The short book of the Bible called Ecclesiastes, a word meaning Preacher, needs closer study; and when we realize, as H.P.B. tells us in The Secret Doctrine (II, 703), that it contains the words of the "King-Initiate," we can gain from it much of real value. In it Solomon, as an excellent preacher, shows the vanity of the things of this world, "in order to withdraw the hearts and affections of men from such empty toys." The whole short book can be taken as a meditation on life: on "birth, death, decay, sickness and error."

Starting with the well-known words, "Vanity of vanities, and all is vanity," and repeating them in the last chapter after having taken us through all the vanities of life, the Ecclesiastes ends by giving us the antidote of vanity: fear of the Lord and the observance of the moral law.

To reach to the realization of this truth we must follow the Ecclesiastes, or the Preacher, in his mental researches.

Just as in the Three Fundamental Propositions of The Secret Doctrine we are given the key to all that follows in that book, so also here we are given at the very outset the underlying basis of all that is to follow. We are brought to a conception of those two great aspects of life: Motion and Time.

One generation passeth away, and another generation cometh: but the earth standeth for ever.

The sun riseth, and goeth down, and returneth to his place: and there rising again,

Maketh his round by the south, and turneth again to the north: the spirit goeth forward, surveying all places round about, and returneth to his circuits.

All the rivers run into the sea, yet the sea doth not overflow; unto the place from whence the rivers come they return, to flow again.¹

This eternal motion and the vanity of thinking that the earth and ourselves are unique, brings us to the second great principle—Duration:

What is it that hath been? The same thing that shall be. What is it that hath been done? The same that shall be done.

Nothing under the sun is new, neither is any man able to say: Behold this is new. For it hath already gone before in the ages that were before us.

If this is true then why do we not remember what has gone before? Ecclesiastes answers with the plain statement: "There is no remembrance of former things: nor indeed of those things which hereafter are to come, shall there be any remembrance with them that shall be in the latter end."

It was with these thoughts in mind, he tells us, that he proposed in his mind "to seek and search out wisely concerning all things that are done under the sun." For this is the whole duty of man. It is when despair sets in and the uselessness of life is seen that most of us begin to seek the purpose of our existence. The King-Initiate reminds us how, after becoming the greatest of Kings, he saw the vanity of all temporal things.

I have seen all things that are done under the sun: and behold all is vanity and vexation of spirit.

The perverse are hard to be corrected: and the number of fools is infinite.

I have spoken in my heart, saying: Behold I am become great, and have gone beyond all in wisdom that were before me in Jerusalem. And my mind hath contemplated many things wisely: and I have learned.

And I have given my heart to know prudence, and learning, and erros, and folly: and I have perceived that in these also there was labour and vexation of spirit.

Because in much wisdom there is much indignation: and he that addeth knowledge, addeth also labour.

Man progresses and learns by self-effort and by the method of trial and error; and so Ecclesiastes says that he set out to find "what was profitable for the children of men, and what they ought to do under the sun, all the days of their life." He said in his heart that he would go and enjoy all that there was to be enjoyed, in order to find out wherein lay wisdom and wherein lay folly. He had palaces and gardens and orchards made for him; he got himself men-servants and maid-servants, had a big family, and grew in prosperity. "I surpassed in riches all that were before me in Jerusalem: my wisdom also remained with me." But when he looked at all these riches and worldly labours he saw in them vanity, and realized that nothing was lasting.

Then he saw that "wisdom excelled folly, as much as light differeth from darkneness." But, though the wise man was alert and could see things, while the fool was ignorant and walked in darness, both alike were to die one day. Therefore of what avail is the wise man's wisdom and labour? This also he considered to be vanity, for both the wise man and the fool are forgotten in time.

He became weary of life, for everything he turned to seemed to him to be "vanity and vexation of spirit." And he began to hate all the things he had worked for, as he would have to leave them behind. Despair set in, and "I left off, and my heart renounced labouring any more under the sun." In such a state of despair he almost repeated Arjuna's cry, "I shall not fight."

Then he turned away from his own individual life and looked around. It brought him to the law of cycles, of change, for he learned that all that is earthly is liable to perpetual change.

All things have their season: and in their times all things pass under heaven.

A time to be born, and a time to die. A time to plant, and a time to pluck up that which is planted.

A time to kill, and a time to heal. A time to destroy, and a time to build.

A time to weep, and a time to laugh. A time to mourn, and a time to dance....

And he follows this theme through the events of life, reaching the conclusion that by the necessary change of times, vanity is added to human travail. He then realizes that we are to put our trust in the Good Law and cast away fruitless cares. And the first cheerful note is sounded:

I have known that there was no better thing than to rejoice and do well in this life.

