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The Inner Life, v. I/First Section/V

THE PATH OF PROGRESS

When we state the great truth that all evolution came forth from the Divine, and that we ourselves are but sparks of the divine flame and one day to be reunited to it, people often ask us two not unnatural questions. First they say, “Why should the divine Being have sent us forth, since after all we are part of Him, and so were divine from the beginning? Why in fact did the LOGOS manifest Himself in matter at all, seeing that He was perfect and glorious and all-wise in the beginning? Secondly, if we emanate from the divine Spirit, why were we sent forth into wickedness, and how can man, coming forth from so pure a source, enter into such degradation as we constantly see around us?” Since these questions recur so often, it is worth while for us to consider how they may be answered. Why the LOGOS manifested Himself is scarcely our business. It is enough for us to know that He has chosen to do so, that we are part of His scheme, and that it is therefore our duty to try to understand that scheme so far as we can; and to adapt ourselves to it. But if there be any who desire to speculate upon this mystery, perhaps no better suggestion can be found for them than that which was given by the Gnostic Doctors: “God is Love, but Love itself cannot be perfect unless it has those upon whom it can be lavished and by whom it can be returned. Therefore He put forth of Himself into matter, and He limited His glory, in order that through this natural and slow process of evolution we might come into being; and we in turn according to His will are to develop until we reach even His own level, and then the very Love of God itself will become more perfect, because it will then be lavished on those, His own children, who will fully understand and return it, and so His great scheme will be realised and His Will will be done”. As to the further consideration why the emanation should have taken place in this particular way, that again is not our affair, for we are concerned only with the facts of evolution, not the reasons for it; yet there seems little difficulty in at least indicating the lines along which an answer may be found. It is quite true that man is an emanation from the substance of the Divine, but it must be remembered that the substance, when it issues forth, is undifferentiated, and from our point of view unconscious; that is, it has within it rather the potentiality of consciousness than anything to which we are in the habit of applying that term. In its descent into matter it is simply gathering round it the matter of the different planes through which it passes, and it is not until, having reached the lowest point of its evolution in the mineral kingdom, it turns upwards and begins its return to the level whence it came, that it commences to develop that we call consciousness at all. It is for that reason that man began first of all to unfold his consciousness on the physical plane, and it is only after fully attaining that that he begins to be conscious upon the astral and mental planes in turn. No doubt God might have made man perfect and obedient to the law by one act of His will, but is it not obvious that such a man would have been a mere automaton-- that the will working in him would have been God's will, not his own? What the LOGOS desired was to call into existence, from His own substance, those who should be like unto Him in power and glory, absolutely free to choose and yet absolutely certain to choose the right and not the wrong, because in addition to perfect power they would have perfect knowledge and perfect love. It is not easy to imagine any other way in which this result could be achieved but that which has been adopted — the plan of leaving man free and therefore capable of making mistakes. From those mistakes he learns and gains experience, and although in such a scheme as this it is inevitable that there should be evil, and therefore sorrow and suffering, yet when the part these play as factors in man's evolution is properly understood we shall see that the Chinese proverb is true which tells us that evil is but the dark shadow of good. Most emphatically it is true that, however black the clouds may look from below, those clouds are by their very nature transient, and above and behind them all the mighty sun, which will at last dissipate them, is always shining, so that the old saying is justified that all things, even the most unlikely-looking, are in reality working together for good. This much at least all who have made any real progress know for themselves as an absolute certainty; while they cannot hope to prove it to those who have not as yet had the experience, at least they can bear testimony to it with no uncertain voice, and that testimony is surely not without its value for souls who are still struggling towards the light. As to the second question, we may fairly point out that it assumes too much. It is not true to say that we are sent forth into wickedness and degradation. In fact, strictly speaking, we are not sent forth at all. What happens is something quite different. The LOGOS pours forth into manifestation the stream of force which we may describe as part of Himself or of His vesture. This stream contains in potentiality the vast hosts of monads, each of which, when fully developed, may itself become a LOGOS. But for such development it is necessary that it should manifest itself through matter of various grades, that the individuality should very slowly and gradually be built up, and then that certain latent qualities should be brought out. This is the process of evolution, and all the great laws of the universe are arranged to facilitate this process. In its earlier stages the manifestation of the monad is entirely controlled by these laws, not having yet developed any sort of individuality or soul of its own. But there comes a stage in which individuality is attained, and will is beginning to be developed. The plan of the LOGOS is to allow a man a certain amount of freedom (at first a very small amount) in the use of this dawning will, and naturally enough by the law of averages this primitive individual uses his will about as often wrongly as rightly, although he has almost always teachers belonging to earlier evolutions, who tell him the way, in which he should walk. When he uses his will wrongly, (that is to say, in a direction opposed to the current of evolution) the mechanical working of nature's laws brings suffering as the result of such action. Since this happens over and over again, the primitive ego at last learns by experience that he must obey the wiser teaching given to him, and as soon as the determination to do so has become actually a part of himself a wider field of freedom of action opens before him. In this new field in turn he is sure to act wrongly sometimes as well as rightly, so that the same process is repeated again and again, always involving suffering where mistakes have been made. Whatever of “wickedness and degradation” may exist is always the result of the action of men who have used their freewill wrongly, and are in process of learning how to use it rightly, and as soon as that lesson shall have been universally learned all these evil effects will pass away. It is therefore obvious that whatever of evil exists in the world is entirely the doing of its inhabitants, and is in its nature temporary. However terrible and deeply rooted it may seem to us, it cannot possibly be permanent, for it is of the essence of things that it must pass away when its causes are removed. For its existence while it lasts we must blame, not the great First Cause, but ourselves, because we are failing to carry out His plan. We often exhort people to follow the higher course rather than the lower, but I think that the truth is that man always follows the highest about which he is really certain. The difficulty is that in so many cases the higher teaching seems vague and unreal to many people, and so although they profess to believe it, and really think that they do believe it, when it comes to the point of action they find it too vague to trust their lives to it. For example, many people who think themselves religious are yet to be found seeking position and wealth. That attitude would be entirely reasonable if they were materialists and if they did not pretend to believe in anything higher; but when we find a religious man devoted to the pursuit of worldly objects there is clearly something wrong, something illogical. The fact is that he does not really believe in his religion; he is not thoroughly convinced of its truth, for if he were he could not be following after other things. He is following that about which he is really sure; he is quite certain, without the slightest mental reservation, about the desirability of money and power. He knows that he wants these things, and he thinks he knows that if he gets them they will make him happy. Therefore he devotes all his energy and time to their acquisition, and we must remember that in doing that he is at least developing will and perseverance. Now if you can in any way manage to make him as sure of the value of the higher things as he is now about the value of pounds, shillings and pence, he will at once turn that will and that perseverance to the service of the higher development, and he will seek after realities with just the same intensity that he is now devoting to the pursuit of shadows. This is precisely what the study of Theosophy will do for him. A man who thoroughly understands Theosophy knows that he is here for a certain purpose, and that it is most emphatically his business to devote himself entirely to the working out of that purpose. He realizes thoroughly that there are things worth doing and aims worth pursuing, and he devotes himself to them with the same avidity which he previously displayed in following the acquisition of money or position. But in order to do this it is not sufficient merely to be vaguely interested, merely to read a few books. The man must really believe it, must be thoroughly and utterly convinced of its truth. Now the only way in which this utter conviction can come to a man is by means of realizing some part of it, however small, for himself and at first-hand. Without going so far as that, of course, a man may be intellectually convinced of the truth of the doctrine, and may see that nothing else is logically possible; but there are very few of us who have the strength to act upon such a logical conviction about things entirely beyond our ken; for most of us it is really necessary that at least some small portion of the doctrine, some sample of it, as it were, should be definitely seen and known. We who were the earlier students felt all this just as keenly as do the students of to-day, and when in those early days of twenty-five or twenty-seven years ago we asked Madame Blavatsky whether it was in any way possible that we could verify any of these things for ourselves she at once replied in the affirmative. She told us that if we chose to take the trouble to develop the requisite faculties we might unquestionably experience for ourselves the truth of a great deal of the teaching. She warned us that the way was long and arduous, and that no one could tell beforehand how long it would take for a man to tread it. But on the other hand she consoled us by saying that the end was absolutely certain, and that it was impossible that any man who started to reach it should fail to attain, though in many cases such attainment might lie, not in this life, but in some other in the future. This was encouraging in one way, and yet somewhat daunting in another way; but at any rate a certain number of us took her at her word and threw ourselves heart and soul into the endeavour to live the life which was prescribed for us, and to do the work that lay before us. The degrees of our success were very varied, but of all of those who made this effort and persevered with it I think I may say that there was not one who did not obtain some result — enough at any rate to show him that what he had been told was true, and that if the progress which he made was smaller than he had hoped, the fault lay clearly with himself and not with the teachers. There were those among us, however, who succeeded in verifying for ourselves a large number of the statements made by the Masters — first of all only in a small way, with regard to ourselves, our vehicles, our possibilities, and with regard to the astral life which immediately surrounds us. Then later on by long continued and more strenuous effort we developed the faculties of the mental body, and began for the first time really to understand what had been written for us about the life of the heaven-world. All this at first we had hopelessly misunderstood, because with the faculties then at our disposal we were actually incapable of comprehending it. By a strenuous further effort we reached the faculties of the causal body, and then the world of comparative realities began really to open before us. We were able then to read the records of the part, and to see from them with absolute certainty how the great scheme of the LOGOS is slowly unfolding itself and working itself out by means of successive births under the guidance of the great laws of evolution and cause and effect. We could see clearly then that we were unquestionably ourselves a part of this great scheme, and therefore it followed that it was alike our duty, our advantage, our privilege, to throw ourselves into scheme and co-operate intelligently in its fulfillment. There was then no doubt for us about the fact of the great evolution and the future of humanity, for it was clear to us that we had risen through the lower Kingdoms, and we could see many stages both below us and above us; all the various stages of human life arranged themselves for us as steps upon a ladder; we could see these steps stretching up and down from the point which we ourselves occupied, and there were being upon every rung of that ladder, beings who were clearly engaged in climbing it. The Masters who seemed to us to stand at its summit assured us that They were men like ourselves, and that They had passed through the stage where we were now standing; between us and Them there was no break in the continuity, for every step of the ladder was occupied, and we ourselves watched the progress of some of those higher than we from one of these steps to another. When through custom the wonderful light of the higher planes grew less dazzling to us, we were able to see that even beyond the stupendous level occupied by the Masters there arose still greater heights. Above Them stood Manus, Christs, Buddhas, Lipika, great Devas, Dhyan Chohans, and many others of whom we can know nothing except that They exist, and that They, even at Their ineffable elevation, form part of the same mighty chain. The whole of the past lies before us; we know the halting-places on the road, and the side-paths that branch off from it, and therefore we are justified in our confidence that where these great ones now stand we also shall one day stand. Seeing and understanding the inevitableness of our destiny, we also realize that it will be quite useless to endeavour to resist it. Progress is the law marked out for us. In progress only is our happiness and our safety. As regards the progress that lies before us in this particular chain of worlds the great majority of us are by no means yet what is technically called “safe” or “saved.” We reach that desirable position only when we have become members of the Great Brotherhood which lasts from eternity to eternity, by passing the first of the great initiations, that of the Sotapatti or Srotapanna, the man who enters upon the stream. To have taken that step is to have achieved the most important result, to have passed the most critical point in the whole of human evolution. For in the course of that evolution three points stand out beyond all others. The first is the entrance upon humanity, the attainment of individuality, the gaining of a causal body, the becoming a definite and apparently separate ego. To gain this individuality was the aim of the