Synthesized answer
Based solely on the provided passages, Lowell presents the "Way of the Gods" as an esoteric path of ascension where human effort, specifically self-purification, determines the level of divine connection. Miracles are described as "tests of the proficiency already attained" [1] and "measures of the value of the purity of the man" [3], performed partly for public demonstration and wonder [1]. Incarnations, however, serve a "double purpose" as both measures of purity and "practical mediums of exchange between the human spirit and the divine" [3].
The relationship between human effort and divine connection is explicitly tied to purity. The passages state that "the degree of purity determines the degree of possession" [5], and that possession is accomplished "through self-purification" [5]. For incarnations, "loss of self is the necessary price of an instant part in the kingdom of heaven" [3], indicating that human effort (purification and self-sacrifice) enables a direct, profitable exchange with the divine.
Regarding public demonstration, the passages contrast miracles, which are performed "with an eye... to the public" [1], with incarnations, which are not primarily for public…
Synthesized from the book passages below. Chat with the book on Feynman for follow-up.
From the book
← Miracles Occult Japan by Percival Lowell Incarnations Pilgrimages and the Pilgrim Clubs → 2400321 Occult Japan — Incarnations Percival Lowell INCARNATIONS. I. FTER the miracles, or possessions of things, follow, in order of esoteric ascension, the incarnations, or possessions of people. The miracles, as I have hinted, are performed largely with an eye, at least one eye, to the public. To drench one's self with scalding water or to saunter unconcernedly across several yards of scorching coals are not in themselves feats that lead particularly to heaven, difficult as they may be to do.…
← Shintō Occult Japan by Percival Lowell Miracles Incarnations → 2400320 Occult Japan — Miracles Percival Lowell MIRACLES. I. ULLARDS will always deem delicacy incompatible with strength. To touch a subject lightly is for them not to touch it at all. Yet the phrase "dead in earnest" might perhaps hint to them that there is more virtue in liveliness than they suspect. It is quite possible to see the comic side of things without losing sight of their serious aspect. In fact, not to see both sides is to get but a superficial view of life, missing its substance. So much for the people. As for…
nd, are the objects the pious promoters have in view. Not so the incarnations. They too, indeed, serve a double purpose. But whereas they are, like the miracles, measures of the value of the purity of the man, they are also practical mediums of exchange between the human spirit and the divine. Foregone for directly profitable ends, loss of self is the necessary price of an instant part in the kingdom of heaven. Perhaps the most startling thing about these Japanese divine possessions is their number; unless it be that being so numerous they should have remained so long unknown. But it is to be…
water. Such was my introduction to the society of the gods; and this first glimpse of it only piqued curiosity to more. No sooner back in town, therefore, than I made inquiry into the acquaintanceship I had so strangely formed upon the mountain, to receive the most convincing assurance of its divinity. The fact of possession was confirmed readily enough, but my desire for a private repetition of the act itself was received at first with some mystery and more hesitation. However, with one man after another, offishness thawed, until, getting upon terms of cordiality with deity, it was not long…
uring life. Usually it does not wander in this way, simply because it is at home where it is and inertia keeps it there. But in some cases it is not so wedded to the body with which it is associated, and the purer it becomes the more is it given to occasional volatilizing. Now esoteric Shintō consists in compelling this spirit to circulate for particular ends. This is not a difficult matter, if it be properly undertaken. It is accomplished through self-purification. For the degree of purity determines the degree of possession. Possession is simply the entrance into one body of another…
More questions about this book
- How does Lowell distinguish between "miracles" and "incarnations" in terms of their purpose, the nature of the "possession," and their intended audience or spiritual significance?
- Lowell suggests "miracles" are performed "largely with an eye... to the public." What does this imply about his perception of the practitioners' motivations, and how does this contrast with his description of "incarnations" as a "loss of self"?
- Explain, in your own words, what Lowell means by "loss of self" being the "necessary price" for an "instant part in the kingdom of heaven" during an incarnation. What spiritual or psychological benefits might such a "loss" confer in this context?
- The text describes "miracles" as "tests of the proficiency already attained in the Way of the Gods." What specific qualities or spiritual advancements would these "feats," such as walking on coals, demonstrate to both the practitioner and the public?