seen, the nature we know. As Emerson rightly said, " The whole Fact is here"; but we of the fallen nature see and know but in part. The Hindu philosophy seems grounded on the idea that the outer is all and only "Maya," and that it stands in no relation to the inner; so that such as would learn anything of the inner must turn their eyes away from the outer altogether. The Christian philosophy believes that the outer is only the veil over the inner, placed there by man's limited faculty; and that a wise and profound study of the outer will yield hints and suggestions of inner truth. For even if the outer were the direct contrary of the inner (as in Scripture seems to be clearly hinted), this is none the less an exact relationship; and from the study of the contrary some notion of that of which it is the contrary can be formed.
" Theosophy" may mean either " A wisdom which is God's" or " A wisdom which man can attain about God." For all practical purposes the latter is to be preferred; for whatever view we take of theosophical truth, we never can be certain that it is the view of God. If Boehme has been called the "Teutonic Theosopher," this is only because he endeavours to penetrate into the depth of man's nature, and seeks for facts which are not to be found upon the surface thereof. Many view such an attempt with feelings akin to those of the hen who sees the ducklings she has hatched out embark boldly upon the pond. They are sure there is no foothold, and that disaster must ensue. There has been, without doubt, in all ages of the world much enquiry calling itself " theosophical" which has been illicit and disastrous. Ducklings that can safely cross a river might be lost in attempting to cross the Atlantic. Everything depends on the spirit in which the enquiry is undertaken. If in a self-sufficient pride and confidence in our own powers, or out of mere curiosity and love of the wonderful and obscure, the enquiry is illicit and likely to end in spiritual and moral disaster. One sort of spirit alone can undertake the enquiry with safety. It must be entered on for the one and only purpose of learning what we actually are, so that by this knowledge we may be enabled to shape our life and form our personal character in accordance with the eternal Fact.
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