animal evolution, and its development serves a very definite purpose. The object is to make a strong individual centre, through which eventually the force of the LOGOS can be poured out. When this centre is first formed it is only a baby ego, still but weak and uncertain; in order that it may become strong and definite it has to be fenced round by the intense selfishness of the savage. For many lives a strong wall of selfishness has to be maintained, in order that within it the centre may grow more and more definite. We may regard this selfishness as a kind of scaffolding, which is absolutely necessary for the erection of the building, but must be destroyed as soon as the building is completed, in order that it may be able to subserve the purpose for which it was erected. The scaffolding is unbeautiful, and if it were left after the building is finished it would make it uninhabitable, and yet without it the building could not have been achieved. The object of the creation of the centre is that through it the force of the LOGOs should radiate out upon the world, and such radiation would be quite impossible if the selfishness persisted, and yet without that selfishness a strong centre could never have been made. We see therefore that this most unlovely of qualities has its place in evolution. Now for us its work is over, and we ought to have got rid of it. But it is useless to be angry with the ordinary man for his selfishness, since it simply means that what was in the savage a necessary virtue is still persisting into the civilized condition. In point of fact the selfish man is an anachronism, a survival of prehistoric savagery. He is hopelessly behind the times. How then is such a man to make himself unselfish, to bring himself abreast of the advancing current of evolution? The methods adopted by nature to secure this end are many and various, but they are all fundamentally one. For what is necessary is that the man shall realize the unity of all. And often he does this by gradually enlarging the self of which he thinks. Instead of thinking of himself as the unit he begins to regard the family as the unit for which he is working, and within its limits he gradually becomes unselfish. Presently he expands his ideas to include the tribe or clan to which he belongs, and he learns to be unselfish within its limits, while still absolutely selfish and even predatory to all who are outside it, whom he usually regards as natural enemies. Later on in his history he extends his ideas so as to include, in certain respects at least, the nation to which he belongs. It is somewhere in the course of that stage of transition that the majority of humanity stand at the present moment. In almost all minor matters the ordinary man is still fighting for his family against the interests of all other families, but in a few wider matters he recognizes that his interests are identical with those of those other families, and so in those matters he develops what he calls patriotism and national feeling; but even in those matters he is still absolutely selfish as regards all those other families who happen to speak different languages and to be born in different climes. At some time in the future the average man will extend his ideas of self to include the whole of humanity, and then at last we may say that he has become by slow degrees unselfish. While he is thus learning to take a wider view of his relation to others, he is also learning something with regard to himself. First he realizes that he is not his physical body, later that he is not his feelings, and further on still that he is not even his mind. This brings him eventually to the realization that he is the ego or soul, and still later on he realizes that even that ego is only apparently separate, and that there is in reality but one transcendant unity. Thus the man treads the weary round of the seven hundred and seventy-seven incarnations, a time of slow and painful progress and of harrowing uncertainty, but at last after all those struggles the uncertainty ends with that plunge into the stream that makes the man safe forever, and so that is the second and still more important point in his evolution. But before he can take this step the man must have learned consciously to co-operate with nature, he must definitely have taken his own evolution in hand. The knowledge of the unity which makes him unselfish also makes him desire to be useful, for it gives him an incentive to study and to perfect himself — a reason for his actions and a criterion by which he can judge the feelings and thoughts within him, and also the value of all with which he comes into contact. How then must he begin this work of perfecting himself? Obviously he must first pull up the weeds, that is to say he must eliminate one by one the undesirable qualities which he finds in himself; then he must seek the good qualities and cultivate them. He must definitely set himself to practise helpfulness, even although at first he may be very clumsy in the unaccustomed work. The formation of character is very slow and tedious for him, for there are many forces arrayed against his efforts, forces which he himself has made in the past. He has for many years been yielding himself to the sway of certain undesirable qualities, and so they have gained a great momentum. Take the case of such a vice as irritability, for example. He has in the past been in the habit of yielding himself to outbursts of anger, and every such outburst makes it more difficult for him to control himself on the next occasion; so a strong habit has been set up, a vast amount of energy moving in that direction has been accumulated. This is stored up, not in the ego as an inherent quality, but in the permanent astral atom; and when he realizes the inadvisability of anger and sets himself against it he has to meet this store of force which he himself has generated during many past lives. Naturally he finds his task a difficult one, and he meets with many failures and discouragements; but the important thing for him to bear in mind is that however many times he may fail, victory is absolutely a scientific certainty, if only he will persevere. However great the amount of force may be which he has stored up, it must be a finite amount, and every effort which he makes against it reduces it by just so much. But on his side there is a force which is infinite; if only his will is strong enough he can go on, if necessary through many lives, steadily renewing the force for good with which he combats the evil, and behind him in that effort is the infinite force of the LOGOS Himself, because that evolution is in accordance with His will. Until the man grasps the idea of unity he has no adequate motive for undertaking the hard and distasteful work of character-building, but when he has seen the necessity of this, the reason for trying is just as valid even though he has failed a thousand times as it was in the beginning. No number of failures can daunt the man who understands the scheme, just because he knows that however great the struggle may be the forces of infinity are on his side, and therefore in the end he cannot fail. To be certain of remembering this purpose of his from life to life he should raise his consciousness to the ego; but during the stages when he is as yet incapable of this he will nevertheless impress that purpose upon the permanent atoms, and so it will be carried over with them from life to life. If the ego can be reached, the man will be born with the knowledge inherent in him; if he can only impress the permanent atoms, the knowledge will not actually be born with him as part of his stock-in-trade, but the moment that it comes before him in any form in his next incarnation he will immediately recognize its truth, seize upon it, and act accordingly. This steady practice of virtue and this persistent increase of knowledge will certainly lead him to the gate of the probationary path, and through that to the great initiation of which we have spoken. After that initiation the third point is sure to follow — the gaining of the further shore of that stream, in the attainment of adeptship, when the man leaves the merely human evolution and enters upon that which is superhuman. We are told that after a man has entered upon the stream it takes him an average of seven incarnations to reach the fourth step, that of the arhat, the noble, the venerable, the perfect. That period is more often lengthened than shortened, and the lives are usually taken without an intervening stage in the heaven-world. Ordinarily it is only men of this stage who are able thus to dispense with or renounce the life of the heaven-world. At the same time those who are so happy as to be chosen to take part in the noble task for which the great Masters are preparing us, that of working under the Manu in charge of the development of the sixth root-race, will certainly need many successive incarnations without any intervening periods of celestial rest. The possibility of this is however conditioned by the rule that a man must have experienced celestial consciousness before he can renounce the heaven-life; and furthermore it is not in the least merely a question of voluntarily renouncing a reward, but of being sufficiently advanced to dispense for a time with that part of evolution which for the majority comes most usually in the heaven-life. When he stands upon the step of arhatship half his path from the first initiation to adeptship may be said to have been trodden, for he has then cast off five of the ten great fetters which hold men back from nirvana. Before him lies the task of casting off the remaining five, and for that also an average of seven incarnations is allowed, but it must be understood that this average is in no sense a rule, for many men take much longer than this, whereas others with greater determination and perseverance move through these initiations in very much less time. A case has been known in which, by beginning very early in life, and by working very hard, a man has been able to take all four of the great initiations in one incarnation, but this is excessively rare, and not one in ten thousand candidates could do it. It will be remembered that to stand at the level of the arhat involves the power fully to use the buddhic vehicle, and it will also be remembered that when a man raises himself into his buddhic body the causal body vanishes, and he is under no compulsion whatever ever to re-form it. Clearly therefore the seven lives which remain to him before he reaches the level of adeptship need not involve a descent to the physical plane at all, and therefore they may not be what we ordinarily mean by incarnations. Nevertheless in the great majority of cases they are taken upon the physical plane, because the man has work to do upon that plane for the Great Brotherhood. The candidate spends these fourteen lives in passing through the different stages of the Path of Holiness, and in acquiring all the qualifications which are described in detail in the concluding chapters of Invisible Helpers. One who becomes a disciple of one of our Masters takes always, not the path to selfish liberation — the mere balancing of good and evil karma and the vanishing of all desire, so that the man is no longer forced back into rebirth — but the path of renunciation in which, having seen the scheme of the LOGOS, the man throws himself into it and lives only to promote the advancement of his fellow-men. This has been called “The Path of Woe” because of the constant self-sacrifice which it involves, but in truth this title is somewhat of a misnomer, because although it is true that there is suffering, it is always a suffering of the lower and not of the higher, and if the man should avoid such suffering by supineness or idleness, and leave undone the work which he might have done, there would assuredly be much greater suffering for him at a far higher level, in the shape of remorse. Such suffering as is inevitable in this path arises from the fact that the student is striving to do here and now in the fourth round what will be natural and easy in the seventh round. All our vehicles then will be much more developed, and even the very material of which they are built will be in an entirely different condition, because the physical atom will then have all its seven spirillae active instead of only four of them. Therefore to force our present undeveloped vehicles to do work which will be comparatively easy for those which in millions of years will be fully developed, involves a great deal of strain, and this strain is necessarily productive of a certain amount of suffering. It is analogous to the suffering and privation which is cheerfully undergone by an athlete when he puts himself in training. If he wishes to compete in some great race or trial of strength, he must make his physical body do more than it would naturally do, and deny it many things which it greatly likes, the absence of which unquestionably causes it considerable discomfort, and perhaps even somewhat of positive suffering. Yet for the purpose which he has in view the athlete quite cheerfully undergoes this; indeed if, for the sake of avoiding these comparatively slight temporary discomforts, he should put aside the opportunity of taking part in the race or contest, it is quite likely that afterwards when he saw his comrades passing onward to victory he would feel a remorse for that self-indulgence, which would involve keener suffering on a higher plane. The analogy holds good in reference to the efforts necessary to progress along the path of renunciation; the man who fell aside from that path because of its difficulties and hardships would undoubtedly suffer far more in the long run from remorse when he saw those of his fellow-creatures going unhelped whom he might have aided, when he saw misery among them which he knew that he might have relieved if he had been less self-indulgent. There is never any pain to the Self, but only to these lower vehicles, when they are being prematurely adapted. A good analogy may be taken from the growth of crabs and other crustaceans. These creatures have their bones outside for protection, in the form of a shell, while our bones are inside, in the form of a skeleton. A fatal objection to the crustacean scheme is that when the creature grows it has to burst the shell and then wait for another one to grow, which must be both a painful and inconvenient process. So in the process of our growth do we make about ourselves shells of thought, as though we were mental crustaceans. Presently the shell becomes too small, and then we make a long series of efforts to crowd the new growth inside it and make it do somehow; but in the end this always proves impossible, and we have painfully to burst it. This however is inevitable, so chafe not at karma and at nature's changeless laws, for you made the shell yourself in the past, and now you yourself must break it. But if you did not go to the inconvenience of breaking it, you would suffer far more in the unsatisfied feeling that no progress had been made. Many people are afraid of change, especially of a change of faith, and this arises not only from inherited prejudice, but also from actual fear of doubt — fear that if one once lets go one may be unable to find mental anchorage anywhere. Many a man is quite unable to make rational defence of his belief, or to answer the problems which inevitably arise in connection with it, and yet he is afraid to let it go. Sooner or later he will have to let go, though the widening out of his faith is sure to be accompanied by pain. Truly there would be no suffering for us if we never broke our shells, but then on the other hand there would be no progress. The life of the disciple is full of joy — never doubt it an instant. But it is not a life of ease. The work which he has to do is very hard, the struggle is a very real one. To compress into a few short lives the evolution of millions of years — the evolution for which the ordinary process of nature allows three rounds and a half — is not a mere holiday task. Our President has written: “Disciples are the crucibles of nature, wherein compounds that are mischievous are dissociated and are recombined into