{"collection":"Theosophy","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/archive_org_secretdoctrines02blavgoog/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/archive_org_secretdoctrines02blavgoog","id":"archive_org_secretdoctrines02blavgoog","license":null,"rights_basis":"archive_org_open:pre_1929_us_pd_heuristic:year=1897","source":"archive_org","source_url":"https://archive.org/details/secretdoctrines02blavgoog","summary":"This  is  a  digital  copy  of  a  book  that  was  preserved  for  generations  on  library  shelves  before  it  was  carefully  scanned  by  Google  as  part  of  a  project \nto  make  the  world's  books  discoverable  online. It  has  survived  long  enough  for  the  copyright  to  expire  and  the  book  to  enter  the  public  domain. A  public  domain  book  is  one  that  was  never  subject \nto  copyright  or  whose  legal  copyright  term  has  expired.","tags":["Occultism","Theosophy"],"text":"This  is  a  digital  copy  of  a  book  that  was  preserved  for  generations  on  library  shelves  before  it  was  carefully  scanned  by  Google  as  part  of  a  project \nto  make  the  world's  books  discoverable  online. \n\nIt  has  survived  long  enough  for  the  copyright  to  expire  and  the  book  to  enter  the  public  domain.  A  public  domain  book  is  one  that  was  never  subject \nto  copyright  or  whose  legal  copyright  term  has  expired.  Whether  a  book  is  in  the  public  domain  may  vary  country  to  country.  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We  encourage  the \nuse  of  public  domain  materials  for  these  purposes  and  may  be  able  to  help. \n\n+  Maintain  attribution  The  Google  \"watermark\"  you  see  on  each  file  is  essential  for  informing  people  about  this  project  and  helping  them  find \nadditional  materials  through  Google  Book  Search.  Please  do  not  remove  it. \n\n+  Keep  it  legal  Whatever  your  use.  remember  that  you  are  responsible  for  ensuring  that  what  you  are  doing  is  legal.  Do  not  assume  that  just \nbecause  we  believe  a  book  is  in  the  public  domain  for  users  in  the  United  States,  that  the  work  is  also  in  the  public  domain  for  users  in  other \ncountries.  Whether  a  book  is  still  in  copyright  varies  from  country  to  country,  and  we  can't  offer  guidance  on  whether  any  specific  use  of \nany  specific  book  is  allowed.  Please  do  not  assume  that  a  book's  appearance  in  Google  Book  Search  means  it  can  be  used  in  any  manner \nanywhere  in  the  world.  Copyright  infringement  liability  can  be  quite  severe. \n\nAbout  Google  Book  Search \n\nGoogle's  mission  is  to  organize  the  world's  information  and  to  make  it  universally  accessible  and  useful.  Google  Book  Search  helps  readers \ndiscover  the  world's  books  while  helping  authors  and  publishers  reach  new  audiences.  You  can  search  through  the  full  text  of  this  book  on  the  web \n\n\nat  http  :  /  /books  .  google  .  com/ \n\n\nThtAlAphkAl   BCHll \nContcrn \n\nll\u00ab  S.  HIrUctB  Anj \n\n\nTHE  SECRET  DOCTRINE. \n\n\nm \n\n\n\u25a0\u25a0\\^v \n\n\n\u25a0\u25a0^- \n\n\nTHE \n\nSecret  Doctrine  : \n\nTHE    SYNTHESIS \n\n\nOF \n\n\nSCIENCE    RELIGION,  AND  PHILOSOPHY \n\n\nBV \n\n\nH.  P.  BLAVATSKY, \n\nAtJTHOK  OF  \"  ISIS  DKVmi,SD.\" \n\n\nsatyAt  nAsti  paro  dharmah. \n\n\"  There  is  no  Religion  higher  thui  Truth.\" \n\n\nVolume  III. \n\n\nLONDON   &   BENARES: \nThe  Theosophical  Publjshing  Society. \n\nCHICAGO: \nTheosophical  Book  Concern,  36,  Van  Burbn  Street \n\n1897. \nReprinUd   J  970. \n\n\nBnt\u00a3r\u20acd  euearding  Ar  Aetsf  Csmgpsi  m  tkgymcr  Ij9q7.  by  die  Theosophical \nSoak  Omam.  tfOtuago,  m  tke  Ogia  tfdit  Uirar^x  of  Congress \nat  WaaUsigtam,  D,C. \" \n\n\nE3\u00bbTEJLEI>  AT  STiTroKEaS  HAXi. \nAL^M^iSTS.  OF  TMAJfSUtTMff  AJfD  MMIKWCCTTOV MSSSSITED. \n\n\nAs  for  what  thon  hearest  others  say,  who  persuade  the  many  that  the  soul  when \nonce  freed  from  the  body  neither  suffers  .  .  .  evil  nor  is  consciona,  I  know  that \nthou  art  better  grounded  in  the  doctrines  received  by  us  from  our  ancestors  and  in \nthe  sacred  orgies  of  Dionysus  than  to  believe  them ;  for  the  mystic  symbols  are  well \nknown  to  us  who  belong  to  the  Brotherhood. \n\nPLUTAltCH. \n\nThe  problem  of  life  is  man.  Hl^^c,  or  rather  Wisdom,  is  the  evolved  knowledge \nof  the  potencies  of  man's  interior  being,  which  forces  are  divine  emanations,  as  in- \ntuition is  the  perception  of  their  origin,  and  initiation  our  induction  into  that \nknowledge.    .    .    .    We  begin  with  instinct ;  the  end  is  omniscience. \n\nA.   WlItDBK. \n\n\nTABLE  OF  CONTENTS. \n\n\n' \n\nPAOK \n\nI \n\n3 \n\nAssumptions  have  to  be  proven \n\n5 \n\nThe  Spirit  of  Plstq's  Teaching \n\n7 \n\nSelf-Contradiction  of  the  Critic \n\n9 \n\nThe  Character  of  AmmoniusSaccas  . \n\nIt \n\nflato  a  follower  of  Pythagoras \n\n13 \n\nSECTIC \n\n>N  I. \n\nFreliniinaiy  Survey \n\nu \n\nThe  Protectors  of  China \n\nIS \n\nThe  A  B  C  of  Magic \n\n17 \n\nMagic  as  old  as  Man \n\n, \n\n19 \n\nThe  Tree  of  Knowledge \n\n21 \n\nOccultism  mnst  win  the  Day \n\n13 \n\nBlack  Magic  at  work \n\n. \n\n\u00bbs \n\nBlack  Magic  and  Hypnotism \n\n27 \n\nThe  Philosophy  stands  on  its  c \n\nwn  Merits \n\n29 \n\nSECTIO] \n\n\"^    II. \n\n\u25a0       30 \n\nAll  Honour  to  Genuine  Scientists      .... \n\n31 \n\nWhat  is  a  Myth? \n\n33 \n\nChaldsean  Oracles \n\nT    III. \n\n.       3S \n\nSECTIOI \n\n36 \n\nThe  Books  of  Hermes   . \n\n. \n\n37 \n\nIVhat  is  the  Origin  of  Magic    . \n\n. \n\n\u25a0       39 \n\nPherecydes  of  Syror       .... \n\n. \n\n41 \n\nCain  Mathematical  and  Anthn \n\nipomorphic \n\n. \n\n\u2022        43 \n\nViii  CONT3NTS. \n\nSECTION  IV. \n\nPAOR \n\nTheSecresyof  the  Initiates    ........       44 \n\nExoteric  and  Bsoteric  Teachings       .......       45 \n\nOrigen  on  \"  Genesis  **    .  .  .  -47 \n\nThe  \"  Dark  Sayings \"  of  tl^e  \"Testaments \"        .     .  ..  .  .  .49 \n\nThe  Greatest  Crime  erer  per]Mtrated  ......       51 \n\nAsiatic  Religions  proclaim  their  Esotericism  openly         \u2022  \u2022  .  \u2022        53 \n\nThe  Wisdom  Religion   .........       55 \n\n\nSECTION  V. \n\nSome  Reaaons  for  Secresy  .  .  .  .  .  .56 \n\nThe  Key  of  Practical  Theurgy  .  .  \u25a0        .  .  .  -57 \n\nThe  Ladder  of  Being     .........       59 \n\nThree  Ways  open  to  the  Adept  .  .  .  .  .  .  .61 \n\nMan  is  God         ..........       63 \n\nJesus  taught  Reincarnation  ......        65 \n\n\nSECTION  VI. \n\nThe  Dangers  of  Practical  Magic        .......  67 \n\nNames  are  Symbols       .........  69 \n\nThe  Three  Mothers        .........  71 \n\nThe  Bible  and  Word-JnggUng  .......  73 \n\nMoses  and  the  Jews       .........  75 \n\n\nSECTION  VII. \n\nOld  Wine  in  New  Bottles  ........        76 \n\nCopies  that  Ante-dated  Originals    '    .  .  .  .  .  \u2022        77 \n\nWhich  were  the  Thieves  ?         .            .   \u25a0        .            .            .            ,             .           '79 \nCharacter  ofthe\"  Bible\" 8i \n\n\nSECTION   VIII. \n\nThe  \"  Book  oi  Enoch  \"  the  Origin  and  Foundation  of  Christianity       .  .       82 \n\nThe  \"Book  of  Enoch\"  and  Christianity        .  ,  .  .  .83 \n\nEnoch  records  the  Races  ........        85 \n\nThe \"  Book  of  Enoch \"  symbolical    .  .  .  .  ,  -        87 \n\nOccultists  do  not  reject  the  \"  Bible \"  ......        89 \n\n\nC0NTBKT9.  ix \n\nSECTION    IX. \n\nrAom \n\nHermetic  and  KabaUstic  Doctrines   .......       91 \n\nThe  *<  Kabalah  \"  and  the  \"  Book  of  Enoch  \" 93 \n\nNmnbera  and  Measures  ..-\u25a0....        95 \n\nThe  Doctzine  belongs  to  All    .  .  .97 \n\n\nSECTION   X. \n\nVarions  Occnlt  Systems  of  Interpretations  of  Alphabets  iaA  Nnmerals            .  9B \n\nMnmbers  and  Hafcic                                                                                               \u2022  99 \n\nGods  and  Numbers                                                                                     .           .  icn \n\nThe  Univeisal  Language         ........  icg \n\n\nSECTtON    XI. \n\nThe  Hexagon  with  the  Central  Point,  or  the  Seventh  Key  ,  <  .105 \n\nOccult  Weapons .  ...  .  .107 \n\n\nSECTION    XII. \n\nThe  Duty  of  the  True  Occultist  towards  Religions  .  .  ,  .109 \n\nChristian  and  non-Christian  Adepts  .......      iiz \n\n\nSECTION   XIII. \n\nPost-  Christian  Adepts  and  their  Doctrines  .  .  .  .  .113 \n\nUnfair  Criticism .  .\u2022\u25a0......      113 \n\nThe  Two  Eternal  Principles    ........      115 \n\n\nSECTION    XIV. \n\nSimon  and  his  Biographer  Hippolytns          ......  117 \n\n0nevefi  Balances           .........  TI9 \n\nStones  as  \"  Evidences \"                                 .           .      \u25a0     .           .           .           .  121 \n\n\nSECTION    XV. \n\nSt  Paul  the  Real  Pounder  of  present  Christianity  .  .  .  .  isa \n\nAbrogation  of  Law  by  Initiates  ,  .  ,  \u2022  .  *  .  143 \n\nPanl  changed  to  Simon  .  .  .....  135 \n\n\nX  CONTBHTS. \n\nSECTION    XVI. \n\nFAIW \n\nPeter  a  Jewish  Kabalist,  not  an  Initiate       ......      lafr \n\nThe  Seat  of  Peter  .........      127 \n\nSECTION   XVII. \n\nApoUonins  of  Tyana      .........      129 \n\nThe  Mysterioua  Teacher  .  .  .  .  .  .  -131 \n\nApoUonins  cannot  be  Destrojred        .......      133 \n\nDe  Mirville  on  ApoUonins       ........      135 \n\nApoUonins  no  Fiction   .  .  -137 \n\nSECTION    XVIII. \n\nFacts  underlying  Adept  Biographies  .......  rjS \n\nJesns  and  ApoUonins     .........  139 \n\nBiographies  of  Initiates            ........  141 \n\nSimilarity  of  Legends   .           .                                            .           ...           .  143 \n\nNature  of  Christ             .........  145 \n\nA  Serious  Mistranslation          ........  147 \n\nSecret  Doctrine  of  Jesus          ........  149 \n\nThe  Cross  and  Crucifix  .  .  .  .  .  ,  .151 \n\nThe  Story  of  Jesus         .........  153 \n\nThe  PrimitiTe  Woman  .........  155 \n\nKabalistic  Reading  of  Gospels           .......  157 \n\nUniversal  Teachings      .........  159 \n\nSECTION    XIX. \n\nSt  Cyprian  of  Antioch  .........      160 \n\nMagic  in  Antioch  .  .  .  .  .  .161 \n\nSorcerer  become  Saint  .........      163 \n\nSECTION   XX. \n\nThe  Eastern  Gupta  Vidya  and  the  Kabalah  .  .  .  .164 \n\nA  Mystery  within  a  Mystery   ........      165 \n\nAuthorship  of  the \"  Zohar  '*    .  .  .  .  .  .  .  .167 \n\nChaldaic  and  Hebrew    .........       169 \n\nThe  First  Men    ..,,,.....      171 \n\nMany  Events  not  Historical    ........      173 \n\nThe  real  Hebrew  Characters  Lost      .  .  .  .175 \n\nHebrew  Bsotericism  not  Primitive    .......      177 \n\nThe  Concealed  of  AU  the  Concealed  .......      179 \n\n\nCONrrBNTS.  3d \n\nPAOS \n\nThree-in-One  and  Four            ........  i8i \n\nThe  Septenary  Sephira            ........  183 \n\nThe  Blind  Leading  the  Blind  ........  185 \n\nSECTION    XXI. \n\nHebrew  Allegories        .........  186 \n\nThe  Hebrew  Bible  does  not  exist       .......  187 \n\nSome  Hebrews  were  Initirtes            .......  189 \n\nThe  Seven  Creative  Gods        ........  191 \n\nSeven  Keys  to  all  Allegories    ........  193 \n\nGerald  Maasey  on  the  Seven  Creators           ......  195 \n\nThe  Father  and  Mother           ........  197 \n\n\nSECTION    XXII. \n\nThe  \"Zohar\"  en  Creation  and  the  Blohim \n\nAngels  as  Builders \n\nWho  are  the  Blohim  ?  . \n\nHonad,  Dnad,  and  Triad \n\nThe  Creative  Gods \n\nGod  the  Host \n\n\naoi \nap3 \n\n207 \n209 \n\n\nSECTION  XXIII. \n\nWhat  the  Occultiats  and  Kabalists  have  to  say  .an \n\nThe  Mystery  of  the  Smi  ........      aij \n\n\nSECTION    XXIV. \n\nModem  Kabalists  in  Science  and  Occnlt  Astronomy         ....  21$ \n\nThe  Place  of  Neptnne    .........  317 \n\nSelf-Generationez-Nihilo        .  .  .  ,  .  319 \n\nAre  there  Angels  in  Stats  ?........  aai \n\nSECTION    XXV. \n\nBastem  and  Western  Occultism         .......  aai \n\nPrimordial  Matter  .........  22$ \n\nThe  Great  Deep  ..........  325 \n\nThe  Chaos  of  Genesis    .........  237 \n\nThe  Bible  of  Hnmanity  ........  339 \n\nChaos  is  Theos  or  Kosmoa       .  .  .  ...  .  aji \n\nOne  Hundred  and  Eight         ........  333 \n\n\nzn  coifntNTs. \n\nSECTION   XXVI. \n\nPAGS \n\nThe  Idols  and  the  Teraphim    .           .           .           .     '      .           .                      .  234 \n\nDivining  by  Teraphim  .           .     '      .           .           .           .           .           .  335 \n\nJehovah  and  Teraphim            ........  237 \n\nIdol  of  the  Moon                                 .           .           ...           .           .  239 \n\n\nSECTION   XXVII. \n\nEgyptian  Magic  .........  241 \n\nBvidence  of  Papyri       ...  .  ....  .  343 \n\nSymbols  and  their  Reading     .  ...  .  .  345 \n\nRebirth  and  Transmigration   ........  347 \n\nThe  Egyptian  Khous    .  ,  .  .     '      .  .  .  ,  .  249 \n\nObsession  in  Egypt       .........  251 \n\nTwo  Rituals  of  Magic    .........  253 \n\nMagical  Statnea ..........  355 \n\nRomances\u2014 bnt  IVne    .........  237 \n\n\n258 \n\n259 \n261 \n\n\nSECTION  xxviir \n\nThe  Origin  of  the  Mysteries  .... \n\nAn  Instant  in  Heaven   .  .  . \n\nGrowth  of  Popular  Beliefs  .... \n\nA  True  Priesthood  .........      263 \n\nThe  Egyptian  Priests    .  .  .  .  .  .  265 \n\nRevealing  and  Reveiling  ........      367 \n\nAtlanteans  Degenerating  .  .  .  .  .  269 \n\n\nSECTION  XXIX. \n\nThe  Trial  of  the  Sun  Initiate  .  .  .     \u25a0      .  .  .  .  270 \n\nVishvakarma  Vikarttana  ........  271 \n\nThe  Transmission  of  Light      ......*\u2022  273 \n\nMasonry  and  the  Jesuits  .  .  .     ,      \u2022  \u2022  \u2022  275 \n\n\nSECTION   XXX. \n\nThe  Mystery  \"Sun  of  Initiation \"      .                      -           \u2022           .           \u2022  277 \n\nThe  Sun  as  God  .  279 \n\n\nSECTION    XXXI. \n\nThe  Object  of  the  Mysteries     .....\u2022\u2022\u2022  ^Si \n\nMysteries  and  Theophany        .  .  \u2022  ...  \u2022  \u25a0  -  3S3 \n\nThe  Mysteries  and  Masonry    .....\u25a0--  285 \n\n\nCONTBNTS.  xisi \n\nSECTION   XXXII. \n\nnam \n\nTraces  of  the  Mysteries            ........  387 \n\nChristos  and  Chrestos   .........  289 \n\nThe  Symbolism  of  NArada-       ........  261 \n\nEgyptian  Initiation        .........  293 \n\nThe  Self-sacnfidng  Victim      ........  395 \n\nOiphens   ...........  297 \n\nSECTION   XXXIII. \n\nThe  Last  of  the  Mysteries  in  Europe            ......  298 \n\nAlesia  and  Bibractis       .........  399 \n\nThe  Learning  of  Egypt            ........  301 \n\n\nSECTION    XXXIV. \n\nThe  Post-Christian  Successors  to  the  Mysteries \n\n303 \n\nThe  Root  Races ........ \n\n.      305 \n\nThe  \"False  Gnosis\"      ....... \n\n.      307 \n\nTeachings  of  Ammonius           ...... \n\n\u25a0      309 \n\nDifficulties  and  Dangers           ...... \n\n3\" \n\nThe  Neo-Platonic  School         ...... \n\n-      313 \n\nSECTION    XXXV. \n\nSymbolism  of  Sun  and  Stars   ........  315 \n\nThe  Circle  Dance  .........  317 \n\nChristian  Astrolatry       .........  319 \n\nMichael  the  Conqueror  ........  321 \n\nThe  Christian  Sun-God  ........  333 \n\nSECTION    XXXVI. \n\nPagan  Sidereal  Worship  or  Astronomy  ......  325 \n\nThe  Planetary  Angels    .........  327 \n\nCelestial  WTieels 329 \n\nThe  Promethean  Mystery        ........  331 \n\nSECTION   XXXVII. \n\nThe  Souls  of  the  Stars\u2014 Universal  Heliolatiy  .....  333 \n\nChristian  Star-Worship  ........  333 \n\nA  Singular  Confession  ........>  335 \n\n\nxiV  COSTBWTS. \n\nSECTION   XXXVIII. \n\n\u25a0\u25a0.rum \n\nArtrolofjfy  and  AstrolAtry          ........  3^ \n\nThe  Oefeace  of  Astrology         ....\u25a0\u25a0\u25a0\u25a0  339 \n\nIts  Later  Deterioration  ......-\u2022\u2022  34^ \n\nIts  Prominent  Disciples           ....\u25a0\u2022\u2022\u2022  343 \n\nSECTION    XXXIX. \n\nCycles  and  Avatlras       .,....\u25a0\u2022\u2022  345 \n\nAn  Unfulfilled  Prophecy 347 \n\nSecret  Cycles 349 \n\nSECTION    XL. \n\nSecret  Cycles 350 \n\nThe  Naros                        .........  3SI \n\nAge  of  the  Vedas            .........  353 \n\nTestimony  of  the  Song  Celestial         .......  355 \n\nMackey's  Arguments    .........  357 \n\n\n\u2022 \n\natftr \n1 \n\nSECTION    XLI. \n\nas  . \n\n36r \n363 \n36s \n367 \n\n\u2022 \n\n369 \n371 \n\nSECTION  XLII. \n\n373 \n374 \n\nThe  Doctrine  of  the  Avatftraa \nAll  AvatAraa  Identical \nVoluntary  Incarnations \nCardinal  de  Cusa \nThe  Seven  Rays . \nSpecial  Cases \nThe  Higher  Astral \n\n\nThe  Seven  Principles \n\n\nSECTION    XLIII. \n\nThe  Myster>-  of  Buddha            ........  376 \n\nShankarAchAr>-a ..........  377 \n\nThr  Buddha  cannot  Reiticamate        .......  379 \n\nA  Fuller  Kxplanation    .........  381 \n\nSacrifice   ...........  383 \n\nShonk&rachArya  still  LiviuK    \u25a0            .......  385 \n\n\nCOITPBNTS.  :. . \nSBCTION   XLIV. \n\nPAOB \n\n*' Reincarnations\"  of  Buddha.           .......  386 \n\nVajradhara           .                                    .            .            .    -        .            .            .  3^7 \n\nI\u00abi\\inK  Bnddhas  ..........  389 \n\nAn  Obscure  Passage       .........  391 \n\n\nSECTION    XLV. \n\nAn  Unpublished  Disconne  of  Buddha  ......      393 \n\nA  Mistaken  View  .........      395 \n\n\nSECTION   XLVI. \n\nNirvana-Moksha            .........  396 \n\nThe  Akisha         ..........  397 \n\nHatter  is  ever  living      .........  399 \n\nBlind  Faith  not  Expected       ........  401 \n\nWhat  Annihilation  Means       ........  403 \n\nSECTION    XtVII. \nTheSecret  Books  of*' Lam-Bin\"  and  Dzyan  .  .  .  .405 \n\n\nSECTION    XI^VIII. \n\nAmita  Buddha  Kwan^Shal'Tin,  and  Kwan-yin.\u2014 What  the  \"  Book  of  Dzyaa  ** \n\nand  the  Lamaseries  of  Tsong-Khapa  say       .....  407 \n\nSECTION   XLIX. \n\nTsong-Khapa\u2014Lohans  in  China        .......  409 \n\nThe  I^ost  Word    ..........  411 \n\nTibetan  Prophecies       .........  413 \n\nSECTION     L. \n\nA  Few  More  Misconceptions  Corrected        ......  414 \n\nMisrepresentations  of  Buddhism        .......  415 \n\nA  Mysterious  Land        .........  417 \n\nAbsurd  Conclusions       .........  419 \n\nMaterialistic  Orientalists          ........  421 \n\nIntroduction  of  Buddhism  into  Tibet  .  .  .  -423 \n\n\nSECTION  U. \n\nPAOB \n\nThe  \"Doctrine  of  the  Eye\"  and  the   \"Doctrine  of  th\u00ab  Heart,\"  or  the \n\n\"Heart's  Seal\"    . 424 \n\nSwedenborg'8  Claims    .           .           .                      .           .           .                      .  435 \n\nThe  God  \"Who\" 497 \n\nMore  Misrepresentations         ........  439 \n\nAT7&sanga 431 \n\n\nSOME  PAPERS  ON  THE  BEARING  OF  OCCULT  PHILOSOPHY \n\nON  LIFE. \n\nNote                       .                                    434 \n\nA  Warning                                                       ...  435 \n\nThe  Jewel  in  the  Lotus .........  437 \n\nThe  Pythagorean  Triad            ........  439 \n\nSeven  Correspondential  Contents       .......  441 \n\nCorrespondence  between  Races  and  Man     ......  443 \n\nMan  and  the  Logos       .........  445 \n\nCosmic,  Spiritual  and  Physical  Centres         ......  447 \n\nWoman  and  Alchemy    .........  449 \n\nSound  and  Colour          .....'..,.  451 \n\nThe  Days  of  the  Week  .........  453 \n\nAn  Explanation  ..........  455 \n\nAstrology  and  Lunar  Weeks    ........  457 \n\nSeeing  Soands  and  Hearing  Colours  ...*...  459 \n\nPlanetary  and  Human  Bodies  ........  461 \n\nPlanets  and  Faculties    .........  463 \n\nSimon  Magus  the  Magician     ........  465 \n\nSeries  of  ^oas    .                      .           .           .           .                      .           .  467 \n\nThe  Triple  ^on ..........  469 \n\nMttgic  and  Miracles                                .                                                            .  471 \n\nMagic  a  Divine  Science             .                                                                        .            .  473 \n\nThe  Seven  Hierarchies                          .                        .            .                        .            .  475 \n\nOrigines    ...........  477 \n\nColours  and  Principles  .........  479 \n\nThe  Primordial  Seven    .........  481 \n\nThe  Hierarchies  and  Man         ........  4^ \n\nWisdom  and  Truth         ...  .  -485 \n\nOccult  Secresy    ..........  487 \n\nThe  Light  and  Dark  Sides  of  Nature .                                                            .            .  4^9 \n\nNature's  Finer  Forces    .........  49' \n\nThe  \"Seven  Principles\"  493 \n\n\nC<MITBNTS.  atVU \n\nPAOE \n\nThe  Auric  Egg    .  ...  .  .  .  \u25a0  \u2022  \u2022  '495 \n\nFive  or  Seven  Tattvas   ...                                            .           -           \u2022  497 \n\nTheTattvas 499 \n\nBfloteric  and  Tflntra  Tables  of  the  Tattvas   .  .  .  .  .  .501 \n\nHatha  and  RSja  Yoga    .........  503 \n\nThe  Awakening  of  the  Seventh  Sense           ......  5^5 \n\nThe  Master  Chakras 507 \n\nThe  Human  Harp          .........  SP9 \n\nThe  Duality  of  Manas  .  .  .  .  .  .  -  .511 \n\nThe  Living  and  the  Dead          ........  513 \n\nGaining  Immortality     ,..,.....  515 \n\nLight  and  Life    ..........  517 \n\nThe  Two  Egos    ..........  519 \n\nDeath  of  the  Soul           .........  521 \n\nReincarnation  of  Lower  Soul  ........  533 \n\nThe  Dweller  on  the  Threshold            .......  525 \n\nThe  Word             ...                        ......  527 \n\nThe  Divine  Witness       .........  529 \n\nAppendix ...........  530 \n\nA  Mantra  Operative       .........  531 \n\nColour  and  Spiritual  Sound     ........  533 \n\nMusical  Table     ..........  535 \n\nNotes  on  some  Oral  Teachings           .......  S37 \n\nThe  Dweller  on  the  Threshold           .......  539 \n\nFear  and  Hatred            .........  541 \n\nTriangle  and  Quaternary          ........  543 \n\nPrflna  and  Antahkarana           ........  545 \n\nSacred  Centres  of  the  Body     ........  547 \n\nAkflsha  Nature's  Sounding-Board      .......  549 \n\nKosmic  Consciousness  .........  551 \n\nDivisions  of  the  Astral  Plane   ........  553 \n\nKosmic  Planes    ..........  555 \n\nDifferentiation    ..........  557 \n\nMen  and  Pitris    ..........  559 \n\nPower  of  Imagination    .........  561 \n\nWhy  Cycles  Return       .........  5^3 \n\nTalas  and  Lokas             .........  565 \n\nStates  of  Consciousness            ........  567 \n\nMan  and  Lokas  ..........  569 \n\nYogis  in  Svarloka           .........  571 \n\nConsciousness  and  Self-Consciousoess          ......  573 \n\nScales  of  Consciousness            .           .           .           .           .           ...           .  575 \n\nVibrations  and  Impressions     ........  577 \n\nThe  Crucifixion  of  the  Christos           .......  579 \n\n\nxviii  coNTmrrs. \n\nPAGB \n\nRising  above  the  Brain            ........  581 \n\nChrist  and  ApoUonius  .........  583 \n\nThe  Beginnings  ..........  585 \n\nKannic  Effects    ..........  587 \n\nFire  is  Krijflshakti         .........  589 \n\nResponsibility  and  the  Ego     ........  591 \n\nFunctions  of  the  Astral  Body  .            .            .            .  593 \n\n\nPREFACE. \n\n\nThe  task  of  preparing  this  volume  for  the  press  has  been  a \ndifficult  and  anxious  one,  and  it  is  necessar>-  to  state  clearly  what \nhas  been  done.  The  papers  given  to  mc  by  H,  P.  B.  were  quite \nunairanged,  and  had  no  obvious  order  :  I  have,  therefore,  taken  each \npaper  as  a  separate  Section,  and  have  arranged  them  as  sequentially \nas  possible.  With  the  exception  of  the  correction  of  grammatical \nerrors  and  the  elimination  of  ob\\-iously  uu-Euglish  idioms,  the \npapers  are  as  H.  P.  B.  left  them,  save  as  otherwise  marked.  In  a \nfew  cases  1  have  filled  in  a  gap,  but  any  such  addition  is  enclosed \nwithin  square  brackets,  so  as  to  be  distingxiished  from  the  text.  In \n\"  The  Mystery  of  Buddha  \"  a  further  difficulty  arose ;  some  of  the \nSections  had  Iwen  written  four  or  five  limes  over,  each  version  con- \ntaining some  sentences  that  were  not  in  the  others  j  I  have  pieced \nthese  versions  together,  taking  the  fullest  as  basis,  and  inserting \ntherein  everything  added  in  any  other  versions.  It  is,  however, \nwith  some  hesitation  that  I  have  included  these  Sections  in  the \nSurei  Doctrine.  Together  with  some  most  suggestive  thought,  they \ncontain  very  numerous  errors  of  fact,  and  many  statements  based \non  exoteric  writings,  not  on  esoteric  knowledge.  They  were  given \ninto  my  hands  to  publisl],  as  part  of  the  Third  Volume  of  the  Secret \nDoctrine^  and  I  therefore  do  not  feci  justified  in  coming  between \nthe  author  and  the  public,  either  by  altering  the  statements,  to \nmake  them  consistent  with  fact,  or  by  suppressing  the  Sections. \nShe  says  she  is  acting  entirely  on  her  own  authority,  and  it  will  be \n\n\nXX  PRRPACB. \n\nobvioiiK  to  any  instructed  reader  that  she  makes \u2014 possibly  de- \nUl)cratcly \u2014 many  statements  so  confused  that  they  are  mere  blinds, \nand  other  Hlatcments \u2014 probably  inadvertently \u2014 that  are  nothing \nmore  than  the  exoteric  misunderstandings  of  esoteric  truths.  The \nrender  must  here,  as  everywhere,  use  his  own  judgment,  but  feeling \nhound  to  publish  these  Sections,  I  cannot  let  them  go  to  the  public \nwithout  a  warning  that  much  in  them  is  certainly  erroneous. \nDoubtless,  had  the  author  herself  issued  this  book,  she  would  have \nentirely  rc-written  the  whole  of  this  division ;  as  it  was,  it  seemed \nl>est  to  give  nil  she  had  said  in  the  different  copies,  and  to  leave  it \nin  its  mthcr  unfinished  state,  for  students  will  best  like  to  have  what \n\u00bbho  said  ns  she  said  it,  even  though  they  may  have  to  study  it \nmore  closely  than  would  have  been  the  case  had  she  remained  to \nfinish  her  work. \n\nThe  quotations  made  have  been  as  far  as  possible  found,  and \nwrrcct  references  given  ;  in  this  most  laborious  work  a  whole  band \nof  earnest  and  jviinstaking  students,  under  the  guidance  of  Mrs. \nCooiHT-Oakley,  have  been  my  willing  assistants.  Without  their \naid  it  would  not  haw  been  possible  to  give  the  references,  as  often \na  whole  Kx^k  had  to  be  searched  through,  in  order  to  find  a  para- \ngraph of  A  few  lines. \n\nThis  wtlunie  completes  the  papers  left  by  H.  P.  B..  with  the \n\nexception  of  a  few  scattered  articles  that  yet  remain  and  that  will  be \n\npuWish<\\l  in  her  own  magazine  Liwi/fr,     Her  pupils  arc  well  aware \n\ntkAt  t<-w  will  be  found  in  the  present  generation  to  do  justice  to  the \n\n\\VVuU  knv\u00bbwledgit  of  H.  P.  B.  and  to  her  magnificent  sweep  of \n\nthv>u^ht\u00bb  but  AS  she  cm  wait  to  ir.:are  generations  fiar  the  justification \n\n^M  her  jiwAiness  as  a  teacb^,  so  can  hex  pnpQs  aff>td  to  wait  for  the \n\njx\\s(ifioAtioi;  Oit  their  tms:- \n\nAxxis  Besaxt. \n\n\nINTRODUCTORY. \n\n\n\u2022'  Power  belongs  to  hitn  who  knows  ; \"  this  is  a  very  old  axiom, \nKnowledge \u2014 ihc  first  step  to  which  is  the  power  of  comprehending  the \ntruth,  of  discerning  the  real  from  the  false\u2014 is  for  those  only  who, \nhaving  freed  themselves  from  ever>*  prejudice  and  conquered  their \nhuman  conceit  and  selfishness,  are  ready  to  accept  every  and  any  truth, \nonce  it  is  demonstrated  to  them.  Of  such  there  are  ver>'  ftw.  The \nnajohty  judge  of  a  work  according  to  the  respective  prejudices  of  its \ncritics,  who  are  guided  in  their  turn  by  the  popularity  or  unpopularity \nof  the  atithor.  rather  than  by  its  own  faults  or  merits.  Outside  the \nTheosophical  circle,  therefore,  the  present  volume  is  certain  to  receive \nat  the  bands  of  the  general  public  a  still  colder  welcome  than  its  two \n\u00bbredecessors  hax'C  met  with.  In  our  day  no  statement  can  hope  for  a \n'^feir  trial,  or  even  hearing,  unless  its  arguments  run  on  the  line  of \nlegitimate  and  accepted  enquiry,  renxaiuing  strictly  within  the  boun- \ndaries of  official  Science  or  orthodox  Theology. \n\nOur  age  is  a  paradoxical  anomaly.  It  is  preeminently  materialistic \nand  as  preeminently  pietistic.  Our  literature,  our  modern  thought \nand  progress,  so  called,  both  run  on  these  two  parallel  lines,  so  incon- \ngruously dissimilar  and  yet  both  so  popular  and  so  very  orthodox,  each \nin  its  own  way.  He  who  presumes  to  draw  a  third  line,  as  a  hyphen \nof  reconciliation  between  the  two,  has  to  be  fully  prepared  for  the \nworst.  He  will  have  his  work  mangled  by  reviewers,  mocked  by  the \nsycophants  of  Science  and  Church,  misquoted  by  his  opponents,  and \nrejected  even  by  the  pious  lending  libraries.  The  absurd  misconcep- \ntions, in  so-called  cultured  circles  of  society,  of  the  ancient  Wisdom- \nReligion  (Bodhisra)  after  tlie  admirably  clear  and  scientifically-presented \nexplanations  in  Esoteric  Buddhisfti,  are  a  good  proof  in  point.  They \nmight  have  served  as  a  caution  even  to  those  Theosophists  who. \nhardened  in  an  almost  life-long  struggle  in  the  service  of  their  Cause, \nare  neither  timid  with  their  pen,  nor  in  the  least  appalled  by  dogmatic \n\n1  \u25a0 \n\n\n\u2022 \n\n\nTHB  SECRBT  DOCTRINE. \n\nassumptiou  and  scienti6c  authority.  Yet,  do  what  Theosophical  writers \nmay,  neither  Materialism  nor  doctrinal  pietism  will  ever  give  their \nPhilosophy  a  fair  hearing.  Their  doctrines  will  be  systematically \nrejected,  and  their  theories  denied  a  place  even  in  the  ranks  of  those \nscienti6c  ephemera,  the  ever-shifting  \"working  hypotheses\"  of  our \nday.  To  the  advocate  of  the  \"  animalistic  '*  theory,  oar  cosmogenetical \nand  anthropogenetical  teachings  are  \"fairy-tales\"  at  best.  For  to \nthose  who  would  shirk  any  moral  responsibility,  it  seems  certainly \nmore  convenient  to  accept  descent  from  a  common  simian  ancestor \nand  sec  a  brother  in  a  dumb,  tailless  baboon,  than  to  acknowledge  the \nfatherhood  of  Pitris.  the  \"  Sons  of  God,\"  and  to  have  to  recognise  as  a \nbrother  a  stan'cling  from  the  slums. \n\n\"  Hold  back  ! \"  shout  in  their  turn  the  pietists.  \"  You  will  never \nmake  of  respectable  church-going  Christians  Esoteric  Buddhists !  \" \n\nNor  are  we,  in  tnuh,  in  any  way  anxious  to  attempt  the  metamor- \nphosis. But  this  cannot,  nor  shall  it,  prevent  Tbeosophists  froin \nsaying  what  they  have  to  say,  especially  to  those  who,  in  oppo!<ing  to \nour  doctrine  Modern  Science,  do  so  not  for  her  own  fair  sake,  but  only \nto  ensure  the  success  of  their  private  hobbies  and  personal  gtori&cation. \nIf  we  cannot  prove  many  of  our  point*,  no  more  can  they  :  yet  we  may \nshow  how.  instead  of  giving  historical  and  scientific  facts \u2014 for  the \nedification  of  those  who.  knowing  less  than  they,  look  to  Scientists  to \ndo  their  thinking  and  form  their  opinions \u2014 the  cflForts  of  most  of  our \nscholars  seem  solely  directed  to  killing  ancient  facts,  or  distorting \nthem  into  props  to  support  their  own  special  views.  This  will  be  done \nin  no  spirit  of  malice  or  even  criticism,  as  the  writer  readily  admits \nthat  most  of  those  she  finds  fault  with  stand  immeasurably  higher  in \nlearning  tlian  herself.  But  great  scliolarship  does  not  preclude  bias \nand  prejudice,  nor  is  it  a  safeguard  against  self-conceit,  bnt  rather  the \nreverse.  Moreover,  it  is  but  in  the  legitimate  detence  of  our  own  state- \nments, i.e.,  the  vindication  of  Ancient  Wisdom  and  its  great  truths,  that \nwe  mean  to  take  our  **  great  authorities\"  to  ta^. \n\nIndeed,  unless  the  precaution  of  answering  beforeliand  certain \nobjections  to  the  fundamental  propositions  in  the  present  work  be \nadopted\u2014 objections  which  are  certain  to  be  made  on  the  authority  of \nthis,  that,  or  another  scholar  concerning  the  Esoteric  character  of  all  the \narchaic  and  ancient  works  on  Philosophy \u2014 our  statements  will  be  once \nmore  contradicted  and  even  discredited.  One  of  the  main  points  in \nthis  Volnme  is  to  indicate  in  the  works  of  the  old  Arj'an.  Greek,  and \n\n\n\u25a0 \n\n\n4 \n\n\nOKS  XBV  TO  AU.  SACRBD  BOOKS. \n\nOther  Philosophers  of  note^  as  well  as  in  all  the  world-scriptures,  the \nprebL'Dcc  of  a  strong  Esoteric  allegory  and  symbolism.  Another  of  the \nobjects  is  to  prove  that  the  key  of  interpretatioii,  as  famished  by  the \nEastern  Hindu-Buddhistic  canon  of  Occultism \u2014 fitting  as  well  the \nChristian  Gospels  as  it  docs  archaic  Egyptian,  Greek,  Chaldaean,  Persian, \nand  even  Hebrew-Mosaic  Books\u2014 must  have  been  one  common  to  all  the \nnations,  however  divergent  may  have  been  their  respective  methods \nand  exoteric  \"  blinds.\"  These  claims  are  vehemently  denied  by  some \nof  the  foremost  scholars  of  our  day.  In  his  Edinburgh  IvCClnres.  Prof. \nMax  Miiller  discarded  this  fundamental  statement  of  the  Theosophist\u00bb \nby  pointing  to  the  Hindu  Sh^stras  and  Pandits,  who  know  nothing  of \nsuch  Esotericisra.*  The  learned  Sanskrit  scholar  stated  in  so  many \nwordtf  that  there  was  no  hidden  meaning,  no  Esoteric  element  or \n\"blinds,\"  either  in  ilic  Pa  rdaas  or  the  Upanhkads.  Considering  that  the \nword  \"Upanishad\"  means,  when  translated,  the  \"Secret  Doctrine,\" \nthe  assertion  is.  to  say  the  least,  extraordinary.  Sir  M.  Monier  Williams \n^again  holds  the  same  view  with  regard  to  Buddhism.  To  hear  him  is  to \nregard  Gautama,  the  Buddha,  as  an  enemy  of  ever}'  pretence  to  Esoteric \nteachings.  He  himself  never  taught  them!  All  such  \"pretences\"  to  Occtflt \nleaniiog  and  \"  magic  powers\"  are  due  to  the  later  Arhats,  the  subse* \nquent  followers  of  the  \"  Light  of  Asia \"  !  Prof.  B.  Jowett,  again,  as \ncontemptuously  passes  the  sponge  over  the  \"  absurd  \"  interpretations  of \nPlato's  Tirmeus  and  the  Mosaic  Books  by  the  Neoplatonists.  There  is \n.\u00bbot  a  breath  of  the  Oriental  (Gnostic)  spirit  of  Mysticism  in  Plato's \n^  iDmhgiiCi,  the  Regius  Professor  of  Greek  tells  us,  nor  any  approach  to \nScience,  either.  Finally,  to  cap  the  climax.  Prof  Sayce,  the  Assyri- \nologist,  although  he  does  not  deny  the  actual  presence,  in  the  Assyrian \ntablets  and  cuneiform  literature,  of  a  hidden  meaning \u2014 \n\nMany  of  the  \u00bbacre<l  texts    ...    so  written  ds  to  he  intclliKf^Ic  only  to  the \nuiiliateil\u2014 \n\nyet  insists  that  the  \"keys  and  glosses\"  thereof  are  now  in  the  hands \nof  the  Assyriologists.     The  modem  scholars,  he  affirms,  have  in  their \npossession  clues  to  the  interpretation  of  the  Esoteric  Records, \nWhich  \u00abven  the  initUted  priests  (of  Chaldira]  did  not  pf><weft& \n\n\n*  Tb\u00ab  n\u00ab]ority  or  the  PntxUu  know  nothing  of  the  Ktotcric  Pbtliwophy  now,  because  they  haM \nlort  tlir  key  to  It  ,\u25a0  yrt  no!  on*  of  Ihow,  if  hnttml,  wnntd  d*ny  that  th<  U^titkadt.  and  e\u00bbpcciatly  tb* \n/Vntnaj.  are  aJlc|:oncal  and  \u00abyatl>oUc\u00abl ;  nor  llinl  llinc- still  rnnnin  in  tndiit  Hfewgrral  srhoUra  who \ncoulil,  if  they  wotdd,  givr  Xhvxa  Ihe  key  lo  Mich  itiWrprt:tatlon\u00ab.  Nor  do  they  /ejetl  il\u00bbc  actB4- \n\u00abxiit\u00abQi:\u00ab  of  KahltmiA\u2014 initiated  YOK^siind  AilFj)l\u00ab~Frat  in  thU  ogt*  ofKnli  Vusa. \n\n\nTHli   SKCttKT  JDOLTRJNK. \n\n\nThus,  in  the  scholarly  appreciation  of  our  modern  OrientalisLs  and \nProfessors,  Science  was  in  its  infancy  in  Ihc  days  of  the  Eg>*plian  and \nChaldxan  Astronomers.  P&nini.  the  greatest  Grammarian  in  the  world, \nwas  unacquainted  with  the  art  of  writing.  So  was  the  Lord  Buddha, \nand  ever>-oue  else  in  India  nntil  300  B.C.  The  grossest  ignorance \nreigned  in  the  days  of  the  Indian  Rishis,  and  even  in  those  of  Thales, \nPythagoras,  and  Plato.  Theosophists  must  indeed  be  superstitions \nignoramuses  to  speak  as  they  do,  in  the  face  of  such  learned  evidence \nto  the  contrary! \n\nTruly  it  looks  as  if,  since  the  world's  creation,  there  has  been  but \none  age  of  real  knowledge  on  earth\u2014 the  present  age.  In  the  misty \ntwilight,  in  the  grey  dawn  of  history,  stand  the  pale  shadows  of  the  old \nSages  of  world  renown.  They  were  hopelessly  groping  for  the  correct \nmeaning  of  their  own  Mysteries,  the  spirit  whereof  has  departed  with- \nout revealing  itself  to  the  Hierophants.  and  has  remained  latent  in \nspace  until  the  advent  of  the  initiates  of  Modem  Science  and  Research. \nThe  noontide  brightness  of  knowledge  has  only  now  arrived  at  the \n\"Know-All,\"  who,  basking  in  the  dazzling  sun  of  induction,  busies \nhimself  with  his  Penelopeian  task  of  \"working  hypotheses,\"  and \nloudly  asserts  his  rights  to  universal  knowledge.  Can  anyone  wonder, \nthen,  that  according  to  present  views  the  learning  of  the  ancient \nPhilosopher,  and  even  sometimes  that  of  his  direct  successors  in  the \npast  centuries,  has  ever  beeu  useless  to  the  world  and  \\-alueIess  to  him- \nself? For,  as  explained  repeatedly  in  so  many  words,  while  the  Rishis \nand  the  Sages  of  old  have  walked  far  over  the  arid  Belds  of  myth  and \nsuperstition,  the  nicdiceval  Scholar,  and  even  the  average  eighteenth \ncentury  Scientist,  havealwa)'s been nioreor  less  cramped  by  their  \"super- \nnatural\" religion  and  beliefs.  True,  it  is  generally  conceded  that \nsome  ancient  and  also  mcdiccval  Scholars,  such  as  Pythagoras.  Plato. \nParacelsus,  and  Roger  Bacon,  followed  by  a  host  of  glorious  names, \nhad  indeed  left  not  a  few  landmarks  over  precious  mines  of  Philosophy \nand  unexplored  lodes  of  Physical  Science.  But  then  the  actual  exca- \nvation of  these,  the  smelting  of  the  gold  and  silver,  and  the  cutting  of \nthe  precious  jewels  they  contain,  are  all  due  to  the  patient  labours  of \nthe  modern  man  of  Science.  And  is  it  not  to  the  unparalleled  genius \nof  the  latter  that  the  ignorant  and  hitherto-deluded  world  owes  a \ncorrect  knowledge  of  the  real  nature  of  the  Kosmos,  of  the  true  origin  of \nthe  universe  and  man,  as  revealed  in  the  automatic  and  mechanical \ntheories  of  the  Physicists,  in  accordance  with  strictly  scientific  Philo- \n\n\nAsauMpnoNS  have  to  be  proven. \n\nsophy?  Before  our  cultured  era,  Science  was  but  a  name,  Philosophy \na  delusion  and  a  snare.  According  to  the  modest  claims  of  contem- \nporar>'  authority  ou  genuine  Science  and  Philosophy,  the  Tree  of \nKnowledge  has  only  now  sprung  from  the  dead  weeds  of  superstition, \nas  a  beautiful  butterfly  emerges  from  an  ugly  grub.  We  have,  there- \nfore, nothing  for  which  to  thank  our  forefaihers.  The  Ancients  have \nat  best  prepared  and  fertilised  the  soil ;  it  is  the  Modems  who  have \nplanted  the  seeds  of  knowledge  and  reared  the  lovely  plants  called \nblank  negation  and  sterile  agnosticism. \n\nSuch,  however,  is  not  the  view  taken  by  Theosophists.  They  repeat \nwhat  was  stated  twenty  years  ago.  It  is  not  sufficient  to  speak  of  the \n\"untenable  conceptions  of  an  uncultured  past\"  (Tj-ndall) :  of  the \n\"  parUr  en/an  tin\"  at  \\\\\\c  Vaidic  poets  (Max  Miiller);  of  the  \"  absurdi- \nties\" of  the  Neoplatonists  (Jowett);  and  of  the  ignorance  of  the \nChaldaeo-Assyrtan  initiated  Priests  with  regard  to  their  own  symbols, \nwhen  compared  with  the  knowledge  thereon  of  the  British  Orientalise \n(Sayce).  Such  assumptions  have  to  be  proven  by  something  more \nsolid  than  the  mere  word  of  these  scholars.  For  no  aniouiu  of  hoastfu) \narrogance  can  hide  the  intellectual  quarries  out  of  which  the  represen- \ntations of  so  many  modern  Philosophers  and  Scholars  have  been  carved. \nHow  many  of  the  most  distinguished  European  Scientists  have  derived \nhonour  and  credit  for  the  mere  dressing-up  of  the  ideas  of  these  old \nPhilosophers,  whom  they  are  ever  ready  to  disparage,  is  left  to  an \nimpartial  posterity  to  say.  Thus  it  does  seem  not  altogether  untrue \nas  stated  in  /sis  Unveiled,  to  say  of  certain  Orientalists  and  Scholars \nof  dead  languages,  that  they  will  allow  their  boundless  conceit  and \nself-opiniouatedness  to  runaway  with  their  logic  and  reasouing  powers, \nrather  than  concede  to  the  ancient  Philosophers  the  knowledge  of  any- \nthing the  modem  do  not  know. \n\nAs  part  of  this  work  treats  of  the  Initiates  and  the  secret  knowledge \nimparted  during  the  Mysteries,  the  statements  of  those  who.  in  spite  of \nthe  fact  that  Plato  was  an  Initiate,  maintain  that  no  hidden  Mysticism \nis  to  be  discovered  in  his  works,  have  to  be  first  examined.  Too  many \nof  the  present  scholars,  Greek  and  Sanskrit,  are  but  too  apt  to  forego \nfacts  in  favour  of  their  own  preconceived  theories  based  on  personal \nprejudice.  They  conveniently  forget,  at  every  opportunity,  not  only \nthe  numerous  changes  in  language,  but  also  that  the  allegorical  style \nin  the  writings  of  old  Philosophers  aud  the  secretiveness  of  the  Mystics \nhad  their  raison  d'etre;    that  both   the  pre-Christian   and  the  post- \n\n\nTH\u00ab  SECHer   DOCTRIIfB. \n\nChristian  classical  writers \u2014 the  great  majority  at  all  events \u2014 were \nunder  the  sacred  obligation  never  to  divulge  the  solemn  secrets  com- \nmunicated to  them  iu  the  sanctuaries :  and  that  this  alone  is  sufficient \nto  sadly  mislead  their  translators  and  profane  critics.  But  these  critics \nwill  admit  nothing  of  the  kind,  as  will  presently  be  seen. \n\nFor  over  t^venty-two  centuries  everyone  who  has  read  Plato  has \nbeen  aware  that,  like  most  of  the  other  Greek  Philosophers  of  note, \nhe  had  been  Initiated ;  that  therefore,  being  tied  down  by  the  Sodalian \nOath,  he  could  speak  of  certain  things  only  in  veiled  allegories.  His \nreverence  for  the  Mysteries  is  unbounded  ;  be  openly  confesses  that \nhe  writes  \"  enigmatically.\"  and  we  see  him  take  the  greatest  precautions \nto  conceal  the  tnie  meaning  of  his  words.  Every  time  the  subject \ntouches  the  greater  secrets  of  Oriental  Wisdom \u2014 the  cosmogony  of  the \nnoiverse.  or  the  ideal  preexisting  world\u2014 Plato  shrouds  his  Philosophy \nin  the  profoundest  darkness.  His  Timttus  is  so  confused  that  no  one \nbut  an  Initiate  can  understand  the  hidden  meaning.  As  already  said \nin  his  Unveiled : \n\nTbc  speculations  of  PUto  in  the  Bantfuei  on  tlie  creation,  or  rAthcr  the  evolution, \nof  primorilial  men,  aii<l  the  e<isay  on  cosmof^it}'  in  tlte  Timirus,  ninst  be  taken \n>llegoncaUy  if  we  accept  tbem  .it  all.  It  is  thin  hiddeu  rytliaj;orean  aieaaintf  in \nTittupus,  Cratylus,  and  Parmenui^.^,  ami  a  few  ottier  trilogies  and  dinlof^ues,  that  lli\u00ab \nNeoplaloniiits  ventured  to  expound,  as  far  as  the  tlieargical  vow  of  sccresy  would \nallow  them.  The  Pythagorean  doctrine  that  God  is  the  TJniversa!  Mind  difTuMsd \nthrough  all  things,  and  tbc  dogma  of  the  soul's  immortality,  are  the  leading \nfeatures  in  the**  apparently  incongruous  teachings.  His  pitty  and  the  great  x-ene- \nration  he  felt  for  the  Mysteries  are  suSicient  warrant  that  Plato  would  not  allow \nbis  indiscretion  to  get  tlic  Iwtter  of  that  deep  sense  of  responsibility  which  is  fell \nby  crery  AdepL  \"Constantly  perfecting  himself  in  perfect  Mysteries  a  man  in \nthem  alone  becomes  truly  perfect.\"  says  be  iu  the  Phadna. \n\ntie  took  no  pains  to  conceal  his  displeasure  that  the  Mysteries  had  become  less \nsecret  than  formerly.  Instead  of  profaning  them  by  putting  them  within  the \nreach  of  the  multitude,  he  would  ha\\'e  guarded  them  with  jealous  care  against  all \nbat  the  mom  eMrnt-^  and  worthy  of  his  disciples.\"  Wtitle  mentioning  the  Gods  on \nevery  page,  his  monotheism  is  unqnestionable,  for  the  whole  thread  of  his  dls- \ncooise  indicates  that  by  the  term  \"Gods\"  he  meaus  a  class  of  beings  lower  in  tlie \nscale  than  Deities,  and  hut  one  grade  higher  than  men.  Even  Joscphus  percei%-ed \nand  acknowledge*!  this  fact,  despite  the  natural  prejudice  of  his  race-     fa  hia \n\n\n*  Tfcii  asscrttOB  tettewlyqyrebofatMl  by  plala  hiiiueir,  who  write* :  \"  Vpv  sajr  tbat  la  mr  (bmor \ndiiCAur^  I  kave  not  \u00bbufficietiUy  eipUitic^I  to  you  (he  tiatur^  af  th\u00ab  Pint.  I  pnrpouely  >|)okp \n\u2022Biyauitically.  that  in  our  ihe  tahlrt  ibotild  hnvc  bappraed  with  any  scddcat.  elUicr  by  sea  or  land, \nA  penoa  without  sowc  previous  kiiowlmlj^r  of  the  Aut>)\u00abcl  mighl  not  be  aUv  to  uaderfttand  its  content*.\"! \n(Plato, \u00a3/., U.  31J;  Corf.  Anrifmi pt^fKUuit.^-  3'M.)  ' \n\n\nTHS  SKWT  OF  PUlTO's  TSACHrNO. \n\n\n1 \n\n\nI \n\nI \n\nI \n\n\nfamoDS  onslaugbl  upon  Apion,  this  Imtohau  says:  \u2022\u25a0Tho**.  however,  among  the \nGreeks  who  pfailosophizctl  in  accor4lancc  with  truth  were  not  ignorant  of  anything, \n.  .  .  nor  dill  they  fail  la  perceive  the  chtllitit;  superficialities  of  the  mythical \nallegories,  on  which  account  they  justly  despised  them.  .  .  ,  By  which  thing \nPlato,  heinK  moved,  says  it  is  not  necessary  to  admit  any  one  of  the  other  poets \ninto  'the  Comiiionwealth,'  and  he  dismis.ies  Homer  Ijlamlly,  nfter  having  crowned \nliim  and  pounng  unffuenl  upon  him,  in  order  that  indeed  he  tthould  not  destroy  by \nkit  m^ths,  the  orthodox  belief  respecting  one  God.\"  * \n\nAnd  this  is  the  \"God\"  of  everj'  Philosopher,  God  infinite  and  im- \npersonal. All  this  and  much  more,  which  there  is  no  room  here  to  quote, \nlead\u00bb  one  to  the  undeniable  certitude  that  (a),  as  all  the  Sciences  and \nPhilosophies  were  iu  the  hands  of  the  temple  HierophanLs,  Plato,  as \ninitiated  by  them,  must  have  known  them ;  and  (#),  that  logical \ninference  alone  is  amply  sufficient  to  justify  anyone  in  regarding  Plato's \nwritings  as  allegories  and  \"dark  sayings,\"  veiling  truths  which  he  had \nno  right  to  divulge. \n\nThis  established,  how  comes  it  that  one  of  the  best  Greek  scholars  in \nEngland,  Prof.  Jowett,  the  modem  translator  of  Plato's  works,  seeks  to \ndemonstrate  that  none  of  the  Dialogues \u2014 including  even  the  Timt^us \u2014 \nhave  any  element  of  Oriental  Mysticism  about  them  ?  Those  who  cau \ndiscern  the  true  spirit  of  Plato's  Philosophy  will  hardly  be  convinced \nby  the  arguments  which  the  Master  of  Balliol  College  lays  before  his \nreaders.  \"Obscure  and  repulsive\"  to  him,  the  Timteus  may  cer- \ntainly be;  but  it  is  as  certain  that  this  obscurity  does  not  arise,  as  the \nProfessor  tells  his  public,  \"  in  the  infancy  of  physical  science,\"  but \nrather  in  its  days  of  secresy ;  not  \"  otit  of  the  confusion  of  theological, \nmathematical,  and  physiological  notions,\"  or  \"out  of  the  desire  to \nconceive  the  whole  of  Nature  without  any  adequate  knowledge  of  the \nparts.\"t  For  Mathematics  and  Geometry  were  the  backbone  of  Occult \ncosmogony,  hence  of  \"Theology,\"  and  the  phy.siological  notions  of  the \nancient  Sages  are  being  daily  verified  by  Science  in  our  age  ;  at  least, \nto  those  who  know  how  to  read  and  understand  ancient  Esoteric  works. \nThe  \"  knowledge  of  the  parts  \"  avails  us  little,  if  this  knowledge  only \nleads  us  the  more  to  iguorauce  of  the  Whole,  or  the  \"  nature  and  reason \nof  the  Universal,\"  as  Plato  calletl  Deity,  and  causes  us  to  blunder  most \negregiously  because  of  our  boasted  inductive  methods.    Plato  may  have \n\n\n\u2022  /Ml  UmiitaUd,  i.  \u00bbB7,  \u00abU. \n\n*  Tke  Dialotttft  cf  f^to,  mmlatcd  br  8.  Jowett.  Re\u00abiiu  Praleuorof  Creek  it  the  Dntvenltro' \nOzfanl,  iii.  }tj. \n\n\n8 \n\n\nTHB   SKCRBT   DOCTSINB. \n\n\nbeen  '*  incapable  of  induction,  or  generalization  in  the  modem  sense\"  ;* \nhe  may  have  been  ignorant  also,  of  the  circulation  of  the  blood,  which. \nwe  are  told,  \"was  absolutely  unknown  to  hini,\"f  but  then,  there  is \nnaught  to  disprove  that  he  knew  what  blood  is \u2014 and  this  is  more  than \nauy  modem  Physiologist  or  iiiologist  can  claim  nowadays. \n\nThough  a  wider  and  far  more  generous  margin  for  knowledge  is \nallowed  the  \"physical  philosopher\"  by  Prof.  Jowett  than  by  nearly \nany  other  modern  commentator  and  critic,  nevertheless,  his  critidsin \nso  considerably  outweighs  his  laudation,  that  it  may  be  as  well  to \nquote  his  own  words,  to  show  clearly  his  bias.    Thus  he  saya : \n\nTo  bring  sense  under  the  control  of  rea^ion  ;  lo  find  some  way  through  lh\u00ab \nlabyrinth  or  chaos  of  appearances,  cither  the  highway  of  uiathcmnttcs.  or  morftJ \ndevious  paths  suggestttl  by  the  analogy  of  man  with  Uie  world  and  of  the  world \nwith  man  :  to  see  that  all  things  have  a  cause  and  are  tending  towards  an  end~ \nthis  is  the  spirit  of  the  ancient  physical  philosopher-t  But  we  neither  appreciate \nthe  conditions  of  knowledge  to  which  he  was  subjected,  nor  have  the  ideas  which \nfastened  upon  his  imagination  the  same  bold  upon  us.  For  he  is  hovering  between \nmatter  and  iniud;  he  is  nnder  the  doniiiiion  of  nb^traclions  ;  his  impress  ions  are \ntaken  almost  at  random  from  the  out&ide  of  nature;  he  sees  the  light,  but  not  the \nobjects  which  are  revealed  by  the  lights  and  he  brings  into  juxtaposition  things \nwhich  to  us  appeitr  wide  as  the  poles  asnnder.  because  he  fiuds  nothing  between \nthem. \n\nThe  last  proposition  but  one  must  evidently  be  distasteful  to  the \nmodem  \"physical  philosopher,\"  who  sees  the  \"objects\"  before  him, \nbut  fails  to  see  the  light  of  the  Universal  Mind,  which  reveals  them, \niV.,  who  proceeds  in  a  diametrically  opposite  way.  Therefore  the \nlearned  Professor  comes  to  the  conclusion  that  the  aucicnl  Philosopher, \nwhom  he  now  judges  from  Plato's  Tim^iis,  must  have  acted  in  a \ndecidedly  unphilosophical  and  even  irrational  way.     For: \n\nHe  passes  abruptly  from  persons  to  ideas  and  numbers,  and  from  ideas  and \nHHmben  topcrsoni,^\\xe  confuses  subject  and  obJect,^f^  Bsxdfiuat  causes,  and  in \n\n\n*  0^-n/.,  i>.)bi. \n\n\u25a0t  op.  at.,  p.  591. \n\nt  Tbta  dcfliritloti  pUc\u00abi  ((iti\u00abrjltin(ctr.  of  coaf\u00ab*t,  the  wtcieut  '\u2022  phycical  philosopher \"  nuiny  cotills \nbiglm  than  bta  modem  \"  pbyslcal  \"  totfrht.  since  the  ttllima  thule  of  the  laltcr  L\u00bb  to  leaJ  touiklnd \n(o  t)\u00abllrvr  thai  iicilhcr  univcrM  nor  man  have  any  cawmn  at  all\u2014 do4  au  inlelliKenI  one  at  all  event*\u2014 \nand  Itiat  tbey  have  \u25a0pning  into  Fxi\u00abI\u00abim  owing  to  bllnil  chaiice  and  a  \u00ab\u00aba\u00abcleu  whiiting  of  atom. \nWbicb  of  the  two  hypotbeaes  ia  the  nioce  rational  aud  logical  U  left  to  tbe  impartial  reader  to \nckcidc. \n\n\\  Itattca  are  mine.  Every  tyro  in  Eastern  rhilooophy,  every  Kabatiit,  will  *ee  IHe  ivaiiua  tor  aiieh \nan  asMclalioa  orpcrsotK  with  ideu.  uumben,  and  |[eoiuelricaI  fi|^rc\u00ab.  For  number,  *ay\u00ab  Philobiiia, \n\"  Ik  Ihe  (lomlna&l  sad  self- prod  need  bond  gf  UK  cicnul  continuance  a(  thinsn.\"  Aiuoe  Ihe  nadem \nScholar  remains  blind  to  the  ^and  iritth. \n\n\nSELr-COKTnADICnOIf  OF  TBS  CRITIC. \n\n\nI \n\n\nI \nI \n\n\ndrpflming  of  ;fcoinctncal  fijnircs*  u  lost  iu  a  flax  of  \u00bbcti\u00bbe.  Atid  now  an  tffort  of \nininrl  is  rt^uirfd  on  our  parts  ia  ordrt  to  undtrstand  kis  double  language,  or  lo \n9ip\\inihvnA  the  twilight  ciutracUr  of  Ihe  kuotokdge  aiv\\  the  genius  of  ancient  philo- \nsophers wbich.  under  such  conditions  [}\\  t/ttrnt  by  a  divine  power  in  muny \ninstances  to  have  aotidpated  the  tnith.t \n\nWhether  \"such  conditions\"  imply  those  of  ignorance  and  mental \nstolidity  in  \"the  genius  of  ancient  philosophers\"  or  something  else, \nwe  do  not  know.  But  what  we  do  know  is  that  the  meaning  of  the \nsentences  we  hove  italicized  is  perfectly  clear,  Whether  the  Regius \nProfessor  of  Greek  believes  or  disbelieves  in  a  hidden  sense  of  geo- \nmetrical Cgures  and  of  the  Esoteric  \"jargon,\"  he  nevertheless  admits \nthe  presence  of  a  \"double  language\"  in  tlie  writings  of  these  Philo- \nsophers. Thence  he  admits  a  hidden  meaning,  which  must  have  had \nan  interpretation.  W\\iy,  then,  does  he  flatly  contradict  his  own  state* \nment  on  the  very  next  page?  And  why  should  he  deny  to  the \nTimans \u2014 that  preeminently  Pythagorean  (mystic)  Dialogue \u2014 any  Occult \nmeaniug  and  take  such  pains  to  convince  his  readers  that \n\nThe  iaSaence  which  the  Ttttuzns  has  exercised  upon  posterily  is  partly  dne  to \na  niisundenitandtDg. \n\nThe  following  quotation  from  his  Introduction  is  in  direct  contradic- \ntion with  the  paragraph  which  precedes  it,  as  above  quoted: \n\nIn  the  supposed  depths  of  this  dialogue  the  Kco-PIatDuists  found  hidden \ntneaniugs  and  connections  with  the  Jewish  and  Christian  Scriptures,  and  out  of \nthem  they  dictated  ducthucs  quite  at  variance  witL  the  spirit  of  I'Ulo.  Believing \nthat  be  was  inspired  by  the  Holy  Ghost,  or  had  received  his  wisdom  from  Moses.  \\ \n\n\n'  Here  again  the  nnvirnl  fhilonophn-  twraiB  lo  tx  ab\u00aba<I  of  thr  inodcm.  For  he  only  \"  confuses \n.  .  Br\u00bbi  and  fnnl  cauMa  \"  (wlikl)  conAulon  is  deakd  by  thw*  who  kuow  Iht  spirit  of  Budnit \n\u2022cbolarahip),  whereas  bis  modern  sacccsoor  ia  confeiwcdly  and  atMolulcly  ignorant  ol*  boili.  Mr. \nTyndall  \u00abltowii  Science  '\u25a0  powerlcaa  \"  iDiMlvea  Kindle  otir\u00abrihe  final  pralilenu  of  Nalurv  and  \"diaci- \npUncd  [read,  itMdrrti  roatrr4alk<(tir1.  lamgination  retiring  in  bewilderment  from  the  eontemplation  of \nthe  problema  \"  of  ll\u00ab  world  of  matter.  He  even  dQiibt<i  whether  the  meii  of  prr^enl  Science  poueaa \n\"  the  inleltectiial  eleiuenu  which  would  eiiftbte  Iheia  to  grapple  with  tlie  ulUmate  BtrucluroJ  energie* \nof  Nalore.\"  Bui  for  PUlu  nnA  hin  disdple^  the  lower  type*  were  hut  the  concrete  ima^ca  of  Ibe \nhigher  abalraet  ouet. ;  the  Immortflt  Soul  baa  au  arilfaroetical,  aa  the  body  haa  a  geotnelrical, \nbeiflnDing.  Thia  betnnninK,  n.\u25a0^  the  reflection  of  the  grtat  untreraal  ArchietU!  [,Anima  Atundi).  i\u00bb \nwlf-movliig,  and  from  the  centre  diiTuaea  itaelf  over  Ihe  whole  body  of  the  MKrocoMO. \n\n*  Cp.  at.,  p.  sij. \n\nI  Nowhere  are  the  NcoplatonUta  guilty  of  \u00bbuch  an  alaurdlly.  The  icariKd  Profc^wr  of  Orcefc  mu\u00ab \nhave  been  thiukinr  of  two  apurioua  worlu  attributed  by  KiiaeUuS  and  St.  Jerontc  to  Amtnonms \nbKcas,  who  wrote  nothing  ;  or  miwt  have  confuaed  the  NcoplatonJat*  with  PhUo  Judicu&.  But \ntbea  PhMo  lived  orer  \\yi  year*  Itefore  the  Mrtli  of  the  fonndct  of  NeoplatoniKni.  He  t>clO\u00abiged  to  Ihe \ntkttool  of  Arialolnihik  the  Jew.  who  Itvnd  nnder  Itoleny  Phllotaeter  Use  ytara  i\u00bb.c.},  and  is  crediird \n\nI^th  hnrinK  ioauiruraled  the  morcmtBl  which  tended  to  picve  tbAl  Plato  and  e^-en  the  Penpaletic \nI^Uoaophy  were  derived  frtNn  the  \"reiwalcd\"  Moaalc  Book*.  ValckeBoer  trira  to  ahow  ihat  the \naitlbof  of  the  CommfHlonrs  on  the  /fevJUe/  Afotei.  was  not  Ariatobnlne.  Ihe  sycophaat  of  Ptoletny. \nBui  whatever  he  w\u00ab\u00ab.  he  waa  not  a  NeopIatonbiC,  but  lived  before,  or  during  Ibcdayi  of  Philu  Jud\u00abni4, \nlincc  tlx  latter  oeetaa  lo  know  his  worlcs  and  Ibllow  his  melhoalv \n\n\nn> \n\n\nTHB   SBCRBT  DOCTRmv, \n\n\ntliey  sectii\u00ab<1  to  End  in  his  *rntiag9  the  ChristiAn  Trinity,  the  Word,  the  Church  . \n.  .  iaA  the  Neo-PUtonists  h\u00abd  a.  inelhoil  of  intcrprctatiou  wliicit  couhl  elicit \nany  meAniug  out  or  any  words.  They  were  really  incapable  of  distinKnishing \nbKwe\u00abn  the  opinions  of  one  philosopher  and  another,  or  between  the  serious \nthoughtA  of  Plato  and  his  passing  fancies.*  .  .  .  [But]  there  is  oo  danger  of  the \nmodern  commenutors  on  the  Tinvrus  falling  into  the  absordity  of  the  Neo- \nI'Utonists. \n\nNo  danger  whatever,  of  course,  for  the  simple  reason  that  the  modern \ncommc-utators  have  never  had  the  key  to  Occalt  interpretations.  And \nbefore  another  word  is  said  in  defence  of  Plato  and  the  Neoplatonists, \nthe  learned  master  of  Balliol  College  ought  to  be  respectfully  asked: \nWlial  does,  or  can  he  know  of  the  Esoteric  canon  of  interpretation  ? \nBy  the  term  \"  canon  \"  is  here  meant  that  key  which  was  communicated \norally  from  \"  mouth  lo  ear  \"  by  the  Master  to  the  disciple,  or  by  the \nHterophant  to  the  candidate  for  initiation ;  this  from  time  immemorial \nthroughout  a  long  series  of  ages,  during  which  the  inner\u2014 not  public \u2014 \nMysteries  were  the  most  sacred  institultou  of  ever>'  land.  Without \nsuch  a  key  no  correct  interpretation  of  either  the  Diaiogius  of  Plato  or \nany  Scripture,  from  the  Vedas  to  Homer,  from  Xhc  Zend  At^sta  to  the \nMosaic  Books,  is  possible.  How  then  can  the  Rev.  Dr.  Jowett  know \nthat  the  interpretations  made  by  the  Neoplatonists  of  the  various \nsacred  books  of  the  nations  were  \"  absurdities  ?\"  Where,  again,  has  he \nfound  an  opportunity  of  studying  these  \"interpretations\"?  History \nshows  that  all  such  works  were  destroyed  by  the  Christian  Church \nFathers  and  their  fanatical  catechumens,  wherever  they  were  found. \nTo  say  that  such  men  as  Amraonius,  a  genius  and  a  saint,  whose  learn- \ning and  holy  life  earned  for  him  the  title  of  Thcodidaktos  (\"  God- \ntaught  \"),  such  men  as  Plotinus,  Porphyry,  and  Proclus.  were  \"  incapable \nof  distinguishing  between  the  opinions  of  one  philosopher  and  another, \nor  between  the  serious  thoughts  of  Plato  and  his  fancies,\"  is  to  assume \nan  untenable  position  for  a  Scholar.  It  amounts  to  saying  that,  (a) \nscores  of  the  most  famous  Philosophers,  the  greatest  Scholars  and \nSages  of  Greece  and  of  the  Roman  Empire  were  dull  fools,  and  {b)  that \nall  the  other  commentators,  lovers  of  Greek  Philosophy,  some  of  them \nthe  acntest  intellects  of  the  age-^who  do  not  agree  with  Dr.  Jowett\u2014 \nare  also  foolsand  no  better  than  those  whom  they  admire.  Thepatronising \ntone  of  the  last  above-quoted  passage  is  modulated  with  the  most  naive \nconceit,  remarkable  even  in  our  age  of  self-glorification  and  mutual- \n\n\n^ \n\n\nI \n\nI \n\nI \n\n\nI \n\n\nTHB  CHARACTER   OF  AMMOTHITS  SACCAS.  XI \n\nadmiration  cliques.  We  have  to  compare  the  Professor'a  views  with \nthose  of  iiome  olher  scholars. \n\nSays  Prof,  Alexander  Wilder  of  New  Vorfc.  one  of  the  best  Plalonists \nof  the  day,  speaking  of  Ammonius,  the  founder  of  the  Neoplatoiiic \nSchool: \n\nHis  deep  spiritaal  intuition,  tiU  extensive  leuning,  his  fatnitiarity  witb  the \nChristian  Fathers,  Panlienus,  Clement  and  Athenagoras,  and  with  the  most \nerudite  pliilosophers  of  the  time,  all  fitted  bim  for  the  lahoar  which  he  performed \nso  thoruDghiy.'  He  was  successful  in  drawing  to  hi*  vicn  the  grcateat  scholarii \nand  puMic  men  of  the  Roman  Empire,  who  had  little  taste  Tor  wasting  time  in \ndialectic  pursuits  or  superstitious  obsenances.  The  results  of  hU  ministration  are \nperceptible  at  the  present  day  in  every  countrj-  of  the  Cliristinn  world  ;  ever>  pro- \nminent svstem  of  doctrine  now  IjearinK  the  marks  of  his  plastic  hand.  Every \nancient  philosophy  has  had  its  votaries  among  the  moderns ;  and  e\\'en  JudaiMu \n.    ,  has  taken  upon  itself  changes  which  were  suggested  by  tlie  \"  God>taught  \" \n\nAlexandrian.  .  .  He  vmli  a  man  of  rare  learning  and  cndowtnetits,  of  hlauieless \nlife  and  iimiable  disposition.  His  almost  superhuman  ken  and  many  cxcellenciea \nwon  for  him  the  title  of  Theodidaklos  ;  but  he  followed  the  modest  example  of \nPythagoras,  and  only  assumed  the  title  of  Hhilalethinii,  of  lover  of  trulh.t \n\nIt  would  be  happy  for  truth  and  fact  were  our  modern  scholars  to \nfollow  as  modestly  in  the  steps  ol  their  great  predecessors.  But  not \nthey \u2014 Philalethians ! \n\nMoreover,  we  know  that : \n\nLike  Orpheus,  Pythagora.s  Confucius,  Socrates,  and  Jesus  himself,!  Aminonius \noommttlvd  nothing   to   writing't      Instead  he     .     .     .     communicated  his   must \n\n,\"i-'-    -  r--~-   <-,\u2022  '    -I-     I-  -\"       ;  -\\-^rf^,-,-   -'---  -  f^Mi;. \n\n*  Tbelahour  of  moneiltns  the  diffcrrnt  Ky.ile-ma  orrtlfgloti. \n\n*7lftv/ra/iMiiJM  mitj  Alchtmv,  by  Al\u00ab.  \u00bb1M\u00abt.  .MJf>.  pp.  7,  4- \n\n^  It  t>  wen-known  that,  UiqmbIi  bam  of  ChriatiiU)  piamits,  AniEnanlaii  hud  Tmoimced  the  t\u00ab\u00abets  of \ntfae  Church- Euiebiu  and  Jerome  aottrithiitaiKliiis.  l-orphyrj-.  the  duciplr  of  1'IoUuua.  who  had \nliv\u00abil  vrith  AnunuRtun  Tor  dtrvtrn  yr.-im  Idgdher,  ami  whu  had  na  iiilm\u00abi  (in\"  i^lnliiiK  nn  iintnitli. \npoaitivelydwUrc*  that  he  ba4  r^iiouncfd  Chrifttinitity  entlrclr-  On  tlic  othtr  band,  wc  know  iliat \nAnmaniuK  brlie%-cd  in  the  bnuhl  Codo.  Protrctom.  nnd  thai  ihr  Kroptalunic  rbiLosupliy  whn  jis \n\"pa(an  \"  b\u00bb  It  was  idystlcal.  But  BuMbliu,  the  iao\u00abt  unscTuyulous  for^r  aiid  falser  of  old  leKU. \nand  St.  Jnmnc.  oil  mit-nnd-out  ftnatic.  who  had  botb  an  Inicrcsl  (n  dFit>4ng  Uk  fhct.  contradict \nPorpliyTy.  we  ptcfn  tu  belicre  Uie  IbIIct,  who  ha\u00bb  left  to  poaterily  an  ttnblrBti\u00abhed  uaine  and  a  grcnt \nlepntation  for  honr^tj\". \n\n\\  1\\\u00bbo  work*  aw  falsely  at Wbnted  to  Amniondtfl.  One,  nawlmt.estled  /V  C^ntfntM  Mfytisftjnm, \nla  meiitiatitxt  l>y  Lbc  same  \"  truatwutthy  \"  KuKt>lu9.  tbc  Blrtiop  of  Ciraaraea,  ajid  the  fhrod  of  the \nCbhsilao  Kmpcrof  Cou*tanliue,  who  dinl.  however,  a  heathen.  All  that  I*  known  of  thlt  pacudo-worl( \nla  lh*l  JcTOrtte  healo\u00ab-s  grtral  prniK-  upon  jl  |  t'ir.  lUntt.,  \\  u ;  and  Ruacb.,  H.  F.,  vi.  m),  The  other \napuriou*  production  U  ca11c\\1  the  DntUta'aH  (or  the  \"  Uanuoay  of  the  Ooapela  \").  Tliia  ia  pajtialljr \nnctant.  But  then,  aynin.  It  rxiitj  only  in  (he  Latin  vn^lou  of  Victor.  Bi*hop  of  Capua  (alxtb  eeiilury). \nwho  ;illribiited  it  binuKlf  to  Tatiau,  and  a\u00bb  wntagly,  [iroliably,  sa  UUr  tichulars  atLnbnted  the \nZ>is(\u00a3ij^r<>i<  loAmmonlui.  Therefore  uo  (teat  reliance  can  be  placed  upon  K.  nor  on  iu\"e\u00bboier{c\" \nialcT|>rrliilian  uf  (he  Gospel-i.  I\u00bb  it  IhU  work,  we  wonder,  which  ted  Prof.  Jowelt  to  nganl  the  Neo- \nplatooic  intcrpreuUooa  aa  \"Bl>aurdili\u00aba\"^ \n\n\n12 \n\n\nTHE  SBCRRT  DOCTRINK. \n\n\niiuporlant  iloclrines  to  prrsons  duly  instrucud  anil  disciplined,  unpoUDK  0\u00b0  Uietn \nthe  obliftations  of  secrcsy,  as  was  done  before  him  by  Zoroaster  and  Pythagoras \nanil  ill  the  Mysteries.  Except  a  few  treatises  of  bi\u00bb  iltsctples  we  have  only  the \ndeclarationR  of  bis  ad\\'ersaries  trom  which  to  ascertain  what  he  actually  taught.* \n\nIt  is  from  the  biassed  statements  of  snch  \"adversaries,\"  probably, \nthat  the  learne<l  Oxford  translator  of  Plato's  Dialogues  came  to  the \nconclusion  that: \n\nThat  which  waa  truly  great  and  truly  characteristic  of  him  [Plato],  hia  effort \nto  realise  and  connect  abstractions,  jvas  not  underilood  by  theni  [the  Neoplatooists] \nat  all  [?]. \n\nHe  states,  contemptuously  enough  for  the  ancient  methods  of \niutclleclu'tl  analysis,  that: \n\nIn  the  prcKUt  <Uy  ...  an  ancient  philosopher  is  to  be  interpreted  from \nhimself  and  by  the  con  temporary  history  of  thoughLt \n\nThis  is  like  saying  that  the  ancient  Greek  canon  of  proportion  (if \never  found),  and  tlie  Athena  Promachus  of  Phidias,  hax-e  to  be \ninterpreted  in  the  present  day  from  the  contemporary  history  of \narchitecture  and  sculpture,  from  the  Albert  Hall  and  Memorial  Monu- \nment, and  the  hideous  Madonnas  in  crinolines  sprinkled  over  the  fair \nface  of  Italy.  Prof.  Jowelt  remarks  that  \"mysticism  is  not  criticism.\" \nNo;  but  neither  is  criticism  always  fair  and  sound  judgment. \nLa  critique  est  aia^  mnis  Tart  est  difficile. \n\nAnd  snch  \"an\"  our  critic  of  the  Neoplatonists \u2014 his  Greek  scholar- \nship notwithstanding \u2014 lacks  from  a  to  z.  Nor  has  he,  ver>\"  evidently, \nthe  key  to  the  true  spirit  of  the  Mysticism  of  Pythagoras  and  Plato, \nsince  he  denies  even  in  the  Tinueui  an  element  of  Oriental  Mysticism, \nand  seeks  to  show  Greek  Philosophy  reacting  upon  the  East,  forgetting \nthat  the  truth  is  the  exact  reverse;  that  it  is  \"the  deeper  and  more \npervading  spirit  of  Orientalism\"  that  had \u2014 through  Pythagoras  and \nhis  own  initiation  into  the  Mysteries \u2014 penetrated  into  the  very  depths \nof  Plato's  soul. \n\nBut  Dr.  Jowett  does  not  see  this.  Nor  is  he  prepared  to  admit  that \nanything  good  or  rational \u2014 in  accordance  with  the  \"contemporary \nhistory  of  thought\"\u2014 could  ever  come  out  of  that  Nazareth  of  the \nPagan  Mysteries;  nor  even  that  there  is  anything  to  interpret  of  a \nhidden  nature  in  the  Timmis  or  any  other  Dialogue.     For  him. \n\nThe  so-called  mysticism  of  Plato  is  purely  Greek,  arisiag  out  of  his  imperfect \n\n\n\u00ab \n\n\n\u20220^.ai.,p.  7. \n\n\n\u2022  Of  eil,m,%34. \n\n\nPLATO    A  FOIXOWBU  OP  PVTHAGORi \n\n\n13 \n\n\nrledf^*  and  liigh  aspirations,  and  if.  the  growUi  of  an  age  in  which  pbilosophy \nia  not  wholly  separated  from  poetry  and  mythology,  t- \n\nAmong  several  other  equally  erroneous  propositions,  it  is  especially \nthe  assumptions  (a)  that  Plato  was  entirely  free  from  any  element  of \nEastern  Philosophy  in  his  writings,  and  (6)  that  every  mo<lem  scholar, \nwithout  being  a  Mystic  and  a  Kabalist  himself,  can  pretend  to  judge \nof  ancient  Esolericism \u2014 which  we  mean  to  combat.  To  do  this \nwe  have  to  produce  more  authoritative  statements  than  our  own \nwould  be,  and  bring  the  e\\'idence  of  other  scholars  as  great  as  Dr. \nJowelt,  if  not  greater,  socialists  in  their  subjects,  moreover,  to  bear \non  and  destroy  the  arguments  of  the  Oxford  Regius  Professor  of  Greek. \n\nThat  Plato  was  undeniably  an  ardent  admirer  and  follower  of  Pytha- \ngoras no  one  will  deny.  And  it  is  equally  undeniable,  as  Matter  has  it, \nthat  Plato  had  inherited  on  the  one  hand  his  doctrines,  and  on  the \nother  had  drawn  bis  wisdom,  from  the  same  sources  as  the  Samiau \nPhilosopher.*  And  the  doctrines  of  Pj'thagoras  are  Oriental  to  the \nbackbone,  and  even  Brihmanical ;  for  this  great  Philosopher  ever \npointed  to  the  far  East  as  the  source  whence  he  derived  his  information \nand  his  Philosophy,  and  Colebrooke  shows  that  Plato  makes  the  same \nprofession  in  his  Epistles,  and  says  that  he  has  taken  his  teachings \n\"from  ancient  and  sacred  doctrines.\"\u00a7  Furthermore,  the  ideas  of  both \nPythagoras  and  Plato  coincide  too  well  with  the  systems  of  India \nand  with  Zoroastrianisni  to  admit  any  doubt  of  their  origin  by  anyone \nwho  has  some  acquaintance  with  these  systems.     Again : \n\nPantsenuR,    AthenagornR,   and    Clenienl    were   thoroii>;li]y   inslmcUd    in  the \nPlatonic  philosophy,    and    aympreheNded    its  esseuliiil    unity    with    the    Oriental \n\nsystems,  n \n\nThe  history  of  Pautaenus  and  his  contemporaries  may  give  the  key \nto  the  Platonic,  and  at  the  same  time  Oriental,  elements  that  predomi- \nnate so  strikingly  in  the  Gospels  over  the  Jewish  Scriptures. \n\n\n\u2022  \"Impcrftct  knowledge'\"  of  what?  Thai  PiMo  wm  Ignontit  of  msnyof  the  modern  \"woiIeIiijc \nh]rpotbnn\"-itftigiioratilM  oiir  tiiimedlftlv  posterity  is  flur\u00ab  to  be  of  Ute  aaiit  hnxxbcsa  wheo  tbcy \nla  their  tunt  after  exploding  join  tlic  \"gr\u00bbt  niajodty\"\u2014 1>  perha[M  a  blcsbtng  in  (li.iBui\u00bbc. \n\nt  Of.  al..  p.  sn- \n\nt  /fisiairf  Crili^ne  di  C-itiicitmr,  ttjr  H-  J-  Matter,  PraA^KWr  of  the  Roynt  Academy  of  StraatHirg, \n\"It  is  ia  PythA\u00abora\u00ab  aim]  Plato  that  we  find,  In  Uncoc,  tbe  6m  eteneBta  of  [Oriento]]  GuoHllclsm,\" \nke  say*.    (Vol.  J,  pp.  4A  and  jo  > \n\nt  Aiial.  TVans..  i,  ^79. \n\nn  A'i>i\u00bb  Fta^mttH  tnd  Alcketmy  |i.  a. \n\n\nSECTION    I. \n\n^RELmiNARY      St^RVEY. \n\n\nInitiates  who  have  acquired  powers  and  transcendental  knowledge \ncan  be  traced  back  to  the  Fourth  Koot  Race  from  our  own  age.    As \nthe  multiplicity  of  the  subjects  to  be  dealt  with  prohibits  the  introduc- \ntion of  ^nch  a  historical  chapter,  which,  howc\\*cr  historical  in  fact  and \ntruth,  would  be  rejected  a  priori  as  blasphemy  and  fable  by  both  Church \nand  Science \u2014 we  shall  only  touch  on  the  subject.    Science  istrikes  oat. \nat  its  o^K'n  sweet  will  and  fancy,  dozens  of  names  of  ancient  heroes^ \nsimply  because  there  is  too  great  an  element  of  myth  in  their  histories; \nthe  Church  insists  that  biblical  patriarchs  shall  be  regarded  as  his- \ntorical personages,  and  terms  her  seven  \"Star-angels\"  the  \"historical \nchannels  and  agents  of  the  Creator.\"     Both  are  right,  since  each  &nds \na  strong  party  to  side  with  it.     Mankind  is  at  best  a  sorrj*  herd  of \nPanurgian  sheep,  following  blindly  the  leader  that  happens  to  suit \nit  at    the    moment.      Mankind \u2014 the    majority   at  any  rate \u2014 hates  lo \nthink  for  itself.     It  resents  as  an  insult  the  humblest  in\\'itation  to  step \nfor  a  moment  outside  the  old  well-beaten  tracks,  and,  judging  for  itself, \nto  enter  into  a  new  path  in  some  fresli  direction.     Give  it  an  unfamiliar \nproblem  to  solve,  and  if  its  mathematicians,  not  liking  its  looks,  refuse \nto  deal  with  it,  the  crowd,  unfamiliar  with  mathematics,  will  stare  at \nthe  unknown  quantity,  and   getting  hopelessly  entangled  in  sundry \nys  and  ys,  will  turn  round,  trying  to  rend  to  pieces  the  UDin\\'ited \ndisturber  of  its  intellectual  Nirv3na.     This  may,  perhaps,  account  for \nthe  case  and  extraordinar>'  success  enjoyed  by  the  Roman  Church  in \nher  conversions  of  nominal  Protestants  and  Free-thinkers,  whose  name \nis  legion,  but  who  have  never  gone  to  the  trouble  of  thinking  for  them- \nselves on  these  most  important  and   tremendous  problems  of  man's \ninner  nature. \n\nAnd  yet,  if  the  evidence  of  facts,  the  records  preserved  in  History, \nand  the  uninterrupted  anathemas  of  the  Church  against  *\u2022  Black  Magic'* \nanil  Magicians  of  the  accursed  race  of  Cain,  are  not  to  be  heeded,  our \nefforts  will  prove  very  puny  indeed.    When,  for  nearly  two  millenniums. \n\n\nTHB  PROTECTORS  OP  CHINA. \n\n\n\"5 \n\n\nI \n\n\nI \n\n\nI \nI \n\n\n~a~50cty  of  men  has  never  ceased  to  lift  its  voice  against  Black  Magic, \nthe  inference  ought  to  be  irrefutable  that  if  Black  Magic  exists  as  a \nreal  fact,  there  must  be  somewhere  its  counterpart \u2014 ]iVhiU  Magic, \nFalse  silver  coins  could  have  no  existence  if  there  were  no  genuine \nstiver  money.  Nature  is  dual  in  whatever  she  attempts,  and  this \necclesiastical  persecution  ought  alone  to  have  opened  the  eyes  of \nthe  public  long  ago.  However  much  travellers  may  be  ready  to \nper\\'ert  every  fact  with  regard  to  abnormal  powers  with  w}iich  certain \nmen  arc  gifted  in  \"heathen\"  countries;  however  eager  they  may  be \nto  put  false  constructions  on  such  facts,  and \u2014 to  use  an  old  proverb \u2014 \n\"to  call  white  swan  black  goose,\"  and  to  kill  it,  yet  the  evidence  of \neven  Roman  Catholic  missionaries  ought  to  be  taken  into  considcra* \ntion.  once  they  swear  in  a  body  to  certain  facts.  Nor  is  it  because \nthey  choose  to  see  Satauic  agency  in  manifestations  of  a  certain  kind, \nthat  their  evidence  as  to  the  existence  of  such  powers  can  be  dis- \nregarded. For  what  do  they  say  of  China  ?  Those  missionaries  who \nhave  lived  in  the  country  for  long  years,  and  have  seriously  studied \nevery  fact  and  belief  that  may  prove  an  obstacle  to  their  success  in \nmaking  conversions,  and  who  have  become  familiar  with  eveo'  exoteric \nrite  of  both  the  ofHcial  religion  and  sectarian  creeds \u2014 all  swear  to  the \nexistence  of  a  certain  body  of  men,  whom  no  one  can  reach  but  the \nEmperor  and  a  select  body  of  high  officials.  A  few  years  ago,  before \nthe  waKin  Tonkin,  the  archbishop  in  Pekin,  on  the  report  of  some \nhundreds  of  missionaries  and  Christians,  wrote  to  Rome  the  identical \nstory  that  had  been  reported  twenty-five  years  before,  and  had  been \nwidely  circulated  in  clerical  papers.  They  had  fathomed,  it  was  said, \nthe  myster>\"  of  certain  official  deputations,  sent  at  times  of  danger  by \nthe  Kmperor  and  ruling  powers  to  their  Sheu  and  Kiuay,  as  they  are \ncalled  among  the  people.  These  Sheu  and  Kiuay,  they  explained, \nwere  the  Genii  of  the  mountains,  endowed  \\v\\\\\\\\  the  most  miraculous \npowers.  They  are  regarded  as  the  protectors  of  China,  by  the  \"  igno- \nrant\" masses;  as  the  incarnation  of  Satanic  power  by  the  good  and \n\"  learned  \"  missionaries. \n\nThe  Slieu  and  Kiuny  \u00abr\u00ab  m\u00ab-ii  belonging  to  another  slate  of  being  to  Uitt  of \nthe  ordinary  man,  or  to  tlje  state  they  enjoyed  while  tliey  were  clad  in  their \nbodies.  They  are  discutiodied  spirits,  ghosts  ami  Iar%*u;.  living,  nevertheless,  in \nobjective  form  oo  earth,  and  dwelling  in  the  faslneKsesof  mountaina,  inaccessible \nto  all  but  those  whom  they  pennit  to  visit  thetii.* \n\n*  Thia  fact  \u00abiiil  other*  iiwy  be  found  iu  Cliiiiciw  Minelou.iry  Rrporta,  and  In  a  vrorit  bjr  Mcmwiini'ar \nDcloplacv.  a  Bishop  la  China.    Anmaiet  dt  la  ftopagatio*  4*  la  Fiti. \n\n\nt6 \n\n\nTHE   SECKKT    DOCTRINE. \n\n\nIn  Tibet  certain  ascetics  are  also  called  Lha,  Spirits,  by  those  with \nwhom  they  do  not  choose  to  communicate.  The  Sheu  and  Kiuay,  who \nenjoy  the  highest  consideration  of  the  Emperor  and  Philosophers,  and  of \nConfucianists  who  believe  in  no  \"  Spirits,\"  are  simply  Lohans \u2014 Adepts \nwho  live  in  the  greatest  solitude  tn  their  unknown  retreats. \n\nBut  both  Chinese  exclusiveness  and  Nature  seem  to  have  allied \nthemselve.4  against  Riiropean  curiosity  and \u2014 as  it  is  sincerely  regarded \nin  Tibet \u2014 desecration.  Marco  Polo,  the  famous  traveller,  was  perhaps \nthe  European  who  ventured  farthest  into  the  interior  of  these \ncountries.     What  was  said  of  him  in  1876  may  now  be  repeated. \n\nThe  dlKtrict  of  the  Gobi  wUiIemeiw,  and,  in  fact,  ihe  whole  area  of  Independent \nTartnry  nnd  Tibet  is  carefully  guarded  against  foreign  inlnisioit.  Those  who  are \npcnuUtctl  loTravtfnie  it  are  under  tlie  particular  care  and  pilotage  of  certain  agents \nof  the  chief  authoritv,  and  are  in  duly  bound  to  convey  no  intelligence  respecting \nptaci'S  and  peraond  to  the  outside  world.  But  for  this  rcslriction,  many  might \ncontribute  to  these  pages  accounts  of  exploration.  ad\\'etiturc.  and  discovery  that \nwould  be  read  with  intcrrat.  The  time  will  come,  sooner  or  later,  when  the \ndreadful  sand  of  the  desert  will  j-icid  up  its  long-buhed  secrets,  and  then  there \nwin  indeed  be  uilooked-for  mortifications  for  our  modem  vanity. \n\n'\u2022  The  people  of  Paahai,\"*  says  Marco  Polo,  the  dartnR  traveller  of  the  thirteenth \ncenlnri'.  *'  nrr  great  adepts  in  sorceries  and  the  diabolic  arts.\"  And  hia  leame<l \ntilitor  adtU:  \"This  Psschai,  or  IMyana,  was  thenati\\-ecoudtn' of  Padma  Sambhhva, \ne-ne  of  the  chief  apostles  of  Lamaism,  i>.,  of  Tibetan  Buddhism,  and  a  great \nuiaatcr  of  enchantmenta.  The  doctrines  of  Sakya.  aa  they  prevailed  in  Udyana  M \n9Ui  iimfs,  were  prolwbly  strongly  tinged  with  Siva'ilic  magic,  and  the  Tibetans \nstill  refjanl  the  locality  as  the  classic  ground  of  sorcery  and  witchcraft.\" \n\nThe  \"  oUI  times  \"  are  just  tike  the  \"  moilem  times  \"  ;  nothing  is  changed  as  to \nmagical  practices  except  that  they  ha\\-e  l>ccome  still  more  esoteric  and  arcane, \nand  that  the  caution  of  the  adepts  increases  in  proportion  to  the  trai'eller's  cnriodty. \nIliourn-ThsAng  says  of  the  inhabitants:  \"The  men  ,  .  .  are  fond  of  study, \nluit  pursue  it  with  no  aiUour.  THr  siiemce  of  mcg^-al /ormmLr  has  become  a  trxwiar \n/w/rtlWittf/  ^mimtss  witk  th^tn.\"  t  We  will  not  contradict  the  venerable  Chinese \npilgrim  on  this  point,  and  are  willing  to  admit  that  io  ihc  seventh  century  st^mt \npeople  made  \"  a  professional  huunesa \"  of  m\u00abgic ;  ao.  also^  do  sottu  people  now, \nbut  certainly  not  the  true  adepts.  Moreo\\'er.  tn  that  ccntUT7>-,  Buddhi\u00bbm  had \nhardly  penetrated  into  Tibet,  and  its  races  were  steeped  in  the  sorceries  of  the  Rhon, \n--tb\u00ab  pre>Umaic  religion.  It  is  not  Htoucn-Tbsang.  the  pious.  courageott!t  man \nwho  riske\u00abl  his  life  a  hundred  times  to  have  the  bliss  of  perceiving  Buddha's  shadow \nin  the  cave  of  Pcshawur.  who  would  have  accused  the  good  lamas  and  monLish \ntbanmHurgirta  of  \"making  a  proCeaeiottal  bofiness\"  of  showing  it  to  travellcn^ \n\n\n*  TW  Rftam  tmme^KK.  aboat  C^tTvaa  aad  Kashair.  as  Uk  traaaUtor  and  ednor  tt  Macco  ftila \ndUaeb  ca  INBfai^  w  atutila*  JafciL \n\n\nTHS  A  B  C  or  VAOIC. \n\n\n^7 \n\n\nI \n\n\nI \n\n\nThe  iDJunction  of  Gautama,  contaiueil  in  bis  answer  to  King  Praseaajit.  his  pro- \ntector, who  called  on  him  to  perform  mirAclt^s,  mu\u00abt  have  be*n  ever-pre\u00abeiil  lo  the \nmind  of  Uioucn-Thsang.  \"Ureal  king,\"  aaid  Gaatamo,  \"  I  do  not  teach  the  law \nlo  niv  pupils,  telling  them,  'Oo,  ye  saijita,  and  before  the  eyes  of  the  BrAhm&n& \nand  householders  perform,  br  means  of  your  snpematural  powers,  miracles  j^eater \nthan  any  man  can  perfnmi.\"  I  tell  thrm  when  I  teach  them  the  law,  '  Litc  yc \nsainta,  kidinx  your  f^ood  uforks,  and  shotmng  your  sins.' \" \n\nStruck  with  the  accounts  of  ni.igical  exhil>ition\u00ab  witnessed  and  recorded  by \ntravellers  of  cvcr>*  age  who  had  visited  Tnrtary  and  Tibet.  Colonel  Vule  comes  to \nthe  conclusion  that  the  natives  must  have  had  \"at  their  command  the  whole \nencyclopo^lia  nf  modern  SpiritualLsts.\"  Uuhalde  mentions  araoni;  their  sorceries \nthe  art  of  proilucing  by  their  invocation!)  the  tigurea  of  I^nlKeu*  and  their \ndivinities  rn  t^c  air,  and  0/  making  a  pencil  wriU  answers  to  questions  without \namybody  tomhtHg  it.\"f \n\nThe  former  invocations  pertain  to  the  rehKious  mysteries  of  their  aanctuariea; \nif  done  otherwine,  or  for  the  sake  o(  gatH,  they  are  considered  iOrviTy,  necromancy, \nand  strictly  forbidden.  The  latter  art,  that  of  makiuj;  a  pencil  write  without  con- \ntact, was  known  and  practised  lit  China  and  otlier  countries  before  the  Christian \nera.     It  is  the  A  B  C  of  magic  in  thoae  countries. \n\nWhen  Hiooen-Thsung  desired  to  adore  the  shadow  of  Buddha,  it  vraa \nnot  to  \"professional  magicians\"  that  he  resorted,  but  to  the  power  of  his \nown  !ioul-iuvucutiun ;  the  power  of  prayer,  faitli,  and  contemplation.  All \nwaa  dark  and  dreary  near  the  cavern  In  which  the  miracle  was  alleged  to \nBOiDetimes  take  place.  Uiouen-Tluaug  entered  and  began  his  devotions.  He \nmade  one  hundred  salutations,  hut  neither  n&vr  nor  heard  anything.  Then, \nthinking  himMrlftoo  sinful,  he  cried  bitterly  and  despairett.  But  as  he  was  ahout \nto  give  up  all  hope,  he  perceived  on  the  eastern  wall  a  feeble  light,  but  it  dis- \ntppcared.  He  renewed  his  prayers,  full  of  hope  this  time,  and  again  he  saw  the \nlight,  which  flashed  and  disapiJeared  again.  After  this  he  iriade  a  solemn  vow  :  he \nwould  not  leave  the  cave  till  he  had  the  rapture  to  at  last  see  the  shadow  of  the \n\"Venerable  of  the  Age.\"  He  had  lo  wuil  longer  after  this,  for  only  after  two \nhumtred  prayers  was  the  dark  cave  suddenly  \"  bathed  in  light,  and  the  shadow  of \nBuddha,  of  a  brittianl  white  colour,  rose  niiijestically  on  the  wnll.  oa  wJieti  the \nclouds  suddenly  open,  and  all  at  once  display  the  marvellous  image  of  the \n'  Mountain  of  Light.'  A  daz/.ling  sptendnur  lighted  up  the  features  of  the  di\\*ine \ncountenance.  Hioucn-Thsnng  was  lost  in  contemplation  and  wonder,  and  would \nnot  turn  his  eyes  away  from  the  sublime  and  incomparable  objecL\"  Hiouen- \nThsangaddsin  bis  own  diarj',  SeC'yH-kee,  that  it  i.s  only  when  m\u00bbn  prays  with  stacere \nfaith.  &nd  if  he  has  received  from  at)ov'c  a  hidden  impression,  that  he  sees  the \n\u00bbbadow  clearly,  but  he  cannot  enjoy  the  sight  for  any  length  of  time.  (Max \nMtiller,  Buddhi&t  Pilgriins. ) \n\nFrom  one  end  to  the  other  the  country  is  full  of  mystics,  religious  philosopher^ \nBuddhist  saitils  and  magicians.  Belief  in  a  spiritual  world,  fnll  of  in\\-isibl\u00ab  beings \nwho,  on  certain  occasions,  appear  to  mortals  objectively,  is  universal.    \"According \n\n\nI,ac>.tse,  theCblae*ephflo>o|ri)er. \n\n\n*  The  Maok  a/ Ser  Martm  A/0,  1.  jiR. \n3    C \n\n\nTHE  SBCRKT  DOCTIUJ<n\u00a3. \n\n\nlo  the  belief  of  the  nations  of  Central  Asia,\"  rL-niarktt  I.  J,  Scliiiiiilt,  \"the  earth \nii5  interior,  as  wcU  as  the  encompassing  atmoapbcre.  are  nUc<l  with  spiritaal  l>ciiigs, \nwhich  exercise  on  influence,  partly  beueficcnt,  partly  malignant,  on  the  whole  of \norganic  and  iaorganic  natarv.  .  .  .  Especially  arc  dcacrts,  and  other  wrild  and \nuutahabited  tracU.  or  rcKioos  in  which  the  influences  of  nature  are  displayed  on  \u25a0 \ngigantic  and  terrilile  scale,  regarded  as  thechtef  abode  or  reuder.-vousof  evil  apirits. \nAnd  hence  the  steppes  of  Turan.  an'l  in  particular  the  great  sandy  desert  of  Gobi. \nhave  been  looked  on  as  the  dwelling  place  of  inalignaat  beings,  from  days  of \nhoary  antiqaity.\" \n\nThe  treasorcs  cxbum\u00abd  by  Dr.  Schliettunn  at  Mycenae,  bB\\'e  awakened  popnlar \ncupidity,  and  the  eyes  of  advcuturons  speculators  are  being  turned  toward  tlie \nlocalities  where  the  wt-idth  of  ancient  peoples  is  KuppoAed  lo  he  buried,  in  crypt \nor  cave,  or  beneath  sand  or  alluvial  deposit.  Around  no  other  locality,  not  even \nPeru,  bang  so  mauy  traditions  as  nround  the  Gobi  Hef^ert.  lit  independent \nTBrtar>*  this  bowling  waste  of  shiAiug  sand  was  once,  if  report  speaks  correctly, \nthe  seat  of  one  of  the  richest  empires  the  world  ever  saw.  Beneath  thft  surface \nis  iaid  to  lie  snch  wealth  in  gold,  jewels,  statuary,  amis  utensils,  and  all  that \nisdicatcs  civilization,  luxury,  ami  fine  arts,  an  no  existing  (Capital  of  Christendom \ncan  show  to>day.  The  Gobi  sand  moves  regularly  from  cast  to  west  before  terrific \ngales  that  blow  continually.  Occasionally  some  of  the  hidden  treasures  are \nuncovered,  but  not  a  native  dare  touch  them,  for  the  whole  district  is  under  the \nban  of  a  mighty  spelt.  Death  would  be  the  penalty.  Bahti\u2014 hideous,  but  faithful \ngnomes \u2014 guard  the  hidden  treasures  of  this  prehistoric  people,  awaiting  the  day \nwhen  the  revolution  of  cyclic  periods  shall  again  cause  their  story  to  be  known \nfor  the  instruction  of  mankind.* \n\nThe  above  is  purposely  quoted  from  /sis  Unveiled  to  refresh  the \nreader's  iiiemory.  One  of  the  cyclic  periods  has  just  been  passed,  and \nwe  may  not  have  to  wait  to  the  end  of  Mah^  Kalpa  to  have  revealed \nsomething  of  the  history  of  the  mysterious  desert,  in  spite  of  the  Bahtj, \nand  even  the  Rakshasas  of  India,  not  less  \"  hideous.\"  No  tales \nor  fictions  were  given  in  our  earlier  volumes,  their  chaotic  state  not- \nwithstanding, to  wliich  chaos  the  writer,  entirely  free  from  vanity, \nconfesses  publicly  and  with  many  apologies. \n\nIt  is  now  generally  admitted  that,  from  time  immemorial,  the  distant \nEast,  India  especially,  was  the  land  of  knowledge  and  of  ever>'  kind  of \nlearning.  Yet  there  is  none  to  whom  the  origin  of  all  her  Arts  and \nSciences  has  been  so  much  denied  as  to  the  land  of  the  primitive \nAryas.  From  Architecture  down  to  the  Zodiac,  ever>'  Science  worthy \nof  the  name  was  imported  by  the  Greeks,  the  mysterious  Yavanas \u2014 \nagreeably  with  the  decision  of  the  Orientalists  I  Therefore,  it  is  hot \nlogical  that  even  the  knowledge  of  Occult  Science  should  be  refused \n\n\nI \nI \n\nI \n\n\nMAGIC  AS  01J>  AS  KAH. \n\n\n'9 \n\n\nI \n\n\nI \n\n\nto  ludia,  since  of  its  general  practice  in  that  country  less  is  known \nthan  iu  the  case  of  any  other  ancient  people.  It  is  so,  simply  because : \nWith  the  Hindus  it  was,  nn.i  is,  more  eiioteric,  if  possible,  than  it  was  cTcn \namong  the  Egyptian  priests.  So  sacred  wa.i  it  deemed  that  Us  existence  n-as  only \nhalf  admitted,  and  it  was  only  practised  in  public  emergencies.  It  urns  rtiorr  than \na  religuhu  matta\\Jor  it  urns  [and  it  stiU^  considered  dii'tiu.  The  Egyptian  hiero- \nphant!),  iiotwithfttanding  the  practice  oi  a  stern  and  pure  morality,  could  not  be \ncompared  for  one  moment  with  the  ascetical  Gytnitosophist-s  cither  in  holiness  of \nlife  or  miraculous  power*  developed  in  them  by  the  supernatural  abjuration  of \neverything  earthly.  By  tliosc  who  knew  them  well  they  were  held  in  slill  greater \nreverence  than  the  magians  of  Chaldtta.  \"Denwng  themselves  the  simplest \ncomforts  of  life,  they  dwelt  in  woods,  and  ted  the  life  of  the  most  secluded  hennita,\"* \nwhile  their  Ej^j-ptian  brothers  at  least  congregated  together.  Notwithstanding \nthe  sltir  throt^-n  on  all  who  practised  magic  and  divination,  history  haa  proc1aime<I \nihem  as  possessing  the  greatest  secrets  in  mc<Iical  knowledge  and  unsurpassed \nfiltill  in  its  practice.  Numerous  are  the  vohimes  prescrveil  in  Hindu  Malbanis,  in \nwhich  are  recorded  the  proofs  of  their  learuin{>.  To  attempt  to  say  whether  these \nOymnoaophists  were  the  real  founders  of  magic  in  India,  or  whether  they  only \npractised  what  had  passed  to  them  as  an  inheritance  from  the  earliest  Rishis-t \n\u2014 the  seven  primeval  sages\u2014 would  be  regarded  a\u00ab  mere  speculation  by  exact \nscholars.^ \n\nNevertheless,  this  must  be  attempted.  In  Isis  Unveiled,  all  that \ncould  be  slated  about  Magic  was  set  down  in  the  guise  of  hints  :  and \nthus,  owing  to  the  great  amount  of  material  scattered  over  two  large \nvolumes,  much  of  its  importance  was  lost  upon  the  reader,  while  it \nstill  more  failed  to  draw  his  attention  on  account  of  the  faulty  arrange- \nment. But  bints  may  now  grow  into  explanations.  One  can  uever  re- \npeat it  too  often \u2014 Magic  is  as  old  as  man.  It  cannot  any  longer  be \ncalled  charlatanry  or  hallucination,  when  its  lesser  branches \u2014 such  as \nmesmerism,  now  miscalled  \"hypnotism,\"  \"  thought  reading.\"  \"action \nby  suggestion,\"  and  what  not  else,  only  to  avoid  calling  it  by  its  right \nand  legitimate  name \u2014 are  being  so  seriously  investigated  by  the  most \nfamous  Biologists  and  Physiologists  of  both  Europe  and  America, \nMagic  is  indissolubly  blended  with  the  Religion  of  everj'  country-  and  is \n\n\n*  Antmianujt  Marc\u00ab1linn*,  xxiii.  6. \n\n\u00bb  Thp  BUhis-tht  flnrt  gnn^  of  srweti  In  tiiimber-liwd  in  dayi  prrcrdlnjr  the  VwHc  period. \nThfy  ID*  now  known  tu  aa\u00abvii  and  held  in  rc\u00aber\u00abnee  Hkc  lirmiKod\".  Bui  ilicy  tuay  noi\u00ab'  be  shown  m \nMimrthtng  wore  Ihau  mrrrly  mortal  Phllo\u00bb\u00abph\u00ab\u00ab-  There  ar*  olh\u00abr  gronp*  of  ten.  iwrlw  nud  *vti\u00bb \ntwTBly-on*  in  number.  Mauit  \"how*  Itiat  ihey  occupy  in  Iht  nrlhrnnniirnl  r\u00abllj[ian  a  p<\u00bbtHoii \n\u2022OTwrrinit  lo  that  of  thr  iwrtvc  wemof  Jnc-rt*  iu  the  Jewish  StbU.  The  BrihiaaaB  dalai  In  dc\u00bbc\u00abM! \ndincllx  rroffi  Ihr  Rtahta. \n\nX  t$h  (MpHM.  1.  9B. \n\n\nSECRET   DOCTRINK. \n\ninseparable  from  itsorigia.  It  is  as  impossible  for  History  to  name \nthe  time  when  it  was  not,  as  that  of  the  epoch  when  it  sprang  into \nexistence,  unless  the  doctrines  preserved  by  the  Initiates  are  taken \ninto  consideration.  Nor  can  Science  ever  solve  the  problem  of  the \norigin  of  man  it*  it  rejects  the  evidence  of  the  oldest  records  in  the \nworld,  and  refuses  from  the  hand  of  the  legitimate  Guardians  of  the \nm>*sieries  of  Nature  the  key  to  Universal  Symbology.  Whenever  a \nwriter  has  tried  to  connect  the  6r5t  foundation  of  Magic  with  a  parti- \ncular country  or  some  historical  event  or  character,  further  research \nhas  shown  his  hj'pothesis  to  be  groundless.  There  is  a  most  lameut- \nable  contradiction  among  the  Symbologists  on  this  point.  Some  would \nhave  it  that  Odin,  the  Scandinavian  priest  and  monarch,  originated  the \npractice  of  Magic  some  70  years  B.C..  although  it  is  spoken  of  re- \npeatedly in  the  Bible.  But  as  it  was  proven  that  the  mysterious  rites  of \nthe  priestesses  Valas  (Voilers)  were  greatly  anterior  to  Odin's  age*,  then \nZoroaster  came  in  for  an  attempt,  on  the  ground  that  he  was  the \nfounder  of  Magian  rites;  but  Aramianus  Marcellinns.  Pliny  and  Amo- \nbius,  with  other  ancient  Historians,  have  shown  that  Zoroaster  was  but \na  reformer  of  Magic  as  practised  by  the  Chaldseaus  and  Egyptians,  and \nnot  at  all  its  founder,  f \n\nWho,  then,  of  those  who  have  consistently  turned  their  faces  away \nfrom  Occultism  and  even  Spiritualism,  as  being  \"unphilosophical\"  and \ntherefore  unworthy  of  scientific  thought,  has  a  right  to  say  that  he  has \nstudied  the  Ancients;  or  that,  if  he  has  studied  them,  he  has  un- \nderstood ail  they  have  said  ?  Only  those  who  claim  to  be  wiser  than \ntheir  generation,  who  think  that  they  know  all  that  the  Ancients \nknew,  and  thus,  knowing  far  more  to-day.  fancy  that  they  are  entitled  to \nlaugh  at  their  ancient  simple-mindedness  and  superstition  ;  those,  who \nimagine  they  have  discovered  a  great  secret  by  declaring  the  ancient \nroyal  sarcophagus,  now  empt?-  of  its  King  Initiate,  to  be  a  \"  coru-biu,\" \nand  the  Pyramid  that  contained  it,  a  granar>',  perhaps  a  wine-cellar  t} \n\n\n\u25a0  Sm  Mflnlcr  \"  On  thv  mntM  Atidenl  tutlglotu  of  the  Iforth  bcforr  Odia.\"  ACmo/ivj  tU  ta  Sarift^  4ei \nAmtiquairex  ie  Fr^mct,  ii.  ijo, \n\nt  Amimanus  ManrrUinui,  xxvi.  6. \n\nt  \u25a0\u25a0The  dBle  of  ihc  himdrtd*  of  piTamiiU  iti  Oi*  Vall*y  of  Ihf  Nil*  i\u00bb  Joipauiibltr  U*  fia  Ity  ujr \noflfafnikvof  modem 'H.'ieiK.'v  :  Hrrv>i|dtut  inronm  u\u00bb  tliatcach  nHccciKiivc  king  erected  on?  lo  corn- \nmeitKinitf  hw  rri|tn.  And  xrrvc  \u00abs  hit  sfpuklite.  But.  Ucrodottu  did  aol  tell  all.  allh^iiBh  he  knew \nIhAl  the  re*l  pufiMMoT  thepviaimd  w;is  itry  dilTcrenl  rrom  that  whii-h  he  aMipu  to  K.  W\u00abMll  MM \nft\u00bbr  his  rcllgiou*  \u2022eropk*.  lie  ittiKliI  ha\u00ab  added  that,  externally,  it  .\u25a0.j-mlmliied  the  cmltve  principle \nof  Nature,  and  tlltutrated  alau  the  principles  oT  ([coiiutry.  uiithoniitic^  a>tr\u00abtoo  utd  utr-jnomy. \n\n\nTUS  TKEK  OP   KNOWUtDOE. \n\n\n21 \n\n\nsociety,  on  the  authority  of  some  men  of  Science,  calls  Magic \ncharlatan  try.  Bui  there  arc  eight  hundred  millions  on  the  face  of  the \nglobe  who  believe  in  it  to  this  day ;  there  are  said  to  be  tweuty  millions \nof  perfectly  sane  and  often  very  iateUectual  men  and  women,  members \nof  that  same  society,  who  believe  in  its  phenomena  under  the  name  of \nSpiritualism.  The  whole  ancient  world,  with  its  Scholars  and  Philo- \nsophers, its  Sages  and  Prophets,  believed  in  it.  Where  is  the  country \nin  which  it  was  not  practised  ?  At  what  age  was  it  banished,  even  from \nour  own  country  ?  In  the  New  World  as  in  the  Old  Country  (the \nlatter  far  younger  than  the  former),  the  Science  of  Sciences  was  known \nand  practised  from  the  remotest  antiquity.  The  Mexicans  had  their \nInitiates,  their  Priest-Hierophants  and  Magicians,  and  their  cr>'pts  of \nInitiation.  Of  the  two  statues  exhumed  in  the  Pacific  States,  one \nrepresents  a  Mexican  Adept,  in  the  posture  prescribed  for  the  Hindu \nascetic,  and  the  other  an  Aztec  Priestess,  in  a  head-gear  which  might  be \ntaken  from  the  head  of  an  Indian  Goddess  ;  while  the  \"  Guatemalan \nMedal\"  exhibits  the  \"Tree  of  Knowledge\" \u2014 with  its  hundreds  of  eyes \nand  ears,  .symbolical  of  seeing  and  hearing \u2014 encircled  by  the  \"  Serpent \nof  Wisdom  '*  whispering  into  the  ear  of  the  sacred  bird.  Bernard  Diaz \nde  CastiUa,  a  follower  of  Cortex,  gives  some  idea  of  the  extraordinary \nrefinement,  intelligence  and  civilization,  and  also  of  the  magic  arts \nof  the  people  whom  the  Spaniards  conquered  by  brute  force.  Their \npyramids  are  those  of  Egypt,  built  according  to  the  .same  secret  canon \nof  proportion  as  those  of  the  Pharaohs,  and  the  Aztecs  appear  to \nhave  derived  their  civilization  aud  religion  in  more  than  one  way  from \nthe  same  source  as  the  Eg>'ptians  and,  before  these,  the  Indians. \nAmong  all  these  three  peoples  arcane  Natural  Philosophy,  or  Magic, \nwas  cultivated  to  the  highest  degree. \n\nThat  it  was  natural,  not  snpematural,  and  that  the  Ancients  so  re- \ngarded it,  is  shown  by  what  Lucian  says  of  the  \"laughing  Philosopher.\" \nDemocritus,  who,  he  tells  his  readers, \n\nRelieveii  in  no  [iiiir&cle*;]  .  .  .  but  applied  himself  to  discover  Uie  method  by \nwhich  the  thcufKists  could  produce  them;  in  a  word,  his  philosophy  brought  him \nto  the  coDClusiou  that  magic  was  entirely  confined  to  the  application  and  the \niaiitation  of  the  lAwa  and  the  norkfi  of  nature. \n\n\niBtmiBny.  fl  ntM  a  mnje^c  ba*.  in  whotr  \u2022wnTirr  trcriKc^  wi-re  prrfonw^  the  Mynterie*,  and  whoae \n\nwhUa  had  oTlm  wiliiMsnl  the  loJtialion  smmof  luvnibcrs  of  the  rojral  raiuily.    The  porphjry  Harco- \n\n^1        vbafuK.  whirh  I^cTfrsor  Piatzi  Smyth.  Astronomer  Hoynl  of  Scotland,  ilcffrulra  Into  \u25a0  coni-bin,  was \n\n^M       the  tMptUiiia]  rofit,  ii(H<n  nnrrgini:  rrom  wbich,  the  acophyte  wub  '  Umi  ag&ln,'  and  became  lUi \n\n\nti  THE   SECRET   DOCTRINE. \n\n*  IVho  then  can  sUU  call  the  Magic  Df  the  Ancients  \"  superstition  \"  ? \n\nId  this  respect  the  optiiioii  of  Deniocrittis  is  of  the  greatest  itnportance  to  ast \nsince  tbe  M&){i  l^f^  ^>'  Xerxes,  at  Abdera.  were  lii\u00bb  iuslructur:),  and  he  bad  studied \nmagic,  inOreo\\'er.  for  a  consiilerablc  lime  with  the  Hgj*pliaii  priests.\"  For  nemrly \nninety  years  of  the  one  hundred  ami  nine  of  his  life  this  great  philosopher  had \nmade  experiments,  and  noted  them  down  in  a  book,  which,  accurdtng  to  Feliouius'* \ntreated  oj  naturr\u2014fajcls  that  he  had  verified  himself.  And  vrc  Bnd  Iiini  not  only \ndisbelieving  in  and  otierly  rejecting  miracles,  but  asserting  that  evcrj-  one  of  those \nthat  were  sutheuticated  by  eye-wttnesiies,  had.  and  could  have  taken  place,  for  all. \neven  the  most  imredibU.  wrr*  prothicetl  accordiiig  to  thf  \"hidden  faia  of  nature.\"  t \n.  ,  .  Add  to  this  that  Greece,  the  \"later  cradle  of  the  arts  and  sciences.\"  and \nIndia,  Cradle  of  religions,  were,  and  one  of  them  stilt  is.  devoted  to  its  study  and \npractice \u2014 and  who  shall  \\-entare  to  discredit  its  dignity  as  a  study,  and  its  pro- \nfundity OA  a  science?  j \n\nNo  true  Theosophist  will  ever  do  so.  For.  as  a  member  of  our  great \nOriental  body,  he  knows  indubitablj  that  the  Secret  Doctrine  of  the \nEast  contains  the  Alpha  and  the  Omega  of  Uuiversal  Science  ;  that  in \nits  obscure  texts,  under  the  luxuriant,  though  perhaps  too  exuberant, \ngrowth  of  allegorical  Symbolism,  lie  concealed  the  corner-  and  the \nkey-stones  of  all  ancient  and  modern  knowledge.  That  Stone, \nbrought  dowu  by  the  Divine  Builder,  is  now  rejected  by  the  too-human \nworkman,  and  this  because,  in  his  lethal  materiality,  man  has  lost \nevery  recollection,  not  only  of  his  holy  childhood,  but  of  his  very \nadolescence,  when  he  was  one  of  the  Builders  himself;  when  \"the \nmorning  stars  sang  together,  and  the  Sons  of  God  shouted  for  joy,\" \nafter  they  had  laid  the  measures  for  the  foundations  of  tbe  earth \u2014 to \nuse  the  deeply  significant  and  poetical  language  of  Job,  the  Arabian \nInitiate.  But  those  who  are  still  able  to  make  room  in  their  innermost \nselves  for  the  Divine  Ray,  and  who  accept,  therefore,  the  data  of  the \nSecret  Sciences  in  good  faith  and  humility,  they  know  well  that  it  is  in \nthis  Stone  that  remains  buried  the  absolute  in  Philosophy,  which  is \nthe  key  to  all  those  dark  problems  of  Life  and  Death,  some  of  which, \nat  any  rate,  may  find  an  explanation  in  these  volumes. \n\nThe  writer  is  vi\\-idly  alive  to  the  tremendous  difficulties  that  present \nthemselves  in  the  handling  of  such  abstruse  questions,  and  to  all  the \ndangers  of  the  task.    Insulting  as  it  is  to  human  nature  to  brand  truth \n\n\n*  Hoe.  LftiM.,  In  \"  DemocriL  TH.' \nt  Satyrie.  ix.  3. \n\nt  ninr.  tfi'if.  Ail/. \n\nI  Itis  Umvtilad,  \\.  311. \n\n\nOCCULTISM  MUST  WIK  THK  DAT. \n\n\nS3 \n\n\nI \n\n\nI \nI \n\nI \n\n\nwith  the  name  of  imposture,  nevertheless  we  see  this  done  daily  and \naccept  it.  For  every  occult  truth  has  to  pass  through  such  denial  and \nits  supporters  through  martj-rdoui,  before  it  is  finally  accepted  :  though \neven  then  it  remains  but  too  often \u2014 \n\nA  crown \nGolden  in  thow,  yet  but  a  wT\u00abatlt  of  tlionis. \n\nTruths  that  rest  on  Occult  mysteries  will  have,  for  one  reader  who  may \nappreciate  them,  a  thousand  who  will  brand  them  as  impostures.  This  is \nonly  natnral,  and  the  only  means  to  avoid  it  would  be  for  an  Occultist \nto  pledge  himself  to  the  Pythagorean  \"vow  of  silence.\"  and  renew  it \nevery  five  years.  Otherwise,  cultured  society \u2014 two-thirds  of  which \nthink  themselves  in  duty  bound  to  be!ie\\-e  that,  since  the  first  appear- \nance of  the  first  Adept,  one  half  of  mankind  practised  deception  and \nfraud  on  the  other  half\u2014 cultured  society  will  undeniably  assert  its \nhereditary  and  traditional  right  to  stone  the  intruder.  Those  benevo- \nlent critics,  who  most  readily  promulgate  the  now  famous  axiom  of \nCarlyle  with  regard  to  his  countrj'men,  of  being  \"  mostly  fools,\"  having \ntaken  preliminary'  care  to  include  themselves  safely  in  the  only  fortu- \nnate exceptions  to  this  rule,  will  in  this  work  gain  strength  and  derive \nadditional  conviction  of  the  sad  fact,  that  the  human  race  is  simply \ncomposed  of  knaves  and  congenital  idiots.  But  this  matters  very  little. \nThe  vindication  of  the  Occultists  and  their  Archaic  Science  is  working \nitself  slowly  but  steadily  into  the  verj-  heart  of  society,  hourly,  daily, \nand  yearly,  in  the  shape  of  two  monster  branches,  two  stray  off-shoots \nof  the  trunk  of  Magic \u2014 Spiritualism  and  the  Roman  Church.  Fact \nworks  its  way  very  often  through  fiction.  Like  an  immense  boa-con- \nslrictor,  Error,  in  every  shape,  encircles  mankind,  trying  to  smother  in \nher  deadly  coils  every  aspiration  towards  truth  and  light.  But  Error \nis  powerful  only  on  the  surface,  prevented  as  she  is  by  Occult  Nature \nfrom  going  any  deeper;  for  the  same  Occult  Nature  encircles  the \nwhole  globe,  in  every  direction,  leaxnng  not  even  the  darkest  corner \nunvisited.  And,  whether  by  phenomenon  or  miracle,  by  spirit-hook  or \nbishop's  crook,  Occultism  must  win  the  day,  before  the  present  era \nreaches  \"  Shani's  (Saturn's)  triple  septenary  *'  of  the  Western  Cycle  in \nEurope,  in  other  words \u2014 before  the  end  of  the  twenty-first  century \n'\u2022A.D.\" \n\nTruly  the  soil  of  the  long  by-gone  past  ts  not  dead,  for  it  has  only \nrested.  The  skeletons  of  the  sacred  oaks  of  the  ancient  Druids  may \nstill  send  shoots  from  their  dried-up  boughs  and  be  reborn  to  a  new \n\n\na^  TBE  SECRET  DOCTimCK. \n\nHis,  Bfce  tkat  bmdfbl  of  com,  in  the  ssrcopliagiis  of  a  mummy  4.000 \njean  old,  which,  wbcB  plaotcd,  sprouted,  grew,  end  \"  gave  a  fine \nkMnrcst,**  Why  not  ?  Tnitb  is  stranger  than  fiction.  It  may  any  day, \namd  moM  OBcxprctcdly,  vindicate  its  wisdom  and  dcmcmsirate  the  con- \ncetc  of  oar  sge,  by  proving  that  the  Secret  Brotherhood  did  noU  indeed. \ndie  oat  with  the  Philaletbians  of  the  last  Eclectic  School,  that  the \nGnoiw  Aoariabes  still  on  earth,  and  its  votaries  are  many,  albeit \nBslniown.  An  this  may  be  done  by  one,  or  more,  of  the  great  Masters \nvisiting  Earope,  and  exposing  in  their  turn  the  alleged  exposers  and \n(radticers  of  Uagic.  Such  secret  Brotherhoods  hare  been  mentioned \nby  ftcveral  well-known  authors,  and  are  spoken  of  in  Mackenzie's \nRoytti  Masonic  Cydopadia.  The  writer  now.  in  the  face  of  the  millions \nwho  deny,  repeats  boldly,  that  which  was  said  in  his  Unvtiled. \n\nIf  thty  flhe  Initiates]  have  been  regarleil  as  mere  fictions  of  the  novelist,  that \nfact  bM  only  helped  ihe  \"hrother-adeptii'*  to  keep  iheir  incognito  the  more \ntMlly.    .    .    . \n\nThe  St.  Oermaiiw  and  Cagliostros  of  this  century,  bsving  learned  trittcr  Icssoo* \nfroni  the  viltlicationt  and  pcrsccntions  of  the  past,  pursue  different  tactics  now-a> \n\u2022layi.* \n\nThese  prophetic  words  were  written  in  1S76,  and  verified  in  1S86, \nNevertheless,  we  say  again, \n\nThere  arc  nnnit*en  of  these  mystic  Brotherhoods  which  have  naught  to  do  with \n\"civilized\"  conntric*;  and  ii  i\u00ab  in  their  unknown  commuDities  that  are  concealed \nthe  akeletona  of  the  pAit.  These  \"adepts\"  could,  if  they  chose,  lay  claim  to \niriranKr  anrrwtry,  and  exhibit  verifiable  docnments  (hat  would  explain  many  a \nmy^i-runm  page  in  l>oth  larred  and  profane  hJBtorv.t  Had  the  keys  to  the  hieratic \nwrltniK*  *nd  thu  Mcret  of  Hgyptiiiu  and  Hindu  s^-mbolism  been  known  to  the \nChriatian  I'athen,  Ihcy  would  not  have  allowed  a  single  monument  of  old  to  stand \nnnmolllaiHl. ; \n\nBut  there  exists  in  the  world  another  class  of  adepts,  belonging  to  a \nbrolbcrhood  a\\no,  and  mightier  than  any  other  of  those  known  to  the \nprofane.  Many  among  these  are  personally  good  and  benevolent, \neven  pure  and  holy  occasionally,  as  individuals.  Pursuing  collec- \ntively, however,  and  as  a  body,  a  selfish,  one-sided  object,  with  relent- \nless vigour  and  dclermiuation,  they  have  to  be  ranked  with  the  adepts \n\n\n\u2022  O^  nl..  U.  403, \n\n\u2666  ThU  !\u25a0  |H\u00abciMty  wb\u00abl  sonir  of  ihcm  are  ptvpariac  to  do,  and  many  a  \"  inyNtcnoiM  page\"  in \nncinl  ndrl  jinifont  til\u00abtofy  mn  toachnl  on  in  Uw\u00abe  ftC^.  Whether  or  art  Uidr  cxplaoatiotu  wili  be \nMceplf^l  -t\u00ab  auoUicr  tioMlton. \n\n\nBLACK   MAGIC  AT  WOXK. \n\n\nas \n\n\nof  the  Black  Art.  These  are  oar  modern  Roman  Catholic  \"fathers'* \nand  clergy.  Most  of  the  hieratic  writings  and  s\\-mbols  have  been \n_^  deciphered  by  ihcm  since  the  Middle  Ages.  A  hundred  times  more \nH    learned  in  secret  Syrabology  and  the  old  Religions  than  our  Orieula- \n\n\u25a0  lists  will   ever  be.  the   personification   of  astuteness  and  cleverness, \n\"    every  such  adept  in  the  art  holds  the  keys  tightly  in  his  firmly  clenched \n\nhand,  and  will  take  care  the  secret  shall  not  be  easily  divulged,  if  he \ncan  help  it.  Thtre  are  more  profoundly  leametl  Knbalists  in  Rome \nand  throughout  Europe  and  America,  than  is  generally  suspected. \nThus  are  the  professedly  public  \"brotherhoods\"  of  \"black\"  adepts \n\n\u25a0  more  powerful  and  dangerous  for  Protestant  countries  than  any  host \nof  Eastern  Occultists.  People  laugh  at  Magic!  Men  of  Science, \nPhysiologists  and  Biologists,  deride  the  potency  and  even  the  belief  in \n\nI  the  existence  of  what  is  called  in  vulgar  parlance  \"  Sorcery \"  and \n\"Black  Magic\"!  The  Archaeologists  have  their  Stonehenge  in  Eng- \nland with  its  thousands  of  secrets,  and  its  twin-brother  Karnac  of \nBrittany,  and  yet  there  is  not  one  of  them  who  even  suspect*  what  has \nbeen  going  on  in  its  crypts,  and  its  mysterious  nooks  and  comers,  for \n\n\u2022  the  last  centun'.  More  than  that,  they  do  not  even  know  of  the  exis- \ntence of  such  \"  magic  halls  \"  in  their  Stouehenge,  where  curious  scenes \nare  taking  place,  whenever  there  is  a  new  convert  in  view.  Hundreds \nof  experiments  have  bet-n.  and  are  being  made  daily  at  the  Salpelriere, \nand  also  by  learned  hypuotisers  at  their  private  houses.  It  is  now \nproved  that  certain  sensitives \u2014 both  men  and  women \u2014 when  com- \nmanded in  trance,  by  the  practitioner,  who  operates  on  them,  to  do  a \ncertain  thing \u2014 from  drinking  a  gla-^s  of  water  up  to  simulated  murder \u2014 \non  recovering  their  normal  state  lose  all  remembrance  of  the  order \ninspired \u2014 \"suggested\"  it  is  now  called  by  Science.  Nevertheless,  at \nthe  appointed  hour  and  moment,  the  subject,  though  conscious  and \n^  perfectly  awake,  is  compelled  by  an  irresistible  power  within  himself \nto  do  that  action  which  has  been  suggested  to  him  by  his  mesmeriser  ; \nand  that  too,  whatever  it  may  be.  and  whatever  the  period  fixed  by  him \nwho  controls  the  subject,  that  is  to  say,  holds  the  latter  under  the  power \nof  his  will,  as  a  snake  holds  a  bird  under  its  fascination,  and  finally  forces \nit  to  jump  into  its  open  jaws.  Worse  than  this:  for  the  bird  is  con- \nscious of  the  peril;  it  resists,  however  helpless  in  its  final  efforts,  while \nthe  hypnotized  subject  does  not  rebel,  but  seems  to  follow  the  sugges- \ntions and  voice  of  his  own  free-will  and  soul.  Who  of  our  European \nmen  of  Science,  who  believe  in  such  xaen/i/ic  experiments \u2014 and  very \n\n\nI \n\n\nfl6  ITHS   SBCKBT   DOCTRUEB. \n\nfew  are  they  who  still  donbt  them  oow-a-days.  and  who  do  not  teel \nconvinced  of  thttir  actual  reality \u2014 who  of  them,  it  is  asked,  is  ready  to \nadmit  this  as  being  Black  Uagic?  Yet  it  is  the  gemming,  aadeniable \nand  actual  fasdnaticn  and  sorcery  of  old.  The  Mela  Knnimbas  of \nNUjciri  do  not  proceed  otherwise  in  their  anoktemtnU  when  they  seek \nto  destroy  an  enemy,  nor  do  the  \u00a3>ag;pas  of  SikkJm  and  Bhutin  know \nof  any  more  potential  agent  than  their  wiU.  Only  in  them  that  will \ndoes  not  proceed  by  jumps  and  starts,  but  acts  with  certainty :  it  docs \nnot  depend  on  the  amount  of  receptivity  or  nervous  impressibility  of \nthe  \"subject.\"  Having  chosen  his  victim  and  placed  himself  en \nrapffort  vv'xXh  htm.  the  Dugpa's  \"fluid\"  is  sure  to  6nd  its  way.  for  his \nwill  is  immeasurably  more  strongly  developed  than  the  will  of  the \n^ropean  experimenter \u2014 the  self-made,  untutored,  and  ttnamseious \n'BOrccrcr  for  the  sake  of  Science \u2014 who  has  no  idea  (or  belief  either)  of \nthe  variety  and  potency  of  the  world-old  methods  used  to  develop  this \npower,  by  the  consdout  sorcerer,  the  **  Black  Magician\"  of  the  East  and \nWest. \n\niiAud  now  the  question  is  openly  and  squarely  asked :  Why  should \nnot  the  fanatical  and  zealons  priest,  thirsting  to  convert  some  selected \nrich  and  influential  member  of  society,  use  the  same  means  to  accom- \nplish bis  end  as  the  French  Physician  and  experimenter  uses  in  his \ncase  with  his  subject  ?  The  conscience  of  the  Roman  C.itholic  priest \nis  most  likely  at  peace.  He  works  personally  for  no  selti&h  purpose,  but \nwith  the  object  of  \u2022'  saving  a  soul  '*  from  \"  eternal  damnation.\"  In  his \nview,  if  Magic  there  be  in  it,  it  is  holy,  meritorious  and  divine  Magic. \nSuch  is  the  power  of  blind  faith. \n\nHence,  when  we  are  assured  by  trustworthy  and  respectable  persons \nof  high  social  standing,  and  unimpeachable  character,  that  there  are \nmany  well-organised  societies  among  the  Romau  Catholic  priests  which, \nunder  the  pretext  and  cover  of  Modem  Spiritualism  and  mediumship, \nhold  scan\u00abs  for  the  purposes  of  conversion  by  suggestion,  directly \nand  at  a  distance \u2014 we  answer:  We  know  it.  And  when,  more- \nover, we  are  told  that  whenever  those  priest- hypnotists  are  desirous \nof  acquiring  au  influence  over  some  individual  or  individuals, \nselected  by  them  for  conversion,  they  retire  to  an  underground \nplace,  allotted  and  consecrated  by  them  for  such  purposes  (:\u25a0/>..  cere- \nmonial Magic);  and  there,  forming  a  circle,  throw  their  combined \nwill-power  in  the  direction  of  that  individual,  and  thus  by  repeating \nthe  process,  gain  a  complete   control   over  their  victim\u2014 we    again \n\n\nBLACK   MAGIC  AND   HYPNOTISM, \n\n\n27 \n\n\nI \n\n\nI \n\nr \n\n\nfOISwer:  Very  likely.  In  fact  we  know  the  practice  to  be  so.  whether \nthis  kind  of  ceremonial  Magic  and  envoitiemmt  is  practi.sed  at  Stone- \nfaenge  or  elsewhere.  We  know  it.  we  say,  through  personal  experi- \nence; and  also  because  several  of  the  writer's  best  and  most  loved \nfriends  have  been  unconsciously  drawn  into  the  Romish  Church  and \ntinder  her  \"benign  \"  protection  by  snch  means.  And,  therefore,  we \ncan  only  laugh  in  pity  at  the  ignorance  and  stubbornness  of  thoBe \ndeluded  men  of  Science  and  cultured  experimentalists  who.  while \nbelieving  in  the  power  of  Dr.  Charcot  and  his  disciples  to  \"envoute\" \ntheir  subjects.  6nd  nothing  better  than  a  scornful  smile  whenever  Black \nMagic  and  its  potency  are  mentioned  before  them.  Eliphas  Levi,  the \nAbbe-Kabalisl.  died  before  Science  and  the  Faculte  de  Medecine  of \nFrance  had  accepted  h}-pnotism  and  infiucncc  par  suggtstion  among \nits  scientific  experiments,  but  this  is  what  he  said  twenty-five  years \nago,  in  his  Dogme  et  Rituel  de  la  HauU  Magie,  on  \"Les  Knvoutements \nel  les  Sorts  \"  : \n\nThAt  which  ftorcerers  and  oecromanceni  s>cm?ht  above  all  things  in  their \nevocRtiom  of  tlie  Spirit  of  Evil,  has  t)iul  lungnelic  poteiicy  which  is  the  lawful \nproperty  of  the  inie  Adept,  and  which  they  desired  to  obtain  possession  of  for \ncril  purposes.  .  .  One  of  their  chief  nims  was  the  power  of  spellsi  or  of  dele- \nterious influences.  .  .  .  Tliat  power  may  tie  compared  to  real  poisonings  by \na  <iUfrt?Mt  of  astral  light.  They  exalt  their  will  by  means  of  ceremonies  to  the \nitegree  of  rendering  it  venomous  at  a  distance.  .  .  .  We  have  said  in  our \n\"Dogma\"  what  we  thought  of  magic  spella,  and  how  this  power  was  exceed- \ningly real  and  dangerous.  The  true  Magus  throws  a  spell  without  ceremony \nand  by  his  sole  diwipproval,  upon  tliosc  with  whose  conduct  be  is  diioatisfied. \nand  whom  he  thinks  it  necessary  to  punish ;  \u2022  he  casts  a  spell,  even  by  his  pardon, \nover  those  who  do  him  iujtir^',  and  ihc  enemies  of  luidates  never  long  enjoy \nimpunity  for  their  wroug-doinK-  \\Vc  have  ourselves  -^en  proofs  of  this  fatal  law \nin  numerous  inslAUce^.  The  PTecntioners  of  martyn  always  perish  mi-\u00abT\u00abbly; \nand  the  Adepts  are  the  mortyrs  of  intelligence.  Proridencc  (Karma]  seems  to \nAe^se  those  who  deapt\u00bbe  them,  and  puts  to  death  those  who  wouM  .seek  to \nprevent  them  from  living.  The  legeud  of  the  Wandering  Jew  ia  the  popular \npoetr>'  of  this  arc.inum.  A  people  had  sent  a  sage  to  cmcifixiou;  that  people \nhad  bidden  him  -Move  on!\"  when  he  tried  to  rest  for  one  moment.  Well! \nthat  people  will  become  subject,  henceforth,  to  a  similar  condemnation;  it  will \nbecome  entirely  proscribed,  and  for  long  centuries  it  will  be  bidden  \"Move  oil  f \nmove  on  '\"  finding  neither  rest  nor  prity.t \n^ - h-prf \n\n\u2022  ThhislBCorwictlyCTprwsccl.  The  tnii- A(ln\u00bbl  of  the \"  Right  H\u00abBd  \"  never  pimUh\u00ab  wiyon*.  not \nevni  hii  lilitcrrsl  un<)  iuo\u00bbl  ilungrnMis  curniy;  he  \u2022iiuply  leaves  tlK  lallcr  tt>  hU  Knima,  AuJ  Kaniia \naewr  ruilc  to  do  *o,  \u2022ooncr  or  later. \n\nt  IV*  <^'->  f>-  339>  i4>i  *4(i- \n\n\naB \n\n\nTHE  SECRET  DOCTKJNB. \n\n\n\"  Fables,\"  and  \"  superstitiou,\"  will  be  the  answer.  Be  it  so.  Before \nthe  lethal  breath  of  selfishness  and  indifference  every  uncomfortable \nfact  is  transfomiL-d  into  meaningless  fiction,  and  every  branch  of  the \nonce  verdant  Tree  of  Truth  has  become  dried  up  and  stripped  of  its \nprimeval  spiritual  :>ignificance.  Our  modem  Syniliologist  is  superla- \ntively clever  only  at  detecting  phallic  worship  and  sexual  emblems \neven  where  none  were  ever  meant.  But  for  the  true  student  of  Occult \nLore,  White  or  Divine  Magic  could  no  more  exist  in  Nature  without  its \ncounterpart  Black  Magic,  than  day  without  night,  whether  these  be  of \ntwelve  hours  or  of  six  months'  duration.  For  him  ever>'thing  in  that \nNature  has  an  occult \u2014 a  bright  and  a  night  side  to  it.  Pyramids  and \nDruid's  oaks,  dolmens  and  Bo-trees,  plant  and  mineral \u2014 everything \nwas  full  of  deep  significance  and  of  sacred  truths  of  wisdom,  when  the \nArch-Dniid  performed  his  magic  cures  and  incantations,  and  the \nEgyptian  Hierophant  evoked  and  guided  Chemnu,  the  \"lovely  spectre,\" \nthe  female  Frankenstein-creation  of  old,  raised  for  the  torture  and  test \nof  the  soul-power  of  the  candidate  for  initiation,  simultaneously  with \nthe  last  agonising  cry  of  his  terrestrial  human  nature.  True,  Magic \nhas  lost  its  name,  and  along  with  it  its  rights  to  recognition.  But  its \npractice  is  in  daily  use  :  aud  its  progeny,  \"  magnetic  influence,\"  ''  power \nof  orator}',\"  \"irresistible  fascination,\"  \"whole  audiences  subdued  and \nheld  as  though  under  a  spell,\"  are  terms  recognised  and  used  by  all, \ngenerally  meaningless  though  they  now  are.  Its  effects,  however,  are \nmore  determined  and  definite  among  religious  cougregations  such  as \nthe  Shakers,  the  Negro  Methodists,  and  Salvationists,  who  call  it  \"  the \naction  of  the  Holy  Spirit  \"  and  \"grace.\"  The  real  truth  is  that  Magic \nis  still  in  full  sway  amidst  mankind,  however  blind  the  latter  to  its \nsilent  presence  aud  influence  on  its  members,  however  ignorant  society \nmay  be,  and  remain,  to  its  daily  and  hourly  beneficent  and  maleficent \neffects.  The  world  is  full  of  such  unconscious  magicians \u2014 in  politics \nas  well  as  in  daily  life,  in  the  Church  as  in  the  strongholds  of  Free- \nThought.  Most  of  those  magicians  are  \"sorcerers\"  unhappily,  not \nmetaphorically  but  in  sober  reality,  by  reason  of  their  inherent  selfish- \nnes-s,  their  revengeful  natures,  their  env>'  and  malice.  The  true  student \nof  Magic,  well  aware  of  the  truth,  looks  on  in  pity,  and,  if  he  be  wise, \nkeeps  silent.  For  every  effort  made  by  him  to  remove  the  universal \ncecity  is  only  repaid  with  ingratitude,  slander,  and  often  curses,  which, \nunable  to  reach  hjm,  will  react  on  those  who  wish  him  evil.  Lies  and \ncalumny \u2014 the  latter  a  teething  lie,  adding  actual  bites  to  empty  harmless \n\n\nTHE  PHILOSOPHY  STANOS  ON  ITS  OWW  WHRtTS. \n\n\nfolaeboods \u2014 become  his  lot,  and  thus  the  well-wisher  is  soon  torn  to \npieces,  as  a  reward  for  his  benevolent  desire  to  enlighten. \n\nEnongh  has  been  given,  it  is  believed,  to  shew  that  the  existence  of  a \nSecret  Universal  Doctrine,  besides  its  practical  methods  of  Magic,  is  no \nwild  romance  or  fiction.  The  fact  was  known  to  thi.'  whole  ancient \nworld,  and  the  knowledge  of  it  has  survived  in  the  East,  in  India  espe- \ncially. And  if  there  be  such  a  Science,  there  must  be  naturally,  some- \nwhere, professors  of  it,  or  Adepts.  In  any  case  it  matters  little  whether \nthe  Guardians  of  the  Sacred  Lore  are  regarded  as  living,  actually  exist- \ning men,  or  are  viewed  as  myths.  It  is  their  Philosophy  that  will  have \nto  stand  or  fall  upon  its  own  merits,  apart  from,  and  independent  of \nany  Adepts.  For  in  the  words  of  the  wise  Gamaliel,  addressed  by  hitn \nto  the  Synedrion  :  \"  If  this  doctrine  is  false  it  will  perish,  and  fall  of \nitself;  but  if  true,  then\u2014 rV  cannot  be  destroyed.\" \n\n\nSECTIOxN  II. \nModern  Chiticism  and  the  Ancients \n\n\nTiiH  Secret  Doctrine  of  the  Aryan  East  is  found  repealed  under \nEgyptian  symbolism  and  pliraseolog>-  in  the  Books  of  Herines.  At.  or \nnear,  the  begianing  of  the  present  century,  all  the  books  called \nHermetic  were,  in  the  opinion  of  the  average  man  of  Science,  unworthy \nof  serious  attention.  They  were  set  down  and  loudly  proclaimed  as \nsimply  a  collection  of  tales,  of  fraudulent  pretences  and  most  absurd \nclaims.  They  \"  never  existed  before  the  Christian  era,\"  it  was  said  : \n\"  they  were  all  written  with  the  triple  object  of  speculation,  deceiving \nand  pious  fraud  ; \"  they  were  all,  even  the  best  of  them,  silly  apocrypha.* \nIn  this  respect  the  nineteenth  century  proved  a  most  worthy  scion  of \nthe  eighteenth,  for,  in  the  age  of  Voltaire  as  well  as  in  this  century, \neverything,  save  what  emanated  direct  from  the  Royal  Academy,  was \nfalse,  superstitious,  foolish.  Belief  in  the  wisdom  of  the  Ancients \nwas  laughed  to  scorn,  perhaps  more  so  even  than  it  is  now.  The  very \nthought  of  accepting  as  authentic  the  works  and  vagaries  of  '\u2022  a  false \nHermes,  a  false  Orpheus,  a  false  Zoroaster,\"  of  false  Oracles,  false  Sibyls, \nand  a  thrice  false  Mesraer  and  his  absurd  fluid,  was  tabooed  all  along \nthe  line.  Thus  all  that  had  its  genesis  outside  the  learned  aud  dogmatic \nprecincts  of  Oxford  and  Cambridge,!  or  the  Academy  of  France,  was \n\n\n\u25a0  Bee,  In  Itiia  cotmedtoT].  pHeumaUtogle  iet  Et^ritt,  by  Uir  Marquis  Ae  MtrvHIc.  who  rterote*  \u00abix \ncnormoiM  volnmcii  to  ifaow  Uie  alr.iunlit)-  oT  IbOK  who  deny  the  mllty  of  SAUn  snd  Kofic.  or  the \nOcealt  Science*\u2014 the  two  tjcinc  with  him  \u00bbytion>inoM5. \n\n*  W\u00ab  think  we  Mc  the  sid\u00abiTitl  phuitom  of  th\u00ab  old  Philosopher  and  Myotic\u2014 once  of  Ctimbridge, \nX^niversity\u2014 Henry  More,  inovinir  ahoiil  In  Ihc  nfitral  mint  ovrr  Ihe  old  mosn-covetwl  roof*  of  It \n\u00abndcilt  town  Ui  which  be  wrote  Ms  faiuou*  Icitei  toCtauvil  about  \"  wltchcfi.\"    The\"  >oul  \"  Kct \nrcatlcM  \u00abim1  indignant,  m  on  ihat  day  of  May,  id-i.  when  the  docior  complained  ao  bitterly  to  t> \nauthor  of  SadJuctxmui  TriumpkalMx  of  Scot,  Adir  and  Webster.    \"Our  new  in\u00abpir\u00abd  salaLa.\" \n\u2022cul  i*  heard  to  mutter,  \"\u2022worn  advocates  of  Uie  witchea    .    .    .    who  ayainit  all  ku\u00bbc  and  rcMO^J \n,    .    .    will  have  no  Samnel  bnt  a  conrederate  knaw    .    .    .    lhe\u00abe  in-blown  buToiina,  puffnl  up  wilk \n.    .    .    isnanuM,  vmnity  and  itapid  infidelity)\"    (Set  \"Ixtter  toGUavti.\"  and  Jsit  (fnveiltd.  I.  aoR, \nwA.) \n\n\nALL  HONOUR  TO  OKNUINB  SCISNTISTS. \n\n\n3\u00ab \n\n\nI \n\n\ndenounced  in  those  days  as  \"  unscientific,\"  and  \"  ridiculously  absurd.\" \nThis  tendency  has  survived  to  the  present  day. \n\nNothing  can  be  further  from  the  intention  of  any  true  Occultist \u2014 who \nstands  possessed,  by  virtue  of  h?s  higher  psychic  development,  of \ninstruments  of  research  far  more  penetrating  in  their  power  than  any \nas  yet  in  the  hands  of  physical  experimentalists \u2014 than  to  look  unsym- \npathetically  on  the  efforts  that  are  being  made  in  the  area  of  physical \nenquir>-.  The  exertions  and  labours  undertaken  to  solve  as  many  as \npossible  of  the  problems  of  Nature  have  always  been  holy  in  his  sight. \nThe  spirit  in  which  Sir  Isaac  Newton  remarked  that  at  the  end  of  all \nhis  astronomical  work  he  felt  a  mere  child  picking  up  shells  beside  the \nOcean  of  Knowledge,  is  one  of  reverence  for  the  boundlessness  of \nNature  which  Occult  Philosophy  itself  cannot  eclipse.  And  it  may \nfreely  be  recognised  that  the  attitude  of  mind  which  this  famous  simile \ndescribes  is  one  which  fairly  represents  that  of  the  great  majority  of \nfftnuini  Scientists  in  regard  to  ail  the  phenomena  of  the  physical  plane \nof  Nature.  In  dealing  with  this  they  are  often  caution  and  moderation \nitself.  They  obser\\'e  facts  with  a  patience  that  cannot  be  surpassed. \nThey  are  slow  to  cast  these  iuto  theories,  with  a  prudence  that  cannot \nbe  too  highly  commended.  And,  subject  to  the  limitations  under \nwhich  they  observe  Nature,  they  arc  beautifully  accurate  in  the  record \nof  their  obser\\-ations.  Moreover,  it  may  be  conceded  further  that \nmodem  Scientists  are  exceedingly  careful  not  to  affirm  negations. \nThey  may  say  it  is  immensely  improbable  that  any  discovery  will  ever \nconBict  with  such  ur  such  a  theorj*.  now  supported  by  such  and  such \nan  aggregation  of  recorded  facts.  But  even  in  reference  to  the  broadest \ngeneralizations \u2014 which  pass  into  a  dogmatic  form  only  in  brief  popular \ntext  books  of  scientific  knowledge \u2014 the  tone  of  \"Science\"  itself,  if \nthat  abstraction  may  be  held  to  be  embodied  in  the  persons  of  its \nmost  distinguished  representatives,  is  one  of  reserve  and  often  of \nmodesty. \n\nFar,  therefore,  from  being  disposed  to  scoff  at  the  errors  into  which \nthe  limitations  of  their  methods  may  betray  men  of  Science,  the  true \nOccultist  will  rather  appreciate  the  pathos  of  a  situation  in  which  great \nindustr>'  and  thirst  for  truth  are  condemned  to  disappointment,  and \noften  to  confusion. \n\nThat  which  is  to  be  deplored,  however,  in  respect  to  Modem  Science,  is \nin  itself  an  evil  manifestation  of  the  excessive  caution  which  in  its  most \nfavourable    aspect    protects    Science    from    over-hasty   conclusions : \n\n\n32 \n\n\nTHF  5BCRET   DOCTRINB. \n\n\nnamely,  the  tardiness  of  Scientists  to  recognise  that  other  instniments \nof  research  may  be  applicable  lo  the  mysteries  of  Nature  besides  those \nof  the  physical  plane,  and  that  it  may  consequently  be  impossible  to \nappreciate  the  phenomena  of  any  one  plane  correctly  without  observing \nthem  as  well  from  the  points  of  view  afforded  by  others.  In  so  far  then \nas  they  wilfully  shut  their  eyes  to  evidence  which  ought  to  have  shown \nthem  clearly  that  Nature  is  more  complex  than  physical  phenomena \nalone  would  suggest,  that  there  are  means  by  which  the  faculties  of \nhuman  perception  can  pass  sometimes  from  one  plane  to  the  other,  and \nthat  their  energ>-  is  being  misdirected  while  they  turn  it  exclusively  on \nthe  minutise  of  physical  structure  or  force,  they  are  less  entitled  to \nsympathy  than  to  blame. \n\nOne  feels  dwarfed  and  humbled  in  reading  what  M.  Renan,  that \nlearned  modern  \"  destroyer\"  of  ever\\'  religious  belief,  past,  present  and \nfuture,  has  to  say  of  poor  humanity  and  its  powers  of  discernment.  He \nbelieves \n\nMankind  has  but  a  very  narrow  mind;  and  the  number  of  men  capable  of \n&ei/.in(i  acutely  {finettUHt)  Ihe  true  analogy  of  thlnRS.  is  quite  iniperceptiblc.* \n\nUpon  comparing,  however,  this  statement  with  another  opinion  ex \npressed  by  the  same  author,  namely,  that : \n\nThe  mind  of  the  critic  should  yield  to  facts.  Iiands  and  feet  bound,  to  be  dragged \nby  Oietti  wherever  tbey  may  lead  hiin,t \n\none  feels  relieved.  Ulien.  moreover,  these  two  philosopbical  statements \nare  strengthened  by  a  third  enunciation  of  the  famous  Academician, \nwhich  declares  that : \n\nToiil parli  prii  h  prion,  doit  etrt  baiHi  dg  la  sri^Hcr^ \n\nthere  remains  little  to  fear.  Uufortuuately  M.  Reaan  is  the  first  lo \nbreak  this  golden  nile. \n\nThe  evidence  of  Herodotus \u2014 called,  sarcastically  no  doubt,  the \n\"Father  of  History,\"  since  in  every  question  upon  which  Modern  Thought \ndisagrees  with  him,  his  testimony  goes  for  nought \u2014 the  sober  and \nearnest  assurances  in  the  philosophical  narratives  of  Plato  and  Thucy- \ndides,  Polybius.  and  Plutarch,  and  even  certain  statements  of  Aristotle \nhimself,  are  invariably  laid  aside  whenever  they  are  involved  in  what \nmodem  criticism  is  pleased  to  regard  as  a  myth.  It  is  some  time \nsince  Strauss  proclaimed  that : \n\n\u2022  ilud^i  Religitmifj. \n1  Etidfi  Hiitoriqtiei. \nt  Mim^irt  TtaA  tx  the  AcadLinLe  dM  luscriplUms  dn  Br1l\u00ab  I^ltrM,  in  iSg?. \n\n\n\u25a0WSn.r  IS  A  MYTH? \n\n\n3i \n\n\nI \n\nI \n\n\nThe  pres\u00abncr  of  a  sui>ernatural  clement  or  miracle  ia  a  narrattve  to  an  infallible \nsign  of  tlie  presrace  in  it  of  a  myth : \n\nand  such  is  the  canon  of  criticiiini  tacitly  adopted  by  eveo'  modern  critic. \nBut  what  is  a  myth \u2014 fi.o0ot \u2014 to  be^n  with  ?  Are  we  not  toid  distinctly \nby  ancient  writers  that  the  word  means  tradition  ?  Was  not  the  Latin \nterm  fabula,  a  fable,  synonymous  with  something  told,  as  having \nhappened  in  pre-historic  times,  and  not  necessarily  an  invention.  With \nsuch  autocrats  of  criticism  and  despotic  rulers  as  are  most  of  the \nFrench.  English,  and  German  Orientalists,  there  may.  then,  be  no  eud \nof  historical,  geographical,  ethnological  and  philological  surprises  in \nstore  for  the  century  to  come.  Travesties  in  Philosophy  have  become  so \ncommon  of  late,  that  the  public  can  be  startled  by  nothing  in  this  direc- \ntion. It  hai^  already  been  ^stated  bj' one  learned  speculator  that  Homer  was \nsimply  \"a  mythical  personification  of  the  epopee\"*;  by  another,  that \nHippocrates,  sou  of  Esculapius  \"  could  only  be  a  chimera  \";  that  the \nAsclepiades,  their  seven  hundred  years  of  duration  notwithstanding, \nmight  after  all  prove  simply  a  \"  fiction\":  that \"  the  cit>'  of  Troy  (Dr.  Schlie- \nniann  to  the  contrary)  existed  only  on  the  maps,\"  etc.  Why  should  not \nthe  world  be  ioA-ited  after  this  to  regard  every  hitherto  historical  charac- \nter of  days  of  old  as  a  myth?  Were  not  Alexander  the  Great  needed \nby  Philology  as  a  sledge-hammer  wherewith  to  break  the  heads  of \nBrAhmanical  chronological  pretensions,  he  would  have  become  long \nago  simply  \"a  symbol  for  annexation.\"  or  \"  a  genius  of  conquest,\"  as \nhas  been  already  suggested  by  some  French  writer. \n\nBlank  denial  is  the  only  refuge  left  to  the  critics.  It  is  the  most \nsecure  asylum  for  some  time  to  come  in  which  to  shelter  the  last  of  the \nsceptics.  Forone  who  denies  uncoTiditionatly,  the  trouble  of  arguing  is \nunnecessary,  and  he  also  thus  avoids  what  is  worse,  having  to  yield  occa- \nsionally a  point  or  two  before  the  irrefutable  arguments  and  facts  of  bis \nopponent.  Creuzer,  the  greatest  of  all  the  modem  Symbologists,  the \nmost  learned  among  the  masses  of  erudite  German  Mythologists.  must \nhave  envied  the  placid  self-confidence  of  certain  sceptics,  when  he \nfound  himself  forced  in  a  moment  of  desperate  perplexitj'  to  admit  thati* \n\nWe  are  compelle:!  to  return  to  the  theories  of  trolls  aad  genit.  a\u00ab  tliey  were \niitiderstood  by  the  ancients;  [it  is  a  doctrine)  without  wliicli  it  becomes  absolutely \nimpossible  to  explain  to  oneself  aavthing  wtUi  regard  to  the  Mysteriest \n\nof  the  Ancients,  which  Mysteries  are  undeniable. \n\n\n*  Sm  Alfml  Kauf>  's  Hixtaire  lUi  Keligiain  de  la  GrH<,  1.  t^ :  and  ttK  \u00bbpccuIsUoiU  of  Holzaann \nto  ZtiUehrifl  f-ir  VfrjtleichfMJf  Sfir^tk /itttckuHg.  anR.  1851,  p.  \u2666*;,  *v- \nt  Cieucr'*  Iniwodiuiiim  dit  MjnUrti.  iii.  4V). \n\n3    \u00bb \n\n\n34 \n\n\nTHE  SRCKET  TlOCTRmK. \n\n\nRomau  Catholics,  who  are  guilty  of  precisely  the  same  worship,  and \nto  the  ver>'  letter \u2014 having  borrowed  it  from  the  later  Chaldaeans,  the \nLebanon  Nabathscans,  and  the  baptized  Sabeeans.*  and  not  from  the \nlearned  Astronomers  and  Initiates  of  the  days  of  old \u2014 would  now,  by \nanathematizing  it,  hide  the  source  from  which  it  came.  Theology  and \nChurchiauism  would  fain  trouble  the  clear  fountain  that  fed  thera  from \nthe  first,  to  pre%'ent  posterity  from  looking  into  it,  and  thus  seeing \ntheir  original  prototype.  The  Occultists,  however,  believe  the  time  has \ncome  to  give  everyone  his  due.  As  to  our  other  opponents \u2014 the \nmodern  sceptic  and  the  ICpicurcan.  the  c>Tiic  and  the  Sadducee \u2014 they \nmay  find  an  answer  to  their  denials  in  our  earlier  volumes.  As  to \nmany  nnjnst  aspersions  on  the  ancient  doctrines,  the  reason  for  them \nis  given  in  these  words  in  /sis  Unvciied : \n\nThe  thought  of  the  pixscnt-day  commentator  and  critic  as  to  the  nncifnt \nleorniog,  is.  limited  to  and  runs  round  the  t-voterism  of  the  temples;  his  insight \nis  ciUier  unwilling  or  unable  to  penetrate  into  the  solemn  adyta  of  old.  where  the \nhicrophant  instructed  the  neophyte  to  regard  the  pubHc  worship  in  its  true  light. \nNo  ancient  Kage  would  have  tiiught  that  man  is  the  king  of  creation,  and  ti'at  tiie \nitarry  heaven  and  our  moUier  earth  were  created  for  his  sake-f \n\nWhen  we  find  such  works  as /*Aa//\u00ab7iw  t  appearing  in  our  day  in \nprint,  it  is  easy  to  see  that  the  day  for  concealment  and  travesty  has \npassed  away.  Science,  in  Philology,  Symbolism  and  Comparative \nReligion,  has  progressed  too  far  to  make  wholesale  denials  any  longer, \nand  the  Church  is  too  wise  and  cautious  not  to  be  now  making  the  best \nof  the  situation.  Meanwhile,  the  \"  rhombs  of  Hecate\"  and  the  \"wheels \nof  Lncifer,\"\u00a7  daily  exhumed  on  the  sites  of  Babylonia,  can  no  longer \nbe  used  as  clear  evidence  of  a  Satan-worship,  since  the  same  .symbol.s \nare  shown  in  the  ritual  of  the  Latin  Church.  The  latter  is  too  k-arned \nto  be  ignorant  of  the  fact  that  even  the  later  Chaldseans.  who  had  gra- \ndually fallen  into  dualism,  reducing  all  things  to  two  primal  Principles, \nnever  worshipped  Satan  or  idols,  any  more  than  did  the  Zoroastrians, \nwho  now  lie  under  the  same  accusation,  but  that  their  Religion  was \nas  highly  philosophical  as  any ;  their  dual  and  esoteric  Theosophy \nbecame  the  heirloom  of  the  Jews,  who,  in  their  turn,  were  forced  to \nshare  it  with   the  Christians.     Pirsis  are  to  this  day  charged  with \n\n*  The  later  Nabattueiuw  adbfrrvd  to  the  Mni\u00ab  brltef  u  the  Nanrcttcs  aad  the  Sabmiis,  hoaourd \nJohn  the  Baptint,  and  uted  Bikptiim.  iS\u00abc  /tu  Lmtfthd,  li.  ij; ;  Miuick,  AUIufiMf.  p.  jij ;  Dunlap. \n5flrf.  iMf  Sen  af  Mam.  rtci \n\nt  By  Uargrave  Jeaoliifs. \n\nI  Sn  De  MirvUle'tf  fiiummaMofu,  fii.  abiHuf- \n\n\nI \n\nI \n\n\nI \n\n\nM \n\n\nCaAU>^AN  ORACLBS. \n\n\n35 \n\n\nHeliolatty,  and  yet  in  the  Chaldaean  Oracles,  under  the  *'  Magical  and \nPhilosophical  Precepts  of  Zoroaster  \"  one  finds  the  following : \n\nI       Direct  not  thy  mind  to  the  vast  measures  of  the  evth ; \nFor  the  plant  of  truth  It  not  upon  ground. \nNor  measure  the  measures  of  the  sun,  collecting  rales, \nFor  he  is  carried  Ijy  the  eternal  will  of  the  Falher,  not  for  your  sake. \nDifimisG  the  impetuous  course  of  the  moon ;  for  she  runs  always  by  work  of \nnecessity. \n\u25a0    The  progression  of  the  stars  was  not  generated  for  your  sake. \nThere  was  a  vast  difference  between  the  tnie  worship  taught  to  those \nwho  showed  themselves  worthy,  and  the  slate  religions.    The  Magians \nare  accused  of  all  kinds  of  superstition,  but  this  is  what  the  same \n\nICbaldxan  Oracle  says : \nThe  wide  aerial  flight  of  binis  is  not  true, \nNor  the  dissections  of  the  entrails  of  victims ;  they  are  all  mere  toys. \nTlie  basis  of  mercenary  fraud  ;  flee  from  these \nIf  you  would  opeu  the  sacred  paradise  of  piety, \nWhere  virtne,  wiRJom,  and  equity  are  assembled.  \u2022 \nAs  we  say  iu  our  former  work  : \nSurely  it  is  not  those  who  warn  people  against  \"mercenary   fntud\"  who  can  be \naccused  of  tt ;    iind  if  they  accomplished  acts  which  seem  miraculous,  who  can  wicK' \nfairness  presume  to  deny  that  it  was  done  merely  because  they  possessed  a  know* \nledge  of  natural  philosophy  aud  psychological  science  to  a  degree  unknown  to  our \n\nI  schools  ?t \nThe  above  quoted  stanzas  are  a  rather  strange  teaching  to  come  from \nthose  who  are  universally  believed  to  have  worshipped  the  sun,  and \nmoon,  and  the  starr)'  hosts,  as  Gods.  The  sublime  profunditj*  of  the \nMagian  precepts  being  beyoud  the  reach  of  modern  materialistic \nthought,  the  Chaldean  Philosophers  are  accused  of  Sabaeanism  and \nSun-worship,  which  was  the  religion  only  of  the  uneducated \nmasses. \n\n\n:p-> \n\n\n'  ncUtu,  4:  is  Corr'i  Attnemt  Ftrngmena,  \u00ab\u00ab$.  i  his  Vnvtilei,  i,  sjj,  s|6. \n\n\nSECTION    III. \nThe  ORrom  of  Magic. \n\n\nThings  of  late  have  changed,  true  enough.  The  field  of  investiga- \ntion has  widened  ;  old  religions  are  a  little  better  understood ;  and \nsince  that  miserable  day  when  the  Committee  of  the  French  Academy, \nheaded  by  Benjamin  Franklin,  investigated  Mesnier's  phenomena \nonly  to  proclaim  them  charlatanry  and  clever  knavery,  both  heathen \nPhilosophy  and  Mesmerism  ha\\'e  acquired  certain  rights  and  privileges, \nand  are  now  viewed  from  quite  a  different  standpoint.  Is  full  justice \nrendered  them,  however,  and  are  they  any  better  appreciated  ?  We  are \nafraid  not.  Human  nature  is  the  same  now.  as  when  Pope  said  of \nthe  force  of  prejudice  that : \n\nThe  difference  i^  as  great  between  \n\nThe  opticit  seeing,  as  the  objects  seen. \nAll  maanera  take  a  tincture  from  our  own. \nOr  some  diacolour'd  through  our  pa&aioua  shown. \nOr  fancy's  beaui  enlarges,  uiulliplies, \nContracts,  inverts,  anil  pves  ten  thousand  dyes. \n\nThus  in  the  first  decades  of  our  cenlur>*  Hermetic  Philosophy  was \nregarded  by  both  Churchmen  and  mea  of  Science  from  two  quite \nopposite  points  of  \\'iew.  The  former  called  it  sinful  and  devilish  ;  the \nlatter  denied  point-blank  its  authenticity,  notwithstanding  the  eWdence \nbrought  forward  by  the  most  erudite  men  of  ever>-  age,  including  our \nown.  The  learned  Father  Kircher,  for  instance,  was  not  even  noticed  ; \nand  his  assertion  that  all  the  fragment's  known  under  titles  of  works \nby  Mercury  Trisraegistus.  Berosus,  Pherecydes  of  Syros.  etc.,  were  rolls \nthat  had  escaped  the  fire  which  devoured  loo.ooo  volumes  of  the  g^reat \nAlexandrian  Library \u2014 was  simply  laughed  at.  Nevertheless  the  edu- \ncated classes  of  Europe  knew  then,  as  tliey  do  now,  that  the  famous \nAlexandrian  Library*,  the  '*  mar\\'el  of  the  ages.\"  was  founded  by \nPtolemy  Philadelphus ;  that  numbers  of  its  MSS.  had  been  carefully \n\n\nTBB  BOOKS  OF  HBRKBS. \n\n\n37 \n\n\nI \n\nI \n\u25a0 \n\nI \n\n\ncopied  from  hieratic  texts  and  tlit;  uldcst  parchments,  Cfaaldsean,  Phoeni- \ncian, Persian,  etc.;  and  that  thesetransliteraiions  and  copies  aniounted, \nin  their  turn,  to  another  loo.ooo  rolls,  as  Josephus  and  Strabo  assert. \n\nThere  is  also  the  additional  evidence  of  Clemens  AJexandrinus,  that \nought  to  be  credited  to  some  extent.*  Clemens  testified  to  the  exist- \nence of  an  additional  30.000  volumes  of  the  Books  of  Thoth,  placed  m \nthe  library  of  the  Tomb  of  Osymandias,  over  the  entrance  of  which \nwere  inscribed  the  words.  \u25a0*  A  Cure  for  the  Soul.\" \n\nSince  then,  as  all  know,  entire  texts  of  the  \"apocryphal\"  works  of \nthe  \"false'*  Pymauder,  and  the  no  less  \"false\"  Asclepias.  have  been \nfound  by  Champollion  in  the  most  ancient  monuments  of  Eg>'pt.t  Ab \nsaid  in  fsis  Unvdied : \n\nAfter  liaviui^  devoted  tlieir  whole  lives  to  the  study  of  the  reconU  of  the  oM \nEg.vpUan  wisdom,  both  ChatnpoUion-Fig^ac  and  Chanip4>lliun  Junior  publicly \ndeclared.  uolwitUstaiiding  many  biassetl  jmlx\"'*\"^  hazarded  by  certain  htutty  aud \nuDwtM  critics,  that  the  Soaks  of  Hermes  ''truly  contain  a  mass  of  Egyptiau  tradf- \ntioos  which  are  constantly  rorroborated  by  the  most  authentic  records  aud  uionu> \nments  of  Bgypt  of  the  hoariest  aulirLuity.\"t \n\nThe  merit  of  Champo!lion  as  an  Egyptologist  none  will  question,  and \nif  he  declare  that  everylhitig  demonstrates  the  accuracy  of  the  writings \nof  the  mysterious  Hermes  Trismegistiis.  aud  if  the  assertion  that  their \nantiquity  runs  back  into  the  night  of  time  be  corroborated  by  him  in \n\n\n*  Tlie  foity-lwo  Sacnrd  Books  of  <)\u25a0\u00ab  E(n'I>Uan0.  mcutionn]  ty  CInacut  of  Alrxnndria  a*  haiHus \nexUced  in  hi^  lirae,  wrrv  but  a  ponlaii  of  Mx  Books  of  llmBM.  Inrnbllctiuit,  on  tbt  authority  of \nthe  Iveyptiaii  pHrat  Ati.-imuKMi,  uUril'iutt^  Liooof  ittich  )KHiks  lu  llettnnt,  and  Maactho  jti.ooo.  But \nthe  tcitimony  of  [auibUctiti*  lu  a  Ntruplatonist  and  Theiirglitt  \\%  oT  ccurftc  TeJc<;t\u00abI  by  raodeni \ncriticB.  Manrtho,  who  is  held  by  Bnawti  in  the  higbeKl  cunsidcration  as  a  \"purely  hUtorifsl \npersonagr.\"  with  whom  \"iionir  of  (he-  Inter  native  hiatorians  can  he  conipared\"  (mc  ^.gypie,\\.<iTS, \n\u00bbnddeiily  becomm  a  rBeudw-HnnMho,  n.%  Ro<m  \u00abs  Ihe  ideas  proixmndnt  by  him  clMh  with  the \nKcwDtific-  prejuditXA  airaliut  >inf[ic  and  the  Occult  knowledge  cltumnl  by  the  andrfil  prirstn. \nHowever,  none  of  the  ArrhrologlRts  doubt  Tor  a  moreent  the  aliDO\u00abC  Uicredlblc  autii)uity  of  Uic \nHermetic  book\u00bb.  Chainpollion  ahowa  the  greatrst  rcsnnl  for  thdr  authmtldty  and  trulhfVilnns, \nCofToboraied  a*  il  in  by  many  of  the  oldest  mai)Uni\u00abDt\u00bb.  Aud  Buitseu  brinyB  inefulnUc  prooCt  at \nUielr  aj(e.  Froiu  hi\u00ab  rt^wirchw,  for  inttnin^,  w\u00bb  Icflrti  thni  Uipre  wfl\u00ab  a  line  of  sixty-one  kinp \nbefoce  the  day*  of  Moccs,  who  preceded  the  Mgsaic  pctioil  by  a  dearly \u25a0  tracrahle  rirllfiatLon  af \nwvernl  ihoiM.inrt  jvnrs.  Thw\u00ab  wr  are  warranted  m  believing  thai  tl>e  work*  of  Ucniica  Trlarocgiatua \nwere  extant  many  ages  bcfttre  the  blrtli  of  Ihe  Jewish  law-ffi\\-er.  \"  Ktyli  nnil  inkMands  wvre  found \non  moDumeuls  of  the  fotuth  Dynasty,  the  oldest  in  Ihc  world.\"  says  Bunacii.  If  the  rmlnMit \nEgy]>tolo|^st  rejectn  Ihf  ]MTtud  of  48^3  yrars  before  Alexander,  to  which  LiiogciKs  I^rtlu*  csrr^ \nbade  tUC  records  of  Ihe  pneau,  beiKCTidently  nnre  embarrsMctt  with  lh\u00ab  ten  IhouAand  of  a\u00bblruno- \nRucat  obEtemliona,  and  remarkx  that  \"  If  they  were  aclual  obMTvatioDf.  they  mutt  knw  extended \nowr  lo.ooo  yean  \"  (p.  j^l.  \"  We  tearn,  howrvrr  \"  be  nilil'..  \"  from  one  uf  their  own  old  chronological \nworks  .  .  .  Ihat  the  j[en nine  ItgyptJan  traditions  concerning  the  nythologlcal  period  tieal*^  of \nmyriiuU  of  yeATs.\"      \\^KyfiU,  i.  15;  liii  Vn\\>eittit.  i.  jj.) \n\n*  These  details  are  taken  from  fti^amatologU.  iii,  p|>.  to^,  103, \n\nI  tsjipu,  p.  m:  itit  i/'MveiUd.  i.  its \n\n\nt\u00ab8 \n\n\nTHE  SECRET  DOCTRINE. \n\n\nminutest  details,  then  indeed  crilicism  ought  to  be  fully  satisfied.  Says \nCbampoUiou : \n\nThese  iDicriptions  are  only  the  faithful  echo  and  expression  of  the  most  andcnt \nTen  tics. \n\nSince  these  words  were  written,  some  of  the  \"  apocryphal  *' \nverses  by  the  \"  ra>*thical \"  Orpheus  have  also  been  found  copied \nword  for  word,  in  hieroglyphics,  in  certain  inscriptions  of  the \nFourth  Dynasty,  addressed  to  various  Deities.  Finally,  Creuzer  dis- \ncovered and  immediately  pointed  out  the  very  significant  fact  that \nnumerous  passages  found  in  Homer  and  Hesiod  were  undeniably \nborrowed  by  the  two  gfreat  poets  from  the  Orphic  Hymns,  thus  prov- \ning the  latter  to  be  far  older  than  the  Iliad  or  the  Odyssey. \n\nAnd  so  gradually  the  ancient  claims  come  to  be  vindicated,  and \nmodem  criticism  has  to  submit  to  evidence.  Many  are  now  the \nwriters  who  confess  that  such  a  type  of  literature  as  the  Hermetic \nworks  of  Egypt  can  never  be  dated  too  far  back  into  the  prehistoric  ages. \nThe  texts  of  many  of  these  ancient  works,  that  of  Enoch  included,  so \nloudly  proclaimed  \"  apocryphal \"  at  the  beginning  of  this  century,  arc \nnow  discovered  and  recognised  in  the  most  secret  and  sacred  sanc- \ntuaries of  Cbald.'ea,  India.  Phoenicia,  Eg>'pt  and  Central  A^.  But \neven  such  proofs  have  failed  to  convince  the  bulk  of  our  Materialists. \nThe  reason  for  this  is  very  simple  and  evident.  All  these  texts^held \nin  universal  veneration  in  Antiquity,  found  in  the  secret  libraries  of \nall  the  great  temples,  studied  (if  not  always  mastered)  by  the  greatest \nstatesmen,  classical  writers,  philosophers,  kings  and  laymen,  as  much \nas  by  rcjiowued  Sages \u2014 what  were  they  ?  Treatises  on  Magic  and \nOccultism,  pure  and  simple ;  the  now  derided  and  tabooed  Theosophy \n\u2014 hence  the  ostracism. \n\nWere  people,  then,  so  simple  aud  credulous  in  the  days  of  Pytha- \ngoras and  Plato  ?  Were  the  millions  of  Babylonia  and  Egypt,  of  India \nand  Greece,  with  their  great  Sages  to  lead  them,  all  fools,  that  during \nthose  periods  of  great  learning  and  civilization  which  preceded  the \nyear  one  of  our  era \u2014 the  latter  giving  birth  but  to  the  intellectual  dark- \nness of  medixval  fanaticism \u2014 so  many  othenvise  great  men  should \nhave  devoted  their  lives  to  a  mere  illusion,  a  superstition  called  Magic? \nIt  would  seem  so,  had  one  to  remain  content  with  the  word  and \nconclusions  of  modem  Philosophy. \n\nEvery  Art  and  Science,  however,  whatever  its  intrinsic  merit,  has  had \n'iu  discoverer  and  practitioner,  and  subsequently  its  proficients  to  teach \n\n\ni \n\n\nWHAT  tS  THB  OftlGTK  OP  ItAGIC  > \n\n\n% \n\n\nit.  What  is  the  origin  of  the  Occult  Sciences,  or  Magic  ?  Who  were \nits  professors,  and  what  is  known  of  them,  whctherin  history  or  legend? \nClemens  Alexandrinus.  one  of  the  most  intelligent  and  learned  of  the \nearly  Christian  Fathers,  answers  this  question  in  his  Stromairis. \nThat  ex-pupil  of  the  Neoplatonlc  School  argues  : \n\nIf  there  is  instniclioii.  you  must  seek  for  the  master.\" \n\nAnd  so  he  shows  Cleanthes  taught  by  Zeno,  Theophrastus  by  Aris- \ntotle, Metrodorus  by  Epicurus,  Plato  by  Socrates,  etc.  And  he  adds \nthat  when  he  bad  looked  further  back  to  Pythagoras.  Pherccydes,  and \nThales,  he  had  still  to  search  for  their  masters.  The  same  for  the \nEgyptians,  the  Indians,  the  Babylonians,  and  the  Magi  themselves. \nHe  would  not  cease  questioning,  he  says,  to  learn  who  it  was  they  all \nhad  for  their  masters.  And  when  be  (Clemens)  had  traced  down  the \nenquiry  to  the  very  cradle  of  mankind,  to  the  first  generation  of  men, \nhe  would  reiterate  once  more  his  questioning,  and  ask.  \"Who  is  their \nteacher? \"  Surely,  he  argues,  their  master  could  be  \"  no  one  of  men.\" \nAnd  even  when  we  should  have  reached  as  high  as  the  Angels,  the \nsame  query  would  have  to  be  offered  to  them  :  \"  Who  were  their \n(meaning  the  *diviue'  and  the  'falleu'  Angels)  masters?\" \n\nThe  aim  of  the  good  father's  long  argument  is  of  course  to  discover \ntwo  distinct  masters,  one  the  preceptor  of  biblical  patriarchs,  the  other \nthe  teacher  of  the  Gentiles.  But  the  students  of  the  Secret  Doctrine \nneed  go  to  no  such  trouble.  Their  professors  are  well  aware  who \nwere  the  Masters  of  their  predecessors  in  Occult  Sciences  and \nWisdom. \n\nThe  two  professors  are  finally  traced  out  by  Clemens,  and  are. \nas  was  to  be  expected^  God.  and  his  eternal  and  everlasting  enemy  and \nopponent,  the  Devil ;  the  subject  of  Clemens'  enquiry  relating  to \nthe  </ua/ aspect  of  Hermetic  Philosophy,  as  cause  and  effect.  Admit- \nting the  moral  beauty  of  the  virtues  preached  in  every  Occult  work \nwith  which  he  was  acquainted,  Clemeus  desires  to  know  the  cause  of \nthe  apparent  contradiction  between  the  doctrine  and  the  practice,  good \nand  e\\al  Magic,  and  he  comes  to  the  conclusion  that  Magic  has  two \norigins \u2014 divine  and  diabolical.  He  perceives  its  bifurcation  into  two \nchannels,  heuce  his  deduction  and  inference \n\nWe  perceive  it  too,  without,  however,  necessarily  designating  such \nbifurcation    diabolical,    for    we    judge  the    \"left-hand    path\"    as   it \n\n\n'  StrpM.,  Vt.  vii.    The  TfiUowiBg  paragraph  in  patapbrased  from  Utr  same  chapter. \n\n\nTHB  SECK\u00a3T  DOCTRiNB. \n\n\nistiued  from  the  bauds  of  its  founder.  Otberwise,  Judging  also  by  the \neffects  of  Clemens'  own  religion  and  the  walk  in  life  of  certain  of  its \nprofessors,  since  tbe  death  of  their  Master,  the  Occultists  would  have \na  right  lo  come  to  somewhat  the  same  conclusion  a^  Clemens.  They \nwould  have  a  right  to  say  that  while  Christ,  the  Master  of  all  true \nChristians,  was  in  every  way  godly,  those  who  resorted  to  the  horrors \nof  the  Inquisition,  to  the  extermination  and  torture  of  heretics,  Jews \nand  Alchemists,  the  Protestant  Calvin  who  burnt  Servetus,  and  his \npersecuting  Protestant  successors,  down  to  tbe  whippers  and  burners \nof  witches  in  America,  must  liave  had  for  their  Master,  the  Devil,  Bui \nOccultists,  not  believing  ia  the  Devil,  arc  precluded  from  retaliating  in \nthis  way. \n\nClemens*  testimony,  however,  is  valuable  in  so  far  as  it  shows  (i)  the \nenormous  number  of  works  on  Occult  Sciences  in  his  day;  and  (2) \nthe  extraordinary  powers  acquired  through  those  Sciences  by  certain \nmen. \n\nHe  devotes,  for  instance,  the  whole  of  the  sixth  book  of  his  Stroma- \nteis  to  this  research  for  the  6rst  two  \"  Masters\"  of  the  true  and  the  false \nPhilosophy  respeclivelj',  both  preserved,  as  he  says,  in  the  {Egyptian \nsanctuaries.  Very  pertinently  too,  he  apostrophises  the  Greeks,  asking \nthem  why  they  should  not  accept  the  \"  miracles\"  of  Muses  as  such, \nsince  they  claim  the  very  same  privileges  for  their  own  Philosophers, \nand  he  gives  a  number  of  instances.  It  is,  as  he  says,  ^^achus  obtain- \ning through  his  Occult  powers  a  marvellous  rain  ;  it  is  Aristaus  causing \nthe  winds  to  blow;  Empedocles  quieting  the  gale,  and  forcing  it  to \ncease,  etc.* \n\nThe  books  of  Mercurius  Trismegistus  most  attracted  his  attention.f \nHe  is  also  warm  in  his  praise  of  Hystaspes  (or  Gushiasp),  of  the  Sibyl- \nline books,  and  even  of  the  right  Astrology. \n\nThere  have  been  in  all  ages  use  and  abuse  of  Magic,  as  there  are  use \nand  abuse  of  Mesmerism  or  Hypnotism  in  our  owu.  The  ancient \nworld  had  its  Apollonii  and  its  Pherecydx,  and  intellectual  people \ncould  discriminate  then,  as  they  can  now.  \\Vhilc  no  classical  or  pagan \nwriter  has  ever  found  one  word  of  blan;e  for  Apollonius  of  Tyaua.  for \ninstance,  it  is  not  so  with  regard  to  Pherecydes.    Hesychius  of  Miletia. \n\n\nd-*- \n\n\n.,-1) \n\n\n*  $vc  Pkfmmafulirgre.  Hi.  tnj.    Thcrrrorc  Empedockft  Is  caJlcd  KtiiXvOdttiioi,  (he  \"dotniaator (rf \nUiewfni),\"    .V(\u00bb\u00bbw..  VI  III. \n\n\n*  /Wrf.,  It. \n\n\nI \n\n\nFHERECVDBS  OF  SVRO& \n\n\n\u2666\u00ab \n\n\nPbilo  of  Byblos  and  Eusthathiiis  charge  the  latter  unstintingly  with \nhaving  built  bis  Philosophy  aod  Science  on  demoniacal  iraditious \u2014 r.r., \non  Sorcery.  Cicero  declares  that  Pherecydes  is,  polius  dt'vmus  guam \nmediois,  \"  rather  a  soothsayer  than  a  physician,\"  and  Diogenes  Laertius \ngives  a  vast  number  of  stories  relating  to  his  predictions.  One  day \nPherecjdes  prophesies  the  shipwreck  of  a  vessel  hundreds  of  miles \naway  from  him  ;  another  time  he  predicts  the  capture  of  the  Lacedx- \nmonians  by  the  Arcadians;  finally,  he  foresees  his  own  wretched  end.* \n\nBearing  in  mind  the  objections  that  will  be  made  to  the  teachings  of \nthe  Esoteric  Doctrine  as  herein  propouuded,  the  writer  is  forced  to \nmeet  some  of  them  beforehand. \n\nSuch  imputations  as  those  brought  by  Clemens  against  the \n**  heathen  \"  Adepts,  only  prove  the  presence  of  clairvoyant  powers  aud \nprevision  in  every  age,  but  are  no  evidence  in  favour  of  a  Devil.  They \nare,  therefore,  of  no  value  except  to  the  Christians,  for  whom  Satan \nis  oue  of  the  chief  pillars  of  the  faith.  Baronius  and  Dc  Mirville,  for \ninstance,  find  au  unanswerable  proof  of  Demoaology  in  the  belief \nin  the  co-etemity  of  Matter  with  Spirit ! \n\nDe  Mirville  writes  that  Pherecydes \n\nPostulates  in  principle  the  primordiaJity  of  Zeus  or  Kther,  and  tlicn,  on  the  ume \nplan\u00ab,  a  principle,  coelernal  and  conoliw,  which  he  calU  the  flflh  \u00abtem\u00abnt,  or \nOgetios.+ \n\nHe  then  points  out  that  the  raeauing  of  Ogenos  is  given  as  that \nwhich  shuts  up.  which  holds  captive,  and  that  is  Hades.  \"  or  in  a  word, \nhell.\" \n\nThe  synonyms  are  known  to  every  schoolboy  without  the  Marquis \ngoing  to  the  trouble  of  explaining  them  to  the  Academy  ;  as  to  the \ndeduction,  every  Occultist  will  of  course  deny  it  and  only  smile  at  its \nfolly.    And  now  we  come  to  the  theological  conclusion. \n\nThe  r/snm/ oi  Xhc  views  of  the  Latin  Church \u2014 as  given  by  authors  of \nthe  same  character  as  the  Marquis  de  Mirville\u2014 amounts  to  this  :  that \nthe  Hermetic  Book-?,  their  \\visdora \u2014 fully  admitted  in  Rome \u2014 notwith- \nstanding, are  \"the  heirloom  left  by  Cain,  the  accursed,  to  mankind.\" \nIt  is  \"  generally  admitted,\"  says  that  modern  memorialist  of  Satan  in \nHistory  : \n\nThat  tintn\u00abliatc1y  after  the  Flood  Ch&m  atid  his  descendants  had  propagated \nanew  tlie  ancient  teaching  of  the  Caioitea  and  of  the  submerged  lUce.  X \n\n\n'  SmnmariaH  fhitn  fittutiattttagif,  ill.  H9. \n\n\n*  iM.tit. \n\n\nI  O^.c^-.w.  3icA. \n\n\n42 \n\n\nTUB  SECRGT  DOCTKINR. \n\n\nThis  proves,  at  any  rate,  that  Magic,  or  Sorcery  as  he  calls  it.  is  an \nantediluvian  Art.  and  thus  one  point  is  gained.     For,  as  he  says  : \u2014 \n\nThe  cvi<lenc\u00ab  of  Berosius  makes  Ham  identical  with  the  first  Zoroaster,  rouutier \nof  Bactria,  the  first  author  of  alt  the  magic  arts  of  Babylonia,  the  Chemaenua  or \nCham,'  the  tn/amousf  of  the  fuithful  Noachians,  finally  the  object  of  adorattoa \nfor  Eg>T)l.  which  having  received  its  name  xi7/\u00abui,  whence  chemistry,  built  in  bis \nhonour  a  town  calle^l  Choemnis,  or  the  \"city  of  fire.\";  Ham  adored  it.  it  is  said, \nwhence  the  name  Cfiammaim  given  to  the  pyramids:  which  in  thetr  torn  ha\\x \nbeen  vuljjariswl  into  our  modem  noun  \"chimney.\"^ \n\nThis  statement  is  entirely  wrong.  Egypt  was  the  cradle  of \nChemistry  and  its  birth-place \u2014 this  is  pretty  well  known  by  this  time. \nOnly  Kenrick  and  others  show  the  root  of  the  word  to  be  chemi  or  rA^wr, \nwhich  is  not  Cham  or  Ham,  but  Khfm,  the  Egyptian  phallic  God  of  the \nMysteries. \n\nBut  this  is  not  all.  De  MirviUe  is  bent  upon  finding  a  satanic  origin \neven  for  the  now  innocent  Tarot. \n\nHe  goes  on  to  say: \n\nAs  to  the  means  for  the  propaj;ntioti  of  this  evil  Ma^c,  tradition  points  it  out,  in \ncertain  runic  characters  traced  on  nietallio  plates  [or  leaves,  i/c!  Iam(%\\  which  hare \nescaped  destruction  by  the  Delugc.||  This  mif^ht  have  been  regarded  as  legendary, \nhad  not  subst^quent  discoveries  shown  it  far  from  being  so.  Plates  were  found \ncovered  with  curious  and  utterly  undecipherable  characters,  characters  of  un- \ndeniable antiquity,  to  which  the  Chamites  [Sorcerers,  with  the  author]  attribute \nthe  origin  of  their  marrellous  and  terrible  powers.^ \n\nThe  pious  author  mayj  meanwhile,   be  lefl  to  hid  own  orthodox \n\n\n*  The  Rtiglish  BtirakJng  people  who  opell  the  name  of  Noah's  dUmpectrnI  son  \"  Ham  \"  have  to  be \nreoUniletl  that  Uic  right  \u00bbpe1liag  U  \"  tCham  \"  or  \"  Chnm.\" \n\n*  Black  Ua)cic,  nr  Sorvery,  tR  the  rvii  tr^ult  oblsju'eil  In  any  Ahape  or  wnjr  through  the  practice  of \nOceult  ArU ;  hence  k  ha*  lo  be  judttert  only  by  its  effects.  The  uame  of  iidlher  Ham  nor  Cain,  when \npnmouncTtl,  hftse^-crklllpd  anj-  one;  whereas,  tf  we  have  to  belW-e  (hat  wimcCIi-nKn\u00bb  Alexandrlnu* \nwho  traces  llte  leACher  of  every  Oi:cullLit,  outiitile  of  Chriatianity,  to  the  Devil,  (he  name  of \nJehovah  I prooonni-ed  Jev\u00ab  and  in  a  peciilliir  way)  had  the  etiect  of  WlHrtj  a  man  at  a  distance.  The \nuiysterious  ScheinUam -phoraach  wa-i  ttirt  alwnyo  iwed  for  holy  purpoon  by  the  KahalMft.  especially \niiitce  theSAbbath  or  Saturday, aicrcd to  Saturn  01  tlieeei)  SUaul,  became\u2014 with  the  J\u00abws\u2014 sacred  to \n\"Jehovah.\" \n\nI  Rhaemiih.  the  pie-historic  dty,  may  or  may  not  have  been  btitll  hy  N'onh'\u00ab  *t>ii,  but  it  was  not \nbis  luiDie  that  wax  given  lo  the  town,  bnt  that  uf  Ihe  MyKtery  r.odito^  Khonnnii  or  Khoerotii* \n(Creek  fonn);  the  deity  that  was  crented  by  the  ardent  fancy  of  the  neophyte,  xiho  was  thu\u00ablaittali\u00abed \nduring  his  \"twelve  lahniim  \"  of  prohation  berore  hi);  final  inlliation.  Her  male  couiiterpurl  t)  Kheni. \nThe  dly  of  Choeiuni*  ot  Kltemniis  (to-day  Akhmemi  wns  the  chief  seat  of  Ihe  God  Khem.  Tlie \nCreeks  identifying  Khein  with  Pan,  cnltcd  this  city  '\"  ranopotU.\" \n\n)  PntHmat^iofit.  lii.  no.  Thit  looks  more  like  pious  veagennce  than  phlloloKy.  The  plctun.  how. \never,  aeenis  incomplete,  a\u00bb  the  author  oaght  to  hare  adilc<l  to  the  \"  chimney  \"  a  witch  flying  out \nofit  on  s  broom\u00ablck, \n\nH  Jlow  could  they  eacapc  from  the  Deluge  unless  God  ao  willed  it  >    Tliis  is  scaruely  loiglcBL \n\n1  t\u00bbc.  cit.,  p.  tio. \n\n\nCAIN.   HATHBMATICAI*  AND  ANTHROPOMORPHIC.  45 \n\nbeliefs.  He,  at  any  rate,  seems  quite  sincere  in  his  views.  Neverthe- \nless, his  able  arguments  will  have  to  be  sapped  at  their  very  foundation, \nfor  it  must  be  shown  on  mathematical  grounds  who,  or  rather  what,  Cain \nand  Ham  really  were.  De  Mirville  is  only  the  faithful  son  of  his \nChurch,  interested  in  keeping  Cain  in  his  anthropomorphic  character \nand  in  his  present  place  in  \"  Holy  Writ.\"  The  student  of  Occultism, \non  the  other  hand,  is  solely  interested  in  the  truth.  But  the  age  has  to \nfollow  the  natural  course  of  its  evolution. \n\n\nSECTION  lY. \n\n\nThe  Secresy  of  Initiates. \n\n\nTim  false  rendering  of  a  number  of  parables  and  sayings  of  Jesus  is \nnot  to  be  wondered  at  in  the  least.  From  Orpheus,  the  first  initiated \nAdept  of  whom  history  catches  a  glimpse  in  Ihc  mists  of  the  pre- \nChristian  era,  down  through  Pythagoras,  Confucius.  Buddha.  Jesus, \nApollonius  of  T}'aua.  to  Ammonius  Saccas,  no  Teacher  or  Initiate  has \never  committed  anything  tu  writing  for  public  use.  Each  and  all  of \nthem  have  invariably  recommended  silence  and  secresy  on  certaiu  facts \nand  deeds;  from  Confucius,  who  refused  to  explain  publicly  and  satis- \nfactorily what  he  meant  by  his  \"Great  Extreme,\"  or  to  give  the  key  to \nthe  divination  by  \"  straws,\"  down  to  Jesus,  who  charged  bis  disciples \nto  tell  no  man  that  he  was  Christ \u2022  (Chrestos),  the  \"man  of  sorrows\" \nand  trials,  before  his  supreme  and  last  Initiation,  or  that  he  had  pro- \nduced a  \"miracle\"  of  resurrection.f  The  Apostles  had  to  preserve \nsilence;  so  that  the  left  hand  should  not  know  what  the  right  band  did; \nin  plainer  words,  that  the  dangerous  proficients  in  the  Left  Hand \nScience \u2014 the  terrible  enemies  of  the  Right  Hand  AdepLs,  especially \nbefore  their  supreme  Initiation \u2014 should  not  pro6t  by  the  publicity  so \nas  to  harm  both  the  healer  and  the  patient.  And  if  the  above  is  main- \ntained to  be  simply  an  assumption,  then  what  may  be  the  meaning  of \nthese  awful  words : \n\nUnto  you  it  is  given  to  know  the  mystery  of  the  Einjjdom  of  C\u00bbod ;  but \nunto  tbctn  that  are  without  all  these  things  are  done  in  parables  ;  that  seeing  ihey \nmay  ace  and  not  perceive;  and  hearing,  they  may  hear  and  not  understand:  lest \nat  my  time  tbey  should  be  converted  and  their  sina  ahouhl  tie  forgiven  them.  | \n\n\n\u25a0  3i\u00bbUkrv.  xvL  M. \n\n\n.V\u00abr\u00ab,T.45. \n\n\nt  JV\u00abr4.  It.  it.  \\%. \n\n\nBXCTERIC  AWh  BSOTRRIC  TRACHINCS.  4S \n\nUnless  interpreted  in  the  sense  of  the  law  of  silence  and  Karma,  Ihe \nutter  selfishness  and  uncharitable  spirit  of  this  remark  arc  hut  too \nevident.  These  words  are  directly  connected  with  the  terrible  dogma \nof  predestination.  Will  the  good  and  intelligent  Christian  cast  such  a \nslur  of  cruel  selfishness  on  his  Saviour?* \n\nThe  work  of  propagating  such  truths  in  parables  was  left  to  the \ndisciplejt  of  the  high  Initiates.  It  was  their  duty  to  follow  the  key-note \nof  the  Secret  Teaching  without  revealing  its  mysteries.  This  is  shown \nin  the  histories  of  all  the  great  Adepts.  Pythagoras  divided  his  classes \ninto  hearers  of  exoteric  and  esoteric  lectures.  The  Magians  received \ntheir  instructions  and  were  initiated  in  the  far  hidden  caves  of  Bactria. \n^^Ticn  Josephus  declares  that  Abraham  taught  Mathematics  he  meant \nby  it  \u2022\u2022  Magic.\"  for  in  the  Pythagorean  code  Mathematics  mean  Esoteric \nScience,  or  Gnosis. \n\nProfessor  Wilder  remarks : \n\nTbe  BsMUM  of  Judxa  and  Canuel  made  similar  distjnciions,  di^'idiug  their \nadherents  into  neophytes,  bretlireu  and  the  perfect.  .  .  .  Amtiioniu.t  obligated \nhis  disciples  by  oath  not  to  divnlj^  his  higher  doctrines,  except  to  those  who  had \nbeen  thoroughly  instructed  and  exercised  [prepared  for  initiation].t \n\nOne  of  the  most  powerful  reasons  for  the  necessity  of  strict  secresy \nis  given  by  Jesus  Himself,  if  one  may  credit  Matthew.  For  there  the \nMaster  is  made  to  say  plainly : \n\nGive  not  that  which  is  huly  unto  the  dot(&  neilher  cast  ye  your  pearls  before \nswine;    lest  they  trample  them  under  Uieir  feet,  and  turn  again  and  rend  you.; \n\nProfoundly  true  and  wise  words.  Many  are  those  in  our  own  age, \nand  even  among  us,  who  ha%'e  been  forcibly  reminded  of  them \u2014 often \nwhen  too  late.\u00a7 \n\n\n*  Ift  It  a(N  FvtdMit  Ihnt  the  word*:  \"Iml  nl  any  time  Ihn' o^onlit  ^  conwrted  (ar:-\"lril  haplr \nUiey  BbouM  turn  affain  \"\u2014 a>  la  the  rcrisctl  vcrsloal  simJ  tticir  siiu  be  forgiven  Uicm\"\u2014 da  uot  at  jU \nnean  lo  imply  that  Je*us  feared  that  thr(ni([l\u00bb  repentance  nay  ounider,  or  \"  Iheni  that  are  without,\" \nshould  v\u00abcnppdninn\u00abltDti,  a*  the  literal  dead-leltec  \u00bb\u00abnw  plainly  ihows\u2014ltul  quite  a  different  tbinjt  t \nNamely,  \"lest  any  of  the  profane  should  by  tindervlandlnfc  hi*  preaching.  tindi!t^i*ed  Sy  parable. \nget  hold  of  Motne  of  Uie  Kevrrl  tmchiuKK  and  ntyxleries  of  Iiiitialiitn  -^ind  even  of  Occull  pawera  .' \n**  Be  converted  \"  ia.  tD  other  worda,  lo  obtain  a  knowledge  bvloiiffiiis:  cxcluaively  to  Che  initiated  ; \n\"and  their  lin*  be  fortfren  them,\"  that  \\k.  thetr  \u25a0int  would  fall  upon  the  illtirat  revralrT,  nn  ttaote \n\u2022ho  had  helped  Ihir  unworthy  lo  reap  ihen  where  thej'  have  tiever  laboured  lo  fcow,  and  had  glveti \ntheni.  tlierrby,  the  mearnt  of  cacapinji  04i  this  earth  their  dcaervcd  tCarato,  which  tnuM  ilius  re-a\u00abl  ou \ntbe  revealer.  who,  inntead  of  K^od,  did  hiiriii  nnd  failed. \n\n\u2022  A>\u00bb  PtatoHitm  4tm.1  Alfhrmy,  r\u00ab6q.  pp.  7.  9- \niv\u00ab.  6. \n\nI  Hlctor;  Is  fViH  of  proofa  of  Ihe  same.  Kad  not  Anaxasforaa  enudcJated  tlte  rt**!  irath  taufht \nIn  the  MyaterSe^.  vit.,  that  the  aun  was  nurely  larger  thau  the  Pclopooneaua.  he  would  not  ha^'e  hepii \ntcnecuted  and  nearly  put  lo  death  by  the  fjttiitieal  moS.    Had  that  other  rabble  which  waa  raised \n\n\n46 \n\n\nTBB  SECSBT  XKKTTKINS. \n\n\nEven  Maimonides  recommends  silence  with  regard  to  the  tnie  ixie&&- \ning  of  the  BibU  texts.  This  injunction  destroys  the  usual  affirmation \nthat  \"  Holy  Writ\"  is  the  only  book  in  the  world  whose  divine  oracles \ncontain  plain  unvarnished  truth.  It  may  be  so  for  the  learned  Kaba- \nlists;  it  is  certainly  quite  the  reverse  with  regard  to  Christians.  For \nthis  is  what  the  learned  Hebrew  Philosopher  says : \n\nWTiocvcr  shall  find  out  ihe  inie  sense  of  the  Book  of  Gentsii  oiight  to  take  care \nnot  to  divulge  it  This  is  a  maxim  that  all  our  sages  repeat  to  us,  and  atxyveall \nrespecting  the  work  of  the  ttix  dityK.  Ifa  person  should  di.<tco\\*er  the  true  meaning \nof  it  by  himseU^  or  by  the  aid  of  another,  then  he  ought  to  be  silent,  or  if  he  speaks \nhe  might  \\v  speak  of  it  obscurely,  in  an  enif^iatical  manner,  as  I  dQ  m>-&elf,  leaving \nthereat  to  be  guessed  by  those  who  can  understand  mc. \n\nThe  Symbology  and  Esoterism  of  the  Old  Testament  being  thus  con- \nfessed by  one  of  the  greatest  Jewish  Philosophers,  it  is  only  natural  to \nfind  Christian  Fathers  making  the  same  confession  with  regard  to  the \nNcrv  Testament,  and  the  Bible  in  general.  Thus  we  find  Clemens \nAlexandrinus  and  Origen  admitting  it  as  plainly  as  words  can  do  it. \nClemens,  who  had  been  initiated  into  the  Eleusinian  Mysteries  says,  that: \n\nThe  doctrines  there  taught  contained  in  item  the  enJ  of  alt  instruetttms  tu  th^ \nSffre  taken  from  Moses  and  the  ptafihets, \n\na  slight  perversion  of  facts  pardonable  in  the  good  Father.  The  words \nadmit,  after  all,  that  the  Mysteries  of  the  Jews  were  identical  with  those \nof  the  Pagan  Greeks,  who  took  them  from  the  Eg>'ptians,  who  borrowed \nthem,  in  their  turn,  from  the  Chaldeans,  who  got  them  from  the \nAryans,  the  Atlanteans  and  so  on \u2014 far  beyond  the  days  of  that  Race. \nThe  secret  meaning  of  the  Gospel  is  again  openly  confessed  by  Clemens \nwhen  he  says  that  the  Mysteries  of  the  Faith  are  not  to  be  divulged  to \nall. \n\nBut  since  this  uadition  is  not  published  alone  for  him  who  perceives  Uie  ma^^ifi- \nceuce  of  the  word;  it  is  requisite,  therefore,  to  hide  ia  a  Mystery  the  wifdon \nspoken,  which  the  Sou  of  Gorl  taught* \n\n\nKCalnst  ryUiagoraa  awJortood  wkstdw  mystertoM  Sage  of  Cretow  Meant  t\u00bbriTVuiv<Mittaisi\u00abani* \n1>T\u00ab\u00bb\u00ab  vt  having  liMD  ibe  \"  Son  oT  Mercian  ** \u2014 God  of  tbr  Secnt  Wudom\u2014 he  woal4  not  bavr  ben \nforrcd  to  fly  for  hU  life;  nir  would  Socratn  haw  ttcm  pot  tod\u00abKt(i.hid  he  kept  tec  ret  the  rcvcUtiooa \noT  hi*  dtrinv  Itaimoa.  He  knew  how  UlQe  hU  cenlunr\u2014 -ssvr  tboiir  initUt\u00abd ~w<juld  uDdcrt>tand \nhi*  tneaainc.  bftd  lit  gitta  out  all  be  fcoew  of  ihr  n\u00bbocMi.  Tttuii  be  limited  hu  sutement  to  mm \naUexocT.  wUclt  ia  now  prPTca  to  baw  beea  iHOee  \u2022ciratlftc  Uura  was  hitherto  bcUceed.  lie  aiaia* \nlaincd  llMt  tbe  b>oc\u00ab  wa>  inhabited  and  that  the  Inoar  liriHp  li*<rU  in  pwfound.  nut  and  dark \nralteyc.  ov  istdlitr  beintt  affVu  aad  without  may  attnocphcre  onliii^  such  peofooad  valley: \nthi>.  dl&regaidias  the  te^rUitioci  full  of  uMaaiag  for  the  few  oaly.  tnuU  be  90  uf  neceniljr,  if  there \nla  any  attBO^bcre  on  <<ut  bngfat  Sekne  at  all.  The  facts  ttcordcd  is  the  secret  aonal*  oT  the \nMyitefiea  had  to  Tcmats  veiled  uada  penalty  of  death.  * \n\n\u25a0  5r>\u00abaMifU,  ail. \n\n\nORIGHN   ON    \"G\u00abNKSIS.\" \n\n\n47 \n\n\nNot  less  explicit  is  Origen  with  regard  to  the  3i6/\u20acAad  its  symbolical \nfables.     He  exclaims : \n\nIf  we  hold  to  U)\u00ab  l\u00abUer,  and  must  understand  what  stands  written  in  the  Inw \nafter  the  manner  of  the  Jews  and  common  people,  then  [  should  liliisb  to  confess \nlUond  that  it  is  God  who  has  given  these  laws:  then  the  laws  of  men  appear  more \nexcellent  and  reasonable.* \n\nAnd  well  he  might  have  \"bltished,\"  the  sincere  and  honest  Father \nof  early  Christianity  in  its  days  of  relative  purity.  But  the  Christian  k \nof  this  highly  literary  and  civilised  age  of  ours  do  not  blush  at  all ;  they \nswallow,  on  the  contrary,  the  \"  light\"  before  the  formation  of  the  sun, \nthe  Garden  of  \u00a3den,  Jonah's  whale  and  all,  notwithstanding  that  the \nsame  Origen  asks  in  a  very  natural  fit  of  indignation : \n\nWhat  man  of  sense  will  agree  with  the  stnteraeiit  that  the  jirst.  secoad  and  third \ndays  in  which  the  evening  is  named  and  the  tHoming,  were  without  sun,  moon,  and \nstars,  and  the  first  day  without  a  heaven?    What  man  is  found  Aocb  an  idiot  as  to \n\nsuppose  that  God  planted  irt-cs  in  Parailisc,  in  ICden,  like  a  husbandman,  etc.  ?  I \nbelieve  that  cver>-  man  muat  bold  these  things  for  images,  under  which  a  hidden \nsense  lies  coiicealeil  ?t \n\nYet  millions  of  \"such  idiots\"  are  found  iu  our  ageof  enlightenmem \nand  not  only  in  the  third  ceutur>'.  When  Paul's  unequivocal  statement  in \nGatatians,  iv.  33-25.  thai  the  story  of  Abraham  and  his  two  sons  is  all \n'\"  an  allegoo.\"  and  that  \"  Agar  is  Mount  Sinai  \"  is  added  to  this,  then \nlittle  blame,  indeed,  can  be  attached  to  either  Christian  or  Heathen  who \ndeclines  to  accept  the  Bible  in  any  other  light  than  that  of  a  very \ningenious  allegory. \n\nRabbi  Simeon  Ben-\"  Jochai,\"  the  compiler  of  the  Zokar.  never  im- \nparted the  most  important  points  of  his  doctrine  otherwise  than  orally, \nand  to  a  very  limited  number  of  disciples.  Therefore,  without  the \nfinal  initiation  into  the  Mercavah,  the  study  of  the  Kabalah  will  be  ever \nincomplete,  and  tlie  Mercavah  can  be  taught  only  \"  in  darkness,  in  a \ndeserted  place,  and  after  many  and  terrific  trials.\"  Since  the  death  of \nthat  great  Jewish  Initiate  this  hidden  doctrine  has  remained,  for  the \noutside  world,  an  inviolate  secret. \n\nAmong  the  venerable  sect  of  the  Tanaim,  or  ratlier  the  Tananim,  the  wise  men, \nthere  were  those  who  taught  the  secrets  practically  and  initiated  &ome  disciple* \ninto  the  ^and  and  final  Mystery.  But  the  Mhhna  Hagiga.  2nd  Section,  \u00bbay  that \nthe  table  of  contents  of  the  jWr/'j-a&i  \"  must  only  be  delivered  to  wise  old  ones.\"  The \nCemara  is  still  more  dogmatic.     \"  The  more  important  secrets  of  the  Mysteries \n\n\n\u2022  8cr  Hamihet  7,  In  Lrvit..  quoted  in  the  Samrts  ttf  Mnsiru,  ^  i\u00bbf,- \n\n\u00ab  Oricen:  Rnet..  Oi-igeniana,  i6j;  Pranck,  tax;  quoted  fnnn  Duntap's  5IM  p-  17^- \n\n\n4$  THE  SECRET  DOCTRINB. \n\nwen:  not  even  revealed  to  aJI   priests.     Alone  the  iailiatcs  lia  I  them   JivulKcd.** \nAnd  so  we  fiml  the  same  great  setresy  prevalent  in  every  ancient  religion.\" \n\nWhat  says  the  Kabalah  itself?  lu  great  Rabbis  actually  threateu \nhtm  who  accepts  their  sayings  verbatim.    We  read  ia  the  Zohar: \n\nWoe  to  the  mnn  who  sees  in  (he  Thocnh,  i.e..  Law.  only  simple  recitals  and \nordinarj-  words !  Because  if  in  truth  it  only  containeil  these,  wc  wonid  even  to<day \nbe  able  to  compose  a  Tlnrah  much  more  worthy  of  admiration.  For  if  we  find \nonly  the  simple  worrU,  wc  would  only  have  to  address  ourscli-ct  to  the  Icgi-tlAtors \nof  the  earth, t  to  tliose  in  whom  we  mnst  fre<iuently  meet  with  the  most  grancleur. \nIt  woulit  }>c  sufficient  to  imitate  them,  and  malce  a  Thorah  after  tlicir  wonls  and \nexample.  But  it  is  not  bo  ;  each  word  of  the  Thorah  contains  an  clevate<l  meaning \naiida  snhlinie  mystery.  .  .  .  The  recitals  of  tile  Thorah  arc  Ihevestmcntsof  the \nThorah.  Woe  to  him  who  takes  this  garment  for  the  Thorah  itjielf.  .  .  .  The \nsimple  take  notice  only  of  Uie  garments  or  tecitaU  of  Uie  Thorah,  they  know  no \notfatr  thing,  they  see  not  that  which  is  concealed  under  the  vestment.  The  more \ninRlructed  men  du  not  pay  atlcntiun  to  tlic  vestment,  but  to  the  body  which  it \nenvelops.; \n\nAinmonius  Saccas  taught  that  the  Secret  Doctrine  of  the  Wisdom- \nReligion  was  found  complete  in  the  Bmks  of  Thoth  (Hermes),  from \nwhich  both  Pythagoras  and  Plato  derived  their  knowledge  and  much  of \ntheir  Philosophy ;  and  these  Books  were  declared  by  him  to  be  \"  identical \nwith  the  teachings  of  the  Sages  of  the  remote  East.\"  Professor \nA.  Wilder  remarks: \n\nAs  the  name  Thotli  means  a  college  or  aAAemhIy.  it  ts  dot  altogether  Improbable \nthat  the  books  were  so  named  a&  being  the  collected  ontcles  and  doctrines  of  the \nsacerdotal  fraternity  of  Memphi-s.  Rabbi  Wise  has  suggested  the  same  hypothesis \nin  reK^tion  to  the  divine  utteranceii  recorded  In  the  Hebrew  Scriptures.} \n\nThis  is  ven.*  probable.  Only  the  \"di\\*ine  utterances\"  hare  never \nbeen,  so  far,  understood  by  the  profane.  Philo  Judsus, anon-initiate, \nattempted  to  give  their  secret  meaning  and \u2014 failed. \n\nBut  Books  of  Thoth  or  Bibtt,  Vedas  or  fCabahh^  all  enjoin  the  same \nsecrcsy  as  to  certain  mysteries  of  nature  symbolised  in  them.  \"Woe \nbe  to  him  who  divulges  unfaw/nlly  the  words  whispered  into  the  ear  of \n\n\nt  itiM  VmveU^,  U.  350. \n\n*  Th<r  matcriAliMk  \"law-fivcr*.\"  Ihc  critics  and  SaWucrcs  who  h\u00ab\\-e  tried  to  te\u00abr  In  -ihredf  the \ndr>clrinr<k  ami  lcai;hinK!i  of  tlir  (cn^al  Asiiktic  Marten,  pAst  am!  |ifcT\u00abiil-  tio  itcholKni  in  the  iiuxl\u00abrti \nKiioe  of  the  word\u2014 would  do  well  to  ponder  orer  thcne  word*,    No  <loii)>l  thm  doclrinr*  amX  \u2022ecret \nUachiiiys  hwt  thtry  bcru  ttiveiilctl  ami  iriittvn  In  Dxrunl  ami  Cikmbrid)t\u00ab  would  tie  ntorf  liritliant  OUt<  ^ \nwardty     Would  Uiry  equally  ani-vrer  to  universal  tniUis  oiid  fjcU,  i\u00bb  Ctic  next  qucrtioii  howrver. \n\n1  lii.  fol,  i5\u00abb.  quoted  in  Myciit  {JaUialAh.  \\\\.  lai. \n\n\nJ \n\n\nTHB   \"DARK   SAYINGS*'    OP  TITB   \"TESTAMBKTS.\" \n\n\n49 \n\n\nManushi  by  the  First  Initiator\"    Who  that  **  Initiator *'  was  is  made \nplain  in  the  Book  of  Enoch  : \n\nProm  them  [the  Angels]  I  heard  all  thingii.  and  nnderstood  what  I  saw:    that \nwhich  will  not  take  place  in  this  generation  [Rocel  bat  tn  a  frtneration  which  i%  to \niccecd  at  a  dtsUnt  period  [the  6th  and  7th  Races]  00  accooul  or  the  elect  [the \nInitiates].* \n\nAgain,  it  is  said  with  regard  to  the  judgment  of  those  who.  when  they \nhave  learned  *'  every  secret  of  the  aiigels,\"  re^'cal  them,  that: \n\nThey  ha\\*c  djjscovered  secrets,  and  they  are  those  who  have  been  judf^ ;  Tint  not \ntiion,  my  son  [Noah]  .  .  .  thou  art  pure  iiml  gooil  aod/rwr  from  tht*  reproach \nof  </isanvn')ijr[rcvemUii\u00a3]  secrets.t \n\nBut  there  are  those  in  our  century,  who,  hanng  \"discovered  secrets\" \nunaided  and  owing  to  their  own  learning  and  acuteness  only,  and  who \nbeing,  nevertheless,  honest  and  straightforward  men,  undismayed  by \nthreats  or  warning  since  they  have  never  pledged  themselves  to  secresy, \nfeel  quite  startled  at  such  revelations.  One  of  these  is  the  learned \nauthor  and  discoverer  of  one  \"  Key  to  the  Hebrew-Eg>'ptiau  Mystery.\" \nAs  he  says,  there  are  \"some  <!trange  features  connected  with  the  pro- \nmulgation and  condition\"  of  the  Bible. \n\nThow  who  compiled  this  Book  were  men  as  wc  arc.  They  knew,  saw,  handled \nand  realized,  throagh  the  key  mcMurc,!  the  taw  of  the  livinR,  cver-acli\\'e  Cod.( \nThey  needed  no  faith  that  He  M-as,  that  He  worked  planited.  and  accompliahed,  as \na  mighty  mechanic  and  architccl.]|    What  was  it.  then,  that  reserv'edto  them  alone \n\n,thiit  knowledge,  while  first  as  men  of  God,  and  second  as  Apostles  of  Jesus  the \nChriit,  they  doled  out  a  blinding  ritual  scmcc,  and  an  empty  teaching  of  faitli \nand  no  substance  as  proof,  properly  coming  thruugh  the  exercise  of  just  those \ntenses  which  the  Deity  has  given  all  men  a-s  the  essential  means  of  obtatnitiK  any \nright  understanding?  Myilny  and  parabtr,  and  dark  saying,  and  cloaking;  of  the \ntrue  meanings  are  the  burden  of  the  Testaments.  Old  and  New.     Take  it  that  the \n\n'  Carrativea  of  the  Btbtf  were  purposed  iuventions  to  deceive  the  ignorant  masses, \neven  while  enforcing  a  most  perfect  code  of  moral  obligations:  How  is  it  possible \nto  justify  so  great  frauds  ^  psrt  of  a  Divine  economy,  when  to  tliat  econoni>, \nthe  attribute  of  simple  and  perfect  tnilhfulMcss  must,  iu  the  nature  of  things,  be \n\n\n4  Iriv.  10. \n\n:  The  kty  ia  Bhoim  to  be  \"in  the  ncKirce  or  nicnmirv^  orlfrlnnting  the  BrltUh  inch  waA  the \nancicni  {-ulnl ''  u  thr  aiithnr  trlrn  to  pravr. \n\n1  The  word  as  a  plural  mifirht  haw  t>clt<r  m>I\u00ab'\u00ab<I  ihc  mj-iitcrjr,  Ood  U  net  \u25a0  preifml ;  If  hr  were \nivrf-attive  Iw  cmitd  iiu  lutigrr  he  an  infttiitc  Gwl-  nor  rrer-prcjicill  in  hi\u00ab  liniitaUoo. \n\n4  The  auUioc  U  rvirtmily  a  Muon  of  the  way  of  (hlaUns  of  e<tter\u00bbl  Pifce.  S\u00bb  lonf  M  the \nAmcricau  and  Knglioli  M  i*ons  will  reject  the  \"  Crvalive  Priticipk\"  ofthe  \"  Grand  Orient  \"  of  France \nrwill  remain  in  the  darlc. \n\n3    \" \n\n\n9> \n\n\nTHE  SKCRET  l>OCTRlNK. \n\n\nascribed?     What  has,  or  what  by  possibility  ought  mystery  to  have,  with  the \npromulgation  or  the  truths  of  God?* \n\nNothing  whatever  most  certainly,  if  those  mysteries  had  been \ngiven  from  the  first.  And  so  it  was  with  regard  to  the  first,  semi- \ndivine,  pure  and  spiritual  Races  of  Humanity.  They  had  the  \"truths \nof  God,\"  and  lived  np  to  tliem,  and  their  ideals.  They  preser\\'ed  them, \nso  long  as  there  was  hardly  any  evil,  and  hence  scarcely  a  possible \nabuse  of  that  knowledge  and  those  truths.  But  evolution  and  the \ngradual  fall  into  materiality  is  also  one  of  the  \"truths\"  and  also  one \nof  the  laws  of  \"  God.\"  And  as  mankind  progressed,  and  became  with \nevcr>*  generation  more  of  the  earth,  earthly,  the  individuality  of  each \ntemporary  Ego  began  to  assert  itself.  It  is  personal  selfishness  that \ndevelops  and  urges  man  on  to  abuse  of  his  knowledge  and  power. \nAnd  selfishness  is  a  human  building,  whose  windows  and  doors  are \never  wide  open  for  e%'ery  kind  of  iniquity  to  enter  into  man's  soul. \nFew  were  the  men  during  the  early  adolescence  of  mankind,  and  fewer \nsrill  are  they  now,  who  feel  disposed  to  put  into  practice  Pope's  forcible \ndeclaration  that  he  would  tear  out  his  own  heart,  if  it  had  no  better \ndisposition  than  to  love  only  himself,  and  laugh  at  all  his  neighbours. \nHence  the  necessity  of  gradually  taking  away  from  man  the  divine \nknowledge  and  power,  which  became  with  every  new  human  cycle  more \ndangerous  as  a  double-edged  weapon,  whose  evil  side  was  ever \nthreatening  one's  neighbour,  and  whose  power  for  good  was \nlavi.shed  freely  only  upon  self  Those  few  \"elect\"  whose  inner  natures \nhad  remained  unaffected  by  their  outward  physical  growth,  thus  became \nin  rime  the  sole  guardians  of  the  mysteries  revealed,  passing  the  know- \nledge to  those  most  fit  to  receive  it,  and  keeping  it  inaccessible  to \nothers.  Reject  this  explanation  from  the  Secret  Teachings,  and  tlie \nvery  name  of  Religion  will  become  synonymous  with  deception  and \nfraud. \n\nYet  the  masses  could  not  be  allowed  to  remain  without  some  sort  of \nmoral  restraint.  Man  is  ever  cra\\'ing  for  a  \"beyond  \"  and  cannot  live \nwithout  an  ideal  of  some  kind,  as  a  beacon  and  a  consolation.  At  the \nsame  time,  no  average  man,  even  in  our  age  of  universal  education, \ncould  be  entrusted  with  truths  too  mcUphysical,  too  subtle  for  bis \nmind  to  comprehend,  without  the  danger  of  an  imminent  reaction \nsetting  in,  and  faith  in  Gods  and  Saints  making  room  for  an  unscientific \nblank  Atheism.      No  real  philanthropist,  hence  no  Occultist,  would \n\n\n\u2022  Svirte  <tf  Mtaium,  pp.  308,  309. \n\n\nTUB  GREATEST  CRIME  EVER  PERPETRATED. \n\n\n5*, \n\n\ndream  for  a  moment  of  a  mankind  without  one  tittle  of  Religion.  Even \nthe  modern  day  Religion  in  Europe,  confined  to  Sundays,  is  better  than \nnone.  But  if,  as  Bunyan  put  it,  \"  Religion  is  the  best  armour  that  a \nman  can  have,\"  itcertainly  is  the\"  worst  cloak\"  ;  and  it  is  that  \"  cloak\" \nand  false  pretence  which  the  Occultists  and  the  Theosophists  fight \nagainst.  The  true  ideal  Deity,  the  one  living  God  in  Nature,  can \nnever  suffer  in  man's  worship  if  that  outward  cloak,  woven  by  man's \nfancy,  and  thrown  upon  the  Deity  by  the  crafty  hand  of  the  priest \ngreedy  of  power  and  domination,  is  drawn  aside.  The  hour  has  struck \nwith  the  commencement  of  this  century  to  dethrone  the  \"highest \nGod  \"  of  every  nation  in  favour  of  One  Universal  Deity \u2014 the  God  of \nImmutable  Law,  not  charity;  the  God  of  Just  Retribution,  not  mercy, \nwhich  is  merely  an  incentive  to  evil-doing  and  to  a  repetition  of  it. \nThe  greatest  crime  that  was  ever  perpetrated  upon  mankind  was  com- \nmitted on  that  day  when  the  first  priest  invented  the  first  prayer  with \na  selfish  object  in  view.  A  God  who  may  be  propitiated  by  iniquitous \nprayers  to  \"  bless  the  arras\"  of  the  worsKipper,  and  send  defeat  and \ndeath  to  thousands  of  his  enemies \u2014 his  brethren  ;  a  Deity  that  can  be \nsupposed  not  to  turn  a  deaf  ear  to  chants  of  laudation  mixed  with \nentreaties  for  a  \"  fair  propitious  wind  \"  for  self,  and  as  naturally  dis- \nastrous to  the  selves  of  other  navigators  who  come  from  an  opposite \ndirection \u2014 il  is  this  idea  of  God  that  has  fostered  selfishness  in  man, \nand  deprived  him  of  his  self-reliance.  Prayer  is  an  ennobling  action \nwhen  it  is  an  intense  feeling,  an  ardent  desire  rushing  forth  from  ooi \nvery  heart,  for  the  good  of  other  people,  and  when  entirely  detached \nfrom  any  selfish  personal  object ;  the  craving  for  a  beyond  is  natural \nand  holy  in  man,  but  on  the  condition  of  sharing  that  bliss  with  others. \nOne  can  understand  and  well  appreciate  the  words  of  the  \"  heathen'* \nSocrates,  who  declared  in  his  profound  though  untaught  wisdom,  that: \n\nOurprB}-<er\u00ab  ahoulil  be  for  blessings  oa  all,  tu  general,  for  the  Gods  know  bat \nwbut  Is  good  for  us. \n\nBut  official  prayer \u2014 in  favour  of  a  public  calamity,  or  for  the  benefit \nof  one  individual  irrespective  of  losses  to  thousands \u2014 is  the  most \nignoble  of  crimes,  besides  being  an  impertinent  conceit  and  a  supersti- \ntion. This  is  the  direct  inheritance  by  spoliation  from  the  Jehovites \u2014 \nthe  Jews  of  the  Wilderness  and  of  the  Golden  Calf. \n\nIt  is  \"Jehovah,\"  as  will  be  presently  shown,  that  suggested  the \nnecessity  of  veiling  and  screening  this  substitute  for  the  unpronounce- \nable name,  and  that  led  to  all  this  \"mystery,  parables,  dark  sayings \n\n\nm \n\n\n52 \n\n\nTHE  SECRET  DOCTRINE. \n\n\nand  cloaking.\"  Moses  liad.  at  any  rate,  initiated  his  seventy  Elders \ninto  the  hidden  truths,  and  thus  the  writers  of  the  Old  Tesiammt  stand \nto  a  degree  justified.  Those  of  the  New  Testamoil  have  failed  to  do \neven  so  much,  or  so  little.  They  have  disfigured  the  graud  central \nfigure  of  Christ  by  their  dogmas,  and  have  led  people  ever  since  into \nmillions  of  errors  and  the  darkest  crimes,  in  His  holy  name. \n\nIt  is  evident  that  with  th<j  exception  of  Paul  and  Clement  of \nAlexandria,  who  had  been  both  initiated  into  the  Mysteries,  none  of \nthe  Fathers  knew  much  of  the  truth  themselves.  They  were  mostly \nuneducated,  ignorant  people;  and  if  such  as  Augustine  and  Lactantius. \nor  again  the  Venerable  Bede  and  others,  were  so  painfully  ignorant \nuntil  the  time  of  Galileo*  of  the  most  vital  truths  taught  in  the  Pagan \ntemples \u2014 of  the  rotundity  of  the  earth,  for  example,  leaving  the \nheliocentric  system  out  of  question \u2014 how  great  must  have  been  the \nignorance  of  the  rest!  Learning  and  sin  were  synonymous  with  the \nearly  Christians.  Hence  the  accusations  of  dealing  with  the  Devil \nlavished  on  the  Pagan  Philosophers. \n\nBut  truth  must  out.  The  Occtiltists,  referred  to  as  \"the  followers  of \nthe  accursed  Cain,\"  by  such  writers  as  De  Mir^'ille,  arc  now  in  a  posi- \ntion to  reverse  the  tables.  That  which  was  bitherto  known  only  to \nthe  ancient  and  modern  Kabalists  in  Kurope  and  Asia,  is  now  pub- \nlished and  shown  as  being  mathematically  true.  The  author  of  the \nAV)'  to  ih(  }IebrciV'EgYl>iian  Afrsloy  or  ike  Sunt  cc  o/  A  f cam  res  has  now \nproved  to  general  satisfaction,  it  is  to  be  hoped,  that  the  two  great \nGod-names,  Jehovah  and  Elohim,  stood,  in  one  meaning  of  their \nnumerical  values,  for  a  diameter  and  a  circumference  value,  respec- \ntively; in  other  words,  that  they  are  numerical  indices  of  geometrical \nrelations;  and  finally  that  Jehovah  is  Cain  and  vice  vo'sd. \n\nThis  view,  says  the  author, \n\nHvlps  also  to  take  the  horrid  Mcinish  ofT  from  the  name  of  Cain,  as  a  put-up  job \nto  destroy  his  cliaracter ;  for  even  williout  these  showioys,  hy  llic*  very  text,  ht \n[Cain]  tvas  Jehovah.    So  the  theological  scboola  had  belter  be  alii.-c  to  otaking  the \n\n\n'  tn  Jil*  /^^Mfialoi^ie,  in  Voi.  It.,  yp.  laj-iii,  the  Unrqtii*  de  MirvHte  rioiiiib  Ote  knowledge  of \nth*  Iteliocrolrir  fiystrm-Mrllfr  than  OUiteo\u2014 tor  Pope  rrl\u00abn  VIII.  1%e  auUi\u00abr  goes  nirthcr.  He \ntrie*  lo  k}m>w  thAt  bmouH  Poixr.  nul  a*  the  pcr^ecnlnr  hat  nt  otic  peracruttil  by  Kaltlcu,  and \ncatiitiiiitiitol  hy  the  Horciiiiiic  Astratioincr  iiilo  the  barnniii.  If  k>.  vt  much  tht  wor*c  for  the  Latin \nCharcli,  !iiuc\u00ab  Iwr  roii\u00abH,  knovc-iiiKoflt.  \u25a0rtiU  pmerved  wtcacc  upon  I  hi*  tniMtJroportanlfiicl.  \u00ab4thrr  to \nKtvcii  jMhiia  nr  ihclr  own  iaftUlitnltty.  thK  cnii  undrrKtHnit  \u00abtII  that  tiie  \u00a3Mf  hariug  been  to \nexstted  over  nit  the  other  syiiit-tiK,  nit<l  It*  nllejrcd  inonothHsm  dcprtiditig  upon  Ihc  Ttilcuif  prewrved , \nnothitis  mnntncd  of  coutk  but  to  ke>fp  tj,uk'l  over  its  \u00bb)-iutM>liUB,  tints  nllowiiiff  hU  iU  Wuodcn  tO  be \nfiUbertd  oa  iU  Cod. \n\n\nI \n\n\nJ \n\n\nASIATIC  REUGIONSPROC1.A1M  THEIR  \u00a3S0TER1S1 \n\n\n-V. \n\n\nS3 \n\n\nlend  honorable,  if  snch  a  thing  u  possible,  lo  the  good  name  and  fame  of  Ihe  God \nley  worship.* \n\nThis  is  not  the  first  warning  received  by  the  \"  theological  schools,** \nwhich,  however,  no  doubt  knewit  from  the  beginning,  as  did  Clemens  of \nAlexandria  and  others.  But  if  it  be  so  they  will  profit  still  less  by  it, \nas  the  admission  would  involve  more  for  them  than  the  mere  sacredness \nand  dignity  of  the  established  faith. \n\nBut,  it  may  also  be  asked,  why  is  it  that  the  Asiatic  religions,  which \nhave  nothing  of  this  sort  to  conceal  and  which  proclaim  quite  openly \nthe  Esoterism  of  their  doctrines,  follow  the  same  course?  It  is  simply \nthis:  WTiile  the  present,  and  no  doubt  enforced  silence  of  the  Church \non  this  subject  relates  merely  to  the  external  or  theoretical  form  of  the \n^*^/r\u2014 the  unveiling  of  the  secrets  of  which  would  have  involved  no \npractical  harm,  had  they  been  explained  from  the  first \u2014 it  is  an  entirely \ndifferent  question  with  Eastern  lisoterism  and  Symbolog>*.  The  grand \ncentral  figure  of  the  Gospels  would  have  remained  as  unaffecled  by  the \nsymbolism  of  the  0/d  Testament  being  revealed,  as  would  that  of  the \nFounder  of  Buddhism  had  the  Br^hmanical  writings  of  the  PtirdnaSy  that \npreceded  his  birth,  all  been  shown  lo  be  allegorical.  Jesus  of  Kazarclh, \nmoreover,  would  have  gained  more  than  he  would  have  lost  bad  he \nbeen  presented  as  a  simple  mortal  left  to  be  judged  on  his  own  precepts \nand  merits,  instead  of  being  fathered  on  Christendom  as  a  God  whose \nmany  utterances  and  acts  are  now  so  open  to  criticism.  On  the \nother  hand  the  symbols  and  allegorical  sajnngs  that  veil  the  grand \ntruths  of  Nature  in  the  Vedas,  the  Brdhmanas,  the  Upanishads  and \nespecially  in  the  L&malst  Chagpa  Thogmed  and  other  works,  are  quite \nof  a  different  nature,  and  far  more  complicated  in  their  secret  meaning. \nWhile  the  Biblical  glyphs  have  nearly  all  a  triune  foundation,  those  of \nthe  Eastern  books  are  worked  on  llie  septenary  principle.     They  are \n\n\n\u2022  Op,  tit..  App.  \u25a0\u00bb\u00ab.  p.  39*.  The  writer  fee)*  hnppy  to  find  Ihi*  feet  now  miQwmali- \nc\u00abIl7  dctaonstiatcd.  n'heu  it  wa?  Hated  in  Iti*  Unveiltd  tltal  Jetaovkh  and  Satura  wrr* \niii>e  and  the  t>an>c  wjllt  Atlatu  Kadaiou.  Cain.  Adam  and  Etc,  Abd,  Sctb,  etc..  and  Uiat \nall  were  con\\-eTtible  synkbuU  in  the  Hrml  Doclrine  Imv  Vol.  ji.  pp,  446,  44N.  464  et  uvl: \nthai  iher  anowered.  in  nhort.  to  Kcret  nuEnerals  and  ttood  fbi  iiiotr  thaa  one  neaninc \nin  the  SibU  as  In  other  doctnuT*\u2014 the  author's  stBtcinmts  miiaiued  unuottced.  Iiij  h*d \nfelled  to  appeal  uudei  a  scientific  romi,  \u00abnd  by  glrltie  too  roiKh,  In  fact,  g&ve  \\vTy  little  to  Miliary \nUicetuitiircr.  But  new,  irmslhematlca  and  (ceocnclnr.  bedded  the  ci-idciice  of  the  HtbU  &aiH  KAbaiah \n\u25a0  good  lor  anytliitii;,  the  pulilii'  mivil  finil  itM^lf  tuttiMfied.  So  fnller,  ciore  Kcienlilically  ki\u00abvii  proAf \nran  be  found  to  Hxwt  that  Cain  \\t  the  tntRsfomtAtion  of  an  Klobtm  (the  Sepbin  Binali)  into  Jah' \nVeh  (of  Cotl-Ht-e)  \u00abndrQK>nr,  and  thai  Srih  is  the  Jehovah  loate,  than  in  the  combined  discoveries  of \nScyflarth.  Kmelil,  etc.,  and  tiiially  in  Mt.  Rabtoa  SkiDuer'fi  most  erudite  work.  The  fufllier \nrelatloiiii  of  these  penonifications  of  the  ISrat  hunUB  race*,  in  ttaelr  gradual  dcvclopmeiit.  will  be \nt>\u00abefl  laier  00  in  the  leal. \n\n\nM \n\n\nYHB  SECRET  DOCTRINK. \n\n\nas  closely  related  to  the  mysteries  of  Physics  and  Physiology-,  as  to \nPsychism  and  the  transcendental  nature  of  cosmic  elements  and  Theo- \ngony;  tmriddled  they  would  prove  more  than  injurious  to  the  unini- \ntiated ;  delivered  into  the  hands  of  the  present  generations  in  their \nactual  state  of  physical  and  intellectual  development,  in  the  aTmence \nof  spiritualitj'  and  even  of  practical  morality,  they  would  become  abso- \nlutely disastrous. \n\nNevertheless  the  secret  teachings  of  the  sanctuaries  have  not  re- \nmained without  witness;  they  have  been  made  immortal  iu  various \nways.    They  have  burst  upon  the  world  in  hundreds  of  volumes  full \nof  the  quaint,  head-breaking  phraseology  of  the  Alchemist ;  they  have \nflashed  like  irrepressible  cataracts  of  Occult  mystic  lore  from  the  pens \nof  poets  and  bards.     Genius  alone  had  certain  privileges  in  those  dark \nages  when  no  dreamer  could  offer  the  world  even  a  fiction  withotit \nsuiting  his  heaven  and  his  earth  to  biblical  text.     To  genius  alone  it \nwas  permitted  in  those  centuries  of  mental  blindness,  when  the  fear \nof  the  \"  Holy  Office\"  threw  a  thick  veil  over  ever>'  cosmic  and  psychic \ntruth,  to  reveal  unimpeded  some  of  the  grandest  truths  of  Initiation. \nWlience  did  Ariosto,  in  his  Orlando  Fnrioio,  obtain  his  conception   of \nthat  valley  in  the  Moon,  where  after  our  death  we  can  find  the  ideas \nand  images  of  all  that  exists  on  earth?    How  came  Dante  to  imagine \nthe  many  descriptions  given  in  his /\u00aby^/w \u2014 anew  Johannine  Apocalypse, \na  true  Occult  Revelation  in  verse \u2014 his  visit  and  communion  with  the \nSouls  of  the  Seven  Spheres?    In  poetry  and  satire  eveo'  Occult  truth \nhas  been  welcomed \u2014 none  has  been  recognised  as  serious.    The  Comte \nde  Gabalis  is  better  known  and  appreciated  than  Porphyry  and  lam- \nblicbus.      Plato's  mysterious  Atlantis  is  proclaimed  a  fiction,  while \nNoah's  Deluge  is  to  this  day  on  the  brain  of  certain  Archieologists,  who \nscoff  at  the  archetypal  world  of  Marcel  Palingenius'  Zodiac,  and  would \nresent  as  a  personal  injury  being  asked  to  discuss  the  four  worlds  of \nMercury  Trismegistus \u2014 the  Archetypal,  the  Spiritual,  the  Astral   and \nthe  Elementarj',  with  three  others  behind  the  opened  scene.     Evidently \ncivilised  society  is  still  but  half  prepared  for  the  revelation.     Hence. \nthe  Initiates  will  never  give  out  the  whole  secret,  until  the  bulk  of \nmankind  has  changed  its  actual  nature  and  ia  better  prepared  for  truth. \nClemens  Alexandrinus  was  positively  right  in  saying,  \"  It  is  requisite \nto  hide  in  a  myster>'  the  wisdom  spoken  \" \u2014 which  the  *'  Sons  of  God\" \nteach. \n\nThat  Wisdom,  as  will  be  seen,  relates  to    all  the  primeval  trutlis \n\n\nJ \n\n\nTUB   WISDOM-EEUGIOX. \n\n\n55 \n\n\ndelivered  to  the  6rst  Races,  the  \"Mind-bora,\"  by  the  \"  Builders\"  of  the \nUniverse  Themselves. \n\nThere  was  in  ever^-  ancient  country  baviag  claims  to  civiU&atioti.  an  Esoteric \nDoctrine,  a  system  which  wa*  designated  Wisdom,*  and  those  who  were \ndevoted  to  its  prosecntiou  were  first  denominated  sages,  or  wise  men.  .  .  . \nP>-thagoraa  tenned  this  systctm  ijyvWTK  rwv  ivrtov,  the  Gnosis  or  Knowledge  of \ntilings  that  arc.  Under  the  noble  designation  of  Wisdou,  the  ancient  teachers, \nthe  aagca  of  India,  the  magians  of  Persia  and  Babylon,  the  seers  and  prophetJ \nof  Israel,  the  hierophmtU  of  Kg}*p'  ao'l  Arabia,  and  the  philosophers  of  Greece \nand  the  West,  includc^l  all  knowledge  which  they  considered  as  esaentiany \ndivine ;  classifj-ing  a  part  as  esoteric  anJ  the  remainder  as  exterior.  The \nRabbis  called  the  exterior  and  secular  series  the  Afercavah,  aA  being  the  body  or \nTchicle  which  contained  the  higher  knowledge.f \n\nLater  ou,  we  shall  speak  of  the  law  of  the  silence  imposed  on  Eastern \nchel&s. \n\n\n*  The  writing  extant  in  ol<!\u00abn  titnn  often  penenified  Wisdom  u  iin  emanatisn  and  atsociate  of \nthe  Ctraior.  Thus  wc  hafc  tlK  Hindu  Bad<lh\u00ab.  the  Babyloninn  Ncho.  th\u00ab  Thoth  of  Meraphin,  (he \nIltrnirb  or  GtTvcf ;  tiaa  the  Tmuk  dit-iiiltkn.  Ne^hu,  Mctj*.  Athena,  aud  ttie  GuoKtic  potency \nAchamoth  or  Sophia.  The  Samariiati  PrnlaleM(h  dcnoninatnl  Ihc  Root  of  Getusit,  AVaniouth, \nor  Wi\u00ablom.  ud  two  rrmnnnts  of  old  treatises,  the  Wudom  of  Sotomom  aud  tiK  lyudtm  9t \nfftni,  relate  lo  Ihe  hutne  ni.iltrrs.  The  Boot  of  MaiJialim\u2014ihx  Zhicairtn  or  Ptatfrit  ol \nSoloaoB\u2014 thus  perHnlflet  WUdoai  a\u00ab  ihC  auKlUiirr  of  Ihc  Creator.  In  tbe  StKni  WlMlotn  of  tlM \nBa*t  that  auxiliary  ii  rounil  colleL-livrly  tti  the  ti[\u00bbt  enanattonit  ofPTimevaJ  Uffht.  Lbe  Seiren  Obyinl- \nrtt-^\"^'  wbo  have  been  shown  to  be  Ldeutical  with  the  \"  Seven  Spirits  of  the  Presence \"  o^  tbe \nRoQun  Catholic*. \n\n*  Wnc  Plalonnm  ttmd  AltM^mji,  p.  & \n\n\nSECTION  V. \nSome  Reasons  for  Secresy. \n\n\nTub  fact  that  the  Occult  Sciences  have  been  withheld  from  the \nworld  at  larji^e,  aud  deiiicdby  the  luiliates  to  Humanity,  has  often  been \nmade  matter  of  complaint.  It  has  been  alleged  that  the  Guardians \nof  the  Secret  I^ore  were  selfish  in  withholding  the  \"treasures'*  of \nArchaic  Wisdom ;  that  it  was  positively  criminal  to  keep  back  such \nknowledge \u2014 \"  if  any\" \u2014 from  the  men  of  Science,  etc. \n\nYet  there  must  have  been  some  very  good  reasons  for  it,  since  from \nthe  very  dawn  of  History  such  has  been  llie  policy  of  every  Hicrophant \nand  \"  Master.\"  Pythagoras,  the  first  Adept  and  real  Scientist  in  pre- \nChristian  Europe,  is  accused  of  having  taught  in  public  the  immobility \nof  the  earth,  and  the  rotatory  motion  of  the  stars  around  it.  while  be \nwas  declaring  to  his  prix-ileged  Adepts  his  belief  in  the  motion  of  the \nEarth  as  a  planet,  and  in  the  heliocentric  system.  The  reasons  for \nsuch  secresy,  however,  are  many  and  were  never  made  a  mystery  of. \nThe  chief  cause  was  given  in  Isis  Unvcikd.    It  may  now  be  repeated. \n\nFrom  the  very  day  when  tht  first  myslic.  UuRht  by  the  first  Instructor  of  the \n\"diviDc  Dynasties  \"  of  Uic  early  race;:,  was  taught  the  iiieatift  of  communication \nbetween  this  world  and  Uic  worlds  of  the  invisible  host,  between  the  sphere  of \nmatter  and  that  of  pure  spirit,  he  concluded  that  to  abandon  thia  mysteriouA \nscience  tothc  dcsccralion,  wiJUnj^  or  unwilling,  of  the  profane  rabble\u2014 was  to  lose  iu \nAn  abuse  of  it  might  lead  nianlcind  to  speedy  destruction ;  it  was  like  surrounding  a \ngroup  of  children  witli  cxpIosi%'c  substances,  and  furnishing  them  with  match* \nThe  fint  di%-ine  Inatroctor  initiated  but  a  select  few,  and  these  kept  silence  with  tbi \nmultitudes.  They  recognised  tluir  \"God  \"  and  each  Adept  fell  the  great  \"Ssi.f\" \nwithin  himself.  The  Atman,  the  Self,  the  mighty  L,ord  and  Protector,  once  that \nman  knew  him  as  the  '\u25a0!  am,\"  the  \"Ego  Sum,\"  the  \"Aami.*'  showed  bis  full \npower  to  him  who  could  recognije  the  \"still  small  voice.\"  From  the  da>-8  of  the \nprimitive  man  described  by  the  first  Vedic  poet,  down  to  our  modern  age.  there  has \nnot  been  a  philosopher  worthy  of  that  name,  who  did  not  carry  in  the  silent  sanc- \ntnary  of  his  heart  the  grand  and  mystcrioDs  truth.    If  initiated,  he  learnt  it  as  \u00ab \n\n\nTHE  K8V  OP  PRACTICAL  THEUHGV. \n\n\n^ \n\n\nsacral  science  :  if  otherwise,  then,  like  Socrates,  repeating  to  hitOM-ir  as  well  as  hi*; \nrellow-men.  the  noble  iDJUDCtion,  \"O  man,  know  thyself,\"  he  sucoeeded  in  recog- \nnising his  God  within  him\u00bbeir.  \"  Ye  are  Gods,\"  the  king-psalmist  tcIU  us,  und  we \nfind  Jesus  reminding  the  scribes  that  this  expression  was  addressed  to  other  mortal \nmen,  claiming  fort)ieiii.<\u00ab1ves  the  same  pri\\-ilege  without  an>  blasphcra)'.  And  a\u00ab  a \nfaithful  echo.  Paul,  while  asserting  that  we  are  all  \"the  temple  of  the  Ituog  Goil,\" \ncaittiouKly  remarked  elsewhere  that  after  all  these  things  arc  oul)*  for  the  \"  wise,\" \nand  it  is  \"unlawful  \"  to  speak  of  them.' \n\nSome  of  the  reasons  for  this  secresy  may  here  be  g^ivcn. \n\nThe  fundamental  law  and  master-key  of  practical  Theurgy-,  in  its \nchief  applications  to  the  serious  study  of  cosmic  and  sidereal,  of \npsychic  and  spiritual,  mysteries  was,  and  still  is,  that  which  was  called \nby  the  Greek  Neoplatonists  \"Theophania..\"  In  its  generally-accepted \nmeaning  thiis  is  \"cotnmunication  between  the  Gods  (or  God)  and  those \ninitiated  mortals  who  arc  spiritually  fit  to  enjoy  such  an  intercourse.\" \nEsolerically,  however,  it  signifies  more  than  this.  For  it  is  not  only \nthe  presence  of  a  God,  but  au  actual \u2014 howheit  tempK)rary \u2014 incarnation, \nthe  blending,  so  to  say,  of  the  personal  Deity,  the  Higher  Self,  with \nman \u2014 its  representative  or  agent  on  earth.  As  a  general  law,  the \nHighest  God,  the  CH'er-soul  of  the  human  being  (Atma-Buddhi),  only \novershadows  the  individual  during  bis  life,  for  purposes  of  instruction \nand  revelation;  or  as  Roman  Catholics \u2014 who  erroneously  call  that \nOver-soul  the  \"Guardian  Angel\"\u2014 would  say,  \"It  stands  outside  and \nwatches.\"  But  in  the  case  of  the  theophanic  myster}-.  it  incarnates \nitself  in  the  Theurgist  for  purposes  of  revelation.  When  the  incarna- \ntion is  temporar>',  during  those  mysterious  trances  or  \"ecstasy,\"  which \nPlotinus  defined  as \n\nThe  liberation   of  the  mind   firom   itit    finite  conscionsness,  becoming  one  and \nidentified  mtb  the  Infinite,  v \n\nthis  sublime  condition  is  very  short.  The  human  soul,  being  the \noffspring  or  emanation  of  its  God,  the  \"Father  and  the  Son\"  become \none,  \"the  divine  fountain  flowing  like  a  stream  into  its  human  bed. \"t \nIn  exceptional  cases,  however,  the  mystery  becomes  complete:   the \n\n\n*  >\u25a0\u2022  3'7.  JiS-  Mauy  vcitMl  Rltention*  from  the  origrinal  text  of  tiU  tfa^iltd  VKXt  tiuulelv  H-P-  B. \nia  ll\u00ab  quotations  Ihcrrrniiti.  \u00bb>nA  lhr.-Bc  are  fiillowird  thruugtioul. \n\n*  Proclo*  riBtm*  lo  have  experimced  (hit  ^pblime  cotaay  nix  limrs  diiritig  hU  mjfutic  life; \nIVirphyry  asM-rlsthat  ApoltoniitnofTyaiiM  wa*  thiu  uniteil  Tottr  times  to  his  deity\u2014 a  flUtemcnt  which \nwe  Ijclkre  lo  be  a  mUtnlcr.  since  ApollonhiK  wu  a  NirmlOBlclya  (divlttc  in  c&m  all  on\u2014 not  Avat&ra}\u2014 \n(ind  he  (PDrphyry)  only  one*,  when  over  sisly  years  of  age.  Theophany  lor  ihr  actual  appenTance  of \na  Ood  to  mant,  Theopathy  {or  \"  s\u00bbslmllatlou  of  dirfne  nature  \"l,  aad  Thcopfleuflly  flospiratioa,  or \nralber  the  mymeTioui  poiver  to  hear  orally  the  teaiUiiitKi  of  n  CoA)  hB^\u25a0c  nevw  hc^a  rijEhtly  uader- \n\n\u25a0tood. \n\n\n'\u00ab8 \n\n\nTHE  SltCRKT  DOCTRrNK. \n\n\nI \n\n\nWord  is  made  Flesh  in  real  fact,  the  individual  becoming  divine  in  the \nfull  sense  of  the  term,  since  his  personal  God  has  made  of  him  his \npermanent  life-long  tabernacle \u2014 \"the  temple  of  God,\"  as  Paul  says. \n\nNow  that  which  is  meant  here  by  the  personal  God  of  Man  is, \ncourse,  not  his  seventh  Principle  alone,  as  per  se  and  in  essence  that \nmerely  a  beam  of  the  infinite  Ocean  of  Light.  In  conjunction  with  otu \nDivine  Soul,  the  Buddhi,  it  cannot  be  called  a  Duad,  as  it  othe \nmight,  since,  though  formed  from  AtmSi  and  Buddhi  (the  two  highi \nPrinciples),  the  former  is  no  entity  but  an  emanation  from  the  Absolu' \nand  indivisible  in  reality  from  IL  The  personal  God  is  not  the  Mon \nbut  indeed  the  prototype  of  the  latter,  what  for  want  of  a  better  term  we \ncall  the  mani/esied  KdranStmS*  (Causal  Soul),  one  of  the  \"seven\"  a \nchief  reservoirs  of  the  human  Monads  or  Egos.  The  latter  are  gradu \nformed  and  strengthened  during  their  incarnation-cycle  by  const \nadditions  of  individuality  from  the  personalities  in  which  incarna \nthat  androg>'nous.  half-spiritual,  half- terrestrial  principle,  partaking  of \nboth  heaven  and  earth,  called  by  the  V'ed&ntins  Jiva  and  VijAinama; \nKoslin.  and  by  the  Occultists  the  Manas  (mind);  that,  in  short,  whi \nuniting  itself  partially  with  the  Mouad,  incarnates  in  each  new  birt \nIn  perfect  unity  with  its  (seventh)  Principle,  the  Spirit  unalloyed,  it \nthe  diWne  Higher  Self,  as  ever>*  student  of  Theosophy  knows.  Aft\u00bb \nevery  new  incarnation  Buddhi-Manas  culls,  so  to  say,  the  aroma  of \nflower  called  personality,  the  purely  earthly  residue  of  which \ndregs \u2014 is  left  to  fade  out  as  a  shadow.  This  is  the  most  difficult \nbecause  so  transcendentally  metaphysical \u2014 portion  of  the  doctrine. \n\nAs  is  repeated  many  a  time  in  this  and  other  works,  it  is  not \nPhilosophers,  Sages,  and  Adepts  of  antiquity  who  can  ever  be  char \nwith  idolatrj'.  It  is  they  in  fact,  who,  recognising  divine  unity,  we \nthe  only  ones,  owing  to  their  iuitiation  into  the  mysteries  of  Esotehcism, \nto  understand  correctly  the  vwovwx.  (h>'ponea),  or  under-meaning  of  tbfl \nanthropomorphism  of  the  so-called  Angels.  Gods,  and  spiritual  Beings \nof  every  kind.  Each,  worshipping  the  one  Divine  Essence  that  pet \nvades  the  whole  world  of  Nature,  reverenced,  but  never  worshipps \nor  idolised,  any  of  these  \"  Gods,\"  whether  high  or  low \u2014 not  even  his \nown  personal  Deity,  of  which  he  was  a  Ray,  and  to  whom \nappealed.! \n\n\n\u25a0  Ui\u00abMS)MrtnbUK'*c\u00abiiaAl\"bodr  \u00bb>id  to  \u25a0oqicHmm  mM  to  be  tbe  \" pcnoul  God.\" \nt  TU\u00ab  wmU  te  la  mm  muc  aeirtiorship, \n\n\nTHE   LADDBR  OP   BSIKG. \n\n\n59 \n\n\nI \n\n\nI \n\n\nTh\u00ab  holy  Triad  emsuates  rrom  the  One,  >nd  U  the  TetralEt>'^ :  the  ^ods,  dnimons, \nand  souls  arc  an  emnnstioti  of  the-  Triiid.  Heroes  and  men  repeal  the  hierarchy  lo \nthemselves. \n\nThus  said  Metrodorus  of  Chios,  the  Pythagorean,  the  latter  part  of \nthe  sentence  meaning  that  man  has  within  himself  the  seven  pale \nreflections  of  the  seven  divine  Hierarchies;  his  Higher  Self  is,  there- \nfore! in  itself  but  the  refracted  beam  of  the  direct  Ray.  He  who \nregards  the  latter  as  an  Entity,  in  the  usual  sense  of  the  term,  is  one \nof  the  '\u2022in6dels  and  atheists,\"  spoken  of  by  Epicurus,  for  he  fastens \non  that  God  \"  the  opinions  of  the  multitude\"\u2014 an  anthropomorphiscn \nof  the  grossest  kind.*  The  Adept  and  the  Occultist  know  that  \"  what \nare  styled  the  Gods  are  only  the  first  principles\"  (Aristotle).  None \nthe  less  they  are  intelligent,  conscious,  and  iiving-  \"  Principles.\"  the \nPriraao'  Seven  Lights  mani/esfed  from  Light  unmant/i*s/ai\u2014 \u25a0which  to \nus  is  Darkness.  They  are  the  Seven \u2014 cxoterically  four \u2014 Kumiras  or \n*' Mind -Bom  Sons\"  of  Brahma.  And  it  is  they  again,  the  Dhyfin \nChohans,  who  are  the  prototypes  in  the  aeonic  eternity  of  lower  Gods \nand  hierarchies  of  divine  Beings,  at  the  lowest  end  of  which  ladder  of \nbeing  are  we \u2014 men. \n\nThus  perchance  Polytheism,  when  philosophically  understood,  may \nbe  a  degree  higher  thaw  even  the  Monotheism  of  the  Protestant,  say. \nwho  limits  and  conditions  the  Deity  in  whom  he  persists  in  seeing  the \nInfinite,  but  whose  supposed  actions  make  of  that  \"  Absolute  and \nInfinite\"  the  most  absurd  paradox  in  Philosophy.  From  this  stand- \npoint Roman  Catholicism  itself  is  immeasurably  higher  and  more \nlogical  than  Protestantism,  though  the  Roman  Church  has  been  pleased \nto  adopt  the  exotericism  of  the  heathen  \"  multitude  \"  and  to  reject  the \nPhilosophy  of  pure  Esotericism. \n\nThus  ever}'  mortal  has  his  immortal  counterpart,  or  rather  his \nArchetype,  in  heaven.  This  means  that  the  former  is  indissolubly \nunited  to  the  latter,  in  each  of  his  incarnations,  and  for  theduration  of \nthecycle  of  births;  only  it  is  by  the  spiritual  and  intellectual  Principle \nin  him,  entirely  distinct  from  the  lower  se//,  never  through  the  earthly \npersonality.  Some  of  these  are  even  liable  to  break  the  union \naltogether,  in  case  of  absence  in  the  moral  iudi^'idual  of  binding,  vh., \nof  spiritual  ties.     Truly,  as  Paracelsus  puts  it  in  his  quaint,  tortured \n\n\n*  \"TbeC6d>  eclat.\"  said  Gplninis.  \"  but  thry  tn  not  what  the  Mm  ^l\u00bbi  [Ui\u00ab  muttitudrl  >uppo\u00abr \ntkrai  to  be.  He  is  not  un  infiileL  or  alhdit  wha  dmim  tltr  nriitr-oce  of  C.aA%  whom  Uic  tnulUtudc \nworship,  but  he  is  such  who  fA\u00abt\u00abnH  on  the  GoiIa  Uie  opiniotu  or  tbe  ntulUtuile.\", \n\n\n^  TUE  SRCRST  DOCTRINB. \n\nphraseology,  man  with  his  three  (couipound)  Spirits  is  suspended  tike \na  fcetus  by  all  three  to  the  matrix  or  the  Macrocosm ;  the  thread \nwhich  holds  him  united  being  the  \"Thread-Soul,\"  Sutr3tma.  and \nTaijasa  (the  \"Shining\")  of  the  Vedantius.  And  it  is  through  this \nspiritual  and  intellectual  Principle  in  man,  through  Taijasa \u2014 >the \nShining.  \"  because  it  has  the  luminous  internal  organ  as  its  associate\" \n\u2014 that  man  is  thus  united  to  his  heavenly  prototype,  never  through \nbis  lower  inner  self  or  Astral  Body,  for  which  there  remains  in  most \ncases  nothing  but  to  fade  out. \n\nOccultism,  or  Theurgy,  teaches  the  means  of  producing  such  union. \nBut  it  is  the  actions  of  man \u2014 his  personal  merit  alone \u2014 that  can  produce \nit  on  earth,  or  determine  \\is  duration.  This  lasts  from  a  few  seconds \u2014 \na  flash \u2014 to  several  hours,  during  which  time  the  Theurgist  or  Tlieo- \nphanist  is  that  overshadowing  \"God\"  himself;  hence  he  becomes \nendowed  for  the  lime  being  with  relative  omniscience  and  omnipotence. \nWith  such  perfect  (divine)  Adepts  as  Buddha*  and  others  such  a \nhypostatical  slate  of  avataric  condition  may  last  during  the  whole  life; \nwhereas  in  the  case  of  full  Initiates,  who  have  uot  yet  reached  the \nperfect  state  of  Jivanmukta.f  Theopneusty,  when  in  full  sway,  results  for \nthe  high  Adept  in  a  full  recollection  of  everything  seen,  heard,  or \nsensed. \n\nTaiJHsa  has  fruition  of  the  superseasiblct \n\nFor  one  less  perfect  it  will  end  only  in  a  partial,  indistinct  remem- \nbrance ;  while  the  beginner  has  to  face  iu  the  first  period  of  his  psychic \nexperiences  a  mere  confusion,  followed  by  a  rapid  and  finally  complete \noblivion  of  the  mysteries  seen  during  this  super- h>'pn otic  condition. \nThe  degree  of  recollection,  when  one  returns  to  his  waking  state  and \nphysical  senses,  depends  on  his  spiritual  and  psychic  purification,  the \ngreatest  enemy  of  spiritual  memory  being  man's  physical  brain,  the \norgan  of  his  sensuous  nature. \n\nThe  above  states  are  described  for  a  clearer  comprehensiou  of  terms \nused  in  this  work.  There  are  so  many  and  such  various  condition.^ \nand  states  that  even  a  Seer  is  liable  to  confound  one  with  the  other. \n\n\n\u25a0  Btolcrtc.  BS  cxotnfe,  Buddhim  Tv}ecU  Uie  theory  UmI  CBaUna  *nis  an  fnnntaUon  or \n^nlira  orvUliBu,  but  teactwa  lh\u00ab  <toctriue  ai  henin  vitplaiD^tl.  Bv\u00abry  tonti  haa  in  tiim  the  material*. \nIf  noi  ihc  roiKtillOfi*.  for  ihr^iphmilc  intrrcotira;  ami  ThroprnuWy,  the  ia'-pirlng  \"  Cod  \"  brtoK,  how- \never,  lu  rvcry  ca^c,  bts  own  Hlgbei  ScU,  or  divine  tiroioty|ic. \n\nt  One  ralJTvty  hiuI  atnolulely  purifinl.   aiid  having   nolhinif  In  cotitmoa  wlUi  ewtta  WC^it  U* \n\n1  UAndAkyofanuhad.  