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Introductory

Part I.

Introductory

Standing as we do upon the sublime heights to which the progress of ages has elevated us, we are enabled to look aback upon the footprints left by the ascending feet of those who have preceded us, and take account of every obstacle they have surmounted, every impulse that has swayed them to the right or the left, and almost hear the pulse-beats of the pilgrim hearts that have throbbed in response to the eternal cry of Life's Marshals, "Onward and Upward!" The piercing and analytical eye of science can investigate these footprints, and determine almost with mathematical precision the physical characteristics of the beings who have made them. The species or class to which the toiler belonged, becomes a letter in that alphabet, whereby science as clearly unravels the unwritten past, as the scale of a fish, or the fossiliferous imprint of a vanished organism can interpret the species and class to which the relic belonged; but the far more penetrating gaze of the soul looking into the metaphysical causes which underlie all physical effects, beholds an outstretched panorama of being, which transcends those spheres of knowledge bounded by physical horizons; hence it can pierce not only the causes, but master also the ultimates and controlling forces of mortal existence.


To arrive at a complete apprehension of truth, or that which is, we must call up the witness of that which was, that which shall be, and that which moves, as well as that which is moved upon. The anatomist who numbers up the bones, recites the names and describes the forms and functions of the tissues, organs and apparatuses which constitute the physical structure, explains nothing of the true man except the house he lives in.

The physiologist who explains the motions which proceed throughout the wonderful housekeeping processes of human life, supplements in one degree the science of anatomy, but does no more than his contemporary by way of unveiling the mystery of that being which inhabits the many-sided structure. Oh, how long! how wistfully, and yet in what agonizing yearning for light - light upon the mystery of self-knowledge, light upon the problems of who am I? what am I, whose am I? whence do I come? and whither am I bound? - has the I am of moral existence waited! Can the answer ever be rendered? If so, it must come from the realm of true knowledge, the esoteric innermost, from whence and to which the exoteric is but a temporary pilgrim! Those who have stood face to face with this esoteric sunbeam, who have beheld it vanishing behind the clouds of matter for the span of a mortal term of existence, but emerging again into the clear noonday radiance of a day which knows no night, a firmament whose unbounded vistas enshroud no mysteries, a realm of being limited only by the capacity of finite perception - such an one surely has the right to say, I know, and such an one writes and alleges he will reveal the order of Divine wisdom as manifest in human existance, and declared by the souls who have lived and struggled behind the veil, broken their way by the sword of death through its misty envelopment, and finally attained to that breadth of vision where cause and effect cohere like pearls on the unbroken thread of destiny, where past and future lie outstretched in the boundless panoramas of a never beginning, never ending present.

Any attempt to elucidate the problems of being, conducted in one direction, and by one method alone, must fail.

Those philosophers who reason from induction alone, only arrive at a mayhap perception of truth, nor do they fare any better who conduct their arguments through the half-declared processes of deduction. Both methods are essential to master the entire situation.

Theory must prompt the possibility of new discoveries, and facts must goad us on to the evolvement of new theories - even phenomena are needed to startle our self-conceit from the arrogant assumptions of half-enlightened, half-blind belief, and failures must follow on the heels of successes ere we can presume to erect a milestone on the path of destiny for the guidance of others. When every method has been exhausted, and all avenues to the way of light have been carefully traversed, then, and not till then, can the soul of man venture to affirm, I know; then, and not til then, are we in a position to challenge the bigoted adherents of a single school or a solitary method, and say, "I have entered upon a grander vista of truth than you - follow me!" Emerging from the many branching avenues of knowledge which the study of spirit and matter, fact and theory, intuition and phenomena afford, let us lay out our scheme of the Universe, and then proceed from its underlying principles to such results as their action have given shape and organic life to.

Comments

The author seems to say that it is necessary to be an expert in the field in which you choose to postulate in order to be taken seriously. But in the world of the "occult," the only expert, he says, is "true knowledge" which is only known by those who have died, and anyone else's opinion is useless.

Standing on this type of "logic" it is easy to see why the author would try to make such a big deal of spiritual contacts, and hearing such and such from people who can bring themselves back from the dead, etc. But this would only make sense if 1) it could be proven that the person or spirit was actually that of someone who was dead or returned from the dead, and not a hallucination (or deliberate falsehood) of the author and if 1 is proven, then 2) that the entity in question was actually telling the truth.

While these types of logical "proofs" may be useful for various types of books, statements, or articles written by purported experts, (i.e. establishing credentials, then establishing the truth of the author's sources) it is not possible to analyze a given work of the "occult" in the same way. As with most spiritual works, one must analyze it in a completely different way, in accordance with personal beliefs, common sense, and "does it work for me" rather than the "credentials" or lack of same of the author.

This type of analysis brings to mind the common fallacies of some new to practice of Wicca. They look for the author of a work FIRST, rather than the content. The most often heard chat room grind involves how Silver Ravenwolf has sold many books and has credentials, therefore her books MUST be good, rather than an examination of the content.

Perhaps this type of cursory and faulty analysis originated with some of these books on Spiritism where the introduction attempts to establish the credentials of the author rather than the content of the writing.

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