compounds that promote the general good.” It is not necessary for any one to become such a crucible; perhaps it would be nearer the fact to say that to become one is a distinction eagerly sought after; nearer still to say that when once a man has seen the great sacrifice of the LOGOS there is no other possibility for him but to throw himself into it — to do his tiny best to share in it and to help it at whatever cost to his lower nature. And this is no child's play; it does indeed involve often a terrible strain. But an earnest student will be able to realize that a man may so love his work, and may be so full of joy in it, that outside of it there can be no pleasure worth considering, even though that work may tax almost beyond bearing every faculty and every vehicle — physical, astral or mental — which he possesses. It must be remembered that when humanity in general has this work to do and this evolution to accomplish, it will be far better fitted for the effort than is the man who is trying now to take a shorter and steeper road. Many of his difficulties are due to the fact that he is attempting with a set of fourth-round bodies to achieve the result for the attainment of which nature will prepare her less adventurous children by supplying them in the course of the ages with the splendid vehicles of the seventh round. Of course even to gain those glorified vehicles these weaker souls will have to do the same work; but when it is spread over thousands of incarnations it naturally looks less formidable. Yet beyond and above all his struggle the pupil has ever an abiding joy, a peace and serenity that nothing on earth can disturb. If he had not, he would indeed be a faithless servant of his Master, for he would be allowing the temporary strain on the vehicles to overbear his perception of the Self within; he would be identifying himself with the lower instead of with the higher. There is therefore a certain element of. the ridiculous in describing this Path as one of woe, when it is clearly evident that there would be much greater woe for the candidate if this Path were not taken. Indeed, to the man who is really doing his duty true sorrow is unknown: “Never doth any who worketh righteousness, O beloved, tread the path of woe.” (Bhagavad-Gita, VI, 40.) This is as regards the inner life of the disciple, but if one is to consider the treatment which he is likely to receive on the physical plane, the name of the path of woe is by no means inappropriate, at least if he has to do any sort of public work in which he tries to help the world. Ruysbroek, the Flemish mystic of the fourteenth century, writes of those who enter upon the Path: “Sometimes these unhappy ones are deprived of the good things of earth, of their friends and relations, and are deserted by all creatures; their holiness is mistrusted and despised, men put a bad construction all the works of their life, and they are rejected disdained by all those who surround them; and sometimes they are afflicted with divers diseases.” Remember, too, how Madame Blavatsky writes: “Where do we find in history that ` Messenger' grand or humble, an Initiate or Neophyte, who, when he was made the bearer of some hitherto concealed truth or truths, was not crucified and rent to shreds by the ` dogs' of envy, malice and ignorance? Such is the terrible Occult law; and he who does not feel in himself the heart of a lion to scorn the savage barking, and the soul of a dove to forgive the poor ignorant fools, let him give up the Sacred Science.” (The Secret Doctrine, III, 90.) The way in which the world usually treats a new truth is first to ridicule it, then to grow angry about it, and then to adopt it and pretend that it has always held that view. In the meantime the first exponent of the new truth has probably been put to death or died of a broken heart. It is in the course of the training on this Path that the consciousness of the candidate passes through the three halls mentioned in The Voice of the Silence. This term is used there to indicate the three lower planes. The first, that of ignorance, is the physical plane, upon which we are born to live and die, and it is very truly described as a Hall of Ignorance, for all that we know in it is the merest outside of things. The second, the Hall of learning, is the astral plane, which is very truly the place of probationary learning, for when the astral centres are opened we see so much more of everything than we do on the physical plane that at first it seems to us that we must indeed be seeing the whole, though further development soon shows us that this is not so. But The Voice of the Silence warns us that beneath each flower in this region, however beautiful it may be, lies coiled the serpent of desire — that lower desire, which the aspirant must stifle in order that he may develop in its place the higher desire which we call aspiration. In the case of affection, for example, the lower, the selfish, the grasping affection must be altogether transcended, but the high, pure, and unselfish affection can never be transcended, since that is a characteristic of the LOGOS Himself, and a necessary qualification for progress upon the Path. What men should cast aside is such love as thinks always “How much love can I gain? How much does so and so love me? Does he love me as he loves some one else?" The love which we need is that which forgets itself altogether, and seeks only the occasion to pour itself out at the feet of the loved one. The astral plane is often called the world of illusion, yet it is at least one stage, and a very long stage, nearer to the truth of things than what we see on the physical plane. It often happens that men are easily deluded upon the astral plane, because they are as yet much in the position of babies there, new-born infants with no sense of distance and no developed capacity for locomotion. We must not forget that in the normal course of things people very slowly awaken to the realities of the astral plane, just as a baby awakens to the realities of the physical plane. But those of us who are deliberately and, as it were, prematurely entering upon the Path are developing such knowledge abnormally, and are consequently more liable to error. Danger and injury might easily come in the course of our experiments but for the fact that all pupils who under proper training are endeavouring to open these faculties are assisted and guided by those who are already accustomed to the plane. That is the reason for the various tests which are always applied to one who wishes to become a worker on the higher planes; that is why also all sorts of horrible sights are shown to the neophyte, in order that he may understand them and become accustomed to them. If this were not done, and if he came across such a thing suddenly, he might receive a shock which would drive him back into his physical body, and this would not only prevent his doing any useful work, but might also be a positive danger to that body. Where the neophyte is deluded on the astral plane it is his own fault, and not that of the plane, because error is due only to his unfamiliarity with the surroundings. The third hall is the mental plane — the Hall of Wisdom. As soon as a man is free from attachment to astral things he can pass beyond the probationary stage of his learning, and begin to acquire knowledge which is real and definite. Beyond that in turn lies the imperishable world of the buddhic plane, in which for the first time the man learns the true unity of all that to the lower vision seems to be separate. It has been said, “Thou canst not travel on the Path before thou hast become that Path itself.” As long as it is but a Path to us, and we are following it according to directions received, or because we have seen it and chosen it with the intellect only, we have not truly entered it at all. This is only a stage, leading on to the condition when you have become yourself the Law and the Path, and you fulfil its requirements, instinctively doing the right merely because it is the right, and because it is inconceivable that you could do anything else. Then only you have become the Path. A man cannot climb if he does not try; though if he does not climb it is true that he will not fall far. The strong man often makes serious errors; but the very force which enables him to make them also enables him to make great progress when he turns his energies in the right direction. Rapid progress affects the whole organism and is a great strain upon it, and this inevitably finds out whatever weak spots there are in the man. The plans of the Hierarchy will be carried out whatever we may or may not do, for we are but as pawns in the mighty game which is being played; but if we are intelligent pawns, and are willing to co-operate, it gives much less trouble to the authorities, and incidentally to ourselves. And what will be the end of it all? The attainment of perfection. Yet even that is only relatively and not absolutely the end, for when we have reached in fullest consciousness the LOGOS of our system and have unified our consciousness with His, there still remains the further Path which leads us to union with still higher Powers. A great authority has told us that at the end of one of the stages of evolution far beyond adeptship the perfect man will be a decad, having a body upon each of the sub-planes of the lowest cosmic plane, the triple LOGOS outside of time and space constituting his Self, and thus completing the ten. But this consummation can only be reached when the man has power to create a body for himself upon each of these planes. We have been led to understand that of the total number of egos which are engaged in this evolution about one-fifth will fully succeed — that is to say will succeed in attaining the asekha level before the end of the seventh round. Another fifth will by that time, have gained the arhat level, and about an equal number will be on the lower stages of the Path, while a number roughly stated as the remaining two-fifths will have dropped out of this evolution altogether at the critical period at the middle of the fifth round. All those who have not fully attained the goal, and completed their evolution, will have to resume it upon the next chain of globes, and even those who are the failures of the fifth round will be successes in the next chain. In the same way it is not improbable that some of those who are adepts and Masters now may have been among the failures of the moon-chain — that is to say that They belonged to the humanity of that chain, but were somewhat backward upon it, and so dropped out there, and came on in the fore-front of this later evolution, exactly as a boy who failed to pass an examination one year would be likely to be among the first of his class when he tries the same examination again twelve months later. Remember that we are now only just past the middle of an evolutionary period, and that is why so very few people comparatively have as yet attained adeptship, just as very few boys in a class would be already fit to pass the final examination of the year after only six months of study. In precisely the same way very few animals are as yet attaining individuality, for the animal who attains individuality is as far in advance of his fellows as is the human being who attains adeptship in advance of the average man. Both are doing at the middle point of evolution what they are expected to be able to do only at the end of it. Those who achieve only at the normal time, at the end of the seventh round, will approach their goal so gradually that there will be little or no struggle. Undoubtedly to attain in that way is very far easier for the candidate. But that method has the tremendous drawback that the man who attains by it will not have been able to give any help to others, but will on the contrary have required assistance himself. I remember from the days of my childhood a Christian hymn which gave this idea very beautifully. It described how a certain soul went to heaven and enjoyed its bliss, and wandered about there very happily for a time, but at last he noticed that the crown which he wore differed much in splendor from many of the others, and for a long time he wondered why this was so. At last he met the Christ Himself and mustered up courage to ask Him the reason of this peculiarity; and the answer given ran thus: I know thou hast believed on Me, And Life through Me is thine; But where are all those glorious gems That in thy crown should shine? Thou seest yonder glorious throng With stars on every brow, For every soul they led to Me They wear a jewel now. “They that are wise shall shine as the brightness of the firmament, but they that turn many to righteousness as the stars for ever and ever.” When we are struggling onwards ourselves we can help others, and we should do all that we can in this direction, not because of the result to ourselves (though that is inevitable) but for the sake of helping the world. The man who drifts with the stream has to be carried along, but when he begins to swim himself he sets free the force that would otherwise have been spent in helping him. That can then be used for the helping of others, quite independently of what he himself may do in that line. Adeptship sets the man free from the necessity of rebirth, and its achievement also involves the liberation of forces for the aid of others. The man who seeks liberation only for himself may balance his karma perfectly and may kill out desire, so that the law of karma will not longer compel him to rebirth. But though he thus avoids the action of the law of karma he does not escape from the law of evolution. It may be long before he comes under the influence of that law, because by the hypothesis a man who has already at this stage set himself free from all desire must be considerably in advance of the average. There will however inevitably come a time when the slow and steady advance of the law of evolution will overtake him, and then its resistless pressure will force him out of his selfish bliss into rebirth once more, and so he will find himself again upon the wheel from which he had hoped to escape. It has often been asked how the secrets revealed at initiation are protected from those who are able to read thoughts. There is not the slightest danger that any of these secrets will ever be disclosed in this manner, for at the same time that the secret is told to the initiate the means by which he can guard it is also explained to him. If it could be possible that an initiate could ever be so false as to think of betraying what has been confided to him, even then there would be no danger, for he is in such close touch with the Brotherhood of which he is a part that they would at once know of his foul intention, and before he could speak the treacherous words he would have forgotten utterly that there was anything to betray. There is nothing that is in any way terrible about these secrets, except that the power which goes with them might well be terrible if wrongly used. Initiates always know one another, much in the same way as free-masons do; and, just as with the latter, any initiate could hide his status from those below him, but not from those above him. However sorely the Brotherhood may be in need of helpers no man can receive initiation until his character is developed to a stage when he is ready for it, and in exactly the same way if a man has raised himself to the level of initiation there is no power which can withhold it from him. It may very often happen, however, that a man is ready in every respect, save for a lack of some one quality; and that lack may hold him back for a very long time, which would probably mean that by the time he acquired the missing quality he would in all other respects be developed in advance of the requirements. So it must not be supposed that all initiates standing upon the same level are invariably equal in all respects. What the world calls a great man is not necessarily developed all round and fit for initiation. Anything in the nature of favouritism or neglect is utterly inconceivable. In this matter no man can give to another that which he has not earned, nor can any man withhold the due recognition of development won.