a. \n\n\nTHXSE  WAYS  OPEW  TO  THE  ADEPT \n\n\nTo  repeat :  the  Greek,  rarely-used  word,  \u25a0\u2022  Theophania,\"  raeaut  more \nwith  the  Neoplatonisls  than  it  does  with  the  modem  maker  of  diction- \naries. The  compound  word,  \"Theophania\"  (from  \"theos,\"  \"God,\" \nand  \"phainomai,\"  \"to  appear\"),  does  not  simply  mean  \"a  manifesta- \ntion of  God  to  man  by  actual  appearance  \" \u2014 an  absurdity,  by  the  way \u2014 \nbut  the  actual  presence  of  a  God  in  man,  a  divine  incarnation.  When \nSimon  the  Magician  claimed  to  be  \"  God  the  Father,\"  what  he  wanted \nto  convey  was  just  that  which  has  been  explained,  namely,  that  he  was \na  divint  incarnation  of  his  own  Father,  whether  we  see  in  the  latter  an \nAngel,  a  God.  or  a  Spirit ;  therefore  he  was  called  \"  that  power  of  God \nwhich  is  called  great,\"*  or  tliat  power  which  causes  the  Divine  Self  to \nenshrine  itself  in  its  lower  self\u2014 man. \n\nThis  is  one  of  the  several  mysteries  of  being  and  incarnation. \nAnother  is  that  when  an  Adept  reaches  during  his  lifetime  that  state  of \nholiness  and  purity  that  makes  him  \"equal  to  the  Angels,\"  then  at  death \nhis  apparilional  or  astral  body  becomes  as  solid  and  tangible  as  was  the \nlate  body,  and  is  transformed  into  the  real  man.f  The  old  physical \nbody,  falling  off  like  the  cast-off  serpent's  skiu,  the  body  of  the  \"  new\" \nman  remains  either  visible  or.  at  the  option  of  the  Adept,  disappears \nfrom  view,  surrounded  as  it  is  by  the  Ak^shic  shell  that  screens  it.  In \nthe  latter  case  there  are  three  ways  open  to  the  Adept : \n\n(i.)  He  may  remain  in  the  earth's  sphere  (Vdjii  or  K&ma-loka),  iu \nthat  ethereal  locality  concealed  from  human  sight  save  during  flashes \nof  clairvoyance.  In  this  case  his  astral  body,  owing  to  its  great  purity \nand  spirituality,  having  lost  the  conditions  required  for  AkAshic  light \n(the  nether  or  terrestrial  ether)  to  absorb  its  semi-material  particles,  the \nAdept  will  have  to  remain  in  the  company  of  disintegrating  shells- \ndoing  no  good  or  useful  work.     This,  of  course,  cannot  be. \n\n(2.)  He  can  by  a  supreme  effort  of  will  merge  entirety  into,  and \nget  united  with,  his  Monad.  By  doing  so,  however,  he  would  (a) \ndeprive  his  Higher  Self  of  posthumous  Samudhi \u2014 a  bliss  which  is  not \nreal  Nir\\'ana \u2014 the  astral,  however  pure,  being  too  earthly  for  such \nstate:  and  (A)  he  would  thereby  open  himself  to  Karmic  law;  the \naction  being,  in  fact,  the  outcome  of  personal  selfishness\u2014 <if  reaping \nthe  fruits  produced  by  and  for  oneself\u2014 alone. \n\n(3.)    The  Adept  has  the  option  of  renouncing  conscious  Nirvana  and \n\n\n\u2022  Attt.^i.  It) r Raised VeniDti; \n\nt  Acv  Ite  explatuiUmiB  fftym  on  Ibc  \u00abubJMl  lu  \"The  KUxir  of  L.ifr,\"  tiyC.  M  (fiotu  4  Ctwl4% \n\n\n\u00ab3 \n\n\nTHB  SBCRBT  DOCTRINB. \n\n\nrest,  to  work  on  eartb  for  the  good  of  inaakind.  This  be  can  do  in  a \ntwo-fold  way :  either,  as  above  said,  by  consolidating  his  astral  body \ninto  physical  appearance,  he  can  rciissaroe  the  self-same  personality  ; \nor  be  can  avail  himself  of  an  entirely  new  physical  body,  whether  that \nof  a  newly-born  infant  or \u2014 asSbankaracharya  is  reported  to  have  done \nwith  the  body  of  a  dead  Rajah \u2014 by  \"entering  a  deserted  sheath.\"  and \nliving  in  it  as  long  as  he  chooses.  This  is  what  is  called  \"continuous \nexistence.\"  The  Section  entitled  '  The  Mystery  about  Buddha\"  will \nthrow  additional  light  on  this  theory,  to  the  profane  iucompreheusibte, \nor  to  the  generality  simply  absurd.  Such  is  the  doctrine  taught,  every- \none having  the  choice  of  either  falhomiug  it  still  deeper,  or  of  leaving \nit  unnoticed. \n\nThe  above  is  simply  a  small  portion  of  what  might  have  been \ngiven  iu  his  Unvdled,  had  the  time  come  then,  as  it  has  now.  One  can- \nnot study  and  profit  by  Occult  Science,  unless  one  gives  himself  up  to  it \n\u2014 heart,  soul,  and  body.  Some  of  its  truths  are  too  awful,  too  dangerous, \nfor  the  average  mind.  None  can  toy  and  play  witJi  such  terrible  weapons \nwith  impunity.  Therefore  it  is,  as  St.  Paul  has  it,  \"unlawful\"  to \nspeak  of  them.  Let  us  accept  the  reminder  and  talk  only  of  that \nwhich  is  '*  lawful.\" \n\nThe  quotatiou  on  p.  56  relates,  moreover,  only  to  psychic  or  spiritual \nMagic.  The  practical  teachiugs  of  OccuU  Science  are  entirely  difierent, \nand  few  are  the  strong  minds  fitted  for  them.  As  to  ecstasy,  and  such \nlike  kinds  of  self-illumination,  this  may  be  obtained  by  oneself  and \nwithout  any  teacher  or  initiation,  for  ccstacy  is  reached  by  an  inward \ncommand  and  control  of  Self  over  the  phj-sical  Ego;  as  to  obtaining \nmastery  over  the  forces  of  Nature,  this  requires  a  long  training,  or  the \ncapacity  of  one  bom  a  \"  natural  Magician.\"  Meanwhile,  those  who \nposse.ss  neither  of  the  requisite  qualifications  are  strongly  advised  to \nlimit  themselves  to  purely  spiritual  developmeut.  But  even  tliis  is  diffi- \ncult, as  the  first  necessary  qualification  is  an  unshakable  belief  in  one's \nown  powers  and  the  Deity  within  one.self ;  otherwise  a  man  would \nsimply  develop  into  an  irresponsible  medium.  Throughout  the  whole \nmystic  literature  of  the  ancient  world  we  detect  the  same  idea  of \nspiritual  Esoterisiu,  that  the  personal  God  exists  within,  nowhere \noutside,  the  worshipper.  That  personal  Deity  is  no  vain  breath,  or  a \nfiction,  but  an  immortal  Entity,  the  Initiator  of  the  Initiates,  now  that \nthe  heavenly  or  Celestial  Initiators  of  primitive  humanity \u2014 the  Shishta \nof  the  preceding  cycles \u2014 are  no  more  among  us.     I^*ke  an  under- \n\n\nGOD.  fiij \n\ncoirent,  rapid  and  clear,  il  runs  without  mixing  its  crystalline  purity \nwith  the  muddy  and  troubled  waters  of  dogmatism,  an  enforced \nan tbropom Orphic  Deity  and  religious  iutolerance.  We  find  this  idea  in \nthe  tortured  and  barbarous  phraseology  of  the  Codex  Nazaretus,  and  iu \nthe  superb  Neoplatouic  language  of  the  Fourth  Gospel  of  the  later \nReligion,  in  the  oldest  Veda  and  iu  the  Avata,  in  the  AbhidAanna^  in \nKapila's  Sdnkhya,  and  the  Bhagavad  Giid.  We  cannot  attain  Adeptship \nand  NirvSna,  Bliss  and  the  \"  Kingdom  of  Heaven,\"  unless  we  link  our- \nselves iudissolubly  with  our  Rex  Lux,  the  Ix>rd  of  Splendour  and  of \nLight,  our  immortal  God  within  us.  \"  Aham  eva  param  Brabmau\"-7> \n\"  I  am  verily  the  Supreme  Brahman\" \u2014 has  ever  been  the  one  living \ntruth  iu  the  heart  and  mind  of  the  Adepts,  and  it  is  Ibis  which  helps \nthe  Mystic  to  become  one.  One  must  first  of  all  recognise  one's  own \nimmortal  Principle,  and  then  only  can  one  conquer,  or  take  the  King- \ndom of  Heaven  by  violence.  Only  tliis  has  to  be  achieved  by  the \nhigher \u2014 not  the  middle,  nor  the  third \u2014 man,  the  last  one  being  of \ndust.  Nor  can  the  second  man,  the  \"  Son  \"^-on  this  plane,  as  bis \n\"Father\"  is  the  Sou  on  a  still  higlier  plane \u2014 do  anything  without \nliic  assistance  of  the  6rst,  the  \"  Father.\"  But  to  succeed  oue  has  to \nidentify  oneself  with  one's  divine  Parent. \n\nTbe  first  otooisof  Uii:  earth,  earthy;  the  seconi]  [inner,  our  higher]  man  it  the  Lord \nfrom  heaven Behold,  I  show  you  a  my&tery.' \n\nThus  says  Paul,  mentioning  but  the  dual  and  trinitariau  man  for  the \nbetter  comprehension  of  the  non-initiated.  But  this  is  uol  all,  for  the \nDelphic  injunction  has  to  be  fulfilled:  man  must  know  himself  iu \norder  to  become  a  perfect  Adept.  How  few  can  acquire  the  knowledge, \nhowever,  not  merely  in  its  inner  mystical,  but  even  in  its  literal  sense, \nfor  there  are  two  meanings  in  this  command  nf  the  Oracle.  This  is  the \ndoctrine  of  Buddha  and  the  Bodhisattvas  pure  and  simple. \n\nSuch  is  also  the  mystical  sense  of  what  was  said  by  Paul  to  tbe \nCorinthians  about  their  being  tbe  \"  temple  of  God,\"  for  this  meant \nEsoterically : \n\nVc  are  the  temple  of  [the.  or  yourj  God,  and  tbe  Spirit  of  {\u25a0,  or  your}  God \ndwelteth  in  yoa.t \n\n\n\u25a0  I.  Cm.,  rv.  47,50. \n\n*  t.  \u00a3>r.,  ill.  16.    Itoft  Ike  fcadcT  cvn-  tnediljited  npcm  th\u00ab  turgmllre  word*,  oftm  prooousced  bj \nJcaiM  and  hi\u00ab  ApoMln  /  \"  Be  ye  lh\u00ab\u00abfore  perffcl  u  roni  Paihet    .    .    U  perfctl  \"  'MaM.,  v.  ^Bj,  says \n\nllwOnral  Miurtcr.  The  words  \u00abrr,  \"  lupt-rrKt  uyuur  Father  whkh  it)  in  hrawcn.\"  bdnE  Interpreted \nM  niraiiing  God.  Now  Ih\u00ab  utter  abturdity  af  tiny  mail  becoming  aa  pcifect  as  the  infinite,  all-petfrct \nnnaUcieiit  and  omnipTncm  Deity.  Is  too  apparent.    If  yon  accept  it  Is  such  a  kusc,  Jc\u00abur  u  tnade \n\n\n64 \n\n\nritfi  si{c%KV  DocYftmna. \n\n\nThis  cain'es  precisely  the  same  meaning  as  the  \"  I  am  venly \nBrahman\"  of  the  Vedtntin.  Nor  is  the  latter  assertion  more  blasphe- \nmous than  the  Pauline \u2014 if  there  were  any  blasphemy  in  either,  which \nis  denied.  Only  the  Vedantln.  who  never  refers  to  his  body  as  being \nhimself,  or  even  a  part  of  himself,  or  aught  else  but  an  ilhisory  form  for \nothers  to  sec  him  in,  constructs  his  assertion  more  openly  and  sincerely \nthan  was  done  by  Paul. \n\nThe  Delphic  command  \"Know  thyself*  was  perfectly  comprehen- \nsible to  every  nation  of  old.  So  it  is  now,  save  to  the  Christians,  since, \nwith  the  exception  of  the  Miis-sulmans,  it  is  part  and  parcel  of  every \nEastern  religion,  including  the  Kabalistically  instructed  Je\\vs.  To \nunderstand  its  full  meaning,  however,  necessitates,  first  of  all,  belief  in \nReincarnation  and  all  its  my-stcries :  not  as  laid  down  in  the  doctrine  of \nthe  French  Reincam alienists  of  the  Allan  Kardec  school,  but  as  they \nare  expounded  and  taught  by  Esoteric  Philosophy.  Man  must,  in \nshort,  know  who  he  was,  before  he  arrives  at  knowing  what  he  is. \nAnd  how  manyare  there  among  Europeans  who  arecapable  of  develop- \ning within  themselves  an  absolute  belief  in  their  past  and  future \nreincarnations,  in  general,  even  as  a  law,  let  alone  mystic  knowledge \nof  one's  immediately  precedent  life?  Early  education,  tradition  and \ntraining  of  thought,  everything  is  opposing  itself  during  their  whole \nlives  to  such  a  belief.  Cultured  people  have  been  brought  up  in  that \nmost  pernicious  idea  that  the  wide  difference  found  between  the  units \nof  one  and  the  same  mankind,  or  even  race,  is  the  result  of  chance ; \nthat  the  gulf  between  man  and  man  in  their  respective  social  positions, \nbirth,  intellect,  physical  and  mental  capacities \u2014 ever>'  one  of  which \nqualifications  has  a  direct  influence  on  every  human  life \u2014 that  all  this \nis  simply  due  to  blind  bastard,  only  the  most  pious  among  them  finding \nequivocal  consolation  in  the  idea  that  it  is  \"  the  will  of  God.\"  They \nhave  never  analysed,  never  stopped  to  think  of  the  depth  of  the  oppro- \nbrium that  is  thrown  upon  their  God,  once  the  gjrand  and  most  equit- \nable law  of  the  manifold  re-births  of  man  upon  this  earth  is  foolishly \nrejected.    Men  and  women  anxious  to  be  regarded  as  Christians,  oftea \n\n\nlo  uller  Uie  srcntMl  TnlUo'-  Whnl  wo\u00bb  I-Uoltrically  rncaul  is.  \"Your  halhcr  who  is  abo<rc  tlic \nniatrnalond  u*Cial  mnii,  llwHighml  l^iiiciple  Ua^-c  the  Maiudl  vrittiiii  inan,  his  own  prraoaal  Cod,  oc \n\nUlv  God   of  his  own  pmannllty.  of  wbom   he  i\u00bb  the'  'pri*ott' Kod  Ihc   Uiuplc. If  thou   wilt \n\nhe  |)CTfect  U^..  Ml  Adept  ami  luitlaU]  go  and  mII  that  thou  hafit  \"  {Mall.,  xix.  ii).  Every  man \nwho  dniml  to  become  \u00ab  ncuphyte,  a  cbcU.  Uicn.  \u00ab\u00bb  bow,  bad  to  taltc  Uie  vow  of  powrty.  The \n'  Perrc^l.\"  wnn  thr  lumr  givm  la  Khe  Initiates  of  vvrry  denomviialiun.  Plato  calU  thctn  by  that \ntcnn.  The  EcMocs  had  Ibcir  \"  l'err\u00abct,\"  aitO  i'aul  plainly  Matca  thai  Uicy,  tltc  liiiliatm,  can  obIj \nBpCuk  befute  other  Adt-pls.     \"  Wc  xpi^alc  wt-\u00abli>m  titnan:^  thein  [only]  that  are  perfect  *'(!,  Cjr.  i(.  ft.) \n\n\nJBSU\u00bb  TAUGHT  REINCARNATION. \n\n\n\u00bb \n\n\ntruly  and  sincerely  tr>'uig  to  lead  a  Christ-like  life,  have  never  paused \nto  reflect  over  the  words  of  their  own  Si^lr.  \"  Art  tliou  Elias?\"  the \nJewish  priests  and  Lcvites  asked  the  Baptist.*  Their  Saviour  taught \nHis  disciples  this  grand  truth  of  the  Hsotehc  Philosophy,  but  verily,  if \nHis  Apostles  comprehended  it,  no  one  else  seems  to  have  realised  its \ntrue  meaning.  No;  not  even  Nicodemus,  who,  to  the  assertion; \nV  Except  a  man  be  bora  agalnf  he  cannot  see  the  Kingdom  of  God,\" \nanswers  :  \"  How  can  a  man  be  boru  when  he  is  old  ?*'  and  is  forthwith \nreproved  by  the  remark:  \"Art  thou  a  master  in  I.srael  and  knowest \nnot  these  things?\" \u2014 as  no  one  had  a  right  to  call  himself  a  \"  Master\" \nand  Teacher,  without  having  been  initiated  into  the  mysteries  (a)  of  a \nspiritual  re-birth  through  water,  fire  and  .spirit,  and  (i)  of  the  re-birth \nfrom  flesh  i  Then  again  what  can  be  a  clearer  expression  as  to  the \ndoctrine  of  manifold  re-births  than  the  answer  given  by  Jesus  to  the \nSadducees,  \" who  deny  that  there  is  any  resurrection.\"  i.e.,  any \nre-birth,  since  the  dogma  of  the  resurrection  in  the  fle-sh  is  now  regarded \na.s  an  absurdity  even  by  the  intelligent  clergy ; \n\nThey  who  sLbII  be  nccounlwl  worthy  lo  oblaiii  that  world  (.Ninaoajf  .  .  . \nneither  marry    \u2022    \u2022    \u2022    neither  can  they  die  any  more, \n\nwhich  shows  that  they  had  already  died,  and  more  than  once.  And \nagain  : \n\nNow  that  the  dead  are  raised  even  Moses  shewe<l  ...  he  calletli  the  Lord \nthe  God  of  Abmhaiii,  unit  the  God  of  Isaac,  ami  the  God  of  Jacob,  for  be  is  not  a \nGod  of  the  dead  but  of  the  living.K \n\nThe  sentence  \"  now  that  the  dead  are  raised\"  evidently  applied  to \nthe  then  actual  re-births  of  the  Jacobs  and  the  Isaacs,  and  not  to  their \n\n\u201e . :\u2122i: u.^- I     i-i        f'      \u2022     iln-.ft! \n\n\n\u2022  Jaku,  i.  ti. \n\n\u25a0\u00bbJokM.ui,  '*  Born  \"  fhm  atKn-\u00ab.  MS.,  from  hiii  Monad  or  dinne  Uco,  the  wmilli  Principle,  whicli \nmnnitw  liTI  th\u00ab  end  at  the  Kalpa.  the  nucleiw  nf,  aiiH  nt  the  xntiie  liini-  thp  ovtr^hnduwing  Prlnctiilc, \na*  tbe  lUranitnii  tCauialSout)  of  th\u00ab  pcrsoualitylo  every  rvMrtti.  In  this aeitifc. the Kntencc  \"bora \nttuevr\"  uieana  \"ilcAcnidtt  rrotn  ahove.\"  the  Uat  two  oronl*  huvinK  \"o  rrfcrcncv  to  beavm  or  spnce, \nneither  of  whicli  can  br  limited  or  located,  rtnec  ooe  is  a  ittatc  and  the  other  inSoUe,  hence  having \n\u25a0O  cartlinal  potnU.     (See  y*W  TritamfUt.  Rfiriifd  I'triian,  toe.  Cit.) \n\nJ  ThI*  can  have  no  rHcirucc  to  Christian  Bapliwn.  since  there  woa  none  in  the  day^  of  Nicodcotiia \nand  he  could  not  Iherefore  know  anything  uf  it,  even  thaiijjh  n  \"  Mmiter.\" \n\nI  ThU  word,  traaclated  In  the  .Vtu>  Tfflammi  \u2022\u25a0  world  \"  to  suit  ihe  offlclat iulerprrtation.  mean* \ntalher  aji  \"age\"  lati  shown  in  tlir  A'n^i^tf  J-Wij-u'tj  of  one  af  Uie^tcrtudn  iluriii);  Uie  Hanvantara,  \u00ab \nKatpn. or  iCon.  B\u00bbotericaUy  the  ^ciurnce would  rcail'  \"Itewhoihalt  reach,  through  a  aertes  of  birtlis \nan*I  KAmk  law,  that  btatein  which  HuRuiuity\u00bbhdl1  find  Uitctfunmhe  Seventh  Koundoad  the  Seventh \nRACe.wtm  COOlO  Nirv&aa.  MoluiHa,  and  when  nuin  bccotucs  'eqiuil  unto  the  Angela'  or  Ohyjn \nChohan>t,  is  a  'sonofthe  reaunxction  '  and 'cnit  die  uaiiwre':  then  there  will  tie  no  numagc,  a* \nthere  win  lie  Do  diflcrcnce  of  kxcs  \"\u2014a  iraall  of  our  pre>ciit  luatcrialitr  and  aoiiaallsni. \n\n\n^ \n\n\nTHB  SHCRBT  DOCTRINB. \n\n\nfiiture  resurrection ;  for  in  such  case  they  would  have  been  still  dead \nin  the  interim,  and  could  not  be  referred  to  as  \"  the  living.\" \n\nBut  the  most  suggestive  of  Christ's  parables  and  \"dark  sayings\"  is \nfound  in  the  explanation  given  by  him  to  his  Apostles  about  the  blind \nman: \n\nMuter,  who  did  sin.  this  man  or  his  parents,  that  he  was  bom  blind?  Jesus \n\u25a0Dswered.  Neither  hath  this  [Mind,  physical]  man  sinned  nor  his  parents;  hut  that \nthe  worlu  of  [hie]  God  should  be  made  manifest  in  him.* \n\nMan  is  the  \"tabernacle.\"  the  \"building\"  only,  of  his  God;  and  of \ncourse  it  is  not  the  temple  but  its  inmate \u2014 the  vehicle  of  *'  God  \"  f \u2014 \nthat  bad  sinned  in  a  previous  incarnation,  and  bad  thus  brought  the \nKarma  of  cecity  upon  the  new  building.  Thus  Jesus  spoke  truly ;  but \nto  this  day  bis  followers  have  refused  to  understand  the  words  of \nwisdom  spoken.  The  Saviour  is  shown  by  his  followers  as  though  be \nwere  paving,  by  his  words  and  explanation,  the  way  to  a  precon- \nceived programme  that  had  to  lead  to  an  intended  miracle.  Verily  the \nGrand  Martyr  has  remained  thencefor^vard,  and  for  eighteen  centuries, \nthe  Victim  cruciBed  daily  far  more  cruelly  by  his  clerical  disciples \nand  lay  followers  than  he  ever  could  have  been  by  his  allegorical \nenemies.  For  such  is  the  true  sense  of  the  words  \"  that  the  works  of \nGod  should  be  made  manifest  iu  him,\"  in  the  light  of  theological  inter- \npretation, and  a  very  undignified  one  it  is,  if  the  Esoteric  explanation \nis  rejected. \n\nDoubtless  the  above  will  be  regarded  as  fresh  blasphemy.  Neverthe- \nless there  are  a  number  of  Christians  whom  we  know\u2014 whose  hearts  go \nout  as  strongly  to  their  ideal  oi  Jesus,  as  their  souls  are  repelled  from  the \ntheological  picture  of  the  official  Saviour \u2014 who  will  reflect  over  our \nexplanation  and  find  in  it  no  oBFence.  but  perchance  a  relief. \n\n\n*  Tbc  coDscioQa  Ego,  or  FUUi  Priudplc  Blauaa,  the  vefaiclcof  the  diviae  Monad  or  \"  Cod.' \n\n\nSECTION    YL \nThe  Dangers  of  Practical  Xagic. \n\n\nMagic  is  a  dual  power:  nothing  is  easier  than  to  turn  il  into  Sorcery; \nan  evil  thought  stiffias  for  il.  Therefore  while  theoretical  Occultism  is \nharmless,  and  may  do  good,  practical  Magic,  or  the  fruits  of  the  Tree \n\u00bbof  Ijfe  and  Knowledge  *  or  otherwise  the  \"  Science  of  Good  and \nEvil,\"  is  fraught  with  dangers  and  perils.  For  the  study  of  theoretical \nOccnltism  there  are,  no  doubt,  a  number  of  works  that  may  be  read \nwith  profit,  besides  such  books  as  the  Finer  Forces  of  Nature,  etc., \nthe  Zohar,  St-pher  Jeizirak,  The  Book  of  Enoch,  Franck's  Kabalah, \nand  many  Hermetic  treatises.  These  are  scarce  in  European  lan- \nguages, but  works  in  Latin  by  the  mediseval  Philosophers,  geuerally \nknown  a.s  Alchemists  and  Rosicnicians,  are  plentiful.  But  even  the \npemsal  of  these  may  prove  dangerous  for  the  uuguided  student.  If \napproached  without  the  right  key  to  them,  and  if  the  student  is  unfit, \nowing  to  mental  incapacity,  for  Magic,  and  is  thus  unable  to  discern \nthe  Right  from  the  Left  Path,  let  him  take  our  advice  and  leave  this \nstudy  alone;  he  will  only  bring  on  himself  and  on  his  family  un- \nexpected woes  and  sorrows,  never  suspecting  whence  they  come,  nor \nwhat  are  the  powers  awakened  by  his  mind  being  bent  on  them. \nWorks  for  advanced  students  are  many,  but  these  can  be  placed  at  the \ndisposal  of  only  sworn  or  \"  pledged  \"  chelSs  (disciples),  those  who  have \npronounced  the  ever-binding  oath,  and  who  are,  therefore,  helped  and \nprotected.     For  all  other  purposes,  well-intentioned  as  such  works  may \n\n\n*  8aiBc87iBlx>locl>U,  irlrliiiroii  the  corrctpoDdFote  ofniimbrrK  mid  I  he  HymbolaofcertitlD  thls]^ \n:  pcnanagc^,  rrf't^  these  \"seeretfi\"  tothe  nyr^tery  of  gmrration.  But  H  !a  more  Umn  this.  The \nrS^TPl*  ^  tl>^  \"  T'^^  ^  Kaowledcie  oT  Good  and  BvU  \"  has  no  doubt  n  phulUc  and  hxubI  clentent  io \n|il,  aa  luu  the  \"  Woman  and  the  Serpent \"  :  but  ft  haa  also  n  psychieal  nud  apiritnal  >t7nilieanc\u00ab. \nl^jmboU  are  meant  to  jntid  nwte  ttaaa  ooe  hmmuiix. \n\n\n6B \n\n\nTHR   SHCRBY   UOCTRINK. \n\n\nbe,  the>'  can  only  mislead  the  unwar>'  and  guide  him  imperceptibly  to \nBlack  Magic  or  Sorcery \u2014 if  to  nothing  worse. \n\nThe  mystic  characters,  alphabets  and  numerals  found  in  the  divisions \nand  snb- divisions  of  the  Gtfat  Kabalah,  are,  perhaps,  the  most  danger- \nous portions  in  it,  and  especially  the  numerals.  We  say  dangerous, \nbecause  they  are  the  most/prompl  to  produce  effects  and  results,  and \nthis  with  or  without  the  expcriiueuter's  will,  even  without  his  know- \nledge. Some  students  are  apt  to  doubt  this  statement,  simply  because \nafter  manipulating  these  numerals  they  have  failed  to  notice  any  dire \nphysical  manifestation  or  result.  Such  results  would  be  found  the  least \ndangerous:  it  is  the  moral  causes  produced  and  the  various  events \ndeveloped  and  brought  to  an  unforeseen  crisis,  that  would  testify  to  the \ntruth  of  what  is  now  stated  had  the  lay  students  only  the  power  of \ndiscernment. \n\nThe  point  of  departure  of  that  special  branch  of  the  Occult  teaching \nknown  as  the  \"  Science  of  Correspondences,\"  numerical  or  literal  or \nalphabetical,  has  for  its  epigraph  with  the  Jewish  and  Christian  Kaba- \nlistfl,  the  two  mis-interpreted  verses  which  say  that  God \n\nordered  all  things  io  number,  measure  and  weight  ;* \nand: \n\nHe  created  bcr  in  the  Holy  Ghost,  and  saw  her.  and  numbered  her.  and  measured \nher.t \n\nBut  the  Eastern  Occultists  hove  another  epigraph  :  \"Absolute  Unity, \nXf  within  number  and  plurality.\"  Both  the  Western  and  the  Eastern \nstudents  of  the  Hidden  Wisdom  hold  to  this  axiomatic  truth.  Only \nthe  latter  are  perhaps  more  sincere  in  their  confessions.  Instead  of \nputting  a  mask  on  their  Science,  they  show  her  face  openly,  even  if \nthey  do  veil  carefully  her  heart  and  soul  before  the  inappreciative \npublic  and  the  profane,  who  are  ever  ready  to  abuse  the  most  sacred \ntruths  for  their  own  selfish  ends.  But  Unity  is  the  real  basis  of  the \nOccult  Sciences \u2014 physical  and  metaphysical.  This  is  shown  even  by \ni\u00a3liphas  Levi,  the  learned  Western  Kabalist.  inclined  as  he  is  to  be \nrather  Jesuitical.     He  says : \n\nAbsolute  Vnity  i\u00bb  the  supreme  and  fitial  reason  of  tfaiogs.  Therefore,  that \nreason  can  be  neither  one  persou,  nor  three  penwns;  it  is  Reason,  and  pre- \neminently Reason  {tuiion  par  ex(illence).t \n\n\n\u2022  if tWoM,  xL  II.   oonafivaiam.'   > \nt  D9\u00a3me rt  ft'iuel  Je  la  ffauU  VrngU, \n\n\nI.J6I- \n\n\nNAMES  ARE   SYMBOLS. \n\n\n% \n\n\nThe  lueaninj;  of  this  Unity  in  Plurality  iu  \"  God  \"  or  Nature,  can  be \nsolved  only  by  the  means  of  transcendental  methods,  by  uumerals,  as \nby  the  correspondences  between  soul  and  the  Soul.  Names,  in  the \nfCabalak  as  in  the  Bible,  such  as  Jehovah,  Adam  Kadmou,  Eve,  Cain, \nAbel.  Enoch,  are  all  of  them  more  intimately  connected,  by  geometrical \nand  astronomical  relations,  with  Physiology  (or  Phallicism)  than  with \nTheology  or  Religion.  Little  as  people  are  as  yet  prepared  to  admit  it. \nthis  will  be  shown  to  be  a  fact.  If  all  those  names  are  symbols  for  things \nhidden,  as  well  as  for  those  manifested,  in  the  BtbU  as  in  the  V^das, \ntheir  respective  mysteries  differ  greatly.  Plato's  motto  \"  God  georae- \nirises\"  was  accepted  by  both  Aryans  and  Jews;  but  while  the  former \napplied  their  Science  of  Correspondences  to  veil  the  most  spiritual  and \nsublime  truths  of  Nature,  the  latter  used  their  acumen  to  conceal  only \none \u2014 to  them  the  most  divine \u2014 of  the  mysteries  of  Evolution,  namely, \nthat  of  birth  and  generation,  and  then  they  deified  the  organs  of  the \nlatter. \n\nApart  from  this,  every  cosmogony,  from  the  earliest  to  the  latest,  is \nbased  upon,  interlinked  with,  and  most  closely  related  to,  numerals  and \ngeometric  figures.  Questioned  by  an  Initiate,  these  figures  and  numbers \nwill  yield  numerical  values  based  on  the  integral  values  of  the  Circle \u2014 \n\u2022\u2022  the  secret  habitat  of  the  ever-invisible  Deity  *'  as  the  Alchemists  have \nit \u2014 as  they  will  yield  every  other  Occult  particular  connected  ii\\*ith  such \nmysteries,  whether  anthropographical,  anthropological,  cosmic,  or \npsychical.  \"  In  reuniting  Ideas  to  Numbers,  we  can  operate  upon  Ideas \nin  the  same  way  as  upon  Numbers,  and  arrive  at  the  Mathematics  of \nTruth.\"  writes  an  Occultist,  who  shows  his  great  wisdom  in  desiring  to \nremain  unknown. \n\n\nAny  KalialiKl  well  acquainted  with  the  Pythagorean  system  uf  numerals  and \ngeometry  cau  demonstrate  lliat  the  metaphysical  views  of  Plato  were  based  upon \nthe  *trict<st  malliemalical  principles.  \"Tnie  mat lieiiia lies,\"  .\u25a0yiys  the  Afagkon, \n*'i9  something  with  which  all  higher  sciences  are  connected;  common  mathe- \nmatics is  but  a  dcceitfut  phantiuma^rin,  whose  much  prauwd  infallibility  only \nariscB  from  this \u2014 that  materials,  conditions  and  references  are  made  lo  founda- \ntion.\"    .     .    . \n\nThe  cosmotogical  thoor>-  of  numerals  which  Pythagoras  learned  in  India,  and \nfrom  the  Egyptian  Ilierophants,  ia  alone  able  to  reconcile  the  two  units,  matiei \nand  spirit,  and  cause  each  to  demontitrate  the  other  mathematically.  The  sncred \nnumtient  of  tin;  miiversc  in  their  efioieric  eoiiihinatinii  can  alone  solve  the  ^eai. \nproblem,  and  explain  the  theory  of  radiation  and  the  cycle  of  the  emanations. \nThe  lower  orders,  before  ihey  develop  into  higher  ones,  mnst  emanate  from  tiio \n\n\nTHE   SBCRBT   DOCTRWR. \n\nhigher  spiritual  ones,  tnd  when  arrived  at  the  taming-point,  be  reSbSOTbed  into \nthe  iuQoitc* \n\nrt  is  upon  tliese  true  Mathematics  that  the  Icnowledge  of  the  Kosmos \nand  of  all  mysteries  rests,  and  to  one  acquainted  with  them,  it  is  the \neasiest  thing  possible  to  prove  that  both  Vaidic  and  Biblical  structures \nare  based  upon  \"  God-in- Nature\"  and  \"  Natare-in-God,*'  as  the  radical \nlaw.  Therefore,  this  law \u2014 as  everything  else  immutable  and  fixed  in \neternity \u2014 could  find  a  correct  cxprcs-sion  only  in  those  purest  transcen- \ndental Mathematics  referred  to  by  Plato,  especially  in  Geometr>'  as  trans- \ncendentally  applied.  Rntahd  to  men\u2014 we  fear  not  and  will  not  retract \nthe  expression \u2014 in  this  geometrical  and  symbolical  garb.  Truth  has \ngrown  and  developed  into  additional  symbology,  invented  by  man  for \nthe  wants  and  better  comprehension  of  the  masses  of  mankind  that \ncame  too  late  in  their  cyclic  development  and  evolution  to  have  shared \nin  the  primitive  knowledge,  and  would  never  have  grasped  it  other- \nwise. If  later  on,  the  clergy \u2014 crafty  and  ambitious  of  power  in  everj'  age \n\u2014 anthropomorphised  and  degraded  abstract  ideals,  as  well  as  the  real \nand  divine  Beings  who  do  exist  in  Nature,  and  are  the  Guardians \nand  Protectors  of  our  mauvantaric  world  and  period,  the  fault  and  guilt \nrests  with  those  would-be  leaders,  not  with  the  masses. \n\nBut  the  day  has  come  when  the  gross  conceptions  of  our  forefathers \nduring  the  Middle  Ages  can  no  longer  satisfy  the  thoughtful  religionist. \nThe  mediaeval  Alchemist  and  Mystic  are  now  transformed  into  the \nsceptical  Chemist  and  Physicist ;  and  most  of  them  are  found  to  have \nturned  away  from  truth,  on  account  of  the  purely  antliroporaorphic \nideas,  the  gross  Materialism,  of  the  forms  in  which  it  is  presented  to \nthem.  Therefore,  future  generations  have  either  to  be  gradually  ini- \ntiated into  the  truths  underlying  Exoteric  Religions,  including  their  own. \nor  be  left  to  break  the  feet  of  clay  of  the  last  of  tlie  gilded  idols.  No \neducated  man  or  woman  would  turn  away  from  any  of  the  now  called \n\"superstitions\"  which  they  believe  to  be  based  on  nurser>-  tales  and \nignorance,  if  they  could  only  see  the  basis  of  fact  that  underlies  every \n\"superstition.\"  But  let  them  once  learn  for  a  certainly  that  there  is \nhardly  a  claim  Ju  the  Occult  Sciences  that  is  not  founded  on  philo- \nsophical and  scientific  facts  in  Nature,  and  they  will  pursue  the  study \nof  those  Sciences  with  the  same,  if  not  with  greater,  ardour  than  that \nthey  have  expended  in  shunning  them.     This  cannot  be  achieved  at \n\n\n\u2022  Itii  t'mfeit^  L  b,  7. \n\n\nTUH  THKBK   MOTHEKS. \n\n\nAi \n\n\nonce,  for  to  benefit  mankind  such  truths  have  to  be  revealed  gradually \nand  with  great  caution,  the  public  mind  not  bting  prepared  for  them. \nHowever  much  the  Agnostics  of  our  age  may  find  themselves  in  the \nmental  attitude  demanded  by  Modem  Science,  people  are  always  apt \nto  cling  to  their  old  hobbies  so  long  as  the  remembrance  of  them  lasts. \nThey  are  like  the  Emperor  Julian \u2014 called  the  Apostate,  because  lie  loved \ntruth  too  well  to  accept  aught  else \u2014 who,  though  in  his  last  Theophany \nbe  beheld  his  beloved  Gods  as  pale,  worn-out,  and  hardly  discernible \nshadows,  nevertheless  clung  to  them.  Let,  then,  the  world  cling  to  its \nGods,  to  whatever  plane  or  realm  they  may  belong.  The  true  Occultist \nwould  be  guilty  of  high  treason  to  mankind,  were  he  to  break  for  ever \nthe  old  deities  before  he  could  replace  them  with  the  whole  and  un- \nadulterated truth \u2014 and  this  he  cannot  do  as  yet.  Nevertheless,  the \nreader  may  be  allowed  to  learn  at  least  the  alphabet  of  that  truth.  He \nmay  be  shown,  at  any  rate,  what  the  Gods  and  Goddesses  of  the  Pagans, \ndenounced  as  demons  by  the  Church,  are  not.  if  he  cannot  Icaru  the \nwhole  and  final  truth  as  to  what  they  arc.  Let  him  assure  himself  that \nthe  Hermetic  \"Tres  Matres,\"  and  the  \"Three  Mothers\"  of  the  Sepher \nJeizirah  are  one  and  the  same  thing ;  that  they  are  no  Demon -Goddesses, \nbut  Light,  Heat,  and  Electricity,  and  then,  perchance,  the  learned \nclasses  will  spurn  them  no  longer.  After  this,  the  Rosicrucian  Illuminati \nmay  find  followers  eveu  in  the  Royal  Academies,  which  will  be  more \nprepared,  perhaps,  than  they  arc  now,  to  admit  the  grand  truths  of \narchaic  Natural  Philosophy,  especially  when  their  learned  members \nshall  have  assnred  themselves  that,  in  ihe  dialectof  Hermes,  the  \"  Three \nMothers\"  stand  as  symbols  for  the  whole  of  the  forces  or  agencies \nwhich  have  a  place  assigned  to  them  in  the  modem  system  of  the \n\"correlation  offerees.\"*  Rven  the  polytheism  of  the  \"superstitions\" \nBrihman  and  idolater  shows  its  ratson  d'etre,  since  the  three  Shaktis  of \nthe  three  great  Gods,  Brahmi,  Vishnu,  and  Shiva,  are  identical  with  the \n\"  Three  Mothers*'  of  the  monotheistic  Jew. \n\nThe  whole  of  the  ancient  religions  and  mystical  literature  is  symboli- \ncal.   The  Books  of  Hermes,  the  Zohar,  the  Ya-  Yakav,  the  Eg^'ptian  Book \n\n\n\u2022  \"Sjnntos  mcatlooi  books  of  stone  which  he  found  In  ihe  traple  oT  Sfempfab,  oa  mie  of  which \nwas  eop^rcd  the  rotluwinr  ftmtntcr :  'Oii\u00ab  mature  delights  in  Miother,  one  DuLure  o*crcotae* \n\u25a0nolber,  cMiF  nalurr  ovrrrulcii  nnotbu',  and  the  whole  of  them  ore  ome' .\" \n\n\"  The  inhcrenl  mUcMncM  oT  matter  Ic  cnbodicd  in  tbe  uria^  of  Hcnnn  :  '  Action  U  the  Uf^  of \nPbU ' :  and  Orpben*  calls  nalare  ffoXuftigj^aKif  f<^r))p, '  the  moUier  that  ouJus  many  tbiosa,'  or \ntbe  iu^euious,  ttaeeoDtriviBs,  tht  iovtath\u00abiBOtber.\"\u2014 /n'j  Lfnwiltd,  L  ts?- \n\n\n73 \n\n\nTHE  SKCRKT  DOCTRITm. \n\n\nof  the  Dead,  the  Vedas^  the  l/panishads,  and  the  BibU,  are  as  full  of \nsymbolism  as  are  the  Nabalhean  revelations  of  the  Chaldatc  Qu-tslray ; \nit  is  a  loss  of  time  to  ask  which  is  the  earliest;  all  arc  simply  diflFerent \nversions  of  the  one  primeval  Record  of  prehistoric  knowledge  and \nrevelation. \n\nThe  first  four  chapters  of  Gausis  contain  the  synopsis  of  all  the  rest \nnf  the  Pentateuch,  being  only  the  various  versions  of  the  same  thing  in \ndifferent  allegorical  and  symbolical  applications.  Having  discovered \nthat  the  Pyramid  of  Cheops  with  all  its  measurements  is  to  be  found \ncontained  in  its  minutest  details  in  the  structure  of  Solomon's  Temple ; \nand  having  ascertained  that  the  biblical  names  Shcm,  Ham  and \nJaphct  are  determinative \n\nof  pymraid  measures,  in  cotiiifctton  with  the  6oo-ycnr  period  of  Noab  and  the \nSOO-year  period  of  Sheni,  Ham  and  Japhet;  .  .  .  the  term  \"Sons  of  Elohim\" \nan<l  \"Daughters\"  of  H-Adam,  [are]  for  one  thing  astronomicul  terms,' \n\nthe  author  of  the  very  curious  work  already  mentioned \u2014 a  book  very \nlittle  known  in  Europe,  we  regret  to  say \u2014 seems  to  see  nothing  in  his \ndiscovery  beyond  the  presence  of  Mathematics  and  Metrology  in  the \nBible.  He  also  arrives  at  most  unexpected  and  extraordinarj'  conclu- \nsions, such  as  are  ver>'  little  warranted  by  the  facts  discovered.  His \nimpression  seems  to  be  that  becau.se  the  Jewish  biblical  names  are  all \nastronomical,  therefore  the  Scriptures  of  all  the  other  nations  can  be \n\"only  this  and  nothing  more,'*  But  this  is  a  great  mistake  of  the \nerudite  and  wonderfully  acute  author  of  The  Source  of  Afeasures,  if  he \nreally  thinks  ^o.  The  \"Key  to  the  Hebrew-Egyptian  Mystery\"  un- \nlocks but  a  certain  portion  of  the  hieratic  writings  of  these  two  uationsi \nand  leaves  those  of  other  peoples  untouched.  His  idea  \\f>  that  the \nKabalak  '\u2022  is  only  that  .sublime  Science  upon  which  Masonr\\'  is  based  '* ; \nin  fact  he  regards  Masonry  as  the  substance  of  the  Kabalah,  aud  the \nlatter  as  the  *'  rational  basis  of  the  Hebrew  text  of  Holy  Writ.\"  About \nthis  we  wll  not  argue  with  the  author.  But  why  should  all  those  who \nmay  have  found  iu  the  Kabafak  something  beyond  \"the  sublime \nScience\"  upon  which  Masonry  is  alleged  to  have  been  built,  be  held \nup  to  public  contempt  ?- \n\nIn  its  cxclusiveness  and  one-sidediiess  such  a  conclusion  is  pregnant \nwith  future  misconceptions  and  is  absolutely  wrong.    In  its  unchari-_ \ntable  criticism  it  throws  a  slur  upon  the  \"  Divine  Science  \"  itself. \n\n\nSjurtf  nf  SfraiMret,  p,  x. \n\n\nI \n\n\u25a0 \n\n\nI \n\nI \n\n\nTHH  BIBLE  AND  WORD-JUCGUNC.  73 \n\nThe  Kabalah  is  indeed  \"  of  the  essence  of  Masonry,\"  but  it  is  depen- \ndent on  Melrologj'  only  in  one  of  its  aspects,  the  less  Esoteric,  as  even \nPlato  made  no  secret  that  the  Deity  was  e\\*er  geometrising.  For  the \nuninitiated,  however  learned  and  endowed  \\vith  genius  they  may  be,  the \nKabalak,  which  treats  only  of  \"  the  garment  of  God,'*  or  the  veil  and \nctoak  of  truth, \nu  built  From  thc^ound  apward  with  a  practical  application  to  preient  oses.* \n\nOr  in  other  words  represents  an  exact  Science  only  on  the  terrestrial \nplane.  To  the  initiated,  the  Kabalistic  Lord  descends  from  the \nprimeval  Race,  generated  spiritually  from  the  \"  Mind-born  Seven.\" \nHaving  reached  the  Earth  the  Divine  Mathematics^a  synonym  for \nMagic  in  his  day,  as  we  are  told  by  Josephiis \u2014 veiled  her  face.  Hence \nthe  most  important  secret  yet  yielded  by  her  in  our  modern  day  is  the \nidentity  of  the  old  Roman  measures  and  the  present  British  measures, \nof  the  Hebrew-Eg>'ptian  cubit  and  the  Masonic  inch.f \n\nThe  discovery  is  most  wonderful,  and  has  led  to  further  and  minor \nunveilings  of  various  riddles  in  reference  to  Symbology  and  biblical \nnames.  It  is  thoroughly  understood  and  proven,  as  shown  by  Nacha- \nnides,  that  in  the  days  of  Moses  the  initial  sentence  iu  GetifsU  was \nmade  to  read  ffrash  iihbara  Elohim,  or  \"  In  the  head-source  [or \nMulaprakiti \u2014 the  Rootless  Root]  developed  [or  evolved]  the  Gods \n[Elohim],  the  heavens  and  the  earth;\"  whereas  it  is  now,  owing  to \nthe  Massora  and  theological  cnuutng,  transformed  into  f>rashith  bara \nEiohhtit  or,  \"  In  the  beginning  God  created  the  heavens  and  the \nearth\" \u2014 which  word  juggling  alone  has  led  to  materialistic  anthropo- \nmorphism and  dualism.  Howmany  more  similar  instances  may  not  be \nfound  in  the  Bil/U,  the  last  and  latest  of  the  Occult  works  of  antiquity  ? \nThere  is  no  longer  any  doubt  in  the  mind  of  the  Occultist,  that,  notwith- \nstanding its  form  and  outward  meaning,  the  Bible \u2014 a.>i  explained  by  the \nZoltar  or  Afidrash,  llie  Yctzirah  (Book  of  Creaiiou)  and  the  Commentary \non  ihe  Ten  Sephirolh  (by  Axariel  Ben  Manachem  of  the  XUtb  centur>*) \u2014 \nis  part  and  parcel  of  the  Secret  Doctrine  of  the  Aryans,  which  explains \nin  the  same  manner  the  Vcdas  and  all  other  allegorical  books.  The \nZohar,  in  teaching  that  the  Impersonal  One  Cause  manifests  in  the  Uni- \nverse through  Its  Emanations,  the  Sephiroth \u2014 that  Universe  being  in  its \n\n\u2022'\u25a0        -  \u2022\u25a0- \u2022\u2014> \u25a0     \u25a0\u25a0--'-\u25a0     \u25a0 Li \n\n\n\u2022  Afaiortu  Kexiea/.  July.  iM6. \n\n\n74 \n\n\nTHE  SBCRBT  DOCTRINB. \n\n\ntotality  simply  the  veil  woven  from  the  Deity's  own  substance \u2014 is  un- \ndeniably the  copy  and  faithful  echo  of  the  earliest  Vedas.  Taken  by \nitiielf,  without  the  additional  help  of  the  Vaidic  and  of  Brihmanical \nliterature  In  general,  the  BiMt  will  never  yield  the  universal  secrets  of \nOccult  Nature.  The  cubit:*,  inches,  and  measures  of  this  physical \nplane  will  never  solve  the  problems  of  the  world  on  the  spiritual  plane \n\u2014for  Spirit  can  neither  be  weighed  nor  measured.  The  working  out \nof  these  problems  is  reserved  for  the  \"mystics  and  the  dreamers  \"  who \nalone  are  capable  of  accomplishing  it. \n\nMoses  was  an  initiated  priest,  versed  in  all  the  mj-stcries  and  the \nOccult  knowledge  of  the  Eg\\'ptian  temples \u2014 hence  thoroughly  ac- \nquainted with  primitive  Wisdom.  It  is  in  the  latter  that  the  symbolical \nand  astronomical  meaning  of  that  *'  Mystery-  of  Mysteries,\"  the  Great \nPyramid,  has  to  be  sought.  And  having  been  so  familiar  with  the \ngeometrical  secrets  that  lay  concealed  for  long  aeons  in  her  strong \nbosom \u2014 the  measurements  and  proportions  of  the  Kosmos,  our  little \nEarth  included\u2014 what  wonder  that  he  should  have  made  use  of  his \nknowledge?  The  Esoterism  of  Ugypt  was  that  of  the  whole  world  at \none  time.  During  the  long  ages  of  the  Third  Race  it  had  been  the \nheirloom,  in  common,  of  the  whole  of  mankind,  received  from  their \nInstructors,  the  \"  Sons  of  Ij'ght,\"  the  primeval  Seven.  There  was  a \ntime  also  when  the  Wisdom -Religion  was  not  symbolical,  for  it  became \nEsoteric  only  gradually,  the  change  being  necessitated  by  misuse  and \nby  the  Sorcery  of  the  Atlanteans.  For  it  was  the  \"misuse\"  only,  and \nnot  the  use.  of  the  divine  gift  that  led  the  men  of  the  Fourth  Race  to \nBlack  Magic  and  Sorcer>*,  and  finally  to  become  \"forgetful  of  Wisdom  \"  J \nwhile  those  of  the  Fifth  Race,  the  inheritors  of  the  Rishis  of  the  TretS \nYuga.  used  their  powers  to  atrophise  such  gifls  in  mankind  in  general, \nand  then,  as  the  \"  Elect  Root,\"  dispersed.  Those  who  escaped  the \n\"Great  Flood\"  preserved  only  its  memor>',  and  a  belief  founded  on \nthe  knowledge  of  their  direct  fathers  of  one  remove,  that  such  a \nScience  existed,  and  was  now  jealously  guarded  by  the  \"Elect  Root\" \nexalted  by  Enoch.  But  there  must  again  come  a  time  when  man  shall \nonce  more  become  what  he  -was  during  the  second  Yuga  (age),  when \nhis  probationar>' cycle  shall  be  over  and  he  shall  gradually  become  what \nhe  was \u2014 semi -corporeal  and  pure.  Does  not  Plato,  the  Initiate,  tell  ns \nin  the  Pkadrus  all  that  man  once  was.  and  that  which  he  may  yet  again \nbecome  : \n\nBefore  man's  spirit  sank  into  sensnality  and  became  embodied  through  the  loss \n\n\nifosss  hsn  rap.  jkws. \n\n\n75 \n\n\nof  his  wiags,  he  lived  amODg  the  Gods  in  the  airy  spiritual  world  where  everything \nis  true  and  pure.* \n\nKlsewhere  he  speaks  of  the  time  when  men  did  not  perpetuate \nthemselves,  but  lived  as  pure  spirits. \n\nT^t  those  men  of  Science  who  feel  inclined  to  laugh  at  thi.s,  themselves \nunravel  tte  niysteo'  of  the  ori^u  of  the  first  man. \n\nUnwilling  that  his  chosen  people \u2014 chosen  by  him \u2014 should  remain \nas  grossly  idolatrous  as  the  profane  masses  that  surrounded  them, \nMoses  utilised  his  knowledge  of  the  cosmogonical  mysteries  of  the \nP>'ramid,  to  build  upon  it  the  Genesiacal  Cosmogony  in  symbols  and \nglyphs.  This  was  more  accessible  to  the  minds  of  the  Aoi  polhi  than \nthe  abstruse  truths  taught  to  the  educated  in  the  sanctuaries.  He \ninvented  nothing  but  the  outward  garb,  added  not  one  iota ;  but  in  this \nhe  merely  foUowe<l  the  example  of  older  nations  and  Initiates.  If  he \nclothed  the  grand  truths  revealed  to  him  by  his  Hierophant  under  the \nmost  ingenious  imager>',  he  did  it  to  meet  the  requirements  of  the \nIsraelites;  that  stiff-necked  race  would  accept  of  no  God  unless  He  were \nas  anthropomorphic  as  those  of  the  Olympus :  and  he  himself  failed  to \nforesee  the  times  when  highly  educated  statesmen  would  be  defending \nthe  husks  of  the  fruit  of  wisdom  that  grew  and  developed  in  him  on \nMount  Sinai,  when  communing  with  his  own  personal  God \u2014 his  divine \nSelf.  Mo.ies  understood  the  great  danger  of  delivering  such  truths  to \nthe  selfish,  for  he  understood  the  fable  of  Prometheus  and  remembered \nthe  past.  Hence,  he  veiled  them  from  the  profanation  of  public  gaze \nand  gave  them  out  allegorically.  And  this  is  why  his  biographer  says \nof  him,  that  when  he  descended  from  Sinai, \n\nHoses  wist  not  that  the  skin  of  his  Tace  shone  .  .  .  and  he  pat  a  veil  upon \nhis  face.t \n\nAnd  so  he  \"put  a  veil  \"  upon  the  face  of  his  Pentateuch;  and  to  such \nan  extent  that,  using  orthodox  chronology,  only  3376  years  afler  the \nevent  people  begin  to  acquire  a  conviction  that  it  is  \"  a  veil  indeed.\" \nIt  is  not  the  face  of  God  or  even  of  a  Jehovah  shining  through  ;  not  even \nthe  face  of  Mo.ses.  but  verily  the  faces  of  the  later  Rabbis. \n\nNo  wonder  if  Clemens  wrote  in  the  Stromaleis  that : \n\nSimilar,  then,  to  the  Hebrew  enigmas  in  respect  to  concealment  are  thoise  of \nthe  Hg>*ptian8  also,  I \n\n\n*  See  Cut's  trsnslMloa.  pp.  jji,  jaj. \n*\u25a0  Sjtodut.  JLxxxw.  19.  jj. \nJ  op.  eft.,  v.  vli. \n\n\nSECTION  YII. \n\nOld  Vine  in    New   Bottles. \n\n\nIt  is  more  Ihau  likely,  thai  ihe  Protestants  in  the  days  of  the \nReformation  knew  uothiug  of  the  true  origin  of  Christianity,  or,  to  be \nmore  explicit  and  correct,  of  I^tln  Rcclesiasticism.  Nor  is  it  probable \nthat  the  Greek  Church  knew  much  of  it,  the  separation  between  the \ntwo  ha\u00abDg  occurred  at  a  time  when,  in  the  struggle  for  political  power \nthe  Latin  Chnrch  was  securing,  at  any  cost,  the  alliance  of  the  highlyj \neducated,  the  ambitious  and  influential  Pagans,  while  these  were  willingj \nto  assume  the  outward  appearance  of  the  new  worship,  pro\\nded  tfaeyj \nwere  themselves  kept  in  power.  There  is  no  need  to  remind  the  readf \nhere  of  the  details  of  that  struggle,  well-known  to  every  educated  man. \nis  certain  that  the  highly  cultured  Guostics  and  their  leaders \u2014 such  metij \nas  Saturnilns,  an  unconipromif;ing  ascetic,  as  Marcion.  Valentinu?^ \nBasilides,  Menandcr  and  Cerintfaus \u2014 were  not  stigmatised  by  the  (now) \nI^atin  Church  because  they  were  heretics,  nor  because  their  tenets  and \npractices  were  indeed  \"  ob  iurpitudinctn poriattosam  nimiitmti  honibilaH,\"  ^ \n\nmonstrous,  revolting  abominations,\"  as  Baroniussaysof  those  of  Car-fl \npocrales ;  but  simply  because  they  knew  too  much  of  fact  and  tmtfa. \nKenneth  R.  H.  Mackenzie  correctly  remarks: \n\nThey  were,  stigmatised  by  tlic  later  Kouian  Cliurrb  because  they  came  into \nconflict  witli  the  purer  Church  of  Christiajiity \u2014 the  possession  of  which  was \nusurped  by  the  Bishops  of  Ronic,  but  which  original  continues  in  its  docility \ntowanls  the  founder,  in  the  Primitive  Orthodox  Greek  Church.' \n\n\nUnwilling  to  accept  the  responsibility  of  gratuitous  assumptions,  th \nwriter  deems  it  best  to  prove  this  inference  by  more  than  one  personal \nand  defiant  admission  of  an  ardent  Roman  Catholic  writer,  evidently \nentrusted  with  the  delicate  task  by  the  Vatican.  The  Marquis  de  Mi \n\n\nI \n\n\nCOPIES  THAT   ANTH-DATED   ORIGINALS. \n\n\n77 \n\n\nI \nI \nI \n\u25a0 \nI \n\n\nmakes  desperate  efforts  to  explain  in  the  Catholic  interest  certain \nremarkable  discoveries  in  Arcbseologj'  and  Palaeography,  though  the \nCbnrch  is  cleverly  made  to  remain  outside  of  the  quarrel  and  defence. \nThis  is  undeniably  shown  by  hi\u00bb  ponderous  volumes  addressed  to \nthe  Academy  of  France  between  1803  and  1865.  Seizing  the  pre- \ntext of  drawing  the  attention  of  the  materialistic  \"Immortals\" \nto  the  \"epidemic  of  Spiritualism.\"  the  invasion  of  Europe  aud  America \nby  a  numberless  host  of  Satanic  forces,  he  directs  his  efforts  towards \nproving  the  same,  by  giving  the  full  Genealogies  and  the  Theogony  of \ntfie  Christian  and  Pagan  Deities,  and  by  drawing  parallels  between  the \ntwo.  All  such  wonderful  likenesses  and  identities  are  only  \"seeming \nand  super6cial,\"  he  assures  the  reader.  Christian  symbols,  and  even \ncharacters,  Christ,  the  Virgin,  Angels  and  Saints,  he  tells  them,  were \nall  personated  centuries  beforehand  by  the  fiends  of  hell,  in  order  to \ndiscredit  eternal  truth  by  their  ungodly  copies.  By  their  knowledge \nof  futurity  the  devils  anticipated  events,  having  \"discovered  the \nsecrets  of  the  Angels.\"  Heathen  Deities,  all  the  Sun-Gods  named \nSoters \u2014 Saviours \u2014 born  of  immaculate  mothers  and  dying  a  violent \ndeath,  were  only  Ferouers* \u2014 as  they  were  called  by  the  Zoroastrians \u2014 \nthe  demon -ante- dated  copies  {copies  aniia'p/csj  of  the  Messiah  to  come. \nThe  danger  of  recognition  of  such  facshnHes  had  indeed  lately \nbecome  dangerously  great.  It  had  lingered  threateningly  in  the  air, \nhanging  like  a  sword  of  Damocles  over  the  Church,  since  the  days  of \nVoltaire,  Dupuis  and  other  writers  on  similar  lines.    The  discoveries \n\n\nI \nI \n\n\n*  Ju  Um  FttOMft^t  ai\u00bbil  Dtvs  orjacobj  (l^ctlen  F.  and  D,l  ihe  word  \"fcroww\"  is  CxpUinnl  in  the \nbllowing  minmrr  r  The  FctoiktIsb  purl  of  Uie  crvntuir  Iwhcthn-tnnn  or  AnimnD  of  which  il  \\%  Uic \ntJT\u00bbe  and  which  il  lursivr*.  It  la  tlir  Notttof  Ihe  timlo.  theretort  divioc  and  iminotUl,  and  thiw  c\u00abn \nhantty  be  the  De\u00bb-i:  or  the  \u00abalaiiic  ct>p}  1>\u00ab  Mirville  wuiilil  rrtimriitit  {f^re Mtmon fs  df  t Ataieintt  <Ui \nJntcriptions.Val.  X7CXVII.  ji.  6\u00bbj.  wnd  chop  xxxi*.  p,  7*)i,  Fouehcr  contnxlktti  hitn  cnlircly.  The \nFrroiMr  was  orvvr  the  \"principLc  of  Mii&ationit.\"  buC  lUway*  refttTed  tu  the  idikI  dlvfitc  atid  pucr \nportion  of  Man's  Ero  -the  \"piritual  i^riitciplc.  Anquvcil  says  that  the  Feroucr  i\u00bb  Uic  iiurcst  portion  of \ntnrui's  Miul.  The  Petuan  Dev  \\a  the  autilhesi*  of  the  T'ermirr.  for  the  Dtv  ha^  be\u00abii  tmnkTortned \nbr  ZorcMUter  iulo  Ihe  Grnlua  of  Bril  iwbcnce  the  Christian  Dvriiy.  but  even  \\\\x  Der  is  only  finite;  for \nhaving  become  poaaewed  of  Ihe  aaul  of  man  by  nsitt^lion,  it  will  ha\\x  la  Leave  it  at  the  AT\u00abat  day  of \nRetrihntioD.  The  Dev  obl>e\u00ab\u00abeii  the  aonl  oTlhe  defunct  for  three  dnya.duritig  which  the  soul  wanders \nlltout  Ibespot  at  which  il  w\u00ab\u00bb  forcihiy  ncp.Traicil  fmiii  iW  b-idy  :  the  Peroticr  ajKcnda  to  the  region  of \nttemal  TJghl.  It  was  aii  uufurtutintr  IdetL  that  murk  the  nulile  Marrtulx  ile  Mirville  imagine  Ute \nPeroncr  to  be  a  \"MUnlc  copy  \"  of  n  dtviae  orierinal.  B>-  caltiag  all  the  GodH  of  the  Pas\u00abn\u00bb-> \nApollo,  Osiiik,  BrahmJl,  OnnaBd,  Br\\,  etc,  the-  \"  FerotterN  at  Chrint  and  of  the  chief  AngeU.\"  he \nMetety  ezhit>iu  the  God  and  the  Augcla  he  wotild  honour  n*  inferior  to  the  Pagati  God*,  aa  nan \nla  tnfia-torluhwtiaut  and  Spin  I :  aiiu-e  the  Frnsucr  i;i  thv  itumortal  paft  of  ihemcrtAl  bdngaf  whlck \nit  ill  the  type  niid  which  it  \u25a0urri\\-e>.  IVrch-iiinx  the  poor  niithur  U  uneon\u00abdou\u00ably  ptvphetlc :  and \nApollo,  Brahml,  Onnazd.  Oriiia,  etc..  aredeatliKd  to  snrv^rc  aud  replace\u2014 aa  etcntol  cosmic  writtew\u2014 \nUir  e*ane>4.'rBt  lictioQn  about  the  tiod,  Chn&t  oiid  Augeb  of  Ihe  Latin  Church '. \n\n\n78 \n\n\nTHE  SHCHET  DOCTRINE \n\n\nof  the  Egyptologists,  the  finding  of  Assyrian  and  Babylonian  pre- \nMosaic  relics  bearing  the  legend  of  Moses*  and  especially  the  many \nrationalistic  works  published  in  England,  such  as  Supernatural  Religion \nmade  recognition  unavoidable.  Hence  the  appearance  of  Protestant \nand  Roman  Catholic  writers  deputed  to  explain  the  inexplicable ;  to \nreconcile  the  fact  of  Divine  Revelation  wth  the  mystery*  that  the  divine \npersonages,  rites,  dogmas  and  symbols  of  Christianity  were  so  often \nidentical  with  those  of  the  several  great  heathen  religions.  The  former \n\u2014 the  Protestant  defenders \u2014 tried  to  explain  it,  on  the  ground  of \n\"prophetic,  precursory  ideas\";  the  Latinists,  such  as  De  Mirville,  by \ninventing  a  double  set  of  Angels  and  Gods,  the  one  divine  and  true,  the \nother \u2014 the  earlier \u2014 \"copies  ante-dating  the  originals\"  and  due  to  a \nclever  plagiarism  by  the  Evil  One.  The  Protestant  stratagem  is  an  old \none,  that  of  the  Roman  Catholics  is  so  old  that  it  has  been  forgotten, \nand  is  as  good  as  new.  Dr.  Lundy's  Monumental  Christianity  and  A \nMiracle  in  Stone  belong  to  the  first  attempts.  De  Mirville's \nPneumatologie  to  the  second.  In  India  and  China,  ever>'  such  effort  on \nthe  part  of  the  Scotch  and  other  missionaries  ends  in  langhter,  and \ndocs  no  harm  ;  the  plan  deWsed  by  the  Jesuits  is  more  serious.  De \nMirville's  volumes  are  thus  very  important,  as  they  proceed  from  a \nsource  which  has  undeniably  the  greatest  learning  of  the  age  at  its \nservice,  and  this  coupled  with  all  the  craft  antl  casuistry  that  the  sons \nof  Loyola  can  furnish.  The  Marquis  de  Mirville  was  evidently  helped \nby  the  aculest  minds  in  the  serxnce  of  Rome. \n\nHe  begins  by  not  only  admitting  the  justice  of  ever>*  imputation  and \nchargemade  against  the  Latin  Church  asto  the  originality  of  her  dogmas, \nbut  by  taking  a  seeming  delight  in  anticipating  such  charges ;  for  he \npoints  to  every  dogum  of  Christianity  as  having  existed  in  Pagan  rituals \nin  Antiquity.  The  whole  Pantheon  of  Heathen  Deities  is  passed  in  re- \nview by  him,  and  each  is  shown  to  have  had  some  point  of  resemblance \nwith  the  Trinitarian  personages  and  Mar>'.  There  is  hardly  a  mystery, \na  dogma,  or  a  rite  in  the  Latin  Church  that  is  not  shown  by  the  author \nas  having  been  \"  parodied  by  the  Curvati \" \u2014 the  \"Curved.\"  the  Devila. \nAll  this  being  admitted  and  explained,  the  Symbologists  ought  to  be \nsilenced.  And  so  they  would  be,  if  there  were  no  materialistic  critics \nto  reject  such  omnipotency  of  the  Devil  in  this  world.  For,  if  Rome \nadmits  the  likenesses,  she  also  claims  the  right  of  judgment  between \n\n\nI \n\n\nI \nI \n\ni \n\n\nWHICH  WERR  THR   THIKVRS  ? \n\n\n79 \n\n\nI \n\n\nth*  true  and  the  false  AvatSra,  the  real  and  the  unreal  God.  between \nthe  original  and  the  copy \u2014 though  the  copy  precedes  the  original  by \nmillenniunis. \n\nOur  author  proceeds  to  argue  that  whenever  the  missionaries  lr>'  to \nconvert  an  idolater,  they  are  invariably  answered : \n\nWe  had  our  Crucilted  before  youni.  What  do  yea  come  to  show  ns?*  Again, \nwhat  should  wc  k^^  ^y  denying  ibc  mysterious  side  of  this  copy,  under  the  plea \nthnt  according  to  Weber  all  the  present  Puriaas  are  remade  from  older  ones,  since \nhere  we  have  in  the  same  order  of  persouages  a  positive  preewlence  whicli  no  one \nwould  ever  think  of  conlesting.t \n\nAnd  the  author  instances  Buddha,  Krishna.  Apollo,  etc.  Having \nadmitteil  all  this  he  escapes  the  diSciilty  in  this  wise  : \n\nThe  Church  Pathera,  however,  who  recognized  their  own  property  under  all \nsuch  sheep's  clothing  .  .  .  knovriug  by  means  of  the  Go\u00abpel  ...  all  the \nruses  of  the  pretended  spirits  of  light;  the  Palheni,  we  $ay,  metlitating  upon  the \ndecisive  words,  \"all  that  ever  came  before  me  are  robbers\"  (John,  x.  8),  did  not \nhesitate  in  recognizing  the  Occull  agency  at  work,  the  general  and  superhuman \ndirection  given  beforehand  to  falsehood,  the  universal  attribute  and  euvironment \nof  all  these  ftdae  Gods  of  the  nationa;  *'omfiei  dii  gemiium  decntouia  igUJim).\" \n(Psalm  xcv.il \n\nWith  such  a  policy  everything  is  made  easy.  There  is  not  one  glaring \nresemblance,  not  one  fully  proven  identity,  that  could  not  thus  be  made \naway  with.  The  above-quoted  cruel,  selfish,  self-glorifying  words, \nplaced  by  John  in  the  mouth  of  Him  who  was  meekness  and  charity \npersonified,  could  never  have  been  pronounced  by  Jesus.  The  Occul- \ntists reject  the  imputation  indignantly,  and  are  prepared  to  defend  the \nman  as  af;aiusl  the  God,  by  showing  whence  come  the  words  plagiar- \nised by  the  author  of  the  Fourth  Gospel.  They  are  taken  bodily  from \nthe  \"  Prophecies  \"  in  the  Book  of  Enoch.  The  evidence  on  this  head  of \nthe  learned  biblical  scholar,  Archbishop  Laurence,  and  of  the  author  of \nthe  Evolution  o/ChrisHaniiyy  who  edited  the  translation,  may  be  brought \nforward  to  prove  the  fact.  On  the  last  page  of  the  Introduction  to  the \nBook  of  Enoch  is  found  the  following  passage : \n\nThe  parable  of  the  sheep  rescued  by  the  good  Shepherd  from  hireliog  guardians \nand    ferocious  wolves   is    obviously    borrowetl    by  the    fourth    Evungelisl    from \n\n\n\u25a0  This  is  \u00ab  fonrifnl  ss  it  is  nbltrery.    Where  It  Uc  Hlndo  or  Boddbist  wlio  would  ap\u00abak  ot \nhia  \"  CnKt5\u00abd  \"  ? \nt  Op-eU.hi.  \u00bb37. \n%    Loc.  tH.,  tifi. \n\n\n8o \n\n\nTHK  BRCKST  DOCTRIIfS. \n\n\nEnoch,  IxKzix,  in  which  the  author  depicu  the  slicplicnls  as  killing  an^  de\u00bbtroynig \nthe  sliecj)  Ixffort.-  tiie  advent  of  their  Lord,  anil  tliua  ili&clo&ca  the  tru\u00ab  meauiii^;  o\\' \nthat  hitherto  inysterions  passage  in  the  Johanutne  parable\u2014 '*.\\11  that  ever  came \nbefore  me  are  thieves  ami  rohbers\"\u2014 language  in  which  we  now  detect  an  obvious \nreference  lo  the  atlegoiieal  shepbertlsor  Enoch. \n\n\"  Obvious \"  truly,  and  sotuething  else  besides.  For,  if  Jesus  pro- \nnounced the  words  in  the  sense  attributed  to  him.  then  he  must \nhave  read  the  Book  of  Enoch \u2014 a  purely  Kabalistic,  Occult  work,  and \nhe  therefore  recognised  the  worth,  aud  value  of  a  treatise  now  declared \napocryphal  by  his  Churches.  Moreover,  he  c'ould  not  have  been \nignorant  that  these  words  belonged  to  the  oldest  ritual  of  Initiation.* \nAnd  if  he  had  not  read  it,  and  the  sentence  belongs  lo  John,  or  who- \never wrote  the  Fourth  Gospel,  then  what  reliance  can  be  placed  on  the \nauthenticity  of  other  sayings  and  parables  attributed  to  the  Christian \nSaviour  ? \n\nTlius,  DeMirville's  illustration  is  an  unfortunate  one.  Every  other \nproof  brought  by  the  Church  to  show  the  infernal  character  of  the \nante-and-anti>Christian  copyists  may  be  as  easily  disposed  of  This \nis  perhaps  unfortunate,  but  it  is  a  fact,  nevertheless \u2014 Magna  est  Veritas \ncf  prcvakbit. \n\nThe  above  is  the  answer  of  the  Occultists  to  the  two  parties  who \ncharge  them  incessantly,  the  one  with  \"  Superstition.\"  aud  the  other \nwith  \"  Sorcer>'.\"  To  those  of  our  Brothers  who  are  Christians,  and \ntwit  us  with  the  secresy  imposed  upon  the  Kastcm  Chelds.  adding \ninvariably  that  their  own  \"  Book  of  God  \"  is  *'  an  open  volume\"  for  all \n\"to  read,  understand,  and  be  saved ^'  we  would  reply  by  asking  them  to \nstudy  what  we  have  just  said  in  this  Section,  and  then  to  refute  it \u2014 if \nthey  can.  There  are  ver>*  few  in  our  days  who  are  still  prepared  lo \nassure  their  readers  that  the  Bible  had \n\n\ni \nI \n\n\n.,  \u25a0  \"  Q. :  Who  knocks  at  thr  rtour  ? \n\nA. :  The  Kood  cowheH. \n\nQ. !  Who  prtwdcd  Wax  f \n\nA. :  The  three  robben. \n\nC-,-  Wltofi>ll*m*thirc? \n\nA.:  Tlic  thtvc  muttlcriT*,''  etc..  He. \n\nNow  this  it  the  cont-cnation  that  took  plnce  [Kturvcii  the  pri\u00ab\u00abt-iniUAti>n  and  the  mirlidatei  fitr \nInitlatlcHi  during  the  my\u00ablerie*  ennrtett  in  the  oldc*!  MnctaaHm  or  the  KimilAyao  faatncMM.  The \ncemuoay  U  nlll  performed  to  tltU  dn>-  in  oik  oT  the  mmt  aitcieiit  Irinplrk  iti  n  jtecluded  apnl  oT \nNci'^'xl.  It  urigiitatt'cl  with  thr  My^lerin  oT  the  lint  Kriahnn.  pUMcd  to  the  Pint  Tirthukan  itnd \nended  with  Buddha,  and  i\u00ab  culled  the  KuniL.Hhetr\u00bb  rite,  lidiig  enacted  \u00bba  a  memorial  uf  the  ar?*l \nbnttle  and  death  of  tht  divine  A<le[it.  U  Is  not  Ma\u00bbonry,  but  an  ialtlatioo  into  the  Occutl  tnchinx* \n9t  thad  Hero\u2014 Occuttium,  pure  ami  Mmpk-. \n\n\nCHARACTER  OP  THB  BIBIA. \n\n\n9i \n\n\nGod  for  iU  author,  salvation  for  its  end,  and  truth  without  any  mUture  of  error \nfor  its  matter. \n\nCould  Locke  be  asked  the  question  now.  he  would  perhaps  be  un- \nwilling to  repeat  again  that  the  fft'bU  is \nalt  pure,  all  sincere,  DOthiog  too  much,  nothing  wanting. \n\nThe  Si6ie.  if  it  is  not  to  be  shown  to  be  the  very  reverse  of  all  this, \nsadly  needs  an  interpreter  acquainted  with  the  doctrines  of  the  East,  as \nihey  are  to  be  found  in  its  secret  \\'olutnes ;  nor  is  it  safe  now.  after \nArchbishop  Laurence's  translation  of  the  Book  o/Enoci,  to  cite  Cowper \nand  assure  us  that  the  Jti^/tr \n\n.    .    .    gives  a  Kgfat  to  every  age. \nIt  giTCB,  but  borrows  none. \n\nfor  it  does  borrow,  and  that  ven'  considerably ;  especially  in  the \nopinion  of  those  who,  ignorant  of  its  symbolical  meaning  and  of \nthe  universality  of  the  trtiths  nnderhnng  and  concealed  in  it.  are \nable  to  judge  only  from  its  dead-letter  appearance.  It  is  a  grand \nvolume,  a  master-piece  composed  of  clever,  ingenious  fables  con- \ntaining great  verities ;  but  it  reveals  the  latter  only  to  those  who. \nlike  the  Initiates,  have  a  key  to  its  inner  meaning ;  a  tale  sublime \nin  its  morality  and  didactics  truly \u2014 still  a  tale  and  an  allegory ;  a \nrepertory  of  invented  personages  in  its  older  Jewish  portions,  and  of \ndark  sayings  and  parables  in  its  later  additions,  and  tlius  quite  mislead- \ning to  anyone  ignorant  of  its  Esotericism .  Moreover  it  is  Astrolatry  and \nSabscan  worship,  pure  and  simple,  that  is  to  be  found  in  the  Pen/a- \ntfuch  when  it  is  read  exoterically,  and  Archaic  Science  and  Astronomy \nto  a  most  wonderful  degree,  when  interpreted \u2014 Bsoterically. \n\n\nSECTION    YIII. \n\nThe  Book  of  Enoch  the  Origin  and  the \nFoundation  of  Christianity. \n\n\nWhii-3  makiug  a  good  deal  of  the  Afercavah,  the  Jews,  or  ratfaer  their \nsynagogrucs,  rejected  the  Book  of  Enochs  either  because  it  was  not  in- \ncluded from  the  first  in  the  Hebrew  Canon,  or  else,  as  TertulUan  thought, \nit  was \n\nDisavowed  by  the  Jews  like  all  other  Scripture  whicli  speaks  of  Christ* \n\nBut  neither  of  these  reasons  was  the  real  one.  The  Synedrion  would \nhave  nothing  to  do  with  it,  simply  because  it  was  more  of  a  magic  than \na  purely  kabalistic  work.  The  present  day  Theologians  of  both  Latin \nand  Protestant  Churches  class  it  among  apocryphal  productions. \nNevertheless  the  Nrw  Tesiametit^  especially  in  the  Acts  and  EpistUs, \nteems  with  ideas  and  doctrines,  now  accepted  and  established  as  dogmas \nby  the  infallible  Roman  and  other  Churches,  and  even  with  whole  sen- \ntences taken  bodily  from  Enoch,  or  the  \"pseudo-Enoch.\"  who  wrote \nunder  that  name  in  Aramaic  or  Syro-Chaldaic,  as  asserted  by  Bishop \nI,aurence,  the  translator  of  the  Ethiopian  text. \n\nThe  plagiarisms  are  so  glaring  that  the  author  of  The  Evolution  oj \nChristianity,  who  edited  Bishop  X,aiirence\"s  translation,  was  compelled \nto  make  some  suggestive  remarks  in  his  Introduction.  On  internal \nevidencet  this  book  is  found  to  have  been  written  before  the  Christian \nperiod  (whether  two  or  twenty  centuries  does  not  matter).  As  correctly \nargued  by  the  Editor,  it  is \n\nEither  the  Int^pired  forecast  of  %  great  Hebrew  prophet,  predicting  with  miracn- \nloiu  afcaracy  the  fatnre  teaching  of  Jesus  of  Kaxareth,  or  the  Semitic  romance \n\n\n*  J>wo4^\u00a3MKA,ArchbialiopLauT\u00abacc'\u00ab  trsttaUtloD.    Inlrodactioa,  p.  \u25bc. \n\nt  flu  Book  0/  Emick  waf.  unknown  to  Buropc  for  \u00bb  UiOUMod  yean,  wfaen  Bni\u00bb  Toutld  in  Afaytmitila \nwne  copjes  of  it  Sn  liUiiopIc;  it  was  translntcd  bf  Arcbbfnhop  I^Bimcc  in  itt\\.  J'rom  the  Icxi  in \nOk  Bodkiitii  Ubrary,  Ozrord. \n\n\nTHE   BOOK   OF  BNOCH   AND  CHRISTIANITY. \n\n\n*ih \n\n\nrrom  whicb  the  Utter  borrowed  His  conceptioDS  of  tbe  tritimpbant  return  of  the \nSfon  of  man,  to  occupy  a  judicial  throne  in  the  midst  of  rejoictiiK  saint*  and \ntivmbltog  sinners,  expectant  of  cvcrlaiiting  happinesfl  or  etcmnl  fire;  and  wbetht-r \nthese  celestial  visions  lie  accepted  as  human  or  Divine,  tbcy  have  exercised  so  vast \nan  influence  on  the  destinies  of  mankind  for  nearly  two  thousand  yean  that \ncandid  and  impartial  seekers  after  religious  truth  can  no  longer  delay  enquiry  into \nthe  relationship  of  the  Biwk  of  Enoch  with  the  revelation,  or  the  evolution,  of \nChristianity.* \n\nThe  Book  of  Enoch \n\nAlso  rcconls  the  snpcmalaral  control  of  the  elements,  through  the  action  of \nindividual  angels  presiding  over  the  winds,  the  sea,  hail,  frost,  dew,  the  lightning's \nflash,  and  revx;rbeniting  thunder.  The  names  of  the  principal  fallen  angels  are \nalso  given,  among  whom  hx  recognize  some  of  the  invisible  powers  named  in  the \nincantations  [magical]  inscril\u00bbed  On  the  lerra-cotla  cups  of  Hebrew- Cbaldec  conju- \nrationa,t \n\nWe  also  find  on  these  cups  the  word  \"  Halleluiah,\"  showing  that \n\nA  word  with  which  ancient  Syro-Chaldteaus  conjured  has  become,  through  the \nvicissitudes  of  language,  the  Shibboleth  of  modem  RevivaliBt8.t \n\nThe  Editor  proceeds  after  this  to  gix*e  fifty-seven  verses  from  various \nparts  of  the  Gosfic/s  and  Ac^s,  with  parallel  passages  from  the  J^ook  of \nEnoch,  and  says : \n\nThe  attention  of  theologians  has  been  concentrated  on  the  passage  in  tbe  EpistU \nof  Jiutg,  because  the  author  specifically  names  the  prophet;  hut  the  cumulative \ncoincidence  of  language  and  ideas  in  Knoch  and  the  authors  of  the  Nnv  Tcstamntl \nScTTpture,  as  disclosed  in  tlic  parallel  passages  whicb  we  have  collated,  clearly \nindicates  that  the  work  of  the  Semitic  Milton  was  the  inexhaustible  source  from \nwhich  E^'angclists  and  Apostles,  or  the  men  who  wrote  in  their  names,  borrowcfl \ntheir  conceptions  of  the  resurrection,  jadgracnt,  immortality,  perdition,  and  of  the \nuniversal  reign  of  righteousness,  under  the  eternal  dominion  of  the  Son  of  ronn. \nThis  evangelical  plagiarism  culminates  in  the  Revelation  of  John,  whicb  adapts \nthe  vision*  of  Fnoch  to  Chrislianity,  witli  modification?!  id  whicb  we  miss  the \nsnblimc  simplicity  of  the  great  master  of  apocal>*ptic  prwliction,  who  prophesied \nin  the  Dtune  of  the  antediluWan  patriarch.^ \n\nIn  fairness  to  truth,  the  hypothesis  ought  at  least  to  have  beeu  sug- \ngested, that  the  Book  of  Ettcch  in  its  present  form  is  simply  a  transcript \n\u2014 with  numerous  pre-Christian  and  post-Christian  additions  and  inter- \npolations\u2014 from  far  older  texts.  Modem  research  went  so  far  as  to \npoint  out  that  Enoch  is  made,  in  Chapter  Ixxi,  to  divide  the  day  and \nnight  into  eighteen  parts,  and  to  represent  the  longest  day  in  the  year \nas  consisting  of  twelve  out  of  these  eighteen  parts,  while  a  day  of  six- \n\n\n\u2022  Cy.n/.,p.xx. \n\n\n\u00bb IM.  a't. \n\n\nt  op.  eil.,  p'  xiv,,  note. \n\n\n\\  op.  eil.,  p. \n\n\n84 \n\n\nTHB   SSCRET  DOCTRINS. \n\n\nteen  hours  in  length  could  not  have  occurred  in  Palestine.    The  trans- \nlator, Archbishop  Laurence,  remarks  thus: \n\nThe  region  iti  which  the  author  lived  must  have  been  situated  not  lower  Ibui \nforty-five  degrees  north  latitude,  where  the  longest  day  is  fifteen  hours  and  a-batf. \nDor  higher  perhap-t  than  forty-nine  dej^rees,  where  the  longest  day  ia  precisely \nsixteen  hours.  This  will  bring  the  countrj-  where  he  wrote  as  high  up  at  IcaAl  as \nthe  DOrthem  dlttricUt  of  the  Cispian  aud  Euxiiie  Sea\u00bb  .  .  .  the  author  of  the \nBoot  oj  Enoch  was  perhaps  a  member  of  one  of  the  tribes  which  ShaJmaneser \ncarried  away,  and  placed  \"in  Halah  and  in  Habor  by  the  ri\\-er  Goshen,  and  in  the \ncities  of  the  Medea.\"* \n\nFurther  on,  it  is  confessed  that : \n\nIt  cannot  be  Mtd  that  internal  eWdonce  attests  the  superiority  of  the  Old  Testa- \nmmi  to  the  Book  of  Enoch.  .  .  .  The  Book  of  Enoch  teaches  the  prefxistcnce \nof  the  Son  of  man,  the  Klect  One,  the  Messiah,  who  \"  Iroiii  the  beginning  existed \nin  secretit  and  whose  name  was  invoiced  in  the  presence  of  the  I^rd  of  Spirits, \nbefore  the  snn  and  the  signs  were  created.\"  The  author  also  refer:\u00bb  to  the  \"other \nPower  who  was  upon  Earth  on-ct  the  water  on  that  day\" \u2014 on  apparent  reference  to \nthe  language  of  Genesis,  i.  a.;  [We  maintain  that  it  applies  as  well  to  the  Hindu \nNdrdyana\u2014 the  \"mover  on  the  waters.\"]  We  have  thus  the  Lord  of  Sptrita*  the \nElect  One.  and  a  thinl  Power,  seemingly  foreahadoH-ing  this  Trinity  [os  much  as \nthe  Trim^rti]  of  futurity;  but  although  Enoch's  ideal  Messiah  doubtless  exerctaed \nan  imporliint  iuCiiencc  on  primitive  conccption&  of  the  Divinity  of  the  Son  of \nman.  we  fail  to  identify  his  obscure  reference  to  another  \"Power\"  with  the \nTrinitarian  ism  of  the  Alexan<lrine  school;  more  especially  as  \"angds  of  power\" \nabound  in  the  visions  of  Hnoch.f \n\nAn  Occultist  would  hardly  fail  to  identify  the  said  *'  Power.\"  The \nEditor  concludes  his  remarkable  reflections  by  adding : \n\nThus  far  wc  Icam  that  the  Book  of  Enoch  was  published  before  the  Christian \nBra  by  some  great  Unknown  of  Semitic  [?]  race,  who,  believing  btm.self  to  be \ninspired  in  a  post-prophcttc  age,  i>orrowed  the  name  of  an  antcdJluviau  patriarch  I \nto  authenticate  hU  own  enthusiastic  forec.-\u00bbt  of  t}ie  Messianic  kingdom.  And  as \nthe  contents  of  his  marvellous  book  enter  freely  into  the  composition  of  the  New \nTestament,  it  follows  that  if  the  author  was  not  an  inspired  prophet,  who  predicted \nthe  teachings  of  Christianity,  he  was  a  visionary  enthusiast  whose  illusions  were \naccepted  by  Evangelists  and  Apo^es  as  revelation\u2014 alternative  conclnslons  which \ninvolve  the  0i\\-iue  or  human  origin  of  Christianity, it \n\n\n*  op.  tU.,  p.  xlji. \n\n\u2666  \u25a0niefie\\mth  Principle,  the  Flril  Euuualioo. \n1  Op-  eft.,  my-  sxxvil.  4itd  Xl. \n\nI  O/.  rU..  i>p.  Kl-  aiiJ  U- \n\nI  Wbo  auncla  few  tbe  \"SoUr  \"  or  Manvanlaric  Ve \n\nV_\u00a3y.  a'l.,  pp.  xli.,  ]^ii \n\n\nBNOCB  RECORDS  THE  KACBS.  85 \n\n^le  outcome  of  all  of  which  is,  in  the  words  of  the  same  Editor :     <  g \n\nThe  discovery  That  tlie  langtisgc  and  iileafi  of  alleged  revelation  nre  found  in  A \nprecEistent  work,  accepted  by  Hvangelists  and  ApoiiUes  as  inspired,  bat  cla-Hsed  by \nmodem  Lheoloj^ans  amonK  apocryphal  prod  actions.*  >> \n\nThis  accounts  also  for  the  unwillingness  of  the  reverend  librarians \nof  the  Bodleiau  Library  to  publish  the  Ethiopian  text  of  the  Boak  of \nEnoch.  '-\u2022 \n\nThe  prophecies  of  the  Book  cf  Enoch  are  indeed  prophetic,  but  they \nwere  intended  for,  and  cover  the  records  of,  the  five  Races  out  of  the \nseven \u2014 everything  relating  to  the  last  two  being  kept  secret.  Thus \nthe  remark  made  by  the  Editor  of  the  English  translation,  that : \n\nChapter  xcii.  records  a  series  of  prophecies  extending  frotn  Enoch's  own  time  to \nabout  one  thousand  years  beyond  the  present  generation.t \n\nis  faulty.  The  prophecies  extend  to  the  end  of  our  present  Race,  not \nmerely  to  a  \"  thousand  years  \"  hence.    Very  true  that : \n\nIn  the  system  of  [Christian]  chronology  adopted,  a  day  stands  [occasionally]  for \na  hundred,  and  a  week  for  seven  liundrei)  yenrs.^ \n\nBut  this  is  an  arbitrary  and  fanciful  system  adopted  by  Christians  to \nmake  Biblical  chronolog>'  fit  with  facts  or  theories,  and  does  not  repre- \nsent the  original  thought.  The  \"days\"  stand  for  the  undetermined \nperiods  of  the  Side-Races,  and  the  \"weeks\"  for  the  Sub-Races,  the \nRoot-Races  being  referred  to  by  an  expression  that  is  not  even  found \nin  the  English  translation.  Moreover  the  sentence  at  the  bottom  of \npage  150: \n\nSubsequently,  in  the  fourth  week  .  .  .  the  vision*  of  the  holy  and  the \nrijEbteous  shall  be  seen,  the  order  of  fiencratioD  after  generation  shall  take  place,( \n\nis  quite  wrong.  It  stands  in  the  original:  \"the  order  of  generation \nafter  generation  had  taken  place  on  the  earth,\"  etc. ;  that  is,  after  the \nfirst  human  race  procreated  in  the  truly  human  way  had  sprung  up  in \nthe  Third  Root-Race ;  a  change  which  entirely  alters  the  meaning. \nThen  all  that  is  given  in  the  translation \u2014 as  very  likely  also  in  the \nEthiopic  text,  since  the  copies  have  been  sorely  tampered  with \u2014 as \nabout  things  which  were  to  happen  in  the  future,  is,  we  are  informed, \nin  the  past  tense  in  the  original  Chaldaean  MSS.,  and  is  not  pro- \nphecy, but  a  narrative  of  what  had  already  come  to  pass.  When \nEnoch  begins  \"to  speak  from  a  book\"  ||  he  is  reading  the  account \n\n\u2022  op.  eU,,  p.  zlvUI.       t  \u00a3y.  ctf.,  pb  -am.       X  Ue.  at.      i  Scii.  9.       I!  C^.  a'L,  scU.  4> \n\n\n0S \n\n\nTH\u00a3 \n\n\nSECIlrfl \n\n\ngiven  by  a  great  Seer,  and  the  prophecies  are  not  his  own,  but  are  from \nthe  Seer.  Enoch  or  Eaoichiou  means  \"internal  eye\"  or  SeL-r.  Thus \nevery  Prophet  and  Adept  may  be  called  \u2022\u2022  Enoichion,\"  without  be- \ncoming a  pseudo-Enoch.  But  here,  the  Seer  who  compiled  the  present \nSoo^  of  E^ioch  is  distinctly  shown  as  reading  out  from  a  book  ; \n\nI  have  been  born  ihe  seventh  in  the  finit  week  [the  seventh  branch,  or  Side-Race, \nof  the  first  Sub-Race,  after  physical  generation  had  began,  natnclj-,  in  the  third \nRoot-Racej  .  .  .  But  after  mc,  in  the  second  week  fsecond  Sub-Race]  great \nwickedness  fthalt  arise  [arose,  rather]  and  in  that  week  the  end  of  the  first  shall \ntake  place,  in  which  mankind  shall  be  safe.  But  when  the  first  is  completed \niniquit}-  shall  grow  up.* \n\nAs  translated  it  has  no  sense.  As  it  stands  in  the  Esoteric  text,  it \nsintpty  means,  that  the  First  Root-Race  shall  come  to  an  end  during \nthe  second  Sub-Race  of  the  Third  Root-Race,  in  the  period  of  which \ntime  mankind  will  be  safe ;  all  this  having  no  reference  whatever  to \nthe  biblical  Deluge.  Verse  loth  speaks  of  the  sixth  week  [sixth  Sub- \nRace  of  the  Third  Root-Race]  when \n\nAll  tho\u00abe  who  are  in  it  shall  be  darkened,  the  hearts  of  all  of  them  shall  be \nforgrtftil  of  wia>.lom  [the  divine  knowledge  wtU  be  dying  out]  and  iu  it  shall  a  man \naacen'L \n\nThis  \u2022'  man \"  is  taken  by  the  interpreters,  for  some  mysterious \nreasons  of  their  own.  to  mean  Nebuchadne/.zar ;  he  is  in  real  ity  the  first \nHierophant  of  the  purely  human  Race  (after  the  allegorical  Fall  into \ngeneration)  selected  to  perpetuate  the  dying  M'lsdom  of  the  Devas \n(Angels  or  Elohtm).  He  is  the  first  \"Son  of  Man\" \u2014 the  mysterious \nappellation  gi\\*en  to  the  divine  Initiates  of  the  first  human  school  of \nthe  Mdnushi  (men),  at  the  very  close  of  the  Third  Root-Race.  He  is \nalso  called  the  \"  Saviour,\"  as  it  was  He.  with  the  other  Hierophants, \nwho  saved  the  Elect  and  the  Perfect  from  the  geological  conflagration, \nleaving  to  perish  in  the  cataclysm  of  the  Closet  those  who  forgot  the \nprimeval  wisdom  in  sexual  sensuality. \n\nAnd  during  its  completion  [of  the  \"sixth  week,\"  or  the  sixth  Sub-Race]  he  shall \nbnni  the  house  of  dominion  [the  half  of  the  globe  or  the  then  inhabited  cootuunt] \nwith  fin\u00ab  uid  qU  tUe  race  of  the  eliect  root  shall  be  dispersed.; \n\n:^   \u25a0    I.  .,M  ^.-'(.'     n     '.,   ,  -., \"^^ \u2014 T. \u2022\u25a0 \u25a0 \n\n\u2022C^<A..  adl.4-7 \n\nf  At  IhriiiMc  nr  every  Sool-RacclhvTvcimMSi  \u25a0  cttlmclyun,  in  turn  by  Sr\u00ab  or  water,  tntiaedialrty \nafter  111*  \"  \u00a5tA\\  Into  fnirrKlton  \"  thr  drov  of  Um  Uiinl  KoM-Kaoe\u2014 <boM  who  Ml  iato  \u25a0MUttsIity  hj- \nfklllni  oiT  (Vow  lh\u00ab  t\u00ab\u00bbchlac  of  the  Diiinr  Imtr m.'ter<\u2014 we w  dratroyvid.  after  which  Cbe  Pi>unk \nHaM-llK\u00ab  nrlKlitnlril,  \u2022!  Utr  miU  uf  wtiicli  took  pUc\u00ab  the  lut  Ddafe.  itet  the  \"Boas  of  God\" \niMntlmteit  In  /mi  VmvtMi^  m  *t  Mf.| \n\nI  (^.  rrt.,  scU.  II. \n\n\nTHB  BOOK  OF  ENOCH   SYMBOLICAI,. \n\n\n87 \n\n\nI \n\n\nI \n\n\nI \nI \n\n\nThe  above  applies  to  the  Etect  Initiates,  and  not  at  all  to  the  Jews, \nthe  supposed  chosen  people,  or  to  the  Babylonian  captivity,  as  inter- \npreted by  the  Christian  theologians.  Considering  that  we  find  Enoch, \nor  his  perpetuator,  tncntioning  the  execution  of  the  \"decree  upon \nsinners\"  in  several  different  weeks,*  saying  that  \"every  work  of  the \nungodly  shall  disappear  from  the  whole  earth  \"  during  this  fourth  time \n(the  Fourth  Race),  it  surely  can  hardly  apply  to  the  one  solitarj' \nDeluge  of  the  Bibk^  still  less  to  the  Captivity. \n\nIt  follows,  therefore,  that  as  the  Book  of  Enoch  covers  the  five  Races \nof  the  Manvantara.  with  a  few  allusions  to  the  last  two,  it  does  not \ncontain  \"  Biblical  prophecies,\"  but  simply  facts  taken  out  of  the  Secret \nBooks  of  the  East.    The  editor,  moreover,  coufesses  that: \n\nThe  preceding  sis  verse*,  vi:..  13th.  i4tU,  15th.  i5th.  17th.  and  l8th,  are  taken \nfrom  between  the  14th  nod  JStb  verses  of  the  nineteenth  chapter,  where  they  are \nto  be  found  in  the  MSS.t \n\nBy  this  arbitrar>'  transposition,  he  has  made  confusion  still  more \nconfused.  Yet  he  is  quite  right  in  saying  that  the  doctrines  of  the \nGospels,  and  even  of  the  Old  Tesiamenl.  have  been  taken  bodily  from \nX\\\\e  Book  of  Enochs  for  this  is  as  evident  as  the  sun  in  heaven.  The \nwhole  of  the  Pentateuek  was  adapted  to  fit  in  with  the  facts  given,  and \nthis  accounts  for  the  Hebrews  refusiug  to  give  the  book  a  place  in  their \nCanon,  just  as  the  Christians  have  subsequently  refused  to  admit  it \namong  their  canonical  works.  The  fact  that  the  Apostle  Jude  and \nmany  of  the  Christian  Fathers  referred  to  it  as  a  revelation  and  a \nsacred  volame,  is.  however,  an  excellent  proof  that  the  early  Christians \naccepted  it ;  among  these  the  most  learned \u2014 as.  for  instance,  Clement \nof  Alexandria \u2014 understood  Christianity  and  its  doctrines  in  quite  a \ndifferent  light  from  their  modern  successors,  and  viewed  Christ  under \nan  aspect  that  Occultists  only  cau  appreciate.  The  early  Nazarenes \nand  Chrestians.  as  Justin  Martyr  calls  them,  were  the  followers  of \nJeaus,  of  the  true  Chrestos  and  Christos  of  Initiatiou ;  whereas,  the \nmodern  Christians,  especially  those  of  the  West,  may  be  Papists,  Greeks, \nCalvinists,  or  Lutherans,  but  can  hardly  be  called  Christians,  i.e.,  the \nfollowers  of  Jesus,  the  Christ. \n\nThus  the  Book  of  Enoch  is  entirely  symbolical.  It  relates  to  the \nhistor>-  of  the  human  Races  and  of  their  early  relation  to  Theogony, \nthe  symbols  being  interblended  with  astronomical  and  cosmic  mysteries. \n\n\n*  o^.  di;  xciL  7,  II,  13, 1$.  ^  o^.  tft..  note,  p.  tit.. \n\n\n68  THK  SKCRBlr  DOCTXINB. \n\nOne  chapter  is  missing,  however,  in  the  Noachian  records  (from  both \nthe  Paris  and  the  Bodleian  MSS.).  namely.  Chapter  Iviii.  in  Sect.  X; \nthis  could  not  be  remodelled,  and  therefore  it  had  to  disappear,  dis- \nfignred  fragments  alone  having  been  left  of  it.  The  dream  about  the \ncows,  the  black,  red  and  white  heifers,  relates  to  the  first  Races,  their \ndivision  and  disappearance.  Chapter  Ixxxviii,  in  which  one  of  the \nfour  Angels  \"  went  to  the  white  cows  and  taught  them  a  mystery,** \nafter  which,  the  mystery  being  born  \"became  a  man,\"  refers  to  (a)  the \nfirst  group  evolved  of  primitive  Aryans,  and  {6)  to  the  \"mystery  of  the \nHermaphrodite  \"  so  called,  having  reference  to  the  birth  of  the  first \nhuman  Races  as  they  arc  now.  The  well-known  rite  in  India,  one  that \nhas  5ur\\'ived  in  that  patriarchal  country  to  this  day,  known  as  the \npassage,  or  rebirth  through  the  cow \u2014 a  ceremony  to  which  those  of \nlower  castes  who  are  desimns  of  becoming  Brahmans  have  to  submit \u2014 \nhas  originated  in  this  mystery.  Let  any  Eastern  Occultist  read  ynth \ncareful  attention  the  above-named  chapter  in  the  Soak  of  Enoch,  and  he \nwill  find  that  the  \"  Lord  of  the  Sheep,\"  in  whom  Christians  and \nEuropean  Mystics  sec  Christ,  is  the  Hierophant  Victim  whose  name  in \nSanskrit  we  dare  not  give.  Again,  that  while  the  Western  Churchmen \nsee  Egyptians  and  Israelites  in  the  \"  sheep  and  wolves,\"  all  these \nanimals  relate  In  truth  to  the  trials  of  the  Neophyte  and  the  mysteries \nof  initiation,  whether  in  India  or  Egypt,  and  to  that  most  terrible  penalty \nincurred  by  the  \"wolves\" \u2014 those  who  reveal  indiscriminately  that \nwhich  is  only  for  the  knowledge  of  the  Elect  and  the  \"  Perfect.\" \n\nThe  Christians  who.  thanks  to  later  interpolations,*  have  made  out \nin  that  chapter  a  triple  prophecy  relating  to  the  Deluge,  Moses  and \nJesus,  are  mistaken,  as  in  reality  it  bears  directly  on  the  punishment \nand  loss  of  Atlantis  and  the  penalty  of  indiscretion.  The  \"  Lord  of  the \nsheep\"  is  Karma  and  the  \"Head  of  the  Hierophants\"  also,  the \nSupreme  Initiator  on  earth.  He  says  to  Enoch,  who  implores  him  to \nsave  the  leaders  of  the  sheep  from  being  devoured  by  the  beasts  of \nprey: \n\nI  will   cnu9C  a   nrcital   to  be  matle   before  me    .    .     .     how  many  they   baw \n\n\nt*  Thoiie  interpolHliaiM  Mid  alteniliua!!  arc  (band  slmoal  lu  every  oaae  (rfarre  Apu*S  *^  flw**^ \nrapcciAlly  wlnocvrt  thv  nuintxn  eleven  and  twelve  come  i\u00bb\u2014 M  Uiese  ate  all  nude  tby  Uic  Chrtft- \ntiaoBl  to  TcUie  to  the  numbers  of  Apoatin,  and  Tribca,  and  Palriarcbx.  The  Inmidalur  of  tbe \nSlUopic  teal\u2014 ArcbU&hop  I<aumcr\u2014 atlrlbtilra  Uinu  generally  to  \"  miMafcet  oT  Uk  Uan>crit>cT  \" \nwbenevei  the  two  IcxU,  the  Parle  and  itic  Bodleian  MSS,,  dlffbr.  We  fear  it  w  no  taialakr,  ia \nBOatcaaes. \n\n\nOCCULTISTS  DO  NOT  REJECT  THE   BIBLE. \n\n\n89 \n\n\nt \n\nI \n\n\nI \n\n\ndelivered  up  to  destinction,  and  .  .  .  what  they  will  do:  whether  they  will  act \nas  I  have  cotnmaniled  them  or  not \n\nOf  ihifi,  however,  they  fiiall  be  i^orant ;  oetther  shalt  thou  make  any  explains \nbon  to  them,  neither  shalt  thou  reprove  them;  but  there  shall  be  on  account  of \nall  the  destruction  done  by  them  in  their  respective  seasons.* \n\n...  He  looked  in  .lilcnce,  rejoicing  they  were  devoured,  swallowed  up,  and \ncarried  off,  and  leaving  them  in  the  power  of  every  beast  for  food.     .    .     .t  '   *  \u25a0 \n\nThose  who  labour  under  the  impression  that  the  Occttltists  of  alf^ \nnation  reject  the  Bid/e,  In  its  original  text  and  meaning,  are  wrong. \nAs  well  reject  the  ffooks  of  Thoth,  the  ChaldEcan  Kabalak  or  the \nHook  of  Dzyan  itself.  Occultists  only  reject  the  one-sided  inter- \npretations and  the  human  clement  in  the  Bible,  which  is  an  Occult, \nand  therefore  a  sacred,  volume  as  much  as  the  others.  And  terrible \nindeed  is  the  punishment  of  all  those  who  transgress  the  permitted \nlimits  of  secret  revelations.  From  Prometheus  to  Jesus,  and  from \nHim  to  the  highest  Adept  as  to  the  lowest  disciple,  every  rcvealer \nof  mysteries  has  had  to  become  a  Chresto.s,  a  \"  man  of  sorrow  \"  and \na  martyr.  \"Beware,\"  said  one  of  the  greatest  Masters,  \"of  reveal- \ning the  Mystery  to  those  without\"\u2014 to  the  profane,  the  Sadducec  and \nthe  unbeliever.  All  the  great  Hierophants  in  history  are  shown  end- \ning their  lives  by  violent  deaths \u2014 Buddha,]  Pj-ihagoras,  Zoroaster,' \nmost  of  the  great  Gnostics,  the  founders  of  their  respective  schools; \nand  in  our  own  more  modern  epoch  a  number  of  Fire- Philosophers,  of \nRosicrucians  and  Adepts.  All  of  these  are  shown \u2014 whether  plainly  or \nunder  the  veil  of  allegory \u2014 as  paying  the  penalty  for  the  revelations \nthey  had  made.     This  may  seem  to  the  profane  reader  only  coincidence. \n\n\n*  O^.  dt.,  IxxxviiL  \u00ab?,  100. \n\nT  /tfc.  ciL,  94.    TtuK  pnsuB*-'.  \"*  \"^1  1'*^  inwiiUy  shown,  has  led  lo  a  wiy  curioiu  disicovtry. \n\nt  tn  (hr  profane  history  of  Uaulaiun  Riulilhn  lie  dicM  at  the  xwl  old  ajt^  of  eij[hty,  nnd  prntmi \noff  from  life  tu  death  peacWally  with  all  the  \u00bbcr<nity  of  a  arrest  ulnt,  aa  Barthflcmy  SI.  lIUAlre  hns \nII.  Not  \u00abo  ill  the  l>o(erlc  nnd  true  iiilcrpcTtiiltoii  which  teveals  the  tral  venm  of  th<-  invfanc  anil \nKtlesDrical  Ntalnueut  that  mokes  GauUuua,  Uie  Biiddtia,  di\u00ab  very  nn poetically  front  the  cfl^ta  of  too \naiiKb  pork,  preparw!  fot  him  by  T\u00bbonda.  IIow  one  who  prmchfd  thai  Ihc  kiltlnfc  of  atilnals  wns  the \ngrcalnt  ain,  uid  who  wu  a  perfecl  vccelmiaii,  could  die  from  catiug  potk.  ift  a  question  thai  ia \nnever  aakiCd  by  OurOrientaliai*.  \u00bb^mv  ofwhoin  made  la\"  now  rlo  iTtiiny  ch:trilable  fniasloanrirs  in \nOFylon)  jTtT^t  fun  at  ihr  nlkgeil  occutrencc.  llie  simple  truUi  is  thai  Ihv  taid  rice  end  pork  an \npurely  BlleKorical.  Kicc  Blandn  for  \"  fortiidden  fruit,\"  like  Kvc'i  \"  apple,  '  aiid  mean*  Occult  know \ntcdge  \"rilh  tlw  Chinese  and  Tlbetann;  and  \"pork\"  for  Krlhmanlcal  teachla\u00a3\u00ab -Vishnu  having \naaantned  in  his  fint  AvaUta  Uic  fotiu  of  a  boar,  tn  order  to  raise  the  earth  on  ttie  surTacv  of  the \nwBter\u00bb  of  tpntx.  It  t<  uot.  tbcrefore,  from  \"  pork  \"  that  Buddha  dIH.  but  for  havfuft  dlvulired  aome \nof  th<r  BrAhmankal  my\u00abtrriea,  afln-  wliich,  aeving  tile  had  ttfvclf,  brought  oit  some  unworthy  people \nby  Itw  rrvrlatlon,  be  prcfcrml,  iDAtrad  of  avuling  himiclf  of  .Nirvina,  to  leave  hi*  earthly  form, \nrcnuiiaing  nltll  in  the  tpbcrc  of  Ihe  livinf,  iii  order  lo  help  humanity  In  pmgre\u00abii.  Hmc\u00ab  hlv \nenHtant  reincnmatitmH  in  ihr  hierarchy  of  the  Uslai  %nA  Te\u00abhu  l^mn*,  aiuoag  other  bountkt. \nBuch  is  Ihc  Ktotcric  explanation.    The  life  of  Cautwat  will  be  more  folly  diicuned  later  on. \n\n\n90 \n\n\nTHE   SKCHRT  DOCTRINK. \n\n\nTo  the  Occultist,  the  death  of  every  \"Mabtet\"  is  stguificaat,  and \nappears  pregnant  with  meaning.  Where  do  we  find  in  history  that \n\"  Messenger\"  grand  or  humble,  an  Initiate  or  a  Neophyte,  who,  when \nhe  was  made  the  bearer  of  some  hitherto  concealed  troth  or  truths,  was \nnot  crucified  and  rent  to  shreds  by  the  \"dogs\"  of  en\\T,  malice  and \nignorance  ?  Such  is  the  terrible  Occult  law  ;  aud  he  who  does  not  feel  in \nhimself  the  heart  of  a  lion  to  scorn  the  savage  barking,  and  the  soul  of \na  dove  to  forgive  the  poor  ignorant  fools,  let  him  give  up  the  Sacred \nScience.  To  succeed,  the  Occultist  must  be  fearless ;  he  has  to  brave \ndangers,  dishonour  and  death,  to  be  forgiving,  and  to  be  silent  on  that \nwhich  cannot  be  given.  Those  who  have  vainly  laboured  in  that  direc- \ntion must  wait  in  these  days \u2014 as  the  Book  of  Enoch  teaches \u2014 \"  until \nthe  evil-doers  be  consumed  \"  and  the  power  of  the  wicked  annihilated. \nIt  is  not  lawful  for  the  Occultist  to  seek,  or  even  to  thirst  for  revenge : \nlet  him \n\nWait  until  sin  pass  away;  for  tbcir  [the  sinners']  names  shall  be  blotted  oat  of \nthe  holy  books  [the  asUal  records],  their  \u00abce<l  shall  be  destroyed  and  their  spirits \n\nslain.' \n\nKsoterically.  Enoch  is  the  '*  Son  of  man,\"  the  first ;  and  sjonboU- \ncally,  the  first  Sub-Race  of  the  Fiflk  Root  Race.t  And  if  his  name \nyields  for  purposes  of  numerical  and  astronomical  glyphs  the  meaning \nof  the  solar  year,  or  365,  in  conformity  to  the  age  assigned  to  him  in \nGenesis,  it  is  because,  being  the  seventh,  he  is,  for  Occult  purposes,  the \npersonified  period  of  the  two  preceding  Races  with  their  fourteen  Sub- \nRaces.  Therefore,  he  is  shown  in  the  Book  as  the  great  grandfather  of \nNoah  who,  in  his  turn,  is  the  personification  of  the  mankind  of  the \nFifth,  struggling  with  that  of  the  Fourth  Root-Race \u2014 the  great  period \nof  the  revealed  and  profaned  Mysteries,  when  the  \"sous  of  God\" \ncoming  down  on  Kartli  took  for  wives  the  daughters  of  men,  and  taught \nthem  the  secrets  of  the  Angels;  in  other  words,  when  the  \"mind- \nbom\"  men  of  the  Third  Race  mixed  themselves  with  those  of  the \nFourth,  and  the  divine  Science  was  gradually  brought  down  by  men  to \nSorcery. \n\n\n\u2022  Op,  At.,  cv.  \u2022>. \n\nT  In  the  Bibtf  \\Gnutit.  iv  kikI  \\'\\  Ibere  nre  tbm  dlatiucl  Raochs  tlUnacb  or  ChBn<Kb>\u2014 the  son  \u00bbf \nCam.  Uic  Aoti  ur  Seth.  aa<t  tti<?  boh  of  Jared ;  bnl  Ihcy  an  all  identical,  and  two  *ii  ibau  are  men- \nMfMtA  Tor  pun>o\u00bbcs  of  miaU-adiag.  Thr  jr\u00abara  of  only  Uie  last  two  atv  t^-rtx,  the  first  one  betof \nMl  miUunil  TurUm  noticr. \n\n\niECTION  IX. \nHermetic  and  Kabalistic  Doctrines. \n\n\nI \n\n\nThe  cosmogony  of  Hennes  is  as  veiled  as  the  Mosaic  system,  only \nit  is  upon  its  face  far  more  in  harmony  with  the  doctrines  of  the  Secret \nSciences  and  even  of  Modern  Science.  Says  the  thrice  g^reat  Trisme- \ngistus,  \"the  hand  that  shaped  the  world  out  of  formless  pre-existent \nmatter  is  no  hand  \"  ;  to  which  GeJiesis  i-s  made  to  reply,  \"  The  world \nwas  created  out  of  nothing,\"  although  the  Kabalah  denies  such  a  mean- \ning in  its  opening  sentences.  The  Kabalists  have  never,  any  more  than \nhave  the  Indian  Aryans,  admitted  such  an  absurditj-.  With  them,  Fire, \nor  Heat,  and  Motion*  were  chiefly  instrumental  in  the  formation  of \nthe  world  out  of  preexisting  Matter.  The  Parabrahman  and  Mulapra- \nkriti  of  the  Veddntins  are  the  prototypes  of  the  Kn  Suph  and  Shekinah \nof  the  Kabalists.  Aditi  is  the  original  of  Sephira.  and  the  Prajdpatis \nare  the  elder  brothers  of  the  Sephirotb.  The  nebular  theory  of \nModern  Science,  with  all  its  mysteries,  is  solved  in  the  cosmogony  of \nthe  Archaic  Doctrine ;  and  the  paradoxical  though  ver>-  scientific \nenunciation,  that  \"cooling  causes  contraction  and  contraction  causes \nheat ;  therefore  cooling  causes  heat,\"  is  sliown  as  the  chief  agency \nin  the  formation  of  the  worlds,  and  especially  of  our  sun  and  solar \nsystem. \n\nAll  this  is  contained  within  the  small  compass  of  Sepher  Jeizirak  in \nits  thirty-two  wonderful  Ways  of  Wisdom,  signed  \"Jah  Jehovah \nSabaoth,\"  for  whomsoever  has  the  key  to  its  hidden  meaning.  As  to \nthe  dogmatic  or  theological  interpretation  of  the  first  verses  in  Generis \nit  is  pertinently  answered  in  the  same  book,  where  speaking  of  the \n\n*  The  eternal  uid  fncew&nt  \"  In-bKatliinf  uid  out-brcaUibis  of  Parabrahnun  \"  or  NbIiu\u00ab.  tbe \nTTolvme  hi  flp\u00abct,  vrheUtvr  dnring  Muivantors  or  Ptalayn. \n\n\nTTT \n\n\nTB\u00a3   SECKBT  OOCTHIMB. \n\n\nThree  Mothers,  Air,    Water  and   Fire,   the  writer  describes  them  as \nfl  balance  with \n\nThe  good  in  one  scale,  the  evil  in  the  other,  and  Uit  oscillating  tongue  of  thf \nBalance  between  them.  \u2022 \n\nOne  of  the  secret  names  of  the  One  Eternal  and  Ever- Present  Deity. \nwas  in  every  country  the  same,  and  it  has  preserved  to  this  day  a \nphonetic  likeness  in  the  various  languages.  The  Aum  of  the  Htadus, \nthe  sacred  syllable,  had  become  the  'Au'-n-  with  the  Greeks,  and  the \n.\u00a3vum  with  the  Romans \u2014 the  Pan  or  All.  The  \"thirtieth  way\"  is \ncalled  in  the  Sepher  Jetairah  the  \"gathering  understanding.\"  because \n\nThereljy  gather  the  celestial  adepts  jadgracnts  of  the  stars  and  celestial  signs, \nand  Iheir  ol>servnlions  of  the  orhitn  are  the  perfection  of  sciencct \n\nThe  thirty-second  and  last  is  called  therein  the  \"  serving  understand- \niog.\"  and  it  is  so-called  because  it  is \n\nA  disposer  of  all  those  that  are  Irving  in  the  work  of  the  Seven  Planet^ \naccording  to  their  Hosts.  X \n\nThe  \"work\"  was  Initiation,  during  which  all  the  mysteries  con- \nnected with  the  \"  Seven  Planets  \"  were  divulged,  and  also  the  mystery \nof  the  \u2022' Sun-Initiate\"  with  his  seven  radiances  or  beams  cut  off\u2014 -the \nglory  and  triumph  of  the  anointed,  the  Christos  ;  a  mysten.-  that  makes \nplain  the  rather  puzzling  expression  of  Clemens : \n\nFor  we  shall  find  that  very  many  of  the  dogmas  that  are  held  by  such  secta  [of \nBnrbiman  and  Hellenic  Iliilosopby]  as  have  not  liecomc  utterly  senseless,  and  are \nnot  cut  out  from  the  order  of  nature  [\"by  cutting  off  Christ,\"^  or  rather  Chrestos] \n,    .     .    correspond  in  their  origin  and  with  the  truth  as  a  whole.|| \n\nIn  Am  Unveiled,^  the  reader  will  find  fuller  information  than  can  be \ngiven  here  on  the  Zohar  and  its  author,  the  great  Kabalist,  Simeon \nBen  Jocbai.  It  is  said  there  thot  on  account  of  his  being  known \nto  be  in  possession  of  the  secret  knowledge  and  of  the  Mercaba.  which \ninsured  the  reception  of  the  \"  Word,\"  bis  very  life  was  endangered. \n\n\n*  O^.  til..  ,*o. \n\nI  Tbow  wtio  are  aware  Uitl  the  term  cltHno*  wu  applied  by  tht  GnosUc*  to  the  Higher  Hg\u00ab  (the \naucwol  Pagan  Gnvk  tniUaln  duin];  IIk  samr),  will  rcudlly  uadenlnnd  Uic  nlluMon.  Chrivtoa  wu \nsaid  lo  be  cut  otf  from  the  lovrer  Kgo,  ClirestDC,  nfter  the  final  iukI  Kuprcm*:  laJUaUoa.  when  tbe \ntwo  ticcAnie  bl^ndrd  in  one;  Chrr*tnn  bnnx  couqocred  snd  rtsunrclrd  in  the  glorified  Chriitos.\u2014 \nPranck,  DuKabtata.  75:  Uualap,  S6d,  Vol.  u. \n\nH  StirpmaUU,  I.  aiii. \n0  Ofi.  cH.,  II.  viii. \n\n\nTHE  CABALAU  AND  TSE  BOOK  OP  B170CR. \n\n\n93 \n\n\nI \n\n\nI \n\n\nI \n\n\nand  he  had  to  fly  to  thu  wilderness,  where  he  lived  in  a  cave  for  twelve \nyears  surrounded  by  faithful  disciples,  and  finally  died  there  amid  sifpis \nand  wonders.*  His  teachings  on  the  origin  of  the  Secret  Doctrine, \nor,  as  he  also  calls  it,  the  Secret  Wisdom,  are  the  same  as  those  found \nin  the  East,  with  the  exception  that  in  place  of  the  Chief  of  a  Host  of \nPlanetary  Spirits  he  puts  \u2022'  God,\"  saying  that  this  Wisdom  was  first \ntaught  by  God  himself  to  a  certain  number  of  Elect  Angels;  whereas \nin  the  Eastern  Doctrine  the  saying  is  different,  as  wiU  be  seen. \n\nSome  synthetic  and  kabaUstic  studies  on  the  sacred  Boo/e  of  Enoch \nand  the  Taro  (Rota)  are  before  us.  Wc  quote  from  the  MS.  copy  of  a \nWestern  Occultist,  which  is  prefaced  by  these  words : \n\nThere  is  but  one  Law.  one  Principle,  one  A){pn(,  one  Truth  and  one  Word.  That \nwhich  is  above  is  analoKically  as  that  which  is  b\u00abIow.  AH  that  which  '\\k  is  th\u00ab \nresult  of  quaotities  aud  of  equillbriutus. \n\nThe  axiom  of  Eliphas  Levi  and  this  triple  epigraph  show  the  identity \nof  thought  between  the  East  and  the  West  with  regard  to  the  Secret \nScience  which,  as  the  same  MS.  telLs  us,  ia: \n\nThe  key  of  things  concenle<l,  llie  Vey  nf  the  sanctiian-.  This  is  llie  Sacret) \nWord  which  gives  to  the  Adept  the  supreme  reason  of  Occultism  and  its  Mys- \nteries. It  is  the  QaintLsseace  of  Philosophies  and  of  Dogmas;  it  19  the  Alpha  and \nOmega;  it  is  the  Light,  Life  and  Wisdom  Universal.  ,, \n\nThe  Taro  of  the  sacred  Book  of  B%ioeh,  or  Rota,  is  prefaced,  moreover; \nwith  this  explanation  :  > \n\nThe  antiquity  of  this  Book  is  lost  in  the  night  of  time.  It  is  of  tntiian  origin, \nand  goes  back  to  an  epoch  long  before  Mooea^  ...  It  U  written  upon  detached \nkavcs,  which  at  the  first  were  of  fine  gold  and  preeioiis  metals.  ...  It  is \nsymbolical,  and  its  combinations  adapt  themselves  to  all  the  wonders  of  the \nSpiriL  Altered  by  its  passage  across  the  Ages,  it  is  nevertheless  preserved \u2014 thanks \nto  the  Ignorance  of  the  curious \u2014 in  its  t}'pea  and  its  most  important  primitive \nfigures. \n\nThis  is  the  Rota  of  Enoch,  now  called  Taro  of  Enoch,  to  which  De \nMirville  alludes,  as  we  saw.  as  the  means  used  for  \"  evil  Magic.\"  the \n\n\n\u25a0  Mmy  Mc  ihe  narvrts  recorded  u  hsvlair  taken  place  At  ht\u00ab  death,  or  \u00ab>e  should  rather  uy  hi\u00ab \nIrmiulBticiti ;  Tur  he  did  not  dir  u*  otlirrs  do.  hot  huving  suddenly  dlMppeftr\u00abd,  while  s  diknKng  U];ht \nfilled  Uie  cav\u00abm  irith  glory,  Iim  lK>dy  wu  ugaiu  Keit  upon  its  mbsldcuce.  When  thin  heaveuly  llg:ht \ngvre  place  lo  the  habltnal  urmi-dnrkitpwt  of  the  gloomy  cave \u2014 then  only,  nays  Ciniibtrrg,  \"(fap \ndiaciplci  of  Urorl  pcrcriwd  ttiat  thr  lamp  of  iiiniel  wiu  \u00abxti\u00bbriiiiihed.\"  Hi*  biognipherK  tell  a*  that \nthere  were  \u00ab\u00ab\u00bbcea  heard  from  Heaven  during  thr  pieparaHon  for  hia  runeral,  and  at  hUintennent, \nwhen  Ihr  coffin  waa  lowrrctl  into  the  deep  catc  [jrepnnd  for  It.  a  dame  broke  forth  and  a  vdce \ntaichty  asd  ouijcKiUc  praoouuccd  lh\u00abK  wgrda:  \"Thb  t\u00bb  he  whocauaed  the  earth  to  quake,  and  the \n\n\nklngdoio\u00ab  10  xhakc  I \n\n\n94 \n\n\nTUB  SKCRBT  I>OCTMNH. \n\n\n\"metallic  plates  [or  leaves]  escaped  from  destruction  during  the  Deluge\" \nand  which  are  attributed  by  him  to  Cain.  They  have  escaped  (he \nDduge  for  the  simple  reason  that  this  Flood  was  not  *'  Universal.\" \nAnd  it  is  said  to  be  \"of  Indian  origin,*'  because  its  origin  is  with  the \nIndian  Aryans  of  the  first  Sub- Race  of  the  Fifth  Root- Race,  before  the \nfinal  destruction  of  the  laststronghold  of  Atlantis.  But,  if  it  originated \nwith  the  forefathers  of  the  primitive  Hindus,  it  was  not  in  India  that  it \nwas  first  used.  Its  origin  is  still  more  ancient  and  must  be  traced \nbeyond  and  into  the  Himaleh.*  the  Snowy  Range.  It  was  bom  in  that \nmysterious  locality  which  no  one  is  able  to  locate,  and  which  is  the \ndespair  of  both  Geographers  and  Christian  Theologians \u2014 the  region  in \nwhich  the  Brahman  places  bis  Kailasa,  the  Mount  Sumeru.  and  the \np\u00a3lr\\'ati  Pamir,  transformed  by  the  Greeks  into  Paropamisus. \n\nRound  this  locality,  which  still  exists,  the  traditions  of  the  Garden \nof  Eden  were  built.  Prom  these  regions  the  Greeks  obtained  their \nPamassusf  ;  and  tbeuce  proceeded  most  of  the  biblical  personages,  some \nof  them  in  their  day  men,  some  derai-gods  and  heroes,  somfr\u2014 though \nvery  few \u2014 myths,  the  astronomical  doubles  of  the  former.  Abram  was \none  of  them \u2014 a  Chaldseau  Brahmau.t  says  the  legend,  transformed \nlater,  after  he  had  repudiated  his  Gods  and  left  his  Ur  {pur,  \"  town  \"  ?) \nin  Chalda^,  into  A-brahm\u00a7  (or  A-braham)  \"  no-brShman  \"  who  emi- \ngrated, Abram  becoiuiug  the  \"father  of  many  nations\"  is  thus  ex- \nplained. The  student  of  Occultism  has  to  bear  in  mind  that  every  God \nand  hero  in  ancient  Pantheons  (that  of  the  Bible  included),  has  three \nbiographies  in  the  narrative,  so  to  say,  running  parallel  with  each  other \nand  each  connected  with  one  of  the  aspects  of  the  hero \u2014 historical, \nastronomical  and  perfectly  mythical,  the  last  sen'ing  to  connect  the \nother  two  together  and  smooth  away  the  asperities  and  discordancies \nin  the  narrative,  and  gathering  into  one  or  more  symbols  the  verities \nof  the  first  two.    Localities  are  made  to  correspond  with  astronomical \n\n\n'  Pockock?,  RUy  be.  wm  not  altoyrtliCT  Mrroos  '\"  drrivtnu  Ihf  G\u00abrtnan  ll*\u00bb\\'rn.  Utmmel,  from \nHimllAj-a;  aorrai]  it  br  dpnicd  Utat  il  in  th\u00ab  Hinilu  KaiLx-ui  lllmiveu)  Uiat  b  lfa\u00ab  faUicr  of  tlie  Grcvfc \nHmvcd  <Koilofi),  aad  or  ilic  L^titi  CccUira. \n\nt  See  Pockocke's /mfm  j>i  Gtttu,  \u00abuU  biaikrivaUonof  Mouul  I'anuMua  ftoni  Parnatn.Uieteaiand \nbranch  huUofihe Hindu \u25a0M:cticii. half  ttariiMaiHlluUhstiiUtiou.  \"Part  of  tb\u00abPat-o-rainbtu(U)ebUI \nof  Haminn),  U  cnl^l  Pnmnmn*.  '  Tltmr  muunlniiiA  are  cntlnl  Dirvmiicn,  bevaune  t)i\u00aby  are  bo  fall  of \nUc\u00a5iia  o(  GotU,  called  \"  Cods  of  th?  Kaitb,\"  8hu  l>c<riu>.  Thry  liv\u00abd,  atconUoff  lo  th\u00ab  Puriaaa.  in- \nbowvn  or  huU,  called  Pamaaas,  bcoiuK  they  wmt  aadr  of  leuvr* '  tPania*^,\"  p.  soj, \n\n:  RawUnaou  la  juaUj  very  confident  of  an  Anran  and  Vcdk  tnAucncc  on  the  cwly  mTthology  and \nhMory  of  Babylon  and  Chaldtea. \n\n\\  Ttrta  taaSevrrt  Doctrine  affimution,  and  may  or  nut y  not  be  accepted.  Only  Abrahm.  laa^K  anil \nJudah  recemhle  irrHbly  ttxr  Hiudu  Braluni  IluhVdka  and  V>dii. \n\n\nICVMBHHS  AND  WEASURBS. \n\n\n95 \n\n\nI \n\nI \n\n\nI \n\n\nI \nI \n\n\nand  even  with  psychic  events.  History  was  thus  made  captive  by \nancient  M>-stery,  to  become  later  on  the  great  Sphynx  of  the  iiiueteeiith \ncentury.  Only,  instead  of  devouring  her  too  dull  querists  who  will \nunriddle  her  whether  she  aclcnowledges  it  or  not,  she  is  desecrated  and \nmangled  by  the  modem  CEdipus,  before  he  forces  her  into  the  sea  of \nspeculations  in  which  the  Sphynx  is  drowned  and  perishes.  This  has \nnow  become  self-evident,  not  only  through  the  Secret  Teachings,  par- \nsimoniously as  they  may  be  given,  bnt  by  earnest  and  learned  Sym- \nbologists  and  even  Geometricians.  The  Key  to  the  Hebrew  Egyptian \nMystery,  in  which  a  learned  Mason  oi  Cincinnati,  Mr.  Ralston  Skinner, \nunveils  the  riddle  of  a  Gorl.  with  such  ungodly  wxy^  about  him  as  the \nBiblical  Jah-ve,  is  followed  by  the  establishment  of  a  learned  society \nunder  the  presidentship  of  a  gentleman  from  Ohio  and  four  vice- \npresidents,  one  of  whom  is  Piazzi  Smyth,  the  well-known  Astronomer \nand  Egyptologist.  The  Director  of  the  Royal  Observatory  in  Scotland \nand  author  of  The  Gnat  Pyramid.  Pharaonic  by  name,  Humaniiarian  by \nfact,  its  Marvels,  Mysteries,  and  its  Teachings,  is  seelcing  to  prove  the \nsame  problem  as  the  American  author  and  Mason :  namely,  that  the \nEnglish  system  of  measurement  is  the  same  as  that  used  by  the  ancient \nEg>'ptians  in  the  construction  of  their  Pyramid,  or  in  Mr.  Skinner's \nown  words  that  the  Pharaonic  \"sonrce  of  measures\"  originated  the \n\"British  inch  and  the  ancient  cubit.\"  It  \"originated\"  much  more \nthan  this,  as  will  be  fully  demonstrated  before  the  end  of  the  next  cen- \ntury. Not  only  is  everything  in  Western  religion  related  to  measures, \ngeometrical  figures,  and  time-calculations,  the  principal  period-dura- \ntions being  founded  on  most  of  the  historical  personages,*  but  the \nlatter  are  also  connected  with  heaven  and  earth  truly,  only  with  the \nIndo-Aryan  heaven  and  earth,  not  with  those  of  Palestine. \nThe  prototypes  of  nearly  all  the  biblical  personages  are  to  be  sought \n\n\n\"  It  i\u00ab  uid  in  The  OmosIuj  *Hd  iheir  Xfrnafiu,  by  C  W.  King  (p.  13I,  with  i'cgard  to  the  names  of \nBrkbml  and  Abnta :  \"TltiK  t)|r.ir\u00ab  or  the  mdit,  Sclr  AnplD.  cousUtsof  >4^niiii]bcis.b\u00abttig  lh\u00ab  nuiueri- \ncnl  value  of  the  kttrrt  in  ihp  namr  '  Atn-sm  '  <il|rnirrlnfc  thf  <llffrmil  orders  lit  the  ctlestial  Hier- \n\u25a0rcbicfl.  In  fact  (be  uudch  Abiain  nnd  Bnthntl  oKequivalrnl  iti  numnncal  t-alue.\"  ThuK  lo  one \narqnalntcrd  with  Bsotcric  SyinbcUina,  it  doe*  not  teem  at  nil  \u25a0iraiiKc  lo  find  in  ttrc  I.ukii-pilaA  (lh\u00ab \nfour  canlinal  and  intrrmc<U\u00bbtr  poantu  or  tlK  cotnpan  pcr*onI&cd  by  dglit  Iliudu  Gods)  ludra'a \nelephant,  gained  Abtira\u2014 fniitanga]  and  bis  wife  Ahliranu.  Abbra  Ls  lu  a  way  a  Wiitilani  ririty. \nsince  it  ia  litiaclrpbant'a  bc<wl  that  replaced  that  of  Gancalui  (GaoapsUl  the  God  of\\V'iiuli>ai,  cut  otf  ty \nShiva.  Mow  AMiia  ineuu  \"  cloud.\"  and  It  i*  also  the  noiLte  of  tlie  city  where  Abram  is  auppcwcd  la \nhave  rvirfded\u2014 when  \u00abad  backward*\u2014\"  Arba  (KiTJathl  Uie  city  of  foor.  ,  .  Abram  is  Abra  with  ati \nnppcMted  M  final,  and  Abra  read  backward  i\u00bb  Arha  \"  i^<x  la  lAt  Hibieit)  Egyptian  Af^iUryi,  The \nanthor  Btigbt  have  atlded  that  AbrnineaiiiiieiiiSaiiakrit  \"ia,of  of.thectoada.\"  thccosinuiisLronowiuiI \n\u2022jnbol  of  Abram  becomes  Biil]  ptaioer.    All  of  these  ought  to  be  read  In  thcfr  oriciuaU,  iu  Sanskrit. \n\n\njg6  TIXS  SSCRIGT  DOCTIUMB. \n\nfor  in  the  early  Pftutheoa  of  India.  It  is  the  \"Mind-bora\"  Sons  of \nfirahma\u00ab  or  rather  of  the  Dhyani-Pitara  (the  \"Father-Gods\"),  the \n\"  Sons  of  Light/'  who  have  given  birth  to  the  \"  Sons  of  Earth  \" \u2014 the \nPatriarchs.  For  if  the  Rig  Vfda  and  its  three  sister  Vcdas  have  been \n\"milked  out  from  fire,  air  and  sun,\"  or  Agni,  Indra,  and  Sur^a,  as \nAfanu-Stnriti  X\u20aci\\s  us,  the  0/d  Tesianunt  was  most  undeniably  \"  milked \nout\"  of  the  most  ingenious  brains  of  Hebrew  Kabalists,  partly  in \nEg>'pt  and  partly  in  Babylonia \u2014 \"  the  scat  of  Sanskrit  literature  and \nBrahman  learning  from  her  origin.\"  as  Colonel  Vans  Kennedy  truly \ndeclared.  One  of  such  copies  was  Abram  or  Abraham,  into  whose \nbo.som  every  orthodox  Jew  hopes  to  be  gathered  after  death,  that  bosom \nbeing  localised  as  \" heaven  in  the  clouds\"  or  Abhra* \n\nFrom  Abraham  to  Enoch's  Taro  there  seems  to  be  a  considerable \ndistance,  yet  the  two  are  closely  related  by  more  than  one  link. \nGaffarel  has  shown  that  the  four  symbolical  animals  on  the  twenty-first \nkey  of  the  Taro,  at  the  third  septenary,  are  the  Teraphim  of  the  Jews \ninvented  and  worshipped  by  Abram's  father  Terah,  and  used  in  the \noracles  of  the  Urim  and  Thummim.  Moreover,  astronomically  Abraham \nis  the  sun-measure  and  a  portion  of  the  sun,  while  Enoch  is  the  solar \nyear,  as  much  as  are  Hermes  or  Thot ;  and  Thot,  numerically,  \"was \nthe  equivalent  of  Moses,  or  Hermes,\"  \"the  lord  of  the  lower  realms, \nalso  esteemed  as  a  teacher  of  wisdom,\"  the  same  Mason- mathema- \ntician tells  us  ;  and  the  Taro  being,  according  to  one  of  the  latest  bulls \nof  the  Pope,  \"an  invention  of  Hell.\"  the  same  \"as  Masonry  and \nOccultism,\"  the  relation  is  evident.  The  Taro  contains  indeed  the \nmystery  of  all  such  transmutations  of  personages  into  sidereal  bodies \nand  vice  versa.  The  \"wheel  of  Enoch\"  is  an  archaic  invention,  the \nmost  ancient  of  all,  for  it  is  found  in  China.  EHphas  Levi  says  there \nwas  not  a  nation  but  had  it,  its  real  meaning  being  preserved  in  the \ngreatest  secresy.     It  was  a  universal  heirloom. \n\nAs  we  see,  neither  the  Book  of  Enock  (his  \"Wheel \"),  nor  the  Zohar, \nnor  any  other  kabalistic  volume,  contains  merely  Jewish  wisdom. \n\n\nI \n\n\n\u25a0  Bcrore  these  thcoria  and  jtpeculationa\u2014 we  ttn  wjilliig  to  admit  the^  arv  imdi\u2014 firv  itftctcd.  riir \nruHovriog  few  iiolats  cmghl  lo  Hr  npUinrd.  (tt  Why.  atXnr  Iraving  Kjcypl,  wa*  the  patriarch'*  Bame \nctuufcJ  t>yJehovati  from  Atiram  to  AbrahAm.  Ii)  Why  Sarai  bKomai  on  the  name  pri\u00bbci|>lF  Sarah \n\\G<n.,  xiril.).  L3''  Wlieace  the  *lran(re  rijincldence  of  names?  (^1  Why  \u00abhniiM  Alexander  PotyblStoT \naay  that  Alfrahun  wa*  born  nt  KauHhna  or  Una.  n  oity  or  \u2022ooDiMiyent.  niid  Inwnted  Awtntnoniy  > \n(5)  \"The  Ahrahamic  recollrctlons  (o  back  at  least  three  milletiniums  beyond  the  Kraiidfatbrr  of \nJacob,\"  My*  BtinKQ  {Egypt's  PUtu  in  Hittory.  \u25bc.  33.) \n\n\nTHB  DOCTRINE   BELONGS  TO  AIX.  97 \n\nThe  doctrine  itself  being  the  result  of  whole  millennioms  of  thought,  is  there- \nfore the  joint  property  of  Adepts  of  every  nation  under  the  sun.  NeTertheless,  the \n^Aor  teaches  practical  Occultism  more  than  any  other  work  on  that  subject;  not \nas  it  is  translated  and  commented  upon  by  its  various  critics  though,  but  with  the \nsecret  signs  on  its  margins.  These  signs  contain  the  hidden  instructions,  apart \nfrom  the  metaphysical  interpretations  and  apparent  absurdities  so  fully  credited \nby  Josephus,  who  was  never  .initiated  and  gave  out  the  dead  letter  as  he  had \nreceived  it.\u00ab \n\n\n\u2022  liix  Uttvet'M,  ii.  j^'- \n\n\n3   \u25a0 \n\n\nSECTION    X. \n\nVarious  Occult  S^^stems  of  Interpretations \nOF  Alphabets  and  Numerals. \n\n\nThe  transcendental  methods  of  the  Kab&lah  must  not  be  mentioaed \nin  a  public  work  ;  bat  its  various  systems  of  arithmetical  and  geo- \nmetrical ways  of  unriddling  certain  symbols  may  be  described.  The \n^oAar  methods  of  calculation,  with  thuir  three  sections,  the  Gematria, \nNotaricou  and  Temura,  also  the  Albath  and  Algath,  are  extremely \ndifficult  to  practise.  We  refer  those  who  would  learn  more  to  Cornelius \nAgrippa's  works.*  But  none  of  those  sy9tera.s  can  ever  be  understood \nunless  a  Kabalist  becomes  a  real  Master  in  his  ScJL-nce.  The  Sym- \nbolism of  Pythagoras  requires  still  more  arduous  labour.  His  symbols \nare  very  numerous,  and  to  comprehend  even  the  general  gist  of  his \nabstruse  doctrines  from  his  Symbology  would  necessitate  years  of  study. \nHis  chief  figures  are  the  square  (the  Tetraktys),  the  equilateral  triangle, \nthe  point  within  a  circle,  the  cube,  the  triple  triaugle,  and  finally  the \nforty-seventh  proposition  of  Euclid's  Elements,  of  which  proposition \nPythagoras  was  the  inventor.  But  with  this  exception,  none  of  the \nforegoing  symbols  originated  with  him,  as  some  believe.  Millenniums \nbefore  his  day,  they  were  well  known  in  India,  whence  the  Samian  Sage \nbrought  them,  not  as  a  speculation,  but  as  a  demonstrated  Science. \nsays  Porphyry,  quoting  from  the  Pythagorean  Moderatus. \n\nTlie  numerals  of  Pj-thngoras  were  hicroglj-phical  symbols  by  means  whereof  he \nexplaiued  all  ideas  concerning  the  nature  of  tbings-t \n\n\n*  Bee  itit  Vnvritfd,  il.  >i8-^o\u00bb.  Cnoatria  Is  formed  by  m  mcinthesii  frani  the  Greek  word \nypOfAfiartia  ;  NoiaHcon  uuky  be  compared  t\u00a3>  utcuography ;  Tcinuia  ispcnnatkUou\u2014 \u25a0  tmy  of  divid- \n(ag  the  atjihnliFi  and  >M(Uiis  Mtcr&. \n\n\u25a0t  Dt  Vila  Prtkar. \n\n\nNT7MBBR5  AND  UAGIC. \n\n\n99 \n\n\nThe  fundamental  geometrical  figure  of  the  Kabalah,  as  given  in \nthe  Book  of  Numbers^*  that  figure  which  tradition  and  the  Esoteric \nDoctrines  tell  us  was  given  by  the  Deity  Itself  to  Moses  on  Mount \nStnai.t  contains  the  key  to  the  universal  problem  in  its  grandiose, \nbecause  simple,  combinations.  This  figure  contains  in  itself  all  the \nctheis. \n\nThe  Symbolism  of  numbers  and  their  mathematical  Inter-relations \nis  also  one  of  the  branches  of  Magic,  especially  of  mental  Magic, \ndivination  and  correct  perception  in  clair\\'oyance.  Systems  differ, \nbut  the  root  idea  is  everywhere  the  same.  As  showu  in  tlie  R^al \nMaionic  Cychp<edia,  by  Kenneth  R.  H.  Mackenzie; \n\nOne  ftystem  adopts  unity,  Biiother  triuitr,  a  third  qoiiiqiiinity;  a^tti  we  have \n\u2022lexagonA.  faeptaKons,  novems,  and  so  on,  until  Uie  mind  is  lo\u00abt  in  the  sun-cy  of  the \nmaterials  alone  of  a  \u00abcienc\u00ab  of  numbers,; \n\nThe  DevanSgari  characters  in  which  Sanskrit  is  generally  written, \nhave  all  that  the  Hermetic.  Chald^ean  and  Hebrew  alphabets  have,  and \nin  addition  the  Ckrcult  significance  of  the  \"eternal  sound,\"  and  the \nmeaning  given  to  every  letter  in  its  relation  to  spiritual  as  well  as \nterrestrial  things.  As  there  are  only  twenty-two  letters  in  the \nHebrew  alphabet  and  ten  fundamental  numbers,  while  in  the  Devaufigari \nthere  are  thirty-five  consonants  and  sixteen  vowels,  making  altogether \nfifty-one  simple  letters,  with  numberless  combinations  in  addition, \nthe  margin  for  speculation  and  knowledge  is  in  proportion  con- \nsiderably wider.  Ever>'  letter  has  its  equivalent  in  other  lan- \nguages, and  its  equivalent  in  a  fignre  or  figures  of  the  calcu- \nlation table.  It  has  also  numerous  other  siguificalions,  which \ndepend  upon  the  special  idiosyncrasies  and  characteristics  of  the \nperson,  object,  or  subject  to  be  studied.  As  the  Hindus  claim  to \nhave  received  the  DevanSgari  characters  from  Sarasvati.  the  inveu- \niress  of  Sanskrit,  the  \"language  of  the  Devas\"  or  Gods  (in  their \nexoteric  pantheon),  so  most  of  the  ancient  nations  claimed  the  same \nprivilege  for  the  origin  of  their  letters  and   tongue.      The  Kabatah \n\n\n\u25a0  WcKr^notnwttfvlhftti  copy  of  thifi  anctrat  work  te  embraced  En  UiecataloffiM  or  any  European \nllbrttry ;  but  il  ii  odc  of  the  \"  Books  of  HcmiM,\"  nn*!  il  U  Tvfrrrrd  to  and  quotations  arc  made  rram \nit  in  Ihc  wnrks  uf  n  riiinil)cr  of  ain'icni  and  mnllnival  phlloeupMcal  aiiUicir^.  AmoiiK  thct*  authori* \ntica  aic  Araoldo  dj  Villanova't  Roiarium  mtoi^pH.,  l'ran\u00ab!KO  Aruupbi'  O^mj  dt  LapitU,  llFiUMt \n7>Uuw-Ki\u00abtni'  Tfixitatut  4r  Tyansmutatiame  Mela/lorn  m  anil  Tiibuta  Smaragdina,  mnA  above  alt  the \nImttinc  or  Ravraoncl  Lully,  Ab  Angelis  O^mt  Dimnum  dt  Quinta  EtstnU'a. \n\n*  F-T^Mt,  xav.  40.  _ \n\nI  5\"^  yoct  \"  Nutnbfn.'' \n\n\nroo \n\n\n?S^9K\u00abKT  iK)&\u00a5RI?rE. \n\n\ncalls  the  Hebrew  alphabet  the  \"letters  of  the  Anpels.\"  which  were\" \ncommunicated  to  the  Patriarchs,  just  as  the  Devanagari  was  to  the \nRishis  by  the  Devas.  The  Chaldxans  found  their  letters  traced  in  the \nsky  by  the  \"yet  unsettled  stars  and  comets,\"  sa\\'s  the  Book  of  Nitmben ; \nwhile  the  Phoenicians  had  a  sacred  alphabet  formed  by  the  twistings  of \nthe  sacred  serpents.  The  Natar  Khari  (_hieratic  alphabet)  and  secret \n(sacerdotal)  speech  of  the  Eg>'ptians  is  closely  related  to  the  oldest \n\"  Secret  Doctrine  Speech.\"  It  is  a  Devanagari  with  mystical  combina- \ntions and  additions,  into  which  the  Senzar  largely  enters. \n\nThe  power  and  potency  of  numbers  and  characters  are  well  known  to \nmany  Western  Occultists  as  being  compounded  from  all  these  systems, \nbut  are  still  unknown  to  Hindu  students,  if  not  to  their  Occultists.  la \ntheir  turn  European  Kabalists  are  generally  ignorant  of  the  alphabeti- \ncal secrets  of  Indian  Esoterism.  At  the  same  time  the  general  reader \nin  the  West  knows  nothing  of  either;  least  of  all  how  deep  are  the \ntraces  left  by  the  Rsoteric  numeral  systems  of  the  world  in  the \nChristian  Churches. \n\nNevertheless  this  system  of  numerals  solves  the  problem  of  cosmo- \ngony for  whomsoever  studies  it,  while  the  system  of  geometrical  6giires \nrepresents  the  numbers  objectively. \n\nTo  realise  the  full  comprehension  of  the  Deific  and  the  Abstruse \nenjoyed  by  the  Ancients,  one  has  to  study  the  origin  of  the  figurative \nrepresentations  of  their  primitive  Philosophers.  The  Books  of  Hermes \nare  the  oldest  repositories  of  numerical  Symbology  in  Western \nOccultism.  In  them  we  find  that  the  number  tat*  is  the  Mother  of  the \nSoul.  Life  and  Light  being  therein  united.  For  as  the  sacred  anagram \nTeruph  shows  in  the  Book  of  the  fCeys  (Numbers),  the  number  i  (one) \nis  born  from  Spirit,  and  the  number  lo  (ten)  from  Matter;  \"the  unity \nhas  made  the  ten.  the  ten,  the  unity  \" ;  and  this  is  only  the  Pantheistic \naxiom,  in  other  words  '*  God  in  Nature  and  Nature  in  God.\" \n\nThe  kabalistic  Gematria  is  arithmetical,  not  geometrical.  It  is  one \nof  the  methods  for  extracting  the  hidden  meaning  from  letters,  words, \nand  sentences.  It  consists  in  applying  to  the  letters  of  a  word  the \nsense  they  bear  as  numbers,  in  outward  shape  as  well  as  in  their \nindividual  sense.    As  illustrated  by  Ragou: \n\nThe  6gure  I  si^ilictl  the  living  mui  (a  body  erect),  man  beiag  the  only  living \nbeing  enjoying  this  facility.    A  head  being  added  to  it,  the  glyph  (or  letter)  P  was \n\n\nGODS  AND  NUMBERS.  XOl \n\nobtained,  meaning  paternity,  creative  potency ;  the  R  signirying  the  walking  uui \n(with  bis  foot  forward)  f^iiig,  tens,  Hums.' \n\nThe  characters  were  also  made  supplementary  to  speech,  wtrj  letter  Iteing  at \nonce  a  figure  representing  a  suan'J  for  the  ear,  an  tde\u00bb  to  the  mind;  as,  for  instance, \nthe  letter  F,  which  is  a  catting  soand  like  that  of  air  rushing  quicldy  through \nspace;  ftary,  fnsee.  fugue,  all  words  expmsive  of,  and  depicting  what  they  signify.t \n\nBut  the  above  pertains  to  another  system,  that  of  the  primitive  and \nphilosophical  formation  of  the  letters  and  their  outward  glyphic  form- \nnot  to  Gematria.  The  Temura  is  another  kabalistic  method,  by  which \nany  word  could  be  made  to  yield  its  myster>-  out  of  its  ana^am.  So  in \nSepher  Jetsirak  we  read  \"  One \u2014 the  Spirit  of  the  Alahim  of  Lives,\"  In \nthe  oldest  kabalistic  diagrams  the  Scphiroth  (the  seven  and  the  three) \nare  represented  as  wheels  or  circles,  and  Adam  Kadmon,  the  primitive \nMan,  a\u00bb  au  upright  pillar.  \"  Wheels  and  seraphim  and  the  holy \ncreatures*'  (Chiolh)  say,s  Rabbi  Akiba.  In  still  another  system  of  the \nsymbolical  Kabalah  called  Albath\u2014 whtdi  arranges  the  letters  of  the \nalphabet  by  pairs  in  three  rows \u2014 all  the  couples  in  the  first  row  bear \nthe  numerical  value  ten  ;  and  in  the  system  of  Simeon  Ben  Shetah  (an \nAlexandrian  Neoplatonist  under  the  first  Ptolemy)  the  uppermost \ncouple \u2014 the  most  sacred  of  all\u2014 is  preceded  by  the  Pythagorean  cypher: \none,  and  a  nought \u2014 la \n\nAll  beings,  from  the  6rst  divine  emanation,  or  \"God  manifeiited/' \ndown  to  the  lowest  atomic  existence,  \"have  their  particular  number \nwhich  distinguishes  each  of  them  and  becomes  the  source  of  their \nattributes  and  qualities  as  of  their  destiny.\"  Chance,  as  taught  by \nCornelius  Agrippa,  is  in  reality  only  an  unknown  progression  ;  and \ntime  but  a  succession  of  numbers.  Hence,  futurity  being  a  compound \nof  chance  and  time,  these  are  made  to  serve  Occult  calculations  iu  order \nto  6nd  the  result  of  an  event,  or  the  future  of  one's  destiny.  Said \nPythagoras : \n\nThere  is  a  mj-sterioua  connection  between  the  Gods  and  nuuihers,  on  which  the \nscience  of  aritliQiancy  is  based.  Ttie  soul  is  a  world  that  is  self-moving;  the  soul \ncontains  in  itself,  and  is,  the  quaternary',  the  tetraktys  {the  perfect  cube  J. \n\nThere  are  lucky  and  unlucky,  or  beneficent  and  maleficent  numbers. \nThus  while  the  ternary\u2014 the  first  of  the  odd  numbers  (the  one  being \nthe  perfect  and  standing  by  itself  in  Occultism) \u2014 is  the  divine  figure  or \nthe  triangle ;  the  duad  was  disgraced  by  the  Pythagoreans  from  the \n\n\n*  Ra^n,  JUaiomieru  OccntU,  p.  4*6.  sole. \n\n\nM \n\n\n102  THE  SECRET  DOCTRINB. \n\nfirst.      It    represented    Matter,   the  passive  and  evil    principle \u2014 the \nnumber  of  Mayil,  illusion. \n\nWhUc  the  number  imc  3)-ml>oiized  hanuoDj,  order  or  the  good  principle  (the \none  God  exprt:sscd  ia  Latin  hy  Solus,  from  which  the  word  Sol,  the  Sun,  the  symbol \nof  the  Deily).  number  two  exprcasetl  a  contrary  idea.  The  science  of  good  and \nevil  began  willi  it.  All  that  is  'loubte,  false,  opposed  to  the  only  reality,  was \ndepicted  by  the  bin.iry.  It  also  expreiwed  the  contra.<!ts  in  Nature  which  are  always \ndouble:  niKht  and  iIbv,  light  and  darkness,  cold  and  heat,  dampness  and  dr^-ncsst \nhealth  and  ucknesa,  error  and  truth,  male  and  female,  etc  .  .  .  The  Romans \ndedicated  lo  Pluto  the  second  month  of  the  year,  and  the  second  day  of  that \nmonth  to  expiations  in  honour  of  the  ManeA.  Ilcnce  the  Ranie  rite  estKbtt.<tlied  by \nthe  l<atin  Charch.  and  faithfully  copied.  Pope  John  XIX.  instituted  in  ioqj  the \nFestival  of  the  Dead,  which  hod.  to  be  celebrated  on  the  2nd  of  November,  the \nsecond  month  of  autumn.* \n\nOn  the  other  hand  the  triangle,  a  purely  geometrical  figure,  had \ngreat  honour  shewn  It  by  every  nation,  and  for  this  reason : \n\nIn  }j:eometry  a  straight  hue  cannot  represent  an  absolutely  perfect  lignrc,  any \nmore  than  two  straight  lines.  Three  straight  lines,  on  the  other  hand,  produce  by \ntheir  junction  a  triangle,  or  the  first  absolutely  perfect  figure.  Therefore,  it  sym- \nholizetl  from  the  first  and  to  this  day  the  Eternal \u2014 the  first  perfection.  The  word \nfor  deity  in  Uatin,  us  in  French,  begins  with  D,  iu  Greek  the  delta  or  triangle,  a. \nwhose  three  sides  symbolize  the  trinity,  or  the  three  kingdoms,  or,  again,  di\\-iue \nnature.  In  the  middle  is  the  Hebrew  Yod.  the  initial  of  Jcliovah  [see  ^liphas \nWn*s  Dogmeet  tiUuil,  i.  154],  tlie  animatiog  spirit  or  fire,  the  generating  principle \nrepresented  by  the  letter  G,  the  initial  of  \"God  \"  in  tbe  northern  languages,  whose \nphilosophical  significance  is  gcneration.t \n\nAs  stated  correctly  by  the  famous  Mason  Ragon,  the  Hindu  Triumrli \nifi  personified  in  the  world  of  ideas  by  Creation,  Preservation  and \nDestruction,  or  Brahm4,  Vishnu  and  Shiva ;  in  the  world  of  matter  by \nEarth,  Water  and  Fire,  or  the  Sun,  aud  symbolised  by  the  Lotus,  a \nflower  that  lives  by  earth,  water,  and  the  sun.  J    The  Lotus,  sacred  to \n\n*  Rstmelfd  from  Rapm,  Afaf\u00bb)i<tn*v  OeemlU,  p.  417,  note. \n\n*  &}xmTa\u00bbJvrtA  Trom  Ruffon,  ibid.,  p.  41A,  note. \n\n1  Kayuu  lumtioiii  Uic  curious  fact  ttut  the  lim  four  tinmtKr*  la  GenDau  nre  named  ai^\u00abrthtf \nelcninun. \n\n\"  Ein.  or  oat.  means  the  air,  the  clattciil  wliicli,  cr\u00abr  In  motion,  penetrates  matWf  tbrougchout,  sn<J \nwhme  coutinutl  ebb  sad  tide  in  the  uttlvtrul  vcliiclc  of  life. \n\n\"  Zwci.  two.  i\u00bb  derived  from  Uic  old  Ormnn  Zwcii;,  sl^ifyitig  ifma,  fbcundltjr ;  tt  stamls  for  earth \nth\u00ab  recuiid  mulher  of  all. \n\n\"Drd.  Uirec.  iA  t)w  in>i*iM  oT  Uk  Greeks.  Mas dloi;  for  water,  whence  tbe  Sca-irods,  Tritons ;  sod \ntrident,  the  etnblrin  of  Nepttme\u2014 (b\u00ab  watn-,  or  sea.  In  generul  lirlug  called  Amphilritc  iMmMii \nwater). \n\n\u25a0\u2022  Vier,  four,  a  number  nicnniits  iu  Belgian  Brt;.  .  .  U  b  in  the  qiulerDary  that  the  first  1 \nfifutr  is  (utiud,  llie  iiniverMi  xymSol  nf  tmmortnlit)'.  Ilic  rj-rutiud, '  who*e  lint  ayllabk  iDMiu \nlj\u00abls  and  Tlnuciu  of  Locrit  daf  >niM  th.it  there  wa>  ttol  \u25a0  lbiti][  one  could  name  Uiat  bad  uol ' \n\n\nIsia.  had  the  same  significance  in  Egypt,  whereas  in  the  Christian \nsymbol,  the  Lotus,  not  being  found  in  either  Judaea  or  Europe,  was  re- \nplaced by  the  water-lily.  In  every  Greek  and  lAtia  Church,  in  all  the \npictures  of  the  Annuuciation.  the  Archangel  Gabriel  is  depicted  with \nthis  trinitahan  symbol  in  his  hand  standing  before  Mar>',  while  above \nthe  chief  altar  or  under  the  dome,  the  Eye  of  the  Hleraal  is  painted \nwithin  a  triangle,  made  to  replace  the  Hebrew  Yod  or  God. \n\nTruly,  says  Ragon,  there  was  a  time  when  numbers  and  alphabetical \ncharacteni  meant  something  more  they  do  now\u2014 the  images  of  a  mere \ninsignificant  sound. \n\nTheir  mission  was  nobler  then.  Each  o(  them  represented  by  its  form  a  complete \nMUSe,  which,  besides  the  meaninf^  of  the  word,  had.  a  double*  interpretation \nadapted  to  a  dual  doctrine.  Tbus  when  the  sa;i^\u00bb  desired  tu  write  sotaeUiing  to  be \nunderstood  only  by  the  savants,  they  confabulated  a  storj-,  a  dream,  or  some  other \nfictitious  subject  with  personal  names  of  men  and  localities,  that  revealed  by  their \nlettered  characters  the  true  meaning  of  the  author  by  that  narrative.  Such  were \nall  their  rfiltgious  crenlions-t \n\nEvery  appellation  and  term  liad  its  raison  d'etre.  The  name  of  a \nplant  or  mineral  denoted  its  nature  to  the  Initiate  at  the  first  glance. \nThe  essence  of  everything  was  easily  perceived  by  him  once  that  it  was \nfigured  by  such  characters.  The  Chinese  characters  have  presented \nmuch  of  this  graphic  and  pictorial  character  to  this  day,  though  the \nsecret  of  the  full  system  is  lost.  Nevertheless,  even  now,  there  are \nthose  among  that  nation  who  can  write  a  long  narrative,  a  volume,  on \none  page  :  and  the  symbols  that  are  explained  historically,  allegorically \nand  astronomically,  have  survived  until  now. \n\nMoreover,  there  exists  a  universal  language  among  the  Initiates, \nwhich  an  Adept,  and  even  a  disciple,  of  any  nation  may  understand  by \nreading  it  in  his  own  language.  We  Europeans,  on  the  contrary, \npossess  only  one  graphic  sign  common  to  all,  &.  (and);  there  is  a \nlanguage  richer  in  metaphysical  terms  than  any  on  earth,  whose  ever>' \n\n\nquatvmary  for  iU  root.  .  .  The  infccuious  aud  inj-stlciil  idcn  which  Inl  to  the  vrarralion  of  rtie \nlemtif)'  and  the  tHnnKtc  wn>)  applkd  to  iiumlK'r  four  and  lUfisurr:  U  was  aaJd  toexprcM  \u25a0  tivinx \nhcing,  I.  the  vehicle  o<  the  triiiut;)e  4.  vehicle  urtiod,  \u25a1(  mnti  r.irryinjc  \\n  him  the  dlrlne  principle.\" \n\nHinallj'.  \"  the  Agcieul*  rn>re*cnled  the  woiltV  l>y  ihe  iiumtier  five.  Diodunu  explaitu  it  by  iiafjiig \ntlwt  lht\u00ab  nnmher  rtTirr\u00ab-iil\u00bb  earth,  fire,  water,  nir  uod  ether  or  splritus.  llettce,  U\u00ab  oripu  of  IVnlc \n(fivcl  vtd  of  Pbd  (the  God)  meaning  in  Greek  all.\"  tConiparv  Rajton,  0/.  at.,  pp.  4iJ4-4j[i,)  tt  U  leA \nwith  the  Hindu  OcatllUU  to  explain  the  lelkllon  this  Sanskrit  word  P&oclw  [&vt\\  )uu  to  tiie \ndcstfnta,  Uie  Greek  Prote  hfti-tn(  far  il\u00ab  root  the  Satuikrit  term. \n\n\u2022  The  system  of  the  ao-called  Senmr  chnracten  i*  still  more  woDdrrftil  and  dlfllcult,  pinee  each \nletter  U  made  to  yield  nevenil  meantogs,  a  tign  placed  at  Ui\u00ab  comcnencenimt  iAtom\\ng  the  irwc \nmeaninK' \n\n4  lUcon.  t^.  cdt.,  p.  ut,  DOtc. \n\n\nTH\u00ab  SKCRBT  DOCTRINH. \n\n\nword  is  expreswed  by  like  common  signs.  The  Litera  Pythagorae,  so \ncalled,  the  Greek  Y  (the  English  capital  Y)  if  traced  alone  in  a  message, \nwas  as  explicit  as  a  whole  page  filled  with  sentences,  for  it  stood  as  a \nsymbol  for  a  number  of  things \u2014 for  white  and  black  Magic,  for  instance .\u2022 \nSuppose  one  man  enquired  of  another:  To  what  School  of  Magic  does \nso  and  so  belong?  and  the  answer  came  back  with  the  letter  traced \nwith  the  right  branch  thicker  than  the  left,  then  it  meant  \"  to  right \nhand  or  di\\ine  Magic;\"  hnt  if  the  letter  were  traced  in  the  usual \nway,  with  the  left  brauch  thicker  than  the  right,  then  it  meant \nthe  reverse,  the  nght  or  left  branch  being  the  whole  biography  of  a \nman.  In  Asia,  especially  iu  the  Devanflgarl  characters,  every  letter \nhad  several  secret  meanings. \n\nInterpretations  of  the  hidden  sense  of  such  apocah-plic  writings  are \nfound  in  the  keys  given  in  the  Kabalah,  and  they  are  among  its  most \nsacred  lore.  St.  Hieronymus  assures  us  that  they  were  known  to  the \nSchool  of  the  Prophets  and  taught  therein,  which  is  very  likely. \nMolitor,  the  learned  Hebraist,  in  his  work  on  tradition  says  that : \n\nThe  two  and  twenty  letters  of  the  Hebrew  alphabet  were  rcgurdcd  as  an  ctnuis* \ntiou.  or  the  visible  ejipression  of  the  divine  forces  inherent  in  the  iiiefFahle  name. \n\nThese  letters  find  their  equivalent  in,  and  are  replaced  by  numbers, \nin  the  same  way  as  in  the  other  systems.  For  instance,  the  twelfth \nand  the  sixth  letter  of  the  alphabet  yield  eighteen  in  a  name :  the \nother  letters  of  that  name  added  being  always  exchanged  for  that \nfigure  which  corresponds  to  the  alphabetical  letter ;  then  all  those \nfigures  are  subjected  to  an  algebraical  process  which  transforms  them \nagain  into  letters;  after  which  the  latter  yield  to  the  enquirer  \"the \nmost  hidden  secrets  of  divine  Permanency  (eternity  in  its  immutability) \nin  the  Futurity.\" \n\n\n*  Thr  V  mo(vrtcBl]jr  itgnlfin  oply  tlte  iwo  pcttas  of  virtiK  or  vice.  vaA  \u2022uadi  alio  lor  Uie  avBcnl \ntge  utd  with  t  duh  over  Uic  tetter  V  for  taonooo. \n\n\nJj \n\n\nSECTION  XL \n\nThe  Hexagon  with  the  Central  Point,  or \nTHE  Seventh  Key. \n\n\nI \n\n\nI \n\n\nI \n\n\nI \n\n\nAsGUiNG  upon  the  virtue  in  names  (Baalshem),  Molitor  thinks  it  im- \npossible to  deny  that  the  /^abclak\u2014\\ts  present  abuses  notwithstand- \ning\u2014 has  some  ver>'  profound  and  scientific  basis  to  stand  upon.  And \nif  it  is  claimed,  he  argues, \n\nTbBt  before  the  Name  of  Jesus  every  other  Nume  must  bend,  why  should  not  the \nTetragrammaton  have  Uie  sauie  power  ?  ' \n\nThis  is  good  sense  and  logic.  For  if  Pythagoras  viewed  the  hexagon \nformed  of  two  crossed  triangles  as  the  symbol  of  creation,  and  the  Kgyp- \ntians,as  that  of  tlie  union  of  fircand  water  (or  of  generation),  tUeEssenes \nsaw  in  it  the  Seal  of  Solomon,  the  Jews  the  Shield  of  David,  the  Hindus \nthe  Sign  of  Vishnu  (to  this  day)  :  and  if  even  in  Russia  and  Poland \nthe  double  triangle  is  regarded  as  a  powerful  talisman \u2014 then  so  wide- \nspread a  use  argues  that  there  is  something  in  il.  It  stands  to \nreason,  indeed,  that  such  an  ancient  and  universally  revered  symbol \nshould  not  be  merely  laid  aside  to  be  laughed  at  by  those  who  know \nnothing  of  its  virtues  or  real  Occult  significance.  To  begiu  with, \neven  the  known  sign  is  merely  a  substitute  for  the  one  used  by  the \nInitiates.  In  a  T^ntrika  work  in  the  British  Museum,  a  terrible  curse \nis  called  dowu  upon  the  head  of  him  who  shall  ever  divulge  to  the \nprofane  the  real  Occult  hexagon  known  as  the  \"Sign  of  Vishnu,\" \n\"Solomon's  Seal,\"  etc. \n\nThe  great  power  of  the  hexagon \u2014 with  its  central  mystic  sign  the  T, \nor  the  Svastika,  a  septenary \u2014 is  well  explained  in  the  seventh  key  of \nTilings  ConceaUdy  for  it  says  : \n\n\u2022   T*aiitu>\u00bb.  chap,  on  *'  Kniobas.\" \n\n\nI06 \n\n\nTHK   SECRET  DOCTRINE. \n\n\nThe  fievenlh  key  i\u00ab  the  hieroglyph  of  the  sacred  sepletiBry.  of  royalty,  of  the \npriesthood  [the  Initiate],  of  triumph  and  true  result  by  struggle  It  U  magtc \npower  in  all  tu  force,  Cie  true  \"Uoly  Kingdom,\"  In  the  Hennetic  Philosophy  it \nis  the  quintessence  resulting  from  the  union  of  the  two  forces  of  the  great  Migic \nAgent  [AJcdsbiL,  Astrnl  UghU]  ...  It  is  equally  Jakiu  and  Boaz  bound  by  the \nwill  of  the  Adept  and  overcome  by  hia  omnipotence^ \n\nThe  force  of  this  key  in  absolute  lu  Magic.  All  religions  have  con- \nsecrated this  sign  in  iheir  rites. \n\nWe  can  only  glance  hurriedly  at  present  at  the  long  series  of  antedilu- \nvian works  in  their  postdiluviaa  and  fragmentary,  often  disfigured,  fonn. \nAlthough  all  of  these  are  the  inheritance  tVom  the  Fourth  Race\u2014 now \nlying  buried  in  the  unfathoraed  depths  of  the  ocean \u2014 still  they  are  not \nto  be  rejected.  As  we  have  shown,  there  was  but  one  Science  at  the \ndawn  of  mankind,  and  it  was  entirely  divine.  If  humanity  on  reach- \ning its  adult  period  has  abused  it \u2014 especially  the  last  Sub- Races  of  the \nFourth  Root-Race \u2014 it  has  been  the  fault  and  sin  of  the  practitioners \nwho  desecrated  the  divine  knowledge,  not  of  those  who  remained  tree \nto  its  pristine  dogmas.  It  is  not  because  the  modern  Roman  Catholic \nChurch,  faithful  to  her  traditional  intolerance,  is  now  pleased  to  see  in \nthe  OccuUi.>>t,  and  even  in  the  innocent  Spiritualist  and  Mason,  the \ndescendants  of  \"  the  Kischuph,  the  Hamite,  the  Kasdim.  the  Cephene, \nthe  Ophite  and  the  Khartumim\" \u2014 all  these  being  \"the  followers  of \nSatan.\"  that  they  are  such  indeed.  The  State  or  National  Religion  of \nevcrj'  country*  has  ever  and  at  all  times  very  easily  disposed  of  rival \nschools  by  professing  to  believe  they  were  dangerous  heresies \u2014 the  old \nRoman  Catholic  State  Religion  as  much  as  the  modem  one. \n\nThe  anathema,  however,  has  not  made  the  public  any  the  wiser  in \nthe  Mysteries  of  the  Occult  Sciences.  In  some  respects  the  world  is \nall  the  better  for  .Huch  ignorance.  The  secrets  of  Nature  generally \ncut  both  ways,  and  in  the  hands  of  the  undeserving  they  are  more \nthan  likely  to  become  murderous.  Who  in  our  modem  day  knows \nanything  of  the  real  significance  of.  and  the  powers  contained  in, \ncertain  characters  and  signs\u2014 talismans \u2014 whether  for  beneficent  or  evil \npurposes  ?  Fragments  of  the  Runes  and  the  writing  of  the  Kischuph, \nfound  scattered  in  old  mediaeval  libraries ;  copies  from  the  Hphesian \nand  Milesian  letters  or  characters;  the  thrice  (amous  BocJb  of  Tkotk, \nantl  the  terrible  treatises  (still  preserved)  of  Targes,  the  Chaldsan.  and \nhis  disciple  Tarchon,  the  Etruscan\u2014 who  fiourisbed  long  before  the \nTrojan  War \u2014 are  so  many  names  and  appellations  void  of  scnse(thotigh \nmet  with  in  classical  literature)  forthc  educated  modem  scholar.   Who, \n\n\nOCCULT    WEAPONS. \n\n\nloy \n\n\nI \nI \n\n\nI \n\n\nin  the  nineteenth  century,  believes  in  the  art,  described  in  such  treatises \nas  those  of  Targes,  of  evoking  and  directing  thuudcr-bolts  ?  Vet  the \nsame  is  described  in  the  Brahmanical  literature,  and  Targes  copied  his \n*'  thunder-bolts  *'  from  the  Astra,*  those  terrible  engines  of  destruction \nknown  to  the  Mah3bharatan  Ar\\-ans.  A  whole  arsenal  of  dynamite \nbombs  would  pale  before  this  art \u2014 if  it  ever  becomes  understood  by  the \nWesterns.  It  is  from  an  old  fragment  that  was  translated  to  him,  that \nthe  late  Lord  Bulwer  Lyltou  got  his  idea  of  Vril.  It  is  a  lucky  thing, \nindeed,  that,  in  the  face  of  the  virtues  and  philanthropy  that  grace  our \nage  of  iniquitous  wars,  of  anarchists  and  dynamiters,  the  secrets  con- \ntained in  the  books  discovered  in  Numa*s  tomb  should  have  been \nburnt.  But  the  science  of  Circe  and  Medea  is  not  lost.  One  can  dis- \ncover it  in  the  apparent  gibberish  of  the  Tdntrika  Siitras,  the  Kuku-ma \nof  the  Bhutin!  and  the  Sikhim  Dugpas  and  \"Red-caps\"  of  Tibet, \nand  even  in  the  sorcen,'  of  the  Nilgiri  Mula  Kurnmbas.  Ver>'  luckily \nfew  outside  the  high  practitioners  of  the  Left  Path  and  of  the  Adepts \nof  the  Right \u2014 in  whose  hands  the  weird  secrets  of  the  real  meaning \nare  safe \u2014 understand  the  \"  black  \"  evocations.  Otherwise  the  Western \nas  much  as  the  Eastern  Ougpas  might  make  short  work  of  their \nenemies.  The  name  of  the  latter  is  legion,  for  the  direct  descendants \nof  the  antediluvian  sorcerers  hate  all  those  who  are  not  with  them, \narguing  that,  therefore,  they  are  against  them. \n\nAs  for  the  \"Little  Albert\" \u2014 though  even  this  small  half-esoteric \nvolume  has  become  a  literary  relic \u2014 and  the  \"  Great  Albert \"  or  the \n\"  Red  Dragon.\"  together  with  the  numberless  old  copies  still  in  exis- \ntence, the  sorry  remains  of  the  mythical  Mother  Shiptons  and  the \nMerlins \u2014 we  mean  the  false  ones \u2014 all  these  are  vulgarised  imitations \nof  the  original  works  of  the  same  names.  Thus  the  \"  Petit  Albert\"  is \nthe  disfigured  imitation  of  the  great  work  written  in  Latin  by  Bishop \nAdalbert,  an  Occultist  of  the  eighth  century,  sentenced  by  the  second \nRoman  Concilium.  His  work  was  reprinted  several  centuries  later \nand  named  Alberti  Parvi  Luai  LibeUta  de  Mirabilibus  Natura  Arcanis. \nThe  severities  of  the  Roman  Church  have  ever  been  spasmodic.  \\Miile \none  learns  of  this  condemnation,  which  placed  the  Church,  as  will  be \nshown,  in  relation  to  the  Seven  Archangels,  the  Virtues  or  Thrones  of \nGod,  in  the  most  embarrassing  position  for  long  centuries,  it  remains  a \n\n\n\u2022  TMs  U  \u25a0  kiud  of  Bugicstl  bow  and  arrow  calculated  to  destroy  In  ouc  uomcol  whole  unnin )  U  U \nSmdonnl  in  the  AlMd^Md,  Ihr  /Vrilini  nnil  cl.iFwhcrtr. \n\n\nTHK  SECRET  DOCTRINE. \n\n\nwonder  indeed,  to  find  that  the  Jesuits  have  not  destroyed  the  archives, \nwith  all  their  countless  chronicles  and  annals,  of  the  History  of  France \nand  those  of  the  Spanish  liscurial.  along  with  them,  Both  history  and \nthe  chronicles  of  the  former  speak  at  length  of  the  priceless  talisman \nreceived  by  Charles  the  Great  from  a  Pope.  It  was  a  little  volume  on \nMagic \u2014 or  Sorcery,  rather \u2014 all  full  of  kabalistic  figures,  signs,  mys- \nterious sentences  and  invocations  to  the  stars  and  planets.  These \nwere  talismans  against  the  enemies  of  the  King  {la  enncmis  de  CharU- \nmagfu),  which  talismans,  the  chronicler  tells  us,  proved  of  great  help, \nas  \u2022*  every  one  of  them  [the  enemies]  died  a  violent  death.\"  The  small \nvolume,  Enchiridium  Leonis  Paper,  has  disappeared  and  is  very  luckily \nout  of  print.  Again  the  Alphabet  of  Thoth  can  be  dimly  traced  in  the \nmodern  Tarot  which  can  be  had  at  almost  eveo'  bookseller's  in  Paris. \nAs  for  its  being  understood  or  utilised,  the  many  fortune-tellers  in \nParis,  who  make  a  professional  living  by  it,  are  sad  specimens  of \nfailures  of  attempts  at  reading,  let  alone  correctly  interpreting,  the \nsymbolism  of  the  Tarot  withont  a  preliminary  philosophical  study  of \nthe  Science.  The  real  Tarot,  in  its  complete  symbology,  can  be  found \nonly  in  the  Babylonian  cyliuder&,  that  auy  one  caa  tuspeci  and  study \nin  the  British  Museum  and  elsewhere.  Anyone  can  see  these  Chaldsean, \nantediluvian  rhombs,  or  revolving  cylinders,  covered  with  sacred  signs; \nbut  the  secrets  of  these  divining  \"wheels,\"  or,  as  dc  Mirville  calls \nthem,  \"  the  rotating  globes  of  Hecate,\"  have  to  be  left  untold  for  some \nlime  to  come.  Meanwhile  there  are  the  \"turning-tables\"  of  the \nmodem  medium  for  the  babes,  and  the  Kabalah  for  the  strong.  This \nmay  afford  some  consolation. \n\nPeople  are  very  apt  to  use  terms  which  they  do  not  understand,  and \nto  pass  judgments  on  prima  facie  evidence.  The  difference  between \nWhite  and  Black  Magic  is  very  difficult  to  realise  fully,  as  both  have \nto  be  judged  by  their  motive,  upon  which  their  ultimate  though  not \ntheir  immediate  effects  depend,  even  though  these  may  not  come  for \nyears.  Between  the  \"  right  and  the  left  hand  [Magic]  there  is  but  a \ncobweb  thread,\"  says  an  Hastern  proverb.  I\u00abet  us  abide  by  its  wisdom \nand  wait  till  we  have  learned  more. \n\nWe  shall  have  to  return  at  greater  length  to  the  relation  of  the \nKabalah  to  Gupta  VidyS,  and  to  deal  further  with  esoteric  and \nnumerical  systems,  but  we  must  first  follow  the  line  of  Adepts  in  post- \nChristian  limes. \n\n\nSECTION    XIL \n\nThe  Duty  of   the  True  Occultist \n\nReligions. \n\n\nI \nI \n\nI \n\nI \n\n\nHaving  disposed  of  pre-Christian  Initiates  and  their  Mysteries\u2014 \nthough  more  has  to  he  said  ahout  the  latter \u2014 a  few  words  must  be  given \nto  the  earliest  post-Christian  Adepts,  irrespective  of  their  personal \nbeliefs  and  doctrines,  or  their  subsequent  places  in  History,  whether \nsacred  or  profane.  Our  task  is  to  analyse  this  adeptship  with  its \nabnormal  thaumaturgical,  or,  as  now  called,  psychological  powers ;  to \ngive  each  of  such  Adepts  his  due,  by  considering,  firstly,  what  are  the \nhistorical  records  about  them  that  have  reached  us  at  this  late  day,  and \nsecondly,  to  examine  the  laws  of  probability  with  regard  to  the  said \npowers. \n\nAnd  at  the  outset  the  writer  must  be  allowed  a  fewwords  in  justifica- \ntion of  what  has  to  be  said.  It  would  be  most  unfair  to  see  in  these \npages  any  defiance  to,  or  disrespect  for.  the  Christian  religion\u2014 least  of \nall,  a  desire  to  wound  anyone's  feelings.  The  Theosophist  believes  in \nneither  Divine  nor  Satanic  miracles.  At  such  a  distance  of  time \nhe  can  only  obtain  prirnd  facie  ev^ideuce  and  judge  of  it  by  the \nresults  claimed.  There  is  neither  Saint  nor  Sorcerer,  Prophet  nor \nSoothsayer  for  him ;  only  Adepts,  or  proficients  in  the  production  of \nfeats  of  a  phenomenal  character,  to  be  judged  by  their  words  and \ndeeds.  The  only  distinction  he  is  now  able  to  trace  depends  on \nthe  results  achieved \u2014 on  the  evidence  whether  they  were  beneficent \nor  maleficent  in  their  character  as  affecting  those  for  or  against  whom \nthe  powers  of  the  Adept  were  used.  With  the  division  so  arbitrarily \nmade  between  proficients  in  \"  miraculous \"  doings  of  this  or  that \nReligion  by  their  respective  followers  and  advocates,  the  Occultist  can- \nnot and  must  not  be  concerned.    The  Christian  whose  Religion  com- \n\n\nno \n\n\nTHB  SBCRfiT  DOCT&JNB. \n\n\nmands  him  to  regard  Peter  and  Paul  as  Saints,  and  divinely  inspired \nand  glorified  Apustlcs,  and  to  view  Simon  and  ApoUonius  as  Wizards \nand  Necromancers,  helped  by,  and  serving  the  ends  of,  supposed  Evil \nPowers \u2014 is  quite  justified  in  thus  doing  if  he  be  a  sincere  orthodox \nChristian.  But  so  also  is  the  Occultist  justified,  if  he  would  serve  truth \nand  only  truth,  in  rejecting  such  a  one-sided  view.  The  student  of \nOccultism  must  belong  to  no  special  crcL-d  or  sect,  yet  he  is  bound  to \nshow  outward  respect  to  ever>'  creed  and  faith,  if  he  would  become  an \nAdept  of  the  Good  Law.  He  must  not  be  bound  by  the  pre-judged  and \nsectarian  opinions  of  anyone,  and  he  has  to  form  his  own  opinions  and \nto  come  to  his  own  conclusions  in  accordance  with  the  rules  of  evidence \nfurnished  to  him  by  the  Science  to  which  he  is  devoted.  Thus,  if  the \nOccultist  is,  by  way  of  illustration,  a  Buddhist,  then,  while  regarding \nGautama  Buddha  as  the  grandest  of  all  the  Adepts  that  lived,  and  the \nincarnation  of  uuselfish  love,  boundless  charity,  and  moral  goodness, \nhe  will  regard  in  the  same  light  Jesus \u2014 proclaiming  Him  another  such \nincarnation  of  every  divine  virtue.  He  will  reverence  the  memory  of \nthe  great  Martyr,  even  while  refusing  to  recognise  in  Him  the  incarna- \ntion on  earth  of  the  One  Supreme  Deity,  and  the  \"  Very  God  of  Gods\" \nin  Heaven.  He  wll  cheribh  thu  ideal  man  for  his  personal  virluea,  not \nfor  the  claims  made  on  his  behalf  by  fanatical  dreamers  of  the  early \nages,  or  by  a  shrewd  calculating  Church  and  Theology.  He  will  even \nbelieve  in  most  of  the  \"  asserted  miracles,\"  only  explaining  them  in \naccordance  with  the  rules  of  hi.s  own  Science  and  by  his  psychic  dis- \ncernment. Refusing  them  the  term  \"miracle\" \u2014 in  the  theological \nsense  of  an  event  \"  contrary  to  the  established  laws  of  nature  \" \u2014 he \nwill  nevertheless  \\'iew  them  as  a  deviation  from  the  laws  known  (so \nfar)  to  Science,  quite  another  thing.  Moreover  the  Occultist  will,  on \nthe  prima  facie  evidence  of  the  Gospels \u2014 whether  proven  or  not \u2014 class \nmost  of  such  works  as  bene6cent,  divine  Magic,  though  he  will  be \njustified  in  regarding  such  events  as  casting  out  devils  into  a  herd  of \nswine*  as  allegorical,  and  as  pernicious  to  true  faith  in  their  dead- \nletter  sense.  This  is  the  view  a  genuine,  impartial  Occultist  would \ntake.  And  in  this  respect  even  the  fanatical  Mussulmans  who  regard \nJesus  of  Nazareth  as  a  great  Prophet,  and  show  respect  to  Him,  are \ngiving  a  wholesome  lesson  in  charity  to  Christians,  who  teach  and \naccept  that  *'  religious  tolerance  is  impious  and  absiird,\"t  and  who  will \n\n\nI \n\n\nI \n\nI \n\n1 \n\n\nMatthtw^  viU.  30-34. \n\n\nt  DogDtaiK  Thtoiosy,  ill.  349> \n\n\nCHRISTIAN  AND   NON-CHRISTIAN  ADBPTS.  Ill \n\nnever  refer  to  the  prophet  of  Islam  by  any  other  term  but  that  of  a \n\"  false  prophet.\"  It  is  on  the  principles  of  Occultism,  then,  that  Peter \nand  Simon,  Paul  and  ApoUonlus,  will  now  be  examined. \n\nThese  four  Adepts  are  chosen  to  appear  in  these  pages  with  good \nreason.  They  are  the  first  in  post-Christian  Adeptship \u2014 as  recorded \nID  profane  and  sacred  writings \u2014 to  strike  the  key-note  of  \"miracles,\" \nthat  is  of  psychic  and  physical  phenomena.  It  is  only  theological \nbigotry  and  intolerance  that  could  so  maliciously  and  arbitrarily  separate \nthe  two  harmonious  parts  into  two  distinct  manifestations  of  Divine  and \nSatanic  Magic,  into  \"godly\"  and  *'  ungodly\"  works. \n\n\nSECTION  XIII. \n*ost-Chrt5tian  Adepts  and  their  Doctrines. \n\n\nWHATdoes  the  world  at  large  know  of  Peter  and  Simon,  for  example? \nProfane  histor\\'  has  ao  record  of  these  two.  while  that  which  the  so- \ncalled  sacred  literature  tells  us  of  them  is  scattered  about,  contained  in \na  few  sentences  in  the  Acts.  As  to  the  Apocrypha,  their  very  name \nforbids  critics  to  trust  to  them  for  information.  The  Occultists,  how- \never, claim  that,  one-sided  and  prejudiced  as  they  may  be,  the  apocry- \nphal Gospds  contain  far  more  historically  true  events  and  facts  than \ndoes  the  New  Testament,  the  Ads  included.  The  former  are  crude  tra- \ndition, the  latter  (the  official  Gospels)  areau  elaborately  made  up  legend. \nThe  sacredness  of  the  Ne7o  Testament  is  a  question  of  private  belief \nand  of  blind  faith,  and  while  one  is  bound  to  respect  the  private \nopinion  of  one's  neighbour,  no  one  is  forced  to  share  it. \n\nWho  was  Simon  Magus,  and  what  is  known  of  him  ?  One  leama \nin  the  Ads  simply  that  on  account  of  his  remarkable  magical  Arts  he \nwas  called  \"  the  Great  Power  of  God.\"  Philip  is  .said  to  have  baptised \nthis  Samaritan ;  and  subsequently  he  is  accused  of  having  ofTered \nmoney  to  Peter  and  John  to  teach  him  the  power  of  working  true \n**  miracles,\"  false  ones,  it  is  as.serted,  being  of  the  Devil.*  This  is  all, \nif  we  omit  the  words  of  abuse  freely  used  against  him  for  working \n\"miracles\"  of  the  latter  kind.  Origen  mentions  him  as  having  visited \nRome  during  the  reign  of  Nero.f  and  Mosheim  places  him  among  the \nopen  enemies  of  Christianity  ;J  but  Occult  tradition  accuses  him  of \nnothing  worse  than  refusing  to  recognise  \"Simeon\"  as  a  Vicegerent  of \nGod,  whether  that  \"  Simeon  \"  was  Peter  or  anyone  else  being  still  left \nan  open  question  with  the  critic. \n\n\nI \n\n\nI \n\n\nI \n\n\nI \n\n\nI \n\n\n\u2022  \u00abUI.9,ie. \n\n\nt  A*v.  a/nm. \n\n\nt  Seeta.  Out.,  L  140. \n\n\nvm^nt  citiTicisH. \n\n\nIts \n\n\nI \n\n\nI \n\n\nThat  which  Irenacus*  and  Kpiphaniusf  say  of  Simon  Ma\u00a3^5 \u2014 namely, \nthat  he  represented  himself  as  the  incarnated  trinity  ;  that  in  Samaria \nhe  was  the  Father,  in  Jndaea  the  Son,  and  had  given  himself  out  to  the \nGentiles  as  the  Holy  Spirit \u2014 is  simply  backbiting.  Times  and  events \nchange ;  human  nature  remains  the  same  and  unaltered  under  every \nsky  and  in  every  age.  The  charge  is  the  result  and  product  of  the \ntraditional  and  now  classical  odium  the&iogiatm.  No  Occultists \u2014 all  of \nwhom  have  experienced  personally,  more  or  less,  the  efiFects  of  theolo- \ngical rancour \u2014 will  ever  believe  such  things  merely  on  the  word  of  an \nIrenccus,  if,  indeed,  he  ever  wrote  the  words  himself  Further  on  it  is \nnarrated  of  Simon  that  he  took  about  with  him  a  woman  whom  he  in- \ntroduced  as  Helen  of  Troy,  who  had  passed  through  a  hundred  reincar- \nnations, and  who,  still  earlier,  in  the  beginning  of  aeons,  was  Sophia, \nDi\\Hne  Wisdom,  an  emanation  of  his  own  (Simon's)  Eternal  Mind, \nwhen  he  (Simon)  was  the  \"Father\"  ;  and  finally,  that  by  her  he  had \n\"begotten  the  Archangels  and  Angels,  by  whom  this  world  was \ncreated.\"  etc. \n\nNow  we  all  know  to  what  a  deg^e  of  transformation  and  luxnriant \nj^rowth  any  bare  statement  can  be  subjected  and  forced,  after \n>ing  through  only  half  a  dozen  hands.  Moreover,  all  these  claims \n\"may  be  explained  and  even  shown  to  be  true  at  bottom.  Simon  Magus \nwas  a  Kabalist  and  a  Mystic,  who,  like  so  many  other  reformers, \nendeavoured  to  found  a  new  Religion  based  on  the  fundamental  teach- \nings of  the  Secret  Doctrine,  yet  without  divulging  more  than  necessarj' \nof  its  mysteries.  Why  then  should  not  Simon,  a  Mystic,  deeply  imbued \nwith  the  fact  of  serial  incarnations  (we  may  leave  out  the  number  \"  one \nhundred,\"  as  a  very  probable  exaggeration  of  his  disciples),  speak  of \nany  one  whom  he  knew  psychically  as  an  incarnation  of  some \nheroine  of  that  name,  and  in  the  way  he  did \u2014 if  he  ever  did  so?  Do \nwe  not  find  in  our  own  century  some  ladies  and  gentlemen,  not  charla- \ntans but  intellectURl  person.s  highly  honoured  in  society,  whose \ninner  conviction  assures  them  that  they  were \u2014 one  Queen  Cleopatra, \nanother  one  Alexander  the  Great,  a  third  Joan  of  Arc,  and  who  or  what \nnot?  This  is  a  matter  of  inner  conviction,  and  is  based  on  more  or  less \nfamiliarity  with  Occultism  and  belief  in  the  laodern  theory  of  reincar- \nnation. The  latter  differs  from  the  one  genuine  doctrine  of  old,  as  will \nbe  shown,  but  there  is  no  rule  without  its  exception. \n\n\n*  Comtta  Hart$tt.  L  xxill.  i-j. \n\n\nt  &mtra  H^ratt,  U.  t-i. \n\n\nSt \n\n\nAH \n\n\nTHB  SKCRBT  DOCTRINB. \n\n\nAs  to  the  Magns  being  \"one  with  God  the  Father,  God  the  Son.  and \nGod  the  Holy  Ghost,\"  this  again  is  quite  reasonable,  if  we  admit  that  a \nMystic  and  Seer  has  a  right  to  use  allegorical  language :  and  in  this  case, \nmoreover,  it  is  quite  justified  by  the  doctrine  of  Universal  Unity  taught \nin  Esoteric  Philosophy.  Everj*  Occultist  will  say  the  same,  on  (to  him) \nscientific  and  logical  grounds,  in  full  accordance  with  the  doctrine  he \nprofesses.  Not  a  Vedantin  but  says  the  same  thing  daily;  he  is,  of \ncourse.  Brahman,  and  he  is  Parabrahman,  once  that  he  rejects  the  indi- \nviduality of  his  personal  spirit,  and  recognises  the  Divine  Ray  which \ndwells  in  his  Higher  Self  as  only  a  reflection  of  the  Universal  Spirit. \nThis  is  the  echo  in  all  times  and  ages  of  the  primitive  doctrine  of \nEmanations.  The  first  Emanation  from  the  Unknown  is  the  \"  Father,\" \nthe  second  the  \"  Son,\"  and  all  and  everything  proceeds  from  the  One, \nor  that  Divine  Spirit  which  is  \"  unknowable.\"  Hence,  the  assertion \nthat  by  her  (Sopliia.  or  Minerva,  the  Divine  Wisdom)  he  (Simon),  when \nyet  in  the  bosom  of  the  Father,  himself  the  Father  (or  the  first  collec- \ntive Emanation),  begot  the  Archangels \u2014 the  \"  Son  \"\u2014who  were  the \ncreators  of  this  world. \n\nThe  Roman  Catholics  themselves,  driven  to  the  wall  by  the  irrefut- \nable arguments  of  their  opponents \u2014 the  learned  Philologists  and  Sym- \nbologists  who  pick  to  shreds  Church  dogmas  and  their  authorities,  and \npoint  out  the  plurality  of  the  Elohim  in  \\hc  Bible \u2014 admit  to-day  that \nthe  first  \"  creation  \"  of  God,  the  Tsaba,  or  Archangels,  must  have  par- \nticipated   in  the  creation  of  the  Universe.     Might  not  we  suppose: \n\nAUhouj;h  \"God  alone  crcatci]  the  hcnvcn  and  the  earth\"  .  .  .  Ihnt  however \nnaconnccte<l  they  [the  AtigeU]  may  have  heeu  with  the  primodial  ex  mhtlo  crea* \nlioiii,  lliey  may  have  received  y  mission    to  nchicve,  to  coatinne,  and  to  .sustain  it?* \n\nexclaims  De  Mirville,  \\n  answer  to  Renan.  I^cour,  Maury  and  the  tuiti \nquanti  of  the  French  Institute.  With  certain  allcrations  it  is  precisely \nthis  which  is  claimed  by  the  Secret  Doctrine.  In  trtith  there  is  not  a \nsingle  doctrine  preached  by  the  many  Reformers  of  the  first  and  the \nsubsequent  centuries  of  our  era,  that  did  not  base  its  initial  teachings  on \nthis  universal  cosmogony.  Consult  Mosheim  and  see  what  he  has  to  say \nof  the  many  \"  heresies  \"  he  describes.     Cerinthus.  the  Jew. \n\nTaught  that  the  Creator  of  this  world  .  .  .  the  Sovereijrn  God  of  the \nJewish  people,  was  a  Being    .    .     .     who  derived  his  birth  from  the  Supreme  God  ; \n\nthat  this  Being,  moreover. \n\nFell  by  degrees  from  his  native  virtue  and  primitive  dimity. \n\n\nTHE  TWO  ETERNAL  PRINCIPLES. \n\n\n\"5 \n\n\nBasilides,  Carpocrates  and  Valentinns,  the  Egyptian  Gnostics  of  the \nsecond  century,  held  the  same  ideas  with  a  few  variations.  Basilides \npreached  seven  j'Eons  (Hosts  or  Archangels),  who  issued  from  the  sub- \nstance of  the  Supreme.  Two  of  them,  Power  and  Wisdom,  begot  the \nheavenly  hierarchy  of  the  first  class  and  dignity;  this  emanated  a  second ; \nthe  latter  a  third,  and  so  on ;  each  subsequent  evolution  being  of  a  nature \nless  exalted  than  the  precedent,  and  each  creating  for  itself  a  Heaven \nas  a  dwelling,  the  nature  of  each  of  these  respective  Heavens  decreas- \ning in  splendour  and  purity*  as  it  approached  nearer  to  the  earth.  Thus \nthe  number  of  these  Dwellings  amounted  to  365  ;  and  over  all  presided \nthe  Supreme  Unknown  called  Abraxas,  a  name  which  in  the  Greek \nmethod  of  numeration  yields  the  number  365,  which  in  its  mystic  and \nnumerical  meaniug  contains  the  number  355,  or  the  man  value  *  This \nwas  a  Gnostic  Mystery  based  upon  that  of  primitive  Evolution,  which \nended  with  \"man.\" \n\nSaturuilus  of  Antioch  promulgated  the  same  doctrine  slightly \nmodified.  He  taught  two  eternal  principles,  Good  and  Evil,  which  are \nsimply  Spirit  and  Matter.  The  seven  Angels  who  preside  over  the \nseven  Planets  are  the  Builders  of  our  Universe \u2014 a  purely  Eastern  doc- \ntrine, as  Saturuilus  was  an  Asiatic  Gnostic.  These  Angels  are  the \nnatural  Guardians  of  the  seven  Regions  of  our  Planetar>'  System,  one \nof  the  most  powerful  among  these  seven  creating  Angels  of  the  Ikird \norder  being  \"  Saturn,\"  the  presiding  genius  of  the  Planet,  and  the  God \nof  the  Hebrew  people:  namely^  Jehovah,  who  was  venerated  among \nthe  Jews,  and  to  whom  they  dedicated  the  seventh  day  or  Sabbath, \nSaturday \u2014 \"Saturn's  day\"  among  the  Scandina\\'ians  and  also  among \nthe  Hindus. \n\nMarciou,  who  also  held  the  doctrine  of  the  two  opposed  principles  of \nGood  and  Evil,  asserted  that  there  was  a  third  Deity  between  the  two \u2014 \none  of  a  \"  mixed  nature\" \u2014 the  God  of  the  Jews,  the  Creator  (with  his \nHost)  of  the  lower,  or  our,  World.    Though  ever  at  war  with  the  Evil \n\n\na: \n\n\nif  u \n\n\n'  *  Ten  U  the  perfect  number  of  Uk  Supreme  Cod  iinonfr  the  \"manifested\"  ddtin,  for  nttmba- 1  ia \nUk  nymbol  of  the  Hnivertal  Unit,  or  nnle  |)riadplc  in  Nature,  and  number  O  Uie  fetntuiiK  symbol \nCtlMM,  the  I>eep.  the  two  fonning  tfau*  the  symbol  of  Audrocync  nature  an  well  ss  the  full  value  at \nIhesotsryear.whi^wtL^alBA  the  value  or  Jehovah  and  Rni>ch.  Ten.  with  Prlhagonis.  waa  tlie  symbol \nof  (he  Unlvcf^i  also  ol  Rnoa,  the  Stxi  of  SeUi,  or  the  \"Hon  of  Mau  \"  who  \u00bbtandK  s\u00ab  the  symbol  of  tfac \n\u2022otar  year  of  .165  days,  and  whose  ycaii  are  therefore  g1\u00bb\u00abii  os  365  also.  In  the  BcyDtioii  Syrabologjr \nAbraaas  wa\u00ab  the  Bun,  the  \"  r.\u00abml  of  ihe  Heaveiiii,\" \n\nThe  circle  U  the  symbol  of  the  one  Unmantfeuinff  rriiKlple.  the  plane  of  whoac  flyurc  U  ia&nitudr \ntiemally,  and  thU  iserocMd  by  a  diataeler  only  duriB\u00a3  Uanvaiilara\u00ab. \n\n\nTHE  SSCRKT  DOCTRINE. \n\nPrinciple,  this  intermediate  Being  was  nevertheless  also  opposed  to  the \npood  Principle,  whose  place  and  title  he  coveted. \n.  Thus  Simon  was  only  the  son  of  his  time,  a  religious  Reformer  like \nso  many  others,  and  an  Adept  among  the  Kabalists.  The  Churcli,  to \nwhich  a  belief  in  his  actual  existence  and  great  powers  is  a  necessity \u2014 \nia  order  the  better  to  set  off  the  \"  miracle\"  performed  by  Peter  and  his \ntriumph  over  Simon\u2014 extols  unstintingly  his  wonderful  magic  feats. \nOn  the  other  hand.  Scepticism,  represented  by  scholars  and  learned \ncritics,  tries  to  make  away  with  him  altogether.  Thus,  after  denying \nthe  very  existence  of  Simon,  they  have  finally  thought  fit  to  merge \nhis  individuality  entirely  in  that  of  Paul.  The  anonymous  author  of \nSupernatural  Religion  assiduously  endeavoured  to  prove  that  by  Simon \nMagus  we  must  understand  the  Apostle  Paul,  whose  Epistles  were \nsecretly  as  well  as  openly  caluuiniated  and  opposed  by  Peter,  and \ncharged  vnih  containing  \"dysnoetic  learning.\"  Indeed  this  seems \nmore  than  probable  when  we  think  of  the  two  Apostles  and  contrast \ntheir  characters. \n\nThe  ApMtle  of  the  Gentiles  was  brave,  oatspokeu,  sincere,  and  \\'er>-  learned: \nthe  Apostle  of  Circumcisiou,  cowardly,  rauttous,  iusiucere.  aod  very  ignoraat. \nThat  Paul  had  been,  partially  at  least,  if  uot  completely,  initiated  into  the  tbcurgic \nmysteries,  a'lmits  of  little  doubt.  His  language,  the  pbrascolag>'  so  peculiar  to  the \nGreek  philosophers,  certain  expressions  used  only  by  the  IDitiate^  are  so  many \nsure  ear^niarks  lo  that  supposilton.  Our  suspicion  ha*  been  strengthened  by  an \nable  article  entitled  \"Paul  and  Plato,\"  by  Dr.  A.  Wilder,  in  which  the  author  puts \nforward  one  remarkable  aud,  for  us.  very  precious  observation.  In  the  Epistles  to \ntki  Corittihians,  he  shows  Paul  aboundtug  with  \"exptx-ssion&  suggested  by  the  tni- \ntiatioua  of  Sabaziua  and  Kleusia,  and  the  lectures  of  the  (Greek)  philoaophets. \nHe  (Paul)  designates  himself  ait  idiotes\u2014^  person  unskilful  in  the  Word,  but  uot  in \nthe  gnosis  or  philosophical  learning.  'We  speak  wisdom  among  the  perfect  or \ninitiated.'  he  writei,  even  the  hidden  wisdom,  'not  the  wisdom  of  this  world,  not  of \nthe  Archons  of  this  world,  but  divine  wisdom  iu  a  mystery,  secret\u2014 which  lume  of \ntlu  Arckons  of  this  world  ktuw.'\"*  \u25a0\u00ab'       \"\u00bb   \"'' \n\nWhat  else  can  the  Apostle  mean  by  those  unequh'Ocal  words,  but  that  he  hinuelt \nas  belonf^ng  to  the  My.<tts  (tnitiatedj,  <tpoke  of  things  aIiowti  and  explained  only \niu  the  Mysteries-'  The  \"ilivine  wisdom  iu  a  mystcrj-  which  none  of  the  Archons  of \nthis  world  knew\"  has  evidently  M>me  direct  reference  lo  the  Basileus  of  the  Rleu- \nsinian  Initiation  who  did  know.  The  Basileua  belonged  to  the  staff  of  the  great \nHierophant,  and  was  an  Archon  of  Athens;  and  as  audi  was  one  of  the  chief \nMystx,  Ijt'longiiig  to  the  inlerior  Mysteries,  to  which  a  -very  select  and  small \nnumber  obtained  an  entrance.t  The  magistrates  supervising  tlie  Bleuainia  were \ncalled  Archons.; \n\nWe  lA-ill  deal,  however,  first  with  Simon  the  Magician. \n\n\n\u2022  /.  Cw-t  il.  6-1.  t  Compart  Taylor'*  \u00a3ft\"\u00abJi\u00abW*  \u00ab\u00abd  iiatikic  Myuetta.        %  /\u00bb\u00bb\u2022  t^vnitd,  ii.  s^ \n\n\nSECTION    XIY. \n\nSimon  and  his  Biographer  Hippolytits. \n\n\nAs  shown  in  our  earlier  volumes,  Simon  was  a  pupil  of  the  Tanaim \nof  Samaria,  and  the  reputation  be  leA  behind  him,  together  with  the \ntitle  of  \"  the  Great  Power  of  God,\"  testify  in  favour  of  the  ability  and \nlearning  of  his  Masters.    But  the  Tanaim  were  Kabalists  of  the  same \nsecret  school  as  John  of  the  Apocalypse^  whose  careful  aim  it  was  to \nconceal  as  much  as  possible  the  real  meaning  of  the  names  in  the \nMosaic  Books.    Still  the  calumnies  so  jealously  disseminated  against \nSimon  Magus  by  the  unkjaown  authors  and  compilers  of  the  Ads \nand  other  writings,  could  not  cripple  the  truth  to  such  an  extent  as \nto  conceal  the  fact  that  no  Christian  could  rival  him  in  thaumaturgic \ndeeds.    The  stor>'  told  about  his  falling  during  an  aerial  flight,  break- \ning both  his  legs  and  then  committing  suicide,  is  ridiculous.     Posterity \nhas  heard  but  one  side  of  the  story.    Were  the  disciples  of  Simon  to \nhave  a  chance,  we  might  perhaps  find  that  it  was  Peter  who  broke  both \nhis  legs.    But  as  against  this  hypothesis  we  know  that  this  Apostle \nwas  too  prudent  ever  to  venture  himself  in  Rome-     On  the  confession \nof  several    ecclesiastical  writers,   no    Apostle    ever   performed    such \n\"supernatural  wonders,\"  but  of  course  pious  people  will  say  this  only \nthe  more  proves  that  it  was  the  Devil  who  worked  through  Simon. \nHe  was  accused  of  blasphemy  against  the  Holy  Ghost,  only  because  he \nintroduced  as  the  \"Holy  Spiritus\"  the  Mens  (Intelligence)  or  \"the \nMother  of  all.\"     But  we  find  the  same  expression  used  in  the  Book  of \nEnoch,  in  which,  in  contradistinction  to  the  \"Son  of  Man,\"  he  speaks \nof  the  ''Son  of  the  Woman.\"     In  the  Codex  of  the  Nazarencs,  and  in \nthe  Hohar,  as  well  as  in  the  Books  of  Hermes,  the  same  expression  \\s \nused ;  and  even  iu  the  apocryphal  Evangdiunt  of  ike  Hebrews  we  read \nthat  Jesus  admitted  the  female  sex  of  the  Holy  Ghost  by  using  the \nexpression  \"  My  Mother,  the  Holy  Pneuraa.\" \n\n\nii8 \n\n\nTHE  SOCKET  DOCTKINK. \n\n\nAfter  long  ages  of  denial,  however,  the  actual  existence  of  Simoa \nMagus  has  been  finally  demonstrated,  whether  he  was  Saul,  Paul  or \nSimon.  A  manuscript  speaking  of  him  under  the  last  name  has  been \ndiscovered  in  Greece  and  has  put  a  stop  to  any  further  speculation. \n\nIn  his  Histoire  des  Trffis  Premiers  Sidles  de  tBgihe*  M.  de  Pressense \ngives  his  opinion  on  this  additional  relic  of  early  Christianity.  Owing \nto  the  numerous  myths  with  which  the  histor>'  of  Simon  abounds \u2014 he \nsays \u2014 many  Theologians  (among  Protestants,  he  ought  to  have  added) \nhave  concluded  that  it  was  no  better  than  a  clever  tissue  of  legends. \nBut  he  adds : \n\nIt  contAinti  positive  factt,  \\t  seems,  now  warranted  by  the  nnanimous  testimony \nof  the  Fnthcrs  of  the  Church  and  the  narrative  of  Hippolj-tus  recently  dis- \ncovered, t \n\nThis  MS.  is  very  far  from  being  complimentary  to  the  alleged \nfounder  of  Western  Gnosticism.  While  recogiiising  great  powers  in \nSimon,  it  brands  him  as  a  priest  of  Satan \u2014 which  is  quite  enough  to \nshow  that  it  was  written  by  a  Christian.  It  also  shows  that,  like \nanother  *'  servant  of  the  Evil  One  \" \u2014 as  Manes  is  called  by  the  Church \n\u2014 Simon  was  a  baptised  Christian ;  but  that  both,  being  too  well  versed \nin  the  mysteries  of  true  primitive  Christianity,  were  persecuted  for  it. \nThe  secret  of  such  persecution  was  then,  as  it  is  now,  quite  transparent \nto  those  who  study  the  question  irapartialtj'.  Seeking  to  preserve  his \nindependence,  Simon  could  not  submit  to  the  leadership  or  authority \nof  any  of  the  Apostles,  least  of  all  to  that  of  either  Peter  or  John,  the \nfanatical  author  of  the  Apoeatypse.  Hence  charges  of  heresy  followed \nby  \"anathema  maranatha.\"  The  persecutions  by  the  Church  were \nnever  directed  against  Magic,  when  it  was  orthodox ;  for  the  new \nTheurg>',  established  and  regulated  by  the  Fathers,  now  known  to \nChristendom  as  \"grace\"  and  \"miracles,\"  was,  and  is  still,  when  it \ndoes  happen,  only  Magic \u2014 whether  conscious  or  unconscious.  Such \nphenomena  as  have  passed  to  posterity  under  the  name  of  \"dinne \nmiracles\"  were  produced  through  powers  acquired  by  great  purity  of \nlife  and  ecstasy.  Prayer  and  contemplation  added  to  asceticism  are  the \nbest  means  of  discipline  in  order  to  become  a  Theurgist.  where  there \nis  no  regular  initiation.  For  inten.se  prayer  for  the  accomplishment  of \nsome  object  is  only  intense  will  and  desire,  resulting  in  tinconscious \nMagic.    In  our  own  day  George  Miiller  of  Bristol  has  proved  it.     But \n\n\n*  op.  \u20acil.,  U.  3ity \n\n\nt  Quutml  br  De  MLrvllte,  Of.  eiL,  vL  4t  WKl  4>. \n\n\nDTmVEN  BAl^ANCBff.\"' \n\n\n\"9 \n\n\n'\u2022divine  miracles\"  are  produced  by  the  same  causes  that  generate \neffects  of  Sorcerj*.  The  whole  difference  rests  on  the  good  or  evil \neffects  aimed  at,  and  on  the  actor  who  produces  them.  The  thunders \nof  the  Church  were  directed  only  against  those  who  dissented  from \nthe  formulae  and  attributed  to  themselves  the  production  of  certain \nmarvellous  effects,  instead  of  fathering  them  on  a  personal  God;  and \nthus,  while  those  Adepts  in  Magic  Arts  who  acted  under  her  direct \ninstructions  and  auspices  were  proclaimed  to  posterity  and  history  as \nsaints  and  friends  of  God,  all  others  were  hooted  out  of  the  Church  and \nsentenced  to  eternal  calumny  and  curses  from  their  day  to  this.  Dogma \nand  authority  have  ever  been  the  curse  of  humanity,  the  great  extin- \nguishers of  light  and  tmth.* \n\nIt  was  perhaps  the  recognition  of  a  germ  of  that  which,  later  on,  in \nthe  then  nascent  Church,  grew  into  the  vims  of  insatiate  power  and \nambition,  culminating  finally  in  the  dogma  of  infallibility,  that  forced \nSimon,  and  so  many  others,  to  break  away  from  her  at  her  very  birth. \nSects  and  dissensions  began  with  the  first  century.  While  Paul \nrebukes  Peter  to  his  face,  John  slanders  under  the  veil  of  vision  the \nNicolaitans,  and  makes  Jesus  declare  that  he  hates  them.f  Therefore \nwe  pay  little  attention  to  the  accusations  against  Simon  in  the  MS. \nfound  in  Greece. \n\nIt  is  entitled  Philosophumefta.  Its  author,  regarded  as  Saint  Hip- \npolytus  by  the  Greek  Church,  is  referred  to  as  an  \"  unknown  heretic  \" \nby  the  Papists,  only  because  he  speaks  in  it  \"  very  slanderously \"  of \nPope  Callistus,  also  a  Saint.  Nevertheless,  Greeks  and  Latins  agree \nin  declaring  the  Pfiihsophununa  to  be  an  extraordinary  and  very \nemdite  work.  Its  antiquity  and  gennineress  have  been  vouched  for  by \nthe  best  authorities  of  Tiibingcn. \n\nWhoever  the  author  may  have  been,  he  expresses  himself  about \nSimon  in  this  wise  : \n\nSimon,  a  man  well  versed  in  magic  arts,  deceived  many  persons  partly  by  the \n\n\n*  Mr.  SI.  Ororgr  I,\u00abBe-Pux  haa  \u00abil(iurably  expiuMMiJ  the  kilca  in  hi*  dOKinCnl  BiipcKl  to  nw  many \nrival  tchoots  and  ftodeties  in  IndU.  \"  I  (tx\\  sure,\"  he  said,  \"  that  the  prime  mottre,  however  dimly \nperceiwd,  by  wbich  you.  u  Ihc  promotcta  of  Uimc  movemenls,  were  acUiated,  wm  a  revolt  agaJnot \n(hr  tyrnnnical  and  almoat  uainrmtil  efttabll\u00bbhniL-iil  throaghoul  all  vsisUnK  aoctal  aud  ao-call\u00abil  trli- \nrioua  iiMiitutiona  of  a  tuuHMd  authoritj-  iu  mdiic  rKtrmal  form  \u00abiT>pl\u00abnttnff  and  otMcurine  the  only \nirat  and  ultimate  nnlhorily,  the  indwelling  Hpirii  (\u00bbf  truth  rtvHil\u00abd  Iu  enrh  individml  Mntl,  tn>e  cou- \nBctciKc  in  fact,  that  suprente  )>outcc  or  all  huniMD  wixloui  ;iiid  (luwcr  which  elevates  man  above  the \nlerclofthebrtilc  \"  {n  fUr  Mfmhrrt  of  tkt  Arya  SamAj,  tkt  Th^ta^icatSonefj',  Mruhmo amd Hindu \n^mij  aud  other  ktligwm3  and  Puigreuivf  Jita'ettft  m  imdta.) \n\n-t  KeitHaUon,  ii.  b. \n\n\n(130 \n\n\nTUB   SBCRBT   DOCTRINE. \n\n\nart  of  Thruytnedes,*  nnd  partly sfi/A  th\u20ac  tulp of  demMu.f  .  .  .  H\u00ab  determiueil  lo \npass  bimsclf  offas  a  god.  .  .  .  Aided  by  lii\u00bb  wicked  aria,  he  turned  to  profit  not \nonly  tbc  tcacliinK\u00bb  of  Moses,  but  those  or  the  poets.  .  .  .  His  disciples  use  to \nIbis  day  his  chsmia.  Thanks  to  iiicaiitutious,  lo  philtres,  to  their  attractive \ncareuest  and  what  they  call  \"sleeps,\"  they  send  demons  to  inBucnce  all  thow \nwhom  they  wonld  fasciuale.  With  this  object  theyeoiploy  what  they  call  \"rarailiar \nileitioniL\"^ \n\nFurther  on  the  MS.  reads : \n\nThe  Magus  (Simon)  made  those  who  wished  to  enquire  of  the  demon,  write  what \ntheir  question  was  on  a  leaf  of  parchment :  this,  folded  in  four,  wss  thrown  into  a \nburning  brazier,  in  orvlcr  thai  the  smoke  should  reveal  the  contents  of  the  writing \nto  the  Spirit  (demon)  \\Plnios..  IV.  iv.)  Inccnae  was  thrown  by  bandfula  on  the \nblazing  coals,  the  Magus  adding,  on  pieces  of  papyrus,  the  Hebrew  names  of  the \nSpirits  he  was  addressing,  and  the  flume  devoured  all.  Very  soon  the  diviru  Spirit \n\u2022seemed  to  overwhehu  Ihe  Magiciao,  who  uttereil  unintelligible  invocations,  and \nplunged  in  such  &  state  he  aosweretl  every  question \u2014 phautajimul  apparitions  being \noften  nitscil  over  the  flaming  brazier  {ibid.,  iii.) ;  at  other  times  fire  d\u00abcendcd  from \nheaven  upon  ohjecta  previously  pointed  out  by  the  Magician  [ibid.) ;  or  again  the \ndeity  evoked,  croashig  the  room,  wonM  trace  fiery  orbs  in  its  flight  {Hid..  ix.).| \n\nSo  far  the   above  statements  agree  with  those  of  Anastasms  the \n\nStnaile : \n\n\"^ople  saw  Simon  causing  statues  to  walk ;  precipitating  himself  into  the  flames \nwithout  being  bnmt ;  metamorpho^ng  his  body  into  that  of  varions  animals  [lycaa- \nthropyj:  raising  at  banquets  phantoms  and  spectres;  causing  the  furniture  in  the \nrooms  to  move  nbcui,  by  invisible  spirits.  ITe  gave  out  that  he  was  e\u00abcort\u00abil  by  a \nnumbec  of  abade\u00ab  lo  whom  he  gave  the  nume  of  \"swuls  of  the  dead.\"  Finally,  he \n.wed.  to  Sy  in  the  air  .  .  .  {Annst,  PiUrol.  Gncfmc,  vol  Ixxxix..  col.  53^ \nqosest.  xx.).1 \n\n\nSaetonitis  says  in  bis  Aero, \n\nIn  those  days  an  Teams  fell  at  his  first  ascent  near  Nero's  box  and  covered  it \nhis  blood.** \n\n\nwith' \n\n\nThis  sentence,  referring  evidently  to  some  unfortunate  acrobat  who \n\n\n*  T1iia''att\"  Istioi  common  jugglery,  ssiomcdcfi&c  It  oow:  UiAakiudof  parctaolocic-Al  jqgglrrr, \nif  jngglrtyat  all,  where  fiucinatigti  and  glaioour  an  used  us  \"i^^n^  of  producing  UIusiooL  U  u \nbypnotUm  on  a  Uig\u00ab  kbIc. \n\n^  Tbe  aoihor  uktu  in  thit  hU  Cbriatuui  pcrtuuion. \nI  Masaatu:  pwiea,  evidently,  followed  by  a  trance  AOtl  itlcvp. \n\nI  \"Ml\u2014 BlaJii\"  oMd  by  ihe  bishEeit  Adept  Lu  ilu  nircbaiucMl,  nol  iDteOectoal  work,  wa  ptaywiat \n\u25a0K*  faan  aad  other  eonpooodi. \n\n\u2022  Quoted  from  Dc  MirrtUc,  \u00ab^  at.,  \\i.  43. \n^  rtirf.,  ri.  4^ \n\"  lUd.,  p.  \u00abb. \n\n\nkNBS  AS  \"BVtBBNCBS.' \n\n\n12X \n\n\nI \n\n\nI \nI \n\nI \n\nI \n\n\nI \n\n\nmissed  his  footing  and  tumbled,  is  brought  forward  as  a  proof  that  it \nwas  Simon  who  fell.*  But  the  latler's  name  is  surely  too  famous,  if \none  must  credit  the  Church  Fathers,  for  the  historian  to  have  men- \ntioned him  simply  as  \"  an  Icarus. \"  The  writer  is  quite  aware  that  there \nexists  in  Rome  a  locality*  named  Simonium,  near  the  Church  of  SS. \nCosmas  and  Daimanus  (.Via  Sacra),  and  the  ruins  of  the  ancient  temple \nof  Romulus,  where  the  broken  pieces  of  a  stoue,  on  which  it  is  alleged \nthe  two  knees  of  the  Apostle  Peter  were. impressed  in  thanksgiving \nafter  his  supposed  victory  over  Simon,  arc  shown  to  this  day.  But \nwhat  does  this  exhibition  amonnt  to?,  J?or  the  broken  fragments  of \none  stone,  the  Buddhists  of  Ceylon  show  a  whole  rock  on  Adam's  Peak \nwith  another  imprint  upon  it.  A  crag  stands  upon  its  platform,  a  terrace \nof  which  supports  a  huge  boulder,  and  on  the  boulder  rests  for  nearly \nthree  thousand  years  the  sacred  foot-print,  of  a  foot  five  feet  long.  Why \nnot  credit  the  legend  of  the  latter,  if  we  have  to  accept  that  of  St.  Peter  ? \n\"Prince  of  Apostles,\"  or  \"Prince  of  Reformers,\"  or  even  the  \"First- \nbom  of  Satan,\"  as  Sinion  is  called,  all  are  entitled  to  legends  and \nfictions.     One  may  be  allowed  to  discriminate,  however. \n\nThat  Simon  could  fly,  i.e.,  raise  himself  in  the  air  for  a  few  minutes, \nis  no  impossibility.  Modem  medinms  have  performed  the  same  feat \nsupported  by  a  force  that  Spiritualists  persist  in  calling  \"  spirits.\"  But \nif  Simon  did  so,  it  was  with  the  help  of  a  self-acquired  blind  power  that \nheeds  little  the  prayers  and  commands  of  rival  Adepts,  let  alone  Saints. \nThe  fact  is  that  logic  is  against  the  supposed  fall  of  Simon  at  the  prayer \nof  Peter.  For  bad  he  been  defeated  publicly  by  the  Apostle,  his  dis- \nciples would  have  abandoned  him  after  such  an  evident  sign  of  in- \nferiority, and  would  have  become  orthodox  Christians.  But  we  find \neven  the  author  of  Pkiioiophnttuna,  just  such  a  Christian,  showing \notherwise.  Simon  had  lost  so  little  credit  with  his  pupils  and  the \nmasses,  that  he  went  on  daily  preaching  in  the  Roman  Campania  after \nhis  supposed  fall  from  the  clouds  \"far  above  the  CapitoHum,\"  in  which \nfall  he  broke  his  legs  only  ]  Such  a  lucky  fall  is  in  itself  sufficiently \nmiraculous,  one  would  say. \n\n\n\u25a0  AmMAe  Ft\u00abin7,  Rapperu  dc  St.  Am/  mvtt  Sini^in,  U.  lOO.    Ttoc  wliolc  of  tht\u00ab  !\u25a0  wimnuri\u00abed  fnm \nDeUinrillc \n\n\nSECTION  XV. \n\nSt.  Paul  the  real  Founder  of  present \n\nChristianity. \n\n\nWh  may  repeat  with  the  author  of  Phaflicism  : \n\nWe  are  all  for  coHsintctiou \u2014 even  for  Christian,  aUhougb  of  course  philosophiccl \ncoHitructwn.  We  have  nothiDg  to  do  witb  reality,  in  mac'si  limited,  mechanicaL \nscientiflc  sense,  or  with  realism.  We  have  ntulertaketi  to  show  that  mysticUm  is \nthe  very  life  and  soul  of  religion ;  \u2022  .  .  .  that  the  Bible  is  only  misread  and  wim- \nrtpresfnted  when  rejected  as  advancing  tupped  fabulous  and  contradictory  thif^; \nthat  Moses  did  not  make  mistakes,  but  spoke  to  the  \"children  of  men  \"  in  the  only \nway  in  which  chxUiren  ia  their  nouage  caL  be  addressed :  that  the  world  i\u00ab,  indeed, \na  very  different  place  from  that  which  it  Is  assumed  to  be;  that  what  is  derided  as \nsuperstition  is  the  only  true  and  the  only  scieulific  knowledge,  and  moreover  thBt \nmodem  knowledge  and  modern  science  are  to  a  great  esctent  not  only  supentititm, \nbut  superstition  of  a  ver>' destructive  and  deadly  kind.t \n\nAll  this  is  perfectly  true  and  correct.  But  it  is  also  true  that  the \nNew  Testament,  the  Acts  and  the  \u00a3^j//\u00ab\u2014 however  much  the  historical \nfigure  of  Jesus  may  be  true \u2014 are  all  symbolical  and  allegorical  sayings, \nand  that  \"  it  was  not  Jesus  but  Paul  who  was  the  real  founder  of  Chris- \ntianity : \"  t  but  it  was  not  the  official  Church  Christianity,  at  any  rate \n\"The  disciples  were  called  Christians  first  in  Antioch,\"  the  Acts  of  the \nApostles  tell  us.\u00a7  and  they  were  not  so  called  before,  nor  for  a  long  time \nafter,  but  simply  Nazarenes. \n\nThis  view  is  found  in  more  than  one  writer  of  the  present  and  the \npast  centuries.     Btit,  hitherto,  it  has  always  been  laid  aside  as  an  un- \n\n\n*  Bui  we  can  never  agr^e  vrilh  the  nuthor  \"  thai  rites  and  ritual  ami  farmil  wonliip  and  p\u00ab\u00abyct\u00bb \nare  dI  the  mbvulutc  necesoity  or  thinpt.  \"  fi^  Uw  external  cad  <lc%-clof>  and  ([row  uid  receive  wor\u00abbip \nonly  St  Ihe  expeiwc  of,  and  to  the  detriment  of,  the  Internal,  the  onSjr  rral  and  true. \n\nt  H-Jenninf^s,  \u00bbp.  eit.,  pp.  jj,  38. \n\nt  See  In\\  Umveiltd,  IL  574. \n\nIxi.t6. \n\n\nI \n\n\nI \n\ni \n\n\nABROGATION   OP   I^W  BY   INITIATES. \n\n\n123 \n\n\nI \n\n\nI \n\n\nI \n\n\nproven  hypothesis,  a  blasphemous  assumption  ;  though,  as  the  author \nof  Paul,  the  Founder  of  Christianity^  truly  says : \n\nSuch  men  as  Irenxas.  Epiphantus  And  Eiuebiua  have  transmitted  to  posterity  a \nreputation  for  such  untruth  and  dishonest  practices  that  the  heart  sicketiA  at  the \nstory  of  the  crimes  of  that  period. \n\nThe  more  so.  since  the  whole  Chnstian  scheme  rests  upon  tkdr  say- \n^ings.  But  we  find  now  another  corroboration,  aud  this  time  on  the \nperfect  reading  of  biblical  glyphs.  In  Tfu  Source  of  Measures  we  find \nthe  following: \n\nIt  must  be  borne  in  mind  that  our  present  Christianity  i\u00bb  Pautmc,  not  Jems. \nJesoa,  in  his  life.  wa\u00ab  a  Jew.  conforminj^  to  the  law;  even  more,  He  &a>-8:  \"The \nscribes  and  pharisces  sit  in  Moses'  seat ;  whatsoever  therefore  they  command  you \nto  do,  that  observe  and  do.\"  And  again :  \"  I  did  not  come  to  destroy  but  to  fulfil \nthe  law.\"  Thcrofurc,  He  was  under  the  law  to  the  day  of  his  death,  and  could  not, \nwhile  in  life,  abrogate  one  jot  or  tittle  of  it.  lie  was  circumcised  and  coninianded \ncircomcision.  But  Paul  said  of  circumcision  that  iL  availed  nothing,  and  he  4  Paul) \nabrogated  the  law.  Saut  and  /'an/\u2014 that  is,  Saul,  under  the  law,  and  Paul,  freed \nfrom  the  obligations  of  the  law\u2014 were  in  one  man.  but  pamlleUsms  in  the  fleshy  of \nJestts  the  man  under  the  law  as  observing  it.  who  thus  died  in  Chrfitos  and  arose, \nfreed  from  its  obligntioiis  in  the  spirit  world  as  CAristos,  or  the  triumphant  Christ. \nIt  was  the  Christ  who  was  freed,  but  Christ  was  in  the  Spirit  Satil  in  the  flesh  was \nthe  function  of.  and  parallel  of  Chr^stos.  Paul  in  the  flesh  was  the  function  and \nparallel  of  Jesus  become  Christ  in  the  spirit,  as  an  early  reality  to  answer  to  and  flct \nfor  the  apotheosis :  and  so  armed  with  alt  authority  in  the  flesh  to  abrogate  humau \nUw-t \n\nThe  real  reason  why  Paul  is  shown  as  \"abrogating  the  law\"  can  be \nfound  only  in  India,  where  to  this  day  the  most  ancient  customs  and \nprivileges  are  preserved  in  all  their  purity,  notwithstanding  the  abuse \nlevelled  at  the  same.  There  is  only  one  class  of  persons  who  can \ndisregard  the  law  of  Brahmanical  institutions,  caste  included,  with  im- \npunity, and  that  is  the  perfect  \"  Sv^mis,\"  the  Yogi.s \u2014 who  have  reached, \nor  are  supposed  to  have  reached,  the  first  step  towards  the  Jivaninukta \nstate\u2014 or  the  full  Initiates.  And  Paul  was  undeniably  an  Initiate.  We \nwill  quote  a  passage  or  two  from  /sis  Unveiled,  for  we  can  say  now \nnothing  better  than  what  was  said  then  : \n\nTake  Paul,  read  the  little  of  original  that  is  left  of  him  in  the  writings  oUributed \nto  this  brave,  hone*t,  sincere  man,  and  see  whether  anyone  can  find  a  word  therein \nto  abow  that  Paul  meaot  by  the  word  Christ  anything  more  than  the  abstract  ideal \n\u2022f  the  personal  divinity  indwelling  in  man.     Vox  Paul,  Christ  is  not  a  person,  but \n\n\n\u2022  Alt.,  by  Dr.  A.  WUdcr.  ia  BimtmH^m, \n\n\nf  \u00a3f^  a''.,  V.  sM. \n\n\nJ34 \n\n\nTHB  SBCRKT  DOCTRINE. \n\n\nan  embodied  idea.  \"If  any  iniui  is  in  Christ  be  is  a  new  creation.\"  he  is  reborn,  i\u00bb \nafter  initiBlion.  for  tht  Lord  is  spirit\u2014 the  spirit  of  man.  Paul  was  the  only  one  ot \nthe  apf)\u00abtleswho  had  understood  the  xecret  ideas  [uiderl>'inK  the  teachings  ofJesiuL \nalthough  hi.-  had  never  met  hini- \n\nBtit  Patil  himself  was  not  infallible  or  perfect. \n\nBept  upon  inaugurating  a  new  and  broad  refonn,  one  embracing  the  wh(de  of \nhofflanity,  he  sincerely  set  his  own  doctrines  far  above  the  wisdom  of  Ihc  a|{e&,  above \nthe  ancient  Jblysterics  and  fiual  revelation  to  the  Kpoptic. \n\nAnother  proof  that  Paul  belonged  to  the  circle  of  the  \"Initiates\"  lies  in  the \nfollowing  facL  The  apostle  had  his  head  shorn  at  Cencbreae,  where  tAcins \n{Apm4ems)vrws  initiated,  because  \"he  had  a  vow.\"  The  Na\u00bbars~or  set  apart\u2014 \u00abs \nwe  see  in  the  Jewish  Scriptures  had  to  cut  their  hair,  which  they  wore  long,  and \nwhich  \"  no  raior  touched  \"  at  nny  other  time,  and  sacrifice  it  on  the  altar  of  inilia* \ntion.     And  the  Nazars  were  a  class  of  Chaldaean  Tbcurgists  or  Initiates. \n\nIt  i.s  shown  in  his  Unveiled  that  Jesns  belonged  to  this  class. \n\nPaul  declares  that :  \"  According  to  the  grace  of  God  which  is  given  unto  mc, \nwise  iHOsUr-buiider,  I  have  laid  the  foundation.\"    (/.  Corinth.,  iii.  io.) \n\nThis  expression,  niaslcr-huilder,  used  only  once  in  the  whole  Bible,  and  by \nma.y  be  considered  as  a  whole  revelation.  In  the  Mysteries,  the  third  part  of  the \n\u2022lacrcd  rites  was  callc<l  E[K>pteia,  or  rcwlatiou,  reception  into  the  secrets.  In  sub- \nstance it  means  the  highest  stage  of  clairvoyance \u2014 the  di\\'ine;  .  .  .  but  the \nreal  significance  of  the  word  is  \"overseeing,\"  from  omyuu\u2014 \"I  see  mysel\u00a3'*  In \nSanskrit  the  root  &p  had  the  same  meaning  ori^nally,  though  now  it  is  understood \nas  mciining  \"to  obtain.\"  * \n\nThe  word  rpopieia  is  curapoimd.  frotu  <\u00bb*  \"  upon,\"  and  owro/iai  \u25a0\u25a0  to  look,\"  or  an \noverseer,  an  inspector\u2014 also  used  for  a  master-builder.  The  title  of  master-mason, \nin  Freeinasoary,  is  derived  ^m  this,  in  the  sense usetl  in  the  My.<!teries.  Therefore, \nwhen  Paul  entitles  himself  h  \"master-builder,\"  he  is  using  a  word  pre-eminently \nkabehstic.  thenrgic,  and  masonic,  and  one  which  no  other  apostle  mte^.  He  tbns \ndeclares  himself  an  adept,  having  the  right  to  initiate  others. \n\nIf  we  search  in  this  direction,  with  those  sure  guides,  the  Grecian  Mysteries  and \nthe  iCabalak,  before  us,  tt  will  be  easy  to  (ind  the  secret  reason  why  Paul  was  so \npersecuted  and  bated  by  Peter,  John,  and  James.  The  author  of  the  Hevetation  was \na  Jewish  Kalt-iliiit,  ^M^  san^.  with  \u00ab1I  tlie  hatred  inherited  by  him  from  his  fore- \nfathers toward  the  psgan  Mystcries.f  His  jealousy  during  the  life  of  Jesns  extended \ncTcn  to  Peter  j  and  it  Is  but  after  the  death  of  their  common  muster  that  we  sec  the \n\n\nI \n\nI \n\nI \n\n\nI \n\n\n*  InUanMt  nctemtve  meaning,  the  Ranskril  word  ha*  the  Mme  liters]  KitM  U  tbe  Gnck  Icmi \nImUi  Imply  \" rrvHalion,\"  t^  no  humnn  Bgrnl,  but  Utrttagh  Um-  \"rMrnvtax  of  lh\u00ab  gurred  driulc.''  IN \nIiKtU  tbc  InilUtcd  rcc\u00abit<e<l  iIk  \"Soioa.\"  Mcrtd  driok,  which  tKlpcd  to  tilxrr^e  hi*  \u2022out  frouihc \nbodsF ;  ati<!l  ui  the  tanisininn  My\u00abtcrk\u00bb  ft  wa*  the  wurrd  drink  offnrd  at  the  RpciptHa.  The  Crvciaa \nMyatrrics  arc  wholly  denvnl  fruiii  the  Brihmaulcal  Voitfic  rilca,  and  Ibe  latter  rrom  tbe  Aatc-VaidlB \nitrfigiouB  M)r&lrTl<-%    primitive  WUil*>ni  Philoaopfay. \n\n*  It  ia  tif\u00a5xlk-iw  lo  >nat\u00ab  that  the  f;ai/\u00ab-/acf<7n\u00abitif  ^y<ij|ii  wat  no*  wiiuen  byJobn.tMit  by*  PWOM \nor  a  Oaostic  brlonriug  to  the  Ncoplmonk  *c(\u00bbool. \n\n\nSECTION  XVI. \nPBTER  a  Jewish  Kabalist,  not  an  Initiate. \n\n\nAs  to  Peter,  biblical  criticism  has  shown  that  in  all  probability  he \nhftd  no  more  to  do  with  the  foundation  of  the  Latin  Church  at  Rome \nthan  to  furnish  the  pretext,  so  readily  seized  upon  by  the  cunning \n[rencens,  of  endowing  the  Church  with  a  new  name  for  the  Apostle \u2014 \nPctra  or  Kiffa~a  name  which,  by  an  easy  play  upon  words,  could  be \nreadily  connected  with  Petroma.  The  Petroraa  was  a  pair  of  stone \ntablets  used  by  the  Hierophants  at  the  Initiations,  during  the  final \nMystery.  In  this  lies  concealed  the  secret  of  the  Vatican  claim  to  the \nacal  of  Peter.    As  already  quoted  in  /sis  Unveiled,  ii.  92  : \n\nId  the  Oriental  couutries  the  designation  Peter  (in  Pht^nician  and  Chalclaic  an \nInlerpreter),  appears  to  have  been  the  title  of  this  personage.* \n\nSo  far,  and  as  the  \"interpreters\"  of  A^w-Christianism,  the  Popes \nhave  most  undeniably  the  right  to  call  themselves  successors  to  the \ntitle  of  Peter,  but  hardly  the  successors  to,  least  of  all  the  interpreters \nof.  the  doctrines  of  Jesus,  the  Christ ;  for  there  is  the  Oriental  Church, \nolder  and  far  purer  than  the  Roman  hierarchy,  which.  ha\\'ing  ever \nfaithfully  held  to  the  primitive  teachings  of  the  Apostles,  is  known \nhistorically  to  have  refused  to  follow  the  Latin  seceders  from  the \noriginal  Apostolic  Church,  though,  curiously  enough,  she  is  still \nreferred  to  by  her  Roman  sister  as  the  \"Schismatic\"  Church.  It  is \nuseless  to  repeat  the  reasons  for  the  statements  above  made,  as  they \nmay  all  be  found  in  his  UnveiUd,\\  where  the  words,  Peter,  Patar,  and \nPitar,  are  explained,  and  the  origin  of  the  \"Seat  of  Pitah\"  is  shown. \nThe  reader  will  find  upon  referring  to  the  above  pages  that  an  inscrip- \ntion was  found  on  the  coffin  of  Queen  Mentuhept  of  the  Eleventh \nDynasty  (2250  B.C.  according  to  Bunsen),  which  in  its  turn  was  shown \n\n\n*  Tii)r)or's  /iUutintam  tmi  Baffkie  MyuUriet,  WiUcr'tcd..  p.  x. \n\n\n*  U.4I-94. \n\n\nI \n\nI \n\nI \nI \n\n\nTHK  SEAT  OP  PRTER. \n\n\n127 \n\n\nI \n\n\nto  have  been  transcribed  from  the  Seventeenth  Chapter  of  the  Book  of \nthe  Dead,  dating  certainly  Dot  latex  than  4500  B.C.  or  496  years  before \nthe  World's  Creation,  in  the  Genesiacat  chronolog>'.  Nevertheless, \nBaron  Bunsen  shows  the  group  of  the  hieroglyphics  given  {^Pelfr-ref-suy \nthe  \"Mystery  Word\")  and  the  sacred  fonnular>- mixed  up  with  a  whole \nseries  of  glosses  and  various  interpretations  on  a  monument  4,000 \nyears  old.  1 1 \n\nThis  is  identical  wilh  sai-iug  llial  the  record  (the  trnc  interpretation)  was  at  that \ntimenolongerinteUiKihk.  *  .  .  We  bcK  our  readers  to  understand  that  a  sacred \ntext,  a  hymn,  containing  the  wonU  of  a  departed  spiril,  existed  in  such  a  state. \nabout  4,ooD  years  ago,  as  to  be  all  but  unintelligible  to  royal  scribes.* \n\n'* Unintelligible\"  to  the  non-initiated \u2014 this  is  certain:  and  it  is  so \nproved  by  the  confused  and  contradictory  glosses.  Yet  there  can  be \nno  doubt  that  it  was \u2014 for  it  sHH  \u00ab\u2014 a  myster>'  word.  The  Baron  further \nexplains ; \n\nIt  appear*  to  me  that  our  PTR  is  literally  the  old  Aramaic  and  Hebrew  \"  Patar,\" \nwbkh  occurs  in  the  history  of  Joseph  aa  the  speci6c  word  for  intetfreting,  whence \nalso  Pitniiii  is  the  term  for  interpretation  of  a  text,  a  dream. t \n\nThis  word,  PTR,  was  partially  interpreted  owing  to  another  word \nsimilarly  written  in  another  group  of  hieroglyphics,  on  a  stele,  the \nglyph  used  for  it  being  an  opened  eye,  interpreted  by  De  Roug^J  as \n*'  to  appear,\"  and  by  Bunsen  as  \"  illtiminator,\"  which  is  more  correct. \nHowever  it  may  be,  the  word  Patar,  or  Peter,  would  locate  both  master \nand  disciple  in  the  circle  of  initiation,  and  connect  them  with  the  Secret \nDoctrine,  while  in  the  \"Seat  of  Peter\"  we  can  hardly  help  seeing  a \nconnection  with  Pelroma,  the  double  set  of  .stone  tablets  used  by  the \nHierophant  at  the  Supreme  Initiation  during  the  final  Mystery,  as \nalready  stated,  also  with  the  Pitha-sthSna  (seat,  or  the  place  of  a  seat), \na  term  used  in  the  Mysteries  of  the  T^ntriks  in  India,  in  which  the \nlimbs  of  Sail  are  scattered  and  then  united  again,  as  those  of  Osiris  by \nIsis.g  Pitha  is  a  Sanskrit  word,  and  is  also  used  to  designate  the  seat \nof  the  initiating  Lama. \n\nWhether  all  the  above  terms  are  due  simply  to  \"coincidences'*  or \notherwise  is  left  to  the  decision  of  our  learned  S>Tnbologi5ts  and  Philo- \nlogists.   We  state  facts \u2014 and  nothing  more.    Many  other  writers,  far \n\n\n\u2022  Buiucn,  Egy^i  Ptatt  in  Hiitoty,  v.  90. \n\nt  Sl4lt.  p.  44. \n\n)  Bee  Dowwin'a  //iJttfo  Claxiuai  Did,  tui  voc.,  \"  Ptlha-sttainam.\" \n\n\nY\u00ab8 \n\n\nTHIS  SBCRET  DOCTRnm. \n\n\nmore  learned  and  entitled  to  be  heard  than  the  author  has  ever  claimed \nto  be.  have  suSicieutly  demonstrated  that  Peter  never  bad  auythiof; \nto  do  with  the  foundation  of  the  Latin  Church;  that  his  supposed \nname  Petra  or  Kififa,  also  the  whole  stor>'  of  his  Apostleship  at  Rome, \nare  simply  a  play  on  the  term,  which  meant  in  every  country,  in  one \nor  another  form,  the  Hierophant  or  Interpreter  of  the  Mysteries :  and \nthat  6i)ally,  far  from  dying  a  martyr  at  Rome,  where  he  had  probably \nnever  been,  he  died  at  a  good  old  age  at  Babylon.  In  Sfpkrr  Toldolk \nJesku,  a  Hebrew  manuscript  of  great  antiquity \u2014 evidently  an  original \nand  verj'  precious  document,  if  one  may  judge  from  the  care  the  Jews \ntook  to  hide  it  from  the  Christians \u2014 Simon  (Peter)  is  referred  to  as  \"a \nfaithful  servant  of  God,\"  who  passed  his  life  in  austerities  and  medita- \ntion, a  Kabalist  and  a  Nazarene  who  lived  at  Babylon  \"at  the  top  of  a \ntower,  composed  hymns,  preached  charity.\"  and  died  there. \n\n\nI \n\n\nSECTION  XVII. \nApollonius  of  Tyana. \n\n\nFr  is  said  in  /sis  Unvrited  that  the  greatest  teachers  of  di^nnitj*  agree \nthat  nearly  all  ancient  books  were  written  symbolically  and  in  a  lan- \nguage intelligible  only  to  the  Initiated.  The  biographical  sketch  of \nApoIIonins  of  T>'an3  affords  an  example.  As  ever>-  Kabalist  knows,  it \nembraces  the  whole  of  the  Hermetic  Philosophy,  being  a  counterpart \nin  many  respects  of  the  traditions  left  us  of  King  Solomon.  It  reads \nlike  a  fair>*  story,  btit.  as  in  the  case  of  the  latter,  soraeltmes  facts  and \nhistorical  events  are  presented  to  the  world  under  the  colours  of \nfiction.  The  journey  to  India  represents  in  its  every  stage,  though  of \ncourse  allegorically,  the  trials  of  a  Neophyte,  giving  at  the  same  time  a \ngfeographical  and  topographical  idea  of  a  certain  country  as  it  is  even \nnow,  if  one  knows  where  to  look  for  it.  The  long  discourses  of  Apollo- \nnius  with  the  Brahmans,  their  sage  advice,  and  the  dialogues  with  the \nCorinthian  Menippns  would,  if  interpreted,  give  the  Esoteric  Catechism. \nHis  visit  to  the  empire  of  the  wise  men,  his  interview  with  their  king \nHiarchas,  the  oracle  of  Amphiaraus.  explain  symbolically  many  of  the \nsecret  dogmas  of  Hermes \u2014 in  the  generic  sense  of  the  name \u2014 and  of \nOccultism.  Wonderful  is  this  to  relate,  and  were  not  the  statement \nsupported  by  numerous  calculations  already  made,  and  the  secret \nalreadv  half  revealed,  the  writer  would  never  have  dared  to  say  It. \nThe  travels  of  the  great  Magus  are  correctly,  though  allegorically \ndescribed \u2014 that  is  to  say.,  all  that  is  related  by  Darais  had  actually \ntaken  place \u2014 but  the  narrative  is  based  upon  the  Zodiacal  signs. \nAs  transliterated  by  Damis  under  the  guidance  of  Apollonius  and \ntranslated  by  Philostratus,  it  is  a  marvel  indeed.  At  tlie  conclusion \nof  what  may  now  be  related  of  the  wonderful  Adept  of  Tyaua  our  mean- \ning will  become  clearer.  Suffice  it  to  say  for  the  present  that  the  dia- \nlogues spoken  of  would  disclose,  if  correctly  understood,  some  of  the \nmost  important  secrets  of  Nature.     Kliphas  I^vi  points  out  the  great \n\n\n130 \n\n\nTHE  SECRET  DOCTRINE. \n\n\nresemblance  which  exists  belwecu  King  Hiarchus  and  the  iabulons \nHiram,  from  whom  Solomon  procured  the  cedars  of  Lebanon  and  the \ngold  of  Ophir.  But  he  keeps  silent  as  to  another  resemblance  of  which, \nas  a  learned  Kabalist,  he  could  not  be  ignorant.  Moreover,  according \nto  his  invariable  custom,  he  mystifies  the  reader  more  than  be  teaches \nhim,  divulging  nothing  and  leadiug  hiui  off  the  right  track. \n\nLike  most  of  the  historical  heroes  of  hoary  antiquity,  whose  lives  and \nworks  strongly  differ  from  those  of  commonplace  humanity.  Apollontus \nIS  to  this  day  a  riddle,  which  has,  so  far,  found  no  Qidipus.  His  exis- \ntence is  surrounded  with  such  a  veil  of  mystery  that  he  is  often  mis- \ntaken for  a  myth.  But  according  to  every  law  of  logic  and  reason,  il  is \nquite  clear  that  Apollouius  should  never  be  regarded  in  such  a  lighL \nIf  the  Tyanean  Theurgist  may  be  put  down  as  a  fabulous  character,  then \nhistory  has  no  right  to  her  Caesars  and  Alexanders.  It  is  quite  trae \nthat  this  Sage,  who  stands  unrivalled  in  his  thaumaturgical  powers  to \nthis  day \u2014 on  evidence  historically  attested \u2014 came  into  the  arena  of \npublic  life  no  one  seems  to  know  whence,  and  disappeared  from  it,  no \none  seems  to  know  whither.  But  the  reasons  for  this  are  evident \nEvery  means  was  used \u2014 especially  during  the  fourth  and  5flh  centuries \nof  our  era \u2014 to  sweep  from  people's  minds  the  remembrance  of  this \ngreat  and  holy  man.  The  circulation  of  his  biographies,  which  were \nmany  and  enthusiastic,  was  prevented  by  the  Christians,  and  for  a  very \ngood  reason,  as  we  shall  see.  The  diary  of  Damis  survived  most  mira- \nculously, and  remained  alone  to  tell  the  tale.  But  it  must  not  be \nforgotten  that  Justin  Martyr  often  speaks  of  Apollonius,  and  the  charac- \nter and  truthfulness  of  this  good  man  are  unimpeachable,  the  more  in \nthat  he  had  good  reasons  to  feel  bewildered.  Nor  can  it  be  denied  that \nthere  is  hardly  a  Church  Father  of  the  first  six  centuries  that  left \nApollonius  unnoticed.  Only,  according  to  invariable  Christian  customs \nof  charity,  their  pens  were  dipped  as  usual  in  the  blackest  ink  oi  odium \nthiologifum,  intolerance  and  one-sidedness.  St.  Jerome  (Hicronymus) \ngives  at  length  the  story  of  St.  John's  alleged  contest  with  the  Sage  of \nTyana\u2014 a  competition  of\"  miracles\" \u2014 iu  which,  of  course,  the  truUiful \nsaint*  describes  in  glowing  colours  the  defeat  of  Apollonius,  and  seeks \n\n\n*  See  /W/iM  /0  St.  Maltkta's  Gaif*l.  B\u00abroniiu,  i.  j^.  (jnoted  id  Dc  Hlrvillc.  ti.  63.  Jrromr  te  (he \nminer  uhd  having  roanil  the  authentic  ntid  oncinal  Knamgfl  (the  llrbm>  Kztt,  by  MttUtew  tbC \nApo-ttc-pubjicaa,  in  the  libraT>  or  CaHMrra,  \"  wttUn  ty  Ihe  kanJ  uf  Matthew\"  (Hirrunynns  :  Ar \nyirit.  niiut.  Cli\u00abp.  ill.)\u2014 as  br  hinue^r  kditiitB\u2014 w^  il  ilowi)  uhirrclical.  an'l  \u00abubatltutciJ  for  it  hiaowo \nCnvk  (cxI.  AikI  il  U  ml\u00bbo  be  who  pervrrtnl  the  text  m  tbr  Sotri  \u00bb/J\u00abt  io  cnforcv  beUef  in  lt>c  ir* \n\u25a0\u25a0mrtfon  in  flr\u00abh  ikt  /tit  UniKtltd.  Vol.  U.  pp.  iSi  and  ila,  tl  My.),  quating  in  aupport  the \nksninl  untliuTlUa. \n\n\ni \n\n\nTHB   MYSTRRIOUS   TRACHBR. \n\n\nty \n\n\ncorroboration  io  St.  Johjx'sj^pociypAa  proclaimed  doubtful  even  by  the \nChurch* \n\nTherefore  it  is  that  nobody  can  say  where  or  when  ApoUoniu\u00bb  was \nbom,  and  everyone  is  equally  ignorant  of  the  date  at  which,  and  of  the \nplace  where  he  died.  Some  think  he  was  eighty  or  ninety  years  old \nat  the  time  of  his  death,  others  that  he  was  one  hundred  or  even  one \nhundred  and  seventeen.  But,  whether  he  ended  his  days  at  Ephesus \nin  the  year  96  a.d..  as  some  say,  or  whether  the  event  took  place  at \nLindus  in  the  temple  of  Pallas- Athene,  or  whether  again  he  disappeared \nfrom  the  temple  of  Dictynna,  or  whether,  as  others  maintain,  he  did \nnot  die  at  all,  but  when  a  hundred  years  old  renewed  his  life  by  Magic, \nand  went  on  working  for  the  benefit  of  humanity,  no  one  can  tell. \nThe  Secret  Records  alone  have  noted  his  birth  and  subsequent  career. \nBut  then \u2014 \"  who  hath  believed  in  /Aa/  report  ?  \" \n\nAll  that  history  knows  is  that  Apollonius  was  the  enthusiastic  founder \nof  a  new  school  of  contemplatiou.  Perhaps  less  metaphorical  and  more \npractical  than  Jesus,  he  nevertheless  inculcated  the  same  quintessence \nof  spirituality,  the  liame  high  moral  truths.  He  is  accused  of  having \nconfined  them  to  the  higher  classes  of  society  instead  of  doing' what \nBuddha  and  Jesus  did,  instead  of  preaching  them  to  the  poor  and  the \nafflicted.  Of  his  reasons  for  acting  in  such  an  exclusive  way  it  is  im- \npossible to  judge  at  so  late  a  date.  But  Karmic  law  seems  to  be  mixed \nup  with  it.  Born,  as  we  are  told,  among  the  aristocracy,  it  is  very \nlikely  that  he  desired  to  finish  the  work  undone  in  this  particular \ndirection  by  his  predecessor,  and  sought  to  offer  \"peace  on  earth  and \ngood  will \"  to  a//  men,  and  not  alone  to  the  outcast  and  the  criminal. \nTherefore  he  associated  with  the  kings  and  the  mighty  ones  of  the  age. \nNevertheless,  the  three  \"miracle-workers\"  exhibited  striking  simi- \nlarity of  purpose.  Like  Jesus  and  like  Buddha,  Apollonius  was  the \nuncompromising  enemy  of  all  outward  show  of  piety,  all  display  of \nuseless  religious  ceremonies,  bigotry  and  hypocrisy.  That  his  \"mira- \ncles\" were  more  wonderful,  more  varied,  and  far  better  attested  in \n\n\n\u2022  Df  Mirvillff  jfivn  the  following  IhriUing  accomit  of  the  \"  coiiie\u00bbl.\" \n\n\u25a0\u25a0  John.  pccsBcd.  as  St.  Jrroinc  Iclln  ti\u00ab,  hy  nil  tJir  ehutrhc*  af  Aata  to  proclaim  man  MlcnuUjr  (in  *!\u2022* \nIbcr  oflhr  miraclcH  of  ApolIO'^iu^J  the  divinity  of  Jrau.4  Christ,  after  a  loii^'  jirarer  wilb  bin  dlsciplea \noa  the  Mount  of  PatioM  and  hHnK  in  ecMasy  by  the  divine  Spirit,  made  heard  amid  tbunder  and \nHgbtiiinK  hia  CaniouH  />  f^i/uifiio  era!  yerbum.  When  tbalaubttnw  cxtaniN,  thai  caiucd  hitu  lu  be \nnanied  lfa\u00ab  'Son  of  Thundet.'  ttad  passed,  Apollonlua  ww  eompeUed  to  retire  \u00bbttd  tu  tlisappear. \nSneh  WMK  his  delc\u00abl,  leaa  btoody  but  lu  faArd  as  that  uTSiraon,  the  MaipeJni].  i.\"  Tbe  Magician  Tlicnr- \ngial.\"  vL  frjl  For  onr  part  we  have  never  beard  of  cataaii  produdag  Ihuodcr  and  UghUUug  aud  wc \nare  at  a  lOMt  to  nndentand  tbe  ncaning. \n\n\n^3 \n\n\nTH\u00ab  SECRBt  DOCTIlIire. \n\n\nHistory  than  any  others,  is  also  true.  Materialism  denies;  but  evi- \ndence, and  the  affirmations  of  even  the  Church  herself,  however  much \nhe  is  branded  by  her.  show  this  to  be  the  fact.* \n\nThe  CAtutiinies  Mt  aflont  against  Apollonlua  were  as  numeroufi  lu  they  wer\u00ab  faUe. \nSo  late  OS  eighteen  cetitnries  afler  bin  death  he  was  defamed  by  Bnfaop  Douf*Ias  ia \nhis  work  agaiuKC  miracles.  In  this  the  Right  Reverend  bishop  cnished  himsell \n\u25a0Cainit  historical  facts.  For  it  is  not  in  the  miracla,  but  in  the  identity  of  ideaa \nand  doctrines  preached  that  we  have  to  look  (or  a  similarity  between  Buddha,  Jeatu \nand  Apollonius.  If  we  study  thcquc3tioD  with  a  dispaasiouate  mind,  wc  shall  soon \nperceive  that  the  ethics  of  Guutaiiia,  Plato,  Apollonius,  Jesus,  ATiitnoiuus  SAkkas, \nand  his  disciples,  were  all  based  on  the  same  m>-stic  philosophy\u2014 4h at  all  wor- \nshipped one  dlWne  Ideal,  whether  they  considered  it  as  the  \"  Father\"  of  humanitr, \nwho  lives  in  man.  as  man  lives  iu  Him.  or  as  the  lucomprehcostble  Creative  Prin- \nciple. All  led  Cod-like  livt-s.  Auimonitis,  speakinj;  of  his  philosophy,  taught  that \ntheir  school  dated  from  the  days  of  Henries,  who  brought  huiwsdora  from  India. \nIt  was  the  same  mystical  contemplation  throughout  as  that  of  the  Vogiu  :  the  com> \nmuaiou  of  the  Brftliman  with  his  own  luminous  Self\u2014 the  \"Atman.\"t \n\nThe  groundwork  of  the  Eclectic  School  is  thus  shown  to  be  identical \nwith  the  doctrines  of  the  Yogis\u2014 the  Hindu  Mystics ;  it  is  proved  that \nit  had  a  common  origin,  from  the  same  source  as  the  earlier  Buddhism \nof  Gautama  and  of  his  Arhats. \n\nTlie  Ineffable  Name  in  the  search  for  which  so  many  Kabalists\u2014 ^nacqoahlted \nwith  any  Oriental  ortr\\'en  European  Adepts\u2014 vainly  consuine  their  knowledge  and \nUvea,  dwells  latent  in  the  heart  of  every  man.  This  miriflc  name  which,  according \nto  the  most  ancient  oracles.  \"  rushes  into  Iht  infinite  worlds,  tt^n7r4((rrpo4^aX*yyi.* \ncan  be  obtainc*i  in  a  Iwofuld  way:  by  rcgidar  inilialiori,  and  through  the  \"\u00bbiiia!1 \nvoice\"  which  Elijah  heard  in  the  cave  of  Iloreb.  the  mount  of  God.  And  \"when \nElijah  beard  it  he  wrapped  his  face  in  Ms  manile  and  stood  in  the  entering  of  the \ncave.    And  behold  there  enme  t^  voice,\" \n\nMTien  Apollonius  of  Tyana  desired  to  hear  the  \"small  voice.\"  he  used  to  wnp \nhim.<ielf  up  entirely  in  a  mantle  of  fine  wdoI,  on  which  he  placed  both  bis  feet,  after \nhaving  performed  certain  magnetic  passes,  and  pronounced  not  the  '*  name  \"  but \nan  invocation  well  known  to  every  adept  Then  he  drew  the  mantle  over  his  head \nand  face,  and  his  tranalucid  or  astral  spirit  was  free.  On  ordinary  occasions  he \nno  more  wore  wool  than  the  priests  of  the  temples.  The  possession  of  the  secret \ncombination  of  the  \"  name  \"  gave  the  Hterophnnl  supreme  power  over  e%-erv  Iteing, \nhuman  or  otherwise,  inferior  to  himself  in  soul-strength,  t \n\n\n*  T1ii\u00ab  !\u25a0  the  old.  oM  Mory.  Who  of  iu.  TtieoMphbiU.  but  knows  by  triltn-  pctwonat  cvperieac\u00ab  wlmt \nclcrlcnl  h:itm!,  malice  and  pcrvrcutton  can  do  tn  thli  rttrnrUon ;  to  What  an  evUttt  of  bJ\u00abHiood, \ncalumny  and  crtMlty  tlirar  fwtliif;\u00ab  ctin  \u00ab\u2022\u00bb.  e^r\u00abn  iu  our  modern  dfiv.  And  wtiitt  cxeraplara  of  Ckrut- \nftirchitrity  Hi*  idt\u00abgcd  and  KlT-COndUutnt  vnrantii  have  vhuira  thnnaelrcs  to  \\te\\ \n\n*  /tit  Onvetbd,  H.  34*. \n<  i^c-  at.,  \\\\.  .HJ.  .u<- \n\n\nAPOLLONIUS  CANNOT  HE  DESTROVRD. \n\n\n133 \n\n\nI \n\n\nI \n\n\nI \n\n\nTo  whatever  school  he  belonged,  this  fact  is  certaiu.  that  ApoUonius \nof  Tyana  left  an  imperishable  name  behind  him.  Hundreds  of  works \nwere  written  upon  this  wonderful  man  ;  historians  have  seriously  dis- \ncussed him  i  pretentious  fools,  unable  to  come  to  any  conclusion  about \nthe  Sage,  have  tried  to  deny  his  very  eiristence.  As  to  the  Church, \nalthough  she  execrates  his  memor>'.  she  has  ever  tried  to  present  him \nin  the  light  of  a  historical  character.  Her  policy  now  seems  to  be  to \ndirect  the  impression  left  by  him  into  another  channel \u2014 a  well  known \nand  a  very  old  stratagem.  The  Jesuits,  for  instance,  while  admitting \nhis  *'  miracles,\"  have  set  going  a  double  current  of  thought,  and  ihey \nhave  succteded,  as  they  succeed  in  all  they  undertake.  ApoUonius  ijs \nrepresented  by  one  party  as  an  obedient  \"  medium  of  Satan,\"  surround- \ning his  theurgical  powers  by  a  most  wonderful  and  dazzling  light ; \nwhile  the  other  parly  professes  to  regard  the  whole  matter  as  a  clever \nromance,  written  with  a  predetermined  object  iu  view. \n\nIn  his  voluminous  Memoirs  of  Satan,  the  Marquis  de  Mirville,  in  the \ncourse  of  his  pleading  for  the  recognition  of  the  enemy  of  God  as  the \nproducer  of  spiritual  phenomena,  devotes  a  whole  chapter  to  this  great \nAdept;  The  following  translation  of  passages  in  his  book  unveils  the \nwhole  plot.  The  reader  is  asked  to  bear  in  mind  that  the  Marquis \nwrote  every  one  of  bis  works  under  the  auspices  and  authorisation  of \nthe  Holy  See  of  Rome. \n\nIt  would  l>e  to  leave  the  first  oentiti^*  incomplete  and  to  oflfcr  an  insult  to  the \nsicmory  of  St  John,  to  pass  over  in  silence  the  name  of  one  who  had  the  honour  ot \nIwing  his  special  antagonist,  as  Simon  was  that  or  ,SL  Peter,  Klymas  that  of  Paul, \netc  In  the  first  years  of  the  Christian  era,  .  .  .  there  appeared  at  Tj-ana  in \nCappadocia  one  of  those  extraordinary  men  of  whom  the  Pythagorean  School  waa \nso  very  lavish.  As  gnal  a  travi-ller  us  was  liis  master,  ioiliated  in  all  the  secret \ndoctrines  of  India,  Kgypt  and  Chaldaca,  endowed,  therefore,  with  all  the  theurgic \npowers  of  the  tiucieiit  Magi,  he  bewildered,  each  in  its  tuni.  all  the  countries  which \nhe  Tiaited,  and  which  all\u2014 wc  are  obliged  to  admit \u2014 seem  to  have  blessed  his \nmemory.  We  conld  not  doubt  this  fact  without  rcpiidiuting  real  historical  records. \nThe  details  of  his  life  are  transmitted  to  us  by  a  historian  of  the  fourth  century \n<PhilofitratuR),  him.tclf  the  translator  of  a  diary  that  recorded  day  by  day  the  life  of \nthe  philosopher,  written  by  Damis,  his  disciple  and  intimate  friend.* \n\nDe  Mir\\'ille  admits  the  possibility  of  sofw  exaggerations  in  both \nrecorder  and  translator;  but  he  \"does  not  believe  they  hold  a  very \nwide  space  in  the  narrative.\"    Therefore,  he  regrets  to  find  the  Abbtf \n\n\n*  /^efmatoltigit,  vl.  6t. \n\n\n124  THE   SBCRET  DOCTRINE. \n\nFreppel\"in  hiseloquent  ^jsayf.'calling  the  diary  of  Damis  a  romance.\" \nWhy? \n\n[BecAuM]  llie  orator  liases  his  opinion  od  the  perfect  similitude,  calculated  as  he \nimagines,  of  that  Icgead  with  the  life  of  the  Saviour.  Bat  in  studjriog  the  Kuhject \nmore  profouodly,  he  [Abb4  FreppelJ  can  con\\-ince  himself  that  neither  Apollomus. \nnor  r>Biiiis.  nor  again  Philostratus  ever  claimed  a  greater  honour  than  a  likeness  to \nSt  John.  This  programme  was  in  itself  snfficientty  fascinating,  and  Uie  timvestr  aa \nsufficiently  scandalous:  for  owing  to  magic  arts  Apollooius  had  succeeded  io \ncountertialancing,  in  appearance,  several  of  the  miracte\u00ab  at  Bphesus  [produced  bv \nSt  John],  elc.t \n\nThe  anj^iis  in  herba  has  shonrn  its  head.  It  is  the  perfect,  the  won- \ndeifal  similitude  of  the  life  of  Apolloniiis  with  that  of  the  Saviour  thai \nplaces  the  Church  between  Scylla  aud  Charybdis.  To  deny  the  life \nand  the  \"miracles\"  of  the  former,  would  amount  to  denying  the  trast* \nworthiness  of  the  same  Apostles  and  patristic  writers  on  whose  evidence \nis  built  the  life  of  Jesus  himself.  To  father  the  Adept's  beneficent \ndeeds,  his  raisings  of  the  dead,  acts  of  charity,  healing  powers,  etc.,  on \nthe  '*  old  enemy  \"  would  be  rather  dangerous  at  this  time.  Hence  the \nstratagem  to  confuse  the  ideas  of  those  who  rely  upon  authorities  and \ncriticisms.  The  Church  is  far  more  clear-sighted  than  any  of  our  great \nhistorians.  The  Church  ktiows  that  to  deny  the  existence  of  that \nAdept  would  lead  her  to  denying  the  Emperor  Vespasian  and  his  His- \ntorians, the  Emperors  Alexander  Sevems  and  Aurelianus  and  thfir \nHislorian.s,  and  finally  to  deny  Jesus  and  every  evidence  about  Him, \nthus  preparing  the  way  to  her  flock  for  finally  denying  herself.  It \nbecomes  interesting  to  Icaru  what  she  says  in  this  emergency,  through \nher  chosen  speaker.  De  Mirville.     It  is  as  follows: \n\nWhat  is  there  so  new  and  so  impossible  in  the  narrative  of  Damis \nconcerning  their  voyages  to  the  countries  of  the  Chaldecs  and  the \nGymnosophists  ? \u2014 he  asks.  Tr>'  to  recall,  before  denying,  what  were \nin  those  days  those  countries  of  marvels  par  ^xitf/Zetiee,  as  also  the  testi- \nmony of  such  men  as  Pythagoras,  Bmpedocles  and  Democritus.  who \nought  to  be  allowed  to  liave  kuown  what  they  were  writing  about. \nWith  what  have  we  finally  to  reproach  ApoIIonius?  Is  it  for  having \nmade,  as  the  Oracles  did,  a  series  of  prophecies  and  predictions  won- \nderftilly  verified  ?  No :  because,  better  studied  now.  we  know  what  they \nare-t    The  Oracles  have  now  become  to  us,  what  they  were  to  every \n\n\n\u25a0  />j  ApetogitUt  OlrttfVu  an  SttandSihU,  p.  106. \n\n1  /^tfitmata/pgM,  vi,  w. \n\n)  Haoy  uv  Uk7  who  4a  -at  kna\u00bb\\:  hence.  