London Lectures of 1907 by Annie Besant (little readers TXT) 📕

has dreamed he had no touch with other spaces, to which he really belongs. But your consciousness is living in three worlds, and not in one, is touching mightier possibilities, is beginning to contact subtler phenomena; and all the traces of that are found in your newest psychology, and are simply proofs of those many theories about man which Theosophy has been teaching in the world for many a century, nay, for many a millennium.

And physics and chemistry is there anything of value along Theosophical lines of thought and investigation, which might aid our physicists and our chemists, puzzled at the subtlety of the forces with which they have to deal? Has it never struck some of the more intuitive physicists and materialists that there may be subtler senses which may be used for investigation of the subtler forces? That man may have in himself senses by the evolution of which he will able to pierce the secrets that now he is striving vainly to unveil? Has it never even struck a physicist or a chemist that, if he does not believe in the possibility of himself developing those subtler forces, he might utilise them in others in order to prosecute further his own investigations? They are beginning to to do that in France. They are beginning to now try to use those whom they call "lucid"; that is, people who see with eyes keener than the physical; they are beginning to use those in medicine, are using them for the diagnosis of disease, are using them for the testing of the sensitiveness of man, are beginning to use them to try to discover if man has any body subtler than the physical. And while I would not say to the scientific man: "Accept our theories," I would say to him: "Take them as hypotheses by which you may direct your further experiments, and you may go on and make discoveries more rapidly than you can at the present time." For there is many a clairvoyant who, put before a piece of some elemental substance, could describe it very much better than is done by your fractional analysis. And along other lines--chemical and electrical--surely there is something a little unsatisfactory, when a few years ago men told us that the atom was composed literally of myriads of particles, and during the last year it has been suggested that perhaps one particle is all of which an atom is composed. Might it not be wise to try to get hold of your atoms by sight keener than the physical, as it is possible to do, whether by the ordinary clairvoyant who is sometimes developed up to that point, or by an untrained sensitive whose senses are set free from the limitations of the physical brain, and from that sensitive try to gather something of the composition of matter which may guide you in your more scientific search? I realise that what one, or two, or twenty people see, is no proof for the scientific man; but it may give a hint whereby mathematical deductions may be made, and calculations which otherwise would not be thought of. So that I only suggest the utilising by science of certain powers that are now available, keener than those of the ordinary senses--a new sort of human microscope or human telescope--whereby you may pierce to the larger or the smaller, beyond the reach of your physical microscopes and telescopes, made of metal and not of intelligence showing itself in matter.

Is there anything of value in Theosophical ideas, shall I say to the science of medicine? Some say it is not yet a science, but works empirically only. There is some truth in that; but are there not here again lines of investigation which the physician might well study? For instance, the power of thought over the human body, all that mass of facts on which partly is built up such a science as Mental Healing, or what is called Faith Cure, and so on. Do you think that these things have been going on for hundreds of years, and that there is no truth lying behind them? "The effects of imagination," you say. But what is imagination? It does not matter of what it is the effect, if it brings cure where before there was disease. If you put into a man's body a drug that you do not understand, and find that it cures a disease and relieves a pain, will you throw the drug aside because you do not understand it? And why do you throw the power of imagination aside because you cannot weigh it in your balance, nor find that it depresses one scale more than the other? Imagination is one of the subtlest powers of thought: imagination is one of the strongest powers that the doctor might utilise when his drugs fail him and his old methods no longer serve his purpose. Suggestion, the power of thought. Why, there are records of cases where suggestion has killed! That which has killed can also cure, and man's body being only a product of thought, built up through the ages, answers more rapidly to its creator than it does to clumsier products from the mineral and vegetable kingdoms. Here again I only ask experiment. You know that you can produce wounds upon the body of the hypnotised patient, in a state of trance. By suggestion lesions are made, burns are caused, inflammation and pain appear by the mere suggestion of a wound. A blister is placed on a patient and forbidden to act; the skin is untouched when the blister is removed: a bit of wet paper is given by thought the qualities of the blister, and it will raise the skin, with all the accompaniments of the chemical blister. Now these things are known. You can see the pictures of wounds thus produced, if you will, in some of the Paris hospitals, for along this line the Frenchman is investigating further than the Englishman has done. And along that line also lies much of useful experiment to be brought to the relief of the diseases of humanity.