title: The Inner Life, v. I/First Section/V


text:
The Encyclopedia Americana (1920)/Baptists

BAPTISTS, the name of a religious body that sprang from the Separatist movement in England. Though there were groups of Anabaptists in England in the 16th century, they

were mostly of Dutch origin and made no permanent impression on the English people. One wing of the English Puritans at length despaired of reforming the Church of England in accordance with their ideas, and decided that it was their duty to come out of that institution and establish a “pure church,” i.e., consisting only of the regenerate. These early Separatists grew into the two modern denominations known as Congregationalists and Baptists.

From about 1593, groups of Separatists gathered in and about Gainsborough, in Lincolnshire. About 1606, persecution drove them to Holland. Part of them, who had met at Scrooby manor, went to Leyden, whence many afterward became the Pilgrims of the Mayflower, who established the colony of Plymouth in 1621. The Gainsborough group went to Amsterdam with their “teacher,” the Rev. John Smyth, who had been a clergyman of the Church of England and a lecturer in Lincoln in 1600. Here Smyth first became acquainted with the theology of Arminius, which he soon adopted, and with the Mennonites, whose rejection of infant baptism seemed to him to be according to Scripture. He gave utterance to his new views in a tract called ‘The Character of the Beast’ (1609), and 36 adherents joined him in establishing a new church on the principle of baptizing believers only. Smyth baptized himself and then his followers, and on this account he is often called the “Se-Baptist.” In 1611 members of this sect returned to London and established a church there; similar churches were formed in other places, and these General Baptists (so called because they believed in a general or universal atonement) increased rapidly. In 1644 their opponents estimated their numbers at 47 churches.