Uiejr  do  Dot  tteltevc  in  thrm. \n\n\nt>R  MIKVtt,!^  OK  APOU.0NIUS. \n\n\n135 \n\n\none  during  the  past  century,  from  Van  Dale  to  Fonlenelle.  Is  it  for \nhaving  been  endowed  with  second  aight,  and  having  had  visions  at \na  distance?*  No;  for  such  phenomena  are  at  the  present  day \nendemical  in  half  Europe.  Is  it  for  having  boasted  of  his  knowledge \nof  every  existing  language  under  the  sun,  without  having  ever  learned \none  of  them  P  But  who  can  be  ignorant  of  the  fact  that  this  is  the  best \ncriteriont  of  the  presence  and  assistance  of  a  spirit  of  whatever  nature \nit  may  be?  Or  is  it  for  having  believed  in  transmigration  (reincarna- \ntion) ?  It  is  still  believed  in  (by  millions)  in  our  day.  No  one  has  any \nidea  of  the  number  of  the  men  of  Science  who  long  for  the  re-establish- \nment of  the  Drnidical  Ketigion  and  of  the  Mysteries  of  Pythagoraa. \nOr  is  it  for  having  exorcised  the  demons  and  the  plague  ?  The  Egyp- \ntians, the  Etruscans  and  all  the  Roman  Pontiffs  had  done  so  long \nbefore.t  Pot  having  conversed  with  the  dead  ?  We  do  the  same  to-day, \nor  believe  we  do  so\u2014 which  is  all  the  same.  For  having  believed  in \nthe  Enipuses  ?  Where  is  the  Demonologist  that  docs  not  know  that \nthe  Empuse  is  the  \"  south  demon  \"  referred  to  in  David's  Psalms,  and \ndreaded  then  as  it  i.s  feared  even  now  in  all  Northern  Europe  ?\u00a7  For \nhaving  made  himself  invisible  at  will?  It  is  one  of  the  achievements \nof  mesmerism.  For  having  appeared  af\\er  bis  (supposed)  death  to  the \nEmperor  Aurelian  above  the  city  walls  of  Tyana,  and  for  having  com- \npelled him  thereby  to  raise  the  siege  of  that  town  ?  Such  was  the \nmission  of  every  hero  beyond  the  tomb,  and  the  reason  of  the  worship \nvowed  to  the  Manes. ||  For  having  descended  into  the  famous  den  of \nTrophonius,  and  taken  from  it  an  old  book  preserved  for  years  after  by \nthe  Emperor  Adrian  in  his  Antiura  library?  The  trustworthy  and \nsober  Pausanias  had  descended  into  the  same  den  before  Apollonius, \nand  came  back  no  less  a  believer.  For  having  disappeared  at  his \ndeath?     Yes,  like  Romulus,  like  Votan,  like    lyycurgus,  like  Pythag- \n\n\nI \n\n\n\"  JiHtao.  ApoUouitW'.  (luriiig  \u25a0  lecture  be  wm  delivcriax  tx  Bptie\u00abtt\u00bb  before  vt  ftudienoe  of  nutty \nthoumnd*,  percrivnl  Utc  munl\u00abr  of  the  Kntp^mr  Domitian  in  Xoau  umI  notified  il  \u00ab1  the  very \n\u25a0UMural  tl  was  Ukintt  (tUcc,  to  tlie  wlioI\u00ab  looru :  nod  Swedenborv,  In  the  Mrk  niABarr.  ww  frcNa \nCotbcnbUTS  tbc  KTcat  &n  at  Stockholn  oud  told  ll  to  hi*  Triends,  no  tete^nph  being  in  uite  in  thOMe \nday*. \n\n*  No  criterioa  \u00abt  bII.  TIk  Hlildn  S\u00a3ddhu*  and  AdeptH  sequire  Ibe  ^ft  by  (be  haUnestt  of  Itaeir \nli\u00abc\u00bb.    The  Vo|[ii-Vli1yi  trachm  it.  and  no  \"  splnbi  \"  are  rcqiured. \n\nt  A\u00ab  to  the  Poutiffs.  the  matter  i^  rather  doubtful. \n\nI  But  iM*-  alone  w  no  reason  wky  peofite  ahoald  betiere  In  thU  daw  of  \u2022pirita.  Tarn  are  better \nauthotities  for  \u2022itch  heBef. \n\nH  De  Mirville'ft  aim  U  to  show  that  all  aueh  apiwridoits  of  the  Manes  or  dl^rnnbodled  fipiriu  nn  llie \n:  of  the  Deril,  \"  Satan's  ainiHlacra-\" \n\n\n136 \n\n\nTHB  SBCHAT  DOCTRINB. \n\n\noras.*alwayR  tinder  the  most  mysteriods  circumstance*,  ever  attended  by \napparilions,  revelations,  etc.  I\u00abct  us  stop  here  and  repeat  once  more: \nbad  the  life  of  ApoUonius  l>een  simple  romance,  lie  would  never  have \nattained  such  a  celebrity  during  his  lifetime  or  created  such  a  nameroos \nsect,  one  so  enthusiastic  after  his  death. \n\nAnd.  to  add  to  this,  had  all  this  been  a  romance,  never  would  a  Cara- \ncaJla  have  raised  a  heroon  to  his  memor>'+  or  Alexander,  Set'vms \nhave  placed  his  bust  between  those  of  two  Demi-Gods  and  of  the  true \nGod, J  or  an  Empress  have  corresponded  with  him.  Hardly  rested \nfrom  the  hardships  of  the  siege  at  Jerusalem,  Titus  would  not  have \nhastened  to  write  to  Apollonius  a  letter,  asking  to  meet  him  at  Argos \nand  adding  that  his  father  and  himself  (Titus)  owed  all  to  him,  the \ngreat  Apollonius^  and  that,  therefore,  his  first  thought  was  for  their \nbenefactor.  Nor  would  the  Emperor  Aurelian  have  built  a  temple  and \na  shrine  to  that  great  Sage,  to  thank  him  for  his  apparition  and  com- \nmunication at  Tyana.  That  posfhutmnis  conversation,  as  aU  knew, \nsaved  the  cit>',  inasmuch  as  Aurelian  had  in  consequence  raised  the \nsiege.  Furthermore,  had  it  been  a  romance.  Histor>'  would  not  have \nhad  Vopiscus.g  one  of  the  most  trustworthy  Pagan  Historians,  to  certify \nto  it.  Finally,  Apollonius  would  not  have  been  the  object  of  the \nadmiration  of  snch  a  noble  character  as  Epictetus,  and  even  of  several \nof  the  Fathers  of  the  Church :  Jerome  for  instance,  in  his  belter  moments, \nwriting  thus  of  Apollonius : \n\nThis  travelling  philosopher  found  soraethtnK  to  leani  wherever  he  went :  and  pn>- \nfitiag  everywhere  thus  improved  with  every  day.jj \n\n\n*  Re  migfal  hAve  ndded :  like  tb\u00ab  girat  StiAnbatlChirjrK,  Taoos-Kha-rs.  and  to  m\u00bbsy  oUier  ml \nA4cpt\u00bb-<v\u00abn  htn  <nra  MdBter.  Jc\u00abu\u00ab :  for  this  is  indeed  a  ctlteiiOB  of  true  Adrptshlp.  Uioti|;ta  \"  to  dfi- \nappcar  \"  onr  nrrd  not  By  up  in  Ihe  c1oad& \n\n*  6\u00ab\u00ab  Dion  C(UJiiis.  XXTll.  xvlii.  t. \ni  LAtnpcidiui,  Adritin,  xxix.  j. \n\nI  The  passage  tuns  as  follows :  \"Aurelian  had  cletermiDed  lo  destro}-  Tyana  nnd  Ihe  town  owed \nIts  salration  only  to  a  miracle  of  ApolloniiM  ;  thh  man  so  hinons  and  \u00abowi\u00abe.  thi*  rreat  friend  of  Ihe \nGotb,  appeared  middenly  before  (he  Rinperor,  as  he  nas  rrtutntns  to  his  trnt,  in  hix  own  fiKt>'V  and \nforroi,  and  aaid  to  him  in  (he  Fannoninn  rangitnire  : '  Aurelian.  iriboii  wonldM  conquer.  atModoa  UWM \nevil  denfcnn  MKnlnst  tny  fcllow-nltim*  :  tf  thou  wouldst  eoramaTMl,  abntam  fVnm  Kbeddinft  fiinoemi \nbh>od;aiidiflhouwoutdst  live,  abstain  frominjuMice.'  Aurelian,  familiar  wlUi  the  foceof  ApoUonltn, \nwlioac  portralu  be  had  aeen  in  mxay  temples,  mrack  with  wonder,  bnmediatcly  t^>wcd  (o  him  <Apol- \nlimJiM)  stAlne,  porlroil  and  temple,  and  leturacd  completely  lo  ideas  ul  merey.\"  And  then  VopiacM \nadds:  \"  [f  1  have  believed  more  and  mote  in  the  virtnesof  thetNajM/tcApoUooiua.  it  ia  bccaosc,  aftet \ngatbering  my  inJomatioa  (ram  the  miMt  Sierions  men,  I  htive  found  all  thenr  facts  corroborated  In \nthe  Books  of  the  Ulpittn  iJbraty.\"  |}fee  l-'Ia^iuc  Voptsciu.  An'thanut;.  Vo|M*ctki  wrote  iu  s*a  and \nconaetiiteiitly  pfecedcd  Philostralns  by  a  century. \n\nII  E^.  ai  f^mlinttm. \n\n\nSECTION    XYIII. \nFact?  underlying  Adkpt   Biographies \n\n\nThh  tree  is  known  by  its  fruits ;  the  nature  of  the  Adept  by  hU \nwords  and  deeds.  These  words  of  charity  and  mercy,  the  noble  advice \nput  into  the  mouth  of  Apollonius  (or  of  hi^  sidereal  phantom),  as \ngiven  by  Vopiscus,  show  the  Occultists  who  Apollonius  was.  Why \nthen  call  him  the  \"Medium  of  Satan\"  seventeen  centuries  later? \nThere  must  be  a  reason,  and  a  ver>*  potent  reason,  to  justify  and \nexplain  the  secret  of  such  a  strong  animus  of  the  Church  against  one \nof  the  noblest  men  of  his  age.  There  is  a  reason  for  it.  and  we  give \nit  in  the  words  of  the  author  of  the  Key  to  the  Hebrtw- Egyptian \nMystery  in  the  Source  of  Afeasures,  and  of  Professor  Seyffarth.  The \nlatter  analyses  and  explains  the  salient  dates  in  the  life  of  Jesus,  and \nthus  throws  light  on  the  conclusions  of  the  former.  We  quote  both, \nblending  the  two. \n\nAccording  to  solar  months  (of  thirty  daj'H,  one  of  the  calentlan  tn  oae  aniong \nthe  Hebrews)  all  remarkable  e\\tnts  of  the  Otd  7esfament  happened  on  the  da>-*  of \nthe  equinoxes  (tnd  the  M>1stices:  Tor  instance,  the  fuiindiitionB  ami  dedications  of \nthe  temples  and  altars  [and  consecration  of  the  tabernacle  J,  On  the  \u00bbame  cardinal \ndays,  the  most  remarkable  events  of  the  AVic  TW/himm/ happened;  for  instance,  the \nannunciation,  the  birth,  the  resurrection  of  Christ,  and  the  birth  of  JohntheBaptiaL \nAnd  thus  we  learti  tliat  all  remarkable  epoch.<t  of  the  iV^jv  Testa  jm en t  vicn  typically \nsanctified  a  long  time  before  by  the  Olii  Testament,  beginning  at  the  doy  succee<ltnK \nthe  end  of  the  Creation,  which  was  the  day  of  the  A'cnial  eqninox.  During  the \ncrucifixioD,  on  the  14th  day  of  Nisan.  Dionysius  .^rcopagita  saw.  in  Ethiopia,  an \neclipse  of  the  sun,  and  he  said,  \"  Now  the  Lord  (Jehovah)  is  suflering  something.\" \nThen  Christ  arose  from  the  dead  on  the  aid  March.  17  Niian.  Sunday,  the  day  of \nthe  vernal  equinox  (Seyf.,  quoting  Philo  de  SeptenI\u2014 that  is,  on  Easter,  or  on  the \nday  when  the  sun  gives  new  life  to  the  earth.  The  words  of  John  the  Baptist \n\"He  mu.it  increase,  bnt  I  must  decrease,\"  serve  to  prove,  as  is  affirmed  by  the \nfathers  of  the  church,  that  John  was  born  on  the  longest  day  of  the  year,  ami \nChrist,  who  was  six  months  younger,  on  the  shortest,  sad  June  and  33d  December, \nthe  solstices. \n\n\nJBBtrS  AND  AFOLLONTirS. \n\n\n139 \n\n\nThis  oul>'  go\u00abs  lo  show  lliat,  as  to  another  phase,  John  and  jMtts  were  but \ncpitomisers  of  the  history  of  the  same  ran,  under  differences  of  aspect  or  couditioD  ; \nand  one  condition  following  another,  of  necessity,  the  AtAtement,  Luig,  tx.  7,  wu \nnot  only  not  an  empty  one,  but  it  wuii  true,  that  which  \"was  said  of  ttome,  that \n(ju  Jesas)John  was  risen  from  the  dead.\"  (And  this  considerftlion  ser^-es  to  explain \n\u25a0why  it  has  been  that  the  Life  of  ApoHonius  of  Tyana,  by  Philostratus,  has  been  so \nperststetttly  kept  back  from  irauslatiou  and  from  popular  reading.  Those  who \nhave  studied  it  in  the  original  have  been  forced  to  the  comment  that  either  the \nLife  of  Apolhniui  has  l>eeii  taken  from  the  i\\ew  'festameitf,  or  that  the  tfew \nTestament  narratives  have  been  taken  from  the  Life  of  ApoHonius,  because  of \nthe  manifest  sameness  of  the  ineans  of  (oustttution  of  the  narrttti%-es.  The  enpla- \nnation  is  simple  enough,  when  it  is  considered  that  the  names  oi  Jesus,  Hebrew  igp, \naud  ApoHonius,  or  Apollo,  are  alike  names  of  the  sun  itt  the  heavens;  and  necessarily \nthe  hialory  of  the  one,  as  to  his  travels  through  thesigns,  with  the  pcrsonjficatious \nof  his  Bufferings,  triumphs  and  miracles,  could  be  but  the  history  of  the  other, \nwhere  Lbere  was  a  widespread,  common  method  of  describing  those  trav-cls  by  per- \nsouification.)  It  seems  also  that,  for  long  afterward,  all  this  was  known  to  re\u00abt  upon \nan  astronomical  basis ;  for  the  secular  church,  so  to  speak,  was  founds*!  by  Constan- \ntine,  and  the  objective  condition  of  the  worship  established  was  that  part  of  his \ndecree,  in  which  it  was  affirmed  that  the  venerable  day  of  the  sun  should  be  the  day \nset  apart  for  the  worship  of  Jesus  Christ,  as  Sutt-Aay.  Tliere  is  something  weird  and \nstartling  in  some  other  facts  about  this  matter.  The  prophet  Daniel  {true  prophet, \nas  says  Graetz),*  by  use  of  tlie  pyramid  nuiubent,  or  astrological  numbers,  foretold \nthe  cutting  off  of  the  AUshiac,  as  it  happened  (which  would  go  to  show  the  accuracy \nof  hU  astronomical  knowledge,  if  there  was  an  eclipse  of  the  sun  at  that  time). \n.  .  .  Now,  bowev'er,  the  temple  was  destroyed  in  the  year  71,  in  the  month  Virgo, \nand  71  is  the  Dove  number,  as  shown,  or  71  x  5  =  355,  and  with  Me  Jish,  a.  Jehovah \nnumber. \n\n\"Is  it  possible\"  queries  further  ou  the  author,  thus  answering  the \nintimate  thought  of  ever>'  Christian  aud  Occultist  who  reads  and \nstudies  his  work : \n\nIs  it  possible  that  the  events  of  humanity  do  run  co-ordinately  with  Uiese  number \nforms?  If  so,  while  Je\u00bbus  Christ,  as  .in  astronomical  Sgure.wastructo  all  tliat  has  been \nadvanced,  and  more,  possibly,  He  may,  as  a  man,  have  filled  up,  under  the  numbers, \nanswers  in  the  .\"sea  of  life  to  predestiiie<l  type.  The  personality  of  Jesus  does  not \nappear  to  have  been  destroyed,  because,  as  a  condition,  he  was  answering  to  aslrouo- \nmical  forms  and  relations.  The  Arabian  says,  \"  Vour  destiny  is  written  in  the \nstar3.\"t \n\nNor  is  the  \"personality'*  of  ApoHonius  \"destroyed\"  for  the  same \n\n\n*  A\" tn*  propbflt \"  bccauM  m  iBitlste.  one  pcrrecILy  v\u00abnwd  in  Occult  astninoiay'. \n\nt  AVr  W  Htbrru-Kgyptiait  MtUfry.  p.  \u25a0$)  et  tnf,     AalroiMifny  and   ptiyiriolanF   are  Uie  bodlei, \n\na>imt\u00bbKr  \u00ab\"\u00ab'  psv-rholnnv  their  informioc  urals  ;    ihe  foriucr  being  utatlied  by  the  eye  of  \u2022ettsoal \nperccptioD.  Uit  liitlcr  !>>- tlic  iiiiirTor\"soiileye\";  itiid  kuth  nnr  ^x-or/ Kcimen- \n\n\n\u00ab\u00abo \n\n\nTBS  SSCRET  DOCTRIKK. \n\n\nreason.  The  case  of  Jesus  covers  the  ground  for  the  same  possibility \nin  the  cases  of  all  Adepts  and  AvatSras\u2014 such  as  Buddha.  Sbankai4- \nchSrya,  Krishna,  etc. \u2014 all  of  these  as  great  and  as  historical  for  th' \nrespective  followers  and  in  their  countries,  as  Jesus  of  Nazareth  is  n \nfor  Christians  and  in  this  land. \n\nBut  there  is   something   more  in  the  old  literature    of   the    early, \ncenturies.    lamblichus  wrote  a  biography  of  the  great  Pythagoras. \n\nThe  latter  so  closely  re^eniWes  the  life  of  Jesus    that  ii   may  be  laken  for \ntrave'tty.    Diogenex  LaiJrtius  and  Plutarch  relate  the  history  of  Plato  acconling  to \nsimilar  style.* \n\nWhy    then   wonder    at    the    doubts  that  assail  every  scholar  who \nstudies  all  these  lives  ?    The  Church  herself  knew  all  these  doubts  in \nher  early  stages  ;  and  though  only  one  of  her  Popes  ha.s  been  known \npublicly  and  openly  as  a  Pagan,  how  many  more  were  there  who  wc: \ntoo  ambitious  to  reveal  the  truth  ? \n\nThis  \"myster>',\"  for  myster>'  indeed  it  is  to  those  who,  not  beiu^ \nInitiates,  fail  to  find  the  key  of  the  perfect  similitude  between  the  lives \nof  Pythagoras.  Buddha,  Apolloaius.  etc. \u2014 is  only  a  natural  result  for \nthose  who  know  that  all  these  great  characters  were  Initiates  of  the \nsame  School.  For  them  there  is  neither  \"travesty  \"nor  \"copy\"  of  on* \nfrom  the  other;  for  them  they  are  all  \"originals,\"  only  painted  to \nrepresent  one  and  the  same  subject :  the  mystic,  and  at  the  same  time \nthe  public,  life  of  the  Initiates  sent  into  the  world  to  save  portions  of \nhumanity,  if  they  could  not  save  the  whole  bulk.  Hence,  the  same  pro- \ngramme for  all.  The  assumed  \"  immaculate  origin  \"  tor  each,  refer- \nring to  their  \"  mystic  birth \"  during  the  Mystery  of  Initiation,  and \naccepted  literally  by  the  multitudes,  encouraged  in  this  by  the  better \ninformed  but  ambitious  clergy.  Thus,  the  mother  of  each  one  of  them \nwas  declared  a  Tirgin,  conceiving  her  son  directly  by  the  Holy  Spirit  o( \nGod:  and  the  Sons,  in  consequence,  were  the  \"Sons  of  God,\"  thou \nin  truth,  none  of  them  was  any  more  entitled  to  such  recognition  than \nwere  the  rest  of  his  brother  Initiates,  for  they  were  all\u2014 so  far  as  their \nmystic  lives  were  concerned \u2014 only  \"  the  epitomisers  of  the  history  of \nthe  same  Sun,\"  which  epitome  is  another  mystery  within  the  Mystery. \nThe  biographies  of  the  external  personalities  bearing  the  names  of \nsuch  heroes  have  nothing  to  do  with,  and  are  quite  independent  of  the \nprivate  lives  of  the  heroes,  being  only  the  mystic  records  of  th \npublic  and,  parallel  therewith,  of  their  ianerUves,  in  their  characters \n\n\nI \n\n\nran         ' \n\n\n*  .Vfw  Flmlonitm  umd  AUk^my,  p.  13 \n\n\nSIOGItAPHniS  OF  tKirrATES. \n\n\n141 \n\n\nI \n\n\nI \n\n\nI \n\nI \n\n\nNeophytes  and  Initiates.  Hence,  the  manifest  sameness  of  the  means \nof  construction  of  their  respective  biographies.  From  the  beginning \nof  Humanity  the  Cross,  or  Man,  with  his  arms  stretched  oat  horizon- \ntally, typifying  his  kosmic  origin,  was  connected  with  his.  psychic \nnature  and  with  the  struggles  which  lead  to  Initiation.  But,  if  it  is \nonce  shown  that  (a)  ever>'  true  Adept  had,  and  still  has.  to  pass  through \nthe  seven  and  the  twelve  trials  of  Initiation,  symbolised  by  the  twelve \nlabours  of  Hercules ;  (d)  that  the  day  of  his  real  birth  is  regarded  as \nthat  day  when  he  is  born  into  the  world  spiritually,  his  very  age  being \ncounted  from  the  hourof  his  second  birth,  which  makes  of  him  a  \"  twice- \nborn.\"  a  Dvija  or  Initiate,  on  which  day  he  is  indeed  born  of  a  God  and \nfrom  an  immaculate  Mother;  and  (c)  that  the  trials  of  all  these  person- \nages are  made  to  correspond  with  the  Esoteric  significance  of  initiatory \nrites \u2014 all  of  which  corresponded  to  the  twelve  zodiacal  signs \u2014 then \nevery  one  will  see  the  meaning  of  the  travels  of  all  those  heroes \nthrough  the  signs  of  the  Sun  in  Heaven  ;  and  that  they  are  in  each \nindividual  case  a  personification  of  the  \"sufferings,  triumphs  and \nmiracles\"  of  an  Adept,  before  and  after  his  Initiation.  When  to  the \nworld  at  large  all  this  is  explained,  then  also  the  mystery  of  all  those \nlives,  so  closely  resembling  each  other  that  the  history  of  one  seems  to \nbe  the  history  of  the  other,  and  vice  vend,  will,  Uke  everything  else, \nbecome  plain. \n\nTake  an  instance.  The  legends  \u2014  for  they  are  \u00ab//  legends  for \nexoteric  purposes,  whatever  may  be  the  denials  in  one  case \u2014 of  the \nlives  of  Krishna.  Hercules.  Pythagoras.  Buddha.  Jesus.  Apollonius, \nChaitanya.  On  the  worldly  plane,  their  biographies,  if  written  by  one \noutside  the  circle,  would  differ  greatly  from  what  we  read  of  them  in \nthe  narratives  that  are  preserved  of  their  mystic  lives.  Nevertheless, \nhowever  much  masked  and  hidden  from  profauc  gaze,  the  chief  features \nof  such  lives  will  all  be  found  there  in  common.  Each  of  those  charac- \nters is  represented  as  a  divinely  begotten  Sotor  (Saviour),  a  title \nbestowed  on  deities,  great  kings  and  heroes  ;  everyone  of  them,  whether \nat  their  birth  or  afterwards,  i.s  .searched  for,  and  threatened  with  death \n(yet  never  killed)  by  an  opposing  power  (the  world  of  Matter  and  Illu- \nsion), whether  it  be  called  a  king  Kansa,  king  Herod,  or  king  Mara \n(the  Evil  Power).  They  are  all  tempted,  persecuted  and  finally  said  to \nhave  been  murdered  at  the  end  of  the  rite  of  Initiation,  i.e..  in  their \nphyiical  personalities,  of  which  they  are  supposed  to  have  been  rid  for \never  after  spiritual  *'  resurrection  \"  or  \"  birth.\"    And  haviag  thus  come \n\n\nI4\u00ab \n\n\n\"SBCRBT  DOCTKINB. \n\n\nto  \u00bbii  enti  by  this  supposed  violent  death,  they  all  descend  to  the \nNether  World,  the  Pit  or  Hell \u2014 the  Kingdom  of  Temptatiod.  Lust  and \nMatter,  therefore  of  Darkness,  whence  returning,  having  overcome  the \n\"Chrest -condition,\"  they  are  glorified  and  become  *'Gods.\" \n\nIt  is  not  in  the  course  of  their  even.'day  life.  then,  that  the  great \ngimttarily  is  to  be  sought,  but  iu  their  inner  state  and  in  the  most  impor- \ntant events  of  their  career  as  religious  teachers.  All  this  is  connected \nwith,  nnd  built  upon,  an  astronomical  basis,  which  serves,  at  the  same \ntime,  as  a  foundation  for  the  representation  of  the  degrees  and  trials  of \nInitiation  :  descent  into  the  Kingdom  of  Darkness  and  Matter, yfer  lAt \nlast  fintf.  to  emerge  therefrom  as  '\u2022  Suns  of  Righteousness,\"  is  the  most \nimportant  of  these  and,  therefore,  is  found  in  the  histor>'  of  alt  the \nSotlSn\u2014 from  Orpheus  and  Hercules,  down  to  Krishna  and  Christ \nSayn  Knripides: \n\nIlrmctc\",  who  hss  j^ne  Trom  the  chambers  of  eirtta, \nI^nviiiK  ll>^  nelher  home  of  Pluto.* \n\nAnd  Virgil  writes: \n\nAt  Thee  Ihc  Siy^n'rtti  lakes  trcmhlca;  Thee  the  janitor  of  Onnis \nI'evwl.    .    .    Thee  not  even  Typhon  frightened.    .    . \nlUit.  Aw  A)M  of  Jove,  glory  added  to  the  Go(li.t \n\nOrpheun  seeks,  in  the  kingdom  of  Pluto,  Eurydice,  his  lost  Soul; \nKripihnn  goes  down  into  the  infernal  regions  and  rescues  therefrom \nhlB  six  brothers,  he  being  the  seventh  Principle;  a  transparent  allegory \nof  bis  becoming  a  \"  perfect  Initiate,\"  the  whole  of  the  six  Principles \nnit^rging  into  the  seventh.  Jesus  is  made  to  descend  into  the  kingdom \nof  Krtliin  to  save  the  soul  of  Adam,  or  the  symbol  of  material  physical \nhumanity. \n\nHnve  any  of  our  Icanicd  Orientalists  ever  thought  of  searching  for \nthe  origin  of  this  allegory,  for  the  parent  \"Seed\"  of  that  \"Tree  of \nWfe\"  which  benrs  such  verdant  boughs  since  it  was  first  planted  on \nrnrth  by  the  hand  of  its  \"  Builders  \"  ?  We  fear  not.  Yet  it  is  found. \nan  iii  now  Mhowii.  even  in  the  exoteric,  distorted  interpretations  of  the \nKw/dJ\u2014 of  the  jV/^  Veda,  the  oldest,  the  most  trustworthy  of  all  the  four \n\u2014thin  root  and  seed  of  nil  future  Tnitiate-Sa^'iours  being  called  in  it \nthe  Vi\u00bbvokarmfl.  the  \u2022*  Father\"  Principle,  \"beyond  the  comprehension \nof  morlulH;\"  in  the  srcotui  stage  Suna,  the  \"Son.\"  who  oflfers  Himself \nM  a  Mucriflcc  to  Himself:  in  the  third,  the  Initiate,  who  sacrifices  His \n\n\n\u2022  f/eta<lti.  9vj. \n\n\n*jBmHt,  vflL,  \u00bb;4.  K \n\n\nsj-mtMorr  op  usgkndS' \n\n\n143 \n\n\nI \nI \n\n\nI \n\n\nph^cafUi  ^ShspirifiM^  Self.  It  is  in  ViKvakarmft,  the\"omnifirent,\"who \nbecomes  (mystically)  Vikkartana,  the  \"  son  shorn  of  his  beams,\"  who \nsuffers  for  his  too  ardent  nature,  and  then  becomes  glonfied  (by  purifi- \ncation), that  the  keynote  of  the  Initiation  into  the  greatest  Mystery  of \nNature  was  struck.     Hence  the  secret  of  the  wonderful  \"  similarity.\" \n\nAU  this  is  allegorical  and  mystical,  and  yet  perfectly  comprehensible \nand  plain  to  any  student  of  Eastern  Occultism,  cvca  superficially \nacquainted  with  the  Mysteries  of  Initiation.  In  our  objective  Universe \nof  Matter  and  false  appearances  the  Sun  is  the  most  fitting  ctnblem  of \nthe  life-giving,  beneficent  Deity.  In  the  subjective,  boundless  World \nof  Spirit  and  Realit>'  the  bright  luminary  has  another  and  a  mystical \nsignificance,  which  cannot  be  fully  given  to  the  public.  The  so-called \n\"idolatrons\"  E^rsfs  and  Hindus  are  certainly  nearer  the  truth  in  their \nreligious  reverence  for  the  Sun,  than  the  cold,  ever-analysing,  and  as \never- mistaken,  public  is  prepared  to  believe,  at  present.  The  Theoso- \nphists,  who  will  be  alone  able  to  take  in  the  meaning,  may  be  told  that \nthe  San  is  the  external  manifestation  of  the  Seventh  Principle  of  our \nPlanetary  System,  while  the  Moon  is  its  Fourth  Principle,  shining \nin  the  borrowed  robes  of  her  masler,  saturated  with  and  reflecting \never>*  passionate  impulse  and  evil  desire  of  her  grossly  material  borly, \nEarth.  The  whole  cycle  of  Adeptship  and  Initiation  and  all  its  mysteries \nare  connected  wth,  and  subservient  to,  these  two  and  the  Seven  Planets. \nSpiritnal  clairvoyance  is  derived  from  the  Sun ;  all  psychic  states, \ndiseases,  and  even  lunacy,  proceed  from  the  Moon. \n\nAccording  even  to  the  data  of  Histor>- \u2014 her  conclusions  being \nremarkably  erroneous  while  her  premises  are  mostly  correct \u2014 there  is \nan  extraordinary  agreement  between  the  \"  legends\"  of  every  Founder \nof  a  Religion  (and  also  between  the  rites  and  dogmas  of  all)  and  the \nnames  and  course  of  constellations  headed  by  the  Sun.  It  does  not \nfollow,  however,  because  of  this,  that  both  Founders  aud  their  Religions \nshould  be,  the  one  myth.s  and  the  other  superstitious.  They  are,  one \nand  all,  the  different  versions  of  the  same  natural  primeval  Myster\\', \nonwhich  the  Wisdom-Religion  was  based,  and  the  development  of  its \nAdepts  subsequently  framed. \n\nAnd  now  once  more  we  have  to  beg  the  reader  not  to  lend  an  ear  to \nthe  charge \u2014 against  Theosophy  in  general  and  the  writer  in  parti- \ncular\u2014 of  disrespect  toward  one  of  the  greatest  and  noblest  characters \nin  the  History  of  Adeptship \u2014 ^Jesus  of  Nazareth \u2014 nor  even  of  hatred  to \nthe  Church.    The  expression  of  Vnith  and  fact  can  hardly  be  regarded, \n\n\nX44 \n\n\nTHE  SBCRST  OOCTHINB. \n\n\nwith  any  approximatioa  to  justice,  as  blasphemy  or  hatred.  The  whole \nquestion  han^  upod  the  solution  of  that  one  point ;  Was  Jesus  as  \"  Son \nof  God\"  and  \"  Saviour\"  of  Mankind,  unique  in  the  World's  uuiftbi? \nWas  His  case \u2014 among  so  many  similar  claims \u2014 the  only  exceptional  and \nunprecedented  one;  His  birth  the  sole  superaaturally  immaculate: \nand  were  all  others,  as  maintained  by  the  Church,  but  blasphemous \nSatanic  copies  and  plagiarisms  by  anticipation  P  Or  was  He  only  the \n\"  son  of  his  deeds,\"  a  pre-eminently  holy  man,  and  a  reformer,  one  of \nmany\u00bb  who  paid  with  His  life  for  the  presumption  of  endeavouring, \nin  the  face  of  ignorance  and  despotic  power,  to  enlighten  mankind \naud  make  its  burden  lighter  by  His  Ethics  and  Philosophy  ?  The  first \nnecessitates  a  blind,  all-resisting  faith ;  the  latter  is  suggested  to  every \none  by  reason  and  logic.  Moreover,  has  the  Church  always  believed  as \nshe  does  now \u2014 or  rather,  as  she  pretends  she  does,  iu  order  to  be  thos \njustified  indirecting  her  anathema  against  those  who  disagree  with  her\u2014 \nor  has  she  passed  through  the  same  throes  of  doubt,  nay,  of  secret  denial \naud  uubelief.  sui^pressed  only  by  the  force  of  ambition  and  love  of  power? \nThe  question  must  be  answered  in  the  affirmative  as  to  the  second \nalternative.  It  is  an  irrefutable  conclusion,  and  a  natural  inference \nl>ased  on  facts  known  from  historical  records.  Leaving  for  the  present \nuntouched  the  lives  of  many  Popes  and  Saints  that  loudly  belied  their \nclaims  to  infallibility  and  holiness,  let  the  reader  turn  to  Ecclesiastical \nHistory,  the  records  of  the  growth  aud  progress  of  the  Christian \nChurch  (not  of  Christianity),  and  he  will  find  the  answer  on  those \npages.    Says  a  wri'.er . \n\nThe  Church  has  known  too  well  the  sngKestioas  of  ireelhooftht  created  I9 \nenquiry,  as  \u00abIm>  aU  those  iloubtA  Lhat  provoke  her  luiger  lo-day :  and  the  \"  sacred \ntruths\"  she  would  pruDiuIgatc  bu%-c  been  in  turn  admitted  and  repudiated,  trans- \nformed  aud  altered,  ampU&cd  aad  curtailed,  by  the  (lif(Ditarie$  of  the  Chtuch  hier- \narchy, even  as  regards  the  most  ftradatncntal  dognia:^. \n\nWhere  is  that  God  or  Hero  whose  origin,  biography,  and  genealogy \nwere  more  hazy,  or  more  diffictUt  to  define  and  finally  agree  upon  than \nthose  of  Jesus?  How  was  the  now  irrevocable  dogma  with  regard  to \nHis  true  nature  settled  at  last?  By  His  mother,  according  to  the \nEvangelists,  He  was  a  man \u2014 a  simple  mortal  man  ;  by  His  Father  He \nis  God  !  But  how  ?  Is  He  then  man  or  God.  or  is  He  both  at  the  same \ntime?  asks  the  perplexed  writer.  Truly  the  propositions  offered  on \nthis  point  of  the  doctrine  have  caused  floods  of  iuk  and  blood  to  be  shed, \nin  turn,  on  poor  Humanity,  and  still  the  doubts  are  not  at  rest.  In  this, \nas  in  everything  else,  the  wise  Church  Councils  have   contradicted \n\n\nI \n\n\nI \n\n\nNATUSB  OF  CHRIST. \n\n\n145 \n\n\nI \n\n\nI \n\n\nthemselves  and  cfianjic^  their  minds  a  number  of  times.  L\u00abt  us \nrecapitulate  and  throw  a  glance  at  the  texts  offered  for  our  inspection. \nThis  is  History. \n\nThe  Bishop  Paul  of  Saraosata  denied  the  divinity  of  Christ  at  the \nfirst  Council  of  Antioch;  at  the  very  origin  and  birth  of  theological \nChristianity.  He  was  called  \"Son  of  God\"  merely  on  account  of  His \nholiness  and  good  deeds.  His  blood  was  cormptible  in  the  Sacrament \nof  the  Eucharist. \n\nAt  the  Council  of  Niceea,  held  a.d.  325,  Arius  came  out  with  his  pre- \nmisses, which  nearly  broke  asunder  the  Catholic  Union. \n\nSeventeen  bishops  defended  the  doctrines  of  Arius,  who  was  exiled \nfor  them.  Nevertheless,  thirty  years  after,  a.d.  355,  at  the  Council  of \nMilan,  three  hundred  bishops  signed  a  letter  of  adherence  to  the  Arian \nviews,  notwithstanding  that  ten  years  earlier,  A.D.  345,  at  a  new  Council \nof  Antioch,  the  Euscbians  had  proclaimed  that  Jesus  Christ  was  the  Son \nof  God  and  One  with  His  Father. \n\nAt  the  Council  of  Sirmintn,  a.d.  357,  the  *'Son\"  had  become  no \nlonger  consubstantia].  The  Anomacans,  who  denied  that  consubstan- \ntiality,  and  the  Arians  were  triumphant.  A  year  later,  at  the  second \nCouncil  of  Ancyra.  it  was  decreed  that  the  \"  Son  was  not  con  substantial \nbut  only  similar  to  the  Father  in  his  substance.\"  Pope  I^iberius \nratified  the  decision. \n\nDuring  several  centuries  the  Councils  fought  and  qnarrelled,  sup- \nporting the  most  contradictory  and  opposite  views,  the  frait  of  their \nlaborious  travail  being  the  Holy  Trinity,  which,  Minen^a-Hke.  issuetl \nforth  from  the  theological  brain,  armed  with  all  the  thunders  of  the \nChurch.  The  new  mystery  was  ushered  into  the  woria  amid  some \nterrible  strifes,  in  which  murder  and  other  crimes  hao  a  high  hand \nAt  theCouncil  of  Saragossa,  a.d.  380,  it  was  proclaimed  that  the  Father, \nSon  and  Holy  Spirit  are  one  and  the  same  Person,  Christ's  human \nnature  being  merely  an  \"  illusion  \" \u2014 an  echo  of  the  Avat^ric  Hindu \ndoctrine.  \"  Once  upon  this  bllppery  path  the  Fathers  had  to  slide \ndown  at/  absunfuM \u2014 which  they  did  not  fail  of  doing.\"  How  deny \nhuman  nature  in  him  who  was  bom  ot  a  woman?  The  only  wise \nremark  made  during  one  of  the  Councils  of  Constantinople  came  from \nEutyches,  who  was  bold  enough  to  say  :  '*  May  God  preserve  me  from \nreasoning  on  the  nature  of  my  God\" \u2014 for  which  he  was  excommuni- \ncated by  Pope  Flavins. \n\nAt  the  Council  of  Ephesus,  a.d.  44.9,  Eutyches  had  his  revenge.  As \nKusebius,  the  veracious  Bishop  of  Cae>iarea,  was  forcing  him  into  the \n\n1  u \n\n\nr^X46 \n\n\nTHE  SECRET  DOCTHIKR. \n\n\nadmission  of  /aw  distinct  natures  in  Jesus  Christ,  the  Council  rebelled \nagainst  him  and  it  was  proposed  that  Ivusebius  should  be  burned  alive. \nThe  bishops  arose  like  one  raan,  and  with  fists  clenched,  foaming  with \nrage,  demanded  that  Eusebins  should  be  torn  into  two  halves,  and  be \ndealt  by  as  he  would  deal  with  Jesus,  whose  nature  he  divided. \nEutyches  was  re-established  in  his  power  and  office,  KuBebius  and \nFlavius  deposed.  Then  the  two  parties  attacked  each  other  most  vio- \nlently and  fought.  St.  Flavins  was  so  ill-treated  by  Bishop  Diodoms, \nwho  assaulted  and  kicked  him,  that  he  died  a  few  days  later  from  tbt- \niujurtes  inflicted.  ^^H \n\nEvery  incongruity  was  courted  in  these  Councils,  and  the  result  fe \nthe  present  living  paradoxes  called  Church  dogmas.  For  instance,  at  the \nfirst  Council  of  Ancyra,  A.ii.  314,  it  was  asked,  \"  In  baptizing  a  woman \nwith  child,  is  the  unborn  baby  also  baptized  by  the  fact  ? \"  The  Council \nanswered  in  the  negative ;  because,  as  was  alleged,  \"  the  person  thus \nreceiving  baptism  must  be  a  consenting  party,  which  is  impossible  to \nthe  child  in  its  mother's  womb.\"  Thus  then  unconscionsness  is  a \ncanonical  obstacle  to  baptism,  and  thus  no  child  baptised  nowadays  is \nbaptised  at  all  in  fact.  And  then  what  becomes  of  the  tens  of  tbou- \n>iands  of  starving  heathen  babies  baptised  by  the  missionaries  during \nfamines,  and  otherwise  surreptitiously  \"saved\"  by  the  too  zealoas \nPadres?  Follow  one  after  another  the  debates  and  decisions  of  the \nnumberless  Councils,  and  behold  on  what  a  jumble  of  contradictions \nthe  present  infallible  and  Apostolic  Church  is  built  t \n\nAnd  now  we  can  see  how  greatly  paradoxical,  when  taken \nliterally,  is  the  assertion  in  Geiusis :  \"God  created  man  in  his  own \nimajre.\"  Besides  the  glaring  fact  that  it  is  not  the  Adam  of  dost \n(pf  Chapter  ii).  who  is  thus  made  in  the  divine  image,  but  the  Divine \nAndrogjne  (of  Chapter  i.).  or  Adam  Kadmon,  oue  can  see  for  oneself \nthat  God \u2014 the  God  of  the  Christians  at  any  rate\u2014 was  created  by  man \nin  his  o\\^^  image,  amid  the  kicks,  blows  and  murders  of  the  early \nCoxuicil.s. \n\nA  curious  fact,  one  that  throws  a  flood  of  light  on  the  claim  that \nJesus  was  an  Initiate  and  a  martyred  Adept,  is  given  in  the  work, \n(already  so  often  referred  to)  which  may  be  called  \"a  mathematical \nrevelation  \"\u2014Tke  Source  of  Measures. \n\nAltcQtioa  is  called  to  the  part  of  the  46th  verse  of  the  371h  Chapter  of  Matthew, \nas  follows;  \u25a0\u25a0  ICli,  SH,  Jrfima  Sabacblliaiii?\u2014 that  in  to  say.  My  God.  mv  Ocm!.  why \nhisL  thou  forsaken  me?\"    Of  course,  our  versions  ar\u00ab  lAken    from  the  originii] \n\n\nA   SBSIOUS  MISTRANSLATION. \n\n\n\u00bb47 \n\n\nI \n\nAw \n\nL \n\n\nGf\u00abvi  maouscripts  (the  rcuooi  whjr  we  have  no  oriKm^  Hebrew  m&Duscnpts \nconcerning  these  occturences  being  becaase  the  enif^as  in  Hebrew  would  beUay \nthemselves  oo  comparison  wnlh  the  sourcea  of  ibcir  derivation,  the  Old  Teslamfnt). \nThe  Greek  manu&cripts,  without  exception,  give  these  words  aa \u2014 \n\n'HA*  *HX*  Xofco    <raPa)fia.vt \n\nThey  arc  Hebrew  words,  rendered  ialo  tbe  Greek,  and  in  Hvbrew  are  u  follow*: \n\nTbe  Scripture  of  these  words  says,  \"that  is  to  say.  My  God,  my  God,  why  hast \nthou  foraaken  me  ^  \"  as  their  proper  trAti<i]atioii.  Here  then  are  the  words,  beyoud \nall  dispute;  and  beyond  all  question,  such  ia  tbe  intcq>retation  given  of  them  by \nScripture.  Now  the  words  will  not  bear  this  interpretation,  and  it  ia  a  falae  rauder- \ning.  The  true  meaning  'Mjmt  the  opposite  of  the  one  given,  and  is\u2014 \nMy  God-,  my  God,  how  thou  dost  glorify  me! \n\nBnt  even  more,  for  while  lama  is  why,  or  how,  as  a  verbal  it  connects  the  idea  of \nto  dazzle,  or  adverbially,  it  could  run  \"  how  dazstingiy,\"  and  \u00bbo  on.  To  the  unwary \nreader  this  interpretation  is  enforced,  and  made  to  answer,  as  it  were,  to  tbe  fulfil- \nment of  a  prophetic  utterance,  by  u  marginal  reference  to  tbe  first  verse  of  tlie \niwenty-ucond  Psalm,  which  reads  : \n\n\"  Uy  God,  my  God,  why  hast  thou  foraaken  me  ?** \nTbe  Hebrew  of  this  verse  for  these  words  is\u2014  ,| \n\nt  to  which  the  reference  is  correct,  and  the  interpretation  sound  and  good,  but \nwith  an  utterly  different  word.     The  worda  are \u2014 \n\nEli,  Eli,  lamak  asabvtha'nif \n\nNo  wit  of  man,  however  scholarly,  can  save  this  passage  from  falseness  of  render- \ning on  its  face  ;  and  as  so,  it  becomes  a  most  terrible  blow  upon  the  proper  ftrat-face \nsacredness  of  the  recital.* \n\nFor  ten  years  or  more,  sat  the  revisers  (?)  of  the  Bible,  a  most  impos- \ning and  solemn  array  of  the  learned  of  the  land,  the  greatest  Hebrew \nand  Greek  scholars  of  England,  purporting  to  correct  the  mistakes  aud \nblunders,  the  sins  of  omission  and  of  commission  of  their  less  learned \npredecessors,  the  translators  of  the  Bible.  Are  we  g^ing  to  be  told \nthat  none  of  them  saw  the  glaring  difference  between  the  Hebrew  words \nin  Psalm  xxii.,  asabx'tha-ni,  and  sabackthani  in  Mallhew  ;  that  they  were \nnot  aware  of  the  deliberate  falsification  ? \n\nFor  \"  falsification  \"  it  was.  And  if  we  are  asked  the  reason  why  the \nearly  Church  Fathers  resorted  to  it,  the  answer  is  plain:  Because  the \n6'\u00abr\u00ab)nCTi/a/ words  belonged  in  their  true  rendering  to   Pagan  temple \n\n\n\u2022  App..  vii.,  p.  joi. \n\n\n14^ \n\n\nTHK   5BCKST   DOCTRmB. \n\n\nriles.  They  were  pronounced  after  the  terrible  trials  of  InitiatioD,  and \nwere  slill  fresh  in  the  mcmor)'  of  some  of  the  \"Fathers\"  when  the \nGospd  of  Matthew  was  edited  into  the  Greek  language.  Because, \nfinally,  many  of  the  Hierophants  of  the  Mysteries,  and  many  more  of \nthe  Initiates  were  still  living  in  those  days,  and  the  sentence  rendered \nin  its  true  words  would  class  Jesus  directly  with  the  simple  Initiates. \nThe  words  \"My  God,  my  Sun,  thou  hast  poured  thy  radiance  upon \nmet  \"  were  the  6nal  words  that  concluded  the  thanksgiving  prayer  of \nthe  Initiate.  \"  the  Son  and  the  glori&ed  Elect  of  the  Sun.\"  In  Rgypt \nwe  find  to  this  day  carvings  and  paintings  that  represent  the  rite.  The \ncandidate  is  between  two  divine  sponsors;  one  \"Osiris-Sun\"  with  the \nhead  of  a  hawk,  representing  life,  the  other  Mercury \u2014 the  ibis-headed, \npsychopompic  genius,  who  guides  the  Souls  after  death  to  their  new \nabode,  Hades \u2014 standing  for  the  death  of  the  physical  body,  figuratively. \nBoth  are  shown  pouring  the  \"  stream  of  life,\"  the  water  of  purification, \non  the  head  of  llie  Initiate,  the  two  streams  of  which,  interlacing,  form \na  cross.  The  better  to  conceal  the  truth,  this  basso-reliei^  has  also  been \nexplained  as  a  \"  Pagan  presentment  of  a  Christian  truth.\"  The  Cheva- \nlier des  Mousaeaux  calls  this  Mercury  : \nThe  assessor  of  Osiriii-Sol,  as  St.  Michael  is  the  asseafior,  Perouer,  of  the  Word. \n\nThe  monogram  of  Chrestos  and  the  Labanim,  the  standard  of  Con- \nstantine \u2014 who,  by  the  by,  died  a  Pagan  and  was  never  baptised \u2014 is  a \nsymbol  derived  from  the  above  rite  and  also  denotes  \"  life  and  death.\" \nLong  before  the  sign  of  the  Cross  was  adopted  as  a  Christian  symbol. \nit  was  employed  as  a  secret  sign  of  recognition  among  Neoph>'tes  and \nAdepts.     Say    Eliphas  \\^\\\\ : \n\nThe  sign  of  the  cro\u00bb)  udoptcit  by  the  Chri^ians  does  not  belong  exclu8i%-ely  to \nthem.  It  it  kabaliatic,  and  represents  the  oppositions  and  quaternary  equilibrium \nof  the  clemrnts.  We  see  by  (he  occult  verse  of  the  Paler,  to  which  we  have  called \nattention  in  another  work,  thai  there  were  originally  two  ways  of  making  it,  or,  at \nleast,  two  very  different  fomiulns  to  express  its  meaning:  oac  reserved  for  priests \nand  initiates :  the  other  given  to  neophytes  and  the  profane.* \n\nOne  can  understand  now  why  the  Gospel  of  Matthew,  the  Evangel  of \nthe  Ebionites,  has  been  for  ever  excluded  in  its  Hebrew  form  from  the \nworld's  curious  gaze. \n\nJerome  found  the  authentic  and  originaJ  Evangel  written  in  Hebrew,  by  Uatttacw \nthe  Puhlican,  at  the  library  coUecte<l  at  Coesarea  by  the  martyr  Pamphilioa, \n\"  I  rtaivnt pfttumion  from  the  NaMnrans,y\u00bbt}xo  atDerceaofSyria  used  tliisCgoqidl \n\n*  Dagmti  H  RtlmH  it  Ut  Hamti  fiAgu.  it.  88. \n\n\nSaCHET  DOCTHIKK   OP \n\n\nW. \n\n\n'149 \n\n\nto  translate  it,\"  be  -writes  toward  the  end  of  the  fourth  centtirT.^  \"  In  the  Uv\u00bbDgel \nwhicii  Ihe  !*>asorfHfs  and  Ebtonites  use,\"  said  Jerome,  \"which  recently  I  trans- \nlated from  Hebrew  into  Greek,  and  which  is  called  hj  most  persons  the  genuine \ngm>pel  of  Matthew,\"  ctc.t \n\nThat  the  apostles  IiaiI  received  a  \"necret  doctrine\"  from  Jesus,  and  that  he  him- \nself taaght  one,  is  evident  from  the  following  words  of  Jerome,  who  confeA!\u00bbed  it  in \nau  uagnardetl  rooinent.  Writing  to  thi-  Rifihops  Cfaromatins  and  Reliodorus,  he \nconiplAinft  that  \"a difficult  work  ia  enjoiiietl,  since  this  (trnnslation)  has  b\u00aben  com- \nmanded me  by  your  Felicities,  whicli  St.  Matthew  himiclj,  the  Apostle  and  Evan- \ngelist, did  not  wish  to  be  opfniy  written.  For  if  this  had  not  been  iecrei,  he  (Matthew^ \nwould  have  added  to  the  Evanxel  that  what  be  gave  forth  woi  his  ;  but  he  made \nup  thit  book  staled  up  in  the  Hebrew  characters,  which  he  put  forth  etfen  in  such  a \nway  thai  the  book,  written  in  Hebrew  letters  and  by  the  band  of  himKir.  nn'Kht  be \npoAscssed  by  the  men  mast  religious  ;  who  also,  iu  the  course  of  time,  received  it \nfrom  those  who  preceded  Ihem.  But  this  very  book  they  never  gave  to  any  one  to \nbe  transcribed,  and  its  text  they  related  some  one  way  and  sonic  another.\"!  And \nhe  adds  further  on  tbc  same  page:  \"And  it  happened  that  this  book,  having \nbeen  published  by  a  disciple  of  Manichocus,  named  Seleucu<i.  who  also  wrote  falsely \nThe  Acts  0/ the  Apostles,  exhibited  matter  not  for  edification,  but  for  destruction  ; \nand  that  this  (book)  was  approved  in  a  synod  which  the  ears  of  the  Church  properly \nrefused  to  listen  to.\"t \n\nJerome  admits,  himself,  that  the  bf>ok  which  he  authenticates  as  being  written \n\"by  the  hand  of  Matthew,\"  was  nevertheless  a  book  whicli.  notwithstanding  that \nhe  translated  it  twice,  was  nearly  uniutelligible  to  him,  for  it  was  arcane.  Never* \ntheless,  Jerome  coolly  seta  down  every  commentary- upon  it  but  his  own  as  hereiicai. \nMore  than  that,  Jerome  knew  that  this  Gospel  was  the  only  original  one.  yet  be \nbecomes  more  zealous  than  ever  in  hts  persecntion  of  the  \"  Heretics.\"  Wfay  P  Be> \ncause  to  accept  it  was  equivalent  to  reading  the  deatli  senteace  of  the  eatabllRhed \nCbnrcb.     Tlie  Gospel  according  to  the  Hebrews  was  well  known  to  have  been  tbft \n\n\n*  (RlrroBymuB,  Dt  Vwix  lUnii.,  iiio  \"It  i>  rtmarfcablc  that,  while  all  Cfaurdi  Psthen  say  tbst \nMatthew  wtoie  In  Iffb'fu-.  tht  whoJe  of  thfm  u\u00ab  the  GreH  l\u00ab(l  na  th*  KcntiiBC  apostolic  wrtllnj. \nwithout  tncntloiiitiK  what  rrliitioii  the  Hfbrem  Hatlhcw  hoa  to  our  Cttek  one  I  It  had  monjr  ^tcuttar \naddiitOMs  whtcb  arv  wautiag  io  our  (Urcck)  KvaDycl \"  KMabauaen,  vVocAnvu  dtr  Echtktit  dtr  Sdmmt- \nhehfn  SeXnflm  lUs  Ntuen  7>/i..  p.  31 ;  Dunlap,  iiJW, /A/ Sw  o//V  .Waw,  p.  \u00ab-l \n\nt  Commun.  to  MatiAfw  (zit.  13)  Book  11.  Jerome  adds  that  tt  was  wrllleo  la  the  Cbaldaic  laiiciuc\u00ab, \nbut  wiUi  Bcbfcw  tctttn. \n\n9  \"St.  JeTeaK.\"  v.  445  i  Dunlap,  SU,  Itt  So\u00bb  of  Mom.  p.  4\u00ab- \n\nI  This  Kccountji  bIm)  for  thr  iej\u00abcUo\u00abi  of  the  works  of  Jusliu  Martyr,  who  used  oaly  this  \"  Goapf  I \nnccocdliic  to  tb\u00ab  Hrhrrwu.\"  bk  al\u00bbo  did  moM  probably  Tntian,  hlft  dttctplc.  At  what  a  late  period  the \ndiriiuty  of  Christ  was  fully  c^tivblinhrd  wr  can  jnd^by  th\u00ab  mtrf  fart  that  cwa  in  Ihr  foarth  rrniury \nKnaehiDih  did  not  ilmoiiiKr  ttiit-  hook  no  Kporioas.  bat  only  claMwd  U  with  such  as  the  Ap&cal^u  of \nJohn:  aad  Cndncr  iZir  G*3ch  dti  Kan,  p  iio)sliciw\u00ab  N<crphoni\u00bb  iiitirrtiTi|r  it,  toircthcT  wltfa  Ihe \nKexielaNtm.  in  bis  Stitkomelry,  among  the  Autilcgomcna.  The  Kblonltm,  th\u00ab  genuine  primlllvt \nChriaUatia,  rejecting  the-  rext  of  the  Apostolic  writlngra,  make  uac  oaly  of  this  Gospel  ^Adv.  Har.,  1. \ni6>  aad  Ib\u00ab  ^)\u00abOQltc\u00ab,  ot^  Eptphanius  itnlaraa,  firmly  believed,  mlb  the  Nasarena,  that  Jeaas  was \nbat  aaiaa.  \"oflheaced  o(a  mas.\" \n\n\nI50 \n\n\nTBF    SECRET  DOCTKUVR. \n\n\nonly  one  accepted  for  four  centuries  by  the  Jewish  ChiiitiADi,  the  NazAreoe<  aad \nthe  Bfaionites.    And  neither  of  the  latter  accepted  the  divinUy  o/CfarisL* \n\nThe  EbiODites  were  the  first,  the  earliest  Christians,  whose  re- \npresentative was  the  Gnostic  author  of  the  Clem^nfitu  Homilies,  and  as \nthe  author  of  SuperTiatural  Religion  shows,t  Ebiouitic  Gnosticism \nhad  once  been  the  purest  form  of  Christianity.  They  were  the  pupils \nand  followers  of  the  early  Nazarenes \u2014 the  kabalistic  Gnostics.  They \nbelieved  in  the  ^ons.  as  the  Cerinthians  did,  and  that  \"  the  world  was \nput  together  by  Angels  \"  (DhySn  Chohans),  as  Hpiphanius  complaias \n{Contra  Ebiontias) :  \"  Ebion  had  the  opinion  of  Ihc  Nazarenes,  the  form \nof  Cerinthians.\"  \"  They  decided  that  Christ  was  of  the  seed  of  a  man,\" \nhe  laments.]    Thus  again : \n\nThe  bad^  of  Dan>Scorpio  is  death'life.  in  the  symbol  jl  ,  a\u00ab  cross-hones  and  tMt, \n...  or  Ufe-deaih  .  .  .  tbe  ftlaudurd  of  Constantine.  the  Roman  Emperor. \nAhti  has  been  sliown  to  be  Jesus,  and  Cain-Vulcain,  or  Mars,  pierced  him.  Constan- \ntine was  the  Roman  Emperor,  whose  warlike  god  was  Mars,  and  a  Roman  soldier \npierced  Jesn\u00a3  on  the  cross.     .    .    . \n\n'  But  Uie  piercing  of  Abel  was  the  consummation  of  his  marriage  with  Cain,  and \nthis  was  proper  under  the  form  of  Mars  Generator ;  hence  the  double  glyph,  one  of \nMars-Gcncrator  [Osiris-Sun]  and  Mars- Destroyer  [Mercury  tbe  God  of  Death  in  the \nEgyptian  basso-relUvo]  in  one ;  .significant,  again,  of  the  primal  idea  of  the  hving \ncosmos,  or  of  birth  and  death,  as  accessary  to  the  continuation  of  the  stream  of \nlife.t \n\nTo  quote  once  more  from  Isis  Unvdled : \n\nA  L\u00abtin  cross  of  a  perfect  Christian  shape  was  found  hewn  upon  the \nslabs  of  the  Adytum  of  the  Serapcnm  :  aud  the  monki;  did  not  fail  to  claim  that \nthe  cro&.<i  had  been  hallowed  by  the  Pagans  in  a  \"spirit  of  prophecy.\"  At  least. \nSozomen,  with  an  air  of  triumph,  records  the  facL|{  But  archscology  and  syni- \nholism,  those  tireless  and  implacable  enem^ies  of  clerical  false  pretences,  have \nfound  in  the  hierogl>'phtcs  of  the  legend  runbiiig  round  the  design  at  least  a \npartial  interpretation  of  its  meaning. \n\nAccording   to    Ring  and    other  uumtsmatists  and  archsMlogists,  the  cross   was \n\n\n\u00ab  /lis  Uu\u00bb\u00bba*d.  H.  i8*-3. \n\nt  Ot.ea..i{.  %,. \n\nt  &ev  slso  /n't  Onwittd.  it.  iSo,  toeaJ  or  chapter. \n\nI  StMttt  o/ Mitatuirt.  ]>.  iqg.  Thia\"9itreatn  of  tUc\"  txing  etablanati*^  in  the  Philloc  teu.)-r//t/n* \nJut  locutloacd,  by  the  vraXei  poured  in  the  sbaipe  of  a  Ciotu  oa  the  iuitintcd  candt>latc  by  0\u00bbfih>  - \nL*/t  and  the  Sun  \u25a0ml  Mercury\u2014 AraM.  It  wma  tht  final*  o(  ihc  rite  of  It^liatioa  after  lh\u00ab  trt<* \nSBtt  the  tutltt  lortum  In  thr  Ciypts  of  Ksypt  urciv  piuAcd  Ihcough  succcarfoUj. \n\nI  Another  untiiulwofthy.  untruthful  nnd  IgaMiml  writn,  lui  ecctariwrtical  hiatoviui  of  t^  fifth \nccntory.     Hi*  alleged  buloty  of  the  nUiCc  between  the  l*a(uu,  Neopiatonwtji,  and  the  ChtikUiiiH  of \nAlernksdria  iind  Constantiaoplc,  which  ritmds  fron  the  yc\u00abr  jm  to  4J4.  dcdkated  by  Um  to  Thit \ndoaitu.  the  youarer.  U  full  of  deliberate  falaiScatioiui. \n\n\nJ \n\n\nTBB  CROSS  AMD  CRtTCIVIX. \n\n\nVSr \n\n\nI \n\n\nI \nI \n\n\npimecd  tkefe  w  tlte  symbol  of  eternal  life.  Sucli  a  Vau,  or  Egyptian  cross,  was \nuse<l  in  the  Bacchic  and  Bleuxinian  Mysteries.  Symbol  of  the  dc&l  gefierative \npower,  it  was  laid  ui>on  the  breast  nf  the  Initiate,  after  bt<c  \"  new  liirtli  \"  was \naccompluhed.  and  the  Myst\u00ab  had  returned  from  their  baptism  in  the  sea.  It  was \na  mystic  si^  that  bis  spiritual  birth  had  regenerated  aad  united  his  astral  soul \nwith  his  divine  spirit,  and  that  he  was  ready  to  ascend  in  spirit  to  the  blessed \nabodes  of  light  and  f;lor>-\u2014 the  Bletisinia.  The  Tau  was  a  mflgic  talisnian  at  the \n\u25a0same  time  an  a  religious  emblem.  It  nas  adopted  by  the  Chri<tttaii!>  through  the \nGnostics  and  Kabalists,  who  used  it  largely,  as  their  nomerousgems  testify.  These  in \nturn  had  the  Tau  (or  handled  cross)  from  the  Egyptian5,and  the  Latin  Cross  from  the \nBuddhist  misHtonarics,  who  brought  it  from  ladia  (where  it  can  be  found  even  now  i \ntwo  or  ttiree  centuries  B.C.  The  Assyrians  Egyptians,  ancient  Americaitfi,  Hindus \nand  Romans  hiwi  il  in  various,  but  very  .slight  modifications  of  shape.  Till  very \nlate  in  the  middle  ages,  it  was  conxidered  a  potent  spell  again  st  epilepsy  and \ndemoniacal  poeaes&ioo,  and  the  \"signet  of  the  living  God\"  brought  down  in  St. \nJohn's  vision  by  the  augel  ascending  from  the  cast  to  \"  seat  tliescr\\-antt  of  our  God \nin  the  foreheads,\"  was  but  the  same  mystic  Tau \u2014 the  Egyptian  CroRs.  In  the \npainted  glass  of  St.  Denis  (France)  this  angel  is  rtrpreae-nte^l  as  stamping  this \nsign  on  the  forehead  of  the  elect:  the  legend  reads.  SIONUM  TAY.  In  King's \nGnostics,  the  author  reminds  us  that \"  this  mark  i^  commonly  borne  by  SL  Antltouy, \nan  Egyptian  recluse.\"*  What  the  real  meaning  of  the  Tau  was,  is  explained  to  as \nby  the  Christian  St.  John,  the  Egyptian  llermefi.  And  the  Hindu  Brahmans.  It  iji \nbut  too  evident  that,  with  the  Apostle  at  least,  it  meant  the  \"  IncfTablc  Name.\"  as  he \ncallathis  \"signet  of  the  li\\-ingGod\"  a  few  chapters  further  ont  Ui<;  \"  Fathtr'i  name \nwritten  in  their  Jorekeads.\"  \u2022 \n\nThe  BrahmAtmi,  the  chief  of  the  Hindu  Initiate^  had  on  his  head-gear  two  keys \ns>-tnbol  of  the  revealed  mystery  of  life  and  deatti,  placed  cro<M-1ike;  and  in  some \nBuddhist  pagodas  of  Tarlary  and  Mongolia,  the  cntrancr  of  n  chamber  within  the \nt>(Mnple.  generally  containing  the  staircase  which  leads  to  the  inner  dagoba,|  and \nthe  porticos  of  some  Prac-fiidas^  are  ornamented  with  a  cross  formed  of  two  fishes, \nas  found  on  some  of  the  zodiacs  of  tlie  Buddhists.  We  should  not  wonder  at \nall  at  learning  thut  the  sacred  device  in  the  tonilM  in  the  calacnnibs  at  Roirie.  the \n\"  Vesica  Fiscis,\"  was  derived  from  the  said  Buddhiat  zo^lincal  sign.  How  general \nmust  have  been  that  geometrical  figure  in  the  world-symbols,  may  he  inferred  from \nthe  fAct  that  there  is  a  Masonic  tradition  that  Solomon's  temple  was  built  on  three \nEouadattons  forming  the  \"  triple  Tan  \"  or  three  crosses. \n\nIn  its  mysbcal  sense,  the  Egyptian  cross  owes  its  origin,  as  an  emblem,  to  the \nrealisation  by  the  earliest  philosophy  of  uu  aminygynoiti  dualistn  of  eptry  ntani/esta- \nturn  in  natmrf,  which  proceeds  from  the  abstract  ideal  of  a  likewise  androgynous \ndeity,  while  the  Christian  emblem  is  simply  due  to  chance.    TLid  the  Mosaic  law \n\n\n\u2022  **&Mu^auOi-lk9imrC\u00bbrMimns,wA:ti^.rSSl    ' \n\n*  Aravfa/MM.  xl*.  I. \n\nt  A  Ihigolw  Is  \u25a0  RBBlI  traiptr  orKlot>ular  fbrm,  la  which  xrr  pii. wived  tAc  rclk*  orCdutittiB. \nI  PntchtdM  are  bulldfai^  of  aU  iIks  sad  rorms.  Uke  oar  auuMlcua*.  aad  tn  HCT\u00abd  ta  votive \noCerinp  lo  the  dtmd. \n\n\n152 \n\n\ntUK  SBCRKT   DOCTRINE. \n\n\nprevailed,  Jestu  ihould  have  been  lapidated.*  Tbe  crucifix  waa  an  In&trument  of \ntoctare,  and  utterly  common  among  Romans  aa  it  wai  anknown  among  Semitic \nnations.  It  was  called  the  \"  Tree  o(  ln(amy.\"  U  is  bat  later  that  it  was  adoptcil  m \na  ChriKtian  symbol ;  bnt  danng  the  Brst  two  decades  the  apostles  looked  upon  tt \nwiUi  boiTor.t  It  ia  certainly  not  the  Christian  Cross  that  John  had  in  mind  wben \n^leakinfjof  the  \"signetof  theliving  Ood,\"hutthemyj^u'TBu \u2014 the Tetragrammaloa, \nor  mighty  name,  wbicta.  on  the  most  ancient  Kabolistic  talismans,  was  reptesamted \nby  the  four  Hebrew  letters  composing  the  Holy  Word. \n\nThe  famous  Lady  EUenborougb.  known  amoti}^  the  Arabs  of  Damaacnst  and  in \ntbe  de\u00ab\u00abrt,  after  her  lun  marriage,  as  Hanoum  Medjouye,  had  a  talisman  in  her \npossession,  presented  to  her  by  a  Dnisc  frum  Mount  Lebanon.  It  was  recognised  by  a \ncertain  sign  on  its  left  corner  u  belonging  to  that  class  of  gems  which  is  known  ia \nPalestine  as  \u25a0  \"  Messiamc\"'  amulet,  of  tbe  second  or  third  century  R.C.  It  isa  green \nstone  of  a  pentagonal  form  ;  at  the  lK}ttom  ia  engraved  a  fiab  ;  higher,  Solomon's \nScbI;:  and  still  higher,  the  four  Chalilaic  Iclters-Jod,  He.  Vau.  He,  lAHO,  whkh \nform  the  name  of  the  Deity.  These  arc  arranged  in  quite  an  onusual  way.  niuDing \nfrom  below  upward,  in  reversed  order,  and  forming  tbe  Kgyptiiin  Tan.  Aronod \nthese  there  is  a  legend  which,  as  the  gem  is  not  our  property,  we  are  not  at  liber^ \nto  give.  The  Tau,  in  its  mystical  sense,  as  well  as  the  Cntjt  OMsata,  is  the  Trteaf \nLije. \n\nIt  is  well  known  that  tlie  earliest  Christian  emblems\u2014 before  it  was  ever  attempted \nto  represent  tbe  bodily  appearance  of  Jesus\u2014 were  the  Lamb,  the  Good  Shepherd, \nand  The  Fhh.  The  origin  of  tbe  latter  emblem,  which  hns  so  puzzled  the \narchsologists,  thus  becomes  comprehensible.  The  whole  secret  lies  in  the  easily \n\u25a0scertained  fad  tlini,  while  in  the  Kabalah  the  King  Messiah  is  called  \"  Interpreter,\" \nor  Revealer  of  the  Mystery,  and  shown  to  be  the  fifth  emanation,  in  the  Talmud\u2014 \nfor  reasons  we  will  now  explain\u2014 the  Messiah  ift  very  often  dejugnated  as  **  OAG,\" \nor  the  Fbb.  This  is  an  inheritance  from  the  Chaldccs.  and  relates \u2014 as  the  VC17 \nname  indicates \u2014 to  the  Babylonian  Uagon,  the  man-fish,  who  was  the  instructor \nand  interpreter  of  the  people,  to  whom  he  appeared.  Abarbanel  explains  tbe \nname,  by  stating  that  the  sign  of  his  (Messiah':;)  coming  is  the  conjunction  of  Saturn \nand  Jupiter  in  the  sign  Pisces.^  Therefore,  as  the  Christians  were  intent  upon \nidentifying  their  Christos  with  the  Messiah  of  the  Old  Ttilament,  they  adopted  it  so \nreadily  as  to  forget  that  its  true  origin  might  be  traced  still  farther  back  than  the \nBabylomoii  Dagon.  How  eagerly  and  closely  the  ideal  of  Jesus  was  united,  by  the \nearly  Christians,  with  ever>-  imaginable  kabalistic  and  pagan  tenet,  may  be  inferred \nfrom  the  language  of  Clemens,  of  Alexandria,  addresseJ  to  his  co-religionista \n\n\n*  Tbe  Tsliuudtslic  manl\u00ab  claltn  that,  alter  having  bmi  h&nKnl.  h\u00ab  wok  lapi dated juad  buried  uiMhr \nUic  water  at  the  JuuctioD  of  two  stteanu.  Mithnti  SaMAtdrm,  Vol.  VI.,  p.  4 ;  Talmud,  of  Babjloa. \nsame  article,  43  \u25a0.  6?  a. \n\n*  Cp^ic  ItgtHii  o/tMt  CrmeiJUioM.  M6&  XI. \n\nt  Wc  an  al  a  loaa  to  undmtand  why  Kins.  *\u00bb  ^^  Gttotitt  Gtmt,  rvpteseiiU  Sototaoa**  Seal  aa  a \nfirc-potnted  star,  wbcrcas  it  ia fiix-pcliitc<l,  and  ia  the  lignel  or  VLeKdu  In  India. \n\nI  King  (CfNuficj)  givei  Uie  figure  of  a  Ctirlflliao  Ayoibol.  wry  coniDOn  during  Uic  taiddlc  aftt,  of \nthree  flabr\u00bb  interlaced  into  u  iriongle.  and  having  the  nVH  lettrrv  4a  toast  ucred  PjrlhagOTaa \nniunber)  IX0YS  engrBved  on  II.    Tte  number  five  rt-Utee  to  the  sane  kAbaliitic  compuUUoti. \n\n\nJ \n\n\nTHE  STORY   OF  JSSU& \n\n\n*53 \n\n\nI \n\n\nI \n\n\nWhen  they  were  debatins  upon  the  choice  of  the  most  appropriate  symbol  to \nrcniiud  ibetn  of  Jesus,  Clemens  adviseil  Uieai  in  the  following  words:  \"L*tlhe \nenKraviDK  upon  the  gem  of  jroor  ring  be  either  a  dcvt.  or  a  ship  running  before  the \nwifd  (the  Argha),  or  &jish.\"  Was  tlie  good  father,  when  writing  this  senience, \nlabouring  under  the  recoUectioti  of  Joshoa,  son  of  Nun  (called  yt^flvi  in  theGrvelc \nBod  Slavonian  versions);  or  had  he  forgottco  the  real  interpielation  of  these  pagan \n\u2022ymbols  i* \n\nAnd  now,  with  the  help  of  all  these  passages  scattered  hither  and \nthither  in  Isis  and  other  works  of  this  kind,  the  reader  will  sec  and \njudge  for  himself  which  of  the  two  explanations \u2014 the  Christian  or  that \nof  the  Occultist \u2014 is  the  nearer  to  truth.  If  Jesus  were  not  an  Ini- \ntiate, why  should  all  these  alUgorical  incidents  of  his  life  be  given? \nWhy  should  such  extreme  trouble  be  taken,  so  much  lime  wasted  try- \ning to  make  the  above :  (a)  answer  and  dovetail  with  purposely  picked \nout  sentences  in  the  Old  Testament,  to  show  them  as  prophecies; \nand  {b')  to  preser\\'e  in  them  the  initiatory  symbols,  the  emblems \nso  pregnant  with  Occult  meaning  and  all  of  these  belonging  to \nPagan  mystic  Philosophy  ?  The  author  of  the  Source  of  Measures  gives \nout  that  mystical  intent ;  but  only  once  now  and  again,  in  its  one-sided, \nnumerical  and  kabalisttc  meaning,  without  paying  auy  attention  to,  or \nhaving  concern  with,  the  primeval  and  more  spiritual  origin,  and  he \ndeals  with  it  only  so  far  as  it  relates  to  the  Old  Testametit.  He  attri- \nbutes the  purposed  change  in  the  seulence  \"  Eli.  Eli,  lama  sabachthani  \" \nto  the  principle  already  mentioned  of  the  crossed  bones  and  skull  in  the \nLabarum, \n\nAs  an  emblem  of  death.  Ixring  placed  over  the  door  of  life  and  \u00ab]gli!fylngMrfA,  or \nof  the  interconuinmcnt  of  two  opposite  principles  in  one,  just  as,  m>'8ttcally,  the \nSaviour  was  held  to  be  man-woninn.* \n\nThe  author's  idea  is  to  show  the  mystic  blending  by  the  Gospel \nwriters  of  Jehovah,  Cain,  Abel,  etc.,  with  Jesus  (in  accordance  with \nJewish  kabalistic  numeration) ;  the  better  he  succeeds,  the  more  clearly \nhe  shows  that  it  was  a  forced  blending,  and  that  we  have  not  a  record \nof  the  real  events  of  the  life  of  Jesus,  narrated  by  eye-witnesses  or  the \nApostles.    The  narrative  is  all  based  on  the  signs  of  the  Zodiac :  ' \n\nBach  a  double  .sign  or  tnale-fenmle  [in  ancient  astrological  Magic]\u2014 viz:  it  wwi \nTaum*-Rvc,  and  Scorpio  was  Mars-Lnpa,  or  Mars  with  the  female  wolffiu  relation  to \n\n\nI \n\n*  Op.  at..  jDi.    An  ttiia  coooect*  Jcsub  with  great  tniUateg  \\aA   loUr  ticroefi;  ftll  thU  k  purely \nPnjCAO,  under  a  imrty-Fvolvrd  varintioti.  Ui\u00bb  Chmtian  ichcmp. \n\n\n154 \n\n\nTHE  SBCKET   DOCTRIHB. \n\n\nRomuliu].  So,  u  these  signs  were  opposite^  of  each  other,  yet  hm/  m  tkteentrt, \nthcywere  coonected  \\  and  so  in  fact  it  was.  and  in  a  doable  seosc,  the  conception  of \nthe  year  was  in  Taurns,  as  the  conception  of  live  by  Mars,  her  oppoaite.  in  Scocpia \nThe  birth  would  be  at  the  winter  solstice,  or  Christmas.  On  the  coatrary.  by  coa- \nception  in  titorpio\u2014 tii..  of  Lupa  by  Taurus\u2014 l>irth  would  be  in  Leo.  Scorpio  wm \nChrvstos  in  kumiiiationy  whtl*  I^eo  was  Christos  in  tnuntph.  While  Taorus-Ewe \nftilfiUed  aatroDomical  functions,  Mars-l,u]m  fulfilled  spiritual  one*  by  type.* \n\nThe  author  bases  all  this  on  Egyptian  corrclalions  and  meanings  of \nGods  and  Goddesses,  but  ignores  the  Arj'an,  which   are  far  earlier. \n\nMooth  or  Mouth,  was  the  EKyptian  cognomen  of  Vcdos,  (Eve.  mother  of  all  living) \n[as  Vach.  mother  of  all  living,  a  permutation  of  Aditi,  as  Eve  was  one  of  Seplura]  or \nthe  moon.  Plutarch  {his,  374)  hands  it  down  that  Ists  was  sometimes  called  /KiM. \nwhich  word  mean.t  mother.  .  .  (Isim,  TITHr  wotnan).  (fsit.  p.  372).  leia.  be  says \nis  that  part  of  Nature,  which,  as  femiuiue.  contains  in  herself,  as  (nutrix)  nurae,  all \nthings  to  be  born.  .  .  \"Certainly-  the  moon.\"  speaking  ARtronomically,  \"chiefly \nexercises  this  function  in  Taurus,  Venus  bein^  the  house  (in  opposition  to  Mara, \ngenerator,  in  Scorpio),  because  the  sign  is  luna.  hypsoma.  Siuce.  .  .  Isis  Metheot \ndiffers  from  Isis  Muih  and  that  in  the  vocable  Muih  the  notion  0/ bringing JbrtMm\u00bb,j \nbeconcealed,  and  since  fructification  ntust  take  pitice.  ^/being  joitiiKl  with  Ijuut  io \nLibra,  it  is  not  improbable  that  Much  first  indee<l  signifies  Venus  in  Libra;  hence \nLuna  in  Libra.\"  (Beitrage  zur  Kcuntaiss,  purs.  11,  S.  (h  under  Mttth.yf \nThen  Fuerst,  under  Bohu.  is  quoted  to  show \n\nThe  double  play  upon  the  word  Afuthby  help  of  which  the  real  intent  is  produced \nin  the  occult  way  .  .  .  sin,  dtalfi,  and  women  are  one  in  the  glyph,  and  cone- \nIfttively  connecte<l  with  intertoursf  and  deafh.l \n\nAll  this  is  applied  by  the  author  only  to  the  exoteric  and  Jewish \neuhemerised  symbols,  whereas  they  were  meant,  first  of  all,  to  conceal \ncosmogonical  mysteries,  and  then,  those  of  anthropological  evolution \nwith  reference  to  the  Seven  Races,  already  evoluted  and  to  come,  and \nespecially  as  regards  the  last  branch  races  of  the  third  Root- Race. \nHowever,  the  word  void  (primeval  Chaos)  is  shown  to  be  taken  for \nEvc-Venus-Naamah,  agreeably  with  Puerst's  definition;  for  as  he \nsays: \n\nIn  this  primitive  signification  [of  voidj  was  \"irO  [bohu]  taken  in  the  Riblicsl  coa. \nmogony,  and  used  in  enUblUhing  the  dogma  pMD  OT  Jes  (us)  m'avm.  /a-us \nfrom  nothing),  respecting  creation.  [Which  shows  the  writers*  of  the  Netv  Ttstamtmt \nconsiderably  skilled  in  the  Kabalah  and  Occult  Sciences,  and  corroborates  still  more \nour  assertion,]  Hence  Aquiln  translates  o^w  vulg.  vacua  (bencc  vacta.  com\\ \n[hence  also  the  horns  of  Isis \u2014 Nature,  EaKh.  and  the  Moon \u2014 taken  from  Vicb,  the \nHindu  \"Mother  of  all  that  lives,\"  identified  with  VirAj  and  called  in  Athar\\\u00abveda \nthe  daughter  of  KAmo,  the/n/  deaircs ;  \u2022\u25a0  That  daughter  of  thine.  O  Kima,  is  c^ti \n\n\nOp.  tU..  v^. \n\n\nt  Fp.  tM.  195. \n\n\n\u00bb  PiW. \n\n\nTHB   PRtMITIVB   WOHAN. \n\n\n155 \n\n\nI \n\n\nI \n\n\nI \n\nI \n\n\nI \n\n\nI \nI \n\n\nIke  cow,  3be  whom  Si^s  aftoie  VAcK-Virii}\"  who  was  milked  by  Brihaspnti,  the \nRishi.  which  is  another  mysteryj  Ookelos  aad  Saniarit.     \"^^p^' \n\nThe  Plusnictait  cosmogony  has  connected  fiohu  im  Baaif  into  a  persooified  ex- \npression denoting  the  primitive  sttbitanee,  and  as  a  deity,  the  moi/ier  oj  racet  o/ \nihe  ;?r(]\u00a3s  [which  is  Aditi  And  VAcbJ.  The  Aramean  name  O'lrQ' n'>rT3i  MITim, \nBow^,  Bv^-oc,  Buto,  for  the  moilur  of  the godi.  which  passed  ovcrto  the  Qnojitlcs. \nBabylonians  and  EiOTtians,  is  identical  then  antk  M6t  InMD.  our  MiUh)  properiy, \n(^Hu0)  originated  in  Phcenician  from  an  interchange  of  b  with  m.* \n\nRather,  one  would  say,  go  to  the  origia.  The  mystic  euhcmerisation \nof  Wisdom  and  Intelligence,  operating  in  the  work  of  cosm.ic  evolution, \nor  Buddhi  under  the  names  of  Brahmil,  Punisha.  etc.,  as  male  power, \nand  Aditi-V3ch,  etc.,  as  female,  whence  Sarasvati,  Goddess  of  Wisdom, \nwho  became  under  the  veils  of  Esoteric  coucealmeut.  Bulos.  Bythos- \nDepth,  the  grossly  material,  personal  female, called  Eve,  the  \"primitive \nwoman  \"  of  Irenseus,  and  the  world  springing  out  o(  Nothing. \n\nThe  workings  oat  of  this  glyph  of  4th  Genesis  help  to  the  comprehension  of  the \ndivision  of  one  character  into  the  forms  of  two  persons;  as  Adam  and  Hve.  Cain \nand  Aljcl.  Abram  and  Isaac,  Jacob  and  E'iau,  and  so  on  fall  male  and  female]  .  .  . \nNow,  as  linking  together  several  great  salient  points  in  the  Biblical  structure :  (/) \nas  to  the  Old  and  New  Trstanunts  ;  with  also  {t)  as  to  the  Roman  Hmpire ;  (^|  aa  to \nconfirming  the  meanings  and  uses  of  s>-mbols  ;  and  (/)  as  to  confirming  the  entire \nexplanation  and  reading  of  the  glyphs  ;  as  (5}  recognising  and  laying  down  the  base \nof  the  great  pyramid  as  the  foundation  square  of  the  Bible  construction :  {6)  as  well \nas  the  new  Roman  adoption  under  Constautine \u2014 the  following  given  :t \n\nCain  baa  been  shown  to  be  .  .  .  the  360  circle  of  the  Zodiac,  the  perfect  and \nexact  standanl,  by  \u00bb  squared  division;  hence  his  name  of  Melchizadik  .... \n[The  geometrical  and  numerical  demonstrations  here  follow.]  It  has  been \nrepcate<lly  stated  that  the  object  of  the  Great  Pyramid  construction  was  to  measure \nthe  heavens  and  the  earth  .  .  .  [the  objectiTe  spheres  as  evohuing  from  thf  siil>- \njective,  purely  spirit  iisl  Kosmos.  we  beg  lea\\'e  to  add];  therefore,  its  measuring  con- \ntainment would  indicate  all  the  substance  of  measure  of  the  heavens  ami  the  earth,  or \nagreeably  to  sncienl  recognition,  Earth.  Air.  Water  Kod  f-'ire.l  (The  baac  aide  of \nthis  pyramid  was  diameter  to  a  circumference  in  feet  of  9400.  The  chareclenstic \nof  this  is  24  feet,  or  6  >c  4  \u00bb  24,  or  this  rery  Cain-Adam  square.)  Now,  by  the \nre\u00abtor*tion  of  the  encampment  of  the  Israelites,  as  Initiated  by  Moses,  by  the  great \n\n\n\u25a0  fp-  WS.  \"i^  , \n\n*'  Had  we  known  the  kuned  suibor  \\KioTt  tiU  ImwIc  waj>  prints,  be  aiighl  have  bmi  [f^Ti-liancB, \nprer*llnl  upon  to  aAA  a  afvtmlb  link  from  which  nil  oth\u00abn.  fnr  prrrrrlinif  those  muiitcraied  In \n^nt  of  tisK.  andnurpiuurinR  thrm  in  uaivmaMy  pltiloaaphtcul  Lnrauiu);,  have  beca  derivnl,  are. \n\u00abv*n  to  tbF  grrmi  yyratniA,  wh'nc  fouBilfttioa  sqairr  was,  m  its  turn,  the  gnat  kiyux  HySLcrica. \n\nt  We  woald  Mjr  coamic  Matter.  Spirit.  Ctuoa.  nod  Dtvioe  Light,  far  the  RnpUan  Idea  wa* \nideatical  io  this  with  the  Arjrtnt.  However,  the  auth or i%  right  witliTTirnrri  to  the  Occult  SynaboloKr \n\u00bbrtfie  Jew*.  Tb\u00aby  were  >  Kmarkably  matter  of  fact,  unspiritoal  people  at  all  timca;  y\u00abteven  wtlh \n(beta  \"  Rnacb\"  waa  Divine  Spirit,  not  \"air.\" \n\n\n156 \n\n\nTHB  SECRET  DOCTRINE, \n\n\nscholar,  FaUicr  Athanaslua  Kircher,  th\u00ab  Jeaait  priest,  the  above  is  prociKly,  by \nBiblical  reconl  and  traditionary  sources,  the  method  of  laying  off  this  encampnieirt. \nThe  four  interior  s^uarrs  were  devote<l  to  (i)  Moses  and  Aaron:  (3i  Kobath;  (5] \nGershom;  nnd  (4)  Mernri \u2014 the  1,-Lst  three  being  the  heads  of  the  UevitcA.  The \nftttribute<i  or  these  squares  were  the  pnmat  attributes  of  Adam-Mar^  and  writ \nconcreted  of  the  eieoients,  \u00a3\"arM,  W//'. /-'irr.  Water,  or  D\"*  =  lam  =  H-'^/ir,  TO  * \nNoor  \u25a0=  firtt  TTO  =  Rtreach  \u2014  Air,  and  Tito''  =  Ubeshali  =  Earth,  The  initial \nletters  of  these  words  arc  INRI \u2014 ^thu  s^'niliol  usually  translaleil  us  /csus  ^azmrcnns \nA***  /udiEonira\u2014 '\u2022  JesBs  of  N'azarcth,  King  of  the  Jews.\"  This  square  of  INRI  i< \ntbe  Adam  square,  which  was  extended  frota,  as  a  foundation,  into  four  otbcra  of \n144  X  2  a  988,  to  the  side  of  the  large  square  of  28S  x  4  ==  1152.  =  the  whole \ncircamfcrence.  But  this  square  is  the  display  of  also  circular  elements  and  115-* \ncan  denote  thiK.  Put  IN/!/  into  a  circle,  or  read  it  aa  the  letters  stand  in  tlie  aquas*^ \nas  to  its  values  of  1521,  and  we  hnve  /\"     ~\\  which  reads  lij-a. \n\n\nBut  as  seen  Cain  denotes  this  as,  or  iu,  the  115  of  his  name:  which  115  was  the \nvery  complement  to  make  up  the  360  day  year,  to  aKree  with  the  balances  of  the \nstandard  circle,  which  were  Cain.  Tbe  comer  squares  of  tbe  larger  square  att, \nA  =  Leo,  and  B  =  Dan  Scorpio;  and  it  is  seen  that  Cain  pierces  Abel  at  Ihc  inter- \nsectionof  the  equinoctial  wiih  thesolstice  cross  lines,  referred  to  from  Dan-Scorpio  on \nthe  celestial  circle.  Rut  Dan-Scorpio  borders  on  Libra,  the  scales,  whose  sign  is \nv(whichsi^  ia  that  of  the  ancient  ^iV/bn' on  \\t\\i\\ch  the  back  0/ the  hatd  to  tht  eaw^ \nrested,  the  pillow  of  Jacob),  and  is  represented  for  one  symbol  8\u00bb  'J^PS'  \u2022  \u2022  * \nAlso  the  badge  of  Dan-Scorpio  is  death>life,  in  the  symbol  f.  Now  the  cross  U \nthe  emblem  of  the  origin  of  tneasures,  in  the  fehovah  form  of  a  straight  tine \ntme  of  a  datominaiion  of  3o6j2,  the  perftxt  nrcumfcrenee :  hence  Cam  was  this  as \nJehovah,  for  the  text  says  that  he  jc-as  Jehovah.  But  the  attachment  of  a  man  t\u00ab \nthiscrofts  wasthat  of  iiy.  355  to  6561:  5153  x  4  =  20612.  as  shown.  Now,  over  fhe \nhead  of  Jesus  crucified  was  placed  the  inscription,  of  which  the  initial  letters  of  the \nwords  have  always  been  retained  as  symbolic,  and  handed  down  and  used  as  a \nmonogram  of  Jesus  Chrestos~t//>.,  JNRl  or  Jesus  NaxareuM  /iex  Judieorum:  bnl \nthey  are  located  on  the  Crvss,  or  the  cu)x;d  form  of  the  circular  origin  of  meaanm \nwhich  measure  the  sohstauce  of  Earth,  Atr,  Fire  and  WaUr,  or  INRI  =  115a,  as \nshown.  Here  is  the  man  on  the  civss.  or  113:  355  combined  with  6561 ;  5153  x  4  \u00ab \n20612.  These  are  the  pyramid-&ase  numbers  as  coming  from  1 13 :  355  as  the  Hebrew \nsource ;  whence  the  Adam-!\u00abquare.  which  is  the  pyramid  ba\u00bbc,  and  the  centre  one \nto  the  larger  square  of  the  auatHptnnit.  Bend  INRI  into  a  circle,  and  we  hare \n:i53,  or  the  circumference  of  the  latter.  Rut  Jesus  dying  (or  Abel  married)  made \nuse  of  the  very  words  needed  to  set  forth  all.  He  says,  \u00a3ii,  \u00a3ti,  Lama  Sateukih- \natti    .  Read  thera  by  their  power  valuefi,  in  circulat  form,  as  produced  Inmt \n\n\n*  Mr,  lUlcton  Skinner  sbows  that  tbe  synitwl  f ,  Uie  croB*e<l  bones  and  tkull,  has  the  letter  ^  iPt^ \n\nIfa?  half  of  ihc  h\u00abad  bctaind  Ui\u00abcsr>. \n\n\nI \nI \n\nI \nI \n\n\nKABAUSTIC   READING  OF  GOSPRLS.  157 \n\nthe  Adam  form  as  shown,  and  wc  haw  \"^M  -  113.  -hn  -  113,  or  iij\u2014 311 !  fT07 \n~  345*  or  Mo\u00abC9  in  the  Cain-Adatti  pyramid  circle:  nn3D  >=  71a,  equals  Dove,  or \nJonah  and  710  -^  a  =  355,  or  355  \u2014  553  ;  ami  finally,  as  detcnuinattve  of  all  a\"\"  ur  ni, \nwbert  3  -  nun,  fish  -  565,  and  \u2022*  =  1  or  10 ;  together  565  '  =  7T\\JV  or  the  Chrisi \nvalue.    .... \n\n[All  of  the  aliovc]  tlirows  Ught  on  the  trauidiguraCion  scene  on  the  mount.  There \nwere  present  there  Peter  and  Jamen  and  John  with  Jesus;  or  D**  Inmi.  James. \nIfa/^  ;  ntm\".  Peter.  EaiiA  ;  iTn.  John.  Spirif,  Air,  and  \"T^T  Jesiift.  Firf,  Lift^ \ntogether  INRI.  But  behold  Eli  nnd  Moses  met  them  there,  or  \"^N  and  noS  or \nEU  and  iMtttah,  or  (13  aud  345.  And  this  shows  that  the  scene  of  transfiguration \nwas  connected  with  the  cue  abore  set  forth.* \n\nThis  kabalistical  reading  of  Ihe  Gospel  narraltves \u2014 hitherto  supposed \nto  record  the  most  important,  the  most  uiysticaUy  awful,  yet  most  real \nevents  of  the  Ufe  of  Jesus \u2014 mu.st  fall  with  terrible  weight  upon  some \nChristians.  Every  honest  trusting  believer  who  has  shed  tears  of  re- \nverential emotion  over  the  events  of  the  short  period  of  the  public  life \nof  Jesus  of  Nazareth,  has  to  choose  one  of  the  two  ways  opening  before \nhim  after  reading  the  aforesaid  :  either  his  faith  has  to  render  him  quite \nimper\\'ious  to  any  light  coming  from  human  reasoning  and  evident \nfact;  or  he  must  confess  that  he  has  lost  his  Saviour.  The  One  whom \nhe  had  hitherto  considered  as  the  unique  incarnation  on  this  earth  of \nthe  One  Living  God  in  heaven,  fades  into  thin  air,  on  the  authority  of \ntlie  properly  read  and  correctly  interpreted  BibU  itself.  Moreover, \nsince  on  the  authority  of  Jerome  himself  and  his  accepted  and  authentic \nconfession,  the  book  written  by  the  hand  of  Matthew  \"exhibits  matter \nnot  for  edification  but  for  destruction\"  (of  Church  and  human  Chris- \ntianity, and  only  that)  what  truth  can  be  expected  from  his  famous \nVuigatc?  Human  mysteries,  concocted  by  generations  of  Church \nFathers  bent  upon  evolving  a  religion  of  their  own  invention,  are  seen \ninstead  of  a  dix'ine  Revelation  ;  and  that  this  was  so  is  corroborated  by \na  prelate  of  the  Latin  Church.  Saint  Gregory  Nazianzcn  wrote  to  his \nfriend  and  confidant,  Saint  Jerome: \n\nNothing  can  impose  better  011  a  people  than  verbiage ;  the  less  they  undentand \nthe  more  they  admire.     .  Our  fAtliers  and  doctors  have  often  said,  not  what \n\nthey  thought,  but  I4iat  to  which  circutustances  and  necessity  forced  them.  1 \n\n\n\u2022  Pp.  \u00ab9&-3n.    By  these  numbeni,  esploliu  the  niilhor,  \"  Hll  U  113  (by  placing  Uw  word  in  a  ciidet; \nMmA  bdnyj^S.  is  by  cbange  oflMtcn  tosult  tfae  \u00bbme  ralue  1^0!!  1  lu  s  drdc)  or  Moors,  whiltr  Sntiacjitta \n\nto  Jobs  or  the  dove,  or  Holy  Sfjirit,  bccauM  (iti  acuiik]  it  1\u00ab  7ta<<ir  35;  x  tl     Tlie  tcnalnation  Hi,  m% \n\n\n^ or sCgi,  becomes  Jebuv ah.' \n\n\nTHK  SeCRBT \n\n\nPRTNH, \n\n\nWhich  then  of  the  two \u2014 the  clergy,  or  the  Occultists  and  Thcoso- \nphists \u2014 are  the  more  blasphemous  and  d&ngcrous  ?  Is  it  those  who \nwould  impose  upon  the  world's  acceptance  a  Saviour  of  their  owo \nfashioning,  a  God  with  human  shortcomings,  and  who  therefore  is  cer- \ntainly not  a  perfect  divine  Being;  or  those  others  who  say:  Jesos  of \nNazareth  was  an  Initiate,  a  holy,  grand  and  noble  character,  but  wittaal \nhuman,  though  truly  \"  a  Son  of  God'*  ? \n\nIf  Humanity  is  to  accept  a  so-called  supernatural  Religion,  how  far \nmore  logical  to  the  Occultist  and  the  Psychologist  seems  the  trans- \nparent allegory  given  of  Jesus  by  the  Gnostics.  They,  as  Occultists, \nand  with  Initiates  for  their  Chiefs,  differed  only  in  their  renderings  of \nthe  story  and  in  their  symbols,  and  not  at  all  in  substance.  What  say \nthe  Ophites,  the  Nazarenes,  and  other  \"heretics\"?  Sophia,  \"die \nCelestial  Virgin.\"  is  prevailed  upon  to  send  Christos,  her  emanation,  to \nthe  help  of  perishing  humanity,  from  whom  Ilda-Baoth  (the  Jehovfth \nof  the  Jews)  and  his  six  Sons  of  Matter  (the  lower  terrestrial  Angels) \nare  shutting  out  the  divine  light.     Therefore,  Christos,  the  perfect,* \n\nUnititiK  bitnaelf  with  Sophia  [divine  Mrisdomj  descended  thruugh  the  seven  plane- \ntAiy  regions,  assuming  in  t-acli  an  analogous  form  .  .  ,  [and]  euteretl  into  the \nman  Jesus  at  the  moment  of  bis  baptism  in  the  Jordan.  From  tbii  time  fortli \nJesus  began  to  work  anracics ;  before  that  he  hail  been  entirely  ignor^ut  of  his  own \nniissiuii. \n\nIlda-Baoth.  discovering  that  Christos  was  bringing  to  an  end  his \nkingdom  of  Matter,  stirred  up  the  Jews,  his  own  people,  against  Him, \nand  Jesus  was  put  to  death.  When  Jesus  was  on  the  Cross  Christos \nand  Sophia  left  His  body,  and  returned  to  Their  own  sphere.  The \nmaterial  body  of  Jesus  was  abandoned  to  the  earth,  but  He  Himself,  the \nInner  Man,  was  clothed  with  a  body  made  up  of  (Z-Mfr.f \n\nThencefortb  he  consisted  merely  of  soul  and  spiriL  .  .  T>unti\u00a3  bis  sojonn] \ntipon  earth  of  eighUftt  raonlhs  after  he  had  risen,  he  received  from  Sophia  that  per- \nfect knowlcdj^e,  tliat  true  Gnosis,  which  he  communicated  to  llie  smnll  portion  of \nthe  ApoiillcH  who  were  capnblc  of  receiving  the  sann:.  X \n\nThe  above  is  transparently  Eastern  and  Hindu;  it  is  the  Esoteric \nDoctrine  pnre  and  simple,  save  for  the  names  and  the  allegory.    It  is. \n\n\n*  The  Wrstcni  p\u00abr>oni5calion  of  that  poxm,  wbicb  Ui\u00ab  Hindui)  call  th\u00ab  Vija.  the  \"  our  \u2022Krrd,\"  or \nMahA  Viihnm\u2014n  powrr.  not  the  God\u2014 or  th\u00abt  myTttcriiMW  Prinripk  tbiit  coDlftiiu  lo  luelf  tli\u00ab \ntk\u00abd  of  Avatinam. \n\n\u25a0>  \"AilM  into  Nervi  Troni  this  (lecTepit  body  iala  which  Uiou  hut  been  wat,  AKCfld  into  Uljr \nfonneT  abode,  O  bloMd  AvaUr  '  \" \n\nt  TV  Gt^Uiii  ttnJ  thr.r  firmaims,  KInKi  PP-  w\u00bbi  \"\u00ab\u25a0 \n\n\nUNIVBRSAL  TBACHXNGS. \n\n\nJS9 \n\n\nI \nI \n\nI \n\n\nmore  or  less,  the  history  of  every  Adept  who  obtains  Initiation.  The \nBaptism  in  the  Jordan  is  the  Rite  of  Initiation,  the  final  purification, \nwhether  in  sacred  pagoda,  tank,  river,  or  temple  lake  in  Egypt  or \nMexico.  The  perfect  Chnstos  and  Sophia\u2014 divine  Wisdom  and  Intelli- \ngence\u2014enter  the  Initiate  at  the  moment  of  the  mystic  rite,  by  trans- \nference from  Guru  to  Chela,  and  leave  the  physical  body,  at  the  moment \nof  the  death  of  the  latter,  to  re-enter  the  NinnftnakSya,  or  the  astral \nEgo  of  the  Adept. \n\nThe  xpirit  of  Buddha  [collectively]  overshado'ns  the  Bodbisattvfts  of  his  Church \n\nsays  the  Buddhist  Ritual  of  ArySsangha. \nSays  the  Gnostic  teaching  - \n\nWhen  he  [the  spirit  of  Chnstos]  shall  have  collected  all  the  Spiritual,  all  the \nLighl  [thai  exioLs  iu  matter],  out  of  Jlbadaoth'!:  empire,  KedempLiou  is  accom- \nplished and  the  end  of  the  world  arrived.\" \n\nSay  the  Buddhists : \n\nWhen  Buddlia  [Uie  Spirit  of  the  Church]  hears  the  hour  titrike,  he  will  send \nMaitreya  Buddha \u2014 after  whom  the  old  world  will  be  destroyed \n\nThat  which  is  said  of  Basilides  by  King  may  be  applied  as  truthfully \nto  every  innovator,  so  called,  whether  of  a  Btiddhisl  or  of  a  Christian \nChurch.  In  the  eyes  of  Clemens  Alexaudrinus,  he  says,  the  Gnostics \ntaught  very  little  that  was  blameable  in  their  mystical  transcendental \nviews. \n\nIn  his  eyes  the  latter  [Basilides],  was  not  a  keretic,  that  is  an  innovator  upon  the \naccepted  doctrinea  of  the  Catholic  Church,  but  only  a  theosophic  speculator  who \nsought  to  express  old  truths  by  new  fonmilat-.t \n\nThere  was  a  Secret  Doctrine  preached  by  Jesus;  and  \"secresy\"  in \nthose  days  meant  Secrets,  or  Mysteries  of  Initiation,  all  of  which  have \nbeen  either  rejected  or  disfigured  by  the  Church.  In  Ihc  Clementine \nffomilies  we  read : \n\nAnd  Peter  said:  \"We  remember  that  our  Lord  and  Teacher,  commaudiiiK \nUS,  said  '  Guard  the  mysteries  for  me  and  the  sons  of  my  house.' \"  Wherefore  al\u00bb \nhe  explained  to  His  disciples  privately  the  Mysterie*  of  the  Kingdom  of  the \nUcaveus.^ \n\n\n\u2022  /.\u00ab\u25a0-  ctl. \n\n\n\u00bb  Ofi.cii  ,^  \u00bbS8 \n\n\nffomiUn  XTX.. \n\n\n;cTioN  xrx. \n\nSt.  Cyprian  of  Antioch. \n\n\nThk  j5ons(StellarSpirits) \u2014 emanated  from  the  Unknown  of  theOnos- \ntics,  and  identical  with  the  DhySii  ChoUans  of  the  Esoteric  Doctrine \u2014 \nand  their  Pleronia,  having  been  transformed  into  Arcbangela  and  the \n\"Spirits  of  the  Presence\"  by  the  Greek  and  T^atin  Churches,  the  pro- \ntotypes have  lost  ca:ste.  The  Pleroma*  was  now  called  the  \"  Heavenly \nHost,\"  and  therefore  the  old  name  had  to  become  identified  with  Satan \nand  his  \"  Host.\"  Might  is  right  in  ever>'  age,  and  Histor>*  is  full  of  con- \ntrasts. Manes  had  been  called  the  \"  Paraclete  \"f  by  his  followers. \nHe  was  an  Occultist,  but  passed  to  posterity,  owing  to  the  kind \nexertions  of  the  Church,  as  a  Sorcerer,  so  a  match  had  to  be  found  for \nhim  by  way  of  contrast.  We  recognise  this  match  iu  St.  Cyprianus  of \nAotiocb.  a  sclf-coufessedif  not  a  real  \"Black  Magician,\"  itseem-s,  whom \nthe  Church\u2014 as  a  reward  for  his  contrition  aud  humility \u2014 subsequently \nraised  to  the  high  rark  of  Saint  and  Bishop. \n\nWhat  history  knows  of  him  is  not  much,  and  it  is  mostly  based  on \nhis  own  confession,  the  truthfulness  of  which  is  warranted,  we  are  told, \nby  St.  Gregory,  the  Empress  Utidoxia,  Photius  and  the  Holy  Church. \nThis  curious  document  was  ferreted  out  by  the  Marquis  de  Mirville,J  in \nthe  Vatican,  and  by  him  translated  into  French  for  the  first  time,  as  he \nassures  the  reader.  We  beg  his  permission  to  re-translate  a  few  pages, \nnot  for  the  sake  of  the  penitent  Sorcerer,  but  for  that  of  some  students \nof  Occultism,  who  will  thus  have  an  opportunity  of  comparing  the \n\n\n*  The  Dmnita  ronslUntcd  Uir  aynUiMta  or  eoUrcty  of  aU  Uic  ipiritval  etiUUes.    SL  Paul  lUll  uaed \nUk  noiueia  hi*  UpUllcft. \n\n*  The  \"Conirortcr,\"  Mirond  Mcaalah,  interccttot.    \"  A  C\u00abna  applied  to  the  Moly  Ghost.\"    MuMtfl \nwas  Uie  dlHciplc  or  Tcrchinlliiut.  wn  Rcyivlian  PbiloHiphrr,  who,  \u25a0ccordJotc  lo  ihc  Chrititliit)  SocniteiJ \n\nit.  t.,  cllnIbyT!llBuonl,  iv.^),  \"while  inrokiiic one  daj  thedemou  ot  tlieair,  fell  fram  Uicroofi \nlUhotuK  sod  mu  )dl1\u00abd.\" \n\n\nMAGIC  m  ANTIOCH. \n\n\nI6l \n\n\nI \n\nI \n\nI \n\n\nmethods  of  ancient  Magic  (or  as  the  Church  calls  it,  Demonism)  with \nthose  of  modem  Theurgy  and  Occultism. \n\nThe  scenes  described  took  place  at  Autioch  about  the  middle  of  the \nthird  century,  252  A.D.,  says  the  translator.  This  Confession  was \nwritten  by  the  penitent  Sorcerer  after  his  conversion  ;  therefore,  we  are \nnot  surprised  to  find  how  much  room  he  gives  iu  his  lameotatioos  to \nreviling  his  Initiator  \"Satan,\"  or  the  \"Serpent  Dragon,\"  as  he  calls \nhim.  There  are  other  and  more  modem  instances  of  the  same  trait  in \nhuman  nature.  Converted  Hindus,  PSrsis  and  other  \"  heathen  \"  of \nIndia  are  apt  to  denounce  their  forefathers'  religions  at  every  opportu- \nnity.   Thus  mns  the  Confession : \n\nO  all  of  you  wbo  reject  the  real  mysteries  of  Clirist.  see  my  lean  !  .  .  .  Von \nwho  wallow  in  your  demoniacal  practices,  learn  by  my  sad  example  all  the  vanity \nof  their  (the  demons']  baits  ...  I  am  that  Cyprianus,  who.  vowed  to  Apollo \nfrom  bis  iofuncy,  was  early  imtiated  into  all  the  arts  of  the  dragoo.*  Even  before \nthe  age  of  seven  I  had  already  been  introduced  into  the  temple  of  Mithra;  three \nye\u00bbn  later,  toy  p&rentJt  takiuR  me  to  Athens  to  be  received  as  citizen,  I  was  per* \nmitted  likewise  to  penetrate  the  myaterie\u00ab  of  Ceres  lamenting  her  daugbter.t  and \nI  also  became  the  guardian  of  the  Orugon  iu  the  Temple  of  Pallas. \n\nAtccnding  after  that  to  the  summit  of  Mount  Olympuii,  the  Seat  of  the  Gods,  as \nit  ii  called,  there  too  I  was  initiated  into  the  sense,  and  the  rm/  meaning  of  their \nfthe  Gods']  speeches  and  their  clamorous  manifestations  {sttvpiiuum).  U  i&  there \nthat  I  was  made  to  see  in  imagination  {phantasia){oT  mdyd]  those  irees  and  all  those \nherbs  that  operate  such  prodigies  with  the  help  of  demons;  .  .  .  and  I  saw \ntheir  dances,  their  warfares,  their  snares,  illusions  and  promiscuities.  1  heard  their \nsinging.^  I  saw  6nally,  for  forty  consecutive  days  the  phalanx  of  the  Gods  and \nGoddesses,  sending  from  Olympus,  as  though  they  were  Kings,  spirits  to  represent \nthem  on  earlli  and  act  in  their  name  among  all  the  nations.^ \n\nAt  that  time  I  lived  entirely  on  fruit,  eaten  only  after  sunset,  the  virtues  of  which \nwere  explained  to  me  by  the  seven  priests  of  the  sacriAces.Jl \n\nWhen  I  was  fifteen  my  parents  desired  that  I  should  be  mode  acquainted,  not \nonly  with  all  the  natural  laws  in  connection  with  the  generation  and  corruption  of \n\n\n\u2022  \"TbciT^/i/  ffrpent  placed  to  ttatth  thr  tfmplr.\"  ooBiracnts  t)r  Ubrfllc  \"Row often  hii\u00bbei*i \nlepcated  that  il  was  do  tymM.  uo  pcfBouiScfltion  but  rcslly  \u25a0  serpent  occui>icd  by  8  inxlt  \"\u2014he \nescJsims;  and  wr  answrr  thai  at  Cairo  in  \u25a0  Muiwulituin,  nu4  a  luatkfn  XcntyiW,  ire  hsw  sevn,  a* \nthousatidsof  oOm  visitors  have  also  uea.  a  hu|p;  MTpent  that  UvmI  Uierc  for  centuries,  WMrcrelold. \nand  WRS  beld  in  gnnt  respect.    Was  it  aUo  \"  occui)i\u00ab\u00abl  )>y  a  Ood.\"  or  pmucaaed.  in  Other  wonls  't \n\n\u25a0         *  Ttic  M>-\u00bbteTicaortiemeter,  orlbCalVicted  moUier.\"  i \n\nX  By  the  natyn.  .  i \n\n(  This  look*  mthcr  auspJcloit*  and  M\u00abma  IntCTpolatetl.    De  HIrvilk  tries  to  have  what  he  aays  of \nSataa  ami  hia  Court  seuding  tlirit  imp*  oti  earth  to  Uiu(>t  humanity  and  ttias(|iicrHilr  pl  iiaiit\u00a3t, \n^m       euTOborated  t>y  the  cS'*orccrer. \n^^         B  This  does  not  look  like  linful  lood.    Ii  1\u00ab  the  diet  af  CtaeUx  to  this  day. \n\nL \n\n\n163 \n\n\nTHH  SBCRBT  DOCTHINK. \n\n\nboflics  on  earth,  in  the  air  and  in  the  $eas.  but  also  with  all  the  other  fortes  grufted* \n(uuiiiu)  on  tbene  by  the  Prince  of  the  Worit)  in  uHci  to  counteract  their  primil \nand  divine  constitution.T  At  twenty  I  went  to  Memphis,  where,  penetrating  into \nthe  Sanctuarie\u00ab.  I  was  taught  to  discern  all  that  pertains  to  the  communications  of \ndemons  [DAtmoncs  or  Spirits]  with  terrcAtriAl  matters,  their  aversion  fur  certain \nplftces,  their  sympathy  and  ntlraetion  for  others,  thetrcxpnlsion  from  certain  planet^ \ncertain  objects  and  laws,  their  persistence  in  preferring  darkness  and  their  resis- \ntance to  Hght-I  There  I  teamed  the  numtKr  of  liie  fallen  Princea,^  that  which \ntakes  place  in  human  souls  and  the  bodies  they  enter  into  commuDication  with. \n\n1  learnt  the  analogy  that  exists  between  earthquakca  and  the  raicu,  between  the \nniotiou  of  the  earthU  and  the  motion  of  the  seas ;  I  saw  the  spirits  of  the  GianU \nplnnxed  in  subterranean  darkness  and  seemingly  supporting  the  earth  tike  a  man \ncarrying  a  burden  on  his  8houlders.1t  \u2022\u2022'I'-i' \n\nWhen  thirty  I  travelled  to  Chahlxa  to  study  there  the  true  power  of  the  air. \nplaced  by  some  in  the  fire  and  by  the  more  learned  iu  light  [Akasha],  I  waa  taught \nto  see  that  the  planets  were  in  their  variety  as  dissimilar  as  the  plants  on  earth, \nand  the  stars  were  like  nrniies  ranged  in  hnltle  order.  I  knew  the  Chaldsan \ndtvifiionof  Btber  into  365  parts,**  and  I  perceived  that  even- one  of  the  demons  who \ndivide  it  among  iheniselvestt  was  endowed  with  tlmt  material  force  that  permitted \nhim  to  execute  the  orders  of  the  Prince  and  guide  all  the  movements  therein  [in  the \nKtherJIt  They  [the  Chaldees]  explaine<l  to  me  how  those  Princes  had  become \nparticipania  in  the  Council  of  Darkness,  ever  iu  opposition  to  the  Council  of \nLight \n\n1  got  acquainted  with  the  Mediator*?  fsnrely  not  mediums  as  He  Mirville  ex- \nplains !J,tt  and  upon  seeing  the  covenants  they  were  mutually  bound  hy,  I  was \n\u2022tmck  with  wonder  upon  learning  lb\u00ab  nature  of  their  oaths  and  observance*. || \n\n\u2022  \"Gr\u00abftcd\"  h  the  corred  rTq\u00abT\u00bb\u00ab1on,  \"The  \u00abcvm  BnildPrt  Rmfl  tht  divine  aad  the  bearilcort \nIWceaoa  toDirgnMsmatrrlal  natiirr  of  the  wj^nbtr  and  mlHcral  hiagdoBM  fTrryatcotid  Roqd^**\u2014 \nn(fs  tliv  CuUchism  0/  Lamoci. \n\nt  Only  the  PHnrc  nTihr  Wnrld  i<i  tioI  Satan,  v  the  tranitlBlor  would  make  asbdim.tiut  the  coltcc- \nttw  Hocl  of  the  PtauclAry.    Thld  is  u  little  th\u00abologkal  back-bltinc. \n\n}  Urn  Ihr  Rlemmlal  and  TQemcntary  Spiritu  are  evidently  meant. \n\n)    Ttie  rradcr  has  alrrfldy  Irnmed  tbr  tnilh  alionl  Ihmi  in  thecourae  of  the  pre\u00abrat  work. \n\nI  Pity  tbt  penitent  Saint  hnd  not  irnparKrd  hi\u00ab  knowledge  of  the  routl'M  of  the  carlb  and  h\u00ablk>- \ncentric  system  earlier  to  bin  Church.    That  mighl  hnrc  Miv\u00abd  more  than  one  hunwn  Ufe\u2014ihat  of  Bruno \n\ntot  ODC. \n\n*  Cbelis  in  their  trials  01  initiation,  abo  aee  w  trantts  artifUiatty  gent*cui  fv*  tktm.  the  vWon  af \nUiP  l^rth  supported  by  nir  rlephnnl  on  the  top  oT  a  tortffUe  atandinK  on  natbinK-and  this,  to  Icarh \nIhem  to  discern  Uie  true  from  the  false. \n\n**  KelaUiiK  to  (tic  days  of  tlie  year,  atto  to  7  X  7  divlrioni  of  ihc  earth's  sublunary  tpbete.  divided \niolo  trven  upper  and  ttewen  lower  spheres  with  their  rrxpectlvr  Ftnnctary  Hosts  or  \"armies.\" \n\n^  liaimon  Ls  not  \"  demon,\"  a*  tmnnlated  by  be  Mirville.  but  Spirit. \n\n1:  All  Ihkti  la  to  co.roIiorAle  hni  duipnnlic  niM^rtioaA  llist  fater  iltther  or  Jupiter  is  Satan  I  nod  thai \npeslilctitlikl  dlKa\u00bbea,  catsclysmii,  and  even  thuoderMtorms  thai  prove  dUastroas.  come  from  ttac&atjwk \nlloat  dwcUiuc  in  Bther\u2014 a  good  warnlnK  to  the  lueu  of  Science! \n\nH  The  tranolator  replarea  the  word  Meilialanbyn>ediutn!>,eseii\u00abinRhiniaeirin  \u25a0  Ibat-nolr  bynyinc \nUut  Cyprian  mmi^  have  meant  modem  mediiunBl \n\nnil  Cypriaous  \u00abimply  raontto  luDt  al  the  ritc^and  mvnteries  of  Initiation,  and  the  pkdcfc  uf  wem> \naad  oattii  that  bound  the  Initiaiea  together.  Hi*  Irantlalor,  faown-er,  h\u00ab\u00ab  made  a  Witches'  Sabh\u00abtli \nof  It  iiiatend. \n\n\nSORCSRRK   BHCOMK   SAINT. \n\n\n163 \n\n\nI \n\n\nI \n\n\nI \n\n\nBelieve  me,  I  *\u00abw  the  Devil;  believe  me  I  have  cmhriced  him*  [tike  tlie  witchc\u00ab \nat  the  Sahhatb  (?)]  when  I  was  yrt  quite  young,  and  he  saluted  me  hy  the  title  of \nthe  new  Jambres,  declaring  mc  worthy  of  my  ministry  {initiatioii).  He  promised \nme  coutiniial  help  dariag  life  and  a  principality  after  death.t  Having  >>ecome  in \n^eat  hononr  [an  Adept]  under  his  tuition,  he  placed  under  my  orders  a  phalanx  of \ntlcmons,  and  when  I  bid  him  good-bye,  \"Courage,  good  success,  dcccUcat  Cyprian,\" \nhe  exclaimed,  rising  up  from  bis  seat  to  set  me  to  the  door,  plunging  thereby  those \npresent  into  a  profound  admiration. t \n\nHaving  bidden  farewell  to  his  CUaldEean  Initiator,  the  future \nSorcerer  and  Saint  went  to  Antioch.  His  tale  of  '\"iniquity\"  aud  sub- \nsequent repentance  is  long  but  we  will  make  tt  short.  He  became  \"an \naccomplished  Magician,\"  surrounded  by  a  host  of  disciples  and  \"candi- \ndates to  the  perilous  and  sacrilegious  art.\"  He  shows  himself  distri- \nbuting love-philtres  and  dealing  in  deathly  charms  \"to  rid  yonng \nwives  of  old  husbands,  and  to  ruin  Christian  virgins.\"  Unfortunately \nCyprianiw  was  not  above  love  himself.  He  fell  in  love  with  the  beau- \ntiful Justine,  a  converted  maiden,  after  having  vainly  tried  to  make  her \nshare  the  passion  one  named  Aglaides,  a  profligate,  had  for  her.  His \n\"demons  failed\"  be  tells  us,  and  he  got  disgusted  with  them.  This \ndisgust  brings  on  a  quarrel  between  him  and  his  Hierophant,  whom  he \ninsists  on  identifying  with  the  Demon  ;  and  the  dispute  is  followed  by \na  tournament  between  the  latter  and  some  Christian  converts,  in  which \nthe  \"  Evil  One  \"  is,  of  course,  worsted.  The  Sorcerer  is  finally  baptised \nand  gets  rid  of  his  enemy.  Having  laid  at  the  feet  of  Anthimes, \nBishop  of  Antioch,  all  his  books  on  Magic,  he  became  a  Saint  in  com- \npany with  the  beautiful  Justine,  who  had  converted  him  ;  both  suffered \nmartyrdom  imder  the  Emperor  Diocletian;  and  both  are  bnried  side  by \nside  in  Rome,  in  the  Basilica  of  St.  John  T^teran,  near  the  Baptistery.' \n\n\n*  \"Twrtvr  centuries  later,  is  Aitl  Tmatatwiw  \u25a0B'ifvform.  theworU  saw  liattttrdo  tlw\u00abstiw  tni*- \nt>rBce  tbc  DrvlJ  he  mcatu .']\u2014 atcconlinic  lo  hia  own  confcuiun  iU>d  in  the  nmtat  coodilKias,\"  czpUina \nDr  Ulrvltlr  tn  \u25a0  ffKU-BO\u00ab,  thcmring  thereby  lb*  brothcrty  low  that  bind*  ChriiitUna.  Now  Cypriinu^ \n\u25a0Bcaat  bf  Uw  Devil  urt}ic  word  ic  realty  in  the  nrigina!  trxt]  hia  Initiator  and  Uinojikanl.  No  Saint \n\u2014wen  a  penitent  Sorcerer \u2014would  be  m  lilly  a*  to  speak  of  hi*  (tbc  IXvil's}  rUUiff  froin  hi*  teat  to  ace \nhim  to  the  door,  were  il  alherw'or. \n\n\u00bb  It\u00bbery  Adept  has  '\u25a0  a  priaeipallty  after  hia  death.\" \n\nt  Wbich  nbotn  that  it  wan  IIk  Hiero^innt  and  bis  disciples.  Cyprianus  shows  himself  M  gntetnl \n\u25a0a  moat  of  the  other  coaveru  (tbemodcra  inciudedxo  hia  Teachers  and  InatractOfs, \n\n\nSECTION    XX. \nThe  Eastern  Gupta  Yidya  &  the  Kabalae \n\n\nWb  now  return  to  the  consideration  of  the  essential  identity  between \nthe  Eastern  Gupta  Vidy^  and  the  Kabalah  as  a  system,  while  we  must \nalso  show  the  dissimilarity  in  their  philosophical  interpretations  since \nthe  Middle  Ages. \n\nIt  must  be  confessed  that  the  views  of  the  Kabalists \u2014 meaning  by  the \nword  those  studeuts  of  Occultism  who  study  the  Jewish  /(kabalah  and \nwho  know  little,  if  anything,  of  any  other  Ksoteric  literature  or  of  its \nteachings \u2014 are  as  varied  in  their  synthetic  conclusions  apon  the \nnature  of  the  mysteries  taught  even  in  the  Zohar  3\\Qnc,  and  are  as  wide \nof  the  true  mark,  as  are  tbe  dieta  upon  it  of  exact  Science  itself.  Like \nthe  mediaeval  Rosicrucian  and  the  Alchemist \u2014 like  the  Abbot  Trithe- \nmius,  John  Reuchlin,  Agrippa,  Paracelsus,  Robert  Fludd.  Philalctbes, \netc. \u2014 by  whom  they  swear,  the  continental  Occultists  see  in  the  Jewish \nKabalah  alone  the  universal  well  of  wisdom  ;  they  find  in  it  the  secret \nlore  of  nearly  all  the  mysteries  of  Nature \u2014 metaphysical  and  divine \u2014 \nsome  of  them  including  herein,  as  did  Reuchlin,  those  of  the  Christian \nBibie.  For  them  the  Zohar  is  an  Esoteric  Thesaurus  of  all  the  mys- \nteries of  the  Christian  Gospel ;  and  the  Sepher  Yelzirak  is  the  light \nthat  shines  in  every  darkness,  and  the  container  of  the  keys  to  open \never>'  secret  in  Nature.  Whether  many  of  our  modem  followers  of  the \nmediaeval  Kabalists  have  an  idea  of  the  real  meaning  of  the  symbology \nof  their  chosen  Masters  is  another  question.  Most  of  them  have \nprobably  never  given  even  a  passing  thought  to  the  fact  that  the  Eso- \nteric language  used  by  the  Alchemists  was  their  own,  and  that  it  was \ngiven  out  as  a  blind,  necessitated  by  the  dangers  of  the  epoch  they \nlived  in,  and  not  as  the  Mystery-language,  used  by  the  Pagan  Initiates, \nwhich  the  Alchemists  had  re-translatcd  and  re-veiled  once  more. \n\n\nA   MYSTERY  WITITIN  A  MTSTBBT. \n\n\ntCS \n\n\nI \n\n\nAnd  now  the  situation  stands  thus:   as  the  old  Alchemists  have \nnot  left  a  key  to  their  writings,  the  latter  have  become  a  mystery \nwithin  an  older  mystery.    The  Kabalah  is  interpreted  and  checked  only \nby  the  light  which  mediaeval  Mystics  have  thrown  upon  it,  and  they, \nin  their  forced  Christolog\\',  had  to  put  a  theological  dogmatic  mask  on \nevery  ancient  teaching,  the  result  being  that  each  Mystic  among  our \nmodem  European  and  American  Kabalists  interprets  the  old  symbols \nin  his  own  way,  and  each  refers  his  opponents  to  the  Rosicrucian  aud \nthe  Alchemist  of  three  and  four  hundred  years  ago.     Mystic  Christian \ndogma  is  the  central  maelstrom  that  engulfs  every  old  Pagan  symbol, \nand  Christianity \u2014 Anti-Gnostic  Christianity,  the  modem  retort  that  has \nreplaced  the  alembic  of  the  Alchemists \u2014 has  distilled  out  of  all  recogni- \ntion the  Kabalah,  i.e.,  the  Hebrew  Zohar  and  other  rabbinical  mystic \nworks.    And  now  it  has  come  to  this :  The  student  interested  in  the \nSecret  Sciences  has  to  believe  that  the  whole  cycle  of  the  symhoUcal \n\u2022'  Ancient  of  Days,\"  every  hair  of  the  mighty  beard  of  Macroprosopos, \nrefers  only  to  the  history  of  the  earthly  career  of  Jesus  of  Nazareth  I \nAnd  we  are  told  that  the  Kabalak  \"was  first  taught  to  a  select  company \nof  angels\"  by  Jehovah  himself\u2014 who,  out  of  modesty,  one  must  think, \nmade  himself  only  the  third  Sephiroth  in  it.  and  a  female  one  into  the \nbargain.    So  many  Kabalists,  so  many  explanations.    Some  believe \u2014 \nperchance  with  more  reason  than  the  rest \u2014 that  the  substance  of  the \nKabalak   is  the  basis   upon   which   Masonry  is  built,  since  modern \nMasonry  is  undeniably  the  dim  and  hazy  reflection  of  primeval  Occult \nMasonry,  of  the  teaching  of  those  divine  Masons  who  established  the \nMysteries  of  the  prehistoric  and  prediluvian  Temples  of  Initiation, \nraised  by  truly  superhuman  Builders.    Others  declare  that  the  tenets \nexpounded  in  the  Zohar  relate  merely  to  mysteries  terrestrial  and  pro- \nfane, having  no  more  concern  with  metaphysical  speculations \u2014 such  as \nthe  soul,  or  the  post-morlem  life  of  man \u2014 than  have  the  Mosaic  books. \nOthers,  again \u2014 and  these  are  the  real,  genuine  Kabalists,  who  had  their \ninstructions  from  initiated  Jewish  Rabbis \u2014 affirm  that  if  the  two  most \nlearned  Kabalists  of  the  mediaeval  period,  John  Rcuchlin  and  Para- \ncelsus, differed  in  their  religious  professions \u2014 the  former  being  the \nFather  of  the  Reformation  and  the  latter  a  Roman  Catholic,  at  least  in \nappearance \u2014 the  Zohar  cannot  contain  much  of  Christian  dogma  or \ntenet,  one  way  or  the  other.      In  other  words,  they  maintain  that \nthe   numerical   language  of  the   Kabalistic  works  teaches    universal \ntniths \u2014 and  not  any  one  Religion  in  particular.    Those  who  make  this \n\n\nX66 \n\n\nTHK  SBCRKT    DOCTKXNB. \n\n\nStatement  are  perfectly  right  in  saying  that  the  Mystery -language  nsed \nin  the  Zohar  and  in  other  Kabalistic  literature  was  once,  in  a  time  of \nunfathomable  antiquity,  the  universal  language  of  Humanity.  But \nthey  become  entirely  wrong  if  to  this  fact  they  add  the  untenable \nIheory  that  this  language  was  invented  by,  or  ivas  the  ifriginai  property  cf. \nthe  Hebrews,  from  wAam  all  the  other  nations  borrowed  it. \n\nThey  are  wrong,  because,  although  the  Zohar  (ini  ZHR),  The  SmJc \nof  splendour  of  Rabbi  Simeon  Ben  lochai.  did  indeed  originate  with \nhim \u2014 his  son,  Rabbi  Hleazar,  helped  by  his  secretary,  Rabbi  Abba,  com- \npiling the  Kabalistic  teachings  of  his  deceased  father  into  a  work \ncalled  the  /f/\u00bb/;rtr^those  teachings  were  not  Rabbi  Simeon's,  as  the \nGupta  Vidyi  shows.  They  are  as  old  as  the  Jewish  nation  itself,  and \nfar  older.  lu  short,  the  writings  which  pass  at  present  under  the  title \nof  the  Zohar  of  Rabbi  Simeon  are  about  as  original  as  were  the  Bgyp- \ntian  synchronistic  Tables  after  being  handled  by  \u00a3usebius,  or  as  St \nPaul's  Epistles  after  their  revision  and  correction  by  the  \"Holy \nChurch.\"* \n\nI,et  us  throw  a  rapid  retrospective  glance  at  the  history  and  the \niribulatious  of  that  very  same  Zohar,  as  we  know  of  them  from  trust- \nworthy tradition  and  documents.  We  need  not  stop  to  discuss  whether \nit  was  written  in  the  first  century  B.C.  or  in  the  first  century  a.d, \nSuffice  it  for  us  to  know  that  there  was  at  all  times  a  Kabalistic  litera- \nture among  the  Jews;  that  though  historically  it  can  be  traced  only \nfrom  the  time  of  the  Captivity,  yet  from  the  Pentateuch  down  to  the \nTalmud  the  documents  of  that  literature  were  ever  written  in  a  kind  of \nMystery-language,  were,  in  fact,  a  series  of  symbolical  records  which \nthe  Jews  had  copied  from  the  Egyptian  and  the  Chaldaean  Sanctuaries, \nonly  adapting  them  to  their  own  national  history \u2014 if  history  it  can  be \ncalled.  Now  that  which  we  claim \u2014 and  it'is  not  denied  even  by  the \nmost  prejxidiced  Kabalist,  is  that  although  Kabalistic  lore  had  passed \norally  through  lung  age^  down  to  the  latest  Pre-Christian  Tanaim.  and \nalthough  Da\\id  and  Solomon  may  have  been  great  Adepts  in  it,  as  is \nclaimed,  yet  no  one  dared  to  write  it  down  till  the  days  of  Simeon \n\n\n''  *  TUf  U  proved  (five  tike  but  \u2022  siairte  morded  latUticc.  J.  Picas  de  Miraadola,  fiadtar  tiMt \nUiAv  waa  iiior\u00ab  Christianity  Ihao  Judstsm  in  lh\u00ab  tiabalah,  and  diKovn-ing  in  it  the  daetritie*  of  tkr \nThnilv.  U)c  Incarnation,  the  Uifinjlr  or  J(^sus.  etc.,  wound  up  his  proob  of  this  trith  a  dtaneap  to \nthr  wurld  at  largr  rrum  Itomr.  A&  Clusl>iir|r  Hhuwa :  \"  tn  nKo,  whm  onljr  twraty-foar  jre&r*  old.  be \n[Mciw]  put>lj\u00bbh\u00abd  nine  faundred  (Kabsllstlc]  tktxs,  which  w\u00abn.-  placwded  m  Robk,  and  under- \ntook  (o  dt-frtid  Ihrm  in  Ih^  pn'Mrnce  of  all  Europoio  scfaolara  whon  be  IsTltcd  to  the  BterrMl  City, \npTvmising  to  dcfrAy  their  ttavctUait  expeiues.\" \n\n\nAUTHORSIUP  OF  THB   ZOHAR. \n\n\nJ  67 \n\n\nI \n\n\nBeo  locfaai.  In  shurt,  tbu  lore  found  in  Kabalistic  literature  was \nnever  recorded  in  writing  before  the  first  century  of  the  modern  era \n\nThis  brings  the  critic  to  the  following  reflection  :  While  in  India  we \nfind  the  Vedas  and  the  BrShmanical  literature  written  down  and  edited \nages  before  the  Christian  era \u2014 the  Orientalists  themselves  being \nobliged  to  concede  a  couple  of  millenniums  of  antiquity  to  the  older \nmanuscripts;  while  the  most  important  allegories  in  Gftn'sixarc  found \nrecorded  on  Babylonian  tiles  centuries  B.C.  ;  while  the  Egyptian  sarco- \nphagi yearly  yield  proofs  of  the  origin  of  the  doctrines  borrowed  and \ncopied  by  the  Jews ;  yet  the  Monotheism  of  the  Jews  is  exalted  and \nthrown  into  the  teeth  of  all  the  Pagan  nations,  and  the  so-called \nChristian  Revelation  is  placed  above  all  others,  like  the  sun  above \na  row  of  street  gas- lamps.  Yet  it  is  perfectly  well  known,  having  been \nascertained  beyond  doubt  or  cavil,  that  no  manuscript,  whether  Kaba- \nlistic, Talmudistic,  or  Christian,  which  has  reached  our  present  genera- \ntion, is  of  earlier  date  than  the  first  centuries  of  our  era,  whereas \nthis  can  certainly  never  be  said  of  the  Egyptian  pepyri  or  the  Chaldcean \ntiles,  or  even  of  .some  Eastern  writings. \n\nBut  let  us  limit  our  present  research  to  the  KabaUh,  and  chiefly  to \nthe  ^tff^fl/^\u2014 called  also  the  Midrash.  This  book,  whose  teachings  were \nedited  for  the  first  time  between  70  and  no  A.D.,  is  known  to  have  been \nlost,  and  its  contents  to  have  been  scattered  throughout  a  number  of \nminor  manuscripts,  until  the  thirteenth  century.  The  idea  that  it  was  the \ncomposition  of  Moses  de  Leon  of  Valladolid,  in  Spain,  who  passed  it \noff  as  B  pseudograph  of  Siraeon  Ben  lochai,  is  ridiculous,  and  was  well \ndisposed  of  by  Munk \u2014 though  he  does  point  to  more  than  one  modem \ninterpolation  in  the  Zohar.  At  the  same  time  it  is  more  than  certain \nthat  the  present  Book  of  Zohar  was  written  by  Mo.ses  de  Leon,  and, \nowing  to  joint  editorship,  is  more  Christian  in  its  colouring  than  is  many \na  genuine  Christian  volume.  Mnnk  gives  the  reason  why,  saying  that \nit  appears  evident  that  the  author  made  use  of  ancient  documents,  and \namong  these  of  certain  Midrasckim,  or  collections  of  traditions  and \nBiblical  expositions,  which  we  do  not  now  posses.s. \n\nAs  a  proof,  also,  that  the  knowledge  of  the  Ksoleric  system  taught  in \nthe  Zohar  came  to  the  Jews  very  late  indeed\u2014 at  any  rate,  that  they  had \nso  far  forgotten  it  that  the  innovations  and  additions  made  by  de  I^eon \nprovoked  no  criticism,  but  were  thankfiUly  received \u2014 Munk  quotes \nfrom  Tholuck,  a  Jewish  authority,  the  following  information:  Haya \nGaon.  who  died  in  1038,  is  to  our  knowledge  the  first  author  who  deve- \n\n\nI68 \n\n\nTBK   &KCBBT  DOCTRINR. \n\n\nloped  (and  perfected)  the  theory  of  the  Sepliiroth,  and  he  gave  thetn \nnames  which  we  find  again  among  the  Kabalistic  names  used  by  Dr. \nJellinck.  Moses  Ben  Schem-Tob  de  Leon,  who  held  intimate  inter- \ncourse with  the  Syrian  and  Chaldxan  Christian  learned  scribes,  was \nenabled  through  the  latter  to  acquire  a  knowledge  of  some  of  the \nGnostic  writing?}.* \n\nAgain,  the  Scphcr  JeiHrah  {Book  of  Crtatien) \u2014 thongh  attributed  to \nAbraham  and  though  very  archaic  as  to  its  contents \u2014 is  first  men- \ntioned in  the  eleventh  century  by  Jehuda  Ho  Le\\-i  (Chazari).  And \nthese  twot  the  Zokar  and  Jcizirak,  are  the  storchoose  of  all  the  sub- \nsequent Kabalistic  works.  Now  let  us  see  how  far  the  Hebrew  sacred \ncanon  itself  is  to  be  trusted. \n\nThe  word  \"  Kabalah\"  comes  from  the  root  \"to  receive.\"  and  has \nmeaning  identical  with  the  Sanskrit  \"Smriti\"  (\"received  by  tradi- \ntion\")\u2014 a  system  of  oral  teaching,  passing  from  one  generation  of \npriests  to  another,  as  was  the  case  with  the  BrShmanical  books \nbefore  they  were  embodied  in  manuscript.  The  Kabalistic  tenets  came \nto  the  Jews  from  the  Chaldaeans ;  and  if  Moses  knew  the  primitive  and \nuniversal  language  of  the  Initiates,  as  did  ever>'  Eg>'ptian  priest,  and \nwas  thus  acquainted  with  the  numerical  system  on  which  it  was  based, \nbe  may  have \u2014 and  we  say  he  has\u2014written  Genesis  and  other  *'  scrolls.\" \nThe  five  books  that  now  pass  current  nnder  his  name,  the  Pmtalfuch, \nare  not  withal  the  original  Mosaic  Records.f  Nor  were  they  written \nin  the  old  Hebrew  square  letters,  nor  even  in  the  Samaritan  charac- \nters, for  both  alphabets  belong  to  a  date  later  than  that  of  Moses, \nand  Hebrew \u2014 as  it  is  now  known \u2014 did  not  exist  in  the  days  of \ngreat  lawgiver,  either  as  a  language  or  as  an  alphabet. \n\nAs  no  statements  contained  in  the  records  of  the  Secret  Doctrine  of \nthe  Hast  are  regarded  as  of  any  value  by  the  world  in  general,  and \nsince  to  be  understood  by  and  convince  the  reader  one  has  to  qu \nnames  familiar  to  him,  and  use  arguments  and  proofs  out  of  docum \nwhich  are  accessible  to  all,  the  following  facts  may  perhaps  demon^ \nstrate  that  our  assertions  are  not  merely  based  on.  the  teachings \nOccult  Records: \n\n(I)  The  great  Orientalist  and  scholar,  Klaproth,  denied   positive^ \n\n\n\u00ab \n\n\ntof \n.  md \niuo^i \n\nmon^^ \n\n% \n\n\n*  ThU  KccovMt  \\\u00bb  lummarlMd  from  Isaac  Mjrvr'B  QabbatAh.  p.  lo,  ti  \u00abf . \n\nt  Tbrte  is  not  In  Uiv  dccaloKue  ooe  idcn  thmt  in  nnl  the  coiinttrpaTl.  or  Ibc  pftnphnutc.  of  lli\u00ab \ndoffmw  uid  cUiica  cumot  iinoiiB  th\u00ab  KgypUaiia  lony  bctoic  Uic  Unic  of  Mim\u00ab\u00ab  u>d  AUXM.  iIlM \nMtMOle  \\jmm  *  tnitacripl  from  Egypllaa  Souma :  vide  Geomttrjr  im  Jitiigiom,  iCyo, \n\n\nCHAI41AIC  AND  HBBRSW. \n\n\nt69 \n\n\nI \n\n\nI \n\n\nI \nI \n\n\nthe  antiquity  of  the  so-called  Hebrew  alphabet,  on  the  ground  that  the \nsquare  Hebrew  characters  in  which  the  Biblical  mauuschpts  are  written, \nand  which  we  use  in  printing,  were  probably  derived  from  the \nPalniyrcne  writing,  or  some  other  Semitic  alphabet,  so  that  t!ic \nHebrew  Bible  is  written  merely  in  the  Chaldaic  phonographs  of  Hebrew \nwords. \n\nThe  late  Dr.  Kenealy  pertinently  remarked  that  the  Jews  and  Chris- \ntians rely  on \n\nA  phonograph  of  a  dead  and  almost  onlcnown  language,  as  atMtrusc  as  tlie  cunei- \nform tettcn  on  the  mountains  of  Assyria.\" \n\n(2)  The  attempts  made  to  carry  back  the  square  Hebrew  character  to \nthe  time  of  Esdras  (B.C.  458)  have  all  failed. \n\n(3)  It  is  asserted  that  the  Jews  took  their  alphabet  from  the  Baby- \nlonians during  their  captivity.  But  there  are  scholars  who  do  not  carry \nthe  now-known  Hebrew  square  letters  beyond  the  late  period  of  the \nfourth  century,  A.D.f \n\nThe  Hebrew  Bible  is  precisely  as  if  Hom\u00abr  were  printed,  not  in  Greek,  but  in \nRngtisb  letters ;  or  as  if  Shakespeare's  works  were  phonographcd  in  Burmese.^ \n\n(4)  Those  who  maintain  that  the  ancient  Hebrew  is  tlie  same  as  the \nSyraic  or  Chaldaic  have  to  see  what  is  said  in  Jeremiah,  wherein  the \nLord  is  made  to  threaten  the  house  of  Israel  with  bringing  against  it \nthe  mighty  and  ancient  nation  of  the  Chaldsans: \n\nA  nation  whose  language  thou  kaoweat  not,  neither  nnderstaodest  what  Lbey \nBay.f \n\nThis  is  quoted  by  Bishop  Walton|j  against  the  assumption  of  the \nidentity  of  Chaldaic  and  Hebrew,  and  ought  to  settle  the  question. \n\n(5)  The  real  Hebrew  of  Muses  was  lost  after  the  seventy  years'  cap- \ntivity, when  the  Israelites  brought  back  Chaldaic  wilh  them  and  grafted \nit  on  their  own  language,  the  fusion  resulting  in  a  dialectical  variety  of \nChaldaic,  the  Hebrew  tincturing  it  very  slightly  and  ceasing  from  that \ntime  to  be  a  spoken  language.^ \n\n\n*  Bsak^fGad.    Kemly,  p.  jSj.   The  refemice  to  Klaprotb  Is  alio  ftom  UUi  pa(& \n\n*  S<\u00ab  AtM.Jour..  N,S.  vii..  p.  175,  quotcrt  by  Kraraly. \nt  AmA  of  God.  lot,  ai. \n\nI  O^  at..  *.  ts. \n\nI  f^oltfomen*.  ill.  13,  iiuotrd  by  Kmntty,  p.  i\u00abs- \n\nH  Sc\u00ab  Oook  of  God,  p.  3\u00bbs.  '\u25a0  C\u00abrc  BliWlld  be  Uikeu,\"  wyi  Bu(1\u00abt  (quoted  by  KenMly,  p.  489),  \"  to \ndlstitiKowb  tM^lwera  the  PenlAliruch  iu  the  ICtlrrcw  luiiKiuixe  but  In  the  lellm  nf  the  Samaritan \nalptiobrl,  and  tfae  vrnion  of  th\u00ab  \u25a0'cniateucl)  id  ttae  Sainuritau  lanpiaftf.  One  of  the  mtm  irniwrlant \ndiArencca  t>ctwecn  Ibc  Samanlan  and  the  Hcbnrw  text  natpccu  the  dnratlon  of  ttae  period  bc1we\u00abi \n\n\nlyo \n\n\nTHE    SECRET  DOCTRINE. \n\n\nAs  to  our  statement  that  the  present  Oid  Testament  does  not  contain \nthe  original  Books  of  Moses,  this  is  proven  by  the  facts  that: \n\n(1)  The  Samaritans  repudiated  the  Jewish  canonical  books  aad  Ikti* \n\"Law  of  Moses.*'  They  will  have  neither  the  Psaims  of  David,  noi \nthe  Prophets,  nor  the  Talmud  and  Miskna  :  nothing  but  the  real  Books \nof  Moses,  and  iu  quite  a  different  edition.*  The  Books  of  Moses  and \nof  Joshua  are  disfigured  out  of  recognition  by  the  Talnmdists,  they  say. \n\n(2)  The  \"black  Jews\"  of  Cochiu.  Southern  India \u2014 who  know  no \nthing  of  the  Babylonian  Captivity  or  of  the  /en  \"  lost  tribes  \"  (the  latter \na  pure  invention  of  the  Rabbis),  proving  that  these  Jews  must  have \ncome  to  India  before  the  year  600  B.C. \u2014 have  their  Books  of  Moses \nwhich  they  will  show  to  no  one.  And  these  Books  and  Laws  dlSiu \ngreatly  from  the  present  scrolls.  Nor  are  they  written  in  the  square \nHebrew  characters  (scml-Chaldaic  and  scmi-Palmyrcau)  but  in  the \narchaic  letters,  as  we  were  assured  by  one  of  them \u2014 letters  entirely  on- \nknown  to  all  but  themselves  and  a  few  Sam.iritans. \n\n(3)  The  Karaim  Jews  of  the  Crimea \u2014 who  call  themselves  the  descen- \ndants of  the  true  children  of  Israel,  ijr.,  of  the  Sadducees \u2014 reject  the \nToraA  and  the  Peiitafeuck  of  the  Synagogue,  reject  the  Sabbath  of  tiie \nJews  (keeping  Friday),  will  have  neither  the  Books  of  the  Prophets \nnor  the  Psalms \u2014 nothing  but  their  own  Books  of  Moses  and  what  they \ncall  his  one  and  re.il  Lciw. \n\nThis  makes  it  plain  that  the  Kabalak  of  the  Jews  is  but  the  distorted \necho  of  the  Secret  Doctrine  of  the  Chaldxans.  and  that  the  real  Kabalah \nis  found  only  iu  the  Chaldeean  Book  of  Numbers  now  in  the  possession \nof  some  Persian  Sufis.  Every  nation  in  antiquity  bad  its  traditions \nbased  on  those  of  the  Aryan  Secret  Doctrine ;  and  each  nation  points \nto  this  day  to  a  Sage  of  its  own  race  who  had  received  the  primordial \nrevelation  from,  and  had  recorded  it  under  the  orders  of.  a  more  or  less \ndivine  Being.  Thus  it  was  with  the  Jews,  as  with  all  others.  They \nhad  received  their  Occult  Cosmogony  and  Laws  from  their  Initiate, \nMoses,  and  they  have  now  entirely  mutilated  them. \n\nAdi  is  the  generic  name  in  our  Doctrine  of  all  the  first  men.  f.f., \nthe  \u00a3rst  speaking  races,  in  each  of  the  seven  zones \u2014 hence  probably \n\n\nMiv  ilclucr  and  tlir  birtti  of  Abraham.  The  SiimariUiL  totl  mak^k  it  longet  by  au(u\u00ab  cratnrics  than \nlti\u00ab  Hebrew  tcxi :  aud  thr  ScptunKiHt  make*  it  (oo^rr  by  tonic  centuries  tliKn  the  SwuuilaA.\"  It  \\* \nohaPTvablr  that  ia  tbr  aolhenllc  liuislati-oti  ol  ihr  I>Uii  Vulgutr,  thr  Roman  Cbnrcfe  foUown  tbc  com- \npiiUtioa  rxprCMed  in  the  Ucbn-i*  text ;  uaJ  ia  ber  Martyrolofy  (ollowt  tb\u00abt  of  tbc  Seventy,  both \ntexts  beinc  iniplred.  u  \u00bbbe  cUliu. \n*  See  kev.  JoAcph  \u25a0W^AV^Jommml,  p.  \u00ab\u00bb. \n\n\nTHB  FIRST  l\u00bbrBW.:r \n\n\n171 \n\n\nI \n\n\n\\ \n\n\nI \n\nI \nI \n\n\n**  Ad-am.\"  And  sucU  first  meu.  tn  every  Dation.  are  credited  with \nhaving  been  taught  the  divine  mysteries  of  creation.  Thus,  the \nSabxans  taccording  to  a  tradition  preser\\*ed  in  the  Sufi  works)  say \nthat  when  the  \"Third  First  Man\"  left  the  countrj-  adjacent  to  India \nfor  Babel,  a  tree*  was  given  to  hiui,  then  another  and  a  third  tree,  whose \nleaves  recorded  the  history  of  all  the  races;  the  \"Third  First  Man\" \nmeant  one  who  belonged  to  the  Third  Root-Race,  and  yet  the  Sabaians \ncall  bim  Adam.  The  Arabs  of  Upper  Egypt,  and  the  Mohammedans \ngenerally,  have  recorded  a  tradition  that  the  Angel  Azaz-el  brings  a \nmessage  from  the  Wisdom-Word  of  God  to  Adam  whenever  he  is  re- \nborn ;  this  the  Sufis  explain  by  adding  that  this  book  is  given  to  every \nSeli-Allah  (\"the  chosen  one  of  God\")  for  his  wise  men.  The  stor>' \nnarrated  by  the  Kabalists \u2014 namely,  that  the  book  given  to  Adam \nbefore  his  Fall  (a  book  full  of  mysteries  and  signs  and  events  which \ncither  bad  been,  were,  or  were  to  be)  was  taken  away  by  the  Angel \nRaziel  after  Adam's  Fall,  but  agaiu  restored  to  him  lest  men  might \nlose  its  wisdom  and  instruction;  that  this  book  was  delivered  by \nAdam  to  5eth,  who  passed  it  to  Enoch,  and  the  latter  to  Abraham,  and \nso  on  in  succession  to  the  most  wise  of  every  generation\u2014 relates  to  all \nnations,  and  not  to  the  Jews  alone.  For  Kero.sus  narrates  in  his  turn \nthat  Xisuthrus  compiled  a  book,  writing  it  at  the  command  of  his \ndeity,  which  book  was  buried  in  Ziparaf  or  Sippara,  the  City  of  the  Sun, \n,ia  Ba-bel-on-ya,  and  was  dug  up  long  afterwards  and  deposited  in  the \ntemple  of  Belos ;  it  is  from  this  book  that  Berosus  look  his  history  of \nthe  antediluvian  dynasties  of  Gods  and  Heroes.  iElian  (in  A/tmroe/) \nspeaks  of  a  Hawk  (emblem  of  the  Sun),  who  in  the  days  of  the  begin- \nnings brought  to  the  Egyptians  a  book  containing  the  wisdom  of  their \nreligion.  The  Sam-Sam  of  the  Sabieans  is  also  a  Kabalah,  as  is  the \nArabic  Zan-Zan  {IVe//  of  Wisdom].X \n\nWe  are  told  by  a  very  learned  Rabalist  that  Seyffarth  asserts  that \nthe  old  Egyptian  tongue  was  only  old  Hebrew,  or  a  Semitic  dialect ; \nand  he  proves  this,  our  correspondent  thinks,  by  sendiug  him  \"some \n.<)00  words  in  common  \"  in  the  two  languages.  This  proves  very  little \nto  our  mind.  It  only  shows  that  the  two  nations  lived  together  for \ncenturies,  and  that  before  adapting  the  Chaldsean  for  their  phonetic \n\n*  A  tree  i\u00bb  ftymbollcally  \u2022  book\u2014 u  \"  ptUMi \"  w  uioUker  \u25a0jruooymof  UwMme. \n\nt  The  wife  af  Mascs,  ontr  of  tbr  arvm  daughtm  o{  a  MidUn  prit^l,  i\u00bb  cmllrd  Ztpem.  It  wu  Jcthro. \nth*^  prittt  or  Midian,  wbo  iuitUited  Mo\u00abeti.  ;cipora,  one  of  the  Kcveii  daugtiUn,  bring  liimiil)'  ai>e  of \ntbc  Mvcii  occall  powm  Ihni  ihr  HirrophniH  wan  and  in  Mipposrd  to  p\u00abM  to  the  laittatcd  aoricc. \n\n1  Sm  for  tl)\u00abM  d\u00abtAiU  th\u00ab  Book  of  Qvd.  pp.  tAK.  150. \n\n\nTHB  8HCRET  DOCTRINE. \n\n\ntongue  the  Jews  had  adopted  the  old  Coptic  or  Rgyptian.  The  Israeli- \ntish  Scriptures  drew  their  bidden  wisdom  from  the  primeval  Wisdom> \nReligion  that  was  the  source  of  other  Scriptures,  only  it  was  sadly \ndegraded  by  being  applied  to  things  and  mysteries  of  this  Barth.  in- \nstead of  to  those  in  the  higher  and  ever-present,  thongh  invisible. \nspheres.  Their  national  history,  if  they  can  claim  any  autonoray \nbefore  their  return  from  the  Babylonian  captivity,  cannot  be  carried \nback  one  day  earlier  than  the  time  of  Moses.  The  langnage  of  Abra- \nham\u2014 if  Zenian  (Satnrn,  the  emblem  of  time \u2014 the  \"Sar,\"  \"Saros,\"a \n\"cycle\")  can  be  said  to  have  any  language \u2014 ^was  not  Hebrew,  but \nChaldaic.  perhaps  Arabic,  and  still  more  likely  some  old  Indian  dialect \nThis  is  shown  by  numerous  proofs,  some  of  which  we  give  here  ;  and \nunless,  indeed,  to  please  the  tenacious  and  stubborn  believers  in  BiHe \nchronology,  we  cripple  the  years  of  our  globe  to  the  Procrustean  bed  of \n7.000  years,  it  becomes  self-evident  that  the  Hebrew  cannot  be  called \nan  old  langnage,  merely  because  Adam  is  supposed  to  have  nsed  it \nin  the  Garden  of  Eden.  Bunsen  says  in  Egypts  Place  in  C/nivtrsai \nHUlQry  that  in  the \n\nCbaldican  trilie  immediately  connected  with  Abtaliam,  we  find  reminiscences  of \nd&tes  diifl^arcd  and  misunderstood  as  frenealofn^  of  single  men,  or  figures  of \nepochs.  The  Ahraliamic  lecollcctions  go  back  at  leaat  tbree  millennia  beyond  the \ngrandfather  of  Jacob,* \n\nThe  j?ii<!tf  of  the  Jews  has  ever  been  an  Esoteric  Book  in  its  hidden \nmeaning,  but  this  meaning  has  not  remained  one  and  the  same  through- \nout since  the  days  of  Moses.  It  is  useless,  considering  the  limited \nspace  we  can  give  to  this  subject,  to  attempt  anything  like  the  detailed \nhistory  of  the  vicissitudes  of  the  so-called  Petttaietuh,  and  besides,  the \nhistory  is  too  well  known  to  need  lengthy  disquisitions.  WTiatever \nwas,  or  was  not,  the  Mosaic  Book  of  Creation \u2014 from  Genesis  down  to \nthe  Prophets \u2014 the  Pmiateuch  of  to-day  is  not  the  same.  It  is  sufficient \nto  read  the  criticisms  of  Erasmus,  and  even  of  Sir  Isaac  Newton,  to  see \nclearly  that  the  Hebrew  Scriptures  had  been  tampered  with  and  re- \nmodelled, had  been  lost  and  rewritten,  a  dozen  times  before  the  days \nof  Ezra.  This  Ezra  himself  may  yet  one  day  turn  out  to  have  been \nA/^ra.  the  Chalda;.in  priest  of  the  Fire  and  Sun-God,  a  renegade  who. \nthrough  Ins  desire  of  becoming  a  raler.  and  in  order  to  create  an  Eth- \nnarchy.  restored  the  old  lost  Jewish  Books  in  his  own  way.    It  was  an \n\n\nI \nr \n\n\nMANT  EVKNTS  SOT  HISTORICAI^  t^^ \n\neasy  thing  for  one  versed  in  the  secret  system  of  EsoLcrtc  numerals,  or \nSymbolog^y.  to  put  togetlier  events  from  the  stray  books  that  had  been \npreserved  by  various  tribes,  and  make  of  them  an  apparently  harmo- \nnious narrative  of  creation  and  of  the  evolution  of  the  Judaean  race. \nBut  in  its  hidden  meaning,  from  Gentsis  to  the  last  word  of  Deuteronomy^ \nthe  Pentateuch  is  the  symbolical  narrative  of  the  sexe;*,  and  is  an  apo- \ntheosis of  Phallicism.  under  astronomical  and  physiolof^ri^^al  persona- \ntions  \u2022  Its  coordination,  however,  is  only  apparent ;  and  the  human \nhand  appears  at  every  moment,  is  found  everywhere  in  the  \"  Book  of \nGod.\"  Hence  the  Kings  of  \u00a3dom  discuss  in  Genesis  before  any  king \nhad  reigned  in  Israel ;  Moses  records  his  own  death,  and  Aaron  dies \ntwice  and  is  buried  in  two  different  places,  to  say  nothing  of  other \ntrifles.  For  the  Kabalist  they  arc  trifles,  for  he  knows  that  all  these \nevents  are  not  history,  but  are  simply  the  cloak  designed  to  envelope \nand  hide  various  physiological  peculiarities ;  but  for  the  sincere \nChristian,  who  accepts  all  these  \"dark  sayings\"  in  good  faith,  it \nmatters  a  good  deal.  Solomon  may  very  well  be  regarded  as  a \nmytht  by  the  Masons,  as  they  lose  nothing  by  it.  for  all  their  secrets \nare  Kabalistic  and  allegorical \u2014 for  those  few.  at  any  rate,  who  under- \nstand them.  For  the  Christian,  however,  to  give  up  Solomon,  the  son  of \nDavid \u2014 from  whom  Jesus  is  made  to  descend \u2014 involves  a  real  loss. \nBat  how  c\\'cn  the  Kabatists  can  claim  great  antiquity  for  the  Hebrew \ntexts  of  the  old  Biblical  scrolls  now  possessed  by  the  scholars  is  not  made \nat  all  apparent.  For  it  is  certainly  a  fact  of  histor>',  ba.sed  on  the  con- \nfessions of  the  Jews  themselves,  and  of  Christians  likewise,  that : \n\nThe  Scriptures  ba%-in}f  perished  in  Uic  captivity  of  Nahuchodonorar,  Esdraa,  the \nLevite,  the  prie^it,  in  the  titties  of  Artaxerxes.  king  of  the  Persians,  haviof;  become \ninspired,  in  the  exercise  of  prophecy  refltored  again  the  whole  of  the  ancient \nScriptureB.; \n\n\u2022\u25a0'\u2022\u25a0'   : \u2014 l:. \u2014  .\u25a0'-M-Brf  4lt    1-1 < < ([ \n\n*  Ait  fa'ftiUv  ahown  in  tb\u00ab  S\u00bburct  a/StMHires  kad  other  wotkx. \n\nV  8ur*1]r  rv\u00abn  Miuoiiii  tntuld  nrvcr  clMim  the  actmat  rxUttnce  oT  Solomon  *  As  Kcoealr  sho*8,  he \nU  not  noticed  by  Herodotus,  nor  by  l*Uto.  nor  hy  aar  writer  of  \u00bbtADdiii([.  It  ii  mtMt  extfaordlnftry, \nhr  Myn,  \"  thfti  Ihr  Jrwish  nntion,  over  whom  but  fl  few  ymnt  lirforr  the  mljcfaly  SOloooii  hid  rrljcned \nin  \u00ab11  bU  glory,  with  a  aiaeiilficcncc  \u00bbcarcely  eqtuilkd  by  the  Krestest  cuuaiicM.  apetwliug  aearly \ntight  ihouMnd  miUtomi  of  t^A  on  n  (emplc.  was  ovrrloolced  by  (he  historian  Ilerodotua.  writins  \u25a0>( \nRCTpt  on  the  one  hiaud,  and  of  Itahyloii  on  the  other\u2014vbdliRg  Iwlli  pluTu,  and  of  Cllur\u00ab^  paMtng \n\u2022laioat  necea^arily  within  afewmilea  of  the  Bplcndld  c-opitaj  of  tlie  EMtiocial  JenuMletu'  How  can \nthla  be  aceounted  for  ' \"  he  asks  (p.  457).  Nay,  not  only  are  there  no  proofrt  of  the  twelvr  Irihc*  of \ntarael  bftvinffevercziiiUd.  but  Ilerodotua.  tiK  moat  accurate  of  htaiorMUX.  tvho  waa  iu  Aasynft  <\u00abhca \nBsrs  fioiirifihed.  nrver  meniiiiui  ihe  Israelites  at  all ;  and  Rerodotua  wa\u00ab  bora  la  4X4  x:.  lluw  ta \nthU? \n\nt  Clnnent,  ShvmmlHs,  rxil. \n\n\n174 \n\n\nTBK  SRC  RET  DOCTRIWE. \n\n\nOne  must  have  a  strong  belief  in  \"  Bsdras,\"  and  especially  in  Ins \ngood  faith,  to  accept  the  now-existing  copies  as  genuine  Mosaic  Books; \nfor: \n\nAaeuniiag  llial  lh\u00ab  copies,  or  rnther  phonographs  which  bad  been  made  hj \nHilkUh  and  Esdras,  and  the  various  anonymous  edilors.  were  really  trae  and \ngeniiiDc,  they  mast  have  been  wholly  extenntn\u00abte<l  by  AnliocbiiRi  and  the  verciotu \nof  the  Old  Teatatncnl  which  now  snlisist  must  ba\\x  been  made  by  Judas,  or  b^ \nsome  unknown  compilers,  probably  Troni  the  Greek  of  the  Serenty.  loti];  after  Ifae \nappearance  and  death  of  Jesus.* \n\nThe  Bid/e,  therefore,  as  it  is  now  (the  Hebrew  texts,  that  is), \ndepends  for  its  accuracy  on  the  genuineness  of  the  Sepfua^ni ;  this, \nwe  are  again  told,  was  written  miraculously  by  the  Seventy,  in  Greek, \nand  the  original  copy  having  been  lost  since  that  time,  oar  texts \nare  re-translated  back  into  Hebrew  from  that  language.  But  in \nthis  vicious  circle  of  proofs  we  once  more  have  to  rely  upon  the \ngood  feith  of  two  Jews\u2014 Josephus  and  Philo  Judseus  of  Alexandria\u2014 \nthese  two  Historians  being  the  only  witnesses  that  the  Septnagint \nwas  written  under  the  circumstances  narrated.  And  yet  it  is  jnst \nthese  circumstances  that  are  very  little  calculated  to  inspire  one  with \nconfidence.  For  what  does  Josephus  lell  us  ?  He  says  that  Ptolemy \nPbiladelphus,  desiring  to  read  the  Hebrew  Law  in  Greek,  wrote  to \nEleazar.  the  high-priest  of  the  Jews,  begging  him  io  send  him  six  mem \nfrom  each  e*f  (he  twelve  tribes,  who  should  make  a  translation  for  him. \nThen  follows  a  truly  miraculous  stor>',  vouchsafed  by  Aristeas,  of  these \nscvcnty-two  men  from  the  twelve  tribes  of  Israel,  who,  shut  up  in  an \nisland,  compiled  their  translation  in  exactly  seventy-two  days,  etc. \n\nAll  this  is  very  edifying,  and  one  might  have  had  very  little  reason \nto  doubt  the  story,  had  not  the  \"  ten  lost  tribes \"  been  made  to  play \ntheir  part  in  it.  How  could  these  tribes,  lost  between  700  and  900  B.C.. \neach  .send  six  men  some  centuries  later,  to  satisfy  the  whim  of  Ptolem/t \nand  to  disappear  once  more  immediately  afterwards  from  the  horizon  ? \nA  miracle,  verily. \n\nWe  are  expected,  nevertheless,  to  regard  such  documents  as  the \nSeptiutgint  &^  containing  direct  divine  revelation  :  Documents  origin- \nally written  in  a  tongue  about  which  nobody  now  knows  anything; \nwritten  by  authors  that  are  practically  mythical,  and  at  dates  as  to \nwhich  no  one  is  able  even  to  make  a  defensible  surmise  :  documents  of \nthe  original  copies  of  which  there  does  not  now  remain  a  shred.     Yet. \n\n\nTHE   REAL   HRBREW   CHARACTERS   I\u00abOST. \n\n\n175 \n\n\nI \n\n\npeople  will  persist  in  talking  of  the  ancient  Hebrew,  as  if  there  were  any \nman  left  in  the  world  who  now  knows  one  word  of  it.  So  little,  indeed, \nwas  Hebrew  known  that  both  the  Septuagint  and  the  New  Testament \nhad  to  be  written  in  a  heathen  language  (the  Greek),  and  no  better \nreasons  for  it  given  than  what  Hutchinson  says,  namely,  that  the  Holy \nOhost  chose  to  write  the  New  Testament  in  Greek. \n\nThe  Hebrew  language  is  considered  to  be  very  old,  and  yet  there \nexists  no  trace  of  it  an>'wbere  on  the  old  monuments,  not  eveo  in \nChaldsa.  Among  the  great  number  of  inscriptions  of  various  kinds \nfound  in  the  ruins  of  that  counto' : \n\nOne  in  the  Uebrew  Chaldce  letter  and  loDguoge  has  never  ban  found :  nor  baa  a \nsingle  authentic  meilal  or  g<.*ni  in  tliis  new-fangled  character  been  ever  discovered, \nwbicb  could  cany  it  even  to  the  days  of  Jesus.' \n\nThe  original  Book  of  Daniel  is  written  in  a  dialect  which  is  a  raixtnre \nof  Hebrew  and  Aramaic  ;  it  is  not  even  in  Chaldaic,  with  the  exception \nof  a  few  verses  interpolated  later  on.  According  to  Sir  W.  Jones  and \nother  Orientalists,  the  oldest  discoverable  languages  of  Persia  are  the \nChaldaic  and  Sanskrit,  and  there  is  no  trace  of  the  \"  Hebrew  \"  in  these. \nIt  wonld  be  very  surprising  if  there  were,  since  the  Hebrew  known  to \nthe  Philologists  does  not  date  earlier  than  500  B.C.,  and  its  characters \nbelong  to  a  far  later  period  still.  Thus,  while  the  real  Hebrew  charac- \nters, if  not  altogether  lost  are  nevertheless  so  hopelessly  transformed \u2014 \n\nA  mere  inspection  of  the  alphabet  showing  that  it  haa  been  shaped  and  made \nlegular,  in  doing  which  the  cha.racteristic  marks  of  some  of  the  letters  have  been \nretrenehed'xn  onler  to  make  them  more  square  and  uniform \u2014 t \n\nthat  no  one  but  an  initialed  Rabbi  of  Samaria  or  a  \"Jain\"  could \nread  them,  the  uew  system  of  the  masoretic  points  has  made  them  a \nsphinx-riddle  for  all.  Punctuation  is  now  to  be  found  everywhere  in \nall  the  later  manuscripts,  and  by  means  of  it  anything  can  be  made  of \na  text;  a  Hebrew  scholar  can  put  on  the  texts  any  interpretation  he \nlikes.    Two  instances  given  by  Kencaly  will  suffice  : \n\nIn  Cenesis,  xWx.  ai,  we  read  : \n\nNaphtali  is  a  hind  let  looie ;  he  ^veih  gxiodiy  words. \nBy  only  a  slight  alteration  of  the  points  Bochart  chati^^es  this  into ; \n\nNapthali  is  a  sprfiidtng  tree,  shooting  forth  beauHful  branches. \n60  again,  in  Psalms  (xxix.  9},  instead  of; \n\n\n*  ^fi;f/N'/nmM/,vtt.,p>.  ITS,  qaotadby  Kcaealy. \n\n\n176 \n\n\nTHE  SBCRBT   DOCTRINK. \n\n\nThe  voice  or  the  Lord  makttk  the  Mind  to  caive,  antl  di\u00bbcovercth  the  forests; \nBishop  Lowth  gives : \n\nThe  voice  of  Ibe  Ixinl  itrikflh  the  octk,  and  discoverelb  the  forests. \nThe  same  word  in  Hebrew  signifies  \"Crod  \"  and  \"  nothing.\"  etc.* \n\nWith  regard  to  the  claim  made  by  some  Kabalists  that  there  was \nin  antiquity  one  knowledge  and  one  language,  this  claim  is  also \nour  owa,  and  it  is  very  just.  Only  it  must  be  added,  to  make  the \nthing  clear,  that  this  knowledge  and  language  have  both  been  esoteric \never  since  the  submersion  of  the  Atlanteans.  The  Tower  of  Babel \nmyth  relates  to  that  enforced  secrecy.  Men  falling  into  sin  were  re- \ngarded as  no  longer  trustworthy  for  the  reception  of  such  knowledge, \nand,  from  being  universal,  it  became  limited  to  the  few.  Thus,  the \n\"one-lip\" \u2014 or  the  Myster>'-language \u2014 being  gradually  denied  to  sub- \nsequent generations,  all  the  nations  became  severally  restricted  to \ntheir  own  national  tongue;  and  forgetting  the  primeval  Wisdom-lan- \nguage, they  staled  that  the  Lord \u2014 one  of  the  chief  Lordsor  Hieropbfluts \nof  the  Mysteries  of  the  Java  Aleim^had  confounded  the  langaagpes  of \nall  the  earth,  so  that  the  sinners  could  understand  one  another's  speech \nuo  longer.  But  Initiates  remained  in  every  land  and  nation,  and  the \nIsraelites,  like  all  others,  bad  their  learned  Adepts.  One  of  the  keys \nto  this  Universal  Knowledge  is  a  pure  geometrical  and  numerical \nsystem,  the  alphabet  of  every  great  nation  ha\\*ing  a  numerical  value  for \nevery  letter,!  and,  moreover,  a  system  of  permutation  of  syllables  and \nsynonyms  which  is  carried  to  perfection  in  the  Indian  Occult  methods, \nand  which  the  Hebrew  certainly  has  not.  This  one  system,  containing \nthe  elements  of  Geometry  and  Numeration,  was  used  by  the  Jews  for \nthe  purpose  of  concealing  their  Esoteric  creed  under  the  mask  of  t \npopular  and  national  monotheistic  Religion.  The  last  who  knew  the \nsystem  to  perfection  were  the  learned  and  \"  atheistical \"  Sadducees,  the \ngreatest  enemies  of  the  pretensions  of  the  Pharisees  and  of  their  con- \n\n-  ii,  -\u25a0    /ir-fvi  ^  >  -\u25a0\u25a01  M    T' \n\n\u2022  Book  a/  God.  p.  385. \n\n*  Spraking  of  the  hiddtn  ineiiiring  of  the  Saiukrtt  words.  Itr.  T.  SvblM  Kow.  In  his  \u00abbl*  Article  \u00ab\u25a0 \n\"TlK  Twi:lvieSiin\u00bb\u00bbof  the  Zodiac,\"  jciwn  aotnc  \u2022rtvice  as  lo  Ihc  way  in  whirh  one  slif>u1d  proc\u00ab\u00abi1  ia \nHod  aui '\u25a0  tbe  tinjt  %igm^aM<x  ol  3 nci cut  Sanskrit  aomcactature  fu  tlic  old  Aryan  myths,  t.  Knd \nout  thv  (ynoaj-uM  of  Die  word  iu\u00abd  wliltb  have  othn- moainf*'  '  fiixl  OQt  ttie  auBkencsl  valne  of \nthr  tcttrr>  ranipoxitiK  tbr  word  aixorduiK  ta  the  mrthods  of  the  uncient  Tintrik  tmilu  {T'dntrtta \nSJUitra -vroitk*  ou  tacatiutioa  nad  Marie],  3.  BKsmiac  Ibe  andcnt  myth*  04-  >lterorl\u00bb.  tf  ihm \nare  any.  which  have  any  special  cooncclion  with  thr  word  tn  quntion.  4-  Pmtiute  the  dlSvnnt \nsyllables  cwtapoalag  Ihc  word  and  raaminc  thr  nrw  cotDbiaationa  that  will  thus  be  romed  and  their \nmeaniup.\"  etc.  itnt  he  does  not  gtn  the  prinopal  rale.  And  no  donbt  be  it  quite  ri^t.  tht \nTAntrika  SAitfrtt  arc  aa  old  a*  Hagic  iladr.  Have  tbcy  also  borrowed  their  RaolcrtciBn  Iran  Ibe \nHebrews  i \n\n\ni \n\n\nHEBRRW   KSOTRRICISM    NOT  PRIMITIVK. \n\n\n177 \n\n\nI \n\n\nI \n\n\n(bsed  notions  brought  from  Babylon.  Yes,  the  Sadducees,  the  Illu- \nsionists, who  maintained  that  the  Soul,  the  Angels,  and  all  similar \nBeings,  were  illusions  because  they  were  temporary \u2014 thus  sUowing \nthemselves  at  one  with  Hastem  Hsotericism.  And  since  they  rejected \nevery  book  and  Scripture,  with  the  exception  of  the  Law  of  Moses,  it \nseems  that  the  latter  must  have  been  very  different  from  what  it  is \nnow.* \n\nThe  whole  of  the  forL-going  is  written  with  an  eye  to  our  Kabalists. \nGreat  scholars  as  some  of  them  undoubtedly  are,  ihey  are  nevertheless \nwrong  to  hang  the  harps  of  their  faith  on  the  willows  of  Talmudic \ngrowth \u2014 on  the  Hebrew  scrolls,  whether  in  square  or  pointed  charac- \nters, now  iu  our  public  libraries,  museums,  or  even  in  the  collsctions \nof  Paleographers.  There  do  not  remain  half-a-dozen  copies  from  the \ntrue  Mosaic  Hebrew  scrolls  in  the  whole  world.  And  those  who  are \nin  possession  of  these \u2014 as  we  indicated  a  few  pages  back \u2014 would  not \npart  with  them,  or  even  allow  them  to  be  examined,  on  any  considera- \ntion whatever.  How  then  can  any  Kabalist  claim  priority  for  Hebrew \nEsolericism,  and  say,  as  does  one  of  our  correspondents,  that  '*  the \nHebrew  has  come  do\\^*n  from  a  far  remoter  antiquity  than  any  of  them \n[whether  Egyptian  or  even  Sanskrit !  ],  and  that  it  was  the  source,  or \noearer  to  the  old  original  source,  than  any  of  them  \"  ?f' \n\nAs  our  correspondent  says :  \"  It  becomes  more  convincing  to  me \nevery  day  that  in  a  far  past  time  there  was  a  mighty  ciinlizatwn  mth \n\n\nI \n\n\n\u2022  Thrir  (btiDdrr,  SmAoc.  was  (Iw  pupil,  throiiKh  Aotifconus  Saccbo.  orsiutm  the  Jurt.  They  bul \nthett  owu  BCcr*!  Bttot  0/  Iki  lav  ever  iiuc\u00ab  th\u00ab  fcrunditioo  of  tbcir  aecl  (al>aul4<io  B-c.)  miid  Ihut \nvolimie  was  uolcaown  to  the  ceuuhv.  Atthr  lime  of  the  Separation  th\u00ab  Samaritatu  rvcoffnlfcd  only \nIbe  B\u00ab\u00abk  6/ the  Law  0/  Motes  and  the  Book  ofjtnhua.  autt  tbdr  HmtaJaick  U  far  older,  anil  in  diSrrrot \nfrom  the  Seplnaglnt.  In  it^s.c.  Jennknleni  hnd  Its  Irmpic  ptundend.  anil  )U  Sacred  Booka\u2014 itataely, \nIbe  A'U(  mode  up  byl{\u00abniu)<l  bninlinl  liy  Jiutas  Maoc.il>eii\u00bb\u2014  w e ce  \\oM.  <sre  Border's ywe;^Hj,  vol. \nti.  PP-3J1-S.V}):  aflcr  \u00abrhJch  the  MatMtah  cotDpIetcd  the  work  of  destnictiou  ieven  of  Bata'a  oace- \nBBOre  ftdjiwted  Biitr)  twRiin  by  the  chnnit^  inio  wiitniT  from  honird  Icttera  TJierefore  ibe  later  ftm- \ntaltucA  iMcpteil  by  Ibc  Plianaeca  wa\u00ab  lejectcd  aud  laughed  at  by  the  Sadducees.  Tbey  are  gcneralty \ncalled  atheists :  y\u00ab.  tdnce  those  learned  mni.  uhoinade  no  secret  of  their  ^eelhoujKbt,  fumiahed  from \namotif  tbeir  auuiber  the  iuljsI  emineut  uf  the  Jewiah  fatKb-pricstit,  thia  aeeniK  impUAnible.  Mow  coold \nthe  Phaiiaces  and  the  other  two  believinf  and  ploua  tecta  allow  notorloua  albeUta  to  be  selected  for \naocb  pOBta  P  The  answer  i;*  diffiniK  to  find  for  blEotry  ami  for  believer*  in  a  personal,  anthrapo- \nmorpbkGod,  but  vcr>'(.-asy  for  tboae  who  accept  beta.  The  Sadduccca  were  called  fiiheUtabecanaeUiey \nbelieved  aa  the  initialed  Mo\u00abn  belirved,  thui  dlifering  very  widely  from  the  latter  made-up  Jewiab \nlegialator  and  hero  of  Mount  Sinai. \n\n*  Tbe  meaaumnenla  of  the  Great  Pynunid  beins  thoae  of  the  temple  of  Solaaion,  of  the  Ark  of \nthe  Covenant,  etc..  accordinff  to  Piaaxi  Sraythe  and  the  auUior  of  the  Soiree  of  ifeatnm,  aad \nthe  Pyramid  of  Ovcb  befoKabown  on  astronomical  calcalationa  to  have  been  built  4950  k.c..  anA \nMonEshavinc  n-rt/Zirahlsboola\u2014 for  theaakeof  arguoient\u2014 nut  even  half  that  Itrae  beforr  our  era, \nbowonlbiabe.'  Surely  if  any  one  borrowed  frotuIheoUier.  itiaootthe  Pharaoh\u00bb  front  Moaea.  Brea \nphilology  ataowB  not  ooty  the  Qsyptian.  but  even  tbe  MonxoliKii,  older  tbaa  the  Hebrew. \n\n3    \" \n\n\nI7S \n\n\nTHE  SBCK\u00a3T  DOCTRINE. \n\n\nenormous  Uarning,  which  had  a  common  language  over  the  earth.,  as  tt \nwhich  its  essence  can  be  recovered  from  the  fragments  which  now  exiit.\" \n\nAye,  there  existed  indeed  a  mighty  civilization,  and  a  still  mightier \nsecret  learning  and  knowledge,  the  entire  scope  of  which  can  never \nbe  discovered  by  Geometry  and  the  Kabalah  alone  :  for  there  are  seven \nkeys  to  the  large  entrance-door,  and  not  one,  nor  even  two.  keys  can \never  open  it  sufficiently  to  allow  more  than  glimpses  of  what  lies  within. \n\nEvery  scholar  must  be  aware  that  there  are  two  distinct  styles \u2014 two \nschools,  so  to  speak\u2014 plainly  traceable  in  the  Hebrew  Scripures:  the \nElohistic  and  the  Jehovistic.  The  portions  belonging  to  these  respec- \ntively arc  so  blended  together,  so  completely  mixed  up  by  later  hands, \nthat  often  all  external  characteristics  are  lost.  Yet  it  is  also  known \nthat  the  two  schools  were  antagonistic  ;  that  the  one  taught  esoteric, \nthe  other  exoteric,  or  theological  doctrines;  that  the  one,  the  Elohists. \nwere  Seers  (Roch),  whereas  the  other,  the  Jehovists,  were  prophets \n(Nabhi),*  and  that  the  latter \u2014 who  later  became  Rabbis \u2014 were  gene- \nrally only  nominally  prophets  by  virtue  of  their  official  position,  as  the \nPopw  is  called  the  infallible  and  inspired  vicegerent  of  God.  Tbatt \nagain,  the  Elohists  meant  by  \"Elohira\"  \"forces,\"  identifying  their \nDeity,  as  in  the  Secret  Doctrine,  with  Nature;  while  the  Jehovists \nmade  of  Jehovah  a  personal  God  externally,  and  used  the  term  simply \nas  a  phallic  symbol \u2014 a  number  of  them  secretly  disbelieving  even  in \nmetaphysical,  abstract  Nature,  and  synthesizing  all  on  the  terrestrial \nscale.  Finally,  the  Elohists  made  of  man  the  divine  incarnate  image \nof  the  Elohim,  emanated  first  in  all  Creation;  and  the  Jehovists  show \nhim  as  the  last,  the  crowning  glory  of  the  animal  creation,  instead  of \nhis  being  the  head  of  all  the  sensible  beings  on  earth.  (This  is  reversed \nby  some  Kabalists,  but  the  reversion  is  due  to  the  designedly-produced \nconfusion  in  the  texts,  especially  in  the  first  four  chapters  of  Genesis.) \n\nTake  the  Zohar  and  &nd  in  it  the  description  relating  to  Ain-Suph, \nthe  Western  or  Semitic  Parabrahman.  What  passages  have  come  so \nnearly  up  to  the  VedSntic  ideal  as  the  following  : \n\nTb\u00ab  crealioQ  [the  evolved  Uoiverse]  is  the  garment  of  that  which  has  no  D\u00abD^ \nthe  garment  woven  from  the  Dtity's  own  suistance-f \n\n\n*  TtallftlOfM  ftbowftbotr  Uie  Books  oT  Hmts  wme  lam percd with.  InSamiuHix.  9).  itlswU:  **He \nUiat  Unows  projihct  [Nalihi]  wtu.  bcfurrtiiiie  called  \u00bb  }iccr  [Rocb].\"  Now  sioat  betan  Sammtt.  11k \n\u00ab*otd  \"Roch  \"  U  met  nowhcTcintlK  /fnMlfuc  A.  but  its  piece  is  ilwmjrsUkcn  by  that  OT\"  Nabbl,\"  Uu* \nprcnrv  clemtly  that  the  Mosaic  tut  ban  bcvn  rtrpLoccd  b^  UiM  of  tkc  lata  Ijttibm.  (Sec  lior  AiUcr \ndetails y^wijA  AnUfuiUrt,  by  Uic  Rev.  D.  Jeiuu]>ga,I>.D.) \n\nf  2Mar,  i,  M, \n\n\nTHE  C0NCKAI.KI1  OP  A14.  THB  CONCEAI^D. \n\n\n179 \n\n\nBetween  that  which  is  Ain  or  \"nothing,\"  and  the  Heavenly  Man. \nthere  is  an  Impersonal  First  Caxise,  however,  of  which  it  is  said  : \n\nBefore  It  gave  any  shape  to  Ibis  world,  before  It  produced  any  form.  It  was  alone, \nwithout  form  or  similitude  to  anything  else.  Who,  then,  can  comprehend  It.  how \n11  WAS  before  the  creation,  since  It  was  fonnlcis?  Hence  it  is  forbidden  to  repre- \nsent It  by  any  form,  similitndc,  or  even  by  Its  sacred  name,  by  a  single  letter  or  a \nsingle  point' \n\nThe  sentence  that  follows,  however,  is  an  evident  later  interpolation ; \nfor  it  draws  attention  to  a  complete  contradiction  : \n\nAnd  to  this  the  words  {Datt.  iv.  15k  refer \u2014 \"Ye  saw  no  manner  of  similitude  on \nthe  day  the  Lord  spake  unto  you.\"  > \n\nBut  this  reference  to  Chapter  iv.  of  Deuieronomy,  when  in  Chapter  V. \nGod  is  mentioned  as  speaking  \"  face  to  face  \"  with  the  people,  is  very \nclumsy. \n\nNot  one  of  the  names  given  to  Jehovah  in  the  Bible  has  any  reference \nwhatever  to  either  Ain-Suph  or  the  Impersonal  First-Cause  (which  is \nthe  Logos)  of  the  Kabalak  ;  but  they  all  refer  to  the  Kmanaiiims. \n\nIt  says \n\nFor  although  to  reveal  itself  to  us,  the  concealed  of  .ill  the  concealed  sent  forth \nthe  Ten  Kmanationa  (Scphiroth)  called  the  Ponn  of  God,  Form  of  the  Heavenly \nMan,  yet  since  even  this  luminous  form  was  too  dazzltnR  for  our  vifiion,  ic  had  to \nassume  another  form,  or  luwl  to  put  on  another  garmeut,  whkh  is  the  Universe.  The \nUniverse,  therefore,  or  the  visible  world,  is  a  farther  expansion  of  the  Divina  Sab- \nstance,  and  is  called  in  the  Kabiilah  \"The  Garment  of  God.\"'t \n\nThis  is  the  doctrine  of  all  the  Hindu  Pur3nas,  especially  that  of  the \nVishnu  Purana.  Vishnu  pervades  the  Universe  and  is  that  Universe  ; \nBrahma  enters  the  Mundane  Egg,  and  issues  from  it  as  the  Universe; \nBrahm^  even  dies  with  it  and  there  remains  only  Brahman,  the  imper- \nsonal, the  eternal,  the  unborn,  and  the  uuqualifiable.  The  Ain-Suph \nof  the  Chaldseans  and  later  of  the  Jews  is  assuredly  a  copy  of  the  Vaidic \nDeity;  while  the  \"  Heavenly  Adam,\"  the  Macrocosm  which  unites  in \nitself  the  totality  of  bciugs  and  is  the  Esse  of  the  visible  Universe,  finds \nhis  original  in  the  Puranic  BrahmS.  In  Sbd,  \"  the  Secret  of  the  Law,\" \none  recognizes  the  expressions  used  in  the  oldest  fragments  of  the \nGupta  Vidya,  the  Secret  Knowledge.  And  it  is  not  venturing  too  much \nto  say  that  even  a  Rabbi  quite  familiar  with  his  own  special  Rabbinical \nHebrew  would  only  comprehend  its  secrets  thoroughly  if  he  added  to \n\n\n\u2022  JMar,  i,  la.    liee  Dr.  Ch.  Gioflburg's  eusy  oa    THt  Cahbtkih,  Hi   Doctringt,  DtuetofmttHtt  amd \nIjUgrmtmrt. \n\n\nx8o \n\n\nTHE  SHCRKT  DOCTRLNB. \n\n\nhis  learning  a  serious  knowledge  of  the  Hindu  philosophies.  I^et  ns \nturn  to  Stauza  I.  of  the  Book  of  Dzyan  for  au  example. \n\nThe  Zokar  premises,  as  does  the  Secret  Doctrine,  a  universal,  eternal \nBssencc,  passive \u2014 l>ecause  absolute \u2014 io  all  that  men  call  attribates. \nThe  pregenetic  or  pre-cosniical  Triad  is  a  pure  metaphysical  abstrac- \ntion. The  notion  of  a  triple  byposta:^is  in  one  Unknown  Divine  Essence \nis  as  old  as  speech  and  thought.  Hiranyagarbha.  Hari,  and  Shankara \n\u2014 the  Creator,  the  Preserver,  and  the  Destroyer \u2014 are  the  three  mani- \nfested attributes  of  it,  appearing  and  disappearing  with  Eosmoa  ;  the \nvisible  Triangle,  so  to  speak,  on  the  plane  of  the  ever-invisible  Circle. \nThis  is  the  prirae%'al  root-thought  of  thinking  Humanity;  the  Pytha- \ngorean Triangle  emanating  from  the  ever-con ccalcd  Monad,  or  the \nCentral  Point. \n\nPlato  speaks  of  it  and  Plotinas  calls  it  an  ancient  doctrine,  on  which \nCudworth  remarks  that : \n\nSinc\u00ab  Orpbeus,  Pytha;:,'ora\u00ab,  and  Plato,  who  all  of  them  asserted  a  Trinity  of \ndivine  hypostases,  unquestionably  derived  their  (loctrioe  from  the  Egryptians,  It \nmay  be  reasonably  suspccitil  that  the  EKXptians  did  the  like  before  them.\" \n\nThe  Egyptians  certainly  derived  their  Trinity  from  the  Indians. \nWilson  justly  observes : \n\nAs,  however,  the  Grecian  accounts  and  those  of  the  Kgypttans  are  much  more \nperplexed  and  unsatisfactory  than  those  of  the  Hindus,  it  is  most  probable  that \nwe  find  amongst  them  the  doctrine  in  its  most  fuiginal,  as  well  as  most  methodical \nand  signilicant  fonn.t \n\nThis,  then,  is  the  meaning; \n\n\"  Darknesi  alone  filled  the  BoundUis  All,  for  Father,  AfoiHer  and  Son \nwere  once  more  One.\"X \n\nSpace  was.  and  is  ever.  a.s  it  is  between  the  Manvantaras.  Tbe \nUniverse  in  its  pre-kosmic  state  was  once  more  homogeneous  and  one \n\u2014 outside  its  aspect:^.  This  was  a  Kabalistic,  and  is  now  a  Christian \nteaching. \n\nAs  is  constantly  shown  in  the  Zokar,  the  Infinite  Unity,  or  AJn-Suph, \nis  ever  placed  outside  human  thought  and  appreciation  ;  and  in  Sepher \nJetsirak  we  see  the  Spirit  of  God \u2014 the  Logos,  not  the  Deity  itself\u2014 \ncalled  One. \n\n\n\u2022  Cndwortli.  i.  iU.  quoted  by  WUmo.  KmAhn  AiriM.  i.  m,  oom \nt  Vilhnu  /^rmntt,  i,  14, \n:  Stauu  1.  *\u25a0 \n\n\nTEDBK-IM-ONB  AND  POtTK. \n\n\niSl \n\n\nI \n\n\nOne  is  the  Spirit  of  the  living  Goil,  .  .  who  liveth  for  ever.  Voice,  Spirit,  [of \nthe  Spiritl  and  Word  :  this  ii  the  Holy  Spirit,* \n\n\u2014 and  the  Quaternary.    From  this  Cube  emanates  the  whole  Kosinos. \n\nSays  the  Secret  Doctrine  : \n\n\"  It  is  called  to  life.  The  mystic  Cube  in  which  rests  the  Creative  Idea, \nthe  manifesting  Mantra  [or  articulate  speech \u2014 VSchJ  and  the  holy \nPuntsha  [both  radiations  of  prima  materia]  exist  in  the  Eternity  in  tke \nOivine  Substance  in  their  latent  slate \n\n\u2014 during  Pralaya. \n\nAnd  in  the  Sepher  Jetsirah,  when  the  Thrce-in-One  are  lo  be  called \ninto  being \u2014 by  the  manifestation  of  SheJcinah,  the  first  efFulgency  or \nradiation  in  the  manifesting  Kosmos \u2014 the  \"  Spirit  of  God,\"  or  Number \nOne,t  fructifies  and  awakens  the  dual  Potency,  Number  Two,  Air.  and \nNumber  Three,  Water  ;  in  these  \"  are  darkness  and  emptiness,  slime \nand  dung\" \u2014 which  is  Chaos,  the  Tohu-Vah-Bohn.  The  Air  and \nWater  emanate  Number  Four,  Ether  or  Fire,  the  Son.  This  is  the \nKabalistic  Quaternary.  This  Fourth  Number,  which  in  the  manifested \nKosmos  is  the  One,  or  the  Creative  God,  is  with  the  Hindus  the \n\"  Ancient,\"  Sanat.  the  Prajfipati  of  the  Vedas  and  the  BrahmS  of  the \nBrahmans \u2014 the  heavenly  Androgyne,  as  he  becomes  the  male  only \nafter  separating  himself  into  two  bodies,  Vach  and  VirSj.  With  the \nKabalists,  he  is  at  first  the  Jah-Havab,  only  later  becoming  Jehovah, \nlike  Vir3j,  his  prototype  ;  after  separ.-iting  himself  as  Adam-Kadmon \ninto  Adam  and  5ve  in  the  formless,  and  into  Cain-Abel  in  the  semi- \nobjective,  world,  he  became  finally  the  Jah-Havah,  or  man  and  woman, \nin  Enoch,  the  son  of  Seth. \n\nFor,  the  true  meaning  of  the  compound  name  of  Jehovah \u2014 of  which, \nnnvoweled,  you  can  make  almost  anything \u2014 is  :  men  and  women,  or \nhumanity  composed  of  its  two  sexes.  From  the  first  chapter  to  the  end \nof  the  fourth  chapter  of  Genesis  every  name  is  &  permutation  of  another \nname,  and  every  personage  is  at  the  same  time  somebody  else.  A \nKabalist  traces  Jehovah  from  the  Adam  of  earth  to  Seth,  the  third  son \nrather  race \u2014 of  Adam. J    Thus  Seth  is  Jehovah  male;  and  Enos, \n\n\n\u2022  Miikna,  \\.  9. \n\nT  iBiUmantfeitedatstcitbwainMTni.ltietTnjverfte.  In  th\u00abChald\u00aban  A'oAa/aAit  lutnclcs*.  In  the \nJ\u00ab\u00abrwh,  AhcLiuah  U  rcimUc.  and  Vbt  early  Christiaiu  (uid  tinoMiiu  r\u00ab|ar<lnJ  itic  Huly  r.hut  as  a \nflsnalc  potency,  la  the  Book  of  Sambm  \"  Shekimt  \"  is  made  U)  drop  the  final  \"  fc  \"  that  make*  il  \u25a0 \nfnalnine  iMnte.  Niiiytnm.  tbc  Mover  oti  tlie  WBterx,  in  4lM>  sexless :  but  it  is  our  finn  belief  thai \nSheklDali  and  DtiviprrnVTiK,  Uie^Ught  of  the  I.ogo\u00bb.\"  mn  oae  and  the  Mime  Ihinf  pliiIaao]>hicAlly. \n\nt  The  Klohim  citrate  Uic  Adam  of  dust,  and  in  hint  Jehcvab-Binab  teparute*  him*eir  iulo  Kve, \nafter  whieh  the  inalepurUon  of  Cod  brcoron  IheScTjieiil,  tempi*  hiiDnrlfm  live,  tlint  create*  hltoadf \n\n\n\u2022mn  SKCRKT  DOCTRINK. \n\n\nbeioK  a  permutation  of  Cain  and  Abel,  is  Jehovah  male  and  female,  or \nour  mankind.  The  Hindu  Brahm5-Vir3j,  VirSj-Manu.  and  Manu-Vai- \nvasvata.  with  his  daughter  and  wife,  VSch,  present  the  greatest  analogy \nwith  these  personages \u2014 for  anyone  who  will  take  the  trouble  of  studying \nthe  3ubjccl  in  both  the  ffi^/f  and  the  Puranas.  It  is  said  of  Brahnil \nthat  he  created  himself  as  Manu,  and  that  he  was  bom  of,  and  wm \nidentical  with,  his  original  self,  while  he  constituted  the  female  portion \nShata-rupa\"  (hundred-formed).  In  this  Hindu  Eve,  \"the  mother  of \nall  living  beings,\"  Brahni^  created  VirSj,  who  is  himself,  but  on  a \nlower  scale,  as  Cain  is  Jehovah  on  au  inferior  scale:  both  are  the  first \nmales  of  the  Third  Race.  The  same  idea  is  illustrated  in  the  Hebrew \nname  of  God  (n>!T)  Read  from  right  to  left  \"Jod\"  W  is  the  father. \n\"  He\"  (n)  the  mother,  \"  Vau\"  Ci)  the  son,  and  \"  He\"  (n).  repeated  at \nthe  end  of  the  word,  is  jceneration.  the  act  of  birth,  materiality.  This \nis  surely  a  sufficient  reason  why  the  God  of  the  Jews  and  Christians \nshould  be  personal,  as  much  as  the  male  BrahmS,  Vishnu,  or  Shiva  of \nthe  orthodox,  exoteric  Hindu. \n\nThus  the  term  of  Jhvh  alone \u2014 now  accepted  as  the  name  of  \"One \nliving  [male]  God  \" \u2014 will  yield,  if  seriously  studied,  not  only  the  whole \nmystery  of  Bang-  (in  the  Biblical  sense,)  but  also  that  of  the  Occult \nThcogony,  from  the  highest  divine  Being,  the  third  in  order,  down  to \nman.    As  shown  by  the  best  Hebraist.^ : \n\nThe  verbal  TV71,  or  Hftyih.  or  E-y-e.  means  to  be,  to  exiil,  while  rrn  or  Chiyth, \nor  H-y*e.  means  to  live,  as  motion  of  existence* \n\nHence  Eve  stands  as  the  evolution  and  the  ncvcr-ccasing  \"  becom- \ning \"  of  Nature.  Now  if  we  take  the  almost  untranslatable  Sanskrit \nword  Sat,  which  means  the  quintessence  of  absolute  immutable  Being, \nor  Be-ness \u2014 as  it  has  been  rendered  by  an  able  Hindu  Occulti.st \u2014 we \nshall  find  no  equivalent  for  it  in  any  language ;  but  it  may  be  rcgardcfi \nas  most  closely  resembling  \"  Ain,\"  or  \"  En-Suph,\"  Boundless  Being. \nTlicn  the  term  Hayab.  \"  to  be,\"  as  passive,  changeless,  yet  manifested \nexistence  may  perhaps  be  rendered  by  the  Sanskrit  JivStraS,  universal \nlife  or  soul,  in  its  secondary  and  cosmic  meaning  ;  while  \"  Ch^ySh,  \"  to \nlive.\"  as  \"  motion  of  existence,\"  is  simply  PrSna,  the  ever-changing \nlife  in  its  objective  sense.  It  is  at  the  head  of  this  third  categorj*  that \nthe  Occultist  finds  Jehovah \u2014 the  Mother,  Binah,  and  the  Father,  Are- \n\n\n(\u25a0  bcr  u  Cain,  paaau  into  ScUi,  aad  KSttera  from  Biioch,  the  Bott  of  lf\u00abD,  or  HumaBily,  as  Jod \nhcv\u00ab. \n*  TV  S9ura  e/Mtuuru,  p.  t. \n\n\nTHE  SBPT^ARV  SEPHHIA. \n\n\n<83 \n\n\n\u00bb \n\n\nI \n\n\nKm.  This  is  msdc  plain  in  the  Zohar,  when  the  emanation  and  evolu- \ntion of  the  Sephirolh  are  explained:  First,  Ain-Suph.  then  Shckinah, \nthe  Garment  or  Veil  of  Infinite  t,tght.  then  Sephira  or  the  Kadmou. \nand,  thus  making  the  fourth,  the  spiritual  Substance  sent  forth  irom \nthe  Infinite  IJght.  This  Sephira  is  called  the  Crown.  Kether,  and  has \nbesides,  six  other  names \u2014 in  all  seven.  These  names  are  :  i.  Kether  ; \n2.  the  Aged ;  3.  the  Primordial  Point ;  4.  the  White  Head  ;  5.  the \nLong  Face;  6.  the  Inscrutable  Height;  and  7.  Ehejeh  (\"I  am\".)* \nThis  scpteuan.'  Sephira  is  said  to  coutaiu  in  itself  the  niae  Sephiroth. \nBut  before  showing  how  she  brought  them  forth,  let  us  read  an  expla- \nnation about  the  Sephiroth  in  the  Talmud,  which  gives  it  as  an  archaic \ntradition,  or  Kabalah. \n\nThere  are  three  groups  (or  orders)  of  Sephiroth  :  r.  The  Sephiroth \ncalled  \"  divine  attributes\"  (the  Triad  in  the  Holy  Q\\iateniar>*)  ;  2.  the \nsidereal  (personal)  Sephiroth  ;  3.  the  metaphysical  Sephiroth,  or  a  peri- \nphrasis of  Jehovah,  who  are  the  first  three  Sephiroth  (Kether,  Chokmah \nand  Binah),  the  rest  of  the  seven  being  the  personal  \"  Seven  Spirits  of \nthe  Presence\"  (also  of  the  planets,  therefore).  Speaking  of  these,  the \nangels  are  meant,  though  not  because  they  are  seven,  but  because  they \nrepresent  the  seven  Sephiroth  which  contain  in  them  the  universality \nof  the  Angels. \n\nThis  shows  {a)  that,  when  the  first  four  Sephiroth  are  separated,  as \na  Triad -Quaternary \u2014 Sephira  being  its  synthesis \u2014 there  remaiu  only \nseven  Sephiroth,  as  there  are  seven  Rishis ;  these  become  ten  when \nthe  Quaternary,  or  the  first  divine  Cube,  is  scattered  into  units;  and  {b) \nthat  while  Jehovah  might  have  been  viewed  as  the  Deity,  if  he  be  in- \ncluded in  the  three  divine  groups  or  orders  of  the  Sephiroth,  the \ncollective  Elohim.  or  the  qiiatemar>'  indivisible  Kether.  once  that  he \nbecomes  a  male  Ck\u00bbd.  he  is  no  more  than  one  of  the  Builders  of  the \nlower  group \u2014 a  Jewish  Brahraa-f     A  demonstration  is  now  attempted. \n\nThe  first  Sephira,  containing  the  other  uine,  brought  them  forth  in \n\n\nI \n\n\n\u2022    Thti  Mrntifips  Acphtni,  Uue  thin]  poleucy.  wiU  Jdiov&b  the  LokI.  who  \u00bbKy\u00bb  to  Hookm  out  of \n\nUie  burning  buali:  \"(Herci  1  nm.\"  t^Evoilus.  iii.  *.'  Al  Ihii  llmr  thr  \"  lyird\"  hnit  mil  jrct  l>rcotiie \nJehovah.  II  WAS  tint  the  nnr  Mnlc  ChmI  whu  apol:\u00ab,  tiul  Ui\u00ab  Blohini  ounlfostcd.  or  tlic  bephlroth  ia \nthrir  nMnifnlnl  cullrctivity  of  *\u00ab%-i.-n,  c\u00abnlutii\u00ab>l  iu  Ui\u00ab  triple  ScpMrn. \n\nt  The  Br.^hni.-itiK  vn-rr  wi->ciii  Ihrii  gmtrfltioii  -vlicu  thcyeiadu^lly,  far  no  otlirr  rcanon  than  tbls, \nnItmdoiKd  BratimJ.  aa<\\  paid  less  atlcntlon  in  him  JndtrlituMlly  than  to  any  other  deity.  As  an \nalMtract  iyntliCEtB  they  wtwuhipjjnl  Him  cullrcllwely  and  iu  evecy  Cod.eaxrh  uf  wliich  nrprt*ejili  lilm, \nA\u00ab  Brihma,  the  male,  he  is  fu  lower  lliAu  Shiva,  the  Llnrsoi.  who  personates  utiIwtysI  ^nermtion, \nor  Vulinn,  the  pitatrrer\u2014 both  Shiva  and  ^H^hnu  heing  the  T\u00abB^ner\u00ablani  of  life  ufin-  dealructioB. \nTlK  Christlnn  tnlght  do  wor\u00abe  than  ftrilow  their  example,  and  wortbip  Cod  la  Spirit,  end  sot  in \nUic  mAk  Orator- \n\n\niS4 \n\n\nTHK  SECRBT  DOCTWNE. \n\n\nthis  order:  (2)  Hokmah  (Chokmah,  or  Wisdom),  a  masculine  active \npotency  represented  among  the  divine  names  as  Jah  ;  and,  as  a  permu- \ntation or  an  evolution  into  lower  forms  in  this  instance \u2014 bt^coming  the \nAuphanim  (or  the  Wheels\u2014 cosmic  rotation  of  matter)  among  the \narmy,  or  the  angelic  hosts  Prom  this  Chokmah  emanated  a  feminine \npassive  potency  called  (5)  Intelligence,  Binah,  whose  divine  name  is \nJehovah,  and  whose  angelic  name,  among  the  Builders  ajid  Hosts,  is \nArelim*  It  is  from  the  union  of  these  two  potencies,  male  and  female \n(or  Chokmah  and  Binah)  that  emanated  all  the  other  Sephiroth,  the \nseven  orders  of  the  Builders.  Now  if  we  call  Jehovah  by  his  divine \nname,  then  he  becomes  at  best  and  forthwith  \"a  female  passive\" \npotency  in  Chaos.  And  if  we  view  him  as  a  male  God,  he  is  no  more \nthan  one  of  many,  an  Angel,  Arelim.  But  straining  the  analysis  to  its \nhighest  point,  and  if  his  male  name  Jah,  that  of  Wisdom,  be  allowed \nto  him,  still  he  is  not  the  \"Highest  and  the  one  Living  God;\" \nlor  he  is  contained  with  many  others  within  Sephira,  and  Sephira \nherself  is  a  third  Potency  in  Occultism,  though  regarded  as  the  first  in \nthe  exoteric  Kabalah \u2014 and  is  one,  moreover,  of  lesser  importance  than \nthe  Vaidic  Aditi,  or  the  Primordial  Water  of  Space,  which  becomes \nafter  many  a  permutation  the  Astral  Light  of  the  Kabalist. \n\nThus  the  Kahalah,  as  we  have  it  now,  is  shown  to  be  of  the  greatest \nimportance  in  explaining  the  allegories  and  \"dark  sayings\"  of  the \nBibU.  As  an  Esoteric  work  upon  the  mysteries  of  creation,  however, \nit  is  almost  worthless  as  it  is  now  disfigurc-d,  unless  checked  by  the  Chal- \ndasan  Bock  of  Numben  or  by  the  tenets  of  the  Eastern  Secret  Scieoce^ \nor  Esoteric  Wisdom.  The  Western  nations  have  neither  the  original \nKabalak,  nor  yet  the  Mosaic  BibU. \n\nFinally,  it  is  demonstrated  by  internal  as  well  as  by  external \nevidence,  on  the  testimony  of  the  best  European  Hebraists,  and  the \nconfessions  of  the  learned  Jewish  Rabbis  themselves,  that  \"  an  ancient \ndocument  forms  the  essential  basis  of  the  BibU,  which  received  very \nconsiderable  insertions  and  supplements  ;\"  and  that  \"the  Pentateuch \narose  out  of  the  primitive  or  older  document  by  means  of  a  supplemen- \ntary one.\"  Therefore  in  the  absence  of  the  Book  of  Numbcn,\\  the \nKabalists  of  the  West  are  only  entitled  to  come  to  definite  conclusions, \nwhen  they  have  at  hand  some  data  at  least  from  that  \"  ancient  docu- \n\n\n\u25a0  A  plural  word,  ttfnirying  acoIl\u00abcU*c  ho\u00abl  genenc^r  ;  Utccsll]',  IbCMrooc  Imm.\" \n*  Tbc  wrlUi  poMOM*  onlj  a  few  exUacIs,  mmiiv  doan  pagca  ia  all,  vvrbatun  qauUtiooa  ftms  that \nprime**  woric  of  which  bai  twg  or  Ihre\u00ab  coplc*.  perhaps,  arc  rtin  nnam. \n\n\nTHB  BUND  LEADING  THK  BUND.  185 \n\nment\" \u2014 data  now  found  scattered  throughout  Egyptian  papyri, \nAssyrian  tiles,  and  the  traditions  preserved  by  the  descendants  of  the \ndisciples  of  the  last  Nazars.  Instead  of  that,  most  of  them  accept  as \ntheir  authorities  and  infallible  guides  Sabre  d'Olivet \u2014 who  was  a  man \nof  immense  erudition  and  of  speculative  mind,  but  neither  a  Kabalist \nnor  an  Occultist,  either  Western  or  Eastern \u2014 and  the  Mason  Ragon, \nthe  greatest  of  the  '*  Widow's  sons,\"  who  was  even  less  of  an  Orientalist \nthan  d'Olivet,  for  Sanskrit  learning  was  almost  unknown  in  the  days  of \nboth  these  eminent  scholars. \n\n\nSECTION   XXL \n\nHebrew  Allegories. \n\n\nHow  can  any  Kabalisl,  acquainted  with  llie  foregoing,  deduce  his  con- \ncluHtonn  with  regard  to  the  true  Esoteric  beliefs  of  the  primitive  Jews, \nfrom  that  only  which  he  now  finds  in  the  Jewish  scrolls  ?  How  can \n\u25a0ny  scholar\u2014 even  though  one  of  the  keys  to  the  universal  language  be \nnow  positively  discovered,  the  true  key  to  the  numehcat  reading  of  a \npure  geometrical  system \u2014 give  out  anything  as  his  yp\u00aba/  conclusion? \nModern  Kabalistic  speculation  is  on  a  par  now  with  modem  **  specula- \ntive Masonry;\"  for  as  the  latter  tries  vainly  to  link  itself  with  the \nancient \u2014 or  rather  the  archaic \u2014 Masonry  of  the  Temples,  failing  to \nmake  the  link  because  all  its  claims  have  been  shown  to  be  inaccurate \nfrom  an  archaeological  standpoint,  so  fares  it  also  with  Kabalistic \nspeculation.  As  no  mystery  of  Nature  worth  running  after  can  be \nKveftled  to  humanity  by  settling  whether  Hiram  Abtf  was  a  living \nSidonian  builder,  or  a  solar  myth,  so  no  fresh  information  will  be  added \nto  Occult  Lore  by  the  details  of  the  exoteric  privileges  conferred  on  the \nCollegia  Fabrorum  by  Numa  Pompilius.  Rather  mnst  the  s>'mboIs \nused  in  it  be  studied  in  the  Aryan  light,  since  all  the  Symbolism  of  the \nancient  Initiations  came  to  the  West  with  the  light  of  the  Eastern  Sun. \nNevertheless,  wc  find  the  most  learned  Masons  and  Symbologists \ndeclaring  that  all  these  weird  symbols  and  glyphs,  that  run  back  to  a \ncommon  origin  of  immense  antiquit>*,  were  nothing  more  than  a  display \nof  cunning  natural  phallicism,  or  emblems  of  primitive  typolog>*. \nHow  much  nearer  the  truth  is  the  author  of  The  Source  of  A/eatmres. \nwho  declares  that  the  elements  of  human  and  numerical  construc- \ntion in  the  ffthU  do  not  shut  out  the  spiritual  elements  in  it.  albeit \nso  few  now  understand  them.  The  words  we  quote  are  as  suggestive \naa  they  \u00abre  true : \n\nHow  ikvpftrmtety  bUadtag  bcconesa  supentilioas  a\u00ab;  threugfa  ignonaee.  of  such \ntnblciiUt  when  Ihcy  an  \u00abude  to  poaaen  the  power  of  bloodshed  uid  cortnn^ \n\n\nI \n\n\nTHE  HBBRSW  BrBLE  DOBS  NOT  SXIST.  l87 \n\nUirougb  orders  of  propagauda  of  Any  species  of  rc-ligiouft  cultus.  Wlieii  one  thinks \nof  the  borront  of  a  Moloch,  or  Haul,  or  Dagon  worship :  of  Uie  correlated  blood- \ndeluxea  under  the  Cross  bapti/etl  iu  goru  by  Constantiiie,  at  Ibe  iiittiaUve  of  the \naecular  Church  i  .  .  .  when  one  tMnks  of  all  this  and  then  that  the  catue  of  all \nhas  been  simply  ijfnorance  of  the  real  radical  readiiijj  of  the  Moloch,  and  Baat^  and \nDagon,  and  the  Cro^  and  the  TphiUin,  all  running  hack  to  a  contniou  origin,  and \nafter  all  being  nothing  more  than  a  display  of  pure  and  natural  malhematici,  .  .  . \none  is  apt  to  feel  like  cursing  ignorance,  and  to  lo**  confidence  in  what  are  called \nintuitions  of  religion  ;  one  is  apt  to  wish  for  a  return  of  the  day  when  all  the  world \nwas  of  one  lip  and  of  one  knowledge.  .  .  .  But  while  tlieae  elements  (of  the \nconatruction  of  the  p>TanudJ  arc  rational  and  scieatitic.  ...  let  no  man \ncoBsider  that  with  this  discovery  comes  a  cntting-off  of  the  spirHualily*  of  the  Bible \nintention,  or  of  man's  relation  to  this  spiritual  foundation.  Does  one  wish  to  build \na  house  ^  No  hou<te  was  ever  actually  built  with  tangible  material  UMtil  fittt  the \narchitedural  design  of  ImiMing  had  bem  aetompUshed.  no  matter  whether  the \nstructure  was  palace  or  hovel.  So  with  these  elements  and  nunil)ers.  They  are \nnot  of  man,  nor  are  they  of  his  invention.  They  have  been  revealed  to  him  to  the \nextent  of  his  ability  to  realize  a  aystem,  which  is  the  creative  systetH  of  the  eternal \nGod.  .  .  .  But  ipiriltMlly,  to  nmu  the  value  of  this  matter  is  that  he  cau \nactually  iu  contemplation,  bridge  over  all  material  construction  of  the  cosmos,  and \npats  into  the  very  thought  and  mind  of  God,  to  the  extent  of  recognizing  this \n^tsUm  of  design  for  cosmic  creation \u2014 yea,  even  before  the  word-i  went  forth  :  \"  Lei \nthere  be .\"f \n\nBut  true  as  the  above  words  may  be,  when  coming  from  one  who  has \nre-discovcred,  more  completely  than  anyone  else  has  done  during  the \npast  centuries,  one  of  the  keys  to  the  universal  Mystery  Language,  it  is \nimpossible  for  an  Eastern  Occultist  to  agree  with  the  conclusion  of  the \nable  author  of  The  Source  of  Afcasures.  He  *'  has  set  out  to  find  the \ntruth,\"  and  yet  he  still  believes  that : \n\nThe  best  and  most  authentic  vehicle  of  comtnunicatioD  from  ftbe  creative]  God \nto  man     .     .     .     is  to  be  fonnd  in  the  Hebrew  Bible. \n\nTo  this  we  must  and  shall  demur,  giving  our  reasons  for  it  in  a  few \nwords.  The  \"  Hebrew  Bible\"  exists  no  more,  as  has  been  shown \nin  the  foregoing  pages,  and  the  garbled  accounts,  the  falsified  and  pale \ncopies  we  have  of  the  real  Mosaic  Bible  of  the  Initiates,  warrant  the \nmaking  of  no  such  sweeping  assertion  and  claim.  AM  that  the  scholar  can \nfairly  claim  is  that  the  Jewish  BibU,  as  now  extant \u2014 in  its  latest  and  final \ninterpretation,  and  according  to  the  newly -discovered  key \u2014 may  g^ivc \n\n\n\u2022  Aj* :  Imt  Ihftt  \\piriluaUiy  ltih  upvtt  br  iliKflmrd,  far  less  prowd,  unlMa  wt  turn  \\a  Ibe  Xrymi \nSeripttim  an<t  Symbologj-.  For  Ihe  Jtwn  il  wa\u00bb  lo*l.  saw  for  the  Sadducce*.  from  Uie  day  thnt  the \n\"  diMra  people  \"  mcbed  Uie  PromiKd  I,Rnd,  tbe  national  Kama  ptweoling  Mowa  fram  reaclituB \nit. \n\nt  f^nA,  PP.JI7-JI9. \n\n\nIBS \n\n\nTHX  SBQMSn  DOCTRINB. \n\n\na  partial  presentment  of  the  tmths  it  contained  before  it  was  mangled. \nBut  how  can  he  tell  what  the  Pcntatctuh  contained  before  it  had  been \nre-composed  by  Bsdras;  then  corrupted  still  more  by  the  ambitious \nRabbis  in  later  times,  and  otherwise  remodelled  and  interfered  with? \nLeaving  aside  the  opinion  of  the  declared  enemies  of  the  Jewish  Scrip- \ntures, one  may  quote  simply  what  their  most  devoted  followers  say. \n\nTwo  of  these  are  Home  and  Prideaux.  The  avowals  of  the  former \nwill  be  sufficient  to  show  how  much  now  remains  of  the  original  Mosaic \nbooks,  unless  indeed  we  accept  his  sublimely  blind  faith  in  the  inspira- \ntion and  editorship  of  the  Holy  Ghost.  He  writes  that  when  a  Hebrew \nscribe  found  a  writing  of  any  author  he  was  entitled,  if  he  thought  fit, \nbeing  \"  conscious  of  the  aid  of  the  Holy  Spirit,\"  to  do  exactly  as  be \npleased  with  it \u2014 to  cut  it  up,  or  copy  it,  or  use  as  much  of  it  as  he \ndeemed  right,  and  so  to  incorporate  it  with  his  own  manuscript.  Dr. \nKenealy  aptly  remarks  of  Home,  that  it  is  almost  impossible  to  get \nany  admission  from  him \n\nTbul  uiake*  againsl  bis  cburcli.  so  remarkobly  guanled  ia  he  [Home]  in  hii \np0raseolog>'  and  so  wonderfully  discreet  iu  the  use  of  words  that  bis  lan^oagi*. \nlike  a  diplomntic  letter,  perpetually  suggests  to  the  mind  ideas  other  than  those \nwhich  he  really  means  ;  I  defy  any  unlearned  person  to  read  his  chapter  on  \"  Hebrew \ncharacters  \"  and  lo  derive  any  knowUdge  from  it  whatever  on  the  subject  on \nwhich  he  professes  to  tre^t.* \n\nAnd  yet  this  same  Home  writes  : \n\nWe  are  persuaded  that  the  things  to  which  reference  is  made  proceeded  from  Itic \noriginal  writers  or  compilers  of  the  books  {OUt  Testamnf].  Sometimes  Ibcy  took \nother  writinjis,  annals,  genealogies,  and  such  like,  mtb  which  they  incorporaki \nadditionai  maUfr,  or  which  they  put  together  with  gre-ater  or  les*  condeuution. \nThe  Old  Te-iiamctt  authors  used  the  sources  they  employed  (that  is.  the  writing  of \nother  people)  \u00abith  freedom  and  indepeudence.  Conscions  of  the  aid  of  the  Divine \nSpirit,  lluy  adapted  their  owa  prodncttoas,  or  the  productions  of  others,  to  the  wants \nof  the  times.  But  in  these  respects  they  cannot  be  said  to  have  corrupted  the  test \nof  Scripture.     They  made  ike  text.f \n\nBut  of  what  did  they  make  it  ?  Why,  of  the  writings  of  other  persons, \njustly  observes  Kenealy  : \n\nAnd  this  is  Homc*s  notion  of  what  the  Old  Teitament  is \u2014 a  cento  from  the \nwritings  of  unknown  persotu  collected  and  put  together  by  those  who,  he  says, \nwere  divinely  inspired.  No  iufidcl  that  I  know  of  has  ever  made  so  damaging  i \ncharge  as  this  ^^inst  the  authenticity  of  the  Old  Tatamitit* \n\n\n1  Sm  Home's  /ntroducliom  iioth  cdilioa),  foL  ii,  p.  33,  as  quoted  ^  Dt.  Kxataiy,  p.  JI9. \n\n\n80MB    HRBRKWS  WBRR    IKITIATBS. \n\n\nI \nI \n\n\nI \n\n\nIIS  is  quite  sofficieDt,  we  thlak,  to  show  that  no  key  to  the  uuiversal \nlaaguage-system  can  ever  open  the  mysteries  of  Cr'^atiou  in  a  work  in \nwhich,  whether  through  design  or  carelessness,  nearly  every  sentence \nhas  been  made  to  apply  to  the  latest  outcome  of  religious  views \u2014 to \nPhallicism,  and  to  nothing  else.  There  are  a  sufficjen:  nuniher  of  stray \nbits  in  the  Elohisttc  portions  of  the  BibUXja  warrant  the  iufercncc  that  the \nHebrew:^  who  wrote  it  were  Initiates;  hence  the  mathematical  coordi- \nnations and  the  perfect  harmony  between  the  measures  of  the  Great \nPyramid  and  the  numerals  of  the  Biblical  glyphs.  But  surely  if  one \nborrowed  from  the  other,  it  cannot  be  the  architects  of  the  Pyramid  who \nborrowed  from  Solomon's  Temple,  if  only  because  the  former  exists  to \nthis  day  a^  a  stupendous  living  monumcuL  of  Esoteric  records,  while \nthe  famous  temple  has  never  existed  outside  of  the  far  later  Hebrew \nscrolls,*  Hence  there  is  a  great  distance  between  the  admission  that \nsome  Hebrews  were  Initiates,  and  the  conclusion  that  because  of  this \nthe  Hebrew  Bible  must  be  the  best  standard,  as  beiag  the  highest \nrepresentative  of  the  archaic  Esoteric  System. \n\nNowhere  does  the  Bible  say,  moreover,  that  the  Hebrew  is  the  lan- \nguage of  God;  of  this  boast,  at  any  rate,  the  authors  are  not  guilty, \nPerhaps  because  in  the  days  when  the  Bible  was  last  edited  the  claim \nwould  have  been  too  preposterous \u2014 hence  dangerous.  The  compilers \nof  the  Old  Testament,  as  it  exists  in  the  Hebrew  canon,  knew  well  that \nthe  language  of  the  Initiates  in  the  days  of  Moses  was  identical  with \nthat  of  the  Egyptian  Hierophants  ;  and  that  none  of  the  dialects  that \nhad  sprung  from  the  old  Syriac  and  the  pure  old  Arabic  of  Yarab \u2014 the \nfather  and  progenitor  of  the  primitive  Arabians,  long  before  the  time \nof  Abraham,  in  whose  days  the  ancient  Arabic  bad  already  become \nvitiated \u2014 that  none  of  those  languages  was  tl\u00bbe  one  sacerdotal  universal \ntongue.  Nevertheless  all  of  them  included  a  number  of  words  which \ncould  be  traced  to  common  roots.  And  to  do  this  is  the  business  of \nmodem  Philology,  though  to  this  day,  with  all  the  respect  due  to  the \nlabours  of  the  eminent  Philologists  of  Oxford  and  Berlin,  that  Science \nseems  to  be  hopelessly  floundering  in  the  Cimmerian  darkness  of  mere \nhypothesis. \n\n\nI \n\n\n*  Tke  anther  \u00aba]rs  that  Parker's  fnatfra/urr  Is  \"thai  iiLnittcol  ncMure  which  wu  ttK<l  anciently \nu  ihc  perfect  nieasurr,  by  the  Eg>-ptiau>i,  ta  the  coiMtmctiou  or  the  Great  Pyramid,  whieh  waa  built \nta  mmtmmitmt  it  and  ili  uitt.\"  and  itaat  \"from  it  the  tacrtd  cmbil-mitut  tvai  dtrived.  wbich  wu  the \ncul>it-value  uied  in  the  constmi'ttuii  of  the  Temple  ar^lnnon,  the  Ark  ofNanh,  and  Uie  Ark  uf  the \nCuvetuint\"  (p.  ti).  TtiU  is  a  (rand  discovery.  DO  doubt,  but  It  only  itaom  tliat  tbe  Jew*  profiled  vrcll \nby  tlictr  captivity  in  BcTP^  tad  that  Moae\u00bbva\u00ab  arreit  Initiate. \n\n\nJ90 \n\n\nTHE  SECRET  DOCTRINK. \n\n\nAbrens,  when  speaking  of  the  letters  as  arranged  in  the  Hebrew \nsacred  scrolls,  and  remarking  that  they  were  masical  notes,  had  pro* \nbably  never  studied  Arj-an  Hindu  music.  In  the  Sanskrit  language \nletters  are  continually  arranged  in  the  sacred  Ollas  so  that  they  may \nbecome  musical  notes.  For  the  whole  Sanskrit  alphabet  and  the \nVedas,  from  the  first  word  to  the  last,  are  musical  notations  reduced  to \nwriting  ;  the  two  arc  inseparable.*  As  Homer  distinguished  between \nthe  \"language  of  Gods\"  and  the  \"language  of  meu.\"t  so  did  the \nHindus.  The  DevanSgart.  the  Sanskrit  characters,  are  the  \"  speedi  of \nthe  Gods,\"  and  Sanskrit  is  the  divine  language. \n\nIt  is  argued  in  defence  of  the  present  version  of  the  Mosaic \nBooks  that  the  mode  of  language  adopted  was  an  \"accommodation\" \nto  the  ignorance  uf  the  Jewish  people.  But  the  said  \"  mode  of  Ian- \nguage\"  drags  down  the  \"sacred  text\"  of  Esdras  and  his  colleagues  to \nthe  level  of  the  most  unspiritual  and  gross  phallic  religions.  This  plea \nconfirms  the  suspicions  entertained  by  some  Christian  Mystics  and \nmany  philosophical  critics,  that: \n\n(a)  Divine  Power  as  an  Absolute  Unity  had  never  aD>thiug  more  to \ndo  with  the  Biblical  Jehovah  and  the  \"  I^rd  God  '*  than  with  any  other \nScphiroth  or  Number.  The  Ain-Suph  of  the  Kabalah  of  Moses  is  as \niudepeudent  of  any  relation  with  the  created  Gods  as  is  Parabrahman \nItself. \n\n{b)  The  teachings  veiled  in  the  Old  Teslafnrnt  under  allegorical  ex- \npressions arc  all  copied  from  the  Magical  Texts  of  Babylonia,  by  Esdras \nand  others,  while  the  earlier  Mosaic  Text  had  its  source  in  Egypt. \n\nA  few  instances  known  to  almost  all  Symbologists  of  note,  and \nespecially  to  the  French  Kg>'ptolo gists,  may  help  to  prove  the  state- \nment. Furthennore.  no  ancient  Hebrew  Philosopher,  Philo  no  more \nthan  the  Sadducees,  claimed,  as  do  now  the  ignorant  Christians,  that \n\n\n\u2022  B\u00abe  Thtou/^kui,  Nomnber.  itjv.  *rt.  \"  Hiodn  MuIc,\"  p.  47- \n\n>  The  Danskrit  lrtt\u00abT\u00ab  arr  fnr  ttww  nunteraiU  IbOD  the  |K>or  Itreaty-two  tettm  of  tbr  Rrbmr \nalphabet.  They  arc  all  muaical.  and  they  arc  r\u00abnl\u2014 or  ralhrr  cTiant\u00abd\u2014 acc-onliny  to  a  vjVkxni  givea \nin  vrrr  old  Timrikn  works,  and  bit  cnlW  Drvanigari,  Ui\u00ab  apevcti,  or  lansuage,  of  U*e  Coda.  Aad \nMuce  rach  IrtUr  nnswm  to  a  nuinmil.  titc  Sanitkril  aflTorda  a  far  Iatsct  scope  for  i  niiiialnii.  w|4 \nit  auBt  nec\u00abiiaarily  b*  fat  mote  xwrftxt  than  ihi-  HrSrew,  which  fnllo\u00abKd  tbc  Hmc  syttem \nbut  could  apply  it  only  in  a  very  limitnl  way.  ITeitlici  of  thr^c  two  laajcuagM  wtn  Lauchi  lo \ntauinanily  by  UicUodii,  *'Urvly  it  would  more  lllccly  Ik  the  Sanskrit,  thr  pcrrcct  form  of  Uie  maA \npcrficct  langnagc  on  earth,  than  the  Kctrrew,  the  raUKheat  aiiil  the  pobteaL  Pur  once  aoyosa \nbeUeveaia  alangaaseortlix-iiieohgia.  lie  can  hatdly  bclicrc  at  the  mjiic  time  thai  Angels  or  Coda \n\u2022r  any  (lirine  Mca\u00bbetigm  have  bad  to  develop  it  tmm  &  rouKb  monuByllabic  form  into  a  pe-fiect  <HM; \nM  we  aee  la  trrmitrinl  tinguUtii:  evulutiua. \n\n\nTHfi  SaVKN  CRKATIVB  GODS. \n\n\n\"W \n\n\nI \n\nI \n\n\n\"events  in  tiie  Si6U  should  be  takeu  literally.     Fhilo  says  most \n\nexplicitly : \n\nThe  Tcrbal  statemeals  arc  fabulous  [iu  Xhv  Book  of  the  LawJ  :  il  is  in  the  allegory \nUiat  we  shall  Rod  the  trath. \n\nLet  us  give  a  few  instances,  beginning  with  the  latest  narrative,  the \nHebrew,  and  thus  if  possible  trace  the  allegories  to  their  origin. \n\nI.  Whence  the  Creation  in  six  days,  the  seventh  day  as  day  of  rest, \nthe  seven  Elohim,*  and  the  division  of  space  into  heaven  and  earth\u00bb  in \nthe  first  chapter  of  Gatesis  ? \n\nThe  division  of  the  \\'ault  above  from  the  Abyss,  or  Chaos,  below  is \none  of  the  first  acts  of  creation  or  rather  of  evolution,  iu  every  cosmo- \ngony.  Hermes  in  Pymander  speaks  of  a  hea\\\"en  seen  in  seven  circles \nwith  seven  Gods  in  them.  We  examine  the  Assyrian  lilcs  and  find \nthe  same  on  them \u2014 the  seven  creative  Gods  busy  each  in  his  own \nsphere.  The  cuneiform  legends  narrate  how  Bel  prepared  the  seven \nman-iiions  of  the  Gods;  how  heaven  was  separated  from  the  earth.  In \nthe  Br^hmanical  allegory  everything  is  septenary,  from  the  seven  zones, \nor  envelopes,  of  the  Mundane  Egg  down  to  the  seven  continents, \nislands,  seas,  etc.  T)ie  six  days  of  the  week  and  the  seventh,  the \nSabbath,  are  based  primarily  on  the  seven  creations  of  the  Hindu \nBrahma,  the  seveuth  being  that  of  man  ;  and  secondarily  on  the  number \nof  generation.  It  is  preeminently  and  most  conspicuously  phallic.  Tn \nthe  Babylonian  system  the  seventh  day,  or  period,  was  that  in  which \nman  and  the  animals  were  created. \n\n12.     The  Elohim  make  a  woman  out  of  Adam's  rib.f^    This  process  is \nfound  in  the  Magical  Texts  translated  by  G.  Smith. \nThe  seven  Spirits  bring  fortii  the  woman  from  the  loins  of  the  man. \nexplains  Mr.  Sayce  in  his  Hibbert  Lectures.X \n*  InUiefitst  cliaptcTof  Gentzii  the  word  \"Ood  \"  nprcMntathc  Klohiin\u2014 Cod*  in  Ui\u00ab  plural,  not \nonr  God.     Tills  U  d  cutining  and  difthoncat  trnnslatton.     For  ih*  whole  Kahalah  explaiuii  mifficitrntljr \nUuit  the  AUitm  i\u00a3tahinil  ott  aem:  each  crCAlcii  one  of  thr  teren  thitii^  cnururmtcd  in  Ibr  first \nchapter,  and  tbnte  muwct  allegtiriutly  lo  tbf  *\u00abven  creationv    To  malce  ihi*  ckar.  count  tbc  rcnca \nin  which  it  Ik  Miid  \"  And  God  bbw  Uial  j(  wa*  good,\"  and  ysra  will  find  thai  thin  \\m  mid  Krven  times\u2014 \nm  verves  a,  lo.  i3>  il.  3i.  >5.  and  \\\\.    Aad  Ihougli  the  compilers  cunmnfly  repreaent  ilw  cresLiou  of \nman  u  occumnjr  on  the  sixth  itny.  yet,  hnvinn  marie  nisn  \"  mok  and  female  in  (he  imanc  of  Cod,\" \niheSeveu  Elohlui  lepcat  llie  Mciitmenlal  Aeiilcoce,  \"It  wa\u00ab  ^ood,\"  for  ttic  seventh  lime,  tbua  nuUcing \nofinantbe\u00abeven[hcreatiau.  and  showine  the  orifinofihiabJl  of  cosmogony  to  bein  UicUiuducieation* \nThe  FJohira  are,  of  course,  the  seven  Egyptian  Khnamu.   ihe  \"nsaiBlnnt-archilect***;    the  seven \nAmshaspentU  of  the  Zuroiu>trian> ;  the  Seven  SpiriU  auborditutc  to  Udabaoth  uf  the  NaMiraiMt ;  Ibe \n\u2022even  PraJ&pati  of  the  Hindu*,  etc. \n4  Gen.,  ii.  ai  M. \n%  Ofi.  rii.,  p.  jijf,  nnle. \n\n\nI \n\n\n1 \n\n\nTHE  SECRET  DOCTRrNB. \n\nThe  mystery  of  the  womau  who  was  made  from  the  man  is  repeated \niu  every  national  religiou,  and  in  Scriptures  far  aotedating  the  Jewish. \nYou  find  it  in  the  Avestan  fragments,  in  the  Egyptian  Book  of  the  Dioi, \nand  finally  in  BrahmS,  the  male,  separating  from  himself,  as  a  femftle \nself,  VSch.  in  whom  he  creates  VirSj. \n\n3.  The  two  Adams  of  the  first  and  second  chapters  in  Genesis  origi- \nnated from  garbled  exoteric  accounLs  coming  from  the  Chaldaeans  and \nthe  Egyptian  Gnostics,  revised  later  from  the  Persian  traditions,  most \nof  which  arc  old  Aryan  allegories.  As  Adam  ICadmon  is  the  seventh \ncreation,*  so  the  Adam  of  dust  is  the  eighth  ;  and  in  the  PurSnas \none  finds  an  eighth,  the  Anugraha  creation,  and  the  Egyptian  Gnostics \nhad  it.     Irenseus,  complaining  of  the  heretics,  says  of  the  Gnostics  : \n\nSometimes  they  will  bsve  bim  [man]  to  have  been  made  on  the  sixth  day,  aod \nsometimes  on  the  eighth. t \n\nThe  author  of  The  Hebrew  and  Other  Creaiiont  writes : \n\nTheite  two  creations  of  man  on  the  sixth  ilay  and  on  the  eighth  were  those  of  the \nAdamtc,  or  fleshly  man,  and  of  the  spiritual  man,  who  were  known  to  Paul  and  the \nGnostics  as  the  first  and  second  Adam,  the  man  of  earth  and  the  man  of  HeaTen. \nIrenaus  also  says  they  insisted  that  Mose:s  began  with  the  Ogdoad  of  the  Seven \nPowers  and  their  mother.  Sophia  [the  old  Kefa  of  Egypt,  who  is  the  Living  Word \nat  Ombos).; \n\nSophia  is  also  Aditi  with  her  seven  sons. \n\nOne  might  go  on  enumerating  and  tracing  the  Jewish  \"  revelations'* \nad  infinitum  to  their  original  sources,  were  it  not  that  the  task  is  super- \nfluous, since  so  much  is  already  done  in  that  direction  by  others \u2014 and \ndone  thoroughly  well,  as  iu  the  case  of  Gerald  Massey,  who  has  sifted \nthe  subject  to  the  very  bottom.  Hundreds  of  volumes,  treatises,  and \npamphlets  are  being  written  yearly  in  defence  of  the  \"divine-inspira- \ntion\" claim  for  the  ^iW^r;  but  symbolical  and  archaeological  research \nis  coming  to  the  rescue  of  truth  and  fact \u2014 therefore  of  the  Esoteric \nDoctrine \u2014 upsetting  every  argument  based  on  f  ith  and  breaking  it  as \nan  idol  with  feet  of  clay.  A  curious  and  learned  book.  TTte  Approaching \nEndofthc  Age,  by  H.  Grattan  Guinness,  professes  to  solve  the  mysteries \nof  the  Bible  chronology  and  to  prove  thereby  God's  direct  revelation \nto  man.    Among  other  thiugs  its  author  thinks  that : \n\nU  is  impossible  to  deny  that  a  septiform  chronology  was  divinely  appointed  in  the \nelaborate  ritaal  of  Judaism. \n\n*  Th\u00ab  .wreaUi  ootcrlcally,  easterically  the  tistb. \n\n-*  Cotitra  H^aes.  I,  xvili,  >. \n\n1  Op.  at.  bj  Gerald  Mssacy.  p  14 \n\n\nTUB  SEVRN   CREATrVB  GODS. \n\n\nlyi \n\n\nI \n\n\nI \n\n\nthe  events  in  the  Sible  should   be  taken  literally.     Philo  seys  most \n\nexplicitly  : \n\nThe  verbal  statements  are  fabulous  [in  the  Book  of  the  LawJ :  it  is  in  the  allcgoiy \nthat  we  shall  6nd  tlic  truth. \n\nLet  us  give  a  few  instances,  beginning  with  the  latest  narrative,  the \nHebrew,  and  thus  if  possible  trace  the  allegories  to  their  origin. \n\n1.  Whence  the  Creation  in  six  days,  the  seventh  day  as  day  of  rest, \nthe  seven  Elohim,*  and  the  division  of  space  into  heaven  and  earth,  iu \nthe  6rst  chapter  of  Genesis  f \n\nThe  division  of  the  vatilt  above  from  the  Abyss,  or  Chaos,  below  is \none  of  the  first  acts  of  creation  or  rather  of  evolution,  in  every  cosmo- \ngony. Heriues  in  Pytnander  speaks  of  a  heaven  seen  in  seven  circles \nwith  seven  Gods  in  them.  We  examine  the  Assyrian  tiles  and  find \nthe  same  on  Ihem \u2014 the  seven  creative  Gods  busy  each  in  his  own \nsphere.  The  cuneiform  legends  narrate  how  Bel  prepared  the  seven \nmansions  of  the  Gods ;  how  heaven  was  separated  from  the  earth.  In \nthe  Brahmanical  allegory  eveo'thing  is  septenary,  from  the  seven  zones, \nor  envelopes,  of  the  Mundane  Egg  down  to  the  seven  continents, \nislands,  seas,  etc.  The  six  days  of  the  week  and  the  seventh,  the \nSabbath,  are  based  primarily  on  the  seven  creations  of  the  Hindu \nBrahma,  the  seventh  being  that  of  man  ;  and  secondarily  on  the  number \nof  generation.  It  is  preeminently  and  most  conspicuously  phallic.  In \nthe  Babylonian  system  the  seventh  day,  or  period,  was  that  in  which \nman  and  the  animals  were  created. \n\n2.  The  Elohim  make  a  woman  out  of  Adam's  rib.f  This  process  is \nfound  in  the  Magical  Texts  translated  by  G.  Smith. \n\nThe  seven  Spirits  bring  forth  tlje  woman  from  the  loins  of  the  man, \nexplains  Mr.  Sayce  in  his  Hibbert  Ltctures.X \n\n\n*  iB  Ibe  fim  chapter  of  Gtnetit  the  word  \"  God  \"  wptmtiUit  the  Itlotilrn  -Gods  (n  Uic  plural,  not \naoeCod.  Tlifai  bacunaiiiyftnddishonefft  traDstatloo.  For  the  wtiolr  KabalaH  expIiLim  luSicieiiUy \nthat  UiF  Alhim  (Rlohimi  air  srvrn  :  racrh  crr^lrs  oiw  of  tbr  wvcn  ihinss  \u00abnammit^d  in  (.he  Srrt \nchapter,  aud  tb\u00bbC  mtiamtT  allcsorically  to  the  seven  <:teaU<iua.  To  uuke  Ibta  cleat,  count  the  wnea \nin  whkh  it  is  uld  \"  And  Got!  saw  that  It  wan  gooA.\"  and  you  will  flnd  thai  iMa  la  add  seven  tinier- \nin  vcT\u00abe*4,  to,  13,  18,  11,  \u00bb^,  and  3:.  And  though  th\u00ab  cumpilers  vuuuin^ly  repreaent  the  crtalion  of \nman  HA  occurring  on  the  tixth  day,  yet.  haring  made  man  \"  male  and  female  iu  the  iinajie  of  Gwl,\" \nIhr  Srven  Klohim  n-peat  Ihe  sarrammtal  aetitniee.  \"  II  wax  good,\"  far  thcRwenth  lime.ihua  maldnc \nof  man  the  wen  th  creation,  and  \u2022howinnUieorlgiuof  Ihix  bitofcoaiBOgony  tobeiu  the  Hindu  ere  atl  ana \nThe  Klobiui  arr.  of  coorae.  the  Kvtm  Rrypilan  KhnOnia.  (he  \"  sftalatam-architccu\" :  the  vc^ea \nAnvNhaiqtenda  of  the  ZuronatrvauK ;  the  Seven  Spirita  aubonUnale  to  Udabaotfa  of  the  Nainreaak ;  the \n\u2022even  Pinjlpaiiof'thc  Hindu*,  etc. \n\n4  Cen.,  H.  >i   ai. \n\nt  1^.  oV..p..W5.\u00ab<^l\u00ab'. \n\n\ni \n\n\n'94 \n\n\nTHB  SKCRET  DOQTRIXB. \n\n\nThe  celestial  sphere  with  the  earth,  was  divided  into  twelve  compamoenu \n[attronomically],  ami  these  compartinents  were  esteemed  as  scx^,  the  tortU  of \nhusbaads  beinf;  respectively  the  planets  presiding  over  them.  Thi^  being  the \nKttled  Bcheme,  want  of  proper  correciion  would  bring  it  to  puss,  after  a  lime,  that \nerror  and  confusion  woolri  ensue  by  the  compartmentR  corning  under  the  lonlsbip \nof  the  wrong  pianets.  instead  of  lawful  wedlock,  there  would  be  illegal  intercoone, \nas  between  the  planets,  \"  scits  of  Btckim,\"  and  lhe\u00abe  compartment^  \"  daughien  of \nH-Adam,\"  or  the  earih-mKO. ;  aad  in  fact  the  fourth  verse  of  sixth  G^Mtsis  will  bcsr \nthis  interpretation  for  the  usu.il  one,  viz.,  \"  In  the  snnie  days,  or  periods,  there  wen \nuntimely  births  to  the  earth ;  and  also  behind  that,  when  the  sous  of  Elohim  cane \nto  the  dnnghters  of  H-Adam.  they  begat  to  them  the  offispriDg  of  harlotry,\"  elt, \nastronomically  indicating  this  confaston.* \n\nDo  any  of  these  leanied  explanations  explain  anything  except  a \npossible  ingenious  allegory,  and  a  personification  of  the  celestial  bodies, \nby  the  ancient  Mythologists  and  Priests?  Carried  to  their  last  word  they \nwould  undeniably  explain  much,  and  would  thus  furnish  one  of  the  right \nseven  keys,  fitting  a  great  many  of  the  Biblical  puzzles  yet  opening  none \nnaturally  and  entirely,  instead  of  being  scientific  and  cunning  master* \nkeys.  But  they  yet  prove  one  thing \u2014 that  neither  the  septifonn \nchronology  nor  the  septiform  tbeogony  and  evolution  of  all  things  is \nof  divine  origin  in  the  BiS/e.  For  let  us  see  the  sources  at  which  the \nBi6/e  sipped  its  divine  inspiration  with  regard  to  the  sacred  number \nseven.    Says  Mr.  Massey  in  the  same  lecture : \n\nThf  OooJt  of  Genesis  tells  lis  nothing  about  the  nature  of  these  Elohim,  erro- \nneously rendered  \"God,\"  who  iire  creators  of  the  Hebrew  beginning,  and  who  uc \niheniselves  pre^xlant  and  seated  when  the  theatre  opens  and  the  curtain  aseendi^ \nIt  says  that  in  the  beginning  the  Elohim  created  the  heaven  and  the  earth.  In \nUiousnnds  of  books  the  FJohim  have  l\u00bbeen  discussed,  but  .  .  .  with  no  conclo- \nsive  result  .    The  Elohim  are  Seven  in  number,  whether  as  n attire- powen, \n\njjoda  of  constellations,  or  planetary  gods,  ...  as  the  Pilns  and  Patriarchs \niManuB  and  Fathers  of  earlier  times.  Tlie  Gnosti<:s.  howe\\'er,  and  the  Je\u00abrisfa \nKabatah  preserve  an  account  of  lite  Blohim  of  Gniais  by  which  we  are  able  to \nidentify  them  with  other  forms  of  the  seven  primordial  powers.  .  .  .  Tbdr \nnames  are  Ildabaoth,  Jehovah  (or  Jao),  Saliaoth,  .\\donai,  RIoeus,  Oreusi,  and \nAstanphieus.  Ildabaoth  signifies  the  Lord  OuJ  of  the  fathers,  thai  is  the  fathers \nwho  preceded  the  Father ;  and  thus  the  seven  are  identical  with  the  seven  Pitris  or \nFathers  of  India  (Irenaeus,  B.  I.,  xxx.,  5).  Moreover,  the  Hebrew  Elohim  were \nprccxtant  by  name  and  nature  as  Phcentcian  divinities  or  powers.  SBnchoniathoo \nmeulions  them  by  name,  and  ilescribes  tlieni  as  .'luxiliaries  of  ICronos  or  Time.  In \nthis  phase,  then,  the  Elohim  arc  tinie-tecpers  in  lieaven !  In  the  Phoenician \nmythology  the  Elohim  are  the  .Seven  sons  of  Sydik  [MelchizedelcJ  identical  with \n\n\n\u2022  c^.  at.,  p.  us- \n\n\n1 \n\n\nGERALD   MASSBY  ON  THE  SEVBN  CXEATORS. \n\n\n195 \n\n\nI \n\n\nI \n\n\nI \n\n\nthe  Seven  Kabiri,  who  in  Egypt  are  tbe  Seven  \u00bbons  of  Ptab,  and  the  Seven  Spirits \noi  tL^  va  Th\u00a3  Book  0/ Pi\u00a3  Dead  :  .  .  .  in  America  with  the  seven  Hobgates,  .  . \nin  Assyria  with  the  seven  Lumazi.  .  .  .  They  are  always  seven  io  number  .. \n.  .  .  who  Kai> \u2014 that  is,  luni  round,  together,  whence  the  \"Kab-lri.\"  .  .  , \nThey  are  also  the  Hi  or  Gods,  in  Assyrian,  who  were  seven  in  nnniber!  .  .  ,1 \nThey  were  Grsl  bom  of  the  Mother  in  Space,*  and  then  the  Seven  Companions \npassed  into  the  sphere  of  time  as  auxiliaries  of  Kronus,  or  Sons  of  the  Male  ParenL \nAs  Damascius  says  in  his  Primifizt  Principles,  the  Ma^  consider  that  space  and \ntime  were  the  source  of  all ;  and  from  being-  powers  of  the  air  the  gods  were \npromoted  to  become  time-keepers  for  men.  Seven  constellations  were  assigned  to \ntheni.  ...  As  the  seven  turned  rotmd  in  the  ark  of  the  sphere  they  were \ndesi^ated  the  Seven  Sailors'  Companions,  Rishis,  or  Elohim.  The  first  \"Seven \nStars  \"  are  not  planetary.  They  ore  the  leading  stars  of  seven  cousteUations  which \nturned  round  with  tbe  Great  Bear  in  describing  the  circle  of  the  year.t  These  the \nAssyrians  called  the  seven  Lumazi,  or  leadersof  the  flocks  of  stars,  doignated  sheep. \nOn  the  Hebrew  line  of  descent  or  development,  these  Hlohim  arc  ttlcntifitrd  for  iw \nby  the  Eabalists  and  Gnostics,  who  retained  the  hidden  wsdom  or  gnosis,  the  clue \nof  which  is  absolutely  essential  to  any  proper  understanding  of  mythology  or \ntheology.  .  .  ,  There  were  two  constellations  with  seven  stars  each.  U^t  call \nthem  the  Two  Bears.  But  tbe  seven  stars  of  the  Lesser  Bear  were  once  conaidered \nto  be  the  seven  heads  of  the  Polar  Dragon,  which  we  meet  with \u2014 as  the  beast  with \nseven  heads \u2014 in  the  Akkadian  Hymns  and  in  /^cvctalion.  The  mythical  dragon \noriginated  in  the  crocodile,  which  is  the  dragon  of  Egypt.  .  .  .  Now  in  one \nparticnlar  cult,  the  Sut-Typhonian,  the  first  god  was  Sevekh  [the  seven-fold],  who \nwears  the  crocodile's  head,  as  well  as  the  Serpent,  anil  who  is  the  Dragon,  or  whose \nconstellation  wus  the  Dragon.  ...  In  Egypt  the  Great  Bear  was  the  constelln* \ntion  of  Typhon,  or  Kepha,  the  old  genetrix.  called  the  Mother  of  the  Revolutions^ \nand  the  Dragon  with  seven  heads  was  assigueil  to  her  son,  Sevekh- Kronus,  or  Saturn, \ncalled  the  Dragon  of  life.  That  is,  the  typical  dragon  or  serpent  with  seven  heads \nwas  female  at  first  and  then  the  type  was  continued,  as  male  in  her  son  Sevekh, \nthe  Sevenfold  Serpent,  in  Ea  the  Sevenfold,  .  .  .  lao  Chnubis,  and  others. \nWefind  these  two  in  The  Book  0/ /ieveiation.  One  is  the  Scarlet  Lady,  the  mother \nof  mystery,  the  great  harlot,  who  sat  on  u  scarlet-coloured  beast  with  seven  heads, \nwhich  is  the  Red  Dragon  of  the  Pole.  She  held  in  her  hand  the  unclean  things  of \nher  foniication.  That  means  tbe  etnlilcms  of  the  male  and  female,  imaged  by  the \nEgyptians  at  the  Polar  Centre,  tbe  very  uterus  of  creation,  as  was  indicated  by  the \nThigh  constellation,  called  the  Khepsb  of  Typhon,  the  old  Dragon,  in  the  northern \nbirthplace  of  Time  in  heaven.  Tbe  two  revolved  about  Ihepoie  0/ heaven,  01  the \nTree,  as  it  was  called*  which  was  6gured  at  tJie  centre  of  the  starry  motion.  In  The \nBook  0/ Enoch  these  two  constellations  are  identified  as  Leviathan  and  Itehemoth- \nBekhmuL,  or  the  Dragon  and  Hippopotamus  a  Great  Bear,  aud  they  are  tbe  primal \npair  that  were  first  created  in  the  Garden  of  Eden.     So  that  the  Egyptian  first \n\n\n\u25a0  When  tbey  sre  the  AauptdBkas  (PsrenUMs)  of  the  Secret  Doctrine.    See  Bluuaa,  1. 9,  V\u00abL  i,  36. \n*  Tbcac    oricioatcd    with     the    Aryans,    who   plmcrtl    ihrrirlt]    their   \"  bright-ci-erted\"    (Cbtlr*- \nahtkhandaul  Scrca  Uutbu.    Uul  nil  tais  is  Ur  mate  Occult  thiui  uppeurk  ou  Uic  \u00bbuirACe. \n\n\n196 \n\n\nTBE  3BCRBT  DOCTUKS. \n\n\nmother,  Kers  [or  Kepha]  whose  name  signifies  \"mystery,\"  was  the  origin^]  of  the \nHebrew  Chavah,  our  Eve;  and  therefore  Adam  ia  one  with  Sevekh  the  sercafold \none.  the  solar  dragon  in  whom  the  powcni  of  light  and  darkness  were  combined, \nind  the  seTcnfold  nature  was  nbown  in  the  seven  rays  worn  by  the  Gnostic  I\u00abo- \nChoubU,  god  or  the  number  seven,  who  Is  Sevekh  by  name  and  a  fomi  of  the  fint \nfather  as  head  of  the  Seven.\" \n\nAll  this  gives  the  key  to  the  astronomical  prototype  of  the  allegory \nin  Genesis,  bat  it  fumishesno  other  key  to  the  mystery  involved  in  the \nsevenfold  glyph.  The  able  Egyptologist  shows  also  thai  Adam  himself \naccording  to  Rabbinical  and  Gnostic  tradition,  was  the  chief  of  the \nSeven  who  fell  from  Heaven,  and  he  connects  these  with  the  Patriarchs, \nthus  agreeing  with  the  Esoteric  Teaching.  For  by  mystic  permulation \nand  the  myster>'  of  primeval  rebirths  and  adjustment,  the  Seven  Rishis \nare  in  reality  identical  with  the  seven  PrajSpatis,  the  fathers  and \ncreators  of  mankind,  and  also  with  the  Kumiras,  the  first  sons  of \nBrahm&,  who  refased  to  procreate  and  multiply.  This  apparent  con- \ntradiction is  explained  by  the  seven-fold  nature \u2014 make  it  four-fold  on \nmetaphysical  principles  and  it  will  come  to  the  same  thing\u2014 of  the \ncelestial  men.  the  DhySn  Chohaus.  This  nature  is  made  to  divide  and \nseparate;  and  while  the  higher  principles  (AtmS-Buddhi)  of  the \n*'  Creators  of  Men  \"  are  said  to  be  the  Spirits  of  the  seven  constellations, \ntheir  middle  and  lower  principles  are  connected  with  the  earth  and  are \nshown \n\n''IVithont  desire  or  passion,  itispircd  with  holy  wisdom,  estranged  from  tLe \nITniverse  and  undesirous  of  progeny,! \n\nremaining  Kaumaric  (virgin  and  uudefiled):  therefore  it  is  said  they \nrefused  to  create.  For  this  they  are  cursed  and  sentenced  to  be  bom  and \nreborn  \"  Adams,**  as  the  Semites  would  say. \n\nMeanwhile  let  me  quote  a  few  lines  more  from  Mr.  G.  Massey's  lec- \nture, the  fruit  of  his  long  researches  in  Egj'ptology  and  other  aucient \nlore,  a.s  it  shows  that  the  septenary  division  was  at  one  time  a  universal \ndoctrine : \n\nAdam  as  the  father  amon^  the  Seven  ia  identical  with  the  Egyptian  Atum.  .  . \nwhose  other  name  of  Adon  is  i'lentical  with  the  Hebrew  Adooai.  In  this  way  the \nsecond  Creation  in  Onaitr  reflect*  and  continues  the  later  creation  in  the  mythos \nwhich  explains  it.  The  Fall  of  Adam  to  the  lower  world  led  to  his  being  humanised \non  earth,  by  which  process  the  celestial  was  tnmed  inlothe  mortal,  and  this,  which \n\n\n\u2022  O^.  at.,  pp.  \u00bbfl-M.  \u2022\u25a0 \n\n*  FfjJkNM  AmbM.WIIwn'fTrsas..  I.  lOi.    !%\u00ab  period  oTthMc  KutiilrMU  l^-JUUmic.  t>..  bHfate \nlh\u00absep\u00abT\u00abtlonof  wxM.  StulbrforTliuciianttrhadrm-ivrr!  ihrcTTDtivc.  ortsovd.  firrrof  Pronetheos. \n\n\nTHE  ^ATBER   AIH)  MOTlTER. \n\n\n197 \n\n\nI \n\n\nI \n\n\nI \n\n\nI \n\n\nI \n\n\nbelong  to  the  utronomical  allcf^ory,  got  literalisieft  m  the  Full  of  Man,  or  deficent \nof  tht  soul  into  mftttcr,  ami  the  conversion  nf  the  angelic  into  an  earthly  being.  . \n.  .  It  is  rotmd  in  the  [Uabylooianj  tcxU.  when  Ea,  the  first  fatber,  is  said  to  \"grant \nforgiveiiess  to  the  conspiring  god&,\"  for  whose  \"  redemption  did  he  create  mnnkind.\" \n(Sayce;  //ti.  I.ec.,  p.  140)  .  .  .  The  Elohim,  then,  are  the  Eg>'pli,in,  Akk^adiau, \nHebrew,  and  Pharnician  form  of  the  Universal  Seven  Powers,  who  are  Seven  in \nEpTpt,  Se\\Tn  in  Akkad,  Babylon,  Persia.  India,  Britain,  and  Seven  among  the \nGnostics  and  Kahalists.  They  were  the  Seven  fathers  who  prece'led  the  Father  in \nHeaven,  because  they  were  earlier  than  the  individualised  fatherhood  on  earth.  . \n.  .  When  the  Blohim  said  :  \"  I^et  us  make  man  in  our  image,  afler  our  likeness.\" \nthere  were  seven  of  tbeui  who  represented  the  seven  elements,  powers,  or  souls  that \nwent  to  the  making  of  the  human  being  wh\u00ab  came  into  existence  before  the \nCreator  was  represented  anthropomorpbically,  or  could  have  conferred  the  human \nlikencM  on  the  Adamtc  man.  It  was  in  the  sevenfold  imaga  sf  the  Klohim  that \nman  was  first  created,  with  his  fteven  elements,  principles  or  b\u00bbuIs,'  and  Iherefore \nhe  could  not  have  been  formed  in  the  image  of  the  one  God.  The  seven  Gnostic \nHlohim  tried  to  make  a  man  in  their  own  iniajje,  but  could  not  for  lack  of  virile \npower.t  Thus  their  creation  in  earth  and  heaven  was  a  failure  .  .  .  because \nlliey  themselves  were  lacking  in  the  sout  of  the  fatherhood  \\  When  the  Gnostic \nlaldabaotfa.;  chief  of  the  Se^'en,  cried;  \"I  azn  the  father  and  God.\"  his  mother \nSophia  [Achnmoth]  replied  :  \"  Do  not  tell  lies,  lldabaotb,  for  the  first  man  (Antliro- \npos,  son  of  Anthropos)}  is  above  thcc.\"  That  is,  man  who  had  now  been  created  in \nthe  image  of  the  fatherhood  was  superior  to  the  gods  who  were  derived  from  the \nMother-Parent  alone  !  I  For,  as  it  had  been  first  on  earth,  so  M*as  it  afterwards  in \nheaven  [the  Secret  Doctrine  teaches  the  reverse];  and  thus  the  primary  gods  were \nheld  to  be  soulless  like  the  earliest  races  of  men.  .  .  .  The  Gnostics  taught  that \nthe  Spirits  of  Wickedness,  the  inferior  Seven,  derived  their  origin  from  the  great \nMother  alone,  who  produced  without  the  fatherhood !  It  was  in  the  image,  then, \nof  the  sevenfold  Klohim  that  the  seven  races  were  formed  which  we  sometimes \nhear  of  as  the  Pre-Adamite  races  of  men,  because  they  were  earlier  than  the  father- \nhood, which  was  individualised  only  in  the  .<UfCoiid  Hebrew  Crention.H \n\nThis  shows  sufficiently  how  the  echo  of  the  Secret  Doctrine \u2014 of  the \nThird  and  Fourth  Races  of  men,  made  complete  by  the  incarnation  in \nhumanity  of  the  Manasa  Putra,  Sons  of  Intelligence  or  Wisdom \u2014 \nreached  every  comer  of  the  globe.  The  Jews,  however,  although  they \nborrow^ed  of  the  older  nations  the  groundwork  on  which  to  build  their \n\n\"  Tbc  Secret  Doctrine  Uj4  Ihat  this  was  the  necoml  crmtion.  not  the  first,  and  IhnL  it  look  place \ndurlnr  the  Third  Race,  when  mea  Mrp\u00bbrated,  (.\u00ab.,  began  to  be  bora  as  diatiuct  men  and  women. \nSee  Tot.  ii.  uf  this  *rorit,  Stannui  aa-d  Catnmmtarin. \n\nT  TliUiaa  WtWrm  manjEliag  of  ihc  Indian  doctnuc  of  the  Kuiuinu. \n\n%  tic  wu  regarded  by  eeveiAt  tinoMtic  aecU  u  ooe  willi  Jehovah.    See  Itit  OtvttUd,  vol.  it  p.  tA\u00bb. \n\n\\  Ur  \"  man,  aOB  of  man.\"  The  Ctiun.ii  found  (n  Uila  a  pr^pkttyvaA  a  confeaslcn  or  Cbrtat,  the \n\"Son  of  Has)\" \n\nB  See  Sunia  ii.  5.  Secret  Doctrine.  i(.  t& \n\n*  l^.  C((.,irp.*j,  94. \n\n\ni \n\n\ntgS  THE  SBCSItT  DOCTftnVB. \n\nrereUtkm,  nererhad  more  than  three  keys  oat  of  the  seven  in  their \nmind,  while  composing  their  national  alleg;ories \u2014 the  astronomical,  the \nnumerical  (metrology),  and  above  all  the  purely  anthropological,  or \nrather  physiological  key.  This  resulted  in  the  most  phallic  religion  of \nall,  and  has  now  passed,  part  and  parcel,  into  Christian  theology,  as  is \nproved  by  the  lengthy  quotations  made  from  a  lecture  of  an  able  Egyp- \ntologist, who  can  make  naught  of  it  save  astronomical  myths  and \nphallicism.  as  is  implied  by  his  explanations  of  \"  fiiitherhood  \"  in  the \nallegories. \n\n\n191ft \n\n\n.  \"1 \n\n\nSECTION  XXII. \nThe  \"Zohar\"  on  Creation  and  the  Elohim. \n\n\nThe  opening  sentence  in  Genesis,  as  every  Hebrew  scholar  knows, \nis: \n\nNow  there  are  two  well-known  ways  of  rendering  this  line,  as  any  other \nHebrew  writing  :  one  exoteric,  as  read  by  the  orthodox  \u00a3i6/e  interpreters \n(Christian),  and  the  other  Kabalistic,  the  latter,  moreover,  being  divided \ninto  the  Rabbinical  and  the  purely  Kabalistic  orOccult  method.  As  in \nSanskrit  writing,  the  words  are  not  separated  in  the  Hebrew,  bnt  are \nmade  to  nm  together \u2014 especially  in  the  old  systems.  For  instance,  the \nabove,  dinded,  would  read:  \"  B'rashitk  bara  Eiekim  eth  hashamayim \nv^etk  Kardhi  ;\"  and  it  can  be  made  to  read  thus:  \"Brash  ithbara Elohim \nethhashamayim  zUih'arels\"  thus  changing  tlie  meaning  entirely. \nThe  latter  means,  \"  In  the  beginning  God  made  Ike  heavens  and  the \nearth,\"  whereas  the  former,  precluding  the  idea  of  any  beginning, \nwould  simply  read  that  \"out  of  the  ever-existing  Essence  [divine]  [or \nout  of  the  womb \u2014 also  head \u2014 thereof]  the  dual  [or  androgj'ue]  Force \n[Gods]  shaped  the  double  heaven  ; \"  the  upper  and  the  lower  heaven \nbeing  generally  explained  as  heaven  and  earth.  The  latter  word  means \nEsoterically  the  \"Vehicle,\"  as  it  gives  the  idea  of  an  empty  globe, \nwithin  which  the  manifestation  of  the  world  takes  place.  Now,  ac- \ncording to  the  rules  of  Occult  symbolical  reading  as  established  in \nthe  old  Sepher  Jdsirah  (in  the  Chaldjean  Book  of  Numbers*)  the  initial \nfourteen  letters  (or  \"  B'raaitW  raalaim \")  are  in  themselves  quite \nsufficient  to  explain  the  theory  of  \"  creation  \"  without  any  further  ex- \n\n\n*  t\\it  SffAer  Jiltirak  now  luiown  is  bat  \u00ab  portion  ortheorlKiEUl  one  {ncorpontcdin  tfacChaldiean \nB*ok  o/  Sumbtrs.  Th?  fragment  uow  lu  pooBcwion  of  the  WHteru  KAbalista  U  oucfcrcAlly  lunpcffd \nwith  by  the  JUbbiaofUic  Uiddle  A^es.  a9  its  muorctic  points  show.  The  \"Muorib  \"  Khetnc  i\u00bb  \u25a0 \nnodcm  blind,  datlns  nfter  our  era  and  perfected  lu  Tiberias.    (See  /jm  (Jmoeiltd,  toI.  ii,  pp.  4JO-4JI.) \n\n\n300 \n\n\nTHB  SECUtT  POCTRIHS. \n\n\npianation  or  qualification.  Every  letter  of  them  is  a  sentence  :  and. \nplaced  side  by  side  with  the  hieroglyphic  or  pictorial  initial  version  of \n\"creation\"  in  the  Book  of  Dsyan,  the  origin  of  the  Phcenician  and \nJewish  letters  woald  soon  be  found  out.  A  whole  volume  of  explana- \ntions would  give  no  more  to  the  student  of  primitive  Occult  Symbology \nthan  this :  the  head  of  ft  bttU  within  a  circle,  a  straight  horizontal  line. \nL  circle  or  sphere,  then  another  one  with  three  dots  tn  it,  a  triangle, \nthen  the  Svastika  (or  Jaina  cross);  afler  these  come  an  equilateral \ntriangle  within  a  circle,  seven  small  bulls'  heads  standing  in  three  rows, \none  over  the  other ;  a  black  round  dot  (an  opening),  and  then  seven \nlines,  meaning  Chaos  or  Water  (feminine). \n\n.  Anyone  acquainted  with  the  symbolical  and  uumerical  value  of  the \nHebrew  letters  will  see  at  a  glance  that  this  glyph  and  the  letters  of \n\"  B'rasitb*  raataim  \"  are  identical  in  meaning.  \"  Beth  \"  is  \"  abode  \"  Of \n\"region;\"  \"  Resh,\"  a  \"circle\"  or  \"head;\"  \"Aleph.\"  \"buU\"  (the \nsymbol  of  generative  or  creative  power*) ;  \"  Shin,\"  a  \"  tooth  \"  (300 \nexoterically \u2014 a  trident  or  Mr\u00ab  in  one  in  its  Occult  meaning)  ;  \"Jodh,\" \nthe  perfect  unity  or  \"one  \"  f ;  \"  Tau/'  the  \"  root \"  or  \"  foundation  \"  (the \nsame  as  the  cross  with  the  Egyptians  and  Ar>'ans) :  again.  \"  Beth,\" \n\"  Resh,\"  and  \"Aleph.\"  Then  \"  Aleph,\"  or  seven  bulls  for  the  seven \nAlaim ;  an  ox-goad,  \"  Lamedh/'  active  procreation ;  \"  He,\"  the \n''\u2022opening\"  or  \"matrix;\"  \"  Yodh,\"  the  organ  of  procreation;  and \n\"Mem,\"  \"water\"  or  \"chaos,\"  the  female  Power  near  the  male  that \nprecedes  it. \n\nThe  most  satisfactory  and  scientific  exoteric  rendering  of  the  opening \nsentence  of  Genesis \u2014 ou  which  was  hung  in  blind  faith  the  whole \nChristian  religion,  synthesized  by  its  fundamental  dogmas \u2014 is  un- \ndeniably the  one  given  in  the  Appendix  to  The  Source  of  Afeasures  by \nMr.  Ralston  Skinner.  He  gives,  and  we  must  admit  in  the  ablest, \ndearest,  and  most  scientific  way,  the  numerical  reading  of  this  first \n\n\n\u25a0  Id  the  oldcM  lymbolUDi\u2014 tbat  used  la  the  EgTptiatn  hieTOKtypbia\u2014 when  the  baD'B  head  only  to \nroiiDcl  it  awnis  Ok  Drily,  the  Perfnrt  Circle,  witb  Ibe  procrentiTe  power  Utetit  in  it.  Wben  the \nwhole  bull  Is  r\u00abpi\u00ab*ciited,  a  BOlv  God,  a/<rj\u00abfiaJ  ddtjU  meaDtifaT  itis  thea  Ibeqranbol  oritac  acting \nIfTOCTattwe  power. \n\n*  II  look  ihree  Hoot- IUce\u00bb  tode\u00abT\u00abde  the  symbol  of  the  One  AbUr\u00abcl  Unity  m\u00bbnUe\u00bbte<l  In  N\u00bbUi\u00ab  M \n\u25a0  Kay  rminalinK  from  infioitr  Ithe  Circle)  ioto  a  phallic  symbol  of  gen\u00bba[ion.  a*  it  wu  even  in  the \nfTatate*.  Ttala  desTadation  tieKati  with  the  Fourth  R\u00bbi:e.  unit  hail  its  raisim  d'etre  in  PolythsMm,  \u25a0\u2022 \nIhe  UticT  w\u00bb\u00bb  invrmed  to  \u00bbctTcn  ihe  One  LTnivetsal  Deity  from  prafauation.  The  Chriatiaa*  n\u00bb9 \nplead  Ignorance  of  it*  meaning  ai  an  escuMr  for  its  acceptance  Bat  why  ring  nevrr-oeasing  Iswln- \ntions  to  the  MoaaJc  Jcw\u00ab  who  repudiated  all  the  other  Goda,  preaemd  the  siott  phaUic,  and  tbe\u00ab \nBkOit  impudently  ptoctaimed  tbemaelvea  MunotheiaU?  Je\u00bbiis  errr  ateadlly  ignored  Jehovnh.  He \nwent  agaiuM  the  UmaIc  commandmeiiM.  He  recoftnized  hla  Heavenly  Father  aloae,  and  ptOhiUtcd \npublic  worahip. \n\n\nANGBLS  AS  BUlLPBKfi. \n\n\n2at \n\n\nI \n\n\nsentence  and  chapter  in  Genesis.  By  the  means  of  number  31,  or  the \nword  \"  El \"  (i  for  \"  Aleph  \"  and  30  for  *'  Lamedh  \"),  and  other  numerical \nBible  symbols,  compared  with  the  measures  used  in  the  great  pyramid \nof  Eg>'pt,  he  shows  the  perfect  identity  between  its  measurements- \ninches,  cubits,  and  plan \u2014 and  the  numerical  values  of  the  Garden  of \nEden,  Adam  and  \u00a3vc,  and  the  Patriarchs.  In  fihort,  the  author  shows \nthat  the  pyramid  contains  iu  itself  architecturally  the  whole  of  Genesis, \nand  discloses  the  astronomical,  and  even  the  physiological,  secrets  in \nits  symbols  and  glyphs ;  yet  he  will  not  admit,  it  would  seem,  the \npsycho- CO smical  and  spiritual  mysteries  involved  in  these.  Nor  does \nthe  author  apparently  see  that  the  root  of  all  this  has  to  be  sought  in \nthe  archaic  legends  and  the  Fautheoti  of  India.*  Failing  this,  whither \ndoes  his  great  and  admirable  labour  lead  him  ?  Not  further  than  to \nfind  out  that  Adam,  the  earth,  and  Moses  or  Jehovah  \"  are  the  same  \" \n\u2014 or  to  the  a-b-c  of  comparative  Occult  Symbology \u2014 and  that  the  days \nin  Genesis  being  \"circles'*  \"displayed  by  the  Hebrews  as  squares,\"  the \nresult  of  the  sixth-day's  labour  culminates  in  the  friictifying  principle. \nThus  the  Bible  is  made  to  yield  Phallicism,  and  that  alone. \n\nNor\u2014 read  in  this  light,  and  as  its  Hebrew  texts  are  interpreted  by \nWestern  scholars \u2014 can  it  ever  yield  anything  higher  or  more  sublime \nthan  such  phallic  elements,  the  root  and  the  corner-stone  of  its  dead- \nletter  meaning.  Anthropomorphism  and  Revelation  dig  the  impassable \nchasm  betweeu  the  material  world  and  the  ultimate  spiritual  truths. \nThat  creation  is  not  thus  described  in  the  Esoteric  Doctrine  is  easily \nshown.  The  Roman  Catholics  give  a  reading  far  more  approaching \nthe  true  Esoteric  meaning  than  that  of  the  Protestant.  For  several  of \ntheir  saints  and  doctors  admit  that  the  formation  of  heaven  and  earth, \nof  the  celestial  bodies,  etc.,  belongs  to  the  work  of  the  \"  Seven  Angels \nof  the  Presence.\"  St.  Denys  calls  the  '*  Builders\"  \"  the  codperators  of \nGod,\"  and  St.  Augustine  goes  even  farther,  and  credits  the  Angels \nwith  the  possession  of  the  divine  thought,  the  prototype,  as  he  says, \nof  everything  created.!    And,  finally,  St.  Thomas  Aquinas  has  a  long \n\n\"  to  ft  evcryUilng' to  b>\u00abc  finDd  oiit  tfatt  ttw  t\u00ablc\u00abHal  drcle  of  360*  la  drtenflioed  by  \u2022*  die  fhll  word- \nramarillaliilil.\"uidllial  thl>  yields,  whm  the  woMUplacfd  in  a  <Hn:1e.  \"j-t^ts,  or  thcreUtlon  ofdr- \ncuaferrnce  lo  a  dtamrtcr  of  oiw.*'  Thi\u00bb  in  only  its  \u25a0stioaoniicxt  or  auUKHiKtical  aspect.  To  know \nthe  fan  i^pUnAry  siynificuicc  of  the  \"  Priraordi*!  Cir\u00abk.\"  tht  pyramid  and  the  KabalUtk  Bibie  muM \nbe  read  in  Um  light  ortbe  figure  oa  which  the  tnnpka  of  India  are  built.  The  niatbetnaticalaqaaritiK \nof  the  drdr  i\u00ab  only  th\u00ab  tematria)  riimmj  of  the  protriein.  The  J\u00abw\u00ab  were  content  witli  Ihe  aix  dajia \naf  activity  aiul  the  acvcnth  of  real.  The  progmltora  of  mankind  aulved  the  ^mtul  pftibteina  of  the \nDnlvcrw  with  their  a\u00abvn  Rays  or  Kiahia. \n\n-\u2022  C^iwju  beyina  with  the  IkirS  timgc  of  \"cmUon,\"  akippLoc  the  pre  iaisaiy  two. \n\n\n202 \n\n\nTHB  SBCRBT  DOCTRINB. \n\n\ndissertation  upon  this  topic,  calling  God  the  pritnary.  aiidtlie  An^ \nthe  secondar>',  cause  of  all  visible  effects.  In  this,  with  sonic  dogmatic \ndifferences  of  form,  the  \"  Angelic  Doctor\"  approaches  ver>'  nearly  the \nGnostic  ideas.  