The New Science

NOTE—The present writer's article on "Present Day Occultism and Its Literature", in the June New Age, offered an objection to most of the modern literature on this subject, without indicating, to any extent, the characteristics of desirable teachings. It is the purpose of the following article to remedy this omission.

T is safe to assume that, within the last twenty years, more people than ever have turned from the sacerdotal systems that have been thrust upon them, that they might, as individuals, begin a free and unhampered search for Truth. To these people has come knowledge of the fact that they are entitled to more than they have received, and that it is their privilege to think for themselves, if they so desire. Their rational intelligence, dissatisfied with the two opposing dogmas of Theology and Materialism, has demanded, imperatively, that they be given the religion and the Truth of Nature and of God, instead of the earth-bound teachings of narrow-minded and self-blinded men.

In reply to this cry, the Few who knew somewhat of the Truth came forth from the places where they had awaited just such a call. And teachings, new to the world in general, were put forth—at first veiled, and then more openly. But in accepting all that was offered along these new lines, people have been too credulous. And the purpose of this article is to indicate, briefly, to such people, the lines followed by the true teachings.

He who turns from the blind faith of his progenitors and exclaims, "Give me light that I may see for myself!" has every right to receive that light. It may come through books, or from the lips of men, depending somewhat on his individual need. But he, in return for the effort and the time he spends in study, has the right to demand of his teacher or of the teachings he considers, that they conform to the highest ideals and aspirations of his soul. And, also, that they be scientific, constructive, individual, clear and rational. For the heavily veiled doctrines of Eastern Mysticism will not satisfy the occidental mind.

The teachings must be in line with man's highest thoughts. They must not offend those fragments of ancient teachings which have survived the corruptions and alterations of editors, translators and priests. For every man, though he turn, unsatisfied, from the religion of his nation, will yet retain, pure in his heart, the high ideals—often unrealized and generally forgotten—of that religion. And there is no need for the teacher of the new science to either reject, ignore or belittle these truths.

The teachings must be scientific. The intelligent mind of the present day is more or less familiar with the discoveries of physical science. He knows that certain physical facts, contradicting certain sacerdotal teachings, have been proven true. He knows that man was not created in a day, but that he evolved. He knows that the world is more than four thousand years old. These facts of science, together with many others, have been demonstrated, and may be personally demonstrated by any individual who possesses the necessary intelligence, time, data and instruments.

Therefore the new teachings to which he turns should embrace these findings of physical science. They may, it is true, correct those Theories of physical science which the intelligent soul refuses to accept. But the Facts should all be accounted for, regulated, and placed in their proper relative positions.

The teachings should be written plainly and clearly. All lines of argument followed out logically and intelligently. No double meanings, mystical phraseology or allegory, should be found there. Science speaks plainly, and states its facts so clearly that even an average reader may comprehend, and, therefore, this new science of the soul must, in order to satisfy the demands of intelligence, do likewise.

There are a few statements made by the new science which must be taken for granted. For instance, it is stated, not as a belief but as a fact, that the life of the soul continues after the death of the body. Few men Know this, but most men believe it sincerely, and, therefore, a line of argument starting from this point—a point in harmony with the inner intuitions of the soul—would be considered, by an earnest searcher, as having a firm foundation. Especially when the statement is made that this fact of a future life may be scientifically demonstrated by anyone having the necessary time, courage, intelligence and perseverence [sic] to make the effort.

On the other hand, statements dealing with matters far beyond the reach of intelligence should not be accepted offhand. If they seem reasonable, they may be considered and held in abeyance, as it were. Such statements which, by their very transcendental nature appear more as speculation than as fact will not be found in the true teachings as a necessary part of their system. The keystone of the new science is not "I believe" but "I know". And the student must bear in mind that he has every right to expect that a study of the subject and a personal application of its teachings should fit him to personally demonstrate Every Matter Mentioned in the Public Teachings.

The teachings must be constructive. They must not tear down old structures until they have built better ones. The average man who refuses to consider the man-made teachings of his church as the last word, and turns from them in his search for light, does so because he expects to turn to better and more satisfactory teachings. And the new teachings are in duty bound to provide for such a man at least a foothold where he can rest while he looks about him. There are few sadder sights than that of a man who, lured by the mysticism of the orient, turns from his church only to find himself without a stone on which to stand, and without a refuge. Especially if such a man lacks the will necessary to advance, by his own effort, from such a state. Therefore, the new science will say, "This (or that) teaching has been tampered with by men. The truth is this Examine it for yourself before you reject the old."

The teachings must be individual. They must point out the path, using plain, comprehensive English words and phrases. They must not seek to hurry the individual in his effort, nor indicate that hurry is necessary, but rather must hold an attitude which may, perhaps, be expressed by the following:

"I point the path. Tread it, if you have the courage. I will not lead you; but if you step falsely I will warn you. For your effort, I promise you nothing save that which you yourself have in your heart. First, you must persevere. Then, if you are credulous, I promise a heaven for your credulous mind. If you are clear sighted, intelligent and clean, I promise as a reward all that your rational intelligence can comprehend. If you are skeptical, yet persevere, I promise you nothing—or everything: depending on yourself."

These are the words of the new science, as it speaks with the voice of truth. And these true teachings are to be found in this country to-day—if one will but search for them.