In 1616 a congregation of Separatists was gathered in Southwark, London, by Henry Jacob, a former minister of the Church of England. A peaceable division of this church took place in 1633, a part going out to establish a new church and receiving “a new baptism,” which probably meant a baptism on profession of faith. In 1640 a further division occurred, and some of the new group became convinced that baptism should be immersion: so they sent one of their number, Richard Blunt, to Holland, where he was immersed by a Mennonite minister at Rhynsberg, and on his return the members of this church were all immersed. In a few years this became the established practice of all the Baptist churches. In 1644 seven churches issued a “Confession of faith,” in which baptism was for the first time defined as “dipping or plunging the body under water.” This group of churches became known as Particular Baptists, because they insisted on the Calvinistic doctrine of an atonement for the elect only. This distinction of General and Particular Baptists became less significant with the lapse of time, and ceased altogether with the formal union of the two bodies in 1891. Both groups were one in their advocacy of believers' baptism and soul liberty. The Confession of 1644 was the first public document to assert liberty of conscience for all men, as “the tenderest thing unto all conscientious men, and most dear unto them, and without which all other liberties will not

be worth the naming, much less the enjoying.” The Revolution, just then beginning, was their opportunity. Baptists were uniformly on the side of Parliament, and several of them rose to high rank in Cromwell's army, while their churches grew rapidly.

It was natural that they should experience their full share of persecution after the Restoration, — long imprisonment, heavy fines and even death rewarded their devotion to civil and religious liberty. One of their preachers, John Bunyan (q.v.), was confined 12 years in Bedford jail for the crime of preaching the gospel, and employed his time in writing the immortal allegory of ‘../Pilgrim's Progress/’ (q.v.). The Revolution of 1688, and the adoption of the Toleration Act in the following year, removed from Baptists the worst of their disabilities, but their growth for a time was checked by the influence of Socinianism among the General Baptists and Hyper-Calvinism among the Particular Baptists. Not until the Wesleyan revival of the 18th century awakened all England to new spiritual life and vigor did Baptists rise to their opportunities. A new era in their history is marked by the life and labors of William Carey (q.v.), who led the way in organizing the English Baptist Missionary Society, in 1792, and he became its first missionary to India. This was the beginning of the great modern missionary movement among English-speaking Christians, with all that movement has accomplished for the progress of civilization, as well as of Christianity. One of the converts of the Wesleyan revival, Dan Taylor, established the “New Connexion of General Baptists” on an evangelical basis, and this body soon became strong and influential. English Baptists look a prominent part in the important modern Sunday-school movement. One of their number, William Fox (q.v.), began, in 1783, the first school for teaching the Bible to children, and secured in 1785 the formation of the first “Society for Promoting Sunday-schools.” The demand for the Bible promoted by such study caused the formation of the British and Foreign Bible Society (1802), in which a Baptist minister, Rev. Thomas Hughes, was a leader and the first secretary.

The growth of English Baptists went on with rapid acceleration through the 19th century. Some of the best-known preachers of England were of their number — Robert Hall, Charles H. Spurgeon, Alexander Maclaren (qq.v.). The organization of the Baptist Union in 1832 marked a great advance in solidarity, and gradually all the denominational societies have been either absorbed by it or affiliated with it. The Regents Park College (1817) and Spurgeon's Pastor's College (1856) have been followed by other institutions for the training of a ministry for the churches.

The first Baptist church in Wales was formed at Swansea, in 1649, by John Myles, and after the Restoration it emigrated in a body to Massachusetts. Vavasor Powell left the Church of England and became a Baptist about 1655, and aided in establishing some 20 churches in Wales. After the Act of Toleration, Welsh Baptists increased rapidly; an association was formed in 1799, and the Baptist Union of Wales in 1867. The churches are

now more numerous than those of any other denomination save the Wesleyans, and are mostly of the Calvinistic type. In Scotland the beginning of Baptists was still later, the first church having been formed in 1750. Though some preachers of potable power have risen among them, like Archibald McLean and the Haldane brothers, they have never made a considerable impression on the Scotch people.

From the beginning, the Baptist churches of Great Britain have been divided on the question of communion with other churches. Most of the early Calvinistic churches and part of the General Baptists insisted on “close” communion, the restriction of the ordinance to the baptized (immersed). Most of the General Baptists and part of the Calvinistic favored “open” communion, or invitation to the eucharist of all Christian people whether immersed or not. Many churches followed the “open” communion principle to its logical conclusion and admitted the unbaptized to membership also, thus forming what were known as “mixed” churches. The number of churches adopting the more “liberal” practices has been steadily increasing.

The number of Baptists in Great Britain in the last accessible report (1916) was: England, 1,997 churches, 264,923 members; Wales and Monmouthshire, 940 churches, 124,795 members; Scotland, 151 churches, 21,871 members; besides a few in Ireland, Isle of Man and the Channel Islands, bringing the total to 3,135 churches and 414,925 members.

Baptists in European countries have no historic connection with the Anabaptists of the Reformation period, but began in the 19th century with a mission to France (1832), a church of six members being formed in Paris in 1835. After the Revolution of 1848 there was freedom from persecution and opportunity of growth, and there has been gradual progress, though slow. Before the European War, there were 41 churches, with 1,602 members reported. The lack of a school for the training of a native ministry has been a great bar to the advance of French Baptists.

In Germany, the Baptist churches were the result of the conversion and labors of John Gerhardt Oncken, a native of Oldenburg (1800), who spent some years in England and was a colporter in his native land of the British Continental Society. He came to Baptist views of the Church and its ordinances from independent study of the Scriptures, without knowing that a people existed anywhere who held and practised such principles. Professor Barnas Sears, of the Baptist Theological Seminary at Hamilton, N. Y. (now the theological department of Colgate University), was pursuing studies in Germany; Oncken became aquainted with him and was by him immersed, together with six others, and the first Baptist church of Hamburg was constituted. For some years Baptists were severely persecuted, but gradually were granted toleration, and have rapidly increased, until in 1916 they numbered 232 churches and 44,338 members. They have established missions in the surrounding countries: Austria, Belgium, Bulgaria, Denmark, Russia, Switzerland, which have been very successful. In Russia, especially, the Baptist missions have net with great success among the ../Stundists/ (q.v.), a large part of whom have adopted the

Baptist principles. Russian Baptists in 1916 numbered 839 churches and 60,295 members. With the granting of complete toleration in that country, there is every reason to expect that their development will prove remarkable. A Triennial Conference formed in 1849 unites the operations of the German churches and their missions (known since 1855 as the German Baptist Union). A theological school was established at Hamburg in 1880, which has given these churches a well-trained ministry, and this fact has had much to do with their progress.

The Baptists of Sweden owe their origin to Gustaf W. Schroeder, a Swedish sailor, baptized at the Mariner's Baptist Church of New York in 1844, and Frederick O. Nilsson, also a converted sailor, baptized in 1847 by Oncken. The first church was so persecuted that most of them emigrated and settled in Minnesota. In 1861 Captain Schroeder built a meeting-house at Gothenburg, and Nilsson became its pastor; both were heavily fined for holding a religious service, but toleration was soon granted and several other churches were formed. In 1857, they organized a Conference, and in 1866 the Bethel Theological Seminary was established at Stockholm. American Baptists assisted in the erection of a new building for this school in 1883, as they also did for the German school at Hamburg. Swedish Baptists were the first Christians to establish Sunday schools, Christian Endeavor Societies and other modern activities in their native land. They have also sent out missions to Norway and Finland, which have been very successful. In Sweden there are now 643 churches with 54,584 members; in Norway 39 churches and 3,588 members; and in Finland 54 churches with 3,179 members.

Baptist missions have been established in other countries: Greece, Spain, Italy. That in Greece was long ago abandoned, and only a mission in Italy by Southern Baptists is conducted at present. That began in 1870 in Rome, where a theological school is maintained, and up to the beginning of the European War flourishing missionary work was maintained in many parts of the kingdom. A strong and intelligent native ministry is rapidly developing, and with the restoration of peace growth should be steady. There are now 46 churches and 1,362 members. Of all European Baptists it is true that their numbers have been constantly depleted by emigration, while membership of churches of the various races in America has been correspondingly increased. The total numeration of the continental Baptists is: 2,098 churches and 202,682 members.

The first Baptist churches in Canada were the result either of emigration thither from the American colonies, or of missionary labors by American missionaries. From 1798 the formation of churches proceeded in both upper and lower Canada. At an even earlier date, Baptists were found in Nova Scotia, and the church at Horton was organized in 1778. A group of churches in the Ottawa Association were composed mainly of Scotch immigrants and among them were converts of the Haldanes. Since 1846 the Baptist Convention of the Maritime Provinces has directed the activities of the churches of Nova Scotia, New Brunswick and Prince Edward's Island; and

in 1888 various former societies were consolidated into the Baptist Convention of Ontario and Quebec. They maintain home and foreign missions and support their educational institutions. Of these the most important are McMaster University, at Toronto, founded in 1880, and Acadia College, at Wolfville, N. S. In the great Western provinces of the Dominion, Canadian Baptists are discovering a fruitful field for their cultivation. They now number: churches, 1,325; members, 137,922.