Basilides  speaks  of  the  lowest  order  of  Angels  as  the \nBuilders  of  our  material  world,  and  Saturnilus  held,  as  did  the  Sabseans, \nthat  the  Seven  Angels  who  preside  over  the  planets  are  the  real \ncreators  of  the  world ;  the  Kabalist-monk,  Trithemius,  in  his  De \nSecundis  Deis,  taught  the  same. \n\nThe  eternal  Kosmos^  the  Macrocosm,  is  divided  in  the  Secret  Doctrine, \nlike  man,  the  Microcosm,  into  three  Principles  and  four  Vehicles.' \nwhich  in  their  collectivity  are  the  seven  Principles.  In  the  Chaldxan \nor  Jewish  Kabatak,  the  Kosmos  is  divided  into  seven  worlds :  the \nOriginal,  the  Intelligible,  the  Celestial,  the  Elementary,  the  Lesser \n(Astral),  the  Infernal  (KSma-loka  or  Hades),  and  the  Temporal  (of \nman).  In  the  Chaldaean  system  it  is  in  the  Intelligible  World,  the \nsecond,  that  appear  the  \"Seven  Angels  of  the  Presence.\"  or  the \nSephiroth  (the  three  higher  ones  being,  in  fact,  one,  and  also  the \nsura  total  of  all).  They  are  also  the  \"Builders\"  of  the  Eastern \nDoctrine:  and  it  is  only  in  the  third,  the  celestial  world,  that  the  seven \nplanets  and  our  solar  system  are  built  by  the  seven  Planetary  AngeK \nthe  planets  becoming  their  visible  bodies.  Hence \u2014 as  correctly  stated \n\u2014 if  the  universe  as  a  whole  is  formed  out  of  the  Eternal  One  Substance \nor  Essence,  it  is  not  that  everlasting  Essence,  the  Absolute  Deity, \nthat  builds  it  into  shape ;  this  is  done  by  the  first  Rays,  the  Angds \nor  DhySn  Chohans,  that  emanate  from  the  One  Element,  which  becom- \ning periodically  Light  and  Darkness,  remains  eternally,  to  its  Root- \nPrinciple,  the  one  unknown  yet  existing  Reality. \n\nA  learned  Western  Kabalist,  Mr.  S.  L.  MacGregor  Mathers,  whose \nreasoning  and  conclusions  will  be  the  more  above  suspicion  since  he  is \nuntrained  in  Eastern  Philosophy  and  nnacqnainted  with  its  Secret \nTeachings,  writes  on  the  first  verse  of  Gatcsis  in  an  unpublished  essay  : \n\n\n*  Tfae  Ihm  rv\u00ab/-principl\u00ab\u00ab  an, exoUricaUy :  Han.Sool.utd  Spirit  <mciui(iur  by\"mui\"  Uie  ii- \nteUiffcnt  pcitonalityi.  uid  c*et\u00abncany:  Ufc.  Soul,  aad  SpinI;  tbr  four  vehicles  are  Body,  A\u00abtnl \ndoubh?.  Antiual  (or  huiiuinl  Soul,  otid  Divine  Soul  fStbaU-Sh\u00abrin,  Unca-Sliarira,  KinuiT&pai,  end \nBudiUti,  tlK  vehicle  of  Alma  or  Spirit).  Or,  to  nuke  it  atUI  Clever:  li'i  the  Stvtntk  Priaciple  ba*  for \niU  vehicle  tbc  Sixth  (Buddhl'i:  (i)  the  vehicle  or  Uanaa  is  Kiina-rAtui ;  tj)  tbaiof  J^ruor  Pr^kna  (tifrt \nistlicLin(K-Shiir1ra|th\u00ab  \" double\"  of  ntao:  the  Line* -Sharin proper  can  never  leave  the  tmdy  US \ndeath;  that  which  appears  U  an  antral  body,  reflectins  the  pliysiical  body  and  aerrinc  aa  a  vehicle  fer \nthe  htunnn  40ul.  <ir  intelligence  I  ;  and  (4l  the  Body,  the  phymcal  vchulT  of  all  the  above  coUecUvely. \nThe  Occultist  rccoffnixc*  the  same  order  b\u00ab  exuting  forthecoxraicnl  totality,  the  ^/;tcA#-co\u00abiitcal \nnniverse. \n\n\n\\ \n\n\nI \n\n\nWHO  ARE  THK  BLOHIM  ? \n\n\n303 \n\n\n\u00bb \nI \n\n\n\\ \n\n\ntfgrashith  Rara  l?1ohim\u2014 \" tn  the  begioniaK  the  Blohim  created!\"  Who  are \ntbe\u00abe  Blohim  of  Ckncm  f \n\nVa-Yivfa  Elohim  Aih  Ha-Adam  BeTsalmo.  Bc-TteUm  tlchim  Bara  Otho, \nZaAkar  Vtngfbah  Rara  Otham\u2014\"KnA  the  Elohim  created  the  Adam  in  Their  own \nfma^,  in  the  Image  of  the  Elohim  created  They  them,  Male  and  t'entale  created \nTliey  them  !  \"  Who  arc  they.  theHtohim?  Theonlinar)-  KngHshlransIation  of  the \nBibU  renders  the  word  Elohim  by  \"God:  \"  it  translates  i.  plural  noMH  by  a  singular \ntfoe.  The  only  excuse  brought  forward  for  this  is  the  somewhat  lame  one  that  the \nword  ia  certainty  plural,  but  is  not  to  be  used  in  a  plural  sense :  that  it  is  \"  a  plural \ndenoting  excellence,\"  But  this  is  only  an  assumption  whose  value  may  be  justly \njcau^ed  by  Genesis  i.  36,  translated  in  the  orthodox  Biblical  version  thus :  '\u2022  And \nCod  [Elohim]  said,  'het  us  make  man  In  our  own  image,  after  our  likeness.*\" \nHere  is  a  distinct  admission  of  the  fact  that  \"  Blohim  \"  is  not  a  '*  plural  of  excel- \nlence,\" but  a  plural  noun  denoting  more  than  one  being.* \n\nWhat,  then,  is  the  proper  translation  of  \"Elohim,\"  aufi  to  whom  is  it  referable ? \n\"Blohim  \"  is  not  only  a  plural,  but  a /cyninine plural f  And  yet  the  translators  of \nthe  BibU  have  rendered  it  hy  a  mascuJine  singular  f  Elohim  is  the  plural  of  the \nfeminine  noun  El-fa,  for  the  final  letter,  -h,  marks  the  gender.  It,  however,  instead \nof  forming  the  plural  in  -oth,  takes  the  usual  termination  of  the  masculine  pluial, \nwhich  is  \u2022im. \n\nAlthough  in  the  great  majority  of  cases  the  nouns  of  both  genders  lake  the \ntcnninatioos  appropriatcil  to  thciu  respectively,  there  arc  yd  many  mascalincs \nwhich  form  the  plural  in  -oth,  as  well  as  feminine  which  form  it  lu  -im  while  some \nnouns  of  each  gender  lake  alternately  both.  It  m.ust  be  observed,  however,  that  the \ntermination  of  the  plural  does  not  affect  its  gender,  which  remains  the  same  as  in \nthe  singular.     .... \n\nTo  find  the  real  meaning  of  the  symbolism  involved  fa  this  word  Elohim  we \nmust  go  to  that  key  of  Jewish  Hwiteric  Doctrine,  the  UtUe-known  and  leaa-hnder- \nstood  Kabatah.  There  we  shall  find  that  this  word  represents  two  united  masculine \nand  feminine  Potencies,  co-eqnal  and  co-eternal,  conjoined  in  everlasting  union  for \nthe  maintenance  of  the  Universe\u2014 the  great  Father  and  Mother  of  Nature,  into \nwhom  the  Eternal  One  conforms  himself  before  the  Universe  can  suhsisL  For  the \nteaching  of  the  Kabalah  is  that  before  the  Deity  conformed  himself  thus \u2014 i.e.  as \n\n\n*9t.  Onyi.  th\u00ab  Afeopa^tc,  UKsuppoaed  coDtcoiporuyorst.  Faul,  hU  co-diacip4c,  aatl  Snt  Bubop \nof  St.  Drills,  near  Pnris.  tmchcs  that  thr  bulk  of  Ihr  \"  work  of  creation  \"  iras  prrfarmrd  tty  tlir \n\"JSravn  Spiriuof  tlic  pccseacc  \"\u2014 tiod'i\u00a3(f-f)|^tfruA)r-i.o\u00abriug  to  a  parlicipAtiQa of  th\u00ab  dMaity  ta  them. \nKHirrarth.,  p.  196.)  And  Saint  Au^&tinr  a|i^  Ihinko  that  \"Ihiaga  were  rather  crcalev]  In  the  angcltc \nmiods  tbao  in  Malarv,  ihat  \u25a0\u2022  to  aajr,  that  t}ie  anseb  perceived  and  Imew  them  fall  thinics)  in  their \nthoughts  l>e(bre  ihey  i^ould  spring  forth  into  actual  existence.\"  (I'irf,  Dt  Gmtsis  ad  Lillrram  p.,  It.) \n(BumnariKed  from  De  Uirvllle,  Vol.  II.,  pp.  X37-J(jf  .1  Thnu  the  early  Christian  Palhrnt,  rveti  n  tinn- \ninUlabc  like  8l  ADriaiioc,  ascribed  the  cnatioa  of  tlM  visible  world  to  Augvls,  or  Secondary \nPowers,  while  St.  Denj's  doI  only  speciSes  these  aa  the  \"  Sntm  SpttiU  of  the  Presence.\"  btil  ahowa \ntheu  owing  their  power  to  the  Luforming  divlite  energy\u2014 l^obat  in  the  Secret  Doctrine.  But  the \negotiatLiait  darkaesa  whSi^h  cainml  the  Western  races  to  clfnif  n  desperatelr  to  the  <7<v-crniric \nayateni.  made  them  alio  neglect  and  de\u00abpi\u00bbe  all  tliOM  frngmeDts  of  the  true  Rehgion  which  would \nha\u00bbe  deprived  them  bhiI  the  Illllc  glntx-  tbcy  look  fof  the  centre  of  the  LiqIvctk  of  the  ligiial \nboctour  of  having  tieea  exprcMty  \"  cieatcd  \"  by  IheOiie.  Secon<llfr!i.i.  tsfinite  God  I \n\n\nk \n\n\n304 \n\n\nTHE  5BCRBT  DOCTRIIfB. \n\n\nmale  and  femalc--the  Worlds  of  the  Uaiverae  conld  not  sabtist;  or  in  the  words  of \nGfnesis,  that  \"the earth  was  formless  and  void.\"  Thus,  then,  is  the  cooIbnnatioB \nof  the  Elohttn,  the  end  of  the  Formless  and  the  Void  and  the  Darkness,  for  oaly \nafter  that  confonnation  can  the  Ruaitt  Elohim\u2014X.he  \"Spirit  of  the  Blohim\"\u2014 \nvibrate  upon  the  countenance  of  the  Waters.  But  this  is  a  very  small  port  of  the \ninformation  which  the  Initiate  can  derive  from  the  Kabaiah  concerning  this  won) \nEtohim- \n\nAttention  must  here  be  called  to  the  confusion \u2014 if  not  worse\u2014 which \nreigus  in  the  Western  interpretations  of  the  Kabaiah.  The  Eternal \nOnf  is  said  to  conform  himself  into  two :  the  Great  Father  and  Mother \nof  Nature.  To  begin  with,  it  is  a  horribly  anthropomorphic  conception \nto  apply  terms  implying  sexual  distinction  to  the  earliest  and  first \ndifferentialiuns  of  the  One.  And  it  is  even  more  erroneous  to  identify \nthese  first  differentiations \u2014 the  Purusha  and  Prakriti  of  Indian \nPhilosophy \u2014 with  the  Elohira.  the  creative  powers  here  spoken  of;  and \nto  ascribe  to  these  (to  our  intellects)  unimaginable  abstractions,  the \nformation  and  construction  of  this  visible  world,  full  of  pain,  sin,  and \nsorrow.  In  truth,  the  \"creation  by  the  Elohira  \"  spoken  of  here  is \nbut  a  much  later  *'  creation,\"  and  the  Elohim  far  from  being  supreme. \nor  even  exalted  powers  in  Nature,  are  only  lower  Angels.  This  was \nthe  teaching  of  the  Gnostics,  the  most  philosophical  of  all  the  early \nChristian  Churches.  They  taught  that  the  imperfections  of  the  world \nwere  due  to  the  imperfection  of  its  Architects  or  Builders \u2014 the \nimperfect,  and  therefore  inferior.  Angels.  The  Hebrew  Elobim \ncorrespond  to  the  PrajSpali  of  the  Hindus,  and  it  is  shown  else- \nwhere from  the  Esoteric  interpretation  of  the  Purdnas  that  the \nPrajSpali  were  the  fashioners  of  man's  material  and  astral  form  onlyt \nthat  they  could  not  give  him  intelligence  or  reason,  and  therefore  in \nsymbolical  language  they  \"failed  to  create  man.\"  But,  not  to  repeat \nwhat  the  reader  can  find  elsewhere  in  this  work,  his  attention  needs \nonly  to  be  called  to  the  fact  that  \"  creation  \"  in  this  passage  is  aot  the \nPrimary  Creation,  and  that  the  Elohim  are  not  \"  God\"  nor  even  the \nhigher  Planetan,'  Spirits,  but  the  Architects  of  this  visible  physical \nplanet  and  of  man's  material  body,  or  encasement. \n\nA  fandamentnl  doctriue  of  the  Kabalak  is  that  the  gradual  development  of  tJie \nDeity  from  negative  to  positive  Existence  is  symbolized  by  the  gradual  develop- \nment of  the  Ten  Numbers  of  the  denary  scale  of  uumeration,  from  the  Zero* \nthrough  the  Unity,  into  tbc  Plurality.  This  is  the  doctrine  of  the  Sephtrotb,  or \nBmaoations. \n\nFor  the  inward  and  concealed  Negati^t  Form  concentrates  a  centre  which  ia  the \nprimal  Unity.     But  the  Unity  is  one  and  indivisible:  it  can  neither  ba  increased  tojr \n\n\nMONAD,  DTTAD.   AND  TRZAD. \n\n\n305 \n\n\nI \n\n\nI \n\nI \n\n\nmnltiplication  nor  decreased  by  diviaioa.  for  1x1  =  1,  and  00  more;  and  t^-ls], \nand  ao  less.  Aod  it  is  this  cbangelessness  of  the  Unity,  or  Monad,  which  makes  it \nft  fitting  t>'pe  of  the  One  and  Chan^lcM  Deity.  It  answers  thns  to  the  Christian \nidea  of  God  (be  Father,  for  as  the  Unity  is  the  parent  of  tiie  other  numbers,  so  is \nthe  Deity  the  Father  of  All. \n\nThe  philosophical  Eastern  mtud  would  never  fall  into  the  error \nwhich  the  c&nnotaiion  of  these  words  implies.  With  them  the  \"One \nand  Changeless\" \u2014 Parabrabman \u2014 the  Absolute  All  and  One,  cannot  be \nconceived  as  standing  in  any  relation  to  things  finite  and  couditioned. \nand  hence  they  would  never  nse  such  terms  as  these,  which  in  their \nvery  essence  imply  such  a  relation.  Do  ihey,  then,  absolutely  sever \nman  from  God  ?  On  the  contrary.  They  feel  a  closer  union  than  the \nWestern  mind  has  done  in  calling  God  the  '*  Father  of  AH,\"  for  they \nknow  that  in  his  immortal  essence  man  is  himself  the  Changeless. \nSecondless  One. \n\nBat  we  have  just  said  that  the  Unity  is  one  and  changeless  by  cither  multiplica* \ntion  or  division  ;  how  then  is  two,  the  Duad,  Tomied  ?  By  reflection.  For,  unlike \nZero,  the  Unity  i\u00bb  partly  definable \u2014 that  is,  in  its  positive  lupect;  and  the  defini- \ntion creates  an  Eikon  or  Kidolon  of  itself  which,  together  with  itself,  forms  a  Duad; \nand  thus  the  number  two  b  10  a  certain  extent  analogous  to  the  Christian  idea  of \nthe  Son  as  the  Second  Person.  And  as  the  Monad  nbrales.  and  recoils  into  the \nDarkness  of  the  Primary  Thonght,  so  is  the  Duad  leU  as  its  vice-gerent  and  repre- \nsentative, and  thus  co-equaj  *-ith  the  Positive  Duad  is  the  Triune  Idea,  the \nnuml>cr  three,  co-equnl  and  co-eternal  with  the  Dtiail  in  the  bosom  of  the  Unity, \nyet,  as  it  were,  proceeding  therefrom  in  the  numerical  conception  of  its  sequence. \n\nThis  explanation  would  seem  to  imply  that  Mr.  Mathers  is  aware \nthat  this  \"  creation\"  is  not  the  truly  divine  or  primar>'  one,  since  the \nMonad \u2014 the  first  manifestation  on  our  plane  of  objectivity \u2014 \"recoils \ninto  the  Darkness  of  the  Primal  Thought,\"  i.^.,  into  the  subjectivity  of \nthe  first  divine  Creation. \n\nAnd  this,  igain,  also  partly  answers  to  the  Christian  idea  of  the  Holy  Ghost,  and \nof  the  whole  three  forming  a  Trinity  in  unity.  This  also  explains  the  fact  in \n{i^metryof  the  three  right  lines  being  the  smallest  number  which  will  make  b \nplane  rectilineal  figure,  while  two  can  never  enclose  a  space,  being  powerless  and \nwithout  effect  till  completed  by  Ibe  numl}\u00abr  Three.  These  three  first  numbers  of \nthe  decimal  scale  the  Qabalists  call  by  the  names  of  Kethcr,  the  Crown,  Chokmah, \nWisdom,  and  Binah,  Understanding:  and  they  furthermore  associale  with  tUcai \ntheae  divine  names:  with  the  Unity,  Hhcich,  \"I  exist;  \"  with  the  Duad,  Vah;  and \nwith  the  Triad,  Elohim  ;  they  especially  also  call  the  Duad,  Abba\u2014 the  Father, \nand  the  Triad,  Aima\u2014 the  Mother,  whose  eternal  conjunction  is  synibolizcd  in  the \nwon!  Elohim. \n\nBut  what  especially  strikes  the  student  of  the  Kaiaiah  is  the  malicious  persistency \n\n\n306 \n\n\nTHB  SBCRBT  DOCTRXNB. \n\n\nwith  wbich  the  trauaUtors  of  the  BtbU  bave  jealously  crowded  out  of  sight  and  sap- \npressed  ever>-  reference  U>  the  feminine  form  of  the  Deity.  Tbey  have,  as  we  hate \njust  sect],  translated  the  feminiDc  ploral  \"  Glohim,\"  by  the  masculine  singular. \n\"God.\"  But  tbey  linve  done  more  than  this  :  they  have  carefully  hidden  the  fact \nthat  the  word  Ruach\u2014 the  \"Spirit\" \u2014 is  feminine,  and  that  consequently  the  Holy \nGhost  of  the  Nrw  Testament  is  a  feminine  Fotcncy.  How  many  Christians  are \ncognizant  of  the  fact  that  in  the  account  of  the  IncamatioD  in  L^e  (t  ySi  '>\u00ab \ndi\\'ine  Potencies  are  mentioned  ? \n\n\"  The  Holy  Ghost  nball  come  upon  thee,  and  the  Power  of  the  Highest  shall \novcrsliadow  thee.\"  Tbc  Holy  Ghost  (the  feminine  Potency)  descends,  and  the \nPower  of  the  Highest  (the  masculine  Potency)  is  united  therewith.  \"Therefore \nalso  that  holy  thing  which  shall  be  bum  of  thee  shall  he  called  the  Son  of  God**\u2014 \nof  the  niohim  namely,  seeing  tliat  these  two  Potencies  descend. \n\nIn  the  Sfphtr  Yetsirah,  or  Book  of  Formation,  we  read  ; \n\n\"One  18  She  the  Rnach  Elohim  Chiim\u2014 (Spirit  of  the  Living  Elohim).  .  .  . \nVoice,  Spirit,  and  Wortl ;  and  this  is  She,  the  Spirit  of  the  Holy  One.\"  Here  again \nwe  sec  the  intimate  coanection  which  exists  between  the  Holy  Spirit  and  tbt \nElohim.  Fuiilierniorc,  farther  on  in  this  same  Book  of  Formation\u2014 'vi\\Yx\\i,  is,  he \nit  remembered,  one  of  tbc  ohUst  of  the  Kabalistical  Books,  and  whose  authorship  it \nascribed  to  Ahraham  the  Patriarch^we  shall  And  the  idea  of  a  Feminine  Trinity  in \nthe  first  place,  from  whom  a  masculine  Trinity  proceeds ;  or,  as  it  is  said  in  the \ntext:  \"Three  Mothers  whence  proceed  three  Fathers.\"  And  yet  this  double  Triad \nforms,  as  it  were,  but  one  complete  Trinity.  Again  it  is  worthy  of  note  that  the \nSecond  and  Third  Sephiiotb  (Wisdom  and  Underslandiog)  \u00abre  both  distinguished \nby  feminine  names,  Chokmah  and  Binah.  notwithstanding  that  to  the  former \nmore  particularly  the  masculine  idea,  and  to  the  latter  the  feminine,  are  attribntet), \nunder  the  titles  of  Abba  and  Aims  (or  I'ather  and  Mother).  Tliis  Aims  (the  Great \nMother)  is  ningnificently  symboHr-ed  in  the  twelfth  chapter  of  the  Apocaiyfise, \nwhich  is  undoubtedly  one  of  the  most  KabaUstic-il  hooks  in  the  BiliU.  In  fact. \nwithout  the  Kabalistical  keys  its  meaning  is  utterly  unintelligible. \n\nNow,  in  the  Hebrew,  as  in  the  Greek,  alphabet,  there  are  no  distinct  numeial \nchiiracteis,  and  conseqiienlly  each  letter  has  a  certain  numerical  value  attached  to \nit.  From  this  circumstance  results  the  important  fact  that  e%*crj'  Hebrew  word \nconstitutes  n  number,  and  every  number  a  word.  This  is  referred  to  in  the  Rrv<lA- \nttOHS  (xiii.  lb)  in  mentioning  the  \"  number  of  the  beast  \"  I  In  the  KabaUxh  words \nof  equal  numerical  values  are  supposed  to  have  a  certain  explnnalory  connection \nwith  each  other.  This  forms  the  science  of  GcRiatria,  which  is  the  first  division  *A \nthe  Literal  Kabalah.  Furthermore,  each  letter  of  the  Hebrew  alphabet  had  for  the \nInitiates  of  the  Kabalah  a  certain  hteroglyphical  value  and  meaning  which,  rightly \napplied,  Ka^\u25a0e  to  each  word  the  value  of  a  mystical  sentence ;  and  this  again  was \nvariable  according  to  the  relative  positions  of  the  letters  with  regard  tc  each  other. \nFrom  these  various  Kabolistical  points  of  view  let  us  now  examtne  this  word \nBlohitu. \n\nFirst  then  we  can  divide  the  word  into  the  two  words^  which  signify  \"The \nFeminine  Divinity  of  the  Waters;\"   compare  with  the  Greek  Aphrodite,  \"sprung \n\n\nJ \n\n\nTUB  CKZATIVE  GODS. \n\n\n207 \n\n\nI \n\n\n\u00a3rom  Uie  roam  of  tLe  sea.\"  Agaiu  it  is  <livi&ible  into  the  \"  Might)'  Oul-,  Star  of  the \nSea.\"  or  \"the  Mighty  One  breathing  forth  the  Spirit  npon  the  Waters.\"  Also  by \ncombination  of  the  letters  we  get  \"  the  Silent  Power  or  lab.\"  And  again.  \"  My \nGod,  the  Former  of  Ihc  Universe,\"  for  Mah  is  a  secret  Kabalistickl  name  applied  to \nthe  idea  of  Formation.  Also  we  obtain  *'V,Tio  is  my  God.\"  Furthertnorf  \"the \nMother  in  lah.\" \n\nThe  total  number  isi  Jryi^$-\u00a5\\o*-4iOw96m  \"Violent  heat,\"  or\"lhe  Power \nor  Fire.\"  IT  we  add  together  the  three  middle  letters  we  obtain  45.  and  the  first \nand  last  letters  yield  41,  making  thus  \"the  Mother  of  Formation.\"  Lastl>,  we \nshall  find  the  two  divine  names  \"  \u00a31 \"  and  \"Yah,\"  together  with  the  letter  m, \nwhich  signifies  \"  Water,\"  for  Mem,  the  name  of  this  letter,  means  \"  water.\" \n\nIf  we  divide  it  into  its  component  letters  and  take  them  as  hieroglyphical  sigiu \nwe  sliall  have  :  \u2022\u00ab \n\n*\u25a0  Will  perfected  through  Sacrifice  progressing  through  successive  TransformB' \ntton  hy  Inspiration.\" \n\nThe  last  few  paragraphs  of  the  above,  in  which  the  word  *\u25a0  Klohiiu\" \nis  Kabalistically  analvTjed,  show  conclusively  enough  that  the  Hlohim \nare  not  one,  nor  two,  nor  even  a  trinity,  but  a  Host \u2014 the  army  of  the \ncreative  powers. \n\nThe  Christian  Church,  in  making  of  Jehovah \u2014 one  of  these  very \nElohim \u2014 the  one  Supreme  God,  has  introduced  hopeless  confusion  into \nthe  celestial  hierarchy,  in  spite  of  the  volumes  written  hy  Thomas \nAquinas  and  his  school  on  the  subject.  The  only  explanation  to  be \nfound  in  all  their  treatises  on  the  nature  and  essence  of  the  numberless \nclasses  of  celestial  beings  mentioned  in  the  5/^/^^\u2014 Archangels,  Thrones, \nSeraphim,  Cherubim,  Messengers,  etc. \u2014 is  that  \"The  angelic  host  is \nGod's  militia.\"  They  are  \"Gods  M^  f\u00abw/u\u00abs,\"  while  he  is  \"  God  the \nCreator;\"  but  of  their  true  functions \u2014 of  their  actual  place  in  the \neconomy  of  Nature \u2014 not  one  word  is  said.    They  are \n\nMore  brilliant  than  the  fiamcs,  more  rapid  than  the  wind,  find  they  live  in  love \nand  harmony,  mutually  enlightening  each  other,  feeding  on  bread  and  a  mystic \nbeverage\u2014 the  communion  wine  and  water  ?\u2014 surrounding  as  witli  a  rtvfr  ojfirt  the \nthrone  of  the  Lamb,  and  %'eiling  their  faces  with  their  wiugs.  This  throne  of  love \nand  glor>'  they  leave  only  to  earn.'  to  the  starA,  the  earth,  the  Icingdoni';  and  all  the \nsons  of  God,  their  brothers  and  pupils,  in  short,  to  all  ciCHtures  like  Ificmsetva  the \n\ndivine  influence As  to  then  number,  it  i.^  that  of  the  great  army  of \n\nHeaven  (Sabaoth),  more  numerous  than  the  stars Theology  shows  us \n\nthese  rational  luminaries,  each  constituting  a  species,  and  contaitiiiix  in  tbeii \nnatures  snch  or  another  position  of  Nature :  coverm^  immense  space,  though  of  a \ndetermined  area;  residing\u2014 incorporeal  though  they  ore \u2014 \u00ab*ithin  fircumscribed \nlimits;  .  .  .  more  zapid  than  light  or  thunderbolt,  disposing  of  all  tbc  elements \nof  Nature,  providing  at  will  inexplicable  mirages  [iUusione  ?j,  objective  and  subjefr. \n\n\nao8 \n\n\nTHS  SECRET  DOCTRmK. \n\n\ntive  in  tnm,  spcakinjif  to  men  a  language  at  an\u00ab  time  articulate,  at  aootber  purely \nspiritual.* \n\nWe  learn  farther  on  In  the  same  work,  that  it  is  these  Angels  and \ntheir  hosts  who  are  referred,  to  iu  the  sentence  of  verse  I,  chapter  ii,  of \nGentsis :  Igitur  perfecti  sunt  cosli  et  terra  et  omuisorualus  eorum; \" \nand  that  the  Vulgate  has  peremptoriiy  substituted  for  the  Hebrew  word \n\"tsaba\"  (\"host\")  that  of  '*omamcut:\"  Munck  shows  the  mistake \nof  substitution  and  the  derivation  of  the  compound  title,  \"  Tsabaoih- \nElohini,\"  from  \"tsaba.\"  Moreover,  Cornelius  a  Lapide,  \"the  master \nof  all  Biblical  commentators,\"  says  dc  Mirvillc,  shows  us  that  such \nwas  the  real  meaning.     Those  Angels  are  stars. \n\nAll  this,  however,  teaches  us  very  little  as  to  the  true  functions  of \nthis  celestial  army,  and  nothing  at  all  as  to  its  place  in  evolution  and \nits  relation  to  the  earth  we  live  on.  For  an  answer  to  the  question, \n\"Who  are  the  true  Creators?\"  we  must  goto  the  Esoteric  Doctrine, \nsince  there  only  can  the  key  be  found  which  will  render  intelligible  the \nTheogonies  of  the  various  world-religions. \n\nThere  we  find  that  the  real  creator  of  the  Kosmos,  as  of  all  visible \nNature \u2014 if  not  of  all  the  invisible  hosts  of  Spirits  uol  yet  drawn  into \nthe  \u2022'  Cycle  of  Necessity,\"  or  evolution \u2014 is  \"  the  Lord \u2014 the  Gods,\"  or \nthe  \"Working  Host,\"  the  \"Army\"  collectively  taken,  the  \"One  in \nmany.\" \n\nThe  One  is  infinite  and  unconditioned.  It  cannot  create,  for  It  can \nhave  no  relation  to  the  finite  and  conditioned.  If  everything  we  see, \nfrom  the  glorious  suns  and  planets  down  lo  the  blades  of  grass  and  the \nspecks  of  dust,  had  been  created  by  the  Absolute  Perfection  and  were \nthe  direct  work  of  even  the  First  Energy  that  proceeded  from  It,t  then \nevery  such  thing  would  have  been  perfect,  cLerual,  and  unconditioned, \n\n\n\u2022Se  Mirvitle,  il.  34^ \n\nvTo  Uic  OccuIUhI  and  CbcU  tb\u00ab  iliffcrcucc  mkdc  between  Energy  anJ  EniHiialioo  nevd  not  be  e\u00ab- \nplainetl.  TbcSaoskiit  word  \"  Sakli \"  Ls  unimislatable.  It  may  be  EacrKT-  but  it  is  one  tbat  proceed* \nthrouxh  itielf.  Dot  beiac  due  to  the  active  ot  coiudou*  will  of  the  ime  Ihnl  produce*  It,  Tbe  \"  Ffr\u00bbl- \nQuru,\"  or  Logoa,  Is  not  ad  i&iunBtloii,  but  on  Energy  fnberent  iu  \u00abid  co-eloiul  triUi  Pa  rubra  bmiiii, \nthe  Owe.  The  ZoHa*  ipeaks  oTemBnaliona,  but  reserve*  the  trcrd  Tm  the  M-ven  Sephiroth  erautiAted \nrrom  the  frnl  three\u2014 whicb  fonu  oae  tritd\u2014 Kcther,  ChokiB&h.  and  Biuali.  A*  lor  thete  lht\u00abe,  il \nezplnitu  the  diScTcecc  by  calling  them  \"  Imauiiutioiu,\"  tQHWtliiiv  Inherent  to  utd  cotval  \u00a5rJtb  tbe \n\u00bbul>jcc1  poRtulntcfl,  or  in  other  wortla,  \"  Kuergies.\" \n\nIt  U  theae  \"  Auxiliarlca.\"  the  Auphanini.  the  hnir-bumkn  I*rajApati>,  the  AngeU,  the  Architects \nimdcrthcleadrrtbjpof  the\"  Angel  ortheGreiilCuuncll,\"  with  the  rest  uf  the  KonncMi-BuitdeTi  of  other \nmlioB>,  thai  c&n  alone  carylaUi  tite  ttn perfect! oil  of  the  Uairerae.  fhU  iniperfectiuti  U  oiie  of  tbe \nUgumentiortheSrvrrrt  tk-irnoc  in  rnvuur  of  the  existence  and  act jirity  of  these  \"l'c-tvcr>.\"  And  who \nknow  better  than  the  fevt  philottopbenofouT  dvihtcd  landi  how  near  Ilie  truth  Phtluwu  in  aKriblaj; \nUMoriflrinofe^-il  to  the  admlatiuv  of  inferior  potencies  la  the  VTsacnuent  of  auttcr,  and  even  in  the \nfonnatiimof  man\u2014 a  tiwh  nilrusted  toUiedmne  lyOgot). \n\n\n\u25a0\"^^i>  THg  HOST \n\n\niog \n\n\nlike  its  author.  The  millions  upon  millions  of  imperfect  works  found \nin  Nature  tcsitfy  loudly  that  they  are  the  products  of  finite,  conditioned \nbeings\u2014lhough  the  latter  were  and  are  Dhyau  Chohaus.  Archangels, \nor  what  ever  else  they  may  be  named.  In  short,  these  imperfect  works \nare  the  unfinished  production  of  evolution,  under  the  guidance  of  the \nimperfect  Gods.  The  Zohar  gives  us  this  assurance  as  well  as  the \nSecret  Doctriuc,  It  speaks  of  the  auxiliaries  of  the  \"Ancient  of \nDays.\"  the  \"  Snored  Aged,\"  and  calls  them  Auphanim.  or  the  lining \nWheels  of  the  celestial  orbs,  who  participate  in  the  work  of  the  crea- \ntion of  the  Universe.  a \n\nTbns  it  is  not  the  \"  Principle,\"  One  and  Unconditioned,  nor  even  Its \nreflection,  that  creates,  but  only  the  '*  Seven  Gods  \"  who  fashion  the \nUniverse  out  of  the  eternal  Matter,  vivified  into  objective  life  by  the \nreflection  into  it  of  the  One  Reality. \n\nThe  Creator  is  they  \u2014\"God  the  Host\"\u2014 called  in  the  Secret  Doctrine \nthe  Dhyiln  Chohaus ;  with  the  Hindus  the  Prajapatis ;  with  the  Western \nKabalists  the  Sephiroth  ;  and  with  the  Buddhist  the  Devas \u2014 impersonal \nbecause  blind  forces.  They  are  the  Anishaspends  with  the  Zoroas- \ntrians,  and  while  with  the  Christian  Mystic  the  \"  Creator\"  is  the  \"Gods \nof  the  God.\"  with  the  dogmatic  Churchman  he  is  the  \"God  of  the \nGods.\"  the  \"  Ix>rd  of  lords,\"  etc. \n\n\u2022'  Jehovah  '  is  only  the  God  who  is  greater  than  all  Gods  in  the  eyes \nof  Israel. \n\n1  know,  that  the  Ivord  [of  Israel]  is  great  and  tliat  oar  Lord  is  above  all  gods.* \n\nAnd  again  : \n\nFor  all  tLe  gods  of  the  nations  arc  idoiR,  but  tbe  Lord  made  the  lieavenA-f \n\nThe  Eg>'ptian  Neteroo,  translated  by  ChampoIUon  \" the  oiher  Gods\" \nare  the  Klohim  of  the  Biblical  writers,  behind  which  stands  concealed \nthe  One  God.  considered  in  the  diversity  of  his  powers.J  This  One  is \nnot  Parabrabman,  but  the  Unmanifested  Logos,  the  Demiurgos,  the \nreal  Creator  or  Fashioner,  that  follows  him,  standing  for  the  Demiurgi \ncollectively  taken.    Further  on  the  great  Egj^Jtologist  adds : \n\nWe  nee  Hg>'pt  concealinK  and  hiding,  so  to  say.  the  God  ol  Gods  behind  the  agents \nshe  nirroitnds  him  with  ;  she  givtrs  the  precedence  lo  her  Kieat  gods  before  the  one \n\n\nt  Pulmi  xcvi.  5. \n\n1  Rtttbvr  as  Ormud  or  Aban-aiuda,  Vit-naiii-Ahnil.  and  sU  the  uaaunifeated  LogoL  Jchovati  U \nUie  ULUiifcftcd  Virlj.  com\u00abpQwU\u00bbK  to  Dinah,  Uie  IhinI  Srphitu  lu  the  Kabalah.  \u25a0  fmialr  Pawer \nwhich  would  fiuil  )U  prototype  nther  in  the  mjipau.  than  In  Drnlim&,  ihe  Creauir. \n\n\n2IO \n\n\nTB\u00a3  SaCR\u00a3T  DOCTRIKB. \n\n\nand  sole  Deity,  so  that  the  attributes  of  that  God  become  thrir  property.  Tbo\u00abc \nfreat  Gods  proclRim  themaelves  UDcreate.  .  .  .  Neilh  is  \"  ihal  whtcfi  ts,\"  u \nJehovah;\"  Tlioth  is  self-createdt  without  having  been  begotten,  etc  JnilaUni \nannihilating  these  potencies  Ijefore  the  grModeur  of  it\u00ab  God.  they  cease  to  be  ninpty \nPowers,  like  Fbtlo's  Archangels,  like  the  Sephiroth  of  the  fCabalahi  like  the \nOgdoadee  of  the  Gnosticii \u2014 they  mexxe  together  and  bccfune  tranaformeil  into  God \nhimiicir.X \n\nJehovah  is  thus,  as  the  Kabalak  teaches,  at  best  but  the  \"  Heavenly \nMan.\"  Adam  Kadmon,  used  by  the  self-created  Spirit,  the  Logos,  as  a \nchariot,  a  vehicle  in  His  descent  towards  mauifestation  in  the  phe- \nnomenal world. \n\nSuch  are  the  teachings  of  the  Archaic  Wisdom,  nor  can  they  be \nrepudiated  even  by  tlie  orthodox  Christian,  if  he  be  sincere  and  open- \nminded  in  the  study  of  his  own  Scripture.  For  if  he  reads  St.  Paul's \nEpistles  carefully  he  will  find  that  the  Secret  Doctrine  and  the  Kabalak \nare  fully  admitted  by  the  \"  Apostle  of  the  Gentiles.\"  The  Gnosis \nwhich  he  appears  to  condemn  is  no  lei^s  for  him  than  for  Plato  \"  the \nsupreme  knowledge  of  the  truth  and  of  the  One  Being ;  \"\u00a7  for  what  St. \nPaul  condemns  is  not  the  true,  but  only  the  false,  Gnosis  and  its \nabuses :  otherwise  how  could  he  use  the  language  of  a  Platonist  pur \nsangf  The  Ideas,  types  (Archai),  of  the  Greek  Philosopher;  the \nIntelligences  of  Pythagoras  ;  the  ^ons  or  Emanations  of  the  Pantheist ; \nthe  I/)gos  or  Word,  Chief  of  these  Intelligences ;  the  Sophia  or \nWisdom ;  the  Demiurges,  the  Builder  of  the  world  under  the  direction \nof  the  Father,  the  Unmanifested  Logos,  from  which  He  emanates  ;  Ain- \nSuph,  the  Unknown  of  the  Infinite;  the  angelic  Periods;  the  Severn \nSpirits  who  are  the  representatives  of  the  Seven  of  all  the  older \ncosmogonies \u2014 are  all  to  be  found  in  his  writings,  recognized  by  the \nChurch  as  canonical  and  divinely  inspired.  Therein,  too,  may  be \nrecognized  the  Depths  of  Ahriman,  Rector  of  this  our  World,  the \n\"  God  of  this  World ; \"  the  Pleroma  of  the  Intelligences ;  the  Arch- \nontes  of  the  air;  the  Principalities,  the  Kabalistic  Metatron  ;  and  they \ncan  easily  be  identified  again  in  the  Roman  Catholic  writers  when  read \nin  the  original  Greek  and  Latin  texts,  English  translations  giving  but  A \nvery  poor  idea  of  the  real  contents  of  these. \n\n\nI \n\nI \n\n\nI \n\n\n\u2022NeHli  b  \u00abdlU.  erldniUy. \n\nt  Tbe  Seir-cmtHl  Loeo*.  Siiiytaa.  Paniklioilanu,  \u00abnd  others- \n\n1  JUirea'A^u.  pp.  jt  _\u00ab.    Quotnl  hy  I>c  MimUc. \n\nI  8n  KtpuhiK,  I.  vi. \n\n\nSECTION    XXIII. \nWhat  the  Occultists  and  Kabaltsts  have \n\nTO  SAY. \n\n\nI \n\n\nThe  Zohar,  an  unfathomable  store  of  hidden  wisdom  and  mystery, \nU  very  often  appealed  to  by  Roman  Catholic  writers.  A  very  learned \nRabbi,  now  the  Chevalier  Drach.  having  been  converted  to  Roman \nCatholicism,  and  being  a  great  Hebraist,  thought  fit  to  step  into  the \nshoes  of  Picus  de  Miraudola  and  John  Reuchlin,  and  to  assure  his  new \nco-religionists  that  the  Zohar  contained  in  it  pretty  nearly  all  the \ndogmas  of  Catholicism.  It  is  not  our  province  to  show  here  bow  far \nhe  has  succeeded  or  failed ;  only  to  bring  one  instance  of  his  explana- \ntions and  preface  it  with  the  following : \n\nThe  Zohar,  as  already  shown,  is  not  a  genuine  production  of  the \nHebrew  mind.  It  is  the  repository  and  compendium  of  the  oldest  doc- \ntrines of  the  Kast,  transmitted  orally  at  first,  and  then  written  down  in \nindependent  treatises  during  the  Captivity  at  Babylon,  and  finally \nbrought  together  by  Rabbi  Simeon  Ben  lochai,  toward  the  begin- \nning of  the  Christian  era.  As  Mosaic  cosmogony  was  born  under  a \nnew  form  in  Mesopotamian  countries,  so  the  Zohar  v^ti^  a  vehicle  in \nwhich  were  focussed  rays  from  the  light  of  Universal  Wisdom.  What- \never likenesses  are  found  between  it  and  the  Christian  teachings,  the \ncompilers  of  the  Zohar  never  had  Christ  in  their  minds.  Were  it \notherwise  there  would  not  be  one  single  Jew  of  the  Mosaic  law  lefl  in \nthe  world  by  this  time.  Again,  if  one  is  to  accept  literally  what  the \nZohar  says,  then  any  religion  under  the  sun  may  find  corroboration  in \nits  symbols  and  allegorical  sayings ;  and  this,  simply  because  this  work \nis  the  echo  of  the  primitive  truths,  and.  every  creed  is  founded  on  some \nof  these ;  the  Zohar  being  but  a  veil  of  the  Secret  Doctrine.  This  is \nso  evident  that  we  have  only  to  point  to  the  said  ex-Rabbi,  the \nChevalier  Drach,  to  prove  the  fact. \n\n\n912 \n\n\nTHR  SBCRKT  DOCTRTNB. \n\n\nIn  Part  III,  fol.  87  (col.  346th)  the  Zohar  treats  of  the  Spirit  guiding \ntbe  Sun.  its  Rector,  expUining  that  it  is  uot  the  Sun  itself  that  is \nmcaat  thereby,  bat  the  Spirit  \"on,  or  under\"  the  Sun.  Drach  is \n\u2022OXioaft  to  sliow  that  it  was  Christ  who  was  ineanl  by  that  \"Sun.\"  or \nIbe  Solar  Spirit  therein.  lu  his  comtuent  upon  that  passage  whicb \nreicrt  to  the  Solar  Spirit  as  \"  that  stone  which  the  builders  rejected,\" \nhe  uwcrtK  most  positively  that  this \n\n8tiii*<toiir  {pifrre  soUii)  Is  identical  with  Christ,  who  was  that  stone, \n\nand  that  therefore \n\nThe  Kun  is  undeniably  (sans  amitrdU)  the  second  hypostasis  of  the  Dei^,\"  or \nCbrUt. \n\nIf  this  be  true,  then  the  Vaidic  or  pre-Vaidic  Aryans,  Chaldseansand \nKgyptiaus,  like  all  Occultists  past,  present,  and  future,  Jews  included, \nhave  been  Christians  from  all  eternity.  If  this  be  not  so,  then \nmodern  Church  Christianity  is  FaganLsm  pure  and  simple  cxoterically, \nand  transcendental  and   practical  Magic,  or  Occultism,  Esoterically. \n\nFor  this  \"stone\"  has  a  manifold  significance,  a  dual  existence,  with \ngradations,  a  regular  progression  and  retrogression.  It  is  a  '*  mystery\" \nindeed. \n\nThe  Occultists  are  quite  ready  to  agree  with  St.  Chrysostom,  that \nthe  infidels \u2014 ihefira/aru,  rather \u2014 \n\nBcinfE  blinded  by  sun-ltght,  thus  lose  sight  of  the  true  Snn  in  the  contempUtidn \nof  the  fftlst  one. \n\nBut  if  that  Saint,  and  along  with  him  now  the  Hebraist  Drach,  chose \nto  see  in  the  Zaiar  and  the  Kabalistic  Sun  \"the  second  hypostasis,\" \nthis  is  no  reason  why  all  others  should  be  blinded  by  them.  The \nuyster>-  of  the  Sun  is  the  grandest  perhaps,  of  all  the  innumerable \nmysteries  of  Occultism.  A  Gordian  kuot,  trtily,  but  one  that  cannot \nbe  severed  with  the  donble-edged  sword  of  scholastic  casuistry.  It  is \na  true  deo  dignus  vindice  nodtis,  and  can  be  untied  only  by  the  Cods. \nThe  meaning  of  this  is  plain,  and  every  Kabalist  will  understand  it. \n\nContra  idem  tu  hquaris  was  not  said  by  Pj-thagoras  with  regard  to  the \nvisible  San.  It  was  the  \"Sun  of  Initiation\"  that  was  meant,  in  its \ntriple  form\u2014 two  of  which  are  the  \"Day-Suu\"  and  the  \"  Night-Sun.\" \n\nIf  behind  the  physical  luminary  there  were  no  mystery  that  people \n\u25a0cnsed  iusli actively,  why  should  every  nation,  from    the  primitive \n\n\n\u25a0 \n\n\n*  MrawtiV  *ntt\u00ab  rAghu  rt  ta  Svmafgm.  t.  It., \n\n\np.  4\u00ab7.  t9  the  Cbsmier  Dncb.    3e\u00ab  Oc  MirwiOt \n\n\nTHK  KYeTKRY  OF  THE  SUK. \n\n\nzts \n\n\nI \n\n\npeoples  down  to  the  Parsis  of  to-day,  have  turned  towards  the  Sun \nduring  prayers?  The  Solar  Trinity  is  not  Mazdean,  but  is  uDiversal, \nand  is  as  old  as  man.  All  the  temples  in  Antiquity  were  invariably \nmade  to  face  the  Sun,  their  portals  to  open  to  the  Hast.  See  the  old \ntemples  of  Memphis  aud  Baalbec,  the  Pyramids  of  the  Old  and  of  the \nNew  (?)  Worlds,  the  Round  Towers  of  Ireland,  and  the  Serapeum  of \nEgypt.  The  Initiates  alone  could  give  a  philosophical  explanation  of \nthis,  and  a  reason  for  it\u2014 its  mysticism  notwithstanding \u2014 were  only  the \nworld  ready  to  receive  it,  which  alas!  it  is  not.  The  last  of  the  Solar \nPriests  in  Europe  was  the  Imperial  Initiate.  Julian,  now  called  the \nApostate.*  He  tried  to  benefit  the  world  by  revealing  at  least  a  portion \nof  the  great  mystery  of  the  f/MrXa<rio\u00ab  and \u2014 /ic  dud.  \"  There  are  three \nin  one,\"  he  said  of  the  Sun \u2014 the  central  Sunt  being  a  precaution  of \nNature :  the  first  is  the  universal  cause  of  all.  Sovereign  Good  and \nperfection ;  the  Second  Power  is  paramount  Intelligence,  having \ndominion  over  all  reasonable  beings,  votfms ;  the  third  is  the  visible \nSun.  The  pure  energ\\'  of  solar  intelligence  procec<ls  from  the \nluminous  seat  occupied  by  our  Sun  in  the  centre  of  heaven,  that  pure \nenergy  being  the  Logos  of  our  system;  the  \"  Mysterious  Word  Spirit \nproduces  all  through  the  Sun,  and  never  operates  through  any  other \nmedium,\"  says  Hermes  Trismegistus.  For  it  is  in  the  Sun,  more \nthan  iu  any  other  heavenly  body  that  the  [unknown\")  Power  placed  the \n\n\n^p  *J\u00abUwi  (bed  ^r  tb\u00ab  nnK  crinu  \u00abR  Socrstu.  Both  divolyed  a  portion  o/lb\u00ab  toUr  mysUty,  ttw \nhcHoccnlric  system  l>ci\u00bbf;  oiilj'  n  p\u00abrt  of  what  vias  ^vcu  duriiig  InitiBtion\u2014 ooc  \u00ab\u00bbi*ci<Mikly,  Uie \notber  uHctmjiciuuUjr.  the  G(e\u00abk  %sige  newt  having  txvn  initiated,  ft  was  ni>t  tlic  ntA  aolaf  ^yalcm \nthat  wm<  piT*eTred  io  \u00abuc:h  accTTcy,  l<tit  ih^  mystcrie*  cotiii\u00abt\u00ab<l  with  the  ^mix's  kotuititutloin.  Socrates \nwas  aralmiced  to  death  by  earthly  nnd  wurbUy  judgrft:  Julian  died  a  vJokni  <lcath  liccauac  the \nhttb\u00abTtO  protccKiir  hand  was  wilfadT^wn  ttvm  Min.  and,  no  loagn-  ihitlded  by  It.  lie  waa  simply \nleft  to  hia  doUuy  ot  Kanaa.  Foe  llie  student  or  (KCylUmu  there  ia  a  \u00abuj;irr\u00abtlrc  dlffrrenn;  becvrcto \nthe  two  kinda  of  death.  Aootlier  mrninrahte  ioslanre  of  the  anconaciouK  divul|[iug  ul*  korrctA  iirr- \nlAiaing  to  niyatenci  ia  that  of  the  jioet.  P.  Ovialius  Naao,  who.  like  4ocratni.  hud  ito(  been  Initialed- \nla  hU  ctwe,  the  Ksipcror  Aiicu\u00abttu.  who  wu  \u00bbn  loitiate,  mercirully  chanced  IJm  pmally  of  death \ninto  boniahmcnt  In  Totno*  an  the  Ruatne.  Thia  nudden  chiingr  frtMii  iiiitmundei]  r<yn1  favour  to \nbanbhtittDt  has  tieen  a  fruitfttl  Khctse  of  speculation  to  ctaMlcal  achcJan>  \u00abot  initiuted  inin  (he \nMystcHea.  They  have  qaote<l  Ovid'a  own  Unea  to  ^how  that  it  wa\u00bb  aome  grcjii  gud  tieiiioua  iiuiao- \nraltty  of  Ui\u00abBinperot  of  which  Ovid  had  tiecoine  utiwilllHf;ty  corniaanl.  The  iiiri.irnM'-  Uw  of  Itie \ndeath  fKoalty.  always  rollowtag  upon  the  revelation  o(  any  porlfon  or  the  My\u00abttri:a  to  the  profane, \nwna  unknuwn  to  them.  Inatead  of  aitriiig  the  aiuialile  und  toctvirut  act  at  tt\u00bbc  Hniperor  in  ita  true \nUght.  they  have  made  it  an  occa*ioti  for  iniditcinfr  hi*  moral  character,  fhe  voc-t*  own \n\u2022nirda  can  be  no  Fvidcuce.  ticcauae  aa  he  wai  not  an  Initiate,  tl  could  not  be  exptiiiaed  IA \nbtin  in  what  hia  olTence  coonuiled.  Tht-tv  have  t>een  com  para  lively  imxierti  in-4tiitKe\u00bb  of \npocta  unconvHmiidy  rrvmlinn  in  their  vrrae^  ao  tnttch  of  the  hidden  knowlcdsf  a^  to \nmake  even  Iniliatea  auppow  them  to  t>e  feUow-lniliatcs,  aud  come  to  talk  In  them  on  ihc  cuhjcct. \nThtaoaly  ahowa  that  the  Kimiiiw:  poetic  leropeTninnjl  i\u00ab  aomctlmci  ao  far  trnri\u00bbponed  ticyoud  Ute \nbniuida  oT  ocdlnary  aenae  aa  to  get  (hmpaca  Into  what  haa  If\u00aben  impirard  on  the  Avtral  I.J;rht.     In \n\n_       the  Ught  ^  Aiia  Ibcie  are  two  pawnp-s  that  infcbt  make  an  luitiAtc  of  Uic  fiikt  degree  think \n\n\u25a0       that  Mr.  Hilwin  Arnold  had  bero  tniUalnl  hlnkKiriti  the  KiniilyaR  JtArami,  but  thj^  is  not  \u00bbo. \n\nn         t  A  proof  thai  Jniian  waa  acquainted  with  the  beUoonlric  vyatem. \n\n\n\u00ab4 \n\n\nTHE  5BCRBT    DOCTRIKB. \n\n\nseat  of  its  habitation.  Only  neither  Hermes  Trismegistus  nor  Julian \n(an  initiated  Occultist),  nor  any  other,  meant  hy  this  Unknown  Cause \nJehovah,  or  Jupiter.  They  referred  to  the  cause  that  produced  all  the \nmanifested  \"great  Gods  \"or  Demiurgi  (the  Hebrew  God  included)  of \nour  system.  Nor  was  our  visible,  material  Sun  meant,  for  the  latter \nwas  only  the  manifested  symbol.  Pbilolaus  the  Pythagorean,  explains \nand  completes  Trismegpstus  by  saying: \n\nThe  San  ii  a  mirror  of  fire,  the  splendour  of  whose  flAmes  by  their  reflection  in \nthat  mirror  [Ibe  Saoj  ts  poured  upon  us,  aud  that  splendour  we  coll  image. \n\nIt  is  evident  that  Pbilolaus  referred  to  the  central  spiritual  Sun, \nwhose  beams  and  effulgence  are  only  mirrored  by  our  central  Star,  the \nSun.  Thi-s  1.1  as  clear  to  the  OccultisLs  as  it  was  to  the  Pythagoreans. \nAs  for  the  profane  of  pagan  antiquity,  it  was,  of  course,  the  ph>*sical \nSun  that  was  the  \"highest  God\"  for  them,  as  it  seems \u2014 if  Chevalier \nDrach's  view  be  accepted \u2014 to  have  now  virtually  become  for  the \nmodem  Roman  Catholics.  If  words  mean  anything,  the  statement \nmade  by  the  Che\\'alier  Drach  that  \"  this  sun  is,  undeniably,  the  second \nh^Tiostasis  of  the  Deitj*,\"  imply  what  we  say  ;  a.s  \"this  Sun  \"  refers  to \nthe  Kabali^tic  Sun,  and  \"  hypostasis\"  means  substance  or  subsistence \nof  the  Godhead  or  Triuitj' \u2014 distinctly  personal.  As  the  author,  being \nan  ex-Rabbi,  thoroughly  versed  in  Hebrew,  and  in  the  mysteries  of \nthe  Zohar.  ought  to  know  the  value  of  xvords;  and  as,  moreover,  in \nwriting  this,  he  was  bent  upon  reconciling  \"  the  seeming  contradic- \ntions,\" as  he  puts  it,  between  Judaism  and  Christianity \u2014 the  fact  becomes \nquite  tvident. \n\nBut  all  Uiis  pertains  to  questions  and  problems  which  will  be  solved \nnaturally  and  in  the  course  of  the  development  of  the  doctrine.  The \nRoman  Catholic  Church  stands  accused,  not  of  worshipping  under  other \nnames  the  Divine  Beings  worshipped  by  all  nations  in  antiquity,  but \nof  declaring  idolatrous,  not  ouly  the  Pagans  ancient  and  modern,  but \nevery  Christian  nation  that  has  freed  itself  from  tlie  Roman  yoke. \nThe  accusation  brought  against  herself  by  more  than  one  man  of \nScience,  of  worshipping  the  stars  like  true  Sabaeans  of  old,  stands  to \nthis  da\\  uncoiUradicled.  yet  no  star- worshipper  has  ever  addressed  his \nadoralion  to  the  nialcrial  stars  aud  planets,  as  will  be  shown  before  the \nlast  page  of  this  work  is  written  ;  none  the  less  is  it  true  that  those \nPhilosophers  alone  who  studied  AstroIog>  and  Magic  knew  that  the \nlast  word  of  those  sciences  was  to  be  sought  in,  and  expected  from,  the \nOccult  forces  emanating  from  those  constellatioDS. \n\n\nSECTION  XXIV. \n\nModern  Kabalists  in  Science  and  Occult \n\nAstronomy. \n\n\nThkrh  is  a  physical,  an  astral,  and  a  super-astral  Universe  in  the \nthree  chief  divisions  of  the  Kabalak ;  as  there  are  terrestrial,  super- \nterrestrial,  and  spiritual  Beings.  The  \"  Seven  Planetary  Spirits  \"  may \nbe  ridiculed  by  Scientists  to  their  hearts'  content^  yet  the  need  of \nintelligent  ruling  and  guiding  Forces  is  so  much  felt  to  this  day  that \nscientific  men  and  specialists,  who  will  not  hear  of  Occultism  or  of \nancient  systems,  find  themselves  obliged  to  generate  in  their  inner \nconsciousness  some  kind  of  semi-mystical  system.  Metcalt's  \"  sun- \nforce\"  theory,  and  that  of  Zaliwsky,  a  learned  Pole,  which  made \nElectricity  the  Universal  Force  and  placed  its  storehouse  in  the  Sun.* \nwere  revnvals  of  the  Kabalistic  teachings.  Zaliwsky  tried  to  prove  that \nElectricity,  producing  \"the  most  powerful,  attractive,  calorific,  and \nluminous  cfiects,\"  was  present  in  the  physical  constitution  of  the  Sun \nand  explained  its  peculiarities.  This  is  very  near  the  Occult  teaclnng. \nIt  is  only  by  admitting  the  gaseous  nature  of  the  Sun-reflector,  and  the \npowerful  Magnetism  and  Electricity  of  the  solar  attraction  and  repul- \nsion, that  one  can  explain  (a)  the  evident  absence  of  any  waste  of \npower  and  luminosity  in  the  Sun \u2014 inexplicable  by  the  ordinary  laws  of \ncombustion  ;  and  ifi)  the  behaviour  of  the  planets,  so  often  contradict- \ning every  accepted  rule  of  weight  and  gravity,  And  Zaliwsky  makes \nthis  \"  solar  electricity  \"  \"  differ  from  anything  known  on  earih.\" \n\nFather  Secchi  may  be  suspected  of  having  sought  to  introduce \n\nForces  ofquiU  a  new  order  anti  qaitc  foreign  to  gra%'ilatioiii  which  he  had  discovered \nin  Space,t \n\n\n*  La  Grat/itatfiMt  par  rEkttrieiti.  p.  j,  quoted  by  Oc  UlrvlUe,  tv.  ij^ \n'*  De  Miivilk,  iv.  157. \n\n\n216 \n\n\nTHE   SHCRET  DOCTRmB. \n\n\nin  order  to  reconcile  Astronomy  with  theological  Astronomy.  But \nNagy.  a  member  of  the  Hungarian  Academy  of  Scieoces,  was  no \nclerical,  and  yet  he  develops  a  theory  on  the  necessity  of  intelligent \nForces  whose  complacency  \"would  lend  itself  to  all  the  whims  of  lh\u00ab \ncomets.\"    He  suspects  that : \n\nNotwithstanding  ell  the  actual  xesearches  on  the  rapidity  or  light \u2014 that  aaisiiMg \nproduct  of  an  unknown  force  .  .  .  which  wc  see  too  frequently  to  undersunil\u2014 \n/*\u00ab/  /igMt  is  motumUss  in  reality.* \n\nC.  E.  Love,  the  well-known  railway  builder  and  engineer  in  France, \ntired  of  blind  forces,  made  all  the  (then)  \"  imponderable  agents\" \u2014 now \ncalled  \"forces\" \u2014 subordinates  of  Electricity,  and  declares  the  latter  to \nbe  an \n\nI nlelHgence\u2014 albeit  molecular  ia  notore  and  utatcHaLt \n\nIn  the  author's  opinion  these  Forces  are  atomistic  agcul:^.  endowc \nwith  intelligence,  spontaneous  will,  and  motion.J  and  he  thu^.  like  the \nKabalists,  makes  the  causal  Forces  substantial,  while  the  Forces  that \nact  on  this  plane  are  only  the  effects  of  the  former,  as  with  him  matter \nis  eternal,  and  the  Gods  al5o;\u00a7  so  is  the  Soul  likewise,  though  it  has \ninherent  in  itself  a  still  higher  Soul  [Spirit],  prcexistent,  endowed  with \nmemorj',  and  superior  to  Electric  Force  ;  the  latter  is  subservient  to \nthe  higher  Souls,  those  superior  Souls  forcing  it  to  act  according  to  the \neternal  laws.  The  concept  is  rather  hazy,  but  is  evidently  on  the \nOccult  lines.  Moreover,  the  system  proposed  is  entirely  pantheistic, \nand  is  worked  out  in  a  purely  scientific  volume.  Monotheists  and \nRoman  Catholics  fall  foul  of  it,  of  course ;  but  one  who  believes  in  the \nPlanetary  Spirits  and  who  endows  Nature  with  living  Intelligences, \nmust  always  expect  this. \n\nIn  this  connection,  however,  it  is  curious  that  after  the  modems  have \nso  laughed  at  the  ignorance  of  the  ancients. \n\nWho,  knowing  only  of  seven  planets  [yet  having  an  ogdoad  which  did  mot \ninchide  the  earth  !1  iuventcd  thererore  seven  Spirits  to  lit  in  with  the  number, \n\nBabinet  should  have  vindicated  the  \"superstition\"  uncousciously  to \nhimself.  In  the  Revue  des  Deux  Afonda  this  eminent  French  Astro- \nnomer writes : \n\n\n\"  MfmvirOH  Iht  Solat  SftUm.  p.  7.  Dr  MIrvfUr.  I*.  !\u00ab. \n\n*  itiMi  Jirr-  tldtntUi  dtt  Agtmti  h^\u00bbeU\u00bbT%  i\u00bb  Som,  ib  iti  Lumttre,  etc,  p^  13,  /Mfc \n\n:  Jbid..  i>.  \u00bbi8. \n\nI  Snnunaiised  fttan  Ihid.,  p.  213.    Dc  XirviOc,  It.  i)^ \n\n\nFbb  pi^cb  op  nsptunk. \n\n\n217 \n\n\nI \n\n\nThe  of{<l<\u00bbd  of  the  AncientM  included  the  earth  [which  is  on  errorj,  i.f..  ei){ht  or \nseven  accordiug  to  whether  or  not  the  earth  was  coniprified  in  the  tiunibcr.* \n\nDc  Mirville  assures  his  readers  that : \n\nM.  Babiaet  was  telling  me  but  a  few  days  ago  that  we  had  in  reality  only  eight \nbig  planets,  including  the  earth,  and  so  many  small  ones  between  Mnrs  and  Jupiter \n.  .  .  .  Hcrschcl  offchnji  to  call  ail  those  beyond  the  seven  primary'  placets \niutteroids !  f \n\nThere  is  a  problem  to  be  solved  in  this  connectiou.  How  do  Astro- \nnomers know  that  Neptune  is  a  planet,  or  even  that  it  is  a  body \nbelonging  to  our  system  ?  Being  found  on  the  very  confines  of  our \nPlanetary  World,  so  called,  the  latter  was  arbitrarily  expanded  to \nreceive  it ;  but  what  really  matbeuiatical  and  infallible  proof  have \nAstronomers  that  it  is  (a}  a  planet,  and  (,6)  one  of  our  planets  ?  None \nat  aJl  I     It  is  at  such  an  immeasurable  distance  from  us,  the \n\nApparent  diameter  of  the  sun  l)\u00abriu){  to  Neptune  but  one-furtieth  of  the  sun's \nupporent  diameter  to  us, \n\nand  it  is  so  dim  and  hazy  when  seen  through  the  best  telescope  that  it \nlooks  like  an  astronumtcal  romance  to  call  it  one  of  our  planets. \nNeptune's  heat  and  light  are  reduced  to  ^io  part  of  the  heat  and  light \nreceived  by  the  earth.  His  motion  and  that  of  his  satellites  have \nalways  looked  suspicious.  They  do  not  agree \u2014 in  appearance,  at  least \n\u2014 with  those  of  the  other  planets.  His  system  is  retrograde,  etc.  But \neven  the  tatter  abnormal  fact  resulted  only  in  the  creation  of  new \nhypotheses  by  our  Aylrouomers.  who  forthwith  suggested  a  probable \noverturn  of  Neptune,  his  collision  with  another  body,  etc  Was \nAdams'  and  Leverrier's  discoveo'  so  welcomed  because  Neptune  was  as \nnecessary  as  was  ISther  to  throw  a  new  glory  upon  astronomical  pre- \nvision, upon  the  certitude  of  modern  scientific  data,  and  principally \nupon  the  power  of  mathematical  analysis  ?  It  would  so  appear.  A \nnew  planet  that  widens  our  planetary  domain  by  more  than  four \nhundred  million  leagues  is  worthy  of  annexation.  Yet,  as  in  the  case \nof  terrestrial  annexaiiou,  scientific  authority  may  be  proved  \"right\" \nonly  because  it  has  \"  might.\"  Neptune's  motion  happens  to  be  dimly \nperceived:  Eurekal  it  is  a  planet!  A  mere  motion,  however,  proves \nvery  little.  It  is  aow  an  ascertained  fact  in  Astronomy  that  there  are \nuo  absolutely  fixed  stars  in  Nature,^  even  though  such  stars  should \n\n*  Lm  T>wr*  tt  HOtri  Syitlme  iittairf.    De  UlrviUe.  W.  139. \n\n:  If,  \u25a0\u00bb  S(r  W.  Hrrtichel  thau^'lil,  lh\u00ab  so-calkd  fixcil  ftlars  bu'Jt  Ksutlcd  rrora,  and  owe  tbdr  origin \nUi  ocbuUr  combuelion,  ttic?  cannot  be  Kxed  mny  more  tliaii  ii  our  auu,  wbicb  wiu  brlierad  to  b\u00ab \n\n\nail \n\n\nSITCRET   DOCTSINB. \n\n\ncontinue  to  exist  in  astronomical  parlance,  while  they   have  pa* \nfrom  the  scientific  imagination.    Occultism,  however,  has  a  st \ntheory  of  its  own  with  regard  to  Neptune. \n\nOccultism  says  that  if  several  hypotheses  resting  on  mere  assump- \ntion\u2014 which  have  been  accepted  only  because  they  have  been  taught \nby  eminent  men  of  learning \u2014 are  taken  away  from  the  Science  of \nModem  Astronomy,  to  which  they  serve  as  props,  then  even  the  pre- \nsumably universal  law  of  gravitation  will  be  found  to  be  contrary  to  the \nmost  ordinar>'  truths  of  mechanics.  And  really  one  can  hardly  blame \nChristians\u2014 foremost  of  all  the  Roman  Catholics \u2014 however  scientific \nsome  of  these  may  them.selves  be,  for  refusing  to  quarrel  with  their \nChurch  for  the  sake  of  scientific  beliefs.  Nor  can  we  even  blame  them \nfor  accepting  in  the  secresy  of  their  hearts \u2014 as  some  of  them  do \u2014 the \ntheological  \"Virtues'*  and  \"Archons\"  of  Darkness,  instead  of  all  the \nblind  forces  offered  them  by  Science. \n\nNever  cui  there  be  inten-ention  of  any  sort  in  the  marslialling  and  the  regular \npreccMion  of  the  cvlc&tial  bodies  !  The  law  of  gravilatiou  i\u00bb  the  law  of  laws:  who \never  witjiesse<l  a  stone  rising  in  the  air  against  graviUtion?  The  permanence  of \nthe  uuiversiil  law  is  shown  in  the  behaviour  of  Ihe  sidereal  worUls  and  globes  eter- \nnally failhful  to  their  primitive  orbits;  never  wandering  beyond  their  rc^pccdrr \npaths.  Nor  is  there  any  iater\\'eiilion  needed,  as  iL  could  only  be  disastrou*. \nWhether  the  first  sidereal  incipient  rotation  took  place  owing  to  an  intercofimic \nchance,  or  to  the  spontaneous  development  of  hiteut  prituordtal  forces :  or  again, \nwhether  that  impulse  was  given  once  for  all  by  God  or  Gods \u2014 it  does  not  make  the \nslighteiit  difference.  At  this  stage  of  cosmic  evolution  no  intervention,  snpcrior  or \ninferior,  is  iwlniissible.  Were  niiv  to  take  place,  the  universal  clock-work  would \nstop,  and  Kosmos  would  fall  into  pieces. \n\nSuch  are  .stray  sentences,  pearls  of  wisdom,  fallen  from  lime  to  time \nfrom  scientific  lips,  and  now  chosen  at  random  to  illustrate  a  query. \nWe  lift  our  dimini-shed  heads  and  look  heavenward.  Such  seems  to  be \nthe  fact :  worlds,  suns,  and  stars,  the  shining  myriads  of  the  heavenly \nhosts,  remind  the  Poet  of  au  infinite,  shoreless  ocean,  whereon  move \nswiftly  numberless  squadrons  of  ships,  millions  upon  millions  of \ncruisers,  large  and  small,  crossing  each  other,  whirling  and  gyrating  in \n\n\nmotiouIeM  aad  is  aovr  round  to  rotate  around  ita  axi*  everr  twenty-flve  <layii.  As  tlie  Kacd  tur \nDcamt  lo  llir  \u2022un.  hOKKTcr.  U  HKhl-thwuMUid  times  r^rthtr  awAf  tntm  bim  Aaa  I>  Hcptnor.  UK \nilluuo[)\u00bb  fumUhctl  by  t)ic  tclracopea  tntut  tK  alaO  eigtit-thouNind  timr\u00bb  a\u00bb  Bt^at-  We  wUI  thcrefarT \nIcmvr  Ihe  qnniitpn  at  rest,  rcpcntinij  ouly  whnt  A.  Mawry  Mtrt  in  hi\u00bb  work  fia  Trrrr  el  t H*mm*. \npubtishnl  in  ifl>ti:  \"II  Is  ultcfty  hii[x\u00bbsiblc,  itu  Tor,  todechlr  anything  conctming  NrptiiueS  couMi- \ntuiloD.  BJiiilory  ailotic  anthoriiilng  u>  lo  Mcribc  to  tilm  \u25a0  rotarr  moUon  like  that  of  oOwr  piancti  \" \n(D*  Mirvillr,  itf,  i^o.i, \n\n\nSBLP-GKKB RATION   RJC-NrmW? \n\n\n319 \n\n\nI \n\n\nI \n\nI \n\nI \n\n\nevery  direction  ;  and  Science  teaches  us,  that  though  they  be  without \nrudder  or  compass  or  any  beacon  to  guide  them,  they  are  nevertheless \nsecure  from  collision\u2014 almost  secure,  at  any  rate,  save  in  chance  acci- \ndents\u2014 as  the  whole  celestial  machine  is  built  upon  and  guided  by  an \nimmntable,  albeit  blind,  law.  and  by  constant  and  accelerating  force  or \nforces.  \"  Built  upon  \"  by  whom  ?  \"  By  self-evolution,\"  is  the  answer. \nMoreover,  as  dynamics  teach  that \n\nA  IkkIv  id  motion  teods  lo  coattnue  in  the  same  state  of  relative  reM  or  motion \nuuless  acted  upon  by  flome  external  force, \n\nthis  force  has  to  be  regarded  as  self- gen  crated \u2014 even  if  not  eternal, \nsince  this  would  amount  to  the  recognition  of  perpetual  motion \u2014 aud \nso  well  self-calculated  aud  self-adjusted  as  to  last  from  the  beginning \nto  the  end  of  Kosmos.  But  \"self-generation\"  has  still  to  generate \nfrom  something,  generation  ex-nikih  being  as  contrary  to  reason  as  it \nis  lo  Science.  Thus  we  are  placed  once  more  between  the  horns  of  a \ndilemma  :  are  we  to  believe  in  perpetual  motion  or  in  self-generation \nex-nihiio  ?  And  if  in  neither,  who  or  what  is  that  something,  which, \nfirst  produced  that  force  or  those  forces  ? \n\nThere  are  such  things  in  mechanics  as  superior  levers,  which  give \nthe  impulse  and  act  upon  secondary  or  inferior  levers.  The  former, \nhowever,  need  an  impulse  and  occasional  renovation,  otherwise  they \nwould  themselves  verj'  soon  stop  and  fall  back  into  their  original  status. \nWhat  is  the  external  force  which  puts  and  retains  them  in  motion  ? \nAnother  dilemma  I \n\nAs  to  the  law  of  cosmical  non-intervention,  it  could  be  justified  only \niu  one  case,  namely,  if  the  celestial  mechanism  were  perfect:  but  it  is \nnot.  The  so-called  unalterable  motions  of  celestial  bodies  alter  and \nchange  incessantly ;  they  are  verj'  often  disturbed,  and  the  wheels  of \neven  the  sidereal  Iocomoti\\'e  itself  occasionally  jump  off  their  invisible \nrails,  as  may  be  easily  proved.  Otherwise  why  should  Laplace  speak \nof  the  probable  occurrcnci;  at  some  future  time  of  an  oul-aud-out \nreform  in  the  arrangement  of  the  planets;*  or  Lagrange  maintain  the \ngradual  narrowing  of  the  orbits;  or  our  modem  Astronomers,  again, \ndeclare  that  the  fuel  in  the  sun  is  slowly  disappearing?  If  the  laws \nand  forces  which  govern  the  behaviour  of  the  celestial  bodies  are  im- \nmutable, such  modifications  and  wearing-out  of  substance  or  fuel,  of \nforce  and  fluids,  would  be  impossible;  yet  they  are  not  denied.    There- \n\n\n*  Bxpuitiom  Jm  vrmi  SjrtUm  dm  Mnrndf,  p.  lAi. \n\n\n220 \n\n\nTUB  SKCK\u00a3T  DOCTRINE. \n\n\nfore  one  has  to  suppose  that  such  modifications  will  have  to  rely  upon \nthe  laws  of  forces,  which  will  have  lo  self- regenerate  themselves  once \nmore  oo  such  occasions,  thus  producing  an  astral  antinomy,  aud  a  kind \nof  physical  paliuomy,  since,  as  I^aplace  says,  one  would  then  see  fluids \ndisobeying  themselves  aud  reacting  in  a  way  conirary  to  all  their  attri- \nhutes  and  properties. \n\nXewlan  felt  very  uncomfortable  about  the  moou.  Her  behaxiourin \nprogressively  narrowing  the  circumference  of  her  orbit  around  the \nearth  made  him  ner\\'ous,  lest  it  should  end  one  day  in  our  satelljte \nfalling  upon  the  earth.  The  world,  he  coufessed,  needed  repairing, \nand  that  ver>-  ofteu*  In  this  he  was  corroborated  by  Herschel.f  He \nspeaks  of  real  and  quite  considerable  deviations,  besides  those  which \nare  only  apparent,  but  gets  some  consolation  from  his  conviction  that \nsomebody  or  something  will  probably  see  to  things. \n\nWe  may  be  answered  that  the  personal  beliiifs  of  some  pious  Ab- \nirouomers,  however  great  they  may  be  as  scieulific  characters,  are  no \nproofs  of  the  actual  existence  and  presence  in  space  of  intelligent \nsupramundanc  Beings,  of  either  Gods  or  Angels.  It  is  the  behaviour \nof  the  stars  and  planets  themselves  that  has  to  be  analysed  aud  infer* \neuces  must  be  drawn  therefrom.  Kenan  asserts  that  nothing  that  we \nknow  of  the  sidereal  bodies  warrants  the  idea  of  the  presence  of  any \nlutelligence,  whether  internal  or  exterual  to  them. \n\nLet  us  see,  says  Reynaud,  if  this  is  a  fact,  or  only  one  more  empty \nscientific  assumption. \n\nThe  orbiu  trftverMtl  b>'  ihe  plauelA  are  far  frgju  being  initnutible.  They  are.  on \nUie  contrary,  subject  to  perpetual  matation  in  position,  as  in  fomi.  EIong\u00abUoB<s \ncontractions,  and  orbital  widciiing-s  o^cilliitions  froiu  right  to  left,  slackentng^  and \ncjiitckening  of  speed    ....     and  a)I  this  on  a  plane  which  &eem\u00ab  to  vacillate.^ \n\nAs  is  very  pertinently  observed  by  des  Mousseux  : \n\nHere  is  a  path  having  UIIIl'  or  the  mathetnatical  and  Dieclianical  preci-sion  claimed \nfor  it;  for  ve  know  of  no  clock  wliicb.  having  gone  slow  for  several  minutes \nRhould  catch  up  ihc  riglit  time  0/  itself  and  -auithout  a  tarn  of  tk\u00a3  key. \n\nSo  much  for  blind  law  and  force.  As  for  the  physical  impossibility \u2014 \na  miracle  indeed  in  the  sight  of  Scieucc \u2014 of  a  stone  raised  in  the  air \nagainst  the  law  of  grnvitalion.  this   is  what  Babiuet \u2014 the  deadliest \n\n\n*  Sn  Uw  pottasc  quMcd  by  HcTScbcI  bt  A'^tittl  /fli/Mi/V,  p.  ilg.    De  Uirvillr,  hr.  tb^ \n\n*  lac.  rit. \nt   Tirrt  tt  Cttl.  p.  iS.    Ibid, \n\n\nARK  THKRK  ANOEW  r.J  STARS \n\n\n221 \n\n\nI \n\n\nI \n\n\nenemy  and  opponent  of  the  phenomena  of  levitation \u2014 (cited  by  Arago) \nsays : \n\nRreryonc  knows  the  theory  of  bolides  [meteors]  aud  AeroUchea.  ...  In \nCoanecUcut  aa  tramense  aerolith  was  seen  [a  mass  of  eighteen  hundred  feet  in \ndiameter],  hombArdinf;  a  whole  American  tone  and  returning  to  the  spot  [in  mid-airj \nfrom  which  it  had  started.* \n\nThus  we  find  in  both  of  the  cases  above  cited \u2014 that  of  self-correcting \nplanets  and  of  meteors  of  gigantic  size  fiylug  back  into  the  air \u2014 a \n\"blind  force\"  regulating  and  resisting  the  natural  tendencies  of  \"  blind \nmatter,\"  and  even  occasionally  repairing  its  mistakes  and  correcting \nits  failures.  This  is  far  more  miraculous  and  even  \"  extravagant.\"  one \nwould  say,  than  any  \"  Angel-guided  \"  Element. \n\nBold  is  he  who  laughs  at  the  idea  of  Von  Haller,  who  declares \nthat : \n\nThe  stars  are  perhaps  an  abode  of  glorious  Spirits;  as  here  Vice  reigns,  there  ia \nVirtoe  master.t \n\n\nU' \n\n\n\u25a0\u00b1^ \n\n\n\u2022  CEuvrei  a'Armga,  vol.  J.,  |>.  tv^;  qunt\u00ab4  h)rCr  Mirvinf,  iH.  ^. \n+  \"  /)u*  Sl^rtir  iimd  vifllrieht  tin  Silx  w\u00bb  kta'lf  Gfittf , \nIf  tr  hier  itei  lAsUr  krrrteht.  ttl  dart  die  T^grmJ  Afrister.\" \n\n\nSECTION    XXY. \nEastern  and  Western  Occultism. \n\n\nIn   Tk\u20ac  Tk^osophisl  for  March,   1886.*  in   an  answer  to  tlie \nSphinx,\"  a  member  of  the  J^ondon  Lodge  of  the  Theosophical  Societf \nwrote  as  follows : \n\nWe  hold  and  believe  thai  il-c  revival  of  OccoU  KDOwlcdxe  now  in  progress  viU \nsniiie  ilay  ileinonstrate  that  the  Western  system  represents  ranges  of  perceptions \nwhich  the  Kastera\u2014 at  least  as  expounded  in  the  pa};cs  of  Tkt  Theosophist \u2014 has  y\\ \nto  atlain.t \n\nThe  writer  is  not  the  only  person  labouring  under  this  erroneous  im- \npression. Greater  Kabalists  than  he  had  said  the  same  in  the  United \nStates.  This  only  proves  that  the  knowledge  possessed  by  Western \nOccultists  of  the  true  Philosophy,  and  the  \"  ranges  of  perceptions  \"  and \nthought  of  the  Eastern  doctrines,  is  ver>'  superficial.  This  assertion \nnnll  be  easily  demonstrated  by  giving  a  few  instances,  instituting  com- \nparisons  between  the  two  interpretations  of  one  and  the  same  doctrine \n\u2014 the  Hermetic  Universal  Doctrine.     It  is  the  more  needed  since,  were \n\n\nI \n\n\nI \n\nI \n\n\n\u2022  Op.  cil..  p.  411. \n\n*  WhtnevcT  Occall  doctriur*  wvrv  ezpouniletl  in  Uie  poCM  oT  Tht  TA'Wto/Au/,  carr  \u00ab\u00ab\u2022  taken  cack \nUme  lodKlarc  a  KUb^I  inconiplclc  wfacn  the  whole  could  aol  be  giwa  iu  ilr>  lulnem,  and  uo  wtiin- \nha\u00bb  rvcr  Irird  td  niinlnid  thr  rradcr.  As  to  ihr  Wnrtcm  \"mtiKm  of  pcrcnMloa\"  conccrainc  doc- \ntrines really  Occult,  tb\u00ab  Ku\u00abt\u00abrn  OcculUalaliavcbveii  made  actiuainCed  wilti  then  Tor  aane  timp  pnl. \nTliiis  Ihey  an  cnalilrd  to  asMTt  with  conlidcncr  that  the  Went  may  be  in  poaaeiMJan  of  IlcrmetK \nptailOMphy  aa  a  tpcculative  ^jratesi  of  dialrcUcs,  the  latter  being  ased  in  lite  WeKt  admirably  wrtl. \nbut  it  lacks  rattrely  ibe  knowlcd^  of  Occultism.  The  genaltK  SaMcTD  Occultlft  kccpa  aileat  and \nituknomi,  never  publle.bM  what  be  knowm,  and  rarely  even  apeakti  of  il,  aa  be  knowa  too  welt  tbc \nlictmtty  of  iudbcntioi. \n\n\nPRIMORDIAL \n\n\n223 \n\n\nI \n\n\nI \n\n\nI \n\nI \n\n\nwe  to  neglect  bringing  forward  such  comparisons,  our  work  would  be \nleft  incomplete. \n\nWe  may  take  the  late  Eliphas  Levi,  rightly  referred  to  by  another \nWestern  Mystic,  Mr.  Kenneth  Mackenzie,  as  \"  one  of  the  greatest  re- \npresentatives of  modem  Occult  Philosophy,\"*  as  presumably  the  best \nand  most  learned  expounder  of  the  Cbaldacan  Kabaiak.  and  compare \nhis  teaching  with  that  of  Eastern  Occultists.  In  his  unpublished  manu- \nscripts and  letters,  lent  to  us  by  a  Theosophist,  who  was  for  fifteen \nyears  his  pupil,  wc  bad  hoped  to  fiud  that  which  he  was  unwilling  to \npublish.  What  we  do  find,  however,  disappoints  us  greatly.  We  will \ntake  these  teachings,  then,  as  containing  the  essence  of  Western  or \nKabalistic  Occultism,  analyzing  aud  comparing  them  with  the  Eastern \ninterpretation  as  we  go  on. \n\nEliphas  Levi  teaches  correctly,  though  in  language  rather  too  rbap- \nsodically  rhetorical  to  be  sufficiently  clear  to  the  beginner,  that \n\nEtemal  life  is  Motion  cquilibraceU  by  the  aJtcmalc  manifestations  of  force \n\nBut  why  does  he  cot  add  that  this  perpetual  motion  is  independent \nof  the  manifested  Forces  at  work  ?     He  says : \n\nChAOfl  is  the  Toha-vali-bolin  of  pcrpclanl  motion  and  the  sum  total  of  primordial \nmatter : \n\nand  he  fails  to  add  that  Matter  is  \"  primordial \"  only  at  tlie  beginning \nof  every  new  reconstruction  of  the  Universe  matter  in  atiscandito,  as  it \nis  called  by  the  Alchemists,  is  eternal,  indestructible,  without  beginning \nor  end.  It  is  regarded  by  Eastern  Occultists  as  the  eternal  Root  of  all, \nthe  Mulaprakriti  of  the  Vedantiu,  and  the  SvabhSvat  of  the  Buddhist, \nthe  Divine  Essence,  in  short,  or  Substance;  the  radiations  from  This \nare  periodically  aggregated  into  graduated  forms,  from  pure  Spirit  to \ngross  Matter  ;  the  Root,  or  Space,  is  in  its  abstract  presence  the  Deity \nItself,  the  Ineffable  and  Unknown  One  Cause. \n\nAJn-Suph  with  him  also  is  the  Boundless,  the  infinite  and  One  Unity, \nsecondless  and  causeless  as  Parabrahman.  Ain-Suph  is  the  indivisible \npoint,  and  therefore,  as  \"being  everywhere  and  nowhere.\"  is  the  abso- \nlute All.  It  is  also  \"  Darkness  \"  because  it  is  absolute  Light,  and  the \nRoot  of  the  seven  fundamental  Cosmic  Principles.  Vet  Eliphas  Levi, \nby  simply  stating  that  \"Darkness  was  upon  the  face  of  the  Earth,\" \nfails  to  show  (d)  that  *\u25a0  Darkness\"  in  this  sense  is  Deity  Itself,  and  he  is \n\n\n224 \n\n\nTHE  SBCRRT   OOCTRINB. \n\n\ntherefore  withholding  the  only  philosophical  solution  ofthis  problem  for \nthe  human  mind  ;  and  (A)  he  allows  thi:  unwary  student  to  believe  that \nhy  \"  Hartb  \"  our  own  little  globe \u2014 an  atom  in  the  Universe \u2014 is  meuL \nIn  short,  this  teaching  does  not  embrace  the  Occult  Cosmogony,  but \ndeals  simply  with  Occult  Geology  and  the  formation  of  our  cosmic \nspeck.  This  is  further  shown  by  his  making  a  r^sum/of  the  Sephiro- \nthal  Tree  in  this  wise  : \n\nr.wl  is  lianuony,  ihe  astronomy  of  Howgrs  aud  Unity  outside  of  the  World. \n\nThis  seems  to  suggest  (a)  that  he  teaches  the  existence  of  an  extra- \ncosmic  God.  thus  limiting  and  conditioning  both  the  Kosmos  and  the \ndivine  Infinity  and  Omnipresence,  which  cannot  be  extraneous  to  or \noutside  of  one  single  atom ;  and  (^)  that  by  skipping  the  whole  of  the \npre-cosmic  period\u2014 the  manifested  Kosmos  here  being  meant \u2014 the  very \nroot  of  Occuh  teaching,  he  explains  only  the  Rabalistic  meaning  of  the \ndead-letter  of  the  Sid/e  aud  Genesis,  leaving  its  spirit  and  essence  un- \ntouched. Surely  the  \"  ranges  of  perception  \"  of  the  Westerti  mind  will \nnot  be  greatly  enlarged  by  such  a  limited  teaching. \n\nHaving  .said  a  few  words  on  Tohu-vah-bohu \u2014 the  meaning  of  which \nWordsworth  rendered  graphically  as  \"higgledy-piggledy\"\u2014 and  having \nexplained  that  this  term  denoted  Cosmos,  he  teaches  that: \n\nAbo%\"e  the  <lark  abj'ss  [Chaos]  w-ere  the  Water*:  .  .  .  the  earth  [At  i^mr.']  wu \nTohiwvAh-bobo,  ue.,  in  confusioa.  and  darkness  covered  the  lace  of  the  Deep,  uui \nvebenietit  Breath  moved  on  the  Waters  when  the  Spirit  exclaimed  {}\\  \"Let  there \nbe  light,\"  an<l  there  w-a.<)  ligbL  Thus  the  earth  [our  globe,  of  coarse]  waft  in  a  state \nof  cataclysm :  (kick  vapours  veiled  the  tmmcasity  of  the  sky.  the  earth  was  covered \nwith  waters  and  a  violent  wind  was  agitating  this  dark  ocean,  when  at  a  gtceii \nmoment  the  equililjrium  revealed  itself  and  light  reappeared;  the  letters  that  com- \npose the  Hebrew  word  \" Bertihith \"  (the  first  word  of  Gmesis)  are  \"Beth.\"  the \nbinary,  the  verb  manifested  by  the  act,  a  faninitK  letter ;  then  \"  Rcsch,\"  the  Verbom \nand  Life,  number  20,  the  ditc  multiplied  by  2;  and  \"Aleph,\"  the  spiritnal  principk, \nthe  Uhitf  a  masculine  letter. \n\nPlace  these  letters  in  a  triangle  and  }-ou  have  the  absolute  Unity,  that  without \nbeing  inclmled  into  numbers  creates  the  number,  the  tirsL  mauifestation,  which  is \na,  and  these  two  united  by  harmony  resulting  from  the  analogy  of  contraries  [oppo- \nwtes],  make  i,  only.    This  is  why  God  is  calle<5  Rlohim  (pluriJ). \n\nAll  this  is  very  ingenious,  but  is  very  puzzling,  besides  being  incorrect. \nForowingtolhefirst  sentence,  \"Above  the  dark  abyss  were  the  Waters,\" \nthe  French  Kabalist  leads  the  student  away  from  the  right  track.  This  an \nEastern  Chela  will  see  at  a  glance,  and  even  one  of  the  profane  may \nsee  it.    For  if  the  Tohu-vah-bohu  is  \"under\"  and   the  Waters  are \n\n\nA \n\n\nTHE  GRHAT   DBEP. \n\n\n\u00bb25 \n\n\n\"above.\"  thea  these  two  are  quite  distinct  from  each  otber,  and  this  is \nnot  the  case.  This  statenieut  is  a  very  important  one,  inasmuch  as  it \nentirely  changes  the  spirit  and  nature  of  Cosmogony,  and  brings  it \ndown  to  a  level  with  exoteric  C<w\u00ab\u00ab^perhaps  it  was  so  staled  with  an \neye  to  this  result.  The  Tohn-vah-bohii  is  the  \"Great  Deep\"  and  is \nidentical  with  \u2022'  the  Waters  of  Chaos,\"  or  the  primordial  Darkness.  By \nstating  the  fact  otherwise  it  makes  both  \"the  Great  Deep\"  and  the \n\"Waters\" \u2014 which  cannot  be  separated  except  in  the  phenomenal \nworld \u2014 limited  as  to  space  and  conditioned  as  to  their  nature.  Thus \ni^liphas  in  his  desire  to  conceal  the  last  word  of  Esoteric  Philosophy, \nfails \u2014 whether  intentionally  or  otherwise  does  not  matter \u2014 to  point  out \nthe  fundamental  principle  of  the  one  true  Occult  Philosophy,  namely, \nthe  unity  and  absolute  homogeneity  of  the  One  Eternal  Divine  Elemeot, \nand  he  makes  of  the  Deity  a  male  God.    Then  he  says:  \u2022 \n\nAbove  the  Waters  wa*  the  powerfnl  Breath  of  the  Elohim  [the  creative  Dhy4o \nChohans^  Above  the  Breath  aiipeared  the  Light,  and  above  the  Light  the  Word \n.    .    .    .    that  created  it. \n\nNow  the  fact  is  quite  the  reverse  of  this :  it  is  the  Primeval  Light  that \ncreates  the  Word  or  Logos,  Who  in  His  turn  creates  physical  light. \nTo  prove  and  illustrate  what  he  says  he  gives  the  following  figure : \n\n\nTow  any  Eastern  Occultist  upon  seeing  this  would  not  hesitate  to \n\npronounce  it  a  \"  left-hand  \"  magic  figure.     It  is  entirely  reversed,  aud \n\nit  represents  the  third  stage  of  religious    thought,  that  current  in \n\nDvapara  Yuga,  when  the  one  principle  is  already  separated  into  male \n\n-     and   female,   and  humanitv  is  approaching  the  fall  into  materiality \n\nL .\u25a0 \n\n\n22\u20ac \n\n\nTHB  SECRET  DOCTBIKE. \n\n\nwhich  brings  the  Kali  Yuga.    A  student  of  Eastern  Occultism  would \ndraw  it  thus  : \n\n\nFor  the  Secret  Doctrine  teaches  us  that  the  reconstruction  of  the \nUniverse  takes  place  in  thiswise:  At  the  periods  of  new  generation, \nperpetual  Motion  becomes  Breath  ;  from  the  Breath  comes  forth \nprimordial  Light,  through  whose  radiance  manifests  the  Eternal  Thought \nconcealed  in  darkness,  and  this  becomes  the  Word  (Mantra).*  It  is \nThai  (the  Mantra  or  Word)  from  which  all  This  (the  Universe)  sprang \ninto  being. \n\nFurther  on  Eliphas  Levi  says : \n\nThis  [the  concealed  Deity]  mdiated  a  ray  into  the  Eternal  Es\u00abcnc\u00ab  [Waters  of \nSpace]  and,  fnictirjrinK  thereby  the  primordial  jjerm,  the  Ksseucc  expai]<le<l.t \ngii-ing  birth  to  tlie  Heavenly  Man  from  whoK  mind  were  boru  all  forms. \n\nThe  Kabalak  states  very  nearly  the  same.  To  learn  what  it  really \nteaches  one  has  to  reverse  the  order  m  which  Hliphas  Levi  gives  it, \nreplacing  the  word  \"  above  \"  by  that  of  \"  in,\"  as  there  cannot  surely  be \nany  \"  above  \"  or  \"  under  \"  in  the  Absolute.    This  is  what  he  says : \n\nASove  the  waters  the  powerful  breath  of  the  Elohim;  above  the  Breath  the \nIjght;  above  Light  the  Word,  or  the  Speech  that  created  it.  We  see  here  the \niphercs  of  eTolution:  the  soola  [?]  driven  from  the  dark  centre  iDarkDess)  toward \nthe  luminous  circumference.  At  the  bottom  of  the  lowest  circle  is  the  Tohu-vab- \nbohu.  or  the  chaos  which  precedes  all  manifestation  [A'<tuiafl<:vi\u2014 generation] ;  then \nthe  re^n  of  Water;  then  Breath;  then  Light;  and,  lastly,  the  Word. \n\n\n*  In  Uw  ncotrric  (trair,  Ibc  Sfaatra  (or  that  payc^ic  racolty  or  power  Uwl  \u00abiii>eya  p\u00abrc^tioD  or \nlboaK>>t)  is  tbc  Older  portion  of  the  y\u00bbi\u00bbs.  Uk  necond  pari  of  which  is  composed  of  lh\u00ab  jr\u00bb<S4(MM\u00ab. \nIn  Ksotcric  pfaim&eology  Msoln  is  the  Word  trntdt  flrsh.  or  rendered  ohjrdive.  lhr>'iiKh  >Ji\u00abiBe  nuffc-. \n\n*  The  aectet  nraalnc  of  the  word  \"  Bmbmi  \"  rs  '  cipsusiOD,\"  \"  iacrcaac,'  or  \"  crowth.** \n\n\n1 \n\n\nTHE  CHAOS  OP  GENHSIS. \n\n\n227 \n\n\nI \nI \n\n\nThe  construction  of  the  above  sentences  shows  that  the  learned  Abb^ \nhad  a  decided  tendency  to  anthropomorphize  creation,  even  though  the \nlatter  has  to  be  shaped  out  of  preexisting  material,  as  the  Zohar  shows \nplainly  enough. \n\nThis  is  bow  the  \"  great  \"  Western  Kabalist  gets  out  of  the  difficulty: \nhe  keeps  silent  on  the  first  stage  of  evolution  and  imagines  a  second \nChaos.    Thus  he  says : \n\nThe  TobU'vab-bobu  is  the  Latin  Limbus,  or  twilight  or  the  uioinitig  an<l  evening \nof  life.*  It  is  in  perpetual  motion.t  it  decomposes  cootmually.J  aad  tlie  work  of \nputrefaction  accelerates,  liecaufie  the  world  is  advancing  towards  regeneratton.f \nThe  Tohu-vab-bobu  of  the  Hebrews  ia  not  exactly  t2ie  confusion  of  tbtDg<i  called \nChaos  by  the  Greeks,  and  which  is  found  described  in  the  conimencemeni  of  the \nMetamoqibosis  of  Ovid;  it  is  something  greater  and  more  profound;  it  is  the \nfoundation  of  religion,  it  is  the  philosophical  affiruiatiou  of  ibe  immateriality  of \nGod. \n\nRather  an  affirmation  of  the  materiality  of  a  personal  God.  If  a  man \nhas  to  seek  his  Deity  in  the  Hades  of  the  ancients \u2014 for  the  Tohu-vah- \nbohu>  or  the  Limbus  of  the  Greeks,  is  the  Hall  of  Hades \u2014 then  one  can \nwonder  no  longer  at  the  accusations  brought  forward  by  the  Church \nagaiiLst  the  \"  witches\"'  and  sorcerers  versed  in  Western  Kabalism,  that \nthey  adored  the  goat  Mendes,  or  the  devil  personified  by  certain  spooks \nand  Elementals.  But  in  face  of  the  task  Elipbas  Levi  had  set  before \nhituself\u2014 that  of  reconciling  Jewish  Magic  with  Roman  ecclesiasticism \n\u2014 he  could  say  nothing  else. \n\nThen  he  explains  the  first  sentence  in  Genesis : \n\nLet  ns  put  on  one  side  the  vulgar  translation  of  the  sacred  texts  and  see  what  ia \nhidden  in  the  first  chapter  of  Genesis. \n\nHe  then  gives  the  Hebrew  text  quite  correctly,  but  transliterates  it : \n\nBerescbitb  Bara  Eloim  uth  aachamam  ouatti  aarcs  ouares  ayete  Tohu.vah-bohiL'' \n.    .     .    Ouinias  Kloim  rai  avur  ouiai  aour. \n\nAnd  he  then  explains: \n\n\u25a0J  1 \nThe  first  word,  \"Bcrcschith,\"  signifies  \"genesis,\"  a  word  equivalent  to  \"nalnre.** \n\n\n\u25a0  Why  not  slvc  at  cucc  its  theolofteal  meaning,  u  wc  fiiid  It  In  webcter }  WUh  Uic  Roman \nCatbalicA  it  OKanti  simply  \"  put  j;  a  lory,\"  Ihc  ticjTiIcrTtAntl  tietwnrit  hmrm  maAh^^MLtmhm  patriim  aud \nijmiiu  im/anlum).  iJic  our  for  \u25a0!)  mm.  whtXhct  good,  bad  or  IndilTctcot ;  ilie  otJitr  for  ihr  .omI\u00bb  of \nantiiaptiMd  children  1  With  the  uiiciciits  it  lucauC  dimply  thai  itbtcb  iu  \u00a3ivttrit  Unttdhi^M  i\u00ab  culled \ntbe  Kiuui  T.okK.  brtmrn  I^rvschan  and  Aviichi. \n\n*  Afl  ChAM,  the  rtrmal  I^trmrnt.  not  ns  the  Rlna  Loka  rardy  > \n\nt  A  proof  that  by  tbi\u00bb  word  ^liphaii  Uni  meaok  the  lowest  region  of  the  ten\u00ab>tria1  AUsha. \nI     EvJdoitly  be  is  cooctriicd  only  mill  a\\it  priioiliuil  wortil,  or  the  terminal  globe. \n\n\ni \n\n\n\u25a0228 \n\n\nTHE  SHCRKT  DOCTRINE. \n\n\n\"The  act  of  gcncratiou  or  production,\"  wc  maintain  ;  not  *' natnre.\" \nHe  then  continues : \n\nThe  phrase,  then,  is  incorrectly  translated  in  the  Bible.  It  is  not  \"in  the  begin- \nniag.\"  for  it  should  t>e  at  the  stage  of  the  generating  forte*  which  would  tfcit) \nexclude  eTer>'  idea  of  the  ex-nihilo  ...  as  nothing  amnot  produce  something \nThe  wonl  \"  Hloiiu  \"  or  \"  Elohim  \"  signifies  the  getieraling  Powers,  and  siicb  ii  tbc \nOccult  sense  of  the  firet  verse.  .  .  .  \" BerescUitli \"  (\"nature\"  or  \"Kencsi&\"|, \n\"Bara\"  (\"created\")  \"Rloim\"  (\"the  forces\")  \"Athat-ashaiuaim\"  (\"hcBveos\"} \n\"oustb\"  and  \"oaris\"  (\"the  earth\"};  that  is  to  say.  \"The  generative  potendei \ncreateil  indefinitely  (eternally+)  those  forces  that  are  the  equilibrated  oppodtei \nthat  we  call  heaven  and  earth,  meaning  the  space  and  the  bodies,  the  volatile  ini) \nthe  fixed,  the  movement  and  tlic  weight. \n\nNow  this,  if  it  be  correct,  is  too  vague  to  be  understood  by  any  otie \nignorant  of  the  Kabalistic  teaching.  Not  only  are  hi&  explanations  tin- \nsatisfactory  and  misleading \u2014 in  Uis  published  works  they  are  still \nworse \u2014 but  bis  Hebrew  transliteration  is  entirely  wrong :  it  precludes \nthe  student,  who  would  compare  it  for  hitnsetf  with  the  equivalent \nsymbols  aud  numerals  of  the  words  and  tetters  of  the  Hebrew  alphabet \nfrom  finding  anything  of  chat  he  might  have  found  were  the  words  cor- \nrectly spelt  in  the  French  transliteration- \nCompared  even  with  exoteric  Hindu  Cosmogony,  the  philosophy \nwhich  Eliphas  Levi  gives  out  as  Kabalistic  is  simply  mystical  Ronuu \nCatholicism  adapted  to  the  Christian  KabaUh.  His  Hhtoirt  de la  Afagii \nshows  it  plainly,  and  revtals  also  his  object,  which  he  does  not  even  care \nto  conceal.    For,  while  staling  with  his  Church,  that \n\nThe  Cbristinn  religion  has  imposed  silence  on  the  lying  oradea  of  the  Gentiles \nand  put  an  end  to  the  prestige  of  the  false  gods,! \n\nhe  promises  to  prove  iu  his  work  that  the  real  Sanctum  Regnum.  the \ngreat  Magic  Art,  is  iu  that  Star  of  Bethlehem  which  led  the  three  Magi \nto  adore  the  SaWour  of  the  World.    He  says  : \n\nWe  will  prove  that  the  study  of  the  sacred  Pentagram  had  to  kad  all  the  Magi \nto  know  Uie  new  name  which  should  be  raised  aSove  all  names,  and  before  which \nevery  being  capable  of  worship  has  to  bend  his  knce.j \n\n\n*  In  Ui\u00ab  \"tclwakn)itii{\"or  the  Purees  would  be  more  correct. \n\n\u2666  An  ncMon  which  U  incewant  In  eternity  en rnioi  SrcttUed  \"crtaUon:\"  It  U  evolutloo.  uxl  Ute \netertuinyof  e^-n-beconlng  or  theOrevk  MiiloiM^pher  au.l  tlir  Himtu  V\u00ab<l.lntini  ft  U  the  S.tt  atiil  the \none  Belngne\u00bb  of  Panaeul Jts, or  the  Qdnjf  IdcniiMl  with  Thoiidn  Now  how  can  Ihe  I'otericie*  be \nMill  to\"creale  movemenl.\"  oiiL'e  it  ia  sewi  inovcmrDt  never  liail  uuy  brgluiiiiiK.  bat  esLiteil  in  Ite \nlitemUy '  vi\\\\y  not  wy  tli8l  the  reavrskcncd  Toteiides  Imacfcrred  raotloa  ftotu  the  eternal  lo  the \nIctnporDl  plane  of  being  }    Sure'y  thi\u00bb  U  uat  Creation. \n\nt  Hiuairt  dt  la  Stagit.    Int.  p.  t. \nI  Hiitairt  it  ta  Afagre.    Int..  p  i. \n\n\nTBB  BIBLE  OP  fiTTUANITY. \n\n\n399 \n\n\nThis  shows  that  Levi's  Kabalak  is  mystic  Christianity,  and  not  Oc- \n\n\u00bb_cultism;  for  Occuliism  is  uuivcrsal  and  knows  no  diflerencc  between \nthe  \"  Saviours  \"  Cor  great  Avataras)  of  the  several  old  nations.  Eliphas \nLtvi  was  not  an  exception  in  preaching  Christianity  under  a  disguise \n\ntof  Kabalism.  He  wa^  undeniably  \"  the  greatest  representative  of \nmodem  Occult  Philosophy,\"  as  it  is  studied  in  Roman  Catholic  coun- \ntries generally,  where  it  is  fitted  to  the  preconceptions  of  Christian \nstudents.  Bui  he  never  taught  the  real  universal  Kabalah,  and \nleast  of  all  did  he  teach  Eastern  Occultism.  Let  the  student  compare \nthe  Eastern  and  Western  teaching,  and  see  whether  the  philosophy  of \nthe  Upanishads  \"  has  yet  toattain  the  ranges  of  perception  \"  of  this  Western \nsystem.  Everyone  has  the  right  to  defend  the  system  he  prefers,  but  in \ndoing  this,  there  is  no  need  to  throw  slurs  upon  thesystem  of  one'sbrother. \n\nI  In  view  of  the  great  rcscuiblaucc  between  many  of  the  fundamental \n\"truths\"  of  Christianity  and  the  '\u25a0  myths\"  of  Brahmauism,  there  have \nbeen  serious  attempts  made  lately  to  prove  that  the  Bhagavad  GUA \nand  most  of  the  Brdhmanas  and  the  Pttrdnas  are  of  a  far  later  date  than \n\ntthe  Mosaic  Books  and  even  than  the  Gospeh.  But  were  it  possible  that  an \nenforced  success  should  be  obtained  in  this  direction,  such  argument \ncannot  achieve  its  object,  since  the  Rig  Veda  remains.     Brought  down \nto  the  most  modem  limits  of  the  age  assigned  to  it.  its  date  cannot  be \nmade  to  overlap  that  of  the  PoUaleHck,  which  is  admittedly  later, \nft       The  Orientalists  know  well  that  they  cannot  make  away  with  the \n'  landmarks,  followed  by  all  subsequent  religions,  set  up  in  that  \"  Bible \nof  Humanity\"  called  the  Rig  Veda.    It  is  there  that  at  the  very  dawn \n\u25a0  of  intellectual  humanity  were  laid  the  foundation-stones  of  all  the \nfaiths  and  creeds,  of  every  fane  and  church  built  from  first  to  last;  and \nthey  are  still  there.    Universal  \"  myths,\"  i>crsonifications  of  Powers \nI  divine  and  cosmic,  primary  and  secondary,  and  historical  personages \nI  of  all  the  now-exi.sting  as  well  as  of  extinct  reUgions  are  to  be  found  in \n\"  the  seven  chief  Deities  and  their  330,000,000  correlations  of  the  Rig \nVeda,  and  those  Seven,  with  the  odd  millions,  are  the  Rays  of  the  one \n\nI  boundless  Unity. \nBut  to  This  can  never  be  offered  profane  worship.  It  can  only  be \nthe  \"object  of  the  most  abstract  meditation,  which  Hindus  practise  in \norder  to  obtain  absorption  in  it.\"  At  the  beginning  of  every  \"  dawn  \" \nof  '*  Creation,\"  eternal  Light \u2014 which  is  darkness \u2014 assumes  the  aspect \nof  so-called  Chaos:  chaos  to  the  human  intellect;  the  eternal  Root \nto  the  superhuman  or  spiritual  sense. \n\n\n230 \n\n\nTHE  SECRET  DOCTRINS. \n\n\n\"Osiris  is  a  black  God.\"  These  were  the  words  pronounced  at  \"  low \nbreath\"  at  Initiation  in  Eg>'pt.  because  Osiris  Noumenou  is  darkness \nto  the  mortal.  In  this  Chaos  are  formed  the '*  Waters,\"  Mother  Isis. \nAditi,  etc.  They  are  the  \"Waters  of  Life,\"  in  which  primordial  germs \nare  created^-or  rather  reawakened \u2014 by  the  primordial  Light.  It  is \nPnnishottama,  or  the  Divine  Spirit,  which  in  its  capacity  of  NirSyana. \nthe  Mover  ou  the  Waters  of  Space,  fructifies  and  infuses  the  Breath  of \nlife  into  that  germ  which  becomes  the  \"Golden  Mundane  Egg,\"  in \nwhich  the  male  Brahma  is  created  ;*  and  from  this  the  first  Prajfipati, \nthe  Lord  of  Beings,  emerges,  and  becomes  the  progenitor  of  mankind. \nAnd  though  it  is  not  he,  but  the  Absolute,  that  is  said  to  contain  the \nUniverse  in  Itself,  yet  it  is  the  duty  of  the  male  Brahma  to  manifest  it  in \na  visible  form,  tience  he  has  to  be  connected  with  the  procreation  of \nspecies,  and  assumes,  like  Jehovah  and  other  male  Gods  in  subsequent \nanthropomorphism,  a  phallic  symbol.  At  birst  every  such  male  God, \nthe  \"  Father  \"  of  all,  becomes  the  \"Archetypal  Man.\"  Between  him \nand  the  Infinite  Deity  stretches  an  abyss.  In  the  theistic  religions  of \npersonal  Gods  the  latter  are  degraded  from  abstract  Forces  into  phjrsi- \ncal  potencies.  The  Water  of  Life\u2014 the  \"  Deep\"  of  Mother  Nature\u2014 is \nviewed  in  its  terrestrial  aspect  in  anthropomorphic  religions.  Behold, \nhow  holy  it  has  become  by  theological  magic !  It  is  held  sacred  and  is \ndeified  now  as  of  old  in  almost  every  religion.  But  if  Christians  use  it \nas  a  means  of  spiritual  purification  in  baptism  and  prayer;  if  Hindus \npay  reverence  to  their  sacred  streams,  tanks,  and  rivers;  if  PSrsi,  Ma- \nhommedan  and  Christian  alike  believe  in  its  efficacy,  surely  that  element \nmust  have  some  great  and  Occult  significance.  In  Occultism  it  stands \nfor  the  Fifth  Principle  of  Knsmos,  in  the  lower septenar>':  for  the  whole \nvisible  Universe  was  bailt  by  Water,  say  the  Kabalists  who  know  the \ndifference  between  the  two  waters\u2014 the  \"  Waters  of  Life\"  and  those  of \nSalvation \u2014 so  confused  together  in  dogmatic  religions.  The  \"  King- \nPreacher\"  says  of  himself : \n\nsir  the  Preacher,  was  kin}$  over  Israel  in  Jerusalem,  and  I  ^vc  my  heart  to  teek \nand  search  out  by  wisdom  concerning  alT  thinzs  tliat  arc  (ione  uuder  hen^*en.t \n\nSpeaking  of  the  great  work  and  gIor>' of  the  Elohimt \u2014 unified  into  the \n\n*  The  Viklslinavu,  Wtm  tvgtrA  VWimi  u  (Iw  Supreme  God  and  the  fsHhloocr  of  the  CalvetM^ \ncUlnt  (hHt  BrmJimii  apriuir  front  the  nftv\u00abl  of  Vi&linu.  (be  \"  imptrrli^MbLtr,\"  or  ntber  fram  Ute  Mtw \nUiHt  grew  froDi  ll.  Bui  Uic  \"  nniirl  \"  hcrr  mcaiu  the  CcotrjJ  EVint,  cIk  matbcmatical  xyiabot  of  in* \nAoitudc.  or  rftrabnlutuin,  the  Oxix  and  tlie  Secotidles^ \n\nt  EuUitaitrs,  \\.  12,  i^. \n\nI  II  is  prulKilily  ueedlewi  lo  stay  hnr  what  everyone  knowji.  Tlie  unnaUlion  of  Uw  PTMCIUat \nBible  ts  not  a  word  for  word  rcnd\u00abiu\u00ab  at  tht  earlier  Crn-k  and  l^Hu  BibUs  \u25a0  the-  \u00ab\u00abwe  U  way \noftea  diKfisuTvd,  and  \"Cod\"  ts  putwtiete  \"Jaliv^\"'  aud  \"  Klulimi  \"  liUind. \n\n\nCHAOS  IS  THBOS  OK  KOSMOS. \n\n\n?3\u00bb \n\n\n**  Lord  God  *'  in  the  English  BidU,  whose  garment,  he  tells  us,  is  light \nand  heaven  the  curtain \u2014 he  refers  to  the  builder \nWho  layeth  the  t)eBms  of  bis  chambers  in  the  waters,*  n \n\nthat  is,  the  divine  Host  of  the  Sephiroth.  who  have  constructed  the \nUniverse  out  of  the  Deep,  the  Waters  of  Chaos.  Moses  and  Thales \nwere  right  in  saying  that  only  earth  and  water  can  bring  forth  a  living \nSoul,  water  being  on  this  plane  the  principle  of  all  things.  Moses  was \nan  Initiate.  Thales  a  Philosopher \u2014 i.e.,  a  Scientist,  for  the  words  were \nsynonymous  in  his  day. \n\u25a0  The  secret  meaning  of  this  is  that  water  and  earth  stand  in  the \nMosaic  Books  for  the  prima  materia  and  the  creative  (feminine)  Prin- \nciple on  our  plaue.  In  Eg>'pt  Osiris  was  Fire,  and  Isis  was  the  Earth \nor  its  synonym  Water;  the  two  opposing  elements\u2014 just  because  of \ntheir  opposite  properties \u2014 being  necessary  to  each  other  for  a  common \nobject :  that  of  procreation.  The  earth  needs  solar  heat  and  rain  to \nmake  her  throw  out  her  germs.  But  these  procrcative  properties  of  Fire \nand  Water,  or  Spirit  and  Matter,  are  symbols  but  of  physical  genera- \ntion. While  the  Jewish  Rabalists  symbolized  these  elements  only  tn \ntheir  application  to  manifested  things,  and  reverenced  them  as  the \nemblems  for  the  production  of  terrestrial  life,  the  Eastern  Philosophy \nnoticed  them  only  as  an  illusive  emanation  from  their  spiritual  proto- \ntypes, and  no  unclean  or  unholy  thought  marred  its  Esoteric  religious \nsymbol  ogy. \n\nChaos,  as  shown  elsewhere,  is  Theos,  which  becomes  Kosmos:  it  is \nSpace,  the  container  of  everything  in  the  Universe.  As  Occult  Teach- \nings assert,  it  is  called  by  the  Chaldxans,  Kg>'ptians,  and  every  other \nnation  Tohu-vab-bohu,  or  Chaos.  Confusion,  because  Space  is  the  great \nstorehouse  of  Creation,  whence  proceed  not  forms  alone,  but  also  ideas, \nwhich  could  receive  their  expression  only  through  the  Logos,  the \nWord,  Verbum,  or  Sound. \n\nThe  numb^s  i,  2.  ^,  ^  are  the  successive  emanaihns/rotn  Mother^Space] \nas  she  forms  running  downward  her  garment,  spreading  it  upon  the  seven \nsteps  of  Creation.f     7Tu  roller  returns  upon  itself,  as  one  end  joins  the  other \n\n\n*  Aa/mj.  CIV.  j.  ,1. \n\n*  To  nvoid  iniiiun<leTri\u00abndinff  af  th?  word  \"civntian  \"  su  ollra  usmI  by  lu,  Uie  mnarks  or  ttw \nauthor  of  iitcMfh  ike  GAirt  0/  Gold  tuAy  be  quoced  o\u00abrlB(  to  tlieii  cteumeu  ind  almplktly.  \"  Th\u00ab \nwords  '  to  cmtc '  uc  often  undcntood  by  the  onKnary  mind  to  conrcy  (be  idea  of  irvalving  Soiuc- \nUnng  out  ur  iiolhliiK.  Tlits  ih  clrarly  not  ita  i&raamv.  Wc  arc  tDCMiUlIy  obliged  to  prorjdr  our \nCnMMwiUi  cbAM  from  whicfa  tu  produce  tbc  irorlda.  Tbc  ttllrr  of  tbc  aoJI,  who  i%  thr  typicid  (ire- \ndtner  of  aocinl  Hiir,  roud  hare  his  rontcrint :  his  t\u00abrth,  bU  sky,  raiu  anil  \u00bbud,  and  UK  KCd*  to  pitoe \n\n\n\u00bb32 \n\n\nTHK  SBCRET  DOCTRINB. \n\n\nin  infinitude,  and  the  numbers  4,  3,  and  s  are  displayed,  as  it  is  the  onty \ntide  of  Ike  veil  (hat  we  can  perceive,  the  first  number  being  lest  in  its  \u00ab- \naeeu$ible  solitude. \n\n-  .  .  Father,  which  is  Boundless  Time,  generates  Mother,  whiek  is \ninfinite  Space,  in  Eternity  ;  and  Mother  generates  Father  in  /tfanvantarai, \nwhich  are  divisions  of  durations,  that  Day  when  that  tvorld  becomes  one \notean.  Then  the  Mother  becomes  Nard  [  Waters \u2014 the  Great  Deep^  Jot \nNara  \\the  Supreme  Spirit^  to  rest \u2014 or  move \u2014 upon,  when,  it  is  said,  that \n!\u2022  3,  3,  4  descend  and  abide  in  the  world  oftht  unseen,  white  the  4,  3.  2, \nbecome  the  limits  in  the  visible  toorld  to  deal  with  the  manifestations  of \nFather  [ Time]* \n\nThis  relates  to  theMah&yugas  which  in  figures  become  432,  and  with \nthe  addition  of  noughts.  4.330,000. \n\nNow  it  is  surpassingly  sirouge,  if  it  be  a  mere  coincidence,  that  the \nnumerical  value  of  Tohu-vah-bohu.  or  \"Chaos,\"  in  the  Bible \u2014 which \nCbao\u00ab,  of  course,  is  the  \"  Mother \"  Deep,  or  the  Waters  of  Space- \nshould  >-icld  the  same  &gures.  For  this  is  what  is  found  in  a  Kabalist \nmanuscript: \n\nb  \u25a0\u2022  mU  of  the  He\u00abveti*  uid  Che  Earth  in  the  second  verse  of  Genesis  Ihat  tfaej \nlaadCoofiuiaa\" \u2014 that  is.  they  were  \"Tohu-vab-bohu;\"  \"  \u00bb.n&  darttttess \nIbe  Ckc  of  tbe  deep,\"  i.e\u201e  \"the  petfect  material  out  of  which  con* \nn\u00abto  be  made  lacked  orgaoizatioiL'*  The  order  of  tbe  digiti  of  these \nwafdl  ailhij  iK%mA  1  1  t  tbe  letters  rendered  by  their  namerica)  value\u2014 b  6.526k6$4 \n\u25a0ad  3k306k.  By  sit  speech  these  are  kev-wfirking  Bombers  loosely  shnffled  togetlicr, \ntheycf\u2014 a**kgy\u00bbof  conrtnieticin.  but  to  be  recogmxed.  one  by  one,  as  tued  ud \nfvqoind.  Ttey  ftftav  agmunMrically  in  the  work  as  immediately  following  tbe \nfinlicMeaoevf  inBdcMBBCwbOn:  \"tn  Rash  developed  itseU  Gods,  the  heaTcoa \n\u2022ad  the  cbxIl'' \n\nMahipty  zkc  aiHbcn  of  the  letters  of  \"Toha-rah'bohn\"  together  continuously \ntnm  ri^  I*  Scft*  ffanc  the  ooosecntiTe  nngle  products  as  w\u00ab  go^  and  we  will  ha\u00ab\u00ab \nthe  ibaomic  \u00abna  of  nines,  n\u00a3^  (\u00ab)  3%  6a  jfia,  a.iGcv  icxflbo^  ^A-^i\u00b0o,  or  as  by  the \ncharactexine fic^:  i  6,  J^  >i6,  106^  and  43^:  (b)  jo^  iva,  TVx  i.A\u00a5K  l.^oa,  or  3.  iil \nya.  14V  t*.  4IX  Ibe  suits  dosnig  in  452.  oim  of  Ac  most  tmmoas  munbert  of \n\u25a0atifvi^  laA  vfeack,  tiwiwgfa  obsmrad,  oropa  o\u00abt  m  the  chitnokigy  up  to  tbe \nVlnd4   ... \n\n\nttr  tMfe.    Ow  vTMMivlK  <\u00ab*\u00bb*\u00ab\u00ab  wbCMsb. \n\nIkrrr  w  u^       I  Mil  1  q  !\u25a0*. taato\u00ab.  or  -mttJUm,  hvm  \u00abWch \n\n\u2022  Or,(H4  frSMrtgU  IS  lEflt.U\u00bb1MISn  mAXHOg ^^ \n\n*k.\"i;  -WL**;  -V<i  \"0\u00bb;\"*K*5I  \u25a0T*\u00abr\"av\"\u00ab: \n\n\n%  Itr.  bkaoM  Awwn'v  \u00bb\u00bb \n\n\nONK   HUNDRED  AND  EIGHT.  233 \n\nThis  shows  that  the  Hebrew  usage  of  play  upon  the  numbers  must \nhave  come  to  the  Jews  from  India.  As  we  have  seen,  the  final  series \nyields,  besides  many  another  combination,  the  figures  108  and  1008 \u2014 \nthe  number  of  the  names  of  Vishnu,  whence  the  108  grains  of  the  Yog:  s \nrosary \u2014 and  close  with  432,  the  truly  *'  famous\"  number  in  Indian  and \nChaldsean  antiquity,  appearing  in  the  cycle  of  4,320,000  years  in  the \nformer,  and  in  the  432,000  years,  the  duration  of  the  Chaldsean  divine \ndynasties. \n\n\nSECTION  XXYI. \nThe  Idols  and  the  Teraphtm, \n\n\nThe  meaning  of  the  \"fairy-tale\"  told  by  the  Chaldaeau  Qu-taray  is \neasiiy  understood.  His  madtts  operandi  with  the  \"  idol  of  the  moon\" \nwas  that  of  all  the  Semites,  before  Terah,  Abraham's  father,  made  images \n\u2014 the  Teraphim,  called  after  him \u2014 or  tlie  \"chosen  people\"  of  Israel \nceased  divining  by  them.  These  teraphim  were  just  as  much  \"  idols\" \na!i  is  any  pagan  image  or  statue.*  The  injunction  \"  Thon  shalt  not \nbow  to  a  graven  image,\"  or  teraphim,  must  have  either  come  at  a  later \ndate,  or  have  been  disregarded,  since  the  bowing-down  to  and  the \ndiWuicg  by  the  teraphim  seem  to  have  been  so  orthodox  and  general \nthat  the  \"Lord\"  actually  threatens  the  Israelites,  through  Hosea.  to \ndeprive  them  of  their  teraphim. \n\nPor  the  children  of  Israel  sbAll  abide  many  dA>-s  without  a  king,  .  .  .  with- \nout a  MCri6c\u00ab.  and  without  an  inia^r. \n\nMatzebah.  or  statue,  or  pillar,  is  explained  in  the  Bibie  to  mean \n\"without  an  ephod  and  without  teraphim.\"t \n\nKather  Kircher  supports  very  strongly  the  idea  that  the  statue  of  the \nEgyptian  Serapis  was  identical  in  every  way  with  those  of  the  seraphim. \nor  teraphim.  in  the  temple  of  Solomon.     Says  Louis  de  Dieu : \n\nThej-  were,  perhaps,  images  of  angels,  or  statues  dedicated  to  the  angets,  the \npresence  of  one  of  thes<  spiriu  being  thu^  attracted  into  a  teraphim  and  answehug \nthe  inquirers  [coDsultajisJ i  and  even  in  tliU  hypothesis  the  word  \"teraphim\"  wonld \n\n\n*  Thai  Itic  Irraphim  was  \u25a0  ctatur,  and  no  suall  arturlt  dthcr.  U  sfaows  in  Samwtt  xix.. \nMichal  ialM\u00bb  a  icraphtn  {\"ln\u00bbce,\"  a*  it  ii  truuUied)  and  pau  it  in  bed  to  trpnsnit  IlwHd.  ber \nkMihmd,  who  nn  awajr  fiWB  Saul  (\"re  vcnr  ij.  tl  mtI-  U  '<\"'*  (ho*  of  the  liae  and  abape  of  a \nbmaan  fipirv\u2014 a  ttata*  or  nal  Htl, \n\n-t  C$*.  HI..  UL  A \n\n\nDtVmiNG   BY  TBRAI \n\n\n235 \n\n\nI \n\n\nI \n\n\nbecome  the  equir\u00ableiit  of  \"leraphiot\"  by  cbaugiDf;  the  \"t\"  iuto  \"s\"  in  the  manner \nof  Syrian*.  \u25a0 \n\nWhat  says  the  Srptuaffint  f  The  teraphim  are  translated  successively \nby  JiSiM^a \u2014 forms  in  someone's  likeness;  eidolon,  an  \"astral  body;\" \nyXtflprA \u2014 the  sculptured  ;  Kcvoru^ia \u2014 sculptures  in  the  sense  of  containing \nsomething  hidden,  or  receptacles:  *iAoi/\u00ab \u2014 manifestations;  (Uij^oaf\u2014 \ntruths  or  realities;  ^u^^oi^MiTa  or^rur^ot^ \u2014 luminous,  shining  likenesses. \nThe  latter  expression  shows  plainly  what  the  teraphim  were.  The \nVulgate  translates  the  term  by  \"annuntientes.\"  the  \u2022\u25a0  messengers  who \nannounce,\"  and  it  thus  becomes  certain  that  the  teraphim  were  the \noracles.  They  were  the  animated  statues,  the  Gods  who  revealed \nthemselves  to  the  masses  through  the  Initiated  Priests  and  Adepts  in \nthe  Egyptian,  Chaldaean,  Greek,  and  other  temples. \n\nAs  to  tlie  way  of  divining,  or  learning  one's  fate,  and  of  being  instructed \nby  the  teraphim. f  it  is  explained  quite  plainly  by  Maimonides  and \nSeldenus.    The  former  says  : \n\nThe  worsbippcn  of  the  terapliim  claimed  that  the  light  of  the  principal  stars \nplanets],  peiietrating;  into  and  filling  th\u00ab  cancil  statue  LbrougU  nml  t)irou>;li,  the \nangelic  virtue  [of  thv  regents,  or  animating  principle  in  the  planctaj  conversed \nwith  them,  teaching  thein  many  most  useful  arts  and  sciences.^ \n\nIn  his  turn  Scldcnus  explains  the  same,  adding  that  the  teraphim\u00a7 \nwere  built  and  fashioned  in  accordance  with  the  position  of  their  re- \nspective planets,  each  of  the  teraphim  being  consecrated  to  a  special \n\"star-angel.\"  those  that  the  Greeks  called  stoichae,  as  also  according  to \nfigures  located  in  the  sky  and  called  the  \"  tutelary  Gods\"  : \n\nThose  who  traced  out  llie  irrm-xCa.  were  called  <rTw;i;\u00abw/toTi\u00aboi  [or  Uie  dtviuers \nby  the  plancUj  and  the  (rTOiX\u00aba.[I \n\nAmmianus  Marcellinus  states  that  the  ancient  divinations  were  always \n\n\n\u2022  Louifr  '.k  Uie\\i.  G^ntsu,  icxxi  i*.    Sec  Dp  Mlrvlllr,  Hi   J57 \n\nt  \"  TtM!  Inaphim  of  Abram'f  faUter,  Tcnb.  the  *  naker  of  i\u00bbUfc\u00bb,'  wen  tb\u00ab  Kabciri  Ood\u00bb,  and  wc \n\u25a0ceihcia  wonhipped  bjr  Micnh,  by  Ihr  Dmiltcc.  nn<l  othrrs.  {JuHgri,  xvli.-xri(t,,  etc.  r  IWaphbn  were \njdrallsnl  with  Mraptaita.  aiid  ttaMC  wmc  Krpcnt  latares,  Ihc  orIg:ln  of  which  U  in  l]ie  Suufciit \n'&ifpa*  lUic  'verpeal')  a  symbol  tomrd  to  all  tbcd\u00abtlle\u00bb  as  a  \u00bbymbo(  of  iianrartAlitr.  Kiyuo.or \nthe  Cod  Kiv\u00abn.  worshipped  Xvf  the  llebr\u00abwii  in  Ihc  wildernt^ss.  ii  Ahivs,  thr  Hitiilii  Aalurii,  (The \nZcndic  'fa'  in  '\u00ab'  lu  India;  tbu*.  'Ilapta*  In  'Sapta:'  'Hindu'  i\u00bb  'Sindliftya.'  |A.  WUOei  ) \n\u2022The  \"\u2022\"'  coDliiiuolly  \u00abott\u00abm  to  \"h\"  frwm  r.rewc  lo  Calcutta,  from  the  Caucuua  to  Egypt,'  aays \nDualap,  Thcrerurv  (bt  Icllm  '  k.' '  h,' iind  '  9  '  Bt\u00ab  iatcrchauKi^Able.  The  Cnrck  \u25a0tory  &hinn>  thai \nDardanw,  Uic  Areadiaii,  havtuf  recHrrd  them  as  a  dowry,  carried  them  to  Saniothrace,  and  theace  to \nTroy;  and  lh*y  were  \\\u00bbur*hipped  toiig  tfcfore  tite  days  of  glory  of  Tyre  <\u00ab\u25a0  Kidoti,  Iba^igli  the \nloraer  had  beco  built  j,hm  a.c.    From  wbcrc  did  Dardaiitia  derive  tbem^\"    itii  t'anrtXHt,  t-jTO. \n\nt  Ualmon.   Mart  Nevoikim,  tXI.  xxx. \n\nTTbOK  dedicated  to  the  sua  were  tnadr  in  gold,  and  thoae  to  the  moon  In  allver. \n\\D*DiitSf*ii*,Ttr^pl^.    11.  Syai,  p.  31- \n\n\nTUS  SIjCRET  DOCTR1NG. \n\n\naccomplished  with  the  help  of  the  \"  spirits\"  of  the  eleiueiits  (spirittu \ntrlcmctitorum),  or  as  they  art  called  in  Greek  rvti-fiara  twc <rr<M;^((W.  Now \nthe  latter  are  not  the  \"spirits\"  of  the  stars  (planets),  nor  are  they \ndivine  Beings ;  they  are  simply  the  creattires  inhabiting  their  respectiTc \nelements,  called  by  the  Kabalists.  elementary  spirits,  and  by  the  Theo- \nsophists  elementals.*    Father  Kirchcr,  the  Jesuit,  tells  the  reader: \n\nEven-  god  had  such  instrum^nu  of  rluHnntioti  to  sprak  through.  Each  had  hi* \nspeciality. \n\nSerapis  gave  instruction  on  agriculture;  Anubis  taught  sciences; \nHorns  advised  upon  psychic  and  spiritual  matters ;  Isis  was  consulted \non  the  rising  of  the  Nile,  and  so  on.f \n\nThis  historical  fact,  furnished  by  one  of  the  ablest  and  most  erudite \namong  the  Jesuits,  is  unfortunate  for  the  prestige  of  the  \"  Lord  God  of \nIsrael  \"  with  regard  to  his  claims  to  priority  and  to  his  being  the  o\u00bbi \nliving  God.  Jehovah,  on  the  admission  of  the  O/d  Tfsiamctit  itself, \nconversed  with  bis  elect  iu  uo  other  way,  and  this  places  him  on  a  par \nwith  every  other  Pagan  God,  even  of  the  inferior  classes.  In  Judges, \n!cvii.,  we  read  of  Micah  having  an  ephod  and  a  teraphim  fabricated,  and \nconsecratingthem  to  Jehovah  (see  the  Svpluaghti  zwA  the  Vuigatc);  these \nobjects  were  made  by  a  founder  from  the  two  htmdred  shekels  of  silver \ngiven  to  him  by  his  mother.  True,  King  James'  \"  Holy  Bible\"  explains \nthis  little  bit  of  idolatry  by  saying: \n\nIn  those  days  there  was  no  king  in  Israel,  but  every  man  did  I'hat  which  was \nright  in  his  own  eyes. \n\nYet  the  act  must  have  been  orthodox,  since  Micah,  after  hiring  a  priest, \na  diviner,  for  his  ephod  and  teraphim.  declares :  *'  Now  know  I  that  the \nLord  will  do  me  good.\"     And  if  Micah's  act \u2014 who \n\nHad  an  house  of  Godit,  and  made  an  e|>bod  and  teraphim  and  consecrated  one  of \nhis  sons \n\nto  their  service,  as  also  to  that  of  the  \"  graven  image  \"  dedicated  \"  unto \nthe  Lord\"  by  his  mother \u2014 now  seems  prejudicial,  it  was  not  so  iu  those \ndays  of  one  religion  and  one  h\"p.  How  can  the  Latin  Church  blame  the \nact,  since  Kirchcr,  one  of  her  best  writers,  calls  the  teraphim  \"  the  holy \ninstruments  of  primitive  revelations  ;  \"  since  Genais  shows  us  Rebecca \ngoing  \"  to  enquire  of  the  Lord/' J  and  the  Lord  answering  her  (certainly \n\n\n*  ThoK  Ihnt  th\u00ab  KabaLbts  call  eUmtntary  npirils  arc  sylplw,  kdoihs,  umUna  and  ulunaadnv, \n\u25a0MluTv-bpiritii,  in  tiliOTt.    The  ipiriu  or  U)\u00ab  ang\u00abli  Tonucd  a  dlvtlact  diku. \n\n1  Op.tiL.xxy.taeixt. \n\n\nJVHOVAH  AKD  TERAPniU. \n\n\n237 \n\n\nthrough  his  teraphim),  and  deliveriug  to  her  several  prophecies?  And \nif  this  be  not  sufficient,  there  is  Saui,  who  deplores  the  silence  of  the \nepUod,*and  David  who  consults  the  thumraira,  and  receives  oral  advice \nfrom  the  Lord  as  to  the  best  way  of  killing  his  enemies. \n\nThe  thnmmim  and  urim,  however \u2014 the  object  in  our  days  of  so  much \nconjectttTe  andspeculatiou \u2014 wasuot  an  invention  of  the  Jews,  nor  had  it \noriginated  with  them,  despite  the  minute  instruction  given  about  it \nby  Jehovah  to  Moseii.  For  the  pricst-hicruphant  of  the  \u00a3g)'ptiaii \ntemples  wore  a  breastplate  of  precious  stones,  in  every  way  similar  to \nthat  of  the  high  priest  of  the  Israelites. \n\nThe  ht^h-prie-<iu  of  RgyP'  wore  suspended  on  their  necks  an  image  of  stipphtr\u00ab, \nCKlled  TfHfh,  the  manifestation  of  Irulh  bcconiin}{  evident  in  it. \n\nSeldenus  is  not  the  only  Christian  writer  who  assimilates  the  Jewish \nto  the  Pagan  teraphim,  and  expressed  a  conviction  that  the  former  had \nborrowed  them  from  the  Kg>'ptians.  Moreover,  we  are  told  by  DoUinger. \na  preeminently  Roman  Catholic  writer: \n\nThe  teraphim  were  used  and  retnained  in  manyjewisb  families  to  the  days  of \nJo\u00abah.+ \n\nAs  to  the  personal  opinion  of  DoUinger,  a  Papist,  and  of  Seldenus,  a \nProtestant \u2014 both  of  whom  trace  Jehovah  in  the  teraphim  of  the  Jews \nand  \"evil  .\u2022spirits'*  in  those  of  the  Pagans \u2014 it  is  the  usual  one-sided \njudgment  of  odium  theohgicum  and  sectarianism.  Seldenus  is  right, \nhowever,  in  arguing  that  in  the  days  of  old,  all  such  modes  of  communi- \ncation had  been  primarily  established  for  purposesof  divine  and  angelic \ncommunications  only.    But \n\nThe  holy  Spirit  (spirits,  rather)  spake  [not]  to  the  children  of  Israel  [alone]  by \nnrim  and  Uiiimmiin,  while  the  tabernacle  remained, \n\nas  Dr.  A.  Cruden  would  have  people  believe.  Nor  had  the  Jews  alone \nneed  of  a  \"  tabernacle  '*  for  such  a  kind  of  iheophanic,  or  divine  com-^ \nmunicatioti;  for  no  Bath-Kol  (or  \"Daughter  of  the  divine  Voice\"), \ncalled  thnnimini,  could  be  heard  whether  by  Jew,  Pagan,  or  Christian, \nwere  there  not  a  fit  tabernacle  for  it.  The  \"  tabernacle  \"  was  simply \nthe  archaic  telephone  of  those  days  of  Magic  when  Occult  powers  were \nacquired  by  Initiation,  just  as  they  are  now.    The  nineteenth  ceuturj' \n\n\n*  The  vphori  wtu  n  linen  garraenl  tmni  bjr  tbv  ?i<Kh  priMi,  but  as  thr  thummiin  was  attached  to  H. \nUic  eulin  pjtaplictitalut  of  divinatiou  w&s  on\u00abii  compriKd  in  that  siagle  word.  c}>ho4.  ti<\u00ab \nZ,  Sim.,  nviii.  ft,  ond  xxi.  7,  S. \n\n4  f^t^anniH and Ju4ahm.vi.  Kit' \n\n\n\u00ab38 \n\n\nTHS  SECRET  DOCTRINS. \n\n\nhas  replaced  with  an  electric  telephone  the  \"  tabernacle  *'  of  specified \nmetals,  wood,  and  special  arrange ments,  and  has  natural  mediums \ninstead  of  high,  priests  and  hierophants.  Why  should  people  wonder, \nthen,  that  instead  of  reaching  Planetary  Spirits  and  Gods,  believers \nshould  now  communicate  vtiih  no  greater  beings  than  elementals  and \nanimated  sheila \u2014 the  demons  of  Porphyry  ?  Who  these  were,  he  tells \nuf  candidly  in  his  \\\\'ork  On  the  Good  and  Bad  Demons : \n\nThey  whose  ambition  is  to  be  taken  for  God\u00a3,  aud  whose  leader  demands  to  be \nrecogniited  as  the  Supreme  God, \n\nMost  decidedly \u2014 aud  it  is  not  the  Theosophists  who  will  ever  deny \nthe  fact \u2014 there  are  good  as  well  as  bad  spirits,  beneficent  and \nmalevolent  \"  Gods  \"  in  all  ages.  The  whole  trouble  was.  and  slill  is,  to \nknow  which  is  which.  And  this,  we  maintain,  the  Christian  Church \nknows  no  more  than  her  profane  flock.  If  anything  proves  this,  it  is, \nmost  decidedly,  the  numberless  theological  blunders  made  in  this \ndirection.  It  is  idle  to  call  the  Gods  of  the  heathen  \"devils,\"  and \nthen  to  copy  their  symbols  in  such  a  servile  manner,  enforcing  the \ndistinction  between  the  good  and  the  bad  with  no  weightier  proof \nthan  that  they  are  respectively  Christian  and  Pagan.  The  planets\u2014 \nthe  elements  of  the  Zodiac \u2014 have  not  figured  only  at  Heliopolis  as  the \ntwelve  stones  called  the  \"  mysteries  of  the  elements\"  (elementonim \narcana).  Ou  the  authority  of  many  an  orthodox  Christian  writer  they \nwere  found  also  in  Solomon's  temple,  and  may  be  seen  to  this  day  in \nseveral  old  Italian  churches,  and  eveu  in  Notre  Dame  of  Paris. \n\nOne  would  really  say  that  the  warning  in  Clement's  SiromaUis  has \nbeen  giveu  in  vain,  though  he  is  supposed  to  quote  words  pronounced \nby  St.  Peter.     He  says : \n\nDo  not  adore  God  as  the  Jews  ilo,  who  think  they  are  the  only  ODes  to  know \nDeity  and  fail  to  perceive  that,  iastea<I  of  God,  they  are  worehippiiig  angels,  the \nlunar  months,  and  the  moon.* \n\nWho  after  reading  the  above  can  fail  to  feel  surprise  that,  notwith- \nstanding such  understanding  of  the  Jewisli  mistake,  the  Christians  are \nstill  worshipping  the  Jewish  Jehovah,  the  Spirit  who  spoke  through  his \nteraphim  t  That  this  is  so,  and  that  Jehovah  was  simply  the  \"  tutelary \ngenius,\"  or  spirit,  of  the  people  of  Israel \u2014 only  one  of  the  pneumata  t6n \nstoicheiOn  (or  \"great  spirits  of  the  elements\"),  not  even  a  high \n\"Planetar>'\" \u2014 is  demonstrated  on   the  authority  of  St.  Paul  and  of \n\n\nIDOL  OP  TBE  MOON. \n\n\n239 \n\n\nI \n\n\nClemens  Alexandrinus,  if  the  words  they  use  have  any  meaning.  With \nthe  latter,  the  word  <rroixfM  signi6es  not  only  elements,  but  also \n\nGenerative  cosmoloj^cal  principles,  and  notahly  the  signs  [or  constellations]  of \nUie  Zodiac,  of  the  raunlfas,  days,  tlie  sod  and  tbe  moon.* \n\nThe  expression  is  used  by  Aristotle  in  the  same  sense.  He  says, \nTutv  Aarpw  oTocxcw.t  while  Diogenes  Laertius  calls  AiStKo  <rroix\u00abia,  the \ntwelve  signs  of  the  Zo<iiac.J  Now  having  the  positive  evidence  of \nAmmianus  Marcellinus  to  the  cfifect  that \n\nAucient  divination  was  always  accomplished  with  the  help  of  the  spirits  of  the \nelements, \n\nor  the  same  uria/taTa  iw  <rrMx\u00abwi',  aud  seeing  in  the  Bible  numerous \npassages  that  (a)  the  Israelites,  including  Saul  and  David,  resorted  to \nthe  .same  divination,  and  used  the  same  means ;  and  (3)  that  it  was \ntheir  \"Lord\" \u2014 namely,  Jehovah \u2014 who  answered  them,  what  else  can \nwe  believe  Jehovah  to  be  than  a  *'  spihtus  elementorum  \"  ? \n\nHence  one  sees  no  great  difference  between  the  \"  idol  of  the  moon  \" \n\u2014 the  Chaldaran  teraphim  through  which  spoke  Saturn \u2014 and  the  idol \nof  urim  and  thummim,  the  organ  of  Jehovah.  Occult  rites,  scientific \nat  the  beginning \u2014 and  fonning  the  most  solemn  and  sacred  of  sciences \n\u2014 have  fallen  through  the  degeneration  of  mankind  into  Sorcery,  now \ncalled  \"superstition.\"     As  Diogenes  explains  in  his  History  : \n\nTbe  Ealdhi,  having  made  long  observMtioas  ou  the  planets  and  knowing  better \nthan  anyone  else  the  meaning  of  their  motions  and  their  influences,  predict  to \npeople  their  futurity.  They  regard  their  doctrine  of  the  Jivf  great  orbs\u2014 which  they \ncall  interpreters,  and  we.  planets \u2014 as  the  most  important.  And  though  they  allege \nthat  it  is  the  sun  llint  furnishes  Ihciii  with  most  of  the  predictions  for  great  forth- \ncomiog  eveuts.  yet  they  worship  more  particularly  Saturn.  Snch  predictions  made \nto  a  number  of  kiagt,  especially  to  Alexunder,  Antigonus,  Seleucus,  Kicanor,  etc., \n.  .  have  been  so  niarvclloiuly  realised  thM  people  M'cre  stnicic  with  admira- \ntion, f \n\nIt  follows  from  the  above  that  the  declaration  made  by  Qu-tamy,  the \nChaldxan  Adept \u2014 to  the  effect  that  all  that  he  means  to  impart  in  his \nwork  to  the  profane  bad  been  told  by  Saturn  to  the  moon,  by  the  latter  to \nher  idol,  and  by  that  idol,  or  teraphim,  to  himself,  the  scribe \u2014 no  more \nimplied  idolatry  than  did  the  practice  of  the  same  method  by  King \n\n\n*  JJittempu  ta  iMt  G^mtitgt,  p.  146. \nt  ZIW  Gmer.,  L  II.  iv. \nI  <!\u20ac\u00ab  Ctumoj,  by  Mttimge.  I.,  \u00ab4.,  |  101. \nt  O^.  (it..  L  U. \n\n\n24D  THB  SBCRBT  D9CTKINS. \n\nDavid.  One  fails  to  perceive  in  it,  therefore,  either  an  apocrypha  or \na  \"  fairy-tale.\"  The  above-named  Chaldaean  Initiate  lived  at  a  period \nfar  anterior  to  that  ascribed  to  Moses,  in  whose  day  the  Sacred  Science \nof  the  sanctuary  was  still  in  a  flourishing  condition.  It  began  to \ndecline  only  when  such  scoffers  as  Lucian  had  been  admitted,  and  the \npearls  of  the  Occult  Science  had  been  too  often  thrown  to  the  htaigiy \ndogs  of  criticism  and  ignorance. \n\n\nSECTION  XXYII. \nEgyptian  Magic. \n\n\nPsw  of  our  students  of  Occultism  have  had  the  opportunity  of \nexamining  Egyptian  papyri \u2014 those  living,  or  rather  re-arisen \nwitnesses  that  Magic,  good  and  bad,  was  practised  many  thousands \nof  years  back  into  the  night  of  lime.  The  use  of  the  papyrus  prevailed \nop  to  the  eighth  century  of  our  era,  when  it  was  given  up,  and  its \nfabrication  fell  into  disuse.  The  most  curious  of  the  exhumed  docu- \nments were  immediately  purchased  and  taken  away  from  the  countr>'. \nYet  there  are  a  number  of  beautifully- preserved  papyri  at  Bulak.  Cairo, \nthough  the  greater  number  have  never  been  yet  properly  read.* \n\nOthers\u2014 thost;  thai  have  been  carried  away  and  may  be  found  in  the \nmuseums  and  public  libraries  of  Europe\u2014 have  fared  no  better.  In  the \nday^  of  the  Vicomte  de  Rouge,  some  twenty-five  years  ago.  only  a  few \nof  them  \"  were  two-thirds  deciphered ;  \"  and  among  those  some  most \ninteresting  legends,  inserted  parenthetically  and  &jr  purposes  of \nexplaining  royal  expenses,  are  in  the  Register  of  the  Sacred  Accounts. \n\nThis  may  be  verified  in  the  so-called  '*  Harris\"  and  Anastasi  collections, \nand  in  some  papyri  recently  exhumed  :  one  of  these  gives  an  account \nof  a  whole  series  of  magic  feats  performed  before  the  Pharaohs  Ramses \nII.  and  III.  A  curious  document,  the  first-mentioned,  truly.  It  is  a \npapyrus  of  the  fifteenth  century  B.C..  written  during  the  reign  of \nRamses  V.,  the  last  king  of  the  eighteenth  dynasty,  and  is  the  work \nof  the  scribe  Thoulmes,  who    notes  down  some  of  the  events  with \n\n\n*  \u25a0\u25a0  The  chartkotn^  cmployctl  on  IIiom;  parctaoieDU,\"  write*  De  Mirvllle,  \"  ore  >onieUiiic\u00ab  liicrugly- \nphies,  placF\u00abl  perpendicularly,  a  kind  of  \\lntary  tnchysniphy  (abri<lKnl  ch\u00abracten>,  wlirrv  the  Imaffif \nlnofleiiTciltiicnl  toa\u00abiiiipIefttr(dw;atoUierUiaespUccdin  honxoitUl  line\u00ab;  tbeiblbc  Jiitrfllic  or  \u00bbacml \nwritinff.  voing  from  tight  to  left  w  Id  dll  Semitic  Ungwagr^ ;  lantly.  the  chornctcTs  of  th*  country, \nlucd  for  cifficiiil  documrata,  nuMtly  cootracla.  etc.,  but  nhicli  aiiicr  tile  Ptoteoilo  tiax  been  also \nadopted  foe  the  mouuraenta.\"  v.  81,  tli.  A  copy  of  the  Uarris  papynu.  traoaUtcd  by  Chi>(w\u00bb~ \nn^jtrtii  wtagi^f-may  be  studied  at  (he  British  Museum. \n\n\nfl4a \n\n\nTHE  SECRET  DOCTRINE. \n\n\nregard  to  defaulters  occurring  on  the  twelfth  and  thirteenth  days  of \nthe  month  of  Paophs.  The  document  shows  that  in  those  days  of \n\"miracles'*  in  Eg>*pt  the  taxpayers  were  not  found  among  the  living \nalone,  but  every  runmmy  was  included.  All  and  everything  was  taxed ; \nand  the  Khou  of  the  mummy,  iu  default,  was  punished  \"by  thepriest- \nexorciser,  who  deprived  it  of  the  liberty  of  action.\"  Now  what  was \nthe  Khou  ?  Simply  the  astral  body,  or  the  aerial  simulacrum  of  the \ncorpse  or  the  mummy \u2014 that  which  in  China  is  called  the  Hauen,  and \nin  India  the  Bhflt. \n\nUjion  reading  this  papyrus  to-day,  an  Orientalist  is  pretty  sure  to \nfling  it  aside  in  disgust,  attributing  the  whole  affair  to  the  crass  super- \nstition of  the  ancients.  Truly  phenomenal  and  inexplicable  must  hare \nbeen  the  dullness  and  credulity  of  that  otherwise  highly  philosophical \nand  civilized  nation  if  it  could  carry  on  for  so  many  consecutive  ages, \nfor  thousands  of  years,  such  a  system  of  mutual  deception  !  A  system \nwhereby  the  people  were  deceived  by  the  priests,  the  priests  by \ntheir  King-HierophanLs,  and  the  latter  themselves  were  cheated  by \nthe  ghosts,  which  were,  in  their  turn,  but  \"the  fruits  of  hallucination.\" \nThe  whole  of  antiquity,  from  Menes  to  Cleopatra,  from  Manu  to \nVikraraaditya,  from  Orpheus  down  to  the  last  Roman  augur,  were \nhysterical,  we  are  told.  This  must  have  been  so.  if  the  whole  were \nnot  a  system  of  fraud.  Life  and  death  were  guided  by,  and  were  under \nthe  sway  of,  sacred  \"conjuring.\"  For  there  is  hardly  a  papyrus, \nthough  it  be  a  simple  document  of  purchase  and  sale,  a  deed  belonging \nto  daily  transactions  of  the  most  ordinary  kind,  that  has  not  Magic, \nwiiitc  or  black,  mixed  up  in  it.  It  looks  as  though  the  sacred  scribes \nof  the  Nile  had  purposely,  and  in  a  prophetic  spirit  of  race-hatred,  carried \nout  the  (to  them)  most  unprofitable  task  of  deceiving  and  puzzling  the \ngenerations  of  a  future  white  raceof  tinbelievers  yet  unborn  !  Anyhow, \nthe  papyri  are  full  of  Magic,  as  are  likewise  the  stelie.  We  learn, \nmoreover,  that  the  papyrus  was  not  merely  a  smooth -surfaced  parch- \nment, a  fabric  made  of \n\nLif^eotjs  matter  from  a  shmb,  tlie  peUicles  of  which  superposed  one  over  the \nother  rormeJ  a  kind  of  writing-paper; \n\nbut  that  the  shrub  itself,  the  implements  and  tools  for  fabricating  the \nparchment,  etc.,  were  all  previously  subjected  to  a  process  of  magical \npreparation \u2014 according  to  the  ordinance  of  the  Gods,  who  had  taught \nthat  art.  as  they  had  all  others,  to  their  Priest- Hierophants. \nThere  are,  however,  some  modem  Orientalists  who  seem  to  have  an \n\n\nXVXDBKCE  OP  PAPYRI. \n\n\n243 \n\n\niokling  of  the  true  nature  of  such  things,  and  especially  of  the  analogy \nand  the  relations  that  exist  between  the  Magic  of  old  and  our  modern- \nday  phcaonicna.  Chabas  is  one  of  these,  for  he  indulges,  in  his  trans- \nlation of  the  \"  Harris  \"  papyrus,  in  the  following  reflections :  f \n\nWithout  havinj;  recourse  Ld  the  imposing  cerciaouies  of  the  wand  of  nennes,  or \nto  the  obscure  formula  of  au  unfathomable  mysticism,  a  nie\u00abmerii!\u00abr  in  our  own \nday  will,  by  means  of  a  few  passes,  disturb  the  organic  faculties  of  a  subject,  incul- \ncate the  knowledge  of  foreign  lan^ages,  transport  him  to  a  far-distant  country,  or \ninto  secret  places,  make  him  gticss  the  thoughts  of  those  aTwent,  read  in  closed \nletters,  etc  .  .  .  The  sntre  of  the  modem  sybi!  is  a  modestdookiiij;  room, \nthe  tripod  has  made  room  for  a  small  round  table,  a  hat,  a  plalc.  a  piece  of  furni- \nture of  th\u00ab  mofit  vulgar  kind;  only  the  latter  is  even  superior  to  the  oracle  of  anti- \nquity [how  docs  M.  Chabas  know  ^],  iniifiinuch  ax  the  latter  only  \u00abpokc.*  while  the \noracle  of  our  day  writes  its  answers.  At  the  command  of  the  medium  the  spiriu  of \nthe  dead  descend  to  make  tlie  runiiture  creak,  and  the  authors  of  bygone  ceutnries \ndeliver  to  us  works  writteu  by  thcni  beyond  the  grave.  Human  credulity  has  no \noarrower  limits  to-day  than  it  had  at  the  dawn  of  historical  times.  .  .  .  Aa \nteratology  is  an  essential  part  of  general  physiology  now,  so  the  piricnded  Occult \nSciences  occupy  in  the  annals  of  humanity  a  place  which  is  not  without  its  impor- \ntance, and  deserve  for  more  than  one  reason  the  attention  of  the  philosopher  and \nthe  bistorian.t \n\nSelecting  the  two  ChampoUions,  Leuonuand,  Bunsen,  Vicomte  de \nRouge,  and  several  other  Egyptologists  to  serve  as  our  witnesses,  let  us \nsee  what  they  say  of  Egyptian  Magic  and  Sorcery.  They  may  get  out \nof  the  difficulty  by  accounting  for  each  \"  superstitious  belief\"  and \npractice  by  attributing  them  to  a  chronic  psychological  aad  physio- \nlog^ical  derangement,  and  to  collective  hysteria,  if  they  like ;  slill  facts \nare  there,  staring  u.s  in  the  face,  from  the  hundreds  of  these  myAterions \npapyri,  exhumed  after  a  rest  of  four,  five,  and  more  thousands  of  years, \nwith  their  magical  containments  and  evidence  of  antediluvian  Magic. \n\nA  small  library,  fuund  at  Thebes,  has  furnished  fragments  of  every \nkind  of  ancient  literature,  many  of  which  are  dated,  and  several  of \nwhich  have  thus  been  assigned  to  the  accepted  age  of  Moses.  Books \nor  manuscripts  on  ethics,  history,  religion  and  medicine,  calendars  and \n\n*  Awl  what  of  the  \"  Mcne.  mriic.  tck\u00ab],  uph^rslii,\"  the  words  tbnt  \"  ih\u00ab  fiDgtn  of  a  ntui's  tuad,\" \n\u00abhOK  body  add  ortn  mniinrd  tnvisiWr.  wrote  on  the  wnlb  of  DcUhaxcau'a  paIac\u00ab  \u25a0  \\DaHul,^.\\ \nWtaat  of  Ihr  writiii]L;n  ol  SJmuii  tlir  Moi^icUn,  ami  ihe  magic  chvracfm  on  Ihr  wmlla  and  fit  the  ulr  of \ntt\u00bbc crypta  ol*  Initio  tiou.  without  menliotunc  the  taMr*  v>f  itone  ou  MhUJi  the  fi over  of  Uod  wrote  tht \nnMBnuuwtmicntd ?  Bclwmm  lb\u00ab  writing  of  unr  God  \u00abnd  othrr  Ciyli  thr  diflrTrticc,  If  nny,  lie*  only  in \ntbelf  Rspectiw  nntareii :  aiwlir  ttic  lre\u00abiit  to  be  known  by  iU  fruits,  thvu  prrTcrracv  would  have  to  be \nirlvrn  alwnyninihc- Pafcnn  CkkU.  It  it  itit-ftnniCTrliil  \"To  be  or  not  lobe.\"  Kitbcr  all  of  Ibcm  are\u2014 \nw  At  auy  intr,  may  l>e\u2014 lni\u00ab,  or  all  arc  surely  pious  frauds  and  Ibr  tvimW  of  credulity. \n\n*  J^fyrms  Magtfie,  p.  186. \n\n\n244 \n\n\nTHE  SBCRCT  DOCTRr^TE. \n\n\nregisters,  poems  and  tiovels \u2014 e\\*eTything \u2014 may  be  had  in  that  precioa^ \ncollection ;  and  old  legends \u2014 traditions  of  long  forgotten  ages  (please \ntoreiuark.  this:  legends  recorded  during  the  Mosaic  period) \u2014 are  already \nreferred  to  therein  as  belonging  to  an  immense  antiquity,  lo  the  period \nof  the  dynasties  of  Gods  and  Giants.  Their  chief  contents,  how- \never, are  formula  of  exorcisms  against  black  Magic,  and  funeral \nrituals:  true  breviaries,  or  the  vaiUmecum  of  every  pilgrim-traveller  in \nelemitj*.  These  funeral  texts  are  generally  written  in  hieratic  charac- \nters. At  the  head  of  the  papyrus  is  invariably  placed  a  series  of \nscenes,  showing  the  defunct  appearing  before  a  host  of  Deities  succes- \nsively, who  hrive  lo  examine  him.  Then  comes  the  judgment  of  the \nSoul,  while  the  third  act  begins  with  the  launching  of  that  Soul  into \nthe  divine  light.     Such  papyri  are  often  fortj'  feet  long.* \n\nThe  following  is  extracted  from  general  descriptions.  It  will  show \nhow  the  modems  understand  and  interpret  Egyptian  (and  other) \nSymbology. \n\nThe  papjTus  of  the  priest  Nevo-loo  (or  Nevolen).  at  the  Louvre,  may \nbe  selected  for  one  case.  First  of  all  there  is  the  bark  carrying  the \ncoffin,  a  black  chest  containing  the  defunct's  mummy.  His  mother, \nAmmenbem-Heb,  and  his  sister,  Hoolssanoob,  are  near;  at  the  head  and \nfeet  of  the  corpse  stand  Nephtys  and  Isis  clothed  fn  red,  and  near \nthem  a  priest  of  Osiris  clad  in  his  panther's  sktn,  his  censer  in  his  right \nband,  and  four  assistants  carrying  the  mumm>''s  intestines.  The  coffin \nis  received  by  the  God  Anubis  (of  the  jackal's  head),  from  the  hands  of \nfemale  weepers.  Then  the  Soul  rises  from  its  mummy  and  the  Khoo \n(astral  body)  of  the  deftiiict.  The  former  begins  its  worship  of  the \nfour  genii  of  the  East,  of  the  sacred  birds,  and  of  Ammon  as  a  ram. \nBrought  into  the  *'  Palace  of  Truth,\"  tlie  defunct  is  before  his  judges. \nWhile  the  Soul,  a  scarabseus,  stands  iu  the  presence  of  Osiris,  his  astral \nKhou  is  at  the  door.  Much  laughter  is  provoked  in  the  West  by  the \ninvocations  to  various  Deities,  presiding  over  each  of  the  limbs  of  the \nmummy,  and  of  the  living  liuiuan  body.  Only  judge :  iu  the  papyrus \nof  the  mummy  Petamenoph  \"  the  anatomy  becomes  theographical.\" \n\"  astrology  is  applied  to  physiology,\"  or  rather  \"  to  the  anatomy  of  the \nbuman  body,  the  heart  and  the  soul.\"  The  defunct's  \"  hair  belongs  tu \nthe  Nile,  his  eyes  to  Venus  (Isis),  his  ears  to  Macedo,  the  guardian  of \nthe  tropics;  bis  nose  to  Anubis,  his  left  temple  to  the  Spirit  dwelling \n\n\nSVMBOLS  AND  THBtR   KBADING. \n\n\na+S \n\n\nI \n\n\n\u2022 \n\n\nI \n\n\nin  the  sun.  .  .  .  What  a  series  of  intolerable  absurdities  and  ignoble \nprayers  ...  to  Osiris,  imploring  liim  lo  give  the  defunct  in  the \nother  world,  geese,  eggs,  pork,  etc.\"  \u2022 \n\nIt  might  have  been  pmdcut,  perhaps,  lo  have  waited  to  ascertain \nwhether  all  these  terras  oi\"  \"  geese,  eggs,  and  pork  \"  had  not  some  other \nOccnlt  meaning.  The  Indian  Yogi  who,  in  an  exoteric  work,  is  invited \nto  drink  a  certain  intoxicating  liquor  till  he  loses  his  senses,  was  also \nregarded  as  a  drunkard  rcpreseutiug  his  sect  and  class,  until  it  was \nfound  that  the  Esoteric  sense  of  that  *'  spirit \"  was  quite  different :  that \nit  meant  divine  light,  and  stood  for  the  ambrosia  of  Secret  Wisdom. \nThe  symbols  of  the  dove  and  the  lamb  which  abound  now  in  Eastern \nand  Western  Christian  Churches  may  also  be  exhumed  long  ages  hence, \nand  speculated  upon  as  objects  of  present-day  worship.  And  then  some \n\"  Occidentalist,'  in  the  forthcoming  ages  of  high  Asiatic  civilization \nand  learning,  may  write  karmically  upon  the  same  as  follows:  \"The \nignorant  and  superstitious  Gnostics  and  Agnostics  of  the  sects  of \n'Pope'  and  'Calvin'  (the  two  monster  Gods  of  the  Dynamite-Christian \nperiod)  adored  a  pigeon  and  a  sheep!  \"  There  will  be  portable  hand- \nfetishes  in  all  and  every  age  for  the  satisfaction  and  reverence  of  the \nrabble,  and  the  Gods  of  one  race  will  always  be  degraded  into  devils  by \nthe  next  one.  The  cycles  revolve  within  the  depths  of  I\u00abethe,  and \nKarma  shall  reach  Europe  as  it  has  Asia  and  her  religions. \n\nNevertheless, \n\nThin  gT-aod  and  <ligni6ed  tan^aj^e  [in  the  Book  of  the  Dead],  tli\u00absu  pictured  full  of \nmajesty.  thi\u00bb  orthodoxy  of  tbc  whole  evidently  provinj;  a  very  precise  doctrine \nconcerning  the  immortality  of  tlie  soal  hdH  its  personal  survival,  , \n\nas  shown  by  De  Rouge  and  the  Abbe  Van  Urival,  have  charmed  some \nOrientalists.  The  psychostasy  (or  judgment  of  the  Soul)  is  certainly  a \nwhole  poem  to  him  who  can  read  it  correctly  and  interpret  the  images \ntherein.  In  that  picture  we  see  Osiris,  the  horned,  with  his  sceptre \nhooked  at  the  end \u2014 the  original  of  the  pastoral  bishop's  crook  or  crosier \n\u2014 the  Soul  hovering  above,  encouraged  by  Tmei,  daughter  of  the  Sun \nof  Righteousness  and  Goddess  of  Mercy  and  Justice ;  Horns  and \nAnubis,  weighing  the  deeds  of  the  soul.  One  of  these  papj'ri  shows \nthe  Soul  found  guilt>'  of  gluttony  sentenced  lo  be  re-bom  on  earth  as \na    hog ;    forthwith   comes  the  learned  conclusion  of  an  Orientalist, \n\n\n*  De  ]iiTviU\u00ab  (tTMD  whom  aiycfa  of  Uie  pnoedinir  ii  lAltcDl,  x.  tt.  85. \n\n\n346 \n\n\nTHB  SECRET  DOCTRINE. \n\n\n\u2022\"This  is  an  indisputable  proof  of  belief  in  melttnpsychosts^  of  trans- \nmigration into  anima/s.\"  etc. \n\nPerchance  the  Occult  law  of  Karma  might  explain  the  sentence \notherwise.  It  may,  for  all  our  Orientalists  know,  refer  to  the  physio- \nlogical vice  in  store  for  the  Soul  when  re-incarnated \u2014 a  vice  that  will \nlead  that  personality  into  a  thousand  and  one  scrapes  and  mis- \nadventures. \n\nTorturesto begin  with,  tbea  nietcmps>x:hosta  </MWn^5,ooo>Amasahawlc,  anaugtl, \na  lotus-flower,  a  heron,  a  stork,  a  swallow,  .1  serpeut,  aiirl  a  crocodile:  one  sees  thai \nthe  consolation  of  such  a,  profcresa  was  far  from  being  satisfactory, \n\nargues  De  Mtrville,  in  his  work  on  the  Satanic  character  of  the  Gods \nof  Egypt.*  Again,  a  simple  suggestion  may  throw  on  this  a  great \nlight.  Are  the  Orientalist*  quite  sure  they  have  read  correctly  the \n\"  metempsychosis  during  3,000  years\"  ?  Thu  Occult  Doctrine  teaches \nthat  Karma  waits  at  the  threshold  of  Devachan  (the  Amenti  of \nthe  EgM>tians)  for  3.000  years;  that  then  the  eternal  ^go  is  reincar- \nnated df  now,  to  be  punished  in  its  new  temporary  personality  for \nsins  committed  in  the  preceding  birth,  and  the  sufTeriag  for  which, \nin  one  shape  or  another,  will  atone  for  past  misdeeds.  And  the \nhawk,  the  lotus-flower,  the  heron,  serpent,  or  bird \u2014 every  object  in \nNature,  in  short \u2014 had  its  symbolical  and  manifold  meaning  in  ancient \nreligious  emblems.  The  man  who  all  his  life  acted  hypocritically  and \npassed  for  a  good  man,  but  had  been  in  sober  reality  watching  like  a \nbird  of  prey  his  chance  to  pounce  upon  his  fellow-creatures,  and  had \ndeprived  thera  of  their  property,  will  be  sentenced  by  Karma  to  bear \nthe  punishment  for  hypocrisy  and  covetousness  in  a  future  life.  What \nwill  it  be  ?  Since  even--  human  unit  has  ultimately  to  progress  in  its \nevolution,  and  since  that  \"  man  \"  will  be  reborn  at  some  future  time  as \na  good,  sincere,  well-meauiug  man.  his  sentence  to  be  re-incarnated  as \na  hawk  may  simply  mean  that  he  will  then  be  regarded  metaphorically \nas  such.  That,  notwithstanding  his  real,  good,  intrinsic  qualities,  he \nwill,  perhaps  during  a  long  life,  be  unjustly  and  falsely  charged  with \nand  suspected  of  greed  and  hypocrisy  and  of  secret  exactions,  all  of \nwhich  will  make  him  suffer  more  than  he  can  bear.  The  law  of  retri- \nbution can  never  err,  and  yet  bow  many  such  innocent  victims  of  false \nappearance  and  human  malice  do  we  not  meet  in  this  world  of  in- \ncessaut  illusion,  of  mistake  and  deliberate  wickedness.     We  see  them \n\n\nSee  Oe  Ulrvilte.  r.  S4.  85. \n\n\nKBBIRTIl   AND  TRANSKIGRATION. \n\n\n247 \n\n\nevery  day.  and  they  may  be  fouad  within  the  personal  experience  of \neach  of  us.  What  Orientalist  can  say  with  any  degree  of  assurance \nthat  he  has  understood  the  religion.s  of  old  ?  The  metaphorical  lan- \nguage of  the  priests  has  never  been  more  than  superficially  revealed, \nand  the  hieroglyphics  have  been  very  poorly  mastered  to  this  day.* \n\nWhat  says  his  Unveiled  on  this  question  of  Egyptian  rebirth  and \ntransmigration,  and  does  it  clash  with  anything  that  we  say  now? \n\nIt  will  lie  obserretl  tliat  this  philoAophy  of  cycles,  whicli  was  allegorized  by  tlie \nERyptioLO  Hierophants  in  Ibe  \"cycle  of  necessity,\"  cxplaias  at  the  same  time  the \nallegory  of  the  \"Fall  of  Man.\"  According  to  the  Arabian  descriptions,  each  of \nthe  \u25a0cveu  cliamljcrs  of  llii:  pyramids \u2014 those  granilL-sl  of  all  cosmic  syrabolB \u2014 wa\u00ab \nknown  by  the  name  of  a  planet  The  peculiar  architecture  of  the  pyramids  shows \nin  itself  the  drift  of  the  metaphj'sicftt  thoitghl  of  iheir  builders.  The  apex  is  lo5t \nin  the  clear  blue  sky  of  the  laud  of  the  Pharaohs,  and  typifies  the  primordial  point \nlost  in  the  unwren  Universe  from  whence  started  the  first  race  of  the  spiritual \nprototypes  of  mmi.  Each  siummy  from  the  moment  that  it  was  embalmed  lost  its \nphysical  individuality  in  one  sense:  it  symbolised  the  liuuiaii  race.  Placetl  in  $uch \na  way  as  was  tiest  calcul[itc<l  to  aid  the  exit  of  tlie  \"  Soul.\"  the  latter  had  to  pass \nthrough  the  seven  planetary  chambers  licfore  it  made  its  exit  Ihrougli  the  sym- \nbolical apex.  Hacb  chamlx*r  typified,  at  the  same  time,  one  of  the  seven  spheres \n[of  our  Chain]  and  one  of  the  seven  hiRlier  types  of  physico-spi ritual  humanity \nalleged  to  be  above  our  own.  Hvery  3rx>o  years  the  soul.  rcprescntati\\*c  of  its  race, \nhad  to  return  to  its  primal  point  of  departure  liefore  tt  underwent  another  evolutioa \nInto  a  more  pcrlectcd  spiritual  and  physicaj  transformation.  Wc  must  go  deep \nindeed  into  the  abstruse  metaphysics  of  Oriental  mysticism  before  we  can  realise \nfnlly  the  infinitude  of  the  subjects  that  were  embraced  at  one  sweep  by  the  majestic \nthought  of  its  expoiients.+ \n\nThis  is  all  Magic  when  ouce  the  details  arc  given  ;  and  it  relates  at \nthe  same  time  to  the  evolution  of  our  seven  Root-Races,  each  with  the \ncharacteristics  of  its  special  guardian  or  \"God,\"  and  his  Planet.  The \nastral  body  of  each  Initiate,  after  death,  had  to  reenact  in  its  funeral \nmystery  the  drama  of  the  birth  and  death  of  each  Race \u2014 the  past  and \nthe  future \u2014 and  pass  throtigh  the  seven  \"planetary  chambers,\"  which, \nas  said  above,  typified  also  the  seven  spheres  of  our  Chain, \nThe  mystic  doctrine  of  Kastem  Occultism  teaches  that \n'*  The  Spiritual  Ego  \\not  the  astral  Khou\\  has  to  revisit,  before  it  in- \ncarnates into  a  new  Itody,  the  scenes  it  left  ai  its  last  disincamatian.     2t \n\n\n*  One  sees  tbuidiSKuItr  arise  \u00abren  witbapcrfecUy  known  language  Uke  Sanskrit,  the  iticjinliig  of \nwWrh  t*  far  easier  to  rompif  twnd  than  the  hieratic  writings  of  Hgypt.  Crcryone  known  how  bope- \nkMly  the  KMiBkritinln  ate  oftrn  puxiilr4  ovrr  the  rval  meatilEig  ami  how  \\\\\\^y  fail  in  rendrHng  the \nawaainr  convctly  in  their  miKCtlve  trauUUoot.  In  which  ouc  OricpUIiat  contruliclii  the  oUier. \n\n4  Q^.tii..\\.m. \n\n\n24S \n\n\nTHE  SKCRBT  DOCTRINE. \n\n\nhas  to  see  for  itseif  and  take  cognizanee  0/  all  ike  effects  prvduad  fy \nthe  causes  [thf  Niddnas]  generated  by  its  ac/iotts  in  a  previous  ti/e ;  thal^ \nseeing,  it  should  rerognisc  the  Justice  of  the  decree,  and  help  the  law  of  Retri- \nbution {Karma]  instead  of  impeding  it.\"* \n\nThe  translations  by  Vicomle  de  Rouge  of  several  Egyptian  papyri, \nimperfect  as  they  may  be,  give  us  one  advantage :  they  show  undeni- \nably the  presence  in  them  of  white,  divine  Magic,  as  well  as  of \nSorcery,  and  the  practice  of  both  throughout  all  the  dynasties.  The \nBook  of  the  Deady  far  older  than  Genesis^  or  any  other  book  of  the  Old \nTestament,  shows  it  in  every  line.  It  is  fall  of  incessant  prayers  and \nexorcisms  against  the  Black  Art.  Therein  Osiris  is  the  conqueror \nof  the  \"aerial  demons.\"  The  worshipper  implores  his  help  against \nMatat,  \"from  whose  eye  proceeds  the  invisible  arrow.\"  This  \"invisible \narrow\"  that  proceeds  from  the  eye  of  the  Sorcerer  (whether  living  or \ndead)  and  that  \"circulates  throughout  the  world,\"  is  the  evil  eye- \ncosmic  in  its  origin,  terrestrial  in  its  effects  on  the  microcosmical  plane. \nIt  is  not  the  Latin  Christians  whom  it  behoves  to  view  this  as  a  super- \nstition. Their  Church  indulges  in  the  same  belief,  and  has  even  a \nprayer  against  the  \"arrow  circulating  in  darkness.\" \n\nThe  most  interesting  of  all  those  documents,  however,  is  the \n\"Harris\"  papyrus,  called  in  France  '*le  papyrus  magiquc  de  Chabas,\" \nas  it  was  6rst  translated  by  the  latter.  It  is  a  manuscript  written  in \nhieratic  characters,  translated,  commented  upon,  and  published  in \ni860  by  M.  Chabas,  but  purchased  at  Thebes  iu  1855  by  Mr.  Harris. \nIts  age  is  given  at  between  twenty-eight  and  thirty  centuries.  We \nquote  a  few  extracts  from  these  translations: \n\nCelcDdar  of  lucky  and  unlucky  ilnys :  .  .  ,  He  who  makes  a  hull  work  on  the \n20th  of  the  month  of  Phamiuths  will  surely  <lie ;  he  who  on  the  24tb  day  of  the \ntame  month  pronounces  the  name  of  Selh  aloud  will  see  trouble  irigninR  in  hu \nhouse  from  that  day  ;  ...  he  who  on  the  jlh  day  of  Patchous  leaves  his  house \nfftlls  sick  and  dies. \n\nExclaims  the  translator,  whose  cultured  instincts  are  revolted  : \n\nIf  one  had  not  these  words  under  our  eyes,  one  could  never  believe  insach  ser \nlud\u00ab  at  Ibc  epoch  of  the  Ramcssides.f \n\n\n*  Book  n..  CoatmcBlary. \n\n\u2666  Bnnsm  Hnd  ChHinpalUan  m*  dectxTr,  and  Dr.  Curprmrr  says  thai  Ihc  Book  \u00ab/lAf  DtAi,  ecuIplDrrd \n00  the  oldm  nioi]uii)\u00abDtJ>,  with  \"  lb\u00ab  v\u00abry  phrase*  wc  Bnd  in  Iht  ?frmr  Tetlamrnt  id  coniir^Tioii  with \nthe  Day  of  Jiidgnieiit    .        .    wn\u00ab  ensmvcd  protMbty  3.000  yean  before  tti\u00ab  timr  of  Christ.\"    iScc \n\nt  Dc  Mirvflle.  v  U.  Jtut  vatSx  a  niradiir  and  horcacope  Interdictiooa  exist  to  India  in  our  day,  m \nftcll  a>  in  China  and  oil  thr  Baddhut  co>iutrir\u00ab. \n\n\nTHE  \u00a3GYI>TIAN  KHOUS. \n\n\n249 \n\n\nI \n\n\nWe  belong  to  the  nineteenth  century  of  the  Christian  era,  and  are \ntherefore  at  the  height  of  civilization,  and  under  the  benign  sway  and \nenlightening  influence  of  the  Christian  Chnrch,  instead  of  being \nsubject  to  the  Pagan  Gods  of  old.  Nevertheless  we  personally  know \ndozens,  and  have  heard  of  hundreds,  of  educated,  highly-intellecttial \npersons  who  would  as  soon  think  of  commilling  suicide  as  of  starting \non  any  business  on  a  Friday,  of  dining  at  a  table  where  thirteen  sit \ndown,  or  of  beginning  a  long  journey  on  a  Monday.  Napoleon  the \nGreat  became  pale  when  he  saw  three  candles  lit  on  a  table.  Moreover, \nwe  may  gladly  concur  with  De  Mirville  in  this,  at  any  rate,  that  such \n\"superstitions\"  are  \"the  outcome  of  observation  and  experience.\"  If \nthe  former  had  never  agreed  with  facts,  the  authority  of  the  Ca/cmfar, \nhe  thinks,  would  not  have  lasted  for  a  week.    But  to  resume: \n\nGenftklwral  infiueatcfs  .\u25a0  The  eliild  born  on  Ihe  5th  dny  of  Fnoplii  wit!  l^e  killc*l \nby  a  tiall ;  on  the  37lh  by  a  MrpenL  Born  on  the  4tli  of  the  monlh  of  Athyr,  be  will \nsuccamb  to  blows. \n\nThis  is  a  question  of  horoscopic  predictions;  judiciary  astrology  is \nfirmly  believed  in  in  oar  own  age,  and  has  been  proven  to  be  scientifi- \ncally possible  by  Kepler. \n\nOf  the  Khous  two  kinds  were  distinguished :  first,  the  justified \nKhous,  i.e.,  those  who  had  been  absolved  from  sin  by  Osiris  when  they \nwere  brought  before  bis  tribunal ;  these  lived  a  second  life.  Secondly, \nthere  were  the  guilty  Khous,  \"the  Khous  dead  a  second  time;\"  these \nwere  the  damned.  Second  death  did  not  annihilate  them,  but  they \nwere  doomed  to  wander  about  aud  to  torture  people.  Their  existeuce \nhad  phases  analogous  to  those  of  the  living  man,  a  bond  so  intimate \nbetween  the  dead  and  the  living  that  one  sees  how  the  observation \nof  religious  funeral  rites  and  exorcisms  and  prayers  (or  rather  magic \nincantations)  should  have  become  accessary  *    Says  one  prayer: \n\nDo  not  permit  that  the  venom  sJiould  master  bis  limbs  [of  tlic  ilcfunct},  .  .  . \nthat  he  shoulU  be  peiictr&ted  by  any  male  detnJ,  pr  any  female  dead ;  or  that  ihe \nshadow  ofany  spirit  should  haunt  him  (or  her).t \n\nM.  Chabas  adds : \n\nThese  Khous  were  beings  of  Ihat  kind  to  which  biuuan  beings  beking  after  their \n<ieiUii :  they  were  exorcised  in  the  name  of  the  god  Cbous.  .  .  .  The  Manes \nthen  could  enter  the  bodies  of  the  living,  haunt  and  obse^is  Uieni.  Formulae  and \ntalismans,  anil  especially  statues  or  d^Vmryfjforrj,  were  ui^ed  ugainttt  such /or?ntdat>U \ninvasions.  J     .     .     .    They  were  combated  by  the  help  of  the  divine  power,  the  god \n\n\n\u2022  SmOcMlrviDv.  lil-dg. \n\n\n\u2022*  /b^.  Afgg.,  p.  ^b^. \n\n\ni  Wd.,  p.  i6\u00ab. \n\n\n2SO \n\n\nTUa   SECRBT  DOCTRINE. \n\n\nChons  being  Tntued  for  stich  deliveraoois.    The  Khou^  in  obeying  the  onlcrs  of  tbe \ngod,  none  tbc  less  preserved  the  precious  Tacutty  inherent  In  him  of  accommodiUag \n\nhimseirin  any  other  bmly  nt  will. \n\nThe  most  frequent  formula  of  exorcism  is  as  follows.  It  is  very \nsuggestive : \n\nMen.  gods,  elect,  dead  spirits,  amous,  negroes,  meoti-u,  do  not  IooIe  at  this  sott] \nto  show  cruelty  toward  it. \n\nThis  is  addressed  to  all  who  were  acquainted  tfi/A  Magic. \n\"Amulets  and  mystic  names.\"    This  chapter  is  called  \"ver>*  mys* \nterious,\"  and  contains  invocatious  to  Pcnhakahakaherher  and  Uranao- \nkarsankrobite,  and  other  such  easy  names.     Says  Cbabas: \n\nWe  have  proofs  that  mystic  names  simitar  to  tliesc  were  in  common  use  dniing \nthe  stay  of  the  Israelites  in  Kgypt. \n\nAnd  we  may  add  that,  whether  got  from  the  Eg>*ptiau5  or  the \nHebrews,  tht-se  are  sorcery  names.  The  student  can  consult  the  works \nof  Eliphas  Levi,  such  as  hi>i  Grimoire  des  Sorciers.  In  these  exorcisms \nOsiris  is  called  Mamuram-Kahab,  and  is  implored  to  prevent  the \ntwice-dead  Khou  from  attacking  the  justified  Khou  and  his  next  of  kin, \nsince  the  accursed  (astral  spook) \nCan  take  any  form  he  likes  and  penetrate  at  will  into  any  locality  or  body. \n\nIn  studying  Eg>'ptian  papyri,  one  begins  to  find  that  the  subjects  of \nthe  Pharaohs  were  not  very  much  inclined  to  the  Spiritism  or  Sptrittial- \nism  of  their  day.  They  dreaded  the  \"blessed  spirit\"  of  the  dead  more \nthan  a  Roman  Catholic  dreads  the  devill \n\nBut  how  uncalled-for  and  unjust  is  the  charge  against  the  Gods  of \nEgypt  that  they  are  these  \"devils,\"  and  against  the  priests  of  exercis- \ning their  magic  powers  with  the  help  of  \"the  falleu  angels,\"  maybe \nseen  in  more  than  one  papyrus.  For  one  often  finds  in  them  records \nof  Sorcerers  sentenced  to  the  death  penalty,  as  though  they  had  been \nliving  under  the  protection  of  the  holy  Christian  Inquisition.  Here  is \none  case  during  the  reigu  of  Ramses  III,  quoted  by  De  Mirville  from \nChabas. \n\nThe  first  pege  tic^ns  with  these  words:  \"From  the  place  where  I  am  to  the \npeople  of  my  conntrj-.\"  There  is  reason  to  snppose,  as  one  will  sec,  that  the  person \nwho  vrrolc  this,  in  the  first  personal  pronoun,  is  a  magistrate  mating  a  report,  and \nattesting  it  iNrfore  men,  after  an  accustomed  formnla,  for  here  is  the  main  part  of \nthis  accusation  \u25a0  \"This  Hai.  a  bad  man.  waa  an  overseer  [or  perhapa  keeper]  of \nsheep :  he  said  :  '  Can  I  have  ft  book  that  will  give  me  great  power  ? '  .  ,  .  And \na  book  was  given  him  with  the  foraiulx*  of  Ramses* Meri -Amen,  the  great  God.  his \n\n\nOBSESSION  IN  BGYPT. \n\n\n251 \n\n\nI \n\n\nI \n\n\nloynl  master ;  and  he  succeeded  in  getting  a  i)i\\iue  power  enabliug  bim  to  Tascinate \nmen.  He  also  succeeded  in  building  a  pl%c\u00ab:  and  ia  finding  a  very  deep plact,  and \nproduced  men  of  Menh  [uia^cal  homuncnU  ?]  and  .  .  .  lo%*e-wntiQ>{s  .  . \nstealing  them  from  the  Klieii  [the  occult  library  of  the  palace]  by  the  hand  of  the \nstonemason  Alirma,  ...  by  forcing  one  of  the  Raperviaors  to  go  aside,  and \nacting  magically  oa  the  others.  Then  he  sought  to  rea\u00abl  futurity  by  them  and  suc- \nceeded. All  the  horrors  and  nboiiiinatiouR  he  had  conceived  in  his  heart,  he  did \nthem  really,  he  practised  thcni  all.  and  other  great  crimes  as  well,  such  as  the  horror \n[?]  of  all  the  Rods  and  Goddesses.  Utcwise  let  the  prescriptions  grfai  [sa/eref] \nunto  death  be  done  unto  him,  such  as  Uie  divine  words  onler  to  l>e  done  to  him.** \nThe  accusation  does  not  stop  there,  it  specifies  the  crimes.  The  first  hne  speaks  of \na  hand  paralysed  by  means  of  the  men  of  Menh,  to  whom  it  is  wraply  said.  \"  f,ft  saeh \nan  effect  t>\u00a3 prodiuid,'^  and  it  is  produce*!.  Then  come  the  great  abotninatiotts,  such  as \ndeserve  death.  .  .  .  The  judges  who  had  examined  him  (the  culprit)  reported \nsaying,  \"  Let  him  die  according  to  tlie  order  of  Pharaoh,  and  according  to  what  is \nwritten  in  the  lines  of  the  divine  Unguage.\" \n\nM.  Chabas  remarks: \n\nDocnments  of  this  kind  abound,  but  the  task,  of  analysing  them  all  cannot  be \nattempted  with  the  limited  means  we  possess.* \n\nThen  there  is  an  inscription  taken  in  the  temple  of  KhotLs,  the  God \nwho  had  power  over  the  elcuienlaries,  at  Thebes.  It  was  presented  by \nM.  Prisse  d'Avenne  to  tlie  Imperial \u2014 now  National \u2014 Library  of  Paris, \nand  was  translated  first  by  Mr.  S.  Birch.  There  is  in  it  a  whole \nromance  of  Magic.  It  dates  from  the  day  of  Ramses  XII. t  of  the \ntwentieth  dynasty;  it  is  from  the  rendering  of  M.  de  Roug^  as  quoted \nby  De  Mir\\-ille,  that  we  now  translate  it. \n\nThis  monument  tells  us  that  one  of  the  Ramses  of  the  twentieth  dynasty,  while \nooUecting  at  Naharain  the  tributes  paid  to  Rgypt  by  the  Asiatic  nations,  fell  in  love \nwith  a  daughter  of  the  chii;f  of  Bakhtcn,  one  of  his  tributaries,  married  her  and, \nbringing  her  to  Eg>-pt  with  him,  raised  her  to  the  dignity  of  fj^ueeti,  under  the  royal \nname  ol  Rnnefrou.  Soon  afterwards  the  chief  of  Bakbten  dispatched  a  messenger \nto  Ramses,  praying  the  ^issiatance  of  Egyptian  science  for  Bent-Rosh.  a  young  sister \nof  the  queen,  attacked  with  illness  in  all  her  Huibs, \n\nThe  me.'isengcr  asked  expressly  that  a  \"wise>uian\"  [an  Initiate \u2014 Rch-Het]  should \nbe  sent.  The  king  gftve  orders  that  nil  the  hietogramniAtist\u00ab  of  the  palace  and  the \nguardians  of  the  secret  books  of  the  Khen  should  Ije  sent  for,  and  choosinR;  from \namong  them  the  royal  scribe  Thoth-em-Hehi,  an  intetlig\u00abnt  cUDt  well  V'ersed  ill \nwriting,  charged  him  to  examine  the  sickness. \n\n*  MiUiioaid\u00ab\u00ab  in  hi*  TYeatisf  on  /iMatrt  \u00bbays.  \u2022pcAkluff  of  the  Jewtah  tcraphim:  \"Tbt?  talked \nwith  men.\"  To  Ihin  day  Chri\u00abtiati  aomren  la  Italy ,  ami  negro  Voodoo*  ot  Kcw  Orleans  rnlwicnte \nimull  wax  Sguns  in  the  likencnor  Uiclr  x-ictinu.  and  tiautipicrcc  them  will)  n\u00abeillet,  Ute  wouhJ.  aa  011 \ntlic  Icnptiin  or  Menh,  beinj:  TvpercuiuKd  on  the  living,  onen  klUiB(  thcta.  Myitchoua  deathn  are \n\u00bbtill  niauy,  Kiid  nnt  all  arc  liacnt  to  the  luilty  haad. \n\nt  The  \"\"'\"\u2014^  uf  LepsiuB,  wlio  rcdgtied  aome  1300  yean  before  our  era \n\n\n253 \n\n\nTHE  SECRKT  nOCTRlNK. \n\n\nArrivM  a1  Balchten,  Ttaoth*em-H\u00abbi  foand  that  fient-Rosb  wiu  possetted \nKhoQ  (Em-sch-'crn  kcr  Ii*oul,  hul  dectarnl  himseJf  loo  wi>ak  to  enjia;^  in  a \nwith  liini.* \n\nEleven  >-cars  elapsed,  ami  the  young  girl's  stnle  did  not  unprovc.  The  chief  of \nBakhten  again  sent  his  messenf^er,  and  on  hii\u00ab  fonual  demand  Khoit\u00bb-pcin>SekIcmil- \nZ.ini,  one  of  the  divine  forms  of  Cbons\u2014 God  the  Son  in  the  Theban  Trinity\u2014 \u00abra\u00ab \ndispntcbcd  to  Bakhten.     .     .     \u25a0 \n\nThe  Crotl  [incarnate]  having  saluted  [baa)  tlie  patient,  she  felt  bmneJiatciy  relieved, \nand  the  Khou  who  was  in  her  tnAuifested  forthwith  his  intention  of  obeviog  the \nonters  of  the  God.  \"O  great  God,  who  forccst  the  phantom  to  vanish.\"  said  tlie \nKhou.  \"  I  am  til y  slnve  and  I  will  return  whence  T  came !  \"+ \n\nEvidently  Khous-peiri-Seklerem-Zam  was  a  real  Hieropliant  of  the \nclass  named  the  \"Sons  of  God,*'  since  he  is  said  to  be  one  of  the  forms \nof  the  God  Khons;  which  means  either  that  he  was  considered  as  an \niucarnation  of  that  God \u2014 an  AvatSra \u2014 or  that  he  was  a  full  Initiate. \nThe  same  text  shows  that  the  temple  to  which  he  belonged  was  one  of \nthose  to  which  a  School  of  Magic  was  attached.  There  was  a  Kben  in \nit,  or  that  portion  of  the  temple  which  was  inaccessible  to  all  but  the \nhighest  priest,  the  Ubrar>'  or  depository  of  secret  works,  to  the  study  and \ncare  of  which  special  priests  were  appointed  (those  whom  all  the \nPharaohs  consulted  in  cases  of  great  importance),  and  wherein  they \ncommunicated  with  the  God.s  and  obtained  advice  from  them.  Does \nnot  Lucian  tell  his  readers  in  his  description  of  the  temple  of  Hiera- \npolis,  of  \"Gods  who  manifest  their  presence  independently  i\"'J  And \nfurther  on  that  he  once  travelled  with  a  priest  from  Memphis,  who  told \nhim  he  had  passed  twenty-three  years  in  the  subterranean  cr>'pts  of \nhis  temple,  receiving  instructions  on  Magic  from  the  Goddess  Isis  her- \nself. Again  we  read  that  it  was  by  Mercury  himself  that  the  great \nSesoslris  (Ramses  II.)  was  instructed  in  the  Sacred  Sciences.  On  which \nJablonsky  remarks  that  we  have  here  the  reason  why  Amuti  (Ammon) \n\u2014 whence  he  thinks  our  \"Amen\"  is  derived \u2014 was  a  real  evocation  to \nthe  light.\u00a7 \n\nIn  the  Papyrus  Anastasi,  which  teems  with  various  formulae  for  the \n\n\n\"  One  nay  judcc  bov  trustworthy  are  the  tnuiBlaUom  of  nch  BsyptisD  docutaenu  when  Uc \nMiit\u00abiic\u00ab  is  rendered  iu  tbrec  dilFcrcnt  wny\u00bb  by  Ibm  Egjrptolagudii.  ttougt^  vnj-* :  \"  H\u00ab  found  her  hi \na  st\u00ab1\u00ab  lo  foil  um^r  the poutr  o/  tpi^ili.\"  or. \"  wiUi  bn  Ibnlw  quite  ntilT,\"  {'i  another  vrraiou  ^  md \nCbabott  Iriuuilutm;  \"  And  Uir  &-riIi\u00ab  fuuiii)  the  Khiiu  tuu  wickrd.\"  Bctwecil  bcf  bcitiy  in  pOMCMJon \noJ\"  an  evil  Khou  and  \"  wiUi  bcr  litabt  quite  \u2022tiff.\"  tlietc  u,  a  difltrencr. \n\nt  Se  Uirvdlc,  v.  S47,  m*. \n\nI  Sonie  Imnalalon  would  have  t.uciBn  apeak  of  the  inhabJlanta  of  the  city,  but  they  fail  BO \nshow  that  this  vln*  U  itialntatiiAbLe. \n\n)  De  Mirrille.  r.  \u00bbjfi,  937. \n\n\nTWO  RITUALS  OF  UAGIC. \n\n\n353 \n\n\nI \n\nI \n\n\nevocation  of  Gods,  and  with  exorcisms  against  Kiious  and  the  elemea- \ntary  demons,  the  se\\-enth  paragraph  shows  plainly  the  difference  made \nbetween  the  real  Gods,  the  Planetary  Angels,  and  those  shells  of \nmortals  whicli  are  left  behind  in  K3ma-1oka,  as  though  to  tempt  man- \nkind and  to  puzzle  it  the  more  hopelessly  in  Its  vaiu  search  after  the \ntruth,  outside  the  Occult  Sciences  aud  the  veil  of  Initiation.  This \nseventh  verae  sa3's  with  regard  to  such  divine  evocations  or  theomantic \nconsultations: \n\nOne  must  invoke  tbat  diWn?  and  grcnt  name  *  only  in  cases  of  absolute  aeccsstty, \nand  when  one  Teels  ahsollttelj  pure  aii<l  irreproAcliable. \n\nNot  SO  in  the  formula  of  black  Magic.  Reuvens,  speakiug  of  the \ntwo  rituals  of  Magic  of  the  Anastasi  collection,  remarks  that  they \n\nUndeniably  forui  tlie  iiiosl  instructive  coinnieutAry  upoit  the  Egyptian  tnysUries \nattributed  to  Jamblichua,  and  the  best  pendant  to  that  classical  work,  for  under* \nstanding  the  thauDiaturgy  of  tlie  philoitophical  sects,  thautnaturg>  buAcd  on  ancient \nEgyptian  religion.  Accor<)ing  to  Jamblicbus,  thauntatunD'  was  exercised  by  tbe \nniinifttiy  of  wcondary  genii.t \n\nReuvens  closes  with  a  remark  which  is  very  suggestive  and  is  very \nimportant  to  the  Occultists  who  defend  the  antiquity  and  genuineness \nof  their  documents,  for  he  says: \n\nAll  that  he  [Jamblichiu]  givca  out  as  theology  we  find  as  history-  in  oar  papyri. \n\nBut  then  how  deny  the  authenticity*,  the  credibilltj'.  and,  beyond  all, \nthe  trustworthiness  of  those  classical  writers,  who  all  wrote  about \nMagic  and  its  Mysteries  in  a  most  worshipful  spirit  of  admiration  and \nreverence?    Listen  to  Piudarus,  who  exclaims: \n\nHappy  be  who  descends  into  the  grave  tbua  initiated,  for  be  knows  the  end  of  his \nlife  and  the  Icingdomt  given  by  Jupiter.^ \n\n\n\u2022  How  can  Ae  Mirrilte  ttx  ftaun  in  the  BKyi>>)>\u00bb  Ood  of  Uw  ffmtt  divine  Nfttnc,  wlm  he  hiranelf \nnctinits  thttt  nothing  wns  greater  Ihiin  the  name  o(  th\u00ab  araclc  of  Dodono,  wi  it  wtut  lliat  oT  Ihr  Cnd  of \nthe  Jews,  ISO.  or  Jchovali '  That  oracle  11114  been  brought  \\>y  tlie  rclasciniu  to  Dodonn  more \nthiui  foHrterri  centurl**  b-c,  mirt  left  with  the  fofrrfltlicni  of  the  Hellencn,  nnri  its  hiilory  i<i  well. \nknown  sad  niiy  be  read  In  Herodottu.  Jupiter,  wlio  lo^-^  tiK  fair  nyniph  of  the  ocoui.  Oadaus.  bail \nordcrcil  {^tafi^u?  \\o  carry  his  cult  1.0  Tlicssaty.  The  name  o(  \\\\k  God  of  that  oracle  at  the  terapic \nof  Dodona  wna  Zcu^rclasgic-os.  the  Zeuiipatci  lUod  tlic  Patlier).  or  aslV;  Mirvkllc explains  :  \"  U  wnAthe \nuttnt  par  ejeftUmtf.  the  name  titnt  the  Jews  held  as  the  ineffiiSte,  the  iitipronouiiceahte  Naine \u2014 in \nAatX.Jaok-fattr,  i.e.,  '  he  who  wim,  who  is,  mill  whti  will  be,\"  olherwlw:  thrHteraal.\"  Ami  the  author \nadsuU  tbat  Maury  i\u00ab  right  \"  in  di\u00abco\\-cting  iu  the  nainc  of  the  Vaidic  liidra  the  ttitilicol  Jrhuvah.\" \nam!  doe\u00bb  not  even  attempt  to  il^iy  the  etyinnlojiicnl  ronnectton  between  the  two  names\u2014''  the  g'tal \nand  the  loil  uaine  with  tlie  kuo  and  tbe  tli under- bo lt\u00ab.  \"  Strang  cunfeatrions,  and  atlU  olranger \neoatndtctloni. \n\nr  Kcnrau'  Utitr  tc  UtfWMt m  tkt 7$th  nnmhtr  0/ Iht  fyfijrri  Anaitati.\"    See  Dc  BUrvUle.  v.  \u25a0$\u25a0\u25a0 \n\nJ  The  KlcuMiiiAn  Piclda. \n\nI  Fi-agmuMli,  ix. \n\n\n254 \n\n\nTHE  SECRET  DOCTRINE. \n\n\nOr  to  Cicero : \n\n\nonly  teaches  us \n\n\nto \n\n\nInitiation \nhope.* \n\nPlato,  Pansanias,  Strabo,  Diodorus  and  dozens  of  others  bring  their \nevidence  as  to  the  great  boon  of  Initiation ;  all  the  great  as  well  as  the \npartially-initiated  Adepts,  share  the  enthusiasm  of  Cicero. \n\nVitvs  not  Plutarcli,  thinking  o(  what  he  lia<l  learned  in  his  initiation,  console  him- \nself for  tile  lofts  of  his  wife?  Had  he  not  obtained  the  certitude  at  the  Mysteries  of \nBacchus  that  \"the  soul  [spirit]  reiuuin^i  incomiptiljle,  and  that  there  is  a  here- \nafter\"? .  .  .  Aristophanes  went  even  farther :  \"All  those  who  participateil  in \nthe  Mysteries,\"  he  sayR,  \"le*l  nn  innocent,  calm,  ami  holy  life ;  they  died  lookinx \nfor  the  li^ht  of  the  Eleusinian  Fields  [Devachani  while  the  rest  could  never  expect \nanytliing  but  eternal  darknejw  [igiioriince  ?]. \n\n.  .  .  And  when  one  thinks  about  the  importance  attached  by  the  Rutes  to  the \nprinciple  and  the  correct  celebration  of  the  M>'steries,  to  the  stipulations  made  in \ntheir  treaties  for  the  security  of  their  celebration,  one  sees  to  what  de^^e  those  Myv \nterics  had  so  long  occupied  their  first  and  their  last  thought \n\nIt  was  the  grcate.'it  among  public  as  well  as  private  preoccupations,  and  this  is  only \nnalnral,  since  according  to  Dollinger,  \"  the  Kleusinian  M>'steries  wck  viewed  as  the \nefflorescence  of  all  the  Greek  religion,  as  the  purest  essence  of  all  it*  conceptions.t \n\nNot  only  conspirators  were  refused  admittance  therein,  but  those  who  had  not \ndenouncetl  them  ;  traitorR,  perjurers,  debauchees.!  ,  .  .  tioUiat  Porphyry  could \nsay  that:  \"Our  soul  has  to  be  at  the  moment  of  death  as  it  was  during  the  Mysteries. \ni.e.,  exempt  from  any  blemishes,  passion,  envy,  hatred,  or  anger.''j \n\nTruly, \n\n^  itfagic  WEB  considered  a  Divine  Science  which  led  to  a  participation  in  the  attri- \nbutes of  the  Divinity  itself-H \n\nHerodoltis,  Thales,  Parmenides,  Empedocles,  Orpheus,  Pythagoras, \nall  went,  each  in  his  day,  in  search  of  the  wisdom  of  Egypt's  great \nHierophants,  in  the  hope  of  solving  the  problems  of  the  universe. \n\nSays  Philo : \n\nThe  Mysteries  were  known  to  unveil  the  secret  operations  of  Nature.^ \nThe  prodigies  accomplished  by  the  priests  of  theurgic  magic  are  so  well  authenti- \ncated and  the  evidence\u2014 if  liuniaii  lestinioiiy  is  worth  anything  at  alibis  so  over- \nwhelming that,  rather  than  confess  that  the  pagan  theurgists  far  outrivallcd  the \n\n\n\u2022  /V  /-/ifAtii,  n.  rr. \n\n*  Judaitm  and  fiifamitm.t.  tit, \nI  fitag.  of  Siyr-  \"A-  i'o*- \n\n>  Vf  Sfifttal.  Ugi \n\nt)  Dr  Mirville.  v.  \u00bb;\u00ab.  179. \n\n1  Itil  i'nvfikd,  i.  *5. \n\n\nHAGICAL  STATUfiS. \n\n\n255 \n\n\nCtinsUans  in  miracles.  Sir  David  Brt-wster  conceileil  to  llie  former  the  greatest  pro- \nficiency* in  physics  and  e^-erything  that  pertains  to  natural  philosophy.  Science \nfinds  herself  in  a  very  disaprMable  dilemma.     .     .    . \n\n\"Mapc,\"  \u00bbays  Pselhis,  \"fomiedlUe  last  part  of  the  sacerdotal  science.  It  investi* \ngated  the  nature,  power,  and  qnality  of  cvcr>*thing  snbtunar>*:  of  the  elements  and \ntheir  parts,  of  animals,  of  various  plants  and  their  fmits,  of  stones  and  herhii.  Tn \nahort,  it  explored  the  essence  and  power  of  everything.  Prom  hence,  therefore,  it \nproduced  its  effects.  And  it  formed  slaiues  [magnetizedjwhich  procure  health,  and \nmade  all  various  figures  and  thinga  [talisnians],  which  could  equally  l\u00bbecome  the \ninstruments  of  disease  as  well  as  of  health.  Often,  too,  celestial  fire  is  made  to \nappear  through  magic,  and  then  slatuet  laugh  and  lamps  are  spontaneously  en- \nkindled.\" \u25a0 \n\nThis  assertion  of  Psellus  that  Magic  \"  made  statues  which  procure \nhealth/*  is  now  proven  to  the  world  to  be  no  dream,  no  vain  boast  of  a \nhallucinated  Theurgist.  As  Reuvens  says,  it  becomes  \"  history*. \"  For \nit  is  found  in  the  Papyrus  Magique  of  Harris  and  on  the  votive  stele \njnst  mentioned.     Both  Chabas  and  De  Roug\u00a3  state  that : \n\nOn  the  eighteenth  line  of  this  very  mutilated  monument  is  found  the  formula \nwith  regard  to  the  acquiescence  of  the  God  (Chons)  who  made  bis  consent  known  by \na  motion  he  impETted  to  his  statue. t\"      '\"   ' \n\nThere  was  even  a  dispute  over  it  between  the  two  Orientalists. \nWhile  M.  de  Rouge  wanted  to  translate  the  word  \"Han\"  by  \"favour\" \nor  \"grace,\"  M.  Chahas  insisted  that  \"Han\"  meant  a  \"movement\"  or \n\"a  sifpC*  made  by  the  statue. \n\nExcesses  of  power,  abuse  of  knowledge  and  personal  ambition  very \noften  led  selfish  and  unscrupulous  Initiates  to  black  Magic,  just  as  the \nsame  causes  led  to  precisely  the  same  thing  among  Christian  popes \nand  cardinals ;  and  it  was  black  Magic  that  led  finally  to  the  abolition \nof  the  Mysteries,  and  not  Christianity,  as  is  often  erroneously  thought. \nRead  Moramsen's  Roman  History,  vol.  i.,  and  you  will  find  that  it  was  the \nPagans  themselves  who  put  an  end  to  the  desecration  of  the  Divine \nScience.  As  early  as  560  B.C.  the  Roman.s  had  discovered  an  Occult \nassociation,  a  school  of  black  Magic  of  the  most  revolting  kind;  it \ncelebrated  mysteries  brought  from  Etruria,  and  very  soon  the  moral \npestilence  had  spread  all  over  Italy \n\nMore  thnn  seven  thousnml  Initiates  were  prosecuted,  and  most  of  them  were  sen- \ntenced to  death.    .    .    . \n\nl^ter  on,  Tilus^Livius  shows  usanother  three  thousand  Initiates  sentenced  during \na  single  year  for  the  crime  of  poisoning.; \n\n\n\u2022  tm  t/tvf'Ud,  i.  *e>.  Mj. \n\n\nt  Dc  MtrviUe.  v.  a^i. \n\n\n1  pc  Mtrviltc,  V.  \u00bbai. \n\n\n\u00bb56 \n\n\nTHE   SECRET  DOCTRnfE. \n\n\nAnd  yet  black  Magic  is  derided  and  denied  I \nPauUhier  may  or  may  not  be  too  enthusiastic  in  saying  that  India \nappears  to  him  as \n\nThe  grand  and  primitive  hearth  of  human  thought*  that  has  ended  by  embracing \nthe  who^e  nncienl  uorld, \n\nbut  he  was  right  in  his  idea.  That  primitive  thought  led  to  Occult \nknowledge,  which  in  our  Fifth  Race  is  reflected  from  the  earliest \ndays  of  the  Egyptian  Pharaohs  down  to  our  modem  times.  Hardly  a \nhieratic  papyrus  is  exhumed  with  the  tightly  swathed-up  mutnmiesof \nkings  and  high  priesLs  that  docs  not  contain  some  interesting  infor* \nmation  for  the  modern  students  of  Occultism. \n\nAll  that  is.  of  course,  derided  Magic,  the  outcome  of  primitive \nknowledge  and  of  revelatiou,  though  it  was  practised  in  such  ungodly \nways  by  the  Allantean  Sorcerers  that  it  has  since  become  necessary \nfor  the  subsequent  Race  to  drawa  thick  veil  over  the  practices  which \nwere  used  to  obtain  so-called  magical  effects  on  the  psychic  and \non  the  physical  planes.  In  the  letter  no  one  in  our  centtiry  will  believe \nthe  statements,  with  the  exception  of  the  Roman  Catholics,  and  these \nwill  give  the  acts  asalanic  origin.  Nevertheless,  Magic  is  so  mixed  up \nwith  the  histoo'  of  the  world,  that  if  the  latter  is  ever  to  be  written  it \nhas  to  rely  upon  the  di.scoveries  of  Archceolog>',  Eg>'ptologj',  and  hieratic \nwritings  and  inscriptions  :  if  it  insists  that  they  must  be  free  from  that \n\"superstition  of  the  ages\"  it  will  never  see  the  light.  One  can  well \nimagine  the  embarrassing  position  in  which  serious  \u00a3g>'ptologtsts, \nAssyriologists,  savants  and  academicians  find  themselves.  Forced  to \ntranslate  and  interpret  the  old  papyri  and  the  archaic  inscriptions  on \nstelae  and  Babylonian  cylinders,  they  find  themselves  compelled  from \nfirst  to  last  to  face  the  distasteful,  and  to  them  repulsive,  subject  of \nMagic,  with  its  incantations  and  paraphernalia.  Here  they  find  sober \nand  grave  narratives  from  the  pens  of  learned  scribes,  made  up  under \nthe  direct  supervision  of  Chaldieau  or  Egyptian  Hierophants,  the  most \nlearned  among  the  Philosophers  of  antiquity.  These  statements  were \nwritten  at  the  solemn  hour  of  the  death  and  burial  of  Pharaohs,  High \nPriests,  and  other  mighty  ones  of  the  land  of  Clienii ;  their  purpose  was \nthe  introduction  of  the  newly-born,  Gsirified  Soul  before  the  awful- \niribiuial  of  the  \"  Great  Judge  \"  in  the  region  of  AmenLi\u2014 there  where  a \nlie  was  said  to  outweigh  the  greatest  crimes.  Were  the  Scribes  aod \nHierophant.^.  Pharaohs,  aud  ICiug- Priests  all  fools  or  frauds  to  have \neither  believed  in,  or  tried  to  make  others  believe  in,  such  \"cock-and \n\n\nKOHAW \n\n\n-BUT  THT7B. \n\n\n257 \n\n\nbull  stories  \"  as  are  fownd  in  the  most  respectable  papyri  ?  Yet  there \nis  no  help  for  it.  Corroborated  by  Plato  and  Herodotus,  by  Manetho \nand  Syncellus,  as  by  all  the  greatest  and  most  trustworthy  authors  and \nphilosophers  who  wrote  upon  the  subject,  those  papyri  note  down \u2014 as \nseriously  as  they  note  any  history,  or  any  fact  so  well  Icnown  and \naccepted  as  to  need  no  commentary\u2014 whole  royal  dynasties  of  Maues. \nto  wit,  of  shadows  and  phantoms  (astral  bodies),  and  such  feats  of \nmagic  skill. and  such  Occult  phenomena,  that  the  most  credulous \nOccultist  of  our  own  times  would  hesitate  to  believe  them  to  be  true. \n\nThe  Orientalists  have  found  a  plank  of  salvation,  while  yet  publishing \nand  delivering  the  papyri  to  the  criticism  of  literary  Sadducees  :  they \ngenerally  call  them  \"  romances  of  the  days  of  Pharaoh  So-and-6o.'* \nThe  idea  is  ingenious,  if  not  absolutely  fair. \n\n\nSECTION  XXYIII. \nThe  Origin  of  the  Mysteries. \n\n\nAll  that  is  explained  in  the  preceding  Sections  and  a  hundredfold \nmore  was  taught  in  the  Mysteries  from  time  immemorial.  If  the  firet \nappearaDce  of  those  institutions  is  a  matter  of  historical  tradition  with \nregard  to  some  of  the  later  nations,  their  origin  must  certainly  be \nassigned  to  the  time  of  the  Fourth  Root  Race.  The  Mysteries  were \nimparted  to  the  elect  of  that  Race  when  the  average  Atlantean  had  begun \nto  fall  too  deeply  into  sin  to  be  trusted  with  the  secrets  of  Nature.  Their \nestablishment  is  attributed  iu  the  Secret  Works  to  the  King-Initiates  of \nthe  divine  dynasties,  when  the  \"  Sons  of  God  \"  had  gradually  allowed \ntheir  country  to  become  Kookarma-tlcs  (the  land  of  \\'ice). \n\nThe  antiquity  of  the  Mysteries  may  be  inferred  from  the  histor>*of \nthe  worship  of  Hercules  in  Eg\\'pt.  This  Hercules,  according  to  what \nthe  priests  told  Herodotus,  was  not  Grecian,  for  he  says : \n\nOf  the  Grecian  Hercules  I  coiiM  in  no  pjirt  of  Rgypt  procure  any  knowledge: \n\u00bb  .  .  the  nunc  was  never  borrowed  by  Egypt  from  Greece.  .  .  .  HerculM, \nt  ...  as  they  [tlie  priesUj  uSimi,  t.i  one  of  the  tweh-e  (great  Gods),  wbo \nirerc  reproduced  froin  the  earlier  eight  Gods    17.000  years  before  the    year  of \n\nHercules  is  of  Indian  origin,  and \u2014 his  Biblical  chronology  put  aside \n\"-Colonel  Tod  was  quite  right  in  his  suggestion  that  he  was  BalarSma \nor  Baladeva.  Now  oue  must  read  the  Purdnasvnth.  the  Esoteric  key  in \none'shand  in  order  to  find  out  how  on  almost  every  page  they  corroborate \nthe  Secret  Doctrine.  The  ancient  classical  writers  so  well  understood \nthis  truth  that  they  unanimously  attributed  to  Asia  the  origin  of \nHercules. \n\nA  section  of  the  MahdbhArala  is  devoted  to  the  history  of  the  Uercflla,  of  which \nrace  waaVyua.    .    .    .    Diodoms  has  the  same  legend  with  some  variety.    He \n\n\nAK  WSTAirr  IN  HEAVEN. \n\n\n359 \n\n\nB^ri:  \"  Hercules  was  born  amongst  the  IndiAtis  and,  Hk\u00ab  tht  Grfteka,  thty  Turuish \nhim  wiUi  a  ctuti  and  lion's  hide.\"  Both  [Krishna  and  Baladeva]  are  (lords)  of  the \nrace  {c<Ua)  ofHeri  (Heri-cul>e8)  of  vbicb  the  Greeksmight  have  made  the  compound \nHercules,* \n\nThe  Occult  Doctrine  explains  that  Hercules  was  the  last  incarnation \nof  one  of  the  seven  \"  Lords  of  the  Flame,\"  as  KrisUna's  brother,  Bala- \ndeva.  That  his  incarnations  occurred  during  the  Third,  Fourth,  and \nFifth  Root-Races,  and  that  his  worship  was  brought  into  Egr>'p*-  fro*\" \nLanka  and  India  by  the  later  immigrants.  That  be  was  boriowed  by \nthe  Greeks  from  the  Eg>'ptians  is  certain,  the  more  so  as  the  Greeks \nplace  his  birth  at  Thebes,  and  only  his  twelve  labours  at  Argos.  Now \nwe  find  in  the  Vishnu  Parana  a  complete  corroboration  of  the  statement \nmade  in  the  Secret  Teachings,  of  which  PurSnic  allegory  the  following \nis  a  short  summary  : \n\nRaivata,  a  grandson  of  SbarydtJ,  Manu's  fourth  son,  finding  no  man \nworthy  of  his  lovely  daughter,  repaired  with  her  to  Brahma's  region  to \nconsult  the  God  in  this  emergency.  Upon  his  arrival,  Haha,  Huhu,  and \nother  Gandharvas  were  singing  before  the  throne,  and  Kaivata,  waiting \ntill  they  had  done,  imagined  that  but  one  Muhurta  (instant)  had  passed, \nwhereas  long  ages  had  elapsed.  When  they  had  finished  Raivata  pros- \ntrated himself  and  explained  his  perplexity.  Then  Brahm&  a.sked  him \nwhom  he  wished  for  a  son-in-law,  and  upon  hearing  a  few  personages \nnamed,  the  Father  of  the  World  smiled  and  said  :  \"  Of  those  whom  you \nhave  named  the  third  and  fourth  generation  [Root-RacesJ  no  longer \nsurvive,  for  many  successions  of  ages  [Chatnr-Yuga,  or  lUc  four  Vuga \ncycles]  have  passed  away  while  you  were  listening  to  our  songsters. \nNow  on  earth  the  twenty-eighth  great  age  of  the  present  Manu  is  nearly \nfinished  and  the  Kali  period  is  at  hand.  You  must  therefore  bestow \nthis  virgiu-gem  upon  some  other  husband.    For  you  are  now  alone.V \n\nThen  the  Raja  Raivata  is  told  to  proceed  to  Kushasthali,  his  ancient \ncapital,  which  was  now  called  Dv^rak^.  and  where  reigned  in  his  stead \na  portion  of  the  divine  being  (Vishnu)  in  the  person  of  Baladeva,  the \nbrotlier  of  Krishna,  regarded  as  the  seventh  incamatiou  of  Vishnu \nwhenever  Krishna  is  taken  as  a  full  divinity. \n\n\"  Being  thus  instructed  by  the  Lotus-born  [Brahm4],  Raivata  re- \nturned with  his  daughter  to  earth,  where  he  found  the  race  of  men \ndwindled  in  stature  [see  what  is  said  in  the  Stanzas  and  Commentaries \nof  the  races  of  mankind  gradually  decreasing    in   stature]  ;     .     .     . \n\n\u2022  Tod'a  Kajasthan.  1.  A. \n\n\n,^^ \n\n\nTHE  SECRBT  DOCTRINE. \n\n\nreduced  in  vigour,  and  enfeebled  iu  intellect.  Repairing  to  the  city  erf \nKusha<ithalt,  he  found  it  much  altered,\"  because,  according  to  the \nallegorical  explanation  of  the  commentator,  \"Krishna  had  reclaimed \nfrom  the  sea  a  portion  of  the  country.\"  which  means  in  plain  language \nthat  the  continents  had  all  been  changed  meanwhile \u2014 and  *'  had  reno- \nvated the  city\" \u2014 or  rather  built  a  new  one.  Dvarakfl :  for  one  reads \nin  the  Bhagavad  Purdna*  that  Kushasthali  was  founded  and  built \nby  Raivata  within  the  sea ;  and  subsequent  discoveries  showed  that \nit  'was  the  same,  or  on  the  same  spot,  as  DvSraka.  Therefore  it \nwas  on  an  island  before.  The  allegory  in  Vishnu  Purdna  shows  King \nRaivata  giving  his  daughter  to  \"the  wielder  of  the  ploughshare\"\u2014 or \nrather  \"  the  plough-bannered  \" \u2014 Baladeva.  who  **  beholding  the  damsel \nof  excessively  lofty  height.  .  .  .  shortened  her  with  the  end  of  his \nploughshare,  and  she  became  his  wife.\"* \n\nThis  is  a  plain  allusion  to  the  Third  and  Fonrth  Races \u2014 to  the \nAtlanteau  giants  and  the  successive  incarnations  of  the  \"Sons  of  the \nFlame  '*  and  other  orders  of  DhySn  Chohans  iu  the  heroes  and  kings  of \nmankind,  down  to  the  Kali  Yuga,  or  Black  Age,  the  beginning  of  which \nis  within  historical  limes.  Another  coincidence :  Thebes  is  the  city  of  a \nhundred  gates,  and  Dvilrak^  is  so  called  from  its  many  gateways  or \ndoors,  from  the  word  \"  Dvara.\"  \"  gateway.\"  Both  Hercules  and \nBaladeva  are  of  a  passionate,  hot  temper,  and  both  arc  renowned  for  the \nfairness  of  their  white  skins.  There  is  not  the  slightest  doubt  that \nHercules  is  Baladeva  in  Greek  dress.  Arrian  notices  the  great \nsimilarity  between  the  Thebau  and  the  Hindu  Hercules,  the  latter \nbeing  worshipped  by  the  Suraseni  who  built  Methorea,  or  Mathurfi, \nKrishna's  birthplace.  The  same  writer  places  Saudracottus  (Chandra- \ngupta,  the  grandfather  of  King  Asoka.  of  the  clan  of  Mor>'a)  in  the \ndirect  line  of  the  de.scendants  of  Baladeva. \n\nThere  were  no  Mysteries  in  the  beginning,  we  are  ta.ught.  Know- \nledge (VidyS)  was  common  property,  and  it  reigned  universally \nthroughout  the  Golden  Age  (Satya  Yuga).     As  says  the  Commentary; \n\nAftn  had  not  created  r<nl  yet  in  those  days  of  bliss  and  purity,  for  ikey \nwere  of  Gad-like,  more  than  of  human  nature. \n\nBut  when  mankind,  rapidly  increasing  in  numbers,  increased  also  in \nvariety  of  idiosyncrasies  of  body  and  mind,  then  incarnated  Spirit \nshowed  its  weakness.     Natural  exaggerations,  and   along  with    these \n\n\nOfi.eit..lx.m.t% \n\n\nt  yiiknu  Purdum.iH^i,   WllaoB'sUnnilaUon,  ifl.  t4t-i!U. \n\n\nGKOWTR  OP  POPUIAK  BELIEFS. \n\n\n26r \n\n\nI \n\n\nsuperstitions,  arose  in  tbe  less  cultured  and  healthy  minds.  Selflshncss \nwas  boni  out  of  desires  and  passions  hitherto  unknown,  and  but  too \noften  knowledge  and  power  were  abused,  until  finally  it  became  neces- \nsary to  limit  the  number  of  those  Tvhv  kn\u20acw.    Thus  arose  Initiation. \n\nEver>-  separate  nation  now  arranged  for  itself  a  religious  system, \naccording  to  its  enlightcunient  and  spiritual  wants.  Worship  of  mere \nform  being  discarded  by  the  wise  men,  these  confined  true  knowledge \nto  the  ver>*  few.  The  nee<l  of  veiling  truth  to  protect  it  from  desecra- \ntion becoming  more  apparent  with  every  generation,  a  thin  veil  was \n\u25a1sed  at  first,  which  had  to  be  gradually  thickeued  according  to  the \nspread  of  personality  and  selfishness,  and  this  led  to  the  Mysteries. \nThey  came  to  be  established  in  every  country  and  among  every  people, \nwhile  to  avoid  strife  and  misunderstanding  exoteric  beliefs  were  allowed \nto  grow  up  in  the  minds  of  the  profane  masses.  Inoffensive  and \ninnocent  in  their  incipient  stage \u2014 like  a  historical  event  arranged  in  the \nform  of  a  fairy  tale,  adapted  for  and  comprehensible  to  the  child's  mind \n\u2014 in  those  distant  ages  such  beliefs  could  be  allowed  to  grow  and  make \nthe  popular  faith  without  any  danger  to  the  more  philosophical  and \nabstruse  truths  taught  in  the  sanctuaric?;.  Logical  .ind  scientific \nobservation  of  the  phenomena  in  Nature,  which  alone  leads  man  to  the \nknowledge  of  etenial  truths\u2014 provided  he  approaches  the  threshold  of \nobservation  unbiassed  by  preconception  and  sees  with  his  spiritual  eye \nbefore  he  looks  at  things  from  their  physical  aspect \u2014 does  not  lie  within \nthe  province  of  the  masses.  The  niar\\'els  of  the  One  Spirit  of  Truth, \nthe  ever-concealed  and  inaccessible  Deity,  can  be  unravelled  and \nassimilated  only  through  Its  manifestations  by  the  secondare-  \"Gods,''\"^ \nIts  acting  powers.  While  the  One  and  Universal  Cause  has  to  remain \nfor  ever  /\u00ab  abseondiie.  Its  manifold  action  may  be  traced  through  the \neffects  in  Nature,  The  latter  alone  being  comprehensible  and  manifest \nto  average  mankind,  the  Powers  causing  those  effects  were  allowed  to \ngrow  in  the  imagination  of  the  populace.  Ages  later  in  the  Fifth,  the \nAryan,  Race  some  unscrupulous  priests  began  to  take  advantage  of  the \ntoo-easy  beliefs  of  the  people  in  every  country,  and  Enally  raised  those \nsecondary  Powers  to  the  rank  of  God  and  Gods,  thus  succeeding  in \nisolating  them  altogether  from  tbe  One  Universal  Cause  of  all  causes.* \n\n\n\u25a0  THerp  WPTC  no  Br^hmnTis  a*  a  hmdllary  nstr  In  days  af  Oltl.  To  thnw  lcmg-diTMirI\u00abd  offM  I \nman  iKCttinc  r  BrDinuin  lliraugh  penonal  merit  and  InUiittLon.  Gradtmlly.  however,  dcrtpotism \nCTrpt  in,  snd  the  wm  of  n  Brihnt\u00abR  wna  craited  a  BrUiman  ^  right  urprotrctian  first,  thm  hy  that  of \nhnvdlty.  'ni\u00ab  rithu  of  blood  trpUccd  tho\u00bbc  of  nal  merit,  aod  tliaa  arote  th\u00ab  body  of  Brihnians, \nwWch  was  Kwn  cbanjcml  into  a  powerful  ca\u00ab1e. \n\n\n262 \n\n\nTHE  SKCKBT  OOCTRINE. \n\n\nHenceforward  the  knowledge  of  the  primeval  troths  reaoiiied \nentirely  in  tht;  bands  of  the  Initiates. \n\nThe  Mysteries  had  their  weak  points  and  their  defects,  as  every \ninstitution  welded  with  the  human  element  must  necessarily  have.  Yet \nVoltaire  has  characterised  their  benefits  iu  a  few  words: \n\nI&  the  chaos  of  popular  superstitions  there  existed  ui  institution  whtcll  hu \nerer  prevented  man  Erom  f&lHng  into  ibaolute  brutality :  it  was  that  of  tlie \nMysteries. \n\nvVerily,  as  Ragon  puts  it  of  Masonr>' ; \n\nIts  temple  has  Time  for  duration,  ihe  rniverse  for  space.  .  .  .  \"  Let  as  ilivide \nthat  we  may  rule.\"  have  \u00bbaid  the  crafty:  \"Let  us  unite  to  resiit,\"  have  said  the \nfirst  Masvtis.* \n\nOr  rather,  the  Initiates  whom  the  ^^asons  have  never  ceased  to  claim \nas  their  primitive  and  direct  Masters.  The  first  and  fundatiiental  prin- \nciple of  moral  strength  and  power  is  association  and  solidarity  of \nthought  and  purpose.  '*  The  Sons  of  Will  and  Yoga  '*  united  in  the \nbeginning  to  resist  the  terrible  and  ever-growing  iniquities  of  the  left- \nhand  Adepts,  the  Atlauteans.  This  led  to  the  foundation  of  still  more \nSecret  Schools,  temples  of  learning,  and  of  Mysteries  inaccessible  to  all \nexcept  after  the  most  terrible  trials  and  probations. \n\nAnything  that  might  be  said  of  the  earliest  Adepts  and  thetr  divine \nMasters  would  be  regarded  as  fiction.  It  is  necessary,  therefore,  if  we \nwould  know  something  of  the  primitive  Initiates  to  judge  of  the  tree \nby  its  fruits  ;  to  examine  the  bearing  and  the  work  of  their  successors \niu  the  Fifth  Race  as  reflected  in  the  works  of  the  classic  writers  and  the \ngreat  Philosophers.  How  were  Initiation  and  the  Initiates  regarded \nduring  some  2,000  years  by  the  Greek  and  Roman  writers  ?  Cicero \ninforms  his  readers  in  verj-  clear  terms.     He  says  : \n\nAn  Initiate  must  practise  all  the  ^\u2022i^tlle\u00ab  in  his  power:  justice,  fidelity,  liberality, \nmodeaty,  temperance;  these  rirtue*  cuum  men  to  forget  the  talents  that  be  may \nlack.t \n\nRagon  says : \n\nWhen  the  Kg>-ptian  priests  said:  \".Ml  for  the  people,  nothing  througb  the \npeople,\"  they  were  right:  in  an  ignorant  nntion  tnitU  must  be  revealed  only  to \n\n\n*  Dti  /miliati'imt  AtKifttHti  and  Minterma.  \"The  myalerict.\"  ULy\u00bb  Rigoo.  \"were  the  fltl  of \nIndia.\"  In  this  he  ii  mtMalcrit,  for  the  Aryan  rncc  tiitil  bratiglit  Ihe  myatrnca  of  laillaUoa  tnm \nAUaatJR.  NcvctttaricM  he  in  nght  in  >ayitig  that  the  tu>->lcnn  preceded  All  civiliMtlOB*.  and  that  bjr \npolLRtiiiiK  thr  miml  and  murals  of  Ihc  peoples  ihey  wrvcd  us  a  baK  for  all  th\u00ab  lam\u2014 <iTa,  pOllUcal, \nBLid  rrllf^iHts. \n\n\n/\u25a0\u25a0--  O/r..  i.  a. \n\n\nA  Tfttre  PRIESTHOOO. \n\n\nthrongh  the  p\u00abople. \nThe  real  axiom  ou^bt  to  be : \n\n\nI \n\n\nI \n\n\ntrustworthy  peraona.    .     .    .     We  have  seen  in  our  days, \nnoihiiig  for  ihff  people,\"  a  false  aud  daDgcrous  system. \n\"  All  for  the  people  and  with  the  people.\"  \u2022 \n\nBut  in  order  to  achieve  this  reform  the  masses  have  to  pass  through \na  dual  trans  for  matiou  :  {a)  to  become  divorced  from  every  eletueut  of \n\u00abxoteric  superstitioa  aud  priestcraft,  and  (b)  to  become  educated  men, \nfree  from  ever>'  danger  of  being  enslaved  whether  by  a  man  or  an \nidea. \n\nThis,  in  view  of  the  preceding,  may  seem  paradoxical.  The  Initiates \nwere  '*  priests.\"  we  may  be  told \u2014 at  any  rate,  all  the  Hindu,  Egyptian, \nChaldaean,  Greek,  Phoenician,  aud  other  erophants  and  Adepts  were \npriests  iu  the  temples,  aud  it  was  they  who  invented  their  respective \nexoteric  creeds.  To  this  the  answer  is  possible :  '-  The  cowl  does  not \nmake  the  iViar.\"  If  one  may  believe  tradition  aud  the  unanimous \nopinion  of  ancient  writers,  added  to  the  examples  we  have  iu  the \n\"  priests  \"  of  India,  the  most  conservative  nation  in  the  world,  it  becomes \nquite  certain  that  the  Egyptian  priests  were  no  more  priests  in  the \nsense  we  give  to  the  word  than  are  the  temple  lirahmaus.  They  could \nnever  be  regarded  as  such  if  we  take  as  our  standard  the  European \nclergy.    Iraurens  observes  very  correctly  that : \n\nThe  priests  of  Egypt  were  not,  strictly  speailnp,  tninUters  of  religion.  The \nvnonl  \u2022'priest,\"  which  traiisliition  has  lieen  badly  iuterprctcd,  had  an  acceptation \nvery  different  fraci  tbe  one  that  is  applie<l  to  it  among  u&  In  the  language  of \nantiquity,  aud  especially  in  the  spnse  of  the  initiation  of  the  priests  of  ancient \nEgypt,  the  word  \"  priest \"  is  synonymous  with  tliat  of  \"  pliilosophcr.\"  .  .  .  Th6 \niostitntion  of  the  Egyptian  pric<its  seems  to  have  been  really  a  confederation  of  sages \ngathered  to  study  the  art  of  ruling  men,  to  centre  the  domain  of  truth,  modulate  ita \npropagation,  and  arrest  its  too  dangcrotxs  dispersioo.t \n\nThe  Egyptian  Priests,  like  the  BrShmans  of  old,  held  the  reins  of  the \ngoverning  powers,  a  system  that  defscended  to  them  by  direct  inheritance \nfrom  the  Initiates  of  the  great  Atlantis.  The  pure  cult  of  Nature  in  the \nearliest  patriarchal  days \u2014 the  word  \"patriarch\"  applying  in  its  first \noriginal  sense  to  the  Progenitors  of  the  human  race.J;  the  Fathers, \nChiefs,  and  Instructors  of  primitive  men \u2014 became  the  heirloom  of  those \n\n\n\u2022  Det  iHtiialiiiitt,  p.  It. \n\n*  \u00a3stau  NiUariquti  tur  lo  Pramt-Mat^mmtfit,  p[k  143.  mJ- \n\n2  rbc  WOtd  \"patriarch\"  b  compOMd  of  the  Gieelc  won!  \"Pmlria\"  fCamily.\"  \"Iribr,\"  or \n\"naUon\"  muI  \"  Arctm\"  (\u00ab  \"chief'i.  the  pntcrn*!  prlncipk.  The  JcwiiUi  Patriuchii  who  wrnr \npuUm,  paiued  th\u00abtr  nunc  to  the  CfarUtian  Palriarcfafl  i  yd  Uicy  wvre  net  prltwts,  bnt  wvn  nrnpty  the \nhfrads  of  th\u00abir  iribet,  like  ihc  Indian  RlsUis. \n\n\n364 \n\n\nTH\u00a3  SSCXJXT   UOCTSINS. \n\n\nalone  who  could  discern  the  nonmenon  beneath  the  phenomenon. \nLater,  the  Initiates  transmitted  their  knowledge  to  the  human  kings, \nas  their  divine  Masters  had  passed  it  to  their  forefathers.  It  was  their \nprerogative  and  duly  to  reveal  the  secrets  of  Nature  that  were  useful  to \nmankind \u2014 the  hidden  virtues  of  plants,  the  art  of  healing  the  sick,  and \nof  bringing  about  brotherly  love  and  mutnal  help  among  mankind.  No \nInitiate  was  one  if  he  could  not  heal \u2014 aye.  recall  to  life  from  apparent \ndeath  (coma)  those  who.  too  long  neglected,  would  have  indeed  died \ndnring  their  lethargy.*  Those  who  showed  such  powers  were  forthwith \nset  above  the  crowds,  and  were  regarded  as  Kings  and  Initiates. \nGautama  Buddha  was  a  King- Initiate,  a  healer,  and  recalled  to  life \nthose  who  were  in  the  hands  of  death.  Jesus  and  Apolloniiis  were \nhealers,  and  were  both  addressed  as  Kings  by  their  followers.  Had  they \nfailed  to  raise  those  who  were  to  all  intents  and  purposes  the  dead,  nooe \nof  their  names  would  have  passed  down  to  posterity* ;  for  this  was  the \nfirst  and  crucial  test,  the  certain  sign  that  the  Adept  had  upon  Him  the \ninvisible  hand  of  a  primordial  divine  Master,  or  was  an  incaraatioD  of \none  of  the  \"Gods.\" \n\nTlie  later  royal  privilege  descended  to  our  Fifth  Race  kings  through \nthe  kings  of  Egypt.  The  latter  were  all  initiated  into  the  mysteries  of \nmedicine,  and  they  healed  the  sick,  even  when,  owing  to  the  terrible \ntrials  and  labours  of  final  Initiation,  they  were  unable  to  become  full \nHierophanls.  They  were  healers  by  privilege  and  by  tradition,  and  were \nassisted  in  the  healing  .irt  by  the  Hierophanls  of  the  temples,  when  they \nthcmseU'es  were  ignorant  of  Occult  curative  Science.  So  also  in  far \nlater  historical  times  we  find  Pyrrhus  curing  the  sick  by  simply \ntouching  them  with  his  foot ;  Vespasian  and  Hadrian  needed  only  to \npronounce  a  few  words  taught  to  them  by  their  Hierophants,  in  order \nto  restore  sight  to  the  blind  and  health  to  the  cripple.  From  that  time \nonward  history  has  recorded  cases  of  the  same  privilege  conferred  on  the \nemperors  and  kings  of  almost  every  nation.f \n\nThat  which  is  known  of  the  Priests  of  Egypt  and  of  the  ancient \n\n\nL\"- \n\n\nL^cUd \n\n\n_1U- \n\n\n*  There  U  no  ne\u00abd  to  obaervr  here  that  the  raameUoa  of  a  really  dead  body  is  in  hrtpovibUitr  la \nNalurr. \n\nt  The  kiaft  oT  Uaaguy  claimeil  that  they  could  cure  lh\u00ab  JBitnillcr :  Ute  Dakcs  of  RuTfundr  i*r\u00ab \ncredited  with  prcMTvitiE  people  ffoin  Ihc  WnK\u00ab:  'he  ltinir\u00bb  of  Spain  deltrered  lho\u00abe  poMWMnt  *y \nUisdtfvU,  The  prcrOKfttive  of  curing  ltickini:'%evil  vrn^  Kivvii  lo  tbc  tciiiK*  of  Pniiuv,  in  nririinl  for  the \nvirtue*  of  fC\"o<l  Kinft  K  Uit.  FruQcis  Ibc  i-rnt,  duriuc  a  Hhorl  uay  U  Muveillc*  for  hMaon>  wed- \ndiojt.  touched  hikJ  curt<J  of  iD.it  duonx:  opiranl*  orsoo  penona.  The  kinifs  of  Rndand  had  (be  mnK \nprivilcire. \n\n\nrrm  Egyptian  pRrasTs. \n\n\n265 \n\n\nI \n\nI \n\n\nI \nI \n\nI \n\n\nBrShmans,  corrbboraled  as  it  is  by  all  the  ancient  classics  and  histori- \ncal writers,  gives  us  the  right  to  believe  iu  that  which  is  only  tradi- \ntional in  the  opinion  of  sceptics.    Whence  the  wonderful  knowledge \nof  the  Egyptian  Priests  in  erery  department  of  Science,  unless  they \nhad  it  from  a  still  more  ancient  source?    The  famous  \"Four.\"  the  seats \nof  learning  in  old  Egx-pl,  arc  more  historically  certain  than  the  begin- \nnings of  modern  England.    It  was  in  the  great  Theban  sanctuary  that* \nPythagoras  npon  hi-^  arrival  from  India  studied  the  Science  of  Occult \nnumbers.    It  was  in  Memphis  that  Orpheus  popularized  his  too-abtruse \nIndian  metaphysics  for  the  use  of  Magna  Grecia;  and  thence  Thales, \nand  ages  later  Democritus,  obtained  all  they  knew.     It  is  to  Sais  that \nall  the  honour  must  be  given  of  the  wonderful  legislation  and  the  art \nof  ruling  people,  imparted  by  its  Priests  to  Lycurgus  and  Solon,  who \nwill    both    remain    objects   of  admiration  for  generations   to  come.' \nAnd  had  Plato  and  Eudoxus  never  gone  to  worship  at  the  shrine  of \nHcliopolis,  most  probably  the  one  would  have  never  astonished  future \ngenerations  with  his  ethics,  nor  the  other  with  his  wonderfiil  know-\" \nledge  of  mathematics.* \n\nThe  great  modern  writer  on  the  Mysteries  of  Egyptian  Initiation \u2014 \none,  however,  who  knew  nothing  of  those  in  India \u2014 the  late  Ragoa, \nhas  not  exaggerated  in  maintaining  that: \n\nAll  t]ie  notions  pcrssesseil  hy  Huidu\u00abtaa,  Persia,  Syrfa,  Arabia,  Chaldaea,  Sydonta, \nand  the  priests  of  Babylonia,  Ton  the  secret\u00bbof  Nature],  was  known  to  the  Eg^'ptiau \npriests.  11  is  thu<  Indian  philo^opliy.  witlioni  niysterie*.  whicli.  having  pene> \nirnteil  into  Chaldaea  and  ancient  Tersfa,  gave  rise  to  tlie  doctrine  of  Egyptian \nMysteries,  t \n\nThe  Mysteries  preceded  the  hieroglyphics.t  They  gave  birth  to  the \nlatter,  as  permanent  records  were  needed  to  preserve  and  commemorate \ntheir  secrets.      It  is  primitive   Philosophy\u00a7    that  has  .served  as  the \n\n\n*  Sec  l^ttKn^'  Estait  ffititrif MCI  tor  ftrtUfT  iatovmmtioa  aa  lollicworkl-vi<le,unitmalknowle4g\u00ab \noT  the  Egyptian  Mc*!*. \n\nt  Ikt  litiliatioHi,  p.  14- \n\nI  Tlic  iroiA  con)c\u00bb  frou  Uie  Gredc  \"  liicnM  \"  (ucred  \")  nod  \"  gldpbo  \"  [\"  1  gnrn  \").  The  Ecyptiaa \nebtnctm  were  sncrrd  In  the  Cod*,  \u00ab\u00ab  the  IniUnn  nevnnlgnrt  I>  Itie  lAncnttge  of  the  Godi. \n\nI  The  aitme  autlioi  had  1  a*  OcculliM*  hav\u00abl  a  wry  rrawu.iblp  ohJcctJon  to  the  morkm  elymolA^  of  the \nword\"ph!kNK>phy,\"  whirb  i\u00ab  inleTpTfled\"love  of  wisdom,\"  mid  is  iiotbiiigor  tl\u00bbe  kind,  Tlie  phllo- \naoplken  were  scientiivlK,  niid  phi1oM>|jhy  wa.*  a  re;il  Acience\u2014 nol  limply  vcrblB^c,  m  it  U  in  our  day. \nThe  term  U  i^otupOKicd  of  two  I'rrrk  word*  whcne  tncnnins  9*  jnleniled  ta  convey  itit  secn-t  >m<>c,  and \nougbl  lo  be  iiitctprrled  bi>  \"  wisdom  of  love.\"  Now  it  t*  in  ttic  luL  word.  \"  luve,\"  thai  1te\u00ab  hidileu \nthe  e\u00ab\u00bb>tcric  signtKMnce:  for  \"loW  dof*  in\u00bbt  ntflnd  h\u00abt  nun  noon,  nor  dnr\u00bb  U  mean  \"affrctlmi  \"  or \n\"  funilu(^!>,\"  Imt  ia  the  term  used  for  Eron.  that  priiuordl^  principle  In  divine  cncatloii,  tyn'Mjynioua \nwiUi  voOiX.  Uie  HtMtrAct  desire  in  Nature  for  proenadon,  rx-sulting  in  ui  evcrloniiii;  ktics  of \n\n\n266 \n\n\nTHK  SBCRKT  I>OCTHINB. \n\n\nfoundation-stone  for  modem  Philosophy;  only  the  progeny,  while \nperpetuating  the  features  of  the  exterual  body,  ha.s  lost  on  its  way  the \nSoul  and  Spirit  of  its  parent. \n\nInitiation,  though  it  contained  neither  rules  and  principles,  nor  uiy \nspecial  teaching  of  Science \u2014 as  now  understood \u2014 was  nevertheless \nScience,  and  the  Science  of  sciences.  And  though  devoid  of  dogma, \nof  physical  discipline,  and  of  exclusive  ritual,  it  was  yet  the  one  true \nReligion \u2014 that  of  etenial  truth.  Outwardly  it  was  a  school,  a  college, \nwherein  were  taught  sciences,  arts,  ethics,  legislation,  philanthropy,  the \ncult  9f  the  tnie  and  real  nature  of  cosmic  phenomena ;  secretly,  dnnn^ \nthe  Mysteries,  practical  proofs  of  the  latter  were  given.  Those  who \ncould  learn  truth  oa  all  things \u2014 i.e.,  those  who  could  look  the  great \nIsis  in  her  unveiled  face  and  bear  the  awful  majesty  of  the  Goddess- \nbecame  Initiates.  But  the  children  of  the  Fifth  Race  had  fallen  too \ndeeply  into  matter  always  to  do  so  with  impunity.  Those  who  failed \ndisappeared  from  the  world,  without  leaving  a  trace  behind.  Which  of \nthe  highest  kings  would  have  dared  to  claim  any  indix'idual,  however \nhigh  his  social  standing,  from  the  stem  priests,  once  that  the  victim \nhad  crossed  the  threshold  of  their  sacred  Adytum  ? \n\nThe  nuble  precepts  taught  by  the  Initiates  of  the  early  races  passed \nto  India,  Egypt,  and  Greece,  to  China  and  Chaldaea.  and  thus  spread  alt \nover  the  world.  All  that  is  good,  noble,  and  grand  in  human  nature, \nevery  divine  faculty  and  aspiration^  were  cultured  by  the  Priest- \nPhilosophers  who  sought  to  develop  them  iu  their  Initiates.  Their  code \nof  ethics,  ba-^ed  on  altniism,  has  become  universal.  It  is  found  in \nConfucius,  the  \"atheist,\"  who  taught  that  \"he  who  loves  not  bis \nbrother  has  no  virtue  in  him,\"  and  in  the  Old  Tesfamenf  precept,  \"Thou \nShalt  love  thy  neighbour  as  thyself.\"*  The  greater  Initiates  became \nlike  unto  Gods,  and  Socrates,  inPlato'si'^afo,  is  represented  as  sa>'ing: \n\nThe  Initiates  are  stire  to  come  into  the  company  of  the  Gods. \n\nIn  the  same  work  the  great  Athenian  Sage  is  made  to  say: \n\n\nphenotnena.  linca\u00bbi>  \"tUvinc  love.\"  UiM  imtvcfscl  dement  of  divine  oauii;>rMcacr  iprmd  Uiraufli- \n\nout  NatiiKDiid  which  U  at  otioe  the  chic  rcauiw  auJclTect.  Th\u00ab  \"wiidaiii  al  low\"  |ur  \"tthiloiofihia.n \nracaat  attntctloti  to  aud  love  of  \u00abv\u00abTythitig  hidden  bcucath  objective  pbenaoieDA  and  the  kaowledfc \n(hrreof.  Pbllmophy  mciuil  thr  highest  Adejilship \u2014 love  uf  and  iLtsimilatian  with  tVilf.  In  hia \ninode*ty  PjthjgotM  even  icfu\u00bbe(l  to  be  colled  s  PhUoKphcr  for  ouc  wh<j  luiowt  erery  hiddeg  Uiinff  >H \nUiings  visihlc ;  cause  and  effect,  or  ahoolute  truth),  aud  called  bimaElf  limiily  a  Sai;e  an  aipiraat  lo \nphltMoplty,  or  10  Windoni  of  Love\u2014tuvc  in  iu  exoteric  nMUtins  hciug  u  degnded  by  men  then  as \nil  U  now  by  Us  purely  tcrre\u00bblrial  applicntivn \n\n\n*  Ltv..  xix.  m. \n\n\nSBVEALING  AND  R\u00a3V\u00a3II.ING. \n\n\n267 \n\n\nIt  i&  quite  apparent  that  those  who  have  established  the  MrMeries,  or  the  secret \nassemblies  of  the  Initiates,  were  ao  lueaa  persoua,  but  powerful  genii,  \\rho  from  the \nfirst  ages  had  cndeavourcil  to  mHk.i.-us  uudcrsland  under  Ihase  enigmas  that  he  who \nwill  reach  the  invisible  regions  unpuriAed  will  be  hurled  into  the  abyss  [the  Eighth \nSphere  of  the  Occult  Doctrine;  that  is,  he  will  lose  his  personality  for  ever},  while \nhe  who  will  atuin  them  purged  of  the  maculations  of  thit  world,  and  accomplished \nin  virtues,  wUl  be  received  in  the  abode  of  the  Gods. \n\n\nI \n\n\nI \n\n\nI \n\n\nI \n\n\nSaid  Clemens  Alexandrinus,  referring  to  the  Mysteries: \n\nHere  ends  all  teaching.    One  sees  Nature  and  all  things, \n\nA  Christian  Father  of  the  Church  speaks  then  as  did  the  Pagan \nPretextalus,  the  pro-consul  of  Achaia  (Iburlh  century  A.D.).  \"a  man \nof  eminent  virtues,\"  who  remarked  that  to  deprive  the  Greeks  of  \"the \nsacred  Mysteries  which  bind  in  one  the  whole  of  mankind,\"  was  to  render \ntheir  very  lives  worthless  to  them.  Would  the  Myslenes  have  ever \nobtained  the  highest  praise  from  the  noblest  men  of  antiquity  had  they \nnot  been  of  more  than  human  origin?  Read  all  that  is  said  of  this \nunparalleled  institution,  as  much  by  those  who  had  never  been  ini- \ntiated, as  by  the  Initiates  themselves.  Consult  Plato,  Euripides, \nSocrates.  Aristophanes,  Pindar,  Plutarch,  Isocrates,  Diodorus,  Cicero, \nKpictetns,  Marcus  Aiirclius,  not  to  name  dozens  of  other  famous  Sages \nand  writers.  That  which  the  Gods  and  Augels  had  revea/ni.  exoteric \nreligions,  beginning  with  that  of  Moses,  revdled  and  hid  for  ages  from \nthe  sight  of  the  world.  Joseph,  the  son  of  Jacob,  was  an  Initiate, \notherwise  he  would  not  have  married  Aseneth,  the  daughter  of  Petephre \n(\"Potiphar\" \u2014 \"he  who  belougs  to  Phre\"  the  Suu-God),  priest  of \nHeliopolis  and  governor  of  On.*  Evcrj*  truth  rcveaifd  by  Jesus,  and \nwhich  even  the  Jews  and  early  Christians  understood,  was  reveiled  by \nthe  Church  that  pretends  to  serve  Him,  Read  what  Seneca  says,  as \nquoted  by  Dr.  Kenealy : \n\n\"  The  world  beiiiK  melted  antl  having  reitntered  the  bosom  of  Jupiter  [or  Para- \nbrahman].  Ibis  Go<l  continues  for  some  time  totally  coucentrc-d  in  himself  and \nremains  concealed,  as  it  were,  wholly  immersed  in  the  contemplation  of  liis  own \nideas.  Afterwards  we  see  a  new  world  spring  from  him.  .  .  .  An  innocent  race \nof  men  is  formed.\"  And  again,  speaking  of  a  mundane  diiisolution  as  involving  the \ndestruction  or  death  of  all,  be  [SenecaJ  leaches  us  that  when  the  laws  of  Nature \nshall  be  buried  in  niiu  and  the  last  day  of  the  world  shall  come,  the  Southern  Pole \nsball  crush,  as  it  falls,  all  the  regionsof  Africa;  and  the  North  Pole  shall  overwhelm \nall  the  countries  beneath  its  axis,     llie  ajirighted  sun  ^hatl  be  deprived  of  Us  light ; \n\n\n\"\u25a0  \u25a0'OH,\"*UK\"8ua,\"  Ui\u00abSv]rttiannuMoriultU(>oli\u00bb,Uic\"Cityorib\u00abSiui\"t. \n\n\nTHR  SSCSET   DOCTKINH.' \n\nthe  pHlaceoffaeavea,  {alUnf;  to  decay,  shall  prodncc  at  oncebotli  life  and  death,; \nsotat  kind  of  di^ficdution  >>tiall  equally  sei/.e  upon  all  the  dnties,  who  thus \nrf  turn  to  their  original  chaos.* \n\nOne  might  fancy  oneself  reading  the  Puranic  account  by  PardshaS\" \nof  the  great  Pralaya.     It  is  nearly  the  satnc  thing,  idea  for  idea.     Has \nChristianity  nothing  of  the  kind?    Let  the  reader  open  any  English \n^I'd/f  and  read  chapter  iii.  of  the  Seatrid  EphtU  of  Pfter,  and  be  will \nfind  there  the  same  ideas. \n\nThere  shall  cunic  in  the  laM  days  scofTerK,  ....  naj'tn^  Where  is  the  promtM \nof  hix  coming?  for  since  the  fathers  fell  asleep  all  Uiings  continue  as  ihcy  were \nfrom  the  begianinjf  of  the  creation.  Por  this  they  willingly  arc  ignorant  of \nthat  hy  the  word  of  God  the  heavens  were  of  old,  and  the  earth  standing  out  of \nthe  water  and  in  the  water :  whereby  the  world  that  then  was,  being  o\\-erflowed \nwith  water,  perislied.     But  the  heavens  and  the  earth,  which  are  now,  by  the  sane \n\nword  are    ....    resen'ed  unto  fire in  the  which  the  heavens  shall \n\npass  away  with  a  great  noise,  ami  the  elements  shall  melt  with  fervent  heat.     .    , \nNevertheless  wc    ....    look  for  new  heavens  and  a  new  earth. \n\nIf  the  interpreters  chose  to  see  in  this  a  reference  to  a  creation,  a \ndeluge,  and  a  promised  coming  of  Christ,  when  they  will  live  in  a \nNew  Jerusalem  in  heaven,  that  is  no  fault  of  Peter.  What  he  meant \nwas  the  destruction  of  the  Fifth  Race  and  the  appearance  of  a  new \ncontinent  for  the  Sixth  Race. \n\nThe  Druids  understood  the  meaning  of  the  Sun  in  Taurus,  therefore \nwhen  all  the  fires  were  extinguished  on  the  ist  of  November  their \nsacred  and  inextinguishable  fire  remained  alone  to  illumine  the  horizon \nlike  those  of  the  Magi  and  the  modern  Zoroastrian.  And  like  the  early \nFifth  Race  and  the  later  Chaldseans  and  Greeks,  and  again  like  the \nChI^stians  (who  do  it  to  this  day  without  suspecting  the  real  meaning), \nthey  greeted  the  \"Morning-Star,\"  the  beautiful  Veuus-Lucifer.f  Strabo \nspeaks  of  an  island  near  Britannia  where  Ceres  and  Persephone  were \nworshipped  with  the  same  rites  as  in  Samothrace,  and  this  was  the \nsacred  Icma,  where  a  perpetual  fire  was  lit.  The  Druids  believed  in \nthe  rebirth  of  man,  not,  as  Lucian  explains, \n\nThat  the  same  S^rii  shall  animate  a  new  body,  not  here,  tnil  in  a  diffi^rent  world. \n\nbtit  in  a  series  of  reincarnations  in  this  same  world;  for  as  Diodoms \n\n\n\u25a0  Booh  9/Gta,  p.  lie. \n\nt  Mr.  KctMraly  quaint,  in  his  B\u00abok  of  Corf,  Vallanccy,  who  u^fl  :  \"  I  bad  out  been  a  week  landrd \nin  Iidaud  fruin  GibnUtar,  where  I  had  \u00abliidi(:(1  Hcbn-w  nod  Chnldnic  iiuiler  Jewi  of  various \ncotintrin.  whrv  I  hmrd  a  pcn^Miiil  Kirt  tuy  to  a  boor  sUnding  by  brr  '  Ft^iti  ait  yfaMin  A'v* \n('  Brhuli!  lb\u00ab  tuorumy  tOar  '1.  poiniiug  lo  the  plaiicl  Vcwn,  the  Uaddena  Naf  of  ibc  Chalduaa.\" \n\n\nn* \n\n\nSECTION   XXIX. \n\nThe  Trial  of  the  Sun  Initiate. \n\n\nWe  will  begin  with  the  ancient  Mysteries \u2014 those  received  from  the \nAtlanteans  by  the  primitive  An'ans \u2014 whose  mental  and  inteUectual \nstate  Professor  Max  Mtillcr  has  described  with  such  a  masterly  hand, \nyet  left  so  incomplete  withal. \n\nHe  Bays :  We  ba\\x  in  it  {ia  the  Rig  Veda\\  a  period  or  the  inteUectual  life  of  man  u \nwhich  there  is  no  parallel  in  any  other  part  of  the  world.  In  the  hymns  of  the  Vedi^ \nwe  sec  man  Icfl  to  himself  to  .solve  the  riddle  of  thin  world.  .  .  .  Re  invokes  the \ngods  around  him.  he  praises,  he  worships  them.  But  .ititl  wilb  all  these  gods  .  . \n.  .  beneath  him,  and  above  him,  the  early  poet  seems  ill  at  rest  within  himself. \nThere,  too,  in  his  avfw  breast,  he  has  discovered  a  power  that  is  never  mute  when \nhe  prays,  never  absent  when  be  fears  and  trembles.  It  seems  to  inspire  his  prayers \nand  yet  to  listen  to  them  ;  it  seems  to  live  in  him,  and  yet  to  support  him  and  all \naround  him.  The  only  name  be  can  find  for  this  mysterious  power  is  \"  Brahman ; \" \nfor  bratinian  meant  originally  force,  will,  wish,  and  the  propulsive  power  of  creation. \nBut  this  impersonal  brahman  too,  as  soon  as  it  is  named,  gronn  into  something \nstrange  and  divine.  It  ends  by  being  one  of  many  gods,  one  of  the  gi^&t  triad, \nworshipped  to  the  present  day,  And  still  the  thought  within  him  has  do  real \nname:  that  power  which  is  nothing  but  itself,  which  supports  the  gods,  tbe \nheavens,  and  every  living  being,  floats  before  his  mind,  conceived  but  not  expressed \nAt  lost  he  calls  it  \"  Atraan.\"  for  SCman,  originally  breath  or  spirit,  comes  to  mean \nSelf  and  Self  alone.  Self,  whether  divine  or  btiman ;  Self,  whether  creating  or \nBuffering:  Self,  whether  One  or  AH  ;  but  always  Self,  independent  and  free.  \"  Who \nhas  seen  the  first-born  ?  \"  says  the  poet,  \"when  be  who  had  no  bones  {i.e.,  Cona\\ \nbore  him  that  had  hones  ?  Wliere  was  the  life,  the  blood,  the  Self  of  the  world? \nWho  went  to  ask  this  from  any  one  who  knew  it?\"  {Ki^l^eda,  I,  164.  4.)  This  idea \nof  a  divine  Self  ouce  exprtMed,  everything  else  musl  acknowledge  its  supremacy  ; \nSel/'M  tbe  Lord  of  all  things;  it  is  tbe  King  of  all  things;  as  all  the  spokes  of  a  wheel \nare  contained  ia  the  nave  and  circumference,  all  things  are  contained  in  this  Self; \nAll  selves  arc  contained  in  this  Stl/.'\"    {BiihadAranyalea,  IV.  v,  15).* \n\n\n^SHVAKARMA  AND  VTKAKTTANA. \n\n\nI \n\n\nThis  Self,  the  highest,  the  one,  and  the  universal,  was  symbolised  on \nthe  plane  of  mortals  by  the  Sun,  its  life-giving  effulgence  being  in  its \nttirn  the  emblem  of  the  Soul\u2014 killing  the  terrestrial  passions  which \nhave  ever  been  an  impediment  to  the  re-union  of  the  Unit  Self  (the \nSpirit)  with  the  All-Self.  Hence  the  allegorical  mystery,  only  the  broad \nfeatures  of  which  may  be  given  here.  It  was  enacted  by  the  \"  Sons  of \nthe  Fire-Mist  \"  and  of  \"  Light.\"  The  second  Sun  (the  \"second  hypos- \ntasis \"  of  Rabbi  Drach)  appeared  as  put  on  his  trial,  \\'ishvakarma,  the \nUierophant,  cutting  off  seven  of  his  beams,  aud  replacing  ihcm  with  a \ncrown  of  brambles,  when  the  **  Sun  \"  became  Vikarttaua.  shorn  of  bis \nbeams  or  rays.  After  thai,  the  Sun \u2014 enacted  by  a  neophyte  ready  to \nbe  initiated\u2014 was  made  to  descend  into  PiltSla,  the  uelher  regions,  on \na  trial  of  Tantalus.  Coming  out  of  it  triumphant,  he  emerged  from  this \nregion  of  lust  and  iniquity,  to  re-becorae  Karmas&kshiu,  witness  of  the \nKarma  of  men.*  and  arose  once  more  triumphant  iu  all  the  glorv'  of  his \nregeneration,  as  the  Graha-Rfijah,  King  of  the  Constellations,  and  was \naddressed  as  Gabhastiman,  \"re-possessed  of  his  rays.\" \n\nThe  \u2022'  fable  \"  iu  the  popular  Pantheon  of  India,  founded  upon,  and \nborn  out  of  the  poetical  mysticism  of  the  Rig-  F^*ya\u2014 the  sayings  of \nwhich  were  mostly  all  dramatised  during  the  religious  M>-steries \u2014 grew \nin  the  course  of  its  exoteric  evolution  into  the  following  allegory.  It \nmay  be  found  now  in  several  of  the  Purdnas  and  in  other  Scriptures. \nIn  the  Rig-  Veda  and  its  Hymns,  Vishvalcarma,  a  Myster>'-God,  is  the \nLogos,  the  Dtmiurgos.  one  of  the  greatest  Gods,  and  spoken  of  in  two \nof  the  hymns  as  the  highest.  He  is  the  Omnificeut  (V'ishvakarma), \ncalled  the  \"  Great  Ardfaitcctof  the  Universe.\"  the \n\nAll  seeiiiK  God,  ....  the  father,  the  Renerator,  the  flisposcr.  who  pvca  the \ngods  their  names,  and  is  beyond  tlie  conipreheHfioii  of  mortals, \n\nas  is  every  Mystery-God.  EsotericaHy,  He  is  the  personification  of  the \ncreative  manife'^led  Power:  and  mystically  He  is  the  seventh  principle  in \nman,  in  its  coUectivitv.  For  He  is  the  son  of  Bhuvana,  the  self-created, \nluminous  Essence,  and  of  the  \\'irtuous,  chaste  and  lovely  Yoga-SiddhS, \nthe  virgin  Goddess,  whose  name  speaks  for  itself,  since  it  personified \nYoga-power,  the  \"chaste  mother\"  that  creates  the  Adepts.  In  the \nRig-Vaidic  Hymns,  Vishvakarma  performs  the  \"great  sacrifice,\"  i.e., \nsacrifices  himself  for  the  world;  or,  as  the  Ninikta  is  made  to  say.  trans- \nlated by  the  Orientalists: \n\n\n\u25a09J2 \n\n\nTHE  SECRET  DOCTRIKE. \n\n\nVi\u00bbItvakarraa  first  of  all  offers  up  all  the  world  in  a  sacrifice,  and  then  cniUbj \nsacrificing  himself. \n\nIn  the  mystical  representations  of  his  character,  Vishvakarma  is \noften  called  Vittoba,  and  is  pictured  as  the  \"  Victim.\"  the  **  Man- God,\" \nor  the  Avat^ra  crucified  in  space. \n\n[Of  the  true  Mysteries,  the  real  Initiations,  nothing  of  course  can  be \nsaid  in  public  ;  they  can  he  known  only  to  those  who  are  able  to  experi- \nence them.  Bat  a  few  hints  cau  be  xiven  o(  the  great  ceremonial \nMysteries  of  Antiquity,  which  stood  to  the  public  as  the  real  Mysteries, \nand  into  which  candidates  were  initiated  with  mnch  ceremony  aad \ndisplay  of  Occult  Arts,  Behind  these,  in  silence  and  darkness,  were  the \ntrue  Mysteries,  as  they  have  always  existed  and  continue  to  exist.  In \nEgypt,  as  in  Chaldaea  and  later  in  Greece,  the  Mysteries  were  celebrated \nat  stated  times,  and  the  first  day  was  a  public  holiday,  on  which,  with \nmuch  pomp,  the  candidates  were  escorted  to  the  Great  Pyramid  and \npassed  thereinto  out  of  sight.  The  secoud  day  was  devoted  to  cere- \nmonies of  purification,  at  the  close  of  which  the  candidate  was  presented \nwith  a  white  robe;  on  the  third  dayj*  he  was  tried  and  examined  as  to \nhis  proficiency  in  Occult  learning.  On  the  fourth  day,  after  another \nceremony  symbolical  of  purification,  he  was  sent  alone  to  pass  through \nvarious  trials,  finally  becoming  entranced  in  a  subterranean  crypt,  in \nutter  darkness,  for  two  days  and  two  nights.  In  Egj'pt,  the  entranced \nneoph\\*te  was  placed  in  an  empty  sarcophagus  in  the  Pyramid,  where \nthe  initiatoo'  rites  took  place.  lu  India  and  Central  Asia,  he  was \nbound  on  a  lathe,  and  when  his  body  had  become  like  that  of  one  dead \n(entranced),  he  was  carried  into  the  crypt.  Then  the  Uierophant \nkept  watch  over  him  \"guiding  the  apparitional  soul  (astral  body) \nfrom  this  world  of  Samsira  (or  delusion)  to  the  nethef  kingd()m.s,  frooi \nwhich,  if  successful,  he  had  the  right  of  releasing  icven  suffering  souls\" \n(Elementaries).  Clothed  with  his  Anaudamayakosha,  the  body  of \nbliss \u2014 the  SrotSpanna  remained  there  where  we  have  no  right  to \nfollow  him,  and  upon  returning \u2014 received  the  Word,  with  or  without \nthe  \"heart's  blood\"  of  the  Hierophant.f \n\n\n\u25a0  [Tbere  Lh  a  xajr  in  B.  P.  B.*a  MS-,  and  Uie  paragraph  ia  brackebi  Ktipplin  what  mw  njaalnc- \nA    B.] \n\n*  In  /ill  UnvfiUd,  Vol.  II.,  pp.  4t,  4\u00bb.  \u00bb  portion  oi  this  rit\u00ab  is  rvt^nvA  to.  SpetfUnK  of  tht  dofou \nor  Atonrmrni.  U  U  trftced  to  anckni  \"  hcalkeudom\"  again.  Wc  aay:  \"Ttiia  comcnlotM  ai  % \nchurch  wlikh  bad  bcHcveil  hnwtf  built  un  a,  firm  rtx-k  for  lunK  centuries,  U  now  rxcavaicd  by \n\u2022ciencc  atid  proved  to  cone  from  Uir  CacMtica.  Proftvaor  Draper  abows  it  a>  bardly  kuow\u00ab  in  ttac \ndajrs  of  TtrrtuIUau,  and  u  havinc '  oriiciixtlcd  amons  the  Coo^Uc  bcitticc*  (\u00abc  Comjtui  ^\u00abfamw  A^ \n\n\nTUX  TRANSUISSIOK  0\u00a5  UORT. \n\n\n373 \n\n\nOnly  in  truth  the  Hierophant  was  never  killed \u2014 neither  in  India  nor \nelsewhere,  the  murder  bcinjf  simply  feigned \u2014 unless  the  Initiator  had \nchosen  the  Initiate  for  his  successor  and  had  decided  to  pass  to  him \nthe  last  and  supreme  Word,  after  which  he  had  to  die \u2014 only  one \nman  in  a  nation  having  the  right  to  know  that  word.  Many  are  those \ngrand  Initiates  who  have  thus  passed  out  of  the  world's  sight,  dis- \nappearing \n\nAn  mysteriously  from  the  sight  of  men  u  Moses  frota  the  top  of  Mount  Pisgah \n{/Mo,  oracular  Wuidutn  i,  aAei  he  bad  laid  his  hands  upon  Joshua,  who  thus  became \n\"full  of  the  ^nrit  of  wiKlom,\"  i.f.,  iaitiated. \n\nBut  he  died,  he  was  not  killed.  For  killing,  if  really  done,  would \nbelong  to  black,  not  to  divine  Magic.  It  is  the  transmission  of  light, \nrather  than  a  transfer  of  life,  of  life  spiritual  and  divine,  and  it  is  the \nshedding  of  Wisdom,  not  of  blood.  But  the  uninitiated  inventors  of \ntheological  Christianity  took  the  allegorical  language  ^ /a  ietire ;  and \ninstituted  a  dogma,  the  crude,  misunderstood  expression  of  which \nhorrifies  and  repels  the  spiritual  *\u2022  heathen.\" \n\nAll  these  Hierophants  and  Initiates  were  tj'pes  of  the  Sun  and  of  the \nCreative    Principle   (spiritual    potency)    as    were    Vishvakarma    and \n\n\nl/fMH  omJ  ScUnct,  p.  a*4).  .  .  .  But  there  are  suSideat  praob  to  show  that  it  origineied  amouK \nthem  no  more  than  did  their  anoliited  ChrintM  and  Sophtn.  The  rormer  they  modellw)  on  (hcorifldal \nof  the  Kinr  Mesdah,  the  male  pniid[ile  of  wiidoai,  and  the  tatter  on  the  IhLrd  SepUinilh,  ftota  the \nChnMjcau  K>ibalah,  aiid  evea  from  Uie  Uludu  firshiul  and  Sanuval),  and  itK  Tagan  Uloayktua  and \nDcnieler.  AuJ  here  we  ore  Oil  firm  froiind.  if  It  were  onlj'  because  it  i\u00ab  now  proi-ed  that  Ihe  AV\u00bb \nTalameni  iktct  appealed  in  Its  eoniplele  rortn,  surh  \u00ab\u2022  we  find  it  now,  till  3\u00bbj  yennt  after  the  periud \nat  the  apaalk\u00ab,  and  the  Zokar  and  other  Kabatistic  books  are  foaad  to  belonif  lio  the  fint  century \nbefofe  our  era,  it  not  to  be  far  older  atill . \n\n\"rheCnoaticaetitertained  many  of  tlicEiisetMau  Idcaa;  and  thcEaflcnea  hadlhe^  graater  andintnoc \nMrsterfeaat  k\u00ab*t  two  centwrie*  before  our  era,  They  were  the  fMn'm  or  /nitiaUt,  the  deacendant*  of \nthe  Hnrpt Jan  hietofihnatn.  in  whuae  caiintrj'  they  h<ut  beeu  ^ettle-i  (at  several  centurfa  beforv  thejr \nwere  converted  to  HiiddtiUtic  inonA^iliciidn  by  Ihe  cni\u00bb.-\u00bbionarie\u00ab  of  Klntc  Asoka.  and  amnlganated  later \nwith  Ihe  carlieiit  Christiuns  ;  nnd  Ihey  exUteil.  pnilinMy,  Iicfuire  the  otJ  H^yplian  lemj(1e\u00bb  were  dene- \ncraled  and  ruined  in  the  ince\u00abs\u00abnt  Invasion*  of  IVrsian*,  Creekn.  and  other  conquering  hofden.  The \nhierophanta  bad  their  atonement  enncied  in  the  Myntcry  of  Initiattoti  ages  before  Ihe  nnuatica,  \u00bbr \nevcu  Ihe  Eaacnca,  hod  appeared.  II  was  kuowit  amoug  hieroptaantn  as  the  BaptiRia  of  Btood,  and \nwa*  connidered  not  u  an  nlonemcnl  for  the  '  fall  of  innn '  In  Kdni,  but  simply  a\u00ab  an  cxplaUon  for \nIhepoxt,  pment,  and  Tiilnre  tins  of  it[iiuraut.  but  nei-ert  tie  leas  polluted  mankind.  Tlie  hietophant \nhad  the  option  of  either  offering  hia  pun  and  Mntea>  life  a\u00bb  a  sacrifiee  for  hU  race  to  the  godi  whom \nhe  hoped  to  rejoin,  or  an  anlimil  Tictim.  Tlie  former  depended  entirely  on  their  own  wUI.  At  the \nloat  mouienl  of  the  iwtetnn  '  new  birth,'  the  Initiator  pM\u00bbcd  '  the  word '  to  the  iniliAled,  and  ininie- \ndlntcly  after  Ihe  latter  had  a  wmpon  placed  in  hi*  ri^ht  hand,  and  wax  ordered  A>  Uriie.  This  ts  the \ntrue  origin  of  Ihe  ChrLtUan  itognui  of  atoMcnient.\" \n\nAn  Baltanche  aaya.  guoted  byKagon:  \"  Deiitniaion  la  the  great  God  of  the  World.\"  juatifyUig \nIherefore  lbephl1oaai>hlca1  conception  of  the  Hin<in  Shtvit.  Axrcording  to  thia  immiitohle  and  &acre^ \nlaw.  the  Initiate  wan  compelled  to  kill  the  Initiator  ;  Dtherwioe  initiation  remained  int:oniplcle.  .  .  . \nIt  \\%  dcnth  (hat  generalea  life.'*  Ortkodoxif  matonni^f,  p.  toi.  Alt  that,  however,  waa  embtcmatle \nand  exoteric.    Weapon  and  billing  miut  be  uudnvtood  tii  their  allegorical  senaa. \n\n\nL \n\n\n374 \n\n\nTBB  SECKBT   DOCTKINS. \n\n\nVikarttana.  from  the  origin  of  the  Mysteries.  