Annie Besant - Annie Besant (free e reader .txt) 📗

other reasons, the teaching of the duty of limiting the family within the means of subsistence is the logical outcome of Materialism linked with the scientific view of evolution, and with a knowledge of the physical law, by which evolution is accelerated or retarded. Seeking to improve the physical type, scientific Materialism, it seemed to me, must forbid parentage to any but healthy married couples; it must restrict childbearing within the limits consistent with the thorough health and physical well-being of the mother; it must impose it as a duty never to bring children into the world unless the conditions for their fair nurture and development are present. Regarding it as hopeless, as well as mischievous, to preach asceticism, and looking on the conjunction of nominal celibacy with widespread prostitution as inevitable, from the constitution of human nature, scientific Materialism--quite rationally and logically--advises deliberate restriction of the production of offspring, while sanctioning the exercise of the sexual instinct within the limits imposed by temperance, the highest physical and mental efficiency, the good order and dignity of society, and the self-respect of the individual.

In all this there is nothing which for one moment implies approval of licentiousness, profligacy, unbridled self-indulgence. On the contrary, it is a well-considered and intellectually-defensible scheme of human evolution, regarding all natural instincts as matters for regulation, not for destruction, and seeking to develop the perfectly healthy and well-balanced physical body as the necessary basis for the healthy and well-balanced mind. If the premises of Materialism be true, there is no answer to the Neo-Malthusian conclusions; for even those Socialists who have bitterly opposed the promulgation of Neo-Malthusianism--regarding it as a "red herring intended to draw the attention of the proletariat away from the real cause of poverty, the monopoly of land and capital by a class"--admit that when society is built on the foundation of common property in all that is necessary for the production of wealth, the time will come for the consideration of the population question. Nor do I now see, any more than I saw then, how any Materialist can rationally avoid the Neo-Malthusian position. For if man be the outcome of purely physical causes, it is with these that we must deal in guiding his future evolution. If he be related but to terrestrial existence, he is but the loftiest organism of earth; and, failing to see his past and his future, how should my eyes not have been then blinded to the deep-lying causes of his present woe? I brought a material cure to a disease which appeared to me to be of material origin; but how when the evil came from a subtler source, and its causes lay not on the material plane? How if the remedy only set up new causes for a future evil, and, while immediately a palliative, strengthened the disease itself, and ensured its reappearance in the future? This was the view of the problem set before me by H.P. Blavatsky when she unrolled the story of man, told of his origin and his destiny, showed me the forces that went to the making of man, and the true relation between his past, his present, and his future.

For what is man in the light of Theosophy? He is a spiritual intelligence, eternal and uncreate, treading a vast cycle of human experience, born and reborn on earth millennium after millennium, evolving slowly into the ideal man. He is not the product of matter, but is encased in matter, and the forms of matter with which he clothes himself are of his own making. For the intelligence and will of man are creative forces--not creative _ex nihilo_, but creative as is the brain of the painter--and these forces are exercised by man in every act of thought. Thus he is ever creating round him thought-forms, moulding subtlest matter into shape by these energies, forms which persist as tangible realities when the body of the thinker has long gone back to earth and air and water. When the time for rebirth into this earth-life comes for the soul these thought-forms, its own progeny, help to form the tenuous model into which the molecules of physical matter are builded for the making of the body, and matter is thus moulded for the new body in which the soul is to dwell, on the lines laid down by the intelligent and volitional life of the previous, or of many previous, incarnations. So does each man create for himself in verity the form wherein he functions, and what he is in his present is the inevitable outcome of his own creative energies in his past. Applying this to the Neo-Malthusian theory, we see in sexual love not only a passion which man has in common with the brute, and which forms, at the present stage of evolution, a necessary part of human nature, but an animal passion that may be trained and purified into a human emotion, which may be used as one of the levers in human progress, one of the factors in human growth. But, instead of this, man in the past has made his intellect the servant of his passions; the abnormal development of the sexual instinct in man--in whom it is far greater and more continuous than in any brute--is due to the mingling with it of the intellectual element, all sexual thoughts, desires, and imaginations having created thought-forms, which have been wrought into the human race, giving rise to a continual demand, far beyond nature, and in marked contrast with the temperance of normal animal life. Hence it has become one of the most fruitful sources of human misery and human degradation, and the satisfaction of its imperious cravings in civilised countries lies at the root of our worst social evils. This excessive development has to be fought against, and the instinct reduced within natural limits, and this will certainly never be done by easy-going self-indulgence within the marital relation any more than by self-indulgence outside it. By none other road than that of self-control and self-denial can men and women now set going the causes which will build for them brains and bodies of a higher type for their future return to earth-life. They have to hold this instinct in complete control, to transmute it from passion into tender and self-denying affection, to develop the intellectual at the expense of the animal, and thus to raise the whole man to the human stage, in which every intellectual and physical capacity shall subserve the purposes of the soul. From all this it follows that Theosophists should sound the note of self-restraint within marriage, and the gradual--for with the mass it cannot be sudden--restriction of the sexual relation to the perpetuation of the race.