A Baptist church was organized in Sydney. N. S. W., in 1834, and since that time the work has extended to the principal towns of Australia, and to the adjacent colonies of England, Tasmania and New Zealand. Besides the work among the white people, a mission is maintained among the Maoris. In the seven Australasian states there are now 344 Baptist churches, with 30,168 members. In other English colonies, the institutions of religion have uniformly followed the flag and sometimes preceded it. A church was formed in south Africa in 1820, which was the precursor of very fruitful labors, so that now there are 131 churches and 18,924 members. A Baptist church was established at Kingston in Jamaica, in 1816, and now in the West Indies there are 379 churches and 53,680 members.

Baptists in the United States. — 1. Before the formation of the General Convention. — Among the early settlers of the American colonies were some who were called “Anabaptists,” but the first attempt to organize a church was made in the colony of Rhode Island, soon after its foundation (1638). Roger Williams (q.v.), an English Puritan, educated at the University of Cambridge, came to Massachusetts Bay in 1631 and was soon called to be minister of the church at Salem. He taught several things that were regarded as heresies, and was condemned by the General Court, 8 Oct. 1635, to be deported to England, chiefly because he denied the authority of the civil magistrate to punish other than civil offenses. He fled from the jurisdiction of the court, purchased some land from the Narragansett Indians and established the colony of Rhode Island, those who settled with him making a compact to obey the laws duly enacted “only in civil things.” This was the first government in the world to be established on the basis of absolute religious liberty. Williams was joined by some of his Salem church, and from their study of the Scriptures they decided that baptism of infants is unwarranted. Williams was baptized by one of the number, Ezekiel Holliman, and then baptized the others, thus constituting a church of 12 members (March 1639). It is not quite certain how the baptism was administered, but there is no record of a later change from affusion to immersion.

At about the same time a colony was begun at Newport, the leader of which was John Clarke, an English physician of Puritan tendencies. The church formed by them soon became, if it was not from the first, a Baptist church (the traditional date is 1644, but the early records have perished). A Welsh Baptist church emigrated in a body in 1663, and settled first at Rehoboth, then at Swansea. The Puritans looked with little favor on any others who came into their colony, and persecutions of the Baptists were frequent and

severe. John Clarke and Obadiah Holmes came from the Newport church and held a religious service in a private house at Lynn, for which they were sentenced to pay a heavy fine or be “well whipped.” A friend paid Clarke's fine, but Holmes was whipped in the streets of Boston, 6 Sept. 1651. A Baptist church was formed in Boston in 1665, and its first minister, Thomas Goold, was several times imprisoned and treated with such severity that his health was undermined and he died in 1675. Other members of this church were likewise treated, and when, in 1678, a small meeting-house was built, by order of the General Court the doors were nailed up. A church formed in Kittery, Me., then part of the Massachusetts colony, was so harassed that they removed in a body (17 members) to Charleston, S. C. where they established the first Baptist church in the South. Persecution continued until the charter of 1691, which granted “liberty of conscience to all Christians except Papists.” Churches were gradually formed in the other New England colonies, but at the beginning of the Great Awakening (1740) there were but eight churches in Massachusetts, and hardly as many more in the rest of New England.

Another group of Baptist churches gathered about Philadelphia, the first being formed in 1688 at Pennepek (now within the city limits), while at the same time another church was organized at Middletown, N. I. Within the next decade a number of churches were established in New Jersey and about Philadelphia, which soon came into fraternal relations and held “general meetings” with each church in turn. Out of this custom grew the first Association (1707), a delegated body having no legislative or judicial authority over churches or ministers, but having in its care their common interests and conducting their missionary and benevolent work. As Baptist churches became more numerous other associations were formed, but the Philadelphia was long the leading body and is still one of the most influential. The issue of a Confession of Faith in 1742, in the main a readoption of the English Confession of 1688 (which was essentially the Westminster), determined the theological trend of American Baptists toward Calvinism, rather than Arminianism.

The Baptist churches fully participated in the spiritual results of the ../Great Awakening/ (q.v.), and in all the colonies they made rapid advance. In Massachusetts, for example, the number of churches grew in 40 years from 8 to 73, and of members from 200 to over 3,000. In the whole of New England, the increase was tenfold, and even more rapid growth was made in the South Atlantic States. Severe persecutions in Virginia did little to retard this advance, and after the Revolution progress was greatly accelerated. From this time punitive laws were repealed in all the States, and gradually all forms of religious belief were placed on an equal legal footing. The principle of entire religious liberty, first embodied in law in the colony of Rhode Island, became the accepted principle of the Federal Constitution and was adopted soon in the various State Constitutions. This principle had been advocated consistently by English Baptists from their beginning, and its incorporation into the fundamental law of the United States has been

followed by practically every American country and is to-day recognized by European jurists and statesmen as the most important contribution of modern times to political philosophy and the science of government. In 1906 France became the first European nation to adopt the same principle.

The settlement of the West after the Revolution offered a great opportunity to the Baptists. The churches and associations of the older communities sent traveling preachers as missionaries among the new settlements. Baptist churches were in many cases the first to be formed in the new States, and in all cases among the first. There are no trustworthy statistics, but an estimate generally accepted is that in 1800 there were 4S associations and 1,200 Baptist churches in all the States, with 100,000 members. The growth of Baptists during this early period far outstripped that of the population.

2. From the Foundation of the General Convention to the Division of the Denomination. — Up to this time the Baptist churches had little cohesion and no common enterprises. They were now led to unite in the work of foreign missions. In 1810 the American Board of Commissioners for Foreign Missions had been formed, mainly by the Congregational churches of Massachusetts, and had sent several missionaries to India, among them Adoniram Judson (q.v.) and his wife and Luther Rice. From study of the Scriptures they became convinced that only believers should be baptized, and that the apostolic baptism was immersion. So on their arrival at Calcutta they sought out English Baptist missionaries and were immersed. This involved severance of their relations with the Board that had sent them out; so the English Baptists assumed temporary support of the Judsons, and Luther Rice returned to interest American Baptists in this missionary enterprise. He quickly found churches in and about Boston to undertake the support of the Judsons; and then undertook a tour of the country and the enlistment in foreign missions of all Baptist churches. His labors were so extensive and successful that a convention of delegates representing Baptists of all States met at Philadelphia in May 1814 and formed the General Convention of the Baptist Denomination in the United States for Foreign Missions. For a time the convention carried on home missions also, but in 1832 a separate American ../Baptist Home Mission Society/ (q.v.) was formed. A Tract Society begun at Washington in 1824 was later removed to Philadelphia and grew into the American Baptist Publication Society. These three national societies became the great bond of unity between the churches — the only bond of unity possible under the congregational polity of Baptists, which insists on the independence of each church in its own affairs — by promoting co-operation in a common work. More than any other assignable cause, this explains the remarkable growth of Baptists during the next three or four decades.

Next to this, the activity of Baptists in Sunday-school work is the key to their progress. The Sunday schools of Robert Raikes (q.v.) were secular schools; the first real Sunday school, with the Bible as the textbook, was that of William Fox. In 1797 the Second

Baptist Church of Baltimore began such a school and after 1800 Sunday schools increased rapidly. The progress of missions and Sunday schools caused a great demand for the Bible, both in the English version and in translations made by missionaries. This led to local societies for the circulation of the Scriptures, and at length to a national organization, the American Bible Society, formed in 1816 by representatives of evangelical denominations. The refusal by the Society to print versions made by Baptist missionaries caused the holding of a convention in Philadelphia in 1837 and the forming of the American and Foreign Bible Society. A controversy in this body about the translation of the Bible into English was the origin of the American Bible Union, in 1850.

The unanimity of Baptists in these new enterprises was soon impaired. Violent opposition was made to the Sunday schools, missionary and Bible societies, and even to the Convention, as unscriptural. Deeper still, as a cause of disunion, was the drift of the majority of the churches away from the older extreme Calvinism, to which the minority remained attached. The result of agitation of these questions was division of the churches, a comparatively small minority withdrawing from co-operation with the others and forming the body since known by the various names of Old School, Primitive or “Hard Shell” Baptists. The churches of this order have shown little capacity of growth in the North, and many of them have become extinct; but they are numerous and even flourishing in some Southern States, especially in the mountainous parts of Tennessee and Georgia. There was another large secession of Baptists in the South and Southwest as a result of the movement led by Alexander Clampbell and others, from 1815 to 1835, resulting in the establishment of the ../Disciples of Christ/ (q.v.). This did not seriously affect the Baptists of the Middle and New England States, but they suffered almost equally from the agitation known as the Millerite movement, which was the origin of the ../Adventists/ (q.v.).

In spite of all hindrances Baptists increased notably in numbers in the period we are considering. They participated in the great revivals that characterized these years. At the beginning of the century, being one in 14 of the population, they came by 1845 to be one in six, having increased in members from 100,000 to 686,807, and in churches from 1,200 to 8,406.