For every man that eateth and drinketh, and seeth good of his labour, this is the gift of God.

I have learned that all the works which God hath made continue for ever: we cannot add anything, nor take away from those things which God hath made that he may be feared.

If we see that God and Law are one, we sense the truth of what is said and what follows: "The things that shall be have already been: and God restoreth that which is past." In other words, realizing that Law works everywhere and in all things, Ecclesiastes saw the unity of all. "All things breathe alike...and all things go to one place." He perceived that "nothing is better than for a man to rejoice in his work: and that this is his portion." Have we not here the great teaching of the Gita to do our duty, that dharma to which we are born, with the added injunction to rejoice in doing it?

But the human spirit can never rest in peace while still human and with a mind that is constantly seeking the true essence of life. So Ecclesiastes turned to other things and saw that oppressions were rife and the innocent shed tears; and "they had no comforter...being destitute of help from any." Of what use, then, are all the labours of men? "The fool foldeth his hands together...saying: "Better is a handful with rest, than both hands full with labour, and vexation of mind." Vanity is increased by oppression, by envy, by idleness, by covetousness, by solitariness, by wilfulness.

It is better...that two should be together than one; for they have the advantage of their society. If one fall he shall be supported by the other....

Better is a child that is poor and wise than a king that is old and foolish, who knoweth not to foresee for hereafter.

Because out of prison and chains sometimes a man cometh forth to a kingdom: and another born king is consumed with poverty.

This again is a reminder of the teaching of the Buddha:

Who toiled a slave may come anew a Prince
For gentle worthiness and merit won;
Who ruled a King may wander earth in rags
For things done and undone.

When we see the oppression of the poor and the perversion of justice, let us realize that "he that is high hath another higher, and there are others still higher than these." Is this a hint to us to let the Law work, and not become ourselves agents of retaliation? We are told, also, what will be the fate of the covetous. All that comes to us is really not ours; the covetous man and the rich man suffer: the one is never satisfied and the other loses his sleep through surfeit. Riches hurt the owner, for when they are lost he suffers. "As he came forth naked from his mother's womb, so shall he return....What then doth it profit him that he hath laboured for the wind?"

Next, we are given prescriptions against worldly vanities—mortification, patience, and seeking wisdom.

I have surveyed all things with my mind, to know, and consider, and seek out wisdom and reason: and to know the wickedness of the fool and the error of the imprudent....

Only this I have found, that God made man right, and he hath entangled himself with an infinity of questions. Who is as the wise man? And who hath known the resolution of the word?...

He that keepeth the commandment shall find no evil. The heart of a wise man understandeth time and answer.

There is a time and opportunity for every business.

Understanding the Law, or Divine Providence, he is led to see that "it is better with the godly in adversity, than with the wicked in prosperity." "There are just men to whom evil happen, as though they had done the works of the wicked: and there are wicked men who are as secure as though they had the deeds of the just. But this also I judge most vain." For, though "sentence is not speedily pronounced against the evil," yet Divine Providence rules over all. We come to see that "wisdom is better than weapons of war: but one sinner destroyeth much good;" and that "the words of the wise are heard in silence, more than the cry of a prince among fools." Even though we cannot see the why of things, still "whatsoever thy hand is able to do, do it earnestly...."

The last chapter gives the chief antidote to vanity.

Whereas Ecclesiastes was very wise, he taught the people, and declared the things that he had done: and seeking out, he set forth many parables.

He sought profitable words: and wrote words most right, and full of truth.

The words of the wise are as goads, and as nails deeply fastened in, which by the counsel of masters are given from one shepherd.

More than these, my son, require not. Of making many books there is no end: and much study is an affliction of the flesh.

Let us all hear together the conclusion of the discourse. Fear God, and keep his commandments: for this all man:

And all things that done, God will bring into judgement for every error, whether it be good or evil.

Note

¹All quotations are from the Douay-Rheims Version of the Holy Bible.

Human betterment is a gradual, two-steps-forward, one-step-back effort. Forgive others for their misdeeds over and over again. This gesture fosters inner ease. Forgive yourself over and over again. Then try to do better next time....Regularly ask yourself, "How are my thoughts, words, and deeds affecting my friends, my spouse, my neighbour, my child, my employer, my subordinates, my fellow citizens? Am I doing my part to contribute to the spiritual progress of all with whom I come in contact?" Make it your business to draw out the best in others by being an exemplar yourself.

—Epictetus