“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among them are Life, Liberty, and the pursuit of Happiness; that to secure these Rights, Governments are instituted among men, deriving their just powers from the consent of the governed…” Declaration of Independence, 1776.
What chang’d its Order, or what did retire,Since all would be of the fame nature, Fire. But this is my opinion:–Some seeds exist, from the whole Site, Figure, Size, Confusion, Order, Motion, Flames arise; And when the Order’s chang’d, the parts of Fire Their nature lose, and silently expire; The disunited Bodies flie from then, Not Flame, nor any object’s of the Sense. But now to think as Heraclitus tells, That All that is, is Fire, and nothing else, Tis fond and certainty of Sense o’rethrows, From which alone that Flame exists he knows: In this he credit gives, but fears t’afford.
The Aryan Path was founded in January 1930. In its first edition, a writer named “Shravaka” emphasised that so much “original” writing is done today, so much “self-expression” is indulged in that, in the glamour that is raised, the chants of the Gods remain unheard. One of our tasks is to bring home the truth that it is not derogatory to respect the old age facts of the science of the soul.
The Aryan Path was an Anglo-Indian theosophical journal published in Bombay, India, between 1930 and 1960. Its purpose was to form “a nucleus of universal brotherhood of humanity, without distinction of race, creed, sex, caste or color; to study ancient and modern religions, philosophies, and sciences, and to demonstrate the importance of such study”. The magazine’s first editor was B. P. Wadia. It was published on a bimonthly basis by a group called the Theosophy Company, which distributed copies of the magazine to London.
The Aryan Path was published in English on a monthly basis. The journal contained a variety of articles on Hindu and Buddhist spiritual traditions, as well as essays on English literature, Ruskinian socialism, aesthetics and science. The journal’s contributors included C. E. M. Joad, John Middleton Murry, A. E. Waite, Ramananda Chatterjee, Edmond Holmes, Max Plowman, J. D. Beresford, Hugh I’Anson Fausset, Hugh de Selincourt, Humbert Wolfe and Gertrude Emerson Sen. The March 1930 issue carried an essay on reincarnation by Algernon Blackwood.
“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven, but whoever practices and teaches them will be called great in the kingdom of heaven.…”
Moralism versus Paternalism
The Harm Principle states that interference in self-regarding conduct is illegitimate except where that conduct may cause harm to others. Mill’s statement of this principle explicitly rejects other possible reasons for intervention: His own good, either physical or moral, is not a sufficient warrant. He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right. This passage refers to two further legal justifications: paternalism (‘because it will be better for him to do so’) and moralism (‘to do so would be wise, or even right’). Mill denies that either provides sufficient reason to interfere with an individual’s freedom. This is one of the more radical aspects of Mill’s position in On Liberty. Social morality has, throughout history, been considered a significant factor in the legitimacy of the law. The likings and dislikings of society, or of some powerful portion of it, are thus the main thing which has practically determined the rules laid down for general observance, under the penalties of law or opinion. Mill, however, defines the boundaries of liberty without reference to the prevailing morality. This is not because Mill lacked moral conviction: on the contrary, he was not afraid to judge certain private actions as immoral.
What did Jesus mean by, “Not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished?”
The Fulfillment of the Law
17Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them, but to fulfill them. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven, but whoever practices and teaches them will be called great in the kingdom of heaven.…