But as I have touched upon medicine, let me say--for I ought here to say it--that there are some methods of modern medicine which Theosophy emphatically condemns. It declares that no knowledge which is gained from a tortured, a vivisected creature, is legitimate, even if it were as useful as it has been proved to be useless. It declares that all inoculations of disease into the healthy body are illegitimate, and it condemns all such. It declares that all those foul injections of modern medicine which use animal fluids to restore the exhausted vitality of man are ruinous to the body into which they are put. Here again France, by the very excess of its methods, is beginning to recoil before the results which have come about. Only two years ago I was told by a leading physician of Paris that many of the doctors had met together to look at the results which had grown out of the methods that for years they had been following without hesitation and without scruple, and that they feared that they had caused more diseases than they cured. Why are these things condemned as illegitimate? Because the building up of the human body is the building by a living Spirit of a temple for himself, and it is moulded by that Spirit for his own purposes. The higher powers of intelligence have made the human body what it is, different from the animal bodies out of which, physically, in ages long gone by, it has grown. Your delicacy of touch, the exquisite beauty and delicacy of your nervous system, these things are the outcome of the higher powers of the Spirit expressing themselves in the human body, where they cannot express themselves in the animal form. And if you ignore this, if you forget it, if you forget that this splendid human temple built up by the Spirit of man through ages of toil and of suffering, to express his own higher qualities--compassion, tenderness, love, pity for the weak and the helpless, protection of the helpless against the strong--if you forget the whole of that, and act as a brute even would not act, in cruelty and wickedness to men and animals alike, you will degrade the body you are trying to preserve, you will paralyse the body you are trying to save from disease, and you will go back into the savagery which is the nemesis of cruelty, and ruin these nobler bodies, the inheritance of the civilised races.

I pass from that to my last world, the world of political thought. Now Theosophy takes no part in party politics. It lays down the great principle of human Brotherhood, and bids its followers go out into the world and work on it--using their intelligence, their power of thought, to judge the value of every method which is proposed. And our general criticism on the politics of the moment would be that they are remedies, not preventions, and leave untouched the root out of which all the miseries grow. Looking sometimes at your party politics, it seems to me as though you were as children plucking flowers and sticking them into the sand and saying: "See what a beautiful garden I have made." And when you wake the next morning the flowers are dead, for there were no roots, but only rootless flowers. I know you must make remedies, but you should not stop at that. When you send out your Red Cross doctors and nurses to pick up the mutilated bodies that your science of war has maimed, they are doing noble work, and deserve our love and gratitude, for the wounded must be nursed; but the man who works for peace does more for the good of humanity than the Red Cross doctors and nurses. And so also in the political world. You cannot safely live "hand-to-mouth" in politics any more than in any other department of human life. But how many are there in the political parties who care for causes and not only for effects? That is the criticism we should make. We see everywhere Democracy spreading; but Democracy is on its trial, and unless it can evolve some method by which the wise shall rule, and not merely the weight of ignorant numbers, it will dig its own grave. So long as you leave your people ignorant they are not fit to rule. The schools should come before the vote, and knowledge before power. You are proud of your liberty; you boast of a practically universal suffrage--leaving out, of course, one half of humanity!--but taking your male suffrage as you have it, how many of the voters who go to the poll know the principles of political history, know anything of economics, know anything of all the knowledge which is wanted for the guiding of the ship of the State through troubled waters? You do not choose your captains out of people who know nothing of navigation; but you choose the makers of your rulers out of those who have not studied and do not know. That is not wise. I do not deny it is a necessary stage in the evolution of man. I know that the Spirit acts wisely, and guides the nations along roads in which lessons are to be learned; and I hope that out of the blunders, and the errors, and the crudities of present politics there will evolve a saner method, in which the wise of the nation will have power and guide its councils, and wisdom, not numbers, shall speak the decisive word.

Now there is one criticism of politics that we often hear in these days. It is said that behind politics lie economics. That is true. You may go on playing at politics for ever and