Such was the bearing of Theosophical teaching on Neo-Malthusianism, as laid before me by H.P. Blavatsky, and when I urged, out of my bitter knowledge of the miseries endured by the poor, that it surely might, for a time at least, be recommended as a palliative, as a defence in the hands of a woman against intolerable oppression and enforced suffering, she bade me look beyond the moment, and see how the suffering must come back and back with every generation, unless we sought to remove the roots of wrong. "I do not judge a woman," she said, "who has resort to such means of defence in the midst of circumstances so evil, and whose ignorance of the real causes of all this misery is her excuse for snatching at any relief. But it is not for you, an Occultist, to continue to teach a method which you now know must tend to the perpetuation of the sorrow." I felt that she was right, and though I shrank from the decision--for my heart somewhat failed me at withdrawing from the knowledge of the poor, so far as I could, a temporary palliative of evils which too often wreck their lives and bring many to an early grave, worn old before even middle age has touched them--yet the decision was made. I refused to reprint the "Law of Population," or to sell the copyright, giving pain, as I sadly knew, to all the brave and loyal friends who had so generously stood by me in that long and bitter struggle, and who saw the results of victory thrown away on grounds to them inadequate and mistaken! Will it always be, I wonder, in man's climbing upward, that every step must be set on his own heart and on the hearts of those he loves?


CHAPTER X.


AT WAR ALL ROUND.

Coming back to my work after my long and dangerous illness, I took up again its thread, heartsick, but with courage unshaken, and I find myself in the _National Reformer_ for September 15, 1878, saying in a brief note of thanks that "neither the illness nor the trouble which produced it has in any fashion lessened my determination to work for the cause." In truth, I plunged into work with added vigour, for only in that did I find any solace, but the pamphlets written at this time against Christianity were marked with considerable bitterness, for it was Christianity that had robbed me of my child, and I struck mercilessly at it in return. In the political struggles of that time, when the Beaconsfield Government was in full swing, with its policy of annexation and aggression, I played my part with tongue and pen, and my articles in defence of an honest and liberty-loving policy in India, against the invasion of Afghanistan and other outrages, laid in many an Indian heart a foundation of affection for me, and seem to me now as a preparation for the work among Indians to which much of my time and thought to-day are given. In November of this same year (1878) I wrote a little book on "England, India, and Afghanistan" that has brought me many a warm letter of thanks, and with this, the carrying on of the suit against Mr. Besant before alluded to, two and often three lectures every Sunday, to say nothing of the editorial work on the _National Reformer_, the secretarial work on the Malthusian League, and stray lectures during the week, my time was fairly well filled. But I found that in my reading I developed a tendency to let my thoughts wander from the subject in hand, and that they would drift after my lost little one, so I resolved to fill up the gaps in my scientific education, and to amuse myself by reading up for some examinations; I thought it would serve as an absorbing form of recreation from my other work, and would at the same time, by making my knowledge exact, render me more useful as a speaker on behalf of the causes to which my life was given.

At the opening of the new year (1879) I met for the first time a man to whom I subsequently owed much in this department of work--Edward B. Aveling, a D.Sc. of London University, and a marvellously able teacher of scientific subjects, the very ablest, in fact, that I have ever met. Clear and accurate in his knowledge, with a singular gift for lucid exposition, enthusiastic in his love of science, and taking vivid pleasure in imparting his knowledge to others, he was an ideal teacher. This young man, in January, 1879, began writing under initials for the _National Reformer_, and in February I became his pupil, with the view of matriculating in June at the London University, an object which was duly accomplished. And here let me say to any one in mental trouble, that they might find an immense relief in taking up some intellectual recreation of this kind; during that spring, in addition to my ordinary work of writing, lecturing, and editing--and the lecturing meant travelling from one end of England to the