3. From the Division in 1845 to the Formation of the Northern Baptist Convention, 1907. — The controversy regarding slavery effected schisms in nearly every religious body of the United Stales. From 1825 onward this became a subject of bitter debate everywhere, and could not he kept out of the meetings of religious societies, inasmuch as it was at bottom an ethical and religious question. Compromises proved unworkable, and in May 1845 a convention representing the Baptist churches of the South met at Augusta, Ga., and formed the Southern Baptist Convention. The common missionary enterprises were thenceforward carried on by various boards elected by the Convention and responsible to it and

thence to the churches. This has proved to be a very compact, flexible and effective organization, much superior to that of the North. There the old Convention was transformed after the division into the American Baptist Missionary Union, and made an exclusively foreign missionary society, and the Home Mission and Publication Society remained entirely independent. Three organizations instead of one proved to be a complicated and expensive method of doing the business of the churches, besides introducing rivalry and confusion, which became worse rather than better as time went on. The two Bible societies further complicated matters, and at one time threatened another disruption, but a convention held at Saratoga in 1883 effected a settlement of the Bible question by recommending that the work abroad be done through the Missionary Union and that at home through the Publication Society.

During this third period Baptists have prospered in all their enterprises, but their most notable advance has been in educational work. They began before the Revolution to establish schools. Brown University having been opened in 1764, and a number of colleges and theological schools were founded before 1850. Their combined endowments were small, probably less than $500,000, and their students few. There are now (1917) 15 theological schools, with 1,449 students, property valued at over $3,000,000 and endowments of more than $6,000,000; 12 institutions of collegiate grade, with 41,030 students, property valued at nearly $39,000,000 and endowments of over $42,000,000; besides academies to the number of 118, with 18,019 students, nearly $7,000,000 in property, but with endowments less than $2,000,000 — most of them having none whatever. These statistics do not include institutions like George Washington (formerly Columbian) University and the University of Chicago, founded by Baptists and largely endowed by them, which are not distinctively Baptist. The inclusion of such would about double the figures given above for property and endowment.

During this third period Baptists increased numerically much faster than the population, the latter increasing about three and one-third-fold, while Baptists increased sixfold. The statistics for 1917 report 1,986 associations, 51,248 churches and 6,197,686 members, or one to every 16 of the population, exclusive of the Territories. Of these 2,593,249 are Southern whites and 2,150,929 are negroes. The separate organizations of the latter were formed after the close of the Civil War, their first State convention being in North Carolina, in 1866, and their national convention having been organized in 1880.

The formation of the Northern Baptist Convention in 1907 was the result of agitation for the unifying of the work of Northern Baptists. It is a strictly delegated body from the churches, which elects the officers of the three missionary societies, supervises their work and controls their expenditures. In view of the legal obstacles to actual consolidation, this seems to be the most practicable method of securing unity. An annual budget is voted by the Convention and apportioned to the State conventions, thence to the associations

and finally to each church, which is expected to raise or surpass the sum suggested. The practical efficiency of this scheme has not yet been fully demonstrated. In 1910 the Free Baptists decided to merge their missionary work with that of the Northern Baptists, which is as near an official union of the two bodies as the Baptist polity admits. The theological and other differences between the two bodies long since virtually disappeared.

The advance of home and foreign missions has also been a marked feature of recent years. Until 1859 Baptist foreign missions were practically confined to India and China. Since that time missions have been established in every Asiatic country, notably in Japan, and the scope of previous labors has been greatly widened. Since the United States acquired the Philippines a mission has been begun there. An already established African mission was taken over in 1884 and has been vigorously prosecuted. Southern Baptists, besides maintaining Asiatic missions, have evangelized some of the countries of South America. In Asia there are now 1,897 Baptist churches, with 213,647 members; in Africa, 131 churches and 18,924 members; and in South America 150 churches and 16,928 members. The contributions for missions have doubled thrice, and now amount for Northern Baptists to $1,300,000, and for the Southern to nearly $700,000. In home missions, besides the usual evangelizing agencies, a very important educational work among the Southern negroes has been conducted since the Civil War; 13 higher schools and 10 secondary schools are now maintained, at a cost of $130,000 a year. The work among foreign populations is also of much significance; 356 missionaries and four teachers are engaged in it. The annual income for this work amounts to more than $1,000,000. A similar work is conducted by the Southern Baptists through a Home Mission Board, with an expenditure of $387,000. There has been similar expansion in the work of the American Baptist Publication Society, which publishes 58,982,000 copies of Sunday school periodicals annually, and does a general publishing and book-selling business amounting to $321,000 additional. Besides this, it conducts Bible, colportage and missionary work, with an expenditure of over $600,000. The Sunday School Board of the Southern Baptists carries on similar work, with annual income of $474,000.

In all comparisons of Baptists with other religious bodies, only communicant members should be reckoned. Every Baptist member is necessarily a communicant, since a cardinal principle of all Baptists is that none should be baptized and become members of the Church except on their personal, intelligent profession of faith. However Baptists may differ on other points, they are a unit on this. They are also one in maintaining that baptism, as commanded by Christ and practised by the apostles was the immersion of such a professed believer. A third point in which they are united is that the Christian Church is a democracy, in which “there is neither male nor female,” and that each church is independent of any external authority in its own affairs. From this they draw a corollary, which may

church and state should be absolutely separate. With regard to other matters they have differed so widely, that there are still in the United States at least 13 different varieties of Baptists that maintain separate organizations. All but one of these, often called by way of distinction the “regular” Baptists, are comparatively small in numbers, the whole not numbering more than 400,000 members.

The number of Baptists in the world, as reported for 1916, is: 61,335 churches, with 7,200,324 members.

Bibliography. — Vedder, H. C., ‘A Short History of the Baptists’ (Philadelphia 1892; enlarged illustrated ed. 1907); Merriam, E. F., ‘History of American Baptist Missions’ (ib. 1900); Newman, A. H., ‘History of the Baptist Churches in the United States’ (New York 1898); id., ‘A Century of Baptist Achievement’ {Philadelphia 1901); Wright, M. E., ‘Missionary Work of the Southern Baptist Convention’ (ib. 1902).

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184 succeeded by "hard a-starboard." We kept away north, and after a second and third attempt, equally checked by shoal-water, it was deemed prudent to stand off under easy sail until next morning. Fortunately the sea was smooth, and the southern wind blew very gently.

At daylight, not deeming it advisable to pass to the southward of Rottenest, we proceeded round the north side of that island, and passed between it and the main, keeping about mid-channel, and proceeding on with great care, for which there was much need, as we could occasionally discern the bottom very plainly.

The appearance of the coast, as we sailed along, was different from what we had lately been accustomed to; being either destitute of trees, or very slenderly clothed by patches of stunted growth. Viewed from where we were, it presented the aspect of sheep-downs, backed by elevated land, named "the Darling range," which extends parallel to, and about twenty miles distant from, the coast.

We were astonished that we could not yet perceive the mouth of the mighty river, although we were only two or three miles from the ships, which we imagined were anchored somewhere near it. The telescope was in much requisition; yet even aided by that useful instrument, the sharpest eye could not satisfactorily make it out, the line of coast appearing unbroken.

It surprised us much that Vlaming could have seen

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Rh It is a frequent complaint with travellers, that they find the scenery around them insipid; but this can never occur to the artist, through whatever country he may roam. A turn in the road, with a bunch of furze on one side, and a stunted oak on the other, is sufficient to arrest his attention, and occupy a page in his sketch-book. A willowy brook in the deep meadows, with cattle grazing on its banks, is the subject of another. The tattered mendicant is a picture, of himself; or the sturdy wagoner with his team, or the solitary orphan sitting in the porch of the village-church. Every group around the door of the inn, every party around the ancient elm in the centre of the hamlet, every beast of burden feeding by the way-side, has to him a beauty and a charm, which his art enables him to revive and perpetuate.

It is the same when he mingles in society. Hundreds and thousands of human beings may pass by the common observer without exciting a single thought or feeling, beyond their relative position with regard to himself. But the painter sees in almost every face a picture. He beholds a grace in almost every attitude, a scene of interest in every group; and, while his eye is caught by the classic beauty of an otherwise insignificant countenance, he arrests it in the position where light and shadow are most harmoniously blended; and, behold! it lives again beneath his touch—another, yet the same.

In every object, however familiar in itself, or unattractive in other points of view, the painter perceives at once what is striking, characteristic, harmonious, or graceful; and thus, while associating in the ordinary affairs of life, he feels himself the inhabitant of a world of beauty, from which others are shut out.

Would that we could dwell with more satisfaction upon this ideal existence, as it affects the morals of the artist's

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Rh it from Rottenest, at the distance, according to his account, of thirty miles. We noticed at anchor three ships and one brig (which looked like the Thompson), and in shore we perceived a dismantled vessel, which we supposed might be the temporary abode of the Governor and other public officers.

Full of surmises and conjectures, we arrived at, and anchored in, Gage's Roads, near the other ships; and were shortly afterwards boarded by a well-dressed and smart-looking gentleman, who immediately began to rate our poor skipper for not having hove-to when he perceived him endeavouring to reach the vessel; but on receiving a soft answer, his wrath began to subside, and he was pleased to be communicative.

He told us that the Governor resided at Perth, some distance up the river, where the head-quarters were established; that another river, named the Murray, had been recently discovered; that a great number of settlers had already arrived from England, most of whom yet resided at Freemantle, the sea-port town; that nineteen ships had entered the roads; that all the land on the banks of the river was already given away; and that the dismantled vessel was the Marquis of Anglesey, driven on shore, having parted from three cables in a N.W. gale; he also pointed out to us the mouth of the river, and we were greatly disappointed by its apparent insignificancy.