Ragon,  the  famoos \nMason,  gives  curious  details  and  explanations  with  regard  to  the  Sun \nrites.  He  shows  that  the  biblical  Hiram,  the  great  hero  of  Masonrr \n(the  \"widow's  son\")  a  type  taken  from  Osiris,  is  the  Sun-God,  the \ninventor  of  arts,  and  the  \"architect,\"  the  name  Hiram  meaning  the  tie- \nvakd,  a  title  belonging  to  the  Sun.  Ever>'  Occultist  knowis  how  closely \nrelated  to  Osiris  and  the  Pyramids  are  the  uarratives  m  Kings  con- \ncerning Solomon,  his  Temple  and  its  construction ;  he  knows  also  that \nthe  whole  of  the  Masonic  rite  of  Initiation  is  based  upon  the  Biblical \nallegoryof  the  codstrucliou  of  that  Temple,  Masons  conveniently  forget- \nting, or  perhaps  ignoring,  the  fact  that  the  latter  narrative  is  modelled \nupon  ]Cg>'ptian  and  still  earlier  symbolisms.  Ragon  explains  it  b; \nshowing  that  the  three  companions  of  Hiram,  the  \"  three  murderers.\" \ntypify  the  three  last  months  of  the  year;  and  that  Hiram  stands  for  the \nSun \u2014 from  its  summer  solstice  downwards,  whtn  it  begins  decreasing\u2014 \nthe  whole  rite  being  an  astronomical  allegory. \n\nDuring  the  summer  solslicf,  the  Sun  provokes  songs  of  Kf^li'\"*'^  from  all  that \nbreathes;  hence  Hiram,  who  reprcfteuts  it,  can  give  to  whomsoever  bos  the  rigiit  to \nit,  the  sacred  Word,  that  is  to  say  life.  When  ihe  Sun  de^eods  to  the  inferior \nsigns  all  Nature  becomes  mute,  and  Hiram  can  no  longer  give  the  sacml  Won]  to \nthe  companions,  who  represent  the  three  inert  months  of  the  year.  The  first  com- \npsniou  strilies  Hiram  feebly  with  a  rule  twenty-four  inches  long,  symbol  of  the \ntwenty-four  hoars  which  make  up  each  diurnal  revolution  ;  it  is  the  first  distriba- \ntioQ  of  time,  which  after  the  exaltation  of  the  mighty  star,  feebly  assails  his  \u00abci\u00bb- \ntence,  giving  him  the  first  blow.  The  second  companion  strikes  him  with  an  irom \nsquare,  symliol  of  the  last  season,  figured  by  the  inlcrscctioos  of  two  right  lines, \nwhich  would  diude  into  four  equal  parts  the  Zodiacal  circle,  whose  centre  symbo \nlises  Hiram's  heart,  wliere  it  touches  the  point  of  the  fotir  Mjuares  representing  the \nfour  seasons:  second  distribution  of  time^  which  at  that  period  strikes  a  heavier \nblow  at  the  solar  existence.  The  third  companion  strikes  him  niortnlly  on  his  fort^ \nhead  with  .1  heavy  blow  of  his  mallet,  whose  cylindrical  fomi  symbolises  the  year, \nthe  ring  or  circle ;  third  di.stribution  of  time,  the  accomplishment  of  which  deals \nthe  last  blow  to  Uic  existence  of  the  expitingSun.  Kroni  this  interpretation  it  hai \nbeen  inferred  that  IfirafH,  ti.  founder  of  metals,  the  hero  of  the  new  legend  with  the \ntitle  of  archilat,  is  Osiris  (the  Sun}  of  modem  initiation  ;  thst  /ni.  his  widow,  is  the \nLodge,  thccmblem  of  the  Karth  {loka  in  Sanskrit,  the  world)  and  that  Horns,  son  of \nOsiris  (or  of  light)  and  the  widow's  son,  is  tlic  free  flfason,  that  is  to  say.  the  InxtuiU \nwho  inhabits  the  terrestrial  lo<Ige  {ihe  ekild  of  the  Widow,  and  of  /.ight.)* \n\nAnd  here  again,  our  friends  the  Jesuits  have  to  be  mentioned,  for  Che \nabove  rite  is  of  their  making.     To  give  one  instance  of  their  success  10 \n\n\n*  Orlkodaxte  waftfvmVw.  I>P>  tovio^. \n\n\nMASONRY  AND  THE  JHSTITS. \n\n\nJ75 \n\n\nI \n\n\nthrowing  dust  iulo  the  eyes  of  ordinary  individuals  to  prevent  their \nseeing  the  truths  of  Occultism^  we  will  point  otit  what  they  did  in  what \nis  now  called  Freemasonry'- \n\nThis  Brotherhood  docs  possess  a  considerable  portion  of  the  sym- \nbolism, formula:,  and  ritual  of  Occultism,  handed  down  from  time \nimmemorial  from  the  primeval  Initiations.  To  render  this  Brother* \nhood  a  mere  harmless  negation,  the  Jesuits  sent  some  of  their  most  able \nemissaries  into  the  Order,  who  first  made  the  simple  brethren  believe \nthat  the  true  secret  was  lost  with  Hiram  Abifif;  and  then  induced  them \nto  put  this  belief  into  their  formularies.  They  then  invented  specious \nbut  spurious  higher  degress,  pretending  to  give  further  light  upon  this \nlost  secret,  to  lead  the  candidate  on  and  amuse  him  with  forms \nborrowed  from  the  real  thing  but  containing  no  substance,  and  all \nartfully  contrived  to  lead  the  aspiring  Neophjrte  to  nowhere.  And  yet \nmen  of  good  sense  and  abilities,  in  other  respects,  vdW  meet  at  intervals, \nand  with  solemn  face,  zeal  and  earnestness,  go  through  the  mockery  of \nrevealing  \"substituted  secrets\"  instead  of  the  real  thing. \n\nIf  the  reader  turns  to  a  very  remarkable  and  very  useful  work  called \nTAe  Royal  Masonic  Cychpadia,  Art.  \"  Rosicruciauism,\"  he  will  find  its \nauthor,  a  high  and  learned  Mason,  showing  what  the  Jesuits  have  done \nto  destroy  Masonry.  Speaking  of  the  period  when  the  existence  of  this \nmysterious  Brotherhood  (of  which  many  pretend  to  know  \"something\" \nif  not  a  good  deal,  and  know  in  fact  nothing)  was  first  made  known,  he \nsays: \n\nThere  wa-s  a  drejvl  .iniong  the  creat  masjie<i  of  .wciety  in  byegone  (lavs  of  the  iiii- \n5ccn\u2014 a  dread,  as  recent  events  ami  pheootuena  show  very  clearly,  uot  yet  overcome \nin  its  entirety.  Hence  students  of  Nature  and  mind  were  forced  into  an  ohACurity \nnot  altogether  unwelcome.  .  .  .  The  Kabulistic  reveries  of  a  Johanti  Reuchlin \nled  to  the  6ery  action  of  a  Luther,  and  the  patient  labours  of  Trittcnheini  produced \nthe  modtm  system  of  diplomatic  cipher  writing.  .  \u25a0  .  It  is  very  worthy  of  re- \nmark, that  one  particular  ccntur\\',  and  that  in  which  the  Rosicnicians  first  showed \nthemselves,  is  distiflguisbed  in  history  as  the  era  in  which  most  of  the\u00ab  efforts  at \nthrowing  off  the  trammels  of  the  paat  [Popery  and  \u00a3cclesiAsti(;iam]  occurred. \nHence  the  opposition  uf  the  losing  party,  and  llivir  virulence  against  auythiug \nmysterious  or  unknown.  Thc>'  freely  organised  pseudo-Rosi crucian  and  Mosooic \nsocieties  in  return;  and  these  societies  were  instructed  to  irregularly  entrap  the  weaker \nbrethren  of  the  True  and  Invisible  Order,  and  then  triumphantly  t>etray  an>'tbing \nthey  might  he  so  inconsiderate  a\u00bb  to  coinniuuicate  to  the  superiors  of  these \ntransitory-  and  unmeaning  associations.  Every  wile  waa  adopted  hy  the  authori- \nties, fighting  in  self-defence  against  the  progress  of  truth,  to  engage,  by  persuasion, \ninterest  or  terror,  aucb  as  might  be  cajoled  into  receiving  the  Pope  as  Master* \n\n\nrjh \n\n\nTHB    SECRET   DOCTKINR. \n\n\nwhen  gained,  as  many  converts  to  that  fuith  know,  but  lUre  qoI  owb.  \\hitj  are \ntreated  with  neglect,  and  left  to  fight  the  battle  of  life  sa  best  they  may,  not  erea \nbeing  adnittted  to  the  knowledge  of  such  misentble  aporrlietJt  u  the  Romish  faith \nconsiders  itself  entitled  lo  withhold. \n\nBut  if  Masonry  has  bcea  spoiled,  none  is  able  to  crush  the  real,  in- \nvisible Rosicnician  and  the  Kastern  Initiate.  The  symbolism  of \nVishvakanna  and  Surya  Vikarttana  has  survived,  where  Hiratn  Abiff \nwas  indeed  murdered,  and  we  will  now  return  to  it.  It  is  not  simply  an \nastronomical,  but  is  the  most  solemn  rite,  an  inheritance  from  the \nArchaic  Mysteries  that  has  crossed  the  ages  and  is  used  to  this  day.  It \ntypifies  a  whole  drama  of  the  Cycle  of  Life,  of  progressive  incarnations, \nand  of  psychic  as  well  as  of  physiological  secrets,  of  which  neither  the \nChurch  nor  Science  knows  anything,  though  it  is  this  rite  that  has  led \nthe  former  to  the  greatest  of  its  Chribtian  Mysteries. \n\n\nSECTION  XXX. \nThe  Mystery  \"Sun  of  Initiation.\" \n\n\nI \n\n\n\\ \n\n\nThb  antiquity  of  the  Secret  Doctrine  may  be  better  realised  when  it \nis  shown  at  what  point  of  history  its  Mysteries  had  already  been \ndesecrated,  by  being  made  subservient  to  the  personal  ambition  of \ndespot-ruler  and  crafty  priest.  These  profoundly  philosophical  and \nscientifically  composed  religious  dramas,  in  which  were  enacted  the \ngrandest  truths  of  the  Occult  or  Spiritual  Universe  and  the  hidden \nlore  of  leaming,  had  become  subject  to  persecution  long  before  the  days \nwhen  Plato  and  even  Pi-tbagoras  flourished.  Withal,  primal  revelations \ngiven  to  Mankind  have  not  died  with  the  Mysteries :  they  are  still  pre- \nserved as  heirlooms  for  future  and  more  spiritual  generations. \n\nIt  has  been  already  staled  in  /sis  Unveiled,^  that  so  far  back  as  in  the \ndays  of  Aristotle,  the  great  Mysteries  had  already  lost  their  primitive \ngrandeur  and  solemnity.  Their  rites  had  fallen  into  desuetude,  and  they \nhad  to  a  great  degree  degenerated  into  mere  priestly  speculations  and  had \nbecome  religious  shams.  It  is  useless  to  state  when  they  first  appeared \nin  Europe  and  Greece,  since  recognised  history  may  almost  be  said  to \nbegin  vrith  Aristotle,  everything  before  him  appearing  to  be  in  an \ninextricable  chronological  confusion.  Suffice  it  to  say,  that  in  Egypt \nthe  Mysteries  had  been  known  since  the  days  of  Mencs,  and  thai  the \nGreeks  received  them  only  when  Orpheus  introduced  them  from  India. \nIn  an  article  \"  Was  writing  known  before  Fanini  ?\"t  it  is  stated  tliat  the \nPanduB  had  acquired  universal  dominion  and  had  taught  the  \"  sacri- \nficial \"  Mysteries  to  other  races  as  far  back  as  3,3c\u00bb  B.C.  Indeed,  when \nOrpheus,  the  son  of  Apollo  or  Helios,  received  from  his  father  the \nphorminx \u2014 the  seven-stringed  lyre,  symbolical  of  the  sevenfold  mystery \n\n\n*  Five  Yart^  Jluauphy.  p.  139,  A  corfoui  (jucfttioa  to  \u00bbtwt  and  to  dear.  **beii  It  iswcll-knowu \newn  to  the  OrlmtaUats  thnt,  to  takr  but  one  c\u00bbae.  Uim  Is  VsMku.  who  was  11  prrdccn*or  at  finiul. \nand  hie  work  still  eziits ;  there  u\u00ab  scvcutcca  writen  of  Nlniku  iglofuryt  known  to  hive  pra.-\u00abi)eil \n\n\nVaaka \n\n\nTHK  SECRET  DOCTRI^^K. \n\n\nof  Initiation \u2014 these  Mysteries  were  already  hoar>' with  age  in  Central \nAsia  and  India.  According  to  Herodotus  it  was  Orpheus  who  brought \nthem  from  India,  and  Orpheus  is  far  anterior  to  Homer  and  Hesiod. \nThus  even  iu  the  days  of  Aristotle  few  were  the  true  Adepts  left  m \nEurope  and  even  in  Eg>'pt.  The  heirs  of  those  who  had  been  dispereed \nby  the  conquering  s^vords  of  various  invaders  of  old  Egypt  had  been \ndispersed  iu  their  turn.  As  8,000  or  9.000  years  earlier  the  stream  of \nknowledge  bad  been  slowly  running  down  from  the  tablelands  of \nCentral  Asia  into  India  and  towards  Europe  and  Northern  Africa, \nso  about  500  years  n.c.  it  had  begun  to  flow  backward  to  its  old  home \nand  birthplace.  During  the  two  thousand  subsequent  years  the  know- \nledge of  the  existence  of  great  Adepts  nearly  died  out  in  Europe. \nNevertheless,  in  some  secret  places  the  Mysteries  were  still  enacted  in  all \ntheir  primitive  purity.  The  \"Sun  of  Righteousness\"  still  blazed  high \non  Mf  midnight  sky:  and,  while  darkness  was  upon  the  face  of  the \nprofane  world,  there  was  the  eternal  light  in  the  Adyta  on  the  nights  01 \nInitiation.  The  truf  Mysteries  were  never  made  public.  Gleusinia  and \nAgrsc  for  the  multitudes :  the  God  Ev^ouA.^  \"  of  the  good  counsel,\"  the \ngreat  Orphic  Deity,  for  the  neophyte. \n\nThis  mysteo'  God \u2014 mistaken  by  our  Syrabologists  for  the  Sun\u2014 who \nwas  He  ?  Hver>'one  who  has  any  idea  of  the  ancient  Egyptian  exoteric \nfaith  is  quite  aware  that  for  the  multitudes  Osiris  was  the  Sun  in \nHeaven,  \"the  Heavenly  King,\"  Ro-Imphab;  that  by  the  Greeks  the \nSun  was  called  the\"  Eye  of  Jupiter,\"  as  for  the  modern  orthodox  Parsi \nbe  is  \"  the  Eye  of  Ormuzd  :  \"  that  the  Sun.  moreover,  was  addressed  as \nthe  \"All-seeing  God  \"  (B^oXw^ftiA/iw)  as  the  \u2022\"  God  riaviour,\"  and  the \n\"saving  God\"  (Atnov  r^  (Twn;piac).  Read  the  papynia of  Papheronmes \nat  Berlin,  and  the  stela  as  rendered  by  Mariette  Bey,*  and  see  what \nthey  say : \n\nGlory  to  thee,  O  Sun,  divine  child  J  .  .  .  thy  rays  carry  life  to  the  pure  and \nto  those  ready.  .  .  .  The  Gods  [the  \"  Sons  of  God  \"jwho  approach  thcc  trenihle \nwith  delight  and  -twe.     .     .    .     Thou  art  the  first  boru,  the  Sou  of  God.  the  Word.t \n\nThe  Church  has  now  seized  upon  these  terms  and  sees  presentments \nof  the  coming  Christ  in  these  expressions  in  the  initiatory  rites  and \n\n\n*  La  Mtrtd'Apit.  p.  A1- \n\n*  One  Jtiat  iutUated  v*  calletl  tbc  \"  finU-lMm,\"  ouil  in  Indl*  he  becomn  dw^a.  \"  twice  bom,\"  oaty \nafter  hSa  final  aud  supmne  InlUatiou.  i^i*ery  Adept  L>  \u00bb  \"Son  of  God\"  aiut  a\"SOD  of  Licht\"  \u00abflet \nreceiwing  the  \"  WottI,\"  when  be  becutnes  U>e  \"  Word\"'  himaelf,  after  riTcdviiig  Uie  seven  divine  tutxi- \nbutu  ot  the  \"  lyre  of  ApaUo.\" \n\n\nTHS  SUN   AS  GOD. \n\n\n279 \n\n\nprophetic  utterances  of  the  Pagan  Oracles.  They  are  nothing  of  the \nkind,  for  they  were  applied  to  every  worthy  Initiate.  If  the  expres- \nsions that  were  used  in  hieratic  writings  and  glyphs  thousands  of  years \nbefore  our  era  are  now  found  iu  the  laudatory  hymns  and  prayers  of \nChristian  Churches,  it  is  simply  because  they  have  been  nnblu&hingly \nappropriated  by  the  T^alin  Christians,  in  the  full  hope  of  never  being \ndetected  by  posterity.  Everything  that  could  be  done  had  been  done \nto  destroy  the  original  Pagan  manuscripts  and  the  Church  felt  secure. \nChristianity  has  undeniably  had  her  great  Seers  and  Prophets,  like \nevery  other  religion  ;  but  their  claims  are  not  strengthened  by  denying \ntheir  predecessors. \n\nlisten  to  Plato:  ^ \n\nKnow  tlien.  Glaucus,  that  wlicn  I  speak  or  the  production  of  good,  it  Is  the  Sun  X \nmean.    The  Son  has  a  perfect  analogy  with  his  Father. \n\nlamblichus  calls  the  Sun  \"the  image  of  divine  intelligence  or \nWisdom.\"  Eusebius,  repeating  the  words  of  Philo,  calls  the  rising \nSun  (Ara-roKii)  the  chief  Angel,  the  most  ancient,  adding  that  the  Arch- \nangel who  is  polyonyfftmis  (of  many  names)  is  the  Verbum  or  Christ. \nThe  word  Sol  (Sun)  being  derived  from  solus,  the  One,  or  the  \"  He \nalone,\"  and  its  Greek  name  Helios  meaning  the  \"  Most  High,*'  the \nemblem  becomes  comprehensible.  Nevertheless,  the  Ancients  made  a \ndifference  between  the  Suu  and  its  prototype. \n\nSocrates  saluted  the  rising  Sun  as  does  a  true  P3rsi  or  Zoroastrian \nin  our  own  day ;  and.  Homer  and  Euripides,  as  Plato  did  after  them \nseveral  times,  mention  the  Jupiter-Logos,  the  \"Word\"  or  the  Sun. \nNevertheless,  the  Christians  maiutaiu  that  siuce  the  oracle  consulted \non  the  God  lao  answered  :  \"  It  is  the  Sun,\"  therefore \n\nThe  Jehovah  of  the  Jews  was  well  known  tc9  the  Pagans  ajid  Greeks;' \nand  \"lao  is  our  Jehovah.\"  The  first  part  of  the  proposition  has \nnothing,  it  seems,  to  do  with  the  second  part,  and  least  of  all  can  the \ncouclusiou  be  regarded  as  correct.  But  if  the  Christians  arc  so  anxious \nto  prove  the  identity.  Occultists  have  nothing  against  it.  Only,  in \nsuch  case,  Jehovah  is  also  Bacchus.  It  is  very  strange  that  the  people \nof  civilised  Christendom  should  until  now  hold  on  so  desperately  to \nthe  skirts  of  the  idolatrous  Jews \u2014 Sabssans  and  Sun  worshippers  as \nthey  were.t  like  the  rabble  of  Chaldsea \u2014 and  that  they  should  fail  to  see \nthai  the  later  Jehovah  is  hut  a  Jewish  development  of  the  Ja-va,  or  the \n\n\n\u2022  Sm  De  KIrvinc  Iv.  ij. \n\n\nf  II.  Kinss,  xxiii.  4-'^ \n\n\n280  THB  SECRBT  DOCTKtNH. \n\nlao.  of  the  Phoenicians  ;  that  this  name,  in  short,  was  tlie  secret  name \nof  a  Mystery-God,  one  of  the  many  Kabiri.  \"  Highest  God  \"  as  He \nwas  for  one  little  nation,  he  never  was  so  regarded  by  the  Initiates  who \nconducted  the  Mysteries :  for  them  he  was  but  a  Planetar>-  Spirit \nattached  to  the  \\HsibIe  Snn  ;  and  the  visible  Sun  is  only  the  ccntzal \nStar,  not  the  central  spiritual  Sun. \n\nAnd  the  Angel  of  the  Lord  said  unto  htm  [Manoah]  \"  Whj^  askut  tliou  thus  after \nmy  name,  seeing  it  is  secret.\"  * \n\nHowever  this  may  be,  the  identity  of  the  Jehovah  of  Mount  Sinai  with \nthe  God  Bacchus  is  hardly  disputable,  and  he  is  sure!? \u2014 as  already \nshown  in  /sis  C/mictTo/\u2014 Dionysos.f  Wherever  Bacchus  was  worshipped \nthere  was  a  tradition  of  Nyssa.t  and  a  cave  where  he  was  reared. \nOutside  Greece,  Bacchus  was  the  all-powerful  \"  Zagreus,  the  highest  of \nGods.\"  in  whose  service  was  Orpheus,  the  founder  of  the  Mysteries. \nNow,  unless  it  be  conceded  that  Moses  was  an  initiated  Priest,  an \nAdept,  whose  actions  arc  all  narrated  allegorically,  then  it  must  be \nadmitted  that  he  personally,  together  with  his  hosts  of  Israelites, \nworshipped  Bacchus. \n\nAnd  Moses  boilt  an  altar,  and  called  the  name  or  it  Jelwvah  Nissi  [or,  lao-Diai,  dr \nagain  Dionistj.f \n\nTo  Strengthen  the  statement  we  have  further  to  r\u00abmcmber  that  the \nplace  where  Osiris,  the  Eg>'ptiau  Zagreus  or  Bacchus,  was  bom.  was \nMount  Sinai,  which  is  called  by  the  Egyptians  Mount  Nlssa.  The \nbrazen  serpent  was  a  nis,  0?n3,  and  the  month  of  the  Jewish  Passover  is \nNisan. \n\n\n*  Jiidgri.  xiii.  li.  Ramaon,  Manoab'N  Mm.  mut  an  ItdltaleoT  Ibnt  \"M]rBtBr>  \"  Lord,  J*-ti  :  Ik  \u2022!\u2022 \ncoiuecT&lcd  before  his  binh  to  t>cconie  n  \"Naxsiitc\"  {\u25a0  chcU)  an  Adept.  Ilia  tin  wiUi  DatiUh.uri \nthe  rroppfnic  of  liinlonfc  hair  that  \"no  muir  wnAtotoiicfa  \"shown  how  well  he  kept  his  Mcred  raw- \nTb*  sllcgocy  of  Sanuoii  prove*  the  Baotcricisin  of  ihc  Siile.  u  aUo  the  cbstracter  of  the  \u25a0\u2022  Myslciy \nG\u00abdi  \"  ofthe  Jem.  True,  Mdvcni  jcjvn  a  \u2022Icftnition  of  the  Phrrnldnn  Idea  of  the  (deal  sunlight  M  a \n\u2022piritual  influence  iasuiuK  from  the  bisheat  UO(l.  lao,  \"  Xbt  light  couctivnble  only  by  intellect\u2014 tte \nphynical  and  vpintual  IMndple  of  all  Ifalngs;  out  of  which  Ih?  soul  emanatca.\"  11  waa  Uie  mak \nRMence,  or  WiKdom.  while  the  pnnitlvc  matl\u00abr  Or  CTtavt  waa  Ihe  female.  Tba\u00ab  the  Srst  two  prin<l- \nplea,  co-eternal  and  Infinite,  were  alreadjr  with  Ihe  primitive rhccniciaiu.  apitit  aadnuittar.  But  th* \nis  the  echo  of  Jewinh  Ibuuifhl,  nut  the  opintun  of  Pagan  Phi[aaO|ihenk \n\n\u00bb  See  /\u00ab>  L'ui<nlfd,  a.  5\u00bbt \n\n1  Belta-tian  or  Scj'thopolt*  in  raVeatioe  haJ  that  tlt-\u00abiiraatioii :  ao  bad  a  apol  on  Uounl  Pareaa^sa. \nBut  DiodoTus  rteclare*  that  NysMa  was  ti\u00ab^tw*Tii  Phirniria  and  Kyypl  ;  GuTtpidcR  atatea  that  Dtonyao* \ncame  to  Greece  from  India ;  and  l>iodorua  addo  hb  teoUiBony :  \"  Oolria  was  brouzlit  up  In  Nraaa,  la \nAiaMa  the  Happy  :  he  was  Ihe  wn  of  Z/-u>,  and  was  named  from  hb  Cither  I  uaminalive  Zens,  (eU- \nUvF />i\u00abj]  and  llic  place  IMo-NynM  \"\u2014 the  Zcu*  or  Jove  of  Nyssa.  This  identity  of  name  or  title  la \nTCT7  tl^ficatit.  In  Oreeec  Dionyaoa  \u00ab\u25a0\u2022  second  only  t\u00ab  Zeua,  and  Pindar  aaya:  \"80  F\u00ablbier2\u00abai \nSOaema  oU  thi&ica,  and  Bacchus  be  Sovctob  alao.\" \n\nI  \u00a3x.,  Kvii.  15 \n\n\nSECTION  XXXL \n\nThe  Objects  of  the  Mysteries. \n\n\nI \n\n\nI \n\n\nThe  earliest  Mysteries  recorded  in  history  are  those  of  Saraothrace. \nAfter  the  distribution  of  pure  Fire,  a  new  life  began.  This  was  the  new \nbirth  of  the  Initiate,  after  which,  like  the  Brabmans  of  old  in  India,  he \nbecame  a  dwija\u2014 a  \"  twice  bom,\" \n\nloitiated  into  that  wbicli  mny  be  rightly  calletl  the  most  blessed  of  all  Mysteries \n.    .    .    being  ourselves  pure,* \n\nsays  Plato.  Diodorus  Siculus,  Herodotus,  and  Sanchouiaihou  the \nPhfEnician \u2014 the  oldest  of  Historians \u2014 say  that  these  Mystericsoriginated \nin  the  night  of  time,  thousands  of  years  probably  before  the  historical \nperiod.     lamhlichus  informs  us  that  Pythagoras \n\nWas  iuitiated  iu  all  the  Mysteries  of  Byblus  and  Tyre,  ia  the  sacred  operations  of \nthe  S>Tiiuis,  and  in  the  Mysterits  of  the  Phceuiciflns.t \n\nAs  was  said  in  /sis  UnveUed: \n\nWhen  men  like  Pytha^ora-s  Plato  and  laniblichtis,  renowned  for  iheir  severe \nmorality,  took  part  in  the  Mysteries  and  spoke  of  thein  with  veneration,  it  ill \nbehovea  our  modern  critics  to  judge  them  [nnd  their  IiiiUales]  upon  their  merely \nexternal  iispcct- \n\nYel  this  is  what  has  been  done  until  now,  especially  by  the  Christian \nFathers.  Clement  Alexandrinus  stigmatises  the  Mysteries  as  \u2022'  in- \ndecent and  diabolical \"  though  his  words,  showing  that  the  Eleusinian \nMysteries  were  identical  with,  and  even,  as  he  would  allege,  borrowed \nfrom,  those  of  the  Jews,  are  quoted  elsewhere  in  this  work.  The  Mys- \nteries were  composed  of  two  parts,  of  which  the  L,e.sser  were  performed \n\n'  FHMirutt  Cary's  uaaktslton,  p-  j>6. \n\nV  t,i/te/ Fyihagvrai,  p,  xqj.  \"Since  PytbacoraA,\"  he  addi^,  \"nUo\u00abpntl  twoBnd  twenty  ycAninthv \n\u25a0dyta  o(  llie  lcinplr\u00bb  in  Hgypt,  aMOCUted  wilh  Uie  Mavtftn*  in  Babylom,  And  iwu  inatiucteti  t>y \ntb\u00abni  la  tticii  vcntmblr  Icnowlrtlec.  ii  \\t  not  at  all  wonderful  that  he  was  ^killnl  in  Mnfricut  Thcurity, \nand  was  thFtcfore  nblc  to  ix-rfuiiu  tiitngK  which  \u00bburpaa<  mcKly  humaii  powvi.  and  wbith  ai/pcai  lo \nbe  perfectly  incredible  to  the  rulx*>' \"  IP-  '9*1- \n\n\na82 \n\n\nTHB  SECRET   DOCTRINE. \n\n\nat  Agrs,  and  the  Greater  at  HIeusis,  and  Cienicnt  had  been  him4\u00abtt' \ninitiated.  But  the  Katharsis,  or  trials  of  purification,  have  ever  been \nmisunderstood.  lamblichus  explains  the  worst ;  and  his  expianatioo \nought  to  be  perfectly  satisfactory,  at  any  rate  for  every  unprejudiced \nmind. \nHe  says : \u2014 \n\nExlubitions  of  this  kind  in  the  Mysteries  were  designed  to  free  as  from  licentiou \npassions,  bygratifyiDg  tlie  si^^lit.  and  nl  tlie  <iaiiie  time  vanqui.sb:ng  all  evil  Uiougbt, \nthrongh  tlie  awful  sanctity  witb  wbicb  the\u00bbe  rites  were  accompanied. \n\nDr.  Warburton  remarks : \n\nThe  wisest  and  best  men  in  the  Pagan  world  arc  unanimous  in  this,  that  the \nMysteries  wcix-  instituted  pure,  and  proposeO.  the  noblest  ends  by  the  wortbiat \nmeans. \n\nAlthough  persons  of  both  sexes  and  all  classes  were  allowed  to  take \npart  in  the  Mysteries,  and  a  participation  in  them  was  ei'en  obliga- \ntory-, verj'  few  indeed  attained  the  higher  and  final  Initiation  in  these \ncelebrated  rites.  The  gradation  of  the  Mysteries  is  given  us  by  Proclos \nin  the  fourth  book  of  his  Theology  of  Plato. \n\nThe  perfective  rile,  precedes  in  oixler  the  iiiilintion  Telete,  Afitesis,  and  the  iBi* \ntiation,  Epopicia,  or  the  final  apoc.il ypse  [revelation]. \n\nThcon  of  Smyrna*  in  Mathematica,  also  divides  the  mystic  rites  into \nfive  parts : \n\nThe  first  of  which  is  the  previous  purification  ;  for  neither  ar\u00ab  the  Mysteries  com- \nmunicMed  to  all  who  are  willing  to  receive  them  ;  but  there  are  certain  persons \n\nwho  are  prevented  by  the  voice  of  the  crier since  it  is  oeceswiry \n\nthat  such  OS  are  not  expelled  frotri  the  Mysteries  should  first  be  refined  by  certain \npurifications:  but  after  purificntton  the  reception  of  the  sacred  rite\u00ab  succced-t.  Tbc \nthird  part  is  denominated  cpopteia  or  reception.  And  the  fourth,  which  is  the  end \nand  design  of  the  revelation,  is  (the  investiture)  the  binding  of  the  head  and  fixing \nof  the  crowns*  .  .  .  whether  after  this  he  [the  iuitialed  person]  becomes  \u2022 \ntorchbcarer,  or  an  hierophant  of  tbc  Mysteries,  or  sustains  some  other  part  of  th^ \naacenlotfil  office.  But  tlie  fifth,  which  is  produced  from  all  these,  U  friendship  ant. \ninterior  communion  with  God.  And  this  wns  the  last  and  most  swful  of  all  the \nMj-sterics-t \n\nThe  chief  objects  of  the  Mysteries,  represented  as  diabolical  by  the \n\n\n*  'rhiaexpre*Mootuuiloolb\u00abuiMleHtoudMinplyUteriUy ;  for,  MlnthcttitLiaUotKifccHaiti  Brotlm- \nhoodn,  11  bu  n  itrart  mconltiK  that  we  hare  )ait  cxpUIncd :  It  was  hinted  at  t>y  Pythicoraa.  when  he \ndcacrities  hU  FMltnKn  after  Ui\u00ab  IiiilMilioit,  an<l  \u00bb\u00ab>\u00ab  th^t  lit  war  rrotrnrd  tiy  thr  Cods  In  whoar \npmntm  he  h\u00abil  ilnink  \u25a0'  the  waters  of  life  \"\u2014in  Ihc  Ultida  My\u00abctle\u00bb  ihCK  wai  tbv  (boot  of  life,  ani \ntoma,  th\u00ab  fBcrcd  dritik. \n\n*  BieMttKian  anil  Bacchic  htyiUriea,  T.  Taylor,  p.  46,  47. \n\n\nm'STERIES  AND  THHOPHANY. \n\n\n383 \n\n\nI \n\n\nChristian  Fathers  and  ridiculed  by  modern  writers,  were  instituted  with \nthe  highest  and  the  most  moral  purpose  in  view.  There  is  no  need  to \nrepeat  here  that  which  has  been  already  described  in  /sis  Unvnled*  that \nwhether  through  temple  Initiation  or  the  private  study  of  Theurgy,  every \n\\  student  obtained  the  proof  of  the  immortality  of  his  Spirit,  and  the \n\u25a0  survival  of  his  Soul.  What  the  last  epopteia  was  is  alluded  to  by  Plato \nin  Phadms : \n\nB\u00abtDg  initiate  in  those  MysUties,  which  it  is  lawfDl  to  call  the  most  hieased  of  all \nmysteries  .  .  .  we  were  freed  from  the  molestations  of  e'^'ils,  which  otherwise \nawait  UA  io  a  future  period  of  time.  likewise  in  consequence  of  this  div-inc  iniiia' \niion.  we  became  spectators  of  entire,  simple,  immoveable,  and  blessed  visions  rest- \ndent  in  a  pure  lij^hLt \n\nThis  veiled  confession  shows  that  the  Initiates  enjoyed  Theophany \u2014 \nsaw  visions  of  Gods  and  of  real  immortal  Spirits.  As  Ta3'Ior  correctly \ninfers : \n\nThe  moat  sabhme  part  of  the  epopteia  or  final  reveahng.  consiateil  in  belioMing \nthe  Gods  [the  high   Planetary  Spirits)  themselves,  invested  with  a  resplendent \n\nlight; \n\nThe  statement  of  Proclus  upon  the  subject  is  unequivocal : \n\nIn  all  the  Initiations  and  Mysteries,  the  (^ods  exhibit  many  forms  of  themselves, \nand  appear  in  a  variety  of  shapeti ;  iitid  sometimes  indeed  a  formless  light  of  them- \nselves is  held  forth  to  the  view ;  sometimes  this  light  is  according  to  a  human  form \nand  sometimes  it  proceeds  into  a  different  shape.^ \n\nAgain  we  have \n\nWhatever  is  on  earth  is  the  resemblance  and  shadow  of  something-  that  is  in  the \nsphere,  while  that  resplendent  thing  [the  protot^-pc  of  the  Soul-Spiritj  reroaineth  in \nuMckangeabti  condition,  it  is  well  also  witli  its  sh.idow.  When  that  resplendent  one \nremoveth  far  from  its  shadow  life  rcmovcth  [from  the  latter]  to  a  distance.  Again \nthat  light  is  the  shadow  of  something  more  resplendent  than  ttself.n \n\nThus  speaks  the  Dfsalir,  in  the  Book  of  Shet  (the  prophet  Zirtu.sht), \nthereby  showing  the  identity  of  its  Esoteric  doctrines  with  those  of  the \nGreek  Philosophers. \n\nThe  second  statement  of  Plato  confirms  the  view  that  the  Mysteries \nof  the  Ancients  were  identical  with  the  Initiations  practised  even \nnow    among    the    Buddhist    and    the    Hindu    Adepts.      The    higher \n\n\nI \n\n\n*  U.  m.  113- \n\n+  FAerttinian  and  ffauAic  Myiteria,  p.  63. \n\n(  Op.  cit..  p.  (.5, \n\nI  ^oudby  Taylor,  p,  66. \n\nII  V*r\u00bb\u00abjj-iS. \n\n\n284 \n\n\nTHE  SECRET  DOCTRINE. \n\n\nvisions,  the  most  irulbful,  were  produced  through  a  regular  discipliae \nof  gradual  Initiations,  and  the  development  of  psychical  powers.  In \nKurope  and  Egypt  the  Mystas  were  brought  into  close  uniou  with \nthose  whom  Proclus  calls  \"  mystical  natures,\"  \"  resplendent  Gods,\" \nbecause,  as  Plato  says  : \n\np\\Ve]  were  ourselves  pure  and  tminaCulate.  being  liberated  from  tbia  suiroondiig \nveslni\u00abDt,  wbich  we  denominate  body,  and  to  which  ve  are  now  boaud  like  la \noyster  to  its  shell.\" \n\nAs  to  the  East, \n\nThe  doctrine  of  planetary  and  terrestrial  Pilris  was  revealed  enliniy  in  ondeat \nIndia,  as  well  as  now,  only  at  the  laat  moment  of  initiation,  and  to  the  adepts  of \nsuperior  defrrees.\"*\" \n\nThe  word  Piiris  may  now  be  explained  and  something  else  added. \nIn  India  the  chela  of  the  third  degree  of  Initiation  has  two  Gum*: \nOne,  the  living  Adept;  The  other  the  disembodied  and  glorified \nMahStmfi,  Who  remains  the  adviser  or  instructor  of  even  the  high \nAdepts.  Few  are  the  accepted  chelas  who  even  see  their  living  Master. \ntheir  Guru,  till  the  day  and  hour  of  their  final  aud  for  ever  binding \nvow.  It  is  this  that  was  meant  in  fsis  Unveiled,  when  it  was  stated  that \nfew  of  the  fakirs  (the  word  cheia  being  unknown  to  Europe  and \nAmerica  in  those  days)  however \n\nPure,  and  honest,  .iiid  self-devoted,  Imve  yet  ever  seeu  the  astral  fonn  of  a  partly \nhuman  fiitar  (an  ancestor  or  father),  otherwise  than  at  the  solemn  moment  of  thdr \ntirst  and  last  initiation.  It  ts  in  tbc  presence  of  his  iustnictor,  (he  Guru,  and  just \nbefore  the  va/ou-fakir  [the  just  initiated  chela]  is  despatched  into  the  world  of  the \nliving,  with  his  seven-knolLcd  t>amboo  wand  for  all  protection,  that  he  is  suddenly \nplaced  face  to  face  with  the  unknown  raESENCE  [of  his  Pitar  or  TaUier,  the  gloria \nfied  invisible  Jklaster,  or  discmlxiilied  MahaCmA).  He  sees  it.  aud  falls  prDBtratcflt \nthe  feet  of  the  c\\-anescenL  form,  but  is  not  eatmsted  with  the  great  secret  of  its \nevocation,  for  it  is  Ibe  siipreiue  mvstery  of  the  holy  syllable. \n\nThe  Initiate,  says  Eliphas  Levi,  knows  :  therefore,  \"  he  dares  all  and \nkeeps  silent.**     Says  the  great  French  Kabalist : \n\nYou  may  see  him  often  *aci,  never  discouraged  or  desperate;  often  poor,  never \nbumbled  orwrclched  ;  often  persecuted,  never  cowed  down  or  vaaquisheil,  l-'or  he \nremembers  the  widowhoofl  and  the  murder  of  Orpheus,  the  exile  and  solitary  death \nof  Moses,  the  martyrdom  of  the  prophets,  the  tortures  of  Apolloniu.<s  the  Cross  of \nthe  Saviour.  He  knows  in  what  forlorn  state  died  Agrtppa.  whose  memor>'  is  slan* \ndered  to  this  day ;  he  knows  the  trials  that  broke  down  the  great  Paracelsus  mod \n\n\n*  fihrndnu,  64,  quoted  by  TrtIot,  p.  4|. \n\n\n\u00ab  /tit  CAiWfM,  iL  iM' \n\n\nTH8  MYSrERmS  AWD  MASOmtY, \n\n\n285 \n\n\nI \n\nI \n\nI \n\nP \n\n\n\u00abn  that  Ra^inond  Lutly  bad  to  suffer  before  he  arrived  at  a  bloody  dtath.  He \nremembepi  Swedenborg  haviug  to  feign  insanity,  and  losiag  \"-\"wa  his  reason  before \nhis  knowledge  was  forgiven  to  bim;  St  Martin,  who  bad  to  hide  hiin\u00bbeir  all  his \nlife :  Caglioxtn^  who  died  forsaken  in  the  celU  of  the  Inquii^ition  \u25a0 :  Cazotte.  who \nperished  on  the  guillotint  Successor  of  so  many  ^-ictimi,  he  dares,  nevertheless, \nbut  understands  the  more  the  necessity  to  keep  silent  f \n\nMasonry \u2014 not  the  political  institution  known  a&  the  Scotch  Lodge, \nbut  real  Masonr>'.  some  rites  of  which  are  still  preserved  in  the  Grand \nOrient  of  France,  and  that  Elias  Ashmole.  a  celebrated  English  Occult \nPhilosopher  of  the  XVIIth  century,  tried  in  vain  to  retnodel,  after  the \nmanner  of  the  Indian  and  Egj'ptian  Mysteries \u2014 Masonry  rests,  accord- \ning to  Ragon,  the  great  authority  upon  the  subject,  upon  three  funda- \nmeutal  degrees  :  the  triple  duty  of  a  Mason  is  to  study  whence  he  comes, \nwhat  he  is,  and  whiihcr  he  j^oes  :  the  study  that  is,  of  God,  of  himself, \nand  of  the  future  transformation.^  Masonic  Initiation  was  modelled \non  that  in  the  lesser  Mysteries.  The  third  degree  was  one  used  in \nboth  Egypt  and  India  from  timeimtuemorial,  and  the  remembrance  of  it \nlingers  to  this  day  iu  ever)\"  Lodge,  under  the  name  of  the  death  and \nresurrection  of  Hiram  Abiflf,  the  \"  Widow's  Son.\"  In  Eg>'pt  the  latter \nwas  called  \"Osiris;\"  in  India  \"  Loka-chakshu\"  (Eye  of  the  World), \nand  \"Dinakara\"  (day-maker)  or  the  Stin^and  the  rite  itself  was \neverywhere  named  the  \u2022'  gate  of  death.\"  The  coffin,  or  sarcophagus, \nof  Osiris,  killed  by  Typhon,  was  brought  in  and  placed  in  the  middle \nof  the  Hall  of  the  Dead,  with  the  Initiates  all  around  it  and  the \ncandidate  near  by.  The  latter  was  asked  whether  he  had  participated \nin  the  murder,  and  notwithstanding  his  denial,  and  after  sundry  and \nvery  hard  trials,  the  Initiator  feigued  to  strike  him  ou  the  head  with  a \nhatchet ;  he  was  thrown  down,  swathed  in  bandages  like  a  mummy, \nand  wept  over.  Then  came  lightning  and  thunder,  the  supposed \ncorpse  was  surrounded  with  fire,  aud  was  finally  raised. \n\nRagon  speaks  of  a  rumour  that  charged  the  Emperor  Commodus \u2014 \nwhen  he  was  at  one  time  enacting  the  part  of  the  Initiator \u2014 with \nha\\'ing  played  this  part  iu  the  initiator>'  drama  so  .seriously  that  he \nactually  killed  the  postulant  when  dealing  him  the  blow  with  the \nhatchet.  This  shows  that  the  /esser  Mysteries  had  not  quite  died  out \niu  the  second  centur>'  a.d. \n\n*  TliU  i\u00ab  (ai\u00bbc,  and  Uic  Abl>\u00a3  Cotuianl  lEUphu  IjMi  kmtvt  it  wu  m.    Whjrdld  be  proinalsnte  the \nmitniUi? \nr  D^emt  4*  la  Hanlt  Magit.  L  119,  iw. \n1  Orlkodoxu  Ma^aiutifitf,  p.  ^. \n\n\n.^86 \n\n\nTHS  S\u00a3CR\u00a3T   DOCTRINK. \n\n\nThe  Mysteries  were  carried  iuto  South  and  Central  America.  Northern \nMexico  and  Peru  by  the  Atlanteans  in  those  days  when \n\nA  pedefttriun  frotn  the  North  [of  what  was  once  apoa  a  time  alao  India]  nii^i \nhnve  reached\u2014 hardly  vcttiog  his  feet \u2014 the  Alaskan  Peninsulu,  tlirouj^h  Manchooru. \nacross  ihc  /utiuc  Gulf  of  Tarlari',  the  Kvirile  and  Aleutian  Inlands  ;  while  anotkn \ntraveller,  furnished  with  a  canoe  and  stortinff  from  the  South,  could  have  walked \nover  from  Siam,  crossed  the  Polynesian  Islands  and  trudged  into  any  part  of  tbe \ncontinent  of  Sonth  America.* \n\nThey  continued  to  exist  down  to  the  day  of  the  Spanish  invaders. \nThese  destroyed  the  Mexican  and  Peruvian  records,  but  were  pre- \n\\-ented  from  laying  their  desecrating  hands  upon  the  many  Pyramids\u2014 \nthe  lodges  of  an  ancient  Initiation \u2014 whose  ruins  are  scattered  over \nPucute  Nacional.  Cholula.  and  Teotihuacan.  The  niins  of  Palenqoe \nof  Ococimgo  in  Chiapas,  and  others  in  Central  America  are  known  to \nall.  If  the  pyramids  and  temples  of  Guiengola  and  Mitla  ever  betnf \ntheir  secrets^  the  present  Doctrine  will  then  be  shown  to  have  been  i \nforerunner  of  the  grandest  truths  in  Nature.  Meanwhile  they  have  alt \na  claim  to  be  called  Mitla,  \"  the  place  of  sadness\"  and  \"  the  abode  of \nthe  (desecrated)  dead.\" \n\n\nSECTION   XXXII. \n\nTraces  of  the  Mysteries. \n\n\nquit \n\n\nI \nI \n\n\nSays  the  Poyat  Afasonit  Cyclopedia,  art.  '\u2022  Siin  :  '* \n\nIn  all  times,  the  Ron  lia*  nece.isnrilv  plnyed  sii  important  part  as  a  8ytr>x>T,  and \ne!\u00abpecial]y  in  FrecmaKiiiry.  The  W.M.  represents  the  risinK  sun.  the  J.W.  the  sua \nat  the  merirlian,  anti  the  S.\\V.  the  setting  sun.  In  tile  Dmidicnl  rites  the  .^rch- \nDniid  rcpresenied  the  suu,  and  was  aided  by  tM-o  other  odiccrs,  one  representing \nthe  Moon  in  tlir  West,  and  tlie  other  the  Sun  at  the  South  in  its  meridian.  It  !s \nquite  anncccBsarr  to  enter  into  any  lengthened  discussion  on  this  symbot \n\nIt  is  the  more  \"  unnecessary  \"  since  J.  M.  Ragon  has  discussed  it \ny  fully,  as  one  may  &nd  at  the  end  of  Section  XXIX..  where  part  of  his \nexplanations  have  been  quoted.  Freemasonr>'  derived  her  rites  from \nthe  East,  as  we  have  said.  And  if  it  be  true  to  say  of  the  modern \nRosicrucians  that  \"  they  are  invested  with  a  knowledge  of  chaos,  not \nperhaps  a  very  desirable  aci^iiisition,\"  the  reniarlc  is  still  more  true  when \napplied  to  nil  the  other  branches  of  Masourj-,  since  the  knowledge  of \ntheir  members  about  the  full  signification  of  their  symbols  is  nit. \nDozens  of  hypotheses  are  resorted  to.  one  more  unlikely  than  the \nother,  as  to  the  \"  Rouud  Towers\"  of  Ireland;  one  fact  is  enough \nto  show  the  ignorance  of  the  Masons,  namely,  that,  according  to  the \nRoyal  Masonic  Cyclopadia,  the  idea  that  they  arc  connected  with \nMasonic  Initiation  may  be  at  once  dismissed  as  unworthy  of  notice. \nThe  \"Towers.\"  which  are  found  thronghout  the  East  in  Asia,  were \nconnected  with  the  My stcr>'-Inilia lions,  namely,  with  the  Vishvakanna \nand  the  Vikarttana  rites.  The  candidates  for  Initiation  were  placed \nin  them  for  three  days  and  three  nights,  wherever  there  was  no  temple \nwith  a  subterranean  crypt  close  at  band.  These  round  towers  were \nbuilt  for  no  other  purposes.  Discredited  as  are  all  such  monuments  of \nPagan  origin  by  the  Christian  clergy,  who  thus  \"\u2022  soil  their  own  nest,\" \nthey  are  still  the  living  and  indestructible  relics  of  the  Wisdom  of  old. \n\n\ni \n\n\n^4 \n\n\n288 \n\n\nTHE  SECRET  DOCTRINE. \n\n\nNothing  exists  in  this  objective  and  illusive  world  of  ours  that  cannoi \nbe  made  to  seire  two  purposes \u2014 a  good  aud  a  bad  one.  Thus  in  later \nages,  the  luitlates  of  the  Z,d/?  Path  and  the  anthropomorphists  Cook  io \nhand  most  of  those  venerable  ruins,  then  sileut  and  deserted  by  ihdr \nfirst  wise  inmates,  aud  turned  them  indeed  into  phallic  monuments. \nBut  this  was  a  deliberate,  wilful,  and  vicious  misinterpretation  of  their \nreal  meaning,  a  deflection  from  their  first  use.  The  Sun \u2014 though  evtr. \neven  for  the  multitudes,  /ivvot  o{rpa\u00bb'ov  &<\u00bb\u00ab,  \"the only  and  one  King  aihI \nGod  in  Heaven,\"  and  the  Ei^i-X^,  \"the  God  of  Good  Counsel\"  of \nOrpheus \u2014 had  in  cverj-  exoteric  popular  religion  a  dual  aspect  whidi \nwas  anthroporaorphised  by  the  profane.  Thus  the  Sun  was  Osiris- \nTyphon,  OrwwM.^- A hrivian,  Bel-Jupiter  and  Baal,  the  Ufe-gi\\ing  and \nthe  (/poM-giving  luminary-.  And  thus  one  and  the  same  monolith, \npillar,  pyramid,  tower  or  temple,  originally  built  to  glorify  the  first \nprinciple  or  aspect,  might  become  iu  time  an  idol-fane,  or  worse,  a \nphallic  emblem  in  its  crude  and  brutal  form.  The  Lingam  of  Uu \nHiudus  has  a  spiritual  and  highly  philosophical  meaning,  while  the \nmissionaries  see  in  it  but  an  \"indecent  emblem:\"  it  ha.s  just  the \nmeaning  which  is  to  be  found  in  all  those  baalini,  chammanim,  and  the \nbamotb  with  the  pillars  of  unhewn  stone  of  the  Bible,  set  up  for  the \nglorification  of  the  mate  Jehovah.  But  this  does  not  alter  the  iaxA. \nthat  the  pureia  of  the  Greeks,  the  nur-hags  of  Sardinia,  the  teocoUi \nof  Mexico,  etc.,  were  all  in  the  beginning  of  the  same  character \nas  the  \"  Round  Towers\"  of  Ireland.  They  were  sacred  places  o \nInitiation. \n\nIn  1877.  the  writer,  quoting  the  authority  and  opinions  of  some  most \neminent  scholars,  ventured  to  assert  that  there  was  a  great  diflFerence \nbetween  the  terms  Chrcstos  and  Chrislos,  a  difference  having  a  pro- \nfonnd  and  Esoteric  meaning.  Also  that  while  Chrisios  means  \"to \nlive\"  and  \"to  be  born  into  a  new  life.\"  Chresios,  in  \"Initiation\" \nphraseologv',  signified  the  death  of  the  inner,  lower,  or  personal  nature \nin  man;  thus  is  given  the  key  to  the  Brihmanical  title,  the  tv^ice-bom: \nand  finally, \n\nThere  were  C/rrrslians  long  before  the  era  of  Christisttity.  and  the  Gssenes  be- \nlonged to  thein.*    .     .     . \n\nFor   this  epithets  sufficiently  opprobrious  to  characterise  the  writer \ncould  hardly  be  found.    And  yet  then  as  well  as  now,  the  author  never \n\n\nCBBtSTOS  Ai\u00abD   CHRB9T0S. \n\n\n28^ \n\n\nI \n\nI \n\nI \n\n\nattempted  a  statement  of  such  a  serious  nature  without  showing  as \nmany  learned  authorities  for  it  as  could  be  mustered.  Thus  oa  the \nnext  page  it  was  said  : \n\nLepsius  \u00bbhows  that  the  word  A'fl/Vr  mennA  Clirestos,  \"  good.\"  and  that  one  of  the \ntitles  of  Osiris.  \"Onnofre.''  must  be  translated  \"the  goodness  of  God  made  mani- \nbst.\"  \"The  vorehip  of  Christ  was  not  universal  at  this  early  ilatc.\"  explaiu.'* \nMackenzie,  \"  by  which  i  mean  that  Christolatry  had  not  been  introduced ;  but  the \nwonhip  of  Chrestos \u2014 the  Good  Principle \u2014 had  preceded  it  by  many  centuries,  nnd \neven  survived  the  general  adoption  of  Christianity,  as  shown  on  monumenla  still  in \nexistence.  .  .  .  A^ain.  wc  ha^'e  an  inscription  which  is  pre-Christinn  on  au \ncpitaphiel  tablet  (Spon.  .Vwr.  Erud..  Ant.,  x.  xviii.  2).  Ya;^tr^c  Aa/Mcra\u00abm'  Aj^o-fioffic \nUpoK  XpjoT*  X(up<,  and  de  Ro<L<ii  (Roma  Sott^rranea,  tome  i..  tav.  xxi.)  gives  us \nanother  example  from  the  cntaconibs\u2014 '\u25a0  .Biia  Chrestc,  ia  Pace.\"* \n\nTo-day  the  writer  is  able  to  add  to  all  those  testimonies  the  corrobo- \nratioQ  of  an  erudite  author,  who  proves  whatever  be  undertakes  to  show \non  the  authority  of  geometrical  demonstration.  There  is  a  most \ncurious  passage  with  remarks  and  explanations  in  the  Sourcf  of  Mea- \nsures, whose  author  has  probably  never  heard  of  the  \"  Mystery-God  *' \nVisvafcarma  of  the  early  Aryans.  Treating  on  the  difference  between \nthe  terms  Chrest  and  Christ,  he  ends  by  saying  that: \n\nThere  were  two  Mc&siahs:  one  who  went  down  into  the  pit  for  the  solvation  of \nthis  world :  this  was  the  Sun  shorn  of  his  j^oldcn  rays,  and  crowned  with  black- \nened  ones  (symbolising  this  Iosa),  as  the  thcarns :  the  other  was  the  triumphant \nMessiah  mounting  up  to  the  summit  of  the  arch  of  heaven,  and  personified  as  the \nLion  of  the  Tribe  of/udah.  In  twth  instances  he  had  the  cros& :  once  in  humilia- \ntion and  once  holding  it  in  his  control  as  the  law  of  creation,  He  being \nJehovah. \n\nAnd  then  the  author  proceeds  to  give  \"the  fact\"  that  \"there  were \ntwo  Messiahs.\"  etc.,  as  quoted  above.  And  this \u2014 Icaviug  the  divine \nand  mystic  character  and  claim  for  Jesus  entirely  independent  of  this \nevent  of  His  mortal  life \u2014 shows  Him,  beyond  any  doubt,  as  an  Initiate \nof  the  Eg>'ptian  Mysteries,  where  the  same  rite  of  Death  and  of \nspiritual  Resurrection  for  the  neophyte,  or  the  suffering  Chrestos  on \nhis  trial  and  new  birth  by  Regeneration,  was  enacted \u2014 for  this  was  a \nuniversally  adopted  rite. \n\nThe  \"pit\"  into  which  the  Eastern  Initiate  was  made  to  descend  was, \nas  shown  before,  PatSIa,  one  of  the  seven  regions  of  the  nether  world, \nover  which  ruled  Visuki,  the  great  \"snake  God.\"    This  pit,  P4tala.  has \n\n\n*  Itta  VmwOtd, \u00ab.  313 \n\n\n3    D \n\n\nago \n\n\nTH8  SECRBT  DOCTBINK. \n\n\nin  the  Eastern  Sjinbolism  precisely  the  same  manifold  meaning  as  is \nfonnd  by  Mr.  Ralston  Skinner  in  the  Hebrew  word  sAtac  in  its \napplication  to  the  case  in  hand.  For  it  was  the  synonym  of  Scorpio\u2014 \nPatfila's  depths  being  \"impregnated  with  the  brightness  of  the  new \nSun\" \u2014 represented  by  the  \"uewly  born\"  into  the  gIor>-;  and  PitlU \nwas  and  is  in  a  sense,  \"a  pit,  a  grave,  the  place  of  death,  and  the  door \nof  Hades  or  Shcol \" \u2014 as,  in  the  partially  esoteric  Initiation.s  in  India, \nthe  candidate  had  to  pass  through  the  matrix  of  the  heifer  before \nproceeding  to  PStSla.  In  its  non-mystic  sense  it  is  the  Antipodes- \nAmerica  being  referred  to  in  India  as  Palala.  But  in  its  symbolism  it \nmeant  all  that,  and  much  more.  The  fact  alone  that  Vasuki,  the  ruling \nDeity  of  PAt^la,  is  represented  in  the  Hindu  Pantheon  as  the  great \nNaga  (Serpent) \u2014 who  was  used  by  the  Gods  and  Asuras  as  a  rope \nround  the  mountain  Mandara,  at  the  churniug  of  the  ocean  for \nAmrita,  the  water  of  immortality \u2014 connects  him  directly  with  Initia- \nlion. \n\nFor  he  is  Shesha  Nfiga  also,  serving  as  a  couch  for  Vishnu,  and \nupholding  the  seven  worlds ;  and  he  is  a]so  Anauta.  \"the  endless,\"  and \nthe  symbol  of  eternity \u2014 hence  the  \"God  of  Secret  Wisdom,\"  degraded \nby  the  Church  to  the  ry/t-  of  the  tempting  Serpent,  of  Satan.  That \nwhat  is  now  said  is  correct  may  be  verified  by  the  evidence  of  even  the \nexoteric  rendering  of  the  attributes  of  various  Gods  and  Sages  both  in \nthe  Hindu  and  the  Buddhist  Pantheons.  Two  instances  will  suffice  to \nshow  how  little  our  best  and  most  erudite  Orientalists  are  capable  of \ndealing  correctly  and  fairly  with  the  symbolism  of  Eastern  uatioos, \nwhile  remaining  ignorant  of  the  corresponding  points  to  be  found  only \nin  Occultism  and  the  Secret  Doctrine. \n\n(0  The  learned  Orientalist  and  Tibetan  traveller,  Professor  Emil \nSchlagintweit,  mentions  in  one  of  his  works  on  Tibet,  a  national  legend \nto  the  effect  that \n\nNAgArjuiia  [a  \"  mj-tholosical \"  personage  \"without  any  real  existence.**  Uie \nlearned  German  scholar  Ihinb-i]  receiveil  the  book  Param&nha,  or  according  lo \nothers,  the  book  Avatamsaia,  fmm  tbc  NAgas,  rabuluus  creatures  of  Uie  natort  of \nserpentB,  who  occupy  a  place  among  the  beiogs  superior  to  man,  and  are  regarded \nas  protectors  of  the  law  of  Duddba.  To  these  spiritual  beiogs  Sh&kyamuni  is  said \nto  have  taught  a  more  philosophical  religious  s>-stem  than  to  men,  who  were  not \nsofficieutly  advanced  to  understand  il  at  the  time  of  his  appearance.* \n\nNor  are  men  sufficiently  advanced  for  it  now:  for  \"the  more  pbilo* \n\n\n\u2022  SttdOMitm  ra  71M  P-  3>- \n\n\nTHK  SYMBOLISM  OF  nArADA. \n\n\na4i \n\n\nI \n\nI \n\n\nI \n\nI \n\n\nI \n\n\nsophical  religious  system\"  is  the  Secret  Doclriue,  the  Occult  Eastern \nPhilosophy,  which  is  the  comer-stone  of  all  sciences  rejected  by  the \nniiwise  builders  even  at  this  day,  and  more  lo-day  perhaps  than  ever \nbefore,  in  the  great  conceit  of  our  age.  The  allegory  means  simply \nthat  NSgSijuna  having  been  initiated  by  the  \"Serpents\" \u2014 the  Adepts, \n\"the  wise  ones\" \u2014 and  driven  out  from  India  by  the  Br&hmans,  who \ndreaded  to  have  their  Mysteries  and  sacerdotal  Science  divulged  (the \nreal  cause  of  their  hatred  of  Buddhism),  went  away  to  China  and  Tibet, \nwhere  he  initiated  many  into  the  truths  of  the  hidden  Mysteries  taught \nby  Gautama  Buddha. \n\n(2)  The  hidden  symbolism  of  NArada\u2014 the  great  Rishi  and  the \nauthor  of  some  of  the  Kig-Vaidic  hymns,  who  incarnated  again  later \non  during  Krishna's  time \u2014 has  never  been  understood.  Yet,  in  con- \nnection with  the  Occult  Sciences,  Narada,  the  son  of  Brahma,  is  one  of \nthe  most  prominent  characters;  he  is  directly  connected  in  his  first \nincarnation  with  the  \"Builders'* \u2014 hence  with  the  seven  \"Rectors\"  of \nthe  Christian  Church,  who  '*  helped  God  in  the  work  of  creation.\" \nThis  grand  personification  is  hardly  noticed  by  our  OrientaHsts,  who \nrefer  only  to  that  which  he  is  alleged  to  have  said  of  P5tlla,  namely, \n\"that  it  is  a  place  of  sexual  and  sensual  gratifications.\"  This  is \nthought  to  be  amusing,  and  the  re6ection  is  suggested  that  NSrada,  no \ndoubt,  \"  found  the  place  delightful.''  Yet  this  sentence  simply  shows \nhim  to  have  been  an  Initiate,  connected  directly  with  the  Mysteries, \nand  walking,  as  all  the  other  neophytes,  before  and  after  him.  had  to \nwalk,  in  \"the  pit  among  the  thorns\"  in  the  \"sacrificial  Chrest  condi- \ntiou,\"  as  the  sufifering  victim  made  to  descend  thereinto \u2014 a  mystery, \ntruly! \n\nNSrada  is  one  of  the  seven  Rishis,  the  \"mind-bom  sons''  of \nBrahma.  The  fact  of  his  having  been  during  his  incarnation  a  high \nInitiate \u2014 he,  like  Orpheus,  being  the  founder  of  the  Mysteries \u2014 is \ncorroborated,  and  made  evident  by  his  historj'.  The  Mahabkarata \nstates  that  Narada,  having  frustrated  the  scheme  formed  for  peopling \nthe  universe,  in  order  to  remain  true  to  his  vow  of  chastity,  was \ncursed  by  Daksha.  and  sentenced  to  be  born  once  more.  Again,  when \nborn  during  Krishna's  time,  he  is  accused  of  calling  his  father  BrahniS \n\"a  false  teacher,\"  because  the  latter  advised  him  to  get  married,  and \nhe  refused  to  do  so.  This  shows  him  to  have  been  an  Initiate,  going \nagainst  the  orthodox  worship  and  religion.  It  is  curious  to  find  this \nRishi  and  leader  among  the  \"  Builders\"  and  the  \"  Heavenly  Host\"  as \n\n\n*92 \n\n\nTHB  SBCRET  DOCTRrNK. \n\n\nthe  prototype  of  the  Christian  \"  leader\"  of  the  same  \"  Host  \"  \u2014  the \nArchangel  Mikacl.  Both  are  the  male  \"  Virgins/'  and  both  are \nthe  only  ones  among  their  respective  \"Hosts\"  who  refuse  to  create. \nNdrada  is  said  to  ha\\'e  dissuaded  the  Hari-ash\\'as,  the  five  thousand  sons \nof  Daksha,  begotten  by  him  for  the  purpose  of  peopling  the  Earth, \nfrom  producing  offspring.  Since  then  the  Hari-ashvas  have  \"  dispersed \nthemselves  through  the  regions,  and  have  never  returned.\"  The  Initiates \nare,  perhaps,  the  incarnations  of  these  Hari-ash\\'as? \n\nIt  was  on  the  seventh  day.  the  third  of  his  ultimate  trial,  that  the \nneophyte  arose,  a  regenerated  man.  who,  having  passed  through  his \nsecond  spiritual  birth,  returned  to  earth  a  glorified  and  triumphaat \nconqueror  of  Death,  a  Hierophant. \n\nAn  Eastern  neophyte  in  his  Chrest  condition  may  be  seen  in  a  certain \nengTa\\*ing  in  Moor's  Hindu  Pantheon,  whose  author  mistook  another \nform  of  the  crucified  Sun  or  Vishuu.  Vittoba.  for  Krishna,  and  calls \nit  \"  Krishna  crucified  in  Space.\"  The  engraving  is  also  given  in  Dr. \nLundy's  Monuintntal  Christianity,  in  which  work  the  reverend  author \nhas  collected  as  many  proofs  as  his  pouderous  volume  could  hold  of \n\"Christian  symbols  htfore  Christianit}-/'  as  he  exprefwes  it.  Thus  he \nshows  us  Krishna  and  Apollo  as  good  shepherds,  Krishna  holding  the \ncruciform  Conch  and  the  Chakra,  and  Krishna  \"  crucified  in  Space.\"  as \nhe  calls  it.  Of  this  figure  it  may  be  truly  said,  as  the  author  says  of  it \nhimself: \n\nThis  representation  I  believe  to  be  anterior  In  Chrisii.inity.  ...  It  looks  like \n\u25a0.Christian  crucifix  in  many  respects.  .  .  .  The  drawing,  the  attitude,  the  nail- \nmarks  in  hands  tiad  feet,  indicate  a  Christian  origin,  while  the  Parthian  coronet  of \nae\\'en  points,  the  absence  of  the  n-ood,  and  of  the  usual  inscription,  and  the  rays  of \nglory  above,  would  seem  to  point  to  .some  other  than  a  ChristUa  orij^n.  Can  it  bf \nthe  viciini-man.  or  the  priest  and  victim  both  in  one.  of  the  Hindu  M>thology,  who \noffered  himself  a  sacrifice  before  the  worlds  were  ? \n\nIt  is  surely  so. \n\nCan  it  be  Plato's  Second  God  who  impressed  himself  os  the  uniTcree  in  the  form \nof  Uie  cross  ?  Or  is  it  his  divine  man,  who  would  be  scourged,  tormented,  fettered, \nhave  his  eyes  burnt  out ;  and  lastly     .     .     ,     would  be  cnutficd  f \n\nIt  is  all  that  and  much  more :  archaic  religions  Philosophy  was \nuniversal,  and  its  Mysteries  are  as  old  as  man.  It  is  the  eternal  symbol \nof  the  personified  Sun\u2014 astronomically  purified^ \u2014 in  its  mystic  meaning \nregenerated,  and  symbolised  by  all  the  Initiates  in  memory  of  a  sinless \nHumanity  when  all  were  \"  Sons  of  God.\"     Now,  mankind  has  become \n\n\nEGYPTIAN   INITIATIOJI. \n\n\nt \n\n\nI \n\n\nf \n\n\nthe  \"  Son  of  Evil \"  truly.  Does  all  this  take  anything  away  from  the \ndignity  of  Christ  as  an  ideal,  or  of  Jesus  as  a  divine  raan  ?  Not  at  all. \nOn  the  contrary,  made  to  stand  alone,  glorified  above  all  otber  \"Sons  of \nGod,\"  Ue  can  only  foment  evil  feelings  in  all  those  many  millioned \nnations  who  do  not  belie\\'e  in  the  Christian  system,  provoking  their \nhatred  and  leading  to  iniquitous  wars  and  strifes.  If.  on  the  other \nhand,  we  place  Him  among  a  long  series  of  \"Sons  of  God\"  and \nSons  of  divine  Light,  every  man  may  then  be  left  to  choose  for  himself, \namong  those  many  ideals,  which  he  will  choose  as  a  God  to  call  to  his \nhelp,  and  worship  on  earth  as  in  Heaven. \n\nMany  among  those  called  ''Saviours\"  were  \"  good  shepherds,\"  as \nwas  Krishna  for  one,  and  all  of  them  are  said  to  have  \"  crushed  the \nserpent's  head\" \u2014 in  other  words  to  have  conquered  their  sensual  nature \nand  to  have  mastered  divine  and  Occult  Wisdom.  Apollo  killed \nP>'thon,  a  fact  which  exonerates  him  from  the  charge  of  being  himself \nthe  great  Dragon,  Satan :  Krishna  slew  the  snake  Kalin^ga,  the  Black \nSerpent ;  and  the  Scandinavian  Thor  bruised  the  head  of  the  symbolical \nreptile  with  his  crucifixion  mace, \n\nIn  EgiT*!  every  city  of  importance  was  separated  from  its  burial-place \nby  a  sacred  lake.  The  same  ceremony  of  judgment,  as  is  described  in \nTA^  Book  of  the  Dead \u2014 \u2022\u2022  that  precious  and  mysterious  book  \"  (Bunsen) \n\u2014as  taking  place  in  the  world  of  Spirit,  took  place  on  earth  during  the \nburial  of  the  mummy.  Forty-two  judges  or  assessors  assembled  on  the \nshore  and  judged  the  departed  \"  Soul \"  according  to  its  actions  when  in \nthe  body.  After  that  the  priests  returned  within  the  sacred  precincts \nand  instructed  the  neophytes  upon  the  probable  fate  of  the  Soul,  and \nthe  solemn  drama  that  was  then  taking  place  in  the  invisible  realm \nwhither  the  Soul  had  fled.  The  immortality  of  the  Spirit  was  strongly \ninculcated  on  the  neophytes  by  the  Al-om-jak \u2014 the  name  of  the \nhighest  \u00a3g>-ptian  Hierophant.  In  the  Crata  Nepoa \u2014 the  priestly \nMysteries  in  Eg>'pl \u2014 the  following  are  described  as  four  out  of  the  seven \ndegrees  of  Initiation. \n\n-  After  a  preliminary  trial  at  Thebes,  where  the  neophyte  had  to  pass \nthrough  many  probations,  called  the  \"Twelve  Tortures.\"  he  was  com- \nmanded, in  order  that  he  might  come  out  triumphant,  to  govern  his \npassions  and  never  lose  for  a  moment  the  idea  of  his  inner  God  or \nseventh  Principle.  Then,  as  a  symbol  of  the  wanderings  of  the \nnnpurified  Soul,  he  had  to  ascend  several  ladders  and  wander  in  dark- \nness in  a  cave  with  many  doors,  all  of  which  were  locked.    Having \n\n\nTHB  5RCRRT  DOCTRINK. \n\novercome  all.  he  received  the  degree  of  Pastophoris,  after  which  he \nbecame,  in  the  second  and  third  de^ees,  the  Neocoria  and  Melanc- \nphoris.  Brought  into  a  vast  subterranean  chamber,  tbiclcly  furnished \nwith  mummies  lying  in  state,  he  was  placed  in  presence  of  the  coflSn \nwhich  contained  the  mutilated  body  of  Osiris.  This  was  the  hall \ncalled  the  \"  Gates  of  Death,\"  whence  the  verse  in  Job : \n\nHave  the  gates  orOestb  been  opened  to  thee, \nHaiit  thou  seen  the  doors  of  Ihi?  shmlow  of  death  ? \n\nThus  asks  Ihc  \"  Lord,\"  the  Hierophant,  the  Al-um-jah,  the  Initiator \nof  Job,  alluding  to  this  third  degree  of  Initiation.  For  the  Book  ^ \nJob  is  the  poem  of  Initiation  par  excellence. \n\nWhen  the  neoph\\te  had  conquered  the  terrors  of  this  trial,  he  was \nconducted  to  the  \"  Hall  of  Spirits,\"  to  be  judged  by  them.  Among  the \nrules  in  which  he  was  instructed,  he  was  commanded : \n\nNever  to  eilhcr  desire  or  seelc  revenge  ;  to  be  always  ready  to  help  a  brother  in \ndanger,  even  unto  the  risk  of  his  own  life;  to  burj'  even,*  dead  l)ody ;  to  honour  hu \nparents  above  all ;  to  rci>pect  old  age,  and  protect  thOKe  weaker  than  hiniself :  and, \nfinally,  to  ever  liear  in  mind  the  hour  of  death,  and  that  of  resurrection  in  a  new \nand  imperishable  body. \n\nPurity  and  chastity  were  highly  recommended,  and  adultery  was \nthreatened  with  death.  Thus  the  Rg>*ptian  neophyte  was  made  a \nKristaphoros.  In  this  degree  the  myatery-narae  of  lAO  was  commoni- \ncated  to  him. \n\nI^t  the  reader  compare  the  above  sublime  precepts  with  the  precepts \nof  Buddha,  and  the  noble  comtnandments  in  the  \"Rule  of  Life\"  for \nthe  ascetics  of  India,  and  he  will  understand  the  nnity  of  the  Secret \nDoctrine  ever>Tvhere. \n\nIt  is  impossible  to  deny  the  presence  of  a  sejcual  element  in  many \nreligious  symbols,  but  this  fact  is  not  in  the  least  open  to  crensure, \nonce  it  becomes  generally  known  that \u2014 in  the  religious  traditions  of \never>'  country \u2014 man  was  not  boni  in  the  first  \"  human  \"  race  from \nfather  and  mother.  From  the  bright  \"  mind-bom  Sons  of  Brahmft,\" \nthe  Rishis,  and  from  Adam  Kadmon  with  his  Emanations,  the \nSephiroth,  down  to  the  *' parentless,\"  the  Anupddaka.  or  the  DbySni- \nBuddhas,  from  whom  sprang  the  Bodbisattvas  and  Manushi-Bnddhas, \nthe  earthly  Initiales^men \u2014 the  first  race  of  men  was  with  every  nation \nheld  as  being  bom  without  father  or  mother.  Man,  the  \"Manushi- \nBuddha,\"  the  Manu,  the  \"  Enosb.\"  sou  of  Selh,  or  the  \"  Son  of  Man  \" \nas  he  is  called \u2014 is  born  in  the  present  way  only  as  the  consequence. \n\n\nTHR  SiaP-SACRIFICnro  VICTIM. \n\n\n\u2022as \n\n\nthe  unavoidable  fatality,  of  the  law  of  natural  evolution.  Mankind \u2014 \nhaving  reached  the  last  limit,  and  that  turning  point  where  its  spiritual \nnature  had  to  make  room  for  mere  physical  organisation \u2014 had  to  \"  fall \ninto  matter\"  and  generation.  But  man's  evolution  and  involution \nare  cyclic.  He  will  end  as  he  began.  Of  course  to  our  grossly \nmaterial  minds  even  the  sublime  symbolism  of  Kosmos  conceived  in \nthe  matrix  of  Space  after  the  divine  Unit  had  entered  into  and \nfructified  it  with  Its  holy  fiat,  will  no  doubt  suggest  materiality.  Not \nso  with  primitive  mankind.  The  initiatory  rite  in  the  Mysteries  of \nthe  self-sacrificing  Victim  that  dies  a  spiritual  death  to  save  the  world \nfrom  destruction \u2014 really  from  depopulation\u2014 was  established  during \nthe  Fourth  Race,  to  commemorate  an  event,  which,  ph>'sio logically. \nha.s  now  become  the  Mystery  of  Mysteries  among  the  world-problems. \nIn  the  Jewish  script  it  is  Caiu  and  the  female  Abel  who  are  the \nsacrificed  and  sacrificing  couple\u2014 both  immolating  themselves  (as \npermutations  of  Adam  and  Eve,  or  the  dual  Jehovah)  and  shedding \ntheir  blood  \"  of  separation  and  union,\"  for  the  sake  of  and  to  save \nmankind  by  inatigurating  a  new  physiological  race.  Later  still,  when \nthe  neophyte,  as  already  mentioned,  in  order  to  be  re-bom  once  more \ninto  his  lost  spiritual  state,  had  to  pass  through  the  entrails  (the  womb) \nof  a  inrgin  heifer  *  killed  at  the  moment  of  the  rite,  it  involved  again  a \nmystery  and  one  as  great,  for  it  referred  to  the  process  of  birth,  or \nrather  the  first  entrance  of  man  on  to  this  earth,  through  Vach \u2014 \"  the \nmelodious  cow  who  milks  forth  sustenance  and  water  \" \u2014 and  who  is \nthe  female  Logos.  It  had  also  reference  to  the  same  self-sacrifice  of \nthe  \"divine  Hermaphrodite\" \u2014 of  the  third  Root-Race \u2014 the  trans- \nformation of  Humanit}'  into  tnily  physical  men,  after  the  loss  of \nspiritual  potency.  When,  the  fniit  of  evil  having  been  tasted  along \nwith  the  fruit  of  good,  there  was  as  a  result  the  gradual  atrophy  of \nspirituality  and  a  strengthening  of  the  materiality  in  man,  then  he  was \ndoomed  to  be  born  thenceforth  through  the  present  process.  This  is \nthe  Mystery  of  the  Hermaphrodite,  which  the  Ancients  kept  so  secret \nand  veiled.  It  was  neither  the  absence  of  moral  feeling,  nor  the \npresence  of  gross  sensuality  in  them  that  made  them  imagine  their \nDeities  under  a  dual  aspect  ;  but  rather  their  knowledge  of  the \nmysteries  and  processes  of  primitive  Nature.  The  Science  of  Physio- \nlogy was  better  known  to  them  than  it  is  to  us  now.    It  is  iu  this \n\n\n\u2022  The  Aryans  rrplncrd  the  living  cow  tjy  one  nindc  of  gold,  liilvtrr  or  any  ather  metal,  and  IbcrltrU \npmrrvnl  to  Uib  day,  wbea  one  cLenna  to  become  \u25a0  Brilmuii,  b  twice-boni,  in  lodU. \n\n\n396 \n\n\nTHE   SECRET  DOCTRIKR. \n\n\nthat  lies  buried  the  key  to  die  Symbolism  of  old,  tbe  true  focus  of \nnational  thought,  and  the  strange  dual-sexed  images  of  nearly  every \nGod  and  Goddess  in  both  pagan  and  monotheistic  Pantheons. \nSays  Sir  William  Dnimmond  in  Uidipus  Judaicm  : \n\nThe  trutlis  of  science  were  the  arcana  of  the  priests  because  these  tmths  were  tile \nfonodatjons  of  rehgion. \n\nBut  why  should  the  missionaries  so  cruelly  twit  the  Vaishnavas  and \nKrishna  worshippers  for  the  supposed  grossly  indecent  meaning  of \ntheir  symbols,  since  it  is  made  clear  beyond  the  slightest  doubt,  and  by \nthe  most  unprejudiced  writers,  that  Chrestos  in  the  pit \u2014 whether  the \npit  be  taken  as  meaning  the  grave  or  hell \u2014 had  likewise  a  sexual \nelement  in  it,  from  the  ver>'  origin  of  the  symbol. \n\nThis  fact  is  no  longer  denied  to-day.  The  \"Brothers  of  the  Rosy \nCross\"  of  the  Middle  Ages  were  as  good  Christians  as  any  to  be \nfound  in  Europe,  nevertheless,  all  their  rites  were  based  on  symbols \nwhose  meaning  was  pre-eminently  phallic  and  sexual.  Their  biographer, \nHargrave  Jennings,  the  best  modem  authority  on  Rosicrucianism, \nspeaking  of  this  mystic  Brotherhood,  describes  how \n\nThe  tortures  an<l  the  sftcrilicc  of  Calvar>',  the  Pa.ssioD  of  the  Cross,  were,  in  tbct \n[tbe  Rofie-Croiie's]  glorious  blessed  magic  and  triumph,  the  prolest  aad  appeftl. \n\nProtest\u2014 by  whom  ?  The  answer  is,  the  protest  of  the  crucified  Rose, \nthe  greatest  and  the  most  unveiled  ot  all  sexual  svinbols \u2014 the  Yoni \nand  Lingam,  the  \"  victim  \"  and  the  \"  nmrderer,*'  the  female  and  male \npriuciples  in  Nature.  Open  the  last  work  of  that  author,  Pkalticism, \nand  see  in  what  glowing  terms  he  describes  the  sexual  s>*mboIism  in \nthat  which  is  most  sacred  to  the  Christian  : \n\nTlie  flowing  blood  streaaied  froui  the  crown,  or  the  pierciug  circlet  of  the  thorns \nof  Kelt.  The  Rose  is  feminine.  Its  lustrous  carmine  petals  are  guarded  with  thorns. \nThe  Rone  is  the  mo.it  bf^autiful  of  flower*.  The  Rose  is  the  Queen  of  God's  Ganfen \n(Mar\\-,  the  Virgin).  It  is  not  the  Rose  alone  which  is  the  roa)fica)  idea,  or  tmtfa. \nBut  it  i*t  the  *'  crueilied  rose,\"  or  the  *'  martyred  rose  \"  (by  the  graad  mystic  apoca- \nlyplic  figure)  which  is  the  talisman,  the  standard,  the  object  of  adoration  of  all  the \n\"  Sons  of  Wisdom  \"  or  the  true  Rosicrucians.* \n\nNot  of  all  the  \"  Sons  of  Wisdom.\"  by  any  means,  not  even  of  the \ntrue  Rosicmcian.  For  the  latter  would  never  put  in  such  sickening \nrelievo,  in  such  a  purely  sensual  and  terrestrial,  not  to  say  auimal \nlight,  the  grandest^  tbe  noblest  of  Nature's  symbols.    To  the  Rosi- \n\n\nO&PHBUS. \n\n\n297 \n\n\nI \n\n\ni \n\nI \n\nI \n\nI \n\nI \n\nI \n\nI \n\n\ncnician,  the  \"  Rose\"  was  the  symbol  of  Nature,  of  the  ever  prolific  and \nvirgin  Earth,  or  Isis,  the  mother  and  nourisher  of  man,  considered  as \nfeminine  and  represented  as  a  virgin  woman  by  the  Egyptian  Initiates. \nLike  every  other  personification  of  Nature  and  the  Earth  she  is  the \nsister  and  wife  of  Osiris,  as  the  two  characters  answer  to  the  personified \nsymbol  of  the  Earth,  both  she  and  the  Sun  being  the  progeny  of  the \nsame  mysterious  Father,  because  the  Earth  is  fecundated  by  the  Sun \u2014 \naccording  to  the  earliest  Mysticism \u2014 by  divine  insufflation.  It  was \nthe  pure  ideal  of  mystic  Nature  that  was  personified  in  the  \"  World \nVirgins,\"  the  \"  Celestial  Maidens,\"  and  later  on  by  the  human  Virgin, \nMary,  the  Mother  of  the  Saviour,  the  Salvator  Mundi  now  chosen  by \nthe  Christian  World.  And  it  was  the  character  of  the  Jewish  maiden \nthat  was  adapted  by  Theology  to  archaic  Symbolism,*  and  not  the \nPagan  symbol  that  was  modelled  for  the  new  occasion. \n\nWe  know  through  Herodotus  that  the  Mysteries  were  brought  from \nIndia  by  Orpheus \u2014 a  hero  far  anterior  to  both  Homer  and  Hesiod. \nVery  little  is  really  known  of  him,  and  till  very  lately  Orphic  litera- \nture, and  even  the  Argonauts,  were  attributed  to  Onamacrilus,  a  con- \nlemporao'  of  Pisistratus,  Solon  and  Pythagoras \u2014 who  was  credited \nwith  their  compilation  in  the  present  form  toward  the  close  of  the \nsixth  century  B.C..  or  Soo  years  after  the  time  of  Orpheus.  But  we  are \ntold  that  in  the  days  of  Fausauias  there  was  a  sacerdotal  family,  who, \nlike  the  BrShmans  with  the  VedaSy  had  committed  to  memory  all  the \nOrphic  Hymns,  and  that  Ihey  were  usually  thus  transmitted  from  one \ngeneration  to  another.  By  placing  Orpheus  so  far  back  as  1300  B.C., \nofBcial  Science \u2014 so  careful  in  her  chronology  to  choose  in  each \ncase  as  late  a  period  as  possible \u2014 admits  that  the  Mysteries,  or  in  other \nwords  Occultism  dramatised,  belong  to  a  still  earlier  epoch  than  the \nChaldaeans  and  Egyptians. \n\nThe  downfall  of  the  Mysteries  in  Europe  may  now  be  mentioned. \n\n\n*  la  Ragon'i  Onko4oxw  Ma^o\u00bbKi^i.  p.  roj,  mmI(,  wc  find  the  fbllowinc  statnticnt\u2014 borrowed  from \nAlbHiHAur  U\u00bb  Anblnn.  prT^b\u2022hty  :  \"  The  Vitgim  of  the  Magt  amd  Chaldaaiu,  llit  Clialtliean  *pbnc \n[flobc]  thowvd  in  it^hrNwtis  a  newljr-tiont  tuilir,  calird  Cft^i't/iiNi^/riiij  ,'  ft  was  placed  in  the  flrraa \nof  ihr  Cel^DtiBl  Viririn.  It  wa\u00ab  to  thi*  Virslii  that  UntCMttacnM.  Utc  AleziiDdrian  UbrBrisn.  honi  174 \njmn  brfbrvourrra,  gave  Ihcnnmruf  ImU,  motherof  Horns.\"  Thia  (a  only  what  Kirchcr  j(isT*  (tii \nv\u00a3tf>/iu  jf^yfiUmi,  lii.  51,  quoting  AJbunuwar'.  \"la  ttae  fint  d\u00abcati  of  the  Vtrifin  ri*n  a  maid, \ncalled  Adcreooca.  that  i\u00bb  purr.  intmticuUte  vir^lD  .  .  ,  \u25a0Uttav  upon  aa  embroidcicd  throuv  nuni- \ntnK\u00bb  box  \u25a0  -  \u2022 :  a  ^K>y.  nntuci]  JmtiLi  .  .  which  sfcniflca  laoa,  whom  the^  alio  call  Clirisl  In \nCreek.\"    (Sc\u00ab  ttit  ViveiU4.  H.  vii-) \n\n\nSECTION  XXXIII \n\n'The  Last  of  the  Xystkries  in  Europe. \n\n\nAs  was  predicted  by  the  greatHermes  in  his  dialogue  with  .^sculapins, \nthe  time  bad  indeed  come  when  impious  foreigners  accused  Hg>'pt  of \nadoring  monsters,  and  naught  but  the  letters  engraved  in  stone \nupon  her  monuments  survived\u2014 enigmas  unintelligible  to  posterity \nHer  sacred  Scribes  and  Hierophants  became  wanderers  upon  the  fact \nof  the  earth.  Those  who  had  remained  iu  Egypt  found  themselvtt \nobliged  for  fear  of  a  profanation  of  the  sacred  Mysteries  to  seek  refuge \nin  deserts  and  mountains,  to  form  and  establish  secret  societies  and \nbrotherhoods\u2014 such  as  the  Essenes :  those  who  had  crossed  the  oceans \nto  India  and  even  to  the  (now-called)  New  World,  bound  themselves \nby  solemn  oaths  to  keep  silent,  and  to  preserve  secret  their  Sacred \nKnowledge  and  Science  ;  thus  these  were  buried  deeper  than  ever  out \nof  human  sight.  In  Central  Asia  and  on  the  northern  borderlands  of \nIndia,  the  triumphant  sword  of  Aristotle's  pupil  swept  away  from  his \npath  of  conquest  ever.\"  vestige  of  a  once  pure  Religion  :  and  its  Adepts \nreceded  further  and  further  from  that  path  into  the  most  hidden  spots \nof  the  globe.  The  C5xle  of  *  *  *  *  being  at  its  close,  the  first  hotir \nfor  the  disappearance  of  the  Mysteries  struck  on  the  clock  of  the \nRaces,  with  the  Macedonian  conqueror.  The  first  strokes  of  its  last \nhour  sounded  in  the  year  47  B.C.  Aiesia*  the  famous  city  in  Gaul,  the \nThebes  of  the  Kelts,  so  renowned  for  its  ancient  rites  of  Initiation  and \nMysteries,  was.  as  J.  M.  Ragon  well  describes  it; \n\nThe  ancient  metropolis  and  the  tomb  of  Inittatioti.  of  the  religion  of  the  Dmids \nand  of  iht  (nttlotn  of  Ganl.t \n\n\n\u25a0  Now  called  SI.  fttiite  (CAIe  d'Or)  oo  tbe  two  ttreanu,  tb\u00ab  OM  tnd  the  Owrmin.    It*  fiOl  t*  a  hlaio- \nrjca)  r\u00abct  In  Keltic  GhuHkIi  HUtory. \n1  Ctikodoxit  MaifHi^uf,  p.  jj \n\n\nALBSTA   AfTD  B1BRACTI3. \n\n\n299 \n\n\nTt  was  during  the  first  century  before  our  era.  that  the  last  and \nsupreme  hour  of  the  great  Mysteries  had  struck.  History'  shows  the \npopulations  of  Central  Gaul  revolting  against  the  Roman  yoke.  The \ncountry  was  subject  to  Cse^ar,  and  the  rerolt  was  crushed  ;  the  result \nwas  the  slaughter  of  the  garrison  at  Alesia  (or  Alisa).  and  of  all  its \ninhabitants,  including  the  Druids,  the  college-priests  and  the  neo- \nphytes; after  this  the  whole  city  was  plundered  and  razed  to  the \nground. \n\nBibractis.  a  city  as  large  and  as  famous,  uot  far  from  Alesia,  perished \na  few  years  later.    J.  M.  Ragon  describes  her  end  as  follows : \n\nBifaracti\u00ab.  the  mother  of  sciences,  the  Mul  of  the  early  natioDft  [in  Europe],  a \ntown  equally  famous  Tor  its  sacred  college  of  Druids,  its  ciWlisation,  tfa  schools,  in \nwhich  40,000  students  were  taught  pliilosiiphy,  literatuic,  grammar,  jumprudcncc, \nmediciae,  astrologj-,  occult  sciences,  architecture,  etc.  Rival  of  Thches,  of \nMemphis,  of  Athens  and  of  Rome,  it  possessed  nn  amphitheatre,  surrounded \nwith  colOAMl  statues,  and  accommodating  too,ooo  spectators,  gladiators,  a  capitol, \ntemples  of  Jniiiis,  Pluto,  Proserpine,  Jupiter,  Apollo,  Minerva,  Cybele,  Venus  and \nAnubts;  and  in  the  midst  of  those  sumptuous  edifices  the  S'auniacliy.  with  its  vast \nbasin,  an  incretlible  construction,  \u00bb  gigsntic  tvork  nhereiti  fioated  boats  and  galleys \ndevoted  to  naval  games;  then  a  Champ  iU'  tVars.  an  aqueduct,  fountains,  public \nbaths;  finally  fortifications  and  walls,  the  construction  of  which  dated  from  the \nheroic  age\u00ab.* \n\nSuch  was  the  last  city  in  Gaul  wherein  died  for  Kuropc  the  secrets  of \nthe  Initiations  of  the  Great  Mysteries,  the  Mysteries  of  Nature,  and  of \nher  forgotten  Occult  truths.  The  rolls  and  mannscnpts  of  the  famous \nAlexandrian  I,ibrar5*  were  burned  and  destroyed  by  the  same  Csesar.f' \nbut  while  History  deprecates  the  action  of  the  Arab  general.  Amrus. \nwho  gave  the  final  touch  to  this  act  of  vandalism  perpetrated  by  the \ngreat  conqueror,  it  has  not  a  word  to  say  to  the  latter  for  his  destruc- \ntion of  nearly  the  same  amount  of  precious  rolls  in  Alesia,  uor  to  the \ndestroyer  of  Bibractis.  While  Sacro\\*ir \u2014 chief  of  the  Gauls,  who \nrevolted  against  Roman  despotism  under  Tiberias,  and  was  defeated \nby  Silius  in  the  year  21  of  our  era \u2014 was  burning  himself  alive  with  his \nfellow  conspirators  on  a  funeral  pyre  before  the  gates  of  the  cit>',  as \nRagon  tells  us,  the  latter  was  sacked  and  plundered,  and  all  her  trea- \nsures of  literature  on  the  Occult  Sciences  perished  by  fire.  The  once \nmajestic  city,  Bibractis,  has  now  become  Autun.  Ragon  explains. \n\n\n\u2022  op  at.  p.  u. \n\n\u25a0*  Tbr  ChnstUo  niob  in  389  of  0\u00abr  era  completed  the  work  ofdeatrucUoti  iijiou  wlial  reiuauiHl ;  dumI \nof  tbepru^lcn  woika  wereaa\u00ab\u00abd  for  BludeaUofUccuUism,  but  ImI  toUir  wurl<l. \n\n\n300 \n\n\nTBS   SECRET  DOCTHINE. \n\n\nA  few  monuments  of  glorious  antiquity  are  still  there,  such  as  th\u00ab  temples  of \nJanus  Mid  of  C>'belc \n\nRagon  goes  on: \n\nArlea,  foDii>1ed  two  thausand  years  before  Christ,  was  sacke^l  in  270.  Thi\u00ab  metzt^ \npolis  of  Gaul,  rcslorrJ  40  yenrs  later  by  Coiistaulinc,  has  preserved  to  Uiii  day  \u00bb \nfew  rcmalus  of  its  ancient  splendour;  amphitheatre^  capitol,  an  obelisk,  a  block. of \ngranite  17  mclrt-s  high,  a  triumphal  arch,  catacombs,  etc  Tbus  ended  Eelto- \nGaultc  civilisation.  Cu:8ar.  ajt  a  barbarian  worthy  of  Rome,  had  already  accom- \nplished tbe  destruction  of  the  ancient  Mysteries  by  the  sack  of  the  temples  and \ntheir  initiatory  colleges,  and  by  the  massacre  of  the  Initiated  and  tbe  Braids,  ftc- \nmaincd  Rome :  but  \u00abLe  never  had  but  the  lesser  Mysteries,  shadows  of  the  Secret \nSciences.    The  Great  Initiation  was  ertincU\" \n\nA  few  further  extracts  may  be  given  from  his  Ocailt  Afasonry,  as  they \nbear  directly  upon  our  subjecl.  However  learned  and  enidite,  some  of \nthe  chronological  mistakes  of  that  author  are  very  great.    He  sajrs: \n\nAfter  deified  man  (Ilcrmcs)  came  the  King-l'riest  [the  Hieropfaanti  Menes  was  tbe \nlir^t  legislator  and  the  fouuder  of  Thebes  of  the  hundred  palaces.  Me  Iillcd  that \ncity  with  magnificent  splendour :  it  is  from  his  day  that  the  sacerdotal  epoch  cf \nSgypt  dates.  The  priciits  reigne<l,  for  it  is  they  who  made  the  laws.  I(  is  said  that \ntbcre have  been  three  hundred  and  twenty-nine  [HierophantsJ  since  his  time \u2014 ail \nof  whom  have  remained  unknown. \n\nAfter  that,  genuine  Adepts  having  become  scarce,  the  author  shows \nthe  Priests  choosing  false  ones  from  the  midst  of  slaves,  whom  they \nexhibited,  having  crowned  and  deified  them,  for  tbe  adoration  of  the \nignorant  masses. \n\nTired  of  reigning  in  such  a  servile  way,  the  kings  rebelled  and  freed  tliemselvca \nThen  came  Sesoslris,  the  founder  of  Memphis  (1613,  they  say,  before  our  era).  To \nthe  sacerdotal  election  to  the  throne  succeeded  that  of  the  warriors.  .  .  Cheopi \nwho  reigned  from  1173  to  lisa  built  the  great  Pyramid  which  bears  his  name.  He \nis  accused  of  having  persecuted  theocracy  and  closed  the  temples. \n\nThis  is  utterly  incorrect,  though  Ragon  repeats  \"History.\"  The \nPyramid  called  by  the  uame  of  Cheops  is  the  Great  Pyramid,  the \nbuilding  of  which  even  Baron  Bunsen  assigned  to  5,000  B.C.  He  says \nin  Egypt's  Place  in  Universal  Hist&ry : \n\n\n'Op.a't.  p.  3j.  J.M.  Rojpm.B  Bclglaii  bj' birth,  and  a  M neon,  knew  norc  about  Occittliam  thMiMi]r \nother  non-inttiuted  writer.  For  RTly  yt\u00bbt*  be  bLuJird  tlir  oiicii-nl  U)'\u00bbln-)n  wbm-vrr  be  could  liad \naccounts  of  thetn.  In  iix>s.  he  focmkd  at  I'adt  tbe  Brotherhood  of  i>j  TV  utoio/Ari,  jo  which  t-odsr \nhe  dcUwTctl  for  yvanv  lecture*  an  Anrtnit  and  UiKicm  Iniliatiiin  (in  tfii6  nniJ  asnia  in  :A\u00abii,  wbJcft \nwcT\u00ab  pubLithcd.  and  now  .-ite  loal.  Then  he  became  the  wntei  in  chtrf  of  Jftrnmn,  a  cna mirk  paper. \nIlls  br>t  M-orkk  umr  /jt  Maiimmntr  Oe^niu  vmA  \\.hK  Faitet  Initiaii^un.  After  bis  death,  in  ilbOia \nniiiulfCT  of  hi*  MSb.  remained  in  tlie  po\u00bb\u00ab\u00abMitjn  of  the  Grand  Orieut  of  Prance.  A  hlRh  Haaoo  Wd \nthe  writer  that  Ra^n  had  carreaponclcd  for  yean  with  tiRi  Orientaiiata  in  Syria  Mid  Kcypt.  aae\u00abl \nwboiu  '\\M  a  Kopt  gemieaua. \n\n\nTHH  T,lSAll?nNG  OF  EOTPT. \n\n\n30' \n\n\nI \n\n\nI \n\nI \n\nI \n\n\nI \n\n\nThe  Origincs  of  Eg}!!!  go  back  to  the  ointh  inUleoniutn  before  Christ.* \nAnd  as  the  Mysteries  were  performed  and  the  Initiations  took  place \nin  that  Pyramid \u2014 for  indeed  it  was  built  for  that  purpose \u2014 it  looks \nstrange  and  an  utler  contradiction  with  known  facts  in  the  history  of \nthe  Mysteries,  to  suppose  that  Cheops,  if  the  builder  of  that  Pyramid, \never  turned  against  the  initiated  Priests  and  their  temples.  Moreover, \nas  far  as  the  Secret  Doctrine  teaches,  it  w-as  not  Cheops  who  built  the \nPyramid  of  that  name,  whatever  else  he  might  have  done. \nYet.  it  is  quite  true  that \n\nOwin^  to  an  KUtiopian  invasion  and  Ihc  federated  govemmenl  of  iweU'e  chiefs, \nroyalty  fell  into  the  hands  of  Amasts,  a  man  of  low  birth. \n\nThis  was  in  570  B.C.,  and  it  is  Amasis  who  destroyed  priestly \npower.    And \n\nThus  perished  thai  ancient  theocracy  which  showed  its  crowned  priests  for  so \nmany  ccuturieii  to  Eg>'pt  and  Uie  whole  world. \n\nEgypt  had  gathered  the  students  of  all  countries  around  her  Priests \nand  Hierophanls  before  Alexandria  was  founded.     Ennemoser  asks : \n\nHow  comes  it  that  so  little  has  become  known  of  the  BIysteries  and  of  their \nparlicalar  cuuteots,  through  so  many  a)fes,  and  amongst  so  many  different  times \nand  people  ?  The  answer  is  that  it  is  again  owing  to  the  universally  strict  silence \nof  the  initiate\u00abl.  Another  cause  may  be  found  in  the  destruction  and  total  loss  of \nall  the  written  memorials  of  the  secret  knowledge  of  the  remotest  antiquity. \n\nNuma'%  books,  described  by  Li\\'>'.  consisting  of  natural  philottophy,  were  found  in \nhi.<t  tomb;  but  they  were  not  allon-ed  to  be  made  known,  lest  they  should  reveal \nthe  most  secret  mysteries  of  the  state  religion.  .  .  .  The  senate  and  the  tribunes \nof  the  people  delennined  .  .  .  that  the  books  themselves  should  be  burned, \nwhich  was  dont.t \n\nCassain  mentions  a  treatise,  well-known  in  the  fourth  and  fifth  cen- \ntaries,  which  was  accredited  to  Uam,  the  son  of  Noah,  who  in  his  turu \nwas  reputed  to  have  received  it  from  Jared.  the  fourth  generation  from \nSeth,  the  son  of  Adam. \n\nAlchemy  also  was  first  taught  in  Egypt  by  hct  learued  Priests,  though \nthe  first  appearance  of  this  system  is  as  old  as  man.  Many  writers \nhave  declared  that  Adam  was  the  first  Adept ;  but  that  was  a  blind \nand  a  pun  upon  the  name,  which  is  \"  red  earth  \"  in  one  of  its  meanings. \nThe  correct  information\u2014 under  its  allegorical  veil \u2014 is  found  in  the \nsixth  chapter  of  Genesis,  which  speaks  of  the  \"Sons  of  God\"  who \ntook  wives  of  the  daughters  of  men.  after  which  they  communicated \n\n\nop,  dt.,  iT.  4te- \n\n\nt  HiHurr  \u00bb/  Magic,  tt.  n. \n\n\n302  THE  SBCRKT  DOCTKINB. \n\nto  these  wives  many  a  mystery  and  secret  of  the  phenomenal  world. \nThe  cradle  of  Alchemy,  says  Olaus  Borrichius,  is  to  be  sought  in  the \nmost  distant  times.  Bemocritus  of  Abdera  was  an  Alchemist,  and  a \nHermetic  Philosopher.  Clement  of  Alexandria  wrote  considerably \nupon  the  Science,  and  Moses  and  Solomon  are  called  proficients  in  it \nWe  are  told  by  W.  Godwin : \n\nThe  first  authentic  record  on  this  subject  ia  an  edict  of  Diocletian  about  300  years \nA.D.,  ordering  a  diligent  search  to  be  made  in  Egypt  for  all  the  ancient  books \nwhich  treated  of  the  art  of  making  gold  and  silver,  that  they  might,  without  dis- \ntinction, be  consigned  to  the  flames. \n\nThe  Alchemy  of  the  Chaldaeans  and  the  old  Chinamen  is  not  even \nthe  parent  of  that  Alchemy  which  revived  among  the  Arabians  many \ncenturies  later.  There  is  a  spiritual  Alchemy  and  a  physical  transmu- \ntation-   T^he  knowledge  of  both  was  imparted  at  the  Initiations. \n\n\nSECTION  XXXIY. \n\nThz  Post-Christian  Successors  to \nTHE  Mysteries. \n\n\nI \n\n\n\\ \n\n\nThe  Eleusinian  Mysteries  were  no  more.  Yet  it  was  these  which  gave \ntheir  principal  features  to  the  Neo-platonic  school  of  Animonius \nSaccas,  for  the  Eclectic  System  was  chiefly  characterised  by  its  Theurgy \nand  ecfttasis.  It  was  Taniblichus  who  added  to  it  the  Egyptian  doctrine \nof  Theurgy  with  its  practices,  and  Porphyry,  the  Jew,  who  opposed  this \nnew  element.  The  school,  however,  with  but  few  exceptions,  practised \nasceticism  and  contemplation,  its  mystics  passing  through  a  discipline \nas  rigorous  as  that  of  the  Hindu  devotee.  Their  efforts  never  tended \nso  much  to  develop  the  successful  practice  of  tliauuiaturg>',  necromancy \nor  sorcer>' \u2014 such  as  they  are  now  accused  of\u2014 as  to  evolve  the  higher \nfaculties  of  the  inner  man,  the  Spiritual  Ego.  The  school  held  that  a \nnumber  of  spiritual  beings,  denizens  of  spheres  quite  independent  of \nthe  earth  and  of  the  human  cycle,  were  mediators  between  the  \"  Gods\" \nand  men.  and  even  between  man  and  the  Supreme  Soul.  To  put  it  in \nplainer  language,  the  soul  of  man  became,  owing  to  the  help  of  the \nPlanetary  Spirits,  '*  recipient  of  the  soul  of  the  world  \"  as  Emerson  puts \nit.  Apollonius  of  T>'ana  asserted  his  possession  of  such  a  power  in \nthese  words  (quoted  by  Professor  Wilder  in  his  Nco-Plaionism) : \n\nI  can  Me  the  present  and  the  fliture  la  a  clear  mirror.  The  aage  [.\\dcpt]  need \nnot  wait  For  thevapinirs  of  the  enrlh  and  the  corruption  of  the  nir  lo  foresee  plagues \nand  fevers;  he  must  lenow  them  later  than  Go'l.  but  earlier  than  the  people.  The \ntheoi  or  gods  \u00bbx  the  future:  commou  men,  Che  present;  sa^es,  that  which  is \nabout  to  take  place.  My  peculiar  abstemious  mode  of  living  produces  such  an \nftcuteness  of  the  senses,  or  creates  some  other  faculty,  so  that  the  grcaieat  nml  most \nrcnv^ble  things  may  be  performed.* \n\n\nTHE  SECRET  DOCTRINE. \n\nProfessor  A.  Wilder's  comment  thereupon  is  remarkable : \n\nThts  U  what  may  be  termed  spirtluai  photography.  The  aoul  is  the  camen  ia \nwhich  factA  and  eveatfl,  future,  post,  anri  present,  are  alike  fixed;  and  the  miixl \nbecomes  coaitcious  of  them.  Beyond  cnir  everyday  world  of  litnits,  all  ia  u  one  dif \nor  stale \u2014 the  pa.\u00abt  and  future  comprised  in  the  prcsenL  Probably  Lhia  U  the  \"  great \nday,\"  the  \"laat  day,\"  the  'May  of  the  Lord,\"  of  the  Bible  writers\u2014 the  day  into \nwhich  everyone  passes  by  death  or  eatasis.  Then  the  soul  is  freed  from  the  coo- \nstraint  of  the  body,  and  its  nobler  part  is  united  to  higher  nature  xnd  becDniei  par- \ntaker in  the  u'i\u00bb<lom  aud  (oreknowleiige  of  the  higher  beings.* \n\nHow  iar  the  system  practised  by  the  Nco-Platonists  was  identical \nwith  that  of  the  old  and  the  modem  Vedantins  may  be  inferred  frou \nwhat  Dr.  A.  Wilder  says  of  the  Alexandrian  Theosophists. \n\nThe  anterior  idea  of  the  New  PUtouists  was  that  of  a  single  .Supreme  EssMCe. \n.  .  All  the  oI<l  philosophies  cotitHinetl  llie  doctrine  that  6tcu^  thgoi,  \u00a3oda  ordii- \npoeers,  angels,  demons,  and  other  spiritual  agencies,  emanated  from  the  Suprenr \nBeing.  Ammonius  accepted  the  doctrine  of  the  Books  of  Hermes,  that  frora \nthe  dinnc  All  proceeded  the  Divine  Wisdom  or  Amun :  that  from  Wls^lom  pro- \ncee<'led  the  Demiurge  or  Creator ;  and  from  the  Creator,  the  subonlinate  spiritnd \nbeings;  the  world  and  its  peoples  Iteing  the  last  The  first  i*  contained  in  Um  _ \nsecond,  the  first  anil  secoml  in  the  third,  aud  so  ou  through  the  entire  9crie>.t  ^^H \n\nThis  is  a  perfect  echo  of  the  belief  of  the  Vedfintins,  and  it  proceed^ \ndirectly  from  the  secret  teachings  of  the  East.      The    same   author \nsays: \n\nAkin  to  thi*!  is  the  doctrine  of  the  Jewish  Kabala  which  was  taught  by  the  Pliai^ \nor  Pharisees,  who  probably  borrowed  it,  as  their  sectarian  designation  would  seem \nto  indicate,  from  the  Magians  of  Persia.  U  is  substantially  embodied  ia  tbe  follow* \ning  synopsis. \n\nThe  Divine  Being  is  the  All,  the  miurce  of  all  existence,  the  Infinite:  and  He \ncannot  be  known.  The  Universe  re\\*eals  Him,  and  subsists  by  Uim.  At  the \nbeginning  His  effulgence  went  forth  everywhere.;  Eventually  He  retired  within \nHimself  and  so  formed  arotind  Him  n  vacant  space.  Into  this  He  transmitted  Hb \nfirst  Binauation,  n  Ray,  containing  in  it  the  generative  and  conccptivc  power,  and \nhence  the  name  IE,  or  Jab.  This  in  its  turn  produced  the  tikkun.  ihc  paUtrm  or \nIdea  of  form  ;  and  in  Lbi.<t  em3n.itioii,  which  also  contained  the  male  and  female,  or \ngenerative  and  conceptivc  potencies,  were  the  three  primitive  forces  of  L,igfat, \nSpirit  and  L,ife.  This  Tikkun  is  united  to  the  Ray,  or  first  emanation,  and  pe^ \nvaded  by  it :  and  by  that  union  is  also  in  ]>erpetualcoaimunication  with  the  infinite \nsource.    It  is  the  patleru,  tlie  primitive  mail,  the  Adam  Kadmon,  the  macro\u20ac\\3sm  of \n\n\n\u2022  /Jte.  tit. \n\n\u2022  Of.  at.,  pp.  q.  10. \n\n)  Thi*  DtvlDclCfriilimicc  and  BMeacelsthe  U^t  oftlie  L<v\u00abti  oaty  Ui\u00ab  VecUalia  iroiild \nttav  ptiitiouu  \"  He.\"  iMit  would  mjt  \u2022*  H.\" \n\n\nI \n\nI \n\n\nTUH  SOOT  RACKS. \n\nTythafforas  and  Dtber  philosophers.  Prom  it  proceeded  the  Sephirolh.  .  .  . \nhnini  the  Sepbirolli  in  turn  eniaiiaied  Ihe  four  worlds  each  prnceediug  out  of  the \noae  immtdiatcly  above  it.  and  the  low-cr  one  cnvi-lopiag  ita  superior.  These  worlds \nbecame  less  pure  as  they  descended  in  the  scale,  the  lou-ea  of  all  being  the  material \nworid.* \n\nThis  veiled  enunciation  of  the  Secret  Teaching  will  be  clear  to  our \nreaders  by  this  time.    These  worlds  are : \n\nAzUtth  i\u00bb  peopled  with  the  purest  emanations  [the  First,  almost  spiritual,  Race \nor  the  human  beings  that  wen;  to  inhabit]  the  Fourth;  the  aecornl,  Beriah^  \\iy  h \nlower  order,  the  servants  of  the  former  [the  second  Race] ;  the  third,  Jesirah,  by  the \ncherubim  and  seraphim,  the  Bl<'>hiti)  niid  R'lii  Blohitu  [\"  Sons  of  Gods\"  or  E/oiini, \nour  Third  Race].  Tht  fourth  world.  Asiah.  is  inhabited  by  the  Klipputh,  of  whom \nBelial  is  chief  [the  Allanteau  SorcererR}.+ \n\nThese  worlds  are  all  the  earthly  dnplicates  of  their  heavenly  proto- \ntypes, the  mortal  and  temporary  reflections  and  shadows  of  the  more \ndurable,  if  not  eternal,  races  dwelling  in  otlier,  to  us,  invisible  worlds. \nThe  souls  of  the  men  of  our  Fifth  Race  derive  their  elements  from  these \nfour  worlds\u2014 Root  Races\u2014 that  preceded  ours:  namely,  our  intellect, \nManas,  the  fifth  principle,  our  passions  and  mental  and  corporeal  appe- \ntites. A  conflict  having  arisen,  called  \"war  in  heaven,\"  among  our \nprototypical  worlds,  war  came  to  pass,  oeons  later,  between  the  Atlan- \nteans{  of  Asiali,  and  those  of  the  third  Root  Race,  the  B'ni  Elohim  or \nthe  \u2022\u25a0  Sons  of  God,\"\u00a7  and  then  evil  and  wickedness  were  intensified. \nMankind  (in  the  last  sub-race  of  the  third  Root  Race)  having \n\nSinned  in  their  6r6t  parent  [a  phystological  allegory,  truly  I]  ham  whose  soul  e\\'er7 \nhuman  floul  is  an  ciiuiuution. \n\nsays  the  Zohar.  men  were  \"exiled  *'  into  more  material  bodies  to \nExpiate  that  iiin  and  become  proficient  in  Koodiiess. \n\nTo  accomplish  the  cycle  of  necessity,  rather,  explains  the  doctrine  ; \nto  progress  on  their  task  of  evolution,  from  which  task  none  of  us  can \nbe  freed,  neither  by  death  nor  suicide,  for  each  of  us  have  to  pass \nthrough  the  \"Valley  of  Thorns\"  before  he  emerges  into  the  plains \nof  divine  light  and  rest.  And  thus  men  will  continue  to  be  bom  in \nnew  bodies \n\nTill  they  have  become  sufficiently  pure  to  enter  a  higher  form  of  existence. \n777 ^  t,.  I--.  \u25a0 \n\n'*' ZjH.  <U.,  \u00bboU.  p.  10. \n\n\u25a0\u2666  hK.  Ht..  nctt. \n\nt  \u00bbR  SiottruBmtbUum.  \\ry  A.  P.  Sianefl,  Fifth  Sdition. \n\nt  Ser  /lit  UmveMiei.  Vid,  1.,  pp.  )S9-S9S-     \"^^  \"Sons  of  God\"  and  Uietr  war  with  the  glitnis  m0 \n\nmftglduu. \n\n\n3o6 \n\n\nTUK  SKCKKT   UOCl'KIKK. \n\n\nThis  means  only  that  Mankind,  from  the  First  down  to  the  last,  or \nSeventh  Race,  is  compo^icdof  one  and  the  same  company  of  actors,  who \nhave  descended  from  higher  spheres  to  perform  their  artistic  tour  on \nthis  our  planet.  ICarth.  Starting  as  pare  spirits  on  our  downward \njourney  around  the  world  (verily  t)  with  the  knowledge  of  truth\u2014 bow \nfeebly  echoed  in  the  Occult  Doctrines \u2014 inherent  in  us,  cyclic  law  brings \nus  down  to  the  reversed  apex  of  matter,  which  is  lost  down  here  on \nearth  and  the  bottom  of  which  we  have  already  struck ;  and  then,  lie \nsame  law  of  spiritual  gravity  wll  make  us  slowly  ascend  to  still  higher, \nstill  purer  spheres  than  those  we  started  from. \n\nForesight,  prophecy,  oracular  powers  !  Illusive  fancies  of  man's \ndwarfed  perceptions,  which  see  actual  images  in  reflections  and \nshadows,  and  mistake  past  actualities  for  prophetic  images  of  a  futnrc \nthat  has  no  room  in  Kternity.  Our  macrocosm  and  its  smallest  micro- \ncosm, man,  arc  both  repeating  the  same  play  of  universal  and  individual \nevents  at  each  station,  as  on  every  stage  on  which  Karma  leads  them  to \nenact  their  respective  dramas  of  life.  False  prophek  could  have  no \nexistence  had  there  been  no  true  prophets.  And  so  there  were,  and \nmany  of  both  classes,  and  in  all  ages.  Only,  none  of  these  ever  saw \nanything  but  that  which  had  alreadycome  to  pass,  and  had  been  before \nprototypically  enacted  in  higher  spheres \u2014 if  ihc  event  foretold  related \nto  national  or  public  weal  or  woe \u2014 or  in  some  preceding  life,  if  \u00a3l  con- \ncerned only  an  individual,  for  cver>'  such  event  is  stamped  as  an \nindelible  record  of  the  Past  and  Future,  which  are  only,  after  all.  the \never  Present  in  Eternity.  The  \"  worlds  \"  and  the  purifications  spoken \nof  in  the  Zohar  and  other  Kabalistic  books,  relate  to  our  globe  and  races \nuo  more  and  no  less  than  they  relate  to  other  globes  and  other  races \nthat  have  preceded  our  own  in  the  great  cycle.  It  was  such  funda- \nmental truths  as  these  that  were  performed  in  allegorical  plays  and \nimages  during  the  Mysteries,  the  last  Act  of  which,  the  Epilogue  for \nthe  Mystse,  was  the  anastasis  or  *'  continued  existence.\"  as  also  the \n\"Soul  transformation.\" \n\nHence,  the  author  of  Nco-p/aionism  and  Akhcmy  shows  us  that  all \nsuch  Eclectic  doctrines  were  strongly  reflected  in  the  Epistles  oi  Paul, \nand  were \n\nInculcated  more  or  less  among  tlic  Churches.  Hence,  such  pHSMges  as  these \n\"Ye  were  JeaJ  in  errors  ami  *ms;  yc  walked  accord:n>f  lo  the  eeoH  of  Ihis  world, \naccording  to  the  arehon  that  lias  the  Uominatioa  of  Uie  air.\"  \"We  wrestle  not \n4gain&t  flesh   aod  blood,  but  ag&insl  *Jie  domiiiatious.  against  poteocies,  agdnst \n\n\nTHE  \"XAI.SB  GNOSIS. \n\n\n307 \n\n\nI \n\n\ntbe  lords  of  dsrknesi^  and  against  the  miscbicvoasncss  of  spirits  in  tBc  cmpyreaB \nregions.\"  But  Paul  wa*  evidfully  hostile  to  the  effort  to  lAvaA  his  gospe!  with \nthe  gDOAtic  ideas  of  the  Hebrew- Eityp^''^''  school,  as  stx-ms  to  have  becu  attempted \nat  Kphesus  ;  and  accordingly,  wrote  to  TiraotUy,  his  favourite  disciple,  \"Keep  safe \nthe  precious  charge  entrusted  to  thee ;  and  reject  the  ucw  doctrines  and  the  anta- \n^ainic  principles  of  the  gnosis,  falsely  so-called,  of  which  some  have  roadc  pro- \nfession and  gone  astray  from  the  faith.\"\" \n\nBut  as  the  Gnosis  is  the  Science  oertatning  to  our  Higher  Self,  as \nblind  faith  is  a  matter  of  teinperainent  aiul  emotionalis:n,  and  as  Paul's \ndoctrine  was  still  newer  and  his  intcrprclatiuus  far  more  thickly  veiled, \nto  keep  the  inner  truths  hidden  far  away  from  the  Gnostic,  preference \nhas  been  given  to  the  former  by  every  eameat  seeker  afler  truth. \n\nBesides  this,  the  great  Tc-achera  who  professed  the  so-called  \"  false \nGnosis\"  were  very  numerous  in  the  days  of  the  Apostles,  and  were  as \ngreat  as  any  converted  Rabbi  conkl  be.  If  Porph>Ty,  the  Jew  Maiek, \nwent  against  Theurgy  on  accuiint  of  old  traditional  recollections,  there \nwere  other  teachers  who  practised  it.  Plotinus,  lamblichus,  Proclus \nwere  all  thauraaturgists,  and  the  latter \n\nElaborated  the  entire  theosophy  and  theurgy  of  his  predecessors  into  a  complete \nsystem,  t \n\nAs  to  Ammonius, \n\nCountenanced  by  Clemenfi  an<I  Athenagoraii,  in  the  Chnrcli,  and  by  leanied  men \nof  the  Synagogue,  the  Academy,  and  the  Grove,  he  ful&Ucd  bis  labour  by  teaching \na  common  doctrine  for  all.t \n\nThus  it  is  not  Judaism  and  Christianity  that  re-modcUed  the  ancient \nPagan  Wisdom,  but  rather  the  latter  that  put  its  heathen  curb,  quietly \nand  insensibly,  ou  the  new  faith;  and  this,  moreover,  was  still  further \ninfluenced  by  the  Eclectic  Theosophical  system,  the  direct  emanation \nof  the  Wisdom  Religion.  All  that  is  grand  and  noble  in  Christian \ntheology  coraesfroui  Neo-Platonism.  It  is  too  well-known  to  now  need \nmuch  repetition  that  Ammonius  Saccas,  the  God-taught  ftheoiidakios) \nand  the  lover  of  the  truth  fphilaU-thcsJ,  in  establishing  his  school, \nmade  a  direct  attempt  to  benefit  the  world  by  teaching  those  portions \nof  the  Secret  Science  that  were  permitted  by  its  direct  guardians  to  be \nrevealed  in   those  days.g    The  modern  movement  of  our  own  Theo- \n\n*  Loc.  cit.,  noit. \n\n*  Op.  cit..  p.  18. \n\u00ab  tv.  ft.,  p.  \u00bb. \n\nI  Ka  orthodox  Chrtstian  hu  ever  equalled,  tax  km  snrpiuaed,  la  the  prsctlce  of  true  Chrtst-tlkc \nvirtues  and  etliics,  or  in  the  beauty  of  hU  moral  nature.  iLmiBoaiiu,  the  Ahuundnau  perrcrt  ftm \nChnMianity  ihc  wiu  iKirs  from  UuisUau  iMuenU^ \n\n\n3o8 \n\n\nTHE  SKCRBT   DOCTKINS. \n\n\nsophical  Society  was  beg^noD  the  same  principles;  for  the  Neo-PIatonic \nschool  of  Aramonius  aimed,  as  we  do,  at  the  reconcilement  of  all  sects \nand  peoples,  under  the  once  common  faith  of  the  Golden  Age,  trying \nto  induce  the  nations  to  lay  aside  their  contentions \u2014 in  religious  matters \nat  any  rate \u2014 byproving  to  them  that  their  various  beliefs  are  all  the  more \nor  less  legitimate  children  of  one  common  parent,  the  Wisdom  Religion. \nNor  was  the  Eclectic  Theosophical  system \u2014 as  some  writers  inspired \nby  Rome  would  make  the  world  believe \u2014 developed  only  during  the \nthird  century  of  our  era ;  but  it  belongs  to  a  much  earlier  age,  as  has \nbeen  shown  by  Diogenes  Laertius.  He  traces  it  to  the  beginuiag  of  the \ndynasty  of  the  Ptolemies ;  to  the  great  seer  and  prophet,  the  Egyptian \nPriest  Pot-Amun,  of  the  temple  of  the  God  of  that  name \u2014 for  Amun  is \nthe  God  of  Wisdom.  Unto  that  day  the  communication  between  the \nAdepts  of  Upper  India  and  Bactria  and  the  Philosophers  of  the  West \nbad  never  ceased. \n\nUnder  Pliiladelphus  .  .  .  the  Hpllenic  teachers  became  rivals  of  tUe  College \nof  Rahliiti  of  B\u00abl>yIoii.  The  Biul<lhi:\u00bbLic  Vcddotic  and  Magian  systems  wene  U' \npounded  slong  with  the  pliilo-wphies  of  Greece.  .  .  .  Aristobulus,  ibe  Jew, \ndeclared  that  the  elliics  of  Aristotle  were  derivtrd  from  tlie  law  of  Moses  (!};  and \nIliilo,  after  bim,  attempted  to  interpret  the  i'cntAtcuch  id  accordAoce  with  the  doc- \ntrines of  Pythagoras  and  the  Acadeiuv.  In  Josepbus  it  is  anid  that,  in  tbc  Book  o( \nthe  Genesis,  Moses  wrote  pbiloHophically\u2014 that  is,  in  tbc  figurative  style;  and  the \nB&senes  of  Canucl  were  reproduced  in  the  Therapenta:  of  Egypt,  who,  in  turn, \nwere  declared  by  Kusebius  to  be  identical  with  the  Christians,  though  tbey  actually \nexisted  long  before  the  Christian  era.  Indeed,  in  its  turn,  Christianity  aim  was  taught \nat  Alexandria,  and  underwent  an  acialo^oas  metamorphosis.  Panta>nDR,  Athena- \ngoras  And  Clement  were  tlturoughly  instructed  in  the  Hlatoaic  phdosopby,  and \ncomprehended  its  ejaential  unity  with  the  orieatal  systems.\" \n\nI'  Ammonius,  thongh  the  son  of  Chri.stian  parents,  was  a  /over  of  the \ntruth,  a  true  Philalctheiau  foremoiit  of  all.  He  set  his  heart  upon  the \nwork  of  reconciling  the  different  systems  into  a  harmonious  whole,  for \nhe  had  already  perceived  the  tendency  of  Christianit5'  to  raise  itself  on \nthe  hecatomb  which  it  had  constructed  out  of  all  other  creeds  and  faiths. \nWhat  says  history  ? \nThe  ecclesiastical  historian,  Mosheim.  declares  that \n\nAminonius,  conceiving  that  not  only  the  philosophers  of  Greece,  but  also  all  those \nof  the  different  barbarous  nations,  were  perfectly  in  unison  with  each  other  with  rcgiipl \nto  ever>' essential  point,  made  it  Ins  busine*.!^  so  to  temper  and  expound  the  teoels  of \nml!  these  various  accts,  as  to  make  it  appeartheyhad  all  of  them  originated  from  one \n\n\nTEACHINGS  OF  AMMOmUS. \n\n\n309 \n\n\nI \nI \n\n\nI \n\n\nI \n\\ \n\n\nftucl  Ihe  satne'Source.  and  all  tended  to  one  and  the  same  end.  Af;ain,  Moshcim  savs \nthat  ^Vamtoiiius  taujjht  that  the  religion  of  the  multitude  went  band  in  baud  with \nphUosophy,  and  witli  ht-T  had  shared  the  fate  of  being  by  degrees  corrupted  and \nobiicuruil  wiUi  mere  human  conceits,  euperstition,  and  lies;  that  it  ougbt,  there* \nfore,  to  Iw  brutight  bact  to  its  original  purity  by  purging  it  of  this  dross  and  ex- \npounding it  upon  philosophical  principles ;  and  that  the  whole  which  Christ  had \nin  view  was  to  reinstate  and  restore  to  its  primitive  integrity  the  Wisdom  of  the \nAncients.\" \n\nNow  what  was  that  \"  Wisdom  of  tlie  Ancients  \"  that  the  Founder  of \nChristianity  \"  had  in  view\"  ?  The  system  taught  by  Atntnonius  in  his \nEclectic  Theosophicfll  School  was  made  of  the  crumbs  permitted  to  be \ngathered  from  the  antediluvian  lore ;  those  Neo-Platonic  teachings  are \ndescribed  in  the  /Edinburgh  Encycloptedta  as  follows : \n\nHe  [Ammonias]  adopted  the  doctrines  which  were  received  in  Egypt  concerning \nthe  Universe  and  the  Deity.  coiisidere<1  as  constituting  one  great  whole;  concern- \ning the  eternity  of  the  world,  the  nature  of  souls,  the  empire  of  Providence  fKamia] \nand  the  government  of  the  world  by  demons  [daimoHS  or  fip\\j\\l\u00bb,  archangels],  lie \nalso  established  a  system  of  moral  iliscipline  which  allowed  the  people  in  general \nto  live  according  to  the  laws  of  tlicir  country  and  the  dictates  of  nature ;  but \nrequired  the  wise  to  exalt  their  minds  by  contemplation,  and  to  mortify  the  body.t \nso  that  they  might  be  capable  of  enjoying  the  presence  and  assiiitance  of  the  demons \n[including  their  own  daitHon  or  Seventh  Principle]  .  .  ,  and  ascending  after \ndeath  to  the  presence  of  the  Supreme  fSoul]  ParenL  In  order  to  reconcile  the \npopular  religions,  and  particularly  the  Christian,  with  this  new  sjstcm,  he  made \nthe  whole  history  of  the  heathen  gods  an  allegory,  maintaining  tliat  they  were  only \nCelestial  miuistersj  entitled  to  nn  inferior  kind  of  worship ;  and  he  acknowledged \nthat  Je^iis  Chiist  was  an  excellent  man  and  the  friend  of  t>oil,  but  alleged  that  it \nwas  not  his  design  entirely  to  alwUsh  the  worship  of  demong,^  and  that  hii  only  in- \ntention was  to  purify  the  ancient  religion. \n\nNo  more  could  be  declared  except  for  those  Philalethcians  who \nwere  initiated,  \"persons  duly  instructed  and  disciplined\"  to  whom \nAmmonius  communicated  his  mure  important  doctrines, \n\nImposing  on  them  the  obligations  of  secrecy,  ad  was  done  before  him  by  Zoroas- \nter and  Pythagoras,  and  in  the  Mysteries  [where  on  oath  was  required  from  the \n\n\n*  iJiwtH  by  Dr.  Wilder,  p.  5.  -    -  ' \n\n*  **  aCortiAcatioo  \"  is  itcre  meant  In  Uie  mora],  not  the  phyiiical  aeiiae;  to  restrain  every  lust  aad \npusion,  and  live  on  tlic  simplest  diet  potAibte. \n\n:  This  is  the  Kco-flatonic  ieachln|[  <tdopt\u00ab]  as  \u25a0  doctrlae  In  the  Roman  CalboIIc  Charcb,  w!th  its \nwotTihip  (>(  the  Seven  Spirits, \n\nt  Th<  Cliiirc}i  hai  inode  of  it  the  worship  of  dcvilji,  \"  Oainion  \"  Is  Spirit,  and  relato  to  uiir  divine \nSpirit,  the  ht-vcnth  Prinriple  imd  lo  Ihe  DhyAn  Chohnna.  Jmus  prohitdted  ^ng  to  the  temple  or \ncbuc>:b  \"  .\u00bb  i'hiLniwcs  do  \"  but  comiUMiidcd  thAt  uiaii  hliuiild  trlire  fur  pntyer  ((.\u25a0unjm union  with  hit \nGftd>  into  B  privAlv  c1o\u00abet.  I\u00bb  h  Jp\u00abhs  who  would  have  counlennnc\u00abd  in  the  face  of  the  utarting \nmiUioQS,  tti\u00ab  buildlns  cf  tbC  Boat  f^otseous  chnrdm  ? \n\n\n310 \n\n\nTHB  SECRET   DOCTKINU. \n\n\nneoph\\-tMior  catechnmetiftnot  to  dtvtilKcwhat  they  had  learned}.    The  great  Pytb*- \n{{oras  divided  his  teachings  into  exoteric  and  eaoteric* \n\nHas  not  Jesus  done  the  same,  since  He  declared  to  His  disciples \nlo  them  it  was  given  to  know  the  mysteries  of  the  kingdom  of  heat \nwhereas  to  the  multitudes  it  was  not  given,  and  therefore  He  spoke  in \nparables  which  had  a  two- fold  meaning? \n\nDr.  A.  Wilder  proceeds  : \n\nThas  AmmoniuH  found  his  work  ready  to  his  hand.  His  deep  spiritual  intuitian. \nhis  extensive  learning,  and  his  faniilianty  with  the  Christian  fatheni,  Pantcnittt \nClement  and  Athcnagoras  and  with  the  most  erudite  philosophers  of  the  time,  iS\\ \nfitted  him  for  the  lalwur  he  perfQnDe<l  so  thoroughly.  .  .  .  The  results  of  Ui \nmtn filtration  are  perceptible  at  the  present  day  in  e\\*ery  counin- of  the  ChrisiUa \nwoild  ;  every  prtjunneut  system  of  drjctrine  now  bearin/^  the  marks  of  his  plasOc \nhiiniL.  Hvcin,-  ancient  philosoph}'  has  had  its  votaries  among  the  modems ;  an*! \neven  Judaiitm,  oldest  of  them  all.  has  lalteu  upon  itself  changes  which  wen;  sug- \ngested by  the  \"  God-tanght \"  Alexantlrian.t \n\nThe  Neo- Platonic  School  of  Alexandria  founded  by  Amraoniiis \u2014 the \nprototype  proposed  for  the  Theosophical  Society \u2014 taught  Theurgy  and \nMagic,  as  much  as  they  were  taught  iu  the  days  of  P.vthagoras,  and  by \nothers  iar  earlier  than  his  period.  For  Proclus  says  that  the  doctrines \nof  Orpheus,  who  was  an  Indian  and  came  from  India,  were  the  origin  of \nthe  systems  afterwards  promulgated. \n\nWhat  Orphens  delivered  in  hidden  allegories,  Pythagoras  learned  when  he  wti \ninitiated  into  the  Orphic  Af  ysteries  ;  and  PL-ito  next  received  a  periVet  knowledge \nof  them  from  Orphic  and  Pjthagorean  wriling\u00bb.I \n\nThe  Philalelheiaus  had  their  division  into  neopliytes  (ckelasj  and \nInitiates,  or  Masters;  and  the  eclectic  system  was  characterised  by  three \ndistinct  features,  which  are  purely  V'edanlic;  a  Supreme  Essence,  One \nand  Universal ;  the  eternity  and  indivisibility  of  the  human  spirit ;  aad \nTheurgy-,  which  is  Mantncism.  So  also,  as  we  have  seen,  they  had  their \nsecret  or  Esoteric  teachings  like  any  other  mystic  school.  Nor  were \nthey  allowed  to  reveal  anything  of  their  secret  tenets,  any  more  than \nwere  the  Initiates  of  the  Mysteries.  Only  the  penalties  incurred  by  the \nrevealers  of  the  secrets  of  the  latter  were  far  more  terrible,  and  this \nprohibition  has  suri'ived  to  this  day,  not  only  iu  India,  but  even  among \nthe  Jewish  Kabalists  in  Asia.\u00a7 \n\n\u2022  op.  til.,  p.  T. \n\n\u2666  pjt.  \u00ab'/..p.  7. \n\nt  op.  fit-,  p.  18. \n\nI  The  Talmud  gitK*  the  iitary  of  the  rour  Tanaltn,  who  are  made,  la  aU\u00absaric\u00abl  tenas,  to  eater  tau \nUke  garden  0/ i^ightt.  \u25a0>..  to  be  ioltisted  into  the  occult  uid  fiat)  science \n\n\nDrppictn,TiBs  Awn  danCbrs. \n\n\n3\" \n\n\nOne  of  the  reasons  for  such  secrecy  may  be  the  undoubtedly  serious \ndtflScuUics  and  hardships  of  chelaship,  and  the  dangers  attending \nluitiation.  The  modem  candidate  has,  like  his  predecessor  of  old,  to \neither  conquer  or  die ;  when,  which  is  still  worse,  he  does  not  lose  bis \nreason.  There  is  no  danger  to  him  who  is  true  and  sincere,  and, \nespecially,  unselfish.  For  he  is  thus  prepared  beforehand  to  meet  any \ntemptation. \n\nHe,  who  folly  recognised  the  power  of  hi*  immortal  spirit,  ami  never  doubtud  for \none  moment  its  omnipotent  proleciion.  ha<I  naught  to  fear.  Dot  woe  to  the  canili- \ndate  in  whom  the  slightest  physical  fear\u2014 sickly  child  of  matter\u2014 made  hitn  lose \nsight  and  faith  in  bis  own  invulnerability.  He  who  was  not  wholly  confidcat  of \nbis  moral  fitness  to  accept  the  hurden  of  these  tremendous  secrets  was  di>oiue\u00abl.* \n\nThere  were  no  such  dangers  in  Neo- Platonic  luitiatious.  The  selfish \nand  the  unworthy  failed  in  their  object,  and  in  the  failure  was  the \npunishment  The  chief  aim  was  \"  reunion  of  the  part  witli  the  a//.\" \nThis  All  was  One,  with  numberless  names.  Whether  called  Dui.  the \n\"  bright  Lord  of  Heaven \"  by  the  Aryan  ;  /ao,  by  the  Chaldsean  and \nKabalist ;  /adi?  by  the  Samaritan  ;  the  Tiu  or  Tuisco  by  the  Northman ; \nDuw.  by  the  Briton  ;  Zeus,  by  the  Thracian  or  Jupiter  by  the  Roman \u2014 \nit  was  the  Being,  the  Fadt,  One  and  Suprerae.f  the  unborn  and  the \ninexhaustible  source  of  every  emanation,  the  fountain  of  life  and  light \neternal,  a  Ray  of  which  every  one  of  us  carries  in  him  on  this  earth. \nThe  knowledge  of  this  Mj'sterj' had  reached  the  Neo-Platonists  from \nIndia  through  Pythagoras,  and  still  later  through  ApoUonius  of  T>-ana \nand  the  rules  and  methods  for  producing  ecstasy  had  come  from  the \nsame  lore  of  the  divine  Vidya,  the  Gnosis.  For  Ar>'avarta,  the  bright \nfocus  into  which  had  been  poured  in  the  beginning  of  time  the  flames \n\n\n\"  Aceonllng  to  th\u00ab  tvachlxfc  of  our  holy  nuutcrt  the  nnnic*  of  the  four  who  entcied  Ute  garden  of \ndelight,  ftn :  Ben  A.!>ai.  Beu  Zoma,  Acber,  and  Rabbi  Aklba.    .    .    . \n\n\"  Ben  Aaoi  looked  4n(l-~los(  his  ^^w. \n\n\"  Bra  ZooiA  lookeil  and\u2014 lodt  his  teuton. \n\n\"Acber  made  depredoiioni  in  the  plantation\"  (mtscd  tip  the  whole  and  failed).  \"Bui  Aluba.  who \nhail  eoleretl  in  pence  cjrae  out  of  it  lu  peace;  for  the  Mint,  who^  name  he  ble4*ed.had  said.  This \nH/A  maa  is  woniiy  of  KcnHng  lu  wiU)  Klory.' \" \n\n\"  The  lcam\u00abl  coinmniUiluni  of  the  Tklmu<l,  Utc  Kabbia  of  Ibc  aynago^we,  explain  that  the  gardem \nt/  Otiizhl,  iu  which  tboae  four  pcnotwuc*  are  made  to  enter.  1\u00bb  but  that  my&trrioua  science,  the  moat \nteiTible  o(  \u00bbcieiKeft  fot  weak  intellect*,  which  it  leads  directly  to  insanity,\"  tAys  A.  Kianclc.  In  bit \nKabiaUM.  Itii-nol  the  pure  at  heart  and  be  who*tudiea  but  with  a  new  to  perfect tng  hjmaelf  %nA \nso  mote  ea&ly  ocquirinf  the  prORifaed  linntairtatltjr,  who  need  have  any  (eat  ;  but  rntbrr  he  who \nmakeaof  the*cienceof  scienee*  u  aiuful  pretcat  fi\u00bbr  worldly  molivea,  whOfthuuld  lremt>lc  The  lot iw \nwill  ntvrj  undcraiand  the  kaballatic  oocations  of  the  iNprcme  itiiuatioa\u2014 /iJ)  UmvttU*,  li>  \u25a0I9- \n\n*  isis  UmrttUd.M.  119. \n\nf  Sec  JVM-Ptatontsm.  \u00bb.  9. \n\n\n312 \n\n\nTH\u00a3  &BCRKT  UOCTKlNiS. \n\n\nof  Divine  Wisdom,  had  become  the  centre  from  which  radiated  the \n\"  longues  of  fire  '*  luto  every  portion  of  the  globe.  What  was  SamSdlii \nbut  that \n\nSubliiDc*  ecstiuy,  in  which  state  thitif;\u00bb  divine  and  the  mysteries  of  Natarc  ttv \nrevealed  to  its, \n\nof  which  Porphyry  speaks  ?  \u25a0       ~. \n\nThe  efflux  from  ihe  'li\\-ine  soul  is  imparte^l  to  tie  human  spirit  in  uurtMr \nahundaiice,  accompliKliiiig  Tor  the  aoiil  a  union  witli  the  divine,  and  enuoliiig  a \nwhile  in  the  Iwdy  to  be  partaker  of  the  life  which  is  not  in  the  body, \n\nhe  explains  elsewhere. \n\nThus  under  the  title  of  Magic  was  tatight  every  Science,  physical  and \nmetaphysical,  natural  or  deemed  supernatural  by  those  who  are  igncraot \nof  the  omtiipresencc  and  universality  of  Nature. \n\nDivine  Magic  makes  of  man  a  God ;  human  magic  creates  a  new  Send. \n\nWe  wrote  in  /sis  UnvciUd: \n\nIn  the  oldest  docnincnts  now  in  the  possession  of  the  World \u2014 the  yedas  and  the \nolder  laws  of  Mauu \u2014 wc  timl  many  magical  rites  practiced  and  permitted  bv  the \nBrAhmans.*  Tibet,  Japan,  and  China,  tench  in  the  ptvsirnt  age  thai  which  \u00abr\u00abs \ntaught  by  the  oldest  Chaldtenus.  The  clergy  of  these  respective  coantries  pron \nmoreover  what  they  teach \u2014 namely,  that  the  practice  of  moral  and  physical  puritTv \nand  of  certain  austerities.  dc\\'e]opes  the  vital  soul-power  of  sclf-illumioauua. \nAffording  to  man  the  control  over  ht\u00bb  own  iinmortai  spirit,  tl  gives  hmt  tnilj- \nmagicol  powers  over  the  elementary  \u00bbpirili>  inferior  to  himself.  In  the  West  \u00abc \nfind  magic  of  as  high  an  antiquity  as  in  the  East  The  Druids  of  Great  Britafo \npractised  it  in  the  silent  crypis  of  their  deep  caves;  and  Pliny  devotea  many  i \nchapter  to  the  \u25a0'  wiwlom  \"  t  of  the  leaders  ol  the  Celts  The  Scmothees\u2014 the  Dniiito \nof  the  Gauls\u2014 expounded  the  physical  as  well  as  the  spiritual  sciences.  Thej \ntaught  the  secrets  of  the  univerfte,  the  harmonious  progress  of  the  hcaveniT \nbodies,  the  formation  uf  the  earth,  and  above  oil\u2014 the  immortality  of  the  SouL; \nIn  their  sacred  groves\u2014natural  academies  built  Tjy  the  bund  of  the  Invisible  Archi- \ntect\u2014 the  initiates  a.'tsctubled  at  the  still  hour  of  midnight,  to  learn  about  what  molt \nonce  was,  and  what  he  will  he.f  They  necdeil  no  artificial  illnminntion,  nor  life- \ndrawing  gsB,  to  light  up  their  temples,  hr  the  chaste  goddess  of  night  beante<I  her \nmost  silvery  rays  on  their  oak -crowned  heads;  and  their  white^robed  sacred  bards \nknew  how  to  converse  wilh  the  solitary  queen  of  the  starry  vault.| \n\nDuring  the  palmy  days  of  Neo-Platonism  these  Bards  were  au  more, \n\n\n*  Sn  tbc  Cock  publjilMil  by  Sir  Wiltiam  Jooc*,  Cbaplcr  ia.  p.  la. \n\n*  PKay :  Hiil.  JVa/-,  xjix.  i ;  /t.,  avi.  u  \u25a0  *\u00bb\u2022'\u2022  %  etc. \n\n1  Pompoulua  ascHba  to  th\u00abm  the  knowledge  cd  tbc  UgtaeiU  aaa \n\nI  Cic\u00bb\u00abT,  iii.  14- \n\n1  Fliny,  XXX.    Jtit  Vnvett^,  i.  iB. \n\n\nTHH  NHO-PLATOjnC  SCHOOL. \n\n\n31$ \n\n\nI \n\n\nr  their  cycle  had  run  its  course,  and  the  last  of  the  Druids  had \nperished  at  Bibractis  and  Alesia.  But  the  Nco- Platonic  school  was  for \na  lonj;  time  successful,  powerful  and  prosperous.  Still,  while  adopting \nAr>'an  Wisdom  in  its  doctrines,  the  school  failed  to  follow  the  ^^'iadom \nof  the  Brdhmans  in  practice.  It  showed  its  moral  and  intellectual \nsuperiority  too  openly,  caring  too  much  for  the  great  and  powerful  of \nthis  earth.  While  the  Brabmans  and  their  great  Yogis \u2014 experts  in \njiatters  of  philosophy,  metaphysics,  astronomy,  morals  and  religion \n\u2014 preserved  their  dignity  under  the  sway  of  the  most  powerful  princes, \nremained  aloof  from  the  world  and  would  not  condescend  to  visit  them \nor  ask  for  the  slightest  favour,*  the  Emperors  Alexander.  Severu5,  and \nJulian,  and  the  greatest  among  the  ari:stocracy  of  the  land,  embraced  the \ntenets  of  the  Neo-Platonist5.  who  mixed  freely  with  the  world.  The \nsystem  flourished  for  several  centuries  and  comprised  within  the  ranks \nof  its  followers  the  ablest  and  most  learned  among  the  men  of  the  time; \nHypatia,  the  teacher  of  the  Bishop  Synesius.  was  one  of  the  oruameuts \nof  the  School  until  the  fatal  and  shameful  day  when  she  was  murdered \nby  the  Christian  mob  at  the  instigation  of  Bishop  Cyril  of  Alexandria, \nThe  school  was  finally  removed  to  Athens,  and  closed  by  order  of  the \nEmperor  Justinian. \n\nHow  accurate  is  Dr.  Wilder's  remark  that \n\nModem  vrriters  hare  commented  npon  the  peculiar  views  of  the  Neo-Platonists \nupon  these  [toetapbysical]  subjects,  seldom  represenling  them  correctly,  eveo  \\I  tliis \nwaa  desired  or  intcndcd.t \n\nThe  few  speculations  on  the  subluuarj',  material,  and  spiritual \nuniverses  that  they  did  put  into  writing \u2014 Ammonius  never  having \nhimself  written  a  line,  after  the  wont  of  reformers \u2014 could  not  enable \nposterity  to  judge  them  rightly,  even  had  not  the  early  Christian \nVandals,  the  later  crusaders,  and  the  fanatics  of  the  Middle  Ages, \ndestroyed  three  parts  of  that  which  remained  of  the  Alexandrian \nLibrary  and  its  later  schools. \n\nProfessor  Draper  shows  that  Cardinal  Ximeues  alone \n\n\u2022  \" TIk  cnrc  whkb  thcf  took  In  \u00abdncatinfr  TOutb.ln  famIliaririncttwitbgciKn>Q\u00bban<S  vIrtuMu  \u2022\u00bb!\u2022 \nUownU.  did  tlicm  peculiar  bonoar,  and  their  mudnu  and  diKoanes.  u  Trcoixkd  by  hiitoriuu, \npra\u00abT  thnt  Ihpy  wrre  rxj)\"!  lu  iitalUis  of  phi1osa;>hy,  mvUtpliyskH,  astroouiuy,  luuralily  atid \ntrligioii,\"  sayii  a  modem  writer.  \"U  Iclnffs  orprinccsdcrircd  tlic  advice  or  tlic  bleuinfB  of  Uic  holy \nDwu,  Uiey  were  rithrr  Qbligcd  la  go  lliemsclwes,  or  lo  aciid  Bipastng^JTSi.  To  Uicae  men  no  ucrrt \npower  orntlirr  pUitl  or  mineral  waa  uiikii'>\u00abFn.  They  had  fathomed  nature  to  iu  dcpUi!).  while \npcjcbotogy  aad  phymiolosy  w^rc  lo  them  open  books,  and  the  result  was  that  scirace  thftt  U  now \ntermed,  so  aupcTciUoualy,  magit.\" \n\n\u2666  Ofi.  \u00ab\u25a0/\u201e  p.  0. \n\n\nTHS  8BCRBT  DOCTaiMB. \n\nDeUverctI  to  tht  Sames  in  the  squanrs  of  Granada  eighty  thooaand  Arabic  nuin- \nscripts,  many  of  them  LransUuoiis  of  cla&sical  authors. \n\nIn  the  Vatican  Library,  whole  passages  in  the  most  rare  and  precious \ntreatises  of  the  Ancients  were  found  erased  and  blotted,  out,  \"for  the \nsake  of  interlining  them  with  absurd  psalmodies!\"  Moreover  it  is \nwell  known  that  over  Ihirty-six  volumes  written  by  Porphyry  were \nburnt  and  otherwise  destroyed  by  the  \"  Fathers.\"  Most  of  the  little  thai \nis  known  of  the  doctrines  of  the  Eclectics  is  found  in  the  writiags  of \nPlutinus  and  of  those  same  Church  Fathers. \n\nSays  the  author  of  Nfo-Piatonism  : \n\nWhat  Plato  was  to  Socrfttes,  and  the  Apostle  John  to  the  head  of  the  Chril \nfaith,  Plotiniu  became  to  the  God-taught  Ammouitu.    To  Plotinus,  Origcne% \nLongintisweare  indebted  forwhot  is  known  oftlitr  Philalethcian  system.    They  wwe \n.duiy  iDstructed.  initiated  and  entrusted  with  the  iatehor  doctxinc^.* \n\nThis  accounts  mar\\'ellousIy  for  Origen's  calling  people  \"  idiots\"  wlu \nbelieve  in  the  Garden  of  Eden  and  Adam  and  Eve  fables ;  as  also  for \nthe  fact  that  so  few  of  the  writings  of  that  Church  Father  have  passed \nto  posterity-.  Between  the  secrecj'  imposed,  the  vows  of  silence  and \nthat  which  was  maliciously  destroyed  by  every  foul  means,  it  is  indeed \nmiraculous  that  even  so  much  of  the  PhilaletUetan  tenets  has  reached \nthe  world. \n\n\nSECTION    XXXY. \nSymbolism  of  Sun  and  Stars. \n\n\nI \n\nI \nI \nI \n\n\nAko  the  Heaven  was  visiWe  iu  Seven  Circles  and  the  planets  appeared  with  all \ntheir  signa,  iii  star-rorm,  and  the  atant  were  divided  and  numbered  with  tite  mlera \nthat  were  in  them,  and  their  revolving  course,  throujfh  the  agency  of  the  divine \nSpirit.* \n\nHere  Spirit  tlenote3  Pueuma.  collective  Deity,  manifested  iu  its \n'\u25a0  Builders.\"  or,  as  the  Church  has  it,  \"the  seven  Spirits  of  the  Presence,\" \nthe  mediantibus  angclis  of  whom  Thomas  Aquinas  says  that  \"  God \nnever  works  but  through  them.\" \n\nThese  seven  \"  rulers\"  or  mediating;  Angels  were  the  Kabiri  Gods  of \nthe  A^cient^>.  This  was  so  evident,  that  it  forced  from  the  Church, \ntogether  with  the  admission  of  the  fact,  au  expUuation  aud  a  theory, \n.whose  clumsiness  and  evident  sophistry  are  such  that  it  must  fail  to \nimpress.  The  world  is  asked  to  believe,  that  while  the  Planetary \nAngels  of  the  Church  are  divine  Beings,  the  genuine  \"Seraphim,  \"f \nthese  very  same  angels,  under  identical  names  and  planets,  were \nand  are  \"false\" \u2014 as  Gods  of  the  ancients.  They  are  no  better  than \npretenders;  the  cunning  copies  of  the  real  Angels,  produced  before- \nhand through  the  craft  and  power  of  Lucifer  and  of  the  fallen  Angels, \nNow.  what  are  the  Kabiri  ? \n\nKabiri,  as  a  name,  is  derived  from  Habir  -|3;n.  great,  and  also  from \nVenus,  this  Goddess  being  called  to  the  present  day  Kabar.  as  is  also  her \nstar.  The  Kabiri  were  worshipped  at  Hebron,  the  city  of  the  Anakim, \nor  anakas  (kings,  princes).  They  are  the  highest  Planetary  Spirits,  the \n\"greatest  Gods\"  and  \"the  powerful.\"       Varro.  following  Orpheus, \n\n\n\u2022  HtrmtM,  U.  6, \n\nt  FKna  6'iira^  ^PfV  \"  terj.  t>unilti4r.\"  plural  laee  /mi\u00ab4.v1.  ><ti).  Tbey  are  Kffarded  u  tbetMr- \nMUkl  attrndniiU  uf  ihe  Alti)t|[;bty,  \"  hu  lawengere.\"  ansclsor  netmton*.  In  RexfMion  ihfy  tiK- \ntlir  \"  wwn  burniuf  lamp\u00ab  \"  in  iltmd\u00bbv\u00ab  berorc  the  throne. \n\n\n3i6 \n\n\nTHB  SECRHT  DOCTRINB. \n\n\ncalls  these  Gods  tiSwaroi,  \"divine  Powers.\"  The  word  Kabirim \nwhen  applied  to  men,  and  the  words  Heber,  Ghcber  (with  rcicr- \nence  to  Nimrod,  or  the  \"  giants\"  of  Genesis,  vi.)  and  Kabir.  are  aH \nderived  from  the  \"mysterious  Word\" \u2014 the  Ineifable  and  the  \"  Un- \npronounceable.*\"  Thus  it  is  they  who  represent  tsaba,  the  \"host \nof  heaven.\"  The  Church,  however,  bowing  before  the  angel  Anael \n(the  regent  of  Venus).*  connects  the  planet  Venus  with  Lucifer,  the \nchief  of  the  rebels  under  Satan \u2014 so  poetically  apostrophi7.ed  by  the \nprophet  Isaiah  as  \"  O  Lucifer,  son  of  the  morning.\"!  All  the  Mystery \nGods  were  Kabiri.  As  these  \"seven  liclors\"  relate  directly  to  the \nSecret  Doctrine  their  real  status  is  of  the  greatest  importance. \n\nSuidas  defines  the  Kabiri  as  the  Gods  who  command  all  the  other \ndaemons  (Spirits).  KaSci'p<ivc  5(u'^*wn\u00ab.    MacrobJus  introduces  them  as \n\nTho\u00ab\u00ab  PcDstc\u00ab  and  lutelarv  deities,  tbroagb  wbom  wc  live  and  learn  and  know \n[Saium,  I.  iii.  ch.  iv.). \n\nThe  teraphim  through  which  the  Hebrews  consulted  the  oracles  of \nthe  Urim  and  the  Thuramim,  were  the  symbolical  hieroglyphics  of  the \nKabiri.  Nevertheless,  the  good  Fathers  have  made  of  Kibir  the \nsynonym,  of  dex'il  and  of  daimon  (spirit)  a  demon. \n\nThe  Mysteries  of  the  Kabiri  at  Hebron  (Pagan  and  Jewish)  were \npresided  over  by  the  seven  Planetary  (3ods.  among  the  rest  by  Jupiter \nand  Saturn  under  their  mystery  names,  and  they  are  referred  to  as \niiioxtpao^  and  ii^id;^\u00ab/wa,  and  by  Euripides  as  a^%oxp**a^  a  Btlfi.  Cren- \nzer,  moreover,  shows  that  whether  in  Phcenicia  or  in  Egypt,  the \nKabiri  were  always  the  seven  planets  as  known  iu  antiquity,  who, \ntogether  with  their  Father  the  Sun \u2014 referred  to  elsewhere  as  ihdr \n\"  elder  brother\" \u2014 composed  a  powerful  ogdoad;  J  the  eight  superior \npowers,  as  ifxptlw,  or  solar  assessors,  danced  around  him  the  sacred \ncircular  dance,  the  symbol  of  the  rotation  of  the  planets  around  the \nSun.    Jehovah  and  Saturn,  moreover,  arc  one. \n\nIt  is  quite  natural,  therefore,  to  find  a  French  writer,  JD'Anselme, \n\n\n*'Vten  <rith  Uie  Cfealdinni  and  Ktryptiiun  wiu  i  be  wife  of  /VM^nj,  and  i*  Kfsrded  u  Uk  oioIIkt \ndf  tlH  lCAl>Ui.  th\u00ab  %oni  ai  Phlu  or  Hiucpth\u2014 the  ilivini:  light  oi  Ibc  Hun.  Thr  uiki-U  anftwcr  to  Itw \nainri  in  the  followlag  order-  Tbi-  Sun.  i he  Moon,  Mam,  Vcaut,  Mercury.  Jupiter,  and  Satnrv; \nMkhncI,  Gstiriel,  Snnnel,  As4ri,  Raphael.  Znchuiel,  and  Orific) :  thU  l\u00bb  In  nW^ion  aud  ChtiaUu \nKabalism  ;  Htrologicolly  and  \u00ab\u00abot\u00abncalLy  the  pUco  \u00bbr  Ihc  \"  rc\u00a3\u00abQts  \"  hUuuI  otfacrwiae,  aa*l*o  la  the \nJewiifa,  or  raUin-  the  ml  ChaU\u00abaii  A'ataioA. \n\n\u00bb  l.0e.<it.,  niv,  IS, \n\nt  ThU  U  one  more  pnat  Uiat  the  Aoci\u00abiit>  Icuen  of  *mvn  plAOrla  bestdm  the  4un  :  for  oUienhic \nwbktaUlhrrixhlhtahnrhncaMC:  The  \u2022cvcstb,  with  two  ottwn.u  Mated,  were  \"  raj-stny  \"  plmeOk \nwhftber  Ctanus  or  any  other. \n\n\nTHE  CIRCLB  DAWeE. \n\n\n317 \n\n\nI \n\n\nApplying  the  same  terms  of  Aii6x*fxr<K  and  'iii6x*(ifra  to  Jehovah  and \nhis  word,  and  they  are  correctly  so  applied.  I*or  if  the  \"  circle  dance  \" \nprescribed  by  the  Amazons  for  the  Mysteries \u2014 being  the  \"circle \ndance\"  of  the  planets,  and  characterised  as  \"  the  motion  of  the  divine \nSpirit  carried  on  the  waves  of  the  great  Deep\" \u2014 can  now  be  called \n\u2022\u2022infernal\"  and  \"lascivious\"  when  performed  by  the  Pagans,  then  the \nsame  epithets  ought  to  be  applied  to  David's  dance :  \u2022  and  to  the  dance \nof  the  daughters  of  Shiloh4  and  to  the  leaping  of  the  prophets  of  Baal  ;J \nthey  were  all  identical  and  all  belonged  to  Snbseau  worship.  King \nDavid's  dance,  during  which  he  uncovered  himself  before  his  maid- \nservants in  a  public  thoroughfare,  saying : \n\nI  will  play  {act  wantonljt  before  TTTR  (Jebo\\'ah|.  and  I  will  yet  be  more  vile  thaa \nthis, \n\nwas  certainly  more  reprehensible  than  any  \"  circle  dance\"  during  the \nMysteries,  or  even  than  the  modern  Rdsa  MandaU  in  [ndia.\u00a7  which  is \nthe  same  thing.  It  wa.s  David  who  introduced  Jehovistic  worship  into \nJudea,  after  sojourning  so  long  among  the  Tynans  and  Philistines, \nwhere  these  rites  were  common, \n\nDavid  knew  iiotliiti};  of  Moses;  and  If  he  fdtroduceVl  thfr  Jeliovfth-wonliip,  it  vra\u00bb \nnot  io  iu  monothciMic  character,  but  suDply  as  that  of  one  of  the  many  {A'a&i- \nreati)  goia  of  the  nciglilKiuring  nations,  a  tutelary  deity  of  his  own-  rTTn<  to \nwhom  he  bad  gi%*eii  the  preference\u2014 tvbom  he  bad  chosen  among  \"all  olhc:r  (Kaheirt) \n\nand  who  was  one  of  the  \"  associates,\"  Cliabir,  of  the  Sun.  The  Shakers \ndance  the  \"  circle  dance\"  to  this  day  when  turning  round  for  the  Holy \n\nGhost  to  move  them.  In  India  it  is  NSrfi-yana  who  is  \"the  mover  on \nthe  waters;\"  and  NirSyana  is  Vishnu  in  his  secondary  form,  and \nVishnu  has  Krishna  for  an  AvatSra.  in  whose  honour  the  \"  circle  dance  \" \nis  still  enacted  by  the  Nautch-giris  of  the  temples,  he  being  the \nSun-God  and  they  the  planets  as  symbolised  by  the  gopis. \n\nI^t  the  reader  turn  to  the  works  of  De  Mtrvitle,  a  Roman  Catholic \n\nwriter,  or  to    Monujnfntal   Christianiiy,  by  Dr.    Lundy,  a  Protestant \n\n\nI \n\n\n*  II.5im..tI.  jD.\u00bb. \n\nt  Judgti,  xxi.  Jt,  tl  tf^. \n\nt  I.  KiMgt.  xviLt.  \u00ab6. \n\nI  This  (Inncp\u2014 Ibr  R&m  Mandalft.  euaclMl  by  the  OopU  or  3hq)hr-rdeBK^  of  Krivhm.  tbc  Suit- \nGod,  in  enacts  to  ttiU  da^  In  Mjpntina  in  tnilio,  aiwl  U  uadcuLuliIjr  tlic  \u00abiimt  Uieo-attroDeuitcal  aud \n\u25a0rmlMlical  dJincT  of  thr  pluncta  aiul  llie  Zodiacal  siciu.  that  \u00abru  danced  Utouftsud*  or  year*  before \n\nI  our  CTK. \nI  fm  UuuriM.  U.  4S- \n\n\n;3M \n\n\nTHE   SECRET  DOCTRINE. \n\n\ndivine,  if  he  wauts  to  appreciate  to  any  degree  the  subtlety  and  casuistir \nof  their  reasonings.  No  one  ignorant  of  the  occult  versions  can  fail  to \nbe  impressed  with  the  proofs  brought  forward  to  show  bow  clevert]r \nand  perseveriugly  \"  Satan  has  worked  for  long  niiUenuiums  to  tempt  a \nhumanity\"  unblessed  with  an  infallible  Church,  in  order  to  have \nhimself  recognised  as  the  \"One  living  God,\"  and  his  fiends  as  holy \nAngels.  The  reader  mu.st  be  patient,  and  study  with  attention  what \nthe  author  says  on  behalf  of  his  Church.  To  compare  il  the  better \nwith  the  version  of  the  Occultists,  a  few  points  may  be  quoted  here \nverbatim. \n\nRt  IVtcr  tells  us :  \"  May  the  divine  Lacifer  triae  m  yotar  hearts  \"  *  [Now  the  Sot \nis  Christ].  .  .  .  \"  t  will  scud  my  Son  froni  the  Sun,\"  said  the  Htcraal  thtuogh \nthe  voice  of  prophetic  (radiliontt ;  and  prophecy  ba\\*ing  become  htstorr  the  Cvaag^ \nlists  tepeated  in  their  turn  :  The  Sun  rising  from  on  high  \\'isited  iis.t \n\nNow  Gc^  says,  through  Malachi,  that  the  Sun  shall  arise  fur  those \nwho  fear  his  name.  What  Malachi  meant  by  \"the  Sun  of  Righteous- \nness\" the  Kabalists  alone  can  tell;  but  what  the  Greek,  and  even  the \nProtestant,  theologians  understood  by  the  term  is  of  course  Christ. \nreferred  to  metaphorically.  Only,  as  the  sentence,  \"I  will  send  my \nSon  from  the  Sun,\"  is  borrowed  verbatim  from  a  Sibylline  Book,  it \nbecomes  very  hard  to  understand  liow  it  can  be  attributed  to,  or  classed \nwith  any  prophec>'  relating  to  the  Christian  Saviour,  unless,  indeed, \nthe  laticr  is  to  be  idcmlfied  with  Apollo.  Virgil,  again,  says.  \"Here \ncomes  the  Virgin's  and  Apollo's  reign,\"  and  Apollo,  or  Apollyon.  is  to \nthis  day  viewed  as  a  form  of  Satan,  and  is  taken  to  mean  the  Anti- \nchrist. If  the  Sibylline  promise.  \"He  will  send  his  Son  from  the  Sun\" \napplies  to  Christ,  then  either  Christ  and  Apollo  are  one \u2014 and  tkea \nwhy  call  the  latter  a  demon?\u2014 or  the  prophecy  had  nothing  to  do \nwith  the  Christian  Saviour,  and,  in  such  a  case,  why  appropriate  U  4t \nall? \n\nBut  lie  Mirville  goes  further.    He  shows  us  St.  Denys,  the  Areo- \npagitc.  affirming  that \n\nThe  Sun  is  the  special  signiiicaliou,  and  the  statue  of  God.;;    .    ,    .    It  is  by  ttie \n\n*  U.  Sfiiatt.  i.  \\ti.  The  En|[U\u00bbh  l\u00abxt  ny\u00ab:  \"  Until  the  day-\u00abl\u00abr  Brine  In  your  hrtrt.**  n  ItiBiBf \naltrrnticin  which  do\u00ab\">  ii\u00ab  really  matter\u2014 \u25a0\u00bb  Liei/et  U  the  d\u00bby  \u00ab*  well  as  thir  \"  ravrnlng  '*  st\u00abr\u2014 and  B \nift  less  sliocking  lu  {lioua  eitn.    There  are  a  iiumhrr  of  sLich  altrraiioua  in  the  rrotcatotu  bibles. \n\nt  Again  Uic  QivUah  InmalaUon  change*  the  word  '-Sun\"  into  \"day'sprinf.\"  The  Roman \nCalholica  ate  decidedly  braver  anil  mote  aiticere  tlian  the  PratrsUnt  theoIuKiADs.      Oc   MtmOe \n\n:  Thu*  aaid  the  I^srj-ptianB  and  the  HalNSMin  in  dayn  of  old,  the  aymbol  of  WbOCC  nuuifetted  fods. \nOairia  and  Del,  vitat  the  van.    But  Ihcy  hod  a  hijr)>er  deity. \n\n\nCBRISTIAlf  A5TE0LATKY. \n\n\n3*9 \n\n\nI \n\n\nI \nI \n\n\nI \n\n\nItem  door  Uiat  th\u00ab  glor}*  of  the  Lord  ^lenetrated  into  the  Uinples  [of  the  Jews \naud  Christinos,  that  divine:  glury  bt;itig  Sun-light.J  ...\"  Wv  hailil  our  chtuchcs \ntowanU  the  east,\"  fiays  to  hts  turn  Sl  Ambrose, \"  for  dnhag  the  Mysteries  we  begin \nby  renouncing  hioi  who  is  in  the  west.\" \n\n\"He  who  is  in  the  west\"  is  Typhon,  Ihc  Egyptian  god  of  darkness \n\u2014 the  west  having  been  held  by  them  as  the  \"Typhouic  Gale  of \nDeath.\"  Thus,  having  borrowed  Osiris  from  the  \u00a3g>-plians,  the \nChurch  Fathers  lliought  Hule  of  helping  themselves  to  his  brother \nTyphon.    Then  again : \n\nThe  prophet  Banich*  spcnks  of  the  stars  that  rejoice  in  their  irsst^/s  and  litadets \n(ChBp.  iii-h  <uicl  liccUsuistes  applies  the  same  terms  to  the  sun,  which  is  said  to  be \n\"the  admirable  veiwd.  of  the  most  High,\"  and  the  \"citadel  of  the  Lord\"  <^i'Xa\\i).f \n\nIn  every  ca.te  there  is  no  doubt  about  the  thing,  for  the  sacred  writer  say\u00bb,  IL  is \na  Spirit  who  rules  the  sun's  course.  Hear  what  he  says  (id  hccies.,  i.  6i,  \"The  sun \nalso  ariseth \u2014 and  its  spirit  lighting  all  in  its  circular  path  (g>'rat  g>Tans)  relunictb \naccording  to  hia  circuits.\"! \n\nDe  Mirville  seems  to  quote  from  texts  either  rejected  by  or  unknown \nto  Protestants,  in  whose  bible  there  is  no  forty-third  chapter  of \nEciUiiasUs :  nor  is  the  sun  made  to  go  \"in  circuits\"  in  the  latter,  but \nthe  wind.  This  is  a  question  to  be  settled  between  the  Roman  and  the \nProtestant  Churches.  Our  point  is  the  strong  element  of  Sab\u00bb:anism \nor  Heliolatry  present  in  Christianity. \n\nAn  (Ecumenical  Council  having  authoritatively  put  a  stop  to  Chris- \ntian Aslrolatry  by  declaring  that  there  were  no  sidereal  Souls  in  sun, \nmoon,  or  planets.  St.  Thomas  took  upon  himself  to  settle  the  point  in \ndispute.  The  \"angelic  doctor\"  announced  that  such  expressions  did \nnot  mean  a  \"soul,\"  but  only  an  Intelligence,  not  resident  in  the  sun  or \nstars,  but  one  that  assisted  them,  \"a  guiding  and  directing  intelli- \ngence.\"S \n\n\n\u2022  Katinl  rnun  tfac  Pratcttaiil  Ublc  but  (eft  lo  tbc  Aptcrj^kc  whkb.  accordinr  <o  Artick  VI.  of  Ibc \nChurch  of  Pjifflnnd,  \" abe  doth  read  forexaaiplcof  lift  and  InKtrtictino  of  mimnen\"  IM,  but  cot  to \ncatattliith  any  tloctriiK. \n\"\u2666  Cometiusa  LafiiiU,  v.  148. \n\nI  Eecl4Si<t$Ui.  jcliil.  The  nbove  (juotaUonft  arc  taken  ftvm  De  Mirvillc's  chapter  \"  On  ChrlsUau \noad  JntiKh  SuUr  Thralogy.**  i\u00bb.  as-jfl. \n\nI  N\u00abv\u00abrtti\u00ablcfis  the  Church  hits  prrtrrved  in  hrr  moM  aacrcd  riles  tbe  \"  itar-ritec  \"  of  ih\u00ab  Pagui \nIniliftlM-  In  the  jirr -Clirislitiu  Milhiaic-  Mj^terit*.  the  cmiilitlatr  -mho  ovtrrcamt  \u2022iK-ce\u00absfully  the \n\"twvlve  TortMre\u00ab\"  whicli  preceded  the  final  iDittation.  received  a  *inaU  round  cak*  vt  wafer  of \nunkavtocd  bread,  cymboliniiift  in  onr  of  tin  inraninK!*,  the  miIst  diwr,  and  Icacnrn  as  the  muinit \nihmvralyhiTad).  .  .  .  A  Imnb,  ora  bull  cmi,  wan  lutlnl.aad  with  the  blood  the  caudi<1iitc  had  to \nbeapnitUed.  aala  theeaacof  ibe  EtaperorJntiim'viBitiatkin.  Thcsevrn  nilrsor  myatcrlre  chat  arc \nmmMCulffl  in  the  gciA-Ai/jow  aa  the  wwn  5;als  \u00abrliich  afc  openeJ  in  ordrr  were  then  d^tTtvred  to \nIbe  newty  Ixira. \n\n\n3^ \n\n\nTHE   &RCBKT  DOCTRIKB. \n\n\nThereupon  the  atittior.  comforted  by  the  explanation,  qnotes  Clemolt \nthe  Alexandrian,  and  reminds  the  reader  of  the  opinion  of  that  philo- \nsopher, the  inter-relation  that  exists  \"between  the  seven  branches  erf \nthe  candlestick \u2014 the  seven  stars  of  the  Revelation,\"  and  the  sun: \n\nTbe  ^ix  branches  (says  Clement)  fixed  to  tbe  central  CADdlcstJck  have  larnpih  bm \nthe  stin  plarerl  in  the  midst  of  the  wandering  ones  (yrXavTiTwv)  pours  his  bCAnu \non  ihemall;  this  golden  candlc5!tick  hides  one  more  mystery:  it  is  the  sign  of \nCbrifet,  not  only  in  shape,  but  because  he  sheds  his  light  through  the  minutij \nof  tbe  \u00bbevca  spirits  primarily  created,  and  who  are  the  Seven  Eyes  of  tbe \nXjOnl.  Therefore  the  principal  planets  arc  to  the  seven  primeval  spirits,  accordiof; \nto  St  Clemetit,  thai  which  the  canillcstick-suii  is  to  Christ  Himself,  namely \u2014 their \nN'Cssels,  their  <^w\\aj(<u. \n\nPlain  enough,  to  be  sure ;  though  one  fails  to  see  that  this  explana- \ntion even  helps  the  situation.  Tbe  seven-branched  chandelier  of  the \nIsraelites,  as  well  as  the  \"wanderers\"  of  the  Greeks,  had  a  far  more \nnatural  meaning,  a  pureh*  astrological  one  to  begin  with.  In  fact \nfrom  Magi  andChaldseaiis  down  to  the  much-laughed-al  ZadkicI,  e\\'er> \nastrological  work  will  tell  its  reader  that  the  Sun  placed  in  the  midst \nof  the  planets,  with  Saturn,  Jupiter  and  Mars  on  one  side,  and  Ventis, \nMercury  and  the  Moon  on  the  other,  the  planets'  line  cro.ssing \n.\"hrough  the  whole  Karth,  has  always  meant  what  Hermes  tells  us. \nnaniL'ly,  the  thread  of  desliuy,  or  that  whose  action  (influence)  is \ncnlled  destiny.*  But  symbol  for  symbol  we  prefer  the  sun  to  a  candle* \nstick.  One  can  understand  how  the  latter  came  to  represent  the  siu \nand  planets,  but  no  one  can  admire  the  choseu  symbol.  There  is \npoetry  and  grandeur  in  the  sun  when  it  is  made  to  symbolTTC  the  \"Eye \nof  Ormuzd.\"  or  of  Osiris,  and  is  regarded  as  the  Vihan  (vehicle)  of \nthe  highest  Deity.  But  one  mnst  for  ever  fail  to  perceive  that  aay \nparticular  glory  is  rendered  to  Christ  by  assigning  to  him  the  trunk  of \na  candlestick.t  in  a  Jewish  synagogue,  as  a  mystical  scat  of  honour. \n\nThere  are  then  positively  two  suns,  a  sun  adored  and  a  sun  adoring. \nThe  Apocalypse  proves  it. \n\nThe  Word  is  found  in  Chap,  vii.,  in  the  angel  who  ascends  with  the  rising  of \ntlie  \u00abnn,  having  tbe  seal  of  tbe  living  God.  .  .  .  While  commentators  differ  on \ntbe  personality  of  this  angel,  St.  Ambrose  and  many  other  theologians  see  in  bim \n\n\n*  Trat>'My>6  T,  Cotcridse:  \"  Iiutinctinrly  the  rvaHon  has  \u00bblwny\u00ab  pointrdout  to  mcu  Utc  ulUnMie \ncull  or  various  ttMoat*.     .    .    .    There  U  ua  doubt  but  that  lulrolt^cy  or  Minie  aorl  or  other  wIO  be \ntbe  U*i  acbicvemcat  of  astronomy ;  tbm  tniiM  be  ohctnicnl  rclntioDS  belwecn  Uk  plaiictM    .    .    . \ntbe  lUITemKe  of  tlicir  uiaKuLludc  toiuiMnKi  with  tliat  of  Uicir  tlittnncrt  u  BOt  expUcaUc  ocbcrwjac* \nBetween  pisneif  and  our  canh  with  its  miukiud,  \u00abc  may  add. \n\nt  *- Cfamt  Ibcu.\"  the  HutUorMyi>tp.  40).  \"UreprcMulcd  by  IbrtninkarUiecaiidlestidc.'' \n\n\nJ \n\n\nMICHAHJ.  THB  CONQTTEROR. \n\n\n321 \n\n\nI \n\n\nChrist  himseir.  .  .  .  He  is  tb\u00ab  .Sun  adored.  But  in  Chap.  xix.  we  Rnd  an \nburcI  Blan'UiiK  tn  Ihe  sub,  invitluj;  all  Uic  nations  to  gather  lo  the  great  .lupper  of \nthe  Lamb.  Thii  time  it  is  literally  and  limply  the  aogti  of  the  sqd \u2014 who  cannot \nbe  tuistakeo  for  the  \"  Word,\"  since  the  prophet  distioKuiahes  him  from  the  Word, \nthe  King  of  KiugH  ainl  the  T^nl  of  LonU.  .  .  .  The  angel  in  Uic  sun  sectns  to \nbe  an  adoring  stin.  Who  may  be  the  latter  ?  And  who  else  can  he  be  but  the \nMoniing  Star,  the  guardian  angel  of  tlie  Word,  his/CTwa^r,  or  angel  of  the  face,  as \nthe  Word  is  the  acgel  of  the  Face  (presence)  of  his  Father,  his  principal  tiltrtbiite \nand  strength,  as  hiA  nAiue  itself  iniplie<i  (Mikael),  the  powerful  rector  glorified  by \nthe  Charch,  the  Rector potens  who  will  fell  the  Antichrist,  the  \\'ice-Wonl,  in  short, \nwho  represents  his  master,  and  seems  to  be  otu  xtftth  Him.' \n\nYes,  Milcael  is  the  alleged  conqtieror  of  Ormuzd,  Osiris,  Apollo. \nKrifihna,  Mithra,  etc.,  of  all  the  Solar  Gods,  in  short,  kuown  and \nunknown,  now  treated  as  demons  and  as  \"Satan.\"  Nevertheless,  the \n\"Conqueror\"  has  not  disdained  to  doti  the  war-spoils  of  the  vanquished \nfoe-s \u2014 their  per.sonalities,  attributes,  even  their  names \u2014 to  become  the \naitfT  ego  of.  these  demons. \n\nvi  Thus  the  Sun-God  here  is  fionoveror  the  Eternal.  The  prince  is  Omiuid,  since \nhe  is  the  fir\u00bbl  of  the  seven  Amshuspends  [the  demon  copies  of  the  seven  origioal \nangels]  {caput  angelormH)  .-  the  Iamb  0atna/j,  the  Shepherd  of  the  Zodiac \nand  the  antagonist  of  the  snake.  Bnt  the  Sun  (the  Eye  of  Ormuzd)  has  also \nhis  rector.  Eorshid  or  the  Milraton.  who  is  the  Ferotur  of  the  face  of  Ormuzd, \nhis  l7.ed,  or  the  morning  star.  The  Ma^'leaiis  ha<1  a  triple  Sun.  .  .  .  For  us \nKorshid'Mitratoa  is  the  first  of  the  fisycAopomfiian  genii,  \u00bbnd  the  guide  of  the \n|n,  the  inimolstor  of  the  terrestrial  Rull  [or  lanih]  whooe  wound.i  are  licked  by  the \nTerpcnt  [on  the  famous  Mithraic  monamentJ.t \n\nSt.  Paul,  in  speaking'  of  the  nilcrs  of  this  world,  the  Cosuiocratores, \nonly  said  what  was  said  by  all  the  primitive  Philosophers  of  the  ten \ncenturies  before  the  Christian  era,  only  he  was  scarcely  understood, \nand  was  often  wilfully  misinterpreted.  Dnmascius  repeats  the  teach- \nings of  the  Pagan  writers  when  he  explains  that \n\nThere  are  seven  series  of  cosmocratores  or  cosmic  forces,  which  are  double :  the \nhigber  ones  commissioned  to  support  and  guide  the  superior  world ;  the  lower \nones,  the  inferior  world  (our  own]. \n\nAnd  he  is  but  saying  what  the  ancients  taught.  lamblichus  gives  this \ndogma  of  the  duality  of  all  the  planets  and  celestial  bodies,  of  gods \nand  daimons  (spirits).  He  also  divides  the  Archontes  into  two  classes \n\u2014 the  more  and  the  less  spiritual;  the  latter  more  connected  with  and \nclothed  with  matter,  as  having  a  fomi,  while  the  former  arc  bodiless \n\n\n\u2022  Dt  Hinrille,  Iv.  41,  42. \n\n\n\u00ab  At  UlivtUe,  Ir.  4*. \n\n\ni \n\n\n322 \n\n\nTHK  SSCKBT  Z>OCTKINB. \n\n\n(arupa).  But  what  have  Satan  and  his  angc-ls  to  do  with  al!  this? \nPerhaps  only  that  the  identity  of  the  Zoroastnan  dogma  with  the  Chris- \ntian, and  of  Mithra,  Ormiud,  and  Ahriman  with  the  Christian  Father. \nSon,  and  DenI,  might  be  accounted  for.  And  when  we  say  \"Zoroastrian \ndogmas\"  we  mean  the  exoteric  teaching.  How  explain  the  same \nrelations  between  Mithra  and  Ormuzd  as  those  between  the  Archangel \nMikael  and  Christ? \n\nAhura  Mazda  says  to  tioly  Karatushta :  \"When  1  errata  [cmanatedj  Mitlire \n...  I  created  him  that  be  shouM  be  invoked  and  adored  cttually  with \nmyKir.\" \n\nFor  the  sake  of  necessar>'  reforms,  the  Zoroastrian  Aryans  trausformed \nthe  De\\*a5.  the  bright  Gods  of  India,  into  devs  or  devnls.  It  was  their \nKarma  that  in  their  turn  the  Christians  should  vindicate  on  this  point \nthe  Hindus.  Now  Ormuzd  and  Mithra  have  become  the  devs  of  Christ \nand  Mikael,  the  dark  lining  and  aspect  of  the  Saviour  and  Augd. \nThe  day  of  the  Karm ,  of  Christian  theology  will  come  in  its  turn. \nAlready  the  Protestants  have  begun  the  first  chapter  of  the  religion \nthat  will  seek  to  transform  the  \"Seven  Spirits\"  and  the  host  of  the \nRoman  Catholics  into  demons  and  idols.  Ever>'  religion  has  its  Karma, \nas  has  every  individual.  That  which  is  due  to  human  conception  and \nis  built  on  the  abasement  of  our  brothers  who  disagree  with  us,  must \nhave  its  day.     \"There  is  uo  religion  higher  than  truth.\" \n\nThe  Zoroastrians,  Mazdeans,  and  Persians  borrowed  their  conceptioos \nfrom  India ;  the  Jews  borrowed  their  theory  of  angels  from  Persia ;  the \nChristians  borrowed  from  the  Jews. \n\nHence  the  latest  interpretation  by  Christian  theology \u2014 to  the  great \ndisgust  of  the  synagogue,  forced  to  share  the  symbolical  candlestick \nwith  the  hereditarj-  enemy \u2014 that  the  seven-branched  candlestick  repre- \nsents the  seven  Churches  of  Asia  and  the  seven  planets  which  are  the \nangels  of  those  Churches.  Hence  also,  the  conviction  that  the  Mosaic \nJews,  the  inventors  of  that  symbol  for  their  tabernacle,  were  a  kind  of \nSabceans.  who  blended  their  planets  and  the  spirits  thereof  into  one. \nand  called  them \u2014 only  far  later \u2014 ^Jchoviib.  For  this  we  have  the  testi- \nmony of  Clemens  Alexandrinus,  St.  Hieronymus  and  others. \n\nAnd  Clement,  as  an  Initiate  of  the  Mysteries \u2014 at  which  the  secret  of \nthe  heliocentric  system  was  taught  several  thousands  of  years  before \nGalileo  and  Copernicus \u2014 proves  it  by  explaining  that \n\nBy  ihtst  various  symbols  co[inecie<l  vrith  (sidereal)  pheaoiuena  the  totalitj \nof  all   the  creatures  which  t^ind   heaven  with  earth,  are  ligured.    .    .    .    The \n\n\nTHB  CHRISTIAW  8I7W-GOD. \n\n\n3*3 \n\n\nI \n\n\nI \nI \n\n\nchandelier  represented  the  motion  of  the  seven  luiniuiLries,  describing  their  astral \nrevolution.  To  the  right  and  the  left  ofthai  candelabnini  projected  the  six  branches, \neach  of  which  hati  its  lamp,  becau&c  the  Sua  placed  as  a  candelabrum  in  the  middle \nof  other  planets  distributes  light  toiheoi.*  .  .  .  As  to  the  cherubs  having  twelve \nwings  between  the  two,  thej-  reprejscnt  to  ua  the  sensuous  world  in  the  twelve \nzodiacal  signs,t \n\nAnd  yet,  in  the  face  of  all  this  evidence,  sun,  moon,  planets,  all  are \nshown  as  being  demoniacal  before,  and  divine  only  after,  the  appear- \nance of  Christ.  All  know  the  Orphic  verse :  \"  It  is  Zeus,  it  is  Adas, \nit  is  the  Sua,  it  is  Bacchus.\"  these  names  hav^ing  been  all  synonymous \nfor  classic  poets  and  writers.  Thus  for  Democritus  \"  Deity  is  but  a \nsoul  in  an  orbicular  fire,\"  and  that  fire  is  the  Sun.  For  lamblichus  the \nsun  was  \"  the  image  of  divine  intelligence\";  for  Plato  \"an  immortal \nliving  Being.\"  Hence  the  oracle  of  Claros  when  asked  to  say  who  was \nthe  Jehovah  of  the  Jews,  answered,  \"  It  is  the  Sun.\"  We  may  add \nthe  words  in  Psaim  xix.  4 \n\nIn  the  sun  balb  he  placed  a  tabernacle  for  bunsetf^  ...  bis  going  forth  m \nfrom  the  end  of  the  heaven,  and  his  circuit  unto  the  ends  of  it ;  and  there  is  nothing \nhid  from  the  heal  thereof. \n\nJehovah  then  is  the  sun,  and  thence  also  the  Christ  of  the  Roman \nChurch.  And  now  the  criticism  of  Dupuis  on  that  verse  becomes  com- \nprehensible, as  also  the  despair  of  the  Abbe  Fuucher.  \"Nothing  is \nmore  favourable  to  Sabeeism  than  this  text  of  the  Vulgate  I  \"  he \nexclaims.  And,  however  disfigured  may  be  the  words  and  sense  in \nthe  English  authorised  bible,  the  Vulgate  and  the  Septuagint  both  give \nthe  correct  text  of  the  original,  and  translate  the  latter  :  \"  In  the  sun \nhe  established  his  abode\"  ;  while  the  Vulgate  regards  the  \"  heat\"  as \ncoming  direct  from  God  and  not  from  the  sun  alone,  since  it  is  God \nwho  issues  forth  from,  and  dwells  in  the  sun  and  performs  the  circuit : \nin  soie  posuit  .  .  .  .  et  ipse  exultavit.  From  these  facts  it  will  be \nseen  that  the  Protestants  were  right  in  charging  St.  Justin  with  saying \nthat \n\nGod  has  permitted  us  to  worship  the  sun. \n\n\n*  NotwIthstftDilinii  the-  ahovf,  wrilt\u00abn  In  thr  rarllf^t  Chri^tlati  prriod    tiy  the    rnipsnde    Nvo- \nPlBlotiist,  thL-  Churcli  persists  to  this  cUy  in  ber  wiUu]  error.    llelplcM  agaiiut  Calil\u00abo,  \u00abh\u00ab  aaw  tria \nto  tlirow  \u25a0  doubt  even  on  tbc  hcUocmtric  sywtciB  i \nt  StromaUn.  V.,  vL \n\n1  Tbt  BnglUh  hiblehas:  \"In  Ihvm  (the  Hnivma)  hiitti  tw  net  a  tatxniAcIe  Tor  Vat  sun,\"  vrhicb  U \nacorrect  nod  has  no  aeitfc  to  view  of  the  ccnc  that  fgllows.  foe  there  \u00abrf  tblaa*  \"  bid  from  tlw  beat \ntberecf \"  if  the  Utter  word  h  lo  be  appiied  to  the  sun. \n\n\n324  \"^^^  SBCRST  DOCTRINE. \n\nAnd  this,  notwithstanding  the  lame  excuses  that  what  was  really \nmeant  was  that \nGod  permitted  himself  to  be  worshipped  in,  or  within,  the  sun, \n\nwhich  is  all  the  same. \n\nIt  will  be  seen  from  the  above,  that  while  the  Pagans  located  in  the \nsun  and  planets  only  the  inferior  powers  of  Nature,  the  representative \nSpirits,  so  to  say,  of  Apollo,  Bacchus,  Osiris,  and  other  solar  gods,  the \nChristians,  in  their  hatred  of  Philosophy,  appropriated  the  sidereal \nlocalities,  and  now  limit  them  to  the  use  of  their  anthropomorphic \ndeity  and  his  angels \u2014 new  transformations  of  the  old,  old  gods. \nSomething  had  to  be  done  in  order  to  dispose  of  the  ancient  tenants, \nso  they  were  disgraced  into  \"  demons,\"  wicked  devils. \n\n\nSECTION  XXXVl. \nPagan  Sidereal  Worship,  or  Astrology. \n\n\nI \n\n\nThb  Teraphira  of  Abram's  falher  Terah,  the  '\u25a0  maker  of  images,\"  and \nthe  Kabiri  Gods  are  directly  connected  with  ancient  Sabsean  worship \nor  Aslrolatry.  Kiyun,  or  the  God  Kivan,  worshipped  by  the  Jews \nin  the  wilderness,  is  Saturn  and  Shiva,  later  on  called  Jehovah. \nAstrology  existed  before  astronomy,  and  Asiro^wmus  was  the  title \nof  the  highest  hierophant  in  Egypt.*  One  of  the  names  of \nthe  Jewish  Jehovah.  \"Sabaoth,\"  or  the  \"Lord  of  Hosts\"  (Jsabaoth), \nbelong:*  to  the  ChaJdfean  Sabxans  (or  I'sad^ans).  and  has  for  its  root  the \nword  isad,  meaning  a  \"car,\"  a  \"ship,'*  and  \"an  array'*;  sabaoth  thus \nmeaning  literally  the  artity  of  the  skip,  the  crew,  or  a  naval  host,  the  sky \nbeing  metaphorically  referred  to  as  the  \"  upper  ocean  *'  in  the  doctrine. \n\nIn  his  interesting  volumes,  The  God  of  Afoses^  Lacour  explains  that \nall  such  worda  as \n\nThe  celestial  armies  or  the  host*)  of  heaveD,  sigaifv  not  only  the  totality  of  the \nheavtnly  constellations,  but  also  the  Aleim  on  whom  tliey  are  depcudcnt:  the \naUitxbaoul  are  the  forces  or  sovls  of  the  consteTlaUonB,  the  potende*  that  ciaiatain \n\u00abBrt  guide  the  plntiets  in  this  order  and  procession  ;  .  .  .  the  Jao-\\*a-TzbBout \nsignifies  Him.  the  supreme  chief  of  those  celestial  bodies \n\nIn  his  collectivity,  as  the  chief  \"Order  of  Spirits,\"  not  a  chief \nSpirit. \n\nThe  Sabaeans  having  worshipped  in  the  grave?*  images  only  the \ncelestial  hosts  \u2014  angels  and  gods  whose  habitations  were  the \nplanets,  never  in  truth  worshipped  the  stars.  For  on  Plato's \nauthority,    we  know   that  among  the    stars  and    constellations,    the \n\n\n*  Whn.  at  hicraphaat  took  hit  lul  Aegne,  he  emenred  ttom  the  tacred  nceu  colled  .Vanmtntf \naud  \u00ab\u25a0\u00bb  i^vcn  Ihr  cotdrn  Tom,  the  BgypUan  Ctikm,  whliA  waa  mbae\u00abtciciilly  jtland  on  hi*  Wraat,  aitiS \ntHiried  with  hint. \n\n\n326 \n\n\nTHE  SKCKBT  DOCTRIKB. \n\n\nplanets  alone  had  a  right  to  the  title  of  ihtoi  (Gods),  as  that  name  was \nderived  from  the  verb  Bilv,  to  run  or  to  circulate.  Seldenus  also  tells \nus  that  thev  were  likewise  called \n\n6t<H  ^avXaioi  (God-Councillors I  aud  paffZotftopni  [licton)  u  they  (the  pUoetil \nwere  present  at  tlie  sun's  consUtorj'.  sttiis  consistoris  aditanits. \n\nSays  the  learned  Kircher  : \n\nThe  sceptres  the  seven  presiding  anjielii  were  anned  with,  explain  these  DAme* \nof  RhatMlojihores  and  lictors  ^ven  to  them. \n\nReduced  to  its  simplest  expression  and  popular  meaning,  this  is  of \ncourse  fetish  worship.  Yet  esoteric  astrolatry  was  not  at  all  the \nworship  of  idols,  since  under  the  names  of\"  Councillors\"  and  \"  Lictors,\" \npresent  at  the  \"  Sun's  consistory,\"  it  was  not  the  planets  in  their \nmaterial  bodies  that  were  meant,  but  their  Regents  or  \"  Souls  '* \n(Spirits).  If  the  prayer  \"  Our  Father  in  heaven,\"  or  \"Saint\"  so-and- \nso  in  \"  Ht-avcn \"  is  not  an  idolatrous  invocation,  then  \"Our  Father \nin  Mercury,\"  or  \"Our  Lady  in  Venus,\"  \"Queen  of  Heaven,\"  etc.,  is \nno  more  so :  for  it  is  precisely  the  same  thing,  the  name  making \nno  difference  in  the  act.  The  word  used  in  the  Christian  prayers, \n\"in  heaven\"  cannot  mean  anything  abstract.  A  dwelling\u2014 whether \nof  Gods,  angels  or  Saints  (ever>-  one  of  these  being  anthropomorphic \nindividualities  and  beings) \u2014 must  necessarily  mean  a  locality,  some \ndefined  spot  in  that  \"heaven\";  hence  it  is  quite  immaterial  for \npurposes  of  worship  whether  that  spot  be  considered  as  \"heaven**  in \ngeneral,  meaning  nowhere  in  particular,  ur  in  the  Sun,  Moon  or \nJupiter. \n\nThe  argument  is  futile  that  there  were \n\nTwo  deities,  and  two  distinct  hierarchic^  or  tiabai  in  heaven,  in  the  ancieat \nworld  as  ill  our  mndeni  times  .  .  .  the  cue,  ihc  living  God  and  hia  hoat,  and \nthe  other,  Satan,  Lucifer  with  bis  councillors  and  lictors,  or  Wxc  fallen  angels. \n\nOur  opponents  say  that  it  is  the  latter  which  Plato  with  the  whole \nof  antiquity  worshipped,  and  which  two-thirds  of  humanity  worship \nto  this  day.  \"The  whole  question  is  to  know  how  to  discern  between \nthe  two.\" \n\nProtestant  Christians  fail  to  find  any  mention  of  angels  in  the  Penta- \nteuch, we  may  therefore  leave  them  aside.  The  Roman  Catholics  and \nthe  Kabalists  find  such  mention ;  the  former,  because  they  have \naccepted  Jewish  augelology,  without  suspecting  that  the  \"  tsabaean \nHosts\"  were  colonists  and  settlers  on  Jiidsean  territory  from  the  lands \nof  the  Gentiles;    the  latter,  because  they  accepted  the  bulk  of  the \n\n\nTHE  PIANETARY  ANGHtS. \n\n\n327 \n\n\nSecret  Doctrine,  keeping  the  kernel  for  themselves  and  leaving  the \nhusks  to  the  unwar>'. \n\nCornetius  a  Lapide  points  out  and  proves  the  meaning  of  the \nword  Isaba  in  the  first  verse  of  Chapter  ii.  of  Genesis;  and  he  does  so \ncorrectly,  guided,  as  he  probably  was.  by  learned  Kabalists.  The  Protes- \ntants are  certainly  wrong  in  their  contention,  for  angels  are  mentioned \nla  the  Pentateuch  under  the  word  tsaba,  which  means  \"  hosts  \"of  angels. \nIn  the  Vnlgate  the  word  is  translated  ornafus,  meaning  the  \"sidereal \nanny,\"  the  ornanuni  also  of  the  sky \u2014 kabalistically.  The  biblical \nscholars  of  the  Protestant  Church,  and  the  savants  among  the  material- \nists, who  failed  to  find  \"angels\"  mentioned  by  Moses,  have  thus \ncommitted  a  serious  error.     For  the  verse  reads  : \n\nThus  the  heaven  and  the  earth  \\rere  BnUhed  and  all  the  ho\u00abt  of  them. \n\nthe  \"host\"  meaning  \"the  army  of  stars  and  angels\";  the  last  two \nwords  being,  it  seeniB,  convertible  terms  in  Church  phraseology.  A \nLapide  is  cited  as  an  authority  for  this ;  he  says  that \n\nTsaba  docs  not  mean  alha-  otic  or  the  other  but  \"Ihi  oh\u20ac  and  tkt  other.\"  qt  both, \nsid^rutM  ac  angehrum. \n\nIf  the  Roman  Catholics  are  right  on  this  point,  so  are  the  Occultists \nwhen  they  claim  that  the  angels  worshipped  in  the  Church  of  Rome \nare  none  else  than  their  \"Seven  Planets,\"  the  Dhy4n  Chohans  of \nBuddhistic  Esoteric  Philosophy,  or  the  Kumaras,  \"the  mind-born  sons \nof  BrahraS,\"  known  under  the  patronymic  of  Vaidhrltra.  The  identity \nbetween  ihe  Kumaras.  the  Builders  or  cosmic  Dhyan  Chohans,  and  the \nSeven  Angels  of  the  Stars,  will  be  found  without  one  single  flaw  if \ntheir  respective  biographies  are  studied,  and  especially  the  charac- \nteristics of  their  chiefs,  Sanat-Kum^ra  (Sanat  SujSta).  and  Michael \nthe  Archangel.  Together  with  the  Kabirini  (Planets),  the  name  of \nthe  above  in  Chaldrea,  they  were  all  \"  divine  Powers \"  (Forces). \nFuerot  says  that  the  name  Kabiri  was  used  to  denote  the  seven  sons  of \nfn*'  meaning  Pater  Sadie,  Cain,  or  Jupiter,  or  again  of  Jehovah. \nThere  are  seven  Kumaras \u2014 four  exoteric  and  three  secret \u2014 the  names \nof  the  latter  being  found  in  the  Sdnkkya  Bkashya,  by  GaudapadS- \nchArya.*  They  are  all  \"  Virgin  Gods,\"  who  remain  eternally  pure  and \ninnocent  and  decline  to  create  progeny.  In  their  primitive  aspect, \nthese  Ar>an  seven  \"  miud-boru  sons  \"  of  God  are  not  the  regents  of \n\n*  Tbr  Hvtvt:  Mrrcl  tuimn  mre  \"  Sana,  BMoat  BHjlla.  noA  KapUs ;  \"  vrhilc  the  four  cxoMrtc  Ooda  are \ncallcU,  Sauat  KuiuJia,  Saiuuda,  SauakJi  ftod  **\"*'\"\"ii \n\n\n328  TBB  SfiCKET  DOCTRINE. \n\nthe  planets,  but  dwell  far  beyond  the  planetary  region.  But  the  same \nmysterious  transference  from  one  character  or  dignity  to  another  is \nfound  in  the  Christian  An  gel 'Scheme.  The  \"Seven  Spirits  of  the \nPresence\"  attend  perpetually  ou  God,  and  yet  we  6nd  tbcni  tinder  the \nsame  names  of  MikacI,  Gabriel,  Raphael,  cLc,  a.s  \"Star-regents\"  or \nthe  infonning  deities  of  the  seven  planets.  Suffice  it  to  say  thai  the \nArchangel  Michael  is  called  \"the  invincible  virgin  combatant\"  as  he \n\u2022'refused  to  create,\"*  which  would  connect  him  with  both  Sana \nSuj&ta  and  the  Kum&ra  who  is  the  God  of  War. \n\nThe  above  has  to  be  demonstrated  by  a  few  quotations.  Comment- \ning upon  St.  John's  \"  Seven  Golden  Candlesticks,\"  Cornelius  a  Lapide \nsays  : \n\nTbete  KTcn  Ughti  relate  to  tlie  aeven  branches  of  tlte  caixJlvstick  by  wbicta  were \nrepreseiiteil  the  seven  [principal]  planets  in  the  temples  of  Moses  and  Solomon \n\n.  .  or,  better  still,  to  the  seven  principal  Spirits,  commissioned  to  watch  orer \nthe  salvation  of  men  and  churches. \n\nSt.  Jerome  says : \n\nIn  truth  the  candlestick  with  the  seven  branches  was  the  type  of  the  worM  and \nits  planets. \n\nSt.  Thomas  Aquinas,  the  great  Roman  Catholic  doctor  writes  : \n\nI  do  not  renitrmbcr  having  ever  met  to  the  works  of  saints  or  philosophen  a \ndenial  that  the  planets  are  (Skilled  by  spiritual  beings.  .  .  .  It  seems  to  me  that  it \nmaybe  proved  to  demunstralion  that  the  celestial  bodies  are  guided  by  some  intelli- \ngence, either  directly  by  God.  or  by  the  mediation  of  angelji.  Hut  the  latter  opinion \nseems  to  be  far  more  consotinnt  wth  the  order  of  things  asiierted  by  St.  Ocaya  to  be \nwithout  exception,  that  everj'thiug  on  earth  is,  at  a  rule,  i^venied  by  God  through \nintermediar>'  s^^encies-t* \n\nAnd  now  let  the  reader  recall  what  the  Pagans  say  of  this.  All  the \ncla-ssical  authors  and  philosophers  who  have  treated  the  subject, \nrepeat  with  Hermes  Trismegistus,  that  the  .seven  Rectors \u2014 the  planets \nincluding  the  sun \u2014 were  the  associates,  or  the  co-workers,  of  the \nUnknown  All  represented  by  the  Deraiurgos \u2014 commissioned  to  contain \n\n\n\u25a0  ABottao-  Kamlrs.t>ie  \"Ood  of  War\"  Isculh^J  in  the  Hindu  fyuxm  il\u00bb  \"eternal  cdRtatk\"\u2014 \n\"  the  viipn  warrior.\"    Hr  U  ihr  Aryan  St.  MiOiacl. \n\n\u25a0t  We  givt  Uie  oriffinal :  \"  CoeIc\u00bb*ift  corpora  movrfl  ii  tt^rimili  crrfttsr*,  \u00ab  nrmtnt  Sauctonim  wt \nptailoaophnniin,  DPffktiim,  IcgiMcmcinnnliii.  {O^tt,  X.  oxX.  \u00bbi.\\.  .  .  .  Mihi  nalMoi  vMctur.  qood \nI>rm\u00bbM4lralrve  (icobari  pOMCt.  quoi  \u2022(>  altqijo  Inlcllcctu  corpon  co\u00ablcati<t  ai<:>ireaiitur,  \u00ab\u00ab]  u  Dro \ntTtiniHllale,  Tct  it  mnliantibus  anp^ll*.  ftcd  qnix]  tuHlanUlmv  an|iHi*  ca  movrat,  coB^rraft  raruiB \nordtiK.  qurto  Ifiouy^u*  iafallibilem  uterit,  Ut  inftfriora  a  Deo  per  Atrdta  \u2022wunduiu  cunam \nCimmaerm  adtninii(rrn(ur''  [O^ust.  Xt.  an.  ii.),  and  if  \u00abu,  and  Gud  mevft  mHdlr*  \u00abrith  the  once  for \niwr  voUtMiBhrd  lawn  of  Nalnre.  leiving^  it  to  hia  adauoltlraHn,  Wby  thould  llKir  bciox  oaUed  CmIb \nliy  the  \"  hmitini  \"  \\ik  dermed  idolatroiu  ? \n\n\nCELESTIAL  WESBLS. \n\n\n339 \n\n\nI \n\n\ntht  Cosmos \u2014 onr  planetary  world \u2014 within  seven  circles.  Plutarch \nshows  them  representing  \"  the  circle  of  the  celestial  worlds.\"  ARain, \nDenys  of  Thracia  and  the  learned  Clemens,  of  Alexandria  both  describe \nthe  Rectors  as  being^  shown  in  the  Egyptian  temples  in  the  shape  of \nmysterious  wheels  or  spheres  always  in  motion,  which  made  the \nInitiate:)  alBrm  that  the  problem  of  perpetual  motion  had  been \nsolved  by  the  celestial  wheels  in  the  Initiation  Adyta.*  This  doctrine \nof  Hermes  was  that  of  Pythagora:i  and  of  Orpheus  before  him.  It  is \ncalled  by  Proclus\"the  God-given\"  doctrine.  lamblichus  speaks  of \nit  with  the  greatest  reverence.  Philostratns  tells  his  readers  that  the \nwhole  sidereal  court  of  the  Babylonian  heaven  was  represented  in  the \ntemples \n\nla  globes  made  of  sapphires  and  supporting  the  golden  images  of  their  respective \ngods. \n\nThe  temples  of  Persia  were  especially  famous  for  these  representa- \ntions.    If  Cedrenus  can  be  credited \n\nTlie  BxDperor  Heraclius  on  his  entry  into  the  city  of  Bazaeum  was  slnick  with \nBdmiration  aoii  wonder  before  Ihe  immense  machine  fabricated  for  King  Chosroes. \nwhich  reprewnted  the  night-sky  wilh  the  planet!^  and  all  their  revo]ntion\u00bb,  wilh  Ihe \naogcld  prtsiding  over  thcin.T \n\nIt  was  on  such  \"spheres\"  that  Pythagoras  studied  Astronomy  in \nthe  adyia  areana  of  the  temples  to  which  be  had  access.  And  it  was \nthere  on  his  Initiation,  that  the  eternal  rotation  of  those  spheres \u2014 \n\"the  mysterious  wheels\"  as  they  are  called  by  Clemens  and  Deuys.  and \nwhich  Plutarch  calls  \"  world-wheels\"\u2014 <iemonstrated  to  him  the  verity \n\n\n*  In  oa\u00ab  of  DCS  MovaaeAox's  volume*  on  DcmoBOlogy  {.CEavru  dtt  Dtrntmu  if  m  do  not  nnntske \nIhr  BUit\u00abn\u00abiit  of  Ihe  Abbe  Hue  i\u00ab  fonnd,  \u00abart  ihe  author  tesllfifs  to  having  heard  th\u00ab  followriog \nKlorjr  rrpt-.^trdly  from  Ihe  Abb\u00a3  hiinwlT.    In  a  tamaacry  of  Tibet,  the  niiasioiiary  found  Ihe  rulluu-injc ; \n\nIt  i*  a  niniple  canrns  vrithotit  the  ^^li^hLc^t  mecliaoical  apparatu*  attached,  a*  the  visitor  may \nprovr  by  esnnuninK  l1  at  hiii  Inoure.  11  n.i>Tcweata  a  nnjonlit  lanilacaiK,  but  Ihr  mouii  m  nut  at  all \nmotiontcM  and  dead;  quiw  the  reverse,  for.  according  to  the  A  hKi.  one  would  xaythat  our  nioonhcc- \n\u2022eir,  or  at  Iwiist  her  linnt;  doyble.  lij[hlcd  the  pjc-lurr.  K>cb  phase,  rdch  (L\u00abpecl.  each  tnovement  of \nour  MLcUite,  is  repeated  in  her  l*csiinilc.  In  the  moveuMnt  and  progrcM  of  the  moon  in  the  aacKd \nptctuTT.  \"  You  nee  this  jtlonet  1\u00bb  the  paioltiiij;  ride  as  a  cres^fnt,  or  full,  shine  t>rightly,  poM  Lcbitul \nthe  clonda,  peep  out  or  aet,  in  a  maune:  cotccajwuding  iu  Uie  moit  cxtraonliiiary  w^y  with  the  real \nlamhtarr.  II  la,  la  a  word,  \u25a0  tnoex  perfect  and  re^leodeiii  reproduction  of  the  p\u00abIe  iiueen  of  lh\u00ab \nm'Kht,  which  received  the  a<lomtiiin  of  to  many  pcuplc  in  Ihe  iluyii  of  old.*'  We  know  fr*ttn  the  m<at \nRtiAbk  sonrcot  and  uuiueroua  \u00abye-wita\u00abiwe\u00ab.  that  xiicta  *'  roachinea  \"\u2014 uot  canvas  pniiiliia'&'ilo  exist \nin  certain  temples  of  Tibet ;  waLto  the  \"aidereal  whecla\"  reprevenling  Ihf  planets,  and  kepi  for  the \nMmc  purpoaeb-ii&tro(o|;tt:^l  aud  magical.  Huc'b  statement  was  Irsnalalcd  lu  /lu  UmirtJed  (roiu  Oea \nMoitsAcaux'a  volume. \n\n*  Ccdrenua,  p.  ^.  Whether  produced  by  cFaciwori  or  magic  power,  such  machines\u2014 whole  celfta* \ntUI  spberea  with  plttncls  rots (Inr \u2014were  found  in  the  gan.:tuarie\u00ab,  and  aontc  exi\u00abt  to  thl\u00ab  day  la \nJapan,  in  a  secret  suUenaueaa  tciapiv  af  the  \u00abld  Mifcadoa,  as  well  as  lu  two  other  placca. \n\n\n1 \n\n\n33\u00b0 \n\n\nTHE  SECRBT  POCTRINE. \n\n\nof  what  had  been  divulged  to  him.  namely,  the  heliocentric  system, \nthe  great  secretof  the  Adj-ta.  AH  the  discoveries  of  modem  astronomy, \nlike  all  the  secrets  that  can  be  revealed  to  it  in  future  aj^es,  were  con- \ntained in  the  secret  observatories  and  Initiation  Halls  of  the  temples \nof  old  India  and  Eg>'pt.  It  is  in  them  that  the  Cbaldsean  made  his \ncalculations,  revealing  to  the  world  of  the  profane  no  more  tlian  it  was \nfit  to  receive. \n\nWe  nioy.  and  shall  be  told,  no  doubt,  that  Uranus  was  unknown  to \nthe  ancients,  and  that  they  were  forced  to  reckon  the  sun  amongst  the \nplanets  and  as  their  chief.  How  does  anyone  know  ?  Uranus  is  a \nmodern  rtatn^:  but  one  thing  is  certain:  the  ancient-*  had  a  planet,  \"a \nmystery  planet,\"  that  they  never  named  and  that  the  highest  Astro- \nnomus.  the  Hierophaut,  alone  could  \"confabulate  with.\"  But  this \nseventh  planet  was  not  the  sun,  but  the  hidden  Divine  Hierophant. \nwho  was  said  to  have  a  crown,  and  to  embrace  within  its  wheel \n*'  seventy-seven  smaller  wheeU.'*  In  the  archaic  secret  system  of  the \nHindus,  the  sun  is  the  visible  Logos  \"S&rya\";  over  him  there  is \nanother,  the  divine  or  heavenly  Man \u2014 who,  after  having  established \nthe  system  of  the  world  of  matter  on  the  archetype  of  the  Unseen \nUniverse,  or  Macrocosm,  conducted  during  the'  Mysteries  the  heavenly \nRSlsa  Mandala  :  when  he  was  said  : \n\nTo  give  with  liis  right  foot  the  impuliie  to  Tyam  or  BfaQtni  [Earth]  that  maktt \nher  rotate  in  a  double  rcvolatiun. \n\nWhat  says  Hermes  again  ?  When  explaining  Egj'ptian  Cosmology \nhe  exclaims : \n\nListen.  O  my  son  .  .  .  the  Power  has  also  formed  sc\\\"cn  agents,  who  coataia \nwithin  their  circles  the  material  world,  aiid  whose  action  iscilled  destiny.  .  .  , \nWhen  all  Itecame  subject  to  man,  the  Suven,  wilHitjjr  to  favour  human  ititellijtutccv \ncommunicated  to  him  their  powers.  Dut  as  aooa  as  man  knew  their  true  eftiienoe \nand  his  own  nature,  he  desired  to  penetrate  within  and  beyond  the  circles  and  thu* \nbreak  their  circumference  by  usurping  the  power  of  him  who  has  dooiinion  over \nthe  Kire  [Sun]  itself;  after  which,  haniig  robbed  one  of  tlie  Wlieels  of  the  Sun  of \nthe  sacred  lire,  he  fell  into  slavery.' \n\nIt  is  not  Prometheus  who  is  meant  here.  Prometheus  is  a  symbol \nand  a  personification  of  the  whole  of  mankind  in  relation  to  an  event \nwhich  occurred  during  its  childhood,  so  to  saj* \u2014 the  \"  Baptism  by  Fire  \" \n\u2014 which  is  a  mystery  within  the  great  Promethean  Mystery,  one  thai \n\n\nTHE  PROMETHEAN   MYSTERY.  33 1 \n\nmay  be  at  present  mentioned  only  in  its  broad  general  features.  By \nreason  of  the  extraordinary  growth  of  human  intellect  and  the  develop- \nment in  our  age  of  the  fifth  principle  (Manas)  in  man,  its  rapid  progress \nhas  paralysed  spiritual  perceptions.  It  is  at  the  expense  of  wisdom \nthat  intellect  generally  lives,  and  mankind  is  quite  unprepared  in  its \npresent  condition  to  comprehend  the  awful  drama  of  human  dis- \nobedience to  the  laws  of  Nature  and  the  subsequent  Fall,  as  a  result. \nIt  can  only  be  hinted  at,  in  its  place. \n\n\nSECTION   XXXYH. \n\nThe  SoiJLS  of  the  Stars\u2014 Um\\'\"ERSAL \nHeliolatry. \n\n\nTs  order  to  show  that  the  Ancients  have  never  '*  mistaken  stars  for \nGods,\"  or  Angelfe  and  the  suu  for  the  highest  Gods  and  God,  but  have \nworshipped  only  the  Spirit  of  all,  and  have  reverenced  the  minor  Gods \nsupposed  to  reside  in  the  sun  and  planets \u2014 the  difference  between \nthese  two  worships  has  to  be  pointed  out.  Saturn.  \"  the  Father  of \nGods\"  must  not  be  confused  with  his  namesajce \u2014 the  planet  of  the \nsame  name  with  its  eight  moous  and  three  rings.  The  two \u2014 thongh \nin  one  sense  identical,  as  are,  for  instance,  physical  man  and  his  soul\u2014 \nmust  be  separated  in  the  question  of  worship.  This  has  to  be  done  the \nmore  carefully  in  the  case  of  the  seven  planets  and  their  Spirits*  as \nthe  whole  formation  of  the  universe  is  attributed  to  them  in  the  Secret \nTeachings.  The  same  difference  has  to  be  shown  again  between  the \nstars  of  the  Great  Bear,  the  Riksha  and  the  Chitra  Shikhandina,  \"the \nbright- crested,\"  and  the  Rishis \u2014 the  mortal  Sages  who  appeared  on \nearth  during  the  Satya  Yuga.  If  all  of  these  have  been  so  far  closely \nunited  in  the  visions  of  the  seers  of  every  age \u2014 the  bible  seers \nincluded \u2014 there  must  have  been  a  reason  for  it.  Nor  need  one  go \nback  so  far  as  into  the  periods  of  \"superstition\"  and  \"unscientific \nfancies\"  to  6nd  great  men  in  our  epoch  sharing  in  them.  It  is  well \nknown  that  Kepler,  the  eminent  astronomer,  in  common  with  many \nother  great  men  who  believed  that  the  heavenly  bodies  ruled  favourably \nor  adversely  the  fates  of  men  and  nations \u2014 fully  credited  besides  this \nthe  fact  that  all  heavenly  bodies,  even  our  own  earth,  are  endowed  with \nliving  and  thinking  souls. \n\nLe  Couturier's  opinion  is  worthy  of  notice  in  this  relation  : \n\n\nWe  are  tou  mclined  to  criticize  nnsparin^y  ever}'thinf!:  concermng  aAtroIoEry  and \nits  ideas :  aeverthtless  our  criticism,  to  be  one,  ought  nt  least  to  know,  test  it \nchould  be  proved  aimless,  what  those  ideas  in  truth  arc.  And  when  aniuaf;  the \nmen  we  thu\u00bb  criticize,  we  find  such  names  as  those  of  RcgiomoaUuus,  Tycho \nSrihe,  Kepler,  etc.,  there  is  reason  why  we  should  be  careful.  Kepler  was  an \naatroWji[er  by  profession,  and  became  an  astronomer  in  consequence.  He  was \nearning  his  livelihood  by  genethliac  fi^ruroa.  which,  indicating-  the  state  of  the \nheavens  at  the  nininc-ut  of  tht  birth  of  individuals,  were  a  means  to  wliich  cvcrj-onc \nresorted  for  horoscopes.  That  Rreat  man  was  a  belie\\'er  in  the  principles  of  astro- \nlogy, without  accepting  all  its  foolish  result*.\" \n\nBut  aslrolojfy  is  nevertheless  prodaimed  as  a  sinful  science,  and \ntogether  with  OccuIti.sra  is  tabooed  by  the  Churches.  It  is  very  doubtful, \nbowcnrer,  whether  mystic  \"star  worship\"  can  he  so  easily  laughed \ndowu  as  people  imagine \u2014 at  any  rate  by  Christians.  The  hosts  of \nAngels,  Cherubs  and  Planetary  Archangels  are  identical  with  the \nminor  Gods  of  the  Pagans.  As  to  their  \"great  Gods,\"  if  Mars  has \nbeen  shown \u2014 on  the  admission  of  even  the  enemies  of  the  PaRan \nastrologers \u2014 to  have  been  regarded  by  the  latter  simply  as  the \npersonified  strength  of  the  one  highest  impersonal  Deity,  Mercury \nbeing  personified  as  its  omniscience,  Jupiter  as  its  omnipoteucy.  and \nso  ou,  then  the  \"superstition\"  of  the  Pagan  has  indeed  become  the \n\"  religion\"  of  the  masses  of  the  civilized  nations.  For  with  the  latter. \nJehovah  is  the  synthesis  of  the  seven  Elohim.  the  eternal  centre  of \nall  those  attributes  and  forces,  the  Alei  of  the  Aleim.  and  the  Adonai \nof  the  Adonira.  And  if  with  them  Mars  is  now  called  St.  Michael,  the \n\"strength  of  God.\"  Mercury  Gabriel,  the  \"omniscience  and  fortitude \nof  the  Lord,\"  and  Raphael  \"  the  blessing  or  healing  power  of  God.\" \nthis  is  simply  ^  change  of  names,  the  characters  behind  the  masks \nremaining  the  same. \n\nThe  Dalai-lama's  mitre  has  seven  ridges  in  honour  of  the  seven \nchief  Dhyani  Buddhas.  In  the  funeral  ritual  of  the  Egyptians  the \ndefunct  is  made  to  exclaim  : \n\nSalutntion  to  you,  O  Princes,  who  stand  in  the  presence  of  Osiria.  .  .  .  Send \nme  the  jfrace  to  have  my  sins  destroyed,  as>;ou  have  done  for  the  seven  iptrits  who \nfollow  Uieir  Lord  !t  ,..    ..^ \n\nBrahma's  head  is  ornamented  with  seven  rays,  and  he  is  followed  by \nthe\u00abeven  Rishis,  in  the  seven  Svargas.    China  has  her  seven  Pagodas  : \n\n\n*  Utuie  tia  Seienen,  p.  ajo. \n\n*  Translated  by  the  Vlcomte  de  Roogemoat.    See  Ltt  Aimalei  dt  PkiJatepkie  OtrHumnt,  ;tb  ;cir, \n\n\n334 \n\n\nTBK  SECRKT  DOCTKINa. \n\n\nthe  Greeks  had  their  seven  Cyclopes,  seven  Demiurgi.  and  the  M.ys^Tj \nOods.  the  seven  Kabiri,  whose  chief  was  Jupiter-Satarn,  and  with  the \nJew's,  Jehovah.  Now  the  latter  Deity  has  become  chief  of  all.  the \nhighest  and  the  one  God,  and  his  old  place  is  taken  by  Mikael \n(Michael).  He  is  the  \"  Chief  of  the  Host\"  {tsaba)\\  the  \"  Archi- \nstrategus  of  the  Lord's  army  \"  ;  the  *\"  Conqueror  of  the  Devil  \" \u2014 Victor \ndiaboli \u2014 and  the  \"  Archjsatrap  of  the  Sacred  Militia,\"  he  who  slew  the \n\"  Great  Dragon.\"  Unfortunately  astrology  and  symbology,  having \nno  inducement  to  veil  old  things  with  new  masks,  have  preserved  the \nreal  name  of  Mikael \u2014 \"  that  was  Jehovah  \" \u2014 Mikael  being  the  Augel  of \nthe  face  of  the  Lord.*  \"  the  guardian  of  the  planets.\"  and  the  living \nimage  of  God.  He  represents  the  Deity  in  his  visits  to  earth,  for  as  it  is \nwell  expressed  in  Hebrew,  he  is  one  St\u00bb3\"T3'  who  is  as  God,  or  who  is  ^ \nlike  uuto  God.     It  is  he  who  cast  out  the  serpent.f  ^ \n\nMikael.  being  the  regent  of  the  planet  Saturn,  is \u2014 Saium.X  His \nraystery-narae  is  Sabbathiel,  because  he  presides  over  the  Jewish \nSabliath,  as  also  over  the  astrological  Saturday.  Once  identified,  the \nreputation  of  the  Christian  conqueror  of  the  devil  is  in  still  greater \nd*nget  from  further  identifications.  Biblical  angels  are  called  Mala- \nchim.  the  messengers  between  God  (or  rather  the  gods)  and  men.  In  h \nHebrew  7\u00bb-0  Maladi,  is  also  \"  a  King,\"  and  Malech  or  Melech  was  | \nlikewise  Moloch,  or  again  Saturn,  the  Seb  of  Egypt,  to  whom  Dia \nS'tfurm,  or  the  Sabbath,  was  dedicated.  The  Sabseans  separated  and \nUiKtinguisheit  the  planet  Saturn  from  its  God  far  more  ihau  the  Roman \nCatholics  do  their  angels  from  their  stars;  and  the  Kabalists  make \nol  the  Archangel  Mikael  the  patron  of  the  seventh  work  of  magic. \n\nId  ihcolof^lcMl  symboUnn    .    .    .    Japiter  [the  Stiii]  is  the  risen  and  gloriotu \nSaviour.  RDd  SalurD,  God  the  Father,  or  the  Jehovah  of  MO\u00a3es,f \n\n(wyit  l^liphas  Levi,  who  tfUi^f  to  know.  Jehovah  and  the  Saviour, \nSaturn  and  Jupiter,  being  thus  one,  and  Mikael  being  called  the  living \nituage  of  tKxl,  it  does  seem  dangerous  for  the  Church  to  call  Saturn, \n^Un\u2014 i'r  liifM  mmmzmis.  However,  Rome  is  strong  in  casuistry  and \nwill  get  out  of  this  as  she  got  out  of  every  other  identification,  with \ntftory  lt>  herself  and  lo  her  own  full  satisfaction.    Nevertheless  all  her \n\n\nI \n\n\n..  \u00ab\\\u00bbuiM\u00ab    \"Thttttrt  w*r  la  bMfVii.  lilluet  And  bii  iuifel>  fougtit  < \n.\u00abl  \u00ablt\u00abco\u00ab  wa\u00bb CM\u00ab  owl  (9). \n,...._:   .^  ^i4itt\u00abftii\u00ab  Suit  MulJupitcT,  and  eves  of  Vmiu. \n\n\nA  SJNOUI^K   CONFHSSION. \n\n\nI \n\n\nogmas  atld  rituals  seem  like  so  many  pages  torn  oul  from  the  history \nof  Occullism,  and  then  distorted.  The  extremely  thiij  partition  that \nseparates  the  Kabalistic  and  Chaldsean  Theogony  from  the  Roman \nCatholic  Angelology  and  Theodicy  is  now  confessed  by  at  least  one \nRoman  Catholic  writer.  One  can  hardly  believe  one's  eyes  in  finding \nthe  following  (the  passages  italicized  by  us  should  be  carefully \nnoticed) : \n\nOne  of  the  moRt  characlcnslic  features  of  oar  Holy  Scriptures  is  (he  caUrulated \ndiitretion  used  in  the  ftiHnctulion  of  the  mysttrtes  less  direcUy  useful  to  salvation. \n.  .  .  Thus,  be}-ond  those  \"tnynailsof  myriads\"  of  auf^liccreaturen  just  noticed* \naoil  all  Lbeae  prudently  trlenieiitary  divisions,  there  are  ct-rtaialy  many  others,  whose \nvery  natnes  hare  not  yet  reached  u&t  \"  For,\"  excellently  says  St.  John  Chrysos- \ntom,  \"  there  are  lioubtlcss,  (ii\u00bbi('  dubio,)  many  other  yirlaes  [celestial  l^cingsj  whose \ndenoniinationa  we  arc  yel  f;ir  from  knowing.  .  .  .  The  nine  orf!cr.i  are  not  hy \nany  means  the  only  popiilatiozis  in  heaven,  where,  on  the  coutrary,  are  to  be  found \nnumUrUss  tnba  of  inhabitants  iafiaitely  varie'l,  and  of  which  it  would  be  impoiisj. \nhlc  to  give  (At' s/i^Aitsi  idea  ibraai'U  human  tongue.  .  .  .  Pa^i\\,  yrho  had  ieamed \n/Aetr  names,  reveals  to  us  their  cidatencc.\"  (ZV  Itieomprehetnibiti  Natura  Dei, \nBk.  IV.)    .... \n\nIt  would  thus  umouut  to  a  gross  mistafie  to  see  merely  errors  in  the  Angelology  of \nthe  Kahalists  und  GnosticH,  so  severely  treated  by  the  Apostle  of  the  Geulilea,  for \nbis  imposing  censure  reached  only  their  exaggerations  and  vicious  interpretations, \nand  still  more,  the  appliiaiion  of  those  noble  titles  to  the  miserable  personalities  of \ndemoniaeai  usurpcrs.l  Often  nothing  so  resemble  each  other  as  the  language  of  the \njudges  and  thai  of  the  coHViils.  fof  saints  and  Occultists].  One  has  to  ptnetratc  deeply \ninto  this  dtml  slndy  [of  creed  and  profession]  and  what  is  still  better,  to  frrni  blindly \nto  the  attthority  of  the  Irihtmal  [the  Church  of  Rome,  of  course]  to  enable  oneself  to \nseize  preci.sely  the  point  of  the  error.  The  Gnosis  condemned  Ity  Sl  Paul  remains, \nnevertheless,  for  him  as  for  Plato  the  supreme  ktiowLcdgc  of  all  truths  and  of  the \nBeing  pur  cxcellerue,  o  oitw*  Stv  \\Repa6l.  Bit.  VI(.  The  Ideas,  types,  \"pj^**  of  the \nGreek  philosopher,  the  Jttlelligences  of  Pyihagoras,  the  aeons  or  emanations,  the \noccasion  of  so  much  reproach  to  the  first  heretics  the  Logos  or  Word.  Chief  of  these \nIntelHgenccs,  the  Dcmiurgos.  the  architect  of  the  world  under  his  father's  direction \n[of  the  Pngans],  the  unknown  Go<l,  the  En'Soph,  or  the  /t  of  the  Infinite  [of  the \nKabalists^  the  angelical  periods.^  the  seven  spirits,  the  Depths  of  Ahriman,  the \nWorld's  Hectors,  the  Archonies  of  the  air,  the  God  of  this  world,  \\.\\ycpkroma  of  the \n\n\n\"  If  enumeraied.  thcjr  will  be  found  to  be  ttic  Hiadu  \"  divisions  \"  sod  chain  of  Oeras.  sad  Uic \nDbyan  Choliont  of  Etolcric  Buddhism. \n\nV  Bui  thtt  fact  Itita  iio(  prevented  the  Konion  Churcb   rotn  ndoptinir  thrm  all  th\u00ab  aarar,  (urcrptin^ \nttatm  from  JKitonnt.  tbousb  perchance  nini-rre  Church  FHthm,  who  hud  borrowed  tbeiu  from  KJtbn \ntlstB\u2014 Jcwb  uiiil  Pa|;3n<>, \n\nt  To  call  \"uiiurpcni\"  tbOK  who  prvKdcd  the  Chri^an  BHn^  br  whose  benefit  ttacM  same  litle\u00ab \nwere  borrowed.  Ucarrving  pamdoxlcal  anachroiiiHoi  a  little  too  lor  I \n\nI  Or  the  diviHt  agn.  tlic  \"  dnvs  and  yearn  of  Brahinl.\" \n\n\n336 \n\n\nTHK  SBCRKT   DOCTRINE. \n\n\nintfllligeaces,  down  to  Metatron  the  aagd  of  the  Jews,  ull  tkii  is  /<wnd  wont  ftr \nword,  as  so  tuarty  truths,  in  the  works  of  our  greaiat  doctors^  and  in  Hi.  Paul.* \n\nIf  an  Occultist,  eager  to  charge  the  Church  with  a  numberless  series \nof  plagiarisms  were  to  write  the  above,  could  he  have  written  more \nstrongly?  And  have  we,  or  have  we  not,  the  right,  after  such  a  com- \nplete confes.'iion,  to  reverse  the  tables  and  to  say  of  Romitn  Catholics \nand  others  what  is  said  of  the  Gnostics  awd  Occultists.  \"  They  used \noar  expressions  and  rejected  our  doctrines.\"  For  it  is  not  the  \"pro- \nmoters of  the  false  Gnosis\" \u2014 who  had  all  those  expressions  from  their \narchaic  ancestors \u2014 who  helped  themselves  to  Christian  expressions. \nbut  verily  the  Christian  Fathers  and  Theologians,  who  helped  them- \nselves t6  our  nest,  and  have  tried  ever  since  to  \u00bboil  it. \n\nThe  words  above  quoted  will  explain  much  to  those  who  are  search- \ning for  truth  and  for  truth  only.  They  will  show  the  origin  of  certain \nrites  in  the  Church  inexplicable  hitherto  to  the  simple-minded,  and \nwill  give  the  reason  why  such  words  as  \"  Our  Lord  the  Sun  \"  were \nused  in  prayer  by  Christians  up  to  the  fifth  and  even  sixth  century \nof  our  era,  and  embodied  in  the  Liturgy,  until  altered  into  \"Our  Lord, \nthe  God.\"  Let  us  remember  that  the  early  Christians  painted  Christ \non  the  walls  of  their  subterranean  necropolis,  as  a  shepherd  in  the \nguise  of,  and  invested  with  all  the  attributes  oi  Apollo,  driving  away \nthe  wolf.  Fenris,  who  seeks  to  devour  the  Sun  and  his  Satellites. \n\n\nh.  *  Oe  Mirvillc,  ij.  3*5.  316.    So  wc  Mf  too.    And  Uib  ibom  Uiu  U  1\u00bb  to  Uw  Kabaliitft  muA  MifidBia \nUiat  the  Church  la  indchicd  for  h\u00ab  a<4Miu  and  o&me\u00ab,    Paul  nwrr  condcnuint  rtai  Gnoeis,  b\u00abt  the \n\nfalu  odf,  now  accepted  by  the  Church, \n\n\nI \n\nI \n\n\nSECTION  XXXYin. \n\nAstrology  and  Astrolatry. \n\n\nThe  books  of  Hermes  Trismegistus  contain  the  exoteric  meaning, \nstill  veiled  for  all  but  the  Occultist,  of  the  Astrology  and  Astrolatry \nof  the  Khaldi.  The  two  subjects  are  closely  connected.  Astrolatry, \nor  the  adoration  of  the  heavenly  host,  is  the  natural  result  of  only  half- \nrevealed  Astrology',  whose  Adepts  carefully  concealed  from  the  non- \ninitiated  masses  its  Occult  principles  and  the  wisdom  imparted  to  them \nby  the  Regents  of  the  Planets \u2014 the  \u2022'  Angels.\"  Hence,  divine  Astro- \nlogy for  the  Initiates ;  superstitious  Astrolatry  for  the  profane.  St. \nJnstin  asserts  it : \n\nProm  the  first  invention  Of  tn^'iiieroglrphics  it  wa\u00bb  not  the  vulgar,  hot  the  dia- \ntinguished  and  select  men  who  became  initiated  in  the  secrecy  of  the  lempks  into \nthe  science  of  every  kind  of  AsUoUtgy \u2014 eveti  itito  Us  most  abject  kind  :  that  Astro- \nlogy which  later  on  found  itself  prostitotcd  in  the  public  thoroughfares. \n\nThere  was  a  vast  difference  between  the  Sacred  Science  taaght  by \nPetosiris  and  Necepso \u2014 the  first  Astrologers  mentioned  in  the  Egyptian \nmanuscripts,  btlieved  to  have  lived  during  the  reign  of  Ramses  II. \n(Sesostris)* \u2014 and  the  miserable  charlatanr>'  of  the  quacks  called \nChaldaeans,  who  degraded  the  Divine  Knowledge  under  the  last \nEmperors  of  Rome.  Indeed,  one  may  fairly  describe  the  two  as  the \n\"  high  ceremonial  Astrolog>\"\"  and  \"  astrologrical  Astrolatr>\".\"  The  first \ndepended  on  the  knowledge  by  the  Initiates  of  those  (to  us)  immaterial \nForces  or  Spiritual  Entities  that  affect  matter  and  guide  it.  Called  by \nthe  ancient  Philosophers  the  Archontes  and  the  Cosmocratores,  they \nwere  the  types  or  paradigms  on  the  higher  planes  of  the  lower  and \nmore  material  beings  on  the  scale  of  evolution,  whom  we  call  Ele- \nmcntals  and  Nature-Spirits,  to  whom  the  Saboeans  bowed  and  whom \nthey  worshipped,  without  suspecting  the  essential  difference.    Hence \n\n*  SCWMtTto.  or  Phnrnnh  Rumiies  Tl.,  whcxic  mummy  wns  unswnthvd  In  iBMbjr  Mupero  of  ihe  But\u00abk \nMuMTUin,  aaJ  trco([iii4ni  ae  tlinl  of  Hit  greatett  king  Of  Hgypt,  nhonc  grandson,  Ramws  IQ.  waa \nUK  last  kioff  of  ao  RDdcnt  Unf  data. \n\nS    > \n\n\n338 \n\n\nTHE  SECRET  DOCTRIHK. \n\n\nthe  laller  kind  when  not  a  mere  pretence,  degenerated  but  too  often \ninto  Black  Magic.  It  was  the  favourite  form  of  popular  or  exotenc \nAstrology-,  entirely  ignorant  of  the  apotelcsmatic  principles  of  the \nprimitive  Science,  the  doctrines  of  which  were  imparled  only  at \nInitiation.  Thus,  while  the  real  Hicrophants  soared  like  Demi-Gods \nto  the  very  summit  of  spiritual  knowledge,  the  koi  potht  among  the \nSabseans  crouched,  steeped  in  superstition \u2014 ten  millenniums  back,  as \nthey  do  now\u2014  in  the  cold  and  lethal  shadow  of  the  valleys  of  matter. \nSidereal  in0uence  is  dual.  There  is  the  physical  and  physiological \ninfluence,  that  of  exotericism;  and  the  high  spintual,  intellectual,  and \nmoral  influence,  imparled  by  the  knowledge  of  the  planetary  Oods. \nBailly,  speaking  with  only  an  imperfect  knowledge  of  the  former,  called \nAstrology,  so  far  hack  as  the  eighteenth  century.  \"  The  very  foolish \nmother  of  a  very  wise  daughter\" \u2014 Astronomy.  On  the  other  hand, \nArago,  a  luminary  of  the  nineteenth  ceutur>'.  supports  the  reality  of \nthe  sidereal  influence  of  the  Sun,  Moon  and  Planets.     He  asks  : \n\nWhere  do  we  find  lanar  influences  refuted  tty  atguineuU  that  scieuce  would  ilare \nto  avow } \n\nBut  even  BaiUy,  having,  as  he  thought,  put  down  Astrology  as  publicly \npractised,  dares  not  do  the  same  with  the  real  Astrology.     He  says : \n\nJm^Jciarj-  Astrology  was  ai  its  origin  the  result  of  a  profouml  system,  the  worit  o( \naii  enlightened  nation  that  wouhl  wander  too  far  into  the  mysteries  of  God  and \n\nNature. \n\nA  Scientist  of  a  more  recent  date,  a  member  of  the  Institute  of  France, \nand  a  professor  of  Histor>',  Ph.  I\u00abebas,  discovers  (unconsciotisly  to  him- \nself) the  very  root  of  Astrology  in  his  able  article  on  the  subject  in  the \nDictionnaire  Encychp/dique  de  France.  He  well  tmderstands,  he  tells \nhis  readers,  that  the  adhesion  to  that  Science  of  such  a  number  of  highly \nintellectual  men  should  be  in  itself  a  suiBcient  motive  for  believing  that \nall  Astrology  is  not  folly; \n\nWhile  proclaiming  in  politics  the  sovereignty  of  the  people  and  of  public  opinion \ncan  we  admit,  as  heretofore,  that  mankind  allowed  itself  to  be  radically  deceived  in \nthis  only:  that  an  absolute  and  gross  absurdity  reijjncd  in  the  minds  of  whole \nnations  for  so  many  centuries  without  being  based  on  anything  sure \u2014 on  one  band \nhuman  imbecility,  and  on  the  other  charlatanry  ?  Uow  for  filty  centuries  and  more \ncan  most  men  have  Wen  cither  dupes  or  knaves.'  .  .  .  Kven  though  we  may \nfind  it  impossible  to  decide  between  and  separate  the  realities  of  Astrology-  from \nthe  elements  of  invention  and  empty  dreaming  in  it,  ...  let  us,  neverthe- \nless, repeat  with  Bussuet  and  all  modern  philosophers,  that  \"  nothing  that  has  l>eeii \ndominant  could  he  absolute!}  f;ilse.\"     I\u00ab  it  not  true,  at  aU  events,  that  there  j\u00aba \n\n\nTHB   DEFENCE   OP  ASTROLOGY. \n\n\n339 \n\n\nme \n\nft  noi \nI  lib \n\n\nI \n\n\\ \n\\ \n\n\npbysical  reaction  on  one  another  among  the  planets  ?  Is  \\t  not  again  tme,  titat  the \nplaneTfl  have  An  inflcencc  on  the  almosphere.  and  consequently  at  any  rate  a \nmediate  action  on  vegetation  and  animalfi?  Ila^  not  motlcm  science  ilemonslritted \nnow  theAT  two  jx>inl:i  bcyoud  any  doubt  ?  .  .  .  Is  it  any  Itiss  true  tliBt  human \nliberty  of  action  19  not  a1>soliite:  that  all  is  bounil.  that  all  weighs,  planets  as  the \nit,  on  eftch  individual  vrUI;  thai  Providence  [or  /Carina}  act\u00ab  ou  ua  and  directs \nmen  through  those  relations  that  it  has  esln>il;shed  between  them  and  the  ^-isiblc \nobjects  and  the  whole  universe  ?  .  .  .  Astrolatry,  in  its  easence,  is  nothing  but \nthat;  wc  are  iKiiind  to  recognifte  that  an  ituttnct  superior  to  Uie  age  tlitr>  lived  in \nguided  the  efforts  of  the  ancient  Magi.  As  to  the  luaterialism  and  annihtiation  of \nhuman  moral  freedoai  with  which  Batlly  charge.4  their  theory  (AstraIog>-).  the  re- \nprobate has  no  sense  whatever.  .\\I1  the  yrcat  astrologers  admitted,  without  one \nsingle  exception,  tlint  man  could  react  against  the  influence  of  the  stars.  This  prin- \nciple is  establisheil  in  the  Ptoletncemn  Tetrabiblos,  the  tme  astrological  Scripture^ \nin  chapters  ii.  and  iiL  of  book  i.* \n\nThomas  Aquinas  liaci  corroborated  Lebas  in  anticipation ;  he  says  : \n\nThe  celestial  bodies  are  ihi  cause  oj ail  that  happens  in  this  sublunary  world,  they \nact  indirectly  on  human  actions:  but  not  all  the  effects  produced  by  them  are  un- \navoidable.t \n\nThe  Occultists  and  Theosophists  are  the  first  to  confess  that  there \nis  white  and  black  Astrology'.  Nevertheless,  Astrolog>\"  has  to  be \nstudied  in  both  aspects  by  those  who  wish  to  become  proficient  in  it; \nand  the  good  or  bad  results  obtained  do  not  depend  upon  the  principles, \nwhich  nre  the  same  in  both  kinds,  but  in  the  Astrologer  himself.  Thus \nPythagoras,  who  established  the  whole  Copernican  sy.stem  by  the \nBooks  of  Hermes  2,000  years  before  Galileo's  predecessor  was  bom, \nfound  and  studied  in  them  the  whole  Science  of  divine  Theogony.  of \nthe  communication  with,  and  the  evocation  of,  the  world's  Rectors \u2014 \nthe  Princes  of  the  \"  Principalities\"  of  St.  Paul \u2014 the  nativity*  of  each \nPlanet  and  of  the  Universe  itself,  the  formulae  of  incantations  and  the \nconsecration  of  each  portion  of  the  human  body  to  the  respective \nZodiacal  sign  corresponding  to  it.  All  this  cannot  be  regarded  as \nchildish  and  absurd \u2014 still  less  \"devilish  \" \u2014 save  by  those  who  are,  and \nwish  to  remain,  tyros  in  the  Philosophy  of  the  Occult  Sciences.  No \ntrue  thinker \u2014 no  one  who  recognises  the  presence  of  a  common  bond \nbetween  man  and  visiblCt  as  well  as  invisible,  Nature \u2014 would  see  in \nthe  old  relics  of  Archaic  Wisdom\u2014 such  as  the  Pelemmoph  Papyrus,  for \ninstance \u2014 \"childish  nonsense  and  absurdity,\"  as  many  AcademiciaiiS \n\n\n*  op.  eit..  p.  4M. \n\nt  Summa.  QuMt.  xv.  Art.  v.,  upon  As(rotoerr\u00bb,  and  Vol.  m.  pp.  (-iq. \n\n\nTHB  SKCRKT  DOCTRINB- \n\n\nand  Scientists  have  done.  But  upon  finding  in  such  ancient  docnments \nthe  application  of  the  Hennetic  rules  and  laws,  such  as \n\nThe  consecration  of  one's  hair  to  the  celestial  Nile ;  of  the  left  temple  to  the \nMving  Spirit  in  the  sun,  and  in  the  right  one  to  the  spirit  of  Ammoii. \n\nht  will  endeavour  to  study  and  comprehend  belter  the  \"  laws  of \ncorrespondences.\"  Nor  will  he  disbelieve  in  the  antiquity  of  Astrotogv \non  the  plea  that  some  Orientalists  have  thought  fit  to  declare  that  the \nZodiac  was  not  ver>'  ancient,  being  only  the  invention  of  the  Greeks \nof  the  Macedonian  period.  For  this  statement,  besides  having  been \nshown  to  be  entirely  erroneous  by  a  number  of  other  reasons,  may \nbe  entirely  disproved  by  facts  relating  to  the  latest  discoveries \nin  Egj^pt,  and  by  the  more  accurate  readings  of  hieroglyphics  and \ninscriptions  of  the  earliest  dynasties.  The  published  polemics  on  the \ncontents  of  the  so-called  '*  Magic  '*  Papyri  of  the  Anastasi  coUeclioa \nindicate  the  antiquity  of  the  Zodiac.  As  tYxe^  Lettres  a  Leitront  say: \nThe  papyri  discourse  at  length  upon  the  four  basfs  or \n\nFoundations  of  the  world,  the  identity  of  which  It  is  impossible,  according  U \nChampolliuu,  tu  mistuke,  ns  one  is  forced  to  reco^ise  in  them  ihc  Pillars  of  the \nWorld  of  St.  Paul.  It  is  they  who  are  invoked  with  the  gods  of  all  the  celestial \nzones,  quite  imalogou%  once  more,  to  the  Spiriluaiia  HeguitUiC  in  \u00a3ecUstiims  of  the \nsame  Apostle.* \n\nThat  invocation  was  made  in  the  proper  terms  ...  of  the  farmnla,  repto- \nduced  far  too  faithfully  by  JflJiibliclms  for  it  to  t>e  posatble  to  refuse  him  any  longer \nthe  merit  of  having  transmitted  tu  pottlenty  the  ancient  and  primitive  spirit  of  the \nEg>\"pti\u00a3in  .^slrologcrs-t \n\nAs  Lctronne  had  tried  to  prove  that  all  the  genuine  Kg}*ptian  Zodiacs \nhad  been  manufactured  during  the  Roman  period,  the  Sensaos  mummy \nis  brought  forward  to  show  that : \n\na  All  the  Zodiacal  monuments  in  Euypt  were  chiefly  a.stroiiomical.  Royal  tomhs \nand  funereal  rituals  arc  so  many  tables  of  constellations  and  of  their  influences  fot \nall  the  hours  of  ever)-  month. \n\nThus  the  genetbltac  tables  themselves  prove  that  they  arc  far  older  than  the \nperiod  assigned  to  their  Origin ;  all  the   Zodtncs  of  the  sarcophagi  of  later  epochs \n\n\n'  \"The  princfpniltim  and  pmrem  fboni]  in  heav\u00abii1y  plocex  \"  \\Efikti.,  tU.  m).  Thv  vrw,  \"hr \nthough  there  be  Uiat  arc  callM  Gods,  wliether  ia  hetnvn  or  on  earUi,  to.  Ui\u00abv  be  ikitLs  maay  ud \nlonb  nioii)-\"  J.  Curttitk..  vili,  5),  ohowit,  nl  any  rate,  the  rccoKuHiofl  l>y  Paul  of  a  pluraUtjr  of \n\"Ooila''  wh^Mo  h\u00ab  colli!  \"dKincnu\"  t\"<piriU\"-iicvcr  rfrw'/n.  I-rinopnUlies.  nironcii.  ttanttiriaM, \nBercUm,  etc.  btc  all  Jnrl^  and  ChriaUiin  amau*  tot  Ibc  GoAit  oT  the  anclviit*\u2014 the  ArchoaflKla  maA \nAii|t\u00abU  of  the  foruur  being  ia  c^\u25a0c^J'  cox  tlic  Dcvu  and  ttic  Uh/ln  Cbobaoa  oC  Um  man  ondntf \n\u25a0cligiooft. \n\n-t  Answer  by  Kciitcds  10  Ixtronuc  wiiti  rcpird  to  bb  mistaken  Dotioos  about  the  t^^Oiu  oi \nDendcnt. \n\n\niTff  tATER  DETERIORATION. \n\n\n341 \n\n\nI \n\n\nI \n\n\nbeinjf  siniptc  reminiscenced  of  the  Zodiacs  belonging  to  the  mytJiological  farcbaic] \nperiod. \n\nPrimitive  Astrology  was  as  far  above  modern  judidar>'  Astrology, \nso-called,  as  the  guides  (the  Planets  and  Zodiacal  signs)  are  above  the \nVamp-posts.  Berosus  shows  the  sidereal  sovereignt>'of  Bel  and  Mylitta \n(Sun  and  Moon),  and  only  \"  the  twelve  lords  of  the  Zodiacal  Gods/' \ntlie\" thirty-six  Gods  Counsellors'*  and  the  \" twenty-four  Stars,  judges \nof  this  world,\"  which  support  and  guide  the  Universe  (our  solar  system), \nwatch  over  mortals  and  reveal  to  mankind  its  fate  and  their  own \ndecrees.  Judiciary  Astrology  as  it  is  now  known,  is  correctly \ndenominated  by  the  Latin  Church  the \n\nMaterialistic  and  pantheistic  prophesying  by  the  objective  plaiiL-t  ilsvlf,  imlcpcn- \ndently  of  its  Rector  [the  Mlac  of  the  Jews,  the  raicisters  of  the  Eternal  commis- \nrioned  by  him  to  announce  bis  will  to  mortals] :  the  asceusioo  or  conjunction  of  Ute \nplanet  at  tlie  moment  of  the  birth  of  an  Indiviilual  decidiof;  his  fortune  and  the \nmoment  and  mode  of  bis  death.* \n\nEvery  student  of  Occultism  knows  that  the  heavenly  bodies  are \nclosely  related  during  each  Manvantara  with  the  mankind  of  that  special \ncycle  ;  and  there  are  some  who  believe  that  each  great  character  bom \nduring  that  period  has \u2014 as  every  other  mortal  has,  only  in  a  far  stronger \ndegree \u2014 his  destiny  outlined  within  his  proper  constellation  or  star, \ntraced  as  a  SL-lf-prophecy,  an  anticipatt-d  autobiography,  by  the  in- \ndwelling Spirit  of  that  particular  star.  The  human  Monad  in  its  first \nbeginning  is  that  Spirit,  or  the  Soul  of  that  star  (Planet)  itself.  As \nour  Sun  radiates  its  light  and  beams  on  every  body  in  space  within  the \nboundaries  of  its  system,  so  the  Regent  of  every  Planet-star,  the  Parent- \nmonad,  shoots  out  from  itself  the  Mouad  of  every  \"  pilgrim\"  Soul  bom \nunder  its  house  within  its  own  group.  The  Regents  are  esoterically \nseven,  whether  in  the  Sephiroth,  the  \"  Angels  of  thL-  Presence,\"  the \nRishis,  or  the  Amshaspends.  \"The  One  is  no  number\"  is  said  in  all \nthe  esoteric  works. \n\n\u2022  St.  Angustiiiir  iDt  Gen.,  t.  iU.t  and  Dclrio  {Dif^ihit..  Vol.  IV.,  chap.  iU.I  are  quoted  by  De  Minrille, \ntp  \u00bbhow  thai  \"  Iht  laorr  Mlroloscr*  \u00a7pcak  the  Imlh  and  Iht-  brtlcr  Ihrj'  proplicny  11.  the  more  out  bns \nto  lecl  dil&dral,  \u25a0cciiiy  ttml  their  agreniieiil  with  Uie  devil  [Kcauiea  thereby  the  more  appwieat.\" \nThe  ffliDoua  (UtcmenC  made  by  Jurcnal  \\Satirti,  ^i.)  to  the  effect  thai  \"  not  o\u00abc  Aa^le  aMrolo^er \ncouldbe  foiind  who  Ail  twI  pay  dearly  for  the  h(.-1)>  he  receivrd  fVont  hi*  f^etiiiix''\u2014 nn  toott  proves \nthe  laltef  la  he  a  ttevit  Uiau  the  death  04*  Sociatea  prpvea  hia  dattuoo  to  have  tieeti  a  uattvc  rrotn \nthe  ueihct  world\u2014 ir  sacb  thcie  lie.  Siirh  nrjEumcnl  only  dctnonitratcs  human  stupidity  and \nwickedneM,  once  reiuwn  ia  iniidc  subservicnl  (o  pnjmlke  .imi  ranaticiaui  i\u00bbr every  sort.  \"  Must  of  the \ngreat  writers  of  antiquity,  Cicero  and  Tncilus  amcUK  thrm,  believed  In  Astrotogy  and  ihe  tcaJUa* \ntion  of  il\u00bb 'propheei\u2122 :\"  and  \"the  penally  of  death  dectrwl  neiirly  everywhere  ngjin^l  tboae \nBiathemaiteinnK  [a\u00abtroloeet\u00bbJ  who  happcucd  to  predict  bUely  dimiuiahed  ueiUier  tbeir  number \nDOT  tbeir  tranquillity  of  ndnd.\" \n\n\n34* \n\n\nTHE  SECRKT  DOCTRINE. \n\n\nProm  the  Kasdim  and  Gazzim  (Astrologers)  the  noble  primitire \nscience  passed  to  the  Kbartumim  Asaph ini  (or  Theologians)  and  the \nHaknmim  (or  scientists,  the  Magicians  of  the  low'er  class),  and  from \nthese  to  the  Jews  during  their  captivity.  The  Books  of  Moses  had  beeo \nburied  in  oblivion  for  centuries,  and  when  re-discovered  by  Hilkiah  had \nlost  their  true  sense  for  the  people  of  Israel.  Primitive  Occult  ^Vstrology \nwas  on  the  decline  when  Daniel,  the  last  of  the  Jewish  Initiates  of  the \nold  school,  became  the  chief  of  the  Magi  and  Astrologers  of  Chaldxa. \nIn  those  days  even  Egj'pl,  who  had  her  wisdom  from  the  same  source \nas  Babylon,  had  degenerated  from  her  former  grandeur,  and  her  glot; \nhad  begun  to  fade  out.  Stilt,  the  science  of  old  had  left  her  eternal \nimprint  on  the  world,  and  the  seven  great  Primitive  Gods  reigned  for \never  in  the  Astrology  and  in  the  division  of  time  of  every  nation  upon \nthe  face  of  the  earth.  The  names  of  the  days  of  our  (Christian)  week \nare  those  of  the  Gods  of  the  Cbalda^ans,  who  translated  them  from  those \nof  the  Ar>*ans;  the  uniformity  of  these  antediUunan  names  in  every \nnation,  from  the  Goths  back  to  the  Indians,  would  remain  inexplicable, \nas  Sir  W.  Jones  thought,  had  not  the  riddle  been  explained  to  us  by  the \ninvitation  made  by  the  Chaldcean  oracles,  recorded  by  Porphyry  and \nquoted  by  Eusebius : \n\nTo  carrj-  those  nsmes  first  to  the  Egj-ptian  and  Phcenician  colonies,  then  to  the \nGreeks,  with  the  express  recommendation  tbat  each  God  should  be  invoked  onir \nOQ  that  liny  thai  hud  bcea  called  Ijy  his  niune.    .    .     . \n\nThns  ApoHo  says  in  those  oracles  :  \"  I  must  be  inrokcd  on  the  day  of  the  mm  ; \nMercury  after  his  directions,  then  Chronos  [Saturn],  then  Venus,  and  do  not  (jH \nto  call  \u00bbeven  times  each  ortho\u00bbe  gods.\"  * \n\nThis  is  slightly  erroneous.  Greece  did  not  get  her  astrological \ninstruction  from  Egypt  or  from  Chaldsa,  but  direct  from  Orpheus,  as \nLuciau  tells  us.f  It  was  Orpheus,  as  he  says,  who  imparted  the  Indian \nSciences  to  nearly  all  the  great  monarchs  of  antiquity  ;  and  it  was  they, \nthe  ancient  kings  favoured  by  the  Planetary  Gods,  who  recorded  the \nprinciples  of  Astrology \u2014 as  did  Ptolemus,  for  instance.  Thus  Lucian \nwrites : \n\nThe  Bceotian  Tiresias  acquired  the  greatest  reputation  in  the  art  of  predicting \nfuturity.  ...  In  those  days  dirination  was  not  as  slightly  treated  as  it  is  now  : \nand  nothing  was  ever  undcrL-ikcn  witliout  prci'tous  consutlntion  with  divtners, \nwhose  oracles  were  all  directed  by  astrology.    ...     At  Delphos  the  virgin  com- \n\n\n\u2022  J^tfaratia  F.vmmftiita.  I,  xh\". \n\n\n*  AH..  It.  6a. \n\n\nOn  the  sarcophagus  of  an  Egyptian  Pharaoh.  Neith,  mother  of  Ra.  the \nheifer  that  brings  forth  the  Sun,  her  body  spangled  with  stars,  and \nwearingtbesolarandlunardiscs.  is  equally  referred  to  as  the  \"  Heavenly \nVirgin  **  and  \"Our  Lady  of  the  Starry  Vault.\" \n\nModem  judiciar>'  Astrolog>'  in  its  present  form  began  only  during  the \ntime  of  Diodorus.  as  he  apprises  the  world*  But  Chaldsean  Astrology \nwas  believed  in  by  most  of  tlie  great  men  in  History,  such  as  Caesar, \nPliny.  Cicero \u2014 whose  best  frieuds,  Nigidius  Figulus  and  Lucius \nTarrutios,  were  themselves  Astrologers,  the  former  being  famous  as  a \nprophet.  Marcus  Antonius  never  travelled  without  an  Astrologer \nrecommended  to  him  by  Cleopatra.  Augustus,  when  ascending  the \nthrone,  had  his  horoscope  drawn  by  Theagenes.  Tiberius  discovered \npretenders  to  his  throne  by  means  of  Astrology  and  divination. \nVitellius  dared  not  exile  the  Chaldaeans,  as  they  had  announced  the \nday  of  tbeir  banishment  as  that  of  his  death.  Vespasian  consulted  them \ndaily;  Doutitian  would  not  move  without  being  advised  by  the  prophets; \nAdrian  was  a  learned  Astrologer  himself;  and  all  of  them,  ending  with \nJulian  (called  the  Apostate  because  he  would  not  become  one),  believed \nin,  and  addressed  their  prayers  lo,  the  Planetary  \"Gods.\"  The \nEmperor  Adrian,  moreover,  \"predicted  from  the  January  calends  up \nto  December  31st,  every  event  that  happened  to  him  daily.\"  Under \nthe  wisest  emperors  Rome  had  a  School  of  Astrolog>*,  wherein  were \nsecretly  taught  the  occult  inOuences  of  the  Sun,  Moon,  and  Saturn. f \nJudiciary  Astrology  is  used  to  this  day  by  the  Kabalists ;  and  ^liphas \nLevi,  the  modern  French  Magus,  teaches  its  rudiments  in  his  Dogme  et \nRifuJ  de  la  Haute  Magic.  But  the  key  to  ceremonial  or  ritualistic \nAstrolog>'.  with  the  teraphim  and  the  urim  and  thummim  of  Magic.  Is \nlost  to  Europe.  Hence  our  century  of  Materialism  shrugs  its  shoulders \nand  sees  in  Astrolog}-\u2014 a  pretender. \n\nNot  all  scientists  scoff  at  it.  however,  and  one  may  rejoice  in  reading \nin  the  Afuslr  des  ScicncesX  the  suggestive  and  fair  remarks  made  by  Le \nCouturier,  a  man  of  science  of  no  mean  reputation.    He  thinks  It  curious \n\n\n\u25a0  f/M.,  I.  H. \n\n\u2022  All   Uk\u00abc   parUcuUn  mxj  b6   rooad   More   fiiliy  and    Tw \nPigeac'ft  kgfPU. \nI  Op  HI.,  p.  \u00bbsa- \n\n\nmon  compMelr  in   ChampulUon \n\n\nSECTION   XXXIX. \n\nCycles  and  Ayataras. \n\n\nI \n\n\nI \n\n\nI \nI \n\n\nWk  have  already  drawn  attention  to  the  facts  that  the  record  of \nthe  life  of  a  World-Saviour  is  emblematical,  and  must  be  read  by  its \nmystic  meaning,  and  that  the  fijjpjres  432  have  a  cosmic  evolutionary \nsignificance.  We  find  these  two  facts  throwing  light  on  the  origin  of \nthe  exoteric  Christian  religion,  and  clearing  away  much  of  the  obscurity \nsurrounding  its  beginnings.  For  is  it  not  clear  that  the  names  and- \ncharacters  in  the  Synoptical  Gospels  and  in  that  of  St.  John  are  not \nhistorical  ?  Is  it  not  evident  that  the  compilers  of  the  life  of  Christ, \ndextrous  to  show  that  the  birth  of  their  Master  was  a  cosmic,  aslro-' \nnomical,  and  divinely-preordained  event,  attempted,  to  coordinate  the \nsame  with  the  end  of  the  secret  cycle,  4.320  ?  When  facts  are  collated \nthis  answers  to  them  as  little  as  does  the  other  cycle  of  \"  thirty-three \nsolar  years,  seven  months,  and  seven  days/'  which  has  also  been  bronght \nforward  as  supporting  the  same  claim,  the  soli*lunar  cycle  in  which  the \nSun  gains  on  the  Moon  one  solar  year.  The  combination  of  the  three \nfigures,  4,  3,  2,  with  cyphers  according  to  the  cycle  and  Manvantara \ncoucerued,  was,  and  is,  preeminently  Hindu.  It  will  remain  a  secret \neven  though  several  of  its  significant  features  are  revealed.  It  relates, \nfor  instance,  to  the  Praiaya  of  the  races  in  their  periodical  dissolution, \nbefore  which  events  a  special  AvatSra  has  always  to  descend  and  incar- \nnate on  earth.  These  figures  were  adopted  by  all  the  older  nations, \nsuch  as  those  of  Egypt  aud  Chaldaea,  and  before  them  were  current \namong  the  Allanteans.  Evidently  some  of  the  more  learned  among \nthe  early  Church  Fathers  who  had  dabbled,  whilst  Pagans,  in  temple \nsecrets,  knew  them  to  relate  to  the  Avat3ric  or  Messianic  it.  jstery,  and \ntried  to  apply  this  cycle  to  the  birth  of  their  Messiah  ;  they  failed \nbecause  the  figures  relate  to  the  respective  ends  of  the  Root-Races  and \nnot  to  any  individual.  In  their  badly-directed  efforts,  moreover,  an \nerror  of  five  years  occurred.    Is  it  possible,  if  their  claims  as  to  the \n\n\n,^(j  THE   SaCRKT  DOCTRINE. \n\nimportance  and  universality  of  the  event  were  correct,  that  such  a  vital \nmistake  should  have  been  allowed  to  creep  into  a  chronological  com- \nputation preordained  and  traced  in  the  heavens  by  the  &nger  of  God* \nAgain,  what  were  the  Pagan  and  even  Jewish  Initiates  doing,  if  this \nclaim  as  to  Jesus  be  correct  ?  Could  they,  the  custodians  of  the  key  to \nthe  secret  cycles  and  Avataras,  the  heirs  of  all  the  Aryan,  Eg>*ptian, \nand  Chaldiean  wisdom,  have  failed  to  recognise  their  great  \"God- \nIncarnate.\"  one  with  Jehovah.*  their  Saviour  of  the  latter  days,  him \nwhom  all  the  nations  of  Asia  still  expect  as  their  Ralkt  Avat^ra.  Ntait- \nreya  Buddha,  Sosiosfa,  Messiah,  etc.? \n\nThe  simple  secret  is  this :  There  are  cycles  within  greater  cycles, \nwhich  are  all  contained  in  the  one  Kalpa  of  4,320.000  years.  It  w  it \nthe  end  of  this  cycle  that  the  Kalki  AvatSra  is  expected \u2014 the  Avatftrt \nWhose  name  and  characteristics  are  secret.  Who  will  corae  forth  from \nShamballa.  the  \"  City  of  Gods,\"  which  is  in  the  West  for  some  nations, \nin  the  East  for  others,  in  the  North  or  South  for  yet  others.  And  this \nis  the  reason  why,  from  the  Indian  Rishi  to  Virgil,  and  from  Zoroaster \ndown  to  the  latest  Sibyl,  all  have,  since  the  beginning  of  the  Fifth  Race, \nprophesied,  sung,  aud  promised  the  cyclic  return  of  the  Virgin \u2014 Virgo, \nthe  coustellation^aud  the  birth  of  a  divine  child  who  should  bring  back \nto  our  earth  tlie  Golden  Age. \n\nNo  one,  however  fanatical,  would  have  sufficient  hardihood  to  main* \ntain  that  the  Christian  era  has  ever  been  a  return  to  the  Golden  Age \n\u2014 Virgo  ha\\'ing  actually  entered  into  Libra  since  then.  I^efc  us  trace \nas  briefly  as  possible  the  Christian  traditions  to  their  true  origin. \n\nFirst  of  all,  they  discover  in  a  few  lines  from  Virgil  a  direct  prophecy \nof  the  birth  of  Christ.  Vet  it  is  impossible  to  detect  in  this  prophecy \nany  feature  of  the  present  age.  It  is  in  the  famous  fourth  Eclogue  in \nwhich,  half  a  century  before  our  era.  Pollio  is  made  to  ask  the  Bfttses \nof  Sicily  to  sing  to  him  about  greater  events. \n\nThe  last  era  of  Cnmtean  song  is  now  arrivecl  and  the  grand  scriea  of  ages  [that \naericB  which  recors  agmia  and  again  in  the  course  of  our  mundaoc  revolution] \nbegins  afresh.    Now  the  Virgin  A-strxa  returns,  .ind  the  reign  of  Saturn  recom- \n\n\n*  In  Uk  i.ja6  placM  lu  Ibe  .Vmr  Teitamtnt  when:  Uie  word  \"  God  \"  it  mmtioord  noUiiiii^  atpilfiei \nUiit  in  Oo4  are  include  more  bcingtt  than  G<kI.  On  the  coatnty  in  17  p)ac\u00ab  God  is  n\u00bblkd  (he \nonly  Ood.  The  place*  whm  Ihe  Father  U  \u00bbu>cBll\u00abd  unouat  to  310.  la  i4^  placoi  God  is  \u2022ddi^Mcd \nwiUi  htgli-wiuKling  UUok  tn  90  pUcen  all  prayers  and  tluiukb  are  addnned  to  the  F\u00abUkt;  }\u2022\u00bb \ntimM  in  the  -Vifw  Teilammt  \\%  the  Son  dMlarcd  to  be  Interior  lo  the  Father ;  B5  tunen  is  Jnua  called \ntlM  \"  Son  of  Alan :  \"  70  tinta  ia  he  called  a  tuan.  In  not  one  single  jilnce  in  the  bible  to  It  taid  that \nGod  holds  within  him  three  diflctCDt  Bdn^  or  PerMns,  aad  yet  is  anc  iMnK  ot  FeTBon.-Dr.  Kart \nMm  Berxeo's  iMlmttt  in  Sweden. \n\n\nAN  UNFUU'ILLBD  PROPUSCY. \n\n\n347 \n\n\nmences.  Now  a  new  progeii>-  dac^di  from  the  cel^tial  realms.  Do  tbou,  chaste \nl,ucina,  smile  propitious  to  the  iafant  Ikiy  who  will  brinj;  to  a  close  the  preseut  Age \nof  Iron,*  nnrl  jntrodnce  throughout  the  whole  wnrM  the  Age  of  Gold.  .  .  .  He \nshall  share  the  life  of  Gods  and  shall  ace  heroes  mingled  in  society  with  Gods,  bkn- \nmU  be  seen  by  them  and  all  the  peaceful  world-  \u25a0  .  .  Then  shall  the  herda  no \ntougrrdrend  the  huge  lion,  the  iierpeut  also  shall  die:  aud  tlie  potsou's  deceptive \nplant  shall  perish.  Come  then,  dear  child  of  the  Gods,  great  descendant  of  Jupiterl \n,  .  .  The  time  is  near.  See^  the  world  is  shaketi  with  its  globe  saluting  thee : \nthe  earth,  the  regions  of  the  sea,  and  the  heavens  anblime.t \n\n'It  is  in  these  few  lines,  called  the  \"Sibylline  prophec>*  about  the \ncoming  of  Christ,**  that  his  followers  now  see  a  direct  foretelling  of  the \nevent.  Now  who  will  presume  to  raaintaiu  that  cither  at  the  birth  of \nJesus  or  since  the  establishment  of  the  so-called  Christian  religion, \nany  portion  of  the  above-quoted  sentences  can  be  shown  as  prophetic  ? \nHas  the  '*  last  age  \" \u2014 the  Age  of  Iron,  or  Kali  Yuga \u2014 closed  since  then  ? \nQuite  the  reverse,  since  it  is  shown  to  be  iu  full  sway  just  now,  not \nonly  because  the  Hindus  use  the  name,  but  by  universal  personal \nexperience.  Where  is  tliat  \"  new  race  that  has  descended  from  the \ncelestial  realms  \"  ?  Was  it  the  race  that  emerged  from  Paganism  into \nChristianity  ?  Or  is  it  our  present  race,  with  nations  ever  red-hot  for \nfight,  jealous  and  envious,  ready  to  pounce  upon  each  other,  showing \nmutual  hatred  that  would  put  to  blush  cats  and  dogs,  ever  b'ing  and \ndecei\\nng  one  another?  Is  it  this  age  of  onrs  that  is  the  promised \n\"Golden  Age\" \u2014 in  which  neither  the  venom  of  the  serpent  nor  of \nany  plant  is  any  longer  lethal,  and  in  which  we  are  all  secure  under \nthe  mild  sway  of  God -chosen  sovereigns?  The  wildest  fancy  of  ^n \nopium-eater  could  hardly  suggest  a  more  inappropriate  description,  if  it \nis  to  be  applied  to  our  age  or  to  any  age  since  the  year  one  of  our  era. \nWhat  of  the  mutual  slaughter  of  sects,  of  Christians  by  Pagans,  and  of \nPagans  and  Heretics  by  Christians ;  the  horrors  of  the  Middle  Ages  and \nof  the  Inquisition;  Napoleon,  and  since  his  day,  an  \"  armed  peace'\"  at \nbest \u2014 at  the  worst,  torrents  of  blood,  shed  for  supremacy  over  acres  of \nland,  and  a  handful  of  heathen  :  millions  of  soldiers  under  arms,  ready \nfor  battle;  a  diplomatic  body  playing  at  Cains  and  Judases ;  and  instead \nof  the  \"  mild  sway  of  a  divine  sovereign  \"  the  universal,  though  un- \nrecognised, sway  of  C\u00a3esarism,  of  \"might\"  in  lieu  of  \"  right.\"  and  the \nbreeding  therefrom  of  anarchists,  socialists,  petroleuses,  and  destroyers \nof  every  descripdon  ? \n\n\n*  Kali  Vtiffi>  the  BUck  or  Iraa  Age. \n\n\n*  VlrsU.  Retime,  Iv. \n\n\n348 \n\n\nTHE   SECRET  DOCTRINE. \n\n\nThe  Sibylline  prophecy  and  Virgil's  inspirational  poetry  remaio  \u00ab\u25a0 \nfulfilled  in  every  point,  as  we  see. \n\nTlie  fields  arc  yellow  with  soft  ears  of  com ; \n\nbut  so  they  were  before  our  era : \n\nTlic  blushing  grapes  shall  hang  from  the  rude  brambles,  and  dewv  honey  shall  [w \nmay]  distil  frota  the  rugged  oak ; \n\nbut  they  have  not  thus  done,  so  far.  We  must  look  for  another  inter' \npretation.  What  is  it  ?  The  Sibylline  Prophetess  spoke,  as  thousands \nof  other  Prophets  and  Seers  have  spoken,  though  even  the  few  such \nrecords  that  have  survived  are  rejected  by  Christian  and  infidel,  and \ntheir  interpretations  are  only  allowed  and  accepted  among  the  Initiated. \nThe  Sibyl  alluded  to  cycles  in  geucral  aud  to  the  great  cycle  especially. \nLet  us  remember  how  the  PurSnas  corroborate  the  above,  among  others \nthe  Vishnu  Purdna  : \n\nWhen  the  pmctires  taught  by  th\u00ab  Vedas,  and  the  lustitules  of  Law  Mttdl  have \nnearly  ceased,  and  the  close  of  the  Kali  Yoga  [the  \"  Iron  Age*'  of  Virgil]  shall  be \nnigh,  an  aspect  of  thai  divine  Retng  who  exists  of  his  owd  spiritual  rinture  io  the \ncharacter  of  BrahraS  and  even  is  the  beginning  and  the  end  [.-IfpAa  and  OmegaX \n.  '  .  .  shall  descend  upon  earth  :  be  will  hi  bom  in  the  family  of  Vishnayashas^ \niti  eminent  BrAbman  of  Sharaballsb  .  .  .  eodowed  with  the  eight  saperhwnas \npowers  By  hin  irresistible  might  he  wilt  destroy  ...  all  whose  mind\u00bb  aie \ndevoted  to  iniquity.  