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points, it cannot be decided whether it be true or not. We will try to put its credibility to a test by a few points quoted from the New Testament, and see:—
1.—Whether the Bible speaks symbolically or literally, i.e., whether the Bible is Theosophy or History?
2.—Whether the guiding star which appeared to the wise men from the East was really a star or only a metaphor for something higher and nobler?
3.—Whether the powers ascribed to Christ in the Bible were physical, metaphysical, (supersensuous?) or spiritual?
4.—Whether a gijnasu (seeker after truth and salvation) can derive the smallest benefit from ths said Biblical history of the physical and incarnate Christ?
5.—What is the proper time to practise the teachings of the Bible? And who are the persons most fit to study the New Testament?
These are the few points in which the Bible ought to be examined.
On behalf of our sister Theosophy, we give our personal solutions upon the questions as above raised. We call upon all the spiritually inclined, right-thinking, pious and impartial men and Theosophists throughout the four quarters of the Globe to judge of, and to criticise, our answers, and to give their verdict in the matter. The subject is one of the greatest importance, and if need be, will be decided by appealing even to the verdict of the Spirit itself.
1.—As a book of Revelation the Bible cannot and ought not to be a book of history.
2.—Its utterances are almost entirely allegorical: and a spiritual commentary is urgently needed to make them acceptable to the students of Tbeosophy. Vedanta and the New Testament, if properly understood, mean the same thing in the abstract.
3.—The guiding star does by no means mean a real objective star; such a version is quite against the laws of Nature, Reason and Tbeosophy. Vedantists regard this star as Pranava, or Jivatma, the witness soul or Sakshi Chaitanya.