Captain Barker received an epistle from Dr. Davis, by which he learned that the Governor declined having

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186 any thing to do with the stores landed from the Thompson and Amity accepting only of the live animals and two buoys.

Being informed, that by a boat belonging to H.M.S. Sulphur, there was daily intercourse to and from Perth, Captain Barker, anxious to communicate with the Governor, left the vessel with the intention of proceeding thither; but the boat had departed some time before he reached the shore. In the evening, Mr. Hickey, who had remained behind in the brig Thompson, to look after the stores, came on board, and gave us all the "chit chat" and "on dits" of this already apparently bustling settlement.

After having taken a walk on shore. Captain Barker returned, with the intelligence, that the land, which looked well at a distance, derived its verdant fruitful-like appearance from innumerable shrubs, and that it was in reality very barren. He made arrangements for proceeding to Perth next morning in the brig's boat; and I accepted, very willingly, the expected invitation to accompany him.

On Sunday morning, the 18th of October, after breakfast, we left the brig, and proceeded on our interesting expedition. The commander of the brig Thompson, who had come on board to visit the Commandant, offered (as he was also bound for Perth) to pilot us up the river, which he said was rather

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Rh intricate: this gentleman also procured us the loan of a No. of the Quarterly Review, containing an article on Swan River. In the boat we were provided with an azimuth compass, a lead line, the French account of the river, the Quarterly Review, and various remarks which we had gleaned from the newspapers.

At 10.45, A.M., we entered the mouth of the river, and had soundings—only half a fathom on the bar; this was considerably lower than we had anticipated, and not likely to afford convenient egress or ingress, even for moderately laden boats. After having passed the bar, we observed several tents pitched in a low sandy neck of land, which we understood was the site of Freemantle, so named in compliment to Captain Freemantle, of H.M.S. Challenger, from the circumstance of his having taken possession of it, some time before the arrival of Captain Stirling.

We proceeded up the river, sounding and making other observations as we went along. Passing the military cantonment, situated on the left bank, about a mile from Freemantle, we noticed several straggling huts, apparently belonging to sawyers and boat-builders. On the right bank, on a picturesque projection of land, we saw a tent belonging to Captain Curry, R.N., the harbour-master.

The first view of Melville Water is very pretty. After passing Mount Eliza, a hill considerably elevated above the adjacent eminences, we came into view of Perth, situated about a mile higher up, on the same

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188 side of the river, and reckoned about eleven miles from Freemantle.

We landed at a jetty of considerable length, the water being very shallow. We found the Governor just on the point of starting with some friends and attendants on an expedition up the river. He invited Captain Barker and myself to join the party, but I declined the honour, having met with an old friend, Lieutenant Roe, R.N., who filled the situation of Surveyor-General. Captain Barker proceeded with the Governor; and I remained with my friend, who informed me, that he was to proceed up the river next morning, in order to measure the river frontages of land granted to various emigrants; and I congratulated myself in being able to take advantage of accompanying him.

At daylight, I arose and took a walk through the town;—the intended principal street of which, named St. George's Terrace,—where the future beaux and belles of Western Australia may, in after times, show off their reciprocal attractive charms—was, at present, only adorned with lofty trees, and a variety of lovely flowers.

In my perambulations, I fell in with the written newspaper of the place, appended to a stately eucalyptus tree, where, among other public notices, I observed the Governor's permission for one individual to practise as a notary, another as a surgeon, and a third as an auctioneer.

There did not appear to be an opposition tree, and

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Rh so much the better; as, although a free press may do good to a community arrived at a certain state of perfection, yet I think it may be doubted how far it can be serviceable in an incipient colony, where private affairs are narrowly noticed, and animadverted on: hence spring jealousies, ill feeling, and their numerous train of disagreeable attendants.

I noticed another advertisement (not on the public tree), stating, that Mr. —— would supply his friends with fresh beef at such a price (I think one shilling per pound). The word friends was scratched out, and the word public substituted,—by some person who, doubtless, thought thereby to check the free and easy manner of the proffered purveyor.

I also met an old shipwrecked companion, the carpenter of the Governor Ready, who, I learned, had left the Amity, with the intention of trying his fortune here. As he was an excellent workman, and very industrious, I had much pleasure in being instrumental in obtaining for him a convenient location by the water side.

It struck us with some surprise, that there was not a clergyman of any denomination here,—a person holding a sacred office, if not absolutely necessary, being, at least, of great utility everywhere, and more particularly in the formation of a colony. I understood, however, that the Commandant of the troops read prayers weekly, not only to those under his immediate controul, but also to all others who chose to attend.

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84 real life! Whatever there may be defective here, however, as regards the true foundation of happiness, is surely not attributable to the art itself; but to the necessity under which too many labour, of courting public favour, and sometimes of sacrificing the dignity of their profession to its pecuniary success.

Nor is it an object of desirable attainment to women in general, that they should study the art of painting to this extent. Amply sufficient for all their purposes, is the habit of drawing from natural objects with correctness and facility. Copying from other drawings, though absolutely necessary to the learner, is but the first step towards those innumerable advantages which arise from an easy and habitual use of the pencil. Yet here how many stop, and think their education in the graphic art complete! They think also, what is most unjust of drawing, that it is only the amusement of an idle hour, incapable of producing any happier result than an exact fac-simile of the master's lesson. No wonder, that with such ideas, they should evince so little inclination to continue this pursuit on leaving school. For though it is a common thing to hear young ladies exclaim, how much they should like to sketch from nature, and how much they should like to take likenesses, it is very rarely that we find one really willing to take a hundredth part of the pains which are necessary to the attainment even of mediocrity in either of these departments. That it is in reality easier, and far more pleasant, to sketch from nature, than from another drawing, is allowed by all who have made the experiment on right principles; which, however, few young persons are able to do, because they are so seldom instructed in what, if I might be allowed the expression, I should call the philosophy of picture-making, or, in other words, the relation of cause and effect in the grouping and general management of objects,

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208 Our fellow-voyager. Captain Hobbs, appeared determined to make himself comfortable, and, assisted by his boys, soon made, with his boat's sails, a very snug tent. Two or three boats filled with respectable emigrants brought up near us; and the place presented rather an animated appearance.

After having fixed our make-shift observatory, and taken a few observations, we took a detour to the southward, in order to observe the nature of the land; and we extended our walk, till approaching night admonished us to return.

Captain Bannister and Captain Hobbs both determined to fix their choice here, without farther search, and I advised them by all means to do so, if they could get the land (which I very much doubted), as, from its quality and local advantages, I suspected that it would either be a government reserve, or be given to some person, having a supposed superior claim to government indulgence.

On our way home we met two gentlemen. Lieutenant Everard, R.N. and Mr. Talbot, who, I understood from Captain Barker, had wished to come from Freemantle in our boat to meet the Governor: but they had missed their passage, and were consequently obliged to walk a considerable distance;—and being fatigued, they had no wish to proceed in search of the other party;—preferring to remain with us.

On the morning at day-light, we renewed our journey; and experienced considerable difficulty in getting the

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Rh boat over the rapids ; we then pulled some distance in a deep reach, but our progress was, from the frequent interruption of fallen trees and stumps, very slow.

A short distance brought us to other falls, which we also passed over; but at last recollecting that the boat was made to carry us, and not we to carry the boat, it was determined to leave her, and proceed by land.

We looked out for a convenient spot, brought every thing on shore, and erected an observatory; we then took a slight breakfast, as we had proposed to have a long day's march, over a tract of country, hitherto—as far as we knew—unexplored by any European.

About seven A.M. Lieutenant Everard, Captain Bannister, Mr. Talbot, and myself, started on our pedestrian expedition; each canying a bottle of water, and a little bread, cheese, and brandy; and Captain Bannister had a fowling-piece.

We pursued a due course east half south, and arrived at the foot of the Darling Range, having crossed a considerable stream, and passed over very indifferent land; forming part, I believe, of Mr. Peel's extensive grant.

We ascended the Range by an easy pass, through which a considerable stream of water flowed down with rapidity. On gaining the summit of the first range, we had a very extensive and beautiful view from the N. W. round to south. The extensive plots of land, free from trees, appeared to our view quite

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The Encyclopedia Americana (1920)/Baptists, Freewill

BAPTISTS, Freewill, originated in New Hampshire in 1780, as a strongly anti-Calvinistic body. Benjamin Randall, a Congregationalist, left that body and advocated open communion. He was influenced in this step by the prominence given by the Methodists to various of the ideas advocated by him. Randall's first Freewill Baptist Church was in New Durham, N. H. In 1841 the Free-Communion Baptists of New York State united with the Freewill Baptists. In 1870 the Freewill Baptists numbered about 60,000, and in 1895 over 86,000. For some years past they have been officially known as “Free Baptists.” In 1910 the Free Baptists and the Regular Baptists of the United States consolidated their missionary societies and work and made it possible for the local churches to unite, if they saw fit. In 1912 the Free Baptists had still 1,110 churches and over 65,000 adherents. The “Original Freewill Baptists,” a distinct organization, similar to the General Baptists of England, date their origin from 1729. In 1912 they had 834 churches and over 57,000 members,