He  will  then  recsLBbliab  righteousness  upon  earth :  and  the \nniitiiK  of  Iliase  who  live  at  the  vnd  of  tlic  [Kali]  Age  shall  be  awiUfeuetl,  and  shall \nbe  as  pellucid  as  crystal.*  The  men  who  arc  Ihuji  changed  by  virtue  of  that  peculiar \ntime  shall  be  as  the  seeds  of  human  beings  [the  Shistha,  the  survivors  of  the  fntore \ncataclysm  1,  and  shall  give  birth  to  a  race  who  shall  follow  the  laws  of  the  Rrita  [or \nSatya]  Yuga  [the  age  of  purity,  or  the  \"  Goidcn  Age*'].  For  it  is  said  :  \"  When  the \nsua  and  moon  and  Tishya  [asterisms]  and  the  planet  Jupiter  arc  in  one  manxioa  the \nKrita  Age  (the  Golden]  shall  return,  t \n\nThe  astronomical  cycles  of  the  Hindus \u2014 those  taught  publicly \u2014 have \nbeen  sufficiently  well  understood,  but  the  esoteric  meaning  thereof, \nin  its  application  to  transcendental  subjects  connected  with  them, \nhas  ever  remained  a  dead-letter.  The  number  of  cycles  was \nenormous;  it  ranged  from  the  MahS  Yug.i  cycle  of  4.320.000 \nyears  down  to  the  small  septenar>'  and  quinquennial  cycles,  the \nlatter    being   composed    of  the    five    years   called    respectively    the \n\n\n'  At  Vk  tAttoK  eS  Mtr  Ran-,  people,  it  is  said,  throush  suflferinff  and  dbcanteat  will  iMCOtac  man \nBpiriiiuU.  Clairvoyance  will  txcoiue  u  gvoeniL  faculty.  We  shall  be  approachlns  tbe  cpiritaal  state \nof  [fee  Third  ind  St^cmd  Kaces. \n\n\u2022  yitknn  fkrina.  IV..  ksiv.  saS,  Wilson's  LrBBBlatbM. \n\n\nSBCRBT  CYCLES.  349 \n\nSamvatsara,  Parivatsara,  Idvatsara,  Anuvatsara,  and  Vatsara,  each \nhaving  secret  attribntes  or  qualities  attached  to  them.  Vriddhagarga \ngives  these  in  a  treatise,  now  the  property  of  a  Trans-Himiiayan \nMatham  (or  temple) ;  and  describes  the  relation  between  this  quinquen- \nnial and  the  Brihaspati  cycle,  based  on  the  conjunction  of  the  Sun  and \nMoon  every  sixtieth  year:  a  cycle  as  mysterious \u2014 for  national  events \nin  general  and  those  of  the  Aryan  Hindu  nation  especially \u2014 as  it  is \nimportant. \n\n\nSECTION   XL. \nSecret   Cycles. \n\n\nThh  former  five-year  cycle  comprcliends  sixty  solar<sidereal  montus \nof  1800  days,  sixty-one  solar  mouths  (or  1830  days) ;  sixty-two  lunar \nmonth.'i  (or  1S60  lunations),  and  sixty-seven  lunar-asterismal  months \n(or  1 809  such  days). \n\nIll  his  Kala  SatikaNla,  Col.  Warren  very  properly  regards  these  yeara \nas  cycles;  this  they  are,  for  each  year  has  its  own  special  importance \nas  ha\\-ing  some  bearing  upon,  and  connection  with,  specified  events \nin  individual  horoscopes.  He  writes  that  In  the  cycle  of  sixty \nthere \n\nAre  contained  five  cycles  of  twelve  years,  each  supposeil  equal  lo  one  year  of  the \nplanet  (Briliaspati,  or  Jupiter)  ...  I  mention  this  cycle  because  I  Tound  it \nmentioned  in  !uimc  books,  but  I  Icnow  of  uo  nation  or  tribe  that  reclcoti.->  time  after \nthat  account.* \n\nThe  ignorance  is  very  natural,  since  Col.  Warren  could  know  nothing \nof  the  secret  cycles  and  their  meanings.     He  adds  : \n\nThe  Diunes  or  the  five  cycles  or  Yugu  are:  .  .  .  (i)  Samvatsan,  (3)  Parivat- \nsara,  (3)  Idvatsara,  (4)  Anuvatsara,  (5)  Udravatsara. \n\nThe  learned  Colonel  might,  however,  have  assured  himself  that \nthere  were  \"other  nations\"  which  had  the  same  secret  cycle,  if  he  had \nbut  remembered  that  the  Romans  also  had  their  lustrum  of  five  years \n(from  the  Hindus  undeniably)  which  represented  the  same  period  if \nmultiplied  by  12. f  Near  Benares  there  are  still  the  relics  of  all  these \ncycle- records,  and  of  astronomical  instruments  cut  out  of  solid  rock, \nthe  everlasting  records  of  Archaic  Initiation,  called  by  Sir  W.  Jones \n\n\nOf.  cil.,  p.  ii>.  t  At  any  lau,  tbv  tetnpk  Mcrd  mcuDing  mu  Ihc \n\n\nMBK. \n\n\nTHE  NAUOS. \n\n\n35* \n\n\nI \n\nI \n\nI \n\n\nsuggested  by  the  prudent  Br^hmans  who  snrrounded  him)  old \n\"  back  records  \"  or  reckouiags.  But  iu  Stonehcage  lliey  exist  to  this \nday;  Hig^gins  says  that  Waltire  found  the  barrows  of  tumnli  sur- \nrounding this  giant-temple  represented  accurately  ihe  situation  and \nmagnitude  of  the  fixed  stars,  forming  a  complete  orrcrj'  or  planiiiphere. \nAs  Colcbrooke  fouud  out,  it  is  the  cycle  of  the  Vedas,  recorded  Ju  the \nJyotisha,  one  of  the  VedSngas,  a  treatise  on  Astronomy,  which  is  the \nbasis  of  calculation  for  all  other  cycles,  larger  or  smaller ;  \u2022  and  the \nV^as  were  written  in  characters,  archaic  though  they  be,  long  after \nthose  natural  obsen'alions,  made  by  the  aid  of  their  gigantic  mathe- \nmatical and  astronomical  instruments,  had  been  recorded  b>  ihc  men \nof  the  Third  Race,  who  had  received  their  instruction  from  the \nDhySn  Cfaohans.  Maurice  speaks  truly  when  he  observes  that  all \nsuch \n\nCircular  stone  monutnents  were  intended  u  darable  eytubals  of  asironomical \ncycles  by  8  race  who,  not  having,  or  for  political  reasons,  forbtililing  the  use  of \nletters,  hud  no  other  permanent  method  of  iuatnicttag  their  disciples  or  handing \ndown  their  kuowleilge  to  posterity. \n\nHe  errs  only  in  the  last  idea.  It  was  to  conceal  their  knowledge \nfrom  profane  posterity,  leaving  it  as  an  heirloom  only  to  the  Initiates, \nthat  such  monuments,  at  once  rock  observatories  and  astronomical \ntreatises,  were  cut  out. \n\nIt  is  no  news  that  as  the  Hindus  divided  the  earth  into  seven  zones, \nso  the  more  western  jjeoples \u2014 Chal(ia;ans,  Phccnicians.  and  even  the \nJews,  who  got  their  learning  either  directly  or  indirectly  from  the \nBrahmans \u2014 made  all  their  secret  and  sacred  numerations  by  6  and  i3, \nthough  using  the  number  7  whenever  this  would  not  lend  itself  to \nhandling.  Thus  the  numerical  base  of  6.  the  exoteric  figure  given  by \nArya  Bbatta.  was  made  good  use  of.  From  the  first  secret  cycle  of  600 \n\u2014 the  Xaros,  transformed  successively  into  60,000  and  60  and  6,  and, \nwith  other  noughts  added  into  other  secret  cycles \u2014 ilown  to  the  smallest, \nan  Arch.Tcologist  and  Mathematician  can  easily  find  it  repeated  in  every \ncountrj\",  known  to  every  nation.  Hence  the  globe  was  divided  into  60 \ndegrees,  which,  multiplied  by  60,  became  3,600  the  \"great  year.\" \nHence  also  the  hour  with  its  60  minutes  of  60  seconds  each.  The \nAsiatic  people  count  a  cycle  of  60  years  also,  after  which  comes  the \nlucky  seventh  dccad,  and  the  Chinese  have  their  small  cycle  of  60 \ndays,  the  Jews  of  6  days,  the  Greeks  of  6  centuries\u2014 the  Naros  again. \n\n*  Atial.  fta.,  TO).  viU.  p.  4^0.  H 1*^. \n\n\n352 \n\n\nTHE  SBCRBT   DOCTRtNE- \n\n\nThe  Babylonians  bad  a  great  yearof  3,600,  being  the  Naros  tnnltiplied \nby  6.  The  Tartar  cycle  called  Van  was  180  years,  or  three  sixties ;  this \nmultiplied  by  12  limes  12=144,  niakes  25,920  years,  the  exact  period  of \nrevolution  of  the  heavens. \n\nIndia  is  the  birthplace  of  arithmetic  and  mathematics ;  as  \"Our \nFigures,\"  in  Chips  from  a  German  Workshop,  by  Prof.  Max  Miiller.  sbo\u00ab!> \nbeyond  a  doubL  As  well  explained  by  Krishna  Shastri  Godbole  in  Tkt \nTkeosophist  : \n\nThe  Jews  .  .  .  rcpresentetl  the  units  (1*9)  by  the  first  nine  letters  of  mr \nalphabet;  the  tens  (10-90)  by  the  next  nine  letters;  the  iirnt  four  bundrcda  {loo^fiu \nby  the  last  four  Ivtten.  and  the  iruaininK  ones  (501>>90D)  by  the  aecoad  forms  of  the \nletters  \"kAf\"  (nth),  \"niim\"  (ijth),  \"nOn\"  (i3th(,  \"pe\"  (i-thj.  and  \"sAil\"  (tStbi. \nand  they  represented  otlitT  nuubcra  by  combinin);  these  letters  according  to  their \nvalue;.  .  .  .  The  Jews  of  the  present  period  stilt  adhere  to  this  practice  of  noti- \ntton  10  tlieir  Hebrew  book&.  The  Greeks  bml  a  numerical  system  similar  to  that \nnsed  by  the  Jews,  but  tbey  carried  it  a  little  farther  by  umoK  letters  of  the  Bl^tdiel \nwith  a  dash  or  slaiit-line  behind,  to  represent  thousands  (looo-^oook  tcua  of  tboo- \nsands  (laooo-^oooo)  and  one  hundre<l  of  thousands  (100,000)  the  last,  for  insUacc \nbeing  represented  by  \"rbo\"\"  with  a  dash  heliind,  while  \"rho\"  sinijly  repf \ntax  The  Romans  represented  all  namerical  \\'alues  by  the  combination  (adc \nwhen  the  second  letter  itt  of  equal  or  less  value)  of  six  letters  of  their  alphabet; \ni  (=  I),  V  (\"  5t,  X  ( =  to),  c  (for  \"  centum  \"  ^  100),  A  \\  ^  500),  and  m  ( ^  1000} ;  thcs \nJO  3  XX.  IS  -  XV,  and  9  =  ix.  These  are  called  the  Roman  numerals,  and  are \nsdopte<l  by  all  European  nations  when  using  the  Romnn  alphabet.  The  Aratitat \nftnt  followed  tbeir  neighbours,  the  Jews,  in  their  method  of  compuUtion.  so  mncb \nBO  that  they  called  it  Abjad  from  the  fin?t  four  Hebrew  letters\u2014 \"alif,\"  \"betfa.\" \n\"gimcl\"\u2014 or  rather  \"jinicl,\"  that  is,  *\"jim\"  (Arabic  being  wanting  in  *'g*'K  mm! \n\"dalcth.\"  representing  the  first  four  units.  But  when  in  tlie  early  part  of  the \nCbri.<itian  rni  Uiey  cauie  to  India  as  traders,  Uicy  found  tbe  country  already  naang \nfor  computation  the  decimal  scale  of  notation,  which  ihey  forth^-ith  borrowed \nhterally;  in:.,  without  altering  its  method  of  writing  from  left  to  right,  at  variance \nwith  their  own  mode  of  writing,  which  is  from  right  to  left.  They  introduced  this \nsystem  into  Rnrope  through  S{min  -ind  other  Huropean  countries  lying  along  the \ncoast  of  the  Mediterranean  and  under  their  Hway,  during  the  dark  ages  of  Kuropcan \nhistory.  It  has  thus  beconte  evident  that  the  Aryas  knew  well  nialhematics  vt  tlie \nscience  of  computation  at  a  time  when  all  other  nations  knew  but  little,  if  anything, \nof  it.  It  has  also  bceti  admitted  that  the  knowledge  of  arithmetic  and  algebra  was \nfirst  introduced  from  the  Hindus  by  the  Arabs,  and  then  taught  by  them  to  the \nWestern  nations.  This  fact  convincingly  pro\\-es  that  the  Aryan  civilisation  is  older \nthan  that  of  any  other  nation  in  the  world ;  and  us  the  l^'aUts  arc  arowcdly  proved \ntlie  oldest  work  of  that  civilisation,  a  presumption  is  raised  in  favour  of  their  great \nantiquity.* \n\n\nTUmlm^OC  AuKOBt,  iMt. \n\n\nAGE  OF  THE  VBDAS. \n\n\n353 \n\n\nBut  while  tbe  Jewish  nation,  for  iastaace \u2014 regarded  so  long  as  Che \nfirst  and  oldest  in  the  order  of  creation \u2014 knew  nothing  of  arithmetic \nand  remained  utterly  ignorant  of  the  decimal  scale  of  notation \u2014 the \nlatter  existed  for  ages  in  India  before  the  actual  era. \n\nTo  become  certain  of  the  immense  antiquity  of  the  Aryan  Asiatic \nnations  and  of  their  astronomical  records  one  has  to  study  more  than \ntbe  Vedas.  The  secret  meaning  of  the  latter  wilt  never  be  understood \nby  the  present  f^eueration  of  Orientalists:  and  the  astronomical  works \nwhich  give  openly  the  real  dates  and  prove  the  antiquity  of  both  the \nnation  and  its  science,  elude  the  grasp  of  the  collectors  of  ollas  and  old \nmanuscripts  in  India,  the  reason  being  too  obvious  to  need  explanation. \nYet  there  are  Astronomers  and  Mathematicians  to  this  day  in  India, \nhumble  Shdstris  and  Pandits,  unknown  and  lost  iu  the  midst  of  that \npopulation  of  phenomenal  memories  and  metaphysical  brains,  who  have \nundertaken  the  task  and  have  proved  to  the  satisfaction  of  many  that \nthe  P'edas  are  the  oldest  works  in  the  world.  One  of  such  is  the  ShSstri \njust  quoted,  who  published  in  TA^^  Theosophisi^  an  able  treatise pro^nng \nastronomically  and  mathematically  that : \n\nIf  the  PoAi-VAiiliLA  works  alone.  Die  IJpanishads,  the  BrAhmanos,  etc.,  dovrn  to \nthe  Purdoas,  when  examined  criticaUy  carry  us  back  to  3o,(wo  B.C..  Uien  the  tiiiLe  of \nthe  composition  of  the  yi^oi  themselves  canuot  be  \\<s&  tlmn  30,000  B.C.,  in  round \nonmbers,  a  date  which  we  may  take  at  prevenL  us  the  age  of  that  Book  of \nbook&t \n\nAnd  what  are  his  proofs? \n\nCycles  and  the  evidence  >'ielded  by  the  asterisms.  Here  are  a  few \nextracts  from  his  rather  lengthy  treatise,  selected  to  give  an  idea  of  his \ndemonstrations  and  bearing  directly  on  the  quinquennial  cycle  spoken \nof  just  now.  Those  who  feel  interested  in  the  demonstrations  and  are \nadvanced  mathematicians  can  turn  to  the  article  itself,  \"  The  Antiquity \nof  the  Vedas,\"  X  and  judge  for  themselves. \n\nla  Sotn&kara  in  his  commcntar>'  on  the  SHesha  Jyotiska  quotes  a  passage  from \nthe  Sattipatka  Br&hmana,  which  conUiiis  an  observation  on  the  change  of  the  tropics \nand  which  ia  also  found  in  the  S^khdyatia  Brdhmana,  as  has  licen  noticct:!  by  Prof. \nMax  Miillei  in  hia  preface  to  Rigveda  .Sam/iitd  (p.  xx.  foot-note,  vol.  iv.).  The  pas- \nsage is  this:  .  .  .  \"The  full-moon  night  in  Philfjuna  is  the  first  night  of  5am- \nvatsaru,  tbe  first  year  of  the  quinquennial  age.\"  This  passage  clearly  filinwn  ttial \nthe  quinqnenniat  age  which,  according  to  tbe  sixtli  vvnc  of  1\\m  Jyotiska,  begin;*  on \ntheist  of  MAgha(JanuarY-Febrtuiry),  once  began  on  the  isthof  Ph&IgunafPebruary. \n\n\n\u2022  Anc-,  lUt  to  Frt>.,  iSBa. \n\n\n*  i^tc.  eit^  i<r.  U7. \n\n\nt  Tk**i9^itl,  VOL  Ui.  p.  u. \n\n\n2J^'  THK   SECRET  DOCTRINB. \n\nMftrcbk    Now  when  the  151)1  of  Pb&It^ns  of  the  first  ye&r  called  SAinvfttsank  of  ibe \nquinquennial  ag\u00ab  b^fina,  the  moon,  according  to  Ihe/y^tisAa,  is  in \n\nor  ilh  of  the  UtUra  PUUkuuI,  and \n\n\nthe  ran  in \n\n\n^thf \n\nI \n\n124    '    ,+ \n\n1 \n\n3+8 \n\n39 \n\n33  th  ( \n\nI \n\n^^            3+- \n\nI \n\nH-8 \n\n25 \n\nor  ^th  of  Pflrva    Bh&ilrapadA.     Hence  the \n\n\nposition  of  th\u00ab  four  principal  points  on  the  ecliptic  was  then  as  follows: \n\nThe  winter  solstice  in  3\u00b029'  of  Purva  BhftdrapadA. \n\nThv  vernal  equinox  in  the  licginuiag  of  Mrigashirsha. \n\nThe  summer  sohttice  in  10  of  Purva  PhAlguni. \n\nThe  itDtiininal  equinox  in  llic  miildle  of  Jycshlfaa. \n\nThe  vernal  equinoctial  point,  we  have  seen,  coincided  with  the  beirinnijiK  of \nKrittikA  in  1431  B.C. ;  and  from  the  be^inniuK  of  Kriltilcft  to  that  of  Mriga\u00bbfair\u00abbs, \nwas.  in  consequence.  1431  +  36  2^3  x  7a  ==  1421  -f  1930  =  3341  B.C.,  supposing  the  rale \noi  preicsswn  to  be  50\"  a  year.  When  we  take  the  rate  to  be  3'^ao\"  in  247  years,  the \ntime  comes  up  to  1516  +  19607  -  3476'7  B.C. \n\nWhen  Ihe  winter  solstice  hy  its  retrograile  motion  coincided  afler  that  with  tbe \nbeginning  of  PQrva  Bbfldrapadd,  Uicn  the  commencement  of  the  quinquennial  age \nwas  changed  from  the  isth  to  the  rst  of  ITiAlguna  (Pchruary-MarchJ.  This  change \ntook  pla\u00a3e  340  years  afler  the  <Utc  of  the  atiove  observation,  that  is,  in  3101  B.C. \nThis  date  is  mosit  important,  as  from  it  an  era  was  reckoned  in  after  tiincA.  The \ncommenccmuit  of\"  the  Kali  or  Kali  Yuga  (derive<l  from  \"  kal,\"  \"  to  reckon  \">, \nthough  said  by  European  flcbolors  to  be  an  imaginary  dAte,  becomes  thus  an  astro- \nnomical fact. \n\nINTSRCBANGB  OP  KRITTIKA  AKD  ASHVIWl.* \n\nWe  thus  see  that  the  asterisms,  twenty-seven  in  number,  were  counted  from  the \nMrigashirsba  when  the  vernal  equinox  was  in  its  beginning,  and  that  the  practice  of \nthus  counting  was  a^lhcred  to  till  the  vernal  equinox  retrograde*!  to  the  beginning \nof  Krittikfl,  when  il  became  the  first  of  ihe  asterisms.  Por  then  the  winter  solstice \nbad  changed,  receding  from  Phdlguna  (February* March)  to  MAgha  (January* \nFebruary),  one  complete  lunar  month.     And,  in  like  manner,  the  place  of  Kritttkl \n\n\n*  The  impartial  Mudy  of  Vaidic  and  Post^Valdlc  worica  abom  that  ttae  lacient  Aryuis  knew  \u00bbeU \ntbe  pTvce^aiaii  of  the  equiausn.  and  \"  that  tliey  chaoged  their  poritloa  from  n  certain  afitrtisia  to \ntwo  Ittccaiionalty  thrwj  nitrriainK  hock  whcn^m'  the  pnceation  amouiited  to  two,  propctly  speaktng, \n(o  \u00bb  nUtt  luttcriiouK  at  ntxiut  1/\u00b0,  hcing  Ihc  laoUitn  of  (he  \u00bbiiu  in  \u00ab  lunnr  moiitb,  and  M \ncauaetl  tbe  iiMtiioas  to  fall  b^ck  a  cotuplele  lunnr  month.  .  -  It  apprmts  certain  t)i\u00abt  mi \nIhr  (Inte  of  SArya  Siddhinta.  Srakmd  SiddAmta.  Aud  other  ancient  trcatiaes  on  aAttonomy, \nthe  ^-craaJ  equinoctial  point  bad  not  actually  rcauhnl  tbir  he^nnlug  of  A^hvint,  tittt  wu  a  frw \n'IrfTm  ctiHt  of  ii.  .  .  The  astronooicn  of  Hurope  change  wetlward  the  bcsinntnc  of  Arte*  and  af \nall  crthrr  fllgns  of  (he  SkidlBC  every  year  liy  alKiitt  jn\"  15.  and  Ihn*  make  (he  tintne\u00ab  of  (he  tifVB \nmcaaln|1e\u00abB.  Bat  these  ilffiis  ate  ai  luirch  Sxcd  a*  tbe  iL\u00abicn>n)>  (henuwlves,  and  fac\u00bbc\u00ab  the  Wcsnra \naa(ratioraeri  of  Ibe  prraent  day  appear  la  na  la  Ihia  leapecl  lc\u00ab\u00ab  wary  and  acicslific  tn  (beir  obaerva- \ntiooa  Uuu  Uieir  vciy  ancient  bretliren-(be  ktssM.\"~ThfaiophiU,  iii.  (j. \n\n\nTKSTIMONV   OV  THH  SONG   CBUiSTIAI,. \n\n\n355 \n\n\nI \n\n\nP \n\n\nwas  occupiefl  by  Asfavinl,  that  is,  the  latter  became  the  first  of  the  astcrisnw,  head- \ning all  others,  wheu  its  beginning  coincideJ  with  the  vernal  equiaoctial  point,  or,  in \nother  words,  when  the  winter  solstice  was  in  Paoahu  (Deccniber-l-'ebmHrj').  Now \nfrom  the  beginning  ofKrittikA  to  that  of  .'Vshvini  there  are  two  aiteristns,  or  a6  3'3*', \nAnd  the  time  the  equinox  takes  to  retrograde  this  distance  at  the  rate  of  i  in  72 \nyears  is  1930  years;  and  hence  the  date  at  which  the  vernal  equinox  coincided \nwith  the  cotnnicDcement  of  Ashvinl  or  with  the  end  of  Revati  is  1920-1431  = \n499  A-D \n\nBbnTlkv*9  Opinion. \n\n\n12.  The  next  and  equally-imporUint  observation  we  have  to  record  here  is  one \ndiflcusaed  by  Mr.  Bentlcy  in  his  researches  into  the  Indian  antiquitieii.  **T1ie  first \nlunar  asterism,\"  be  says,  \"in  the  division  of  tweaty-eiglit  was  called  MAIo.  Uiat  is \nto  say,  the  root  or  origin.  In  the  division  of  twenty-seven  the  first  lunar  asterism \nwas  called  Jycshtba,  that  is  to  say,  the  eldest  or  first,  and  consequently  of  the  same \nimport  as  the  former\"'  {tide  his  Historical  l-'iatr  of  the  Hindu  AUronomy,  p.  4). \nProm  this  it  becomes  manifest  that  the  vernal  equinox  was  once  in  the  beginning \nof  MOIa,  and  Miila  was  reckoned  the  first  of  the  asterisms  when  they  were  Lweuty> \neight  in  number,  including  Adhijit.  Now  there  are  fourteen  asterisms,  or  180\u00b0, \nfrom  the  beginning  of  Mrigaahirsha  to  that  of  MOla,  and  hence  the  date  at  which \nthe  vernal  equinox  coincided  with  the  beginning  of  M Ala  was  at  least  3341  +  180 \nX  73  =  16,301  11.C.  The  position  of  the  four  pnncipol  points  on  the  ecliptic  was \nthen  as  given  below  : \n\nThe  winter  solstice  in  the  beginning  of  Uttara  Pbilgtmi  in  the  month  of \nSbiAvana.  -> \n\nThe  vernal  equinox  in  the  beginning  of  MiUa  in  KArttika. \nThe  summer  solstice  in  the  beginning  of  PArva  Bh^rapadd  In  MAglia. \nThe  autumnal  equinox  in  the  beginning  of  Mrigaahlrsha  in  VaishAkha. \n\nA  Proof  prom  the  Braoavao  gIta. \n\n13.  The  lihagavad  Gitd,  as  well  as  tbc  BhAgavata,  makes  mention  of  an  obser^'a- \ntion  which  points  to  a  still  more  remote  antiquity  than  the  one  discovered  by  Mr. \nBentley.    The  passages  are  given  in  order  below : \n\n\"  I  am  the  MilrgiLshin>faa  [viz.  the  first  among  the  months]  and  the  spring  [vis.  the \nfirst  among  the  seasons].\" \n\nThis  shows  that  at  one  lime  the  first  mouth  of  spring  was  Mdrgashirsba.  A \nseason  includes  two  months,  and  the  mention  of  a  month  suggests  the  season. \n\n\"I  am  the  SanivAUiira  among  the  years  [which  are  five  in  number]  and  the  spring \namong  the  scnsoii.t,  and  the  MArgashtrsba  among  the  months  and  the  Abhijit  amuug \nthe  asterisms  [which  are  twenty-eight  in  number].\" \n\nThis  clearly  points  out  that  al  one  time  in  the  first  year  called  Samvatsara,  of  the \nquinquennial  age,  the  Mailhu,  that  is,  the  first  month  of  spring,  was  Mirgashlrsha, \nand  Abhijit  was  the  first  of  the  asterisms.  It  then  coiucided  with  the  vKmal \nequinoctial  point,  and  thence  from  it  the  a^tensms  were  counted.  To  find  the  date \nof  this  obser\\-iition  :  There  are  tliree  asterisms  from  the  beginning  of  M^Ia  to  the \nbeginning  of  Abh.jit,  and  heuce  the  date  in  question  is  at  least  i6k3oi  +  3/7  x  qoX \n\n\n35e \n\n\nTHQ   BBCRBT  DOCTRINB. \n\n\n72  s  19^078  or  about  aaooo  b.c    Thx  iJamvatsara  at  Lhis  time  began  In  BhAdrapadL \nthe  winter  solstitial  month. \n\nSo  far  then  20.000  years  are  Tnathemalically  proven  for  the  antiquity \nof  the  Vcdas.  And  this  is  simply  exoteric.  Any  mathematician,  pro- \nvided he  be  not  blinded  by  preconception  and  prejudice,  can  see  this. \nand  au  unknown  but  very  clever  amateur  Astronomer,  S.  A.  Mackey, \nhas  proved  it  some  sixty  years  back. \n\nHis  lheor>'  about  the  Hindu  Yugas  and  their  length  is  curious\u2014 a^ \nbeing  so  very  near  the  correct  doctrine. \n\nIt  ia  \u00bbaid  in  volomc  ii.  p.  131.  of  Asiatic  Resatrehes  that :  *'  The  great  ancestor \nYudhister  reigned  27,000  years    ...    at  the  end  of  the  brazen  a;;re.\"     In  roItUDf \ntx.  p.  364,  wc  read  : \n\n\"  In  the  beginning  of  the  Cati  Vnga,  in  the  rcij^n  of  Yadhister.    And  Yndisttr \n.    .     .     began  his  reign  immctiiately  after  the  flood  called  Pralaya.\" \n\nHere  we  find  three  diffcrtnt  statements  concerning  Yudhiatcr  ...  to  cxplala \nthcac  seeming  differences  wc  muHl  have  recourse  to  their  books  of  science,  what \nwe  find  the  bea\\'ens  and  the  eartli  divided  \\nKo  fizf  parti  of  unequal  dimensions,  bf \ncircles  parallel  to  the  equator.  Attention  to  these  rlivtsions  will  he  fonnd  to  be  of  the \nutmost  importance  ...  as  it  will  be  found  that  from  thetn  aroae  the  division  of  their \nMaha-Yuga  into  its  four  component  parLi.  Every  atttrououier  knows  that  there  ti \na  point  in  the  heavens  called  the  pole,  round  which  the  whole  seems  to  tnru  in \ntwenty-four  hours ;  and  that  at  ninety  degrees  from  it  they  imagine  a  cirde  called \nthe  equator,  which  divides  the  heavens  and  the  earth  into  two  equal  parti,  the \nnortli  and  the  south.  Between  thi^t  circle  aud  the  pole  there  ts  another  imAginary \ncircle  called  the  circle  of  perpetual  apparition :  between  which  and  the  equator \nthere  is  a  point  in  the  heavens  caHed  the  zanith,  through  which  let  aiiother \niraiLginaiy  circle  pa-ss,  parallel  to  the  other  tu'O;  and  then  there  wants  hot  tlie \ncircle  of  perpetual  occullation  to  complete  the  round,  .  .  .  No  astronomer  of \nEurope  besides  myself  has  ever  applied  them  to  the  development  of  the  Hindu \nmysterious  nuiubers.  We  are  told  in  the  Asiatic  Researches  that  Yndhistcr  brought \nVlcram&ditya  to  reign  in  Caasimcr,  which  is  in  the  latitude  of  .16  degrees.  And \nin  that  latitude  the  circle  of  perpetual  apparition  would  extend  up  to  72  degree* \naltitude,  aud  from  that  to  the  zenith  there  are  but  iS  degrees,  but  from  the  zeftith \nto  the  equator  in  that  latitude  there  are  36  degrees,  and  from  the  equator  to  the \ncircle  of  perpetual  occultation  there  are  54  degrees.  Here  we  find  the  semi-circle \nof  180  degrees  divuled  into  four  parts,  in  the  proportion  of  1,  2,  3,  4,  i.r.,  18.  j6, \nStt  73-  Whether  the  Hindu  astronomers  were  acquainted  with  the  motion  of  the \nearth  or  not  is  of  no  consequence,  since  Uie  appearances  are  the  same;  and  if  U \nwill  give  those  gentlemen  of  tender  covscirwes  any  pleasure  I  am  wHling  to  admit \nthat  they  imagined  the  heavens  rolled  round  the  cartli.  but  tliey  had  obaerveil  the \nstars  in  the  path  of  Uie  sun  to  move /ora'ar/ through  ihe  equiiiocti.il  points,  at  the \nrateof  fifly^fouraecondsof  a  degree  in  n  year,  \u00bbv1iich  cnrried  the  whole  zodiac  round \nin  14.0U0  years ;  in  which  time  they  alao  obsen*ed  that  the  angle  of  obliquity  varied, \n\u25a0o  oa  to  extend  or  contract  the  widtli  of  the  tropics  4  <lfgree3  on  each  si>le,  which  rate \n\n\nmackey's  argumhnts. \n\n\n357 \n\n\nI \n\n\nI \n\n\nI \n\n\nof  molion  wouM  carry  tJie  iropics  from  the  equator  to  the  poles  in  W'.'^J'*'  yetn : \nin  which  time  the  Zodiac  would  have  made  tweuty-two  and  a  half  revolutions,  which \nare  expressed  by  the  parallel  circles  from  the  eqaator  to  the  polca  ...  or  what \namoTiDts  to  the  same  thing,  the  north  pole  of  the  ecliptic  would  have  moveil  from  the \nnorth  pole  of  the  earth  to  the  ctpialor.  .  ,  .  Thus  the  poles  become  inverted  in \n],o8c^ncxi  years,  which  is  their  Maha  Yuga,  and  which  they  had  divided  into  four \ntinequal  parts,  in  the  proportions  of  i,  2,  3.  4,  for  the  reasons  mentioned  above; \nwhich  are  lo&ooo,  ai6,ooo,  334,000.  mnd  431,000.  Here  we  have  the  raost  positive \nproofs  that  the  above  numbers  originateil  in  aNeimt  astrtiHomifal  observations,  and \nconsequently  are  not  deserving  of  those  epithets  which  have  been  bestowc<l  upon \ntheni  by  the  Hssa>'i5t.  echoinE  the  x-oice  of  Bentley,  Wilford,  I>upnis,  etc. \n\nr  have  now  to  show  that  the  reign  of  Yudhistcr  for  27,000  years  is  neither  absurd \nnor  disgusting,  but  perhaps  the  Essa)^^  is  not  aware  that  there  were  scvenl \nYudhistcrs  or  Judhisters.  la  volume  11.  p.  131.  Asiatic  Rnearch/i  :  \"The  great \nancestor  of  Yudhister  reigned  37,000  years  at  the  end  of  the  braxen  or  third  age.** \nHere  I  must  again  beg  your  Rttentton  to  this  projection.  This  is  a  plane  of  that \nmachine  which  the  second  gentlemnn  thought  ao  very  clumsy;  it  is  that  of  &pro- \nlong  spheroid,  called  by  the  ancients  an  atroscope.  Let  the  longest  axis  represent \nthe  poles  of  the  earth,  making  an  angle  of  28  degrees  with  the  horizon  ;  then  will \nthe  seven  divisions  above  the  horizon  to  the  North  Pole,  the  temple  of  Buddha,  and \nthe  seven  from  the  North  Pole  to  the  circle  of  perpetual  apparition  represent  the \nfbnrteen  Manvantaras.  or  very  long  periods  of  rime,  each  of  which,  according  to  the \nthird  volume  of  Asiatic  Researches,  \"p.  258or259,  was  the  reign  of  a  Menu.  But  Cnpt. \nWilford,  in  volnme  v.  p.  243.  gives  us  the  following  infornuition :  \"The  Egyptians \nhad  fourteen  dynasties,  and  the  Hindus  had  fourteen  d>'Tiasties.  the  rulers  of  which \nare  called  Menus.\"     .     .     . \n\nWho  can  here  mistake  the  fourteen  very  long  periods  of  time  for  those  which \nconstituted  the  Cali  Yuga  of  Delhi,  or  any  other  place  in  the  Intttude  of  28  degrees, \nwhere  the  blank  .space  from  the  foot  of  Mem  to  the  seventh  circle  from  the  equator, \nconstitutes  the  part  passed  over  by  the  tropic  in  the  next  age;  which  proportions \ndiffer  considerably  from  those  in  the  lalilude  of  36  ;  and  because  the  numbers  in  the \nHindn  books  diffctr,  Mr.  Bentley  asserts  that:  \"This  shows  what  little  dependence \nis  to  he  pat  in  them.\"  But,  on  the  contrary,  it  shows  with  what  accuracy  the  Hindus \nhad  observed  th.e  motions  of  the  heavens  in  different  latitudes. \n\nSome  of  the  Hindus  infonn  us  that  \"  the  earth  has  two  spindles  which  are  sur- \nrounded by  seven  tiers  of  heaverts  and  hells  at  the  distance  of  one  Raju  each.\"  This \nneeds  but  little  explanation  when  it  is  understood  that  the  scNxn  divisions  from  the \nequator  to  their  zenith  are  called  Rishis  or  RasMas.  But  what  is  most  to  our  present \npurpose  to  know  ts  that  they  had  given  names  to  each  of  those  divisions  which  the \ntropics  passed  over  during  each  revolution  of  the  Zodiac.  la  the  latitude  of  36 \ndegrees  where  the  Pole  or  Meni  was  nine  steps  high  at  Cassimere.  they  were  called \nShastras;  in  latitude  28  degrees  at  Delhi,  where  the  Pole  or  Meru  was  seven  step* \nhigh,  they  were  called  Menus:  but  in  24  degrees,  at  Cacha,  where  the  Pole  or  Meni \nwas  but  six  steps  high,  they  were  called  Sacas.  But  in  the  ninth  volume  [Asiatic \nResmrches\\  Yudhister,  the  son  of  Dhenna,  or  Justice,  was  the  first  of  the  six  Sacas; \n\n\n\\/ \n\n\n35S \n\n\nTHB  SBCRBT   DOCTRINB. \n\n\nthe  name  implies  the  end,  and  as  cvcrytltins  has  two  ends,  Yudhister  is  as  applicable \nto  the  first  as  to  the  last.  An<1  as  the  di\\'tfiion  on  the  north  of  the  circle  of  perpettui \napparition  is  the  fint  of  the  Cali  Vuk^i^  suppoaing  the  tropics  to  be  ascending,  it \nwas  called  the  division  or  reign  of  Vudhister.  But  the  division  which  immediately \nprecedes  the  circle  of  perpetual  apparition  is  the  last  of  the  third  or  ifrazen  age.  ami \nwas  therefore  called  Vu<Uiister,  and  as  his  reign  preeeiled  the  reign  pf  the  other,  as \nthe  tropic  ascended  to  the  Pole  or  Mem,  he  was  called  Ifw  father  of  the  other \u2014 \"  tbe \ngreat  ancestur  of  Yudhister.  who  reigned  twenty-ievCH  ihousaad  years,  at  iht  eitdot \nthe  brazen  age.\"    (Vol.  iL  Asiatic  liesearchei.) \n\nThe  ancient  Hindus  observed  that  the  Zodiac  went  forwanl  at  about  the  rate  of \nfif^'-fonr  \u2022tcconds  a  year,  and  to  avoid  greater  fractions,  stated  it  at  that,  which \nwould  tnalce  a  complete  ruuml  in  24,000  years  i  and  obser\\-itig  the  angle  of  the  polei \nto  vary  nearly  4.  degrees  each  round,  stated  the  three  numbers  as  such,  which  woold \nhave  given  forty-Jive  rounds  of  ihg  Zodiac  to  half  a  revolution  of  the  poles ;  bot \nfinding  that  forty-five  round*  would  not  bring  the  aortbcru  tropic  to  coincide  with \nthe  circle  of  pcrpclnal  apparition  by  tbirly  minuter  of  ft  degree,  which  required  the \nZodiac  to  move  one  sign  and  a  half  more,  which  we  all  know  it  could  not  do  in  less \nthan  5,000  years,  they  were,  in  the  cose  before  us,  added  to  the  end  of  the  brau\u00bb \n9ge:  which  lengthen  the  reign  of  that  Yudhister  to  27,000  years  instead  of  34.am \nbut,  al  another  lime  lUey  did  aot  alter  the  regular  order  of  24,001  years  to  the  rcigo \nof  each  of  these  long-winded  monarcbs,  but  rounded  up  the  time  by  allowing  s \nregency  to  continue  three  or  four  thousand  years.  In  volume  ii.  p.  134,  Asiati\u00a3 \nA'tUAirrA^^weare  told  that:  \"Paric^it,  the  great  nephcwandsucccssoi  of  Yudhister, \nis  allowed  without  controversy  to  have  reigned  in  the  interval  between  the  drtMM \nand  earthen,  or  Cali  Ages,  and  to  have  died  at  the  setting-in  of  the  Cali  Yug.\"  Hert \nwe  6nd  an  interregnum  at  the  end  of  the  brazen  age.  and  before  the  setting-tn  of  the \nCali  Yug :  and  as  tliere  can  be  but  one  brazen  or  Trcta  Yug,  i.e.,  the  third  age,  in \na  Maba  Yiiga  of  i,oSovQOO  years  :  the  reign  of  ttiis  Paricshit  must  have  been  in  the \ndecond  Maha  Ynga,  when  the  pole  had  returned  to  its  original  position,  which \nmust  have  taken  7,160,000  years :  and  this  is  what  the  Hindus  call  the  frajanatha \nYoga.  Analogous  to  tbiR  custoai  is  that  of  some  nations  more  modem,  who,  fond \nof  even  numbers,  have  made  the  common  year  to  consist  of  twelve  months  of  thirty \ndays  each,  and  the  five  days  and  o<ld  measure  have  been  represented  as  the  reign  of \na  httlc  serpent  biting  his  tail,  and  divided  into  five  parts,  etc \n\nBut  \"Yudhister  began  his  reign  immediately  after  the  fiood  catted  Prahya\"  i.e., \nat  tbe  end  of  the  Cali  Vug  (or  age  of  he.it),  when  the  tropic  had  passed  from  the \npole  to  the  other  side  of  the  circle  of  perpetual  apparitiou,  which  coincides  M-ith \ntbe  northern  horizon  ;  here  the  tropics  or  summer  solstice  would  be  again  in  the \nsame  parallel  of  north  declination,  at  the  commencement  of  their  first  age,  as  he  was \nat  the  \u00a3W(/ of  tlieir /A\u00bbi/ (7^,  or  Treta  Yug,  called  the  brazen  age.    .     .    . \n\nEnough  has  been  K-iid  to  pro\\'e  that  the  Hindu  books  of  science  are  not  disgusting \nabsurdities,  originated  in  ignorance,  vauity,  and  credulity;  but  books  contaioiog \nthe  most  profound  knowledge  of  astronomy  and  geography. \n\nWhat,  therefore,  can  induce  thoAe  gentlemen  of  tender  consciences  to  insist  that \nYudhister  was  a  real  mortal  man  1  have  no  guess;  unless  it  be  that  they  fear  for \nthe  fate  of  Jared  and  his  grandfather,  Methuselah  ? \n\n\nTHE \n\nMYSTERY  OF   BUDDHA. \n\n\nSECTION  XU \nThe  Doctrine  of  AyatAras. \n\n\nSTRANGE  story \u2014 a  legend  rather \u2014 is  persistently  current  among \nthe  disciples  of  some  great  Himalayan  Gums,  and  even  among  laymen, \n*to  the  effect  that  Gautama,  the  Prince  of  Kapilavastu.  has  never  left \n[the  terrestrial  regions,  though  his  body  died  and  was  burnt,  and  its \nI  relics  are  preserved  to  this  day.  There  is  an  oral  tradition  among  the \nChinese  Buddhists,  and  a  written  statement  among  the  secret  books  of \nthe  Lamaists  of  Tibet,  as  well  as  a  tradition  among  the  Ar>-ans,  that \nGautama  Buddha  had  two  doctrines :  one  for  the  masses  and  His  lay \ndisciples,  the  other  for  His  \"elect,\"  the  Arhats.  His  policy  and  after \nHim  that  of  His  Arhats  was,  it  appears,  to  refuse  no  one  admission  into \nthe  ranks  of  candidates  for  Arbatship,  but  never  to  divulge  the  final \nmysteries  except  to  those  who  had  proved  themselves,  daring  long  years \nof  probation,  to  beworthy  of  Initiation.  These  once  accepted  were  con- \nsecrated and  initiated  without  distinction  of  race,  caste  or  wealth,  as  in \nthe  case  of  His  western  successor.  It  is  the  Arhats  who  have  set  forth \nand  allowed  this  tradition  to  take  root  in  the  people's  mind,  and  it  is \nthe  basis,  also,  of  the  later  dogma  of  X<amaic  reincarnation  or  the  suc- \ncession of  human  Buddhas. \n\nThe  little  that  can  be  said  here  upon  the  subject  may  or  may  not \nhelp  to  guide  the  psychic  student  in  the  right  direction.  It  being  left \nto  the  option  and  responsibility'  of  the  writer  to  tell  the  facts  as  she \n\\  personally  understood  them,  the  blame  for  possible  misconceptions \ncreated  must  fall  only  upon  her.  She  has  been  taught  the  doctrine, \nbut  it  was  left  to  her  sole  intuition\u2014 as  it  is  now  left  to  the  sagacity  of \nthe  reader \u2014 to  group  the  mysterious  and  perplexing  facts  together. \nThe  incomplete  statements  herein  given  are  fragments  of  what  is \ncontained  in  certain  secret  volumes,  but  it  is  not  lawful  to  divulge  the \ndetails. \n\nThe  esoteric  version  of  the  mystery  given  in  the  secret  volumes  may \n\n\n362 \n\n\nTHE   SECRET  DOCTRINK. \n\n\nbe  told  vco'  briefly.  The  Buddhists  have  always  stoutly  denied  that  iheir \nBuddha  was.  as  alleged  by  the  Brahmans.  an  Avalara  of  Vishnu  in  the \nsame  sen^^e  as  a  man  is  an  incarnation  of  his  Kannic  ancestor.  They \ndeny  it  partly,  perhaps,  because  the  esoteric  meaning  of  the  term \n\"  Mahi  Vishnu\"  is  not  known  to  them  in  its  full,  impersonal,  aod \ngeneral  meaning.  There  is  a  mysterious  Principle  in  Nature  called \n\"  Mah,t  Viahnu.\"  which  is  not  the  God  of  that  name,  but  a  principle \nwhich  contains  B)ja,  the  seed  of  AvatSrism  or,  in  other  words,  is  the \npotency  and  cause  of  such  divine  incarnations.  All  theWorld-Sanours. \nthe  Bodhisattvas  and  the  AvatSras,  are  the  trees  of  salvation  grown  oat \nfrom  the  one  seed,  the  Bija  or  \"  Mahi  Vishnu.\"  Whether  it  be  called \nAdi-Buddha  (Primeval  Wisdom)  or  Maht  Vishnu,  it  is  all  the  same- \nUnderstood  esoterically,  Vishnu  is  both  Saguna  and  Nirguna  (with \nand  without  attribnles).  In  the  first  aspect,  Vishnu  is  the  object  bf \nexoteric  worship  and  devotion  ;  in  the  second,  as  Nirguna.  he  is  the \nculmination  of  the  totality  of  spiritual  wisdom  in  the  Universe\u2014 \nNirvSua,*  in  short \u2014 and  has  as  worshippers  all  philosophical  minds. \nIn  this  esoteric  sense  the  Lord  Buddha  was  an  incarnation  of  MahS \nVishnu. \n\nThis  is  from  the  philosophical  and  purely  spiritual  standpoint.  From \nthe  plane  of  illusion,  however,  as  one  would  say,  or  from  the  terrestrial \nstandpoint,  those  initiated  i-naw  that  He  was  a  direct  incamation  of  one \nof  the  primeval  \"Seven  Sons  of  Light\"  who  are  to  be  found  in  every \nTheogony \u2014 the  Dhy^n  Cholians  whose  mission  it  is,  from  one  eternity \n(aeon)  to  the  other,  to  watch  over  the  spiritual  welfare  of  the  regions \nunder  their  care.  This  has  been  already  enunciated  in  Esoteric \nBuddhism. \n\nOne  of  the  greatest  mysteries  of  speculative  and  philosophical  Mys- \nticism\u2014 and  it  is  one  of  the  mysteries  now  to  be  disclosed \u2014 is  the  modu% \noperandi  in  the  degrees  of  such  hypostatic  transferences.  As  a  matter \nof  course,  divine  as  well  as  human  incarnations  must  remain  a  closed \nbook  to  the  theologian  as  much  as  to  the  physiologist,  unless  the \nesoteric  teachings  be  accepted  and  become  the  religion  of  the  world. \nThis  teaching  may  never  be  fully  explained  to  an  unprepared  public: \nbut  one  thing  is  certain  and  may  he  said  now:  that  between  the  dogma \n\n\nI \n\n\n*  A  grwl  drnl  of  mliKancc^iiioii  U  nXttA  hy  a  coafUrion  of  planes  of  beloff  vaA  mUuM  of  rjcpm- \n\u25a0ioa\u00ab.  for  inKtancr.  certain  xiiirilual  aUtea  have  been  conTaaadnl  wllh  ibr  Kinrlsa  of  BOVOKA. \nThe  NlrvJina  of  Buddha  U  toUIIy  diBcnut  from  auy  otticr  iplrituat  Mate  of  Sjiuldhi  uf  cvm  the \nhichrst  Thrapliacui  enjoyed  hy  kurr  Adepts.  After  pbyaical  dcalh  Uie  Idnda  of  >plritUAl  ttataa \nnacbed  by  A^epu  differ  (reaUy. \n\n\nAX.t   AVATARA3  ID^NTICAT.. \n\n\n3\u00ab3 \n\n\nof  a  newly-created  soul  for  each  new  birth,  and  the  physiological \nassumption  of  a  temporar>'  animal  seal,  there  lie:^  the  vast  region  of \nOccult  teaching  *  with  its  logical  and  reasonable  demonstrations,  the \nlinks  of  which  may  all  be  traced  in  logical  and  philosophical  sequence \nin  nature. \n\nThis  \"  Mystery\"  is  found,  for  him  who  understands  its  right  mean- \ning, in  the  dialogue  between  Krishna  and  Arjuna,  in  Xh^  Bhagavad  Gild. \nchapter  iv.    Says  the  AvatSra  : \n\nMany  births  or  mine  have  paft.<wd,  as  Also  of  your.t,  O  Arjuna  !  All  tlios^  I  know, \nbat  you  do  not  know  youis,  O  harasscr  of  yonr  enemies. \n\nAUhuugh  I  uii  unborn,  with  cxbauatlcss  AtmA,  atid  am  the  Ix>r()  of  all  that \nis:  yet.  taking  up  tlic  dominaliou  of  my  natorc  I  am  hom  by  the  power  of \niUua{on.t \n\nWhenever.  O  son  of  Bh&rata,  there  is  tlecline  of  Dharma  [the  right  law]  and  the \nrise  of  Atlharma  [the  opposite  of  Dbanna]  there  I  manifest  myself. \n\nFor  the  salvation  of  the  ^oo<l  and  the  destruction  of  wickedneas.  for  the  establish* \nment  of  the  law.  f  am  born  in  eii-ery  yuRa. \n\nWhoever  compreheiida  trnly  my  divine  birth  and  action,  he.  O  Arjuna,  having \nabandoned  ;he  Ixidy  does  not  receive  re-birth  ;  he  comes  to  me. \n\nThus,  all  the  AvatSras  are  one  and  the  same:  the  Sons  of  their \n*'  Father,\"  in  a  direct  descent  and  line,  the  \"  Father,\"  or  one  of  the \nseven  Flames  becoming,  for  the  time  being,  the  Son,  and  these  two \nbeing  one \u2014 in  Kternity.  What  is  the  Father  ?  Is  it  the  absolute  Cause \nof  all  ? \u2014 the  fathomless  Eternal  ?  No  ;  most  decidedly.  It  is  Kiran- \nStma.  the  \"  Causal  Soul \"  which,  in  its  general  sense,  is  called  by  the \nHindus  ishvara.  the  Lord,  and  by  Christians.  \"  God,\"  the  One  and \nOnly.  From  the  standpoint  of  tinity  it  is  so :  but  then  the  lowest  of \nthe  Elementals  could  equally  be  viewed  in  such  case  as  the  \"  One  and \nOnly.\"  Each  human  being  has,  moreover,  his  own  divine  Spirit  or \npersonal  God,  That  divine  Entity  or  Flame  from  which  Buddhi \nemanates  stands  in  the  same  relation  to  man,  though  on  a  lower  plane, \n\n\n*  Tblt  Mglon  ifl  the  oik  poMJbk  poiat  of  conciliation  between  the  two  dJumetricallT  opposed  potm \nof  nlij{1im  nnd  sctracc,  Ibc  onr  wiUt  Jts  barrva  ficUft  oS  dogmiwan  faith,  the  o4hfr  ovct-'niuiilny \nwith  empty  hypotlmcs.  Ijotb  tn-ergrowo  wiUi  the  weed*  of  error.  They  will  uvwt  meet.  Tlic  tvn> \narc  %.l  fend,  it  an  cvcrlastlnff  wnrfarc  with  ach  oth^r.  but  this  docs  tio4  prrveni  ihetn  from  anitinir \nN|ti>insl  F,aotrric  Philcauithy.  which  for  t>ru  nillFuniuniH  hua  had  to  fight  agalnsl  tnr\u00ablli)iility  Ju \ntfOUt  directions,  or  \"mere  vanity  and  pretence\"  a\u00bb  Anioutnuj  deSncd  it,  aod  aow  finds  tlic \nmsterialinn  of  Modem  Science  arrayed  asaifist  it*  truths. \n\n*  Whence  aotne  of  the  Gnomic  Idm* '  CeriathiM  taujrht  that  the  world  and  Jehovah  harlog  ra'l<-n \noff  from  wirtaeand  primiltve  A\\^\\iily  iheSupreRir^  p~rn\u00bbitt^  one  of  hUfloriaus  if{on\u00bb.  who-Hf  miinr \nw.iJttbe\"Ai)Oml\u00abd\"  iCtariM)  toiucarnitc  In  the  m in  Jriu.  Oaii I ide*  denied  the  rtraltiy  ofMii^  bxly \nof  JcwM.  nnd  i.'\u00abIUnt[  it  an  \"  ill  union  \"  held  that  it  was  airnon  of  Cyrene  w}io  vulfcTed  oo  Ihe  Citm9  in \nbis  Mead.    All  <ncl<  teachinsii  ore  echoex  of  the  Butem  Uoctrioes- \n\n\n3H \n\n\nTB\u00a3   SECKET  DOCTKINB. \n\n\nas  the  Dliyani-Buddha  to  his  human  Buddlia.     Hence  monotheism \nand  polytlieisiii  are  not  irreconcilabie  ;  they  exist  in  Nature. \n\nTruly,  \"  for  the  salvation  of  the  good  and  the  destruction  of  wicked- \nness,\" the  personalities  known  as  Gautama,  Shankara,  Jesus  and  a  few \nothers  were  born  each  iu  Ins  aj^e,  as  declared\u2014\"  I  am  born  in  e\\'ery \nYuga  \" \u2014 and  they  were  all  bom  through  the  same  Power. \n\nThere  is  a  great  mystery  in  such  iucaraalions  and  they  are  outside \naud  beyoud  the  cycle  of  general  re-hirths.  Rebirths  may  be  divided \ninto  three  classes:  the  divine  incarnations  called  Avat^ras;  those  of \nAdepts  who  give  up  Nirvilna  for  the  sake  of  helping  on  humanity\u2014 the \nNirnifinakSyas ;  and  the  natural  succession  of  rebirths  for  all \u2014 the \ncommon  law.  The  Avatfira  is  an  appearance,  one  which  may  be \ntermed  a  special  illusion  within  the  natural  illusion  that  reigns  on  the \nplanes  under  the  sway  of  that  power.  M&ySi. :  the  Adept  is  re-bora \nconsciously,  at  his  will  and  pleasure ;  *  the  units  of  the  common  herd \nunconsciously  follow  the  great  law  of  dual  evolution. \n\nWhat  is  an  Avatara?  for  the  term  before  being  used  ought  to  be  well \nunderstood.  It  is  a  descent  of  the  nmnifested  Deity\u2014 whether  under \nthe  specific  name  of  Shiva,  Vishnu,  or  Adi-Buddha \u2014 into  an  illusive \nform  of  individuality,  an  appearance  which  to  men  on  this  illusive \nplane  is  objective,  bnt  is  not  so  in  sober  fact.  That  illusive  form, \nhaving  neither  past  nor  future,  because  it  had  neither  previous  incar- \nnation nor  will  have  subsequent  rebirths,  has  naught  to  do  with  Karma, \nwhich  has  therefore  no  hold  on  it. \n\nGautama  Bri>DRA  was  born  an  Avatdra  in  one  sense.  But  this,  is \nview  of  unavoidable  objections  on  dogmatic  grounds,  necessitates \nexplanation.  There  is  a  great  difference  between  an  Avatfira  and  a \nJivanmukta  :  one,  as  already  stated,  is  an  illusive  appearance,  Karma- \nleas,  and  having  never  before  incarnated;  and  theother,  the  Jivanmukta, \nis  one  who  obtains  NirrSna  by  his  individual  merits.  To  this  expres- \nsion again  an  uncompromising,  philosophical  Vedantiu  would  object. \nHe  might  say  that  as  the  conditiuu  of  the  Avalira  and  the  Jivanmukta \nare  one  and  the  same  state,  no  amount  of  personal  merit,  in  howsoever \nmany  incarnations,  can  lead  its  possessor  to  Nirv&na.  NirvSna,  he \nwould  say,  is  actionless ;  how  can,  then,  any  action  lead  to  it?     It  i\u00bb \n\n\n\u25a0  A  KVanlBC  initialed  Adept  will  KlalnblsAikpUhlp,  Uiough  Ihrrcraay  be  ror  our  world  of  lllu*lmt \nnumbcrteM  incsniaUoiM  of  him  Tbe  propelling  power  Uuit  li\u00aba  at  the  root  of  u  irrirs  of  uich \nmnunaliunk  U  <\u2022\u00ab/  Karma,  at  oriUnatily  uudcmUMxl,  but  a  still  mon  inacrutablc  power.  Uurlnf  llw \nperiod  of  hi*  live*  the  Adept  doe*  noi  lOM  bli  Adcpitlilp.  thougb  b\u00ab  caoaot  Hk  ia  U  to  b  bi|;l \niltgree. \n\n\nYOhVUTARY  INCARNATIONS. \n\n\n3^ \n\n\nneither  a  result  nor  a  cause,  but  au  ever-present,  eternal  fs,  as \nN&gasena  defined  it.  Hence  it  can  have  no  relation  to,  or  concern \nwiib,  action,  merits  or  demerit,  since  these  are  subject  to  Karma.  All \nthis  is  ver>'  true,  but  still  to  our  mind  there  i.s  an  important  difference \nbetween  the  two.  An  Avatara  is;  a  Jivaumukla  becomes otm.  If  the \nslate  of  the  two  is  identical,  not  so  are  the  causes  which  lead  to  it.  Au \nAvatira  is  a  descent  of  a  God  into  an  illusive  form ;  a  JIvanmukta, \nwho  may  have  passed  through  numberless  incarnations  and  may  have \naccumulated  merit  in  them,  certainly  does  not  become  a  Nin'&ai \nbecause  of  that  merit,  but  only  because  of  the  Karma  generated  by  it, \nwhich  leads  and  guides  him  iu  the  direction  of  the  Guru  who  will \ninitiate  him  into  the  mystery  of  Nirvana  and  who  alone  can  help  him \nto  reach  this  abode. \n\nThe  Shastras  say  that  from  our  works  alone  we  obtain  Mokbha,  and \nif  we  take  no  pains  there  will  be  no  gain  and  we  shall  be  neither \nassisted  nor  benefited  by  Deity  [the  MahS-Gum].  Therefore  it  is \nmaintained  tliat  Gautama,  though  au  Avatd.ra  tn  one  -sense,  is  a  true \nhuman  Jtvanmukta,  owing  his  position  to  his  personal  merit,  and  thus \nmore  than  an  Avat&ra.  It  was  his  personal  merit  that  enabled  him  to \nachieve  Nirv&na. \n\nOf  the  voluntary  and  conscious  incarnations  of  Adepts  there  are  two \nt\\'pes \u2014 those  of  Nirmanakayas.  and  those  undertaken  by  the  proba- \ntionary cbeliis  who  are  on  their  triaL \n\nThe  greatest,  as  the  mast  puzzling  mystery  of  the  first  type  lies  in \nthe  fact,  that  such  re-birth  in  a  human  body  of  the  personal  Ego  of \nsome  particular  Adept \u2014 ^whcn  it  has  been  dwelling  in  the  MdyHvi  or \nthe  Kima  Rupa,  and  remaining  in  the  Kama  Loka \u2014 may  happen  even \nwhen  his  \"  Higher  Principles\"  are  in  the  state  of  Nirvfina.*  Let  it  be \nunderstood  that  the  above  expressions  are  used  for  popular  purpo.^es, \nand  therefore  that  what  is  written  does  not  deal  with  this  deep  and \nmysterious  question  from  the  highest  plane,  that  of  absolute  spirituality. \nnor  again  from  the  highest  philosophical  point  of  view,  comprehend - \nblc  but  to  the  v\u00abry  few.    It  must  oot  be  supposed  that  anything  can  go \n\n\n*  Vvaax  Um  lo-ciilcd  Brabmll  I/>lu\u2014 tbe  Kv\u00abath  and  hLglici  ivorUL  beyond  which  dl  m  srftpa, \nfonnln\",  ptireJy  \u00abphiliial\u2014 In  th*  Icwmit  worM  and  Itv\u00abc(,  or  rven  lo  an  otijrct  imrh  as  a  leaf,  there  la \nprrpctual  revolutioa  of  the  condition  of  extM\u00abuce.  erulution  and  K^birth.  Hotae  human  hriufa \nattain  fXtXe*  or  iiplieT\u00ab\u00bb  from  wtiich  there  U  only  ii  return  in  a  new  Ralpa  La  day  of  Br^htnA): \nUiere  *n  otlter  atatn  or  apherea  frani  wbi\u00abh  Wxtn  U  only  return  aft\u00abr  im  yrara  of  Brahnii  iMahA- \nKalpa.  a  period  cowr^nir  jit.ott.oMvvn.ooo  year*).  Nir^ia*.  it  laaaid.  is  a  state  from  which  there  U \nB4  nctuni.  Vrt  it  i>  mniuiainctl  thai  therv  may  be.  as  ezccptiuiial  cawa.  rc-incarnaiiaa  from  that \nautc  t  only  nicb  inramatiotM  are-  illu\u00bbJoa,  Itkc  everything  ^\u00abe  oa  Ihb  ptaoe,  aa  wlU  be  ahowo. \n\n\n.166 \n\n\nTHE   OTCRBT  DOCTRINE. \n\n\ninto  Nirvana  which  is  not  eternally  there  ;  bnt  human  intellect  io  con* \nceiving  the  Absolute  must  put  It  as  the  highest  term  in  an  indefinite \nseries.  If  this  be  home  in  mind  a  great  deal  of  misconception  will  be \navoided.  The  content  of  this  spiritual  evolution  is  the  material  im \nvarious  planes  with  which  the  NirvSni  was  in  contact  prior  to  his \nnttaiumcnl  of  Nirvana.  The  plane  ou  which  this  is  true,  being  in  the \nseries  of  illusive  planes,  is  undoubtedly  not  the  highest.  Those  who \nsearch  for  that  must  go  to  the  right  source  of  study,  the  teachings  of \nthe  Upanishads,  and  must  go  in  the  right  spirit.  Here  we  attempt \nonly  to  indicate  the  direction  in  which  the  search  is  to  be  made,  and  in \nsho%ving  a  few  of  the  mysterious  Occult  possibilities  we  do  not  bring \nour  readers  actually  to  the  goal.  The  ultimate  tnith  can  be  commuui- \ncated  only  from  Guru  to  initiated  pupil. \n\nHaving  said  so  much,  the  statement  still  will  and  must  appear  incom* \nprehensible,  if  not  absurd,  to  many.  Firstly,  to  all  those  who  are \nunfamiliar  with  the  doctrine  of  the  manifold  nature  aud  various  aspects \nof  the  human  Monad  :  and  secondly  to  those  who  view  the  septenary \ndivision  of  the  human  entity  from  a  too  materialistic  standpoint.  Yet \nthe  iutuilional  Occultist,  who  has  studied  thoroughly  the  mysteries  of \nNirvfina \u2014 who  knows  it  to  be  identical  with  Parabrahman,  and  hence \nunchangeable,  eternal  and  no  Thing  but  the  Absolute  All \u2014 will  seize \nthe  possibility  of  the  fact.  They  know  that  while  a  DharmakSya \u2014 a \nNirvdni  \"without  remains,\"  as  our  Orientalists  have  trauslaled  it. \nbeing  absorbed  into  that  Nothingnes.s.  which  is  the  one  real,  because \nAbsolute.  Consciousness \u2014 cannot  be  said  to  return  to  incarnation  od \nEarth,  the  Nirvani  being  no  longer  a  he,  a  she,  or  even  an  it,  the \nNirmanakaya\u2014 or  he  who  has  obtained  Nirvfina  \"with  remains.\"  i.t\u00bb \nwho  is  clothed  in  a  subtle  body,  which  makes  him  impervious  to  all \noutward  impressions  and  to  every  mental  feeling,  and  in  whom  the \nnotion  of  his  Ego  has  not  entirely  ceased \u2014 can  do  so.  Again,  every \nEastern  Occultist  is  aware  of  the  fact  that  there  are  two  kinds  of \nNIrmanakayas \u2014 the  natural,  and  the  assumed ;  that  the  former  is  the \nname  or  epithet  given  to  the  condition  of  a  high  ascetic,  or  Initiate, \nwho  has  reached  a  stage  of  bliss  second  only  to  Nir\\'d:ia :  while  the \nlatter  means  the  self-sacrifice  of  one  who  voluntarily  gives  up  the  abso- \nlute NirvSna,  in  order  to  help  humanity  and  be  still  doing  it  good,  or, \nin  other  words,  to  save  his  fellow-creatures  by  guiding  Ihcm.  It  may \nbe  objected  that  the  DharmakSya,  being  a  NirVanl  or  Jivanraukta,  can \nhave  no  \"  remains  \"  left  behind  him  after  death,  for  having  attained  that \n\n\nCABDIKAI.  DK  CUSA. \n\n\n367 \n\n\nState  from  which  no  further  incarnations  are  possible,  there  is  no  need \nfor  him  of  a  subtle  body,  or  of  the  individual  Ego  that  reincarnates \nfrom  one  birlh  to  another,  and  that  therefore  the  latter  disappears  of \nlogical  necessity ;  to  this  it  is  answered :  it  is  so  for  all  exoteric  pur- \nposes and  as  a  general  law.  But  the  case  with  which  we  are  dealing \nis  an  exceptional  one,  and  its  realization  lies  within  the  Occult  powers \nof  the  high  Initiate,  who,  before  entering  into  the  state  of  Nirvana,  can \ncause  his  \"remains\"  (sometimes,  though  not  very  well,  called  his \nM^y^vi  Rupa),  to  remain  behind,*  whether  he  is  to  become  a  NirvSnt, \nor  to  find  himself  in  a  lower  state  of  bliss. \n\nNext,  there  are  cases \u2014 rare,  yet  more  frequent  than  one  would  be \ndisposed  to  expect \u2014 which  are  the  voluntary  and  conscious  reincarna- \ntions of  Adeptsf  on  their  trial.  Ever>-  man  has  an  Inner,  a  \"  Higher \nSelf,\"  and  also  an  Astral  Body.  But  few  are  those  who.  outside  the \nhigher  degrees  of  Adeptship.  can  guide  the  latter,  or  any  of  the  prin- \nciples thai  auimate  iu  when  once  death  has  closed  their  short  terrestrial \nlife.  Yet  such  guidance,  or  their  transference  from  the  dead  to  a  living \nbody,  is  not  only  possible,  but  is  of  frequent  occurrence,  according  to \nOccult  and  Kabalistic  teachings.  The  degrees  of  such  power  of  course \nvary  greatly.  To  mention  but  three:  the  lowest  of  these  degrees \nwould  allow  an  Adept,  who  has  been  greatly  trammelled  during  life \nin  his  study  and  in  the  use  of  his  powers,  to  choose  after  death \nanother  body  in  which  he  could  go  on  with  his  interrupted  studies, \nthough  ordinarily  he  would  lose  in  it  every  remembrance  of  his  pre- \nvious incarnation.  The  next  degree  permits  him.  in  addition  to  this, \nto  transfer  the  memory  of  his  past  life  to  his  new  bodj- ;  while  the \nhighest  has  hardly  any  limits  in  the  exercise  of  that  wonderful \nfaculty. \n\nAs  an  instance  of  an  Adept  who  enjoyed  the  first  mentioned  power \nsome  mediaeval  Kabalists  cite  a  well-known  personage  of  the  fifteenth \ncentury \u2014 Cardinal  de  Cusa ;  Karma,  due  to  his  wonderful  devotion  to \n\n\n*  TMs  fact  of  tbe  diMppearauc\u00ab  of  Uw  vchivle  of  HgoLism  in  th\u00ab  Tiilly  devHopcd  Yogt,  who  is \nrappoaed  to  have  rowltcd  Ntrvica  \u00ab\u25a0  curUi.  year*  \\x(on  bii  corporeal  death,  bu  ted  to  Uic  law  is \nManu.  iaactiOoedbjrtnillniniiitiM  of  Brihiminical  aittharily.  that  wch  nParun&tmi  sbould  be  held  \u00ab \nnb\u00abn1ute1y  bliunelcKs  aud  bvt  froiu  sin  or  rvsponaibilily,  Uo  wliatrvci  lie  may  (tec  Uvnt  rbaptcr  of  tbt \n/M\u00bbt  of  jVaoiit.  Icdccd.  CJ'tc  i[\u00abrir\u2014 that  moKt  dnputtc.  nncomproTablng  and  aiitocrfttk  (yrmat \nIn  India\u2014 cou  he  Imiken  wJOi  impuuity  by  Uic  Yugl,  wlio  u  ubovc  irotttc.  Tbis  will  give  tbc  tccr  to \nout  litAtenieutii. \n\n\u00bb  [The  word  \u25a0\u2022  Adcpl \"  U  very  loosely  lued  by  H.  P.  B..  who  often  sc\u00abn9  to  ho^-e  inipliml  l>y  it  no \nnorc  than  the  poMCsdoa  of  mpecUl  kaowlnlgF  of  \u00abjnK  kind.  ItCTc  It  icciiw  10  mean  first  am \nnniniUatril  disciple  and  then  ui  inlttatcd  oa\u00ab.\u2014 Una.] \n\n\n368 \n\n\nTHE  SECRET   DOCTRIKK. \n\n\nEsoteric  study  and  the  ICaSalah,  led  the  sufiTeriag^  Adept  to  seek  iai^- \ntectuat  recuperation  and  rest  froui  ecclesiastical  tyranny  in  the  body  of \nCopernicus.  6V  non  \u20ac  v\u20acro  e  ben  trovato  ;  and  the  perusal  of  the  lives  of \nthe  two  men  might  easily  lead  a  believer  in  such  powers  to  a  readr \nacceptance  of  the  alleged  fact.  The  reader  ha\\Hng  at  his  command  the \nmeans  to  do  so  is  asked  to  turn  to  the  formidable  folio  in  Latin  of  the \nfifteenth  century,  called  De  Doda  Igtiorantia,  written  by  the  Cardinal \nde  Cusa.  in  which  all  the  theories  and  hypotheses \u2014 all  the  ideas\u2014 of \nCopernicus  ire  found  as  the  key-notes  to  the  discoveries  of  the  great \nastronomer*  Who  was  this  extraordinarily  leanied  Cardinal  ?  The \nson  of  a  poor  boatman,  owing  all  his  career,  his  Cardinal's  hat,  and  the \nreverential  awe  rather  than  frieudship  of  the  Popes  Bugenius  IV^ \nNicholas  V.,  and  Pius  II.,  to  the  extraordinary  learning  which  seemed \ninnate  in  him,  since  he  had  studied  nowhere  till  comparatively  late  in \nlife.  De  Cusa  died  in  1473;  moreover,  his  best  works  were  written \nbefore  he  was  forced  to  eater  orders\u2014 to  escape  persecution.  Nor  did \nthe  Adept  escape  it. \n\nIn  the  voluminous  work  of  the  Cardinal  above-quoted  is  found  a  very \nsuggestive  seutence.  the  authorship  of  which  has  been  variously  attri- \nbuted to  Pascal,  to  Cusa  himself,  and  to  the  Zohar,  and  which  belongs \nby  right  to  the  Books  of  Hermes  - \n\nThe  world  is  an  infinite  sphere,  whose  centre  is  everywhere  and  whose  circnrafer* \nence  is  nowhciv. \n\nThis  is  changed  by  some  into  :  \"The  centre  being  nowhere,  and  the \ncircumference  everj-where.''  a  rather  heretical  idea  for  a  Cardinal, \nthough  perfectly  orthodox  from  a  Kabalistic  standpoint. \n\n\n\u2022  About  fifty  yp\u00bbr\u00bb  before  the  birth  of  Copcmicitf.  de  Cuiui  wrote  hs  follows:  \"Tbough  Uie  worid \nmay  not  lieHbculutrly  infinite,  no  i>nc  can  tcprrMnit  it  to  himHC-lf  ms  fin)lr.  niticr  bum\u00abTi  trASon  U In- \ncapable of  aaslfiUac  to  It  any  teem.  .  .  .  For  ia  Ibc  tame  w&y  that  out  caitU  canaoi  be  ia  tte \ncetiire  of  thvt'utvcne.  a^i  thouxlit.  nomorr  ivutd  thr  sphere  of  Ihi.'  flxnl  Htwbc  In  it.  .  .  .  Tlllia \nUil!>\u00abrartdU1ik\u00aba  vast  iructiinr,  having  Itn  I'vntre  [Ddty]  everywhere,  atnliacircumfrmcr  nawhen \n[macM-a  muHdi.qiiau  hab<ns  u^que  ceMlrum.  fl  nuUibi  eirmm/ereHttam).  .  .  .  H\u00abnc\u00ab.  tbc  earth \nnot  hnns  in  Ihr  i-etiltr,  c;initat  tltcrefurebe  muUouleaH  ....  and  Ihrrugb  it  ia  far  amallcr  ihao \nthe  (un.  oue  mutt  not  conclude  for  Ml  that,  that  the  i*  worae  {vHw^ttuxn  rile].  .  .  .  One  caanni \nMr  whetScT  il\u00bb  tnhnhilaniK  ait  superior  to  thaw  who  dwell  nearer  to  the  \u00bbua,  at  in  other  \u2022tsr\u00ab,  a* \njiiderenl  opgice  cttuoiM  be  deprived  of  inhsbitants.  .  .  .  The  earth,  v^ry  Ulccly  [/in-Aui\u00abJ  one  of \ntbeuiiallest  glohm.  I&  nei-rrthelcw  the cradlv  of  lntrni|:ei)t  beings,  mo^t  Br>bte  nnd  peHcct.\"  One \ncannot  fait  to  ngnit  with  the  biogrBpher  of  Cardinal  de  Cosa,  who.  hovini;  no  Kuipidon  of  the  Occ^ill \ntruth,  and  the  reason  of  ittcli  erudition  in  a  writer  of  the  fourteenlti  an<i  fifteenth  c\u00abnt>irm,  \u2022imply \nEnarvek  at  Hueh  a  miraculous  foreknowledge,  and  attribntcs  it  lo  Hod,  u>'tng  of  hlra  that  be  wm  \u2022 \nman  incomparable  in  eveiy  kind  of  philoaophy,  by  whom  many  n  IheoloitlcAl  mystery  InaeccsaiMe  W \nthe  human  mind  \\'\\.  veiled  and  neglected  for  centuries  ivetata  ,rf  nrp.'c.'Jl  were  oner  mon  brought  to \nlight.  \"  (\"aical  migtit  have  read  De  Cuaa'a  worka ;  but  whence  could  tite  Canliual  htvr  borrowrd  hta \nideas  i  \"  \u00abaka  Moreri.  Kridcntljr  from  Hannea  and  the  work*  of  Pythngora*,  e^\u25a0en  If  the  BajWary  of \nU*  incamaUoa  aod  re-incamaUon  tie  dismlaaed. \n\n\nTHB  SEVEN   RAYS. \n\n\n369 \n\n\nThe  theory  of  rebirth  mast  be  set  forth  by  Occultists,  and  then \napplied  to  special  cases.  The  right  comprehension  of  this  psychic  fact \nis  based,  upon  a  correct  view  of  that  group  of  celestial  Beings  who  are \nuniversally  called  the  seven  Primeval  Gods  or  Angels\u2014 our  Dhy&n \nChohans \u2014 the  \"Seven  Primeval  Rays\"  or  Powers,  adopted  later  on  by \nthe  Christian  Religion  as  the  \"Seven  Angels  of  the  Presence.\"  Arupa, \nformless,  at  the  upper  rung  of  the  ladder  of  Being,  materializing  more \nand  more  as  they  descend  in  the  scale  of  objectivity  and  form,  ending  in \nthe  grossest  and  most  imperfect  of  the  Hierarchy,  man \u2014 it  is  the  former \npurely  spiritual  group  that  is  pointed  out  to  us.  in  our  Occult  teaching, \nas  the  nursery  and  fountain-head  of  human  beings.  Therein  germinates \nthat  consciousness  which  is  the  earliest  manifestation  from  causal  Con- \nsciousness\u2014 the  Alpha  and  the  Omegja  of  divine  being  and  life  for  ever. \nAnd  as  it  proceeds  downward  through  every  phase  of  existence  descend- \ning through  man,  through  animal  and  plant,  it  ends  its  descent  only  In \nthe  mineral.  It  is  represented  by  the  double  triangle \u2014 the  most  mys- \nterious and  the  most  suggestive  of  all  mystic  signs,  for  it  is  a  double \nglyph,  embracing  spiritual  and  physical  cousciousuess  and  life,  the \nformer  triangle  running  upwards,  and  the  lower  downwards,  both  inter- \nlaced, and  showing  the  various  planes  of  the  twice-seven  modes  of \nconsciousness,  the  fourteen  spheres  of  existence,  the  Lokas  of  the \nBr&hmans. \n\nThe  reader  may  now  be  able  to  obtain  a  clearer  comprehension  of  the \nwhole  thing.  He  will  also  see  what  is  meant  by  the  \"  Watchers,\"  there \nbeing  one  placed  as  the  Guardian  or  Regent  over  each  of  the  seven \ndivisions  or  regions  of  the  earth,  according  to  old  traditions,  as  there \nis  one  to  watch  over  and  guide  every  one  of  the  fourteen  worlds  or \nLokas.*  But  it  is  not  with  any  of  these  that  we  are  at  present  con- \ncerned, but  with  the  \"  Seven  Breaths,\"  so-called,  that  funiish  man  with \nhis  immortal  Monad  in  his  cyclic  pilgrimage. \n\nThe  Commentary  on  the  Book  of  Dzyan  says : \n\nDescending  on  his  region  first  as  Lord  of  Glory,  the  Flame  (or  Breath}^ \nhaving  called  into  conscious  being  the  highest  of  the  Emanations  of  that \nspecial  region,  ascends  from  it  again  to  Its  primeval  seal,  whence  It  taatches \n\n\n*  This  b  Uie  WCirt  meAtjing  of  the  tUlemmbi  sboul  Ibe  Mumrchy  of  Pn^&p\u00abtu  or  Rishlt.  Pint \nnevcn  arcmcntlDueil.lIini  Uu,  Ui<rn  twenty-ooe,  ftnd  aooq.  Tticy  ar\u00ab  \"God\u00ab\"antI  cnalon  of  idcii  \u2014 \nmany  of  Uicm  Uk  \"LordB  of  BHhK\"\"  :  they  \u00abr:  ibc  \"Min<l-boni  Sons  \"  of  BnlmU.  an  J  Uicn  they \nh(\\:\u00abinc  mortal  hertm.  and  arv  often  ahown  aft  of  a  wry  aioful  character.  The  Occult  meanlDg  uf  the \nBiblical  PAtharcha,  their  genealogy,  and  thdr  detccndaats  dtvUlng  among  theoueh-e\u00ab  tltc  earth.  La \nthe  \u00bb;iine.    Again,  Jacob's  dreum  hax  the  saiax  aigitlftcance- \n\ni  n \n\n\nTHE  SECRET  DOCTRINE. \n\nffver  and gitides  Its  eounUcss  Beams  (Monads).  It  rkoosrs  as  Its  Avaiaras \nonly  thast  tvho  had  the  Sevin  Virtues  in  them*  in  their  previous  ineama- \nHon.  As  for  the  resit  It  overshadows  each  with  one  of  its  countless  6eami. \n.     .     .     y'et  ei>en  the  \"  &eam\"  is  a  part  of  the  Lord  of  Lords. \\ \n\nThe  septenary  principle  in  man \u2014 who  can  be  regarded  as  dual  only \nas  concerns  psychic  manifestation  on  this  gross  earthly  plane \u2014 was \nknown  to  all  antiquity,  and  may  be  found  in  every  ancient  Scriptore. \nThe  Eg>'ptians  knew  and  taught  it,  and  their  dinsiou  of  principles  is \nin  every  point  a  counterpart  of  the  Aryan  Secret  Teaching.  It  is  thus \ngiven  in  /sis  Unveiled : \n\nIn  the  Kg^'ptian  notions,  as  in  tho\u00abc  of  all  other  faiths  foanded  on  philosopli*, \nmsD  was  oot  merely  ...  a  union  of  soul  and  boily :  he  was  a  trinity  wbcn \nSpirit  WAS  added  tu  il.  Besides,  that  doctrine  made  him  conii&t  of  Kha  (liodyL \nKhaba  (astral  fumi  or  slindow),  Ka  (animal  soul  or  life-principle),  Ba  (the  htf^ber \n\u2022oul),  and  Alch  (terrestrial  intelligence).  They  had  also  a  sixth  principle,  nanie<l \nSah  (or  mummy ),  but  the  functions  of  this  one  commenced  after  the  death  of  the \nbody.; \n\nThe  seventh  principle  being  of  coarse  the  highest,  uncreated  Spirit \n\u25a0was  gcncrically  called  Osiris,  therefore  every  deceased  person  became \nOsirified \u2014 or  an  Osiris \u2014 after  death. \n\nBut  in  addition  to  reiterating  the  old  ever-present  fact  of  reincarna* \ntion  and  Karma \u2014 not  as  taught  by  the  Spiritists,  but  as  by  the  most \nAncient  Science  in  the  world^Occultists  must  teach  cyclic  and  evolu- \ntionary reincarnation :  that  kind  of  re-birth,  mysterious  and  still  incom- \nprehensible lo  tnany  wlio  are  ignorant  of  the  world's  history,  which  was \ncautiously  mentioned  in  /sis  L'nvetled.  A  general  re-birth  for  every \nindividual  with  interlude  of  Kctina  Loka  and  Dcvachan,  and  a  cyclic \nconscious  reincarnation  with  a  grand  and  divine  object  for  the  few. \nThose  great  characters  who  tower  like  giants  in  the  histor>'  of  mankind \nlike  SiddSrtha  Bitddha  and  Jesus  in  the  realm  of  the  spiritual,  and \nAlexander  the  Macedonian  and  Napoleon  the  Great  in  the  realm  of \nphysical  conquests  are  but  the  reflected  images  of  human  t>'pes  which \nhad  existed \u2014 not  ten  thousand  years  before,  as  cautiously  pnt  forward \nin  /sis  Unveiled,  but  for  millions  of  consecutive  years  from  the  begin- \nning of  the  Manvantara.     For \u2014 with  the  exception  of  real  Avatlras,  as \n\n\n'  Re  \"  uf  thp  !Vvro  VJrlim  \"  U  one  wba,  withont  the  bcnrfil  of  Initlatloo,  btCMMM  a*  pmc  a*  aa* \nAdept  by  tbe  idinple  excrtioa  of  hU  own  meril.  Being  m>  holy,  bit  bodr  al  hi*  tml  incamctiaa \nbecome*  the  A vatJini  nf  his  \"  Watcher\"  or  Coardlnn  Ansel,  K\u00bb  UicCbri\u00bbtUii  would  put  it. \n\nt  Th\u00ab  title  of  thr  hi\u00abhesl  Dbrio  Chobaiut. \n\nX  IT*.\"*..!!.  J67. \n\n\nSPECIAL  CASES. \n\n\n371 \n\n\nabove  explained \u2014 they  are  the  same  unbrokea  Rays  (Monads),  each \nrespectively  of  its  own  special  Parent-Flame \u2014 called  Uevas,  Dhyda \nChohans,  or  DhyAni-Buddha\u00ab,  or  again,  Planetary  Angels,  etc. \u2014 shining \nin  xonic  eternity  as  their  protot)rpes.  It  is  in  their  image  that  some \nmen  are  born,  and  when  some  specific  humanitarian  object  is  in  view, \nthe  latter  are  hy postal ically  animated  by  their  divine  prototypes  repro- \nduced again  and  again  by  the  mysterious  Powers  that  control  and  guide \nthe  destinies  of  our  world. \n\nNo  more  could  be  said  at  the  time  when  his  \u00a3/\u00abtr;/srf  was  written; \nhence  the  statement  was  limited  to  the  single  remark  that \n\nThere  is  no  prominent  character  in  all  the  annals  of  sacred  or  profane  history \nwhose  prototype  we  raiinot  find  in  the  half  fictitious  and  half  real  traditions  of \nbygone  religions  and  niyUiologie&  As  the  star,  glimmrring  at  an  imnietisurable \ndistance  above  our  heads,  in  the  boundless  iiumensity  of  the  sky,  reflects  itself  in \nthe  Kmootb  waters  of  a  lake,  so  does  ihc  imagery  of  men  of  Die  antediia%'iun  ages \nreflect  itself  in  the  periods  we  can  embrace  in  a  historical  retrospect \n\nBut  now  that  so  many  publications  have  been  brought  out.  stating \nmuch  of  the  doctrine,  and  several  of  them  giving  many  an  erroneous \nview,  this  vague  allusion  may  be  amplified  and  explained.  Not  only \ndoes  this  statement  apply  to  prominent  characters  in  history  in  general, \nbut  also  to  men  of  genius,  to  every  remarkable  man  of  the  age,  who \nsoars  beyond  the  common  herd  with  some  abnormally  de\\\"eloped \nspecial  capacity  in  him,  leading  to  the  progress  and  good  of  mankind. \nEach  is  a  reincarnation  of  an  individuality  that  has  gone  before  him \nwith  capacities  iu  the  same  line,  bringing  thus  as  a  dowrj-  to  his  new \nform  that  strong  and  easily  re-awakened  capacity  or  qtiality  which  had \nbeen  fully  developed  in  bim  in  his  preceding  birth.  Very  often  they \nare  ordinary  mortals,  the  Kgos  of  natural  men  in  the  course  of  their \ncyclic  development. \n\nBat  it  is  with  \"  special  cases  \"  that  we  are  now  concerned.  Let  us \nsuppose  that  a  person  during  his  cycle  of  incarnations  is  thus  selected \nfor  special  purposes \u2014 the  vessel  being  sufficiently  clean \u2014 by  his  personal \nGod,  the  Fountain-head  (on  the  plane  of  the  manifested)  of  his  Monad, \nwho  thus  becomes  his  in-dweller.  That  God,  his  own  prototype  or \n*'  Father  in  Heaven,\"  is,  in  one  sensf,  not  only  the  image  in  which  he, \nthe  spiritual  man,  is  made,  but  in  the  case  we  are  considering,  it  is \nthat  spiritual,  individual  Ego  him-ielf.  This  is  a  case  of  permanent, \nlife-long  Theophania.  Let  us  bear  in  mind  that  this  is  neither \nAvatfirism.  as  it  is  understood  in  Brflhmauical  Philosophy,  nor  is  the \n\n\n372 \n\n\nTHE  SECRET  DOCTMKR. \n\n\nman  thus  selected  a  Jivanmukta  or  Nirvani,  but  that  it  is  a  wholly \nexceptional  case  in  the  realm  of  Mysticism.  The  man  may  or  may  not \nhave  been  an  Adept  in  his  previous  lives;  he  is  so  far,  and  simply,  an \nextremely  pure  and  spiritual  individual \u2014 or  one  who  was  all  that  in \nhia  preceding  birth,  if  the  vessel  thus  selected  is  that  of  a  uewly-bora \ninfant  In  this  case,  after  the  physical  translation  of  such  a  saint  or \nBodhtsattva,  his  astral  principles  cannot  be  subjected  to  a  natural  dis- \nsolution like  those  of  any  common  mortal.  They  remain  in  our  sphere \nand  within  human  attraction  and  reach  ;  and  thus  it  is  that  not  only  a \nBnddha,  a  Shankar^chSrya.  or  a  Jesus  can  be  said  to  animate  several \npersons  at  cue  and  the  same  time,  but  even  the  principles  of  a  high \nAdept  may  be  animating  the  outward  tabernacles  of  common  mortals. \n\nA  certain  Ray  (principle)  from  Sanat  Kumara  spiritualized  (animated) \nPradyumna,  the  son  of  Krishna  during  the  great  MahSbhSrata  period, \nwhile  at  the  same  time,  he,  Sanat  Kuniilra,  gave  spiritual  instruction  to \nKing  Dhritarfishtra.  Moreover,  it  is  to  be  remembered  that  Sanat- \nKumflra  is  \"  an  eternal  youth  of  sixteen.\"  dwelling  in  Jana  Loka,  his  owa \nsphere  or  spiritual  state. \n\nEven  in  ordinary  maiiumistic  life,  so-called,  it  is  pretty  well  ascer- \ntained that  while  the  body  is  acting \u2014 even  though  only  mechanically\u2014 \nor  resting  in  one  place,  its  astral  double  may  be  appearing  and  acting \nindependently  in  another,  and  very  often  distant  place.  This  is  quite \na  common  occurrence  in  mystic  life  and  history,  and  if  this  be  so  with \necstatics,  Seers  and  Mystics  of  every  description,  why  cannot  the  same \nthing  happen  on  a  higher  and  more  spiritually  developed  plane  of \nexistence?  Admit  the  possibility  on  the  lower  psychic  plane,  then  why \nnot  on  a  higher  plane  ?  In  the  cases  of  higher  Adeptship,  when  the \nbody  is  entirely  at  the  command  of  the  Inner  Man.  when  the  Spiritual \nEgo  is  completely  reiiuited  with  its  seventh  principle  even  during  the \nlife-lime  of  the  persoaaUt>%  and  the  Astral  Man  or  personal  Ego  has \nbecome  so  purified  that  he  has  gradually  assimilated  all  the  qualities \nand  attributes  of  the  middle  nature  (Buddhi  and  Manas  in  their \nterrestrial  aspect)  that  personal  Ego  substitutes  itself,  so  to  say.  for  the \nspiritual  Higher  Self,  and  is  thenceforth  capable  of  living  an  independent \nlife  on  earth;  when  corporeal  death  takes  place  the  following  mysterious \nevent  often  happens.  As  a  Dharmakaya.  a  Nirvani  '*  without  remains** \nentirely  free  from  terrestrial  admixtnre,  the  Spiritual  Ego  cannot \nreturn  to  reincarnate  on  earth.  But  in  such  cases,  it  is  affirmed,  the \npersonal  Ego  of  even  a  Dharmakaya  can  remain  in  our  sphere  as  a \n\n\nTITH  HIGHER  ASTRAL. \n\n\n373 \n\n\nI \n\n\nwhole,  and  return  to  incarnation  on  earth  if  need  be.  For  now  it  can \nno  longer  be  subject,  like  the  astral  remains  of  any  ordinary  man,  to \ngradual  dissolution  in  the  K3ma  Loka  (the  limbtis  or  purgatory  of  the \nRoman  Catholic,  and  the  \"Summer-land\"  of  the  Spiritualist);  it  can- \nnot die  a  second  death,  as  such  disintegration  i\u00bb  called  by  Prochis.* \nIt  has  become  too  holy  and  pure,  no  longer  by  reflected  but  its  own \nnatural  light  and  spirituality,  either  to  sleep  in  the  unconscious \nslumber  of  a  lower  Nir\\*inic  state,  or  to  he  dissolved  like  any  ordinary \nastral  shell  and  disappear  in  its  entirety. \n\nBut  in  that  condition  known  as  the  Nirm^nakaya  [the  Nirvant \n\"with  remains,\"]  he  can  still  help  humanity. \n\n\"  Let  me  suffer  and  bear  the  sins  of  all  [be  reincarnated  unto  new \nmisery]  but  let  the  world  be  saved  I \"  was  said  by  Gautama  Buddha  :  an \nexclamation  the  real  meaniug  of  which  is  little  understood  now  by  his \nfollowers.  \"  If  I  will  that  he  tarry  till  I  come,  what  is  that  to  thee  ?\"t \nasks  the  astral  Jesus  of  Peter.  \"Till  I  come**  means  \"till  I  am  re- \nincarnated again'*  in  a  physical  body.  Yet  the  Christ  of  the  old \ncrucified  body  could  truly  say:  \"  I  am  with  my  Father  and  one  with \nHim,\"  which  did  not  prevent  the  astral  from  taking  a  form  again  nor \nJohn  from  tarr>'ing  indeed  till  his  Master  had  come;  nor  hinder  John \nfrom  failing  to  recognize  him  when  he  did  come,  or  from  then  opposing \nhim.  But  in  the  Church  that  remark  generated  the  absurd  idea  of \nthe  millennium  or  chiliasm,  in  its  physical  sense. \n\nSince  then  the  \"Man  of  Sorrows\"  has  returned  perchance,  more \nthan  once,  unknown  to,  and  undiscovered  by,  his  blind  followers. \nSince  then  also,  this  grand  \"Son  of  God  \"  has  been  incessantly  and \nmost  cruelly  crucified  daily  and  hourly  by  the  Churches  founded  in \nhis  name.  But  the  Apostles,  only  half-initiated,  failed  to  tarr>'  for \ntheir  Master,  and  not  recognizing  him,  spumed  him  every  time \nhe  returned. t \n\n\n\u2022  \"ATter  death,  tbc  sool  oonliiinetli  la  tbc  kHk)  lastral)  Ijody.  till  ll  li  cntireljr  porlOcd  Er\u00abu  a]I \naufryiKma*!  pai\u00ab<oiu:  Ihm  ^oih  it  put  off  by  a.  attond dtmth  (when  arisitiR  ia  ItevachRn)  ihea\u00abri\u00abl \nbody  u  it  iliit  the  c\u00abilh1y  one.  Whcrcror\u00ab  lh\u00ab  andeabl  nj  that  th\u00abTC  1\u00bb  a  cc1m11\u00ab]  bod;'  alwnyn \nJo{Dcd  frith  the  aonl,  wlikh  is  immortal,  luminous  nnd  atjir-likr.**  It  b-conx^fi  oiitiml  Uicu,  that  Ibe \n\"  a\u00abrUl  t>ody  \"  of  an  Adept  \u00abboii]d  tiarc  ho  nu;:li  ficcoml  dying,  siocv  il  )iii>i  been  dnvt.ied  of  all  its \nDatunl  impurity  bcrcwe  iU  Kparatlon  IVom  ibe  phy^cal  t}ody.  The  hlirb  inllUte  i\u00ab  a  \"  Son  of  th* \nKeaurRCtioc.\"  \"  bclOK  \u00ab1\u00ab\u00bbJ  \u00ab\u00bb>'''  \"le  augtb,\"  and  cauuut  dtc  any  more  taee  trnkr,  t\u00bb.  j4). \n\n\u25a0t  St./ttkn,  Kxi.  >i. \n\nJ  Sec  the  extnict  made  iu  Ihe  Tk^sophitl  from  a  gtoriotLs  uovel  by  I\u00bb.toirvsky\u2014 n  frnffment \nroiiiUrd  \"  The  Great  ItwidUifw.\"  U  b  s  fiction,  Dalurally,  sUll  a  aublltne  fiction  of  Clihit  Kturoinf \nin  Spain  during  the  p\u00ablroy  day*  at  the  InquiJtlUoo,  and  bHog  imprisoned  and  pill  to  dc\u00abth  by  the \nlaquixitaT,  who  Icafs  \\etiK  Christ  fthould  tuia  Uie  work  of  Jesuit  handa. \n\n\nSECTION  XLIL \nThe  Seven   Principles. \n\n\nThe  *'  Myster>'  of  Buddha  \"  is  that  of  several  other  Adepts \u2014 perhaps \nof  many.  The  whole  trouble  is  to  understand  correctly  that  olhei \nmyflter>' :  that  of  the  real  fact,  so  abstruse  and  transcendental  at  first \nsight,  about  the  \"Seven  Principles\"  in  man,  the  reflections  in  man  of \nthe  seven  powers  iu  Nature,  physically,  and  of  the  seven  Hierarchies \nof  Being,  intellectually  and  spiritually.  Whether  a  man \u2014 material, \nethereal,  and  spiritual \u2014 is  for  the  clearer  comprehension  of  his  (hroadly- \nspeakiug)  triple  nature,  divided  into  groups  according  to  one  or  another \nsystem,  the  foundation  and  the  apex  of  that  division  will  be  always  the \nsame.  There  being  only  three  Upadhis  (bases)  in  man,  any  number  of \nKoshas  (sheaths)  and  their  aspects  may  be  built  on  these  without  dcs- \ntropng  the  harmony  of  the  whole.  Thus,  while  the  Esoteric  System \naccepts  the  septenary  division,  the  Vedautic  classification  gives  five \nKoshas,  and  the  Taraka  Riija  Yoga  simplifies  them  into  four \u2014 the  three \nUpSdhis  synthesized  by  the  highest  principle.  Atrafi. \n\nThat  which  has  just  been  stated  will,  of  course,  suggest  the  question: \n\"  How  can  a  spiritual  (or  semi -spiritual)  personality  lead  a  triple  or \neven  a  dual  life,  shifting  respective  *  Higher  Selves '  arf  libitum,  and  be \nstill  the  one  eternal  Munad  in  the  infinity  of  a  Manvantara  ? \"  The \nanswer  to  this  is  easy  for  the  true  Occultist,  while  for  the  uninitiated \n^>rofane  it  must  appear  absurd.  The  \"Seven  Principles\"  are,  of  course, \nthe  manifestation  of  one  indivisible  Spirit,  but  only  at  the  end  of  the \nManvantara,  and  when  they  come  to  be  re-united  on  the  plane  of  the \nOne  Reality  does  the  unity  appear  ;  during  the  \"  Pilgrim's  \"  jouruey  the \nreflections  of  that  indivisible  One  Flame,  the  aspects  of  the  one  eternal \nSpirit,  have  each  the  power  of  action  on  one  of  the  manifested  planes  of \nexistence \u2014 the  gradual  differentiations  from  the  oneunmaoifested  plane \n\u2014 on  that  plane  namely  to  which  it  properly  belongs.      Oar  earth \n\n\nTHB    PURIFIED    SBLP. \n\n\n375 \n\n\nadfurding  every  MSySvic  condition,  it  follows  that  the  purified  Ego- \ntistical Principle,  the  astral  and  personal  Self  of  an  Adept,  though  form- \ning in  realit)'  one  integral  whole  with  its  Highest  Self  (Atma  and \nBuddhi)  may,  nevertheless,  for  purposes  of  universal  mercy  and  benevo- \nlence, so  separate  itself  from  its  divine  Monad  as  to  lead  on  this  plane \nof  illusion  and  temporary  being  a  distinct  independent  conscious  life \nof  its  own  under  a  borrowed  illusive  shape,  thus  scr\\-ing  at  one  and  the \nsame  time  a  double  purpose :  the  exhaustion  of  its  own  individual \nKarma,  and  the  saving  of  millions  of  human  beings  less  favoured  than \nitself  from  the  effects  of  mental  blindness.  If  asked:  \"When  the \nchange  described  as  the  passage  of  a  Buddha  or  a  Jivanmukta  into \nNirv&na  takes  place,  where  does  the  original  consciousness  which \nanimated  the  body  continue  to  reside \u2014 in  the  Nir^'Sni  or  in  the  subse- \nquent reincarnations  of  the  latter's  'remains'  (.the  Kirmanak^ya) ? \" \nthe  answer  is  that  Unprisoned  consciousness  may  be  a  \"  certain  know- \nledge from  observation  and  experience,\"  as  Gibbon  puts  it.  but  dis- \nembodied consciousness  is  not  an  effect,  but  a  cause.  It  is  a  part  of  the \nwhole,  or  rather  a  Ray  on  the  graduated  scale  of  its  manifested  acti\\-ity, \nof  the  one  an-per\\''ading,  limitless  Flame,  the  reflections  of  which  alone \ncan  differentiate  ;  and,  as  such,  consciousness  is  ubiquitous,  and  can  be \nneither  localized  nor  centred  on  or  in  any  particular  subject,  nor  can  it \nbe  limited.  Its  eflfects  alone  pertain  to  the  region  of  matter,  for  thought \nis  an  energy  that  affects  matter  in  various  ways,  but  consciousness  per \nSt,  as  understood  and  explained  by  Occult  philosophy,  is  the  highest \nquality  of  the  sentient  spiritual  principle  in  us,  the  Divine  Soul  (or \nBuddhi)  and  our  Higher  Ego.  and  does  not  belong  to  the  plane  of \nmateriality.  After  the  death  of  the  physical  man,  if  he  be  an  Initiate, \nit  becomes  transformed  from  a  humau  quality  into  the  independent \nprinciple  itself;  the  conscious  Ego  becoming  Consciousness  per  se \nwithout  any  Kgo,  in  the  sense  that  the  latter  can  no  longer  be  limited \nor  conditioned  by  the  senses,  or  even  by  space  or  time.  Therefore  it  is \ncapable,  without  separating  itself  from  or  abandoning  its  possessor, \nBuddhi,  of  reflecting  itself  at  the  same  time  iu  its  astral  man  that  was, \nwithout  being  under  any  necessity  for  localizing  itself.  This  is  showu \nat  a  far  lower  stage  in  our  dreams.  For  if  consciousness  can  display \nactivit>' during  our  visions,  aud  while  the  body  and  its  material  brain  are \nfast  asleep \u2014 and  if  even  during  those  visions  it  is  all  but  ubiquitous \u2014 \nhow  much  greater  must  be  its  power  when  entirely  free  from,  and \nhaving  no  more  connection  with\u00ab  our  physical  brain. \n\n\nSECTION    XLIII. \n\nThe  Mystery  of  Buddha. \n\n\nNow  the  mystery  of  Buddha  lies  in  this:  Gautama,  an  incarnation  of  ^ \npure  Wisdom,  had  yet  to  learn  in  His  human  body  and  lo  be  iuiliatcd \ninto  the  world's  secrets  like  any  other  mortal,  until  the  day  when  He \nemerged  from  His  secret  recess  in  the  Himalayas  and  preached  for  the \nfirst  time  in  the  grove  of  Benares.  The  same  with  Jesus:  from  the  age \nof  twelve  to  thirty  years,  when  He  is  found  preaching  the  Sermon  on \nthe  Mount,  nothing  is  positively  said  or  known  of  Him.  Gautama  had \nsworn  inviolable  secrecy  as  to  the  Esoteric  Doctrines  imparted  to  Him. \nIn  HiA  immense  pity  for  the  ignorance \u2014 and  as  its  consequence  the \nsufferings\u2014 of  mankind,  desirous  though  He  was  to  keep  inviolate  His \nsacred  vows,  He  failed  lo  keep  within  the  prcscribL-d  limits.  While \nconstructing  His  Esoteric  Philosophy  (the  \"  Eye-Doctrine\")  on  the \nfoundations  of  eternal  Truth,  He  failed  to  conceal  certain  dogmas, \nand  trespassing  beyond  the  lawful  lines,  caused  those  dogmas  lo  be \nmisunderstood.  In  His  anxiety  lo  make  away  with  the  false  Gods, \nHe  revealed  in  the  \"Seven  Paths  to  Nirv&na\"  some  of  the  mysteries \nof  the  Seven  Lights  of  the  Arupa  (formless)  World.  A  little  of  the \ntruth  is  oAen  worse  than  no  truth  at  all. \nTruth  tnd  fiction  are  like  oil  and  water:  they  will  never  mix. \n\nHis  new  doctrine,  which  represented  the  outward  dead  body  of  the \nEsoteric  Teaching  without  its  vivifying  Soul,  had  disastrous  efi\"ects:  it \nwas  never  correctly  understood,  and  the  doctrine  itself  was  rejected  by \nthe  Southern  Buddhists.  Immense  philanthropy,  a  boundless  love  and \ncharity  for  all  creatures,  were  at  the  bottom  of  His  unintentional \nmistake;  but  Karma  little  heeds  intentions,  whether  good  or  bad,  if \nihey  remain  fruitless,  If  the  \"  Good  Law\"  as  preached  resulted  in  the \nmost  sublime  code  of  ethics  and  the  unparalleled  philosophy  of  things \nexternal  iu  the  visible  Kosmos,  it  biassed  and  misguided  immature \nminds  into  believing  there  was  nothing  more  under  the  outward \nmantle  of  the  system,  and  its  dead-letter  only  was  accepted.     More- \n\n\nSH  AN  KAR  A  CUASY  A. \n\n\n377 \n\n\nover,  the  new  teaching  un^vettled  many  great  minds  which  had  previously \nfollowed  Ihe  orthodox  Brabmanical  lead. \n\nThus,  fifty  odd  years  after  his  death  \"  the  great  Teacher \"  *  having \nrefused  full  DharraakSya  and  Nirvfina,  was  pleased,  for  purposes  of \nKarma  and  philanthropy,  to  be  reborn.  For  llim  death  had  been  no \ndeath,  but  as  expressed  in  the  \"  Elixir  of  I\u00abife,\"t  He  changed \n\nA  sudden  plunge  iuU>  darkness  to  a  transition  into  a  brighter  light \n\nThe  shock  of  death  was  broken,  and  like  many  other  Adepts.  He \nthrew  off  the  mortal  coil  and  left  it  to  be  burnt,  and  its  ashes  to  serve \nas  relics,  and  began  interplanetary  life,  clothed  in  His  subtle  body. \nHe  was  reborn  as  Shankara,  the  greatest  VedSntic  teacher  of  India, \nwhose  philosophy\u2014 based  as  it  is  entirely  on  the  fundamental  axioms \nof  the  eternal  Revelation,  the  Shniti,  or  the  primitive  Wisdom- \nReligion,  as  Buddha  from  a  different  point  of  view  had  before  based  His \n\u2014 finds  itself  in  the  middle-ground  between  the  too  exuberantly  veiled \nmetaphysics  of  the  orthodox  BrShmans  and  those  of  Gautama,  which, \nstripped  in  their  exoteric  garb  of  every  soul -vivifying  hope,  transcen- \ndental aspiration  and  symbol,  appear  in  their  cold  wisdom  like  crystal- \nline icicles,  the  skeletons  of  the  primeval  truths  of  Ksoteric  Philosophy. \n\nWas  ShankarachSrya  Gautama  the  Buddha,  then,  under  a  new \npersonal  form  ?  It  may  perhaps  only  puzzle  the  reader  the  more  if  he \nbe  told  that  there  was  the  '\u2022  astral \"  Gautama  inside  the  outward  Shan- \nkara, whose  higher  principle,  or  Atman,  was,  nevertheless,  his  own \ndivine  prototype \u2014 the  \"Son  of  I*ight,\"  indeed \u2014 the  heavenly,  mind- \nbora  sonof  Aditi. \n\nThis  fact  is  again  based  on  that  mysterious  transference  of  the  divine \nex -personality  merged  in  the  impersonal  Individuality \u2014 now  in  its  full \ntrinitarian  form  of  the  Monad  as  AtmS-Buddhi-Manas \u2014 to  a  new  body, \nwhether  visible  or  subjective.  In  the  first  case  it  is  a  Manushya-Buddha ; \nin  the  second  it  is  a  Ninninakiya.  The  Buddha  is  in  Nirvana,  it  is \nsaid,  though  this  once  mortal  vehicle \u2014 the  subtle  body \u2014 of  Gautama  is \nstill  present  among  the  Initiates ;  nor  will  it  leave  the  realm  of  conscious \nBeing  so  long  as  suffering  mankind  needs  its  divine  help \u2014 not  to  the \neud  of  this  Root  Race,  at  any  rate.  From  time  to  time  He,  the \n\"astral\"    Gautama,  associates  Himself,  iu  some  most   mysterious \u2014 \n\n\n\u25a0  Wbtn  wfr  tuiy  lb\u00ab  \"  gnvt  TmcIkt,\"  vn  do  aot  mran  HU  Baddhk  Ego,  but  thai  principle  in  Hla \nwhich  wa*  (he  wlikric  of  TIi\u00ab  personal  or  terrestrial  Egio. \n\u00bb  /\"iMf  >Vm\u00bb/  */  Tktotffphy.  Ntrw  Edition,  p.  J. \n\n\n378 \n\n\nTUK  SECRBT  DOCTRINB. \n\n\nto  US  quite  iucomprelieusible \u2014 manner,  with  AvatSras  and  great  saints, \nand  works  through  them.     And  several  such  are  named. \n\nThus  it  is  averred  that  Gautama  Buddha  was  reincarnated  in  Shan- \nkarficharya\u2014 that,  as  is  said  in  Esoteric  Buddhism  : \n\nSbankarAcliflry^  simpir  ttfos  Buddha  io  all  respects  la  a  uew  body.* \nWhile  the  expression  in  its  mystic  sense  is  true,  the  way  of  pnttiag \nit  may  be  misleading  until  explained.  Shankara  was  a  Buddha,  most \nassuredly,  but  he  never  was  a  reincarnation  of  the  Buddha,  thougli \nGautama's  \"Astral\"  Ego \u2014 or  rather  his  Bodhisattva \u2014 may  ha\\-e  been \nassociated  in  some  mysterious  way  with  ShankarachSrya.  Yes,  it  was \nperhaps  the  Ego.  Gautama,  under  a  new  and  better  adapted  casket\u2014 \nthat  of  a  Brahman  of  Southern  India.  But  the  Atman,  the  Higher \nSelf  that  overshadowed  both,  was  distinct  from  the  Higher  Self  of  the \ntranslated  Buddha,  which  was  now  in  Its  own  sphere  in  Kosmos. \n\nShankara  was  an  Avatdra  in  the  full  sense  of  the  terra.  According \nto  Sayanacharya,  the  great  commentator  on  the  Vtdas^  he  is  to  be  heW \nas  an  Avat&ra,  or  direct  incarnation  of  Shiva\u2014 the  Logos,  the  Seventh \nPrinciple  in  Nature \u2014 Himself.  In  the  Secret  Doctnne  Shri  Shaakar- \nSchar>'a  is  regarded  as  the  abode \u2014 for  the  thirty-two  years  of  his  mortal \nlife \u2014 of  a  Flame,  the  highest  of  the  manifested  Spiritual  Beings,  one \nof  the  Primordial  Seven  Rays. \n\nAnd  now  what  is  meant  by  a  \"  Bodhisattva\"  ?  Buddhists  of  the \nMahityS.na  mystic  system  teach  that  each  Buddqa  manifests  Himself \n(hypos tatically  or  otherwise)  simultaneously  in  three  worlds  of  Being, \nnamely,  in  the  world  of  Kama  (concupiscence  or  desire \u2014 the  scnsuomi \nuniverse  or  our  earth)  in  the  shape  of  a  man  ;  in  the  world  of  Rupa \n(form,  yet  supcrsensuous)  as  a  Bodhisattva :  and  in  the  highest \nSpiritual  World  (that  of  purely  incorporeal  existences)  as  a  Dhyfini- \nBuddha.  The  latter  prevails  eternally  in  space  and  time,  i.e.,  firom \none  Maha-Kalpa  to  the  other \u2014 the  synthetic  culmination  of  the  three \nbeing  Adi-Buddha,t  the  Wisdom -Principle,  which  is  Absolute,  and \ntherefore  out  of  space  and  time.  Their  inter-relation  is  the  follow- \ning ;  The  Ohyfini-Buddha.  when  the  world  needs  a  human  Buddha, \n\n\n\u2022  O^.  nl.jt.  I7S.  Firth  Bdltlon. \n\n*  It  would  be  iiaclaa  to  nitc  objccdoun  Trom  otateric  trorks  lo  statFucnla  in  thU,  which  alau  M \nexpound,  howcvrr  superiUdally,  Ihe  EHotrric  Tmehinjir*  tlone.  Il  U  b^cauM  they  an  ulslrd  hy  Uie \nexoteric  doctrine  Ibat  SUhop  Bi\u00abADilet  atw)  othcn.  nver  that  the  nolian  of  \u00ab  nipmnc  eternal  Adi- \nBuddhA  IB  la  be  Touud  only  in  \u2022rrilinr*  oT  eoiaparatl*vly  receut  date.  What  \u00bb  pvcii  herr  is  takea \nfrom  the  MCtrt  Dortioai  of  Utu  Kyi  Kborlo  (KiU  Cfaakcni.  in  Saniikrlt,  oc  tiK  \"  Wheel  of  time.'*  or \nduration). \n\n\ni \n\n\nTHS  BUDDHA  CANNOT  REFNCAkNATa. \n\n\n379 \n\n\n^dfeattfs\"  tTirnugh  Ibe  power  of  Dhydna  (meditation,  omnipotent \ndevotion),  a  mind-bom  son\u2014 a  Bodbisattva \u2014 whose  mission  it  is  after \nthe  physical  death  of  his  human,  or  Nfanushya-Buddha,  to  continue  his \nwork  on  earth  till  the  appearance  of  the  subsequent  Buddha.  The \nHsqteric  meaning  of  this  teaching  is  clear.  In  the  cast:  of  a  simple \nmortal,  the  principles  in  him  are  only  the  more  or  less  bright  reflec- \ntions of  the  seven  cosmic,  and  the  seven  celestial  Principles,  the  Hier- \narchy of  supersensual  Beings.  In  the  case  of  a  Buddha,  they  are \nalmost  the  principles  in  \u00abi^  themselves.  The  Bodhisattva  replaces  in \nhim  the  KSrana  Sharira,  the  Ego  principle,  and  the  rest  correspond- \ningly;  and  it  is  in  this  way  that  Esoteric  Philosophy  explains  the \nmeaning  of  the  sentence  that  \"  by  virtue  of  Dhyana  [or  abstract \nmeditation]  the  Dhyini-Buddha  [the  Buddha's  Spirit  or  Monad]  creates \na  Bodhisattva.\"  or  the  astrally  clothed  Ego  within  the  Mauushya-Buddha. \nThus,  while  the  Buddha  merges  back  into  Nir\\'ana  whence  it  pro- \nceeded, the  Bodhisattva  remains  behind  to  conttnne  the  Buddha's \nwork  upon  earth.  It  is  then  this  Bodhisattva  that  may  have  afforded \nthe  lower  principles  in  the  apparitional  body  of  Shankardcharya.  the \nAvat5ra. \n\nNow  to  say  that  Buddha,  after  having  reached  Nir\\\"Sna,  relumed \nthence  to  reincarnate  in  a  new  body,  would  be  uttering  a  heresy  from \nthe  BrShmanical,  as  well  as  from  the  Buddhistic  standpoint.  Even  in \nthe  Mah^yana  exoteric  School  in  the  teaching  as  to  the  three  \"  Buddhic  \" \nbodies,*  it  is  said  of  the  Dharmakaya \u2014 the  ideal  formless  Being \u2014 that \nonce  it  is  taken,  the  Buddha  in  it  abandons  the  world  of  sensuous \nperceptions  for  ever,  and  has  not.  nor  can  he  have,  any  more  connec- \ntion with  it.  To  say,  as  the  Esoteric  or  Mystic  School  teaches,  that \nthough  Buddha  is  in  NirvSna  he  has  left  behind  him  the  Nirmanakdya \n(the  Bodhi.sattva)  to  work  after  him,  is  quite  orthodox  and  in  accord- \nance with  both  the  Esoteric  Mahdydna  and  the  Prasanga  Madhydmika \nSchools,  the  latter  an  anti-esoteric  and  most  rationalistic  system.  For \nin  the  Aa/a  Chakra  Commentary  it  is  shown  that  there  is :  (i)  Adi- \nBuddha,  eternal  and  conditionless :  then  (2)  come  Sambhogakdya- \nBuddhas,  or  Dhydni-Bnddhas,  existing  from  (sonic)  eternity  and  never \ndisappearing \u2014 the  Causal  Buddhas  so  to  say ;  and  (3)  the  Manushya- \n\n\n*  The  tbrec  bodl\u00ab*  tre  (1)  the  TflrmlnakAyn  (Pru-lpal-Kn  in  TtbeUa),  In  wrbtdi  Uifr  Bodbtaattva \nI  aner  ralcrinK  by  the  aix  PjriuuiLia  Ui\u00ab  Patti  tu  Nirvliia.  a[>peui  to  moi  in  order  to  teuli  ibem :  [a] \nI  Santbhoyokiya  (Dii>g-pai<Ku),  the  hoAy  of  hlUa  impcrvtmu  la  all  phjwical  MfunUana,  rr\u00ab:ejved  by \nI  one  whn  has  rulBlled  the  Uim  caodlliaaa  of  uotal  perfection;  mod  <jl  UbarmalcAva  lia  Tibetan, \nI       Chos-Ku],  ibc  Nirvink  \\>oiy. \n\n\n380 \n\n\nTBK   SECRKT   DOCTBINK. \n\n\nBodbisattvas.  The  relation  between  Ibcm  is  determined  by  the \ndefinition  given.  Adi-Buddha  is  Vajradhara,  and  the  Dhyani-Buddbis \nare  Vajrasattva;  yet  though  these  two  are  different  Beings  on  their \nrespective  planes.  They  are  identical  in  fact,  one  acting  through  the \nother,  as  a  DhySoi  through  a  human  Buddha.  One  is  \"  Endless  lo- \ntelligence  ;  \"  the  other  only  \"Supreme  Intelligence.\"  It  is  said  of  ITira \nBodhisattva\u2014 who  was  subsequently  on  earth  Buddha  Gautama  : \n\nHaving  fulfilled  all  the  conditioos  for  the  ttnmediale  aUaiameDL  of  perfect  BatlJb\u00ab- \nMiip,  the  Holy  One  preferred,  from  unlimitt  diarily  towards  liriag  beinga,  011a \nmore  lu  reincarn\u00bblc  for  the  benefit  of  mmi. \n\nThe  NirvSna  of  the  Buddhists  is  only  the  threshold  of  Paranirvana, \naccording  to  the  Esoteric  Teaching  :  while  with  the  BrShmans, \nit  is  the  sumtnum  bonum,  that  final  state  from  which  there  is  no  more \nreturn \u2014 not  till  the  next  MaliS-Kalpa,  at  all  events.  And  even  this \nlast  view  will  be  opposed  by  some  too  orthodox  and  dogmatic  Philo- \nsophers who  will  not  accept  the  Esoteric  Doctrine.  With  them \nNirvana  is  absolute  nothingness,  in  which  there  is  nothing  and  no \none :  only  an  unconditioned  All.  To  understand  the  full  character- \nistics of  that  Abstract  Priociple  one  must  sense  it  intuitionally  and \ncomprehend  fully  the  \"one  permanent  condition  in  the  Universe,** \nwhich  the  Hindus  define  so  truly  as \n\nTh\u00ab  state  of  perfect  uncoasdousne\u00abB \u2014 bare  ChidAk&aham  (field  of  consciouaa' \nin  fact, \nhowever  paradoxical  it  may  seem  to  the  profane  reader.* \n\nShaulcarachar\\-a  was  reputed  to  be  an  Avatara.  an  assertion \nwriter  implicitly  believes  in,  but  which  other  people  are.  of  course,  at \nliberty  to  reject.  And  as  such  he  took  the  body  of  a  southern  Indian, \nnewly-boni  Brahman  baby ;  that  body,  for  reasons  as  important  as \nthey  are  mysterious  to  us,  is  said  to  have  been  auimated  by  Gautama's \nastral  personal  remains.  This  divine  Non-Ego  chose  as  its  own \nUpadhi  (physical  basis),  the  ethereal,  human  Ego  of  a  great  Sage  in \nthis  world  of  forms,  as  the  fittest  vehicle  for  Spirit  to  descend  into. \n\nSaid  Shankaracharya : \n\nPurabrahman  is  ICartA[Punishalaathere  is  noolher  AdhuihtAtbA.t  and  Parabrah- \nmoti  is  Prakriti,  there  being  no  other  aubstance-Z \n\n\u25a0  Ftve  Kmij  0/  Tktw^Hy.  art.  \"  PenKHul  and  Impenooal  God,\"  p.  \u00bb9. \n\n\u00ab  AdblihUtha,  ihc  active  or  working  ag\u00abiic  ia  Frakrili  (or  maitcry. \n\n:  yedAnta-SAt'ai.  A<L  1.  VXAa  iv.  aiil.  aj.  eomBUuUrr-  The  |iiikm^  ii*  aiyra  a>  fotlMM  la \nThIbnut'B  irniulaUun  (Socrrd  Doolu  ot  the  KiUI,  zzxir.),  p-  (W :  \"  The  Self  16  ihua  U)c  Qperathe \nCJkUK,  b^caiMc  there  ia  uo  otbo  rutinji  principle,  and  the  nuteriaJ  caa>c  bccauK  tkCK  i\u00bb  uo  stkcr \nM^bstUMC  fttaa  whlcii  the  world  could  oririaate.\" \n\n\nth^ \n\n\nA    FULLER     SXPLANATIOM. \n\n\n381 \n\n\nNow  what  is  true  of  tlie  Macrocosm  ical  is  also  true  of  the  Microcosmi- \ncal  plane.  It  is  therefore  nearer  the  truth  to  say \u2014 when  once  we  accept \nsuch  a  possibiUt>' \u2014 that  the  \"  astral \"  Gautama,  or  the  Nirm^nakiya, \nwas  the  Upddhi  of  ShankarachSrya's  spirit,  rather  than  that  the  latter \nwas  a  reincarnation  of  the  former. \n\nWhen  a  Shanfcarachftrya  has  to  be  bom,  naturally  every  one  of  the \nprinciples  in  the  manifested  mortal  man  must  be  the  purest  and  finest \nthat  exist  on  earth.  Consequently  those  principles  that  were  once \nattached  to  Gautama,  who  was  the  direct  great  predecessor  of  Shankara, \nwere  naturally  attracted  to  him,  the  economy  of  Nature  forbidding  the \nrc-evolution  of  similar  priuciples  from  the  crude  state.  But  it  must  be \nremembered  that  the  higher  ethereal  principles  are  not,  like  the  lower \nmore  material  ones,  visible  sometimes  to  man  (as  astral  bodies),  and \nthey  have  to  be  regarded  in  the  light  of  separate  or  independent  Powers \nor  Gods,  rather  than  as  material  objects.  Hence  the  right  way  of \nrepresenting  the  truth  would  be  to  say  that  the  various  principles,  the \nBodhisatlva,  of  Gautama  Buddha,  which  did  not  go  to  Nir\\'4ua,  re- \nunited to  form  the  middle  principles  o*  Shankarachar>'a,  the  earthly \nEntity.* \n\nIt  is  absolutely  necessary  to  study  the  doctrine  of  the  Buddhas \nesoterically  and  understand  the  subtle  differences  between  the  various \nplanes  of  existence  to  be  able  to  comprehend  correctly  the  above.  Put \nmore  clearly,  Gautama,  the  human  Buddha,  who  had,  cxoterically, \nAmil^bha  for  his  Bodhisattva  and  Avalokiteshvara  for  his  Dhyant- \nBuddha\u2014 the  triad  emanating  directly  from  Adi- Buddha\u2014 assimilated \nthese  by  his  \"  DhySna  \"  (meditation)  and  thus  become  a  Buddha  (\"  en- \nlightened '*).  In  another  manner  this  is  the  case  with  all  men  ;  every- \none of  us  has  his  Bodhisattva\u2014 the  middle  principle,  if  we  hold  for  a \nmoment  to  the  trinitarian  division  of  the  septenary  group^and  his \nDhySni-Buddha.  or  Chohan,  the  **  Father  of  the  Sou.\"  Our  connecting \nlink  with  the  higher  Hierarchy  of  Celestial  Beings  lies  here  in  a  nut- \nshell, only  we  are  too  sinful  to  assimilate  them. \n\n*  In/Vw  Ytd^jof  Thei)M>pky  ^v^..  \"ShAkr>  Muni'n  Pbur  in  HUtarf.\"  p.  tjf,  noteMI  U  Hlalcd  tlut \none  day  trtim  Mir  I,oni  \u00abat  in  Um  Sattspasill  Cai-c  ISftplayaraat  be  compared  mui  bo  %  Saptapkraa \n(KVFii  I*av\u00abI}  pUat. \n\n**Mciidicanu,\"  be  uM,  \"tfwiv  \u25a0(\u00ab\u00abnm  Badclhiiaintfvny  BniMha.  and  there  ue  nir  llbllurtiM  uid \nhut  on?  Buililhia  in  nch  mcndicadt.  Wb*t  are  Uir  j^ivn  f  The  Kvcn  brancliaa  of  cwnpkte  know- \n1\u00ab<Ib\u00ab.  What  are  (be  lii  t  The  rix  orgatis  of  tense.  What  nre  the  fin-  ?  Tbe  five  clancnU  orUlu- \ns<fV  being.  Ami  the  fine  tvhii^h  in  also  ten  ?  He  U  a  true  Buddha  who  deTcIopM  in  him  the  ten  famu \nof  holincM  and  sobjc^tn  them  all  to  the  One.\"  Which  means  that  every  principle  In  Uic  Bitddlia  nraa \nUie  hlghrot  thnt  conid  be  evolved  on  ttaiii  earth;  whereas  in  the  uuae  uf  oUier  men  who  atliiin  la \nNlrvina  iliU  u  not  neceaMrily  the  caae.  Bven  u  a  mete  liattuitt  <  Uaaoihyai  Buddba  Oautama  was  a \npattern  for  aJl  xam.    Btit  hU  Arhata  vrtc  not  necoMnilr  ao. \n\n\n382 \n\n\nXHK  &ECRBT  IKJCTRIXK. \n\n\nSix  centurto  after  the  translation  of  the  fauinaQ  Buddna  (Gautanu) \n\nanother  Reformer,  as  noble  and  35  loving,  though  less   favoured  by \n\nopporttmily,  arose  in  another  part  of  the  world,  among  another  and  a \n\nlesii  spiritual  race.    There  is  a  great  similarity  between  the  subsequent \n\nopinions  of  the  world  about  the  two  Saviours,  the  Eastern  and  the \n\nWestern.     While  millions  became  converted  to  the  doctrines  of  the \n\ntwo  Masters,  the  enemies  of  both \u2014 sectarian  opponents,  the  most  dan* \n\ngerons  of  all \u2014 tore  both  to  shreds  by  insinuating  maliciously -distorted \n\nstatements  based  on  Occult  truths,  and  therefore  doubly  daageront. \n\nWhile  of  Buddha  it  is  said  by  the  Brahmans  that  He  was  truly  an \n\nAvatdra  of  Vishnu,  but  that  He  had  come  to  tempt  the  Brdbmans  from \n\ntheir  faith,  and  was  therefore  the  evil  aspect  of  the  Ck>d  ;  of  Jesus  the \n\nBardesauian  Gnostics    and    others   asserted    that  He  was  Ncbu.   the \n\nfalse  Messiah,  the  destroyer  of  the  old  orthodox  religion.     \"  He  is  the \n\nfounder  of  a  new  sect  of  Nazars,\"  said  other  sectarians.     In  Hebrew \n\nthe  word  \"Naba\"  means  \"to  speak  by  inspiration/'  frt33'  and    \"03  is \n\nNebo.  the  God  of  wisdom).    But  Nebo  is  also  Mercury,  who  is  Buddha \n\nin  the  Hindu  monogram  of  planets.    And  this  is  shown  by  the  fact \n\nthat  the  Talmudists  hold  that  Jesus  was  inspired  by  the  Genius  (or \n\nRegent)  of  Mercury    confounded  by  Sir  William  Jones  with  Gautams \n\nBuddha.    There  are  many  other  strange  points  of  similarity  between \n\nGautama  and  Jesus,  which  canuot  be  noticed  here.* \n\nIf  both  the  luitiates.  aware  of  the  danger  of  furnishing  the  uncul- \ntured masses  with  the  powers  acquired  by  ultimate  knowledge,  left  the \ninnermost  comer  of  the  sanctuary  in   profound   darkness,  who.   ac- \nquainted with  human  nature,  can  blame  cither  of  them  for  this  ?    Yet \nalthough  Gautama,  actuated  by  prudence,  left  the  Esoteric  and  most \ndangerous  portions  of  the  Secret  Knowledge  untold,  and  lived  to  the \nripe  old  age  of  eighty \u2014 the  Esoteric  Doctrine  says  one  hundred \u2014 years, \ndying  with  the  certainty  of  h.iving  taught  its  e.iseutial  truths,  and  of \nhaving  sown  the  seeds  for  the  conversion  of  one-third  of  the  world.  He \nyet  perhaps  revealed  more  than  was  strictly  good  for  posterity.    But \nJesus,  who  had  promi.scd  His  disciples  the  knowledge  which  confers \nupon  man  the  power  of  producing  \"  miracles\"  far  greater  than  He  had \never  produced  Himself,  died,  leaving  but  a  few  faithful  disciples \u2014 men \nonly  half-way  to  knowledge.    They  had  therefore  to  struggle  with  a \nworld  to  which  they  could  impart  only  what  they  but  half-knew  them- \nselves,  and \u2014 no  more.    In  later  ages  the  exoteric  followers  of  both \n\n\u2022  Sc*  fn's  Cnnrilnl,  a.  ijfc. \n\n\naACRIFtCB. \n\n\n383 \n\n\nI \n\n\nI \n\nI \n\n\nI \n\n\nmangled  the  truths  given  out,  often  out  of  recognition.  With  regard \nto  the  adherents  of  the  Western  Master,  the  proof  of  this  lies  in  the \nvery  fact  that  none  of  them  can  now  produce  the  promised  \"  miracles.\" \nThey  have  to  choose:  either  it  is  Ihey  who  have  blundered,  or  it  is \ntheir  Master  who  must  stand  arraigned  for  an  empty  promise,  an  un> \ncalled-for  boast.*  Why  such  a  difference  in  the  destiny  of  the  two? \nFor  the  Occultist  this  enigma  o(  the  unequal  favoar  of  Karma  or  Pro- \nvidence is  unriddled  by  the  Secret  Doctrine. \n\nIt  is  \"  not  lawful \"  to  speak  of  such  things  publicly,  as  St.  Paul  tells \nIS.  One  more  explanation  only  may  be  given  in  reference  to  this  sub- \n3ect.  It  was  said  a  few  pages  back  that  an  Adept  who  thus  sacrifices \nhimself  to  live,  giving  up  full  NirvSna,  though  he  can  never  lose  the \nknowledge  acquired  by  him  in  previous  existences,  yet  can  never  rise \nhigher  in  such  borrowed  bodies.  Why?  Because  he  becomes  simply \nthe  vehicle  of  a  \"  Son  of  I\u00abight \"  from  a  still  higher  sphere.  Who  being \nArupa,  has  no  personal  astral  body  of  His  own  fit  for  this  world.  Such \n\"  Sons  of  Light,\"  or  Dhy5ni-Buddhas,  are  the  DharraakSyas  of  preced- \ning Manvantara.s,  who  have  closed  their  cycles  of  iucaruations  in  the \nordinary  sense  and  who.  being  thus  Karmaless,  have  long  ago  dropped \ntheir  individual  Rupa^  and  have  become  identified  with  the  first  Prin- \nciple. Hence  the  necessity  of  a  sacrificial  NirmSnak^ya,  ready  to \nsuffer  for  the  misdeeds  or  mistakes  of  the  new  body  in  its  earth- \npilgrimage,  without  any  future  reward  on  the  plane  of  progression  and \nrebirth,  since  there  are  no  rebirths  for  him  in  the  ordinary*  sense. \nThe  Higher  Self,  or  Divine  Monad,  is  not  in  such  a  case  attached  to \nthe  lower  Ego ;  its  connection  is  only  temporary,  and  in  most  cases  it \nacts  through  decrees  of  Karma  This  is  a  real,  genuine  sacrifice,  the \nexplanation  of  which  pertains  to  the  highest  Initiation  of  Gnana  (Occult \nKnowledge).  It  is  closely  linked,  by  a  direct  evolution  of  Spirit  and \ninvolution  of  Matter,  with  the  primeval  and  great  Sacrifice  at  the \nfoundation   of  the  manifested   Worlds,    the  gradual   smothering  and \n\n\n*  \"  Btton  one  become*  a  Buddha  he  laust  be  i  ftodhUaHra;  berore  cvoMug;  inlo  \u00ab  B&dbiaattrJi  he \nrausl  be  \u00bb  Dhyini-Boddha.  ...  A  Btvlrlhisattva  is  the  my  Hod  Path  10  bt\u00bb  Puhtr.  noA  thence  to \nthe  Otte  Supreme  BMrnce\"  {Dtittml  oj  BiuUMas,  p.  t],  ftom  Kryisaaga).  \"1  am  the  Wfty.  the \nTruth,  and  the  Life:  no  man  comclh  unto  the  Faiherbut  by  mc\"  fSi.J\u00bbkm,  xiv.  6^  The  \"way\"  im \nnot  the  goal.  Nowhere  thronshoal  the  Nrw  Titlamtnl  t>  Jcaim  found  culling  hfrakclf  God,  Or  ad]'' \nIhiugbigbet  than  \"  asonof  (KkI,\"  Uicaonofa*'  Father  \"common  toall.synlhelii-tUly.  Paul  tirvn-  Mid \nIt.  71m.. iii.  10),  \"Cod  wwt  tnanifetlinthc  He*)!.\"  but  \"H?  who  was  tnaaifeMed  in  the  S\u00ab\u00abb  \"  (Reriaed \nE<lllioa|.  WhUe  the  common  herd  among  Ihc  Buddhttti\u2014 the  BurmeHe  e&pedally^resard  Jesoaas  an \nncamation  of  Oev^datta,  a  relative  wbn  oppoied  the  tcachinrv  of  Buddb*.,  the  xiudenU  oJ  Htotctic \nnifloAOpby  awiaUittfoBUvncSateaBodhlaattvmitUb  Ihc apdrili^r Buddha  Htmnelf  in  Him. \n\n\n384 \n\n\nTHE  SECRBT  DOCTUINB. \n\n\ndeath  of  tbe  spiritual  Id  the  material.  The  seed  \"is  not  quickened \nexcept  it  die.\"  \u2022*  Hence  in  the  Purusha  Sukta  of  the  Rig  VedA^\\  the \nmotlier-fount  and  source  of  all  subsequent  religions,  it  is  stated  alle- \ngorically  that  \"  the  thousand-headed  Purusha  \"  was  slaughtered  at  the \nfoundation  of  the  World,  that  from  bis  remains  the  Universe  miglit \narise.  This  is  nothing  more  uor  less  thau  the  fouudation \u2014 the  seed, \ntruly \u2014 of  the  later  many-formed  symbol  in  various  religions,  includiog \nChristianity,  of  the  sacrificial  lamb.  For  it  is  a  play  upon  the  words. \n\"  Aja  \"  (Purusha),  \"  the  unborn.\"  or  eternal  Spirit,  means  also  **  Iamb,\" \nin  Sanskrit.  Spirit  disappears \u2014 dies,  metaphorically \u2014 the  more  it  gets \ninvolved  in  matter,  and  hence  the  sacrifice  of  the  \"  unborn/*  or  the \n\"  lamb.\" \n\nWhy  the  Buddha  chose  to  make  this  sacrifice  will  be  plain  only  to \nthose  who,  to  the  minute  knowledge  of  His  earthly  life,  add  that  of  a \nthorough  comprehension  of  the  laws  of  Karma.  Such  occurrences, \nhowever,  belong  to  the  most  exceptional  cases. \n\nAs  tradition  goes,  the  Brdhmans  had  committed  a  heavy  sin  \\tf \npersecuting  Gautama  Bin>DHA  and  His  teachings  instead  of  blending \nand  reconciling  them  with  the  tenets  of  pure  Vaidic  Br^hraanism,  as \nwas  done  later  by  Sbankar&char>'a.  Gautama  had  never  goue  against \nthe  Vedas,  only  against  the  exoteric  growth  of  preconceived  interpreta- \ntions. The  Shruti\u2014 divine  oral  revelation,  the  outcome  of  which  was \nthe  Veda \u2014 is  eternal.  It  reached  the  ear  oi  Gautama  Siddartha  as \nit  had  those  of  the  Rishis  who  had  written  it  down.  He  accepted \nthe  revelation,  while  rejecting  the  later  overgrowth  of  Brdbmanical \nthought  and  fancy,  and  built  His  doctrines  on  one  and  the  same \nbasis  of  imperishable  truth.  As  in  the  case  of  His  Western  successor, \nGautama,  the  \"  Merciful,\"  the  *'  Pure,\"  and  the  \"Just,\"  was  the  first \nfound  in  the  Eastern  Hierarchy  of  historical  Adepts,  if  not  in  the \nworld-annals  of  divine  mortals,  who  was  moved  by  that  generous  feel- \ning which  locks  the  whole  of  mankind  within  one  embrace,  with  no \npetty  differences  of  race,  birth,  or  caste.  It  was  He  who  first  enunciated \nthat  grand  and  noble  principle,  and  He  again  who  first  put  it  into \npractice.  For  the  sake  of  the  poor  and  the  reviled,  the  outcast  and \nthe  hapless,  invited  by  Him  to  the  king's  festival  table.  He  had  excluded \nthose  who  had  hitherto  sat  alone  in  haughty  seclusion  and  selfishness, \nbelieving  that  they  would  be  defiled  by  the  very  shadow  of  the  dis- \n\n\n\u2022  L  OwArt..  XT.  36. \n\n\ni  (^  eil.,  Handmla  x.,  Iijnm  gtt. \n\n\nSHiUTKARXcRtRVA  STTU.  UVINO. \n\n\n385 \n\n\nI \n\n\ninherited  ones  of  the  land \u2014 and  these  non-spiritual  Brthmans  turned \nagainst  Him  for  that  preference.  Since  then  such  as  these  have  never \nforpven  the  prince-beggar,  the  son  of  a  king.  who.  forgetting  ITis  rank \nand  station,  had  flung  widely  open  the  doors  of  the  forbidden  sanctuary \nto  the  pariah  and  the  man  of  low  estate,  thus  gi\\'ing  precedence  to \npersonal  merit  over  hcrcditar>'  rank  or  fortune.  The  sin  was  theirs \u2014 \nthe  cause  nevertheless  Himself:  hence  the  \"  Merciful  and  the  Blessed \nOne  \"  could  not  go  out  entirely  from  this  world  of  illusion  and  created \ncauses  without  atoning  for  the  sin  of  all\u2014 therefore  of  these  Br^mans \nftlso.  If  \"  man  afflicted  by  man  \"  found  safe  refuge  with  the  Tathftgata, \n\"  man  afflicting  man  \"  had  also  his  share  in  His  self-sacrificing,  all- \nembracing  and  forgiving  love.  It  is  stated  that  He  desired  to  atone \nfor  the  sin  of  His  enemies.  Then  only  was  He  willing  to  become  a  full \nDharmakiya,  a  Jivanmukta  \"  without  remains.\" \n\nThe  close  of  ShankardchSrya's  life  brings  us  face  to  face  with  a  fresh \nmystery.  Shankar3.ch3rya  retires  to  a  cave  iu  the  Himalayas,  permit- \nting none  of  his  disciples  to  follow  him.  and  disappears  therein  for \never  from  the  sight  of  the  profane.  Is  he  dead?  Tradition  and \npoptilar  belief  answer  iu  the  negative,  and  some  of  the  local  Gurus,  if \nthey  do  not  emphatically  corroborate,  do  not  deny  the  rumour.  The \ntruth  with  its  mysterious  details  as  given  in  the  Secret  Doctrine  is \nknown  but  to  them ;  it  can  be  given  out  fully  only  to  the  direct  followers \nof  the  great  Dravidian  Guru,  and  it  is  for  them  alone  to  reveal  of  it  as \nmuch  as  they  think  fit.  Still  it  is  maintained  that  this  Adept  of  Adepts \nlives  to  this  day  in  his  spiritual  entity  as  a  mysterious,  unseen,  yet \noverpowering  presence  among  the  Brotherhood  of  Shamballa,  beyond, \nfar  beyond,  the  snowy-capped  Himalayas. \n\n\nSECTION    XLIY. \nReincarnations\"  of  Buddha. \n\n\nEvery  section  io  the  chapter  on  \"  Dezhin  Shcgpa\"  *  (Tathftgata)  in \nthe  Commentaries  represents  one  year  of  that  great  Philosopher's  life, \nin  its  dual  aspect  of  public  and  private  teacher,  the  two  being\"  con- \ntrasted and  commented  upon.  It  shows  the  Sage  reaching  Buddha- \nhood  through  a  long  course  of  study,  meditation,  and  Initiations,  as \nany  other  Adept  would  have  to  do,  not  one  rung  of  the  ladder  up  to \nthe  arduous  \"Path  of  Perfection\"  being  missed.  The  Bodhisattva \nbecame  a  Buddha  and  a  Nirvani  through  personal  effort  and  merit. \nafter  having  had  to  undergo  all  the  hardships  of  every  other  neophyte \n\u2014 not  by  virtue  of  a  divine  birth,  as  thought  by  some.  It  was  only  the \nreaching  of  Nirvana  while  still  lining  in  the  body  and  on  this  earth \nthat  was  due  to  His  having  been  in  previous  births  high  on  the  \"  Path \nof  Dzyan\"  (knowledge,  wisdom).  Mental  or  intellectual  gifts  and \nabstract  knowledge  follow  an  Initiate  In  his  new  birth,  but  he  has  to \nacquire  phenomenal  powers  anew,  passing  through  all  the  successive \nstages.  He  has  to  acquire  Rinchen-na-dun  (\"the  seven  precious \ngifts  \")t  one  after  the  other.  During  the  i>eriod  of  meditation  no \nworldly  phenomena  on  the  physical  plane  must  be  allowed  to  enter \ninto  his  mind  or  cross  his  thoughts.  Zhine-lhagthong  (Sanskrit: \nVipashya,  religious  abstract  meditation)  will  develop  in  him  most \nwonderful  faculties  ludepeudeutly  of  himself.     The  four  degrees  of \n\n\n\u25a0  UtcraUy.  \"  be  who  waUu  [or  follows}  in  Ifac  way  [or  paUi]  oT  bis  pr\u00abdec\u00abKin.\" \n\u2022  Schmidt,  In  Slanong  Serlt^n,  p.  Alt.  and  ScblaKintwelt,  in  SiutiUum  m  Tibrl,  p.  53.  accept  Ibtm \npTvdouH  ihinKs  Uleraih.  cnumeraUng  tbcm  xs  \"  the  wheel.  Iheprcckiiu  Hone,  Uie  loyal  coniort,  the \nY^s\\  trrasurrr,  ihe  best  h<mte,  the  elephunl,  the  best  lenrlei,\"  After  this  one  caa  Utcle  wonder  if \n\"  beddet  ft  Otayial-Biuldhi  and  a  Ubyim-UodhiMttTS  \"  each  humaa  Bnddha  U  fumUhed  with  \"  \u25a0 \nftnale  conpanion,  a  Bbakli\"\u2014 wheti  In  tnth  \"  ShakI)  \"  it  Kim  ply  tbc$<nil-powcr,Uie  payclilc  caeqCT \noT  tbeOod  as  of  the  Adept.  Tbe  \"  royal  ccniorl,\"  the  third  oTtJic  \"\u00abeven  pTvcitms  yiAa,\"  very  Ufetly \nkd  ifac  Inrocd  Oricntali**  Into  this  Indlcrouf  error. \n\n\nVAJ1UU3HARA.  ^^^  387 \n\ncontemplation,  or  Sam-tan  (Sanskrit:  Dhyana),  once  acquired,  every- \nthing becomes  easy.  For,  once  that  mau  has  entirely  got  rid  of  the \nidea  of  individuality,  merging  his  Self  in  the  Universal  Self,  becoming, \nso  to  say,   the  bar  of  steel  to  which  the  properties  inherent  in  the \n\nA \n\nloadstone  (Ad i  Buddha,  or  Anima  Mundi)are  imparted,  powers  hitherto \ndormant  in  him  are  awakened,  mysteries  in  invisible  Mature  are \nunveiled,  and  becoming  a  Thonglam-pa  (a  Seer)  he  becomes  a \nDhyAni-Buddha.  Every  Zung  (Dharani,  a  mystic  word  or  mantra) \nof  the  Lokottaradharma  (the  highest  world  of  causes)  will  be  known \nto  him. \n\nThus,  after  His  outward  death,  twenty  years  .ater,  TathSgata  in  His \nimmense  love  and  \"pitiful  mercy\"  for  erring  and  ignoraut  homanity, \nrefused  Paranirvana*  in  order  that  He  might  continue  to  help \nmen. \n\nSays  a  Commentary : \n\nHaving  recukcd  the  Path  of  Ddivtra^cc  [  Thar-lavt\\  from  trammigra- \ntiCH,  one  cantu>t  perform  Tulpa  f  any  longer,  for  to  becotiu  a  Paranirvani \nis  to  close  the  circle  of  the  Septenary  Ku'Sum.\\  He  has  merged  his \nborrotved  Dorjcsempa  [  Vajrasattva^  into  the  Universal  and  become  one \nwith  a. \n\nVajradhara,  also  Vajrasattva  (Tibetan:  Doijechang  and  Dorjedzin, \nor  Doijosarapa),  is  the  regent  or  President  of  all  the  Dhyau  Chohans \nor  DhySni  Bnddhas.  the  highest,  the  Supreme  Buddha ;  personal,  yet \nnever  manifested  objectively  ;  the  \"  Supreme  Conqueror,\"  the  \"  Lord  of \nall  Mysteries,\"  the  \"  One  without  Beginning  or  End  \" \u2014 in  short,  the \nLogos  of  Buddhism.  For,  as  Vajrasattva.  He  is  simply  the  Tsovo \n(ChieO  of  the  Dhyani  Buddhas  or  Dhyan  Chohans.  and  the  Supreme \nIntelligence  in  the  Second  World  ;  while  as  Vajradhara  (Dorjechang), \nHe  is  all  that  which  was  enumerated  above.  \"  These  two  are  one,  and \nyet  two,\"  and  over  them  is  \"Chang,  the  Supreme  Unmanifested  and \n\n\n*  A  BodhUatirm  can  rvadi  Mrvina  rh'I  li*v,  u  Budillia  did.  >nd  aAcr  death  be  cmn  HUier  rrHiH \nob^lfvr  ninoamnUon  cr  accept  and  use  It  it  hia  eoureuience  lor  ibe  benefit  oT  monkiad  whom  Iw \ncan  iiMtrucl  Id  variouK  way\u00ab  while  be  moaina  in  the  DerochaDic  legion*  within  the  attiactloa  a/  oui \nearth.  But  ba^'inir  once  reached  PamTtirvinit  or  \"?firvlna  wtlhoni  rvtnalmi\"\u2014 the  highest \nUhannakijrA  conditinn,  in  wtiicli  auie  he  muaiaa  cutirdy  ootaJde  of  rvny  earlbly  ODodilton\u2014 he \nwjQ  return  ao  motv  until  the  rommmcenrnt  of  a  new  Manvanlara.  aincc  be  baa  ooaaed  beyond  tbe \ncycle  cf  hIrtlH. \n\nT  Tulpa  ta  the  volanurT  iacarnalloin  of  an  Adept  Into  a  Uving  body,  whether  of  an  adult,  chUd,  or \nnew-b>M-n  babe \n\n;  Kn-snmta  tbe  triple  rorm  of  Ibe  Nirviun  state  and  fta  respective  dimtlnn  in  the  \"cycle  of  Noo- \nBeing.\"    Ttw  nnmbei  acvm  ber\u00ab  refer*  to  the  scrcn  Honods  Of  our  aepteuary  Syslem. \n\n\n386 \n\n\nTHB  SECRBT  DOCTRIN'B. \n\n\nUniversal  Wisdom  tbat  lias  no  name.\"  As  two  in  one  He  (They)  is \nthe  Power  that  subdued  and  conquered  Evil  from  the  beginning,  allow* \ning  it  to  reign  only  over  willing  subjects  on  earth,  and  having  no  power \nover  those  who  despise  and  hate  it.  Esoterically  the  allegory  is  easily \nunderstood ;  exoterically  Vajradhara  (Vajrasaltva)  is  the  God  to  whom \nall  the  cvW  spirits  swore  that  they  would  not  impede  the  propagation \nof  the  Good  Law  (Budd}iism),  and  before  whom  all  the  demons  tremble. \nTherefore,  we  say  this  dual  personage  has  the  same  r^/c  assigned  to  it  in \ncanonical  and  dogmatic  Tibetan  Buddhism  as  have  Jehovah  and  the \nArchangel  Mikael,  the  Metatvon  of  the  Jewish  Kabalists.  This  is  easily \nshown.  Mikael  is  \"  the  angel  of  the  face  of  God.\"  or  hewho  represents \nhis  Master.  \"  My  face  shall  go  with  thee\"  fin  English,  \"presence\"), \nbefore  the  Israelites,  says  God  to  Moses  {Exodus,  xxxiii.  14).  \"  The \nangel  of  my  presence\"  (Hebrew:  \"of  my  face\")  {/satah.  Ixiii.  9),  etc. \nThe  Roman  Catholics  identify  Christ  with  Mikael,  who  is  also  his  ferouer, \nor  \"face,\"  mystically.  This  is  precisely  the  position  of  Vajradhara, \nor  Vajrasaltva,  in  Northern  Buddhism.  For  the  latter,  in  His  Higher \nSelf  as  Vajradhara  (Dorjechang),  is  nev^r  manifested,  except  to  the  seven \nDhydn  Chohans,  the  primeval  Builders.  Esoterically,  it  is  the  Spirit  of \nthe  \"Seven\"  collectively,  their  seventh  principle,  or  Alman.  Exoteri- \ncally,  any  amount  of  fables  may  be  found  iu  Kaia  Chakra,  the  most \nimportant  work  in  the  Gynt  [or  (D^gj'u]  division  of  the  Kanjur,  the \ndivision  of  mystic  knowledge  [(D)gyu].  Dorjechang  (wisdom) \nVajradhara,  is  said  to  live  in  the  second  Ar5pa  World,  which  connects \nhim  with  Metatron,  in  the  first  world  of  pure  Spirits,  the  Briatic  world \nof  the  Kahalists,  who  call  this  angel  El-Shaddai,  the  OmnipK)tent  and \nMighty  One.  Metatron  is  in  Greek  ayycAo?  (Messenger),  or  the \nGreat  Teacher.  Mikael  fights  Satan,  the  Dragon,  and  conquers  him \nand  his  Angels.  Vajrasaltva,  who  is  one  with  Vajrapini,  the  Subduer \nof  the  Evil  Spirits,  conquers  Rahu,  the  Great  Dragon  who  is  always \ntr>'ing  lo  devour  the  sun  and  raoou  (eclipses).  \"  War  in  Heaven  \"  ia  the \nChristian  legend  is  based  upon  the  bad  angels  having  discovered  the  secretsi \n(magical  wisdom)  of  the  good  ones  (EnocbJ.and  the  mystery  of  the  \"Tree \nof  Life.\"  Let  anyone  read  simply  the  exoteric  accounts  in  the  Hindu \nand  Buddhist  Pantheons \u2014 the  latter  version  being  taken  from  the \nformer \u2014 and  he  will  find  both  resting  on  the  same  primeval,  archaic \nallegory  from  the  Secret  Doctrine.  In  the  exoteric  texts  (Hindu  and \nBuddhist),  the  Gods  churn  the  ocean  to  extract  from  it  the  Water \nof  Life \u2014 Amrita \u2014 or  the  Elixir  of  Knowledge.     In  both  the  Dragoa \n\n\nUVING    BUDDHAS. \n\n\n^ \n\n\nSteals  some  of  this,  and  is  exiled  from  heaven  by  Vishnu,  or  Vajra* \ndbara,  or  the  chief  God.  whatever  may  be  his  uame.  We  Hnd  the \nsame  in  the  Book  of  Eji&eh.  and  it  is  poetized  in  St.  John's  Rr^-daiion, \nAnd  DOW  tlie  allegory,  with  all  its  fanciful  omamentatioiis,  has  become \na  dogma ! \n\nAs  will  be  found  mentioned  later,  the  Tibetan  Lamaseris  contain \nmany  secret  and  semi-secret  volumes,  detailing  the  lives  of  great  Sages* \nMany  of  the  statements  in  them  are  purposelyconfused,  and  in  others \nthe  reader  becomes  bewildered,  unless  a  clue  be  given  him,  by  the  use \nof  one  name  to  cover  many  individuals  who  follow  the  same  line  of \nteaching.  Thus  there  is  a  succession  of  \"living  Buddhas'\"  and  the \nname  \"Buddha\"  is  given  to  teacher  after  teacher.  Schlagintweit \nwrites  : \n\nTo  each  bnm&n  Buddha  belongs  a  DhyAni- Buddha,  and  a  Dhytni-Bodhisattva, \nand  the  unlimited  number  of  the  ronner  also  involves  an  equally  unlimited  nnmber \nof  the  latter/ \n\n[But  if  this  be  so \u2014 and  the  exoteric  and  semi-exoteric  use  of  the \nname  justify  the  statement \u2014 the  reader  must  depend  on  his  own \nintuition  to  distinguish  between  the  DhySni  Buddhas  and  the  human \nBnddhas,  and  must  not  apply  to  the  great  Buddha  of  the  Fifth  Race \nall  that  is  ascribed  to  \"  the  Buddha\"  in  books  where,  as  said,  blinds  are \nconstantly  introduced. \n\nIn  one  of  these  books  some  strange  and  obscure  statements  are  made \nwhich  the  writer  gives,  as  before,  entirely  on  her  own  respousibility, \nsince  a  few  may  sense  a  meaning  hidden  under  words  misleading  in \ntheir  surface  meaning,  jt  It  is  slated  that  at  the  age  of  thirty-three, \n\u00a3hankar&ch^r>'a,  tired  of  his  mortal  body,  \"put  it  off\"  in  the  cave  he \nbad  entered,  and  that  the  Bodhisattva,  that  served  as  his  lower \npersonality,  was  freed \n\nWith  the  harden  of  a  sin  upon  him  which  he  had  not  committed. \n\nAt  the  same  time  it  is  added : \n\nAt  whatever  age  one  put\u00ab  off  his  outward  body  by  free  will,  at  that  age  will  he  be \nmade  to  die  a  violent  death  agaiun  tiis  will  in  bis  next  rebirth. \n\n*  SmMimm  d*  TfM,  p.  $1.  Tlita  ante  emetic  we  of  \u2022  name  it  tonai  amoBf  Kiadui  with  Utat  of \nStwnkaracblTTu,  tu  iMkr  bul  attc  Itwlance.  All  His  \u25a0ttcc\u00aba\u00abon  tmu  hi\u00ab  aanir,  bat  arv  not  reincana* \nItoasafUim.    So  witb  ibc  \"  Buddhu.\" \n\n\u25a0*  [Ttic  wortlii  witbLn  IitackrU  arc  aupplkd  to  introduce  the  loSitmtmg  aUlatamU  that  are  con/uanl \nand  ooBtiadiciory  u  they  \u2022tand,  an'l  which  II.  P.  a  had  prebaUy  InteDded  to  \u00ablucidate  to  Knaa \n\u2022Jigfal  ntcnl,  MH  ttacy  air  wniuxt  two  or  Uirev  timet  with  dlffnvnt  aentvacc*  rallowing  them.  Tba \nV.S.  is  exceedingly  couAiacd.  and  rvcrythtni;  II.  P,  B.  hM  i%  here  pieced  together,  the  adiiitiua  abOTC \ntCJdle  briiig  narked  In  brackrts  io  lUiiliiic'lab  tl  froni  bera.^A.  8.] \n\n\n390 \n\n\nTHE  SSCRBT  DOCTRINB. \n\n\nNow,  Karma  could  have  no  bold  on  \"  Mahi  Shankara  \"  (as \nShankara  is  called  in  the  secret  work),  as  he  had.  as  Avat^ra,  ao  Ego \nof  his  own,  but  a  Bodhisattva \u2014 a  willing  sacrificial  nctim.  Xeither \nhad  the  latter  any  responsibility  for  the  deed,  whether  sinful  or  other- \nwise. Therefore  we  do  not  see  the  point,  since  Karma  cannot  act \nunjustly.  There  is  some  terrible  mystery  involved  in  all  this  sloty, \none  that  no  uninitiated  intellect  can  ever  unravel.  Still,  there  it  ia, \nsuggesting  the  natural  query.  \"Who.  then,  was  puni.shed  by  Karma?\" \nand  leaving  it  to  be  answered. \n\nA  few  centuries  later  Buddha  tried  one  more  incarnation,  it  is  said, \nin  *  \u2022  *  *,  and  again,  fifty  years  subsequent  to  the  death  of  this  Adept, \nin  one  whose  name  is  given  as  Tiani-Tsang.*  No  details,  no  further \ninformation  or  explanation  is  given.  It  is  simply  stated  that  the  last \nBuddha  had  to  work  out  the  remains  of  his  Karma,  which  none  of  the \nGods  ihcmselvcH  can  escape,  forced  as  he  was  to  bury  still  deeper \ncertain  mysteries  half  revealed  by  him \u2014 hence  misinterpreted.  The \nwords  used  would  stand  when  translated  :t \n\nBoru  6fl>'-tvo  years  too  \u00abarly  as  Shramana  Gautama,  th\u00ab  son  of  King  Zostang; \nthen  retiriag  fifty-seven  years  too  soon  as  Mahi  Shaakara,  who  got  tired  of  hti \noutward  form.  Tliis  wilful  act  aroused  and  attracted  King  Karma,  who  killed  tht \nnew  form  of  \u2022  \"  \u2022  at  thirty-three. J  the  age  of  the  body  that  was  pot  off,  [At \nwhatever  age  one  puts  off  his  outward  body  by  free  will,  at  that  age  will  he  be  made \nto  die  in  his  next  incarnation  againsi  hii  oji//\u2014 Comnieotar)-.]  He  died  in  his  next \n(body)  at  thirty-two  and  a  little  over,  and  again  in  his  next  at  eighty\u2014 ft  MAyA,  and \nat  one  hundred,  in  reality.  The  Bodhisattva  chose  Tiasi-Tsang.f  then  again  the \nSugata  became  Tsoiig-Kba.pa,  who  became  thus  Dczbin-Shegpa  [TathAgata \u2014 \"one \nwho  follows  in  the  way  and  manner  of  his  predecessors  \"  j.  The  Blessed  One  conld \ndo  good  to  hit  generation  as  *  \u2022  \u2022  but  none  to  posterity,  and  so  as  Tiaui-T&ang \nhe  became  incarnated  only  for  the  \"remains\"  [of  his  precedent  Karma,  us  wc \nunderstand  it}.  The  i^cven  Ways  apd  the  Four  Truths  were  once  more  hidden  out \nof  sight  The  Merciful  One  confined  since  then  bis  attention  and  fatherly  care  to \nthe  he.irt  of  Bodyul,  the  nursery- gronndfl  of  the  seeds  of  truth.  The  blessed \n*'  remains  \"  eince  then  have  overshadowed  and  rested  in  many  a  holy  body  of  human \n\nBodhisattvas. \n\n> . \n\nNo  further  information  is  given,  least  of  all  are  there  any  details  or \n\n\n*  Xlnc  SutMhodntix. \n\n>  Time  aiT  Mrvtrml  natncfe  laurkcd  atirtply  by  astenslu. \n\nI  ShaiiliarJUIiAtya  dlM  aIm>  nt  tbiity-two  yvan  or  sere,  ur  nthcr  diwppesrrd  rrooi  the  sichi  of  I \ndbdpin,  A*  thf  If  gctid  Boc\u00ab. \n\nI  Doc*  -'  Tiaui-Tttag  \"  stuid  far  Apulloni\u00bb\u00ab  of  Tyaua  :-    Tbls  i\u00bb  a  simple  Nurndse.    Some  tbingt \ntbe  life  or  that  Adrpl  would  iweni  to  tally  with  :hc  tiypotbois\u2014 olhcn  ID  go  \u00absmiiMt  it \n\n\nAN  OBSCURB  PASSAGS. \n\n\n391 \n\n\nexplanations  to  be  found  in  the  secret  volnme.  All  is  darkness  and \nmystery  in  it,  for  it  is  evidently  written  but  for  those  who  are  already \ninstructed.  Several  flaming  red  asterisks  are  placed  instead  of  names, \nand  the  few  facts  given  are  abruptly  broken  off.  The  key  of  the  riddle \nis  left  to  the  intuition  of  the  disciple,  unless  the  \"direct  followers\" \nof  Gautama  the  Buddha \u2014 \"  those  who  are  to  be  denied  by  His  Church \nfor  the  next  cycle\"^and  of  Shankarich^rya.  are  pleased  to  add  more. \n\nThe  final  section  gives  a  kind  of  summary''  of  the  seventy  sections \nJ\u2014 covering  seventy-three  years  of  Buddha's  life  \u2022 \u2014 from  which  the  last \nparagraph  is  summarized  as  follows : \n\nKtncrgitig  from ,  ihe  most  excellent  seat  of  the  three  secrets  [SaDg-Sum],  the \n\nMaster  oT  incomparable  mercy,  after  having  performed  on  all  the  anchorites  the \n\nrile  of .and  each  of  these  having  been  cut  off.t  pcrcciNTd  through  (the  power  of] \n\nHlun-Chub;  what  waa  his  next  duty.  The  Most-IUastrioiu  meditated  and  aaked \nhimself  whether  this  would  help  [the  future]  generations.  W'hat  thc>'  needed  was \nthe  sight  of  MdyS  in  a  body  of  illusion.  Which  ?  .  .  .  The  great  conqueror  of \npains  and  sorrows  arose  nnd  proceeded  Iwick  to  his  birthphice.  There  Sugata  was \nwelcomed  by  the  few,  for  they  did  not  know  Shramana  Gautama.  \"Sb&kya  [the \nMighty]  is  in  NirvAna.  .  .  .  He  has  given  the  Science  to  the  Shuddhas  [Shudra],\" \nsaid  they  of  DanizeYul  [the  country  of  Br&tamans:  India].    .    .    .    It  was  for  that, \n\nborn  of  pity,  that  the  AH-GIorious  One  had  to  retire  to  ,  and  then  appear \n\n[kamiically]  as  Mahl  Shankara ;  and  out  of  pity  aa  .  and  again  as  ,  and \n\nagain  as  Tsong-Kha'pa.  .  .  .  For,  he  who  chooses  iu  humiliation  must  go  down, \nand  he  who  loirs  not  allows  Karma  to  raise  him.j \n\nThis  passage  is  confessedly  obscure  and  written  for  the  few.  It  is  not \nlawful  to  say  any  more,  for  the  time  has  not  yet  come  when  nations  are \n\n\n*  According  to  Ssolcrk  teaching  Iluddha  tlwd  oim  tiuadr\u00abit  yean  in  rt-aUty.  Chiragh  having \nmchvd  NirrAna  in  his  cightirth  year  Iir  was  trgantnl  as  one  dead  to  Uie  wortd  of  tbe  Uriog.  S\u00abv \nKftictc  \u2022\u2022  Sblkrumutii'!)  Plact  in  History  \"  in  Five  Vtart  w/  Theutafhy. \n\n*  It  ia  BMKr</rile,  pertaining  to  high  IniUaUoo,  and  laiui  the  Mmc  slgnlAcance  tr  the  one  to  which \nClement  or  Alexandria  alludea  when  he  fpoUu  of  \"  the  token  of  rvcoguiliun  licing  in  cnoimon  with \nUK.  a\u00bbt>y  cutting  all  Chfiitl  \"  (Slrom.,  13).  Schlnginlwnt  woodcrs  what  il  may  be.  \"  The  typical  re- \npreseatation  of  a  hemiit.\"  he  nya.  \"ii  always  that  of  a  nuu)  frith  long,  uncut  hair  end  bmnl.  .  .  . \nA  rile  nrry  oflcti  \u00ab\u00abtcct\u00abl.  though  I  am  urieibk  to  state  for  what  reasoD,  i*  that  of  Chod  {\u25a0  to  cat '  or \n*  to  destroy ')  theTDcanLngof  which  is  anxiously  kept  a  profound  aecrvt  by  Ihe  I^nas.'  \\Bud4kiim \nin  DM.  p.  163.) \n\nt  tUuD-Chub  ti  the  dlvioiag  iipirit  in  man,  the  highest  degree  of  seersblp. \n\nI  The  secret  mcaniug  of  this  sentence  ia  thnt  Karma  exerei\u00abe\u00bb  ita  sway  over  the  Adept  as  much  as \nover  any  other  man;  \"Gods\"  can  cacape  it  aa  little  as  simple  mortals.  The  Adept  who,  having \nleoiL-tieid  thePnth  und  woiiHisDhannakiya\u2014 the  Kirvloa  from  which  tbeie  b  no  return  until  the  new \ngrand  Kalpa\u2014 pnrfcm  10  use  His  right  of  cbooaioga  cODdilioii  inrerior  to  that  which  belong*  to  Htm, \nhot  that  wilil  leave  him  free  to  rrlum  whenever  He  Ihinlu  it  advisable  and  undcrwhatever  personality \nHe  may  aelecl,  must  tx  prepared  to  talu  all  the  chances  of  failure\u2014 pouibLy\u2014 and  a  loiver  condition \nthan  was  His  lot\u2014 for  a  certnJnty\u2014 as  it  ia  an  occult  law.  Kanaa  alouc  Is  ab\u00abolutc  justice  and  Lufalti- \nItle  ia  its  aelectiona.  He  who  uses  his  rights  with  it  1  Karma)  must  bear  the  contrquracc*\u2014 ir  any. \nThus  Buddha's  first  reincarnation  was  prodr  '-d  by  Xarms\u2014 dnd  it  led  Him  hifthcr  ttiau  ever ;  the \ntwo  BDaowing  were  \"  out  of  pity  \"  and    \u2022    *    \u25a0 \n\n\n99* \n\n\nTHB  SECRET  DOCTRINK. \n\n\nprepared  to  hear  the  whole  truth.  The  old  religions  are  fnll  of  mysteries, \nand  Lo  demonstrate  some  of  them  would  surely  lead  to  an  explosion  of \nhatred,  followed,  perhaps,  by  bloodshed  and  worse.  It  will  be  sufficient \nto  know  that  while  Gautama  Buddha  is  merged  in  Nirvina  ever  since \nhis  death,  Gautama  Shitkyamuni  may  have  had  to  reincarnate \u2014 this  dual \ninner  personality  being  one  of  the  grealciit  mysteries  of  Esoteric \npsych  ism. \n\n\"The  seat  of  the  three  secrets\"  refers  to  a  place  inhabited  by  high \nInitiates  and  their  disciples.  The  \"secrets\"  are  the  three  mystic \npowers  known  as  Gopa,  Yasodhara.  and  Uptala  Varna,  that  Csomo  de \nKciros  mistook  for  Buddha's  three  wives,  as  other  Orientalists  have \nmistaken  Shakti  (Yoga  power)  personified  by  a  female  deity  for  His \nwife ;  or  the  Draupadi \u2014 also  a  spiritual  power \u2014 for  the  wife  iu  common \nof  the  five  brothers  P^dava. \n\n\nSECTION  XLY. \n\nAn  Unpublishjsd  Discourse  of  Buddha. \n\n\nI \n\n\n*  (It  is  found  in  the  second  Book  of  Commentarus  and  is  addressed  to \nthe  Arhats.) \n\nSaid  the  All-Merciful :  Blessed  are  ye.  O  Bfaikshus,  happy  are  ye  who \nhave  understood  the  mystery  of  Being  and  Non-Being  explained  iu \nBas-pa  f  Dharma,  Doctnne],  and  hax'e  given  preference  lo  the  latter,  for \nye  are  verily  my  Arhats.  .  .  .  The  elephant,  who  sees  his  form \nmirrored  in  the  lake,  looks  at  it,  and  then  goes  away,  taking  it  for  the \nreal  body  of  another  elephant,  is  wiser  than  the  man  who  beholds  his \nfece  in  the  stream,  and.  looking  at  it,  says,  \"Here  am  1  ...  I  am \nI\":  for  the  *'  T,\"  his  Self,  is  not  in  the  world  of  the  twelve  Nidauas  aud \nmutability,  but  in  that  of  Non-Being,  the  only  world  beyond  the  snares \nof  Maya.  .  .  .  That  alone,  which  has  neither  cause  nor  author, \nwhich  is  self- existing,  eternal,  far  beyond  the  reach  of  mutability,  is \nthe  true  \"I\"  [Ego],  the  Self  of  the  Universe.  The  Universe  of  Nam- \nKhasays:  \"lam  the  world  of  Sieu-Chau\";*  the  four  illusions  laugh \nand  reply,  \"Verily  so.\"  But  the  truly  wise  man  knows  that  neither \nman.  nor  the  Universe  that  he  passes  through  like  a  flitting  shadow,  is \nany  more  a  real  Universe  than  the  dewdrop  that  reflects  a  spark  of  the \nmorning  sun  is  that  sun.  .  .  .  There  are  three  things,  Bhikshus, \nthat  are  everlastingly  the  same,  upon  which  no  vicissitude,  no  modifi- \ncation can  ever  act:  these  are  the  Law,  Nir\\'3na.  and  Space,t  and  those \nthree  are  One,  since  the  first  two  are  within  the  last,  and  that  last  one \na  MEya,  so  long  as  man  keeps  within  the  whirlpool  of  sensuous \nexistences.     One  need  not  have  his  mortal  body  die  to  avoid  the \n\n^  The  Dnivvnit  of  Brahaii  (Sird-Ch*n ;  N\u00abm-KhA)  b  UnWerial  Ulitnon.  or  our  pbcnoniffiiBl  world. \n\n\u2022  AUaha-  II  isne\u00bblto  impoMib1\u00ab  ta  rrndn  lh\u00ab  myiiHc  wofd\"Tho-og  \"  by  \u00abuy  oUi\u00ab  irrm  than \n\"Spjux,\"  Slid  yet,  ookM  coined  on  pgrpOM,  no  b\u00abw  appelUtion  can  render  it  to  well  to  the  mi  ad  of \ntbc  OccnlUal-    Hw  term  \"Adfti\"i\u00ab  also  trsnilatcd  \"Spaor,\"  and  Ihovii  a  world  ol  meaniniE  in  iU \n\n\n394 \n\n\nTHB  SKCRBT  DOCTRINE. \n\n\nclutches  of  concupiscence  and  other  passions.  The  Arhat  who \nobserves  the  seven  hidden  precepts  of  Bas-pa  may  become  Dang-mi \nand  Lha.\u00bb  He  may  hear  the  \"  holy  voice\"  of  .  .  .  [Kwan->'in],t  and \nfind  himself  within  the  quiet  precincts  of  his  Sangharama  J  trans- \nferred into  AmitSbha  Buddha.\u00a7  Becoming  one  with  Anuttara  Samyak \nSambodhi.H  he  may  pass  throu>;li  all  the  six  worlds  of  Being  (Rupa- \nloka)  and  get  into  the  first  three  worlds  of  Arfipa.^  .     Ue  who \n\nlistens  to  my  secret  law,  preached  to  my  select  Arhats,  will  arrive  with \nits  help  at  the  knowledge  of  Self,  and  thence  at  perfection. \n\nIt  is  due  to  entirely  erroneous  conceptions  of  Ea.stem  thought  aad \nto  ignorance  of  the  existence  of  an  Esoteric  key  to  the  outwird \nBuddhist  phrases  that  Bumouf  and  other  great  scholars  have  inferred \nfrom  such  propositions \u2014 held  also  by  the  VedSntins \u2014 as  \"  my  body  is \nnot  body\"  and  \"myself  is  no  self  of  mine,\"  that  Eastern  psychology \nwas  all  based  upon  non-permanency.  Cousin,  for  instance,  lecturing \nupon  the  subject,  brings  the  two  following  propositions  to  prove,  on \nBumouPs  authority',  that,  unlike  Brahmanism,  Buddhism  rejects  the \nperpetuity  of  the  thinking  principle.    These  are: \n\nI.  Thought  or  Spirit**\u2014 for  the  fncoUy  is  not  distingiiuthcd  from  the  subject-- \nappears  only  wilh  sensalioti  and  does  not  survive  it. \n\n3.  The  Spirit  cannot  itself  lay  hold  of  itself,  and  m  directiag  atteation  to  itself  it \ndraws  from  it  ouly  thecotivicliou  of  its  powerlessoess  to  see  itself  otherwise  than  w \nsuccessive  and  transitory. \n\nThis  all  refers  to  Spirit  embodied,  not  to  the  freed  Spiritual  Self  on \nwhom  MfiyS  has  no  more  hold.    Spirit  is  do  body;  therefore  have  the \n\n*  Datiff-iun.  a  piulfivd  kmU.  anil  Ltut,  a  ttwH  spirit  vriUiiti  a  living  Ixxly  ;  on  Atlrpt  or  Arbat.  In \nthe  popular  opinion  in  Tttiet,  a  Lhai*  k  dtspmbodied  spirit,  aomething  aimilar  to  the  Bunocic  Stx\u2014 \nonly  higher. \n\n*  Kwfin-yln  Is  as>^onyni,  for  tn  thcorifrinal  another  term  la  uKd,  but  the  nwaninKb  IdenticaL  II \ni\u00ab  the  divine  voice  of  9elf.  or  Llie  \" Spirit -v^ylce \"  tn  man.  and  the  samean  Vichiafarara  (the  \"  Voioc- \nddty  \"tof  the  Drlbmatts.  In  China.  ih<!  Dudilblat  Hlualista  havtr  dcfp-aded  it*  ntesntnc  bjr  anthio- \npoatnTphiiinfc  It  inia  a  OoddeM  of  the  same  naine.  vHlh  one  Ihouaand  handa  and  eyea,  and  (bey  call \nttKwfiB-shaJ-yin-Bodhtsat.    itiiithF  BuddhiM  \"daimon \"-voice  of  Socrates. \n\nt  SMngharama  \u2022\u25a0  tlic  samcimm  ta>t(lornm  of  an  aacctk,  a  cave  or  any  place  be  Cbooaes  for  hi*  isAdl- \ntntion. \n\nI  Ainitibha  Buddha  la  in  thlacocnectioaUie  \"boondteasU^l\"  by  wfalcb  UinEa  of  the  tub]\u00abct)\u00abe \nworlil  are  pereeived. \n\nII  HwMericalty.  \"  the  un\u00abarp\u00abM]ttgTy  mercifat  and  enHghtened  bean.\"  said  of  the  \"  Perfect  Onca.\" \nthe  Jiran-miikta\u00ab,  rollecltwly. \n\n\u25a0f  These  alx  worlds\u2014 Mven  with  us\u2014 arc  the  worlds  of  Nats  or  Spirits,  *ritb  the  Bunneae  BnddUsIa, \nand  the  sevni  hightrr  vnirldM  of  the  VedliitiuEi. \n\n\u25a0*  Two  Ihingn  entirely  rllstinet  from  each  other-  The  \"  faculty  ia  not  distinguiabed  Itwa  iba \nsubject  \"  only  on  this  matcnal  plane,  while  tbouKht  generated  by  aur  ph}-sical  brain,  one  that  luM \nnever  impreased  itaelf  at  the  saiiK  time  on  the  spiritual  counterpart,  whetber  through  the  atropliy  at \ntbe  latter  or  the  lulrinsic  weakucas  of  that  thought,  cttn  oetvr  Mirvlvc  our  body ;  this  reach  la  \u00bbnt*. \n\n\nA   MISTAKEN  VIEW.  395 \n\nOrientalists  made  of  it  \"  nobody\"  and  nothing.  Hence  they  proclaim \nBuddhists  to  be  Nihilists,  and  Ved^ntins  to  be  the  followers  of  a  creed \nin  which  the  \"  Impersonal  [God]  turns  out  on  examination  to  be  a \nmyth\"  ;  their  goal  is  described  as \n\nThe  complete  extinction  of  all  spiritual,  mental,  and  bodily  powers  by  absorption \ninto  the  Impersonal.* \n\n\u25a0  KedBiiia.Sira,  translated  by  U^Jorjacor.  p.  113. \n\n\nSECTION    XLYI \n\n]N  lEYANA-MOKSHA. \n\n\nThe  few  sentences  given  in  the  text  from  one  of  Gaatama  Buddha's \nsecret  teachings  show  how  uncalled  for  is  the  epithet  of  \"  Materialist\" \nwhen  applied  to  One  >ATiom  two-thirds  of  those  who  are  looked  upon  as \nfreat  Adepts  and  Occultists  in  Asia  recognize  as  their  Master,  whether \nunder  the  name  of  Buddha  or  that  of  ShankarSch3r>-a.  The  reader  will \nremember  the  just-quoted  words  are  what  Buddha  Sangg>-as(or  Pho)  is \nalleged  by  the  Tibetan  Occultists  to  have  taught :  there  are  three  eternal \nthings  in  the  Universe \u2014 the  Law,  Nirvfiua,  and  Space.  The  Buddhists \nof  the  Southern  Church  claim,  on  the  other  hand,  that  Buddha  held \nonly  two  things  as  eternal \u2014 Akasha  and  NirvSna.  But  Akasha  being \nthe  same  as  Aditi  *  and  boUi  being  translated  *'  Space,\"  there  is  no \ndiscrepancy  so  far,  since  Nirv3na  as  well  as  Moksha,  is  a  state.  Then \nin  both  cases  the  great  Kapilavastu  Sage  unifies  the  two,  as  well  as  the \nthree,  into  one  eternal  Element,  and  ends  by  saying  that  even  \"  that \nOne  is  a  MSya\"  to  one  who  is  not  a  Dang-ma,  a  perfectly  purified  Soul. \n\nThe  whole  question  hangs  upon  materialistic  miscouccpliuns  and \nignorance  of  Occult  Metaphysics.  To  the  man  of  Science  who  regards \nSpace  as  simply  a  mental  representation,  a  conception  of  something \nexis\\ing  pra /omtd,  and  having  no  real  being  outside  our  mind.  Space \nPerseia  verily  an  illusion.  He  may  fill  the  boundless  interstellar  space \nwith  au  \"imaginary\"'  ether,  nevertheless  Space  for  him  is  au  abstraction. \nMost  of  the  Metaphysicians  of  Europe  are  so  wide  of  the  mark,  from  the \npurely  Occult  standpoint,  of  a  correct  comprehension  of  \"  Space,'*  as \nare  the  Materialists,  though  the  erroneous  couceptions  of  both  of  course \ndiffer  widely. \n\n\n\u2022  AdHi  ia,  arcordiiiK  to  the /Fijr  y^da.  \"tbr  Patbcr  and  Hothcr  of  ttll  thcC:odi*';ud  Akl\u00abhs  !\u25a0 \nhdd  by  Sonibent  ItuUilhUni  m  Iht  Hoot  of  oil.  nhcocc  rvcrymins  in  the  Univerae  cotue  out,  io \nobeOirncc  to  a  lm\u00abr  of  motion  Inhrrt-nt  in  it ;  and  this  ia  the  Titttton  \"Epacc  ''  iTbo-og). \n\n\nTHB  AEA5HA. \n\n\n39^ \n\n\nI \n\n\n1(,  bearing  in  mind  the  philosophical  views  of  the  Anc>enU  npon  this \nquestion,  we  compare  them  with  what  is  now  termed  exact  pby&ical \nSciencc.itwiUbefound  that  the  two  disagree  only  in  inferencesand  names, \nand  that  their  postulates  are  the  same  when  reduced  to  their  most  simple \nexpression.  From  the  beginning  of  the  human  j'Eons,  from  the  very \ndawn  of  Occull  Wisdom,  the  regions  that  the  men  of  Science  fill  with \nether  have  been  explored  by  the  Seers  of  every  age.  That  which  the \nworld  regards  simply  as  coRmic  Space,  an  abstract  representation,  the \nUiudu  Rishi.  the  Chald^ean  Magus,  the  Egyptian  Hierophanl  held,  each \nand  all,  as  the  one  eternal  Root  of  all,  the  playground  of  all  the  Forces \nin  Nature.  It  is  the  fountain-head  of  all  terrestrial  life,  and  the  abode \nof  those  (to  us)  invisible  swarms  of  existences\u2014 of  real  beings,  as  of  the \nshadows  only  thereof,  conscious  and  unconscious,  intelligent  and \nsenseless \u2014 that  surround  us  on  all  sides,  that  iatcrpenetrale  the  atoms \nof  our  Koswos,  and  see  us  not.  as  we  do  uot  either  see  or  sense  them \n^Jirough  our  physical  organisms.  For  the  Occultist  \"Space\"  and \n'Universe\"  are  synonyms.  In  Space  there  is  not  Matter,  Force,  nor \nSpirit,  but  all  that  and  much  more.  It  is  the  One  Element,  and  that \none  the  Anima  Mundi \u2014 Space,  AkiLsha,  Astral  Light \u2014 the  Root  of  Life \nwhich,  in  its  eternal,  ceaseless  motion,  like  the  out-  aud  in-breathing  of \none  boundless  ocean,  evolves  but  to  reabsorb  all  that  lives  and  feels  and \nthinks  and  has  its  being  in  it.  As  said  of  the  Universe  in  /sis  l/nvaled, \nit  is: \n\nThe  coiubiaation  ofa  lliousattd  eteuents  and  yet  the  expression  ofa  single  Spirit \n\u2014 a  chaos  to  the  sense,  a  KoHUioa  to  the  rcasoa. \n\nSuch  were  the  views  upon  the  subject  of  all  tlie  great  ancient \nPhilosophers,  from  Mauu  down  to  Pythagoras,  from  Plato  to  Paul. \n\nWhen  the  dlASoIution  [Pr&laya]  bad  arri\\-ed  at  its  term  the  great  Being  [Para- \nAtmA,  or  Para- Punish  a],  the  Lord  existing  through  himsclT.  outof  whom  aod  throufjh \nwhom  all  things  were,  and  are,  and  will  be,  .  .  .  resolved  to  emaoate  from  hU \nQwn  sulisUncc  the  various  creatures.* \n\nThe  mystic  Decad  [df  Pythagoras]  (I  -f  2  +  3  +  4  =  lo)  is  a  way  of  expressiug  this \nidea.  The  One  is  God  :  t  the  Two.  matter;  the  Three,  combining  Monad  aad  Duad \nand  partaking  of  the  nature  of  both,  is  the  pheoomenal  world ;  the  Tetrad,  or  form \nof  perfection,  expresses  the  emptiness  of  all :  and  the  Decad,  or  sum  of  all,  involves \nthe  eultre  Cosmos.; \n\n\n\u25a0  MAnava.Dk^rwM.  Skit  Ira.  l.<.  7. \n\n4  The  \"Cod\"  ofPyUiagonu.  the  disdplc  of  the  krf%a  SajrN.  bnopenonftl  God.  Lei  it  be  mocB \nbnedUiat  tiFtnuirhl  ua  a  cardin&l  leoet  that  tb\u00abre  cklbU  a  pcnsaiMat  PritKlple  ol*  Uuitj  ImmUial \nlonoi,  etuiDxct.  and  other  p  bcaoncoA  of  the  llai\u00abtr\u00bbc. \n\nT  Uit  Um\u00bbnU4,  i.  zvi. \n\n\n398 \n\n\nTHE   SECRST  DOCTSINB. \n\n\nPlato's  \"God\"  is  the  \"Universal  Ideation.\"  and  Paul  saying  \"Oat of \nbim,  and  through  him.  and  in  him.  all  things  are.\"  had  surely  a \nPrinciple \u2014 never  a  Jehovah \u2014 in  hia  profound  mind.  The  key  to  the \nPythagorean  dogmas  is  the  key  to  every  great  Philosophy.  It  is  the \ngeneral  formula  of  unity  in  mulUpUcity.  the  One  cvoUing  the  mujr \nand  pervading  the  All.  It  is  the  archaic  doctrine  of  Emanation  in  a \nfew  words. \n\nSpeusippus  and  Xenocrates  held,  like  their  great  Master.  Plato,  that: \n\nThe  Anims  Mundi  (or  \"world-soul\")  was  not  the  Ddty,  bat  a  mantfeststiot. \nThose  philosopherft  never  conceived  of  the  One  as  an  anitnaU  natunf.  The  ooiguul \nOne  did  not  exist,  tis  wc  understand  the  term.  Not  till  he  lit)  had  united  with  the \nmany  emanated  exiiitences  (the  Monad  and  Duad),  was  a  being'  produced.  The \nT(/Aioi'  (\u25a0\u25a0honoured\"),  the  something  manifested,  dwell.tin  the  centre  as  in  them- \nciunference.  but  it  is  onl^  the  reSection  of  the  Deity \u2014 the  World-Soul.  In  this  doc- \ntrine  we  lind  the  spirit  of  Esoteric  Buddhisci.* \n\nAnd  it  is  that  of  Hsoleric  BrShminism  and  of  the  Vedantin  Adwiutis. \nThe  two  modem  philosophers,  Schopenhauer  and  von  UartmaoD. \nteach  the  same  ideas.    The  Occultists  say  that : \n\nThe  psychic  and  cctenic  forces,  the  \"  ideo-motor  \"and  \"electro-hiological  powers,' \n\u2022\u2022  latent  thonghl,\"  and  even  \"  unconscious  cerebration  \"  theories  can  be  com \nin  two  words :  the  Eabalistic  Astral  Lightt \n\nSchopenhauer  only  synthesized  all  this  by  calling  it  Will,  and  con- \ntradicted the  men  of  Science  in  their  materialistic  views,  as  voo \nHartinann  did  later  on.  Tho^  axiXhox  of  Xhc  PhUosophj  of  Ike  Unconscwus \ncalls  their  views  \"  an  instinctual  prejudice.\" \n\nFurthermore,  he  demonstrates  that  no  experimenter  can  ba^'c  anything  to  do \nwith  matter  properly  so  termed,  but  only  with  the  forces  into  which  he  divides  it. \nThe  visible  effects  of  matter  sre  bat  the  effects  of  force.  He  concludes  thereby  that \nthat  which  is  now  called  matter  is  nothing  but  the  aggregation  of  atomic  forces,  to \nexpress  which  the  word  \"matter\"  is  used;  outside  of  that,  for  science,  nutter  is \nbut  A  word  void  of  scnse.^ \n\nAs  much,  it  is  to  be  feared,  as  those  other  terms  with  which  we  arc \nnow  concerned,  \"  Space,\"  \"Nirvfina,\"  and  so  on. \n\nThe  bold  theories  and  opinions  expressed  in  Schopenhauer's  works  differ  widely \n_  iiom  those  of  the  majorit}>  of  our  orthodox  scientists.^     \"  la  reality.\"  remarks  lias \n\n\nLmaoD.     I \n\noweta,\"  \u25a0 \n\nideMAfl \n\n\n\u2022  Isii  Unveiled.  \\.  xviii. \nt  hit  CmvnM  1. 58. \nt  /TO  UnvtiieJ.  i.  59. \n\nI  While  Ihey  ore  to  a  gnat  cslent  Identical  urith  thoae  dT  Bttoteric  Buddhim,  ihr  Secrei  Doctriac \noTtbeSafl. \n\n\nMATTER   IS  BVSR    LIVING. \n\n\n399 \n\n\ndaring  speculator,  '*  there  is  neiUier  Matter  nor  Sptrtl.  The  tendency  to  gravita- \ntion in  a  stone  is  as  unexplataable  as  thought  in  the  human  brain.  ...  If  matter \nI  can \u2014 no  one  knows  why\u2014 fiOI  to  the  ground,  then  it  c\u00bbn  also\u2014 no  one  knows  why\u2014 \nthink.  ...  As  sooQ,  even  in  mechanics,  a.s  Tve  trespass  beyond  the  purely \nmathematical,  as  soon  as  we  reach  the  inscrutable  adhesion,  graWtation.  and  so  on \nwe  are  faced  by  phenonieun  which  are  to  our  !ien<tes  aii  Diy.<:terinu.\u00ab  as  the  will  and \nthoughlm  man:  we  find  ourselves  facing  the  incomprehensible,  for  such  is  every \nforce  in  nature.  Where  is,  then,  that  mattervt\\i\\th  you  all  pretend  to  know  so  well' \nand  from  which \u2014 being  so  familiar  with  it \u2014 you  draw  ojl  your  conclusions  and \nexplanations,  and  attribute  to  it  all  things }  .  .  .  That  nhich  can  be  fully \nrealized  by  our  rcasou  and  senses  is  but  the  superficial  ;  they  can  ne%*cr  rt-ach  the \ntrue  inner  substance  of  things.  Such  was  the  opinion  of  Kant  If  you  consider \nthat  there  is  iu  a  human  head  Rome  sort  of  a  sfit'iil,  then  you  are  obliged  to  concede \nthe  same  to  a  stone.  If  your  dead  and  utterly-passive  matter  can  manifest  a  ten- \ndency toward  gmvitation  or,  like  electricity.  Attract  and  repel  and  send  out  sparks \nthen  as  well  as  the  brain  it  can  also  think.  In  short,  e^-ery  particle  of  the  so-called \nspirit  we  can  replace  with  an  equivalent  of  mnlter,  and  every  particle  of  matter \nreplace  with  spirit  .  .  .  Thus,  it  is  not  tlie  Christian  dinsioa  of  all  things  into \nmatter  and  spirit  Ihnt  can  ever  be  found  philosophically  exact;  but  only  if  we \ndivide  them  into  u/ii/  and  tnaHtfcsiaiion,  which  form  of  di\\'ision  has  naught  to  dp \nwith  the  former,  for  it  spiritualizes  everj-thing :  all  that  which  is  in  the  first  instance \nreal  and  objective \u2014 body  and  matter\u2014 it  tr&usfonns  into  a  representation,  and  every \nmanifestation  into  vrill.\"* \n\nThe  mailer  q{  science  may  be  for  all  objective  purposes  a  \"  dead  and \nutterly -passive  matter  \"  ;  to  the  Occultist  not  an  atotn  of  it  can  be  dead \n\u2014 '\u2022  Life  is  ever  present  in  it.\"  We  send  the  reader  who  would  know \nmore  about  it  to  our  article,  \"  Transmigration  of  Life-Aloms.'*t  What \nwe  are  now  concerned  with  is  the  doctrine  of  Nirvana. \n\nA  \"system  of  atheism\"  it  may  be  justly  called,  since  it  recognises \nneither  God  nor  Gods \u2014 least  of  all  a  Creator,  as  it  entirely  rejects \ncreation.  The  Fecit  ex  nikih  is  as  incomprehensible  to  the  Occult \nmetaphysical  Scientist  as  it  is  to  the  scieutihc  Materialist.  It  is  at  this \npoint  that  all  agreement  stops  between  the  two.  But  if  such  be  the  sin \nof  the  Buddhist  and  BrShman  Occultist,  then  Pantheists  and  Atheists^ \nand  also  theistical  Jews \u2014 the  Kabaltsts\u2014 must  also  plead  \"guilty\"  to \nit;  yet  no  one  wonld  ever  think  of  calling  the  Hebrews  of  the  Kabalah \n\"  Atheists.\"  Except  the  Talmudistic  and  Christian  exoteric  systems \nthere  never  was  a  religious  Philosophy,  whether  iu  the  ancient  or \nmodem  world,  but  rejected  a  priori  the  ex  nihUo  hypothesis,  simply \nbecause  Matter  was  always  co-etemalized  with  Spirit. \n\n\n*  f^irarga,  U.  ill.  iu:  QboIm]  In  Am  Umvtikd,  i.  58. \n\n\n*  Fiveytan  ^  l%*oiafhj,  p.  33!,  it  tag. \n\n\nTHB  5SCRBT  DOCTimm. \n\n\nNirvSna,  as  well  as  the  Molcsha  of  the  VedSiilins,  is  re^rded  b>' \nmost  of  the  Orientalists  as  a  synonym  of  annihilation ;  yel  no  more \nglaring  injustice  could  be  done,  and  this  capital  error  must  be  pointed \nout  and  disproved.  On  this  most  important  tenet  of  the  Briihmo- \nBuddhistic  system \u2014 the  Alpha  aud  the  Omega  of  \"Being\"  or  \"Non- \nBeing\" \u2014 rests  the  whole  edifice  of  Occult  Metaphysics.  Now  the \nrectification  of  the  g^eat  error  concerning  Nir\\*Ana  may  be  ver\\- easily \naccomplished  with  relatiou  to  the  philosophically  iuclined.  to  those \nwho, \n\nIn  the  glass  of  tilings  temporal  se\u00ab  tlie  image  of  things  spiritual. \n\nOn  the  other  hand,  to  that  reader  who  could  never  soar  beyond  the \ndetails  of  tangible  material  form,  our  explanation  will  appear  meaning- \nless. He  may  comprehend  and  even  accept  the  logical  inferences \nfrom  the  reasons  given \u2014 the  true  spirit  will  ever  escape  his  intuitions. \nThe  word  \"nihil\"  having  been  misconceived  from  the  first,  it  is \ncontinually  used  as  a  sledge-hammer  in  the  .matter  of  Esoteric \nPhilosophy.  Nevertheless  it  is  the  duty  of  the  Occultist  to  try  and \nexplain  it. \n\nNirvana  and  Moksha,  then,  as  said  before,  have  their  being^  in  non- \nbeing,  if  such  a  paradox  be  permitted  to  illustrate  the  meaning  the \nbelter.  NirvSna,  as  some  illustrious  Orientalists  have  attempted  to \nprove,  does  mean  the  \"blowing- out\"*  of  all  sentient  existence.  It  ia \nlike  the  Bauie  of  a  candle  burnt  out  to  its  last  atom,  and  then  suddenly \nextinguished.  Quite  so.  Nevertheless,  as  the  old  Arfaat  Nagasena \naffirmed  before  the  king  who  taunted  him  :  \"  Nirvana  \u00ab\" \u2014 and  Nirvins \nis  eternal.  But  the  Orientalists  deny  this,  and  say  it  is  not  so.  In \ntheir  opinion  NirvSua  is  not  a  re-absorption  in  the  Universal  Foice, \nnot  eternal  bliss  and  rest,  but  it  means  literally  \"the  blowing-out.  the \nextinction,  complete  annihilation,  and  not  absorption.\"  The  Lank- \ndvatdra  quoted  in  support  of  their  argp.iments  by  some  Sanskritists.  and \nwbich  gives  the  different  interpretations  of  NirvSna  by  the  Tirthika \nBrahmans,  is  no  authority  to  one  who  goes  to  primeval  sources  for \ninformation,  namely,  to  the  Buddha  who  taught  the  doctrine.  As  well \nquote  the  ChSr\\'aka  Materialists  in  their  support. \n\n\n\u25a0  rrof.  Max  Mailer,  in  a  tetUr  lo  Th*  Timu  (April,  i<37). tnalnlatnert moat  vebetnendy  that  Nil \nmrani.  annihilatioH  in  the  fullest  \u25a0mac  of  the  word.  {Chips  from  a  Gtrmtan  H'orkikof.  i.  i\u00ab,-.l  BmIIm \ni9H  In  a  tcctiin  before  the  GvnrraT  Uectiiiir  of  the  AAsoaatiou  of  Germnii  Phitolosldt  at  Kiel.  \"\u25a0  be \ndislincUy  (kcinm  bis  belief  thai  the  NihUlsni  sttribuI<^d  to  Ouddhu*  teaching  roewa  do  fwrl  of  hia \ndoctrine,  and  that  it  U  wholly  wrong  tosuppoae  IhalKirvina  meaoauiniblUtlco.\"  ^Trubnei'a \nAwrf  tyrienifat  Lit.  Rk.,  Oct.  i^h.  i*>>.j \n\n\nBUND  PAXTH  NOT  RXPBCTBD. \n\n\n401 \n\n\nIf  we  bring  as  an  argument  the  sacred  Jaina  books,  wherein  the \nd>*ing  Gautama  Buddha  is  thus  addressed:  \"Arise  into  Nltvi  [Nir- \nvina]  from  this  decrepit  body  into  which  thou  hast  been  sent.  .  ,  . \nAscend  into  thy  former  abode,  O  blessed  AvatSra \"  ;  and  if  we  add \nthat  this  seems  to  us  the  very  opposite  of  nihilism,  we  may  be  told \nthat  so  far  it  may  only  prove  s  contradiction,  one  more  discrepancy  in \nthe  Buddhist  faith.  If  again  we  remind  the  reader  that  since  Gautama \nis  believed  to  appear  occasionally,  re-descending  from  his  \"former \nabode\"  for  the  good  of  humanit>'  and  His  faithful  congregation,  thus \nmaking  it  incontestable  that  Buddhism  does  not  teach  final  annihila- \ntion, we  shall  be  referred  to  anthorities  to  whom  such  teaching  is \nascribed.  And  let  ns  say  at  once:  Men  are  no  authority  for  us  in  quos* \ntions  of  conscience,  nor  ought  they  to  be  for  anyone  else.  If  anyone \nholds  to  Buddha's  Philosophy,  let  him  do  and  say  as  Buddha  did  and \nsaid :  if  a  man  calls  himself  a  Christian,  let  him  follow  the  command- \nments of  Christ \u2014 not  the  interpretations  of  His  many  dissenting  priests \nand  sects.  ,!( \n\nIn  A  Biiddhisl  Catechism  the  question  is  asked : \n\nAre  therr  any  Uogmas  in  Buddhism  which  we  ore  required  to  accept  on \n\u00a3aith.> \n\nA.  No.  We  are  earnestly  enjomeil  to  accept  nothing  whatever  on  faith,  whether \nit  be  written  in  books,  handed  down  from  our  ancestors,  or  taught  by  sages.  Our \nLord  Buddha  has  said  that  we  must  not  believe  in  a  thing  said  merely  because  it  is \nAaid;  nor  traditiosii  because  they  have  been  handed  down  from  antiquity;  nor \nnimonrs,  as  such ;  nor  writings  liy  ssfpes,  because  sages  wrote  them :  nor  fancies \nthat  we  may  nuspect  to  hav'c  been  inspired  in  us  by  a  Deva  (that  is,  in  presumed \nspiritual  inspiratioo};  nor  from  inferences  drawn  from  some  haphazard  assumption \nwe  may  have  made ;  nor  because  of  what  seems  an  analogical  necessity ;  nor  on  the \nmere  authority  of  oar  teachers  or  masters.  But  we  are  to  believe  when  the  writing, \ndoctrine,  or  5a>*ing  is  corroborated  by  our  own  reason  and  consciousnesa.  \"  For \nthis,\"  says  he  in  concluding,  \"  I  taught  you  not  to  believe  merely  because  you  have \nheard,  but  when  you  believed  of  your  consciousness,  then  to  act  accordingly  and \nabundantly.\"\" \n\nThat  NirvUna,  or  rather,  that  state  in  which  we  are  in  Nirvana,  is \nquite  the  reverse  of  annihilation  is  suggested  to  us  by  our  \"  reason \nand  consciousness,\"  and  that  is  sufficient  for  us  personally.  At  the \nsame  time,  this  fact  being  inadequate  and  very  ill-adapted  for  the \ngeneral  reader,  something  more  efficient  may  be  added. \n\n*  See  th\u00ab  KaUima  StUta  of  Ui\u00ab  AngnttaranHay*.  a\u00bb  quoted  lo  A  Bmddkist  Cattekitm.  bjr  H-  S> \nOlcoU,  Prrsiiletit  of  Ihe  Thttwophicol  Soclrty.  pp.  h,  S*\"- \n\n3  DO \n\n\ni \n\n\n^ea \n\n\nTHB  SBCKBT  DOCTRINB. \n\n\nWitliotit  resorting  to  sources  unsympathetic  to  OccuUism.  the  Kabatak \nfurnishes  us  with  the  most  luminous  and  clear  proofs  ihat  the  tenn \n\"  nihil \"  in  the  minds  of  the  Ancient  Philosophers  had  a  meaning  quite \ndifferent  from  that  it  has  now  received  at  the  hands  of  MaierialisU. \nIt  means  certainly  \"nothing\" \u2014 or  \"no-thing.\"  F.  Kircher,  in  his  work \non  the  Kabalak  and  the  Egyptian  Mysteries*  explains  the  tern \nadmirably.  He  tells  his  readers  that  in  the  Zokar  the  first  of  the \nSephirothf  has  a  name  the  significance  of  which  is  \"  the  Infinite,*'  but \nwhich  was  translated  indifferently  by  the  Kabalists  as  \"Ens\"  and \n\"  Non-Ens\"' (\"Being\"  and  \"Non-Being\");  a  ^^'n^,  inasmuch  as  it  is \nthe  root  and  source  of  all  other  beings;  Non-Being  because  Ain  Soph\u2014 \nthe  Boundless  and  the  Causeless,  the  Unconscious  and  the  Passive \nPrinciple \u2014 resembles  nought  else  in  the  Universe. \n\nThe  author  adds : \n\nThis  is  The  reason  why  St.  Peoys  did  not  heAitAte  to  call  it  Nihil. \n\n\"Nihil  '*  therefore  stands \u2014 even  with  some  Christian  theologians  and \nthinkers,  especially  with  the  earlier  ones  who  lived  but  a  few  removes' \nfrom  the  profound  Philosophy  of  the  initiated  Pagans \u2014 as  a  synonNin \nfor  the  impersonal,  divine  Principle,  the  Infinite  All,  which  is  no  Being \nor  thing \u2014 the  En  orAin  Soph,  the  Parabrabman  of  the  Vedanta.  Now \nSt.  Denys  was  a  pupil  of  St.  Paul \u2014 an  Initiate \u2014 and  this  fact  makes \neverything  dear. \n\n,^,  The  \"  Nihil\"  is  in  esst  the  Absolute  Deity  itself,  the  hidden  Power  or \nOmnipresence  degraded  by  Monotheism  into  an  anthropomorphic \nBeing,  with  all  the  passions  of  a  mortal  on  a  grand  scale.  Union  with \nThat  is  not  annihilation  in  the  sense  understood  in  Europe.J  In  the \nEast  annihilation  in  Nirvana  refers  but  to  matter:  that  of  the  visible  as \nwell  as  the  invisible  body,  for  the  astral  body,  the  personal  double,  is \nstill  matter,  however  iiublimated.  Buddha  taught  that  the  primitive \nSubstance  is  eternal  and  uachangcable.  Its  vehicle  is  the  pure, \nluminous  ether,  the  boundless,  infinite  Space. \nNot  a  void  rcsultins  froui  the  abaence  of  forms,  bat  on  the  cootrary,  the  foaiuU'^ \n\n\nt  Sci>lur,  or  Aillti  (mrttic  SpMcr).  Ttac  ScpbiroUi,  be  it  undcratood,  m  idmticjl  with  the  HIimIb \nPrwjlpatiH.  ttKDIiyiitaiali&iisofKiiotnic  Bu^dhtnn.  th<Zoro\u00bb\u00bbtri\u00ab\u00ab  Ara\u00bbhMp\u00abid\u00bb.  \u00bbnd  SnaUy  wil* \nthe  Slohlnt-  Ihc  \"  Srwn  AnrcU  o/  ihe  Ptrwan  \"  of  Ibe  Romwi  CMbOUc  Chuidi \n\n:  Accortinjr  lo  the  t-UJitcm  idra.  ih*  All  com**  cat  from  th<  One.  uid  rrtanil  to  il  aciin.  AbaolBU \nWinlhiUtioa  i^  fclmply  nnthinlcibl*.  Nor  can  rtvraal  Moltrr  be  nnnlhnatM,  Varm  may  be  MWlW* \nlatcd  :  TO-relBlloqa  may  cbuisr.  That  to  \u00bbU.  Thc\u00ab  Mu  be  BO  JMlt  IhiBf  m  Uflihllatioil\u2014 la  tte \nKnrapun  kdm-  ts  the  Ciil\u00abrte. \n\n\ni \n\n\nWHAT  AXNIHILATIOH  MBAN5. \n\n\n403 \n\n\ntion  of  all  forms  .  .  .  [This]  dcDOtes  it  to  be  the  creation  of  M&yA,  all  the  workB \nof  which  an;  as  nothiog  before  the  uncreated  Form  [Spirit],  in  whose  profound  and \nftacrt?d  depths  all  modoii  must  cease  for  ever.* \n\nMotion  here  refers  only  to  iUitsivc  objects,  to  their  change  as  opposed \nto  perpetuity,  rest \u2014 perpetual  motion  being  the  Eternal  Law,  the  cease- \nless Breath  of  the  Absolute. \n\nThe  masteo'  of  Buddhistic  dogmas  can  be  attained  only  according  to \nthe  Platonic  method  :  from  universals  to  particulars.  The  key  to  it  lies \nin  the  refined  and  mystical  tenets  of  spiritual  influx  and  divine  life. \n\nSailh  Buddha : \n\nWhosoever  is  unacquainted  with  my  Lau\\\\  and  dies  in  that  slate  must \nreturn  to  earth  until  he  becomes  a  perfect  SafHano  [^ascetic'\\.  To  achieve \nthis  object  he  must  destroy  within  himself  the  trinity  of  Maya.\\  He  must \nextinguish  his  passiffns,  unite  and  identify  himself  with  the  Law  \\_ike  teach- \ning of  the  Secret  Doctrine],  and  comprehend  the  philosophy  of  annihilation. % \n\nNo,  it  is  not  in  the  dead-letter  of  Buddhistical  literature  that  scholars \nmay  ever  hope  to  find  the  true  solution  of  its  metaphysical  subtleties. \nAlone  in  all  antiquitj'  the  P>*thagoreans  understood  them  perfectly,  and \nit  is  on  the  (to  the  average  Orientalist  and  the  Materialist)  incomprehen- \nsible abstractions  of  Buddhism  that  Pythagoras  grounded  the  pnucipa^ \ntenets  of  his  Philosophy.  ^ \n\nAnnihilation  means  with  the  Buddhistical  Philosophy  only  a \ndispersion  of  matter,  in  whatever  form  or  semblance  of  form  it  may  be, \nfor  everything  that  bears  a  shape  was  created,  and  thus  must  sooner  or \nlater  perish,  i.e.,  change  that  shape;  therefore,  as  something  temporal, \nthough  seeming  to  be  permanent,  it  is  but  an  iUusion,  MdyS ;  for  as \neternity  has  neither  beginning  nor  eud,  the  more  or  less  prolonged \nduration  of  some  particular  form  pa.sses,  as  it  were,  like  an  instautaneoas \nflash  of  lightning.  Before  we  have  the  time  to  realize  that  we  have \nseen  it,  it  is  gone  and  passed  for  ever;  hence  even  our  astral  bodies, \npure  ether,  are  but  illusions  of  matter  so  long  as  they  retain  their \nterrestrial  outline.  The  latter  changes,  says  the  Buddhist,  according \nto  the  merits  or  demerits  of  the  person  during  his  lifetime,  and  this  is \n\n\n\u25a0  liU  t'HvcHtd,  i.  rf^. \n\n\u2022  Th*  Secret  Law,  Uie  \"  Doctrine  of  the  Hc\u00abrt,\"  >a  culled  in  cnntnut  to  the  \"  Uoctrioe  of  the  Kjre.\" \nor  motrTK  Buddhism. \n\nI  -\u25a0  niuBlve  natter  iHitatriptcmsriresUtionlnUicnuUily.utd  tbe  a\u00abti\u00abl  or  fontal  Soul  {the  body), \nand  Ihr  PlatoaUii  dual  Soul\u2014 the  latioaal  aad  tbe  irratioaal  one.\" \n\n1  Itii  t/MvaJid,  i.  t\u00ab9> \n\n\n404 \n\n\nTHE  SHCRKT  DOCTRINK. \n\n\nmetempsychosis.  When  the  spiritual  Entity  breaks  loose  for  ever  from \nevery  particle  of  matter,  then  only  it  enters  upon  the  eternal  and \nunchangeable  Nirvana.  He  exists  in  Spirit,  in  nothing ;  as  a  form,  a \nshape,  a  semblance,  he  is  completely  annihilated,  and  thus  will  die  no \nmore,  for  Spirit  alone  is  no  M^ya,  but  the  only  Reality  in  an  iUusionary \nuniverse  of  ever-passing  forms. \n\nIt  is  opoD  this  Ouddhiat  doctrine  that  the  Pythagoreans  grounded  the  principal \ntenets  of  their  pfailosoptiy.  \"Can  that  Spirit  whicb  gives  life  and  motion,  and  pat- \ntaken  of  the  nature  of  light,  be  reiluccd  to  nonentity  ?\"  they  ask.  \"Caii  thai  sen- \nsitive Spiril  iu  brutes  which  exercises  memory-,  one  of  the  rational  faculties,  die  and \nbecome  nothing?\"  And  Wbitclock  Bulstrode  in  his  able  defence  of  Pythagom \nexpounds  this  doctrine  by  adding: \n\n\"  If  you  say  they  [the  brutes]  breathe  their  Spirits  into  the  air,  and  there  vanish, \nthat  is  all  thai  I  contend  for.  The  air  indeed  is  the  proper  place  to  receive  then, \nbeing  according  to  Laertins  full  of  sonls;  and  according  to  Epicurus  full  of  atona \nthe  principles  of  all  things;  for  even  this  place  wherein  we  walk  and  birds  AybasM \nmuch  of  a  spiritual  nature  that  it  is  invisible,  and  therefore  may  well  be  the  reoeiTef \nof  forms,  since  the  forms  of  all  bodies  are  so :  we  can  only  sec  and  hear  ita  efiecti: \nthe  air  itself  is  too  fine  and  above  the  capacity  of  the  age.  What  then  is  the  ethcf \nin  tbcrcgioualxive,  and  what  art' the  influences  of  forms  thai  dticend  from  thence?\" \nThe  Sfiiriis  of  creatures,  the  Pythagoreans  hold,  who  are  emanations  of  the  most \nsublimated  portions  of  ether \u2014 emanations,  btratfii,  but  not  forms.  Ether  is  camp- \ntlble \u2014 all  philosophers  agree  in  that; \u2014 and  what  is  incorruptible  is  so  far  /nmm \nbeing  annikilated  when  it  gets  rid  of  the  form  that  it  lays  a  good  claim  to \nimniotiality. \n\n\"  But  what  it)  that  which  has  no  body,  uofortn;  which  ig  imponderable,  invisible, \n\u25a0ud  indivisible \u2014 that  which  exists,  and  yet  is  notf\"  aslc  the  Buddhists  \"It  i> \nNirrina,\"  i*  the  answer.    It  is  nothing\u2014 uoX.  a  region,  but  rather  a  state.* \n\n\n\u2022  tsis  Umveard,  i  \u00ab9o. \n\n\nSECTION  XLVII.  ' \n\nThe  Seceet  Books  of  \"Lam-Rin\"  akd  Dzyan. \n\n\nI \n\n\nThb  Soo^  of  Dzyan \u2014 from  the  Sanskrit  word  \"  Dhyiln \"  (mystic \nmeditation) \u2014 is  the  first  volume  of  the  Commentaries  upon  the  seven \nsecret  folios  of  Kiu-te,  and  a  Glossary  of  the  public  works  of  the  same \nname.  Thirty-five  volumes  of  Kiu-te  for  exoteric  purposes  and  the  use \nof  the  laymen  may  be  found  in  the  possession  of  the  Tibetan  Gelugpfl. \nLamas,  in  the  library  of  any  monastery;  and  also  fourteen  books  of \nCommentaries  and  Annotations  on  the  same  by  the  initiated  Teachers. \n\nStrictly  speaking,  those  thirty-five  books  ought  to  be  termed  '*  The \nPopularised  Version  \"  of  the  Secret  Doctrine,  full  of  myths,  blinds,  and \nerrors ;  the  fourteen  volumes  of  CammeHiaries,  on  the  other  hand \u2014 with \ntheir  translations,  annotations,  and  an  ample  glossary  of  Occult  terms, \nworked  otit  from  one  small  archaic  folio,  the  Book  of  the  Secret  Wisd&m \nof  the  World* \u2014 contain  a  digest  of  all  the  Occult  Sciences.  These,  it \nappears,  are  kept  secret  and  apart,  in  the  charge  of  the  Teshu  Lama  of \nT^i-gad-je.  The  Booksof  Kiu-te  are  comparatively  modern,  having  been \nedited  within  the  last  millennium,  whereas,  the  earliest  voUimes  of  tb\u00ab \nComfneniaries  are  of  untold  antiquity,  some  fragments  of  the  original \ncylinders  having  been  preserved.  With  the  exception  that  they  explain \nand  correct  some  of  the  too  fabulous,  and  to  every  appearance,  grossly- \nexaggerated  accounts  in  the  Books  of  IKiu-tef \u2014 properly  so-called \u2014 the \nCemmentarifs  have  little  to  do  with  these.     They  stand  in  relation  to \n\n\u2022  n  is  from  the  le\u00abU  of  *I]  Uie\u00bbc  worlu  th\u00bbt  the  Srcrrt  Doctrine  1)W  been  gp*\u00bbTn,  The  oii^nid \nBUltet  would  not  lomke  \u25a0  small  pnraphlct.  bxit  Ibe  nci>lainationit  and  nota  bom  Uie  Cuinnientail(i \nMid  GloMaiics  miybt  be  worlecd  luto  tea  voiunm  aa  large  w  /lu  UmiMled. \n\n-t  The  mouk  DcUa  Penuft  nukn  coandcrnble  ftin  in  hLi  Afemoin  (we  MuUiKm's  TiM)  of  CCrtaki \nBtalemenUfn  the  BoOkaof  KiU'te.  Uc  bringi  to  the  notice  of  the  ChriitiBn  public  \"the  great  moiui- \nWn  tdafioa  Im^ucK  hi^h'*  [n  Tfbrtan  lesgtie  cotitdilitiiB  of  five  miU-n)  in  the  Uimilaymi  Anagt. \n\"  AcccjTding  to  tbeir  U\u00abf,\"  b<  Mya,  \"  in  U)C  weit  of  thl\u00ab  world  i*  bo  ctemat  wortd  .  .  .  \u25a0  pamdise, \nuid  m  il  a  Saint  caltcd  HopahiBa,  which  incan^  '  Saliit  ofSplendour  and  Infinite  I^ght.'  Thix  8aJnt \nha*  many  dlsdplea  who  an  aU  Ch\u00abng-cbuti/'  wTiidi  meaiu,  b\u00ab  adds  In  a  footnote.  \"  the  Spiriu  at \nIbtMc  who,  on  account  of  Ihdt  perfection,  do  not  core  to  bccciac  sainU.  and  train  and  Instruct  the \nbodies  cf  the  rebfirn  I^mnn  ...  mi  thai  Ihey  may  help  the  tiviug.\"  Which  tneaua  thai  the  preHuin- \nably  \"ilcad\"  Vang-Cbbub  [aot\"Chang-cliab  \"iBrerimpty  Uviui;  BodhUaltvaa,  \u00bbo\u00abne  of  Iho\u00bbe  known \nM  Uhaute  (\"  the  Qrotherii\").  At  to  the  \"mountain  [6(1,000  leagues  high,\"  the  CimM^n/ar^  which \ngiwscbc  key  to  Kuch  \u00ablatenin]t\u00bbCxi>lAiDfl  Ifaat according  to  the  codeuMcd  by  thewritcm,  \"to  tbe  wett \nflf  the  '  RiiDwy  Monotaii] '  160  Ieagn<:\u00bb  [the  cyphers  being  n  blind]  from  a  certatn  spot  and  by  a  direct \nroad,  lathe  BtiitnteVu]  [the  country  or 'Seal  of  the  Biotherf.'},  the  realdeiice  of  Mahl-Choban  .  .  .  *\u25a0 \netc    Thb  L>  Ibe  real  meaning.    The  \"  ilopabma  \"  of  DcUa  Pcnoa  is\u2014 Uk  Mabi-Ctaohan,  tbe  Chief \n\n\nk \n\n\nthem  as  the  Ch&ldseo-Jewisb  Kabatah  stands  to  ihe  Mosaic  Books,  la \nthe  work  known  as  the  Avaiumsaka  Sutra,  in  section  :  \"  The  Supreme \nAlman  [Soul]  as  tnauifested  in  the  character  of  the  Arhatsand  Pratyeka \nBuddhas.\"  it  is  stated  that : \n\nBecause  from  Uie  ttcginiiiii^  all  sentient  creatures  have  confused  the  truth  ud \nembraced  the  false,  therefore  there  came  into  existence  a  bidden  knowledge  called \nAlaya  VijAflna. \n\n'*  Who  is  in  possession  of  the  true  knowledge  ? \"  is  asked.  \"  The \ngreat  Teachers  of  the  Suowy  Mountain,\"  is  the  response. \n\nThese  \"great  Teachers\"  have  been  knowu  to  live  in  the  \"Snowy \nRange\"  of  the  Himalayas  for  countless  ages.  To  deny  in  the  face  of \nmillions  of  Hindus  the  existence  of  their  great  Gurus,  living  in  the \nAshrams  scattered  all  over  the  Trans-  or  the  Cis-Himalayan  slopes \nis  to  make  oneself  ridiculous  in  their  eyes.  When  the  Buddhist \nSaviour  appeared  in  India,  their  Ashrams \u2014 for  it  is  rarely  thai  these \ngreat  Men  are  found  in  Lamaseries,  unless  on  a  short  visit \u2014 were  on \nthe  spots  they  now  occupy,  and  that  even  before  the  Brihmans  them- \nselves came  from  Central  Asia  to  settle  on  the  Indus.  And  before  that \nmore  than  one  Aryan  Dvija  of  fame  and  historical  renown  had  sat  at \ntheir  feet,  learning  that  which  culminated  later  on  in  one  or  another \nof  the  great  philosophical  schools.  Most  of  these  Him&Iayan  Bbaote \nwere  Aryan  Br^hmans  and  ascetics. \n\nNo  student,  unless  ver>-  advanced,  would  be  beneflted  by  the  perusal  of \nthose  exoteric  volumes  \u2022  They  must  be  read  with  a  key  to  their  meaning, \nand  that  key  can  only  be  found  in  the  Comrneniariis.  Moreover  there \narc  aomc  comparatively  modem  works  that  are  positively  injurious  so \nfiir  a\u00bb  a  fair  comprehension  o.  even  exoteric  Buddhism  is  concerned. \nSuch  arc  the  Dnddhht  CosfHOS.  by  Bonze  Jin-ch'on  of  Pekin;  the  Sking- \ny)\u00bbu-ki  (or  The  Reeonh  of  the  Enlighiennunt  of  Tathagatd),  by  WangPak \n~\u00abevciitli  century ;  Hisai  Sutra  {ox  Book  of  Creation\\  and  some  others. \n\n\n\u00ab...  i \n\n\u25a0\u25a0\u25a0\" \n\nh' \n\n\u00ab,..! \n\n/\u00bb.' \n\n'>ltltil \n\n1\" \n\n1  Kir \n\n\\\u00bb'         \u25a0 \n\nft' \n\nH> \n\nw \n\n>m  lirfuir  tM.  written  by  Cclung  tpr1r4l)Ttiati|:o-paCtibe>go-mo,  it  Uaaid:  \"The \n\n\u2022  \u2022iU\u00ab|iiiiiirU-\u00bb  whu  Imvc  ii>t&ltie<l  our  land  Sunder  ptvtrst)  In  the  laat  cenlnrr  tad \n\nHitllly  liy  luniliiKOUr  ucred  litrralurelntoHdlcult.  baii-e\u00bbb<\u00bbrii  liltlir  i]i\u00abaTtlM \n\n'.  \u2022\\%9      II   U   true  Umt   Uie  SoctmI   Canon   of  the  Tibetutit.  th\u00ab  K*ktrmr  and \n\nM\u00ab  i)of  4llftltiicl  wtirko-io^j  public  and  Oa^  Mcrcl  volunwa,  lh\u00ab  rDrmcr  bcinx  com- \n\nInllM  >i/  i\\  vi'lunic*  Tolto.    Moy  we  humbly  ijifite  the  (ood  mluioDflnn,  bcnma, \n\n<  'I  \u00ab)ii\\Hf\\U>l  iti  itrllliii:  A  ttllmpse  uf  the  laad-nkraed  wcrtt  folio*?    IXkd  Ihey \n\niii'ttt  I  rail  MMUiv  the  Weotcrn  Puidlto  that  these  nuniuctlpta  ent)  faliu*  cmU \n\n.  '    '  II  Ttbftuii  without  a  key  \\a\\  la  their  [leculUr  dianctere,  and  \\h\\  to \n\nM  III  fwryilratripliiMi  of  tocniily  t*  G(uratJve,  every  Duae  andvvd \n\nI  Ui  aludy  the  niodc  ol  deciplirriug  aod  tben  lo  learn  the  cquiea- \n\nu\u00ab\u00abily  every   wunl    uf  the  rell^ooa  Uiifiuge.      The  CCTpUta \n\nIII  I  \u2022  )il\u00aby  tu  our  MCCTilotal  puntln.\" \n\n\nSECTION  XL  Yin. \n\nAmita  Buddha  Kwan-Shai-yin,  and  Kwan- \n\nYiN.\u2014 What  the  \"Book  of  Dzyan\"  and  the \n\nLamaseries  of  Tsong-Kha-pa  say. \n\n\nI \n\n\nI \n\n\nAs  a  supplement  to  the  Commeniaries  there  are  many  secret  folios  on \nthe  lives  of  the  Bnddhas  and  Bodhisattvas,  and  among  these  there  is \none  on  Prince  Gautama  and  another  on  His  reincarnation  in  Tsong- \nKha-pa.  This  great  Tibetan  Reformer  of  the  fourteenth  century,  said \nto  be  a  direct  incarnation  of  Amita  Buddha,  is  the  founder  of  the \nsecret  School  near  Tji-gad-je,  attached  to  the  private  retreat  of  the \nTeshu  Lama.  It  is  with  Him  that  began  the  regular  system  of  Lamaic \nincarnations  of  Buddhas  (Sang-gyas),  or  of  ShSkya-Thub-pa  (Shakya- \nmnnt).  Aroida  or  Amita  Buddha  is  called  by  the  author  of  Chitust \nBuddhism,  a  mythical  being.    He  speaks  of \n\nAmida  Buddha  f,Ami-io  Fo)  a  fabulous  purwaage,  worshipped  assiduously\u2014 \nlike  Kwan-yin \u2014 by  the  Northern  Buddhists,  but  unknown  in  Siam,  Burmah,  and \nCeylon.* \n\nVery  likely.  Yel  Amida  Buddha  is  not  a  \"iJabulous\"  personage, \nsince  (a)  \"Amida\"  is  the  Senzar  form  of  \"Adi\";  \"Adi-Buddhi\"  and \n\"  Adi-Buddha,\"t  ^^  already  shown,  existed  ages  ago  as  a  Sanskrit  term \nfor  \"  Primeval  Soul\"  and  \"Wisdom\"  ;  and  (*)  the  name  was  applied \nto  Gautama  Shakyamuni,  the  last  Buddha  in  India,  from  the  seventh \ncentury,  when  Buddhism  was  introduced  into  Tibet.  \"  Amitabha\"  (in \nChinese,    \"  Wu-Uang-sheu\")    means    literally    \"  Boundless   Age,\"    a \n\n\n*  Cht\u00bbeie  Buiidhitm,^.  171. \n\nT  \"Buddhl\"   \\a.  \u25a0  &aiukril   term   for  \" dlscrlEalnnliou \"  or   intellect    (the    \u25a0Ixth    principle;,   aad \n\nUutklba\"  b  \"  wiM, \"  \"wwdom,\"  and  also  Uic  planet  M<icury. \n\n\n40\u00bb \n\n\nSHCRKT  I>OCTHtNB. \n\n\nsynonym  of  \"En.\"  or  \"Ain-Suph,\"  the  \"Ancient  of  Days,\"  and  is  an \nepithet  that  connects  Him  directly  with  the  Boundless  Adi-Buddbi \n(primeval  and  Universal  Soul)  of  the  Hindus,  as  well  as  with  the  Anima \nMundi  of  all  the  ancient  nations  of  Europe  and  the  Boundless  and \nInfinite  of  the  Kabalists.  If  AmilSbha  be  a  fiction  of  the  Tibetans,  or \na  new  form  of  Wu-liang-sheu,  \"a  fabulous  personage,\"  as  the  author* \ncompiler  o(  Chinese  Buddhism  tells  his  readers,  then  the  \"fable\"  most \nbe  a  very  ancient  one.  For  on  another  page  he  says  himself  that  the \naddition  to  the  canon,  of  the  bookii  containing  the \n\nLegends  ol  Kwan-yin  and  of  the  Wcateni  hc&vcn  vith  its  Bnddha,  AmitAbba, \nwas  also  previQUs  to  the  Council  o(  Kashmerc,  a  little  Ixfore  the  bef^ning  of \n\nour  era,\" \n\nand  he  places \n\nthe  origin  of  the  primiti%'e  Buddhist  books  which  are  common  to  the  Northern  ud \nSouthern  Duddhiats  before  346  11.1:. \n\nSince  Tibetans  accepted  Bnddhi>!m  only  in  the  seventh  centur>'  a.d, \nhow  comes  it  that  they  are  charged  with  inventing  Amita-Buddb\u00ab} \nBesides  which,  in  Tibet,  AmitSbha  is  called  Odpag-med,  which  shorn \nthat  it  is  not  the  name  but  the  abstract  idea  that  was  first  accepted  of \nan  unknown,  invisible,  and  Impersonal  Power \u2014 taken,  moreover,  from \nthe  Hindu  \"Adi-Buddhi.\"  and  not  from  the  Chinese  \"Amitabha.\"t \nThere  is  a  great  difference  between  the  popular  Odpag-med  (Amitabha) \nwho  sits  enthroned  in  Devacban  (Sukhlvati),  according  to  the  Afani \nKambum  Scriptures \u2014 the  oldest  kisiorical  work  in  Tibet,  and  the  philo- \nsophical abstraction  called  Amida  Buddha,  the  name  being  passed  now \nto  the  earthly  Buddha,  Gautama. \n\n\n*  Thi\u00ab  curicws  contnidictloR  may  be  Tound  In  Chineu  BmtUhism,  pp.  iti,  itj.  The  rcrerfd  aaUMi \nlUMirrs  hi*  Tcaitrtv  thai  ''  to  Ihc  pliilo\u00abo]>bi<:  Buililbiats  .  .  .  Amitlhtin  Vo\u00abhl  To,  uid  lh\u00ab  oUim \nirvDoUiiafE  but  thccJenftoTldtfl^\"  1p.  *jM-  Vn-y  tmc.  Byt  WKbeuJd  b\u00ab  all  other  tkific  samM.  \u2022nek \n\u25a0kjehomh,  AlUb.vtc.,  i|iitlif  they  anuct  simply  \"sigiiaof  id\u00aba\u00ab\"  IhU  would  onljr  show  thai  atindi \nthat  rccci\\<c  ihcm  othctvHjiC  arc  not  \"philosophic  \"  ;  it  wouM  not  al  all  afford  anioua  proof  Utat  then \nue  pnvonal,  llrlng  Goda  of  tbesc  imoica  i\u00bb  ccaUty. \n\nt  The  Cbinne  Arailibba  [Wii-liaug-fhcui  and  the  Tibetan  Amitibha  (Odpa(-iB\u00abl)  have  mm \nbecome  perrana]  Gods,  niliug  over  liiiK)  livjnic  In  tlic  cclevlial  reinon  oT  Sukh&vall,  or  Tn\u00abMu \n(Ttbetan  :  IXrvachaii);  while  Adi-nuddhi,  of  the  philosophic  nindu,  nod  AmiU  Suddhit  oT  Uie  philn- \nMpl^c  Chiiumnii  aod  Tibclati,  ait  namca  Tar  tuiivcnsl,  primeval  idras. \n\n\nSECTION    XLIX. \n\nTsong-Kha-pa.\u2014 LoHANS  m  China. \n\n\nI \n\n\nIn  an  article,  \"  Reincarnation  in  Tibet,\"  everything  that  could  be \nsaid,  about  Tsong-Kha-pa  was  published .\u2666  It  was  stated  that  this \nreformer  was  not,  as  is  alleged  by  Pars!  scholars,  an  incarnation  of  one \nof  the  celestial  Dhyanis,  or  the  five  heavenly  Buddhas.  said  to  have  been \ncreated  by  ShSbyamnni  after  he  had  risen  to  Xir\\*ana,  but  that  he  was  an \nincarnation  of  Amita  Buddha  Himself.  The  records  preser\\'ed  in  the \nGon-pa,  the  chief  Lamaser>'  of  Tda-shi-HIumpo,  show  that  Sang-gyas \nleft  the  regions  of  the  \"Western  Paradise\"  to  incarnate  Himself  in \nTsong-Kha-pa,  in  consequence  of  the  great  degradation  into  which  His \nsecret  doctrines  had  fallen. \n\nWhenever  made  loo  public,  the  Good  Law  of  Cbeu  [magical  ponxrE]  fell  iovaria- \nbly  into  sorcery  or  \"black  magic.'*  The  Dwijas,  the  Hoshang  [Chinese  tnouluj \nand  the  I^tnas  could  alone  be  entmsie<l  safely  with  the  fonnuloe. \n\nUntil  the  Tsong-Kha-pa  period  there  had  been  no  Saag-gyas  (Buddha) \nincarnations  in  Tibet. \n\nTsong-Kha-pa  gave  the  signs  whereby  the  presence  of  one  of \nthe  twenty-five  Bodhisattvas  f  or  of  the  Celestial  Buddhas  (Dhyan \nChohftns)  in  a  human  body  might  be  recognized,  and  He  strictly  forbade \nnecromancy.  This  led  to  a  split  amongst  the  Lamas,  and  the  mal- \ncontents allied  themselves  with  the  aboriginal  Bhons  against  the  re- \nformed Lamaism.  Even  now  they  form  a  powerful  sect,  practising  the \nmost  disgusting  rites  all  over  Sikkhim,  Bhutan,  Nepaul.  and  even  on  the \nborderlands  of  Tibet.  It  was  worse  then.  With  the  permission  of  the \nTda-shu  or  Teshn  I^ma4  some  hundred  Lohaus  (Arhats),  to  avert  strife, \n\n\n'k, \n\n\n*  Sn  7%t0iut>hiit  fbt  March,  iSSt. \n\nt  The  itilimiilc  rrlaliun  or  the  Iwcnly-Sve Buddhas  (BodhiMltvmtt  wiUi  tbc  tWcnty-DTC  TsUt-l*  fUx \nCondilioBcd  or  Limited)  of  Uic  Hindtu  U  intemiinB. \n\nI  It  U  rnriotui  to  note  tbc  great  iniport\u00abuc\u00ab  given  by  European  Orieataltns  to  the  DalaV  Laua*  ol \nUuuu.andthcit  uttrt  ignorance  as  to  tbcTda-kbu  lorTcihu)  LAmu,  wbilc  It  la  the  Utter  wh:i  began \nthe  bimuvhicnl  ccrirs  of  Buddba-lncamiitiuos,  and  are  Jt  /aria  tbc  \"pope*\"  in  Tibet;  the  Dajal \nLuiuwue  thccteationaof  NabADg-lob-S\u00abug,  theTda'ibul.Bma,who  waa  Himaclftheilxth  incanw- \nticn  of  Anuta.  (hroQgh  Ttosg  Kha-p\u00ab.  though  \u00abvtt  few  kcu  to  be  aware  of  Uiat  IwU \n\n\n4TO \n\n\nIB  SBCRBT  DOCTRIXB. \n\n\nwent  to  settle  in  China  in  the  famous  monastery  near  Tien-t'-ai,  wliere \nthey  soon  became  subjects  for  leg;endao'  lore,  and  continue  to  be  so  to \nthis  day.    They  had  been  already  preceded  by  other  Lohans, \n\nThe  world-famous  disciples  of  TBth&j;ata.  called  the  \"  sweet-TOtccd  \"  on  acconat \nof  tbtfir  ability  to  chant  the  Mantras  with  uiAgica)  effect.* \n\nThe  first  ones  came  from  Kashmir  in  the  year  3.oooof  Kali  Vuga  (aboot \nacenturybeforc  the  Christian  era),t  while  the  last  onesarrivedat  theend \nof  the  fourteenth  century,  1,500  years  later;  and,  finding  no  room  for \nthemselves  at  the  lamasery  of  Yihigching.  they  built  for  their  own  tise \nthe  largest  monaster)'  of  all  on  the  sacred  island  of  Pu-to  (Buddha,  or \nPut,  in  Chinese),  in  the  province  of  Chusau.  There  the  Good  Law,  the \n\"  Doctrine  of  the  Heart,\"  flourished  for  several  centuries.  But  when \nthe  island  was  desecrated  by  a  mass  of  Western  foreigners,  the  chief \n\nLohans  left  for  the  mountains  of :    In  the  Pagoda  of  Pi-yun-li, \n\nnear  Pekin.  one  can  still  see  the  \"  Kail  of  the  Five-hundred  Lohans.\" \nThere  the  statues  of  the  first-comers  are  arranged  below,  while  one \nsolitary  Lohan  is  placed  quite  under  the  roof  of  the  building,  which \nseeins  to  have  been  built  in  commemoration  of  their  visit. \n\nThe  work^  of  the  Orientalists  are  full  of  the  direct  landmarks  of \nArhats  (Adepts),  possessed  of  thaumaturgic  powers,  but  these  art \nspoken  of^whenever  the  subject  cannot  be  avoided \u2014 with  unconcealed \nscorn.  Whether  innocently  ignorant  of,  or  purposely  ignoriag.  the \nimportance  of  the  Occult  element  and  symbology  in  the  various \nReligions  they  undertake  to  explain,  short  work  is  generally  made  of \nsuch  passages,  and  they  are  left  untranslated.  In  simple  justice,  how- \never, it  should  be  allowed  that  much  as  all  such  miracles  may  have  been \nexaggerated  by  popular  reverence  and  fancy,  they  are  neither  less \ncredible  nor  less  attested  in  \"  heathen  \"  annals  than  are  those  of  the \n\n\n*  TTic  chanlins  ^  >  Mnnlra  U  uot  h  prayer,  but  tatb\u00abr  a  nUfioU  Mnteacc  ia  which  the  IW)  of \nOccult  cauoation  connect*  itJ>c1f  nrith.  and  ilcpm<b  on.  the  vHII  and  acta  of  Ita  singer.  U  U  \u00ab  loccc*- \n\u25a0loii  nf  SanKlcrit  wnitida,  and  vrhcn  it.i  nlring  or  words  and  ivniracet  ia  pranounoed  nccorfUag  to  the \nVtniclcal  fonnokc  in  Ibc  AtMama  VedA,  hut  undcntood  by  the  few.  totnc  Maotrfts  pnniaoc  \u00abn  iaatan- \ntaiwouK  and  vrfy  wonderful  cfltrt.  In  il\u00bb  esoteric  aense  il  contnin!)  Ihr  Vich  ithr  \"  myvAc  speech  \"1. \nwhich  mldcB  in  the  Matitra.  or  rather  in  its  aounda,  tince  U  t\u00ab  accordiug  t^>  the  vibratiaaa,  oec  waj \nor  Ihe  cither,  of  rthrr  that  llic  effect  in  produced.  The  \"  Kwcrt  wurtt*  \"  wete  called  by  that  aaiae \nbecavav  they  wen  expciU  io  M&Dttas.  Hcnoc  Ibe  legend  in  Chlaa  Uiat  the  uo|piig  and  Okelodj  vt \nthe  Lohana  are  heard  at  dawn  by  the  prieat<  fnMn  thdr  ccUt  In  the  monaaicr)-  of  Faog<Kwaac.  lB>r \nBH^**tkr\u00abf  Cki-Kai  tii  Tien -tal- nan -Ichl.) \n\n\u00ab  The  iTlrhrrtled  t^han,  Mlrihyaittika,  who  converted  the  kiR;r  and  whole  cotmiry  of  Xaahirtr  la \nftnddhlain.  \u2022enl  n  body  of  Lohann  to  pieach  the  Good  I^w.  He  wa\u00ab  the  scniptor  who  rwbed  to \nBnddha  the  rntnoii*  statue  anehundfvd  feet  hi|th,  which  Hinen  \u2022Tt^iinjc  aaw  at  [Mrdu.  to  the  aorlh  of \nthe  riiiijab.  Aa  the  Mime  Ctiitieiic  trav-eller  mentiona  a  temple  teu  Li  frvini  tV^hawttr\u2014 ;;^  (evt  nmad \n\u25a0nd  9v>  ft*!  hiKh\u2014whIch  wan  at  hia  tinte  (a.u.  5\u00abo)  atready  ifr  >*ear\u00ab  nld,  Roeppm  Ihinka  that  \u00aba  fu \nbach  aa  \u00bbv'  ii-C-  Uu'Ulhlriii  wiia  Ihe  prevalent  relitpoa  in  the  pMDJah. \n\n\nTHE  U>ST  WORD. \n\n\n4\" \n\n\nI \n\n\nI \n\n\nI \n\n\nnumerous  Christian  Saints  in  the  church  chronicles.     Both  have  au \nequal  right  to  a  place  in  their  respective  histories. \n\nIf,  after  the  beginning  of  persecution  against  Buddhism,  the  Arbats \nwere  no  more  heard  of  iu  India,  it  was  becau:\u00bbe,  their  vows  prohibiting \nretaliation,  they  had  to  leave  the  country  and  seek  solitude  and  security \nin  China,  Tibet,  Japan,  ond  elsewhere.  The  sacerdotal  powers  of  the \nBrAhmans  being  at  that  time  unlimited,  the  Simons  and  Apollouiuses \nof  Buddhism  had  as  much  chance  of  recognition  and  appreciation  by \nthe  Brilbmanical  Irenseuses  and  TertuUians  as  had  their  successors  in \nthe  Judjean  and  Roman  worlds.  It  wa.s  a  historical  rehearsal  of  the \ndramas  that  were  enacted  centuries  later  in  Christendom.  As  in  the \ncase  of  the  so-called  \"  Heresiarchs \"  of  Christianity,  it  was  not  for \nrejecting  the  ya^as  or  the  sacred  Syllable  that  the  Buddhist  Arhats \nwere  persecuted,  but  fc  understanding  too  well  the  secret  meaning  of \nboth.  It  wab  simply  because  their  knowledge  was  regarded  as  dangerous \nand  their  presence  in  India  unwelcome,  that  thej'  had  to  emigrate. \n\nNor  were  there  a  smaller  nuuiber  of  Initiates  among  the  BrShmans \nthemselves.  Even  to-day  one  meets  most  wonderfully-gifted  Saddhus \nand  Yogis,  obliged  to  keep  themselves  unnoticed  smd  in  the  shadow, \nnot  only  owing  to  the  absolute  secresy  imposed  upon  them  at  their \nInitiation  but  also  for  fear  of  the  Anglo-Indian  tribunals  and  courts  of \nlaw,  wherein  judges  are  determined  to  regard  as  charlatanr)',  imposition, \nand  fraud,  the  exhibition  of,  or  claim  to,  any  abnormal  powers,  and  one \nmay  judge  of  the  past  by  the  present.  Ceuturies  after  our  era  the \nInitiates  of  the  iuuer  temples  and  the  Mathams  (monastic  communities) \nchose  a  superior  council,  presided  over  by  an  all-powerful  Brahm-Atm3, \nl\"he  Supreme  Chief  of  all  those  MahStmas.  This  pontificate  could  be \nexercised  only  by  a  Brahman  who  had  reached  a  certain  age.  and  he  it \nwas  who  was  the  sole  guardian  of  the  mystic  formula,  and  he  was  the \nHierophant  who  created  great  Adepts.  He  alone  could  explain  the \nmeauing  of  the  sacred  word,  AUM,  and  of  all  the  religious  symbols \nand  rites.  And  whosoever  among  those  Initiates  of  the  Supreme \nDegree  revealed  to  a  profane  a  single  oue  of  the  truths,  even  the  smallest \nof  the  secrets  entrusted  to  him,  had  to  die :  and  he  who  received \nthe  confidence  wa,s  put  to  death. \n\nBut  there  existed,  and  still  exists  to  this  day,  a  Word  far  surpassing \nthe  mysterious  monosyllable,  aud  whidi  renders  him  who  comes  into \npossession  of  its  key  nearly  the  equal  of  Brahman.  The  BrahmStmSs \nalone  possess  this  key,  and  we  know  that  to  this  day  there  are  two \n\n\n4ia \n\n\nTHB  SBCKBT  DOCTRINB. \n\n\ngreat  Initiates  hi  Southern  India  wtio  posseiis  it.  It  can  be  passed  only \nat  death,  for  it  is  the  \"Lost  Word.\"  No  torture,  no  human  power, \ncould  force  its  disclosure  by  a  Brahman  who  Icnows  it;  and  it  is  well \nguarded  in  Tibet. \n\nYet  this  &ecresy  and  this  profound  mystery  are  indeed  disheartening, \nsince  they  alone \u2014 the  Initiates  of  India  and  Tibet \u2014 could  thoroughly \ndissipate  the  thick  mists  hanging  over  the  history  of  Occultism,  and \nforce  its  claims  to  be  recognized.  The  Delphic  injunction,  \" /Cmom \nIhyself\"  seems  for  the  few  in  this  age.  But  the  fault  ought  not  to  be \nlaid  at  the  door  of  the  Adepts,  who  have  done  all  that  could  be  done^ \nand  have  gone  as  far  as  Their  rules  permitted,  lo  open  the  eyes  of \nthe  world.  Only  while  the  European  shrinks  from  public  obloquy  and \nthe  ridicule  unsparingly  thrown  on  Occultists,  the  Asiatic  is  being \ndiscouraged  by  his  own  Pandits.  These  profess  to  labour  under  the \ngloomy  impression  that  no  Biga  V*idya.  no  Arhatship  (Adeptship),  is \npossible  during  the  Kali  Yuga  (the  \"  Black  Age*')  we  are  now  passing \nthrough.  E\\'\u20acn  the  Buddhists  are  taught  that  the  Lord  Buddha  is \nalleged  lo  have  prophesied  that  the  power  would  die  out  in  \"one \nmillennium  after  His  death.\"  But  this  is  an  entire  mistake.  In  the \nDigha  Nikaya  the  Buddha  says : \n\nHear,  Subhadra  !    The  world  will  never  be  witbont  Rahats,  if  the  ascetics  in  Or \ncongrtgations  well  and  truly  keep  my  precepts. \n\nA  similar  contradiction  of  the  view  brought  forward  by  the  BrShmans \nis  made  by  Krishna  in  the  Bhagavad  GUd,  and  there  is  further  the \nactual  appearance  of  mauy  SSddhus  and  miracle-workers  in  the  past, \nand  even  in  the  present  age.  The  same  holds  good  for  China  and \nTibet.  Among  the  commandments  of  Tsong-Kha-pa  there  is  one  that \nenjoins  the  Rahats  (Arhats)  to  make  an  attempt  to  enlighten  the  world, \nincluding  the  \"white  barbarians,\"  even.'  century,  at  a  certain  specified \nperiod  of  the  cycle.  Up  lo  the  present  day  none  of  these  allempls  has  been \nvery  successful.  Failure  has  followed  failure.  Have  we  to  explain  the  fact \nby  the  light  of  a  certain  prophecy?  It  is  said  that  up  to  the  time  when \nPban-chhen-rin-po-chhe  (the  Great  Jewel  of  Wisdom)  *  condescends  to \nbe  reborn  in  the  land  of  the  P'helings(Westemers),and  appearing  as  the \nSpiritual  Conqueror  (Chom-den-da),  destroys  the  errors  and  ignorance \nof  the  ages,  it  will  be  of  little  use  to  try  to  uproot  the  misconceptions \n\n\n*  A  UUe  ofUicTda-BliikHlBiii-poI^ma. \n\n\nI \n\n\nTIBBTAN   PROPHBCIBS.  413 \n\nof  Fheling-pa  (Europe)  :  her  sons  will  listen  to  no  one.  Another  pro- \nphecy declares  that  the  Secret  Doctrine  shall  remain  in  all  its  purity  in \nBhod-yul  (Tibet),  only  to  the  day  that  it  is  kept  free  from  foreign  in- \nvasion. The  very  visits  of  Western  natives,  however  friendly,  would \nbe  baneful  to  the  Tibetan  populations.  This  is  the  true  key  to  Tibetan \nexcluslveness. \n\n\nSECTION    L. \nA  FEW  MORE  Misconceptions  Corrected. \n\n\nNotwithstanding  widespread  misconceptions  and  errors \u2014 often \nmost  amusing  to  one  who  has  a  certain  knowledge  of  the  true  doctrines \u2014 \nabout  Buddhism  generally,  and  especially  about  Buddhism  in  Tibet,  all \nthe  Orientalists  agree  that  the  Buddha's  foremost  aim  was  lo  lead  human \nbeings  to  salvation  by  teaching  them  to  practise  the  greatest  purity  and \nvirtue,  and  by  detaching  them  from  the  service  of  this  illusionary  world, \nand  the  love  of  one's  still  more  illusionary \u2014 because  so  evanescent  and \nunreal \u2014 body  and  physical  self.  And  what  is  the  good  of  a  virtuous \nlife,  full  of  privations  and  suffering,  if  the  only  result  of  it  is  to  be \nannihilation  at  the  end  ?  If  ^ven  the  attainment  of  that  supreme  per- \nfection which  leads  the  Initiate  to  remember  the  whole  series  of  his \npast  lives,  and  to  foresee  that  of  the  future  ones,  by  the  full  development \nof  that  inner,  divine  eye  in  him,  and  to  acquire  the  knowledge  that \nunfolds  the  causes  *  of  the  ever- recurring  cycles  of  existence,  brings \nhim  Bnally  to  non-being,  and  nothing  more \u2014 then  the  whole  system \nis  idiotic,  and  Epicureanism  is  far  more  philosophical  than  staA \nBuddhism.  He  who  is  unable  to  comprehend  the  subtle,  and  yet  so \npotent,  difference  between  existence  in  a  material  or  physical  state \nand  a  purely  spiritual  existence\u2014 Spirit  or  \"SouI-life\" \u2014 will  never \nappreciate  at  their  full  value  the  grand  teachings  of  the  Buddha,  even \nin  their  exoteric  form.  Individual  or  personal  existence  is  the  cause  of \npains  and  sorrows ;  collective  and  impersonal  life-eternal  is  full  of \ndivine  bliss  and  joy  for  ever,  with  neither  causes  nor  effects  to  darken \nits  light.  And  the  hope  for  such  a  life-eternal  is  the  keynote  of  the \nwhole  of  Buddhism.  If  we  are  told  that  impersonal  existence  is  no \nexistence  at  all,  but  amounts  to  annihilation,  as  was  maintained  by  some \nFrench  reincarnationists,  then  we  would  ask :  What  difference  can  it \n\n\n'\"  Tbr  imlvc    NMAvca,  called  *a  Tilxton  Tfo-brel  Chnx-Dyi,  wblch  are  bued  opcm  the  \"  Fo\u00ab \nTraibi.\" \n\n\nHISKSPRESSKTATIONS  OP  BUDDHISM. \n\n\n415 \n\n\n\\ \n\n\nI \n\n\nI \n\n\nnaketn  the  spiritual  perceptions  of  an  Ego  whether  he  enter  Nirvfina \nloaded  with  the  recollections  only  of  his  own  personal  lives \u2014 tens  of \nthonsandsaccordingtotheniodeni  reincamationists\u2014 orwhelher,  merged \nentirely  in  the  Parabrahmic  stale  it  becomes  one  with  the  AH,  with  the \nabsolute  knowledge  and  the  absolute  feeling  of  representing  collective \nhumanities  ?  Once  that  an  Ego  lives  only  ten  distinct  indindual  lives \nbe  must  necessarily  lose  his  one  self,  and  become  mixed  up \u2014 merged, \nso  to  say \u2014 with  these  ten  selves.  It  really  seems  that  so  long  as  this \ngreat  mystery  remains  a  dead-letter  to  the  world  of  Western  thinkers, \nand  especially  to  the  Orientalists,  the  less  the  latter  undertake  to \nexplain  it  the  better  for  Truth. \n\nOf  all  the  existing  religious  Philosophies,  Buddhism  is  the  least \nunderstood.  The  Lassens,  Webers,  Wassiljows,  the  Burnoufs  and \nJuHens.  and  even  such  \"eye-witnesses  \"of  Tibetan  Buddhism  as  Csoma \nde  Koros  and  ihe  Schlagintweits,  have  hitherto  only  added  perplexity \nto  confusion.  None  of  these  has  ever  received  his  information  from  a \ngenuine  Gelugpa  source:  all  have  judged  Buddhism  from  the  bits  of \nknowledge  picked  up  at  Tibetan  frontier  lamaseries,  in  countries \nthickly  populated  by  Bhutanesc  and  I\u00abeptchas,  Bhons,  and  red-capped \nDugpas,  along  the  line  of  the  Himalayas.  Hundreds  of  volumes  pur- \nchased from  Burats,  Shamans,  and  Chinese  Buddhists,  have  been  read \naodtranslated,  glossed  and  misinterpreted  according  to  invariable  custom. \nEsoteric  Schools  would  cease  to  be  worthy  of  their  name  were  their \nliterature  and  doctrines  to  become  the  property  of  even  their  profane \nco-religionists \u2014 still  less  of  the  Western  public.  This  is  simple \ncommon-sense  and  logic.  Nevertheless  this  is  a  fact  which  our \nOrientalists  have  ever  refused  to  recognize :  hence  they  have  gone  on, \ngravely  discussing  the  relative  merits  and  absurdities  of  idols.  \"  sooth- \nsaying tables/*  and  \"magical  figures  of  Phurba\"  on  the  \"square \ntortoise.\"  None  of  these  have  anything  to  do  with  the  real  philo- \nsophical Buddhismof  the  Gelugpa,  or  even  of  the  most  educated  among \nthe  Sakyapa  and  Kadampa  sects.  All  snch  \"plates\"  and  sacrificial \ntables,  Chinsreg  magical  circles,  etc..  were  avowedly  got  from  Sikkhim, \nBhutan,  and  Eastern  Tibet,  from  Bhons  and  Dugpas.  Nevertheless, \nthese  are  given  as  characteristics  of  Tibetan  Buddhism !  It  would  be \nas  fairto  judge  the  unread  Philosophy  of  Bishop  Berkeley  after  studying \nChristianity  in  the  clown-worship  of  Neapolitan  lazzaroni,  dancing  a \nmystic  jig  before  the  idol  of  St.  Pip,  or  carr>'ing  the  ex-voio  in  wax  of \nthe  phallus  of  SS.  Cosmo  and  Domiano.  at  Tseraie. \n\n\n4t6 \n\n\nTHE  SECKET  DOCTRINB. \n\n\nIt  is  quite  inie  that  the  primitive  Shrfivakas  (listeners  or  hearers)  and \nthe  Shramanas  (the  \"thought-restrainers \"  and  the  \"pure\")  have \ndegenerated,  and  that  many  Buddhist  sects  have  fallen  into  mere \ndogmatism  and  ritualism.  Like  every  other  Esoteric,  half- suppressed \nteaching,  the  words  of  the  Buddha  convey  a  double  meaning,  and \nevery  sect  has  gradually  come  to  claim  to  be  the  only  one  knowing  the \ncorrect  meaning,  and  thus  to  assume  supremacy  over  the  rest.  Schism \nhas  crept  in,  and  has  fastened,  like  a  hideous  cancer,  on  the  fair  body  of \nearly  Buddhism.  NSgSijuna's  MahHySna  (\"Great  Vehicle\")  School \nwasopposedby  the  Hinay5na(or  \"Little  Vehicle '*)Syslcm,  and  even  the \nVogSchSrya  of  Aryasauga  became  disfigured  by  the  yearly  pilgrimage \nfrom  India  to  the  shores  of  Mansarovara,  of  hosts  of  vagabonds \nwith  matted  locks  who  play  at  being  Yogis  and  Fakirs,  preferring  Ihb \nto  work.  An  affected  detestation  of  the  world,  and  the  tedious  and \nuseless  practice  of  the  counting  of  inhalations  and  exhalations  as  a \nmeans  to  produce  absolute  tranquillity  of  mind  or  meditation,  have \nbrought  this  fichool  within  the  region  of  Hatha  Yoga,  and  have  made \nit  heir  to  the  Brfihmanical  Tirthikas.  And  though  its  Srotapatti.  its \nSakridagSmin.  AnSgSmic,  and  Arhats.*  bear  the  same  names  in  almost \nevery  school,  yet  the  doctrines  of  each  differ  greatly,  and  none  of  these \nis  likely  to  gain  real  Abhijiifls  (the  supernatural  abnormal  five  power*). \n\nOne  of  the  chief  mistakes  of  the  Orientalists  when  judging  on \n\"  internal  (?)  evidence,\"  as  they  express  it,  was  that  they  assumed  that \nthe  Pratyeka  Buddhas,  the  Bodhisattvas,  and  the  \"Perfect\"  Buddhas \nwere  a  later  development  of  Buddhism.  For  on  these  three  chief \ndegrees  are  based  the  seven  and  twelve  degrees  of  the  Hierarchy  of \nAdeptship.  The  first  are  those  who  have  attained  the  Bodhi  (wisdom) \nof  the  Buddhas,  but  do  not  become  Teachers.f  The  human  Bodhisattvas \nare  candidates,  so  to  say,  for  perfect  Buddhaship  (in  Kalpas  to  comeX \nand  with  the  option  of  using  their  powers  now  if  need  be.     \"  Perfect*\" \n\n\n*  The  SroUpttIi  in  Oim  who  hSFi  nttaiord  Uir  firU  PaUi  of  compnhenjioti  in  live  ival  and  llw \nluinal ;  the  Sakriditciinju  ia  tbe  caudidate  Tor  one  or  the  hlsltei  laiUalionic  \"  onr  who  i*  to  nc\u00abjw \nbirth  oncp  more  :  \"  the  Anaiclinin  Is  hr  who  h\u00abs  attained  the  \"  third  Path.\"  or  Uter^ly,  *'  he  who  w4U \nnot  be  telKini  ngain  *'  unlai  he  to  wiifiei  it,  taavitiK  Uic  optioti  of  being  rrboni  Id  any  of  tbe  \"  worlik \nor  lh\u00ab  God\u00ab.\"  OT  of  mnatnin^  in  I>e\\-achaii.  or  of  choosing:  nn  enrthly  body  with  a  phltanlliropic \nobject.  An  Artaat  t\u00bb  one  who  htu  reached  the  bifheat  fnth;  he  may  mcrvc  into  Hirvltia  at  will,  wMIe \nbCTC  on  earth. \n\n*  [The  fmiyeka  Buddha  atanda  on  the  level  of  the  Buddha,  but  Hin  work  for  the  world  has  noUi- \ninc  to  da  with  its  leaching,  Uid  Uis  oOke  lias  always  been  \u25a0uncmndetl  with  my\u00ablrry.  The  ptcpw- \ntetoua  view  tlral  He,  at  such  aui)eTbuniun  heiKhl  of  |>uwer.  wudom  and  love  conld  be  aeJftiJi  u  fOQoA \nin  tbe  exoteric  books,  tbough  it  U  bard  to  \u00bbee  bow  it  can  ttam  arisen.  H.  P.  B.  Chaffed  vcta \ncorrect  the  mistake,  as  she  hod,  in  a  careless  moment,  cofded  such  a  Malentent  dtewhcrg.  \u2014A.  B.] \n\n\nI \n\nI \n\n\nM.H1>. \n\n\n4v; \n\n\nI \n\n\nI \n\n\nBnddhas  are  simply  \"perfect\"  Initiates.  All  these  are  men.  and  not \ndisembodied  Beings,  as  is  given  out  in  the  Htnay&na  exoteric  books. \nTheir  correct  character  may  be  found  only  in  the  secret  volumes  of \nI^ugrub  or  NSg&tjnna,  the  fonnder  of  the  MahSyana  system,  who  is  said \nto  have  been  initiated  by  the  NSgas  (fabulous  \"  Serpents.\"  the  veiled \nname  for  an  Initiate  or  MahStma).  The  fabled  report  found  in  Chinese \nrecords  that  NSgSrjuna  considered  his  doctrine  to  be  in  opposition  to \nthat  of  Gautama  Buddha,  until  he  discovered  from  the  NSgas  that  it \nwas  precisely  the  doctrine  that  had  been  secretly  taught  by  ShSkyamuni \nHimself,  is  an  allegory-,  and  is  based  upon  the  reconciliation  between \nthe  old  Brabmanical  secret  Schools  in  the  Himalayas  and  Gautama's \nKsoteric  teachings,  both  parties  having  at  first  objected  to  the  rival \nschools  of  the  other.  The  former,  the  parent  of  all  others,  had  been \nestablished  beyond  the  Himalayas  fbr  ages  before  the  appearance  of \nShSkyarouni.  Gautama  was  a  pupil  of  this:  and  it  was  with  them, \nthose  Indian  Sages,  that  He  had  learned  the  truths  of  the  Sungata,  the \nemptiness  and  impermanence  of  every  terrestrial,  evanescent  thing,  and \nthe  mysteries  of  Prajfia  P5ramit5,  or  \"knowledge  across  the  River,\" \nwhich  finally  lands  the  \"  Perfect  One  \"  in  the  regions  of  the  One  Reality. \nBut  His  Arbats  were  not  Himself.  Some  of  them  were  ambitions,  and \nthey  modified  certain  teachings  after  the  great  councils,  and  it  is \non  account  of  these  \"  heretics  \"  that  the  Mother-School  at  first  refused \nto  allow  them  to  blend  their  schools,  when  persecution  began  driving \naway  the  Esoteric  Brotherhood  from  India.  But  when  finally  most  of \nthem  submitted  to  the  guidance  and  control  of  the  chief  Ashrams,  then \ntheYogich^rya  of  Ary^anga  was  merged  into  the  oldest  Lodge.  For \nit  is  i/iere  from  time  immemorial  that  has  lain  concealed  the  final  hope \nand  light  of  the  world,  the  salvation  of  mankind.  Many  are  the  names \nof  that  School  and  land,  the  name  of  the  latter  being  now  regarded  by \nthe  Orientalists  as  the  mythic  name  of  a  fabulous  countr>'.  It  is \nfrom  this  mysterious  land,  nevertheless,  that  the  Hindu  expects  his \nKatki  Avatira,  the  Buddhist  his  Maitreya,  the  Pars!  his  Sosiosh,  and \nthe  Jew  his  Messiah,  and  so  would  the  Christian  expect  thence  his \nChrist \u2014 if  he  only  knew  of  it. \n\nThere,  and  there  alone,  reigns  Paranishpanna  (Gunggrub),  the \nabsolutely  perfect  comprehension  of  Being  and  Non-Being,  the  change- \nless true  Existence  in  Spirit,  even  while  the  latter  is  seemingly  still  ir \nthe  body,  every  inhabitant  thereof  being  a  Non-Ego  because  he  has \nbecome  the  Perfect  Ego.    Their  voidness  is  \"self- existent  and  perfect\" \n\n3  BB \n\n\n4iS \n\n\nTHB  SSCKST  DOCTRIKB. \n\n\n\u2014 if  there  were  profane  eyes  to  sense  and  perceive  it \u2014 because  it  has \nbecome  absolute ;  the  unreal  being  transformed  into  conditionles* \nReality,  and  the  realities  of  this,  onr  world,  having  vanished  in  their \nown  nature  into  thin  (non- existing)  air.  The  \"Absolute  Truth\" \n(Dondam-pay-den-pa ;  Sanskrit:  Paramarthasatya),  having  conquered \n\"relative  truth\"  (Kunza-bchi-den-pa;  Sanskrit:  Samvritisatya),  the \ninhabitants  of  the  mysterious  region  are  thus  supposed  to  have  reached \nthe  state  called  in  mystic  phraseology  Svasamvedana  (\"  self- analyzing \nreflection  \")  and  Faram^rtba,  or  that  absolute  consciousness  of  the \npersonal  merged  into  the  impersonal  Ego,  which  is  above  all,  hence \nabove  illusion  in  every  sense.  Its  \"  Perfect\"  Buddhas  and  Bodhisattvas \nmay  be  on  every  nimble  Buddhist  tongue  as  celestial \u2014 therefore \nunreachable  Beings,  while  these  names  may  suggest  and  say  nothing  to \nthe  dull  perceptions  of  the  European  profane.  UTiat  matters  it  to  Those \nwho,  being  in  this  world,  yet  live  outside  and  far  beyond  our  illusive \nearth!  Above  Them  there  is  but  one  class  of  NirvSnis,  namely, \nthe  Chos-ku  (Dharmak3ya).  or  the  NirvSnis  \"without  remains\" \u2014 ^the \npure  Ariipa,  the  formless  Breaths.* \n\nThence  emerge  occasionally  the  Bodhisattvas  in  their  Pnil-pai-kn \n(or  Nirmanak^ya)  body  and,  assuming  an  ordinary  appearance,  they \nteach  men.    There  are  conscious,  as  well  as  unconscious,  incarnations. \n\nMost  of  the  doctrines  contained  in  the  Yogachar>*a,  or  MahSy^a \nsystems  are  Esoteric,  like  the  rest.  One  day  the  profane  Hindu  and \nBuddhist  may  begin  to  pick  the  Bible  to  pieces,  taking  it  literally. \nEducation  is  fast  spreading  in  Asia,  and  already  there  have  been  made \nsome  attempts  in  this  direction,  so  that  the  tables  may  then  be  cruelly \nturned  on  the  Christians.  Whatever  conclusions  the  two  may  arrive \nat,  they  will  never  be  half  as  absurd  and  unjust  as  some  of  the  theories \nlaunched  by  Christians  against  their  respective  Philosophies.  Thns^ \naccording  to  Spence  Hardy,  at  death  the  Arhat  enters  Kirvflna : \n\nThat  is,  he  ceases  to  exist. \n\nAnd,  agreeably  to  Major  Jacob,  the  Jtvanmnkta, \n\n\n*  It  U  an  ctToiicouA  idm  which  makes  th\u00ab  Ori\u00abiitftU\u00abU  tftke  liunJly  U>e  teachiaft  of  tfa\u00ab  MabiyliM \nBdfcKd  Bbmil  Uir  thnr  diflt-rmt  kindji  of  bodin,  nitmely,  Ihr  pTti1p\u00ab-kii,  Itic  Lonjcehod-dsocpsic-ku, \nuul  the  Cboft-ko.  M  all  penainlBg  to  Ibe  NirvAoic  coudltwii.  Then  ar*  two  klada  of  Nfrviaa :  Uw \nearth))-,  and  ihal  of  the  purely  diacmtxxlkd  Spirits.  Th\u00abc  ibrrc  '\u25a0  bodies  \"  arc  lh\u00ab  IbRc  envclopa\u2014 \nan  n\u00bbQT\u00ab  or  leu  physical\u2014 which  are  at  the  tUitpaaal  of  l)i\u00ab  Ailrpt  who  hna  i?ntcT\u00abd  and  cnMSrd  the \nsix  rAramltl*,  or  \"  Paths\"  of  Buddha.  Uncc  He  etitera  upon  Um  Mvcnth,  \\\\t  can  rctura  bo  move  CO \nMUth.    See  CocmStycNr.  At.  Sac.  Btng.,  rli.  14*;  and  acbotl,  Buddkumui,  p.  9,  who  fitv  fl  nthov \n\n\nwi\u00ab^. \n\n\nABSURD  CONCLUSIONS. \n\n\n419 \n\n\nI \n\n\ninto  Brahma,  enters  npon  an  nnconsciooi  and  stonelike  existence.* \n\nlankar&chdrya  is  shown  as   saying   in  his   prolegomena  to  the \nShvetaikvatara : \n\nGnosiK,  once  arisen,  requires  iii>t1iing  farther  for  the  realization  of  its  result:  it \n\nneedfi  snifsidia  only  that  it  may  arise. \n\nThe  Theosophist,  it  has  been  argned,  as  long  as  he  lives,  may  do  good \nand  evil  as  he  chooses,  and  incur  no  stain,  such  is  the:  efficacy  of  gnosis. \nAnd  it  is  further  alleged  that  the  doctiine  of  NirvSna  lends  itself  to \nimmoral  inferences,  and  that  the  Quietists  of  all  ages  have  been  taxed \nwith  immorality.! \n\nAccordingto  WassilyewJ  and  Csoma  de  Kdro5,\u00a7  the  Prasauga  School \nadopted  a  peculiar  mode  of  ^ \n\nDeducing  the  absurdity  and  errnneousness  of  every  esoteric  opinion,  fl \n\nCorrect  interpretations  of  Buddhist  Philosophy  are  crowned  by  that \ngloss  on  a  thesis  from  the  Prasanga  School,  that \nEven  an  Arbat  goes  to  hell  in  case  he  doubt  an>thing,1I \n\nthus  maJcing  of  the  most  free-thinking  religion  in  the  world  a  blind- \nfaith  system.  The  \"  threat \"  refers  simply  to  the  well-known  law  that \neven  an  Initiate  may  fail,  and  thus  have  his  object  utterly  ruined,  if  he \ndoubt  for  one  moment  the  efficacy  of  his  psychic  powers \u2014 the  alphabet \nof  Occultism,  as  every  Kabalist  well  knows. \n\nThe  Tibetan  sect  of  the  Ngo-vo-nyid-raed  par  Mraba  (\"  they  who \ndeny  existence,\"  or  \"  regard  nature  as  MSyS  \")**  can  never  be  contrasted \nfor  one  moment  with  some  of  the  nihilistic  or  materialistic  schools  of \nIndia,  such  as  the  ChSn-'aka.  They  are  pure  Veddntins \u2014 if  anything \u2014 \nin  their  views.  And  if  the  Yogichdryas  may  be  compared  with,  or \ncalled  the  Tibetan  V  i  sbish  tad  wait!  s.  the  Prasanga  School  is  surely  the \nAdwaita  Philosophy  of  the  land.  It  was  divided  into  two:  one  was \noriginally  founded  by  Bhavya,  the  Svantalra  Madhyamika  School,  and \nthe  other  by  BnddhapSlita ;  both  have  their  exoteric  and  esoteric  divi- \nsions.    It  is  necessary  to  belong  to  the  latter  to  know  anything  of  the \n\n\n*    ffdintt  S&ta.  Iren>latnl  by  U\u00abjor  Jacob,  p.  ii^. \n\u25a0t  J&id.,p.  III. \n\n1  Gfrr  SmMMitmui.  pp.  jt?, \u00ab?.  \"  \u00ab?..  quoted  by  ScMaglatwdt. \nI  SittdAism  tm  Tiiff,  p.  41. \n\nI  Jffur.  0/  At.  Soe.  Bmgal,  vil.  144.  quoicd  M  abov\u00ab. \nIt  BuiidMitm  in  Tibfl,  p.  44. \n\n*\u25a0  Thry  maintain  also  lh\u00ab  ndatcim  of  Onr  Aheolutc  purr  Naltirv,  Parafarahmm ;  the  IllusMn  at \nCTcrythlngouUitlvof  it;  tlic lesdiujc  of  ttie indindtul  Soul\u2014 a  lUy  ofUic\"  tuiTCrMl\"\u2014 into  Uc  irue \nof  exi\u00abteDce  and  tliinca  by  Vofa  alooc. \n\n\n420 \n\n\nTHE   SECRET   DOCTTlI>aj. \n\n\nesoteric  doctrines  of  thai  sect,  the  most  metaphysical  and  philosophical \nof  all.  Chandrakirli  (Dava  Dagpa)  wrote  his  commentaries  oa  the \nPrasauga  doctrines  and  taught  publicly ;  and  he  expressly  states  that \nthere  are  two  ways  of  entering  the  \"  Path  \"  to  Nirvana.  Any  virtuoits \nman  can  reach  by  Naljomgonsum  (\"meditation  by  self-perceptioa\"X \nthe  intuitive  comprehension  of  the  four  Truths,  without  either  belong- \ning to  a  monastic  order  or  having  been  initiated.  In  this  case  it  was \nconsidered  as  a  heresy  to  maintain  that  the  visions  which  may  arise  in \nconsequence  of  such  meditation,  or  Vishnfi  (internal  knowledge),  are \nnot  susceptible  of  errors  (Namtog  or  fal.se  visions),  for  they  are.  AUya \nalone  having  an  absolute  and  eternal  existence,  can  alone  have  absolnte \nknowledge;  and  even  the  Initiate,  in  his  Nirmanakaya*body  may  com- \nmit an  occasional  mistake  in  accepting  the  false  for  the  true  in  his  ex- \nplorations of  the  *' Causeless*' World.  The  DharmakAya  Bodhisattvi \nis  alone  infallible,  when  in  real  Samddhi.  Alaya,  or  Nying-po, \nbeing  the  root  and  basis  of  all,  invisible  and  incomprehensible  to \nhuman  eye  and  intellect,  it  can  reflect  only  its  reflection \u2014 not  Itself \nThus  that  reflection  will  be  mirrored  like  the  moou  in  tranquil  and \nclear  water  only  in  the  passionless  DhannakSya  intellect,  and  will  be \ndistorted  by  the  flitting  image  of  ever>'thing  perceived  in  a  mind  that \nis  itself  liable  to  be  disturbed. \n\nIn  short,  this  doctrine  is  that  of  the  RSj-Yoga  in  its  practice  of  the \ntwo  kinds  of  the  Samfidhi  state;  one  of  the  \"  Paths\"  leading  to  th* \nsphere  of  bliss  (Sukhavall  or  Devachan),  where  man  enjoys  perfect. \nunalloyed  happiness,  but  is  yet  still  connected  with  personal  existence; \nand  the  other  the  Path  that  leads  to  entire  emancipation  from  the \nworlds  of  illusion,  self,  and  unreality.  The  flrst  one  is  open  to  all  and \nis  reached  by  merit  simply ;  the  second\u2014 a  hundredfold  more  rapid- \nis  reached  through  knowledge  (Initiation).  Thus  the  followers  of  the \nPrasanga  School  are  nearer  to  Esoteric  Buddhi.sm  than  are  the  YogS- \nchSryas ;  for  their  views  are  those  of  the  most  secret  Schools,  and  only \nthe  echo  of  these  doctrines  is  heard  in  the  Yamyangskapda  and  other \nworks  in  public  circulation  and  use.  For  instance,  the  unreality  of  two \nout  of  the  three  divisions  of  time  is  given  in  public  works,  namely  (\u00ab) \nthat  there  is  neither  past  nor  future,  both  of  these  divisions  being \n\n\u25a0  NlridinaklyX  (also  Nirvlnaiaya.  vulg.)  U  the  body  or  Srir  \"witb  remain*.\"  or  Uw  influrocc  of \ntn-retiriftl  nltriliuln,  bowrvcr  spirilUAUiMl,  Cltujnng  yet  to  ibat  Self.  An  tnltlntr  in  DtaamAkij*. \nor  in  Nirrlua  \"  wilhaul  reinalna.\"  iH  the  Jivmnnmlrtii.  tbc  Perfect  liUtUie.  wbo  tepsratcs  hi*  Rtxber \n6rir  nittrcly  frota  Ms  body  duritigr  Sauiidhi.  [U  will  \\k  autlnd  that  these  two  wonU  sic  btf\" \nUKd  ill  a  aca^  other  ihsn  lliat  pmrloasly  given.\u2014 A.  B.) \n\n\n4 \n\n\nI \n\n\nBIATBRIAUSTIC  ORIBNTAUSTS. \n\n\n431 \n\n\nI \n\nI \n\nI \nI \n\nI \n\n\ncorrelative  to  the  present ;  and  (*)  that  the  reality  of  things  Ldu  never  be \nsensed  or  perceived  except  by  him  who  has  obtained  the  Dharmakdya \nbody;  here  again  is  a  difficulty,  since  this  body  \"without  remains'* \ncarries  the  Initiate  to  full  Paranirvaaa,  if  we  accept  the  exoteric  explana- \ntiou  verbally,  and  can  therefore  neither  sense  nor  perceive.  But \nevidently  our  Orientalists  do  not  feel  the  caveat  in  such  incongruities, \nand  they  proceed  to  speculate  without  pausing  to  reflect  over  It. \nLiterature  on  Mysticism  being  enormous,  and  Russia,  owing  to  the  free \nintercourse  with  the  Burats,  Shamans,  and  Mongolians,  having  alone \npurchased  whole  libraries  on  Tibet,  scholars  ought  to  know  better  by \nthis  time.  It  suffices  to  read,  however,  what  Csoma  wrote  on  the \norigin  of  the  K^a  Chakra  System,*  or  Wassilyew  on  Buddhism,  to \nmake  one  give  up  ever>'  hope  of  seeing  them  go  below  the  riud  of  the \n\"  forbidden  fruit.'*  When  Schlagintweit  is  found  sa>'ing  that  Tibetan \nMysticism  is  not  Yoga \u2014 \nThai  abstract  devotion  by  which  supematnra)  powers  are  acquired.! \n\nas  Yoga  is  de6ned  by  Wilson,  but  that  it  is  closely  related  to  Siberian \nShamanism,  and  is  \"almost  identical  with  the  Tautrika  ritual'*;  and \nthat  the  Tibetan  Zung  is  the  \"  Dharanh,'*  and  the  Gytit  only  the  Trtw- \ntras \u2014 pre-Christian  Tantra  being  judged  by  the  ritual  of  the  modem \nTSntrikas \u2014 one  seems  almost  justified  in  suspecting  our  materialistic \nOrientalists  of  acting  as  the  best  friends  and  allies  of  the  missionaries. \nWhatever  is  not  known  to  our  geographers  seems  to  be  a  non-existent \nlocality.    Thus : \n\nMysticism  ii  reported  to  have  orijjinateit  in  the  fnhuloiis  conntry.  Sauibhala. \n....  Csoma,  from  Crtnr/H/ ijivefitigations,  places  this  [fabulous  ?]  countr>' beyond \nthe  Sir  Daria  fYaxartesJ  between  45*  wd  50\"  north  latitude.  It  was  first  known  ia \ntadia  in  the  year  965  a.d.>  and  was  introduced  ,  .  .  into  Tibet  from  India,  vid \nKixsbmir,  in  the  year  1035  A.D.t \n\n*'It\"  meaning  the  \"Dus-kyi  Khorlo,\"  or  Tibetan  Mysticism.  A \nwstem  as  old  as  man,  known  in  India  and  practised  before  Kurope \nhad  become  a  continent,  \"was  first  known,\"  we  are  told,  only  nine  or \nten  centuries  ago!  The  text  of  its  books  in  its  present  form  may  have \n\"originated\"  even  later,  for  there  are  numerous  such  texts  that  have \nbeen  tampered  with  by  sects  to  suit  the  fancies  of  each.    But  who  has  read \n\n\n\u2022  Ttw  \"Hacwd\"  Booki  of  Ihw-Kyi  Khorlo  (\"Time  Circle\").      Scr /*nr,  Ai.  Sac.,  i\\.  57. \nworks  wnr  \u25a0tMndoned  to  thr  Sikkbim  Dugpu.  front  th\u00ab  tiinr  of  T<wag-Khn-pa'\u00ab  rerorm. \nt  Glouarv  9/ Jttdkiat aitd  Rrvenuf  Ti-rwi,  art.  \"  Yogn,\"  rinotol  fn  Biddkijm  \u2022*\u00ab  7TM,  p.  47. \nt  BuddhUm  M  TiM,  pp.  47.  \u00abS. \n\n\nTh\u00abw \n\n\n433 \n\n\nflTH  SfiCRBT  OOCTRlfKfft. \n\n\ntheongina!  book  on  Dus-Kja  Khorto,  re- written  byTsong-Kha-pa,  with \nhis  Commentaries?  Cousidering  that  this  grand  Reformer  burnt  every \nbook  on  Sorcery  on  which  he  could  lay  his  hands  in  1387,  and  that  he \nhas  left  a  whole  library  of  his  own  works \u2014 not  a  tenth  part  of  which \nhas  ever  been  made  known \u2014 tiuch  statements  as  those  above-quoted \nare,  to  say  the  least,  premature.  The  idea  is  also  cherished \u2014 from  t \nhappy  hypothesis  offered  by  Abb^  Hue \u2014 that  Tsong-Kha-pa  derived \nhis  wisdom  and  acquired  his  extraordinary  powers  from  his  interconrse \nwith  a  stranger  from  the  West,  \"remarkable  for  a  long  nose.\"  Thii \nstranger  is  believed  by  the  good  Abbe  \"to  have  been  a  European  mis- \nsionary\"; hence  the  remarkable  resemblance  of  the  religious  ritual  id \nTibet  to  the  Roman  Catholic  service.  The  sanguine  *' Lama  of  Jeho- \nvah\" does  not  say,  however,  who  were  the  five  foreigners  who  appeared \nin  Tibet  in  the  year  371  of  our  era,  to  disappear  as  suddenly  and  mys- \nteriously as  they  came,  after  leaving  with  King  Thothori-Nyang-lsaa \ninstructions  how  to  use  certain  things  in  a  casket  that  *'  had  fallen  frotn \nheaven\"  in  his  presence  precisely  fifty  years  before,  or  in  the  year \n\nA.D.  331* \n\nThere  is  generally  a  hopeless  conhision  about  Ivastem  dates  among \nEuropean  scholars,  but  nowhere  is  this  so  great  as  in  the  case  of \nTibetan  Buddhism.  Thus,  while  some,  correctly  enough,  accept  the \nseventh  centur>*  as  the  date  of  the  iutroduclion  of  Buddhism,  there  are \nothers \u2014 such  as  Ifassen.  and  Koeppung,  for  instance \u2014 who  show  00 \ngood  authority,  the  one,  the  construction  of  a  Buddhist  monaster)'  on \nthe  slopes  of  the  Kailas  Range  so  far  back  as  the  year  137  B.c.t  and \nthe  other,  Buddhism  established  in  and  north  of  the  Punjab,  as  early \nas  the  year  292  B.C.  The  difference  though  trifling \u2014 only  just  one \nthousand  years \u2014 is  nevertheless  puzzling.  Bui  even  thbi  is  easily \nexplained  on  Esoteric  grounds.  Buddhism \u2014 the  veiled  Esotericism  of \nBuddha \u2014 was  established  and  took  root  in  the  seventh  ccnturj*  of  the \nChristian  era ;  while  true  Esoteric  Buddhism,  or  the  kernel,  the  very \nspirit  of  TathSgata's  doctrines,  was  brought  to  the  place  of  its  birth, \nthe  cradle  of  humanity,  by  the  chosen  Arhals  of  Buddha,  who  were \nsent  to  find  for  it  a  secure  refuge,  as \n\n\n*  Bu4idkitm  in  TiM,  pp.  e>j.  64.  llic  objecu  found  in  llie  cukrt,  t*  cnusieraleil  In  Uie  exottric \nlegcnd.  afr  of  coutiie  \u00bbyuiluUcul.  They  may  \\k  fuund  mrnUurntil  in  tbt  Kamjur.  Tbcy  wtn  Mid  t4 \nbe;  (il  two  binds  joined;  (\u00ab)  a  ulitiatiiK  CI]olea  IStflpa.  or  rvliquaiytj  tj)  \u2022  taUamui  wlUi  \"On \nnanl  pttdme  lium  \"  liuicHbed  on  il ;  (4]  n  reljgioui  book,  Zamaief  (\"  \u25a0  coostTBCtcd  vebide  \"I. \n\nt  AtUrtkumiknt^,  il.  I9;t. \n\n\nINTRODUCTION   OP  BUDDHISM  INTO   TIBBT.  423 \n\nThe  Sage  had  perceived  the  dangers  ever  since  he  had  entered  npon  Thonglam \n(**the  Path  of  seeing,\"  or  clairroyance). \n\nAmidst  populations  deeply  steeped  in  Sorcery  the  attempt  proved  a \nfailure;  and  it  was  not  until  the  School  of  the  \"Doctrine  of  the  Heart\" \nhad  merged  with  its  predecessor,  established  ages  earlier  on  the  slope \nfacing  Western  Tibet,  that  Buddhism  was  finally  engrafted,  with  its \ntwo  distinct  Schools \u2014 the  Esoteric  and  the  exoteric  divisions \u2014 in  the \nland  of  the  Bhon-pa. \n\n\nSWEDSHBORO'S  CI^IHS. \n\n\n435 \n\n\nI \n\n\n* \n\n\nthat  contain  the  \"  Word.\"*  Perchance  the  names  of  those  \"  Spirits  \" \nwho  visited  the  great  Swedish  TheosophJst  were  Eastern.  The  word \nof  a  man  of  such  undeniable  and  recognised  integrity,  of  one  whose \nlearning  in  Mathematics,  Astronomy,  the  natural  Sciences  and  Philo- \nsophy was  far  in  advance  of  his  age,  cannot  be  trifled  with  or  rejected \nas  unceremoniously  as  if  it  were  the  statement  of  a  modem  Theofio- \nphist ;  further,  he  claimed  to  pass  at  will  into  that  state  when  the \nInner  Self  frees  itself  entirely  from  every  physical  sense,  and  lives  and \nbreathes  in  a  world  where  every  secret  of  Nature  is  an  open  hook  to \nthe  Soul-eye.f  Unfortunately  two-thirds  of  his  public  writings  arc  ilso \nallegorical  in  one  sense ;  and,  as  they  have  been  accepted  literally, \ncriticism  has  not  spared  the  great  Swedish  Seer  any  more  than  other \nSeers. \n\nHaving  taken  a  panoramic  view  of  the  hidden  Sciences  and  Magic \nwith  their  Adepts  in  Europe,  Eastern  Initiates  must  now  be  mentioned. \nIf  the  presence  of  Esotericism  in  the  Sacred  Scriptures  of  the  West \nonly  now  begins  to  be  suspected,  after  nearly  two  thousand  years  of \nblind  faith  in  their  verhatim  wisdom,  the  same  may  well  be  granted  as \nto  the  Sacred  Books  of  the  East.  Therefore  neither  the  Indian  nor  the \nBuddhist  system  can  be  understood  without  a  key,  nor  can  the  study \nof  comparative  Religion  become  a  \"Science\"  until  the  symbols  of \nevery  Religion  yield  their  hnal  secrets.  At  the  best  such  a  study  will \nremain  a  loss  of  time,  a  playing  at  hide-and-seek. \n\nOn  the  authority  of  a  Japanese  Encyclopedia,  Remusat  shows  the \nBuddha,  before  His  death,  committing  the  secrets  of  His  system  to \nHis  disciple,  Kisyapa.  to  whom  alone  was  entrusted  the  sacred \nkeeping  of  the  Esoteric  interpretation.  It  is  called  in  China  Ching-fa- \nyin-Tsang  (\"  the  Mystery  of  the  Eye  of  the  Good  Doctrine  \").  To  any \nstudent  of  Buddhist  Esotericism  the  term,  \"the  Mystery  of  the  Eye,\" \nwould  show  the  absence  of  any  Esotericism.  Had  the  word  \"  Heart\" \nstood  in  its  place,  then  it  would  have  meant  what  it  now  only  professes \nto  convey.  The  \"  Eye  Doctrine\"  means  dogma  and  dead-letter  form, \nchurch  ritualism  intended  for  those  who  are  content  with  exoteric \nformulae.  The  '\u25a0  HL-art  Doctrine,\"  or  the  \"  Heart's  Seal \"  (the  Sin  Yin), \nis  the  only  real  one.    This  may  be  found  corroborated  by  Hiuen  Tsang. \n\n\n\u2022  op.  CU.,  \\\\.  470. \n\n^  Onkai  00c  obtains  mad  inrariuaUou  aod  Iht  right  metbod,  ticte'S  ruiiaiu,  banrrTer  corrvct  and \ntmc  In  SoHl-llfc,  will  tv\u00abr  fail  to  get  photographed  la  our  buBUU  iiieiiior7,  uk)  oeiuin  cells  cr  tt\u00bbe \nbnln  OK  Bore  to  plsjr  havoc  wjlh  our  Rmerabraaca. \n\n\n426 \n\n\nTHE   SHCRET   DOCTRINTC. \n\n\nIn  bis  translation  of  Maka-Prajna-ParamUa  {Ta'Poh-Je~King\\  in  one \nInindred  and  twenty  volumes,  it  is  stated  that  it  was  Buddha's  \"  faronntc \ndisciple  Anauda,\"  who,  after  his  great  Master  had  gone  into  NirvSna, \nwas  commissioned  by  KSsyapa  to  promulgate  \"  the  Eye  of  the  Doc- \ntrine,\" the  \"Heart\"  of  the  Law  having  been  left  with  the  Axhats \nalone. \n\nThe  essential  difference  that  exists  between  the  two^the  \"  Eye  '*  and \nthe  \"  Heart.\"  or  the  outward  form  and  the  hidden  meaning,  the  coU \nmetaphysics  and  the  Divine  Wisdom \u2014 is  clearly  demonstrated  in \nseveral  volumes  on  \"  Chinese  Buddhism,\"  written  by  sundry  mis- \nsionaries. Having  lived  for  years  in  China,  they  still  know  no  more \nthan  they  have  learned  from  pretentious  schools  calling  themselves \nesoteric,  yet  freely  supplying  the  open  enemies  of  their  faith  with  pro- \nfessedly ancient  manuscripts  and  esoteric  works  t  This  ludicrous  con- \ntradiction between  profession  and  practice  has  never,  as  it  seems. \nstruck  any  of  the  western  and  reverend  historians  of  other  peoples' \nsecret  tenets.  Thus  many  esoteric  schools  are  mentioned  in  Chinat \nBuddhism  b3'  the  Rev.  Joseph  Edkins,  who  belie\\*cs  quite  sincerely  thai \nhe  lias  made  \"a  minute  examination  \"  of  the  secret  tenets  of  Buddhists \nwhose  works  \"were  until  lately  inaccessible  in  their  original  form.\" \nIt  really  will  not  be  saying  too  much  to  state  at  once  that  the  gennine \nEsoteric  literature  is  '*  inaccessible  \"  to  this  day,  and  that  the  re^Mct- \nable  gentleman  who  was  inspired  to  state  that \n\nIt  docs  not  appear  that  there  was  any  secret  doctrine  which  those  who  knew  it \nwould  not  dis'ulgc, \n\nmade  a  great  mistake  if  he  ever  believed  in  what  he  says  on  page  i6i \nof  his  work.  Let  him  know  at  once  that  all  those  Yu-luh  (\"  Records \nof  the  Sayings\")  of  celebrated  teachers  are  simply  blinds,  as  complete \n\u2014 if  not  more  so\u2014 than  those  in  the  Pur&nas  of  the  Brtthmaos.  It  is \nuseless  to  enumerate  an  endless  string  of  the  Snest  Oriental  scholars \nor  to  bring  forward  the  researches  of  Remusat,  Bumouf.  Koeppen.  St \nHilaire,  and  St.  Julian,  who  are  credited  with  ha\\nug  exposed  to  view \nthe  ancient  Hindu  world,  by  revealing  the  sacred  and  secret  books  of \nBuddhism  :  the  world  that  they  reveal  has  never  been  veiled.  The \nmistakes  of  all  the  Orientalists  may  be  judged  by  the  mistake  of  one  of \nthe  most  popular,  if  not  the  greatest  among  them  all \u2014 Prof.  Max \nMhller.  It  is  made  with  reference  to  what  he  laughingly  translates  as \nthe  \"god  WTio\"  tKa;. \n\n\nTHE  COD   \"WHO.\" \n\n\n427 \n\n\nThe  atttbors  of  the  Br&bmanas  liad  so  completely  broken  with  the  past,  that, \nforgetful  of  the  poetical  character  of  the  hymos  aud  the  yearning  of  the  poels  after \nthe  I'ukoown  Go*l,  they  exalleJ  the  interrogative  pronoun  itself  into  a  deity,  and \nacknowledged  a  god  Ka  (or  Who  ?}  .  .  .  Wherever  interrogative  verses  occur \nthe  author  slates  that  Ka  is  PrajApati,  or  the  f^ni  of  Creatures.  Nor  did  they  stop \nhere.  Some  of  the  hymns  in  which  the  interrojfntive  pronoun  occurred  were  called \nKodvet,  )>.,  having  Kad  or  Quid.  But  soon  a  new  adjective  was  formed,  and  not \nonly  the  hymns  but  the  sacrifice  also  offered  to  the  gwl  were  called  Kaya,  or \n\"WUo\"-ish.  .  .  .  At  the  time  of  Pinini  this  word  acquired  snch  legitimacy  as \nto  call  for  a  separate  rulcexplaiuing  its  formation.  The  Commentator  here  explains \nECa  by  Brahman. \n\nHad  the  commentator  explained  It  even  by  Parabrahman  he  would \nhave  been  still  more  in  the  right  than  he  was  by  rendering  It  as \n\"BraUman.\"  One  fails  to  see  why  the  secret  and  sacred  Mysterv'-Name \nof  the  highest,  sexless,  formless  Spirit,  the  Absoltite, \u2014 Whom  no  one \nwonld  have  dared  to  classify  with  the  rest  of  the  manifested  Deities,  or \neven  to  name  during  the  primitive  nomenclature  of  the  symbolical \nPanthenon.  should  not  be  expressed  by  an  interrogative  pronoun.  U \nit  those  who  belong  to  the  most  anthropomorphic  Religion  in  the  world \nwho  have  a  right  to  take  ancient  Philosophers  to  task  for  even  an  exag- \ngerated religious  awe  and  veneration  ? \n\nBut  we  are  now  concerned  with  Buddhism.  Its  Esotericism  and  oral \ninstruction,  which  is  written  down  and  preserved  in  single  copies  by \nthe  highest  chiefs  in  genuine  Esoteric  Schools,  is  shown  by  the \nauthor  San-Kian-yi-su.  Contrasting  Bodhidharma  with  Buddha,  he \nexclaims  : \n\n\"Julai'' (Tathdgata)  taught  great  truths  and  the  causes  of  things.  He  became \nthe  instructor  of  men  and  Devos.  He  saved  multitudes,  and  spoke  the  couteuts  of \nmore  than  five  hundred  works.  Mence  arose  the  Kiau-mea,  or  exoteric  branch  of \nthe  syfttem,  and  it  was  believed  to  be  the  tradition  of  the  words  of  Buddha.  Bodlii- \ndharma  brought  from  the  Western  Heaven  [ShambatlaJ  the  \"Seal  of  Truth\"  (true \nseal  )and  opened  the  fountain  of  contemplation  in  the  East.  He  pointeil  directly \nto  Buddha's  heart  and  nature,  swept  away  the  parasitic  and  alien  growth  of  book- \ninstruction,  and  thus  established  the  Tsung-men,  or  Csotehc  branch  of  the  system \ncoutainiog  the  tradition  of  the  heart  of  Buddha.* \n\nA  few  remarks  made  by  the  author  of  Chinese  Buddhism  throw  a  flood \nof  light  on  the  universal  misconceptions  of  Orientalists  in  general,  and \n\n\n*  Ckinut Bud^iam.  p.  ijS.    The  Iter.  Joseph  itdklna  cither  Iffnorci,  or\u2014 which  w  more  protMbIc\u2014 \nla  ullerly  ignorimt  of  tbe  real  exislencc  or  iiui;l>  Schools,  and  judge*  b;  the  ChinCK  travesties  of \nk     tbe\u00abe,caU[DgsiicliEBotericum\"bet\u00abn>doxBudiUiiaai.\"    And  \u00abo  ft  ia,  ia  one  anu*. \n\n\n428 \n\n\nTHE  SBCRKT  DOCTRINE. \n\n\nof  the  missionariea  in  the  \"lands  of  the  Gentiles\"  in  particular.  Thij \nappeal  ver>'  forcibly  to  the  intuition  of  Theosophists \u2014 more  particttlarij \nof  those  iu  India.    The  sentences  to  be  noticed  are  italicized. \n\nThe  coiamoti  [ChineiieJ  wuril  for  tlie  esoteric  Schools  i\u00bb  dan,  tlic  Sun\u00bblcrit  Dhytm \n.  .  .  Ortbudox  Buddhism  has  in  ChiDa  slowly  but  steadily  hecomt  futeroiox. \nThe  Buddhism  of  books  and  ancieut  traditions  hoi  btcome  the  BuddhUm  of  mjsik \ntonlemplation,  .  .  .  The  history  of  ajiCiLnt  KChools  springiog  up  long  ago  in  tbe \nfinddhist  communities  of  India  can  now  be  only  vtry  partiaily  retovcred,  Posiibl? \nBOnie  light  may  Ik-  thrimn  Iwclc  by  China  upon  the  religious  history  of  the  countij \nfrom  which  Uuddhistn  came.\"  In  no  part  of  the  story  is  aid  to  the  recovery  of  the \nlost  knowledge  more  likely  to  be  fouml  Ihan  in  the  accounW  of  the  patriarchs,  the \ntine  of  whom  was  completed  by  Bodhidharma.  In  seeking  the  best  explattation  ol \nthe  Cbinene  luid  Japanese  narrative  of  the  patriarchs,  and  the  sfvm  Budditta \nlerniinnting  in  Gautama,  or  Sh&kyamuni,  it  is  important  to  know  the  Jain  tiwii- \nttons  aa  Uiey  were  early  in  the  nizth  century  of  our  era,  when  the  Patriarch  Bodhi* \ndhaima  removed  to  China.    .    .    . \n\nIn  trading  Uie  i\\^  of  the  various  schools  of  esoteric  Buddhism  it  must  be  kept  in \nmind  that  a  principle  somewhat  similar  to  the  dogma  of  apostolical  succesaioa \nbelongs  to  them  all.  They  all  profess  to  derive  their  doHrines  through  a  Sftecestw* \nof  teachers,  each  tmtructed  personalty  by  his  predecessor,  tilt  the  time  of  Bodki- \ndhnnna,  and  so  further  up  in  the  series  to  Sh4kyamuni  hitHseif  and  the  eaHitr \nBuddhas-f \n\n'tt  15  complained  further  on,  and  is  mentioned  as  a  fallingf  away  from \nstrict  orthodox  Buddhism,  that  the  Lamas  of  Tibet  are  received  in  Pekin \nteith  the  itlmoit  respect  by  the  Emperor. \n\nThe  following  passages,  taken  from  different  parts  of  the  book, \nsummarise  Mr.  Edkins'  views : \n\nHermits  are  not  uncommonly  met  with  in  the  ricinity  of  large  Buddhist  temples \n.  .  .  their  hair  being  allowol  to  grow  unshorn.  .  .  .  The  doctrine  of  meleni- \npsjThDsis  is  rejected.  Buddhism  is  one  form  of  Pantheism  ou  the  ground  that  the \ndoctrine  of  metenipiiychosis  make;)  all  nnture  instinct  with  life,  and  that  that  life  it \nthe  Deity  assuming  di6crent  forms  of  personality,  that  Deity  not  being  a  9elf>consciott% \nfree-acting  Self-Cause,  but  an  all-per^'ading  SptriL  The  esoteric  Buddhists  of  Chitu, \nkeeping  rigidly  lo  their  one  doctrine,  J  sny  nothing  of  Ilie  metempsychosis.  .  .  . \nor  any  other  of  the  more  material  parts  of  the  Buddhist  system.  .  .  .  TliC \nWestem  paradise  promised  to  the  worshippers  of  Amida  Buddha  is    .     ,    .     incoa \n\n\u2022  Thnl  country -Indifl\u2014hu  lost  the  records  of  iucb  Schools  and  Uieir  teiuJiinttx  only  m  far  *5  the \ngenera]  public,  and  especially  the  ianpprcclntlvc  Western  OrientaUsu,  Arc  concerned.  It  hasprr^rmrf \nthrm  In  fUll  in  kohic  Mathmns  Irefuges  fuc  myiitic  contemplalioti).  But  U  may  perbapa  be  better  lo \nwd(  them  wild,  ami  fTom.  Ihdr  riglitrul  owners,  tbe  so-called  \"  myttucal \"  AdepU,  or  MaUtail*. \n\n\"*  Ck'Htu  Buddhitm,^^.  153-159. \n\nI  Tlicy  certainly  rrjcct  mo\u00bbt  einp7ialica]ly  the  popular  thrary  oT  Ihc  transnu'gTStlOd  of  huowa \neuUties  or  (tonla  mio  animalA.  but  not  tbe  evolution  of  men  from  aoimals\u2014M  br,  at  Icaal,  aa  tbelr \nlower  prindplcs  are  coDceracd. \n\n\nmSrB  \u00bbnSl\u00abPRHS8RTATIONS. \n\nsi  stent  with  Ihe  doctrine  of  Nirvana  [?].\u2022  .  .  .  It  promiui  tmmi*r1alUy  instead \nof  anuihilntion.  The  great  antiquity  of  this  School  is  evident  from  the  early  date \nof  the  traDslatioD  of  the  Amida  SAira,  which  came  from  the  hituds  of  Kuni&rajiv&, \nand  the  K't^iiang-sheu-Kin^,  dating  from  the  Haa  dynasty.  Its  extent  of  inllueace \nis  seen  in  the  Attachment  of  the  Tibetans  and  Moguls  to  the  worship  of  thia \nBuddha,  and  in  the  fact  that  the  name  of  this  fictitious  personage  [.']  '\\s  mare  com- \nmonly  heard  in  China  than  that  of  the  historical  Shflkyamuai. \n\nWe  fear  the  learned  writer  is  on  a  false  track  as  to  Nirvlna  and \nAmita  Buddha.  However,  here  we  have  the  evidence  of  a  missionary \nto  show  that  there  arc.  several  schools  of  Esoteric  Buddhism  in  the \nCelestial  Empire.  When  the  misuse  of  dogmatical  orthodox  Buddhist \nScriptures  had  reached  its  climax,  and  the  true  spirit  of  the  Buddha's \nPhilosophy  was  nearly  lost,  several  reformers  appeared  from  India, \nwho  established  an  oral  teaching.  Such  were  Bodhidhamia  and \nK&giijuna,  the  authors  of  the  most  important  works  of  the  contempla- \ntive School  in  China  during  the  first  centuriesof  our  era.  It  is  known, \nmoreover,  as  is  said  in  Chhtese  Buddhisvi,  that  Bodhidharma  became \nthe  chief  founder  of  the  Esoteric  Schools,  which  were  di\\-ided  into  five \nprincipal  branches.  The  data  given  are  correct  enough,  but  every  con- \nclusion, without  one  single  exception,  is  wrong.  It  was  said  in  hii \nUnveiled  that\u2014 \n\nBuddha  teaches  the  doctrine  of  a  new  birth  as  plainly  as  Je.<;u5  does.  Desiring \nto  break  with  the  ancient  Mysteries,  to  which  it  was  impossible  to  admit  the \nIgnorant  masses,  the  Hindu  reformer,  though  generally  silent  u^ion  more  than  one \nsecret  dogma,  clearly  states  his  thought  in  several  passages.  Thus,  he  says: \n\"  Some  pfople  are  bom  again  ;  c\\-iI-doers  go  to  hell  tA%*itchi]:  righteous  people  go  to \nhcavca  [DevachanJ:  those  who  arc  free  from  all  worldly  desires  enter  NirvAiia\" \n{Precepts  of  the  Dhammapada,  v.  ia6|.  Blsewfaere  Hudilha  states  that  \"it  is  tjetter  to \nbelieve  in  a  future  life,  in  which  happiness  or  misery-  can  be  felt:  for  if  the  heart \nbelieves  therein  it  will  abandon  sin  and  act  virtuously ;  and  even  if  tliere  is  no \nresurrection  (rcbirthj,  such  a  life  will  bring  a  good  name  and  the  reward  of  men. \nBut  those  who  believe  in  extinction  at  death  <A-i)1  not  fail  to  commit  any  sin \nthat  tiey  may  choose,  because  of  their  diabulicf  in  a  future.\"  (See  W^Acrf  of  the \nLaw.) \n\nHow    is    immortality,   then,    \"  inconsistent  with    the   doctrine   of \n\n'  It  in  qnttr  ctmsixtent,  on  the  cdntrviy,  whro  crplxlncd  In  tbe  Ugilit  of  Ute  Kaotenc  OoctrliiF.  The \n\"  WCHlcm  pAr&difec,\"  i>t  WOktent  liea\\'cii,  is  naiicliuii  lucatcilin  iraiureRdmlal  ipacc.  It  is  AbAm4-/ldt \nlocmlity  in  thr  moantJiinK.  or,  to  hr  more  comet,  cue  caciccLcd  in  a  dc*m  wilhin  uuunUiiM.  Uencv \nIt  it  awigncd  Tor  ihe  inidcnce  of  tlio\u00abc  studcnU  at  SMteric  Miulom\u2014 dlwriplct  of  Buddha\u2014 who \nbare  attAfnol  the  rank  of  Lobaii\u00bb  and  AnlcimlM  tAdept\u00ab\u00bb.  It  u  caUcd  \"  U'catem  \"  aimply  from \n(vographlcal  couAideniUoait ;  and  \"  the  grail  iron  maunlBtn  girdle  \"  that  aurroundii  the  Avitchi,  nod \nthe  Kvcn  Lolcu  that eiiciicl\u00ab  the  \"  Weatmi  pontdwe  \"  arc  a  very  exact  reprenraUtiou  oi  wvU-koawtl \nlocahtiu  and  thinsa  to  the  BaKtirm  atudcnt  of  OcculUao^ \n\n\n430 \n\n\nTHE   SKCRBT   DOCTRIWB. \n\n\nNir\\'5ua?\"  The  above  are  only  a  few  of  Buddha's  openly-expressed \nthoughts  to  his  chosen  Arhats ;  the  great  Saint  said  much  more.  Asa \ncomment  upon  the  mistaken  views  lield  in  our  centun*  by  the  Oriental- \nists, \"who  vainly  try  to  fathom  Tathdgata's  thoughts,\"  and  those  ot \nBrihmans.  \"  who  repudiate  the  great  Teacher  to  this  day.\"  here  art \nsome  original  thoughts  expressed  in  relation  to  the  Buddha  and  the \nstudy  of  the  Secret  Sciences.  They  are  from  a  work  written  in  Chinese \nby  a  Tibetan,  and  published  in  the  monastery  of  Tientai  for  circulatioo \namong  the  Buddhists \nWho  live  in  (oreiigtx  lands,  and  are  in  danger  of  being  spoiled  by  missionaries, \n\nai  the  author  truly  says,  every  convert  being  not  only  \"  spoiled  \"  for \nhis  own  creed,  but  being  also  a  sorry  acquisition  for  Christianity.  A \ntranslation  of  a  few  passages,  kindly  made  from  that  work  for  ibc  pre- \nsent volumes  is  now  given. \n\nNo  profane  ears  having  heard  the  mighty  Chan->'(Ui  [secret  and  enlightening \nprecepts]  of  Vu-vei-Tchen-jen  [Buddha  within  Buddha],*  of  our  beloved  Lord  and \nBodbisaltva,  how  can  one  tell  what  his  Ihotightti  really  wtre?  The  holy  Sang-gyu- \nPanchhen  t  never  offered  an  insight  into  the  One  Reality  to  the  uarefonned  [unini- \ntiated] Shikkus.  Few  are  those  even  among  the  Tu-fon  [Tibetans]  who  knew  il; \nas  for  the  Tsunjf-mcn  J  Schools  they  arc  going  with  ever>-  day  more  down  hilL \n.  ,  .  .  Not  even  the  Fa'siong-Tsungf  can  give  one  the  wi^om  taught  in  real \nNaljor'Chod-pa [Sanskrit:!  YogAcbdrya]:  .  .  .  it  is  all  \" Eye \" Ooctrine, and  do \nmore.  The  loss  of  a  restraining  guidance  is  felt,  since  the  Tch'-an-si  [teachers]  of \ninward  meditation  [self-contemplation  or  Tchung-kwanj  have  become  rare,  and  the \nGood  Law  is  replaced  by  idol-worship  [Siang-kyan}.  It  is  of  this  [idol*  or  intagt- \nworship]  that  the  Barbarians  [Western  people]  have  beard,  and  know  nothing  of \nBas-po-Dhurtiia  [the  secret  Dharuia  or  doctrine],  miy  has  truth  to  hide  tike  \u25a0 \ntortoise  within  its  shell  ?  Because  it  is  now  found  to  have  become  like  the  llama's \ntonsure  knife, H  a  weapon  too  dangerous  to  um  even  for  the  Lauoo.  Tberefore  no \none  can  be  entrusted  with  the  knowledge  [Secret  Science]  before  bi\u00bb  lime.     The \n\n\n'  The  word  is  transUtcd  by  Ihv  OiienUIUla  a\u00bb  \"  true  man  wiUiout  \u25a0  potitioa,\"  {i\\  which  Ir  vot \naiskadini;.  It  simply  mcan\u00bblbe  tmc  {naer  man.  or  Ego.  \"Buitflha  vAfkuk  fiuddJis\"  mcauiag  thai \ntlKitr  wm\u00bb  n  Cautnmn  inwardly  as,  well  sa  omtwariilf, \n\n*  Oac  tA  the  title*  oT  Gaittama  Buddho  In  Tibrt. \n\ni  The  \"Usotcric*'  Schools,  or  lects,  or  which  tberr  arc  maayin  Chins. \n\nlA  school  of  coutciuplaliou  founded  by  tliucn-TMng,  the  traveller,  ae&rly  extiocL    rs  t\\tm%, \nTvung  menDFi  \"  th*  School  that  unvHln  the  mner  tintun  of  things.\" \n\nII  Iteotcric.  OT  hidden,  teadung  of  Yogs  (Cbluesc :  Vogi-ml-kcan). \n\n*l  Thv  \"  tonsure  kuife \"  is  nude  ot  mtUaric  inin,  and  is  need  Tot  the  putpooe  of  cntUag  off  the \n\"vow-lock.\"  or  hair  fttm  the  novlcr-'*  hmd  during  hia  first  ordiaatloa.  It  has  s  double-edged \nbliidr.  In  khnrp  an  *  laioi,  and  lin  concealed  wiUiin  a  hotlow  handle  of  bom.  By  touching  a  spriiic \nthe  blnde  jcikK  out  like  \u2022  flash  of  llghlntng.  and  recedes  bock  with  the  \u00abatae  raiudlty.  A  gteak \ndrxtcrily  f\u00bb  rei|Ulied  in  uiiiug  it  without  wounding  the  hmd  uf  the  yuimg  Getang  asd  Ceioog- \n(candiilalc*  to  l>ccome  priests  and  nuns)  during  the  prelituinoiy  rites,  wliich  ore  public. \n\n\nARVASANGA. \n\n\nI \n\n\nI \n\n\nCbagptt>Thog>road  have  become  rare,  and  the  best  have  retired  to  Tiuhita  the \nBlesse<l. ' \n\nFurther  on,  a  man  seeking  to  master  the  mysteries  of  Esotericjsm \nbefore  be  had  been  declared  by  the  initiated  Tch'-an-si  (teachers)  to  be \nready  to  receive  them,  is  likened  to \n\nOne  who  would,  without  a  iBiitcrn  and  on  a  dttrk  night,  proceed  to  a  place  foil \nof  scorpions,  determined  to  feel  on  the  ground  for  a  needle  bis  neighbonr  baa \n\ndropped. \n\nAgain  : \n\nHe  who  would  acquire  the  Sacred  Knowledge  sbould,  before  he  goes  any  farther \n\u25a0'  /rim  Hii  lamp  of  inner  iniderstnnding,\"  And  then  \"  with  the  help  of  \u00abach  good \nIjgbt\"  use  his  meritorious  actions  as  a  dnst-doth  to  remove  every  impurity  from \nhtH  inyfltic  mirror,'*'  so  that  he  .should  be  enabled  to  sec  in  its  lu.ttre  the  faithful \nrcBectiou  of  Self.  ....  First,  this ;  then  Tong-pa-nya,;  lastly:  Samma  Sam- \nbuddha.( \n\nIn  Chinese  Buddhism  a  corroboratioa  of  these  statements  is  to  be \nfound  in  the  aphorisms  of  I\u00abin-tsi : \n\nWitbiit  tlie  body  wliich  admits  sensations,  acquires  knowletlge,  thinks,  and  acts, \nthere  is  the  \"true  man  without  a  position\"  Wu-wei-chen-jeu.  He  makes  himself \nclearly  visible ;  not  the  thinnest  separnting  film  hitles  him.  Why  do  you  not  recog- \nnise nim.^    ...     If  the  mind  doe.s   not  come  to  conscious  existence  there  is \n\ndeliverance  everywhere What  is  Buddha?    ,7\u00ab.i.  \\  mind  clear  and  at \n\nrest.  What  is  the  Law.'  ^m.  A  mind  clear  and  enlightened.  What  is  Tuuf \nAns.  In  eveiy  place  absence  of  impediments  and  pure  enlightenment.  These  three \nkreone. \n\n*  Chan>o-'nios:-ias(]  1\u00ab  Uic  Tlbrlatt  name  of  Arrlsoitsa,  the  rounder  of  the  Vosichirya  or \nNHljoTubwlgia  Schoul.  Thw  ttogv  ntid  Initiate  is  uid  to  hav\u00ab  been  Umsht  \"  Wiadom \"  by  Mai- \ntrey*  lin<tdh\u00ab  Himi\u00ab:f.  the  Buddha  of  ihr  Sixth  Race,  at  Tnsbita  In  celeotial  nyion  pmtded  ovo* \nby  Htm],  aiidMhaunj;TrrrlT\u00abd  fnim  Him  thr  fiw  bookit  of  CKamfatUkoi-Hxa.  The  Jiecrrt  Doctrine \nteaches,  howcim*,  that  he  came  from  L>cjung,  or  saambhalla.  CAlled  the  \"\u00bbource  of  happla\u00abM  \" \n(\"\u00abtoilota-acqufrcd\")and  declarctt  by  sotnc  OrtnitntititA  lo  t>ra\"  TahuIoitK  \"  place. \n\nt  It  may  not  be.  perhspt.  smiM  to  lemind  ibenader  of  the  fact  Uiai  ihe\"m(rrarr\"  was  a  part  of \ntlie  \u00bbyi]iboluitn  of  the  Thesnophoria,  a  parUon  of  the  Rleustnian  Myatcnci :  and  Utat  it  vnu  used  in \nthe  search  for  Atmu,  the  \"Hidden  One.\"  or  \"Self.\"  In  hi\u00ab  excellent  paper  on  the  above-named \nmyvtrrieK,  m.  Akxander  'Wlliter  of  New  York  uyc :  \"  Despite  the  awtertioa  of  Ueradotua  and \nothets  that  the  Bacchic  Myiaerie*  ftrre  KgyptUn,  there  eii\u00bbl\u00bb  Mrong  probablHiy  that  they  cnme \nOTiEiRelly  from  India,  and  were  Staalx'iticor  Btidilhii^ticitl.  Karr-Pentep-hoiieia  wa\u00ab  hut  the  yoddesa \nParasH-paiti,  or  Bluvoni,  and  Zftgrviu  is  from  Chalua.  a  country  extendins  from  ocean  to  ocean.  If \nthis  Ib  a  Turanian  \u2022lory  we  con  esaJly  trcofnise  the  '  horns '  as  the  crescent  wi\u00bbrn  by  t,Mna- priests, \nand  assume  the  whnlc  legend  |lhe  fable  of  Diony\u00abuii-Zagteus]  to  be  hosed  on  Lauu-succeasloa  and \nIranamicratioti.  .  .  .  The  whole  story  of  (Mrpheus  .  .  .  hat  a  Illndn  Hn(  all  through.\"  The \ntale  or  \"I<ama-\u00bbuccr\u00absioin  and  Iranxtnisnitlon  \"  did  unt  originate  witli  the  L^man,  who  date  them. \nMl\u00ab<ci(oalyM>(arlMi:kas  the scvirnih  century,  but  with  the  Chaldjcans  and  the  Brihmans,  RtUI  earlier. \n\n2  The  slate  of  alwolate  freedom  from  any  Din  or  desire. \nTlie  state  dnrhiv  which  an  Ai1e7>t  \u00bbce\u00ab  the  long  seriea  of  his  past  births,  and  lives  Ihroo^li  all  hia \nprrtious  incaniatioiis  in  this  and  the  Other  wotldi.    iSce  the  admirable  descripUoti  in  ll)c  iAgktuf \nAsia,  p.  i\u00ab6, 1M4  ed.) \n\n\nNOTB. \n\nPapers  I.  II.  III.  of  the  following  were  written  by  H.  P.  B.  tnd \nwere  circulated  privately  during  her  lifetime,  but  they  were  writtct \nwith  the  idea  that  they  would  be  published  after  a  time.  Th^  aie \npapers  intended  for  students  rather  than  for  the  ordinary  reader,  and \nwill  repay  careful  study  and  thought.  The  \"  Notes  of  some  Onl \nTeaching  \"  were  written  down  by  some  of  her  pupils  and  were  partiaHj \ncorrected  by  her,  but  no  attempt  has  been  made  to  relieve  them  of \ntheir  fragmentary  character.  She  had  intended  to  make  them  the \nbasis  for  written  papers  similar  to  the  first  three,  but  her  failing  health \nrendered  this  impossible,  and  they  are  published  with  her  consent,  the \ntime  for  restricting  them  to  a  limited  circle  having  expired. \n\nAnnie  Bbsant. \n\n\nPAPER  I. \n\n\nA  WARNING. \n\nTnKRB  is  a  strange  law  in  Occultism  which  has  been  ascertained \nand  proven  by  thousands  of  years  of  experience ;  nor  has  it  failed  to \ndemonstrate  itself,  almost  in  every  case,  during  the  years  that  the \nTheosophical  Society  has  been  in  existence.  As  soon  as  anyone \npledges  himself  as  a  \"  Probationer,'*  certain  Occult  effects  ensue.  Of \nthese  the  first  is  the  Ikrowing  outward  of  everything  latent  in  the \nnature  of  the  man :  his  faults,  habits,  qualities  or  subdued  desires, \nwhether  good,  bad  or  indifferent. \n\nFor  instance,  if  a  man  be  vain  or  a  sensualist,  or  ambitious, \nwhether  by  atavism  or  by  karmic  heirloom,  those  vices  are  sure  to \nbreak  out,  even  if  be  has  hitherto  successfully  concealed  and  repressed \nthem.  They  will  come  to  the  front  irrepressibly,  and  he  will  have  to \nfight  a  hundred  times  harder  than  before,  until  he  kills  all  such \ntendencies  in  himself. \n\nOn  the  other  hand,  if  he  be  good,  generous,  chaste  and  abstemious, \nor  has  any  virtue  hitherto  latent  and  concealed  in  him,  it  will  work  its \nway  out  as  irrepreasibly  as  the  rest.  Thus  a  civilized  m.in  who  hates  to \nbe  considered  a  saint,  and  therefore  assumes  a  mask,  will  not  be  able  to \nconceal  his  true  nature,  whether  base  or  noble. \n\nThis  is  an  imuutablk  law  in  thb  domain  of  thk  occult. \n\nIts  action  is  the  more  marked,  the  mure  earnest  and  sincere  the \ndesire  of  the  candidate,  and  the  more  deeply  he  has  felt  the  reality  and \nimportance  of  his  pledge. \n\n\nThe  ancient  occult  axiom,  '*  Know  Thyself,\"  must  be  familiar  to \nevery  student ;  but  few  if  any  have  apprehended  the  real  meaning  of \nthis  wise  exhortation  of  the  Delphic  Oracle.  You  all  know  your  earthly \npedigree,  but  who  of  you  has  ever  traced  all  the  links  of  heredity. \n\n\n< \n\n\n436  Ta\u00ab   SBCRET   DOCTKIKB. \n\nastral,  psychic  and  spiritual,  wliich  go  to  make  you  what  yon  are? \nMany  have  writlen  and  expressed  their  desire  to  unite  themselves  with \ntheir  Higher  Ego,  yet  Done  seem  to  know  the  indissoluble  link  con- \nnecting tlieir  \"  Higher  ligos\"  with  the  One  Universal  Shlf. \n\n/,  For  all  purposes  of  Occultism,   whether  practical  or  purely   meta- \n\nphysical, such  knowledge  is  absolutely  requisite.  It  is  proposed, \ntherefore,  to  begin  these  pap^  by  showing  Ihis  connection  in  all \ndirections  with  the  worlds :  Absolute,  Archet>-pal,  Spiritual.  Minasic, \nPsychic,  Astral,  and  Elemental.     Before,  however,  we  can   touch  upon \n\n1  the    higher    worlds\u2014 Archetypal,    Spiritual    and    M^nasic \u2014 we    mmx \n\nmaster  the  relations  of  the  seventh,  the  terrestrial  world,  the  lower \n\n^     Prakriti,  or  Matkuth  as  in  the  Kabalah,  to  the  worlds  or  planes  which \n\n''^v      immediately  follow  it. \n\n'**  QIC. \n\n\"  Om.\"  says  the  Ar>-an  Adept,  the  son  of  the  Fifth  Race,  who  with \nthis  syllable  begins  and  ends  his  salutation  to  the  human  being,  his \nconjuratiou  of,  or  appeal  to,  non-humau  Prcsbncbs. \n\n\"Om-Mani.\"  murmurs  the  Turanian  Adept,  the  descendant  of  the \nFourth  Race ;  and  after  pausing  he  adds,  \"  Padme-Hum.\" \n\nThis  famous  invocation  is  very  etroneoosly  translated  by  the \nOrientalists  as  meaning,  \"  Oh  the  Jewel  in  the  Lotus.\"  For  although, \nliterally,  Ou  is  a  syllable  sacred  to  the  Deity,  Padmk  means  \"  in  the \nLotus,\"  and  Mani  is  any  precious  stone,  still  neither  the  words  them- \nselves, nor  their  symbolical  meaning,  are  thus  really  correctly  remlered- \n\nIn  this,  the  most  sacred  of  all  Eastern  formulas,  not  only  has  evety \nsyllable  a  secret  potency  producing  a  definite  result,  but  the  whole \ninvocation  has  seven  different  meanings  and  can  produce  sevui  distinct \nresults,  each  of  which  may  differ  from  the  others. \n\nThe  seven  meanings  and  the  seven  results  d^-pend  upon  the  intona- \ntion which  is  given  to  the  whole  formula  and  to  each  of  its  syllables; \nand  even  the  numerical  value  of  the  letters  is  added  to  or  diminished \naccording  as  such  or  another  rhythm  is  made  use  of.  Let  the  student \nremember  that  number  underlies  form,  and  number  guides  sound. \nNumber  lies  at  the  root  of  the  manifested  Universe:  numbers  and \nharmonious  proptortions  guide  the  first  differentiations  of  homogeneous \nsubstance  into  heterogeneous  elements;  and  number  and  numbers  set \nlimits  to  the  formative  hand  of  Nature. \n\nKnow  the  corresponding  numbers  of  the  fundamental  principle  of \n\n\nI \n\n\nI \n\n\nTSK  JEWEL  m  TB\u00a3   K.OTU&. \n\n\n437 \n\n\nevery  element  aod  its  sub-elements,  learu  their  interaction  and  behaviour \non  the  occult  side  of  manii'esting  Naiure,  audthelawof  correspoudence^. \nwill  lead  you  to  the  discovery  of  the  greatest  mysteries  of  macrocos-v \nmical  life. \n\nBut  to  arrive  at  the  macrocosmical,  you  must  begin  by  the  micro- \ncosmical,  t.t.,  yon  must  study  Man,  the  microcosm \u2014 iu  this  case  as \nphysical  science  does \u2014 inductively,  proceeding  from  particulars  to \nunivcrsals.  At  the  same  time,  however,  since  a  key-note  is  required  to \nanalyze  aud  comprehend  any  combination  of  differentiations  of  sound. \nwe  must  never  lose  Bight  of  the  Platonic  method,  which  starts  n'ith  one \ngeneral  view  of  all,  and  descends  from  the  universal  to  the  individual. \nThis  is  the  method  adopted  in  Mathematics \u2014 tiie  only  exaU  science  that \nexists  in  our  day. \n\nLet  us  study  Man,  therefore ;  but  if  we  separate  him  for  one  moment \nfrom  the  Universal  Whole,  or  view  him  iu  isolation,  from  a  slugle \naspect,  apart  from  the  \"  Heavenly  Man  \" \u2014 the  Universe  symbolized  by \nAdam  Radmon  or  his  equivalents  in  every  Philosophy \u2014 we  shall  either \nlaud  in  Black  Magic  or  fail  most  iogloriously  in  our  attempt. \n\nThus  the  mystic  sentence,  \"  Om  Maui  Padme  Hum,'*  when  rightly \nunderstood,  instead  of  being  composed  of  the  almost  meaningless  words, \n\"Oh  the  Jewel  in  the  Lotus,\"  contains  a  reference  to  this  indissoluble \nunion  between  M.in  and  the  Universe,  rendered  in  seven  different  ways, \nand  having  the  capability  of  seven  different  applications  to  as  many \nplauesof  thought  and  action. \n\nFrom  whatever  aspect  we  examine  it,  it  means  :  \"  I  am  that  I  am\" : \n\"  I  am  in  thee  and  thou  art  in  me.\"  In  this  conjunction  and  close \nunion  the  good  aud  pure  luau  becomes  a  God.  Whether  consciously  or \nunconsciously,  he  will  bring  about,  or  innocently  cause  to  happen, \nunavoidable  results.  In  the  first  case,  if  an  Initiate  (of  course  an \nAdept  of  the  Right-hand  Path  alone  is  meant),  he  can  guide  a  beneficent \nor  a  protecting  current,  and  thus  benefit  and  protect  individuals  and \neven  whole  nations.  In  the  second  case,  although  quite  unaware  of \nwhat  he  is  doing,  the  good  man  becomes  a  shield  to  whomsoever  he  is \nwith. \n\nSuch  is  the  fact ;  but  its  how  and  why  have  to  be  explained,  and  this \ncan  be  done  only  when  the  actual  presence  and  potency  of  numbers  in \nsounds,  and  hence  in  words  and  letters,  have  been  rendered  clear.  The \nformula,  '' Om  Mani  Padme  Hum,\"  has  been  choseu  as  an  illustration \non  account  of  its  almost  infinite  potency  in  the  mouth  of  an  Adept,  and \n\n\n43\u00bb \n\n\nTHH  SECRET  DOCTRIWB. \n\n\nof  its  potentiality  when  pronounced  by  any  man.  Be  careftil.  all  you \nwho  read  this :  do  not  use  tliese  words  ia  vain,  or  when  in  angler,  lest \nyou  become  yourself  the  first  sacrificial  victim,  or,  what  is  worse, \nendanger  those  whom  you  love. \n\nThe  profane  Orientalist,  who  all  bis  life  skims  mere  externals,  will \ntell  you  flippantly,  and  laughing  at  the  superstition,  that  in  Tibet  this \nsentence  is  the  most  powerful  six-syllabled  incantation  and  is  said  to \nhave  been  delivered  to  the  nations  of  Central  Asia  by  Padmapdni,  the \nTibetan  Cbcnresi  * \n\nBut  who  is  PadmapSni,  in  reality  ?  Each  of  us  must  recognise  him \nfor  himself,  whenever  he  is  ready.  Each  of  us  has  within  himself  the \n\"Jewel  in  the  Lotus,\"  call  it  Padmapfini.  Krishna,  Buddha,  Christ,  or \nwhatever  name  we  may  give  to  our  Divine  Self.  The  exoteric  story \nruns  thus : \n\nThe  supreme  Buddha,  or  AmitSbha,  they  say.  at  the  hour  of  the \ncreation  of  man.  caused  a  rosy  ray  of  light  to  issue  from  his  right  eye. \nThe  ray  emitted  a  sound  and  became  PadmapSni  Bodhisattva.  Then  the \nDeity  allowed  to  stream  forth  from  his  left  eye  a  blue  ray  of  light, \nwhich,  becoming  incarnate  in  the  two  \\irgins  Dolma,  acquired  the \npower  to  enlighten  the  minds  of  living  beings.  Amitibha  then  called \nthe  combination,  which  forthwith  took  up  its  abode  in  man.  \"  Om  Afani \nPadme  Ifum,\"  \"  I  am  tlie  Jewel  in  the  Lotus  and  in  it  I  will  remain.\" \nThen  PadmapSni,  \"the  One  in  the  Lotus\"  vowed  never  to  cease  work- \ning until  he  had  made  Humanity  feel  his  presence  in  itself  and  had \nthus  saved  it  from  the  misery  of  rebirth.  He  vowed  to  perform  the \nfeat  before  the  end  of  the  Kalpa,  adding  that,  in  case  of  failure,  he \nwished  that  his  head  should  split  into  numberless  fragments.  The \nKalpa  closed  ,-  but  Humanity  felt  him  not  within  its  cold,  evil  heart. \nThen  PadmapAni*s  head  split  and  was  shattered  into  a  thousand  frag- \nments. Moved  with  compassion,  the  Deity  re-formed  the  pieces  into \ntm  heads,  three  white,  and  seven  of  various  colours.  And  since  that \nday  man  has  become  a  perfect  number,  or  Tkn. \n\nIn  this  allegory  the  potency  of  Sot;ND.  Coloor,  and  Nitmbbr  is  so \ningeniously  introduced  as  to  veil  the  real  Esoteric  meaning.  To  the \noutsider  it  reads  like  one  of  the  many  meaningless  fairy-tales  of \ncreation  ;  but  it  is  pregnant  with  spiritual  and  divine,  physical  and \nmagical  meaning.     From  Amitftbha \u2014 na  colour,  or  the  mkiU  glory \u2014 are \n\n\nI \n\n\nS\u00ab\u00ab  iii^r\u00ab.  ii.  iH.  ift). \n\n\nIBS   PYTIZAGOB\u00a3Ai4   TBTEAD. \n\n\n439 \n\n\nI \n\n\nI  differentiated  colours  of  the  prism.  These  each  emit  a \ncorresponding  sound,  forming  the  seven  of  the  musuai \nscaU.  As  Geometo'.  among  the  Mathematical  Sciences, \nis  specially  related  to  Architeclure.  and  also  (proceeding \nto  Univereals)  to  Cosmogony,  so  the  ten  Jods  of  the \nPythagorean  Tetrad,  or  Tetrakt>'s,  being  made  to  sym- \nbolize the  Macrocosm,  the  Microcosm,  or  man,  its  image, \nhad  also  to  be  divided  into  ten  points.  For  this  Nature  herself  has \nprovided,  as  will  be  seen. \n\nBut  before  this  statement  can  be  proved  and  the  perfect  correspon- \ndences between  the  Macrocosm  and  the  Microcosm  demonstrated,  a  few \nwords  of  explanation  are  necessary. \n\nr.<To  the  learner  who  would  study  the  Esoteric  Sciences  with  their \ndouble  objecl :  (a)  of  proving  Man  to  be  identical  in  spiritual  and \nphysical  essence  with  both  the  Absolute  Principle  and  with  God  in \nNature:  and.  (^)  of  demonstrating  the  presence  in  him  of  the  same \npotential  powers  as  exist  in  the  creative  forces  in  Nature \u2014 to  such  a \none  a  perfect  knowledge  of  the  correspondences  between  Colours, \nSounds,  and  Numbers  is  the  first  requisite.  As  already  said,  the  sacred \nformula  of  the  far)  East,  \"  Om  Afani  Padtne  Hum,''  is  the  one  best  calai- \nlated  to  make  these  correspondeutial  qualities  and  functions  clear  to \nthe  learner.  ^^ \n\nJ, In  the  allegory  of  Padmapini,  the  Jewel  (or  Spiritual  Ego)  in  the \nLotus,  or  the  symbol  of  androgynous  man,  the  numbers  3,  4,  7,  10,  as \nsynthesizing  the  Unii,  Man,  are  prominent,  as  I  have  already  said.  It \nis  on  the  thorough  knowledge  and  comprehension  of  the  meaning  and \npotency  of  these  numbers,  in  their  various  and  multiform  combinations, \nand  in  their  mutual  correspondence  with  sounds  or  words,  and  colours \nor  rates  of  motion  (represented  in  physical  science  by  vibrations),  that \nthe  progress  of  a  student  in  Occultism  depends.  Therefore  we  must \nbegin  with  the  first,  initial  word,  Om,  or  AuM.  Om  is  a  \"  blind.\"  The \nsentence  \"  Om  Marti  Padme  Hum''  is  not  a  six-  but  a  seven-syllabled \nphrase,  as  the  first  syllable  is  double  in  its  right  pronunciation,  and \ntriple  in  its  essence,  A-um.  It  represents  the  for  ever  concealed \nprimeval  triune  dififerentiation,  not/rom  but  in  the  One  Absolute,  and \nis  therefore  symbolized  by  the  4,  or  the  Tetraktys,  in  the  metaphysical \nworld.     It  is  the  Unit-ray,  or  A.tmau. \n\nIt  is  the  Atman,  this  highest  Spirit  in  man,  which,  in  coujunctlou \nwith  Buddbi  and  Manas,  is  called  the  upper  Triad,  or  Trinity.     This \n\n\n44^ \n\n\n\"CHK  SEC&\u00a3T   DOCTRINE. \n\n\nTriad  with  its  fcmr  lower  human  principles,  is,  moreover,  enveloped  witli \nan  auric  atmospbere,  like  tUc  yoUt  of  an  egg  (the  future  embryo)  by  Ibc \nalbumen  and  sbell.  This,  to  the  perceptions  of  higher  Beiogs  from \nother  planes,  makes  of  each  individnaliiy  an  oval  sphere  of  more  or  less \nradiancy. \n\nTo  show  the  student  the  perfect  correspondence  between  the  birth  of \nKosmos.  a  World,  a  Planetary  Being,  or  a  Child  of  Sin  and  Earth, \na  more  definite  and  clear  description  must  be  given.  Those  acquainted \nwith  Physiology  will  understand  it  better  than  others. \n\nWho,  having  read  say  the  Vishnu  or  other  Purdna,  is  not  fomihar \nwith  the  exoteric  allegory  of  the  birth  of  Brahmi  (male-female)  in  the \nEgg  of  the  World,  Hirauyagarbha,  surrounded  by  its  se%'en  zones,  or \nrather  planes,  which  in  the  world  of  form  and  matter  become  seveo \nand  fourteen  Lokas ;  the  numbers  seven  and  fourteen  reappearing  as \noccasion  requires. \n\nWithout  giving  out  the  secret  analysis,  the  Hindus  have  from  tim* \nimmemorial  compared  the  matrix  of  the  Universe,  and  also  the  solar \nmatrix,  to  the  female  uterus.  It  is  written  of  the  former:  \"Its  womb \nis  vast  as  the  Meni,\"  and \n\nThe  future  mighty  oceaus  lay  asleep  Id  Ihe  waters  that  filled  its  cavities,  the  con* \nticents,  seal  and  mountains,  the  stars,  planets,  the  k\u00b0^  ilemoos  and  mankind. \n\nThe  whole  resembled,  in  its  inner  and  outer  coverings,  the  cocoanut \nfilled  interiorly  with  pulp,  and  covered  externally  with  husk  and  rind. \n\"  Vast  as  Meru,\"  say  the  texts. \n\n-  -Wera  was  its  Anmion.  and  the  other  mountains  were  its  Chorion, \nadds  a  verse  in  Vishnu  Purdna* \n\nIn  the  same  way  is  man  born  in  his  mother's  womb.  As  BrahmJ \nis  surrounded,  in  exoteric  traditions,  by  seven  layers  within  and  seven \nwithout  the  Mundane  Egg,  so  is  the  embryo  (the  first  or  the  seventh \nlayer,  according  to  the  end  from  which  wc  begin  to  count).  Thus,  just \nas  Esotericism  in  its  Cosmogony  enumerates  seven  inner  and  seven \nouter  layers,  so  Physiology  notes  the  contents  of  the  uterus  as  seven \nalso,  although  it  is  completely  ignorant  of  this  being  a  copy  of  what \ntakes  place  in  the  Universal  Matrix.     These  conleuts  are : \n\nI.  Embryo.  2.  Amniotic  Fluid,  immediately  surrounding  the  Embryo. \nJ.  Amnion,  a  membrane  derived  from  the  Fcetus,  which  contains  the \n\nfloid.    4-  Umbilical  Vesicle,  which  serves  to  convey  nourishment  origi- \n\nuti..  .1.::\u2014 - \u2014 -^ 1_ \n\n\u201e,  .\u00bbr  ,        ,  *  WUMHi'a  traMJaUDQ,  as  aiiMWlfd  by  I^scdwkrd  UaU,  i.  40. \n\n\nSBVEN  CORRHSPOKDBHTIAI.  CONTKNTS. \n\n\n44Z \n\n\n\u25a1ally  to  the  Kmbryo  and  to  nourish  it.  5.  Allantois,  a  protrusion  from \nthe  Embryo  in  the  form  of  a  closed  bag,  which  spreads  itself  belweeu \n3  and  7,  iu  the  midst  of  6,  and  which,  after  being  specialized  into  the \nPlacenta,  serves  to  conduct  nourishment  to  the  Embr>'0.    6.  Interspace \n\n\u2022  between  3  and  7  (the  Amnion  and  Chorion),  filled  with  an  albuminous \nfluid.     7.  Chorion,  or  outer  layer. \n\nNow,  each  of  these  seven  contents  severally  corresponds  with,  and \nis  formed  after,  an  anlctypc,  unt:  on  each  of  the  seven  planes  of  being,, \nwith  which  in  their  turn  correspond  the  seven  states  of  Matter  and  all \n\u25a0  other  forces,  sensational  or  functional,  in  Nature. \n\nThe  following  is  a  bird's-eye  view  of  the  seven  correspondentiaL \ncontents  of  the  wombs  of  Nature  and  of  Woman.  We  may  contrast \nthem  thus : \n\n\nCosHtc  Process, \n(upper  pole.) \n\n(i)  The  mathematical  Point, \ncalled  the  \"  Cosmic  Seed,\"  the \nMonad  of  Leibnitx;  which  con- \ntains the  whole  Universe,  as  the \nacorn  the  oak.  This  is  the  first \nbubble  on  the  surface  of  boundless \nhomogeneous  Substance,  or  Space, \nthe  bubble  of  differentiation  in  its \nincipient  stage.  It  is  the  begin- \nning of  the  Orphic  or  Brahma's \nEgg.  It  corresponds  in  Astrology \nand  Astronomy  to  the  Sun. \n\n\nHuuAK  Process, \n(lower  polb.) \n\n(1)  The  terrestrial  Embryo, \nwhich  contains  in  it  the  future \nman  with  all  his  potentialities. \nIn  the  series  wf  principles)  of  the \nhuman  system  it  i.s  the  Atnian,  or \nthe  super-spiritual  principle,  just \nas  in  the  physical  Solar  System  it \nis  the  Sun. \n\n\n(2)  The  vis  vHa  of  our  solar \nsystem  trxudes  from  the  Sun. \n\n(a)  It  is  called,  when  referred \nto  the  higher  planes,  .^.Vasha. \n\n(^)  It  proceeds  from  the  ten \n\"divinities,\"  the  ten  numbers  of \nthe  Sun,  which  is  itself  the  \"  Per- \nfect Number.\"  These  are  called \nDis-\u2014 in  reality  Space \u2014 the  forces \n\n\n(2)  The  Amniotic  Fluid  exudes \nfrom  the  Embr\\'0. \n\n(a)  It  is  called,  on  the  plane  of \nmatter,  PrSua.* \n\n(*)  It  proceeds,  talcing  itS5gyrce_  -4,, \nin  the  universal  One  Liferfrom  the \nheart  of  man   and   Buddhi,    over., \nwhich  the  Seven  Solar  Rays  (Godsi. \npreside. \n\n\n\u25a0  Prina  U  in  reality  tHe  Wiircraal  I,ifc  Piiadpk. \n\n\n442 \n\n\nS8CRBT  DOCTRINB. \n\n\nspread  in  Space,  three  of  which \nare  contained  in  the  Sun's  Atman, \nor  seventh  principle,  and  seven \nare  the  rays  shot  out  by  the  Sun. \n\n\n(3)  The  Kther  of  Space,  which, \nin  its  external  aspect,  is  the  plastic \ncrust  which  is  supposed  to  enve- \nlope the  Snn.  On  the  higher \nplane  it  is  the  whole  Universe,  as \nthe  third  differentiation  of  evolv- \ning Substance,  Mulaprakriti  be- \ncoming Frakriti. \n\n(a)  It  corresponds  mystically  to \nthe  manitested  Mahat,  or  the  Intel- \nlect or  Soul  of  the  World. \n\n\n(3)  The  Amnion,  the  membrane \ncontaining  the  Amniotic  Fluid  and \nenveloping  the  Embryo.  After \nthe  birth  of  man  it  becomes  the \nthird  la>'er,  so  to  say,  of  his  mag- \nneto-Wtal  aura. \n\n\n(fl)  Manas,  the  third  principle \n(counting  from  above),  or  the \nHuman  Soal  in  Man. \n\n\n(4)  The  sidereal  contents  of \nEther,  the  substantial  parts  of  it. \nunknowuto  Modern  Science,  repre- \nsented : \n\n\n(a)  In  Occult  and  Kabalistic \nMysteries,  by  Elementab. \n\n(*)  In  physical  Astronomy,  by \nmeteors,  comets,  and  all  kinds  of \ncasual  and  phenomenal  cosmic \nbodies. \n\n\n(4)  Umbilical  Vesicle,  serving, \nas  Science  teaches,  to  nourish  the \nEmbryo  originally,  but,  as  Occult \nScience  avers,  to  carry  to  the  Fcetus \nby  osmosis  the  cosmic  influence, \nextraneous  to  the  mother. \n\n(\u00ab)  In  the  grown  man  these\" \nbecome  the  feeders  of  Kima,  over \nwhich  they  preside. \n\n(^)  In  the  physical  man,  his  pas- \nsions and  emotions,  the  moral  me- \nteors and  comets  of  human  nature. \n\n\n(5)  Life  currents  in  Ether,  having \ntheir  origin  in  the  Sun :  the  canals \nthrough  which  the  vital  principle \nof  that  Ether  (the  bltwd  of  the \nCosmic  Body)  passes  to  nourish \never>'thing  on  the  Earth  and  on \nthe  other  Planets:  from  the  miner- \nals, which  are  thus  made  to  grow \n\n\n(5)  The  Allantois,  a  protruston \nfrom  the  Embryo,  which  spreads \nitself  between  the  Amnion  and \nChorion ;  it  is  supposed  to  conduct \nthe  nourishment  from  the  mother \nto  the  Embr>*o.  It  corresponds  to \nthe  life-principle,  Prina  or  Jiva. \n\n\nCORRBSPONDBHt^S   BWPWBEH  RACES  Al^^wT \n\n\n449- \n\n\nI \n\n\\ \n\n\nI \n\nI \n\n\nand  become  specialized,  from  the \nplants,  which  are  thus  fed,  to  ani- \nmal and  man,  to  whom  life  is  thus \nimparted. \n\n(5)  The  double  radiation,  psychic \nand  physical,  which  radiates  from \nthe  Cosmic  Seed  and  expands \naround  the  whole  Kosmos,  as  well \nas  around  the  Solar  System  and \nevery  Planet.  In  Occultism  it  is \ncalled  the  upper  divine,  and  the \nlower  material,  Astral  Light. \n\n(7)  The  outer  crust  of  every \nsidereal  body,  the  Shell  of  the \nMundane  Egg.  or  the  sphere  (of \nour  Solar  System^f  out  Earth,  and \nof  cver>'  man  ^d  animal.  In \nsidereal  space,  Ether  proper;  on \nthe  terrestrial  plane.  Air,  which \nagain  is  built  in  seven  layers. \n\n\n(a)  The  primordial  potential \nworld-stuff  becomes  (for  the  Man- \nvan  taric  period)  the  permanent \nglobe  or  globes. \n\n\n(6)  The  Allantois  is  divided  into \ntwo  layers.  The  interspace  between \nthe  Amnion  and  the  Chorion  con- \ntains the  Allantois  and  also  an \nalbuminous  fluid.* \n\n\n(7)  The  Chorion,  or  the  Zans \nPeliucida,  the  globular  object  called \nBlastodermic  Vesicle,  the  outer \nand  the  inner  layers  of  the  mem- \nbrane of  which  go  to  form  the \nphysical  man.  The  outer,  or  ecto- \nderm, forms  his  epidermis:  the \ninner,  or  eododemi,  his  muscles, \nbones,  etc.  Man's  skin,  again,  is \ncomposed  of  seven  layers. \n\n(a)  The  \"primitive\"  becomes \nthe  \"permanent\"  Chorion. \n\n\nEven  in  the  evolution  of  the  Races  we  see  the  same  order  as  in \nNature  and  Man.f  Placental  animal-man  became  such  only  after  the \nseparation  of  sexes  in  the  Third  Root-Race.  In  the  physiological \nevolution,  the  placenta  is  fully  fonned  and  functional  only  after  the \nthird  month  of  uterine  life. \n\n\n*  AU  the  Dterlne  coatenti.  having  a  dirtvt  tplHtuitl  conoectlea  with  their  cosmic  uiletypf^  an.  \u00ab\u25a0 \nIbe  phyMcal  plane,  potent  Objects  ia  Black  MacK,  ood  an  tfaerWone  raiuldemJ  unclean. \n\nt  Sec  tufwa.  11.  Pan  I. \n\n\n444^  THB  aBCKHT  DOCTRINB. \n\nLet  us  put  aside  such  humau  conceptions  as  a  peisonal  God,  and \nhold  lo  the  purely  divine,  to  that  which  underlies  all  and  everjthing  is \nboundless  Nature.  It  is  called  by  its  Sanskrit  Esoteric  name  In  tic \nyedas.  Tat  for  That),  a  term  for  the  unknowable  Rootless  Root.  If \nwe  do  so,  wc  may  answer  these  seven  questions  of  the  EsoUric  Cateckiin \nthus: \n\n1,(1)  Q.\u2014 What  is  the  Eternal  Absolute? \nA.\u2014 That. \n\n(2)  Q. \u2014 ^How  came  Kosmos  into  being? \nA.\u2014 Through  That. \n\n(3)  Q- \u2014 How,  or  what  will  it  be  when  it  falls  back  into  Pralaya  ? \nA.\u2014 In  That. \n\n(4)  Q. \u2014 Whence  all  the  animate,   and  suppositionally,  the  \"inani- \n\nmate\" nature? \nA.\u2014 From  That. \n\n(5)  Q. \u2014 What  is  the  Substance  and  Essence  of  which  the  Universe  is \n\nformed  ? \nA.\u2014 That. \n\n(6)  Q. \u2014 Into  what  has  it  been  and  will  be  again  and  again  resolved  ? \nA.\u2014 Into  That. \n\nj^)  Q. \u2014 Is  That  then  both  the  instrumental  and  material  cause  of \nthe  Universe  ? \nA. \u2014 ^Whal  else  is  it  or  can  it  be  than  That? \n\nAs  the  Universe,  the  Macrocosm  and  the  Microcosm,*  are  ten,  why \nshould  we  divide  Man  into  seven  \"principles\"?  This  is  the  reason  why \nthe  perfect  number  ten  is  divided  into  twoj,iiiJJieir  completeness,  t^^^ \nsuper- spiritually  and  physically,  the  forces  arc  ten  :  to  wit,  three  oa \nthe  subjective  and  inconceivable,  and  seven  on  the  objective  plane. \nBear  in  mind  that  I  am  now  giving  you  the  description  of  the  two \nopposite  poles :  (o)  the  primordial  Triangle,  which,  as  soon  as  it  has \nreflected  Itself  in  the  *'  Heavenly  Man,\"  the  highest  of  the  lower  seren \n\u2014 disappears,  returning  into  \"Silence  and  Darkness\":  and  (^)  the \nastral  paradigmatic  man,  whose  Monad  (Atma)  is  also  represented  by  a \ntriangle,  as  it  has  to  become  a  ternary  in  conscious  Devachanic  inter- \nludes. The  purely  terrestrial  man  being  reflected  in  the  universe  of \nMatter,  so  to  say,  upside  down,  the  upper  Triangle,  wherein  the  creative \n^eation  and  tUe  subjective  potentiality  of  the  formative  faculty  resides* \n\n\n% \n\n\nV \n\n\n-  / \n\n\n/\u25a0J.i'.  \u25a0.:<:-'   *- \n\n\nr/i-.  \u25a0''\u25a0     ' \n\n\nL  C \n\n\n7 \n\n\ni^?\"- \n\n\n^-C'- \n\n\n^r    -  ^./^ \n\n\nI \n\n\nfei,  its  contact  with  Na- \n[  Man  being  the  Fourth, \nlit  a  Quaternarv,  or  Te- \njthe  Higher  Self. \n\nR.  6.  These  six  princi- \njting  on  four  dififerent \nuid  having  their  AuRic \npE  on  the  seventh  (vide \nkre  those  used  by  the \n[of  the  Right-Haud,  or \njCagicians. \n\nfsical  Body  is  no  princi- \n[s  entirely  ignored,  being \nly  in  Black  Magic. \n\n\nlentPes  of  Rdtion. \n\nB)  Left  Eye. \nRupa)  Left  Ear. \n\n1^ehici.e)  Left  Nostril. \n\niradigm  of  the  loth  (cre- \nrifice  in  the  Lower  Triad. \n\nlysical  Organs  are  used \nDugpas  in  Black  Magic. \n\n\nmK  ajny  \"tbb  locos.  ^^^^^         445 \n\n)s  shifted  in  the  man  of  clay  below  the  seven.  Thus  three  of  the  ten, \ncontaining^  in  the  archetypal  world  only  ideative  and  paradigmatical \npotentiality,  i,f.,  existing  in  possibility,  not  in  action,  are  in  fact  one. \nThe  potency  of  formative  creation  resides  in  the  Logos,  the  synthesis \nof  the  seven  Forces  or  Rays,  which  becomes  forthwith  the  Quaternary, \nthe  sacred  Tetraktys.  This  process  is  repealed  in  man,  in  whom  the \n'  lower  physical  triangle  becomes,  in  conjunction  with  the  female  One. \nthe  male- female  creator,  or  generator.  The  same  on  a  still  lower  plane \nin  the  animal  world.    A  mystery  above,  a  mystery  below,  truly. \n\nThis  is  bow  the  upper  and  highest,  and  the  lower  and  most  animal.  - \nstand  in  mutual  relation. \n\nDIAGRAM  r. \n\nIn  this  diagram,  we  see  that  physical  man  (or  his  body)  does  not \nshare  in  the  direcl  pure  waves  of  the  divine  Essence  which  flows  from \nthe  One  in  Three,  the  Unmanifcstcd.  throuj^h  the  Manifested  Logos \n(the  upper  face  in  the  diagram).  Purusha,  the  primeval  Spirit,  touches \nthe  human  head  and  stops  there.  Bnt  the  Spiritual  Man  (the  synthesis \nof  the  seven  principles)  is  directly  connected  with  it.  \u00bb  And  here  a  few \nwords  ought  to  be  said  about  the  usual  exoteric  enumeration  of  the \n^jrincipIes.^'||At  firstjan  approximate  division  only  was  made  and  given \nout.  Eiolerie  Budtihism  begins  with  Atma,  the  seventh,  and  cuds  with \nthe  Physical  Body,  the  first.  Now  neither  AtmS.  which  is  00 \nindividual  \"  principle,\"  but  a  radiation  front  and  one  with  the  Unmani- \nfested  I^ogOH  ;  nor  the  Body,  which  is  the  material  rind,  or  shell,  of  the \nSpiritual  Man,  can  be,  in  strict  truth,  referred  to 'as  \"principles.\" \nMoreover,  the  chief  \"  principle  \"  of  all,  one  not  even  mentioned,  hereto- \nfore, is  the  \"Luminous  Kgg\"  (Hiranyagarbha),  or  the  invisible \nmagnetic  sphere  in  which  every  man  is  enveloped.*  It  is  the  direct \nemanation :  (a)  from  the  Atmic  Ray  in  its  triple  aspect  of  Creator, \nPreser\\'er  and  Destroyer  (Regenerator);  and  {h)  from  Buddhi-Manos. \nThe  sei'cniA  aspect  of  this  individual  Aura  is  the  faculty  of  assuming  the \nform  of  its  body  and  becoming  the  \"  Radiant,\"  the  Luminous  AugoeJdes. \nIt  is  this,  .strictly  speaking,  which  at  times  becomes  the  form  called \nMSy&vi  Rupa.  Therefore,  as  explained  in  the  second  face  of  the \ndiagram  (the  astral   man),  the  Spiritual    Man  consists  of  only   five \n\n'*  80  \u00bbr\u00ab  Qk  anlniala,  thr  plutU.  and  ewtn  Uie  mincTalK.  Rctchcabttch  acver  undcntood  wh\u00abl  he \nItsmctl  thcough  bU  \u00abcusitiTcs  aad  cUinroy*nu.  It  it  the  odic,  or  tftthcc  the  uuic  or  maftifftic  fluid \nwhich  nnaiiat(\u00bb  fnma  nan,  but  it  it  alao  sume^ioK  mote. \n\n\nW6 \n\n\nTHX  SBCRST  DOCTKINB. \n\n\nprinciples,  as  taught  by  the  Vedftntins,*  who  substitute,  tacitly,  for  the \nphysical  this  sixth,  or  Auric,  Body,  aud  merge  the  dual  Maaas  (the \ndual  mind,  or  consciousness)  into  one.     Thus  they  speak  of  five  KosbiB \n\nA \n\n(sheaths  or  principles),  and  call  Atrad  the  sixth  yet  no  \"pridciple.\" \nThis  is  the  secret  of  the  late  Subba  Row's  criticism  of  the  division  ii \nEsoteric  Buddhism.  But  let  the  student  now  learn  the  true  Esoteric \nenumeration. \n\nThe  reason  why  public  mention  of  the  Auric  Body  was  not  permitted \nwas  on  account  of  its  being  so  sacred.  It  is  this  Body  which,  at  deatk, \nassimilates  the  essence  of  Buddhi  and  Manas  and  becomes  the  vehicle \nof  these  spiritual  principles,  whi^h  are  nol  objective,  and  then,  with  the \nfill!  radiation  of  AtmS  upon  it  ascends  as  Manas-Taijasi  into  the \nDevachanic  state.  Therefore  is  it  called  by  many  names.  It  is  the \nSfitrStma,  the  silver  \"  thread  \"  which  \"  incarnates\"  from  the  beginning \nof  Manvantara  to  the  end,  stringing  upon  itself  the  pearls  of  human \nexistence,  in  other  words,  the  spiritual  aroma  of  every  personality  it \nfollows  through  the  pilgrimage  of  lifcf  Tt  is  also  the  material  from \nwhich  the  Adept  forms  bis  Astral  Bodies,  from  the  Augoeides  and  the \nMaySvi  Rupa  downwards.  After  the  death  of  man.  when  its  most \nethereal  particles  have  drawn  into  themselves  the  spiritual  principles  of \nBnddhi  and  the  Upper  Manas,  and  are  illuminated  with  the  radiance  of \nAtui^,  the  Auric  Body  remains  either  in  the  Devachanic  state  of  con- \nsciousness, or,  in  the  case  of  a  full  Adept,  prefers  the  state  of  a \nNirmanakdya,  that  is,  one  who  has  so  purified  his  whole  system  that  he \nis  above  even  the  divine  illusion  of  a  Devachani.  Such  aa  Adept \nremains  in  the  astral  (invisible)  plane  connected  with  our  earth,  and \nhenceforth  moves  and  lives  in  the  possession  of  all  his  principles  except \nthe  Kama  Rupa  and  Physical  Body.  In  the  case  of  the  Devachani. \nthe  Linga  Sharira\u2014 the  alter  ego  of  the  body,  which  during  life  is  within \nthe  physical  envelope  while  the  radiant  aura  is  without \u2014 strengthened \nby  the  material  particles  which  this  aura  leaves  behind,  remains  close  to \nthe  dead  body  and  outside  it.  and  soon  fades  away.  In  the  case  of  the \nfull  Adept,  the  body  alone  becomes  subject  to  dissolurion,  while  the \ncentre  of  that  force  which  was  the  seat  of  desires  and  passions,  disappears \nwith  its  cause\u2014 the  animal  body.\"-*  But  during  the  life  of  the  latter  all \nthese  centres  arc  more  or  less  active  and  in  constant  correspondence \n\n\n*  Sm  itprm,  i.  itt,  for  Ibr  Vcdlntic  rxoterlc  mmiKratka. \n\n+  Ser  ZjtfijV'.Janaiiry.  i\u00ab\u00ab9  \"DialogiK  upon  Uh- Myylerim  af  AAer-Ufr. \n\n\nCOSMIC,  SPnUTUAL,  AND  PHYSICAL  CBXTRBS. \n\n\n447 \n\n\nwith  their  prototypes,  the  cosmic  centres,  and  their  microcosms,  the \nprinciples.  It  is  only  through  these  cosmic  and  spiritual  centres  that \nthe  physical  centres  (the  upper  seven  orifices  and  the  lower  triad)  can \nbenefit  by  their  Occult  interaction,  for  these  orifices,  or  openings,  are \nchannels  conducting  into  the  body  the  influences  that  the  will  of  rnan \nattracts  and  uses,  vis.,  the  cosmic  forces.  ' \n\nThis  will  has,  of  course,  to  act  primarily  through  the  spiritual  princi- \nples. To  make  this  clearer,  let  us  take  an  example.  In  order  to  stop \npain,  let  us  say  in  the  right  eye,  you  have  to  attract  to  it  the  potent \nmagnetism  from  that  cosmic  principle  which  corresponds  to  this  eye \nand  also  to  Buddhi.  Create,  by  a  powerful  will  effort,  an  Jmaginan-'line \nof  communication  between  the  right  eye  and  Buddhi,  locatius;  the  latter \nas  a  eetitrt  in  the  same  part  of  the  bead.  This  line,  though  you  may \ncall  it  \u25a0\u25a0  imaginary.\"  is,  once  you  succeed  in  seeing  it  with  your  mental \neye  and  give  it  a  shape  and  colour,  in  truth  as  good  as  real.  A  rope  in \na  dream  h  not  and  yet  is.  Moreover,  according  to  the  prismatic  colour \nwith  which  you  endow  your  line,  so  will  the  influence  act.  Now  Buddhi \nand  Mercury  correspond  with  each  other,  and  both  are  yellow,  or  radiant \nand  golden  coloured.  In  the  human  system,  the  right  eye  corresponds \nwith  Buddhi  and  Mercury;  and  the  left  with  Manas  and  Venus  or \nLucifer.  Thus,  if  your  line  is  golden  or  silver.-,  it  will  stop  the  pain ; \nif  red,  it  will  increase  it.  for  red  is  the  colour  of  KSma  and  correpponds \nwith  Mars.  Mental  or  Christian  Scientists  have  stumbled  upon  the \neffectz  without  understanding  the  causes.  Having  found  by  chance  the \nsecret  of  producing  such  results  owing  to  mental  abstraction,  they \nattribute  them  to  their  union  with  God  (whether  a  personal  or \nimpersonal  God  they  know  best),  whereas  it  is  simply  the  effect  of  one \nor  another  principle.  However  it  may  be,  they  are  on  the  path  of  dis- \ncovery, although  they  must  remain  wandering  for  a  long  lime  to  come. \n\nLet  not  I  Esoteric^r  students  ^commit  the  same  mistake.  It  has \noften  been  explained  that  neither  the  cosmic  planes  of  substance \nnor  even  the  human  principles \u2014 with  the  exception  of  the  lowest \nmaterial  plane  or  world  and  the  physical  body,  which,  as  has  been  said, \narc  no  \"  principles,\" \u2014 can  be  located  or  thought  of  as  being  in  Space  and \nTime.  As  the  former  are  seven  in  One,  so  are  we  seven  in  Onb \u2014 that \nsame  absolute  Soul  of  the  World,  which  is  both  Matter  and  non-Matter, \nSpirit  and  non-Spirit,  Being  and  non-Being.  Impress  yourselves  well \nwith  this  idea,  all  those  of  you  who  would  study  the  mysteries  of  Sku'.^ \n\nRemember  that  with  our  physical  senses  alone  at  our  command,  none \n\n\nC4  <t,* \n\n5^  '-'j \n\n\n443 \n\n\nTBK   SBCRBT   DOCTRINE. \n\n\nof  US  can  hope  to  reach  beyond  gross  Matter.  We  can  do  so  only \nthrough  one  or  another  of  our  seven  sfnrilteal  senses,  either  by  trunifl^, \nor  if  one  is  a  bom  Seer.  Yet  even  a  clairvoyant  possessed  of  soch \nfaculties,  if  not  an  Adept,  no  matter  how  honest  and  sincere  he  maybe. \nwill,  through  his  ignorance  of  the  truths  of  Occult  Science,  be  led  br \nthe  \\*isions  he  sees  in  the  Astral  Light  only  to  mistake  for  God  or \nAngels  the  denizens  of  those  spheres  of  which  he  may  occasionally \ncatch  a  glinip.>^e,  as  witness  Swedenborg  and  others. \n\nThese  seven  senses  of  ours  correspond  with  ever>-  other  aeptenate  in \nnature  and  in  ourselves.  Physically,  though  invisibly,  the  bumaa \nAuric  Hnvelope  (the  amnion  of  the  physical  man  in  every  age  of  life) \nhas  seven  layers,  just  as  Cosmic  Space  and  our  physical  epidennii \nhave.  It  is  this  Aura  which,  according  to  otir  mental  and  physical  state \nof  purity  or  impurity,  either  opens  for  us  vistas  into  other  worlds,  ot \nshuts  us  out  altogether  from  anything  but  this  three-dimensional  wotM \n\u00abf  Matter. \n\nEach  of  our  seven  physical  senses  (two  of  which  are  still  unknowo \nto  profane  Science),  and  also  of  our  seven  states  of  consciousness \u2014 w..* \n(i)  wakiug:  (2)  waking-dreaming:  (3)  natural  sleeping;  (4)  induced \nor  trance-sleep ;  (5)  p?;ychic  ;  (6)  super-psychic ;  and  (7)  purely  spiritttal \n\u2014 corresponds  with  one  of  the  seven  Cosmic  Planes,  develops  and  uses \none  of  the  seven  super-senses,  and  is  connected  directly,  in  its  use  oa \nthe  terre*itro-spiritual  plane,  with  the  cosmic  and  divine  centre  of  force \nthat  gave  it  birth,  and  which  is  its  direct  creator.  Each  is  also  coa- \nnected  with,  and  under  the  direct  inflnence  of,  one  of  the  seven  sacred \nPlanets.*  These  belonged  to  the  Lesser  Mysteries,  whose  foUowen \nwere  called  Mystai  (the  veiled),  seeing  that  they  were  allowed  to \nperceive  things  only  tlirough  a  mist,  as  it  were  \"with  the  eyes  closed\"; \nwhile  the  Initiates  or  \"Seers\"  of  the  Greater  Mysteries  were  called \nEpoptai  (those  who  see  things  unveiled).  It  was  the  latter  only  wbo \nwere  taught  the  true  mysteries  of  the  Zodiac  and  the  relations  and  cor- \nrespondences between  its  twelve  signs  (two  secret)  and  the  ten  human \norifices.  The  latter  are  now  of  course  ten  in  the  female,  and  ouly  nine \nin  the  male  ;  but  this  is  merely  an  external  difference.  In  the  second \nvolume  of  this  work  it  is  stated  that  till  the  end  of  the  Third \nKoot-Kace  (when  androgynous  man  separated  into  male  and  female) \nthe  ten  orifices  existed  in  the  hermaphrodite,  first  potentially,  then \n\n\nWOMilN    AND  AJ^HKHV. \n\n\n449 \n\n\nfunctionally.  The  evolution  of  the  human  embryo  shows  this.  For \ninstance,  the  only  opening  formed  at  first  is  the  buccal  cavity,  \"a  cloaca \ncommunicating  with  the  anterior  extremity  of  the  intestine.\"  These \nbecome  later  the  mouth  and  the  posterior  orifice :  the  Logos  differen- \ntiating and  emanating  gross  matter  ou  the  lower  plane,  iu  Occult \nparlance.  The  difficulty  which  some  students  will  experience  in  recon- \nciling the  correspondences  between  the  Zodiac  and  the  orifices  can  be \neasily  explained.  Magic  is  coeval  with  the  Third  Root-Race,  which \nbegan  by  creating  through  KriySshakti  and  ended  by  generating  its \nspecies  in  the  present  way.*  Woman,  being  left  with  the  full  or  perfect \ncosmic  number  lo  (the  divine  uiunber  of  Jehovah),  was  deemed  higher \nand  more  spiritual  than  man.  In  Egypt,  in  days  of  old,  the  marriage \nservice  contained  an  article  that  the  woman  should  be  the  \"  lady  of  the \nlord, \"  and  real  lord  over  him,  the  husband  pledging  himself  to  be \n\"obedient  to  his  wife\"  for  the  production  of  alchemical  results  such  as \nthe  Elixir  of  Life  and  the  Philosopher's  Stone,  for  the  spirituai  help  of \nthe  woman  was  needed  by  the  male  Alchemist.  But  woe  to  the \nAlchemist  who  should  take  this  iu  the  dead-letter  sense  of  physical \nunion.  Such  sacrilege  would  become  Black  Magic  and  be  followed  by \ncertain  failure.  The  true  Alchemist  of  old  took  aged  women  to  help \nhim.  carefully  avoiding  the  young  ones ;  and  if  any  of  them  happened \nto  be  married  they  treated  their  wives  for  months  both  before  and  during \ntheir  operations  as  sisters. \n\nThe  error  of  crediting  the  Ancients  with  knowing  only  ten  of  the \nzodiacal  signs  is  explained  iu  his  Unveiled.^  The  Ancients  did  know \nof  twelve,  but  viewed  these  signs  differently  from  ourselves.  They \ntook  neither  Virgo  nor  Scorpio  singly  into  consideration,  but  regarded \nthem  as  two  in  one.  since  they  were  made  to  refer  directly  and  symboli- \ncally to  the  primeval  dual  man  and  his  separation  into  sexes.  During \nthe  reformation  of  the  Zodiac,  Libra  was  added  as  the  twelfth  sign, \nthough  it  is  simply  an  equilibratiug  sign,  ai  the  turning  point \u2014 the \nmystery  of  separated  man. \n\nX^t  the  student  learn  all  this  well.  Meanwhile  we  have  to  recapitu- \nlate what  has  been  said. \n\n(i)  Each  human  being  is  an  incarnation  of  his  Qod,  in  other  words, \none  with  his  \"  Father  in  Heaven,\"  just  as  Jesus,  an  Initiate,  is  made  to \nsay.    As  many  men  on  eartli,  so  many  Gods  in  Heaven ;  and  yet  these \n\n\n'  Sm  npn,  i.  ut,  tt  Mf.,  and  U.  ptttm. \n\n\ni  Op.al.,\\i.  is6. 461. 465 f' Mf. \n\n\n450 \n\n\nTBB  aSCKST  DOCTRINR. \n\n\nGods  are  in  reality  Onb,  for  at  the  end  of  every  period  of  activity,  they \nare  withdrawn,  like  the  rays  of  the  setting  sun,  into  the  Paretil \nLuminary,  the  Non-Manifested  Logos,  which  in  its  turn  is  merged  into \nthe  One  Absolute.  Shall  we  call  these  \"Fathers\"  of  ours,  whether \nindividually  or  collectively,  and  under  any  circumstances,  our  per- \nsonal Gcd  f  Occultism  answers.  Never.  All  that  an  average  man  caa \nknow  of  his  \"Father\"  is  what  he  knows  of  himself,  through  and \nwithin  himself.  The  Soul  of  his  \"Heavenly  Father\"  is  incarnated \nin  him.  This  Soul  is  himself,  if  he  be  successful  in  assimilat- \ning the  Divine  Individuality  while  in  his  physical,  animal  shell.  As \nto  the  Spirit  thereof,  as  well  expect  to  be  heard  by  the  Absolute.  Om \nprayers  and  supplications  are  vain,  unless  to  potential  words  we  add \npotent  acts,  and  make  the  Aura  which  surrounds  each  one  of  ns  so \npure  and  divine  that  the  God  within  us  may  act  outwardly,  or  io \nother  words,  become  as  it  were  an  extraneous  Potency.  Thus  have \nInitiates,  Saints,  and  very  holy  and  pure  men  been  enabled  to  help \nothers  as  well  as  themselves  in  the  hour  of  need,  and  produce  what  are \nfoolishly  called  \"  miracles,\"  each  by  the  help  and  with  the  aid  of  the \nCod  within  himself,  which  be  alone  has  enabled  to  act  on  the  outward \nplane. \n\n(2)  The  T(ord  Aijm  or  Om,  which  corresponds  to  the  upper  Triangle, \nif  pronounced  by  a  very  holy  and  pure  man,  will  draw  out,  or  awaken, \nnot  only  the  less  exalted  Potencies  residing  in  the  planetary  spaces  and \nelements,  but  even  his  Higher  Self,  or  the  \"  Father\"  within  him.  Pro- \nnounced by  an  averagely  good  man,  in  the  correct  way,  it  will  help  to \nstrengthen  him  morally,  especially  if  between  two  '*  AuMS\"  he  medi- \ntates intently  upon  the  Aum  within  him,  concentrating  all  his  attention \nupon  the  ineffable  glory.  But  woe  to  the  man  who  pronounces  it  after \nthe  commission  of  some  far-reaching  sin  ;  he  will  only  thereby  attract \nto  his  own  impure  photosphere  invisible  Presences  and  Forces  which \ncould  not  otherwise  break  through  the  Divine  Envelope. \n\nAuk  is  the  original  of  Amen.  Now,  Amen  is  not  a  Hebrew  term, \nbut,  like  the  word  Halleluiah,  was  borrowed  by  the  Jews  and  Greeks \nfrom  the  Chaldees.  The  latter  word  is  often  found  repeated  in  certain \nmagical  inscriptions  upon  cups  and  urns  among  the  Babylonian  and \nNinevean  relics.  Amen  does  not  mean  \"so  be  it,\"  or  \"verily,\"  bot \nsignified  in  hoary  antiqtiity  almost  the  same  as  Acii.  The  Jewish \n-TanaVm  (Initiates)  nsed  it  for  the  same  reason  as  the  Aryan  Adepts  use \nAuM,  and  with  a  like  success,  the  numerical  value  of  AMeNxn  Hebrew \n\n\naourn>  and  colouk. \n\n\n45\u00ab \n\n\nI \n\nI \n\n\nI \n\n\nletters  being  91,  thesaraeaa  the  full  value  of  YffVff*  26,  and  ADoNa  V, \n65,  or  91.  Both  words  mean  the  affirmatioa  of  the  being,  or  existence, \nof  the  sexless  \"  IiOrd  \"  within  us. \n\n(3)  Esoteric  Science  teaches  that  every  sound  in  the  visible  world \nawakens  its  corresponding  sound  in  the  invisible  realms,  and  arouses \nto  action  some  force  or  other  on  the  Occult  side  of  Nature.  Moreover, \nevery  sound  corresponds  to  a  co]our  and  a  number  (a  potency  spiritaal, \npsychic  or  physical)  and  to  a  sensation  on  some  plane.  All  these  find \nan  echo  in  every  one  of  the  so-far  developed  elements,  and  even  on  the \nterrestnal  plane,  in  the  Lives  that  swarm  in  the  terrene  atmosphere, \nthus  prompting  them  to  action. \n\nThus  a  prayer,  unless  pronounced  nuntaily  and  addressed  to  one's \n\"  Father\"  in  the  silence  and  solitude  of  one's  \"  closet,\"  must  have  more \nfrequently  disastrous  than  beneficial  results,  seeing  that  the  masses  are \nentirely  ignorant  of  the  potent  effects  which  they  thus  produce.  To \nproduce  good  effects,  the  prayer  must  be  uttered  by  \"  one  who  knows \nhow  to  make  himself  heard  in  silence,\"  when  it  is  no  longer  a  prayer, \nbut  becomes  a  command.  Why  is  Jesns  shown  to  have  forbidden  his \nhearers  to  go  to  the  public  sj'nagogues  ?  Surely  every  praying  man \nwas  not  a  hypocrite  and  a  liar,  nor  a  Pharisee  who  loved  to  be  seen \npraying  by  people!  He  had  a  motive,  we  must  suppose:  the  same \nmotive  which  prompts  the  experienced  Occultist  to  prevent  his  pupils \nfrom  going  into  crowded  places  now  as  then,  from  entering  churches, \nseance  rooms,  etc.,  unless  they  are  in  sympathy  with  the  crowd. \n\nThere  is  one  piece  of  advice  to  be  given  to  beginners,  who  cannot \nhelp  going  into  crowds \u2014 one  which  may  appear  superstitious,  but \nwhich  in  the  absence  of  Occult  knowledge  will  be  found  efficacious. \nAs  well  known  to  good  Astrologers,  the  days  of  the  week  are  not  in \nthe  order  of  those  planets  whose  names  they  bear.  The  fact  is  that \nthe  ancient  Hindu.**  and  Eg\\'ptians  divided  the  day  into  four  parts,  each \nday  being  under  the  protection  (as  ascertained  by  practical  magic)  of \na  planet ;  and  every  day,  as  correctly  asserted  by  Dion  Cassius,  received \nthe  name  of  the  planet  which  ruled  and  protected  its  first  portion.  I\u00abet \nthe  student  protect  himself  from  the  \"  Powers  of  the  Air\"  (Elementals) \nwhich  throng  public  places,  by  wearing  either  a  ring  containing  some \njewel  of  the  colour  of  the  presiding  planet,  or  else  of  the  metal  sacred \nto  it.  But  the  best  protection  is  a  clear  conscience  and  a  firm  desire  to \nbenefit  Humanitv. \n\n\n*  Jti'ttevah.  or  OMlc-ftnule  oa  Ibe  lemMtrial  plMoe.  m  invented  by  ihtr  Jew*,  and  now  made  ont \n(o  mous  Jcbovah  ;  but  Higuiiying  in  rcalily  and  titernlly,  \"  ^vinf  bdne  \"  and  \"  rccdviag  lift.\" \n\n\n45\u00ab \n\n\nTax  SSCRBT  DOCTKXNB. \n\n\nTHB   PLANBTS,  THE    DAYS  OF    THE  WEEK  AKD   THBrR  COR  RES. \nPONDING  COU)trRS  AND  METAtS. \n\nIn  the  accompanyiug  diagram  the  days  of  the  week  do  uot  stand  in \ntheir  usual  order,  though  they  are  placed  iu  their  correct  sequence  u \ndetermined  by  the  order  of  the  colours  in  the  solar  spectrum  and  the \ncorrespoudiug  colours  of  their  ruling  plauets.  The  fault  of  the  con- \nfusion in  the  order  of  the  days  revealed  by  this  comparison  lies  at  the \ndoor  of  tte  early  Christians.  Adopting  from  the  Jews  their  lunar \nmonths,  they  tried  to  blend  them  with  the  solar  plauets,  and  so  made  a \nmess  of  it ;  for  the  order  of  the  days  of  the  week  as  it  now  stands  does \nnot  follow  the  order  of  the  plauets. \n\nNow,  the  Ancients  arranged  the  planets  in  the  following  order: \nMoon.  Mercur)',  Venus,  Sun,  Mars,  Jupiter.^aturnl counting  the  Sun \nas  a  planet  for  exoteric  purposes.  Again,  the  \u00a3g>^tians  and  Indiana, \nthe  two  oldest  nations,  divided  their  day  into  four  parts,  each  of  which \nwas  under  the  protection  and  rule  of  a  planet.  In  course  of  time  each \nday  came  to  be  called  by  the  name  of  that  planet  which  ruled  its  first \nportion \u2014 the  morning.  Now,  when  they  arranged  their  week,  the \nChristians  proceeded  as  follows :  they  wanted  to  make  the  day  of  the \nSun,  or  Sunday,  the  seventh,  so  they  named  the  days  of  the  week  b; \ntaking  every  fourth  plauet  in  turn ;  e.g..  beginning  with  the  Moon \n(Monday),  they  counted  thus:  Moon,  Mercur)-,  Venus,  Sun,  Man; \nthus  Tuesday,  the  day  whose  first  portion  was  ruled  by  Mars,  became \nthe  second  day  of  the  week  ;  and  so  on.  It  should^ be  remembered  also \nthat  the  Moon,  like  the  Sun,  is  a  subsututc  iai  a  secret  planet. \n\nThe  present  division  of  the  solar  year  was  made  several  centuries \nlater  than  the  beginning  of  our  era;  and  our  week  is  not  that  of  the \nAncients  and  the  Occultists.  The  septenary  division  of  the  four  parts \nof  the  lunar  phases  is  as  old  as  the  world,  and  orignnaled  with  the \npeople  who  reckoned  time  by  the  lunar  months.  The  Hebrews  ne%'er \nused  it,  for  they  counted  only  the  seventh  day,  the  Sabbath,  though  the \nsecond  chapter  of  Genesis  seems  to  speak  of  it.  Till  the  days  of \nthe  Caesars  there  is  no  trace  of  a  week  of  seven  days  among  any \nnation  save  the  Hindus.  From  India  it  passed  to  the  Arabs,  and \nreached  Europe  with  Christianity.  The  Roman  week  consisted  of  eight \ndays,  and  the  Athenian  of  ten.*    Thus  one  of  the  numberle&s  contra- \n\n\n\u2022  Bee  AW&W  mr  tr  OUttdridf.  J.  H.  ft^goa. \n\n\nan^    tt-  As    the    Human    Principle*  hmve   no \n\nSound,  Numbers   pir   it,    but    only   cottespond \n\ne     test,  to    Numbers,    Sounds,    Colours,    etc., \n\nI     them  tbey   are   not   enumerated   here   in   tfas \n\norder  used  for  esoleiic  purposes. \n\n\n\u25a0)AYS  OF  THE  , \nWEEK.  < \n\n\nTlisday. \n\nDm  llattis,  or \n\n\"iw. \n\n\nCOLOURS \n\n\nI.  Req. \n\n\nSOVNt). \n\n\nMl'MCKl.  iiCALSi \n\n\nCamul.    <    Gamml. \n\n\nBa. \n\n\nSunday.  i  3.  Ohanok. \n\nDies     Solu.    or \n\n\nRi. \n\n\nDo. \n\n\nRk. \n\n\nWiDHBSDAY. \n\nDutM*nurii,ot \nVoden.  Day  of \nluddba  In  ibe \n\u2022ouih.  and  of \nVoden  in  the \nlonb  \u2014 Gods  of \nVi\u00abdoin \n\n\nSaturday. \n\nDin  SatMTtu,  01 \n.aiuin \n\n\n3-  Velkjw \n\n\nG*. \n\n\n4.  Gresn. \n\n\nHa. \n\n\nMl. \n\n\nFa. \n\n\nThursda). \n\nDim    J  Of  II,    oc \n\nbor \n\n\nPriroAV \n\nDiit  I'tntris,  or \ntige \n\n\n5.  BLur.        I    Pa. \n\n\n\\  6  Indiooor      Da  i \n\nt  Dark  Blub   , \n\n\nSol. \n\n\n1    La. \n\n\nMonday. \n\nDmi   Lunat,  or \nloon. \n\n\n7   ViOLBT      I     Ni. \n\n\nSt \n\n\nTHE  DATS  or  THE  WEEK. \n\n\n453 \n\n\nI \n\n\ndictions  and  fallacies  of  Christendom  is  the  adoption  of  Ihe  Indian \nseptenary  week  of  the  lunar  reckoning,  and  the  preservation  at  the \nsame  time  of  the  mythological  names  of  the  planets. \n\nNor  do  modem  Astrologers  give  the  correspondences  of  the  days  and \nplanets  and  their  colours  correctly ;  and  while  Occultists  can  give  good \nreaf^on  for  every  detail  of  their  own  tables  of  colours,  etc.,  it  is  doubtful \nwhether  the  Astrologers  can  do  the  same. \n\n\nTo  close  this  first  Paper,  let  me  say  that  the  readers  must  in  all \nnecessity  be  separated  into  two  broad  divisions:  those  who  have  not \nquite  rid  themselves  of  the  usual  sceptical  doubts,  but  who  long  to \nascertain  how  much  truth  there  may  be  in  the  claims  of  the  Occultists ; \nand  those  others  who,  having  freed  themselves  from  the  trammels  of \nMaterialism  aud  Relatinty,  feel  that  true  and  real  bliss  ran.st  be  sought \nonly  in  the  knowledge  and  personal  experience  of  that  which  the \nHindu  Philosopher  calls  the  BrahmavidyS,  and  the  Buddhist  Arhat  the \nrealization  of  Adibuddha.  the  primeval  Wisdom.  Let  the  former  pick \nout  and  study  from  these  Papers  only  those  explanations  of  the  pheno- \nmena of  life  which  profane  Science  is  unable  to  give  them.  Even \nwith  such  limitations,  they  will  find  by  the  end  of  a  year  or  two  that \nthey  will  have  learned  more  than  all  their  Universities  and  Colleges \ncan  teach  them.  As  to  the  sincere  believers,  they  will  be  rewarded  by \nseeing  their  faith  transformed  into  knowledge.  True  knowledge  is  of \nSpirit  and  in  Spirit  alone,  and  cannot  be  acquired  in  any  other  way \nexcept  through  the  region  of  the  higher  mind,  the  only  plane  from \nwhich  we  can  penetrate  the  depths  of  the  all-pervading  Absoluteness. \nHe  who  carries  out  only  those  laws  established  by  human  minds,  who \nlives  that  life  which  is  prescribecf  by  the  code  of  mortals  and  their \nfallible  legislation,  chooses  as  his  guiding  star  a  beacon  which  shines \non  the  ocean  of  M3yS,  or  of  temporary  delusions,  and  lasts  for  but  one \nincarnation.  These  laws  are  necessary  for  the  life  and  welfare  of \nphysical  man  alone.  He  has  chosen  a  pilot  who  directs  him  through \nthe  shoals  of  one  existence,  a  master  who  parts  with  him,  however,  on \nthe  threshold  of  death.  How  much  happier  that  man  who,  while \nstrictly  performing  on  the  temporary  objective  plane  the  duties  of  daily \nlife,  carrying  out  each  and  every  law  of  his  countr>',  and  rendering,  in \n.short,  to  C\u00a3csar  what  is  Caesar's,  leads  in  reality  a  spiritual  and  perma- \nnent existence,  a  life  with  no  breaks  of  continuity,  no  gaps,  no  inter- \n\n\n454  THB   SECRET  DOCTRIITE. \n\nludes,  uot  even  during  those  periods  which  are  the  halting-places  of \nthe  long  pilgrimage  of  purely  spiritual  life.  All  the  phenomena  of  the \nlower  human  mind  disappear  like  the  curtain  of  a  proscenium,  allowing \nhim  to  live  in  the  region  beyond  it,  the  plane  of  the  noumenal,  the  odc \nreality.  If  man  by  suppressing,  if  not  destroying,  his  selfishness  and \npersonality,  only  succeeds  in  knowing  himself  as  he  is  behind  the  veil \nof  physical  MSyS,  he  will  soon  stand  beyond  all  pain,  all  misery,  and \nbeyond  all  the  wear  and  tear  of  change,  which  is  the  chief  originator  of \npain.  Such  a  man  will  be  physically  of  Matter,  he  will  move  surrounded \nby  Matter,  and  yet  he  will  live  beyond  and  outside  it.  His  body  will \nbe  subject  to  change,  but  he  himself  will  be  entirely  without  it,  and \nwill  experience  everlasting  life  even  while  in  temporary  bodies  of  short \nduration.  All  this  may  be  achieved  by  the  development  of  unselfish \nuniversal  love  of  Humanity,  and  the  suppression  of  personality,  or \nselfishruss,  which  is  the  cause  of  all  sin,  and  consequently  of  all  human \nsorrow. \n\n\n\u2022==^3 \n\n\nPAPER  II. \n\n\nAN  EXPLANATION. \n\nIn  view  of  the  abstruse  nature  of  the  subjects  dealt  with,  the  present \nr\u00abAi^p\u00abr-wi11  begin  with  an  explanation  of  somt:  points  which  remained \nobscure  in  the  preceding  one,  as  well  as  of  some  statements  iu  which \nthere  was  an  appearance  of  contradiction. \n\nAstrologers,  of  whom  there  are  many  among  the  Esotericists,  are \nlikely  to  be  puzzled  by  some  statements  distinctly  contradicting  their \nteachings:  whilst  those  who  know  nothing  ol  the  subject  may  perhaps \nfind  themselves  opposed  at  the  outset  by  those  who  have  studied  the \nexoteric  systems  of  the  Kabalah  and  Astrology.  For  let  it  be  distinctly \nknown,  nothing  of  that  which  is  printed  broadcast,  and  available  to \nevery  student  in  public  libraries  or  museums,  is  really  Esoteric,  but  is \neither  mixed  with  deliberate  \"blinds,\"  or  cannot  be  understood  and \nstudied  with  profit  without  a  complete  glossary  of  Occult  terms. \n\nThe  following  teachings  and  cxpLinations,  therefore,  may  be  useful \nto  the  student  in  assisting  him  to  formulate  the  teaching  given  in  the \npreceding  Fap\u00abr.  .'Vj'Tj^  l/CT^I/^ \n\nIn  Diagram  I.  it  will  be  observed  that  the  3,  7,  and  10  centres  are \nrespectively  as  follows : \n\n(a)  The  3  pertain  to  the  spiritual  world  of  the  Absolute,  and  there- \nfore to  the  three  higher  principles  in  Man. \n\n(d)  The  7  belong  to  the  spiritual,  psychic,  and  physical  worlds  and \nto  the  body  of  man.  Physics,  metaphysics  and  hyper-physics  are  the \ntriad  that  symbolizes  man  on  thi$  plane. \n\n(c)  The  10,  or  the  sum  total  of  these,  is  the  Universe  as  a  whole,  in \nall  its  aspects,  and  also  its  Microcosm \u2014 Man,  with  his  ten  orifices. \n\nLaying  aside,  for  the  moment,  the  Higher  Deoad  (Kosmos)  and  the \n\n\n456 \n\n\nTHK   SHCKKT   DOCTRINK. \n\n\nLower  Decad  (Man),  the  first  three  numbers  of  the  separate  sevens \nhave  a  direct  reference  to  the  Spirit,  Soul  and  Auric  Envelope  of  the \nhuman  being,  as  well  as  to  the  higher  supersensual  world.  The \nlower  four,  or  the  four  aspects,  belong  to  Man  also,  as  well  as  to  the \nUniversal  Kosmos,  the  whole  being  synthesized  by  the  Absolute. \n\nIf  these  three  discrete  or  distributive  degrees  of  Being  be  conceived, \naccording  to  the  Synibology  of  all  the  Eastern  Religions,  as  contained \nin  wi  Ovum,  or  Ego,  the  ti^me  of  that  Egg  will  be  SvabhSvat,  or  the \nAll-Bring  on  the  manifested  plane.  This  Universe  has,  in  truth, \nneither  centre  nor  periphery  ;  but  in  the  individual  and  finite  mind  of \nman  it  has  such  a  definition,  the  natural  consequence  of  the  limitations \nof  human  thought. \n\nIn  Diagram  II..  as  already  stated  therein,  no  notice  need  be  taken  of \nthe  numbers  used  in  the  left-hand  column,  as  these  refer  only  to  the \nHierarchies  of  the  Colours  and  Sounds  on  the  metaphysical  plane,  and \nare  not  the  characteristic  numbers  of  the  human  principles  or  of  the \nplanets.  The  human  principles  elude  enumeration,  because  each  man \ndiffers  from  every  other,  jnst  as  no  two  blades  of  grass  on  the  wholt \nearth  are  absolutely  alike.  Numbering  is  here  a  question  of  spiritual \nprogress  and  the  natural  predominance  of  one  principle  over  another. \nWith  one  man  it  may  be  Buddhi  that  stands  as  number  one;  with \nanother,  if  he  be  a  bestial  sensualist,  the  Lower  Manas.  With  one  the \nphysical  body,  or  perhaps  Pr.1na.  the  life  principle,  will  be  on  the  first \nand  highest  plane,  as  would  be  the  case  in  an  extremely  healthy  man, \nfull  of  vitality;  with  another  it  may  come  as  the  sixth  or  even  seventh \ndownward.  Again,  the  colours  and  metals  corresponding  to  the  planets \nand  human  principles,  as  will  be  observed,  are  not  those  known  exo- \nterically  to  modern  Astrologers  and  Western  Occultists. \n\nLet  us  see  whence  the  modem  Astrologer  got  his  notions  about  the \ncorrespondence  of  planets,  metals  and  colours.  And  here  we  are \nreminded  of  the  modern  Orientalist,  who,  judging  by  appearances \ncredits  the  ancient  Akkadians  (and  also  the  Chaldsean.'i.  Hindus  and. \nEgyptians)  with  the  crude  notion  that  the  Universe,  and  in  like  manner^ \nthe  earth,  was  like  an  inverted,  bell-shaped  howl !  This  he  demon- \nstrates by  pointing  to  the  symbolical  representations  of  some  Akkadian \ninscription.s  and  to  the  Assyrian  carvings,  IL  is,  however,  no  place \nhere  to  explain  how  mistaken  is  the  Assyriologist,  for  all  such  repre- \nsentations are  simply  symbolical  of  the  Khargakkurra,  the  World- \nMountain,  or  Meru,  and  relate  only  to  the  North  Pole,  the  Land  of  the \n\n\nASTROLOGY    AMD   LVNAK    VRfiKS. \n\n\nGovls.       Now,  the  Assyrians  arranged  their  ^ra^n'r  teaching  about  the \nplanets  and  their  correspondences  as  follows : \n\n\nJVum  t*rM. \n\nAtwta \n\nMmtt. \n\nCMm'j. \n\n-  1  )\u25a0      1 \n\nI. \n\nSatuin. \n\ntu<). \n\nBlick. \n\nSatnrdair.  (Whence  jiabtwtli, \n\u2022ia  huauuf  of  Jclujvali.) \n\n1. \n\nJupiter. \n\n\u25a0nn- \n\nWhite,  bnt  \u00ab\u2022  often  Porplv \norOnnce. \n\nThtmday. \n\nMns. \n\ntron. \n\nKed. \n\nTue\u00bbd\u00aby. \n\n44 \n\nam. \n\n\u25a0  0\u00abU. \n\nVeDow>gQldeil. \n\nBand*^. \n\n5- \n\nVcaoa. \n\nCopim*. \n\nCtmi  or  YcUow. \n\nFriday. \n\n6. \n\nMercury. \n\nQolclullver. \n\nMiK. \n\nWedD\u00absday. \n\n*    .  , \n\nMom. \n\nUlfw. \n\naivcr-wUte. \n\nMonday. \n\nThis  is  the  arrangement  now  adopted  by  Christian  Astrologers,  with \nthe  exception  of  the  order  of  the  days  of  the  week,  of  which,  by  asso- \nciating the  solar  planetary  names  with  the  lunar  weeks,  they  have  made \na  sore  mess  as  has  been  already  shown  in  Paper  I.  This  is  the  Ptole- \nmaic geocentric  system,  which  represents  the  Universe  as  in  the  follow- \ning diagram,  showing  our  IJarth  in  the  centre  of  the  Universe,  and  the \nSun  a  Planet,  the  fourth  in  number : \n\n\nThe    Hearen     oi \n\n\ntbr     Moon \n\nMercury \n\nVeona \n\nSua \n\nMva \n\nJipiter \n\nSatnru \n\n\nFUtMAMKirt, \n\nAnd  if  the  Christian  cbrouolog}'  and  order  of  the  days  of  the  week \nare  being  daily  denounced  as  being  based  on  an  entirely  wrong  a.stro- \nnomical  foundation,  it  is  high  time  to  begin  a  reform  also  in  Astrology \nbuilt  on  such  lines,  and  coming  to  us  entirely  fxom  the  Cbaldsean  and \nAssyrian  exoteric  mob.  .  f.  a     tf-^i^  '^v  c^'t^  t^>\\  i \n\nBut  the  correspondences  given  in  these  Papers  are  purely  Esoteric \n\n*  See  lu^a,  II.  j;);  and  .  is*,  U  Mf . \n\n\n458 \n\n\nTHK  SBCRKT   DOCTRINK. \n\n\nFor  this  reason  it  follows  that  when  the  Planets  of  the  Solar  System \nare  named  or  symbolized  (as  in  Diagram  II.)  it  mtxst  not  be  supposed \nthat  the  planetary  bodies  themselves  are  referred  to,  except  as  typts  oo \na  purely  physical  plane  of  the  septenary  nature  of  the  psychic  and \nspiritual  worlds.  A  material  planet  can  correspond  only  to  a  material \nsomething.  Thus  when  Mercury  is  said  to  correspond  to  the  right  eye. \nit  does  not  mean  that  the  objective  planet  has  any  inHuence  on  the \nright  optic  organ,  but  that  both  stand  rather  as  corresponding  mysti- \ncally through  Buddhi.  Man  derives  his  Spiritual  Soul  (Buddhi)  from \nthe  essence  of  the  Manasa  Putra.  the  Sons  of  Wisdom,  who  are  the \nDivine  Beings  (or  Angels)  mling  and  presiding  over  the  planet \nHercur>'. \n\nIn  the  same  way  Venus,  Manas  and  the  left  eye  are  set  down  as \ncorrespondences.  Exoterically,  there  is,  in  reality,  no  such  associatioo \nof  physical  eyes  and  physical  planets:  but  Esoterically  there  is;  for \ntae  right  eye  is  the  '\u2022  Eye  of  Wisdom.\"  i.e.,  it  corresponds  magnetically \nwith  that  Occult  centre  in  the  brain  which  we  call  the  \"Third  Eye'*;* \nwhile  the  left  corresponds  with  the  intellectual  braiUt  or  those  cells \nwhich  are  the  organ  on  the  physical  plane  of  the  thinking  faculty. \nThe  kabalistic  triangle  of  Kether,  Chokmah  and  Binah  shows  this. \nChokmah  and  Binah,  or  Wisdom  and  Intelligence,  the  Father  and \nMother,  or.  again,  the  Father  and  Son,  are  on  the  same  plane  and \nreact  mutually  on  one  another. \n\nWhen  ibe  individual  consciousness  is  turned  inward,  a  conjunction \nof  Manas  and  Buddhi  takes  place.  In  the  spiritually  regenerated  man \nthis  conjunction  is  permanent,  the  Higher  Manas  clinging  to  Buddhi \nbeyond  the  threshold  of  Devachan,  and  the  Soul,  or  rather  the  Spirit, \nwhich  should  not  be  confounded  with  Atm3,  the  Super-Spirit,  is  then \nsaid  to  have  the  \"Single  Eye.\"  Esoterically,  in  other  words,  the \n\"Third  Eye\"  is  active.  Now  Mercury  is  called  Hermes,  and  Venus. \nAphrodite,  and  thus  their  conjunction  in  man  on  the  psycho- physical \nplane  gives  him  the  name  of  the  Hermaphrodite,  or  Androgyne.  The \nabsolutely  Spiritual  Mauys,  however,  entirely  disconnected  from  sexh \nThe  Spiritual  Man  corres^nds  directly  with  the  higher  \"coloured \ncircles,\"  the  Divine  Prism  which  emanates  from  the  One  Infinite  White \nCircle;  while  physical  man  emanates  from  the  Sephiroth,  which  are \nthe  Voices  or  Sounds  of  Eastern  Philosophy.    And  these  \"Voices\" \n\n\nSee  npra,  0.  yu,  tt  ttf.    2  ^  ^ \n\n\ni \n\n\nSKBING   SOUNDS  AND  BRARtNG  COljOURI \n\n\n499 \n\n\nI \n\n\nI \n\n\n'e \n\n\nare  lower  than  the  \"  Colours,\"  for  they  are  the  seven  lower  Sephirolh, \nor  the  objective  Sounds,  seen,  not  heard,  as  the  Zokar  shows,*  and \neven  the  Old  Testament  also.  For,  when  properly  translated,  verse  id \nof  chapter  xx.  Exodus  would  read  :  \"  And  the  people  saw  the  Voices  \" \n(or  Sounds,  not  the  \" thunderings\"  as  now  translated);  and  these \nVoices,  or  Sounds,  are  the  Sephiroth.f \n\nIn  the  same  way  the  right  and  left  nostrils,  into  which  is  breathed \nthe  \"Breath  of  Lives\"!  are  here  said  to  correspond  with  Sun  and \nMoon,  as  Brabma-Prajapati  and  Vsich,  or  Osiris  and  Isis,  are  the \nparents  of  the  natural  life.  This  Quaternary,  viz. :  the  two  eyes  and \ntwo  nostrils,  Mercury  and  Venus,  Sun  and  Moon,  constitutes  the \nKabalistic  Guard i an -Augels  of  the  Four  Corners  of  the  Earth.  It  is \nthe  same  in  the  Eastern  Esoteric  Philosophy,  which,  however,  adds \nthat  the  Sun  is  not  a  planet,  but  the  central  star  of  our  system,  and \nthe  Moon  a  dead  planet,  from  which  all  the  principles  are  gone, \nboth,  being  substitutes,  the  one  for  an  invisible  inter-Mercurial  planet, \nand  the  other  for  a  planet  which  seems  to  have  now  altogether  dis- \nappeared from  \\'iew.  These  are  the  Four  MahSr^jahs,\u00a7  the  \"  Four  Holy \nOnes\"  connected  with  Karma  aud  Humanity,  Kosmos  aod  Man,  iu  all \ntheir  aspects.  They  are :  the  Sun,  or  its  substitute  Michael ;  Moon,  or \nsubstitute  Gabriel ;  Mercury,  Raphael ;  and  Venus,  Uriel.  It  need \nhardly  be  said  here  again  that  the  planetary  bodies  themselves,  being \nonly  physical  symbols,  are  not  often  referred  to  in  the  Esoteric  System. \nbut,  as  a  rule,  their  cosmic,  psychic,  physical  and  spiritual  forces  are \nsymbolized  under  these  names.  la  short,  it  is  the  seven  physical \nplanets  which  are  the  lower  Sephiroth  of  the  Kabalak,  and  our  triple \nphysical  Sun  whose  reflection  only  we  see,  which  is  symbolized,  or \nrather  persoui&cd,  by  the  Upper  Triad,  or  Sephirothal  Crown. || \n\nThen,  again,  it  will  be  well  to  point  out  that  the  numbers  attached  to \nthe  psychic  prind;plM  ^n  Diagram  1.  appear  the  reverse  of  those  in \nexoteric  writings.  \u25a0This*  is  because  numbers  in  this  connection  are \npurely  arbitrary,  changing  with  every  school.     Some  schools  count \n\n\n\u2022  Op.tit..'^.%\\.t. \n\n*  Sec  Pranlc-ii  Ou  Kat^ala,  p.  m,  at  taq. \n:  Gtmait,  ii.  7. \n\nI5^^*\u00ab.l.  147. \n\nI  We  may  rcifcr  for  coafimaUoa  b>  Origtn's  worfca,  iriio  aajrs  Uiol  \"Ute  aeroi  ruling  tlaimoo*\" \n(gralt  or  pl\u00abnclaiy  niltn)  atv  Mldiad.  Ihc  Sun  (the  lioii-lik\u00ab):  (he  Mcoad  in  ordci,  the  Rull,  Juphcr \nor  Snrlct.  etc  i  and  kU  Ukk,  tbc  \"  Sercii  of  Uif  Preaguce,\"  on  the  SrphiroUi.  Tlir  Sephifatlval  Tree \niathFTrrr  ttf  the  Divine  Waacu  u  riven  by  I\\>rpbyry.  or  Porplirry'a  Tre\u00ab.  u  it  li  lutuUly  called. \n\n\n460 \n\n\nTHK   SHCRKT  DOCTRINK. \n\n\nthree,  some  fbnr,  some  six,  and  others  seven,  as  do  all  me  Buddlusi \nEsotericisis. .  As  said  before,*  the  Esoteric  School  has  been  divided \ninto  two  departments  since  the  fourteenth  century,  one  for  the  inner \nLanoos.  or  higher  CbclSs,  the  other  for  the  outer  circle,  or  lay  ChclSi. \nMr.  Siunett  was  distinctly  told  in  the  letters  he  received  froni  one  of \nthe  Gums  that  he  could  not  be  taught  the  real  Esoteric  Doctrine  gl\u00abD \nout  only  to  the  pledged  disciples  of  the  Inner  CircIe.^The  numbm \nand  principles  do  not  go  in  regular  sequence,  like  the  skins  of  an  onion, \nbat  the  student  must  work  out  for  himself  the  Dumber  appropriate  to \neach  of  his  principles,  when  the  time  comes  for  him  to  enter  opon \npractical  study.  The  above  will  suggest  to  the  student  the  necessity \nof  knowing  the  principles  by  their  names  and  their  appropriate \nfaculties  apart  from  any  system  of  enumeration,  or  by  association  with \ntheir  corresponding  centres  of  actions,  colours,  sounds,  etc,  until \nthese  become  inseparable. \n\nThe  old  and  familiar  mode  of  reckoning  the  principles,  given  in  the \nTheosophist  AX\\A  Esoieru  Buddhism,  leads  to  another  apparently  perplex- \ning contradiction,  though  it  is  really  none  at  all.^The  principles \nnumbered  3  and  2.  vis:  Lings  Sharira  and  Prfina,  or  Jiva,  stand  in  tht \nreverse  order  to  that  given  in  Diagram  I.  A  moment's  consideratioo \nwill  suffice  to  explain  the  apparent  discrepancy  between  the  exoteric \nenumeration.!,  and  the  Esoteric  order  given  in  Diagram  I.  Por  in \nDingram  I.  the  Linga  Sharira  is  defined  as  the  vehicle  of  PrSna,  or \nJiva,  the  life  principle,  and  as  such  must.of  necessity  be  inferior  to \nPrftna,  not  superior  as  the  exoteric  ennraeration  would  suggest.  /\\tht \nprinciples  do  not  stand  one  above  the  other,  and  thus  cannot  be  taken \nin  numerical  sequence ;  their  order  depends  upon  the  superiority  and \npredominance  of  one  or  another  principle,  and  therefore  differs  in \nevery  man. \n\nThe  Linga  Sharira  is  the  double,  or  protoplasmic  autetype  of  the \nbody,  which  is  its  image.  It  is  in  this  sense  that  it  is  called  ia \nDiagram  II.  the  parent  ol  the  physical  body,  i.e.,  the  mother  by  con- \nception of  PrSna,  the  father.  This  idea  is  conveyed  in  the  Egyptian \nmythology  by  the  birth  of  Horns,  the  child  of  Osiris  and  Isis,  although, \nlike  all  sacred  Mythoi,  this  has  both  a  threefold  spiritual,  and  a \nsevenfold  psycho -physical  application.  To  close  the  subject,  PrAoa, \nthe  life  principle,  can,  in  sober  truth,  have  no  number,  as  it  pervades \n\n\nPIANST&XY  AND  HUHAM   BODIES. \n\n\nerery  Other  principle,  or  the  bumaji  total.  Each  number  of  the  seven \nwontd  thus  be  naturally  applicable  to  PrSua-Jiva  exoterically  as  it  is  to \nthe  Auric  Body  Eaoterically.  Aa  Pythagoras  showed.  Kosmos  was \nproduced  not  through  or  *>'number,  but  geometrically,  ;>.,  following  the \nproportions  of  numbers. \n\n\nI \nI \n\n\nTo  those  who  are  uuacquaiuted  with  the  exoteric  astrological  natures \nascribed  iu  practice  to  the  planetary  bodies,  it  may  be  useful  if  we  set \nthem  down  here  after  the  manner  of  Diagram  II.,  in  relation  to  their \ndominion  over  the  human  body,  colours,  metals,  etc.,  and  explain  at \nthe  same  time  why  genuine  Esoteric  Philosophy  differs  from  the  astro- \nlogical claims. \n\n\nPUiuU.        1         Dayt. \n\n\u25a0  \u25a0                    r \n\nMtlah                        ^^t*  o/tht  Body \n\nCo/oari. \n\nSatiihi'            1  Saturday. \n\n\\jeaA. \n\nRight  Ear,  KDKa  and  Bony  SyttetU' \n\nUfack.\" \n\nJupita-. \n\nTU1UI1U7. \n\n\u00bbtt. \n\ntxft  Bar.  ThlcbJt.  Peel  \u00bbud  Anehal \n\nayiUm. \n\nPwrple.t \n\nMan. \n\nTuesday. \n\nIron. \n\nPonhcad  aitd  Noee.WskninSrs- \nfiuicUoii  and  MtuculR  SyktciC \n\nBed. \n\nMn. \n\nftutuliy. \n\nGold. \n\nBight  8yc.  U\u00abTi  Kul  Vital  Cratm. \n\nUnuigc.l \n\nVciitu.               1  Friday. \n\nConm. \n\nChin  incl  Cheeks,  KmJc  and  Reins \nand  the  Vcneua  Syricm. \n\nYcllow-t \n\nUcrcory. \n\nWdlAMday. \n\nQuiduilvcr. \n\nMoutb,  fUnds.  AtKtominal  VUccra \n\nanil  N\u00abrtvt)g&  System. \n\nXyyn   or \nCicani-ll \n\nMoon. \n\nUooday. \n\naovir. \n\nBrbsU.    Ufl     Bye.    ifae     PliUdic \nftyateii^  SkUva,  Lymph,  etc. \n\nWhtte.l \n\n*  Saoterically.  gicca,  ttwic  beinx  no  black  iu  the  priamiktic  ray. \n\n*  Kbotcrtcally.  hghl  blue.  As  a  pistnenl.  purple  u  a  compo'.iiiil  of  rrd  an'l  blue,  and  In  R\u00ab\u00abtffra \nOccultfAtn  blu\u00ab  U  ih\u00ab  tpiritual  CMCitce  of  the  colovr  purple,  \u00abrhil\u00ab  red  is  ils  luaicnal  tiaaw.  In  mUily, \nOccultism  uiakca  Jupitrr  bine  bceauw  be  U  the  uta  of  Snturn.  which  b  creeo.  and  light  blue  aa  a \npnaniuk  colour  conlaina  a  mat  daal  at  gnea.  Again,  the  Aorlc  Body  will  contain  much  of  the \nCQlour  of  ihr  I.0WIT  Hanaa  IT  the  nun  I*  a  material  aensualUt.  juM  aa  U  will  cootala  much  of  the \ndarker  hue  if  the  Uighct  Hanaa  haa  preponderance  uvcr  the  I.ow\u00abr. \n\nt  Baolcricalty,  the  Sun  eannot  eormpoad  with  the  eye.  ooae.  or  any  other  arsan,  aimre,  aa \nexplained,  it  U  no  pluict.  but  a  cvulral  atar.  II  waa  adopted  aa  a  planet  by  ihr  paat-Ctarlillan  A((m- \nloger*.  who  had  nerrr  be<n  initiated.  Moreo\u00aber.  the  true  colour  of  tlte  etun  ia  Mne,  and  it  ii|>]>ear\u00bb \nyellow  only  owing  to  the  effect  at  the  abMU-ptlou  of  vapoun  tchledy  melalltc)  by  ita  atmovphcre. \nAll  b  Hlyi  on  our  Bartb. \n\nt  BMt\u00abrically.  indigo,  or  dark  blue,  whicta  la  the  conplenanl  of  yellow  in  the  piisnL  Tellow  In  a \n\u25a0Jmple  or  primiti**  colour.    Manas  being  dual  iu  Its  nature\u2014 aa  is  tta  aidereal  lymbol,  the  planet \n\n\n462  THB   SRCART   DOCTRINK. \n\nThus  it  will  be  seen  that  the  influence  of  the  solar  system  in  tbe \nexoteric  kabalistic  Astrology  is  by  this  method  distributed  over  the \nentire  human  body,  the  primary  metals,  and  the  gradations  of  coloor \nfrom  black  to  white ;  but  that  Hsotehcism  recognizee  acithur  black  dot \nwhite  as  colours,  because  it  holds  religiously  to  the  seven  solar  or \nnatural  colours  of  the  prism.  Black  and  while  are  artificial  tints.  The^ \nbelong  to  the  Earth,  and  are  only  perceived  by  virtue  of  the  spedal \nconstruction  of  our  physical  organs.  White  is  the  absence  of  all \ncolours,  and  therefore  no  colour;  black  is  simply  the  abscuce  of  light, \nand  therefore  the  negative  aspect  of  white.  The  seven  prismatic \ncolours  are  direct  emanations  from  the  Seven  Hierarchies  of  Being, \neach  of  which  has  a  direct  bearing  upon  and  relation  to  one  of  the \nhuman  principles,  since  each  of  these  Hierarchies  is.  in  fact,  the  creator \nand  source  of  the  corresponding  human  principle.  Each  prismatic \ncolour  is  called  in  Occultism  the  '*  Father  of  the  Sound  \"  which  corre- \nsponds to  it ;  Sound  being  the  Word,  or  the  Logos,  of  its  Father- \nThought.  This  is  the  reason  why  sensitives  connect  every  colour \nwith  a  definite  sound,  a  fact  well  recoguixed  iu  Modem  Science \n(r.^.. Francis  Galton's  Human  FacuUy).  But  black  and  white  are \n'^<V:*^JL  V    >l'i^^<\"A\u25a0X' \n\nVeuui.  wbicli  U  botb  the  morninir  >nd  eroiiiif  uar\u2014 Oie  diflbimce  bct\u00ab\u00bbe\u00aba  tbe  bi4t1>\u00abr  uid  tbc  loNa \nptinctpln  of  M\u00abtiti>,  whotK  \u00absiie\u00abcc  u  derived  frain  Ihe  Hierarchy  ruling  Venu\u00bb,  is  dettotrd  by  ibt \ndark  btue  aud  gi\u00ab\u00abii.  Crccn,  Uic  l^wcr  Man u,  rote mbtes  Uk  colour  oi  the  lotar  \u00abp\u00abcUiuB  \u00abUch \nBppran  betwcm  lta\u00ab  yellow  and  the  dark  blue.  Ibe  Hj^bm-  Spiritual  Maniu.  tndigo  i>  Uw  IntCB^iH \ncolour  oT  the  liravra  or  dty,  Ic  deroie  the  upward  tmdeucy  of  Uaiias  toward  Buddbi,  o>  Itac \nheavenly  KptrilonI  Soul.  This  colour  is  obtained  from  the  'j^igo/na  iineiorsa.  \u25a0  plamt  of  tkc \nhighe\u00abl  occult  properties  In  India,  much  used  io  White  Mo^c,  nnd  orculUjr  connected  witb  copycr. \nThl\u00ab  Is  ohuivu  by  Ihc  itidigo  aaauming  a  copper  lustre,  enpedally  when  rubbed  on  any  bard  mbsUMK. \nAnnlher  property  of  the  dye  1\u00bb  th\u00abt  it  i\u00ab  tnsolubk'  f n  water  and  cren  in  etfict.  t>einr  li^liUl  ua  wtifU \nthan  auy  kuowu  liquid.  No  symbol  has  ever  been  adopted  in  Uie  H\u00ab*t  wilfccut  lieinic  twaed  upca \nI  loflcal  and  demonstrable  reason.  Therefbn  Butcra  SymbolocUt*.  from  the  cailicbl  ages,  haw \nconnecteil  the  ipiritual  and  the  animal  minds  of  mail,  the  one  with  dark  Mue  (Ncwtoa's  todisoi.  or \ntrue  blue,  free  from  vrecn :  aid  the  oUier  wlUi  pure  greca. \n\nIt  E\u00abOlcricaUy^ellowJbecau>e  the  culuur  of  the  &un  la  orange,  and  Mercur>-  now  stands  srxi  to \nIhc  &un  in  dlstAicc,  o  it  docs  in  colonr.  The  plat>et  lot  which  the  Sun  is  \u25a0  tatMtilMte  was  still \nnearer  the  ituu  than  H\u00abrcnry  now  is,  and  was  one  of  the  moat  scctH  nu<l  hiKbe*)  plaiteta.  It  u  ^d \nto  have  tieconie  invinbte  at  the  close  of  the  rhird  Race. \n\nV  E^oterlcmlly.  vioM,  because,  perbapi.  violet  Is  Ibe  colour  assumed  by  a  ray  of  aaaUxlit  when \ntrauMnllled  through  ti  very  thin  plate  of  silver,  and  also  because  the  Moos  sbtac*  upon  ibe  HartA \nwith  llgbt  borrowird  from  tb\u00ab  Sun,  as  the  baman  body  shine*  with  <iuahiirntions  borinwi-d  from  it> \ndonble\u2014 Ibe  aJ^rial  man.  As  the  aslral  Shadow  starts  the  aeries  of  prioctplea  in  dub,  ob  the  tems. \ntrial  plane,  up  to  the  lower,  aidnuil  Manas,  !k>  the  violet  ray  startt  the  series  of  prianatic  coloora  Aoa \nUa  end  up  to  green,  boUi  beins,  the  one  a*  a  priociptc  and  the  other  as  a  colour,  the  mo9i  reAnncWt \noTall  the  prindplea  and  colours.  Resides  which,  there  I*  the  same  great  Occult  mynery  attached  U \nall  these  eoTTcapoadences,  boUi  eelcnUal  and  lerreatriat  bodies,  colour*  and  aonnds.  In  clearer  wqNa, \ntbcie  ezista  the  same  law  of  rrlntlon  between  the  Moon  and  Uic  Earth,  the  astral  ud  ttie  Mviam  hndy \nof  nun,  as  between  the  violet  end  uf  theprtsinalic  npectmin  and  the  indifo  and  the  blue.  But4f  tkb \nnorv  anon. \n\n\nPLANETS  AND  FACUtTIES. \n\n\n463 \n\n\nI \n\n\nI \nI \n\n\nentirely  negative  colours,  and  have  no  representatives  in  the  world  of \nsubjective  being. \n\nKabalistic  Astrology  says  that  the  dominion  of  the  planetary  bodies \nin  the  human  brain  also  is  defined  thus :  there  are  seven  primary \ngroups  of  faculties,  six  of  which  function  through  the  cerebrum,  and \nthe  seventh  thruugh  the  cerebellum.  This  is  perfectly  correct  Esoteri- \ncally.  But  when  it  is  further  said  that :  Saturn  governs  the  devotional \nfaculties f  Mercur>'>  the  intellectual ;  Jupiter,  the  sympathetic;  the  Sun, \nthe  governing  faculties;  Mars,  the  selfish;  Venus,  the  tenacious;  and \nthe  Moon,  the  instincts; \u2014 we  say  that  the  explanation  is  incomplete \nand  even  misleading.  For,  in  the  first  place,  the  physical  planets  can \nrule  only  the  physical  body  and  the  purely  physical  functions.  All  the \nmental,  emotional,  psychic  and  spiritual  faculties,  arc  influenced  by \nthe  Occult  properties  of  the  scale  of  causes  which  emanate  from  the \nHierarchies  of  the  Spiritual  Rulers  of  the  planets,  and  not  by  the \nplanets  themselves.  This  scale,  as  gjiven  in  Diagram  II.,  leads  the \nstudent  to  perceive  in  the  following  order:  (i)  colour;  (2) .sound; \n(3)  the  sound  materializes  into  the  spirit  of  the  metals,  i.e.,  the  metallic \nElementals ;  (4)  these  materialize  again  into  the  physical  metals ; \n(5)  then  the  harmonial  and  vibratory  radiant  essence  passes  into  the \nplants,  giving  them  colour  and  smell,  both  of  which  \"properties\" \ndepend  upon  the  rale  of  vibration  of  this  energy  per  unit  of  time  ;  (6) \nfrom  plants  it  passes  into  the  animals ;  (7)  and  finally  culminates  in  the \n\"principles\"  of  man. \n\nThusweseetheDivineEssenceof  our  Progenitors  in  Heaven  circling \nthrough  seven  stages ;  Spirit  becoming  Matter,  and  Matter  returning \nto  Spirit.  As  there  is  sound  in  Nature  which  is  inaudible,  so  there  is \ncolour  which  is  invisible,  hut  which  can  be  heard.  The  creative  force, \nat  work  in  its  incessant  task  of  transformation,  produces  colour,  sound \nand  numbers,  in  the  shape  of  rates  of  vibration  which  compound  and \ndissociate  the  atoms  and  molecules.  Though  invisible  and  inaudible \nto  us  in  detail,  yet  the  synthesis  of  the  whole  becomes  audible  to  us  on \nthe  material  plane.  It  is  that  which  the  Chinese  call  the  \"Great \nTone,\"  or  Kung.  It  is,  even  by  scientific  confession,  the  actual  tonic \nof  Nature,  held  by  musicians  to  be  the  middle  Fa  ou  the  keyboard \nof  a  piano.  We  hear  it  distinctly  in  the  voice  of  Nature,  in  the  roaring \nof  the  ocean,  in  the  sound  of  the  foliage  of  a  great  forest,  in  the  distant \nroar  of  a  great  city,  in  the  wind,  the  tempest  and  the  storm  :  in  short, \nin  everything  in  Nature  which  has  a  voice  or  produces  sound.     To  the \n\n\nSHCRBT   UOCTRmB. \n\n\nhearing  of  all  who  hearken,  it  culminates  in  a  single  definite  tone,*/ \nan  uoapprectable  pitch,  which,  as  said,  is  the  F,  or  Fa,  of  the  diatoaK \nscale.  From  these  particulars,  that  wherein  lies  the  difference  between \nthe  exoteric  and  the  Esoteric  nomenclature  and  symbolism  will  be \nevident  to  the  student  of  Occultism.  In  short,  kabalistic  Astrology,  u \npractised  in  Europe,  is  the  semi -esoteric  Secret  Science,  adapted  for  the \nouter  and  not  for  the  inner  circle.  It  is,  furthermore^  often  left  incom- \nplete and  not  infrequently  distorted  to  conceal  the  real  truth.  While \nit  symbolizes  and  adapts  its  correspondences  on  the  mere  appearances \nof  things.  Esoteric  Philosophy,  which  concerns  itself  pre-eminently \nwith  the  essence  of  things,  accepts  only  .such  symbols  as  cover  the \nwhole  ground.  i.e.,snch,  symbols  as  yield  a  spiritual  as  well  as  a  psychic \nand  physical  meaning.  Yet  even  Western  Astrology  has  done  excel- \nlent work,  for  it  has  helped  to  carry  the  knowledge  of  the  existence  of \na  Secret  Wisdom  throughout  the  dangers  of  the  Mediaeval  Ages \nand  their  dark  bigotry  up  to  the  present  day.  when  all  danger  has  dis- \nappeared. \n\nThe  order  of  the  planets  in  exoteric  practice  is  that  defined  by  their \ngeocentric  radii,  or  the  distance  of  their  several  orbits  from  the  EanJ: \nas  a  centre,  viz.,  Saturn,  Jupiter,  Mars,  Sun,  Venus,  Mercury  and  Mooo \nIn  the  first  three  of  these  we  find  symbolized  the  celestial  Triad  of \nsupreme  power  in  the  physical,  manifested  universe,  or  Brahrai.  Visbos \nand  Shiva ;  while  in  the  last  four  we  recognize  the  symbols  of  the  ter- \nrestrial quatcrnanr'  ruling  over  all  natural  and  physical  revolutions  of \nthe  seaions,  quarters  of  the  day,  points  of  the  compass,  and  elemeats. \n'Thus : \n\n\ni \n\n\ni \n\n\ni \n\n\nSpring. \n\nSummer. \n\nAutumn. \n\nWinter. \n\nMorning. \n\nNoon. \n\nEvening. \n\nNight \n\nYouth. \n\nAdolescence. \n\nManhood. \n\nAge. \n\nFire. \n\nAir. \n\nWater. \n\nEarth. \n\nEast. \n\nSouth. \n\nWest. \n\nNonh. \n\nBut  Esoteric  Science  is  not  content  with  analogies  on  the  purdy \nobjective  plane  of  the  physical  senses,  and  therefore  it  is  absolutely \nnecessar>'  to  preface  further  teachings  in  this  direction  with  a  cli \nexplanation  of  the  real  meaning  of  the  word  Magic. \n\n\nSIHON   HACVUS  THB  MAGICIAN. \n\n\n465 \n\n\nWHAT  MAGIC  IS,  IN  REALITY. \n\nEsoteric  Science  is,  above  all.  the  knowledge  of  our  relations  with \nand,  in  Divine  Magic,*  instparablcness  from  oar  divine  Sdves \u2014 the  latter \nmeaning  something  else  besides  our  own  higher  Spirit.  Thu!^  before \nproceeding:  to  exemplify  and  explain  these  relations,  it  may  perhaps  be \nuseful  to  give  the  student  a  correct  idea  of  the  full  meaningof  this  most \nmisunderstood  word  j\"  Magic.\"     Many  are  tho.4e  willing  and  eager  to \n\n\u25a0  study  Occultism,  but  ver>'  few  have  even  an  approximate  idea  of  the \nScience  itself.  Now.  very  few  of  our  American  and  European  students \ncan  derive  benefit  from  Sanskrit  works  or  even  their  translations,  as  these \n\n\u25a0  translations  are,  for  the  most  part,  merely  blinds  to  the  uninitiated.  I \ntherefore  propose  to  offer  to  their  attention  demonstrations  of  the  afore- \n\n(aaid  drawn  from  Neo-Platonic  works.  These  arc  accessible  in  transla- \ntion :  and.  in  order  to  throw  light  on  that  which  has  hitherto  been  full \nof  darkness,  it  will  suffice  to  point  to  a  certain  key  in  them.  Thus  the \nGnosis,  both  pee  Christian  and  post-Christian,  will  serve  our  purpose \nadmirably. \n\nThere  are  millions  af  Christians  who  know  the  name  of  Simon  Magus,/ \nand  the  little  that  is  told  about  him  in  the  Acts;  but  very  few  who  have^^ \neven  heard  of  the  many  mbtley,  fantastic  and  contradictory  details  which \ntradition  records  about  his  life.  The  story  of  his  claims  and  bis  death \nis  to  be  found  only  in  the  prejudiced,  half-fantastic  records  about  him \nin  the  works  of  the  Church  Fathers,  sucli  as  Irenxus,  Hpipbanius  and \nP  St.  Justin,  and  especially  in  the  anonymous  PhUoiophumena.  Yet  he  is \na  historical  character,  and  the  appellation  of  \"Magus\"  was  given  to \nhim  and  was  accepted  by  all  his  conteuiporarick,  including  the  heads \nof  the  Christian  Church,  as  a  qualification  indicating  the  miraculous \npowers  he  possessed,  and  irrespective  of  whether  he  was  regarded  as  a \nwhite  (divine)  or  a  black  (infernal)  Magician.  In  this  respect,  opinion \nhas  always  been  made  subservient  to  the  Gentile  or  Christian  proclivi- \nties of  his  chronicler. \n\nIt  is  in  his  system  and  in  that  of  Menander,  his  pupil  and  successor, \nthat  we  find  what  the  term '^agic\"  meant  for  Initiates  in  those  days. \n\nSimon,  as  all  the  other  ^Gnostics,  taught  that  our  world  was  creatad \nby  the  lowtr  angels,  whom  he  called  \u00a3ons.     He  mentions  only  three \n\n\n*  Usgic,  Mit^a,  tne&nA,  in  ll\u00bb9pintuii],  tcccet  wiim.  Uic  \"tireat  UTc,\"  or  rftTioi!  life  in  spirit.  The \nroot  U  magk.M.  aevo  in  the  Suiskril  muhal,  Zend  mar.  Crrck  mfgai.  and  l,j|Uii  maf\"\".  bU  ai^fr- \nli^  \"  great.\" \n\n3   M \n\n\n466  THU    SECRET  DOCTRINE.  /  \u2022         f \n\ndegrees  of  such,  because  it  was  and  is  useless,  as  we  nave  before \nexplained,  to  teach  anything  about  the  four  higher  ones,  and  he  there- \nfore begins  at  the  plane  of  globes  A  and  G.  His  system  is  as  near  to \nOccult  Truth  as  any.  so  thai  we  may  examine  it,  as  well  as  his  own  and \nMenauder's  claims  about  \"  Magic,\"  to  find  out  what  they  meant  by  the \nterm.  Now,  for  Simon,  the  .summit  of  all  manifested  creation  was \nFire.  It  was,  with  him  as  with  as,  the  Universal  Principle,  the  Infinite \nPotency,  born  from  the  concealed  Potentiality.  This  Fire  was  the \nprimeval  cause  of  the  manifested  world  of  being,  and  was  dual,  haviog \na  manifested  and  a  concealed,  or  secret,  side. \n\n\\  The  Mcret  side  of  the  Fire  is  concealed  in  its  evident  [or  objecdve}  rideJaad  Uk \nobjective  is  produced  from  the  secret  side,*_l  ^ \n\nhe  writes,  which  amounts  to  saying  that  the  visible  is  ever  present  is \nthe  in\\*isible.  and  the  invisible  in  the  visible.  This  was  but  a  new  fonn \nof  stating  Plato's  idea  of  the  Tntelligible  (Notion}  and  the  Sensible \n(Aistkiton),  and  Aristotle's  teaching  on  the  Potency  fDuHamis)  and \nthe  Act  (Energeia).  For  Simou,  all  that  can  be  thought  of,  all  that  can \nbe  acted  upon,  was  perfect  intelligence.  Fire  contained  all.  And  thus \nall  the  parts  of  that  Fire,  being  endowed  with  intelligence  and  reason, \nwere  susceptible  of  development  by  extension  and  emanation.  This  is \notir  teaching  of  the  Manifested  Logos,  and  these  parts  in  their  primor- \ndial emanation  are  our  DhySn  Chohans,  the  \"Sons  of  Flame  and  Fire,\" \nor  higher  .<^ns.  This  **  Fire  \"  is  the  symbol  of  the  active  and  living \nside  of  Divine  Nature.  Behind  it  lay  \"infinite  Potentiality  in  Potenti- \nality,\"  which  Simon  named  \"  that  which  has  stood,  stands  and  will \nstand,\"  or  permanent  stability  and  personified  immutability. \n\nFrom  the  Potency  of  Thought,  Divine  Ideation  thus  passed  to  Action. \nHence  the  series  of  primordial  emanations  through  Thought  begetting \nthe  Act.  the  objective  side  of  Fire  being  the  Mother,  the  sacred  side  of \nit  being  the  Father.  Simon  called  these  emanations  Syzygics  (a  united \npair,  or  couple),  for  they  emanated  two-by-two,  one  as  an  active,  and \nthe  other  as  a  passive  i^^on.  Three  couples  thus  emanated  (or  six  tn \nall,  the  Fire  being  the  seventh),  to  which  Simou  gave  the  following \nnames:  \"Mind  and  Thonght ;  Voice  and  Name;  Reason  and  RcBec- \ntion,\"t  the  first  in  each  pair  being  male,  the  la.ft  female.  From  these \nprimordial  six  emanated  the  six  ^ons  of  the  Middle  World.  Let \nsee  what  Simon  himself  says : \n\n\n*  t^ii\u00bb\u00bbt$kumam;  vt \u00bb. \n\n\nt  ^Khu,  EpimtiA ;  Mimi.  Cmtmm.  i^uaut,  Emtikmmiiu. \n\n\nI \n\n\n^^^^  SERIES  OP  ^ONS. \n\nlacR  of  tbote  she  primitive  beings  contained  the  entire  infinite  Potency  [of  its \nparent];  but  it  was  there  only  in  Potency,  and  not  in  Act  That  Potency  had  to  be \ncalled  forth  [or  confonned]  through  an  itnage  in  order  that  it  should  manifest  in  all \nil\u00bb  essence,  virtue,  grandeur  and  cffecLs ;  for  only  then  could  the  emanated  Potency \nbecome  similar  to  its  parent,  the  eternal  and  infinite  Potency.  If,  on  the  contrary, \nit  remained  simply  potentially  in  the  six  Potencies  and  failed  to  be  conformed \nthrough  an  image,  then  tlie  Potency  woald  not  pass  iota  action,  but  would  get \nlost,* \n\nin  clearer  terms,  it  tvotUd  become  atrophied,  as  the  modem  expre^on \ngoes. \n\n^Iow,  what  do  these  words  mean  if  not  that  to  be  equal  in  all  things \nto  the  Infinite  Potency  the  JEons  had  to  imitate  it  in  its  action,  and \nbecome  themselves,  in  their  turn,  emanative  Principles,  as  was  their \nParent,  giving  life  to  new  beings,  and  becoming  Potencies /\u00ab  a\u20ac/u  them- \nselves ?  To  produce  emanations,  or  to  have  acquired  the  gift  of  Kriyfi- \nshakti.t  is  the  direct  result  of  that  power,  an  effect  which  depends  on \nour  own  action.  That  power,  then,  is  inherent  in  man,  as  it  is  in  the \nprimordial  j^ons-  and  even  in  the  secondary  Emanations,  by  the  veo' \nfact  of  their  and  our  descent  from  the  One  Primordial  Principle,  the \nInfinite  Power,  or  Potency.  Thus  wc  find  in  the  system  of  Simon \nMagus  that  the  first  six  ^ous,  synthesized  by  the  seventh,  the  Parent \nPotency,  passed  into  Act,  and  emanated,  in  their  turn,  six  secondary \n-^ons,  which  were  each  synthesized  by  their  respective  Parents.  In  the \nPkilosophumena  we  read  that  Simon  compared  the  .i^ns  to  the  \"  Tree \nof  I^ife.'     Said  Simon  in  the  Revctation  -.X  '5Cf^- 1    j       ty^ \n\nIt  is  written  that  there  are  two  ramificationn  of  the  universal  ^ous,  having  neither \nbeginning  nor  end.  issued  both  from  the  s.inie  Root,  tlic  invisible  and  incomprehen- \nsible Potentiality,  Sigft  [Silence].  One  of  these  [series  of  ^ons]  appears  from  above. \nThis  is  the  Great  Potency,  Univers.il  Mind  [or  Divine  Ideation,  the  Mahat  of  the \nHindus];  it  orders  all  things  and  is  male.  The  other  is  from  below,  for  it  is  the \nGreat  [manifested]  Thought,  the  female  -Eon,  generating  all  things.  These  [two  j. \nkinds  of  ^ons]  Corresponding j  with  each  other,  have  conjunction  and  manifest^ \nthe  middle  distance  [the  intenneiliate  sphere,  or  plane],  the  incomprehensible  Air \nwhich  has  neither  beginning  nor  end.|| \n\nThis  female  \"Air\"  is  our  Ether,  or  the  kabalisUc  Astral  Light.     It \n\n\nT' \n\n\n'  mhnofikumdMa,  vl.  I*. \nt  Sec  tmfra,  tm^  wee. \n\nX  The  Creai  KetMtmiiott  {Hi  Megali  A^hotii),  of  which  Slmoa  hltawlf  m  anppcwcd  lo  ka\u00abc  t>cn \nthe  aatboT. \n\\  UtltJoiXy,  ataading  opposite  each  oUier  in  tow*  or  pain. \nI)  Pkiiom^wmtHa.iii.  ifl. \n\n\nTHR  SBCEJtr  DOCTBWK, \n\nis,  then,  the  Second  World  of  Simon,  born  of  Fire,  the  principle  of \neverything.  We  call  it  the  One  Lifb,  the  Intelligent,  Divine  Flame, \nomnipresent  and  infinite.  In  Simon's  system  this  Second  World  was \nruled  by  a  Being,  or  Potency,  both  mole  and  female,  or  active  and \npassive,  g^ood  and  bad.  This  Parent-Betng^.  like  the  primordial  infinite \nPotency,  is  also  called  **  that  which  has  stood,  stands  and  will  fttand.\" \nfio  long  as  the  manifested  Kosmos  shall  last.  When  it  emanated  m \n*\u2022/\u00ab  and  became  like  unto  its  own  Parent,  it  was  not  dual  or  androgyne. \nIt  is  the  Thought  (Sig\u00a3)  that  emanated  from  it  which  became  as  itself \n(the  Parent),  having  become  like  unto  its  image  (or  antctype) ;  the \nsecond  had  now  become  in  its  turn  the  first  (on  its  own  plane  or  sphere). \nAs  Simon  has  it  : \n\nIt  [the  PArrnt  or  Father]  wu  one.  For  having  it  fthe  Thought]  In  Iticlf,  it  w\u00bb  tfiT_ \naXoae.  It  was  oot,  hDWc%-er.  first,  though  it  was  pre^ziBting;  bat  manifesting  itself \nto  itteir  from  itself,  it  became  the  secoud  (or  dual).  Nor  was  it  called  Father  before \nit  [the  Thought]  gave  it  that  name.  Ah,  therefore,  itself  developing  itself  by  itself, \ninanifcitted  to  itself  its  own  Thouf^ht,  so  also  the  Thougiit  being  ntiitiifested  did \nnot  act,  but  seeing  the  Father  hid  it  in  itself^  that  is.  (hid)  that  Potency  (in  itselfV \nAmi  the  Potency  [DuHamti,  vi/.:  A/otts]  and  Thought  lEfiinma']  are  male- female. \nWhence  they  correspond  with  one  another\u2014 for  Potency  in  no  way  differs  from \nThonghl\u2014 bring  otir.  So  from  the  things  above  is  fonnd  Potency,  and  from  thuae \nbelow,  Thought.  It  comes  to  pass,  therefore,  that  that  which  is  manifested  from \nllietn,  Although  being  one,  yet  is  found  to  I>e  iwofolil,  the  androgyne  having  the \nfemale  in  itselC  So  is  Mind  in  Thought,  things  inseparable  Erom  each  other \nwhich  though  t>eiiig  one  arc  yet  found  dual.* \n\nHe  [Simon]  calls  the  first  Syzygy  of  the  six  Potencies  and  of  the  seventh,  which \nIs  with  it.  Nods  and    Bpinoia,  Hea%'cn  and  Earth:   the  male  looks  down  from  on. \ntigh  and  takes  thought  for  his  Syzygy  for  spouse^  for  the  Eortti  below  receivca \n\\  those  iutellcctnal  fruits  which  are  brought  down  from  Heaven  and  are  cognate  lo \nthe  Earth.t \n\n,  Simon's  Third  World  with  its  third  scries  of  six  JEoas,  and  the \nseventh,  the  Parent,  is  emanated  in  the  same  way.  It  is  this  same \nnote  which  runs  through  every  Gnostic  system \u2014 gradual  development \ndownward  into  Matter  by  similitude  ;  and  it  is  a  law  which  is  to  be \ntraced  down  to  primordial  Occultism,  or  Magic.  With  the  Gnostics, \nas  with  us,  this  seventh  Potency,  synthesizing  all,  is  the  Spirit  brooding \nover  the  dark  waters  of  undifferentiated  Space,  N^rayana,  or  Vishnu, \nIjix  India;  the  Holy  Gho.st  in  Christianity.  But  while  in  the  latter  the \nconception  is  conditioned  and  dwarfed  by  limitations  necessitating \n\n\n\u2022  ty.  at.,  vi.  a. \n\n\n*  0^.ea,L  i|. \n\n\nTHH  TRlPUt  MOa. \n\n\n469 \n\n\nfaith  and  grace,  Kastern  Philosophy  shows  it  pervading  every  atom, \nconscious  or  unconscious.  Irenieus  supplements  the  information  on \nthe  fnrther  development  of  these  six  ^Eons.  We  learn  from  him  that \nThought,  having  separated  itself  from  its  Parent,  and  knowing  through \nits  identity  of  Hssence  with  the  latter  what  it  had  to  know,  proceeded \non  the  second  or  intermediate  plane,  or  rather  World  (each  of  such \nWorlds  consisting  of  two  planes,  the  superior  and  inferior,  male  and \nfemale,  the  Utter  assuming  finally  both  Potencies  and  becoming  an- \ndrogyne), to  create  inferior  Hierarchies,  Angels  and  Powers,  Dominions \nand  Hosts,  of  every  description,  which  in  their  turn  created,  or  rather \nemanated  out  of  their  own  Essence,  our  world  with  its  men  and  beings, \nover  which  Ihey  watch. \n\nIt  thus  follows  that  every  rational  being \u2014 called  Man  on  Earth \u2014 is  of \nthe  same  essence  and  possesses  potentially  all  the  attributes  of  the \nhigher  ^ons,  the  primordial  Seven.  It  is  for  him  to  develope,  \"  with \nthe  image  before  him  of  the  highest,\"  by  imitation  in  tulu,  the  Potency \nwith  which  the  highest  of  his  Parents,  or  Fathers,  is  endowed.  Here \nwe  may  again  quote  with  advantage  from  the  Phtlowphumena  : \n\nSo  then,  according  to  Simon,  this  blissful  and  imperishable  [principle]  is  cod> \ncealed  in  cvcrytbio^  in  potency,  not  in  act.  This  is  \"that  which  has  stood,  stands \nand  will  stand,\"  vis.,  that  which  has  stood  above  in  ingenerable  Potency:  that \nwhich  atands  below  in  the  stream  of  the  waters  generated  in  an  image:  that  which \nwill  stand  alxiTe,  t)eaide  the  btissAil  infinite  Potency,  if  it  m&kes  itself  like  unto \nthis  image.  For  three,  he  ssys,  are  they  that  stand,  and  without  these  three  jEoi\u00bb \nti(  stability,  there  is  no  ailornmcnt  of  the  gcnerable  which,  according  to  them  [the \nSimoniaus}.  is  borne  on  the  water,  and  being  moulded  according  to  the  similitude \nis  a  perfect  and  celestial  (^on),  in  no  manner  of  thinking  inferior  to  the  Ingener- \nable Potency.  Thus  Ihcy  say :  \"  I  and  thou  [are]  one  ;  txrfore  me  [wastj  thon ;  that \nwhich  is  after  thee  [is]  I.\"  This,  be  says,  is  the  one  Potency,  divided  into  above \nand  t>elow,  generating  itself,  nourishing  itself,  seeking  itself,  finding  itself:  its  own \nmother,  father,  brother,  spouse,  daughter  and  son,  one,  for  it  is  the  Root  of  all.* \n\nThus  of  this  triple  JEon,  we  learn  the  first  exists  as  \"  that  which \nhas  stood,  stands  and  will  stand,\"  or  the  uncreate  Power,  Atman ;  the \nsecond  is  generated  in  the  dark  waters  of  Space  (Chaos,  or  undifferen- \ntiated Substance,  our  Buddhi),  from  or  through  the  image  of  the  former \nreflected  in  those  waters,  the  image  of  Him,  or  It,  which  moves  on \nthem  ;  the  third  World  (or,  in  man.  Manas)  will  be  endowed  with  every \npower  of  that  eternal  and  omnipresent  Image  if  it  but  assimilates  it  to \nitself.    For. \n\n\ntTO  TBS  RBCRKT  UOCTRINB. \n\nAtl  thit  ift  eternal,  pure  and  incorruptible  is  conceuled  in  everything  thai  is, \n\nif  only  potentially,  not  acliially.     Atid \n\nEver}'tbing  is  that  imaftc.  provided  the  lower  image  (maa)  ascends  to  that  hlgfaeat \nirce  and  Root  in  Spirit  and  Thought \n\nMatter  as  Substatice  is  eternal  and  has  never  been  created.  Therefore \n[Simou  Magus,  with  all  the  great  Gnostic  Teachers  and  Eastern  Philo- \nleophers,  never  speaks  of  its  beginning.  \"Eternal  Matter\"  receives  its \nVarious  forms  in  the  lower  iEon  from  the  Creative  Angels,  or  Builders, \n^s  we  call  them.  Why,  then,  should  not  Man.  the  direct  heir  of  the \n[liighest  ^on,  do  the  same,  by  the  potency  of  his  thought,  which  is \n[torn  from  Spirit?  This  is  Kriyfishakti.  the  power  of  producing  forms \nkOn  the  objective  plane  through  the  potency  of  Ideation  and  Will,  from \n^visible,  indestructible  Matter. \n\nTruly  says  Jeremiah,'  quoting  the  \"  Word  of  the  Lord  \" : \n\nBefore  I  formed  thee  in  the  belly  t  Itaew  thee;  and  berore  thou  earnest  forth  oat \nof  the  womb  I  sanctified  thee, \n\n:for  Jeremiah  stands  here  for  Man  when  he  was  yet  an  ^on,  or  Divine \n\nMan.  both  with  Simon  Magus  and  Eastern  Philosophy.  The  first  three \njchapters  of  Getu-sis  are  as  Occult  as  that  which  is  given  in  Paper  I.  For \nsthe  terrestrial  Paradise  is  the  Womb,  says  Simou, f  Eden  the  regioQ^ \n\nsurrounding  it.    The  river  which  went  out  of  Eden  to  water  the  garden . \n\n'is  the  Umbilical  Cord  ;  this  cord  is  divided  into  four  Heads,  the  streams \n\u2022that  flowed  out  of  it.  the  four  canals  which  serve  to  carry  nutrition  to  the \n''cetus,  i.e.,  the  two  arteries  and  the  two  veins  which  are  the  channels \n\nfor  the  blood  and  convey  the  breathing  air.  the  unborn  child,  according \nLto  Simon,  being  entirely  enveloped  by  the  Amnion,  fed  through  the \n'Umbilical  Cord  and  given  vital  air  through  the  Aorta4 \n\n\n.\"lin. \n\n\nt  miaja^htimfna,  *I.  14. \n\nt  At  Am  Ibcic  arr  tlie  Mnphalo.mcMiiMric  *eu\u00abU.  two  urtetie*  and  two  v\u00aba\u00bb.  bal  thcw  aflerwiHa \ntotally  disappear,  an  does  the  \"  voKular  bttd*'  on  tbc  Umbilical  VckIcIc.  from  irhlch  tht'y  prormL \nACreganb  ttic  \"UmbllhMl  Vmm1\u00ab\"  proper.  th\u00ab  Uubllloal  Cord  ultlmjtely  liu  caOvKinl  \u25a0round  It \n.front  right  lo  Irfl  the  one  DmWIlcat  Vrln  which  l&km  th\u00ab  oxvKnatcd  htood  froin  tli?  mother  to  tliv \nFcEttu.  aud  two  Hypogiutrk  or  (JtublliLnl  Arteries  wbicti  iikt  the  uaml-up  blood  from  Wtt  Fcetu*  to \n'IDk  Ptaceiita.  the  content*  of  the  wwieUbrinc  the  tvwrwof  thkt  wtaiid)  pt\u00abvaili  after  Urth.  Thua \njBcinice  cum>bunilea  Ibe  wiadom  and  knowlfdjte  of  ancient  Occultwm,  for  lo  the  day>  uf  Bituoa. , \nHainu  no  mail,  unleaa  an  Initiate,  knew  auylhiag  Blx>ut  tti\u00ab  circulalioti  of  the  Maid  or  atx>ut  Phyai- \nofocy.  Whik  this  rnper  wAit  being  ptinted,  I  received  two  .noall  pqm:>hlctl  ftr*m  Dr.  Jeranw  A- \nJndenon,  which  were  printed  in  ilMi  and  1S8S,  and  in  which  ta  to  he  found  the  acicntific  demos* \n'itratlon  of  the  f<cliil  nntrltiiMi  as  ndvancrd  in  Pnper  I  BHrrfly,  the  I'octtn  i\u00ab  nottriclied  by  oamiKb \nfiom  the  AiniiiotM:  t-liiiit  aud  rc\u00bbptrea  by  means  of  the  Placenta,  Scirm-e  kuot*s  little  of  nolblnf \nAbout  (be  Amniotic  Fluid  and  its  uaea.  If  \u00abny  one  carea  to  Ibllow  up  tbla  queatlou,  I  would  rccom- \nme.ii  I>r.  ABdctsou's  itemnrkt  m  tk*  JVulHtiom  aftk*  FittfU.    (Wood  ft  Co.,  Mew  Vorfc.) \n\n\nHACIC  AND    HIHACLB5. \n\nThe  above  is  given  for  the  elucidation  of  that  which  is  to  follow.  The \ndisciples  of  Simon  Magus  were  numerous,  and  were  instructed  by  him \nin  Magic.  They  made  use  of  so-called  \"exorcisms\"  (as  in  the  New \nTfsfamgnl),  incantations,  philtres  ;  believed  in  dreams  and  visions,  and \nproduced  them  at  will ;  and  finally  forced  the  lower  orders  of  spirits  to \nobey  them.  Simon  Magus  was  called  \"the  Great  Powerof  God,\"  literally \n\"  the  Potency  of  the  Deity  which  is  called  Great.\"  That  which  was \nthen  termed  Magic  we  now  call  Theosophia,  or  Divine  Wisdom,  Power \nand  Knowledge. \n\nHis  direct  disciple.  Menauder,  was  also  a  great  Magician.  Says \nIrenseus.  among  other  writers  : \n\nThe  ftnccessor  of  Simon  was  Mcaander.  a  SaniaritAn  by  trirth,  who  rrached  the \nhij;heat  summits  in  tbc  Science  of  Hagic. \n\nThus  both  master  and  pupil  are  shown  as  having  attained  the  highest \npowers  in  the  art  of  enchantments,  powers  which  can  be  obtained  only \nthrough  \"the  help  of  the  De\\'il.\"  as  Christians  claim;  and  yet  their \n\"works\"  were  identical  with  those  spoken  of  in  the  New  Tesfameni, \nwherein  such  phenomenal  results  are  called  dii.'ine  miracles,  and  are, \ntherefore,  believed  iu  and  accepted  as  coming  from  and  through  God. \nBut  the  question  is,  have  lhe.se  so-called  \"miracles\"  of  the  \"Christ\" \nand  the  Apostles  everbeen  explained  any  more  thau  the  magical  achieve* \nmeuts  of  so-called  Sorcerers  and  Magicians?  I  say,  never.  We  Occul- \ntists do  not  believe  in  supernatural  phenomena,  and  the  Masters  laugh \nat  the  word  \"  miracle.\"  Let  us  see,  then,  what  is  really  the  sense  of \nthe  word  Magic. \n\nThe  source  and  basis  of  it  lie  in  Spirit  and  Thought,  whether  on  the \npurely  divine  or  the  terrestrial  plane.  Those  who  know  the  history  of \nSimon  have  the  two  versions  before  them,  that  of  \u25a0\\^Tiite  and  of  Black \nMagic,  at  their  option,  in  the  much  talked  of  union  of  Simon  with \nHelena,  whom  he  called  his  Kpinota  (Thought).  Those  who,  like  the \nChristians,  had  to  discredit  a  dangerous  rival,  talk  of  Helena  as  being \na  beautiful  and  actual  woman,  whom  Simon  had  met  in  a  bouse  of  ill- \nfame  at  Tyre,  and  who  was,  according  to  those  who  wrote  his  life,  the \nreincarnation  of  Helen  of  Troy.  How,  then,  was  she  \"  Divine \nThought\"?  The  lower  angels,  Simon  is  made  to  say  in  PkihsQphu- \nmena.  or  the  third  i^ons.  being  so  material,  had  more  badness  in  them \nthan  all  the  others.  Poor  man,  created  or  emanated  from  them,  had \nthe  vice  of  his  origiu.  What  was  it  ?  Only  this:  when  the  third  ,\u00a3ons \npossessed  themselves,  in  their  turn,  of  the  Divine  Thought  through \n\n\n472 \n\n\nTHU  5SCRET  DOCTRINE. \n\n\nthe  transmission  into  them  of  Fire,  instead  of  making  of  man  a  com- \nplete being,  according  to  the  universal  plan,  they  at  first  detained  from \nhim  that  Divine  Spark  (Thought,  un  Earth  Manas);  and  that  was  the \ncause  and  origin  of  senseless  man's  committing  the  original  sin  as  the \nangels  had  committed  it  eeons  before  ^^rcfusing  lo  create  *  Finally, \nafter  detaining  Epinoia  prisoner  amongst  them  and  having  subjected \nthe  Divine  Thought  to  every  kind  of  insult  and  desecration,  they  ended \nby  shutting  it  into  the  already  defiled  body  of  man.  After  this,  as \ninterpreted  by  the  enemies  of  Simon,  she  passed  from  one  female  body \ninto  another  through  ages  and  races,  until  Simon  found  and  rccogmxL*d \nher  in  the  form  of  Helena,  the  \"  prostitute,\"  Uie  \"  lost  sheep  \"  of  the \nparable.  Simon  is  made  to  represent  himself  as  the  S3\\'iour  descended \non  Earth  to  rescue  this  \"  lamb  \"  and  those  men  in  whom  Epinoia  is  still \nunder  fhe  dominion  of  the  lower  angels.  The  greatest  magical  feats \nare  thus  attributed  to  Simon  through  his  sexual  union  with  Helena, \nhence  Black  Magic.  Indeed,  the  chief  rites  of  this  kind  of  Magic  are \nbased  on  such  disgusting  literal  interpretation  of  noble  myths,  one  of \nthe  noblest  of  which  was  thus  invented  by  Simon  as  a  symbolical  mark \nof  his  own  teaching.  Those  who  understood  it  correctly  knew  what \nwas  meant  by  ''  Helena.\"  It  was  the  marriage  of  Nous  (AtmS-Buddlii) \nwith  Manas,  the  union  through  which  Will  and  Thought  become  one \nand  are  endowed  with  divine  powers.  For  Atman  in  man,  being  of  an \nunalloyed  essence,  the  primordial  Divine  Fire  (or  the  eternal  and  uni- \nversal \"  that  which  has  stood,  stand.s  and  will  stand  \">,  is  of  all  the \nplanes ;  and  Buddhi  is  its  vehicle  or  Thought,  generated  by  and  gener- \nating the  \"Father\"  in  her  turn,  and  also  Will.  She  is  \"that  which \nhas  stood,  stands  and  will  stand,\"  thus  becoming,  in  conjunction  with \nManas,  male-female,  in  this  sphere  only-  Hence,  when  Simon  spoke \nof  himself  as  the  Father  and  the  Son  and  the  Holy  Ghost,  and  of \nHelena  as  his  Epinoia,  Divine  Thought,  he  meant  the  marriage  of  his \nBuddhi  with  Manas.  Helena  was  the  Shakli  of  the  inner  man,  the \nfemale  potency. \n\nNow,  what  says  Menander?  The  lower  angels,  he  taught,  were  the \nemanations  of  Hnnoia  fDesigning  Thought).  It  was  Ennoia  who \ntaught  the  Science  of  Magic  and  imparted  it  to  him,  together  with  the \nart  of  conquering  the  creative  angels  of  the  lower  world.  The  latter \nstand  for  the  passions  of  our  lower  nature.     His  pupils,  after  receiving \n\n\nMAQIC  A  DIVIKB  SCrSNCB. \n\n\nI \n\n\njaptism  from  him  (,i.e..  after  Initiation),  were  said  to  \"resurrect  from \nthe  dead\"  and,  \"growing  no  older,\"  became  \"immortal.\"*  This \n\"resurrection\"  promised  by  Menander  meant,  of  course,  simply  the \npassage  from  the  darkness  of  ignotancc  into  the  light  of  truth,  the \nawakening  of  man's  immortal  Spirit  to  inner  and  eternal  life.  This  is \nthe  Science  of  the  R5ja  Yogis \u2014 Magic. \n\nEvery  person  who  has  read  Xeo- Platonic  Philosophy  knows  how  its \nchief  Adepts,  such  as  Plotinus.  and  especially  Porphyr>',  fought  against \nphenomenal  Theurgy.  But,  beyond  all  of  them,  Jamblichus,  the  author \nof  the  De  Afyitmis,  lifts  high  the  veil  from  the  real  term(Theurgy,  and \nshows  us  therein  the  true  Divine  Science  of  RSja  Yoga.\") \n\nMagic,  he  :\u00bbays,  is  a  lofty  and  sublime  Science,  Divine,  and  exalted \nabove  all  others. \n\nIt  is  Uic  great  icnie<]y  fur  all.  ...  It  neither  takes  i\\s  source  in,  nor  is  it \nlimited  to,  the  body  o;  its  passions,  to  (he  human  compound  or  its  conctitution  : \nbut  bU  IB  derived  by  it  from  our  nppcr  Gods, \n\nour  divine  Egos,  which  run  like  a  silver  thread  from  the  Spark  in  us \nup  to  the  primeval  divine  Fire.f \n\nJamblichns  execrates  physical  phenomena,  produced,  as  he  says,  by \nthe  bad  demons  who  deceive  men  (the  spooks  of  the  seance  room),  as \nvehemently  as  he  exalts  Divine  Theurgy.  But  to  exercise  the  latter,  he \nteaches,  the  Theurgist  must  imperatively  be  \"a  man  of  high  morality \nand  a  chaste  Soul.\"  The  other  kind  of  Magic  is  used  only  by  impure, \nselfisb'men,  and  has  nothing  of  the  Divine  in  it.  No  real  Vates  would \never  consent  to  find  in  its  communications  anything  coming  from  our \nhigher  Gods.  Thus  one  (Theurg>*)  is  the  knowledge  of  our  Father  (the \nHigher  Sell);  the  other,  subjection  to  our  lower  nature.  One  requires \nholiness  of  the  Soul,  a  holiness  which  rejects  and  excludes  everything \ncorporeal ;  the  other,  the  desecration  of  it  (the  Soul).  One  is  the  union \nwith  the  Gods  (with  one's  God),  the  source  of  all  Good  ;  the  other \nintercourse  with  demons  (Eleraentals),  which,  unless  we  subject  thetn, \nwill  subject  us.  and  lead  us  step  by  step  to  moral  ruin  (mediumship). \nIn  short : \n\nTheurgy  unites  us  most  strongly  to  divine  nature.  This  nature  twf^ts  itself \nthrough  itsclt  moves  through  its  own  power*,  supports  all,  and  is  intelligent. \nBeing  the  omameat  of  the  Universe,  tt  invites  as  to  intelligible  iruth,  to  perfection \n\n\n\u25a0  See  HuKbiiu,  Hitt.  EecUt.,  UK  fil.  c\u00abp.  >6. \n0*  AfytUn'it.  p.  lOo,  Uiiai  m  w  i9i  p.  u>^  fol.  f. \n\n\nTHB  SBCSET  DOCTKIVS. \n\n\nand  imparting  perftctlon  to  others.  It  tmites  as  \u25a0\u00bb  intimately  to  all  the  creative \nactions  of  the  Gods,  according  to  the  capacity  of  each  of  us,  that  the  aoul  luvii( \naccomplished  the  ftacre<I  rites  is  consotitUtcU  in  their  [the  Gods' J  actions  and  iatdb- \ngcnccs,  until  it  launches  itself  ialo  and  is  absorbed  by  the  primordial  dinae \nessence.    This  is  the  object  of  the  sacred  Initiations  of  the  Egyptians.* \n\nNow,  Jarablichus  shoMTS  us  how  this  union  of  our  Higher  Sotil  with \nthe  Universal  Soul,  with  the  Gods,  is  to  be  effccled.  He  speaks  of \nManteia.  which  is  Samiidhi,  the  highest  trauce.f  He  speaks  also  of \ndream  which  is  divine  vision,  when  man  re-become.s  again  a  God.  By \nTheurgy,  or  RSja  Yoga,  a  man  arrives  at;  (i)  Prophetic  Discemmeol \nthrough  our  God  (the  respective  Higher  Ego  of  each  of  us)  reveahog \nto  us  the  truths  of  the  plane  ou  which  wu  happen  to  be  acting ;  (i) \nEcslacy  and  lUuuiiuatiou ;  (3)  Action  in  Spirit  (in  Astral  Body  or \nthrough  Will) ;  (4)  and  Domination  over  the  uiiuor,  senseless  demou \n(Elementals)  by  the  very  nature  of  our  purified  Egos.  But  this  demands \nthe  complete  puriEcatiou  of  the  latter.  And  this  is  called  by  him  Magic; \nthrough  initiation  into  Theurgy. \n\nBut  Theurgy  has  to  be  preceded  by  a  training  of  our  senses  and  tbe \nknowledge  of  the  humau  Self  iu  relation  to  the  Divine  Self.  So \nlong  as  man  has  not  thoroughly  mastered  this  preliminary  stud}-, \nit  is  idle  to  anthropomorphize  the  formless.  By  \"formless\"  I  mean \nthe  higher  and  the  lower  Gods,  the  supermundane  as  well  as  mundane \nSpirits,  or  Beings,  which  to  beginners  can  be  revealed  only  in  Colours \nand  Sounds.  For  none  but  a  high  Adept  can  perceive  a  \"God\"  in  its \ntrue  transcendental  form,  which  to  the  untrained  intellect,  lo  the \nChel^,  will  be  visible  only  by  its  Aura.  The  visions  of  full  figures \ncasually  perceived  by  sensitives  and  mediums  belong  to  one  or  another \nof  the  only  three  categories  they  can  see :  (a)  Astrals  of  living  mcQ: \n(b)  Niruiauakayas  (Adepts,  good  or  bad,  whose  bodies  are  dead,  but \nwho  have  learned  to  live  in  the  invisible  space  in  their  ethereal \npersonalities):  and  (c)  Spooks,  Elementariesand  Elementals  masquerad- \ning in  shapes  borrowed  from  the  Astral  Light  in  general,  or  from  figures \nin  the  \"mind's  eye\"  of  the  audience,  or  of  the  medium,  which  are \nimmediately  reflected  in  their  respective  Auras. \n\nHaving  read  the  foregoing,  students  will  now  better  comprehend  the \nnecessity  of  first  studying  the  correspondences  between  our  *'  principles\" \n\u2014 which  are  but  the  various  aspectsof  the  triune  (spiritual  and  physical) \nman\u2014 and  our  Paradigm,  the  direct  roots  of  these  in  the  Universe. \n\n\u25a0  Df  MytUtUt,  |>.  J49,  Uacs  i;  to  t%,  *t  uf.,  cap*.  \u00ab.  sad  vU. \nt  tbi4.,  p^  100.  \u2022\u00ab&  Ui,  ca^  ilL \n\n\nkRCI \n\n\nm \n\n\nI \n\n\n\\ \n\n\nIn  view  of  this,  we  must  resume  our  teaching  about  the  Hierarchies \ndirectly  connected  aud  for  ever  linked  with  man. \n\n\nEnough  has  been  said  to  show  that  while  for  the  Orientalists  and \nprofane  masses  the  sentence,  \"  Om  Mani  Padme Hum\"  means  simply \n\"Oh  the  Jewel  in  the  Lotus,\"  Esotcrically  it  signifies  \"Oh  my  Crod \nwithin  me.\"  Yes;  there  is  a  God  in  each  human  being,  for  man  was. \nand  will  re-become.  God.  The  sentence  points  to  the  indissoluble  union \nbetween  Man  and  the  Universe.  For  the  Lotus  is  the  universal  symbol \nof  Kosmos  as  the  absolute  totality,  and  the  Jewel  is  Spiritual  Mau.  or \nGod. \n\nIn  the  preceding  Paper,  the  correspondences  between  Colours, \nSounds,  and  \"  Principles  \"  were  given  ;  and  those  who  have  read  our \nsecond  volume  will  remember  that  these  seven  principles  are  derived \nfrom  the  seven  great  Hierarchies  of  Angels,  or  Dhyan  Chohans,  which \nare,  in  their  turn,  associated  with  Colours  and  Sounds,  and  form  collec- \ntively the  Manifested  Logos. \n\nIn  the  eternal  music  of  the  spheres  we  find  the  perfect  scale  corre- \nsponding to  the  colours,  and  in  the  number,  determined  by  the  vibra- \ntions of  colour  and  sound,  which  \"  underlies  every  form  and  guides \nevery  sound,\"  we  find  the  snraraing-up  of  the  Manifested  Universe. \n\nWe  may  illustrate  these  correspondences  by  showing  the  relation  of \ncolour  and  sound  to  the  geometrical  figures  which*  express  the  pro- \ngressive stages  in  the  manifestation  of  Kosmos. \n\nBut  the  student  will  certainly  be  liable  to  confusion  if,  in  studying \nthe  Diagrams,  he  does  not  remember  two  things  :  (i)  That,  our  plane \nbeing  a  plane  of  reflection,  and  therefore  illusionary.  tke  various  noia- \niions  are  reversed  and  must  be  counted  from  below  upwards.  The  musical \nscale  begins  from  below  upwards,  commencing  with  the  deep  Do  and \nending  with  the  far  more  acute  Si.  (2)  That  K.tma  Rfipa  (correspond- \ning to  Do  in  the  musical  scale),  containing  as  it  does  all  potentialities \nof  Matter,  is  necessarily  the  starting-point  on  oar  plane.  Further,  it \ncommences  the  notation  on  every  plane,  as  corresponding  to  the \n'\u2022  matter\"  of  that  plane.  Again,  the  student  must  also  remember  that \nthese  notes  have  to  be  arranged  in  a  circle,  thus  showing  how  Fa  is  the \nmiddle  note  of  Nature.     In  short,  musical  notes,  or  Sounds.  Colours \n\n\n*  aeem/i \n\n\n\\fa.  i.]4:'-4'<'''V-:li-M.'f  Mf..  U>d6js,\u00abf  SiV' \n\n\n^^^^^          47C                                                TUK   SRCRar   DOCTRINX.                           ^^^^^^ \n\n^^^1               and  Nnml>ers  proceed  from  one  to  seven,  and  not  from  seven  to  one \n^^H               as  erroneously  shown   in  the  spectrum  of  the  prismatic  colours,  u \n^^H              which  Red  is  counted  first :  a  fact  which  neceftsitated  my  patting  the \n^^H               principles  and  the  days  of  the  week  at  random  in  Diagram  II,    Tlie \n^^^1               musical  scale  and  colours,  according  to  the  number  of  vibrations,  pro- \n^^^^             ceed  from  the  world  of  gross  Matter  to  that  of  Spirit  thus : \n\n/Mu. \n\n^Vm  inter  t. \n\nSiam  a/  Mmtuv. \n\n^^^^^^            ChbijA,  ahsdow  or  Double.     ,  \\l9let. \n\n6L \n\nV   * \n\nSUkt. \n\n^^^1                      nifchrr  Manu.  Splrittul  In-  '  Indigo. \n\nU. \n\n\u2022\u25a0  t \n\ncritical  gUto,  caned    Aif  li \nOccttltitin. \n\n^^^H                   Aoric  anclope.                         i  Blue. \n\nSo]. \n\n5  Z \n\nStcas  or  Tapoar. \n\n^^^^1                   LiOwer  Manu,orAniiiMlSonl. \n\npa. \n\n*-H \n\nCritical  SUtc \n\n^^^1                   BuddU,  or  Spiritual  SouL \n\nVdlow. \n\nMi. \n\n\"J \n\nWatCT. \n\n^^^H                   Prina,  or  Ufe  Prlncipl*.           {  Onagt. \n\nR\u00ab. \n\n\"6 \n\nCritical  St*t\u00ab. \nIct- \n\n^^^H                     KAmn  R&pa,  IhcScal  of  Ani-      Red. \n\nDo. \n\n-? \n\n^^^^^^           Here  again  the  student  is  aske \n^^^1             spondence  between   \"principles \n^^H              given.    The  Ksoteric  enumeratic \n^^H             the  conventional  exoteric.    The  ( \n^^H             according  to  illusive  appearance* \n^^^1              Esoteric  Buddhism,  were  tabulate \n^^H             their  minds.    It  was  half  a  blind. \n\nd  to  disn \n\"   and \nn  cannc \n)ne  is  th \n.    The \nd  for  be \n\naiss  fron \nnumbers \nt  be  mac \ne  reality. \nluman  ] \nginuers. \n\nI  his  mind  any  corre- \nfor  reasons  already \nle  to  correspond  with \nthe  other  is  clasfufied \n>rinciples,  as  given  in \nso  as  not  to  confuse \n\n^^^^H \n\nJ \n\nTo  proceed : \n\nThe  Point  in  the  Circle  is  the  Uu manifested \nLogos,  corresponding  to  Absolute  Life  and  Absolute \nSound. \n\nThe  first  geometrical  \u00a3gurc  after  the  Circle  or  the \nSpheroid  is  the  Triangle.  It  corresponds  to  Motion, \nColour  and  Sound.  Thus  the  Point  in  the  Triangle \nrepresents  the  Second  Logos,  \"  Father- Mother, \"  or \nthe  White  Ray  which  is  no  colour,  since  it  contains \n\n\u00bb    potentially  all  colours.     It  is  shown  radiating  from \nthe  Unmanifested  Logos,  or  the  Unspoken   Word. \nAround  the  first  Triangle  is  formed  on  the  plane  of \nI     Primordial  Substance  in  this  order  (reversed  z&  to  our \nI    p  lane) : \n\nr \n\n\nA. \nVioUt  (a J  Si. \n\n\nIndito. \n\n\nGrten.  (<0 /a. \n\n\nYmem. \n\n\nOrange.  {/)  Re. \n\n\n(a)  The  Astra]  Double  of  Nature,  or  the  Paradigm  o{  all  Forms. \n\n(^)  Divine  Ideation,  or  Universal  Mind. \n\n(0  The  Synthesis  of  Occult  Nature,  the  Egg  of  Brahmft,  containing \nall  and  radiating  all. \n\n(d)  Animal  or  Material  Soul  of  Nature,  source  of  animal  and  vege- \ntable intelligence  and  instinct. \n\n\u2022  Tbe  MMter-Ker  or  Tooie  of  Haiiirntcd  Hmkm. \n\n\n478 \n\n\nTBB   SKCRKT  DOCTRJNB. \n\n\n(e)  The  aggregate  of  Dbyftn  Cbohantc  Intelligeoccs,  Fohat. \n\n(/)  Life  Priuciple  iu  Nature. \n\n(^)  The  Life  Procreating  Principle  in  Nature.  That  which,  on  the \nspiritual  plane,  corresponds  to  sexual  affinity  on  the  lower. \n\nMirrored  on  the  plane  of  Gross  Nature,  the  World  of  Reality  is  re\\'ersed, \nand  becomes  on  Earth  and  our  plane : \n\n\nB. \n\n\n(d)  Red  is  the  colour  of  manifested  dual,  or  male  and  female.  In \nman  it  is  shown  in  its  lowest  animal  form. \n\n(*)  Orange  is  the  colonr  of  the  robes  of  the  Yogis  and  Bnddlust \nPriests,  the  colour  of  the  Sun  and  Spiritual  Vitality,  also  of  the  Vital \nPrinciple. \n\n(f)  Yellow  or  radiant  Golden  is  the  colour  of  the  Spiritnal.  Divine \nRay  in  every  atom  ;  iu  man  of  Buddhi. \n\n(i/)  Green  and  Red  are,  so  to  speaU,  interchaugcable  colours,  for \nGreen  absorbs  the  Red,  as  being  threefold  stronger  in  its  ribratioos \nthan  the  latter  ;  and  Green  is  the  compli!menlary  colour  of  extreme  Red. \nThis  is  why  the  Lower  Manas  and  K^ma  Rupa  are  respectively  shown \nas  Green  and  Red. \n\n(e)  The  A?;tral  Plane,  or  Auric  Envelope  in  Nature  and  Man. \n(/)  The  Mind  or  rational  element  in  Man  and  Nature. \n\n(g)  The  most  ethereal  counterpart  of  the  Body  of  man,  the  <^posite \npole,  standing  in  point  of  vibration  and  sensitiveness  as  the  Violet \nstands  to  the  Red. \n\nThe  above  is  on  the  manifested  plane :  after  which  we  get  the  sem \nand  the  Manifested  Prism,  or  Man  on  Earth.  With  the  latter,  the \nBlack  Magician  alone  is  concerned. \n\nIn  Kosmos,  the  gradations  and  correlations  of  Colours  and  fwunds, \nand  therefore  of  Numbers  are  infinite.  This  is  suspected  even  in \nPhysics,  for  it  is  ascertained  that  there  exist  slower  vibrations  than \nthose  of  the  Red,  the  slowest  perceptible  to  us,  and  far  more  rapid \nvibrations  than  those  of  the  Violet,  the  most  rapid  that  our  senses  can \nperceive.  But  on  Earth,  in  our  physical  world,  tbe  range  of  perceptible \nvibrations  is  limited.  Our  physical  senses  cannot  take  cognizance  of \nvibrations  above  and  below  the  septenary  and  limited  gradations  of  the \nprismatic  colours,  for  \u00abuch  vibratious  are  incapable  of  causing  to.  us  the \n\n\nCOLOURS  AND  PRINCIPLES. \n\n\n479 \n\n\n(I  J  QnngtM' \nLit  VeHow  - \n\n\nOtttm. \n\nBliie. \n\nIndigo. \n\n\nsensation  of  colour  or  sound.  It  will  always  be  the  graduated  septenary \nand  no  more,  unless  we  learn  to  paralyze  our  Quaternary'  and  discern \nboth  the  superior  and  inferior  vibration!*  with  our  spiritual  senses \nseated  in  the  upper  Triangle. \n\nNow,  on  this  plane  of  illusion,  there  are  three  fundamental  colours, \nas  demonstrated  by  Physical  Science,  Red,  Blue  and  Yellow  (or  rather \nOrange-Yenow\").  Expressed  in  terms  of  the  human  principles  they  are  : \n(i)  Kama  Rtipa,  the  seat  of  the  animal  sensations,  welded  to.  and \nserving  as  a  vehicle  for  the  Animal  Soul  or  Lower  Manas  (Red  and \nGreen,  as  said,  being  interchangeable)  ;  (2)  Auric  Envelope,  or  the \nessence  of  man ;  and  (3)  Prana,  or  Life  Principle.  But  if  from  the  realm \nof  illusion,  or  the  living  man  as  he  is  on  our  Earth,  subject  to  his \nsensuous  perceptions  only,  we  pass  to  that  of  semi-illusion,  and  observe \nthe  natural  colours  themselves,  or  those  of  the  principles,  that  is,  if  we \ntry  to  find  out  which  are  those  that  in  the  perfect  man  absorb  all  others, \nwe  shall  find  that  the  colours  correspond  and  become  complementary \nin  the  following  way : \n\nViolet. \n\n'\u25a0'\u2022     -f \u2022\u25a0\u25a0*.*.-  \u25a0-       -       - \nviolet. \n\nA  faint  violet,  mist-like  form  represents  the  Astral  Man  within  an \noviform  bluish  circle,  over  which  radiate  in  cea.seless  vibrations  the \nprismatic  colours.  That  colour  is  predominant,  of  which  the  corres- \nponding principle  is  the  most  active  generally,  or  at  the  particular \nmoment  when  the  clairvoyant  perceives  it.  Such  man  appears  during \nhis  waking  states ;  and  it  is  by  the  predominance  of  this  or  that  colour,' \nand  by  the  intensity  of  its  vibrations,  that  a  clairvoyant,  i/  he  be \nacquainted  with  correspondences,  can  judge  of  the  inner  state  or \ncharacter  of  a  person,  for  the  latter  is  an  open  book  to  every  practical \nOccultist. \n\nIn  the  trance  state  the  Aura  changes  entirely,  the  seven  prismatic \ncolours  being  no  longer  discernible.  In  sleep  also  they  are  not  all  \"  at \nhome.\"  For  those  which  belong  to  the  spiritual  elements  in  the  man, \nviz..  Yellow,  Buddhi;  Indigo,  Higher  Mauas;  and  the  Blue  of  the  Auric \nEnvelope  will  be  either  hardly  discernible,  or  altogether  missing.  The \nSpiritual  Man  is  free  during  sleep,  and  though  his  physical  memory \nmay  not  become  aware  of  it,  lives,  robed  in  his  highest  essence,  in \nrealms  on  other  planes,  in  realms  which  are  the  land  of  reality,  called \ndreams  on  onr  plane  of  illusion. \n\n\n4S0 \n\n\nTHK  SKCKKT   DOCTMNK. \n\n\nA  good  clairvoyant,  moreover,  if  he  had  an  opportunity  of  seeing  a \nYogi  in  the  trance  state  and  a  mesmerized  subject,  side  by  side,  wooU \nleatn  an  important  lesson  in  Occultism.  He  would  learn  to  know  ihe \ndifference  between  self-induced  trance  and  a  hypnotic  state  resnlting \nfrom  extraneous  influence.  In  the  Yog!,  the  \"principles  \"  of  the  lover \nQuaternary  disappear  entirely.  Neither  Red,  Green,  Red-Violet  nor \nthe  Adric  Bhie  of  the  Body  are  to  be  seen  ;  nothing  but  hardly  percep- \ntible vibrations  of  the  goldcu-hued  PrSna  principle  and  a  violet  flame \nstreaked  with  gold  rushing  upwards  from  the  head,  in  the  region  where \nthe  Third  Eye  rests,  and  culminating  in  a  point.  If  the  student \nremembers  that  the  true  Violet,  or  the  extreme  end  of  the  spectrum,  b \nno  compound  colour  of  Red  and  Blue,  but  a  homogeneous  colour  with \nvibrations  seven  times  more  rapid  than  those  of  the  Red,*  and  that  the \ngolden  hue  is  the  essence  of  the  three  yellow  hues  from  Orange  Red  to \nYellow-Orange  and  Yellow,  he  will  understand  the  reason  why :  he  lines \nin  his  own  Auric  Body,  now  become  the  vehicle  of  Buddhi-Manas.  On \nthe  other  hand,  in  a  subject  in  an  artificially  produced  hypnotic  or \nmesmeric  trance,  an  effect  of  unconscious  when  not  of  conscious  Black \nMagic,  unless  produced  by  a  high  Adept,  the  whole  set  of  the  principles \nwill  be  present,  with  the  Higher  Manas  paralyzed,  Buddhi  severed  from \nit  through  that  paralysis,  and  the  red-violet  Astral  Body  entirely \nsubjected  to  the  Lower  Mauas  and  K&ma  Rupa  (the  green  and  red \nanimal  monsters  in  us). \n\nOne  who  comprehends  well  the  above  explanations  will  readily  see \nhow  important  it  is  for  every  student,  whether  he  is  striving  for  practical \nOccult  powers  or  only  for  the  purely  psychic  and  spiritual  gifts  of  clair- \nvoyance and  metaphysical  knowledge,  to  master  thoroughly  the  right \n\n\nWaw-ltnglkt     in \n\nMilli- \n\nJVumier  \u00bb/  TtArs/iMu  n \n\n\u2022  Colour t. \n\nmttret. \n\nIVilliomj. \n\nViolet  extrcioc \n\n4d6 \n\njyt \n\nVioKl \n\nU3 \n\n709 \n\nVjolfft- Indif  i> \nIndign \n\n43'* \n449 \n\n^ \n\nladiKo-Bluc \n\n4M \n\n6m \n\nBlur \n\n479 \n\n(131 \n\nBtue-Gn\u00abn \n\n4\u00bbi \n\n6to \n\nGreen \n\n^\u25a0* \n\nste \n\nGr*cii-Vpllow \n\nU* \n\nS6<                        I \n\nVdlow      - \n\n5S\u00ab \n\n544 \n\nVc-I  low  -  flnn  gi; \n\n1 \n\ns*s                  < \n\nOruigv    \u25a0 \n\nOnuin'Kcd \n\nlt\u00abd \n\n3M \n503 \n4&( \n\nited>atr\u00ab>nr \n\n\u00abU \n\n40ft \n\nTHtt  PRtMOSDTAL  SSVBN. \n\n\nCOTT<9po3^nces  between  the  human,  or  nature  principles,  and  those  of \nKosmos.  It  is  ignorance  which  leads  materialistic  Science  to  deny  the \ninner  man  and  his  Divine  powers ;  knowledge  and  personal  experience \nthat  allow  the  Occultist  to  affirm  that  such  powers  are  as  natural  to \nman  as  swimming  to  fishes.  It  is  like  a  Laplander,  in  all  sincerity, \ndenying  the  possibility  of  the  catgut,  strung  loosely  on  the  sounding- \nboard  of  a  violin  producing  comprehensive  sounds  or  melody.  Our \nprinciples  are  the  Seven-Stringed  Lyre  of  Apollo,  truly.  In  this  our \nage,  when  oblivion  has  shrouded  ancient  knowledge,  men's  facnlties  are \nno  better  than  the  loose  strings  of  the  violin  to  the  Laplander.  But \nthe  Occultist  who  knows  how  to  tighten  them  and  tune  his  violin  in \nharmony  with  the  vibrations  of  colour  and  sound,  will  extract  divine \nharmony  from  them.  The  combination  o(  these  powers  and  the  attuning \nof  the  Microcosm  and  the  Macrocosm  will  give  the  geometrical  equiva- \nlent of  the  invocation  \"  Om  Mani  Padmf  Hum.\" \n\nThis  was  why  the  previous  knowledge  of  music  and  geometry  was \nobligatory  in  the  School  of  P>'thagoras. \n\n\nTHE  ROOTS  OF  COLOUR  AND  SOUND. \n\n\nr  Further,  each  of  the  Primordial  Seven,  the  first  Seven  Rays  forming \nthe  Manifested  Logos,  is  again  sevenfold.  Thus,  as  the  seven  colours \nof  the  solar  spectrum  correspond  to  the  seven  Rays,  or  Hierarchies,  so \neach  of  these  latter  has  again  its  seven  divisions  corresponding  to  the \nsame  series  of  colours.  But  in  this  case  one  colour,  viz.,  that  which \ncharacterizes  the  particular  Hierarchy  as  a  whole,  is  predominant  and \nmore  intense  than  the  others. \n\nThese  Hierarchies  can  only  be  syinbolized  as  concentric  circles  of \nprismatic  colours  ;  each  Hierarchy  being  represented  by  a  series  of \nseven  concentric  circles,  each  circle  representing  one  of  the  prismatic \ncolours  in  their  natural  order.  But  in  each  of  these  \"wheels\"  one \ncircle  will  be  brighter  and  more  vivid  in  colour  than  the  rest,  and  the \nwheel  will  have  a  surrounding  Aura  (a  fringe,  as  the  physicists  call  it) \nof  that  colour.  This  colour  will  be  the  characteristic  colour  of  that \nHierarchy  as  a  whole.  Each  of  these  Hierarchies  furnishes  the  essence \n(the  Soul)  and  is  the  \"  Builder  \"  of  one  of  the  seven  kingdoms  of  Nature \nwhich  are  the  three  elemental  kingdoms,  the  mineral,  the  vegetable,  the \n\n3   = \n\n\n4S2 \n\n\nTHF.  5BCRST  DOCTSINB. \n\n\nanimal,  and  the  kingdom  of  spiritual  man.*  Moreover,  each  Hierarchy \nfurnishes  the  Auraof  one  of  the  seven  principles  in  man  with  its  specific \ncolour.  Further,  as  each  of  these  Hierarchies  is  Ibe  Ruler  of  one  of  the \nSacred  Planets,  it  will  easily  be  understood  how  Astrology  came  into \nexistence,  and  that  real  Astrologj*  has  a  strictly  scientific  basis. \n\nThe  symbol  adopted  in  the  Eastern  School  to  represent  the  Seres \nHierarchies  of  creative  Powers  is  a  wheel  of  seven  concentric  circles, \neach  circle  being  coloured  with  one  of  the  seven  colours;  call  them \nAngels,  if  you  will,  or  Planetary  Spirits,  or,  again,  the  Seven  Rulers  of \nthe  Seven  Sacred  Planets  of  our  system,  as  in  our  present  case.  At  all \nevents,  the  concentric  circles  stand  as  symbols  for  Ezekiel's  Wheds \nwith  some  Western  Occultists  and  Kabalists,  and  for  the  \"  Builders\"  or \nPrajSpati  with  us. \n\nDIAGRAM    III. \n\n\nThe  student  should  carefully  examine  the  following  Diagram. \n\nThus  the  Linga  Shaiira  is  derived  from  the  Violet  sub- ray  of  the \nViolet  Hierarchy;  the  Higher  Manas  is  similarly  derived  from  the \nIndigo  sub-ray  of  the  Indigo  Hierarchy,  and  so  on.  Every  man  being \nbom  under  a  certain  planet,  there  will  always  be  a  predominance  of \nthat  planet's  colour  in  him,  because  that  \"  principle\"  will  rule  in  him \nwhich  has  its  origin  in  the  Hierarchy  in  question.  There  will  also  be \na  certain  amount  of  the  colour  derived  from  the  other  planets  present  in \nhis  Aura,  but  that  of  the  ruling  plauet  will  be  strongest.  Now  a  person \nin  whom,  say.  the  Mercury  principle  is  predominant,  will,  by  actiug \nupon  the  Mercury  principle  in  another  person  born  under  a  different \nplanet,  be  able  to  get  him  entirely  under  his  control.  For  the  stronger \nMercur>'  principle  in  him  will  overpower  the  weaker  Mercurial  element \nin  the  other.  But  he  will  have  little  power  over  persons  bom  under  the \nsame  planet  as  himself.  This  is  the  key  to  the  Occult  Sciences  of \nMagnetism  and  Hypnotism. \n\nThe  student  will  understand  that  the  Orders  and  Hierarchies  are \nhere  named  after  their  corresponding  colours,  so  as  to  avoid  using \nnumerals,  which  would  be  confusing  in  connection  with  the  human \nprinciples,  as  the  latter  have  no  proper  numbers  of  their  own.  The \nreal  Occult  names  of  these  Hierarchies  cannot  now  be  given. \n\n\nThe  student  must,  however \nTcinember  that  the  colours \nwhich  we  see  with  our  physi- \ncal c}'es  are  uot  the  true \ncolours  of  Occult  Nature,  but \nare  merely  the  effects  pro- \nduced on  the  mechanism  of \nour  physical  organs  by  certain \nrates  of  vibration.  For  in- \nstance, Clerk  Maxwell  has \ndemonstrated  that  the  retinal \neffects  of  any  colour  may  be \nimitated  by  properly  combin- \ning three  other  colours.  It \nfollows,  therefore,  that  our \nretina  has  only  three  distinct \ncolour  sensations,  and  we \ntherefore  do  not  perceive  the \nseven  colours  which  really \nexist,  but  only  their  **  imita> \ntions,\"  so  to  speak,  in  ottr \nphysical  organism. \n\nThus,  for  instance,  the \nOrange-Red  of  the  first  \"  Tri- \nangle \"  is  not  a  combination \nof  Orange  and  Red,  but  the \ntrue  \"spiritual\"  Red,  if  the \nterm  may  be  allowed,  while \nthe  Red  (blood-red)  of  the \nspectrum  is  the  colour  of \nKSma,  animal  desire,  and  is \ninseparable  from  the  material \nplane. \n\n\nOpangc \n\n\nTHE  UNITY  or  T3EITY. \n\nEsotericisra.  pore  and  simple,  speaks  of  no  personal  God ;  therefore \nare  we  considered  as  Atheists.  But,  in  reality,  Occult  Philoaophy,  as  a \nwhole,  is  based  absolutely  on   the  ubiquitous  presence  of  God.  the \n\n\n4^ \n\n\nTHK  SECRHT  DOCTRUTB.' \n\n\nAbsolute  Deity  ;  and  if  It  Itself  is  uot  speculated  upon,  as  being  too \nsacred  and  yet  incomprehensible  as  a  Unit  to  the  &nite  intellect,  y\u00abt  tht \nentire  Philosophy  is  based  upoiLJi?  Divine  Powers  as  being  the  Source \nof  all  that  breathes  and  lives  ancUias  existence.  In  every  ancient  Religioa \nthe  Onb  was  demonstrated  by  the  many.  In  Eg^'pt  and  India,  in \nChalda:a  and  Pbcenicia,  and  finally  in  Greece,  the  ideas  about  Deity \nwere  expressed  by  multiples  of  three,  five  and  seven  ;  and  also  by  dghl, \nnine  and  twelve  great  Gods,  which  symbolized  the  powers  and  propei* \nties  of  the  One  and  Only  Deity.  This  was  related  to  that  in6oite  sub- \ndivision by  irregular  and  odd  numbers  to  which  the  metaphysics  of \nthese  nations  .subjected  their  Onh  Divinity.  Thus  constituted,  the \ncycle  of  the  Gods  had  all  the  qaalities  and  attributes  of  the  Oni \nSUPKBHB  AND  UNKNOWABLE  :  for  in  this  collection  of  divine  Personali- \nties, or  rather  of  Symbols  personiBed,  dwells  the  One  God,  the  God \nOnh,  that  God  which,  in  India,  is  said  to  have  no  Second. \n\nO  Got]  Ani  [the  Spiritual  Sun^  thou  reaideat  in  the  agglomeratioa  of  thy  dir \npersonages.* \n\nThese  words  show  the  belief  of  the  ancients  that  all  manifestation \nproceeds  from  one  and  the  same  Source,  all  emanating  from  the  one \nidentical  Principle  which  can  never  be  completely  developed  except  in \nand  through  the  collective  and  entire  aggregate  of  Its  emanations. \n\nThe  Pleroma  of  Valentinus  is  absolutely  the  Space  of  Occult  Philo- \nsophy ;  for  Pleroma  means  the  \"  Fullness,\"  the  superior  regions.  It  U \nthe  sum  total  of  all  the  Divine  manifestations  and  emanations  express- \ning the  plenum  or  totality  of  the  rays  proceeding  from  the  OxB, \ndifferentiating  on  all  the  planes,  and  trausforming  themselves  into \nDivine  Powers,  called  Angels  and  Planetar)'  Spirits  in  the  Philosophy \nof  every  nation.  The  Gnostic  .^ons  and  Powers  of  the  Pleroma  are \nmade  to  speak  as  the  Devas  and  Siddhas  of  the  Purdnas.  The  Epinoia, \nthe  first  female  manifestation  of  God,  the  \"  Principle  \"  of  Simon  M^^ \nand  Saturninus.  holds  the  same  language  as  the  Logos  of  Basitides;  and \neach  of  these  is  traced  to  the  purely  esoteric  AJetheia,  the  Truth  of  the \nMysteries,  All  of  them,  we  are  taught,  repeat  at  different  times  and  id \ndifferent  languages  the  maguificeut  hymn  of  the  Egyptian  papymsv \nthousands  of  years  old  : \nTh\u00ab  Gods  adotr  thee,  they  greet  thee,  O  the  One  Dark  Truth. \n\nAnd  addressing  Ra,  they  add : \n\n\n1 \n\n\n\u2022  yf/iuf  GrH\u00bbdi  f^pmit  Orhiiuy.  p.  Wi, \n\n\nWISDOM    AND  TRUTH.  485 \n\nThe  Gods  bow  before  thy  Majesty,  by  exalting  the  Souls  of  that  which  produces \nthem  .  .  .  and  say  to  thee,  Peace  to  all  emanations  from  the  Unconscious \nFather  of  the  Conscious  Fathers  of  the  Gods.  .  .  .  Thou  producer  of  beings, \nwe  adore  the  souls  which  emanate  from  thee.  Thon  begettest  ns,  O  thou  Unknown, \nand  we  greet  thee  in  worshipping  each  God-Sonl  which  descendeth  from  thee  and \nUveth  in  ns. \n\n^-^   This  is  the  soarce  of  the  assertion : \n\nKnow  ye  not  that  ye  are  Gods  and  the  temple  of  God. \n\nThis  is  shown  in  the  \"  Roots  of  Ritualism  in  Chnrch  and  Masonry,\" \nin  Lucifer  for  March,  1889.  Truly  then,  as  said  seventeen  centuries \nago,  \"  Man  cannot  possess  Truth  (Al^theia)  except  he  participate  in \nthe  Gnosis.\"  So  we  may  say  now :  Ko  man  can  know  the  Truth  unless \nhe  studies  the  secrets  of  the  Fleroma  of  Occultism  ;  and  these  secrets \nare  all  in  the  Theogony  of  the  ancient  Wisdom- Religion,  which  is  the \nAlStheia  of  Occult  Science. \n\n\nPAPER  III. \nA  Word  Concerning  the  Earlier  Papers. \n\n\n/ \n\n\nAs  man>;,  have  written  and  almost  complained  to  me  that  they  could \nfind  no  practical  clear  application  of  certain  diagrams  appended  to  the \nfirst  two  Papers,  and  others  have  spoken  of  their  abstniseness.  a  short \nexplanation  is  necessary. \n\nThe  reason  of  this  difficulty  in  most  cases  has  been  that  the  point \nof  view  taken  was  erroneous;  the  purely  abstract  and  metaphysical \nwas  mistaken  for,  and  confused  with,  the  concrete  and  the  physical. \nI\u00abet:  us  take  for  example  the  diagrams  on  page  477  (Paper  II.,)  and  say \nthat  these  are  entirely  macrocosmic  and  ideal.  It  must  be  renienibercd \nthat  the  study  of  Occultism  proceeds  from  Universals  to  Particular* \nand  not  the  reverse  way,  as  accepted  by  Science.  As  Plato  was  an  Ini- \ntiate, he  very  naturally  used  the  former  method,  while  Aristotle,  never \nhaving  been  initiated,  scoffed  at  his  master,  and,  elaborating  a  systcoi \nof  bis  own,  left  it  as  an  heirloom  to  be  adopted  and  improved  by  Bacon. \nOf  a  truth  ihc  aphorism  of  Hermetic  Wisdom.  \"As  above,  so  below,\" \napplies  to  all  Esoteric  instruction;  but  we  must  begin  with  the  above; \nwe  must  learn  the  formula  before  we  can  sum  the  scries. \n\nThe  two  figures,  therefore,  are  not  meant  to  represent  any  two \nparticular  planes,  but  are  the  abstraction  of  a  pair  of  planes,  explana- \ntory of  the  law  of  reflection,  just  as  the  Lower  Manas  is  a  reflection  of \nthe  Higher.    They  must  therefore  be  taken  in  the  highest  metaphysical \n\nThe  diagrams  are  only  intended  t^familiarize  students  with  the  lead- \ning ideas  of  Occult  correspondenMSyWie  very  genius  of  metaphysical, \nor  macrocosmic  and  spiritual  Occultism  forbidding  the  use  of  figures \nor  even  symbols  further  than  as  temporao'  aids.  Once  define  an  idea \nin  words,  and  it  loses  its  reality  ;  once  figure  a  metaphysical  idea,  imd \n\n\nV \n\n\nOCCi;i.T  SKCRKCY. \n\n\n487 \n\n\nyou  materialize  its  spirit.  Figures  must  be  used  only  as  ladders  to \nscale  the  battlements,  ladders  to  be  disregarded  when  once  the  foot  is \nset  upon.  |;he.rampaij,. \n\nLet  students,  therefore,  be  very  careful  to  spiritualize  the  Papers \nand  avoid  materializing  them  ;  let  them  always  try  to  6nd  the  highest \nmeaning  possible,  confident  that  in  proportion  as,t)iey  approach  the \nmaterial  and  visible  in  their  speculations  on  the  Papers,  so  far  are  they \nfrom  the  right  uaderstanding  of  them.  This  is  especially  the  case  with \nthese  first  Papers  and  Diagrams,  for  as  in  all  true  arts,  so  in  Occultism, \nwe  must  first  learn  the  theor>-  before  we  are  taught  the  practice. \n\nCONCBKNING  SBCKBCT. \n\nStudents  ask :  Why  such  secrecy  about  the  details  of  a  doctrine  the \nbody  of  which  has  been  publicly  revealed,  as  in  Esoteric  Buddhism  and \nthe  Secret  Doctriiu  f \n\nTo  this  Occultism  would  reply:  for  two  reasons:\u2014 \n\n(a)    The  whole  truth  is  loo  sacred  to  be  given  out  promiscuoualy. \n\n(*)  The  knowledge  of  all  the  details  and  missing  links  in  the  exoteric \nteachings  is  too  dangerous  in  profane  hands. \n\nThe  truths  revealed  to  man  by  the  \"  Planetary  Spirits\" \u2014 the  highest \nKumaras,  those  who  incarnate  no  longer  in  the  Universe  during  this \nMah&manvantara \u2014 who  will  appear  on  earth  as  Avatdras  only  at  the \nbeginning  of  every  new  human  Race,  and  at  the  junctions  or  close  of \nthe  two  ends  of  the  small  and  great  cydesXiu  time,  as  man  became \nmore  animalized,  were  made  to  fade  away  from  his  memoryj  Yet, \nthough  these  Teachers  remain  with  man  no  longer  than  the  time \nrequired  to  impress  upon  the  plastic  minds  of  child-humanity  the \neternal  verities  they  teach,  Their  Spirit  remains  vivid  though  latent  in \nmankind,  f  And  thelfiill  knowledge  of  the  primitive  revelation  has \nremained  always  wif^  a  few  elect,  and 'has  been  transmitted  from  that \ntime  up  to  the  present,  from  one  genetation  of  Adepts  to  another.  As \nthe  Teachers  say  in  the  Occult  Primer : \n\nnrTXff  is  thne  so  as  to  ensure  them  [the  eternal  truths]  from  being \nutterly  tost  orforgpttm  in  ages  hereafter  by  the  forthcomins generations. \n\nThe  mission  of  the  Planetar>'  Spirit  is  but  to  strike  the  key-note  of \nTruth.  When  once  He  has  directed  the  vibration  of  the  latter  to  run  its \ncourse  uninterruptedly  along  the  concatenation  of  the  race  to  the  end \nof  the  cycle.  He  disappears  from  our  earth  until  the  following  Plane- \ntar>*  Manvautara      The  mission  of  any  teacher  of  Esoteric  truths, \n\n\n*rBn  SBGRBT  DOCTRZNB. \n\n\n^- \n\n\nwhether  he  stands  at  the  top  or  the-  foot  of  the  ladder  of  knowledge^  U \nprecisely  the  saiue :  as  above,  so  below.  I  have  ouly  orders  to  strike \nthe  key-uote  of  the  various  Esoteric  tmths  among  the  learners  as  i \nbody.  Those  units  among  you  who  will  have  raised  themselves  oo \nthe  \"  Path  \"  over  their  fellow-students,  in  their  Esoteric  sphere,  will,  as \nthe  \"Elect\"  spoken  of  did  and  do  in  the  Parent  Brotherhoods,  receive \nthe  last  explanatory  details  and  the  ultimate  key  to  what  they  learn. \nNo  one.  however,  can  hope  to  gain  this  privilege  before  the  MAaTBRS\u2014 \nnot  my  humble  self\u2014 &nd  him  or  her  worthy. \n\nIf  you  wish  to  know  the  real  raisoH  d'etre  for  this  policy,  I  now  give \n^  to  you.  No  use  my  repeating  and  explaining  what  all  of  you  know \nas  well  as  myself;  at  the  very  bcgiuuing,  events  have  shown  that  no \ncaution  can  be  dispensed  with.  Of  our  body  of  several  hundred  men \nand  women,  many  did  not  seem  to  realize  either  the  awful  sacrednctf \nof  the  pledge  (which  some  look  at  the  end  of  their  pen),  or  the  fact  that \ntheir  personality  has  to  be  entirely  disregarded,  when  brought  face  to \nface  with  their  Hiohkk  Sblf  ;  or  that  all  their  words  and  professions \nwent  for  naught  unless  corroborated  by  actions.  This  was  human \nnature,  and  no  more ;  therefore  it  was  pa&sed  leniently  by\u00bb  and  a  new \nlease  accorded  by  the  Mastbb.  But  apart  from  this  there  is  a  danger \nlurking  in  the  nature  of  the  present  cycle  itself.  Civilized  humanity, \nhowever  carefully  guarded  by  its  invisible  Watchers,  the  Nirmina- \nkayas,  who  watch  over  our  respective  races  and  nations,  is  yet.  owing  to \nits  collective  Karma,  terribly  under  the  sway  of  the  traditional  opposeis \nof  the  Nirm^nakSyas \u2014 the  \"  Brothers  of  the  Shadow,\"  embodied  and \ndisembodied ;  and  this,  as  has  already  been  told  you,  will  last  to  the \nend  of  the  first  Kali  Yuga  cycle  (1897),  and  a  few  years  beyond,  as  the \nsmaller  dark  cycle  happens  to  overlap  the  great  one.  Thus,  notwith- \nstanding all  precautions,  terrible  secrets  are  oAen  revealed  Co  entirely \nunworthy  persons  by  the  efforts  of  the  \"Dark  Brothers'*  and  their \nworking  on  human  brains.  This  is  entirely  owing  to  the  simple  fact \nthat  in  certain  privileged  organisms,  vibrations  of  the  primitive  truth \nput  in  motion  by  the  Planetary  Beings  are  set  up,  in  what  Western \nphilosophy  would  term  innate  ideas,  and  Occultism  \"  flashes  of  genius,\"* \nSome  such  idea  based  on  eternal  truth  is  awakened,  and  all  that  the \nwfttchful  Powers  can  do  is  to  prevent  its  entire  revelation. \n~~  Everything  in  this  Universe  of  differentiated  matter  has  its  two \na.spccts,  the  light  and  the  dark  side,  and  these  two  attributes  applied \n\n\n*  Sec  \"  Geniu,\"  Lmei/\u00bbr,  Nor.,  illf,  p.  a\u00ab7. \n\n\nJ \n\n\nTHE   UGHT  AND  ZkASX   BlDfiS  OX  KATUKB. \n\n\n489 \n\n\nI \n\n\ni \n\n\npractically,  lead  the  one  Lo  use,  the  other  to  abuse.  Ever>'  man  may \nbecome  a  Botanist  without  apparent  danger  lo  his  fellow-creatures; \nand  many  a  Chemist  who  has  mastered  the  science  of  essences  knows \nthat  every  one  of  them  can  both  heal  and  kill.  Not  an  ingredient,  not \na  poison,  but  can  be  used  for  both  purposes \u2014 aye.  from  harmless  wax \nto  deadly  prussic  add,  from  the  saliva  of  an  infant  to  that  of  the  cobra \ndi  capeUa.  This  every  tyro  in  medicine  knows \u2014 theoretically,  at  any \nrate.  But  where  is  the  learned  Chemist  in  our  day  who  has  been  per- \nmitted to  discover  the  \"  night  side  '*  of  an  attribute  of  any  substance  in \nthe  three  kingdoms  of  Science,  let  alone  in  the  seven  of  the  Occultists  ? \nWho  of  them  has  penetrated  into  its  Arcana,  into  the  innermost  Essence \nof  things  and  its  primary  correlations  ?  Yet  it  is  this  knowledge  aloue \nwhich  makes  of  an  Occultist  a  genuine  practical  Initiate,  whether  he \nturn  out  a  Brother  of  Light  or  a  Brother  of  Darkness.  The  essence  of \nthat  subtle,  traceless  }x>ison,  the  most  patent  in  nature,  which  entered \ninto  the  composition  of  the  so-called  Medici  and  Borgia  poisons,  if  used \nwith  discrimination  by  one  well  versed  in  the  septenary  degrees  of  its \npotentiality  on  each  of  the  planes  accessible  to  man  on  earth \u2014 could \nheal  or  kill  every  man  in  the  world ;  the  result  depending,  of  course, \non  whether  the  operator  was  a  Brother  of  the  Light  or  a  Brother  of  the \nShadow.  The  former  is  prevented  from  doing  the  good  he  might,  by \nracial,  national,  and  individual  Karma ;  the  second  is  impeded  in  his \nfiendish  work  by  the  joint  efforts  of  the  human  \"  Stones \"  of  the \n\"  Guardian  Wall.\"* \n\nIt  is  incorrect  to  think  that  there  exists  any  special  \"powder  of  pro- \njection \"  or  \"  philosopher's  stone,\"  or  \"  elixir  of  life.\"  The  latter  lurks \nin  ever>*  Bower,  in  every  stoue  nnd  mineral  throughout  the  globe.  It \n18  the  ultimate  essence  of  everythinj;  &n  its  way  to  higher  and  kigk^r\\ \nofoluiion.  As  there  is  no  good  or  evil  per  u,  so  there  is  neither  \"  elixir \nof  life\"  nor  \"  elixir  of  death.\"  nor  poison,  ptr  u,  but  all  this  is  con- \ntained in  one  and  the  same  universal  Ksscnce,  this  or  the  other  effect, \nor  result,  depending  on  the  degree  of  its  differentiation  and  it3  various \ncorrelations.  The  light  side  of  it  produces  life,  health,  bliss,  divine \npeace,  etc. ;  the  dark  side  brings  death,  disease,  sorrow  and  strife. \nThis  is  proven  by  the  knowledge  of  the  nature  of  the  most  violent \npoisons ;  of  some  of  them  even  a  large  quantity  will  produce  no  evil \neffect  on  the  organism,  whereas  a  grain   of  the  same  poison  kills  with \n\n\n\u2022  Sec  Vaitt  ^tiu  SHt\u00bbt^,  PP-  U  aail  94.  vt.  16,  ClOHMty \n\n\n490 \n\n\nTH\u00ab  3ECIIBT  DOCTRINK. \n\n\ntbe  rapidity  of  lightning ;  while  the  same  graiu,  again,  altered  by  a  certiiB \ncombination,  though  its  quantity  remains  almost  identical,  will  heal. \nThe  number  of  the  degrees  of  its  differentiation  is  septenary,  as  are  the \nplanes  of  its  action,  each  degree  being  either  beneficent  or  maleficent \nin  its  effects,  according  to  the  system  into  which  it  is  introduced.  He \nwho  is  skilled  in  these  degrees  is  on  the  high  road  to  practical  Adept- \nship  ;  he  who  acts  at  hap>hazard \u2014 as  do  the  enormous  majority  of  the \n\"Mind  Curers,\"  whether  \"Mental\"  or  \"Christian  Scientists\"\u2014 is \nlikely  to  me  the  effects  on  himself  as  well  as  on  others.  Put  on  the \ntrack  by  the  example  of  the  Indian  Yogis,  and  of  their  broadly  but \nincorrectly  outlined  practices,  which  they  have  only  read  about,  b\u00ab \nhave  had  no  opportunity  to  study \u2014 these  new  sects  have  rushed  head- \nlong and  guideless  into  the  practice  oi denying  and  affirming.  Thus  they \nhave  done  more  harm  than  good.  Those  who  are  successful  owe  it  to \ntheir  innate  magnetic  and  healing  powers,  which  very  often  counteract \nthat  which  would  otherwise  be  conducive  to  much  evil.  Beware,  I  say ; \nSatan  and  the  Archangel  are  more  than  twins;  they  are  one  body  and \none  mind \u2014 Deus  est  Demon  inversus. \n\nIs  THB    PRACTICB   OF   CONCKNTRATION   BeN'EFICBNT? \n\nSuch  is  another  question  often  asked.  I  answer:  Genuine  concen- \ntration and  meditation,  conscious  and  cautious,  upon  one's  lower  self  in \nthe  light  of  the  inner  di\\'inc  man  and  the  Paramit^,  is  an  excellent \nthing.  But  to  \"sit  for  Yoga,\"  with  only  a  superficial  and  oilen  dis- \ntorted knowledge  of  the  real  practice,  is  almost  invariably  fatal:  for \nten  to  one  the  student  will  either  develop  mcdiumistic  powers  in  him- \nself or  lose  time  and  get  disgusted  both  with  practice  and  theot?. \nBefore  one  ntshes  into  such  a  dangerous  experiment  and  seeks  to  go \nbeyond  a  minute  examination  of  one's  lower  self  and  its  walk  in  life, \nor  that  which  is  called  in  our  phraseolog>*,  \"  The  Chela's  Daily  Life \nLedger,\"  he  would  do  well  to  learn  at  least  the  difference  between  the \ntwo  aspects  of  \"  Magic.\"  the  White  or  Divine,  and  the  Black  or \nDevilish,  and  assure  himself  that  by  \"sitting  for  Yoga,\"  with  no \nexperience,  as  well  as  with  no  guide  to  show  him  the  dangers,  he  does \nnot  daily  and  hourly  cross  the  boundaries  of  the  Divine  to  fall  into  the \nSatanic.  Nevertheless,  the  way  to  learn  the  difference  is  very  easy; \none  has  only  to  remember  that  no  Esoteric  truths  entirety  unveited  wiU \never  be  given  in  public  print,  in  book  or  magazine.     4)   !  .^ \n\nI  ask  students  to  turn  to  the  Theosopkist  of  November,  1S87.    Oa \n\n\nhaturCs  ntfun  fottcjts. \n\n\n49T \n\n\nI \n\n\nI \n\n\npage  98  they  will  find  the  beginning  of  an  excellent  article  by  Mr. \nR4iua  Prasad  ou  \"  Nature's  Finer  Forces.\"*  The  value  of  this  work  is \nnot  so  much  in  its  literary  merit,  though  it  gained  its  author  the  gold \nmedal  o(  the  Tktosophist,  as  in  its  exposition  of  tenets  hitherto  con- \ncealed in  a  rare  and  ancient  Sanskrit  work  on  Occaltism.  But  Mr. \nRSma  Prasad  is  not  an  Occultist,  only  an  excellent  Sanskrit  scholar, \na  university  graduate  and  a  man  of  remarkable  intelligence.  His \nes-says  are  almost  entirely  based  on  TSntra  works,  which,  if  read \nindiscriminately  by  a  tyro  in  Occultism,  will  lead  to  the  practice  of \nmost  unmitigated  Black  Magic.  Now,  since  the  difference  of  primary \nimportance  between  Black  and  White  Magic  is  the  oDJect  with  which  it \nis  practised,  and  that  of  secondary  importance  the  nature  of  the  agents \nused  for  the  production  of  phenomenal  results,  the  line  of  demarcation \nbetween  the  two  is  vtxy \u2014 very  thin.  The  danger  is  lessened  only  by \nthe  fact  that  every  Ocatlt  book,  so-called,  is  Occult  only  in  a  certain \nsense :  that  is,  the  text  is  Occult  merely  by  reason  of  its  blinds.  The \nsymbolism  has  to  be  thoroughly  understood  before  the  reader  can  get \nat  the  correct  sense  of  the  teaching.  Moreover,  it  is  uever  complete, \nits  several  portions  each  being  under  a  different  title,  and  each  contain- \ning a  portion  of  some  other  work;  so  that  without  a  key  to  these  no \nsuch  work  divulges  the  whole  truth.  Even  the  famous  Shivdgama,  ou \nwhich  Natures  Fhur  Ferffs  is  based,  *'  is  nowhere  to  be  found  in \ncomplete  form.\"  as  the  author  tells  us.  Thus,  like  all  others,  it  treats \nof  only  five  Tattvas  instead  of  the  seven  as  in  Esoteric  teachings. \n\nNow,  the  Tattvas  being  simply  the  substratum  of  the  seven  forces  of \nNature,  how  can  this  be?  There  are  seven  forms  of  Prakhti  as \nKapiLVs  SAnkhya,  the  Vishnu  Purdna,  and  other  works  teach.  Pra- \nkriti  is  Nature,  Matter  (primordial  and  elemental) ;  therefore  logic \ndemands  that  the  Tattvas  also  should  be  seven.  For  whether  Tattvas \nmean,  a.s  Occultism  teaches,  \"forces  of  Nature,\"  or,  as  the  learned \nR^ma  Prasad  explains,  \"the  substance  out  of  which  the  universe  is \nformed  \"  and  \"  the  power  by  which  it  is  sustained,\"  it  is  all  one :  they \n\n_^ iA?*nr  _ \n\n*  The  refrrcoecs  to  \"  Naldn'i  Finn  Forces  \"  wbicb  ToUow,  haw  rfptrt  to  the  eight  nrliclrs  which \napp<r\u00abrrd  in  Ihr  pngM  of  the  Tyifomfikiu  and  nal  to  Uic  RfletMi  eaiayx  and  Uir  traiiitlKlion  of  \u2022  chapirr \nof  Ihe.Siliwil^oiwii  ifbich  arecwilBiow)  In  thf-hnolecBlkd  t^'alure't  Finfr  Fartfi.  ttieSfin-Seama  In \nlis  dctaiU  U  [iiircly  Tiiitnf,  aud  oothiiiK  hut  hum  cma  r<sult  from  uij  ptAClical  IoIIowihk  uf  it> \npncepU.  I  would  inott  \u25a0tronK'r  <l'*<uulr  tuir  *tnd<-Rt  from  attempting  any  of  thnc  Hatha  Vota \npnplicm.  for  he  will  cilhn-  ruia  himaFlf  entirely,  or  throw  himMlf  io  far  baeik  thai  it  wiU  to \naUaoat  imtiHjHubte  to  rcgjui  the  )o\u00abt  grotiad  in  this  iacarrtaiioa.  The  Inuulation  tefnred  to  hu \nbttn  cooaldrtably  expurKalrd.  and  even  nfnr  ia  hardly  6t  for  pnbliration.  It  tTcntnmirtida  Bla^ \nUagirof  Ihr  worn  kind,  and  is  the  very  antipodea  of  apiritual  Klja  Vo|fB.    Beware,  I  aay. \n\n\n494 \n\n\nraa  sscrbt  doctrinr. \n\n\n3,  Lewer  Afatias,  the  Aninal \nSoal,  the  reflecttou  or  shadow  of  tbe \nBuddhi-Manas.  having  ihc  poten- \ntialities of  both,  but  coaque*^ \ngenerally  by  its  association  with \nthe  K&ma  elements. \n\n\n3.  Buddhi ;  for  Baddhi  is  a  ray \nof  the  Universal  Spiritual  Soul \n(Alava). \n\n4.  Manas  {K\\it  Higher  Ego);  for \nit  proceeds  from  Mahat,  the  first \nproduct  or  emanation  of  Pradhdna, \nwhich  contains  potentially  all  the \nGunas  (attributes).  Mahat  is  Cos- \nmic Intelligence,  called  the  \"Great \nPrinciple.\"* \n\nAs  tbe  lower  man  is  the  combined  product  of  two  aspects \u2014 physi- \ncally, of  his  Astral  Form,  and  psycho- physiologically  of  K\u00a3ma-Man\u00abi \n\u2014he  is  not  looked  upon  even  as  an  aspect,  but  as  an  illusion. \n\nThe  Auric  Egg,  on  account  of  its  nature  and  manifold  functions,  has \nto  be  well  studied.  As  Hiranyagarbha,  the  Golden  Womb  or  Egg, \ncontains  BrahniS,  the  collective  symbol  of  the  Seven  Universal  ForceSi \nso  the  Auric  Egg  contains,  and  is  directly  related  to,  both  the  divine \nand  the  physical  man.  In  its  essence,  as  .said,  it  is  eternal;  in  its \nconstant  correlations  and  transformations,  during  the  reincamatin; \nprogress  of  the  Ego  on  this  earth,  it  is  a  kind  of  perpetual  raotioo \nmachine. \n\nAs  given  out  in  our  second  volume,  the  Egos  or  KumSras,  incarnat* \ning  in  man,  at  the  end  of  the  Third  Root-Race,  are  not  human  Egos  of \nthis  earth  or  plane,  but  become  such  only  from  the  moment  they  ensoul \nthe  Animal  Man.  thus  endowing  him  with  his  Higher  Mind.  Each  is  a \n'*  Breath \"  or  Principle,  called  the  Human  Soul,  or  Mauas,  the  Mind. \nAs  the  teachings  say : \n\n\"  Each  is  a  pillar  of  light.  Having  chosen  its  vehicle,  it  expandtd,  smr- \nrounding  with  an  Akdshic  Aura  the  human  animal,  while  the  Divine \n(Manasic)  Principle  settled  \u25a0within  that  human  form.\" \n\nAncient  Wisdom  teaches  us.  moreover,  that  from  this  first  incarna- \ntion, the  Lunar  Pitris,  who  had  made  men  out  of  their  Chha>*ds  ot \nShadows,  are  absorbed  by  this  Auric  Essence,  and  a  distinct  Astral  Form \nis  now  produced  for  each  forthcoming  personality  of  the  reincarnating \nseries  of  each  Ego. \n\n\n*  PrtiM,  on  emflli  >t  my  rate,  is  Uiua  bnl  a  node  of  life,  \u25a0  constant  cyclic  modon  frooi  wHUn  oat- \nwaidl;  and  bark  \u00abirain.  an  oat-brMtUas  and  in-bwaUiinf  of  Uie  ONi  Uks,  cm  Jiva,  Uic  vynonrm  af \nifie  AtaMiluir  anil  rnkiiuwalilr  Dfilr  rrtna  i\u00ab  not  abaolatg  U/c,  oc  Jt\u00bb\u00bb,  but  ll\u00bb  aap\u00abct  ia  a  w\u00abltt  of \n^(lualoii.  In  tbe  Tht^topkul,  May.  18H,  9.  47V,  PitaattiaaU  la  be  \"  one  \u00bbimge  Gdh-  thaa  Um  c*<}\u00ab \nBalln-orUiPeaTth.\"  \\      ^ \n\n\n{dMSdt^) \n\n\nTHB  AURIC  OOC. \n\n\n4\u00a75 \n\n\nI \n\n\nI! \n\n\nThus  the  Aaric  Egg,  reflecting  all  the  thoughts,  words  and  deeds  of \nman,  is : \n\n(a)  The  preserver  of  every  Karmic  record. \n\n(d)  The  storehouse  of  all  the  good  and  evil  powers  of  man.  receiving \nand  giving  out  at  his  will \u2014 nay,  at  his  very  thought \u2014 every  potentiality, \nwhich  becomes,  then  and  there,  an  acting  potency :  this  Aura  is  the \nmirror  in  which  sensitives  and  clairvoyauls  sense  and  perceive  the  real \nman,  and  see  him  as  he  is,  not  as  he  appears. \n\n(f)  As  it  furnishes  man  with  bis  Astral  Form,  around  which  the \nphysical  entity  models  itself,  first  as  a  foetus,  then  as  a  child  and  man, \nthe  astral  growing  apace  with  the  human  being,  so  it  furnishes  him \nduring  life,  if  an  Adept,  with  his  M^y^vi  Rupa,  or  Illusion  Body,  which \nis  not  his  P'lVa/- Astral  Body ;  and  after  death,  with  his  Devachanic \nlif'^Entity  and  K^ma  Kup.i,  or  Body  of  Desire  (the  Spook).* \n\nIn  the, case  of  the  Devachanic  Entity,  the  Ego,  in  order  to  be  able  to \ngo  into  a  state  of  bliss,  as  the  \"  I \"  of  its  immediately  preceding  incar- \nnation, has  to  be  clothed  (metaphorically  speaking)  with  the  spiritual \nelements  of  the  ideas,  aspirations  and  thoughts  of  the  now  disembodied \npersonality  ;  otherwise  what  is  it  that  enjoys  bliss  and  reward  ?  Surely \nnot  the  impersonal  Ego,  the  Divine  Individuality.  Therefore  it  must \nbe  the  good  Karmic  records  of  the  deceased,  iniprcssed  upon  the  Auric \nSubstance,  which  furnish  the  Human  Soul  with  just  enough  of  the \nspiritual  elements  of  the  ex-pcrsonality,  to  enable  it  to  still  believe \nitself  that  body  from  which  it  has  jusl  been  severed,  and  to  receive  its \nfruition,  during  a  more  or  less  prolonged  period  of  \"spiritual  gesta- \ntion.\" For  Devacban  is  a  \"  spiritual  gestation  \"  within  au  ideal  matrix \nJ\u2014 atatitA.  birth  of  the  Ego  into  the  world  of  effects,  which  ideal,  subjective \nV^  birth  precedes  its  next  terrestrial  birth,  the  latter  being  determined  by \n\nits  bad  Karma,  into  the  world  of  causes,! \na^    In  the  ca.se  of  the  Spook,  the  K3ma  Rupa  is  furnished  from  the \nanimal  dregs  of  the  Auric  Envelope,  with  its  daily  Karmic  record  of \nanimal  life,  so  full  of  aniiual  desires  and  selfish  aspirations.! \n\n- --- T-i^  ^A.jariLl^^^/t-^  \u25a0 zz:* . \n\n*  It  U  FTTouei>tis  to  call  Uic  fo<irlli  iiuu^n  ptibctple  \"  Kitna  B&pm.\"  H  ia  ao  RApn  or  ibnn  si  all \nuntil  aner  ri^ath.  but  stnnds  for  ThPRmIc  rlrmrnu  in  man.  his  animal  dndna  and  pasiioiit,  anch  as \nanger,  luat,  mvy,  Tcvcngc,  etc.,  Uic  progcoy  of  aeUubnoa  aiid  ni>tL\u00abr. \n\nT   Hrrr  the  world  c(  rfTrcIn  i\u00bb  the  Drvsrhanic  Mal^.  and  the  vrofUl  nr  emtuat,  e\u00abTth  llfr. \n\nI  II  i*  thia  Kima  KOpa  alone  tbat  can  maltriatite  In  mcdlnmiitic  \u25a0lancet,  which  occM*oaa]ly \nhappcfia  when  it  ia  iwl  the  A\u00bbItal  Double  or  Llnga  Shartm,  of  th\u00ab  nediuni  himself  which  apprnra. \nHow,  then,  can  Ibia  vile  bundle  of  pauiona  and  tcrrcnrial  lusta,  tvaurrected  by.  and  gaining \nconnciouMiMa  only  througli  Ihe  oiganl&in  at  the  tnediura,  he  accepted  m%  a  \"deparf-d  ansd  \"  or \ntlic  Spirit  uf  a  once  humnn  body  '  A\u00bb  well  uy  orthc  micrabic  peat  which  foaleui  on  a  peraoo.  tliat  \" \nla  a  swTirt  departed  aagel. \n\n\n4^ \n\n\nTHV   5BCRBT  DOCTRIHB. \n\n\nW \n\n\nNow  the  Linga  Sharira  remains  with  the  Physical  Body,  and  fiado \nout  along  with  it.  An  astral  entity  then  has  to  be  created,  a  new  LtOKi \nShartra  provided,  to  become  the  bearer  of  all  the  past  Tanhas  and \nfuture  Karma.  How  is  this  accomplished  ?  The  mediumistic  Spook, \nthe  \"departed  angel,\"  fades  out  and  vanishes  also  in  its  turn*  as  a& \nentity  or  full  image  of  the  personality  that  was,  and  leaves  in  the  Kima- \nlokic  world  of  effects  only  the  record  of  its  misdeeds  and  sinful  thoogtits \n-\u2022ndacls.  known  in  the  phraseology  of  Occultists  as  Tinhic  or  faumaa \nElemenlaT^^  Entering  into  the  composition  of  the  Astral  Form  of  th* \nnew  body,  into  which  the  Ego.  upon  it?  quilting  the  Devachanic  state \nIs  to  enter  according  to  Karmic  decree,  the  Hleraentals  form  that  or\u00bb \nastral  entity  which  is  bom  within  the  Auric  Envelope,  and  of  which  it \nis  of%en  said : \n\nBad  Karma  waits  at  the  threshold  of  Devachan.  with  its  army  of  Skandha\u00ab.t \n\nFor  no  sooner  is  the  Devachanic  state  of  reward  ended,  than \nthe  Ego  is  indissolubly  united  with  (or  rather  follows  in  the \ntrack  oQ  the  new  Astral  Form.  Both  are  Karmically  propelled \ntowards  the  family  or  woman  from  whom  ia  to  be  born  the  animat  chiti \nchosen  by  Karma  to  become  the  vehicle  of  the  Ego  which  has  jtwt \n^wakened  from  the  Devachanic  state.  Then  the  new  Astral  Form, \ncomposed  partly  of  the  pure  Ak^shic  Es.sence  of  the  Auric  Hgg.  and \npartly  of  the  terrestrial  elements  of  the  punishable  sins  and  misdeeds \nof  the  last  personality,  is  drawn  into  the  womau.  Once  there.  Natnre \nmodels  the  foetus  of  flesh  around  the  Astral,  out  of  the  growing \nmaterials  of  the  male  seed  in  the  female  soil.  Thus  grows  out  of  the \nessence  of  a  decayed  seed  the  fruit  or  eidolon  of  the  dead  seed*  the \nphysical  fruit  producing  in  its  turn  within  itself  another,  and  other \nseed.*;  for  future  plants. \n\nAnd  now  we  may  return  to  the  Tattvas,  and  see  what  they  mean  in \nnature  and  man.  showing  thereby  the  great  danger  of  indulging  in \nfancy,  amateur  Yoga,  without  knowing  what  we  are  about. \n\n\n*  Thli  !\u25a0  RccornplIshM  In  mar*  \u00abr  1a\u00bb  time,  accditllnjr  to  the  defR\u00ab  la  which  Uie  pnooftHtr \n\n(whottc  ilrrjt*  li  now  i*i  wwi  wptnlual  or  malnial.  IT  vpiritnalltT  prcvAllcd.  tbcn  Ui\u00ab  Lorv*.  ai  Spoufc, \nwill  fade  out  v*ry  \u00bb>>oi\u00bb ;  t*ut  if  Uic  personality  wu  ?ety  iufttrti*lislic,  thp  Klma  R4pa  nuy  la\u00bbt  fm \nccaluhra  \u25a0nil\u2014 in  mnimt.  thmigh  very  czcrpUoiul  otsot\u2014 \u00ab*Tn  cnrvirr  \u00abriih  thr  help  of  loaw  of  Ita \n\u25a0C4ttn^  Skxnilhu.  whlcti  are  >U  Iraiufonncd  la  time  into  BleiaenUta.  Sec  Ibe  Kty  to  Tlwini^Q. \npp.  141  /i  Mf .,  tu  which  work  it  was  impoMibte  tn  gu  tato  delaili,  bat  wberc  tbc  ^tfc\u00bbru<fn\u00bb  ^^e  apufccs \nof  aa  tbc  yenni  of  JUnatc  cScci. \nt  Kty  M  Tlitoutpky.  p.  141 \n\n\nFtVK  OR   SBVBN  TATPVAS. \n\n\n497 \n\n\nThs  Tattvic  Correlations  and  Mranikg. \n\nIn  Nature,  then,  we  find  seven  Forces,  or  seven  Centres  of  Force,  and \neverytUiiig  seems  to  respond  to  that  number,  as  for  instance,  the  sep- \ntenary scale  in  music,  or  Sounds,  and  ihc  septenary  spectrum  in \nColours.  'l  bave  not  exhausted  its  nomenclature  and  proofs  in  the \nearlier  volnmes,  yet  enough  is  given  to  show  every  thinker  that  the \nfacts  adduced  are  no  coincidences,  but  very  weighty  testimony. \n\nThere  are  several  reasons  why  only  five  Tattvas  are  given  in  the \nHindn  systems.  One  of  these  I  have  already  mentioned ;  another \nis  that  owing  to  our  having  reached  only  the  Fifth  Race,  and \nbeing  (so  far  as  Science  is  able  to  ascertain)  endowed  with  onlir \nfives  enses,  the  two  remaining  .senses  that  are  stil!  latent  in  man \ncan  have  their  existence  proven  only  on  phenomenal  evidence  which \nto  the  Materialist  is  no  evidence  at  all.  The  five  physical  senses \nare  made  to  correspond  with  the  five  lower  Tatt\\'as,  the  two  yet \nundeveloped  senses  in  man  ;  and  the  two  forces,  or  Tattvas,  forgotten \nby  BrShmaus  and  still  unrecognized  by  Science,  being  so  subjective \nand  the  highest  of  them  so  sacred,  that  they  can  only  he  recognized  by. \nand  known  through,  the  highest  Occult  Sciences.  It  is  easy  to  sec  thai \nthese  two  Tattvas  and  the  two  senses  (the  sixth  and  the  seventh) \ncorrespond  to  the  two  h igh est ftuman)princi pies,  Ruddhi  and  the  Auric \nEnvelope,  impregnated  with  tnC  \"ITgiit  of  AtmS.  Unless  we  open  in \nourselves,  by  Occult  training,  the  sixth  and  seventh  senses,  we  can \nnever  comprehend  correctly  their  corresponding  types.  Thus  the \nstatement  in  Naiure^s  Finer  Forces  that,  in  the  TStt^nc  scale,  the  highest \nTattva  of  all  is  Akdsha*  (followed  by  [only]  four,  each  of  which  becomes \ngrosser  than  its  predecessor),  if  made  from  the  Esoteric  standpoint,  is \nerroneous.  For  once  Aki^sha,  an  almost  homogeneons  and  certainly \nuniversal  Principle,  is  translated  Ether,  then  Akdsha  is  dwarfed  and \nlimited  to  our  \\nsible  Universe,  for  assuredly  it  is  not  the  Ether  of \nSpace.  Ether,  whatever  Modern  Science  makes  of  it,  is  differentiated \nSubstance :  Ak3sha,  having  no  attributes  save  one\u2014 Sound,  of  which  it \nis  thf  subsiralnm\u2014'is,  no  substance  even  exoterically  and  in  the  minds \nof  some  Orientalists,!  hut  rather  Chaos,  or  the  Great  Spatial  Void.t \n\n*  FoUowinc  Shiv^ama.  tb\u00ab  \u00abaid  outbor  caumerau*  Uic  corrci[rondcii<\u00abt  is  Uu<  wiae ;  AkUui. \nBtli\u00abT.  U  roUtnrrd  bjr  Viyu,  Cn*  ;  Trjos,  Hnl :  Apatt,  liquid  ;  nad  PriUiivl,  SoUd. \nert  Km  Piti-I>dw\u00bbr(1  Hall'i  DDKs  on  Ihr   yifhnit  PurAmc. \n\n4  Tbc  pair  which  wc  refer  la  aa  the  One  Ufc,  the  Root  of  AJl,  And  ilklihs  in  tU  ptc-diOcRmtiRliac \npoiod  Anawen  U>  ihc  Brahma  (ncutert  nnd  Adiii  uf  \u00bbonw  lUndtia,  nnd  \u2022touda  in  thCMinc  RiftUoaM \nUic  FanbrabBun  ind  UUapraktili  of-  Uie  Vedlntim.  .  j \n\n3    *\u25a0*\u25a0 \n\n\n498 \n\n\nTHB   SKCRKT   DOCTKn^E- \n\n\nEsoterically,  Alcftsba  alone  is  Divine  Space,  and  becomes  Ether  only  on \nthe  lowest  and  last  plane,  or  our  visible  Universe  and  Earth.  In  this \ncase  the  blind  is  in  the  word  \"  attribute,\"  which  is  said  to  be  Sound. \nBut  Sound  is  no  attribute  of  Alt&sha.  but  its  primary  correlation,  its \nprimordial  manifestation,  the  Logos,  or  Divine  Ideation  made  Word. \nand  that  \"Word\"  made  \"Flesh.\"  Sound  may  be  considered  u \n\"attribnte\"  of  Akisha  only  on  the  condition  of  anthropomorphiziag \nthe  latter.  It  is  not  a  characteristic  of  it.  thongh  it  is  ce^inly  as  Innate \nin  it  as  the  idea  \"  I  am  /\"  is  innate  in  our  thoughts,     t\"  ^  ^ \n\nOccultism  teaches  that  Akasha^^tains  .and  Tndudes  the  seven \nCentres  of  Force,  therefore  the  six  Tattvas.  of  which  it  is  the  seventh, \nor  rather  their  synthesis.  But  if  Akdsba  be  taken,  as  we  believe  it  is  in \nthis  case,  to  represent  ouly  the  exoteric  idea,  then  the  author  is  right ; \nbecause, ^eeing~]that  .\\kdsha  is  universally  omnipresent,  following  the \nI^ur&nic  limitation. y<\u00bbr  the  better  comprehension  of  ottr  finite  in te!l^U, \nhe  places  its  commencement  only  beyond  the  four  planes  of  our  Har^ \nChain,*  the  two  higher  Tattvas  being  as  concealed  to  the  average \nmortal  as  the  sixth  and  seventh  senses  are  to  the  materialistic  mind. \n\nTherefore,  while  Sanskrit  and  Hindu  Philosophy  generally  speak  of \nfive  Tattvas  only,  Occultists  name  seven,  thus  making  them  corres- \npond with  every  septenary  in  Nature.  The  Tattvas  stand  in  the  same \norder  as  the  seven  macro-  and  micro-cosmic  Forces :  and  as  taught  in \nBsotericism,  arc  as  follows  : \n\n(i)  Adi  Tattva,  the  primordial  universal  Force,  issuing  at  (he \nbeginning  of  manifestation,  or  of  the  \"creative\"  period,  from  the \neternal  immutable  Sat,  the  substratum  of  hix-  It  corresponds  with \nthe  Auric  Envelope  or  BrahmS's  Egg,  which  surrounds  every  globe,  as \nwell  as  every  man,  animal  and  thing.  It  is  the  vehicle  containing \npotentially  everything \u2014 Spirit  and  Substance,  Force  and  Matter.  Adi \nTattva,  in  Esoteric  Cosmogony,  is  the  Force  which  we  refer  to  as  pro- \nceediug  from  the  First  or  Lfnmanifested  Logos. \n\n(2)  Anupadaka  Tattva,!  the  first  diflfcrcntiation  on  the  plane  of \nbeing \u2014 the  first  being  an  ideal  one \u2014 or  that  which  is  bom  by  trans- \nformation from  something  higher  than  itself.  With  the  Occultists,  this \nForce  proceeds  from  the  Second  Logos. \n\n\u2022  Bn  above,  1.  dlarma,  p.  **\u25a0\u25a0   %.  \u00a3\u25a0\u2022\u00bb \n\n*  Attapldaka,  Opapatika  in  rtU.  ntcatia  Ifae  \"  parvtittrv.\"  bom  witboat  falhcr  or  nuUm-,  fran \nHflJ,  aa  a  timoaformatiOD,  t.t-  th\u00ab  Cod  BralnBk  spninc  fTOin  tfac  l,Wu>  Ukc  fymbol  Of  thp  Dmwvrwi \ntbat  zf^m%  fiwn  Viahntt'a  navrl,  VUhnu  lypifiyiu^  rirruH]  anil  liiniMww  Spaca,  asd  \u25a0rabn>4  UM \nVnivrrw  and  LoOQt ;  Um  iu>  tliical  UuildliK  la  alio  \\tora  bata  a  I.<Miia. \n\n\nL. \n\n\nM \n\n\nTHB  TATTVAS.  M \n\n(3)  Arasha  Tattva,  this  is  the  point  from  which  all  exoteric  Philo- \nsophies aud  Religions  start.  Ak&sba  Tattva  is  explained  in  tbeiu  as \nEiheric  Force.  Ether.  Hence  Jupiter,  the  \"  highest \"  God.  was  named \nafter  Pater  iCiher;  Indra,  once  the  highest  God  in  India,  is  the  ethcric \nor  heavenly  expanse,  and  so  with  Urauus.  etc.  The  Christian  biblical \nGod,  also,  is  spoken  of  as  the  Holy  Ghost,  Pneuraa,  rarefied  wind  or  air. \nThis  the  Occultists  call  the  Force  of  the  Third  Logos,  the  Creative \nForce  in  the  already  Manifested  Unix'^erse. \n\n(4)  VAvu  Tattva,  the  aerial  plane  where  substance  is  gaseous. \n\n(5)  Taijas  Tattva,  the  plane  of  our  atmosphere,  from  tejas, \nluminous. \n\n(6)  ApAS  Tattva,  watery  or  liquid  substance  or  force. \n\n(7)  PRiTHni  Tattva,  solid  earthly  substance,  the  terrestrial  spirit  or \nforce,  the  lowest  of  all. \n\nAll  these  correspond  to  our  Principles,  and  to  the  seven  senses  and \nforces  in  man.  According  to  the  Tattva  or  Force  generated  or  induced \nin  us,  so  will  our  bodies  act. \n\nNow,  what  I  have  to  say  here  is  addressed  especially  to  those \nmembers  who  are  anxious  to  develop  powers  by  \"sitting  for  Yoga.\" \nYou  have  seen,  from  what  has  been  already  said,  that  in  the  develop- \nment of  R3ja  Yoga,  no  extant  works  made  public  are  of  the  least  good ; \nthey  can  at  best  give  inklings  of  Hatha  Yoga,  something  that  may \ndevelop  mediumship  at  best,  and  in  the  worst  case \u2014 consumption.  If \nthose  who  practice  \"meditation,\"  and  try  to  learn  \"the  Science  of \nBreath,\"  will  read  attentively  Natures  Fitter  Forces,  they  will  find  that \nit  is  by  utilizing  the  five  Tattvas  only  that  this  dangerous  science  is \nacquired.  For  in  the  exoteric  Yoga  Philosophy,  and  the  Hatha  Yoga \npractice,  AkSsha  Tattva  is  placed  in  the  head  (or  physical  brain)  of \nman  ;  Tcjas  Tattva  in  the  shoulders  ;  Vayu  Tattva  in  the  navel  (the \nseat  of  all  the  phallic  Gods.  \"  creators \"  of  the  universe  and  man) ; \nApas  Tattva  in  the  knees  ;  and  Prithivi  Tattva  in  the  feet.  Hence  the \ntwo  higher  Tattvas  and  their  correspondences  are  ignored  and  /'' j^ \nexcluded  ;  and,  as  these  are  the  chief  factors  in  Rlja  Yoga,  no,  spiritual  y  | \nor  intellectual  phenomena  of  a  high  nature  can  take  place. v  The  best \nresults  obtainable  will  be  physical  phenomena  and  no  more.  As  the \n\"  Five  Breaths.\"  or  rather  the  five  states  of  the  human  breath,  in  Hatha \nYoga  correspond  to  the  above  terrestrial  planes  and  colours,  what \nspiritual  results  can  be  obtained  ?  l  On  the  contrary,  they  are  the  very \nreverse  of  the  plane  of^pirit,  or  the  higher  raacrocosmic  plane,  reflected \n\n-flU \n\n\nSoo \n\n\nTHE  SECRET  DOCTRINE. \n\n\nas  they  are  upside  down,  in  the  Astral  Light.    This  is  proven  in  tbe \nTSntra  work,  Shivagama,  itself.     IvCt  us  compare. \n\nFirst  of  all,  remember  that  the  Septenarj'  of  visible  and  also  invisible \nNature  is  said  in  Occultism  to  consist  of  the  thref  (and  four)  Fires, \nwhich  grow  into  the  forty-nine  Fires.  This  shows  that  as  the  Macro* \ncosm  is  divided  into  seven  great  planes  of  various  diflferentiatioiis  of \nSubstance \u2014 from  the  spiritual  or  subjective,  to  the  fhlly  objective  or \nmaterial,  from  Ak&.sha  down  to  the  sin-laden  atmosphere  of  our  earth- \nso,  in  its  turn,  each  of  these  great  planes  has  three  aspects,  based  oa  four \nPriuciplcs,  as  already  shown  above.  This  seems  to  be  quite  natural,  as \neven  modem  Science  has  her  three  states  of  matter  and  what  are  gener- \nally called  the  \"  critical \"  or  intermediate  states  between  the  solid,  the \nfluldic.  aud  the  gaseous. \nNow.  the  Astral  Light  is  not  a  universally  diffused  stuff,  but  pertains \ni'onljTto  our  earth  and  all  other  bodies  of  the  system  on  the  same  plane \nof  matter  with  it.  Our  Astral  Light  is,  so  to  speak,  the  Linga  Shorira \nof  our  earth  ;  only  instead  of  being  its  primordial  prototype,  as  in  the \ncase  of  our  ChhSyt,  or  Double,  it  is  the  reverse.  Human  and  animil \nbodies  grow  and  develop  on  the  model  of  their  antetypal  Doubles; \nwhereas  the  Astral  Light  is  bom  from  the  terrene  emanations,  grows \nand  develops  afler  its  prototypal  parent,  and  in  its  treacherous  wttvtA \neverything  from  the  upper  planes  and  from  the  lower  solid  plane,  tbe \nearth,  both  ways,  is  reflected  rever^fd.  flence  the  confusion  of  its \ncolours  and  sounds  in  the  clairvoyance  and  clairaudience  of  the  sensi- \ntive who  trusts  to  its  records,  be  that  sensitive  a  Hatha  Yogi  or  a \nmedium.  Thelfollowingi  parallel  between  the  Esoteric  and  the  T&ntra \nTables  of  the  Tattvas  in  relation  to  Sounds  and  Colours  shows  this  t\u00ab7 \nclearly : /^ 7X47    /fCC0Mp^f^^f/^&      f/^St-^ \n\n\nytt  THB  SBCKBT  UOCTRnOt. \n\nSuch,  then,  is  the  Occult  Science  on  which  the  modem  Ascetics  aad \nYogis  of  India  base  their  Soul  development  and  powers.  They  are \nknown  as  the  Hatha  Yogis.  Now,  the  science  of  Hatha  Yoga  resb \nupon  the  \"suppression  of  breath,\"  or  PranSyama,  to  which  exerdae \nour  Masters  are  unanimously  opposed.  For  what  is  PrdnSy&ma? \nLiterally  translated,  it  means  the  **  death  of  (vital)  breath.\"  Pr&na,  aa \nsaid,  is  not  Jlva.  the  eternal  fount  of  life  immortal :  nor  is  it  connected \nin  any  way  with  Pranava,  as  some  think,  for  Pranava  is  a  synonym  of \nAt;M  in  a  mystic  sense.  As  much  as  has  ever  been  taught  publicly  aad \nclearly  about  it  is  to  be  found  iu  Natures  Finer  Forces.  If  such  direc- \ntions, however,  arc  followed,  they  can  only  lead  to  Blaclc  Magic  and \nmediumship.  Several  impatient  Chel^,  whom  we  knew  personally  to \nIndia,  went  in  for  the  practice  of  Hatha  Yoga,  notwithstanding  oof \nwarnings.  Of  these,  two  developed  consumption,  of  which  one  died; \nothers  became  almost  idiotic;  another  committed  suicide;  and  one \ndeveloped  into  a  regular  Tantrilca,  a  Black  Magician,  but  his  careef, \nfortunately  for  himself,  was  cut  short  by  death. \n\nThe  science  of  the  Five  Breaths,  the  moist,  the  fiery,  the  airy,  ete., \nhas  a  twofold  significance  and  two  applications.  The  T&ntrikas  take  it \nliterally,  as  relating  to  the  regrulation  of  the  vital,  lung  breath,  whereas \nthe  ancient  RSja  Yogis  understood  it  as  referring  to  the  mental  ox \n\"will\"  breath,  which  alone  leads  to  the  highest  clairvoyant  powers,  to \nthe  function  of  the  Third  Eye,  and  the  acquisition  of  the  true  RSja \nYoga  Occult  powers.  