Or Lord referred to his work as that of the Physician . . . Healing all manner of disease applies to the spiritual as well as the mental and physical . . . our business is of bringing the sin-sick face to face with the One Healer. To do this demands some knowledge of His Methods and these are most radiantly revealed in the records of His early ministry. --From the Foreword

Among the most ancient deities of South Asia, the yaksha straddle the boundaries between popular and textual traditions in both Hinduism and Buddhism and both benevolent and malevolent facets. As a figure of material plenty, the yaksis epitomized as Kubera, god of wealth and king of the yaks In demonic guise, the yaksis related to a large family of demonic and quasi-demonic beings, such as nagas, gandharvas, raks, and the man-eating pisaacas. Translating and interpreting texts and passages from the Vedic literature, the Hindu epics, the Puranas, Kālidāsa's Meghadūta, and the Buddhist Jātaka Tales, Sutherland traces the development and transformation of the elusive yaksfrom an early identification with the impersonal absolute itself to a progressively more demonic and diminished terrestrial characterization. Her investigation is set within the framework of a larger inquiry into the nature of evil, misfortune, and causation in Indian myth and religion.

EXACTLY A MONTH HAS ELAPSED since I finished the first series of my writings—just that period of the flow of time which I intended to devote exclusively to resting the parts of my common presence subordinate to my pure reason. As I wrote in the last chapter of the first series, I had given myself my word that during the whole of this time I would do no writing whatsoever, but would only, for the well-being of the most deserving of these subordinate parts, slowly and gently drink down all the bottles of old calvados now at my disposal by the will of fate in the wine-cellar of the Prieuré, and specially provided the century before last by people who understood the true sense of life. Today I have decided, and now I wish—without forcing myself at all, but on the contrary with great pleasure—to set to work at my writing again, of course with the help of all the corresponding forces and also, this time, with the help of the law-conformable cosmic results flowing in from all sides upon my person from the good wishes of the readers of the first series. I now propose to give a form understandable for everyone to everything I have written down for the second series, in the hope that these ideas may serve as preparatory constructive material for setting up in the consciousness of creatures similar to myself a new world—a world in my opinion real, or at least one that can be perceived as real by all degrees of human thinking without the All and Everything: Beelzebub’s Tales to His Grandson, p. 1236 slightest impulse of doubt, instead of the illusory world which contemporary people picture to themselves. And indeed, the mind of contemporary man, of whatever level of intellectuality, is only able to take cognizance of the world by means of data which, whenever accidentally or intentionally activated, arouse in him all sorts of fantastic impulses. And these impulses, by constantly affecting the tempo of all the associations flowing in him, gradually disharmonize the whole of his functioning, with such sorrowful results that it is impossible for any man, if he is able to isolate himself even a little from the influences of the established abnormal conditions of our ordinary life and is willing to think about it seriously, not to be terrified—as, for example, by the shortening of our life with each decade. First of all, for the ‘swing of thought’, that is, for establishing a corresponding rhythm for my thinking and also for yours, I wish to follow somewhat the example of the Great Beelzebub and imitate the form of thinking of one highly respected by him and by me, and perhaps already, brave reader of my writings, by you, if of course you have had the daring to read through to the end all of the first series. That is to say, I wish to introduce at the very beginning of this writing of mine what our dear-to-all Mullah Nassr Eddin1 would call a ‘subtly philosophical question.’ I wish to do this at the very beginning because I intend to use freely, both here and in my later expositions, the wisdom of this sage, who is now recognized almost everywhere and upon whom, it is rumoured, the title of ‘The One and Only’ is soon to be officially conferred by the proper person. And this subtly philosophical question may already be sensed in that sort of perplexity which is bound to arise in the consciousness of every reader of even the very first paragraph of this chapter, if he compares the many data on which his firm convictions about medical matters are based with the fact that I, the author of Beelzebub’s Tales to His Grandson, after the accident which nearly cost me my life, with the functioning of my organism not yet fully re-established owing to the incessant active effort Mullah Nassr Eddin, a legendary figure in numerous countries of the Near East, is an embodiment of popular wisdom.

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