The  difference  between  the  two  is  enormous. \nThe  former,  as  shown,  use  the  five  lower  Taltvas;  the  latter  begin  by \nttsing  the  three  higher  alone,  for  mental  and  will  development,  and  the \nrest  only  when  they  have  completely  mastered  the  three ;  hence,  they \nuse  only  one  (AkSsha  Tattva)  out  of  the  Tantric  five.  As  well  said  in \nthe  above  stated  work,  \"Tattvas  are  the  modifications  of  Svanu\" \nNow.  the  Svara  is  the  root  of  all  sound,  the  substratum  of  the  P>tha- \ngorean  music  of  the  spheres,  Svara  being  that  which  is  beyond  Spirit, \nin  the  modern  acceptation  of  the  word,  the  Spirit  within  Spirit,  or  as \nvery  properly  translated,  the  \"current  of  the  life-wave,\"  the  emana- \ntion of  the  One  Life.  The  Great  Breath  spoken  of  in  our  first \nvolume  is  Atma.  the  etymology  of  which  is  '*  eternal  motion.** \nNow  while  the  ascetic  Cheli  of  our  school,  for  his  mental  develop- \nment, follows  carefully  the  process  of  the  evolution  of  the  Uni- \nverse, that  is,  proceeds  from  universals  to  particulars,  the  Hatha \nYogi  reverses  the  conditions  and  begins  by  sitting  for  the  suppression \n\n\ni \n\n\nHATHA  AND   RAJA  TOGA. \n\n\nSOS \n\n\nof  his  (vital)  breath.  And  if.  as  Hindu  philosophy  teaches,  at  the \nbeginning  of  kosmic  evolution,  \"Svara  threw  itself  into  the  form  of \nAldlsha,\"  and  thence  snccessively  into  the  forms  of  VSyu  (air),  Agni \n(fire).  Apas  (water),  and  Prithivi  (solid  matter).*  then  it  stands  to \nleason  that  we  have  to  begin  by  the  higher  supersensttous  Tattvais.  The \nRSja  Yogi  does  not  descend  on  the  planes  of  substance  beyond \nS^kshma  (subtle  matter),  while  the  Hatha  Yogi  develops  and  oscs  his \npowers  only  on  the  material  plane.  Some  Xautrikas  locate  the  three \nNadis,  SushumnS,  td^  and  Pingalfi.  in  the  medulla  oblongata,  the  central \nline  of  which  they  call  Sushumn^,  and  the  right  and  left  divisions, \nPingaia  and  Id3.  and  also  in  the  heart,  to  the  divisions  of  which  they \napply  the  .same  names.  The  Trans-Himaiayan  school  of  the  ancient \nIndian  Raja  Yogis,  with  which  the  modem  Yogis  of  India  have  little \nto  do.  locates  SushumnS,  the  chief  seat  of  these  three  Nadis,  in  the \ncentral  tube  of  the  spinal  cord,  and  IdS.  and  Pingalfl  on  its  left  and \nright  sides.  Sushumni  is  the  Brahmadanda.  It  is  that  canal  (of  the \nspinal  cord),  of  the  use  of  which  Physiology  knows  no  more  than  it \ndoes  of  the  spleen  and  the  pineal  gland,  la  and  Pingal^  are  simply \nthe  sharps  and  flats  of  that  Fa  of  human  nature,  the  keynote  and  the \nmiddle  key  in  the  scale  of  the  septenary  harmony  of  the  Principles, \nwhich,  when  struck  in  a  proper  way,  awakens  the  sentries  on  either \nside,  the  spiritnal  Manas  and  the  physical  Kdma,  and  subdues  the \nlower  through  the  higher.  But  this  effect  has  to  be  produced  by  the \nexercise  of  will-power,  not  through  the  scientift:  or  trained  suppression \nof  the  breath.  Take  a  transverse  section  of  the  spinal  region,  and  yotl \nwill  find  sections  across  three  columns,  one  of  which  columns  trans- \nmils  the  volitional  orders,  and  a  second  a  life  current  of  Jiva \u2014 not  of \nPrtna.  which  animates  the  body  of  man \u2014 during  what  is  called \nSam^dhi  and  like  .<^tates. \n\nHe  who  has  studied  both  systems,  the  Hatha  and  the  RSja  Yoga, \nfinds  an  enormous  difference  between  the  two ;  one  is  purely  psycho- \nphysiological, the  other  purely  psycho-spiritual.  The  TSntiists  do  not \nseem  to  go  higher  than  the  six  visible  and  known  plexuses,  with  each \nof  which  they  connect  the  Tattvas ;  and  the  great  stress  they  lay  on \nthe  chief  of  these,  the  Muladhara  Chakra  (the  sacral  plexus),  shows \nthe  material  and  selfish  bent  of  their  efforts  towards  the  acquisition  of \npowers.     Their  five  Breaths  and  five  Tattvas  are  chiefly  concerned \n\n*  See  Theotophiti,  Febnair.  lUS,  p,  rjt, \n\n\n5<H \n\n\nTHU  SECRET  DOCTRIXE. \n\n\nwith  the  prostatic,  epigastric,  cardiac,  and  laryngeal  plexuses.  Alnort \nignoring  the  Ajfift,  ihey  are  positively  ignorant  of  the  synthesizing \nlaryngeal  plexns.  But  with  the  followers  of  the  old  school  it  is \ndifferent.  We  begin  with  the  master>'  of  that  organ  which  is  situated \nat  the  base  of  the  brain,  in  the  pharynx,  and  called  by  Western  Anato- \nmists the  Pituitar>'  Body.  In  the  series  of  the  objective  cranial  organs, \ncorresponding  to  the  subjective  T^ttvic  principles,  it  stands  to  the \nThird  Bye  (Pineal  Gland)  as  Manas  stands  to  Bnddhi ;  the  arousing \nand  awakening  of  the  Third  Eye  must  be  performed  by  that  vascular \norgan,  that  insignificant  little  body,  of  which,  once  again.  Physiology \nknows  nothing  at  all.  The  one  is  the  Energizer  of  Will,  the  other  that \nof  Clairvoyant  Perception. \n2.*^  _  _  Those  who  arc  Physicians,  Physiologists.  Anatomists,  etc.,  will \nunderstand  me  better  than  the  rest  in  the  following  explanation. \n\nNow,  as  to  the  functions  of  the  Pineal  Gland,  or  Conarium.  and  of \nthe  Pituitary  Body,  we  find  no  explanations  vouchsafed  by  the  standard \nauthorities.  Indeed,  on  looking  through  the  works  of  the  greatest \nspecialists,  it  is  curious  to  observe  how  much  confused  ignorance  oo \nthe  human  vital  economy,  physiological  as  well  as  psychological,  is \nopenly  confessed.  The  following  is  all  that  can  be  gleaned  from  the \nauthorities  upon  these  two  important  organs. \n\n(i)  The  Pineal  Gland,  or  Conarium,  is  a  rounded,  oblong  body,  from \nthree  to  four  lines  longj.of  a  deep  reddish  grev,  connected  with  the  pos* \nterior  part  of  the  third  ventricle  of  the  braiq^llt  is  attached  at  its  base  by  *^ \ntwo  thin  medullary  cords,  which  diverge  forward  to  the  Optic  ThalanuT]'' \nRemember  that  the  latter  are  found  by  the  best  Physiologists  to  be  the \norgans  of  reception  and  coudeusation  of  the  most  sensitive  and  sen- \nsorial incitations  from  the  peripher>'  of  the  body  (according  to  Occult- \nism, from  the  periphery*  of  the  Auric  Egg,  which  is  our  point  of \ncommunication  with  the  higher,  universal  planes).  We  are  further \ntold  that  the  two  bands  of  the  Optic  Tbnlami.  which  are  inflected  to \nmeet  each  other,  unite  on  the  median  line,  where  they  become  the  two \npeduncles  of  the  Pineal  Glaud. \n\n(2)  The  Pituitary  Body,  or  Hypophysis  Cerebri,  is  a  small  and  hari \nioT^n,  about  six  lines  broad,  three  long  and  three  high.  If  is  formed \nof  an  anterior  bean-shaped,  and  of  a  posterior  and  more  rounded  lobe, \nwhich  are  uniformly  united.  Its  component  parts,  we  are  told.  m\u00ab \nalmost  identical  with  those  of  the  Pineal  Gland ;  yet  not  the  slightest \nconnection  can  be  traced  between  the  twolcentsea.J  To  this,  however. \n\n\ni \n\n\nTHB   AWAKSNING    OF   TEB   SBVBNTB    SBNSH- \n\n\n505 \n\n\nOccultists  take  exception ;  they  Jtnow  that  there  is  a  coanection.  and \nthis  even  anatomically^  and  physically..  Dissectors,  on  the  other  hand, \nhave  to  deal  with  corpses;  and,  as  they  themselves  admit,  brain- \nmatter,  of  all  tissues  and  organs,  collapses  aud  changes  form  the \nsoonest \u2014 in  fact,  a  few  minutes  after  death.  When,  then,  the  pulsating \nlife  which  expanded  the  mass  of  the  brain,  filled  all  its  cavities  and \nenergized  all  its  organs^  vanishes,  the  cerebral  mass  shrinks  into  a  sort \nof  pasty  condition,  aud  ot^ce  open  passages  become  closed.  But  the \ncontraction  and  even  interblendiiig  of  parts  in  this  process  of  shrink- \ning, and  the  siibsequent  pasty  state  of  the  brain,  do  not  imply  that \nthere  is  no  connection  between  these  two  organs  before  death.  In \npoint  of  fact,  as  Professor  Owen  has  shown,  a  connection  as  objective \nas  a  g^roove  and  tube  exists  in  the  crania  of  the  human  foetus  and  of \ncertain  fishes.  When  a  man  is  in  his  normal  condition,  an  Adept  can \nsee  the  golden  Aura  pnlsating  in  both  the  centres,  like  the  pulsation  of \nthe  heart,  which  never  ceases  throughout  life.  This  motion,  however, \nunder  the  abnormal  condition  of  effort  to  develop  clair\\'oyant  faculties, \nbecomes  intensified,  and  the  Aura  takes  on  a  stronger  vibratory  or \nswinging  action.  The  arc  of  the  pulsation  of  the  Pituitary  Body \nmounts  upward,  more  and  morej^until,  just  as  when  the  electric  current  /^ \nstrikes  some  solid  object,  the  current  finally  strikes  the  Pineal  Gland, \nand  the  dormant  organ  is  awakened  and  set  all  glowing  with  the  pure \nAkSshic  Fire.  '  This  is  the  psycho- physiological  illustration  of  two \norgans  on  the  physical  plane,  which  are,  respectively,  the  concrete \nsymbols  of  the  metaphysical  concepts  called  Manas  and  Buddhi.  The \nlatter,  in  order  to  become  conscious  on  this  plane,  needs  the  more \ndifferentiated  fire  of  Manas  ;  &uf  once  (he  sixlh  sotse  has  awaktned  the \nsn'tnth,  the  light  which  radiates  from  this  seventh  sense  illumines  the \nfields  of  infinitude.  For  a  brief  space  of  time  man  becomes  omnis- \ncient; the  Past  and  the  Future,  Space  and  Time,  disappear  and  become \nfor  him  the  Present.  If  an  Adept,  he  will  store  the  knowledge  he \nthus  gains  in  his  physical  memory,  and  nothing,  save  the  crime  of \nindulging  in  Black  Magic,  can  obliterate  the  remembrance  of  it.  If \nonly  a  Chela,  portions  alone  of  the  whole  truth  will  impress  them- \nselves on  his  memory,  and  he  will  have  to  repeat  the  process  for  years, \nnever  allowing  one  speck  of  impurity  to  stain  him  mentally  or  physi- \ncally, b*fore  he  becomes  a  fully  initiated  Adept. \n\nIt  may  seem  strange,  almost  incomprehensible,  that  the  chief  success \nof  Gupta  Vidy&,  or  Occult  Knowledge,  should  depend  upon  such  flashes \n\n\n506 \n\n\nTH\u00ab   SBCRBT    DOCTRINB. \n\n\nC \n\n\nt \n\n\nof  clairvoyance,  and  that  the  latter  should  depend  in  tnan  on  two  such \ninsignificant. .excrescences  in  his  cranial  cavity,  \"two  homy  wtrtt \ncovered  with  grey  sand  (acervnlus  cerebri).*'  as  expressed  by  Bichatio \n)i\\i  A  fialomii  Descriptive :  yet  so  it  is.  But  this  sand  is  not  to  be  des- \npised ;  nay,  in  truth,  it  is  snly  this  landmark  of  the  internal,  indepeo- \ndent  activity  of  the  Couarium.that  prevents  Physiologists  from  classify- \ning it  with  the  absolutely  useless  atrophied  organs,  the  relics  of  i \nprevious  and  now  utterly  changed  anatomy  of  man  during  some  period \nof  his  unknown  evolution.  This  \"  sand  \"  is  very  mysterious,  and  baffles \nthe  inquiry  of  every  Materialist.  In  t^e  cavity  on  the  anterior  sur&ct \nof  this  gland,  in  young  person^&ud  in  its  substance,  in  people  of \nadvanced  years,  is  found \n\nA  yellowish  substance,  semi-transparent,  brilliant  and  hard,  the  diameter  of  wbicb \ndoes  not  exceed  half  a  line.* \n\nSuch  is  the  acervultis  cerebri. \n\nThis  brilliant  \"  sand  *'  is  the  concretion  of  the  gland  itself,  so  say  the \nPhysiologists.  Perhaps  not,  we  answer.  The  Pineal  Gland  is  that \nwhich  the  Eastern  Occultist  calls  Devdksha.  the  \"  Divine  Eye.'*  To \nthis  day,  it  is  the  chief  organ  of  spirituality  in  the  human  brain,  the \nseal  of  genitis.  the  magical  Sesame  uttered  by  the  purified  will  of  the \nMystic,  which  opens  all  the  avenues  of  truth  for  him  who  knows  how \nto  use  it.  The  Esoteric  Science  teaches  that  Manas,  the  Mind  Ego. \ndoes  not  accomplish  its  full  union  with  the  child  before  he  is  six  or \nseven  years  of  age,  before  which  period,  even  according  to  the  canoa \nof  the  Church  and  Law.  no  child  is  deemed  responsible,  f '  Manas  be- \ncomes a  prisoner,  one  with  the  body,  only  at  that  age.  Now  a  strange \nthing  was  obser\\red  in  several  thousand  cases  by  the  famous  German \nanatomist.  Wengel.  With  a  few  extremely  rare  exceptions,  this  \"  sand.\" \nor  golden-coloured  concretion,  is  found  only  in  subjecta^-afler  the \ncompletion  of  their  seventh  jtai.y^  Ilhe  case  of  fools  these  calculi \nare  ver>-  few ;  iu  congenital  idiots  they  are  completely  absent.  Mor- \ngagni.J  Grading,\u00a7  and  GumU  were  wise  men  in  their  generation,  and \nare  wise  men   to-day,  since  they  are  the  only  Physiologists,  so  far. \n\n\n*  SfltmimcmPK.  D*  Aetnmlo  Ctriir*,  vol-  U-  p.  JM. \n\nt  Ib  the  Or\u00ab\u00abl:  Kuiem  Chnrcta  no  cbltd  is  aUcnrvd  to  c*  to  coaftadon  bofcm  Ihe  Kgc  of  ir*i.*ftM' \nwUch  be  U  c(m\u00abii]\u00abied  lo  hare  rcttcbed  TlM  Age  of  rewoa. \nI  Dt  C\u00bbui.  \u00a3/.,  vol  xij. \n}  Adtttrt.  Mid.,  li.  its. \nn  De  LafiUit  Glamdntir  Pimntit  fn  QtiinQut  M*mt  Attn.  1751. \n\n\nTHP.   IIASTBR   CRAKKAS. \n\n\n507 \n\n\nwho  conuect   the  calculi  with  mind.     For,  sum   up  the   facts,  that \nthey  are  absent  in  young  children,  in  very  old  people,  and  in  idiots,       jP \nand  the  unavoidable  conclusion  will  be  that  they  must  be  connected   T \nwith  mind. \n\nNow  since  every  mineral,  vegetable  and  other  atom  is  only  a  con- \ncretion of  crj'stallized  Spirit,  or  Akfisha,  the  Universal  Soul,  why. \nasks  Occultism,  should  the  fact  that  these  concretions  of  the  Pineal  t \n\nGland,  are,  upon  analysis,  found   to  be  composed  of  animal  matter,    ^^ \nphosphate  of  lime  and  carbonate,  serve  as  an  objection  lo  the  state- \nmeat  that  Ihey  are  the  result  of  the  work  of  mental  electricity  upon \nsurrouudiug  matter? \n\nOur  seven  Chakras  are  all  situated  in  the  bead,  and  it  is  these \nMaster  Chakras  which  govern  and  rule  the  seven  (for  there  are  seven) \nprincipal  plexuses  in  the  body,  besides  the  forty-two  minor  ones  lo \nwhich  Pbysio]og>-  refuses  that  name.  The  fact  that  no  microscope  can \ndetect  such  centres  on  the  objective  plane  goes  for  nothing  ;  no  micro- \nscope has  ever  yet  detected,  nor  ever  will,  the  diflfereuce  between  the \nmotor  and  sensory  nen-'e-tubes,  the  conductors  of  all  our  budily  and \npsychic  sensations ;  and  yet  logic  alone  would  show  that  such  difference \nexists.  And  if  the  term  plexus,  in  this  application,  does  not  represent \nto  the  Western  mind  the  idea  conveyed  by  the  term  of  the  Anatomist, \nthen  call  them  Chakras  or  Padmas,  or  the  Wheels,  the  Lotus  Heart  and \nPetals.  Remember  that  Physiology,  imperfect  as  it  is.  shows  septenary \ngroups  all  over  the  exterior  and  interior  of  the  body;  the  se%-enlheadj \norifices,  the  seven  *'  organs\"  at  the  base  of  the  brain,  theseven  plexuses, \nthe  pharyngeal,  laryngeal,  cavernous,  cardiac,  epigastric,  prostatic,  and \n\nsacral,  etc.  e.T-c        ih^    -.-3  \u2022^^'^n^  oF^0  t  sT \n\nWhen  the  time  comes.fadvanced  stndentsJwiU  be  given  the  minute \ndetails  about  the  Ma.ster  Chakras  and  taught  the  use  of  them  :  till \nthen,  less  difficult  subjects  have  to  be  learned.  If  asked  whether \nthe  seven  plexuses,  or  Tattvic  centres  of  action,  are  the  centres  where \nthe  seven  Rays  of  the  Logos  vibrate,  I  answer  in  the  affirmative, \nsimply  remarking  that  the  rays  of  the  Logos  vibrate  in  every  atom,  for \nthe  matter  of  that. \n\nIn  these  volumes  it  is  almost  revealed  that  the  \"  Sons  of  Pobat \" \nare  the  personified  Forces  known  in  a  general  way  as  Motion,  Sound, \nHeat,  Light,  Cohesion,  Electricity  or  Electric  Fluid,  and  Nerve-Force \nor  Magnetism.  This  truth,  however,  cannot  teach  the  student  to  attune \nand  moderate  the  Kundalint  of  the  cosmic  plane  with  the  vi/ai  Kunda- \n\n\ny)8 \n\n\nTBS  3SCKBT   UOCTKIMB. \n\n\nliui,  the  Electric  Fluid  with  the  Nerve-Force,  and  unless  he  does  so,  he \nis  sure  to  kill  himself;  for  the  one  travels  at  the  rate  of  about  90  feet, \nand  the  other  at  the  rate  of  ii5,ac>o  leagues  a  second.  The  sevta \nShaktis  respectively  called  Para  Sbakti.  Jhana  Shakti,  etc..  are  synony- \nmous with  the  \"  Sons  of  Fohat,\"  for  they  are  tbeir  female  aspects.  At \nthe  present  stage,  however,  as  their  names  would  only  be  confusing  to \nthe  Western  student,  it  is  better  to  remember  the  \u00a3u{;lisb  equivalents \nas  translated  above.  As  each  Force  is  septenary,  their  sum  is,  oi \ncourse,  forty-nine. \n\nThe  question  now  mooted  in  Science,  whether  a  sound  is  capable  of \ncalling  forth  impressions  of  light  and  colour  in  addition  to  its  nattiral \nBound  impressions,  has  been  answered  by  Occult   Science  ages  ago. \nEvcr>-  impulse  or  vibration  of  a  physical  object  producing  a  certaii \nvibration  of  the  atr.  that  is,  causing  the  collision  of  physical  particles, \nthe  sound  of  which  is  capable  of  affecting  the  ear,  produces  at  the  same \ntime  a  corresponding  flash  of  light,  which  will  assume  some  particular \ncolour.    For,  in  the  realm  of  hidden  Forces,  an  audibU  sound  is  but  ft \nsubjective  colour;  and  a  perceptible  colour,  but  an  inaudibU  sound; \nboth  proceed  from  the  same  potential  substance,  which  Physicists  used \nto  call  ether,  and  now  refer  to  under  various  other  names ;  but  whidi \nwe  call  plastic,  through  invisible  Space.    This  may  appear  a  paradoxi- \ncal hypothesis,  but  facts  are  there  to  prove  it.    Complete  deafness,  for \ninstance,  does    not    preclude    the  possibility  of  discerning  sounds; \nmedical  science  has  several  cases  on   record  which  prove  that  these \nsounds  are  received  by,  and  conveyed  to,  the  patient's  organ  of  sight, \nthrough  the  mind,  under  the  form  of  c:hromatic  impressions.     The  very \nfact  that  the  intermediate  tones  of  the  chromatic  musical  scale  were \nformerly  written  in  colours  shows  an  unconscious  reminiscence  of  the \nancient  Occult  teaching  that  colour  and  sound  are  two  out  of  the  seven \ncorrelative  aspects.  &ft  our  plane,  of  one  and  the  same   thing. \nNature's  first  differentiated  Substance. \n\nHere  is  an  example  of  the  relation  of  colour  to  vibration  well  worthy \nof  the  attention  of  Occultists.  Not  only  Adepts  and  adi'anced  Chelas, \nbut  also  the  lower  order  of  Psychics,  such  as  clairvoyants  and  psycho- \nmetrists,  can  perceive  a  psychic  Aura  of  various  colours  around  every \nindividual,  corresponding  to  the  temperament  of  the  person  within  it \nIn  other  words,  the  mysterious  records  within  the  Auric  Egg  are  not \nthe  heirloom  of  trained  Adepts  alone,  but  sometimes  also  of  natural \nPsychics.    Every  hnman  passion,  every  thought  and  quality,  is  indi- \n\n\ncated  in  this  Aura  by  corresponding  colours  and  shade*  of  coloar,  and \ncertain  of  these  are  sensed  and  felt  rather  than  perceived.  The  best  of \nsuch  Psychics,  as  shown  by  Galton.  can  also  perceive  colours  produced \nby  the  vibrations  of  musical  instruments,  every  note  suggesting  a \ndifTerent  colour.  As  a  string  vibrates  and  gives  forth  an  audible \nnote,  so  the  nerves  of  the  human  body  vibrate  and  thrill  in  correspon- \ndence with  various  emotions  under  the  general  impulse  of  the  circulat- \ning vitality  of  Prana,  thus  producing  undulations  in  the  psychic  Aura \nof  the  person  which  result  in  chromatic  effects. \n\nThe  hnman  nervous  system  as  a  whole,  then,  may  be  regarded  as  an \n.^Golian  Harp,  responding  to  the  impact  of  the  vital  force,  which  is  no \nabstraction,  but  a  dynam.ic  reality,  and  manifests  tlie  subtlest  shades  of \nthe  individual  character  in  colour  phenomena.  If  these  ner\\'e  vibra- \ntions are  made  intense  enough  and  brought  into  vibratory  relation  with \nan  astral  element,  the  result  is \u2014 sound,  How,  then,  can  anyone  doubt \nthe  relation  between  the  microcosmic  and  macrocosmic  forces? \n\nAnd  now  that  I  have  shown  that  the  Tantric  works  as  explained  by \nRdma  Pr^ad,  and  other  Yoga  treatises  of  the  same  character  which  have \nappeared  from  time  to  time  in  Thcosophical  journals \u2014 for  note  well \nthat  those  of  true  RSja  Yoga  are  never  published \u2014 tend  to  Black  Magic \nand  are  most  dangerous  to  take  for  guides  in  self-traiuing,  I  hope  that \nstudents  will  be  oa  their  guard. \n\nFor,  considering  that  no  two  authorities  up  to  the  present  day  agree \nas  to  the  real  location  of  the  Chakras  and  Padma5  in  the  body,  and. \nseeing  that  the  colours  of  the  Tattvas  as  given  arc  reversed,  e.g.: \n\n(a)  Ak^sha  is  made  black  or  colourless,  whereas  corresponding  to \nManas,  it  is  indigo ; \n\n(^)  VSyu  is  made  blue,  whereas,  corresponding  to  the  I*owcr  Manas, \nit  is  green ; \n\n(f)  Apas  is  made  white,  whereas,  corresponding  to  the  Astral  Body, \nit  is  violet,  with  a  silver,  mooulike  white  substratum ; \n\nTejas.  red,  is  the  only  colour  given  correctly \u2014 from  such  con- \nsiderations, I  say,  it  is  easy  to  see  that  these  disagreements  are \ndangerous  blinds. \n\nFurther,  the  practice  of  the  Five  Breaths  results  in  deadly  injury, \nboth  physiologically  and  psychically,  as  already  shown.  It  is  indeed \nthat  which  it  is  called,  Pr^n^y^ma.  or  the  death  of  the  breath,  for  it \nresults,  for  the  practiser,  in  death \u2014 in  moral  death  always,  and  in \nphysical  death  very  frequently. \n\n\nxl \n\n\n5\u00abo \n\n\nTHK   SRCkBT  DOCTWmt. \n\n\nf      On  Exoteric  \"Bunds\"  aot)  *'thh  Death  op  the  Soui..\" \n\nAs  a  corollary  to  this,  and  before  going  into  still  more  abstruse \nteachings,  I  must  redeem  the  promise  already  given.  I  have  to  iUos- \ntrate  by  tenets  you  already  know,  the  awful  doctrine  of  personal  aonihi* \nlation.  Banish  from  your  minds  all  that  you  have  hitherto  read  ia \nsuch  works  as  Esolerie  Buddhism,  and  thought  you  understood,  of \nsuch  hypotheses  as  the  eighth  sphere  and  the  moon,  and  that  maa \nshares  a  common  ancestor  with  the  ape.  Even  the  details  occasioaally \ngiven  out  by  myself  in  the  Theosophist  ^nA  Lua/rr  were  nothing  like \nthe  whole  truth,  but  only  broad  general  ideas,  hardly  touched  upon  in \ntheir  details.  Certain  passages,  however,  give  out  hints,  especially  my \nfoot-notes  on  articles  translated  from  Kliphas  Levi's  Lftters  on  Magk.* \n\nNevertheless,  personal  immortality  is  conditional,  for  there  are  sach \nthings  as  \"soulless  men.'*  a  teaching  barely  mentioned,  although  it  is \nspoken  of  even  in  his  Unveiled;]  and  there  is  an  Avitchi.  rightly  callwl \nHell,  though  it  has  no  connection  with,  or  similitude  to,  the  good \nChristian's  Hell,  either  geographically  or  psychically.  The  truth  known \nto  Occultists  and  Adepts  in  ever\\*  age  could  not  be  given  out  to  i \npromiscuous  public ;  hence,  though  almost  every  mystery  of  Occolt \nPhilosophy  lies  half  concealed  in  Isis  andJhe  two  earlier  volumes  of \nthe  present  work.  I  had  no  right  to  amplify  or  correct  the  details  of \nothers.  Readers  may  now  compare  those  four  volumes  and  such  books \nas  Esoteric  Buddhism  with  the  diagrams  and  explanations  in  these \nPapers,  and  see  for  themselves. \n\nParam3tm5.  the  Spiritual  Sun,  may  be  thought  of  as  outside  the \nhuman  Auric  Hgg,  as  it  Is  also  ontside  the  Macrocosmic  or  Brahml's \nEgg.  Why  ?  Because,  though  every  particle  and  atom  are,  so  to  speak, \ncemented  with  and  soaked  through  by  this  Paramfitmic  essence,  yet  it  is \nwrong  to  call  it  a  \"  hnman  **  or  even  a  \"  universal\"  Principle,  for  the \nterm  is  very  Hkely  to  give  rise  to  naught  but  an  erroneous  idea  of  the \nphilosophical  and  purely  metaphysical  concept;  it  is  not  a  Principle, \nbut  the  cause  of  every  Principle,  the  latter  term  being  applied  by  Occul- \ntists only  to  its  shadow \u2014 the  Universal  Spirit  that  ensouls  the  boundless \nKosnios  whether  within  or  beyond  Space  and  Time. \n\nBuddhi  serves  as  a  vehicle  for  that  ParamStmic  shadow.    TbisBuddhi \n\n\n*  S\u00abe  \"  Stra<r  Tboucbu  on  Dnith  and  S\u00abUn  \"  ia  Ui\u00ab  Tfuoto/Aut.  *ot  iU.  No.  t ;  ilao\"  Pngntatimt \nOccult  Truth,\"  vola.  iii.  (md  iv. \n\n\nnn  soi \n\n\nor    HAKAS. \n\n\n5i\u00bb \n\n\nis  nnirersal,  and  so  also  is  the  human  Atma.  Within  the  Auric  Egg \nis  the  macracosmic  pentacle  of  Life,  Pr^na,  containing  within  iUelf  the \npentagram  which  represents  man.  The  ui:tversal  pentacle  must  be \npictnred  with  its  point  soaring  upwards,  the  sign  of  White  Magic \u2014 in \nthe  human  pentacle  it  is  the  lower  limbs  which  are  upward,  forming \nthe  \"  Horns  of  Satan,\"  as  the  Christian  Kabbalists  call  them.  This  is \nthe  symbol  of  Matter,  that  of  the  personal  man,  and  the  recognized \npentacle  of  the  Black  Magician.  For  this  reversed  pentacle  does  not \nstand  only  for  K.^ma.  the  fourth  Principle  exolcricaUy,  but  it  also \nrepresents  physical  man,  the  aoimal  of  Besh  with  its  desires  and \npassions. \n\nNow,  mark  well,  in  order  to  understand  that  which  follows,  that \n)( Maoas  may  be  pictured  as  an  upper  triangle  connected  with  the  lower \n^  Manas  by  a  thin  line  which  binds  the  two  together.  This  is  the  Antah- \nkaraua.  that  path  or  bridge  of  communication  which  serves  as  a  link \nbetween  the  personal  being  whose  physical  brain  is  under  the  sway  of \nthe  lower  animal  mind,  and  the  reincarnating  Individuality,  the \nspiritual  Ego,  Manas,  Manu,  the  \"  Divine  Man.\"  This  thinking  Manu \nalone  is  thai  which  reincarnates.  In  truth  and  in  nature,  the  two \nMinds,  the  spiritual  and  the  physical  or  animal,  are  one^  but  separate \ninto  two  at  reincarnation.  For  while  that  portion  of  the  Divine  which \ngoes  to  atiimate  the  personality,  consciously  separating  itself,  like  a \ndense  but  pure  shadow,  from  the  Divine  Ego,*  wedges  itself  into  the \nbrain  and  senses  f  of  the  fcetus,  at  the  completion  of  its  seventh  month, \nthe  Higher  Manas  does  not  unite  itself  with  the  child  before  the  com- \npletion of  the  \u00a3rst  seven  years  of  its  life.  This  detached  essence,  or \nrather  the  reflection  or  shadow  of  the  Higher  Manas,  becomes,  as  the \n\n\n-\u25a0fi \n\n\nAP^ \n\n\n*  The  Mftcnce  ot  the  Di^-iiie  Kgo  U  \"  pur\u00ab  fliim\u00ab,\"  an  entity  to  which  BOthln;  etm  V  added  and \ntnm  which  DOthins  can  be  token  :  it  canoot.  tbertfore,  be  diininistKd  \u00abvcii  bir  couuUeu  nnmbcn  or \nhn\u00ab\u00abr  minda,  detachnl  fnmi  it  like  Qamca  front  a  flame'.  This  Is  In  answrr  to  aa  objectioD  by  an \nJSMMericUt  who  asfcrd  whciK\u00ab  wu  thai  inrxhnnstiblc  eaocacc  of  one  and  tbe  soine  Individuality \nwhkh  was  called  upon  la  rutnisli  a  hutnoo  IntellMt  Tor  trrtry  nrw  personality  la  which  it  bi \nincarnated. \n\nt  TIw  brain,  or  thinking  machinery,  is  not  only  in  the  head,  but,  as  erery  phyrioloKtst  who  ts  not \nquite  a  materialiat  will  tell  yoii,  every  orsan  in  ntan.  heart,  liver,  lunxs.  etc.,  down  to  every  nerve \nand  tauacle,  baa,  so  to  \u2022iiieulc.  its  own  di&liuLt  brain  oi  thiiikiiig  afparalui.  As  our  bnin  has  naught \nto  do  Ib  tbe  pidaticc  of  Ibe  collective  and  individual  work  of  every  organ  In  us,  vhal  U  that  which \ngoidcK  each  ao  nnnringty  in  its  inceaannt  functtuas:  Ihnt  make  these  strujt^lc,  aud  that  loo  with \n(tiaease.  ibnnn  It  otT  and  act*,  each  of  thnu,  even  to  the  amallevt,  no4  in  a  cluck  wurk  maoner,  as \nallexedbjraomeioalcrlalisuirtir,  at  the  a]if;hte\u00abt  dialurbance  i>r  breakage  the  clock  st\u00bb^|,  but  as  an. \nentity  endowed  with  instinct '  To  say  It  is  Nature  is  Co  aay  uothing.  if  it  is  not  the  ennndalion  of  a \nfelUcy;  for  NsinTe  aOer  all  I*  bul  a  name  for  thi-*e  very  snmc  functions,  the  sum  of  llir  qualities \nand  atlribulcB,  physical,  luciiUI,  etc.,  in  tlie  uuimae  and  man,  tbe  total  of  ap:ucica  and  forcea \nguided  by  iutcUigeat  laws. \n\n\n5'\u00ab \n\n\nTHK  SKCRBT  DOCT\u00abINB. \n\n\nchild  grows,  a  distinct  thinking  Principle  in  man.  its  chief  agent  beuijt \nthe  physical  braiu.  No  wonder  the  Materialists,  who  perceive  oaly \nMm  \u2022*  rational  soul,\"  or  mind,  will  not  disconnect  it  with  the  brain \nand  matter.  But  Occnlt  Philosophy  has  ages  ago  solved  the  probloa \nof  mind,  and  discovered  the  duality  of  Manas.  The  Divine  Ego  lends \nwith  its  point  upwards  towards  Buddhi,  and  the  human  Egx>  gravitalts \ndownw&rds,  immersed  in  Matter,  connected  with  its  higher,  subjectiTC \nhalf  only  by  the  Antahkarana.  As  its  derivation  suggests,  this  is  the \nonly  connecting  link  during  life  between  the  two  minds \u2014 the  higfaet \nconsciousness  of  the  Ugoand  the  human  intelligence  of  the  lower  mind. \nTo  understand  this  abstruse  metaphysical  doctrine  fully  and  correctly. \none  has  to  be  thoroughly  impressed  with  an  idea,  which  I  have  in  vain \nendeavoured  to  impart  to  Theosophists  at  large,  namely,  the  great \naxiomatic  truth  that  the  only  eternal  and  living  Reality  is  that  wfaicli \nthe  Hindus  call  Param^tmS  and  Parabrahman.  This  is  the  one  ever- \nexisting  Root  Essence,  immutable  and  unknowable  to  our  pb}'sical \nsenses,  but  manifest  and  clearly  perceptible  to  our  spiritual  natures. \nOnce  imbued  with  that  basic  idea  and  the  further  conception  that  if  It \nis  omnipresent,  universal  and  eternal,  like  abstract  Space  itself,  <m \nmust  have  emanated  from  It  and  we  must,  some  day,  return  into  It, \nand  all  the  rest  becomes  easy. \n\nIf  so,  then  it  stands  to  reason  that  life  and  death,  good  and  evil,  past \nand  future,  are  all  empty  wbrds,  or  at  best,  figures  of  .speech.  If  the \nobjective  Universe  itself  is  but  a  passing  illusion  on  account  of  its  begin- \nning and  finitude,  then  both  life  and  death  must  also  be  aspects  anrf \nillusions.  They  are  changes  of  state,  in  fact,  and  no  more.  Real  life \nis  in  the  spiritual  consciousness  of  that  life,  in  a  conscious  existencF  ia \nSpirit,  not  Af alter:  and  real  death  is  the  limited  perception  of  life,  the \nimpossibility  of  sensing  consciou.s  or  even  individual  existence  outside \nof  form,  or  at  least,  of  some  form  of  Matter.  Those  who  sincerely  reject \nthe  possibility  of  conscious  life  divorced  from  Matter  and  brain-sub- \n'  stance,  are  dead  units.  The  words  of  Paul,  an  Initiate,  become  compre- \nhensible. \"Ye  are  dead,  and  your  life  is  hid  with  Christ  in  God;\" \nwhich  is  to  .say :  Ye  are  personally  dead  matter,  unconscious  of  its  own \nspiritual  essence,  and  your  real  life  is  hid  with  your  Divine  Ego \n(Chrislos)  in,  or  merged  with,  God  (AtmS) ;  now  has  it  departed  from \nyou,  ye  soulless  people.*    Speaking  on  Esoteric  lines,  every  irrevocably \n\n\nTHB  UVING   AND  THB   DBAH. \n\n\n513 \n\n\nmaterialistic  person  is  a  dead  Man,  a  liviug  automaton,  ia  spite  of  his \nbeing  endowed  with  great  brain  power.  Listen  to  what  Aryasangfa& \nsays,  stating  the  same  fact : \n\nThat  which  is  neither  Spirit  nor  Matter,  neither  Light  nor  DarkncM,  but  is  verily \nthe  coot&iDer  and  root  of  these,  that  thou  art.  The  Root  projects  at  every  Dawa \nits  shadow  oil  Itsklf.  ftttd  tliat  shadow  thou  caliest  Light  and  Life,  O  poor  dead \nForm.  (This)  Lifc-Lighl  strcameth  downward  through  the  stairway  of  the  sevea \nworlds,  the  atiirs  of  which  each  step  become  deuser  aud  darker.  It  is  of  this  seven* \ntime\u00bb-fieven  scale  Itat  thou  art  the  faithful  climber  and  mirror.  O  little  man  !  Thou \nart  this,  but  thou  knowcst  it  noL \n\nThis  is  the  first  lesson  to  learn.  The  second  is  to  study  well  the \nPrinciples  of  both  the  Kosmos  and  ourselves,  dividing  the  group  into \nthe  pertuanent  and  the  itnpenuauent.  the  higher  and  immortal  and  the \nlower  and  mortal,  for  thus  only  can  we  master  and  guide,  first  the \nlower  cosmic  and  personal,  then  the  higher  cosmic  and  impersonal. \n\nOnce  we  can  do  that  we  have  secured  our  immortality.  But  some \nmay  say;  \"How  few  are  those  who  can  do  so.  All  such  are  great \nAdepts,  and  none  can  reach  such  Adeptship  in  one  short  life.\"  Agreed ; \nbut  there  is  an  alternative.  \"  If  the  Sun  thou  canst  not  be,  then  be  the \nbumble  Planet,\"  says  the  Book  of  the  Golden  Precepts.  AnJ  if  even  that \nis  beyond  our  reach,  iheu  let  us  at  least  endeavour  to  keep  within  the \nray  of  some  lesser  star,  so  that  its  silvery  light  may  penetrate  the  murky \ndarkness,  through  which  the  stony  path  of  life  trends  onward;  for \nwithout  this  divine  radiance  we  risk  losing  more  than  we  imagine. \n\nWith  regard,  then,  to  \"  soulless  \"  men,  and  the  \"  second  death  \"  of  the \n\"Soul,\"  mentioned  in  the  second  volume  of /i\u00ab  UnveiUd.  you  will  there \nfind  that  I  have  spoken  of  such  .soulless  people,  and  even  of  Avitchi, \nthough  1  leave  the  latter  unnamed.  Read  from  the  last  paragraph  on \npage  367  to  the  end  of  the  first  paragraph  on  page  370,  and  then  collate \nwhat  is  there  said  with  what  I  have  now  to  say. \n\nThe  higher  triad,  Atma-JBuddbi-Manas,  may  be  recognized  from  the \nfirst  lines  of  the  quotation  from  the  Eg>'ptian  papyrus.  In  the  Ritual, \nnow  the  Book  of  the  Dead,  the  purified  Soul,  the  dual  Manas,  appears  as \n*'  the  victim  of  the  dark  influence  of  the  Dragon  Apophis,\"  the  physical \npersonality  of  Kamarupic  tnan.  with  his  passions.  \"  If  it  has  attained \nthe  final  knowledge  of  the  heavenly  and  infernal  Mysteries,  the \nGno.sis\" \u2014 the  divine  and  the  terrestrial  Mysteries,  of  White  and  Black \nMagic \u2014 then  the  defunct  personality  \"will  triumph  over  its  enemy\"\u2014 \ndeath.     This  alludes  to  the  case  of  a  complete  re-union,  at  the  end  of \n\n\n5\u00bb4 \n\n\n-^ \n\n\nTHB   SBCRST  DOCTRINE, \n\n\nearth  life,  of  the  lower  Manas,  full  of  \"the  harvest  of  lif'^''(with  its \nEgo.^  But  if  Apophis  conquers  the  Soul,  then  it  \"  cannot  eacape  a \nsecond  death.\" \n\nThese  few  lines  from  a  papyrus,  many  thousands  of  years  old,  contain \na  whole  revelation,  known,  in  those  days,  only  to  the  Hierophanls  and \nthe  Initiates.  The  \"harvest  of  life\"  consists  of  the  finest  spiritual \nthoughts,  of  the  memory  of  the  noblest  and  most  unselfish  deeds  of  Ibe \npersonality,  and  the  constant  presence  during  its  bliss  after  death  of  all \nthose  it  loved  with  divine,  spiritual  devotion .\u2022  Remember  the  teaching: \nThe  Human  Soul,  lower  Manas,  is  the  only  and  direct  mediator  between \nthe  personality  and  the  Divine  Ego.  That  which  goes  to  make  up  on \nthis  earth  the  personality  miscalled  individuality  by  the  majority,  is  the \nsum  of  all  its  mental,  physical,  and  spiritual  characteristics,  whicfa. \nbeing  impressed  on  the  Human  Soul,  produces  the  Tnan.  Now,  of  all \nthese  characteristics  it  is  the  purified  thoughts  alone  which  can  be  itD> \npressed  on  the  higher,  immortal  Ego.  This  is  done  by  the  Human \nSoul  merging  again,  in  its  essence,  into  its  parent  source,  commingUng \nwith  its  Divine  Ego  during  life,  and  reuniting  itself  entirely  with  it \nafter  the  death  of  the  physical  man.  Therefore,  unless  K&ma-Manas \ntransmits  to  Buddhi-Manas  such  personal  ideations,  and  such  con- \nsciousness of  its  \"  I\"  as  can  be  assimilated  by  the  Divine  Ego.  nothing \nof  that  \"  I \"  or  personality  can  sun,'ive  in  the  Eternal.  Only  that  vhicb \nis  worthy  of  the  immortal  God  within  us,  and  identical  in  its  nature \nwith  the  divine  quintessence,  can  survive;  for  in  this  case  it  is  its  own, \nthe  Divine  Ego's,  \"shadows\"  or  emanations  which  ascend  to  it  and \nare  indrawn  by  it  into  itself  again,  to  become  once  more  part  of  its  own \nEssence.  No  noble  thought,  no  grand  aspiration,  desire,  or  divine \nimmortal  love,  can  come  into  the  brain  of  the  man  of  clay  and  settle \nthere,  except  as  a  direct  emanation  from  the  Higher  to,  and  througti. \nthe  lower  Ego ;  all  the  rest,  intellectual  as  it  may  seem,  proceeds  from \nthe  \"  shadow,\"  the  ioiver  mind,  in  its  association  and  commingling  with \nKama,  and  passes  away  and  disappears  for  ever.  But  the  mental  and \nspiritual  ideations  of  the  personal  *'  I \"  return  to  it.  as  parts  of  the \nEgo's  Essence,  and  can  never  fade  out.  Thus  of  the  personality  that \nwas,  only  its  spiritual  experiences,  the  memory  of  all  that  is  good  and \nnoble,  with  the  consciousness  of  its  '\u2022  I\"  blended  with  that  of  all  the \nother  personal  \"rs\"that  preceded  It,  survive  and  become  immortal. \n\n\n\u2022  Set  Krf  fa\u00bb  ThfMfffAjr,  j>p.  tn,  t^H,  ft  ttf. \n\n\nGAINING   MMORTAUTT. \n\n\n(y^ \n\n\n515 \n\n\nThere  is  no  distinct  or  separate  iinsiortality  for  the  men  of  earth  out- \nside of  the  Ego  which  informed  them.  That  Higher  Ego  is  the  sole \nbearer  of  all  its  al/n-  fgos  on  earth  and  their  sole  representative  in  the \nmental  state  called  Devachan.  As  the  last  embodied  personality,  how- \never, has  a  right  to  its  own  special  state  of  bliss,  unalloyed  and  free \nfrom  the  memories  of  all  others,  it  is  the  last  life  <mly  which  is  fully  and \nrealistically  vivid.  Devachan  is  often  compared  to  the  happiest  day  in \na  series  of  many  thousands  of  other  \"days\"  in  the  life  of  a  person. \nThe  intensity  of  its  happiness  makes  the  man  entirely  forget  all  others, \nhis  past  becoming  obliterated. \n\nThis  is  what  we  call  the  Devachanic  state,  the  reward  of  the  per- \nsonality, and  it  is  on  this  old  teaching  tliat  the  hazy  Christian  notion \nof  Paradise  was  built,  borrowed  with  many  other  things  from  the \nEgyptian  Mysteries,  wherein  the  doctrine  was  enacted.  And  this  is \nthe  meaning  of  the  passage  quoted  in  Isis.  The  Soul  has  triumphed \nover  Apophis,  the  Dragon  of  Flesh.  Henceforth,  the  personality  will \nlive  in  elemity,  in  its  highest  and  noblest  elements,  the  memory  of  its \npast  deeds,  while  the  \"  characteristics  \"  of  the  \"  Dragon  \"  will  be  fading \nout  in  Kama  Loka.  If  the  fjtiestion  be  asked,  \"  How  live  in  eternity, \nwhen  Devachan  lasts  but  from  1,000  to  2,000  years,\"  the  answer  is  :  \"  In \nthe  same  way  as  the  recollection  of  each  day  which  is  worth  remember- \ning lives  in  the  memory  of  each  one  of  us.\"  For  the  sake  of  an  example, \nthe  days  passed  in  one  personal  life  may  be  taken  as  an  illustration \nof  each  personal  life,  and  this  or  that  person  may  stand  for  the  Divine \n\n'-  I  To  obtain  the  key  which  will  open  the  door  of  many  a  psychological \nmystery  it  is  sufficient  to  understand  and  remember  that  which  pre- \ncedes aud  that  which  follows.  Many  a  Spiritualist  has  felt  terribly \nindignant  on  being  told  that  personal  immortality  was  conditional ;  and \nyet  such  is  the  philosophical  and  logical  fact.  Much  has  been  said \nalready  on  the  subject,  but  no  one  to  this  day  seems  to  have  fully \nnnderstood  the  doctrine.  Moreover,  it  is  not  enough  to  know  that \nsuch  a  fact  is  said  to  exist.  An  Occultist,  or  he  who  would  become  one, \nmust  know  why  it  is  so;  for  having  learned  and  comprehended  the \nraisott  d'etre,  it  becomes  easier  to  set  others  right  in  their  erroneous \nspeculations,  and,  most  important  of  all,  it  affords  one  an  opportunity, \nwithout  saying  too  much,  to  teach  other  people  to  avoid  a  calamity \nwhich,  sad  to  say,  occurs  in  our  age  almost  daily.  This  calamity  will \nnow  be  explained  at  length. \n\n\n516 \n\n\nTBB  SSCRST   DOCTRINB. \n\n\nOue  must  know  little  indeed  of  the  Eastern  modes  of  expression  to \nfail  to  see  in  the  passage  quoted  from  the  D\u00bbok  of  the  Lkad,  and  tit \npages  of  his,  (a)  an  allegory  for  the  tuiinitiated,  cxintaining  oiir \nBsoteric  teaching:  and  (A)  thai  the  two  terms  \"second  death\"  ud \n\"Soul\"  are,  in  one  sense,  blinds.  \"Soul\"  refers  indifferently  t* \nBuddhi-Manas  and  Kama-Maoas.  As  to  the  term  \"second  death,\"  tht \nqualification  \"  second \"  applies  to  se\\'eral  deaths  which  have  to  be \nundergone  by  the  \"Principles\"  during  their  incarnation,  Occtiltists \nalone  uuderstanding  fully  the  sense  in  which  such  a  statement  is  made \nFor  we  have  (i)  the  death  of  the  Body  ;  (z)  the  death  of  the  Aninul \nSoul  in  K^ma  Loka;  (3)  the  death  of  the  Astral  Linga  Sharirx \nfollowing  that  of  the  Body;  (4)  the  metaphysical  death  of  the  Higher \nEgo,  the  imttwrtal,  every  time  it  \"  falls  into  matter.\"  or  incarnates  in  1 \nnew  personality.  The  Animal  Soul,  or  lower  Manas,  that  shadow  of \nthe  Divine  Ego  which  separates  from  it  to  inform  the  personahty. \ncannot  by  any  possible  means  escape  death  in  KSma  Ix>1ca,  at  any  rate \nthat  portion  of  this  reflection  which  remains  as  a  terrestrial  residue  and \ncannot  be  impressed  on  the  Ego.  Thus  the  chief  and  most  importint \nsecret  with  regard  to  that  \"  second  death,\"  in  the  Esoteric  teaching, \nwas  and  is  to  this  day  the  terrible  possibility  of  the  d^ih  of  the  Sonl, \nthat  19,  its  severance  from  the  Ego  on  earth  during  a  person's  tifetimi. \nThis  is  a  real  death  (though  with  chances  of  resurrection),  which  show> \nno  traces  in  a  person  and  yet  leaves  him  morally  a  living  corpse.  It  ia \ndifficult  to  see  why  this  leaching  should  have  been  preser\\'ed  until  now \nwith  such  secrecy,  when,  by  spreading  it  among  people,  at  any  rate \namong  those  who  belie\\'e  in  reiucarnation,  so  much  good  might  be \ndone.  But  so  it  was,  and  I  had  no  right  to  question  the  wisdom  of  the \nprohibition,  but  have  given  it  hitherto,  as  it  was  given  to  myself,  vnda \npledge  not  to  reveal  it  to  the  world  at  targe.  But  now  I  have  permiv- \nsion  to  give  it  to  all.  revealing  its  tenets  first  to  the  Rsotericists.  and \nthen  when  they  have  assimilated  them  thoroughly  it  will  be  their  duty \nto  teach  others  this  special  tenet  of  the  **  second  death,\"  and  warn  all \nthe  Theosophists  of  its  dangers. \n\n\u25a0J  To  make  the  teaching  clearer,  I  shall  seemingly  have  to  go  over  old \nground ;  in  reality,  however,  it  is  given  out  with  new  light  and  new \ndetails.  I  have  tried  to  hint  at  it  in  the  Theosophist  as  I  have  done  in \nisis,  but  have  failed  to  make  myself  understood.  I  will  now  explain  it, \npoint  by  point. \n\n\nS WEIGHT  AND  LIFH. \n\n\nSI7 \n\n\nTffK  PHTIjOSOPHICAL   RATIONAtK  OP  THE  TkNKT. \n\n^(1^  Imagine,  for  illiislralion's  sake,  the  one  homogeneous,  absolute \nand  omnipresent  Essence,  above  the  upper  step  of  the  \"stair  of  the \nseven  planes  of  worlds.\"  ready  to  start  on  its  evoIutionar>' journey.  As \nits  correlating  reflection  gradually  descends,  it  differentiates  and  trans- \nforms into  subjective,  and  finally  into  objective  matter.  Let  us  call  it \nat  its  north  pole  Absolute  Light ;  at  its  south  pole,  which  to  us  wonM \nbe  the  fourth  or  middle  step,  or  plane,  counting  either  way,  we  know \nit  Esoterically  as  the  One  and  Universal  Life.  Now  mark  the  differ- \neiice.  Above,  Lights  below,  Li/e.  ''The  former  is  everiramutablc.the \nlatter  manifests  under  the  aspects  of  countless  differentiations. \nAccording  to  the  Occult  law,  all  potentialities  included  iu  the  higher \nbecome  differentiated  reflections  in  the  lower:  and  according  to  the \nsame  law,  nothing  which  is  differentiated  can  be  blended  with  the \nhomogeneous. \n\nAgain,  nothing  can  endure  of  that  which  lives  and  breathes  and  has \nits  being  in  the  seething  waves  of  the  world,  or  plane  of  differentiation. \nThus  Bnddhi  and  Manas  being  both  primordial  rays  of  the  One  Flame, \nthe  former  the  vehicle,  theupadhi  or  vahana,  of  the  one  eternal  Jissence, \nthe  latter  the  vehicle  of  Mahat  or  Divine  Ideation  (Mah9-Buddhi  in \nthe  Pnranas\\  the  Universal  Intelligent  Soul \u2014 neither  of  them,  as  <iucb, \ncan  become  extinct  or  be  annihilated,  either  in  essence  or  conscious- \nness. But  the  physical  personality  with  its  Linga  Sharlra.  and  the \nanimal  soul,  with  its  Kama.*  can  and  do  become  so.  They  are  bom  in \nthe  realm  of  illusion,  and  must  vanish  h'ke  a  fleecy  cloud  from  the  blue \nand  eternal  sky. \n\nHe  who  has  read  these  volumes  with  any  degree  of  atten- \ntion, must  know  the  origin  of  the  human  Egos,  called  Monads, \ngenerically,  and  what  they  were  before  they  were  forced  to  incarnate \nin  the  human  animal.  The  divine  bein^  whom  Karma  led  to  act \nin  the  drama  of  Manvantaric  life,  are  entities  from  higher  and  earlier \nworlds  and  planets,  whose  Karma  had  not  been  exhausted  when  their \nworld  went  into  Pralaya.  Such  is  the  teaching;  but  whether  it  is  so \nor  not,  the  Higher  Egos  are \u2014 as  compared  to  such  forms  of  transi- \ntory, terrestrial  mud  as  ourselves\u2014Divine  Beings,  Gods,  immortal \nthroughout  the  MahSmanvantara.  or  the  311,040,000.000.000  years \nduring  which  the  Age  of  Brahm^  lasts.    And  as  the  Divine  Egos,  in \n\n*  JUma  RApa.  tb\u00ab  vehicle  af  the  Lower  Manu,  i*  said  lo  dwell  in  the  pbjniciU  brain,  in  tke  five \nphjrsiciil  smsen  nnil  in  all  the  vfn^e-fngMU  of  Uw  pbyviral  body. \n\n\nSi\u00ab \n\n\nTBB  SECKBT   DOCTRINR. \n\n\norder  to  re-become  the  One  Essence,  or  be  indrawn  again  into  the  Aii, \nhave  to  purify  themselves  in  the  fire  of  sufferfng  and  individual  ex- \nperience, so  also  have  the  terrestrial  Egos,  the  personalities,  to  do \nlikewise,  if  they  would  partake  of  the  immortality  of  the  Higher  Egus. \nThis  they  can  achieve  by  crushing  in  themselves  all  that  benefits  onlj \nthe  lower  personal  nature  of  their  ''selves\"  and  by  aspiring  to  trans- \nfuse their  thinking  K^mic  Principle  into  that  of  the  Higher  Ego.  We \n(i.e.,  our  personalities)  become  immortal  by  the  mere  fact  of  our  think- \ning moral  nature  being  grafted  on  our  Divine  Triune  Monad,  Atml- \nBuddhi-Manas,  the  three  in  one  and  one  in  three  (aspects).  For  the \nMonad  manifested  on  earth  by  the  incarnating  Ego  is  that  which  is \ncalled  the  Tree  of  Life  Eternal,  that  can  only  be  approached  by  eating \nthe  fruit  of  knowledge,  the  Knowledge  of  Good  and  Evil,  or  of  Gnosis. \nDivine  Wisdom. \n\nIn  the  Esoteric  teachings,  this  Ego  is  the  fifth  Principle  in  man. \nBut  the  student  who  has  read  and  understood  the  first  two  Papers, \nknows  something  more.  He  is  aware  that  the  seventh  is  not  i \nhuman,  but  a  universal  Principle  in  which  man  participates  ;  but  m \ndoes  equally  every  physical  and  subjective  atom,  and  also  every  blade \nof  grass  and  everything  that  lives  or  is  in  Space,  whether  it  be  sensible \nof  it  or  not.  He  knows,  moreover,  that  if  man  is  more  closely  con- \nnected with  it,  and  assimilates  it  with  a  hundredfold  more  power,  it  is \nsimply  because  he  is  endowed  with  the  highest  consciousness  on  this \nearth ;  that  man,  in  short,  may  become  a  Spirit,  a  Deva,  or  a  God,  in \nhis  next  tran.sformation,  whereas  neither  a  stone  nor  a  vegetable,  nor \nan  animal,  can  do  so  before  they  become  men  in  their  proper  turn, \n\n(2)  Now  what  are  the  functions  of  Buddhi  ?  On  this  plane  it  has \nnone,  unless  it  is  united  with  Manas,  the  conscious  Ego.  Buddhi \nstands  to  the  divine  Root  Essence  in  the  same  relation  as  Mulaprakiiti \nto  Parabrahman,  in  the  Vedauta  School  ;  or  as  Alaya  the  Universal  Soul \nto  the  One  Eternal  Spirit,  or  that  which  i.s  beyond  Spirit.  It  is  its  human \nvehicle,  one  remove  from  that  Absolute,  which  can  have  no  relation \nwhatever  to  the  finite  and  the  conditioned. \n\n(3)  What,  again,  is  Manas  and  its  functions?  In  its  purely  meta- \nphysical aspect,  Manas,  though  one  remove  on  the  downward  plane \nfrom  Buddhi,  is  still  so  immeasurably  higher  than  the  physical  man, \nthat  it  cannot  enter  into  direct  relation  with  the  personality,  except \nthrough  its  reflection,  the  lower  mind.  Manas  is  Spirilnal  Sel/-Con- \nidou%tuss  in  itself,  and  Divine  Consciousness  when  united  with  Buddhi. \n\n\n\u25a0  J \n\n\nTHB  TWO  KGOS. \n\nwhich  is  the  true  \"producer\"  of  that  \"production\"  (\\'ikira),  or  Self- \nConsciousne:iS,  through  Mahat.  Buddhi-Mauas,  therefore,  is  entirely \nunfit  to  manifest  during  its  periodical  incarnations,  except  through  the \nhuman  mind  or  lower  Mauas.  Both  are  linked  together  and  are  in- \nseparable, and  cat!  have  as  little  to  do  with  the  lower  Tanmatras,*  or \nrudimentary  atoms,  as  the  homogeneous  with  the  heterogeneous.  It  is, \ntherefore,  the  task  of  the  lower  Manas,  or  thinlcing  personality,  if  it \nwould  blend  itself  with  its  God,  the  Divine  Ego,  to  dissipate  and  para- \nlyze the  Tanmatras,  or  properties  of  the  material  form.  Therefore, \nManas  is  shown  double,  as  the  Ego  and  Mtnd  of  Man.  It  is  KSma- \nManas.  or  the  lower  Ego,  which,  deluded  into  a  notion  of  independent \nexistence,  as  the  \"  producer \"  in  its  turn  and  the  sovereign  of  the  five \nTanmatras,  becomes  Egv-t'nm,  the  selfish  Self,  in  which  case  it  has  to \nbe  considered  as  Mah^bhutic  and  finite,  in  the  sense  of  its  being  con- \nnected with  Ahankara,  the  personal  \"  I-creatiug  \"  faculty.      Hence \n\nMaoos  has  to  be  regarded  aa  eternal  and  non-eternal :  eternal  in  ita  atomic \nnature  (paramanu  rfipal,  as  eternal  substance  (dravj'a),  finite  {Icirya  rflpa)  when \nlinked  us  a  duad  with  Kima  (unimal  desire  or  human  egoistic  volition),  a  lower \nproduction,  in  sliort-t \n\nUTiile,  therefore,  the  Individual  Ego,  owing  o  its  essence  and  nature,  is \nimmortal  throughout  eternity,  with  a  form  (rflpa),  which  prevails  during \nthe  whole  life  cycles  of  the  Fourth  Round,  its  Sostf,OT  resemblance,  the \npersonal  Ego,  has  to  win  its  immortality. \n\n(4)  Autahkaraua  is  the  name  of  that  imaginar>*bridge,  the /aM  which \nlies  between  the  Divine  and  the  human  Egos,  for  they  are  Sgvs,  during \nhuman  life,  to  rebecome  <>ntf  Ego  in  Devachan  or  Nirvana.  This  may \nseem  diflScult  to  understand,  but  in  reality,  with  the  help  of  a  familiar, \nthough  fanciful  illustration,  it  becomes  quite  simple.  Let  us  figure  to \nourselves  a  bright  lamp  in  the  middle  of  a  room,  casting  its  light  upon \nthe  wall.  Let  the  lamp  represent  the  Divine  Ego,  and  the  light  thrown \non  the  wall  the  lower  Manas,  and  let  the  wall  stand  for  the  body.  That \nportion  of  the  atmosphere  which  transmits  the  ray  from  the  tamp  to  the \nwall,  will  then  represent  the  Antahkarana.  We  must  further  suppose \nthat  the  light  thus  cast  is  endowed  with  reason  and  intelligence,  aud \n\n\n*  TumllrK  nmina  sn1)t1\u00ab  aoil  rottlaitnUry  fumi.  Uk  grooa  lyptot  Ibr  finer 'lemeals.  Tlir  five \nTaniTiAtraa  am  r\u00abaUy  Uie  ctmra^critUc  propcrtKS  \u00ab  qitjUttin  or  niAtUt  ani  of  alt  Ute  clcmcnU  ;  Uic \nrral  apirit  of  Uie  ^jsnl  I*  \"  sofBclhmff  \"  or  \"  mf^nty  tnoaccudnital,\"  to  Uke  wau^  o(  pii^pcrUca  or \nQMlllfc*.  rffiKi^ \n\nf|i  Sec  7%mm/*m/,  Anrut.  iHj,  \"  Tbc  Bfat  sad  the  Unreal.\" \n\n\ni*i \n\n\nTHH  SECRET  SOCTSHTB. \n\n\npossesses,  moreover,  the  faculty  of  (liAsipatiti^  all  the  evil  shadows  which \npass  across  the  wall,  and  of  attracting  all  brightnesses  to  itself,  receiving \ntheir  indelible  impressions.  Now.  it  is  in  the  power  of  the  human  Bgo \nto  chase-  away  the  shadows,  or  sins,  and  multiply  the  brightnesses,  or \ngood  deeds,  which  make  these  impressions,  and  thus  through  Antib- \nkarana,  ensure  its  own  permanent  connection,  and  its  final  re-union, \nwith  the  Divine  Kgo.  Remember  that  the  latter  cannot  take  place \nwhile  there  remains  a  single  taint  of  the  terrestrial,  or  of  matter,  in  the \npurity  of  that  light.  On  the  other  hand,  the  connection  cannot  bo \nentirely  mptnred,  and  final  re-union  prevented,  so  long  as  there  remains \none  spiritual  deed,  or  potentiality  to  serve  as  a  thread  of  nnion  ;  but  the \nmoment  this  last  spark  is  extinguished,  and  the  last  poteniiality  ex- \nhausted, then  comes  the  severance.  In  an  Eastern  parable,  the  Divine \nEgo  is  likened  to  the  Master  who  sends  out  his  labourers  to  till  the \nground  and  to  gather  in  the  harvest,  and  who  is  content  to  keep  the \nfield  so  long  as  it  con  yield  even  the  smallest  return.  But  when  the \nground  becomes  absolutely  sterile,  not  only  is  it  abandoned,  but  the \nlabourer  also  (the  lower  Manas)  perishes. \n\nOn  the  other  hand,  however,  still  using  our  simile,  when  the  light \nthrown  on  the  wall,  or  the  rational  human  Ego,  reaches  the  point  of \nactual  spiritual  exhaustion,  the  Antahkarana  disappears,  no  more  light \nis  transmitted,  and  the  lamp  becomes  non-existent  to  Ihc  rayT  The \nlight  which  has  been  absorbed  gradually  disappears  and  \"  Soul  eclipse\" \noccurs ;  the  being  lives  on  earth  and  then  passes  into  Kiima  I\u00aboka  as  a \nmere  surviving  congeries  of  material  qualities;  it  can  never  pass  on- \nwards towards  Devachan,  but  is  reborn  immediately,  a  human  animal \nand  scourge,   v \n\nThis  simile,  however  fantastic,  will  help  us  to  seize  the  correct  idea. \nSave  through  the  blending  of  the  moral  nature  with  the  Divine  Hgo, \nthere  is  no  immortality  for  the  personal  Ego.  It  is  only  the  most \nspiritual  emanation.<;  of  the  personal  Human  Soul  which  survive. \nHaving,  during  a  lifetime,  been  imbued  with  the  notion  and  feeling  of \nthe  \"I  am  I\"  of  its  personality,  the  Human  Soul,  the  bearer  of  the \nvery  es.sence  of  the  Karmic  deeds  of  the  physical  man.  becomes,  afterj \nthe  death  of  the  latter,  part  and  parcel  of  the  Divine  Plame,  the  Bg<k^ \nIt  becomes  immortal  through  the  mere  fact  that  it  is  now  strongly \ngrafted  on  the  Monad,  which  is  the  '*  Tree  of  Life  Eternal.\" \n\nAnd  now  we  must  speak  of  the  tenet  of  the  \"second  death.\"     What \nhappens  to  the  KSmic  Human  Soul,  which  is  always  that  of  a  debased \n\n\ni \n\nI \n\n\nMtATB  OF  THB  SOUU \n\n\n5\" \n\n\nP \n\n\naiifl\"  wicked  man  or  oi\"  a  soulless  person  ?    This  mystery  will  now  be \nexplained. \n\nThe  personal  Soul  in  this  caae,  vis.,  in  that  of  one  who  has  never \nhad  a  thought  not  concerned  with  the  animal  self,  having  nothing  to \ntransmit  to  the  Higher,  or  to  add  to  the  sum  of  the  experiences  gleaned \nfrom  past  incarnations  which  its  memory  is  to  preserve  throughout \neternity \u2014 this  personal  Soul  becomes  separated  from  the  Ego.  It  can \ngraft  nothing  of  self  on  that  eternal  trunk  whose  sap  throws  out \nmillions  of  personalities,  like  leaves  from  its  branches,  leaves  which \nwither,  die  and  fall  at  the  end  of  their  season.  These  personalities \nbud,  blossom  forth  and  expire,  some  without  leaving  a  trace  behind, \nothers  after  commingling  their  own  life  with  that  of  the  parent  stem. \nIt  is  the  Souls  of  the  former  class  that  are  doomed  to  annihilation,  or \nAvitchi,  a  state  so  badly  understood,  and  still  worse  described  by  some \nTheosophical  writers,  but  which  is  not  only  located  on  our  earth,  but  is \nin  fact  this  very  earth  itself. \n\nThus  we  see  that  Antabkarana  has  been  destroyed  before  the  lower \nman  has  had  au  opportunity  of  assimilating  the  Higher  and  becoming \nat  one  with  it;  and  therefore  the  Karaic'Soul\"  becomes  a  separate \nentity,  to  live  henceforth,  for  a  short  or  long  period  according  to  its \nKarma,  as  a  \"soulless\"  creature. \n\nBut  before  I  elaborate  this  question,  I  must  explain  more  clearly  the \nmeaning  and  functions  of  the  Antabkarana.  As  already  said,  it  may \nbe  represented  as  a  narrow  bridge  connecting  the  Higher  and  the  lower \nManas.  If  you  look  at  the  Clossar>-  of  the  M\u00bbi\u00ab  o/  tkf  Silence^  pp.  88 \nand  S9,  you  will  find  that  it  is  a  projection  of  the  lower  Manas,  or, \nrather,  the  link  between  the  latter  and  the  Higher  Ego.  or.  between \nthe  Human  and  the  Divine  or  Spiritual  Soul.* \n\nAt  death  it  is  destroyed  as  a  path,  or  medium  of  communicatioa,  and  its  remains \nsarvive  as  KAiuii  ROpa. \n\nthe  \"  shell.\"  It  is  this  which  the  Spiritualists  see  sometimes  appearing \nin  the  seance  rooms  as  materialized  \"  forms,\"  which  they  foolishly \nmistake  for  the  \"  Spirits  of  the  Departed.\"!    So  far  is  this  from  being \n\n\n*  A*  Uw  lutbor  of  EtaterU  BmddkUm  and  tfar  Octalt  Wartd  aI1\u00ab]  Huib*  Utr  Hunui  Sotil,  aotf \nBuiUhl  Vm  Spiritual  Soul.  I  bavc  left  these  tenai  uDduofcd  in  tbe  Vokt,  teeuc  taal  It  wm  a  book \n\ntatcnded  Tar  the  public, \n\n\u2666  In  Ihc  exoteric  Icachiufm  of  Rija  Torn,  Antahkanna  )\u25a0  callH  Uic  lanw  organ  of  pcrceyiion \nand  Is  dlridad  IdIo  fouc  parti:    the  llofwr)  Manas,  Buddhl   (rranan),  AhanUra  iperaonality),  and \n\nitta  lUiJAJci^  fitcully).    II  aUo,  lOKctber  witli  Kver al  otber  orcaos.  ronoa  \u25a0  pan  04*  Jiva.  Soal \n1  alae  Ungadeh       EaoteririaU,  however,  mual  not  be  mialrd  by  thi*  popular  vermoti. \n\n\nS^Lf-'^ftNS^^ \n\n\nL  JtZA' \n\n\n5*2 \n\n\nTUB  SivCRBT  DOCTUKB. \n\n\niMA \n\n\nthe  case,  that  in  dreams,  though  Aiitahkarana  is  there,  the  personality \nis  only  half  awake ;  therefore,  Antahkarana  is  said  to  be  drunk  or \ninsane  during  our  normal  sleeping  state.  If  such  is  the  case  during  the \nperiodical  death,  or  sleep,  of  the  living  body,  one  may  judge  what  the \nconsciousness  of  Antahkarana  is  like  when  it  has  been  transformed \nafter  the  *\"  eternal  sleep\"  into  KAma  Kupa. \n\nBut  to  return.  In  order  not  to  confuse  the  mind  of  the  Westen \nstudent  with  the  abstruse  dii&culties  of  Indiau  metaphysics,  let  hin \nview  the  lower  Manas,  or  Mind,  as  the  personal  Ego  during  the  wakiog \nstate,  and  as  Antahkarana  only  during  those  momeuls  when  it  aspira \ntowards  its  Higher  ^o,  und  thus  becomes  the  medium  of  communica- \ntion  between  the  two.  It  is  for  this  reason  that  it  is  called  the  \"  Path.\" \nNow,  when  a  limb  or  organ  belonging  to  the  physical  organism  is  left \nin  disuse,  it  becomes  weak  and  finally  atrophies.  So  also  is  it  with \nmental  faculties;  and  hence  the  atrophy  of  the  lower  mind-functioD. \ncalled  Antahkarana,  becomes  comprehensible  in  both  completely \nmaterialistic  and  depraved  natures.  '  f^*f(t. ) \n\nAccording  to  Esoteric  Philosophy,  however,  the  teaching  is  u \nfollows:  Seeing  that  the  faculty  and  function  of  Antahkarana  is  as \nnecessary  as  the  medium  of  the  car  for  hearing,  or  that  of  the  eye  for \nseeing;  then  so  long  as  the  feeling  of  Ahankara,  that  is,  of  the \npersonal  \"  I \"  or  selfishness,  is  not  entirely  crushed  out  in  a  man.  ood \nthe  lower  mind  not  entirely  merged  into  and  become  one  with  the \nHigher  Buddhi-Manas,  it  stands  to  reason  that  to  destroy  Antabkanuu \nis  like  destroying  a  bridge  over  an  impassable  chasm  ;  the  iraveiler  can \nnever  reach  the  goal  on  the  other  shore.  And  here  lies  the  difference \nbetween  the  exoteric  and  Esoteric  teaching.  The  former  makes  the \nVedanta  state  that  so  long  as  Mind  (the  lower)  clings  through  Antah- \nkarana to  Spirit  (Buddhi-Manas)  it  is  impossible  for  it  to  acquire  true \nSpiritual  Wi.sdom,  Gny3na,  and  that  this  can  only  be  attained  by  seek- \ning to  come  en  rapport  with  the  Universal  Soul  (AtmS) ;  that,  in  fact,  it \nis  by  ignoring  the  Higher  Mind  altogether  that  one  reaches  Raja  Yoga. \nWe  say  it  is  not  so.  No  single  rung  of  the  ladder  leading  to  knowledge \ncan  be  skipped.  No  personality  can  ever  reach  or  bring  itself  into \ncommunication  with  AtmS.  except  through  Buddhi-Manas  ;  to  try  and \nbecome  a  Jivanmuktaor  a  Mahitm^,  before  one  has  become  an  Adept \nor  even  a  Narjol  (a  sinless  man)  is  like  trying  to  reach  Ceylon  from \nIndia  without  crossing  the  sea.  Therefore  we  are  told  that  if  we \ndestroy  .Antahkarana  before  the  personal  is  absolutely  under  the  con- \n\n\nKBINCAKNATION    OF   LOWBK  SODL. \n\ntrol  of  the  impersonal  Ego.  we  risk  to  lose  the  latter  and  be  severed \nfor  ever  from  it,  unless  indeed  we  hasten  to  re-establish  the  communi- \ncation by  a  supreme  and  6nal  effort. \n\nIt  is  only  when  we  are  indissolubly  linked  with  the  essence  of  the \nDivine  Mind,  that  we  have  to  destroy  Antahkarana. \n\nLike  as  a  soHlBTy  warrior  pnnuied  by  au  army,  seeks  refuge  in  a  stroaghoK] :  to \ncut  tititiself  ofT  from  tbe  enemy,  tie  Jirst  destroys  thedrawbridge,  and  then  only  com- \nmences to  deslTuy  tlie  pursuer;  so  most  the  Srotipatti  act  before  he  slayi  Antub- \nkarana. \n\nOr  as  an  Occult  axiom  has  it : \n\nThe  Unit  hfiomes  Three,  and  Tht^ce  generate  Four,  it  is  for  the  UUer  {the  Quar- \nternary]  to  rebecome  Three,  and  for  the  Divine  Three  to  expand  into  the  Ai>soiMle \nOne. \n\nMonads,  which  become  Ouads  on  the  difTerentiated  plane,  to  develop \ninto  Triads  during  the  cycle  of  incarnations,  even  when  incarnated \nknow  neither  space  uor  time,  but  are  diffused  through  the  lower  Prin- \nciples of  the  Quaternary,  being  omnipresent  and  omniscient  in  their \nnature.  But  this  omniscience  is  innate,  and  can  manifest  its  reflected \nlight  only  through  that  which  is  at  least  semi -terrestrial  or  material ; \neven  as  the  physical  brain  which,  in  its  turn,  is  the  vehicle  of  the  lower \nManas  enthroned  in  Kama  Rupa.  And  It  is  this  which  is  gradually \nannihilated  in  cases  of  \"  second  death.\" \n\nBut  such  annihilation \u2014 which  is  in  reality  the  absence  of  the  slightest \ntrace  of  the  doomed  Soul  from  the  eternal  siEMORv.  and  therefore \nsignifies  annihilation  in  eternity \u2014 does  not  mean  simply  discontinuation \nof  human  life  on  earth,  for  earth  is  Avltchi.  and  the  worst  Avilchi \npossible.  Expelled  for  ever  from  the  consciousness  of  the  Individuality, \nthe  reincamatiug  Ego.  the  physical  atoms  and  psychic  vibrations  of \nthe  now  separate  personality  are  immediately  reincarnated  on  the  same \nearth,  only  in  a  lower  and  still  more  abject  creature,  a  human  being \nonly  in  form,  doomed  to  Karmic  torments  during  the  whole  of  its  new \nlife.  Moreover,  if  it  persists  in  its  criminal  or  debauched  course,  it  will \nsuffer  a  long  series  of  immediate  reincarnations. \n\nHere  two  questions  present  themselves:  (i)  What  becomes  of  the \nHigher  Ego  in  such  cases?  (3)  What  kind  of  an  animal  is  a  human \ncreature  bom  soulless  ? \n\nBefore  answering  these  two  very  natural  queries,  I  have  lo  draw  the \nattention  of  all  of  you  who  are  born  in  Christian  countries  to  the  fact \nthat  the  romance  of  the  vicarious  atonement  and  the  mission  of  Jesus, \n\n\n5H \n\n\nTHE  SBCRST  DOCTBINB. \n\n\nas  it  now  stands,  wa^  drawn  or  borrowed  by  some  too  liberal  Initiatei \n^m  the  mysterious  and  weird  tenet  of  tbe  earthly  experience  of  the \nreiocarnaling  Ego.  The  latter  is  indeed  the  sacrificial  victim  of,  a\u00abd \nthrough,  it5  own  Karma  in  previous  Manvantaras.  which  takes  upon \nitself  ^'olunt3^ily  the  duty  of  saving  what  would  be  othenvise  sonlless \nmen  or  personalities.  Eastern  truth  is  thus  more  philosophical  and \nlogical  than  Western  fiction.  The  Christos,  or  Bnddhi'Manas  of  ea<i \nman  is  not  quite  an  innocent  and  sinless  God,  though  in  one  sense  it \nis  the  \u25a0'  Father.\"  being  of  the  same  essence  with  the  Universal  Spirit, \nand  at  the  same  time  the  \"  Son,\"  for  Manas  is  the  second  remove  from \nthe  \"  Father.\"  By  incaraatiou  the  Divine  Son  makes  itself  responsible \niV#  for  the  sins  of  all  the.  personalities  which  it  will  inform.  Uriiis  it  can \n'  do  only  through  its  proxy  or  reflection,  the  lower  ManasJ  The  only \ncase  iu  which  the  Divine  Ego  can  escape  individual  penalty  and  re- \nsponsibility as  a  guiding  Principle,  is  when  it  has  to  break  off  from  the \npersonality,  because  matter,  with  its  ps>'chic  and  astral  \\'ibrBtionSi.  is \nthen,  by  the  very  inten!;ity  of  its  combinations,  placed  beyond  the \ncontrol  of  the  Ego.  Apophis,  the  Dragon,  having  become  the  con- \nqneror,  the  reincarnating  Manas,  separating  itself  gradually  from  its \ntabemable,  breaks  finally  asunder  from  the  ps>-cho-animal  Sonl. \nThus,  in  answer  to  the  first  question.  I  say  : \n\n(i)  The  Divine  Ego  does  one  of  two  things:  either  (a)  it  recom- \nmences immediately  under  its  own  Karmic  impulses  a  fresh  series  of \nincarnations ;  or  (6)  it  seeks  and  finds  refuge  in  the  bosom  of  the \nMother,  Alaya,  the  Universal  Soul,  of  which  the  Manvantaric  aspect  is \nMahat.  Freed  from  the  life-irapressions  of  the  personalitj%  it  merges \ninto  a  kind  of  Xirvflntc  interlude,  wherein  there  can  be  nothing  but  the \neternal  Present,  which  absorbs  the  Pa^i  and  Future.  Bereft  of  the \n\"labourer,\"  both  field  and  harvest  now  being  lost,  the  Master,  in  tbe \ninfinitude  of  his  thought,  naturally  presences  no  recollection  of  the \nfinite  and  evanescent  illusion  which  had  been  his  last  persoDalit>-.  And \nthen,  indeed,  is  the  latter  annihilated. \n\n(2)  The  future  of  the  lower  Manas  is  more  terrible,  and  still  more \nterrible  to  humanity  than  to  the  now  animal  man.  It  sometimes \nhappens  that  after  the  separation  the  exhausted  Soul,  now  become \nsupremely  animal,  fades  out  in  Kama  Loka,  as  do  all  other  animal  souU. \nBut  seeing  that  the  more  material  is  the  human  mind,  the  longer  it \nlasts,  even  in  tbe  intermediate  stage,  it  frequently  happens  that  after \ntbe  present  life  of  the  soulless  man  is  ended,  be  is  again  and  again \n\n\n_d \n\n\nTHR   UWBLLUU  ON   TUB  THRKSHOLD. \n\n\n5*5 \n\n\nreincftrnated  into  new  personalities,  each  one  more  abject  than  the \nother.  The  impulse  of  animai  life  is  too  strong  ;  il  cannot  wt&r  itself \nOttt  in  one  or  two  lives  only.  In  rarer  cases,  however,  when  the  lower \nManas  is  doomed  to  exhaust  itself  by  starvation  ,\u25a0  when  there  is  no \nlonger  hope  that  even  a  remnant  of  a  lower  light  wilt,  owing  to  favour- \nable conditions \u2014 say,  even  a  short  period  of  spiritual  aspiration  and \nrepentance\u2014 attract  back  to  itself  its  Parent  Ego.  and  Karma  leads  the \nHigher  Ego  back  to  new  incamations,c.thcn  something  far  more \ndreadful  may  happen^  The  Kama-Manasic  spook  may  become  that \nwhich  is  called  in  Occultism  the  \"  Dweller  on  the  Threshold.\"  This \nDweller  is  not  like  that  which  is  described  so  graphically  in  Zanoni^ \nbut  an  actual  fact  in  Xature  and  not  a  fiction  in  romance,  however \nbeautiful  the  latter  may  be.  Bulwer,  however,  must  have  got  the  idea \nfrom  some  Eastern  Initiate.  This  Dweller,  led  by  affinity  and  attrac- \ntion, forces  itself  into  the  astral  current,  and  through  the  Auric  Enve- \nlope, of  the  new  tabernacle  inhabited  by  the  Parent  Ego.  and  declares \nwar  to  the  lower  light  which  has  replaced  it.  This,  of  course,  can  only \nhappen  in  the  case  of  the  moral  weakness  of  the  personality  so  obsessed. \nNo  one  strong  in  virtue,  and  righteous  in  his  walk  of  life,  can  risk  or \ndread  any  such  thing;  but  only  those  depraved  in  heart.  Robert  Louis \nStevenson  had  a  glimpse  of  a  true  vision  indeed  when  he  wrote  his \nStrange  Ca%<  ofDr.Jekyil  and  Mr.  Hyde.  His  story  is  a  true  allegory. \nEver>'  CheI5  will  recognise  in  it  a  substratum  of  truth,  and  in  Mr.  Hyde \na  Dweller,  au  obsessor  of  the  personality,  the  tabernacle  of  the  Parent \nSpirit. \n\n\"Thi5  is  a  nightmare  tale!\"  I  was  often  told  by  one,  now  no  more \nin  our  ranks,  who  had  a  most  pronounced  \"  Dweller.\"  a  \"  Mr.  Hyde.'* \nas  an  almost  constant  companion.  \"  How  can  such  a  process  take \nplace  without  one's  knowledge  ? \"  It  can  and  does  so  happen,  and  I \nhave  almost  described  it  once  before  in  the  TheasopkUt. \n\nThe  Soul,  the  lower  Mind,  becomes  as  a  half  aoimal  principle  almost  panilysol \nwith  daily  vice,  ami  grows  gradually  uuconscious  uf  its  subjective  half,  the  L,oril. \none  of  the  miKhty  Host;  [and]  in  proportion  to  the  rapid  sensuouB  devetopnieiit  of \nthe  brain  and  nerves,  \u00bboouer  Or  later,  it  ^tlie  personal  8oul)  finally  lo!*es  sight  of  its \ndivine  mission  on  earth. \n\nTruly, \n\nLike  the  vampire,  the  braio  feeds  and  lives  and  grows  in  strength  at  the  eKpensc \nof  its  apirilual  parent  .  .  .  and  the  personal  half- unconscious  Soul  becomes \nacoaeless  beyoad  hope  of  rcdemptiou.     It  is  powerlew  to  discern  the  voice  of  ita \n\n\n5\u00bb6 \n\n\nTHB  SBCRKT  DOCTRXNK. \n\n\nGod.  It  alms  but  at  the  development  and  fuller  comprehensioti  of  natunl,  cttrthlj \nlife ;  and  Uius  can  discover  but  the  mysteries  of  physical  nature.  ...  It  hegni \nby  becoming  virtually  dead,  during  the  life  of  the  body ;  and  ends  by  dying  cob- \npletely \u2014 that  Is,  by  being  aMHihilaifd  as  a  wtnpUU  imtnorial  Soul.  Sncii  a  caxu- \ntrophe  may  often  happen  long  years  before  one's  physical  death :  ' '  We  elbow  sosl- \nlesB  men  and  women  at  cverj-  step  in  life.\"     Aud  when  death  arrives  .     thcR \n\nis  no  more  a  Sonl  (the  reincamatioK  Spihtnil  Ego)  to  liberate    .     .     .     for  U  hn \nfiedyfars  before. \n\nRemit :    Bereft  of  its  guiding  Principles,  but  strengthened  by  the \nmatcTial  elements,  KSma-Manas,  from  being  a  \"derived  light\"  noir \nbecomes  an  independent  Entity.     Afler  thns  suffering  itself  to  sink \nlower  and  lower  on  the  animal  plane,  when  the  hour  strikes  for  its \nearthly  body  to  die,  one  of  two  things  happens :  either  K^ma-Manas  is \nimmediately  reborn  in  Myalba,  the  state  of  Avitchi  on  earth,*  or,  if  it \nbecome  too  strong  in  evil \u2014 \"  immortal  in  Satan\"  is  the  Occult  expres- \nsion\u2014 it  is  sometimes  allowed,  l\"or  Karmic  purposes,  to  remain  in  an \nactive  state  of  Avitchi  in  the  terrestrial  Aura.     Then  through  despair \nand  loss  of  all  hope  it  becomes  like  the  mythical  \"devil\"  in  its  endless \nwickedness  ;\u2022  it  continues  in  its  elements,  which  are  imbued  through \nand  through  with  the  essence  of  Matter;  for  evil  is  coeval  with  Matter \nrent  asunder  from  Spirit.     And  when  its  Higher  Ego  has  once  more \nreiucaruated,  evolving  a  new  reflection,  or  Kama-Manas,  the  doomed \nlower  Ego,  like  a  Frankenstein's  monster,  will  ever  feel  attracted  to  its \nFather,  who  repudiates  his  son,  aud  will  become  a  regular  \"  Dweller  on \nthe  Threshold\"  of  terrestrial  life.     I  gave  the  outlines  of  the  Occult \ndoctrine  in  the  Theosophht  of  October,  1881,  and  November.  1S82,  hot \ncould  not  go  into  details,  and  therefore  got  x-ery  much  embarrassed \nwhen  called  upon  to  explain.    Yet  I  have  \\vritten  there  plainly  enough \nabout  \"  useless  drones,\"  those  who  refuse  to  become  co-workers  with \nNature  and  who  perish  by  millions  during  the  Manvantaric  life-cycle; \nthose,  as  in  the  case  in  hand,  who  prefer  to  be  ever  suffering  in  Avitchi \nunder  Karmic  law  rather  than  give  up  their  lives  \"in  evil.\"  and  finally, \nthose  who  are  co-workers  with   Nature  for  destruction.     These  are \nthoroughly  wicked  and  depraved  men,  but  yet  as  highly  intellecttial \nand  acutely  spiritual  for  evil,  as  those  who  are  spiritual  for  good. \n\nThe  (lower)  Ggos  of  these  may  escape  the  law  of  final  destruction  or  annihilation \nfor  ages  to  come. \n\n\u2022  The  Earlli,  or  mrth-lifr  r\u00ablh*T.  i\u00bb  Ibe  only  Avitchi  (Hrll)  that  rxliilii  for  the  m\u00abi  of  oar  hanuaity \noa  this  itlobc.  Avttchi  U  %  alalr,  not  \u25a0  tocniity,  \u25a0  coaiilnp\u00abrt  of  DrvBcluB.  Such  a  Mat\u00ab  fuUuw*  the \nSoul  fthetrver  It  grx*,  whcihcrr  Into  lUmq  I/>ks,  as  a  wmi-\u00aboiiMioiu  9pook.  qr  Into  a  hwnuui  boilf, \nwhen  reborn  lo  vuRcr  Avttcbi.    Our  I'tiilubofiliy  rccoRiiiit-i  no  other  Hetl, \n\n\nTHK  WORD. \n\n\n527 \n\n\n\u2022 \n\n\nThBS  we  find  two  kinds  of  soulless  beings  on  earth  :  those  who  have \nlost  their  Higher  Ego  in  the  present  incarnation,  and  those  who  are \nbom  soulless,  having  been  severed  from  their  Spiritual  Soul  in  the  pre- \nceding birth.  The  former  are  candidates  for  Avltchi;  the  Utter  are \n\"  Mr.  Hydes,\"  whether  in  or  out  of  human  bodies,  whether  incarnated \nor  hanging  about  as  invisible  though  potent  ghotUs.  In  such  men,  cun- \nning develops  to  an  enormous  degree,  and  no  one  except  those  who  are \nfamiliar  with  the  doctrine  would  suspect  them  of  being  soulless,  for \nneither  Religion  nor  Science  has  the  least  suspicion  that  such  facts \nactually  exist  in  Nature. \n\nThere  is,  however,  still  hope  for  a  person  who  has  lost  his  Higher \nSoul  through  his  vices,  while  he  is  yet  in  the  body.  He  may  be  still \nredeemed  and  made  to  tuni  on  his  material  nature.  For  either  an \nintense  feeling  of  repentance,  or  one  single  earnest  appeal  to  the  Ego \nthat  has  fled,  or  best  of  all,  an  active  effort  to  amend  one's  ways,  may \nbring  the  Higher  Ego  back  again.  The  thread  of  connection  is  not \naltogether  broken,  though  the  Ego  is  now  beyond  forcible  reach,  for \n\"  Autahkarana  is  destroyed,\"  and  the  personal  Ivntity  has  one  foot \nalready  in  Myalba:*  yet  it  is  not  entirely  beyond  hearing  a  strong \nsjiintnal  appeal.  There  is  another  statement  made  in  /sis  Unvciied^ \non  this  subject.  It  is  said  that  this  terrible  death  may  be  some- \ntimes avoided  by  the  knowledge  of  the  mysterious  Namk.  the  \"  \\VORD.\"t \nWhat  this  \"  Wokd,\"  which  is  not  a  \"Word\"  but  a  Sound,  is,  yon \nall  know.  Its  potency  lies  in  the  rhythm  or  the  accent.  This \nmeans  simply  that  even  a  bad  person  may,  by  the  study  of  the  Sacred \nScience,  be  redeemed  and  stopped  on  the  path  of  destruction.  But \nunless  he  is  in  thorough  union  with  his  Higher  Ego,  he  may  repeat  it, \nparrot-like,  ten  thousand  times  a  day,  and  the  \"Word\"  will  not  help \nhim.  On  the  contrary,  if  not  entirely  at  one  with  his  Higher  Triad,  it \nmay  produce  quite  the  reverse  of  a  beneficent  effect,  the  Brothers  of  the \nShadow  using  it  very  often  for  malicious  objects;  in  which  case  it \nawakens  and  stirs  up  naught  but  the  evil, 'material  elements  of  Nature. \nBut  if  one's  nature  is  good,  and  sincerely  strives  towards  the  Highsx \nSbi^,  which  is  that  Aum.  through  one's  Higher  Ego,  which  is  its  third \n\n\n*  Sm  K\u00abwr  ^  tJtt  Sittmu,  p.  97. \n\nI  Rend  the  IiMt  fbotnotv  on  p.  jM,  sol.  M.  of  /n'l  Ifmtteiled,  and  yon  will  sec  that  rren  profane \nHi[yploloei*u  wid  dteo  wlio,  like  Buiuen,  were  ignorant  of  niitUUou,  were  Rtiuck  by  tbelr  own \ndiKOTcries  when  they  foaaA  the  \"  Won)  \"  mentioned  in  old  pnprri. \n\n\nL \n\n\nS\u00ab8 \n\n\nTHE  SECRBT   DOCTRINK. \n\n\nletter,  and  Buddhi  the  second,  there  is  no  attack  of  the  Drepio \nApophis  which  it  will  not  repel.  From  those  to  whom  much  is  given \nmuch  is  expected.  He  who  knocks  at  the  door  of  the  Sauctuary  in  fall \nknowledge  of  its  sacrednesa,  and  after  obtaining  admission,  departs \nfrom  the  threshold,  or  turns  round  and  says.  \"Oh.  there's  nothing  it \nit!\"  and  thus  loses  his  chance  of  learning  the  whole  truth \u2014 can  but \nawait  his  Kanna. \n\nSuch  are  then  the  Esoteric  explanations  of  that  which  has  perplexed \nso  many  who  have  foimd  what  they  thought  contradictious  in  varioof \nTheosophical  writings,  including  \"  Fragments  of  Occult  Truth.\"  is \nvols.  iii.  and  it.  of  The  Theosopkisl,  etc.     Before  finally  dismissing  the \nfiubjeci,  I  must  add  a  caution,  which  pray  keep  well  iu  miud.     It  will \nbe  very  natural  for  those  of  you  who  are  ^sotericists  to  hope  that  none \nof  you  belong  so  far  to  the  soulless  portion  of  mankind,  and  that  you \ncan  feel  quite  easy  about  Avitchi,  e%'en  as  the  good  citizen  is  about  the \npenal  laws.     Though  not.  perhaps,  exactly  on  the  Path  as  yet,  you  art \nskirting  its  border,  and  many  of  you  in  the  right  dirt-clion.      Between \nsue]]  venal  faults  as  are  inevitable  under  our  social  environment,  ami \nthe  blasting  wickedness  described  in  the  Editor's  note  on    Eliphas \nLevi's  \"Satan,\"*  there  is  an  abyss.     If  not  become  \"immortal  in  gooii \nby  identification  with  (our)  God,\"  or  Auu.  Atm^-Buddhi-Manas,  we \nhave  surely  not  made  ourselves  \"immortal  in  evil\"  by  coalescing  with \nSatan,  the  lower  Self.     You   forget,  however,  that  cver3rthing  mast \nhave  a  beginuiug;  that  the  first  step  on  a  slippery  mountain  alopeis \nthe  necessary  antecedent  to  one's  falling  precipitately  to  the  bottom \nand  into  the  arms  of  death.     He  it  far  from  me  the  suspicion  that  any \nof  the  Esoteric  students  have  reached  to  any  considerable  point  down \nthe  plane  of  spiritual  descent.     All  the  same  I  warn  you  to  avoid \ntaking  the  first  step.     You  may  not  reach  the  bottom  in  this  life  or  the \nnext,  but  you  may  now  generate  causes  which  will  insure  your  spiritnaJ \ndestruction  in  ynjur  third,  fourth,  fifth,  or  even  some  subsequent  birth. \nIn  the  great  Indian  epic  you  may  read  how  a  mother  whose  whole \nfamily  of  warrior  sons  were  slaughtered    in   battle,   complained   to \nKrishna  that  though  she  had  the  spiritual  vi.sion  to  enable  her  to  look \nback  fifty  incarnations,  yet  she  could  see  no  sin  of  hers  that  coald \nhave  begotten  so  dreadful  a  Karma;  and  Krishna  answered  her:  \"If \nthou  could'st  look  back  to  thy  fifty-first  anterior  birth,  as  I  can,  thoa \nwould'st  see  thyself  killing  in  wanton  cruelty  the  same  number  of \n\n\u2022  see  TlkMwqhtM/,  vol.  iij.,  October,  tas\u00ab.  p.  tx  ^ \n\n\nTHK  DIVHTB  WITNSSa. \n\n\n539 \n\n\nI \n\n\nants  as  that  of  the  sons  thou  hast  now  lost.\"  This,  of  course,  ts  only \na  poetical  exaggeration  ;  yet  it  is  a  striking  image  to  show  how  great \nresults  come  from  apparently  trifling  causes. \n\nGood  and  evil  are  relative,  and  are  intensified  or  lessened  according \nto  the  conditions  by  which  man  is  surrounded.  One  who  belongs  to \nthat  which  we  call  the  \"  useless  portion  of  mankind.\"  that  is  to  say,  the \nlay  majority,  is  in  many  cases  inesponsiblc.  Crimes  committed  in \nAvidya,  or  ignorance,  involve  physical  but  not  moral  respousibilities  or \nKarma.  Take,  for  example,  the  case  of  idiots,  children,  savages,  and \npeople  who  know  no  belter.  But  the  case  of  each  who  is  pledged  to  the \nHiGHBR  Self  is  quite  another  matter.  Vou  cannot  invokg  this  Divine \nWiln^ss  with  impunity,  and  once  that  you  have  put  yourselves  under \nits  tutelage,  you  have  asked  the  Radiant  Light  to  shine  and  search \nthrough  all  the  dark  comers  of  your  being ;  consciously  you  have  in- \nvoked the  Divine  Justice  of  Karma  to  take  note  of  your  motive,  to \nscrutinize  your  actions,  and  to  enter  up  all  in  your  account.  The  step \nis  irrevocable  as  that  of  the  infant  taking  birth.    Never  again  can  you  <^, \n\nforce  yourselves  back  into  the  matrix  of  AvidyS  and  irresponsibility./  ^  ^ \nThough  yoit  Qce  to  the  uttermost  parts  of  the  earth,  aud  hide  yourselves  I \nfrom  the  sight  of  men,  or  seek  oblivion  in  the  tumult  of  the  social  whirl, \n1^  \"  that  Light  will  find  you  out  and  lighten  your  every  thought,  word  and \ndeed.\"*/  All  H.  P.  B.  can  do  is  to  send  to  each  earnest  one  among  you \na  most  sincerely  fraternal  sympathy  aud  hope  for  a  good  outcome  to \nyour  endeavours.  Nevertheless,  be  not  discouraged,  but  try,  ever  keep \ntrying;*  twenty  failures  are  not  irremediable  if  followed  by  as  many \nundaunted  struggles  upward.  Is  it  not  so  that  mountains  are  climbed } \nAnd  know  further,  that  if  Karma  relentlessly  records  in  the  Esotericist's \naccount,  bad  deeds  that  in  the  ignorant  would  be  overlooked,  yet,  equally \ntrue  is  it  that  each  of  his  good  deeds  is,  by  reason  of  his  association \nwith  the  Higher  Self,  a  hundredfold  intensified  as  a  potentiality  for  good. \nFinally,  keep  ever  in  mind  the  consciousness  that  though  yon  see  no \nMaster  by  your  bedside,  nor  hear  one  audible  whisper  in  the  silence  of \nthe  still  night,  yet  the  Holy  Power  is  about  you.  the  Holy  Light  is \nshining  into  your  hour  of  spiritual  need  and  aspirations,  and  it  will  be \nno  fault  of  the  Mastbrs.  or  of  their  humble  mouthpiece  and  servant,  if \nthrough  per\\'ersity  or  moral  feebleness  some  of  you  cut  yourselves  off \nfrom  these  higher  potencies,  and  step  upon  the  declivity  that  leads  to \nAvitchi. \n\n\n<??> \n\n\nAPPENDIX. \n\nNOTES  ON  PAPERS  I.,  II.  ai>d  III. \n\n\nPage  436. \n\nStudents  In  the  west  have  little  or  no  idea  of  the  forces  that  lie  latent \nin  Sonnd,  the  Ak^hic  vibrations  that  may  be  set  up  by  those  who \nunderstand  how  to  pronounce  certain  words.  The  Om.  or  the  \"  Om \nmani pa^mf  hum*'  are  in  spiritual  aflSnity  with  cosmic  forces,  but  with- \nout a  knowledge  of  the  natural  arrangement,  or  of  the  order  in  which \nthe  syllables  stand,  ver>'  little  can  be  achieved,  \"Om\"  is,  of  course. \nAum,  that  may  be  pronounced  as  two,  three  or  seven  syllables,  setting \nup  different  vibrations. \n\nNow,  letters,  as  vocal  sounds,  cannot  fail  to  correspond  with  musical \nnotes,  and  therefore  with  numbers  and  colours ;  hence  also  with  Forces \nand  Tattvas.  He  who  remembers  that  the  Universe  is  built  up  from \nthe  Tattvas  will  readily  understand  something  of  the  power  that  may \nbe  exercised  by  vocal  souuds.  Every  letter  in  the  alphabet,  whether \ndivided  into  three,  four,  or  seven  septenaries,  or  forty-nine  letters,  has \nits  own  colour,  or  shade  of  colour.  He  who  has  learnt  the  colours  of \nthe  alphabetical  letters,  and  the  corresponding  numbers  of  the  seven, \nand  the  forty-nine  colours  and  shades  on  the  scale  of  planes  and  forces, \nand  knows  their  respective  order  in  the  seven  planes,  will  easily  master \nthe  art  of  bringing  them  into  affinity  or  interplay.  Bui  here  a  difficulty \narises.  The  Senzar  and  Sanskrit  alphabets,  and  other  Occult  tongfues, \nbesides  other  potencies,  have  a  number,  colour,  and  distinct  syllable \nfor  every  letter,  and  so  had  also  the  old  Mosaic  Hebrew.  But  bow \nmany  students  know  any  of  these  tongues }  When  the  time  cornea^ \ntherefore,  it  must  suffice  to  teach  the  students  the  numbers  and  colours \nattached  to  the  Latin  letters  only  (N.B.  as  pronounced  in  Latin,  not  in \nAnglo-Saxon,  Scotch,  or  Irish).  This,  however,  would  be  at  present \npremature. \n\n\nA  XAnTRA   OPHHATnnt \n\n\n531 \n\n\nThe  colour  and  number  of  not  only  the  planets  but  also  the  zodiacal \nconstellatious  corresponding  to  every  letter  of  the  alphabet,  are  neces- \nsary to  make  any  special  syllable,  and  even  letter,  operatife*  There- \nfore if  a  student  would  make  Buddhi  operative,  for  instance,  he  would \nhave  to  intone  the  first  words  of  the  Mantra  on  the  note  mi.  But  he \nwould  have  still  further  to  accentuate  the  mi,  and  produce  mentally \nthe  yellow  colour  corresponding  to  this  sound  and  note,  on  every  letter \nM  in  *\u2022  Om  niani  padmc  hum\"  \\  this,  not  because  the  note  bears  the \nsame  name  in  the  vernacular,  Sanskrit,  or  even  the  Senear,  for  it  does \nnot \u2014 but  because  the  letter  M  follows  the  first  letter,  and  is  in  this \nsacred  formula  also  the  seventh  and  the  fourth.  As  Buddhi  it  is  second; \nas  fiuddhi-Manas  it  is  the  second  and  third  combined. \nOr.^J.-^\u00bbXci  ^  <X^Ux^P*  h^^  *^UA..^jZi^>^^  H.  P.  B. \n^  PAfiE439.t    ^  ^^    ^     A/^^. \n\nThe  Pythagorean  Four,  or  Tetraktys,  was  the  sjnnbol  of  the \nKosmos,  as  containing  within  itself,  the  point,  the  line,  the  superficies, \nthe  solid ;  in  other  words,  the  essentials  of  all  forms.  Its  mystical \nrepresentation  is  the  point  within  the  triangle.  The  Decad  or  perfect \nnumber  is  contained  in  thQ  Four  ;  thus,  1-1-2  +  3+4=10. \n\nPack  453. \n\n\nStmsAV. \n\nMconiAT. \n\nTUSSD&T. \n\nWBDVir. \n\nThu'dav. \n\nnu&Av. \n\nSAT'IUT. \n\n\u00a9 \n\nD \n\nS \n\n5 \n\nu \n\n? \n\n>? \n\nSecond \nQiMTtrr. \n\nJ \n\n>i \n\nu \n\ns \n\nh \n\n0 \n\nI \n\nThird \n\n% \n\n\u00bb \n\n\u2022; \n\n0 \n\nD \n\n^ \n\n9 \n\nQoartcr. \n\n\u00bb? \n\n0 \n\nD \n\nJ \n\n\u00bb \n\n4 \n\n2 \n\nPags  477.  O. \n\nThe  difficult  passage:  \"Bear  in  mind    ....    a  mystery  below \ntruly,\"^  may  become  a  little  more  dear  to  the  student  if  slightly  ampli- \n\n\n\u25a0  Sec  yititt  of  Ik*  Siltnu,  p.  vtil. \n\n+  Th\u00ab  followiuK  Dctea  were  contribytcd  by  atudeiit*  uid  approved  by  U.  P.  B. \n\nX  Ser  pner  <\u00ab. \n\n\n532 \n\n\nTHK  SRCRBT  OOCTRKKS. \n\n\nfied.  The  \"  primordial  Triangle  \"  is  the  Second  Logos,  which  reflects \nitself  as  a  Triangle  in  the  Third  Logos,  or  Heavenly  Maa,  and  thei \ndisappears.  The  Third  Logos^  containing  the  \"potency  of  fonnatire \ncreation,\"  develops  the  Teiraktys  from  the  Triangle,  aud  so  becomes \nthe  Seven,  the  Creative  Force,  making  a  Decad  with  the  primordial \nTriangle  which  originated  it.  When  this  heavenly  Triangle  aod \nTetraktys  are  reflected  in  the  Universe  of  Matter^  as  the  astral  para- \ndigmatic man,  they  are  reversed,  and  the  Triangle,  or  formative \npotency,  is  thrown  below  the  Quatemarj'.  with  its  apex  pointing \ndownwards :  the  Monad  of  this  astral  paradigmatic  man  is  itself  a \nTriangle,  bearing  to  the  Quatemar}' and  Triangle  the  relation  borne  by \nthe  primordial  Triangle  to  the  Heavenly  Man.  Hence  the  phrase, \n\"  the  upper  Triangle  ...  is  shiflcd  in  the  man  of  clay  below  tkt \nseven.\"  Here  again  thePoint  tracing  the  Triangle,  the  Monad  becomtnj; \nthe  Ternary,  with  the  Quaternary  aud  the  lower  creative  triangle,  make \nup  the  Decad,  the  perfect  number.     *'  As  above,  ao  below.\" \n\nThe  student  will  do  well  to  relate  the  knowledge  here  acquired  to \nthat  given  on  p.  477.  Here  the  upper  Triangle  is  given  as  Violet,  Indigo, \nBlue,  associating  Violet  as  the  paradigm  of  all  forms  with  Indigo  as \nMahat,  and  blue  as  the  Alniic  Aura.  In  the  Quaternary,  Yellow,  as \nsubstance,  is  associated  with  Yellow-Orange,  Life,  and  Red-Orange, \nthe  creative  potency.    Green  is  the  plane  between. \n\nThe  next  stage  is  not  explained.  Green  passes  upwards  to  Violet. \nIndigo,  Blue,  the  Triangle  opening  out  lo  receive  it,  and  so  forming \nthe  square,  Violet,  Indigo,  Blue,  Green.  This  leaves  the  Red-Orange. \nYellow-Orange,  and  Yellow,  and  these,  having  thus  lost  their  fourfb \nmember,  can  only  form  a  triangle.  This  triangle  revolves,  to  point \ndownwards  for  the  descent  into  matter,  and  **  mirrored  on  the  plane \nof  gross  nature,  it  is  reversed,\"  and  appears  as  in  the  diagram  following \nthese  words.  ^ \n\nSecond  Logos. \n\nTUird  !.\u00abgos.  or  Ucavcnly  Man. \n\n\nThe  la \n\n\n1 \n\n\nThe  10. \n\n\nTheTriBnglcbecoHiing  tlie  Qiiater- \n,   nary  and  then  the  Septenary.* \n\nAstral  ParaUismatic  Man. \n\n\nCrcatirc  Triungle    thrown \nthe  Seven. \n\n\n\u25a0  ixci.-  iupfa,  i.  1^,  yj,  aud  yy \n\n\nCOUOVK   AND  SPnUTUAX   SOVlfD. \n\n\n533 \n\n\nIn  the  perfect  man  the  Red  will  be   absorbed  by  the  Green  ;  Yellow \n\nwill  become  one  with  Indigo  ;  Vellow-Orange  will  be  absorbed  in  Blue; \n\nViolet  will  remain  outside  the  True  Man,  though  connected  with  blm. \n\nOr,  to  translate  the  colours;    Kfima  will  be  absorbed  in  the  Lower \n\nManas ;  Buddhi  will  become  one  with  Manas  ;  Pr^na  will  be  absorbed \n\nin  the  Auric  Egg ;  the  physical  body  remains,  connected  but  outside \n\nthe  real  life. \n\nA.  B. \nPage  481. \n\nTo  the  five  senses  at  present  the  property  of  mankind  two  more  on \nthis  globe  are  to  be  added.  The  sixth  sense  is  the  psychic  sense  of \ncolour.  The  seventh  is  that  of  spiritual  sound.  In  the  second  instruc- \ntion, the  corrected  rates  of  vibration  for  the  seven  primary  colours \nand  their  modulations  are  given.  Inspecting  these,  it  appears  that \neach  colour  differs  from  the  proceeding  one  by  a  step  of  42.  or  6x7. \n\n\n463  Red  +42  =  504 \n\nSn)  Orange  +42  =  546 \n\n546  Yellow  +42=588 \n\n5S8  Gre\u00abn  +42=630 \n\n630  Blue  +42=673 \n\n672  Indigo  +43  =  714 \n\n714  Violet  +42-756 \n756  Red \n\n\nThird  OcUve  of  psychic  coloor \nperceptions. \n\n\nCarrying  the  process  backward,  ana  subtracting  42,  we  find  that  the \nfirst  or  ground  colour  is  green,  for  this  globe. \n\n\u2014  Green    ] \n\nSBhie \nIndigo \nJ  26  Violet \n168  Ked \n210  Orange \n252  Yellow \n294  Green \n336  Blue \n378  Indigo \n420  Violet \n462  Red \n\nThe  second  and  fourth  octaves  would  be  heat  and  aclinic  rays,  and \narc  invisible  to  our  present  perception. \n\nThe  seventh  sense  is  that  of  spiritual  sound:  and,  since  the  vibra- \ntions of  the  sixth  progress  by  steps  of  6  x  7,  those  of  the  seventh \nprogress  by  steps  of  7  X  7.     This  is  their  table  : \n\n\nFiiw  semi-octave \n\n\nSecond  octave. \n\n\n\u2014  Fa \n49  Sol \n981^ \n\n147  Si \n\n\nGreen  Sound \nBlue         \u201e \nIndigo    \u201e \n\nViolet \n\n\nPust  aemi -octave. \n\n\ns\u00bb \n\n\nTHK  SSCRHT  DOCTRINR. \n\n\n196  Do     . \n\nRed  Sound        v \n\n245  t^c      \u25a0 \n\nOrange    .. \n\n394  Mi     . \n\n.     Yellow     ,. \n\n343  F\u00ab      \u25a0 \n392  Sol     . \n\nGruen      \u201e \n..     Blue \n\n\u25a0    Second  OcUTe. \n\n44t  ha \n\n..     Indigo     \u201e \n\n490  Si \n\n.    Violet      .. \n\nS39l>o     \u25a0 \n\n..     Red \n\nEtc,  etc. \n\nThe  fifth  sense  is  in  our  possesion  :  it  is  possibly  that  of  geometrical \nform,  and  its  steps  of  progression  would  be  5  x  7.  or  35. \n\nThe  fourth  sense  is  that  of  physical  bearing,  music,  and  its  progres* \nsions  are  28,  or  4  x  7.  The  truth  of  this  is  demonstrated  by  the  fact \nthat  it  is  in  accord  with  the  theories  of  Science  as  to  the  vibrations  of \nmusical  notes.    Our  scale  is  as  follows  : \n\n\u2014 ,  aS,  5*.  84.  :  1 3.  140.  168.  196.  324.  254.  280.  308,  336,  364.  392. 420.  448,  476.  504-  5\u00bb \n560,  583,  616,  644.  672,  70a \n\nAccording  to  musical  science,  the  notes  C,  E.  G,  are  as  4,  5,  6.  in  their \nratios  of  vibrations.  The  same  ratio  obtains  between  the  notes  of  the \ntriplet  G,  B.  D.  and  F,  A.  C.  This  gives  the  scale,  and  reducing  the \nvibrations  to  C  as  i,  the  ratios  of  the  seven  notes  to  C  are \n\n'c^  f  V-  '^  '^'  'f  ^ \n\nReducing  these  to  whole  numbers,  we  get  for  one  octave  : \n\n\n37    30   3a \nD     R    F \n\n\n36   40   45    48 \nG     A      B    C\" \n\n\nBy  a  similar  calculation  we  can  put  an  octave  below  C,  and  above  C \nWriting  these  three  octaves  in  line,  and  multiplying  by  seven  we  obtain \na  nearly  exact  correspondence  with  our  table  of  vibration  for  the  fourth \nsense. \n\nMOSICAI,  TABLE. \n\n\nSCALS \nRATID. \n\n\n\u00bb4 \n\n\n308 \n\n\n\u00bb6  E    r \n\nna  aI  P \nt40  B|Jk \n168  C\\ \n189  D \n310)B \n224  P  \u25a0 \n252  G \n280  A \nJ15  ^ \n\n\nMUSICAI*  TABU9. \n\n\n535 \n\n\n39* \n420 \n\n476 \n504 \n\n\n616 \n\na* \n\n\nkATtO. \n\n48 \n\n54 \n\nX \nX \n\n= \n\n336  c \n\n378  D \n\n60 \n64 \n\nX \nX \n\n= \n\n4aoE \n448  P \n\n72 \n\nX \n\n^ \n\nSo+G \n\n80 \n\nX \n\n= \n\n5fio  A \n\n90 \n\nX \n\n-- \n\n630  B \n\n96 \n\nX \n\n- \n\n672  c \n\nH.a \n\n\nNOTES  ON  SOME  ORAL  TEACHINGS. \n\n\nTHE  THREB  VITAL  AIRS. \n\n\nL \n\n^^^PiIt  is  the  pure  Akfisha  that  passes  up  Sushumna :  its  two  aspects \nV  flow  in  Ids  and  PingalS.  Tbe.se  are  the  three  vital  airs,  and  are \nH  symbolized  by  the  Brahmanical  thread.  They  are  ruled  by  the  Will. \nI  Will  and  Desire  are  the  higher  and  lower  aspects  of  cue  and  the  same \nI  thing.  Hence  the  importance  of  the  purity  of  the  canals :  for  if  they \nsoil  the  vital  aire  energized  by  the  Will,  Black  Magic  results.  This  is \nwhy  all  sexual  intercourse  is  forbidden  in  practical  Occultism. \n\n\u25a0  ,  From  Sushumn^.  Id&  and  Pingat&  a  circulation  is  set  up,  and  from \n\n\u25a0  the  central  canal  passes  Into  the  whole  body.     (Man  is  a.  tree ;  he  has \n\n\u25a0  in  him  the  macrocosm  and  the  microcosm.      Hence  the  trees  used  as \nH      symbols  :  the  Dhyfin-Chohanic  body  is  thus  figured.) \n\nH      SI  THE  AURIC  BGO. \n\nH  The  Anric  Egg  is  formed  in  curves,  which  may  be  conceived  from \nthe  curves  formed  by  sand  on  a  vibrating  metal  disk.  Hach  atom,  as \neach  body,  has  its  Anric  Egg.  each  centre  forming  its  own.  This \nAuric  Egg,  with  the  appropriate  materials  thrown  into  it,  is  a  defence  ; \nno  wild  animal,  however  ferocious,  will  approach  the  Yog!  thus \nguarded  :  it  flings  back  from  its  surface  all  malign  influences.  No \nWill  power  is  manifested  through  the  Auric  Bgg. \n\nQ.  Whal  is  the  conntcHon  between  the  circuUtioJt  of  the  vital  ain  and \nthe  power  of  the  Yo^  to  make  his  Auric  Egg  a  defetue  against  aggression  f \n\nA.  It  is  impossible  to  an.twer  this  question.  The  knowledge  is \ndie  last  word  of  Magic.  It  is  connected  with  Kundaliui.  that  can  as \neasily  destroy  as  preserve.    The  ignorant  tyro  might  kill  himself. \n\nQ.  Is  the  Auric  Egg  of  a  child  a  differentiation  of  Akdsha,  into \nwhich  may  be  thrown  by  the  Adept  the  materials  he  needs  for  special \npurposes\u2014 ^.%..  the  Mayavi  Rupa  f \n\n[The  question  was  somewhat  obscurely  worded.  Evidently  what \nthe  questioner  wanted  to  know  was  if  the  Auric  Egg  was  a  differentia- \n\n\nA^ \n\n\n53S  tHB  SRCRBT  nOCTRINK. \n\ntion  of  AkiLsha,  into  which,  as  the  child  became  a  man.  he  might,  if  n \nAdept,  weave  the  materials  needed  for  special  purposes,  etc.j \n\nA.  Taking  the  question  in  the  sense  of  an  Adept  putting  somft- \nthing  into  or  acting  on  the  Auric  Egg  of  a  child,  theu  this  could  not  be \ndone,  as  the  Auric  Egg  is  Karmic,  and  not  even  an  Adept  must  inter- \nfere with  such  JCarmic  record.  If  the  Adept  were  to  put  an>thing  inta \nthe  Auric  Egg  of  another,  for  which  the  person  is  not  responsible,  or \nwhich  does  not  come  from  the  Higher  Self  of  that  personality,  ho\u00bb \ncould  Rarmic  justice  be  maintained  ? \n\nThe  Adept  can  draw  into  his  own  Auric  Egg  from  his  planet,  oc \neven  from  that  of  the  globe  or  of  the  universe,  according;^  to  his  degree. \nThis  envelope  is  the  receptacle  of  all  Karmic  causes,  and  photograph* \nall  things  like  a  sensitive  plate. \n\nThe  child  has  a  very  small  Auric  Egg  which  is  in  colonr  almost \npure  white.  At  birth  the  Auric  Egg  consists  of  almost  pure  AkAshA \npins  the  Tanh^,  which,  until  the  seventh  year,  remain  potential  or  ia \nlatency. \n\nThe  Auric  Egg  of  an  idiot  cannot  be  said  to  be  human,  that  ts,  it \nis  not  tinged  with  Manas.  It  Is  Ak^shic  vibrations  rather  than  an \nAuric  Egg\u2014 the  material  envelope,  such  as  that  of  the  plant,  the \nmineral  or  other  object. \n\nThe  Auric  Egg  is  the  transmitter  from  the  periodical  lives  to  the \nLife  eternal,  i.e.,  from  Pr.1na  to  JIva.     It  disappears,  but  remains. \n\nThe  reason  why  the  confession  of  the  Roman  Catholic  and  Greek \nChurches  is  so  great  a  sin  is  because  the  confessor  interferes  with  the \nAuric  Egg  o(  the  penitent  by  means  of  his  will  power,  engrailing \nartificially  emanations  from  his  own  Auric  Egg  and  casting  seeds  for \ngermination  into  the  Auric  Egg  of  his  subject.  It  is  on  the  same  lines \nas  hypnotic  suggestion. \n\nThe  above  remarks  apply  equally  to  Hypnotism,  although  the \nlatter  is  a  psycho-physical  force,  and  it  is  this  which  constitutes  one  of \nits  many  serious  dangers.  At  the  same  time  \"  a  good  thing  may  pass \nthrough  dirty  channels.\"  as  in  the  case  of  the  breaking  by  suggestion \nof  the  alcohol  or  opium  habit.  Mesmerism  may  be  used  by  the \nOccultist  to  remove  evil  habits,  if  the  intention  be  perfectly  pure;  as \non  the  higher  plane  intention  is  everything,  and  good  intention \nmust  work  for  good. \n\nQ.  Is  the  Auric  Egg  the  expansion  of  the  \"  Pillar  of  Ligki,\"  Ou \nMdnasic  Principie.  and  so  not  surrounding  the  child  tUl  its  seventh  year  t \n\n\nTHR   DWBt^I^R   ON   THK  THRBSHOLD. \n\n\n539 \n\n\n\u2022  A.  It  is  the  Auric  Egg.  The  Auric  Kgg  is  quite  pure  at  birth, \nbat  it  is  a  question  whether  the  higher  or  lower  Manas  will  colour  it  at \nthe  seventh  year.  The  M^asic  expausiou  is  pure  AkSsha.  The  ray  of \nManas  is  let  down  into  the  vortex  of  the  lower  Principles,  and  being \ndiscoloured,  and  so  limited  by  the  K&mic  Taahas  and  by  the  defects  of \nthe  bodily  organism,  forms  the  personality.  Hereditary  Karma  can \nreach  the  child  before  the  seventh  year,  but  no  individual  Karma  can \ncome  into  play  till  the  descent  of  the  Manas. \n\nThe  Auric    Egg  is  to  the  Man \nAs    \u201e    Astral  Light        \u201e        Earth \n^^  \u201e     \u201e    Ether  Astral  Light \n\n^^K  \u201e     \u201e    Ak^ha  Ether \n\nW       The  critical  states  are  left  out  in  the  enumeration.     They  are  the \n\n\u25a0     Laya  Centres,  or  missing  links  in  our  consciousness,  and  separate  these \n\nI     four  planes  from  one  another. \n\nI  THE  DWELLER. \n\nI         The  \"  Dweller  on  the  Threshold  \"  is  found  in  two  cases  :  (a)  In  ihe \n\nI      case  of  the  separation  of  the  Triangle  from  the  Quaternary ;  (#)  When \n\nI      KSmic  desires  and  passions  are  so  intense  that  the  Kama  Rupa  persists \n\n\"      in  KSma  Loka  beyond  the  Devachanic  period  of  the  Ego,  and  thus \n\nsurvives   the    reincarnation    of   the   Devachanic    Entity    (e.g.,   when \n\nreincarnation  occurs  within  two  hundred  or  three  hundred  years). \n\nThe  \"Dweller\"   being  drawn  by  affinity  towards  the  Reincarnating \n\nEgo  to  whom  k  had  belonged,  and  being  unable  to  reach  it,  fastens \n\non  the  Klma  of  the  new  personality,  and  becomes  the  Dweller  on  the \n\nThreshold,  strengthening  the    Kamic  element  and  thus  lending  It  a \n\ndangerous  potency.     Some  become  mad  from  this  cause. \n\n\nINTELLECT. \n\nThe  white  Adept  is  not  always  at  first  of  powerful  intellect.  In  fact. \nH.  p.  B  had  known  Adepts  whose  intellectual  powers  were  originally \nbelow  the  average.  It  is  the  Adept's  purity,  his  equal  love  to  all,  his \nworking  with  Nature,  with  Karma,  with  his  \"Inner  God.\"  that  give \nhim  his  power.  Intellect  by  itself  alone  will  make  the  Black  Magician. \nFor  intellect  alone  is  accompanied  with  pride  and  selfishness  :  it  is  the \nintellectual  plus  the  spiritual  that  raises  man.  For  spirituality \nprevents  pride  and  vanity. \n\nMetaphysics    are    the    domain    of   the    Higher    Manas ;    whereas \n\n\n*A** \n\n\n540 \n\n\nTHB  SBCRBT  DOCTRINE. \n\n\nPhysics  arc  that  of  Klma-Manas.  which  docs  the  thinking  in  Physkal \nScience  and  on  material  things.  Kama-Manas,  like  every  other  Pris- \ndple,  is  of  seven  degrees.  The  Mathematician  without  spiritnalitf, \nhowever  great  he  may  he,  will  not  reach  Metaphysicii ;  but  tlie  Meta- \nphysician will  master  the  highest  conceptions  of  Mathematics,  and  will \napply  them,  without  learning  the  latter.  To  a  bom  Metaphysician  the \nPsychic  Plane  will  not  be  of  much  account :  he  will  see  its  erron \nimmediately  he  enters  it,  inasmuch  as  it  is  not  the  thing  he  seeks. \nWith  respect  to  Music  and  other  Arts,  they  are  the  children  of  either \nthe  Manasic  or  KSma-Mduasic  Principle,  proportionately  as  Soul  or \ntechnicality  predominates. \n\nKARMA. \n\nAfter  each  incarnation,  when  the  Manasic  Ray  returns  to  its  Father, \nthe  Ego,  some  of  its  atoms  remain  behind  and  scatter.  These  fiCftnasic \natoms,  Tinhic  and  other  \"  causes,\"  being  of  the  same  nature  as  the \nManas,  are  attracted  to  it  by  strong  bonds  of  affinity,  and  on  the \nreincarnation  of  the  Ego  are  unerringly  attracted  to  it  and  constitnte \nits  Karma.  Until  these  are  all  gathered  up.  the  individuality  is  not \nfree  from  rebirth.  The  Higher  Manas  is  responsible  for  the  Ray  it \nsends  forth.     If  the  Ray  be  not  soiled,  no  bad  Karma  is  generated. \n\nTHE  TUR!YA  state. \n\nYou  .should  bear  in  mind  that,  in  becoming  Karma-less,  good  Karma, \nas  well  as  bad,  has  to  be  gotten  rid  of,  and  that  Nidinas,  started \ntowards  the  acquisition  of  good  Karma,  are  as  binding  as  those  induced \nin  the  other  direction.    For  both  are  Karma. \n\nYogi.s  cannot  attain  the  Tnriya  state  unless  the  Triangle  is  separated \nfrom  the  Quaternary. \n\nMAHAT. \n\nMahat  is  the  manifested  nniversal  Parabrdhmic  Mind  (for  one  Man- \nvantara)  on  the  Third  Plane  [of  Kosmos].  It  is  the  Law  whereby  the \nLight  falls  from  plane  to  plane  and  differentiates.  The  MSnasapntras \nare  its  emanations. \n\nMan  alone  is  capable  of  conceiving  the  Universe  on  this  plane  of \nexistence. \n\nBxistenc\u00ab  is;  but  when  the  entity  does  not  feel  it.  for  that  entity  it  is \nnot.  The  pain  of  an  operation  exists,  though  the  patient  does  not  feel \nit,  and  for  the  patient  it  is  not. \n\n\nVBAK   &KD   BATRBD. \n\n\nS\u00abI \n\n\nI \n\n\nHOW  TO  ADVANCE \n\nQ.      What  is  the  c&mct  pronundaticn  of  A  UM  t \n\nA.  Il  should  first  be  practised  physically,  always  at  the  same  pitch, \nwhich  must  be  discovered  in  the  same  way  as  the  particular  colour  of \nthe  student  is  found,  for  each  has  his  own  tone. \n\n'  Atrif  consists  of  two  vowels  and  one  semi-vowel,  which  latter  must \nT\u00bbc  prolonged.  Just  as  Nature  has  its  Fa,  so  each  man  has  his :  man \nbeing  differentiated  from  Nature.  The  body  may  be  compared  to  as \ninstrument  and  the  Ego  to  the  player.  You  begin  by  producing  effects \non  yourself;  then  little  by  little  you  learn  to  play  on  the  Tattvas  and \nPrinciples ;  learn  first  the  notes,  then  the  chords,  then  the  melodies. \nOnce  the  student  is  master  of  every  chord,  he  may  begin  to  be  a  co- \nTPorker  with  Nature  and  for  others.  He  may  then,  by  the  experience \nhe  has  gained  of  his  own  nature,  and  by  the  knowledge  of  the  chords, \nstrike  such  as  will  be  beneficial  in  another,  and  so  will  scr\\'e  as  a  key- \nnote for  beneficial  results. \n\nTry  to  have  a  clear  representation  of  the  geometrical  triangle  on \nevery  plane,  the  conception  gradually  growing  more  metaphysical,  and \nending  with  the  subjective  Triangle,  Atm\u00a3-Buddhi-Manas.  It  is  only \nby  the  knowledge  of  this  Triangle  under  all  forms  that  you  can \nsucceed,  e.g.  in  enclosing  the  past  and  the  future  in  the  present. \n.Remember  that  you  have  to  merge  the  Quaternary  tn  the  Triangle. \nThe  Lower  Manas  is  drawn  upwards,  with  the  Kama,  Pr^a  and \nXinga,  leaving  only  the  physical  body  behind,  the  lower  reinforcing  the \nhigher. \n\nAdvance  may  be  made  in  Occultism  even  in  Devacban,  if  the  Mind \nand  Soul  be  set  thereon  during  life;  but  it  Is  only  as  in  a  dream,  and \nthe  knowledge  will  fade  away  as  memory  of  a  dream  fades,  unless  it  be \nkept  alive  by  conscious  study. \n\nFEAR  AND  HATRED. \n\nFear  and  hatred  are  essentially  one  and  the  same.  He  who  fears \nnothing  will  never  hate,  and  he  who  hates  nothing  will  never  fear. \n\nTHE  TRIANGLE. \nQ.      What  is  the  -meaning  of  the  phrase :  \"  Form  a  dear  image  of  the \nTriangle  on  every  plant :  \"  e.g..  on  the  Astral  Plane,  what  should  one  think \nof  as  the  Triangle  f \n\nA.     [H.  P.  B.  asked  whether  the  question  signified  the  meaning  of \n\n\n542 \n\n\nTHE   SBCRET   IWCTitlNB. \n\n\nthe  Triangle  or  the  way  to  represent  the  Triangle  on  the  '*  screen  of \nlight.\"  The  questioner  explaining  that  tlie  latter  was  the  meaning, \nH.  P.  B.  said  that]  it  n-as  only  In  the  Turiya  state,  the  fourth  of  tbe \nseven  steps  of  RSja  Yoga  that  the  Yogi  can  represent  to  himself  that \nwhich  is  abstract.  Below  this  state,  the  perceptive  power,  being  con- \nditioned, must  have  some  form  to  contemplate  ;  it  cannot  represent  to \nitself  the  Arttpa.  In  the  Turiya  state  the  Triangle  is  iu  yourself  and  is \nfelt.  Below  the  Turiya  state  there  must  be  a  symbol  to  represent \nAtm^-Bnddhi-Manas.  It  Is  not  a  mere  geometrical  Triangle,  bnt  the \nTriad  imaged,  to  make  thought  possible.  Of  this  Triad,  we  can  make \nsome  kind  of  representation  of  Manas,  however  indistinct ;  while  of \nAtmfi  no  image  can  be  formed.  We  mnst  try  to  represent  the  Triangle \nto  ourselves  on  higher  and  higher  planes.  We  most  figure  Manas  u \novershadowed  by  Buddhi,  and  immersed  in  AtmS.  Only  Manas,  the \nHigher  Ego,  can  be  represented  ;  we  may  think  it  as  the  AugoeidcS, \nthe  radiant  figure  in  Zanoni.     A  very  good  Psychic  might  sec  this. \n\nPSYCHIC    VISION. \n\nPsychic  vision,  however,  is  not  to  be  desired,  since  Psyche  is  earthly \nand  evil.  More  and  more  as  Science  advances,  the  psychic  will  be \nreached  and  understood :  Psychtsm  has  in  it  nothing  that  is  spiritual. \nScience  is  right  on  its  own  plane,  from  its  own  standpoint.  The  law  of \nthe  Conservation  of  Energj*  implies  that  psychic  motion  is  generated  by \nmotion.  Psychic  motion  being  only  motion  on  the  Psychic  Plane,  a \nmaterial  plane,  the  Psychologist  is  right  who  sees  in  it  nothing  be3roBd \nmatter.  Animals  have  no  Spirit,  but  they  have  psychic  \\-iston,  and  are \nsensitive  to  psychic  conditions  ;  observe  how  these  react  on  their \nhealth,  their  bodily  state. \n\nMotion  is  the  abstract  Deity ;  on  the  highest  plane  it  is  Arnpo, \nabsolute  ;  but  on  the  lowest  it  is  merely  mechanical.  Psychic  action  is \nwithin  the  sphere  of  physical  motion.  Ere  psychic  action  can  be \ndeveloped  in  the  brain  and  nerves,  there  must  be  adequate  action \nwhich  generates  it  on  the  Physical  Plane.  The  paral>^ed  animal  that \ncannot  generate  action  in  the  physical  body,  cannot  think.  Psychics \nmerely  see  on  a  plane  of  di\u00a3erent  material  density ;  the  spiritual \nglimpses  sometimes  obtained  by  them  come  from  a  plane  beyond.  A \nPsychic's  vision  is  that  of  one  coming,  as  it  were,  into  a  lighted  room, \nand  seeing  everything  there  by  an  artificial  light:  when  the  light  is \nextinguished,  vision  is  lost.    Spiritual  vision  sees  by  the  light  within. \n\n\nTRIANGUE  AND  QUATBKNABY. \n\n\n543 \n\n\nI \n\n\nI \n\n\nthe  light  hidden  beneath  the  bushel  of  the  body,  by  which  we  can  see \nclearly  and  independently  of  all  outside.  The  Psychic  seeing  by  an \nexternal  light,  the  vision  is  coloured  by  the  nature  of  that  light. \n\nX.  saying  that  she  fell  as  though  she  saw  on  three  planes,  H.  P.  B. \nanswered  that  each  plane  was  sevenfold,  the  Astral  as  every  other. \nShe  gave  as  an  example  on  the  Physical  Plane  the  vision  of  a  table  with \nthe  flense  of  sight;  seeing  it  still,  with  the  eyes  closed,  by  retinal \nimpression ;  the  image  of  it  conserved  in  the  brain  ;  it  can  be  recalled \nby  memory ;  it  can  be  seen  in  dream  ;  or  as  an  aggregate  of  atoms ;  or \nas  disintegrated.  All  these  are  on  the  Physical  Plane.  Then  we  can \nbegin  again  on  the  Astral  Plane,  and  obtain  another  septenary.  This \nhint  should  be  followed  and  worked  out. \n\nTRIANGLE   AND   QUATERNARY. \n\nQ.  Why  is  the  violet,  the  cohur  of  the  Linga  Sharira,  placed  at  the \napex  of  the  /\\,  -when  the  Macrocosm  ts  figured  as  /^,  thus  throwing  the \nyellow,  Buddhi,  into  the  lower  Quaternary  t  Q \n\nA.  It  is  wrong  to  speak  of  the  '*  lower  Quaternary  \"  in  the  Macro- \ncosm. It  is  the  Tetraktys,  the  highest,  the  most  sacred  of  all  symbols. \nThere  comes  a  moment  when,  in  the  highest  meditation,  the  Lower \nManas  is  withdrawn  into  the  Triad,  which  thus  becomes  the  Quater- \nnary, the  Tetraktys  of  Pythagoras,  leaving  what  was  the  Quaternaiy  as \nthe  lower  Triad,  which  is  then  reversed.  The  Triad  is  reflected  in  the \nLower  Manas.  The  Higher  Manas  cannot  reflect  itself,  but  when  the \nGreen  passes  upward  it  becomes  a  mirror  for  the  Higher ;  it  is  then  no \nmore  Green,  having  passed  from  its  associations.  The  Psyche  thea \nbecomes  spiritual,  the  Ternary  is  reflected  in  the  Fourth,  and  the \nTetraktys  is  formed.  So  long  as  you  are  not  dead,  there  must  be \nsomething  to  reflect  the  Higher  Triad  ;  for  there  must  be  something  to \nbring  back  to  the  waking  consciousness  the  experiences  passed  through \non  the  higher  plane.  The  Lower  Manas  is  as  a  tablet  which  retains  the \nimpressions  made  on  it  during  trance.  ^ \n\nThe  Turiya  state  is  entered  on  the  Fourth  Path ;  it  is  figured  in  the \ndiagram  on  p.  478,  in  the  Second  Paper. \n\nQ.  What  is  the  meaning  of  a  triangle  formed  of  lines  of  light  appearing \nin  the  midst  of  intense  vibrating  blue  ? \n\nA.  Seeing  the  Triangle  outside  is  nothing  ;  it  is  merely  a  reflection \nof  the  Triad  on  the  Auric  Envelope,  and  proves  that  the  seer  is  outside \nthe  Triangle.     It  should  be  seen  in  quite  another  way.    You  must \n\n\n* \n\n\n^ \n\n\n544 \n\n\nTBB  SUCkRT  DOCTRINB. \n\n\nendeavoar  to  merge  yourself  in  it,  to  assimilate  yourself  with  it.  Tm \nare  merely  seeing  things  in  the  Antral.  \"When  the  Third  Bye  is  opoet \nin  any  one  of  yon.  you  will  have  something  very  different  to  tell  me.\" \n\nQ.  H'ttJk  r^erau\u00a3  to  ike  \"Pillar  of  Light\"  in  a  previous  quatioiL,u \ntkt  Aurit  EnvtUfie  tkt  Higher  EgP^  and  does  it  correspond  to  tiu  Rxtf \nPmss-Not  t \n\n[This  question  was  not  answered,  as  going  too  far.  The  Ring  ?\u2022\u00bb\u2022 \nKot  is  at  the  circumference  of  the  manifested  Universe.] \n\nNIDAnaS \n\nQ.  T%\u20ac  n\u00bbi  cftht  Nidanas  is  Avidya.  How  does  this  differ  from  M4yi  f \nHtm  mmmy  Hidinus  are  there  Esoterically  f \n\nA.  A^in  too  much  is  asked.  The  NidSnas,  the  concatenation*  of \ncauses  and  effects  (not  in  the  sense  of  the  Orientalists),  are  not  caosed \nby  ignorance.  They  are  produced  by  Dhyfin  Chohans  and  Devas,  who \nrertainly  cannot  be  said  to  act  in  ignorance.  We  produce  NidSnasio \nignorance.  Each  cause  started  on  the  Physical  Plane  sets  up  action  oa \neverj'  plane  to  all  eternity.  They  are  eternal  eflfects  reflected  fioa \nplane  to  plane  on  to  tlie  \"  screen  of  eternity.\" \n\nMANAS. \n\nQ.  Mliat  is  the  septenary  eiassifieation  of  Jifanas  ?  There  are  sevn \ndegrees  ttf  the  Lover  Jifanas,  and  presumably  there  are  seven  degrees  of  the \nHigher.  Art  there  then  fourteen  degrees  of  Af anas,  or  is  Manas,  taken  as  a \nwhole,  dividfd  inffi/ortynine  Manasic fires  f \n\nA,  Ceruinly  there  are  fourteen,  but  you  want  to  run  before  you  can \nwalk.  First  learn  the  three,  and  then  go  on  to  the  forty-nine.  TTiere \nare  three  Sons  of  Agiii :  they  become  seven,  and  then  evolve  to  the \nforty-nine.  But  you  are  still  ignorant  how  to  produce  the  three. \nLearn  first  how  to  produce  the  \"Sacred  Fire,\"  spoken  of  in  the \nPurimas.  The  forty-nine  fires  are  all  states  of  Kundalint.  to  be  pro- \nduced in  ourselves  by  the  friction  of  the  Triad.  First  learn  the  septenary \nof  the  body,  and  then  that  of  each  Principle.  But  first  of  all  learn  the \nfirat  Triad  (the  three  vital  airs) \n\nTHE    SPINAL  CORD. \n\nQ.      What  is  the  sympathetic  nerve  and  its  function  in  Occultism  f     7/ \nfnund  only  after  a  certain  stage  of  animal  evolution,  and  vttould  seem  to  he \nMoiifing  in  complexity  towards  a  second  spinal  cord. \n\nA.    At  the  end  of  the  next  Round,  Humanity  will  again  become \n\n\nPRAMTA  Aim  ANTAH KA8ANA. \n\n\n545 \n\n\nI \n\n\nI \n\n\nmale*f\u00abnale.  and  then  there  will  be  two  spinal  cords.  In  the  Seventh \nRace  the  two  will  merge  into  the  one.  The  evolution  corresponds  to \nthe  Races,  and  with  the  evolntton  of  the  Races  the  sympathetic \ndevelopes  into  a  true  spinal  cord.  We  are  returning  up  the  arc  only \nwith  self-consciousness  added.  The  Sixth  Race  will  correspond  lo  the \n\"pndding  bags,\"  hot  will  have  the  perfection  of  form  with  the  highest \nintelligence  and  spirituality. \n\nAnatomists  are  beginning  to  Snd  new  raniifications  and  new  modifi- \ncations in  the  human  body.  They  are  in  error  on  many  points,  f.g.,  as \nto  the  spleen,  which  Ihey  call  the  manufactory  of  white  blood  corpus- \ncles, but  which  is  really  the  vehicle  of  the  Liuga  Sharira.  Occultists \nknow  each  minute  portion  of  the  heart,  and  ha\\'e  a  name  for  each. \nThey  call  them  by  the  names  of  the  Gods,  as  Brahma's  Hall,  Vishnu's \nHall,  etc.  They  correspond  with  parts  of  the  braiu.  The  very  atoms \nof  tht  body  are  the  thirty-three  crores  of  Gods. \n\nThe  sympathetic  nerve  is  played  on  by  the  Tintrikas,  who  call  it \nShiva's  Vina. \n\nprAna. \n\nQ.     What  is  the  relation  of  man  to  Prana \u2014 the  periodical  life  ? \n\nA.  Jiva  becomes  Frana  only  when  the  child  Is  born  aud  begins  to \nbreathe.  It  is  the  breath  of  life,  Nephesh.  There  is  no  Prflna  on  the \nAstral  Plane. \n\nantahkarana. \n\nQ.  77ie  Antahkarana  is  the  link  between  the  Higher  and  the  Lower \nEgos !  does  it  correspond  to  the  umbilical  cord  in  projection  f \n\nA.  No ;  the  umbilical  cord  joining  the  a.stral  to  the  physical  body  is \na  real  thing.  Antahkarana  is  imaginary,  a  figure  of  speech,  and  is  only \nthe  bridging  over  from  the  Higher  to  the  Lower  Manas.  Antahkarana \nonly  exists  when  you  commence  to  \"throw  your  thought  upwards  and \ndownwards.\"  The  Mayavi  Rdpa,  or  Manasic  body,  has  no  material \nconnection  with  the  physical  body,  no  umbilical  cord.  It  is  spiritual \nand  ethereal,  and  passes  everywhere  without  let  or  hindrance.  It \nentirely  differs  from  the  astral  body,  which,  if  injured,  acts  by  reper- \ncussion on  the  physical  body.  The  Devachanic  entity,  even  previous \nto  birth,  can  be  affected  by  the  Skandhas.  but  these  have  nothing \nto  do  with  the  Antahkarana.  It  is  affected,  e.g.,  by  the  desire  for  re- \nincarnation. \n\nQ.     We  are  told  in  The  Voice  of  the  Silence  that  me  have  to  b^ome \n\n\n546 \n\n\nTHX  SBCKBT   DOCTRUIS. \n\n\n\"  Ihe  path  itself\"  and  in  anoSher  passage- that  Antakkarana  is  that  p^tl. \nDoes  this  mean  anything  more  than  thai  we  have  to  bridge  over  tkt  g\u20acf \nbetween  the  eonsdousness  of  ihi  Lower  and  ike  Higher  Egos  t \n\nA,    That  is  all. \n\nQ.  We  are  told  that  there  are  seven  portals  on  the  Path  :  is  ikere  then \na  sevenfold  division  of  Antahkarana  t  Also,  is  Antahkarana  ike  battU- \nfield? \n\nA.  It  is  the  battlefield.  There  are  seven  divisions  in  the  Antab* \nkarana.  As  you  pass  from  each  to  the  next  you  approach  the  Higher \nManas.  When  you  have  bridged  the  fourth  you  may  consider  youxscU \nfortunate. \n\nMISCRLLANEODS. \n\nQ.  We  are  told  thai  Apm  \"  should  be  practised  physically.\"  Does  this \nmean  that,  colour  being  more  differentiated  than  sound,  it  is  only  through \nthe  colours  that  we  shall  get  at  the  real  sound  of  each  of  us  ?  and  Ikat  Aim \n(an  only  have  its  Spiritual  and  Occult  signification  when  turned  to  the \nAtmd-Buddhi-Afanas  of  each  person  f \n\nA.  AiTM  means  good  action,  not  merely  lip-sound.  You  must  svf  it \nin  deeds. \n\nQ.  With  reference  to  the  /^,  is  not  the  Atm&-Buddhi- Manas  different \nfor  each  entity,  according  to  the  plane  on  which  heis  f \n\nA.  Each  Principle  is  on  a  di^erent  plane.  The  Chel&  must  rise \nto  one  after  the  other,  assimilating  each,  until  the  three  are  one.  This \nis  the  real  root  of  the  Trinity. \n\nQ.  In  The  Secret  Doctrine  we  are  told  that  Jkdsha  is  the  same  as \nPradhdna.  Akdsha  is  the  Auric  Egg  of  the  earth,  and  yet  Akdsha  is \nMahat.      What  then  is  the  relation  of  Manas  to  the  Auric  Egg  f \n\nA.  M&laprakriti  is  the  same  as  Akdsha  (.seven  degrees).  Mahat  is \nthe  positive  aspect  of  Ak&sha,  and  is  the  Manas  of  the  Rosmic  Body. \nMahat  is  to  AldLsha  as  Manas  is  to  Buddhi,  and  Pradhdna  is  but  aQother \nname  for  Mulaprakriti.  \u25a0 \n\nThe  Auric  Egg  is  Akasha  and  has  seven  degrees.  Being  pure \nabstract  substance,  it  reflects  abstract  ideas,  but  also  reflects  lower \nconcrete  things. \n\nThe  Third  I^ogos  and  Mahat  are  one,  and  are  the  same  as  the  Uni- \nversal Mind.  Alaya. \n\nThe  Tetraktys  is  the  Chatur  Vidya,  or  the  fourfold  knowledge  in  one* \nthe  four-faced  Brahma. \n\n\nSACRBD  CENTRHS  OP  BODY. \n\n\n547 \n\n\n\\ \n\n\nnAuis. \n\nQ.  Have  the  Nadh  any  fixed  relationship  io  the  veriebrtr  ?  can  they  be \nlocated  opposite  to  or  between  any  vertebrir  ?  can  they  be  regarded  as  occupy- \ning each  a  given  and  fixed  extent  in  the  cord  f  Do  they  correspond  to  the \ndivisions  of  the  cord  known  to  Anatomists  f \n\nA.  H.  P.  B.  believed  that  the  NSdSs  corresponded  to  regions  of  the \nspinal  cord  known  lo  Anatomists.  There  arc  thus  six  or  seven  Nidis \nor  plexuses  along  the  spinal  cord.  The  term,  however,  is  not  technical \nbut  general,  and  applies  to  any  knot,  centre,  ganglion,  etc.  The  sacred \nNSdis  are  those  which  run  along  or  above  SusbumnS.  Six  are  known \nlo  Science,  and  one  (near  the  atlas)  unknown,  Even  the  TSraka \nR^ja  Yogis  speak  only  of  six,  and  will  not  mention  the  sacred \nseventh. \n\nId^  and  PingaU  play  along  the  cur\\'ed  wall  of  the  cord  in  which  is \nSushumna.  They  are  semi -material,  positive  and  negative,  sun  and \nmoon,  and  start  into  action  the  free  and  spiritual  current  of  SushnmnS. \nThey  have  distinct  paths  of  their  own,  otherwise  they  would  radiate  all \nover  the  body.  By  concentration  on  Id5  and  Pingald  is  generated  the \n\"  sacred  fire.\" \n\nAnother  name  for  Shiva's  Vinfi  (sympathetic  system)  is  Kali's \nVina. \n\nThe  sympathetic  cords  and  IdS  and  Pingalfl  start  from  a  sacred  spot \nabove  the  medulla  oblongata,  called  Triveni.  This  is  one  of  the \nsacred  centres,  another  of  which  is  Brahmarandra,  which  is,  if  you \nlike,  the  grey  matter  of  the  brain.  It  is  also  the  anterior  fontanelle  in \nthe  new-born  child. \n\nThe  spinal  column  is  called  Brahmadanda,  the  stick  of  BrahmS. \nThis  is  again  symbolized  by  the  bamboo  rod  carried  by  Ascetics.  The \nYogis  on  the  other  sides  of  the  Himalayas,  who  assemble  regularly  at \nLake  Mansarovara,  carry  a  triple  knotted  bamboo  stick,  and  are  called \nTridandins.  This  has  the  same  signification  as  the  Br^manical  cord, \nwhich  has  many  other  meanings  besides  the  three  vital  airs:  e.g.^  it \nsymbolizes  the  three  luitiatious  of  a  BrShman,  taking  place:  (o)  at \nbirth,  when  he  receives  his  mystery  name  from  the  family  Astrologer, \nwho  is  supposed  to  have  received  it  from  the  Devas  (he  is  also  thus \nsaid  lo  be  initiated  by  the  Devas) ;  a  Hindu  will  sooner  die  than  reveal \nthis  name;  (*)  at  seven,  when  he  receives  the  cord;  and  (c)  at  eleven \nor  twelve,  when  he  is  initiated  into  his  caste. \n\n\nS4S \n\n\nTH*  SECRKT  DOCTRIKH. \n\n\nQ.  If  it  is  right  to  study  the  body  and  its  organs,  iviih  their  corrapon- \ndences.  will  you  give  the  main  outUtu  of  these  in  connection  untk  the  Na\u00a3x \nand  with  tkf  diagram  of  the  orifices. \n\nA.    The  Spleen  -         corresponds  to  the  Liaga  Sharira \n\n\nK&ma \nPrSaa \n\nKima- Manas \nManas- An  tah  kara  na \n\nMauas \n\n\npro- \n\n\n\u201e    Uver  -  -  .. \n\n\u201e    Heart - \n\n\u201e     Corpora- quad  rigemina         \u201e \n\n\u201e     Pituitary  body  \u201e \n\n,.    Fiueal  gland \nUDtil  il  is  touched  by  the  vibrating  light  of  Kundalinl,  which \nceeds  from  Buddhi,  when  it  becomes  Buddbi-Manas. \n\nThe  pineal  gland  corresponds  with  DiWne  Thought.  The  pitnitary \nbody  is  the  organ  of  the  Psychic  Plaue.  Psychic  vision  is  caused  by  the \nmolecular  motion  of  this  body,  which  is  directly  connected  with  the \noptic  nerve,  and  thus  affects  the  sight  and  gives  rise  to  halliicinatioos. \nIts  motion  may  readily  cause  Qashes  of  light,  such  as  may  be  obtained \nby  pressing  the  eyeballs.  Drunkenness  and  fever  produce  illusions  of \nsight  and  hearing  by  the  action  of  the  pituitary  body.  This  body  is \nsometimes  so  afiTccted  by  drunkenness  that  it  is  paralyzed.  If  an \ninfluence  on  the  optic  nerve  is  thus  produced  and  the  current  thus \nreversed,  the  colour  will  probably  be  complementary. \n\nSEVENS. \n\nQ.     If  the  physical  body  is  no  part  of  the  real  human  septenary,  is \nphysical  matetial  world  one  of  the  sevai  planes  of  the  A'asmic  septenary  f \n\nA.  It  is.  The  body  is  not  a  Principle  in  Esoteric  parlance,  because \nthe  body  and  the  Linga  are  both  ou  the  same  plane ;  then  the  Auric \nEgg  makes  the  seventh.  The  body  is  an  UpAdhi  rather  than  a  Prin- \nciple. The  earth  and  its  astral  light  are  as  closely  related  to  each \nother  as  the  body  and  its  Llnga,  the  earth  being  the  Upfidhi.  Otir \nplane  in  its  lowest  division  is  the  earth,  in  it.s  highest  the  astral.  The \nterrestrial  astral  light  should  of  course  not  be  confounded  with  the \nuniversal  Astral  Light. \n\nQ,  A  physical  object  was  spoken  of  as  a  septenary  on  the  physical \nplane,  inasmuch  as  we  amid  (:)  directly  contact  it;  (2)  retinally  repro- \nduce it;  (3)  remember  it;  (4)  dream  of  it;  (5)  view  it  atomical/yi \n(6)  view  it  disintegrated :  (7)^  What  is  the  seventh  ? \n\nThese  are  set'CJi  ways  in  which  we  view  it :  the  septenary  is  our  way  of \nseeing  one  thing.    Is  it  objectively  septenary  t \n\n\nM \n\n\n[iJiiHA  haturs'b  soui?dikg-boaju>. \n\n\n549 \n\n\nA.  The  seventh  brit'ges  across  from  one  plane  lo  another.  The  last \nis  the  idea,  the  privation  of  matter,  and  carries  you  to  the  next  plane. \nThe  highest  of  one  plane  touches  the  lowest  of  the  next.  Seven  is  a \nfactor  in  nature,  as  in  colours  and  sounds.  There  are  seven  degrees  in \nthe  same  piece  of  wood,  each  perceived  by  one  of  the  seven  senses. \nIn  wood  the  smell  is  the  most  material  degree,  while  in  other  sub- \nstances it  may  be  the  sixth.  Substances  are  septenary  apart  from  the \nconsciousness  of  the  viewer. \n\nThe  psychometer.  seeing  a  morsel,  say  of  a  table  a  thousand  years \nhence,  would  see  the  whole ;  for  every  atom  reflects  the  whole  body  to \nwhich  it  belongs,  just  as  with  the  Monads  of  Leibnitz. \n\nAfter  the  seven  materia!  subdivisions  are  the  seven  divisions  of  the \nAstral,  which  is  its  second  Principle.  The  disintegrated  matter\u2014the \nhighest  of  the  material  subdivisions \u2014 is  the  privation  of  the  idea  of \nit \u2014 the  fourth. \n\n.  The  number  fourteen  is  the  first  step  between  seven  and  forty-nine. \nBach  septenary  is  really  a  fourteen,  because  each  of  the  seven  has  its \ntwo  aspects.  Thus  fourteen  signifies  the  inter-relation  of  two  planes \nin  its  turn.  The  septenar>'  is  to  be  clearly  traced  in  the  lunar  months, \nfevers,  gestations,  etc.  On  it  is  based  the  week  of  the  Jews  and  the \nseptenary  Hierarchies  of  the  Lord  of  Hosts. \n\nSOUND& \n\nQ.  Scund  is  an  atirib'ute  of  Akdsha  :  bu.  we  cannci  cognise  anything \non  the  Akdshic  plane:  on  what  plane  then  do  we  recognize  sound ?  On \nwhat  plane  is  sound  produced  by  ike  physical  contact  of  bodies  f  Is  there \nsound  on  seven  planes,  and  is  the  physical  plane  one  of  them  ? \n\nj4.  The  physical  plane  is  one  of  them.  You  cannot  see  Ak^ha, \nbut  you  can  sense  it  from  the  Fourth  Path.  You  may  not  be  fully \nconscious  of  it,  and  yet  you  may  sense  it.  iVkSsha  is  at  the  root  of  the \nmanifestation  of  all  sounds.  Sound  is  the  expression  and  manifesta- \ntion of  that  which  is  behind  it,  and  which  is  the  parent  of  many  cor- \nrelations. All  Nature  is  a  sounding-board;  or  rather  Akasha  is  the \nsounding-board  of  Nature.  It  is  the  Deity,  the  one  Life,  the  one \nExistence.  (Hearing  is  the  vibration  of  molecular  particles ;  the  order \nis  seen  in  the  sentence,  '*  The  disciple  feels,  hears,  sees.\") \n\nSound  can  have  no  end.  H.  P.  B.  remarked  with  regard  to  a  tap \nmade  by  a  pencil  on  the  table :  \"  By  this  time  it  has  affected  the  whole \nuniverse.    The  particle  which  has  bad  its  wear  and  tear  destroys  some- \n\n\n^iP \n\n\nTHB   SSCRBT  DOCTKINB. \n\n\nthing  which  passes  into  something  else.  It  is  eternal  in  the  Nidlnas \nit  produces.\"  A  sound,  if  not  previously  produced  on  the  Astral  Plane, \nand  berore  that  on  the  Akashic.  could  not  be  produced  at  all.  Akisha \nis  the  bridge  between  nen'e  cells  and  mental  powers. \n\nQ.  \"  Colours  are  p&y chic,  and  sounds  are  spiritual.\"  What,  assuming \nthat  these  arc  vibrations,  is  the  successive  order  f  these  corresponding  ta  sight \nand  hearing)  of  the  other  senses  ? \n\nA.  This  phrase  was  not  to  be  taken  out  of  its  context*  otherwise \nconfusion  would  arise.  All  are  on  all  planes.  The  First  Race  bad \ntouch  all  over  like  a  sounding  board  ;  this  touch  differentiated  into  the \nother  senses,  which  developed  with  the  Races.  The  \"sense\"  of  the \nFirst  Race  was  that  of  touch,  meaning  the  power  of  their  atoms  to \nvibrate  in  unison  with  external  atoms.  The  \"  touch\"  would  be  almost \nthe  same  as  sympathy. \n\nThe  senses  were  on  a  different  plane  with  each  Race ;  eg.,  the  Fourth \nRace  had  very  much  more  developed  senses  than  ourselves,  but  oo \nanother  plane.  It  was  also  a  ver>'  material  Race.  The  sixth  and \nseventh  senses  will  merge  into  the  Akdshic  Sound.  \"It  depends  to \nwhat  degree  of  matter  the  sense  of  touch  relates  itself  as  to  what  we \ncall  it.\" \n\nfrAna.. \n\nQ.  Is  Prana  the  production  of  the  countless  \"  lives  \"  0/  thi  human  body, \nand  therefore,  to  some  extent,  of  the  congeries  of  the  cells  o  \u25a0  atoms  of  the \nbody? \n\nA.  No;  Prina  is  the  parent  of  the  \"lives.\"  As  an  example,  a \nsponge  may  be  immersed  in  an  ocean.  The  water  in  the  sponge's \ninterior  may  be  compared  to  Prdna;  outside  is  Jlva.  PrSna  is  the \nmotor- principle  in  life.  The  \"lives\"  leave  Pr&ua:  Prana  does  not \nleave  them.  Take  out  the  sponge  from  the  water,  and  it  becomes \ndr>-.  thus  symbolizing  death.  Ever>-  principle  is  a  differentiation  of \nJtva,  but  the  life-motion  in  each  is  Prftna,  the  \"breath  of  life.\"  K&ma \ndepends  on  PrSna,  without  which  there  would  be  no  KSma.  Pr4na \nwakes  the  K^mic  germs  to  life;  it  makes  all  desires  vital  and  living;. \n\nTHE  SRCOND  SPINAL  CORD. \n\nQ.  With  reference  to  the  answer  to  the  question  on  the  second  cord,  whAt \nis  it  that  -mil  become  a  second  spinal  cord  in  the  Sixth  Race  f  Will \nIdd  and  Pingala  have  separate  physical  ducts  f \n\n\nKOSUIC    CON3CXOU8NB3S. \n\n\n551 \n\n\nA.  It  is  the  sympathetic  cords  which  will  grow  together  and  form \nanother  spinal  cord.  Id\u00a3  and  PingaU  will  be  joined  with  SushumnI, \nand  they  will  become  one.  Id&  is  on  the  left  side  of  the  cord,  and \nPingaia  on  the  right. \n\nINITIATES. \n\nPythagoras  was  an  Initiate,  one  of  the  grandest  of  Scientists.  His \ndiseiple.  Archytas,  was  marvellously  apt  in  applied  Science.  Plato  and \nEuclid  were  Initiates,  but  not  Socrates.  No  real  Initiates  were  married. \nEuclid  learned  his  Geometry  in  the  Mysteries.  Modem  men  of  Science \nonly  rediscover  the  old  truths. \n\nKOSMIC  CONSCIOUSNESS. \n\nH.  P.  B.  proceeded  to  explain  Kosmic  Consciousness,  which  is,  like \nall  else,  on  seven  planes,  of  which  three  are  inconceivable,  and  four  are \ncognizable  by  the  highest  Adept.  She  sketched  the  planes  as  in  the \nfollowing  diagram* \n\n\nHsms-Bgo. \n\n\nKlnu-Hanu \nor  Hi^er  Fiqrchic. \n\n\nPrtnlc-Kima \norl.owcr  PsyclUc. \n\n\nAfltnl. \n\n\nPrlkiUIc \norTeTTOttrial. \n\n\nTaking  the  lowest  only,  the  Terrestrial  (it  was  afterwards  decided  to \ncall  this  plane  PrSkritic),  it  is  divisible  into  seven  planes,  and  these \nagain  into  seven,  making  the  forty-nine. \n\n\n552 \n\n\nTHJC  SBCRBT  DOCTRINB. \n\n\nTBRRBSTRIAI* \n\nSlifc  then  toolc  the  lowest  plane  of  Pnkriti,  or  the  true  Terrestrial, \nJind  divided  it  as  follows : \u2014 \n\n\nTtve  tCTTMirUilj^Aaet, \nor  7tli  Prftkrftk. \n\n\npm^Bso  fw  AtniCi \n\n\nfana-Sgo  or  Bnddttic. \n\n\nXco-Maiuw- \n\n\nKima-Huiu  or  Lower  Masak. \n\n\nFrftnk  Klma  or  Fqrckic^ \n\n\nAatnl. \n\n\nOt>feetlve. \n\n\nIts  objective  or  sensuous  plane  is  that  which  is  sensed  by  the  five \nphysical  senses. \n\nOn  its  second  plane  things  are  reversed. \n\nIts  third  plane  is  psychic :  here  is  the  instinct  which  prevents  a \nkitten  going  into  the  water  and  getting  drowned. \n\nThe  following  table  of  the  terrestrial,  objective  consciousness  was \ngiven  : \n\n1.  Sensuous. \n\n2.  Instinctual. \n\n3.  Physiological-emotional. \n\n4.  Passional  \u201e \n\n5.  Mental  ^ \n\n6.  Spiritual  \u201e \n\n7.  X. \n\n\nDrVISIOHS  OP    TUB   ASTRAL  FUAltS. \n\n\n553 \n\n\nASTRAL. \n\nTke  thrM  lower  Prikritk  \u25a0!\u00ab  related  to  tlae  UiK\u00ab  lower  of  the \nI J  Astm  naiM  iniwvUalFlj  tmcs\u00ab*iiag. \n\n\n\\. \n\n\nMMttti  BMOihL \n\n\nAatral  ManH. \n\n\nMlttX  Klnu-MMUS. \n\n\nAstral  Pqrchic,  or  rrlnk. \n\n\nA\u00bbtnl  Astral. \n\n\nAMnlOt^ectfrc. \n\n\nWith  regard  to  the  first  division  of  the  second  plane.  H.  P.  B.  re- \nminded her  pupils  that  all  seen  on  it  must  be  reversed  in  translating \nit,  \u00a3.g,  with  numbers  which  appeared  backwards.  The  Astral  Objec- \ntive corresponds  in  everything  to  the  Terrestrial  Objective. \n\nThe  second  division  corresponds  to  the  second  of  the  lower  plane, \nbut  the  objects  are  of  extreme  tenuity,  an  astralized  Astral.  This  plane \nis  the  limit  of  the  ordinary  medium,  beyond  which  he  cannot  go.  A \nnon-mediumistic  person  to  reach  it  must  be  asleep  or  in  a  trance,  or \nunder  the  influence  of  laughing-gas;  or  in  ordinary  delirium  people \npass  on  to  this  plane. \n\nThe  third,, the  PrAnic,  is  of  an  intensely  vivid  nature.  Extreme \ndelirium  carries  the  patient  to  this  plane.  In  delirium  tremens  the \nsufferer  passes  to  this  and  to  the  one  above  it.  l^unatics  are  often  con- \nscious on  this  plane,  where  they  see  terrible  visions.    It  runs  into  the \u2014 \n\nFourth  division,  the  worst  of  the  astral  planes,  K5mic  and  terrible. \nHence  come  the  images  that  tempt ;  images  of  drunkards  in  KSma  Loka \nimpelling  others  to  drink :  images  of  all  vices  inoculating  men  with \nthe  desire  to  commit  crimes.  The  weak  imitate  these  images  in  a  kind \nof  monkeyish  fashion,  so  falling  beneath  their  influence.  This  is  also \nthe  cause  of  epidemics  of  vices,  and  cycles  of  disaster,  of  accidents  of  all \nkinds  coming  in  groups.    Extreme  delirium  tremens  is  on  this  plane. \n\n\n554 \n\n\nTHB  SBCJLST  Z>OCTRIKB. \n\n\nThe  6fth  division  is  that  of  premonitioiis  in  dreams,  of  re6ectioQs  from \nthe  lower  mentality,  glimpses  into  the  past  and  future,  the  plane  of \nthings  mental  and  not  spiritual.  The  mesmerized  clairvoyant  can  reacb \nthis  plane,  and  even,  if  good,  may  go  higher. \n\nThe  sixth  is  the  plane  from  which  come  all  beautiful  inspirations  of \nart,  poetry,  and  music  :  high  types  of  dreams,  flashes  of  genius.  Here \nwe  have  glimpses  of  past  incarnations,  without  being  able  to  locate  or \nanalyze  them. \n\nWe  are  on  the  seventh  plane  at  the  moment  of  death  or  in  exceptional \nvisions.  The  drowning  man  is  here  when  he  remembers  his  past  life. \nThe  memory  of  events  of  this  plane  must  be  centred  in  the  heart,  \"  the \nseat  of  Buddha.\"  There  it  will  remain,  but  impressions  from  this  plaoe \nare  not  made  on  the  physical  brain. \n\n\n4tb  Rounif  PlBse \n\n\nFolMt \n\n\nKonnic  Klnu-I>|atuu \n\n\n3rd  Kwmic  none  KiMnik  Life \n\nJTvA-PobAL       Frluic  Klma \n\n\nmd  Koamk'  Plane \n\n\nKosmlc  AilnU \n\n\ntHXMnk \nnane \n\nPrikritk \n\n\n6Ut  PtikriUc \n\n\n5tb  FrSkrtUc \n\n\ngpinic  Body \n\n\n4tfa  PrUcrilu: \n\n\n3rdPTlkriUc \n\n\nuidPrtkriUc \n\n\niri  Prikriik \n\n\nBuddhI \n\n\niUma-MaiMtJ* \nprinic  KJm* \n\"Astral \n\n\n[In  this  tMAgram  all  the  Kosmic  Plaqes  \u2022ihoiilit  be  fixtu^  ^  of  One  siz' \n\"  e  lowest  plane,  Pra'       -      -      - \n\u00ab  of  one  size \u2014 that  ei \nmake  so  large  a  diagram  that  the  planes  are  compressed.\u2014 Ed.] \n\n\nriven  to  the  lowest  plane,  Prakriti. \n\nPIbdcs  abonld  Iw  of  one  size\u2014 that  given  to  the  first,  or  loweaL \n\n\nthe  sixe \n\nFurther,  withtn  the  drcie  all  the  PrAkritk \n\nTo  do  thia  would \n\n\nEOSMIC    PLANES, \n\n\nGENERAL  NOTES. \n\n\n555 \n\n\n\\ \n\n\nThe  two  planes  above  dealt  with  are  the  only  two  used  in  the  Hatha \nYoga. \n\nPrSna  and  the  Auric  Envelope  are  essentially  the  same,  and  again,  as \nJiva.  it  is  the  same  as  the  Universal  Deity.  This,  in  its  Fifth  Principle, \nis  Mahat,  in  its  Sixth,  Alaya.  (The  Universal  Life  is  also  seven-princi- \npled.) Mahat  is  the  highest  Entity  in  Kosmos ;  beyond  this  is  no \ndiviner  Entity  ;  it  is  of  subtlest  matter.  Suksbma.  In  us  this  is  Manas, \nand  the  very  Logoi  are  less  high,  not  having  gained  experience.  The \nMinasic  Entity  will  not  be  destroyed,  even  at  the  end  of  the  Mahd- \nmanvautara,  when  all  the  Gods  are  absorbed,  but  will  re-emerge  from \nParabrShmic  latency. \n\nConsciousness  is  the  Kosmic  seed  of  supcrkosmic  omniscience.  It \nhas  the  potentiality  of  budding  into  the  Dix'ine  Consciousness. \n\nRude  physical  health  is  a  drawback  to  seership.  This  was  the  case \nwith  Sweden borg. \n\nFohat  is  everywhere :  it  runs  like  a  thread  through  all.  and  has  its \nown  seven  divisions. \n\n\nKOSUIC   Pl^ANBS  AS  SIX  WITB  AURIC   ECC  AS  SSVRHTS. \n\n\nIn  the  Eosmic  Auric  Envelope  is  all  the  Karma  of  the  manifesting \nUniverse.  This  is  the  Hiranyagarbha.  Jiva  is  everywhere,  and  so \nwith  the  other  Principles. \n\n\n556 \n\n\nTHB  SBCRBT  DOCTRINE. \n\n\nThe  above  diagram  represents  the  type  of  all  the  Solar  Systems. \nMahat,  single  before  informing  the  Universe,  differentiates  wh\u00ab \ninforming  it,  as  does  Manas  in  man. \n\nMahat  as  Divine  Ideation. \n\n\nFohat. \n\n\nKosmic  Substance. \nManas. \n\n\nAntahkarana. \n\n\nI^wer  Manas, \n\n\nTaking  this  figure  to  represent  the  human  Principles  and  planes  of \nconsciousness,  then \n\n\n\u2022  The  t'ouTtb  Globe  of  every  Planetai7  Ctaftin. \n\n\nDIFPK  RENTl  ATION . \n\n\n557 \n\n\n7.  6,  5  represent  respectively,  Shiva,  Vishnu,  BrabmS,  Brahma  being \nthe  lowest. \n\nShiva  is  the  four-faced  Brabni&;  the  Creator,  Preserver.  Destroyer, \nand  Regenerator. \n\nBetween  5  and  4  comes  the  Antahkarana.  The  /\\  represents  the \nChristos,  the  Sacrificial  Victim  crucified  between  the  thieves :  this  is \nthe  double-faced  entity.  The  VedSntins  make  this  a  quateraarj'  for  a \nblind :  Antahkarana,  Chit,  Buddhi,  and  Manas. \n\nManVANTARIC   ASPBCT  of    PaRABRAHMAN   AKD    MOtAPRAKRITI. \n\nUahat. \n\n\np. \n\n\n^^ \n\n\n\"^'./e. \n\n\n'\u25a0\"ttj, \n\n\n'^ \n\n\nAttributes,  Mftyfivi  RQpas,  etc. \nN.B.\u2014 The  nninber  of  Rays  b  irbitrary  sad  without  sigoificftnce. \n\n*erceptive  life  begins  with  the  Astral:  it  is  not  our  physical  atoms \nwhich  see,  etc. \n\nConsciousness  proper  begins  between  KSma  and  Manas.  AtmS* \nBuddhi  acts  more  in  the  atoms  of  the  body,  in  the  bacilli,  microbes, \netc.,  than  in  Man  himself. \n\nOBJECTIVE  CONSCIOUSNESS. \n\nSensuous  objective  consciousness  includes  all  that  pertains  to  the  five \nphysical  senses  in  man,  and  rules  in  animals,  birds,  fishes  and  some \ninsects.  Here  arc  the  *'  Lives  \"  ;  their  consciousness  is  in  Atnia-  Buddhi  \u2022 \nthese  are  entirely  without  Manas. \n\n\n558 \n\n\nTHH  SECRBT  DOCTRINB. \n\n\nASTRAL  CONSCIODSNESa \n\nThai  of  some  plants  (e.g.,  sensitive),  of  ants,  spiders,  and  some \nlight-flies  (Indian),  but  not  of  bees. \n\nThe  vertebrate  animals  in  general  are  without  this  consciousneK, \nbut  the  placental  Mammals  have  all  the  potentialities  of  humaa  con- \nsciousnesa,  though  at  present,  of  course,  dormant. \n\nIdiots  are  on  this  plane.  The  common  expression  \"  he  has  lost  his \nmind\"  is  an  Occult  truth.  For  when  through  fright  or  other  cause \nthe  lower  raind  becomes  paralyzed,  then  the  consciousness  is  on  the \nAstral  Plane.  The  study  of  lunacy  will  throw  much  light  on  these \npoints.  This  may  be  called  the  '*  nerve  plane.\"  It  is  cognized  by  our \n\"nervous  centres\"  of  which  Physiology  knows  nothing,  e.g.,  the  clair- \nvoyant reading  with  the  eyes  bandaged,  reading  with  the  tips  of  tbe \nfingers,  the  pit  of  the  stomach,  etc.  This  sense  is  greatly  developed  in \nthe  deaf  and  dumb- \n\nkAma-prAnic  consciousness. \nThe  general  life- consciousness  which  belongs  to  all  the    objective \nworld,  even  to  the  stones  ;  for  if  stones  were  not  living  they  could  not \ndecay,  emit  a  spark,  etc.     Affinity  between  chemical  elements   is  a \nmanifestation  of  this  K^mic  consciousness. \n\nkAma-m.\\.nasic  consciocsnrss. \nThe  instinctual  consciousness  of  animals  and  idiots  in  its  lowest \ndegrees,  the  planes  of  sensation  :  in  man  these  are  rationalized,  e.g.,  a \ndog  shut  in  a  room  ha.s  the  instinct  to  get  out,  but  cannot  because  its \ninstinct  is  not  sufBcicntly  rationalized  to  take  the  necessary  means; \nwhereas  a  man  at  once  takes  in  the  situation  and  extricates  himself. \nThe  highest  degree  of  this  Oma-M^nasic  consciousness  is  the  psychic. \nThus  there  are  seven  degrees  from  the  instinctual  animal  to  the \nrationalized  instinctual  and  psychic. \n\nmAnasic  CONSCIOCSNBSS. \nFrom  this  plane  Manas  stretches  upwards  to  Mahat. \n\nBUDUHIC  CONSCIOUSNESS. \n\nThe  plane  of  Buddhi  and  the  Auric  Rnvelopc.  From  here  it  goes  to \nthe  Father  in  heaven.  Atmt,  and  reflects  all  that  is  in  the  Auric \nEnvelope.  Five  and  six  therefore  cover  the  planes  from  the  psychic  to \nthe  divine. \n\n\nI \n\n\nIIBN  A7n>  PinUft \n\n\n559 \n\n\nI \n\n\nI \n\n\nMISCELLANEOUS. \n\nReason  is  a  thiog  that  oscillates  between  right  and  wrong.  But \nIntelligence \u2014 Intuition \u2014 is  higher,  it  is  the  clear  vision. \n\nTo  get  rid  of  Kima  we  must  crush  out  all  our  material  instincts \u2014 \n\"crush  out  matter.\"  The  flesh  is  a  thing  of  hahit;  it  will  repeat \nmechanically  a  good  impulse  as  well  as  a  bad  one.  It  is  not  the  flesh \nwhich  is  always  the  tempter;  in  nine  ca.ses  out  of  ten  it  is  the  Lower \nManas,  which,  by  its  images,  leads  the  flesh  into  temptation. \n\nThe  highest  Adept  begins  his  Samadhi  on  the  Fourth  Solar  Plane, \nbut  cannot  go  outside  the  Solar  System.  When  he  begins  SamSdhi  he \nis  on  a  par  with  some  of  the  Dhyan  Chohans,  but  he  transcends  them \nas  he  rises  to  the  seventh  plane  (Nir\\'fina). \nThe  Silent  Watcher  is  on  the  Fourth  Kosmic  Plane. \nThe  higher  Mind  directs  the  Will:  the  lower  turns  it  into  selfish \nDesire. \n\nThe  head  should  not  be  covered  in  meditation.  It  is  covered  in \nSam5dhi. \n\nThe  DhySn  Chohans  arc  passionless,  pure  and  mindless.  They  have \nno  struggle,  no  passions  to  crush. \n\nThe  Dhy5n  Chohans  are  made  to  pass  through  the  School  of  Life. \n\u2022'  God  goes  to  School.\" \n\nThe  best  of  us  in  the  future  will  be  Manasaputras  ;  the  lowest  will \nbe  Pitris.  We  are  seven  intellectual  Hierarchies  here.  This  earth \nbecomes  the  moon  of  the  next  earth. \n\nThe  \"  Pitris  \"  are  the  Astral  overshadowed  by  Atrai-Bdddhi,  falling \ninto  matter.  The  \"  Pudding-bags\"  had  Life  and  Atma-Buddbi,  but  no \nManas.  They  were  therefore  senseless.  The  reason  for  all  evolution \nis  the  gaining  of  experience. \n\nIn  the  Fifth  Round  all  of  us  will  play  the  part  of  Pitris.  We  shall \nhave  to  go  and  shoot  out  our  ChhSySs  into  another  humanity,  and \nremain  until  that  humanity  is  perfected.  The  Pitris  have  finished \ntheir  office  in  this  Round  aud  have  gone  into  Nirvana:  but  they  will \nreturn  to  do  the  same  office  up  to  the  middle  point  of  the  Fifth  Round. \nThe  Fourth  or  Kitmic  Hierarchy  of  the  Pitris  becomes  the  \"  man  of \nflesh.\" \n\nThe  astral  body  is  first  in  the  womb :  then  comes  the  germ  that \nfructifies  it.     It  is  then  clothed  with  matter,  as  were  the  Pitris. \n\nThe  ChhSy^  is  really  the  lower  Manas,  the  shadow  of  the  higher \nMind.    This  ChhSyt  makes  the  Miyavi  Rijpa.    The  Ray  clothes  itself \n\n\n560 \n\n\nTBB  SBCRST  DOCTKINE. \n\n\nill  the  highest  deGfr^e  of  the  Astral  Plane.  The  Maytvi  Rupa  i\u00bb  com- \nposed of  the  aiftral  body  as  Up4dhi,  the  g^atdiag  ititelHgeuce  from  clie \nheart,  the  attributes  aod  qualities  from  the  Auric  Envelope. \n\nThe  Auric  Envelope  takes  up  the  Light  of  Atm^,  and  overshadovs \nthe  coronal,  circling  round  the  head. \n\nThe  Anric  Fluid  is  a  combination  of  the  Life  and  Will  principles, \nthe  life  and  the  will  being  one  and  the  same  in  Kosmos.  It  emanates \nfrom  the  eyes  and  hands,  when  directed  by  the  will  of  the  operator. \n\nThe  Auric  Light  surrounds  all  bodies:  it  is  the  \"  aura\"  emanating \nfrom  them,  whether  they  be  animal,  vegetable,  or  mineral.  It  is  the \nlight,  e.g.,  seen  round  magnets. \n\nAtm^-Buddhi'Manas  in  man  corresponds  to  the  three  Logoi  m \nKosmos.  They  not  only  correspond,  but  each  is  the  radiation  from \nKosmos  to  Microcosmos.  The  third  Logos.  Mahat,  becomes  Manas  to \nman,  Manas  being  only  Mahat  individualized,  as  the  sun-rays  are  in- \ndividualized in  bodies  that  absorb  them.  The  stin-rays  give  life,  ther \nfertilize  what  is  already  there,  and  the  individual  is  formed.  Mahat.  so \nto  say,  fertilizes,  and  Manas  is  the  result. \n\nBuddhJ-Manas  is  the  Kshetrajna. \n\nThere  are  seven  planes  of  Mahat,  as  of  all  else. \n\nTHR   HUMAN   PRINCIPLES. \n\nHere  H.  P.  B.  drew  two  diagrams,  illustrating  different   wai \nrepresenting  the  human  principles.    In  the  first  - \n\n\nAtmi; \n\n\nBuddfai \n\n\nMimtta. \n\n\nK\u00abTna-h4aiwi\u00ab. \n\n\nPr\u00bbIV\u00bb. \n\n\nLm^a \n\n\n\u2022A.E \n\n\nthe  two  lower  are  disregarded  ;  they  go  out.  disintegrate,  are  of  noi \naccount.     Remain  five,  under  the  radiation  of  Atmft. \n\n\nthe  lower  Quaternary  is  regarded  as  mere  matter,  objective  illusion, \nand  there  rL-main  Manas  and  the  Auric  Egg,  the  higher  Principles \nbeing  reflected  in  the  Auric  Egg.  In  alt  these  systems  remember  the \nmain  principle,  the  descent  and  re-ascent  of  the  Spirit,  in  man  as  in \nKosmos.     The  Spirit  is  drawn  downwards  as  by  spiritual  gravitation. \n\nSeeking  further  for  the  cause  of  this,  the  students  were  checked. \nH.  P.  B.  giving  only  a  suggestion  on  the  three  Logoi : \n\n1.  Potentiality  of  Mind  (Absolute  Thought). \n\n2.  Thought  in  Germ. \n\n3.  Ideation  in  Activity \n\nNOTES. \n\nProtective  variation,  e.g.,  identity  of  colouring  of  insects  and  of \nthat  on  which  they  feed,  was  explained  to  be  the  work  of  Nature  Kle- \nmentals. \n\nForm  is  on  different  planes,  and  the  forms  of  one  plane  may  be \nformless  to  dwellers  on  another.  The  Kosniocratores  build  on  planes \nin  the  Divine  Mind,  visible  to  them  though  not  to  us.  The  principle \nof  limitation\u2014 ;6r(\u00ab(-i)!>/\u00abw  individuaitonif: \u2014 is  Form:  this  principle  is \nDivine  Law  manifested  in  Kosmic  Matter,  which,  in  its  essence,  is \nlimitless.  The  Auric  Egg  i:i  the  limit  of  man  as  Hirauyagarbha  of  the \nKosmos.  ,. \n\nThe  first  step  towards  the  accomplishment  of  Kriy^shakti  is  the  use \nof  the  Imagination.  To  imagine  a  thing  is  to  ilruily  create  a  model  of \nwhat  you  desire,  perfect  in  all  its  details.  The  Will  is  then  brought  into \naction,  and  the  form  is  thereby  transferred  to  the  objective  world.  This \nis  creation  by  Kriyasbakti. \n\n3  00 \n\n\nI \n\n\n\u00bb \n\n\n5*2 \n\n\nTUB  SECRET  DOCTUNB. \n\n\nSUNS   AND   PLANETS. \n\nA  comet  partially  cools  and  settles  down  as  a  sun.  It  then  ^^radsaUy \nattracts  round  it  planets  that  are  as  yet  unattached  to  any  centre,  and \nthus,  in  millions  of  years,  a  Solar  System  is  formed.  The  worn-out \nplanet  becomes  a  moon  to  the  planet  of  another  system. \n\nThe  sun  wc  see  is  a  reflection  of  the  true  Sun :  this  reflection,  as  an \noutward  concrete  thing,  is  a  K&ma-Rupa.  all  the  suns  forming  the \nKdma-Rfipa  of  Kosraos.  To  its  own  system  the  sun  is  Buddhi,  as \nbeing  the  reflection  and  vehicle  of  the  true  Sun,  which  is  AtmS.  invisi- \nble on  this  plane.  All  the  Fohatic  forces \u2014 electricity,  etc. \u2014 are  in  this \nreflection. \n\nTHE  MOON. \n\nAt  the  beginning  of  the  evolution  of  our  globe,  the  moon  was  macfa \nnearer  to  the  earth,  and  larger  than  it  is  now.  It  has  retreated  from \nns,  and  shrunk  much  in  size.  (The  moon  gave  all  her  Principles  to  the \nearth,  while  the  Pitris  gave  only  their  ChhSySs  to  man.) \n\nThe  influences  of  the  moon  are  wholly  psycho-physiological.  It  is \ndead,  sending  out  injurious  emanations  like  a  corpse.  It  vampirize* \nthe  earth  and  its  inhabitants,  so  that  anyone  sleeping  in  its  rays  suffers, \nlosing  some  of  his  life-force.  A  white  cloth  is  a  protection,  the  rays \nnot  passing  through  it,  and  the  bead  especially  should  be  thus  guarded. \nIt  has  most  power  when  it  is  full.  It  throws  ofl\"  particles  which  we \nabsorb,  and  is  gradually  disintegrating.  Where  there  is  snow  the  moon \nlooks  like  a  corpse,  being  unable,  through  the  white  snow,  to  vampirize \neflectually.  Heucc  snow-covered  mountains  are  free  from  its  bad  in- \nfluences.   The  moon  is  phosphorescent. \n\nThe  Rftkshakas  of  Lanka  and  the  Atlanteans  are  said  to  have  sub- \njected the  moon.     The  Thcssalians  learned  from  them  their  Magic. \n\nEsotcrically.  the  moon  is  the  symbol  of  the  Lower  Manas;  it  is  also \nthe  .lymbol  of  the  Astral. \n\nPlants  which  under  the  sun's  rays  are  beneficent  are  maleficent \nunder  those  of  the  moon.  Flerbs  containing  poisons  are  most  active \nwhen  gathered  under  the  moon's  rays. \n\nA  new  moon  will  appear  during  the  Seventh  Round,  and  our  moon \nwill  finally  disintegrate  and  disappear.  There  is  now  a  planet,  the \n\"  Mystery  Planet,\"  behind  the  moon,  and  it  is  gradually  dying.  Finally \nthe  time  will  come  for  it  to  send  its  Principles  to  a  new  Laya  Centre,  and \nthere  a  new  planet  will  form,  to  belong  to  another  Solar  System,  the \n\n\nWHY  CYCLES  RBTUHN. \n\n\n563 \n\n\npresent  Mystery  Planet  then  functioning  as  moon  to  that  new  globe. \nThis  moon  wUl  have  notbiag  to  do  with,  our  earth,  though  it  will  come \nwithin  our  range  of  vision. \n\nTHE   SOLAR   SYSTEM. \n\nAll  the  visible  planets  placed  in  our  Solar  System  by  Astronomers \nbelong  to  it,  except  Neptnne.  There  are  also  some  others  not  known \nto  Science,  belonging  to  it,  and  \"  all  moons  which  are  not  yet  \\*isiblc \nfor  next  things.\" \n\nThe  planets  only  move  in  our  consciousness.  The  Rulers  of  the \nseven  Secret  Planets  have  no  influence  on  this  earth,  as  this  earth  has \non  other  planets.  It  is  the  sun  and  moon  wliich  really  have  not  only  a \nmental,  but  also  a  physical  eflect.  The  effect  of  the  sun  on  humanity \nis  connected  with  KSma-Praua.  with  the  most  physical  KSmic  elements \nin  us;  it  is  the  vital  principle  which  helps  growth.  The  effect  of  the \nmoon  is  chiefly  KSma-MAnasic  or  psycho-physiological  ;  it  acts  on  the \npsychological  brain,  on  the  brain-mind. \n\nPRECIOUS  STONES. \n\nIn  answer  to  a  question,  H.  P.  B.  said  that  the  diamond  and  the  ruby \nwere  under  the  sun,  the  sapphire  under  the  moon \u2014 '\u2022  bnt  what  does  it \nmatter  to  you?\" \n\nTIME. \n\nWhen  once  out  of  the  body,  and  not  suliject  to  the  habit  of  conscious- \nness formed  by  others,  time  does  not  exist. \n\nCycles  and  epochs  depend  on  consciousness :  we  are  not  here  for  the \nfirst  time;  the  cycles  return  because  we  come  back  into  conscious \nexistence.  Cycles  are  measured  by  the  consciousness  of  humanity  and \nnot  by  Nature.  It  is  because  we  are  the  same  people  as  in  past  epochs \nthat  these  events  occur  to  us. \n\nDEATH. \n\nThe  Hindus  look  upon  death  as  impure,  owing  to  the  disintegration \nof  the  body  and  the  passing  from  one  plane  to  another.  \"I  believe  in \ntransformation,  not  in  death.\" \n\nATOMS. \n\nThe  Atom  is  the  Soul  of  the  molecule.  It  is  the  six  Principles,  and \nthe  molecule  is  the  body  thereof.  The  Atom  is  the  Atman  of  the  objec- \ntive Kosmos,  i.e.,  it  is  on  the  seventh  plane  of  the  lowest  Prakriti. \n\n\n:;i \n\n\nt \n\n\nSH \n\n\nTHB  SBCRBT  OOCTRINB. \n\n\nTERMS. \n\nH.  P.  B.  began  by  saying  that  students  ought  to  know  the  correct \nmeaning  of  the  Sanskrit  terms  nsed  in  Occultism,  and  should  leani \nthe  Occult  Symbology.  To  begin  with  one  had  better  learn  the  correct \nEsoteric  classification  and  names  of  the  fourteen  (7  x  2)  and  seven \n(Sapta)  Lokas  found  in  the  exoteric  texts.  These  are  given  there  In  i \nvery  confused  manner,  and  are  full  of  \"  blinds.*'  To  illustrate  thii \nthree  classifications  are  given  below. \n\nIjOKAS. \n\nI.    The  general  exoteric,  orthodox  and  tdntric  category  : \n\nBbur-Ioka. \n\nBhuvar-loka. \n\nSwar-loka. \n\nMahar-loka.  The  second  seven  are  reflected. \n\nJanar-loka. \n\nTapar-loka. \n\nSatya-loka. \n3.    The  S&nkhya  category,  and  that  of  some  Vedaatiua \n\nBrahmS^-loka. \n\nPitri-loka. \n\nSoma-Ioka. \n\nIndra-loka. \n\nGandharva-loka. \n\nRakshasa-loka \n\nYaksha-loka. \nAnd  an  eighth. \n3.    The  Ved&ntic,  the  nearest  approach  to  the  Esoteric : \n\nAtala. \n\nVitala. \n\nSutala. \n\nTalatala  (or  Ka  ratal  a). \n\nRasStala. \n\nMahatala. \n\nPStaia. \n\nBachand  all  correspond  Esotericallytothe  Kosmicor  DhySn  Chohanic \nHierarchies,  and  to  the  human  States  of  Consciousness  and  their  sub- \ndivisions (forty-nine).  To  appreciate  this  the  meanings  of  the  terms \nused  in  the  Vedantic  classification  must  be  first  understood. \n\n\nTALA6  AND  LOKAS. \n\n\n56s \n\n\nSntala \nKaratala \n\n\nRasdtala \n\n\nTa/a  means  p/au. \n\nAtala         means  no  place. \n\nVitala        means  some  change  for  the  better:  \u00ab>..  better  for  matter, \n\nin   that  more  matter  enters  into  it,  or,  in   other \n\nwords,  it  becomes  more  differentiated.    This  is  an \n\nancient  Occnlt  term, \nmeans  good,  excellent,  place, \nmeans  something  that  can  be  grasped  or  touched  (fro* \n\nkara,    a  hand):    i.e.,   the    state  in   which   matter \n\nbecomes  tangible.  \u2022! \n\nmeans  place  of  taste :  a  place  you  can  sense  with  one  of \n\nthe  organs  of  sense. \nMahdtala  means  exoterically    \"great    place\";     bnt,    Esoterically, \n\na    place    including   all    others  subjectively,    and \n\npotentially  including  all  that  precedes  it. \nPStSIa  means  something  under  the  feet  (from  pada,  foot),   the \n\nup^dhi,    or    basis,    of   anything,    the   antipodes, \n\nAmerica,  etc. \n\nEach  of  the  Lokas,  places,  worlds,  states,  etc.,  corresponds  with  and \nis  transformed  into  five  (exoterically)  and  seven  (Esoterically)  states  or \nTattvas,  for  which  there  are  no  definite  names.  These  in  the  main \ndivisions  cited  below  make  up  the  forty-nine  Fires: \n\n5  and  7  TanmStras,  outer  and  inner  senses. \n\n5  and  7  Bhiitas,  or  elements. \n\n5  and  7  Gnyauendr^'as.  or  organs  of  sensation. \n\n5  and  7  Karmendryas,  or  organs  of  action. \nThese  correspond  in  general  to  States  of  Consciousness,  to  the  Hier- \narchies of  DhySn  Chohans,  to  the  Tattvas,  etc.  These  Tattvas  transform \nthemselves  into  the  whole  Universe.  The  fourteen  Lokas  are  made  of \nseven  with  seven  reflections:  above,  below;  within,  without ;  subjective, \nobjective;  pure,  impure;  positive,  negative ;  etc. \n\n\nEXPLANATION  OF  THE    STATES  OF  CONSCIOUSNESS \nCORRESPONDING   TO    THE    VEDANTIC    CLASSIFICATION   OF   LOKAS \n\n7.  Atala.  The  Atmic  or  AuHc  state  or  locality :  it  emanates  directly \nfixnn  Absoldteness.  and  is  the  first  something  in  the  Universe.  Its \ncorrespondence  is  the  Hierarchy  of  non-substantial  primordial  Beings, \nin  a  place  which  is  no  place  (for  ns),  a  state  which  is  no  state.    This \n\n\n366 \n\n\nTHB   SBCR8T  DOCTRINK \n\n\nHierarchy  contains  the  primordial  plane,  all  that  was.  is,  and  will  bt \nfrom  the  beginning  to  the  end  of  the  Mah^manvantara ;  all  is  tbcre- \nThis  statement  should  not.  however,  be  taken  to  imply  Kismet :  the \nlatter  is  contrary  to  all  the  teachings  of  Occnltism. \n\nHere  are  the  Hierarchies  of  the  DhySnt  Buddhas.  Their  state  is \n(bat  of  Parasam^dhi,  of  the  Dharmakftya  ;  a  state  where  no  progress  is \npossible.  The  entities  there  may  be  said  to  be  crystallized  in  poritr. \nin  homogeneity. \n\n-  6.  Vitala.  Here  are  the  Hierarchies  of  the  celestial  Buddhas,  or \nBodhisattvas,  who  are  said  to  emanate  from  the  seven  DhySaiBuddhas. \nIt  is  related  on  earth  to  SamSdhi,  to  the  Buddhic  consciousness  in  mao \nNo  Adept,  save  one,  can  be  higher  than  this  and  live  ;  if  he  passes \ninto  the  Atmic  or  Dharmakaya  state  (Alaya)  he  can  return  to  earth  no \nmore.     These  two  states  are  purely  hyper- metaphysical. \n\n5-  Sutala.  A  differential  state  corresponding  on  earth  with  the  Higher \nUanas,  and  therefore  with  Shabda  (Sound),  the  Logos,  our  Higher \nKgo  :  and  also  to  the  Manushi  Buddha  state,  like  that  of  Gautama,  oo \nearth.  This  is  the  third  stage  of  Samadhi  (which  is  septenary).  Here \nbelong  the  Hierarchies  of  the  Kum^ras \u2014 the  Agnishvattas,  etc. \n\n4.  Karatala  corresponds  with  Sparsha  (touch)  and  to  the  Hier- \narchies of  ethereal,  semi-objective  DhySn  Chohans  of  the  astral  matter \nof  the  MSnasa- Manas,  or  the  pure  ray  of  Manas,  that  is  the  Lower \nMana.'i  before  it  is  mixed  with  KSma  (as  in  the  young  child).  They \nare  called  Sparsha  Dcvas,  the  Devas  endowed  with  touch.  These \nHierarchies  of  Devas  arc  progressive :  the  first  have  one  sense ;  the \nsecond  two  ;  and  so  on  to  seven  :  each  containing  all  the  senses  poten- \ntially, but  not  yet  developed.  Sparsha  would  be  rendered  better  by \naffinity,  contact. \n\n\u25a0^  3.  RasAiaia,  or  Rupatala:  corresponds  to  the  Hierarchies  of  Rupa \nor  Sight  Devas,  possessed  of  three  senses,  sight,  hearing,  and  touch- \nThese  are  the  KSma-M^uasic  entities,  and  the  higher  KtementaU. \nWith  the  Rosicrucians  they  were  the  Sylphs  and  Undines.  It  corres- \nponds on  earth  with  an  artificial  state  of  consdonsoess,  such  as  that \nproduced  by  h3^notisra  and  drugs  (morphia,  etc.). \n\n2.  Afahdtala.  Corresponds  to  the  Hierarchies  of  Rasa  or  Taste \nDevas,  and  includes  a  state  of  consciousness  embracing  the  lower  five \nsenses  and  emanations  of  life  and  being.  It  corresponds  to  K\u00a3ma  and \nPr^a  in  man,  and  to  Salamanders  and  Gnomes  in  nature. \n\n:i.    Pdfalu.     Coiresponds  to  the   Hierarchies  of  Gandha  or  SmeU \n\n\nI \n\n\nSTATSS  OF    CONSCIOUSNBSS.  g6f \n\nDevas,  the  nnderworld  or  antipodes :  Myalba.  The  sphere  of  irrational \nanimals,  having  no  feeling  save  that  of  self-preservation  and  gratifica- \ntion of  the  senses :  also  of  intensely  selfish  human  beings,  waking  or \nsleeping.  This  is  why  Nirada  is  said  to  have  visited  Patala  when  he \nwas  cursed  to  be  reborn.  He  reported  that  life  there  was  very \npleasant  for  those  \"who  had  never  left  their  birth-place\";  they \nwere  very  happy.  It  is  the  earthly  state,  and  corresponds  with  the \nsense  of  smell.  Here  are  also  animal  Dugpas,  KlementaXs  of  animals, \nand  Nature  Spirits.  \u00bb \n\nFURTHER   KXPLANATIONS  OF  THE   SAME   CLASS1FICATI0N& \n\n7.  Auric.  Atmic,  Alayic,  sense  or  state.  One  of  full  potentiality, \nbut  not  of  actiWty. \n\n6.  Buddhic ;  the  sense  of  being  one  with  the  iiniverse ;  the  impossi- \nbility of  imagining  oneself  apart  from  it. \n\n(It  was  asked  why  the  term  Alayic  was  here  given  to  the  Atmic  and \nnot  to  the  Baddhic  state.  Atts.  These  classifications  are  not  hard  and \n\u00a3ast  divisions.  A  term  may  change  places  according  as  the  classifi- \ncation is  exoteric,  Esoteric  or  practical.  For  students  the  effort  should \nhe  to  bring  all  things  down  to  states  of  consciousness.  Buddhi  is \nreally  one  and  indivisible.  It  is  a  feeling  within,  absolutely  inexpressi- \nble in  words.    All  cataloguing  is  useless  to  explain  it.) \n\n5.     Shibdic,  sense  of  hearing. \n\n4.     Sp^rshic,  sense  of  touch. \n\n3.  Rupic,  the  state  of  feeliug  oneself  a  body  and  perceiving  it  (rupa \ns=  form). \n\n7.  RSsic,  sense  of  taste. \n\nI.    Gandhic.  sense  of  smell. \n\nAll  the  Kosmic  and  anthropic  states  and  senses  correspond  with  our \norgans  of  sensation,  Gnyancndryas,  rudimentary  organs  for  receiving \nknowledge  through  direct  contact,  sight,  etc.  These  are  the  faculties \nof  Sharira.  through  Netra  (eyes),  nose,  speech,  etc.,  and  also  with  the \norgans  of  action,  Karmendryas,  hands,  feet,  etc. \n\nExoterically,  there  are  five  sets  of  five,  giving  twenty-five.  Of  these \ntwenty  are  facultative  and  five  Buddhic.  Exoterically  Buddhi  is  said \nto  perceive  ;  Esoterically  it  reaches  perception  only  through  the  Higher \nManas.  Each  of  these  twenty  is  both  positive  and  negative,  thus \nmaking  forty  in  all.  There  are  two  suhjecti\\'e  states  answering  to  each \nof  the  four  sets  of  five,  hence  eight  in  all.    These  being  subjective  can- \n\n\n^ \n\n\nTHR  SBCRKT  DOCTRINB. \n\n\nnot  be  doubled.  Thus  we  have  40  +  8  ^  48  \"  cognitions  of  Buddhl\" \nThese  with  Mayd,  which  inclndes  them  all.  make  49.  (Once  thai  yon \nhave  reached  the  cognition  of  M&yS.  yoo  are  an  Adept.) \n\nTABLH. \n\n5  +  5  Tanmitras  2  stibjective. \n\n5  +  S  Bhfitas  2 \n\n5  +  5  GnySnendryas  2 \n\n5  +  5  Karmendryas  2         \u201e \n\n\n30+20  8 \n\n20  +20  +  8  +  Mflyfi  =  49. \n\nTHE  LOKAS. \n\nIn  their  exoteric  blinds  the  Br^mans  count  fourteen  I/>kas  (eartli \nincluded),  of  which  seven  are  objective,  though  not  apparent,  and  seven \nsubjective,  yet  fully  demonstrable  to  the  Inner  Man.  There  are  seven \nDivine  Lokas  and  seven  infernal  (terrestrial)  Lokas. \n\n\nSkvbn  Divine  Lokas. \n\n\nSbven  Infernal  (Tsrrbstriai.) \nLokas. \n\n\nI.  P&tAla  (onr  earth). \n3.  MabStala. \n\n\n1.  Bhurloka  (the  earth). \n\n2.  Bhuvarloka  (between  the  earth \n\nand  the  sun  [Mun!s]). \n\n3.  Svarloka  (between  the  sun  and    3.  RasStala. \n\nthe  Pole  Star  [Yogis]). \n\n4.  Maharloka  (between   the  earth \n\nand  the  utmost  limit  of  the \nSolar  System).* \n\n5.  Janarloka    fbeyond    the    Solar \n\nSystem,  the  abode  of  the  Ku- \nmSras  who  do  not  belong  to \nthis  plane). \n\n6.  Taparloka    (still    beyond    the    6.  Vitala. \n\nMahStmic  region,  the  dwelling \nof  the  Vairaja  deities). \n\n7.  Satyaloka    (the   abode   of   the    7.  Atnla. \n\nNirvanis). \n\n\n4.  Talfitala  (or  KaratalA>. \n\n\n5.  Sutala. \n\n\n*  All  Uifwe  \"  cpkc\u00ab*  \"  (kHutt  Uw  \u00abpeiH\u00abl  nugtKtie  currraU,  tbc  planes  \u00abr  Mihsl\u00abiic\u00ab,  aod  the  (IntTW \nat  appriMkch  tli4l  Ibc  cdaRciouiiiKi*  o(  Ih\u00ab  Voti.  or  CbcU.  pcrfemA  lowmrd\u00ab  uniuiU^on  wilk  tte \nIn&ahltanU  of  the  Lofcu. \n\n\n.\u25a0^Tt1t)T \n\n\nKI.E1CZKTS. \n\n\nDTVljrs  LOKAS,  OB \nSTATES. \n\n\nBhataH. \n\n\nINFERNAL     ITEBRF.S- \nTRIAL)  TALAS.  OR \n\nKTATKS. \n\n\nKiipn. \n\n\nhie' \n\nI \n\n\n\\.  fghbrloka.  Thc^abi- \ntaqof  thinking  lid  eood \nmen.    Psychic  State. \n\n\n2.  fihuvarloka.  State \nin  which  the  man  thinks \nmore  of  his  inner  condi- \ntion than  of  his  persona- \nlity. His  Asirwl  passes \ninto  this  sphcrt-,  and  so \ndoes  it\u00bb  Nuti stance. \nHigher  Psychic  State. \n\n\nI.  P.iliila.          Man's  \\  i.  AbcKle     t \n\naiiinial    gross    body  sinteof  iiifj; \n\nand   the   personHlity  tiitH)Ct.iict-  :. \n\ndwell  hiTc.  instinctual \n\n\n3.  Svay/aia,  State \nwhen  the  Vog!  has  lost \nall  tastes  and  started \ntowards  Keuuiou.  Holy \nState. \n\n\n4.  .Maharlaka.  Where \nthe  Lower  Manas  has  lost \nnil  K;'iniicaffinitv.  Super- \nholy  .Slate. \n\n\nBhCitas. \n\n\nElementary \nSuhstauceK. \n\n\nS.  Ether. \n\n\n6.  Divine \nFlame. \n\n\nc..  Janarloka.  Manas  is \nen  lirely  free;!  from \nK.inin,  and  hecomei\u00ab  one \nwith  the  Kgo.  Kunii'ira \nStale. \n\n\n6.  Taparloka.  Even  if \nit  is  af^ain  rc-hom,  it  has \nnow  become  (invulner- \nable, inconsumable. \nI  Innate  ChristosVstate. \n\n\\J:Qj^jiA-  - \n\n\n7.  A  kasha. \n\nElementary \nSubstances. \n\n\n7.  Salvaloka.  In  this \nstate  the  Yogi  reaches \nthe  highest  SamSdhi. \nHe  is  at  the  threshold  of \nthe  great  choice. \n\n\n2.  Mahaiala.  Abode \nof  man's  astral,  sha- \ndow of  the  gross \nbody,  which  shadow \ntakes  up  the  charac- \nter! s  tics  o  f  t  h  i  s \nsphere. \n\n\n3.  Pasalala.  Where \nthe  Kama  longs  for \nthe  taste  (Kasai  of \neverything. \n\n\nI    4.   Tola \nVhe     1,0 \n\n\nTalatala.  Whire \n,ower  ManHs \nclings  to  the  sentient \nand  objective  life  ;  is- \nK\u00a3mic. \n\n\nKupa, \n\n\n2.  Kegiim  j \nLight  and  j \nAliode  of\"  fj. \nspirits.      flj \nthe    other \nDevas,  iht \nanimal      w \ninstinct \n\n\n3.  Ik-vacli \nor  plane  1.1 \nreawnicd  li \n\na>liir:itioii \nof  K;\"iina-.\\ \n\ni-lenlciit.Tls.: \n\n\n4.  T'lauc  \u25a0 \ngiving  iv;i \nweak.  AlHi \n'among  Ihi-. \nsphcri-  uf \none  end,  ail \nscltishiii..-?, \n\n\n5.  Suiaia.  Manas \nbecomes  in  it  entire- \nly the  slave  of  Kiinia. \nand  at  one  with  the \nniiinial  man. \n\n\n(J.    /  ilala.      W  hen, \n\nthis  is  reached,  the \nHigher  breaks  off \nentirily/  from  the \nLower.  KTht  chord  is \nsnappctl.^ \n\n\n;,  .-Ilala.  Man  dies \nbut  to  l>e  directly \nrelioni.  No  place \nmtans  no  Devachan. \nSpiritn.-d  di-ath,  an- \ntjiliilatiun. \n\n\n5.  Aliodc  . \nIhe  Soii-i  of \nma.  onni' \niug  all  tb.i \nrealm  uf  M. \nits  sway \n\n\n6.  I'lanc \ninconsunial \nilivini'   fin- \nVair.'ijas.   tl \nthe  Sun. \n\n\n7.  riiinc  0I \nlum  est  in \nuniverse :  t \n\n\nMAJV   AND    U3KA3. \n\n\n56> \n\n\nThese  the  Brdfamaes  read  from  the  bottom. \n\nNow  all  these  fourteen  are  planer  from  without  within,  and  (the \nseven  Divine)  States  of  Consciousness  through  which  man  can  pas\u00bb\u2014 \nand  musi  pass,  once  he  is  determined  to  go  through  the  seven  paths \nand  ]>ortals  of  Dhyuni  ;  one  need  not  be  disembodied  for  this,  and  all \nthis  is  reached  on  earth,  and  in  one  or  many  of  the  incarnations. \n\nSee  the  order :  the  four  lower  ones  (i,  2,  3,  4),  are  riepa  ;  i.e..  they  are \nperformed  by  the  Inner  Man  with  the  full  concurrence  of  the  diviner \nportions,  or  elements,  of  the  Lower  Manas,  and  consciously  by  the \npersonal  man.  The  three  higher  states  cannot  be  reached  and  re- \nmembered by  the  latter,  unless  he  is  a  fully  initiated  Adept.  A  ilatha \nYogi  will  never  pass  beyond  the  Maharloka,  psychically,  and  the \nTalStala  (double  or  dual  place),  physico-m  en  tally.  To  become  a \nRdja  Yogi,  one  has  to  ascend  up  to  the  seventh  portal,  the  Satyaloka. \nFor  such,  the  Master  Yogis  tell  us,  is  the  fruition  of  Yajna,  or  sacrifice. \n\n\u25a0  When  the  Bhiir,  Bhuvar  and  Svarga  (states)  are  once  passed,  and  the \nYogi's  consciousness  centred  in  Maharloka,  tt  is  in  the  last  plane  and \nstate  between   entire  idenllhcation  of  the  Personal   and  the  Higher \n\nI     Manas. \n\nOne  thing  to  remember:  while  the  infernal  (or  terrestrial)  states  are \nalso  the  seven  divisions  of  the  eartli,  for  planes  and  slates,  as  much  as \n\nI  they  are  Kosmic  divisions,  the  divine  Saptaloka  are  purely  subjective, \nand  begin  with  the  psychic  Astral  Light  plane,  ending  with  the  Satya  or \nJivanniukta  state.  These  fourteen  Lokas,  or  spheres,  form  the  extent \nof  the  whole  Brahmanda  (world).  The  four  lower  are  transitory,  with \nall  their  dwellers,  and  the  three  higher  eternal ;  i.e.,  the  former  states, \nplanes  and  subjects,  to  these,  last  only  a  Dayof  Brahm^  changing  with \nevery'  Kalpa :  the  latter  endure  for  an  Age  of  Brahma. \n\nIn  Diagram  V.  only  Body,  Astral.  KSma,  Lower  Manas,  Higher \nManas,  Buddbi  and  Auric  Atm^  are  given.  Life  is  a  Universal \nKosmic  principle,  and  no  more  than  Atmau  does  it  belong  to  iudivi- \ndtials. \n\nL        In   answer  to  questions  on  the  diagram,  H,  P.  B.  said  that  Touch \n\n\"  and  Taste  have  no  order.  Elements  have  a  regular  order,  but  Fire \npervades  them  all.  Every  sense  pervades  every  other.  There  is  no \nuniversal  order,  that  being  first  in  each  which  is  most  developed. \n\nStudents  must  learn  the  correspondences :  then  concentrate  on  the \norgans  and  so  reach  their  corresponding  states  of  consciousness. \nTake  them  in  order  beginning  with  the  lowest,  and  working  steadify \n\n\n5TO \n\n\nTHS  SBC&BT  DOCTRINE. \n\n\nupwards.  A  medium  might  irregularly  catch  glimpses  of  higher,  bit \nwonld  not  thus  gain  orderly  development. \n\nThe  greatest  phenomeaa  are  produced  by  touching  and  centering  tse \nattention  upon  the  little  finger. \n\nThe  Lokas  and  Talas  are  reflections  the  one  of  the  other.  So  also \nare  the  Hierarchies  in  each,  in  pairs  of  oppo&ites,  at  the  two  poles  of \nthe  sphere.  Everywhere  are  such  opposites:  good  and  evil.  Light  and \ndarkness,  male  and  female. \n\nH.  P.  B.  f^ould  not  say  why  bine  was  the  colour  of  the  earth.  Blue  is \na  colour  by  itself,  a  primar>'.  Indigo  is  a  colour,  not  a  shade  of  blue, \nso  is  violet. \n\nThe  Vairajas  belong  to,  are  the  fiery  Egos  of,  other  Manvantaras. \nThey  have  already  been  purified  in  the  fire  of  passions.  It  is  they \nwho  refused  to  create.  They  have  reached  the  Seventh  Portal,  and \nhave  refused  Nin,'ana.  remaining  for  succeeding  Manvantaras. \n\nThe  seven  steps  of  Antahkarana  correspond  with  the  Lokas. \n\nSamSdhi  is  the  highest  state  on  earth  that  can  be  reached  in  the  body. \nBeyond  that  the  Initiate  must  have  become  a  NirroSnakaya. \n\nPurity  of  mind  is  of  greater  importance  than  purity  of  body.  If  the \nUpddhi  be  not  perfectly  pure,  it  cannot  preser\\'e  recollections  coming \nfrom  a  higher  state.  An  act  may  be  performed  to  which  little  or  no \nattention  is  paid,  and  it  is  of  comparatively  small  importance.  But  if \nthought  of,  dwelt  on  in  the  mind,  the  effect  is  a  thousand  limes  greater. \nThe  thoughts  must  be  kept  pure. \n\n''  Remember  that  KSma.  while  having  bad  passions  and  emotions, \nhelps  you  to  evolve  by  giving  also  the  desire  and  impulse  necessary  for \nrising. \n\nThe  flesh,  the  body,  the  human  being  in  his  material  part.  is.  on  this \nplane,  the  most  difficult  thing  to  subject.  The  highest  Adept,  put  into \na  new  body,  has  to  struggle  against  it  and  subdue  it,  and  finds  its  sub* \njugation  difficult. \n\nThe  Liver  is  the  General,  the  Spleen  is  the  Aide-de-Camp.  All  thai \nthe  Liver  does  not  accomplish  is  taken  up  and  completed  by  the \nSpleen. \n\nH.  P.  B.  was  asked  whether  each  person  must  pass  through  the  four- \nteen slates,  and  answered  that  the  Lokas  and  Talas  represented  plaaes \non  thise-irth,  through  some  of  which  all  must  pass,  and  through  all  of \nwhich  the  disciple  must  pass,  on  his  way  to  Adeptship.  Everyone \npasses  through  the  lower  Lokas,  but  not   necessarily  through    the \n\n\nTOGIS    m  SVARLOKA. \n\n\n57' \n\n\ncorresponding  Talaa.  There  are  two  poles  ia  everything :  seven  state* \nin  every  state. \n\nVitala  represents  a  sublime  as  well  as  an  infernal  state.  That  state \nwhich  for  the  mortal  is  a  complete  separation  of  the  Ego  from  the \npersonality  is  for  a  Huddha  a  mere  temporar>*  separation.  For  the \nBuddha  it  is  a  Kosmic  state. \n\nThe  Brahmans  and  Buddhists  regard  the  Talas  as  hells,  but  in \nreality  the  term  is  figurative.  We  are  in  hell  whenever  we  are  in \nmisery,  suflfer  misfortune  and  so  on. \n\nFORMS  IN  THE  ASTR.\\L  LIGHT. \n\nThe  Elemcntals  in  the  Astral  light  are  reflections.  Evcrytliing  on \nearth  is  reflected  there.  It  is  from  these  that  photographs  are  some- \ntimes obtained  through  mediums.  The  raed.iums  unconsciously  pro- \nduce them  as  forms.  The  Adepts  produce  them  consciously  through \nKriySshakti,  bringing  them  down  by  a  process  that  may  be  com- \npared to  the  focussing  of  rays  of  light  by  a  btirning  glass. \n\nSTATES  OF  CONSCIOUSNESS. \n\nBhurloka  is  the  waking  state  in  which  we  normally  live ;  it  is  the \nstate  in  which  animals  also  are,  when  they  sense  food,  a  danger,  etc. \nTo  be  in  Svarloka  is  to  be  completely  abstracted  on  this  plane,  leaving \nonly  instinct  to  work,  so  that  on  the  material  plane  you  would  behave \nas  an  animal.  Yogis  are  known  who  have  become  cr>'stallized  in  this \nstate,  and  then  they  must  be  nourished  by  others.  A  Yogi  near  Alla- \nhabad had  been  for  fifty-three  years  sitting  on  a  stone ;  his  Cbelda \nplunge  him  into  the  river  every  night  and  then  replace  liim.  During \nthe  day  his  consciousness  returns  to  Bhurloka,  and  he  talks  and \nteaches.  A  Yog!  was  found  on  an  island  near  Calcutta  round  whose \nlimbs  the  roots  of  trees  had  grown.  He  was  cut  out,  and  iu  the \nendeavour  to  awaken  him  so  many  outrages  were  inflicted  on  him  that \nhe  died. \n\nQ.  Is  it  possible  to  be  in  wore  than  one  state  0/  consciousness  at  once  f \nA.  The  consciousness  cannot  be  entirely  on  two  planes  at  once. \nThe  higher  and  lower  states  are  not  wholly  incompatible,  but  if  you \nare  on  the  higher  you  will  wool-gather  on  the  lower.  In  order  to \nremember  the  higher  state  on  returning  to  the  lower,  the  memory  must \nbe  carried  upwards  to  the  higher.  An  Adept  may  apparently  enjoy  a \ndual  consciousness;  when  he  desires  not  to  see  he  can  abstract  him- \nself:  he  may  be  in  a  higher  state  and  yet  retam  answers  to  questions \n\n\n572 \n\n\nTHS  SBCKXT  OOCTIUKB. \n\n\naddressed  to  him.  But  is  this  case  he  will  momentarily  return  to  the \nmaterial  plane,  shooting  up  again  to  the  higher  plane.  This  is  his \nonly  salvation  in  adverse  conditions. \n\nThe  lower  you  go  in  the  Talas  the  more  intelloctnal   you  become \nand  the  less  spiritual.      You  may  be  a  morally    good   man    but  not \nspiritual.     Intellect  may  remain  very  closely  related  to  Kdma.     A  man \nmay  he  in  a  Loka  and  visit  one  and  all  the  Talas,  his  condttioD \ndepending  on  the  I^ka  to  which  he  belongs.    Thus  a  man  in  Bh6r]oki \nonly  may  pass  into  the  Talas  and  go  to  the  devil.     If  he  dwells  in \nBhuvarloka  he  cannot  become  as  bad.     If  he  has  reached  the  Satya \nstate  he  cau  go  in\"o  any  Tala  without  danger;  buoyed  up  by  his  own \npurity  he  can  never  be  engulfed.     The  Talas  are  brain  intellect  states, \nwhile  the  Lokas \u2014 or  mote  accurately  the  three  higher \u2014 are  spiritual. \n\nManas  absorbs  the  light  of  Buddbi.  Buddhi  is  Arfipa,  and  can \nabsorb  nothing.  When  the  Ego  takes  all  the  light  of  Buddhi.  it  takes \nthat  of  AtmS,  Buddhi  being  the  vehicle,  and  thus  the  three  become \none.  This  done,  the  full  Adept  is  one  spiritually,  but  has  a  body. \nThe  fourfold  Path  is  finished  and  he  is  one.  The  Masters'  bodies \nare,  as  far  as  they  are  concerned,  illusionary,  and  hence  do  ncrt \ngrow  old,  become  wrinkled,  etc. \n\nThe  student,  who  is  not  naturally  psychic,  should  fix  the  fourfold \nconscionsness  in  a  higher  plane  and  nail  it  there.  Let  him  make  a \nbundle  of  the  four  lower  and  pin  them  to  a  higher  state.  He  should \ncentre  on  this  higher,  trying  not  to  permit  the  body  and  intellect  to \ndraw  him  down  and  carry  him  away.  Play  ducks  and  drakes  wth  the \nbody,  eating,  drinking  and  sleeping,  but  living  always  on  the  ideaL \n\n\nMOTHER-LOVE. \n\n\nIll \n\n\nKTother-love  is  an  instinct,  the  same  in  the  human  being  and  in  the \nanimal,  and  often  stronger  in  the  latter.  The  continuance  of  this  love \nin  human  beings  is  due  to  association,  to  blood  magnetism  and  to \npsychic  affinity.  Families  are  sometimes  formed  of  those  who  have \nlived  together  before,  but  often  not.  The  causes  at  work  are  very \ncomplex  and  have  to  he  balanced.  Sometimes  when  a  child  with  very \nbad  Karma  i.s  to  be  born,  parents  of  a  callous  type  are  chosen,  or  they \nmay  die  before  the  Karmic  results  appear.  Or  the  suffering  through \nthe  child  may  be  their  own  Karma.  Molher-Iove  as  an  instinct  is \nbetween  Ra.sStala  and  TalStala. \n\n\nCOHSCZOUSNBSS  AKD  SBLF-CONSCIOUSNBSS. \n\n\nS73 \n\n\nThe  Lipikas  keep  man's  ELarmic  record,  and  impress  it  on  the \nAstral  Light. \n\nVacillatiug  people  pass  from  one  state  of  consciousness  to  another. \n\nThought  arises  before  desire.  The  thought  acts  on  the  brain,  the \nbrain  on  the  organ,  and  then  desire  awakes.  It  is  not  the  outer \nstimulus  that  arouses  the  organ.  Thought  therefore  must  be  slaio  ere \ndesire  can  be  extinguished.  The  student  must  guard  his  thoughts. \nFive  minutes'  thought  may  undo  the  work  of  five  years ;  and  though \nthe  five  years'  work  will  be  run  through  more  rapidly  the  second  time, \nyet  time  is  lost. \n\nCONSCIOUSNESS. \n\nH.  P.  B.  began  by  challenging  the  views  of  consciousness  in  the \nWest,  commenting  on  the  lack  of  definition  iu  the  leading  Philosophies. \nNo  distinction  was  m<tde  between  consciousness  and  self- conscious- \nness, and  yet  in  this  lay  the  difference  between  man  and  the  animal. \nThe  animal  was  conscious  only,  not  self-conscious;  the  animal  does \nnot  know  the  Ego  as  Subject,  as  does  man.  There  is  therefore  an \nenormous  difference  between  the  consciousness  of  the  bird,  the  insect, \nthe  beast,  and  that  of  man. \n\nBut  the  full  consciousness  of  man  is  self-consciousness \u2014 that  which \nmakes  us  say,  \"  /  do  that.\"  If  there  is  pleasure  it  must  be  traced  to \nsome  one  experiencing  it.  Now  the  difference  between  the  conscious- \nness of  man  and  of  animals  is  that  while  there  is  a  Self  in  the  animal, \nthe  animal  is  not  conscious  of  the  Self.  Spencer  reasons  on  conscious- \nness, but  when  he  comes  to  a  gap  he  merely  jumps  over  it.  So  again \nHume,  when  he  says  that  on  introspection  he  sees  merely  feelings  and \ncan  never  find  any  \"  I,*'  foists  that  without  an  \"  I \"  no  seeing  of  feel- \nings would  be  possible.  What  is  it  that  studies  the  feelings?  The \nanimal  is  not  conscious  oi  the  feeling  \"I  am  I.\"  It  has  instinct,  but \ninstinct  is  not  self-consciousness.  Self- consciousness  is  an  attribute  of \nthe  mind,  not  of  the  soul,  the  anima,  whence  the  ver>'  name  animal  is \ntaken.  Humanity  had  no  self-consciousness  until  the  coming  of  the \nMftnasaputras  in  the  Third  Race.  Consciousness,  brain -consciousness) \nis  the  field  of  the  light  of  the  Ego,  of  the  Auric  Egg,  of  the  Higher \nManas.  The  cells  of  the  leg  are  conscious,  but  they  arc  the  slaves  of \nthe  idea ;  they  are  not  self-conscious,  they  cannot  originate  an  idea, \nalthough  when  they  are  tired  they  can  convey  to  the  brain  an  uneasy \nsensation,  and  so  give  rise  to  the  idea  of  fatigue.  Instinct  is  the  lower \nstate  of  consciousness.    Man  has  consciousness  running  through  the \n\n\n574 \n\n\nTBB  SBCUtT  I>OCT1UKB. \n\n\nfour  lower  keys  of  liis  septeoary  consdousness :  there  are  seven  scale \nof  coDSciousness  in  his  conscioasness,  which  i&  none  the  less  essentially \nand  pre-eminently  one,  a  unit-  There  arc  millions  and  millions  of \nstates  of  consciousness,  as  there  are  millions  and  millions  of  leaves; \nbut  as  you  cannot  find  two  leaves  alike,  so  you  cannot  find  two  states \nof  consciousness  alike ;  a  state  is  never  exactly  repeated. \n\nIs  memory  a  thing  bom  in  us  that  it  can  give  birth  to  the  Ego  ? \nKnowledge,  feeling,  volition,  are  colleagues  of  the  miud,  not  faculties \nof  it.  Memory  is  au  artificial  thing,  an  adjunct  of  relativeness ;  it  can \nbe  sharpened  or  left  dull,  and  it  depends  on  the  condition  of  the  brain- \ncells  which  store  all  impressions;  knowledge,  feeling,  volition,  canno: \nbe  correlated,  do  what  you  will.  They  are  not  produced  from  each \nother,  nor  produced  from  mind,  but  are  principles,  colleagues.  Yoa \ncannot  have  knowledge  without  memory,  for  memory  stores  all  things, \ngarnishing  and  furnishing.  If  you  teach  a  child  nothing,  it  will  kno\u00ab \nnothing.  Brain-consciousness  depends  on  the  intensity  of  the  light \nshed  by  the  Higher  Manas  on  the  Lower,  and  the  exteut  of  affinity \nbetween  the  brain  and  this  light.  Brain-mind  is  conditioned  by  the \nresponsiveness  of  the  brain  to  this  light ;  it  is  the  field  of  conscioasness \nof  the  Manas.  The  animal  has  the  Monad  and  the  Manas  latent,  but  its \nbrain  cannot  respoud.  All  poteutialities  are  there,  but  are  dormant \nThere  are  certain  accepted  errors  in  the  West  which  vitiate  all  their \ntheories. \n\nUow  many  impressions  can  a  man  receive  simultaneously  into  his \nconsciotisness  and  record?  The  Westerns  say  one:  Occultists  say \nnormally  seven,  and  abnormally  fourteen,  seventeen,  nineteen,  twenty- \none,  up  to  forty-nine,  impressions  can  be  simultaneously  received. \nOccultism  teaches  that  the  consciousness  always  receives  a  sevenfold \nimpression  and  stores  it  in  the  memory.  You  can  prove  it  by  striking \nat  once  the  seven  notes  of  the  musical  scale:  the  seven  sounds  reach \nthe  consciousness  simultaneously,  but  the  untrained  ear  can  only \nrecognize  them  one  after  another,  and  if  you  choose  you  can  measure \nthe  intervals.  The  trained  ear  will  hear  the  seven  notes  at  once, \nsimultaneously.  And  experiment  has  shown  that  in  two  or  three \nweek.s  a  man  may  be  trained  to  receive  seventeen  or  eighteen  impres- \nsions of  colour,  the  intervals  decreasing  with  practice. \n\nMemory  is  acquired  for  this  life,  and  can  be  expanded.  Genius  is  the \ngreatest  responsiveness  of  the  brain  aud  brain-memory  to  the  Higher \nManas.     Impressions  on  any  sense  are  stored  in  the  memory, \n\n\nSCALES  OF  CON5CIOUSNBSS. \n\n\n575 \n\n\nBefore  a  pbysical  sense  i&  developed  there  is  a  mental  feeling  which \nproceeds  to  become  a  physical  sense.  Fishes  who  are  blind,  living  in \nthe  deep  sea,  or  subterranean  waters,  if  they  are  put  into  a  pond  will  in \na  few  generations  develop  eyes.  But  in  their  previous  state  there  is  a \nsense  of  seeing,  though  no  physical  sight ;  how  else  should  they  in  the \ndarkness  find  their  way,  avoid  dangers,  etc.  ?  The  mind  will  take  in \nand  store  all  kinds  of  things  mechanically  and  unconsciously,  and  will \nthrow  them  into  the  memory  as  nnconscious  perceptions.  If  the  atten- \ntion is  greatly  engrossed  in  any  way,  the  sense  perception  of  any  injury \nis  not  felt  at  the  time,  but  later  the  suffering  enters  into  consciousness. \nSo,  returning  to  our  example  of  the  seven  notes  struck,  simultaneously, \nwe  have  one  impression,  but  the  ear  is  affected  in  succession  by  the \nnotes  one  after  another,  so  that  they  are  stored  in  the  brain-mind  in \norder,  for  the  untrained  consciousnes.s  cannot  register  them  simulta- \nneously. All  depends  on  training  and  on  attention.  Thus  the \ntransference  of  a  sensation  passing  from  any  organ  to  the  conscious- \nness is  almost  simultaneous  if  your  attention  is  fixed  on  it,  but  if  any \nnoise  distracts  your  attention,  then  it  will  take  a  fraction  more  of  a \nsecond  before  it  reaches  your  consciousness.  The  Occultist  should \ntrain  himself  to  receive  and  transmit  along  the  line  of  the  seven  scales \nof  his  consciousness  e%'ery  impression,  or  impressions,  simultaneously. \nHe  who  reduces  the  intervals  of  physical  time  the  most  has  made  the \nmost  progress. \n\nCONSCIOUSNESS,  ITS  SEVEN  SCAI^BS. \n\nThere  are  seven  scales  or  shades  of  consciousness,  of  the  Unit ;  e.g.^ \nin  a  moment  of  pleasure  or  pain  ;  four  lower  and  three  higher. \nI.     Physical  sense-perception :  Perception  of  the  cell  (if  para- \n\nlyzed, the  sense  is  there,  though \nyou  do  not  feel  it), \na.    Self-perception  or  apperception  ;  I.e.,  self- perception  of  cell. \n\n3.  Psychic  apperception  :  Of  astral  double,  doppelganger, \n\ncarrying  it  higher  to  the \n\n4.  Vital  perception :  Physical    feeling,    sensations    of \n\npleasure  and  pain,  of  quality. \nThese  are  the  four  lower  scales,  and  belong  to  the  psycho-physio- \nlogical man. \n\n5.  Minasic     discerument    of    the    M^nasic  self-perception. \nLower  Manas : \n\n\n576 \n\n6.     Will  perception : \n\n\nTHB   SBCKST  OOCTKIHV. \n\n\n7.     Spiritual,    entirely    conscious \napperception : \n\n\nVolitional  perception,  the  vokrn- \n\ntary  taking  in  of  an    idea;  yon \n\ncan  regard  or  disregard  physical \n\npain. \n\nBecause   it  reache.s    the  Higher, \n\nself-conscious  Manas. \n\n\n[Apperception  means  self- percept  ion.  conscious  action,  not  as  with \nLeibnitz,  but  when  attention  is  fixed  on  the  perception. j \n\nYou  can  take  these  on  any  planes :  e.g.,  bad  news  passes  through \nthe  four  lower  stages  before  coming  to  the  heart. \nOr  take  Sound : \n\nI.    It  strikes  the  ear. \n\n9.    Self- perception  of  the  ear. \n\n3.  On  the  psychic  or  mental. \n\nwhich  carries  it  to \n\n4.  Vital  (harsh,  soft ;  strong,  weak ;  etc.). \n\n\nTHE  EGO. \n\nOne  of  the  best  proofs  that  there  is  an  Ego,  a  true  Field  of  Conscioos- \nness,  is  the  fact  already  mentioned,  that  a  state  of  consciousness  is \nl^ever  exactly  reproduced,  though  you  should  live  a  hundred  years,  and \npass  through  milliards  and  milliards.  In  an  active  day,  how  many \nstates  and  substates  there  are;  it  would  be  impossible  to  have  celts \nenough  for  all.  This  will  help  you  to  understand  why  some  mental \nstates  and  abstract  things  follow  the  Ego  into  Devachan,  and  why \nothers  merely  scatter  in  space.  That  which  touches  the  Entity  has \nan  affinity  for  it,  as  a  noble  action,  is  immortal  and  goes  with  it  into \nDevachan,  forming  part  and  parcel  of  the  biography  of  the  personality \nwhich  is  disintegrating.  A  lofty  emotion  runs  through  the  seven \nstages,  and  touches  the  Ego,  the  mind  that  plays  its  tunes  in  the  mind* \ncdLs.  We  can  analyze  the  work  of  consciousness  and  describe  it;  bat \nwe  cannot  define  consciousness  unless  wc  postulate  a  Subject. \n\nbrCrloka. \n\nThe  Bhnrloka  begins  with  the  Lower  Manas.  Animals  do  not  fed \nas  do  men.  The  dog  thinks  more  of  his  master  being  angr>'  than  of \nthe  actual  pain  of  the  lash.  The  animal  does  not  suffer  in  memory  and \nin  imagination,  feeling  past  and  future  as  well  as  actual  present  pain. \n\n\nk \n\n\nI \n\n\nVIBRATIONS  AND   IMPRESSIONS.  577 \n\nHlNEAIv  GLAND \nThe  special  physical  org^an  of  pcrceptiou  U  the  brain,  and  perception \nis  located  in  the  aura  of  the  pineal  gland.  This  aura  answers  in  vibra- \ntions to  any  impressions,  but  it  can  only  be  sensed,  not  perceived,  in \nthe  living  man.  During  the  process  of  thought  inanifestiiig  in  con- \nsciousness, a  constant  vibration  occurs  in  the  light  of  this  aura,  and  a \nclairvoyant  looking  at  the  braiu  of  a  living  man  may  almost  count,  see \nwith  the  spiritual  eye,  the  seven  scales,  the  seven  shades  of  light, \npassing  from  the  dnllest  to  the  brightest.  You  touch  your  hand  ;  before \nyon  touch  it  the  vibration  Is  already  in  the  aura  of  the  pineal  gland, \nand  has  its  own  shade  of  colour.  It  is  this  aura  which  causes  the \nwear  and  tear  of  the  organ,  by  the  vibrations  it  sets  up.  The  brain, \nset  vibrating,  conveys  the  vibrations  to  the  spinal  cord,  and  so  to  the \nrest  of  the  body.  Happiness  as  well  as  sorrow  sets  up  these  strong \nvibrations,  and  so  wears  out  the  body.  Powerful  vibrations  of  joy  or \nsorrow  may  thus  kill. \n\nTHE   HRART. \n\n^  The  septenary  disturbance  and  play  of  light  aiouad  the  piueal  gland \nare  re8ected  in  the  heart,  or  rather  the  aura  of  the  heart,  which \nvibrates  and  illumines  the  seven  brains  of  the  heart,  just  as  does \nthe  aura  round  the  pineal  glaud.  This  is  the  exoterically  four-  but \nEsoterically  seven-leaved  lotus,  the  Saptaparna,  the  cave  of  Buddha \nwith  its  seven  compartments. \n\n\nASTRAL  AND   EGO. \n\nThere  is  a  difference  between  the  nature  and  the  essence  of  the  Astraf \nBody  and  the  Ego.  The  Astral  Body  Is  molecular,  however  ethereal i zed \nit  may  be:  the  Ego  is  atomic,  spiritual.  The  Atoms  arc  spiritual,  and \nare  for  ever  in\\'isible  on  this  plane ;  molecules  form  around  them,  they \nremaining  as  the  higher  invisible  principles  of  the  molecules.  The \neyes  are  the  most  Occult  of  our  senses  :  close  them  and  you  pass  to  the \nmental  plane.  Stop  all  the  senses  and  you  are  entirely  on  another \nplane. \n\nINDtVIDUAUTY. \n\nIf  twelve  people  are  smoking  together,  the  smoke  of  their  cigarettes \nmay  mingle,  but  the  molecules  of  the  smoke  from  each  have  an  affinity \nwith  each  other,  and  they  remain  distinct  for  ever  and  ever,  no  matter \n\n3     FT \n\n\nJ \n\n\n578 \n\n\nTHE  SECRET   DOCTRINE. \n\n\nbow  the  whole  mass  may  interblend.  So  a  drop  of  water,  thongl \ninto  the  ocean  retains  its  individuality.  It  has  become  a  drop \nlife  of  its  own,  like  a  man,  and  cannot  be  annihilated.  Any  group  of \npeople  would  appear  as  a  group  in  the  Astral  Light,  but  would  not  be \npermanent ;  but  a  group  meeting  to  study  Occultism  would  cohere,  and \nthe  impression  would  be  more  permanent  The  higher  and  the  more \nspiritual  the  affinity,  the  more  permanent  the  cohesion. \n\nLOWER  MANAS \n\nThe  Lower  Manas  is  an  emanation  from  the  Higher  Manas,  and  is  of \nthe  same  nature  as  the  Higher.  This  nature  can  make  uo  tmpressiCFn \non  this  plane,  nor  receive  any  :  an  Archangel,  having  no  experience,  M \nwould  be  senseless  on  this  plane,  and  could  neither  give  nor  receive  ^ \nimpressions.  So  the  Lower  Manas  clothes  itself  with  the  essence  of \nthe  Astral  Light  ;  this  astral  envelope  shuts  it  out  from  its  ParenU \nexcept  throngh  the  Autahkarana  which  is  its  ouly  salvation.  Break  thii \nand  yon  become  an  animal. \n\nKAMA. \n\nKdma  is  life,  it  is  the  essence  of  the  blood.  When  this  leaves \nblood  the  latter  congeals.  Prfina  is  universal  on  this  plane;  it  is  in \nthe  vital  principle,  Prfinfc,  rather  than  PrSna. \n\nSELFHOOD. \n\nQualities  determine  the  properties  of  \"  Self-hood.\"  As.  for  instance, \ntwo  wolves  placed  in  the  same  environment  would  probably  not  act \ndiflferently. \n\nThe  field  of  the  consciousness  of  the  Higher  Ego  is  never  reflected \nin  the  Astral  Light.     The  Auric  Envelope  receives  the  impressions  f>f \nboth  the  Higher  and  the  Lower  Manas,  and  it  is  the  latter  impressions \nthat  are  also  reflected  in  the  Astral  Light.      Whereas  the  essence  of \nall  things  spiritual,  all  that  which  reaches,  or  is  not  rejected  by,  tlie \nHigher  Ego  is  not  reflected  in  the  Astral  Light,  because  it  is  on  tod \nlow  a  plane.     But  during  the  life  of  a  man,  this  essence,  with  a  view \nto  Karmic  ends,  is  impressed  on  the  Auric  Envelope,  and  after  death \nand   the  separation   of  the  Principles  is  united  with   the  Universal \nMind  (that  is  to  say,  those  \"  impressions  \"  which  arc  superior  to  even \nthe  Devachanic  Plane),  to  await  there  Karmically  until  the  day  when \nthe  Ego  is  to  be  reincaruated.    [There  are  thus  three  sets  of  impressioos. \nwhich  wemay  call  theKSmic,  Devachanicand  M^nasic.j  For  the  entities, \n\n\nTHE   CRPCIPtXJON    OF   THE  CHRISTOS. \n\n\n579 \n\n\nBO  matter  how  high,  must  have  IheirKarmic  rewards  and  pimisbmeiitsoa \nearth.  These  spiritual  impressions  are  made  more  or  less  on  the  brain, \notherwise  the  l^wer  Ego  would  not  be  responsible.  There  are  some \nimpressions,  however,  received  through  the  brain,  which  are  not  of \nour  previous  experteuce.  In  the  case  of  the  Adept  the  brain  is  trained \nto  retaiu  these  impressions. \n\nThe  Reincarnating  Ray  may,  for  convenience,  be  separated  into  two \naspects :  the  lower  IQmic  Ego  is  scattered  in  KSnia  Loka  ;  tbe  Mdnasic \npart  accomplishes  its  cycle  aud  returns  to  the  Higher  Ego.  It  is,  in \nreality,  this  Higher  Ego  which  is,  so  to  speak,  punished,  which  suffers. \nThis  is  the  true  crucifixion  of  the  Christos \u2014 the  most  abstruse  but  yet  the \nmost  important  mystery  of  Occultism  ;  all  the  cycle  of  our  lives  bangs \noa  it.  It  is  indeed  the  Higher  Ego  that  is  the  sufferer ;  for  remember \nthat  the  abstract  consciousness  of  the  higher  personal  consciousness \nwill  remain  impressed  on  the  Ego,  since  it  must  be  part  and  parcel  of \nits  eternity.  All  our  grandest  impressions  are  impressed  on  the \nHigher  Ego,  because  they  are  of  the  same  nature  as  itself. \n\nPatriotism  and  great  actious  in  national  ser\\'lce  are  not  altogether \ngood,  from  the  point  of  view  of  the  highest.  To  benefit  a  portion  of \nhumanity  is  good  ;  hut  to  do  so  at  the  expense  of  the  rest  is  bad. \nTherefore,  iti  patriotism,  etc..  the  venom  is  present  with  the  good. \nFor  though  the  inner  essence  of  the  Higher  Ego  is  uusoilable,  the \nouter  garment  may  be  soiled.  Thus  both  the  bad  and  the  good  of \nsuch  thoughts  and  actions  art  impressed  on  the  Auric  Envelope  and \nthe  Karma  of  the  bad  is  taken  up  by  the  Higher  Ego,  though  it  is \nperfectly  guiltless  of  it.  Thus  both  sets  of  impressions,  after  death, \nscatter  in  the  Universal  Mind,  and  at  reincarnation  the  Ego  sends  out \na  Ray  which  is  itself,  into  a  new  personality,  and  there  suffers.  It \nsuffers  in  the  Self-consciousness  that  it  has  created  by  its  own  accumu- \nlated experiences. \n\nEvery  one  of  our  Egos  has  the  Karma  of  past  Manvautaras  behind. \nThere  are  seven  Hierarchies  of  Egos,  some  of  which,  e.g.,  in  inferior \ntribes,  may  be  said  to  be  only  just  beginning  the  present  cycle.  The \nEgo  starts  with  Divine  Consciousness;  no  past,  no  future,  no  separa- \ntion. It  is  long  before  realizing  that  it  is  itself.  Only  after  many \nbirths  does  it  begin  to  discern,  by  this  collectivity  of  experience,  that \nit  is  individual.  At  the  end  of  its  cycle  of  reincarnation  it  is  still \nthe  same  Divine  Consciousness,  but  it  has  now  become  individualized \nSelf- consciousness. \n\n\n58o \n\n\nTHK   SBCBRT    DOCTRINB. \n\n\nThe  feeling  of  rcspousibility  is  inspired  by  the  presence  of  the  Wgtt \nof  the  Higher  Ego.  As  the  Ego  in  \\t&  cycle  of  re-birth  becomes  more \nand  more  indi\\'idualined,  it  learns  more  and  more  by  sttffering  to \nrecognize  its  own  responsibility,  by  which  it  finally  gains  Self-con- \nsciousness, the  consciousness  of  all  the  Egos  of  the  whole  Universe. \nAbsolute  Being,  to  have  the  idea  or  sensation  of  ail  this,  mnat  pass \nthrough  all  experience  individually,  not  universally,  so  that  when  it \nreturns  it  should  be  of  the  same  omniscience  as  the  Universal  Uind \npius  the  memory  of  all  that  it  has  passed  through. \n\nAt  the  Day  '*  Be  with  us\"  ever>*  Ego  has  to  remember  all  the  crycles \nof  its  past  reincarnations  for  Manvantaras.  The  Ego  comes  in  contact \nwith  this  earth,  all  seven  Principles  become  one.  it  sees  all  that  it  has \ndone  therein.  It  sees  the  stream  of  Its  past  reincarnations  by  a  certain \ndivine  light.  It  sees  all  humanity  at  once,  but  still  there  is  ever,  as  it \nwere,  a  stream  which  is  always  the  \"  I.\" \n\nWe  should  therefore  always  endeavour  to  accentuate  our  respon- \nsibility. \n\nThe  Higher  Ego  is.  as  it  were,  a  globe  of  pure  diWne  light,  a  Unit \nfrom  a  higher  plane,  on  which  is  no  diflferentiatiou.  Descending  to  a \nplane  of  differentiation  it  emanates  a  Ray,  which  it  can  only  manifet \nthrough  the  personality  which  is  already  diflerenttated.  A  portion  of \nthis  Ray,  the  I/>wer  Manas,  during  life,  may  so  crystallize  itself  and \nbecome  one  with  K&ma  that  it  will  remain  assimilated  with  Matter. \nThat  portion  which  retains  its  purity  forms  Antahkarana.  The  whole \nfate  of  an  incarnation  depends  on  whether  Antahkarana  will  be \nable  to  restrain  the  K&ma-Manas  or  not.  After  death  the  higher  light \n(Antahkarana)  which  bears  the  impressions  and  memory  of  all  good \nand  noble  aspirations,  assimilates  itself  with  the  Higher  Kgp.  the  bad \nis  dissociated  in  space,  and  conies  back  as  bad  Rarma  awaitiae  the \npersonality.  M \n\nThe  feeling  of  responsibility  is  the  beginning  of  Wisdom,  a  proof     ' \nthat  Ahanlcara  is  beginning  to  fade  out,  the  beginning  of  losing  the \nsense  of  separateuess. \n\n\nJ \n\n\nkAma  rOpa. \n\nThe  Efima  RJ3pa  eventually  breaks  up  and  goes  into  animals.  All \nred-blooded  animals  come  from  man.  The  cold-blooded  are  from  the \nmatter  of  the  past.    The  blood  is  the  lUma  Rupa. \n\nThe  white  corpuscles  are  the  scavengers,  \"devourers*':    thev  are \n\n\nRISING  ASOVB  TBB   BRAIN. \n\n\nS8< \n\n\nooKcd  out  of  tHe  Astral  through  the  spleen,  and  are  of  the  same  esseace \nas  the  Astral.  They  are  the  sweat-born  of  the  ChhayS.  Rama  is \neverywhere  in  the  body.  The  red  cells  are  drops  of  electrical  fluid, \nthe  perspiration  of  all  the  organs  oozed  out  from  every  cell.  They  are \nthe  progeny  of  the  Fohatic  Principle. \n\nHEART. \n\nThere  are  seven  brains  in  the  heart,  the  ITpSdhis  and  symbols  of  the \nseven  Hierarchies. \n\nTHE  FIREa \n\nThe  fires  are  always  playing  round  the  pineal  gland,  but  when \nKundalini  illuminates  ihcm  for  a  brief  instant  the  whole  universe  is \nseen.  Even  in  deep  sleep  the  Third  Eye  opens.  This  is  good  for \nManas,  who  profits  by  it,  though  we  ourselves  do  not  remember \n\nPERCEPTION. \n\nIn  answer  to  a  question  on  the  seven  stages  of  perception,  H.  P.  B. \nsaid  that  thought  should  be  centred  on  the  highest,  the  seventh,  and \nthen  an  attempt  to  transcend  this  will  prove  that  it  is  impossible  to  go \nbeyond  it  on  this  plane.  There  is  nothing  in  the  brain  to  carry  the \nthinker  on,  and  if  thought  is  to  rise  yei  further  it  must  be  thought \nwithout  a  brain.  I\u00abet  the  eyes  be  closed,  the  will  set  not  to  let  the \nbrain  work,  and  then  the  point  may  be  transcended  and  the  student \nwill  pass  to  the  next  plane.  All  the  seven  stages  of  perception  come \nbefore  Antahkarana;  if  you  can  pass  beyond  them  you  are  on  the \nManasic  Plane. \n\nTry  to  imagine  something  which  transcends  your  power  of  thought, \nsay,  the  nature  of  the  Ohyitn  Cbohans.  Then  make  the  brain  passive, \nand  pass  beyond;  you  will  see  a  white  radiant  light,  like  silver,  but \nopalescent  as  mother  of  pearl ;  then  waves  of  colour  will  pass  over  it, \nbeginning  in  the  tenderest  violet,  and  through  bronze  shades  of  green \nto  indigo  with  metallic  lustre,  and  that  colour  will  remain.  If  you  see \nthis  you  are  on  another  plane.     You  shoiild  pass  through  seven  stages. \n\nWhen  a  colour  comes,  glance  at  it,  and  if  it  is  not  good  reject  it. \nLet  your  attention  be  arrested  only  on  the  green,  indigo  and  yellow. \nThese  are  good  colours.  The  eyes  being  connected  with  the  brain,  the \ncolour  you  see  most  easily  will  be  the  colour  of  the  personality.  If \nyou  see  red,  it  is  merely  physiological,  and  is  to  be  disregarded. \nGreen-bronze  is  the  Ivower  Manas,  yellow-bronze  the  Antahkarana, \n\n\n582  THa    SBCKXT    DOCTKINS. \n\nindigo-bronze  is  Manas.  These  are  to  be  observed,  and  when  the \nyellow-broTiKe  merges  into  the  indigo  you  are  on  the  MSnasic  Plane. \n\nOn  the  Mfinasic  Plane  you  see  ihe  Noumena.  the  essence  of  phe- \nnomena. You  do  not  see  people  or  other  consciousnesses,  bat  have \nenough  to  do  to  keep  your  own.  The  trained  Seer  can  see  Noumena \nalways.  The  Adept  sees  the  Noumena  on  this  plane,  the  reality  of \nthings,  so  cannot  be  deceived. \n\nIn  meditation  the  beginner  may  waver  backwards  and  forwards \nbetween  two  planes.  You  hear  the  ticking  of  a  clock  on  this  plane, \nthen  on  the  astral\u2014 the  soul  of  the  ticking.  Wlien  clocks  are  stopped \nhere  the  ticking  goes  on  on  higher  planes,  in  the  astral,  and  then  in \nthe  ether,  until  the  last  bit  of  the  clock  is  gone.  It  is  the  same  as  with \na  dead  body,  which  sends  out  emanations  until  the  last  molecule  is \ndisintegrated. \n\nThere  is  no  time  in  meditation,  because  there  is  no  succession  of \nstates  of  consciousness  on  this  plane. \n\nViolet  is  the  colour  of  the  A.stral.  You  begin  with  it,  but  should \nnot  stay  in  it ;  try  to  pass  on.  When  you  sec  a  sheet  of  violet,  you  are \nbeginning  unconsciously  to  form  a  MSyavi  Rupa.  Fijc  your  attention, \nand  if  you  go  away  keep  your  consciousness  firmly  to  the  Mfiy&vic \nBody;  do  not  lose  sight  of  it,  hold  on  like  grim  death. \n\nCONSCIOUSNESS. \n\nThe  consciousness  which  is  merely  the  animal  consciousness  is  made \nup  of  the  consciousness  of  all  the  cells  in  the  body  except  those  of  the \nheart.  The  heart  is  the  king,  the  most  important  organ  in  the  body \nof  man.  Even  if  the  head  be  severed  from  the  body,  the  heart  will \ncontinue  to  beat  for  thirty  minutes.  It  will  beat  for  some  hours  if \nwrapped  in  cotton  wool  and  put  in  a  warm  place.  The  spot  in  the \nheart  which  is  the  last  of  all  to  die  is  the  seat  of  life,  the  centre  of  all. \nBrahmS.  the  first  spot  that  lives  in  the  foetus  and  the  last  that  dies. \nWhen  a  Yogi  is  buried  in  a  trance  it  is  this  spot  that  lives,  though  the \nrest  of  the  body  be  dead,  and  as  long  as  this  is  alive  the  Yogi  can  be \nresurrected.  This  spot  contains  potentially  miud.  life,  energy,  and \nwill.  During  life  it  radiates  prismatic  colours,  fiery  and  opalescent. \nThe  heart  is  the  centre  of  spiritual  consciousness,  as  the  brain  is  the \ncentre  of  intellectual.  But  this  consciousness  cannot  be  guided  by  a \nperson,  nor  its  energy  directed  by  him  until  he  is  at  one  with  Buddhi- \nManas;  until  then  it  guides  him \u2014 if  it  can.     Hence  the  pangs  of \n\n\nCHRIST   AND  APOIXONIUS. \n\n\n583 \n\n\nremorse,  the  prickings  of  couscience ;  they  come  from  the  heart,  not \nthe  head.  In  the  heart  is  the  only  manifested  God,  the  other  two  arc \ninvisible,  and  it  is  this  which  represents  the  Triad,  Atma-Buddhi- \nManas. \n\nIn  reply  to  a  question  whether  the  consciousnestt  might  not  be  con- \ncentrated In  the  heart  and  so  the  promptings  of  the  Spirit  caught. \nH.  P.  B.  said  that  any  one  who  could  thus  concentrate  would  be  at  one \nwith  Manas,  would  have  united  Kama-Manas  to  the  Higher  Manas. \nThe  Higher  Manas  could  not  directly  guide  man,  it  could  only  act \nthrough  the  Lower  Manas. \n\nThere  are  three  principal  centres  in  man.  Heart,  Head,  and  Navel : \nany  two  of  which  may  be  +  or  \u2014  to  each  other,  according  to  the \nrelative  predominance  of  the  centres. \n\nThe  heart  represents  the  Higher  Triad ;  the  liver  and  spleen  repre- \nsent the  Quatemar>'.    The  solar  plexus  is  the  brain  of  the  stomach. \n\nH.  P.  B.  was  asked  if  the  three  centres  above-named  would  represent \nthe  Christos,  crucified  between  two  thieves;  she  said  it  might  serve  as \nan  analogy*,  but  these  figures  must  not  be  over-driven.  It  must  never \nbe  forgotten  that  the  Lower  Manas  is  the  same  in  its  essence  as  the \nHigher,  and  may  become  one  with  it  by  rejecting  Kamic  impitlses. \nThu  crucifixion  of  the  Christos  represents  the  self-sacrifice  of  the \nHigher  Manas,  the  Father  that  sends  his  ouly  begotten  Sou  into  the \nworld  to  take  upon  him  our  sins:  the  Christ-myth  came  from  the \nMysteries.  So  also  did  the  life  of  ApoUonius  of  Tyaua ;  this  was \nsuppressed  by  the  Fathers  of  the  Church  because  of  its  striking  simi- \nlarity to  the  life  of  Christ. \n\nThe  psycho- intellectual  man  is  all  in  the  head  with  its  seven  gate- \nways ;  the  spiritual  man  is  in  the  heart.  The  convolutions  are  formed \nby  thought.  .,. \n\nThe  third  ventricle  in  life  is  filled  with  light,  and  not  with  a  liquid \nas  after  death. \n\nThere  are  seven  cavities  in  the  brain  which  are  quite  empty  during \nlife,  and  it  is  in  these  that  visions  must  be  reflected  if  they  are  to \nremain  in  the  memor>-.  These  centres  are,  in  Occultism,  called  the \nseven  harmonies,  the  scale  of  the  divine  harmonies.  They  are  filled \nwith  Ak&sha,  each  with  its  own  colour,  according  to  the  state  of  con- \nsciousness in  which  you  are.  The  sixth  is  the  pineal  gland,  which  is \nhollow  and  empty  during  life :  the  seventh  is  the  whole ;  the  fifth  is  the \nthird  ventricle :  the  fourth  the  pituitary  body.     When  Manas  is  united \n\n\n584  THS    SBCRBT    DOCTRXA. \n\nto  Atml-Baddhi,  or  when  AtniS-Bnddhi  is  centred  in  Manas,  it  acts \nin  the  three  higher  cavities,  radiating,  sending  forth,  a  halo  of  ligbu \nand  this  is  visible  in  the  case  of  a  very  holy  peTson. \n\nThe  cerebellum  is  the  centre,  the  storehouse,  of  all  the  forces;  it  is \nthe  K&ma  of  the  head.  The  pineal  gland  corresponds  to  the  nterus  ;  its \npeduncles  to  the  Fallopian  tubes.  The  pitnitary  body  is  only  its \nservant,  its  torch-bearer,  like  the  servants  bearing  lights  that  used  to \nrun  before  the  carriage  of  a  princess.  Man  is  thus  aodro^oe  so  far  as \nhis  head  is  concerned. \n\nMan  contains  in  himself  every  element  that  is  found  in  the  Universe. \nThere  is  nothing  in  the  Macrocosm  that  is  not  in  the  Microcosm.  The \npineal  gland,  as  was  said,  is  quite  empty  during  life;  the  pituitary \ncontains  various  essences.  The  grannies  in  the  pineal  gland  are  pre- \ncipitated after  death  within  the  cavity. \n\nThe  cerebellum  furnishes  the  materials  for  ideation  ;  the  frontaj \nlobesof  the  cerebrum  are  the  finishers  and  polishers  of  the  materials, \nbut  they  cannot  create  of  themselves. \n\nClairvoyant  perception  is  the  consciousness  of  touch :  thus  reading \nletters,  psychometrizing  substances,  etc.,  may  be  done  at  the  pit  of  the \nstomach.  Every  sense  has  its  consciousness,  and  you  can  have  con- \nsciousness  through  every  sense.  There  may  be  consciousness  on  the \nplane  of  sight,  though  the  brain  be  paralyzed ;  the  eyes  of  a  paralyzed \nperson  will  show  terror.  So  with  the  sense  of  hearing.  Those  who \nare  physically  blind,  deaf  or  dumb,  are  still  possessed  of  the  psychic \ncounterparts  of  these  senses. \n\nWILL  AND  DBSIRB. \n\nEros  in  man  is  the  will  of  the  genius  to  create  great  pictures,  great \nmusic,  things  that  will  live  and  serve  the  race.  It  has  nothing  in \ncommon  with  the  animal  desire  to  create.  Will  is  of  the  Higher  Manas. \nIt  is  the  universal  harmonious  tendency  acting  by  the  Higher  Manas. \nDesire  is  the  outcome  of  separatene.ss,  aiming  at  the  satisfaction  of  Self \nin  Matter.  The  path  opened  between  the  Higher  Ego  and  the  Lower \nenables  the  Ego  to  act  on  the  personal  self. \n\nCONVERSION. \n\nIt  is  not  true  that  a  man  powerful  in  evil  can  suddenly  be  converted \nand  become  as  powerful  for  good.  His  vehicle  is  too  defiled,  and  he \ncan  at  best  but  neutralize  the  evil,  balancing  up  the  bad  Kannic  causes \n\n\n1 \n\n\nTBB   BHGIKNINC5. \n\n\n5\u00bb5 \n\n\nhe  has  set  in  motion,  at  any  rate  for  this  incarnation.  You  cannot \ntake  a  herring  barrel  and  use  it  for  attar  of  roses  :  the  wood  is  too \nsoalced  through  with  the  drippings.  When  evil  impulses  and  tendencies \nhave  become  impressed  on  the  physical  nature,  they  cannot  at  once \nhe  reversed.  The  molecules  of  the  body  have  been  set  in  a  KAmic \ndirection,  and  though  they  have  sufficient  intelligence  to  discern \nbetween  things  on  their  own  plane,  i.e...  to  avoid  things  harmful  to \nthemselves,  they  cannot  understand  a  change  of  direction,  the  impulse \nto  which  is  from  another  plane.  If  they  are  forced  loo  violently, \ndisease,  madness  or  death  will  result. \n\nORIGINES. \n\nAbsolute  eternal  motion,  Parabrahman,  which  is  nothing  and  ever}- \nthing,  motion  inconceivably  rapid,  in  this  motion  throws  offa  film,  which \nis  Energy,  Eros.  It  thus  transforms  itself  to  Mulaprakrili.  primordial \nSubstance  which  is  still  Energy.  This  Energy,  still  transforming \nitself  in  its  ceaseless  and  inconceivable  motion,  becomes  the  Atom, \nor  rather  the  germ  of  the  Atom,  and  then  it  is  on  the  Third  Plane. \n\nOur  Manas  is  a  Ray  from  the  World-Soul  and  is  withdrawn  at \nPralaya  ;  \"  it  is  perhaps  the  Lower  Manas  of  Parabrahman.\"  that  is,  of \nthe  Parabrahman  of  the  manifested  Universe.  The  first  film  is  Energ)*, \nor  motion  on  the  manifested  plane;  Alaya  is  the  Third  Logos,  Mahd- \nBuddhi.  Mahat.  We  always  begin  on  the  Third  Plane;  beyond  that \nall  is  inconceivable.  Atm3  is  focussed  in  Buddhi,  but  is  embodied \nonly  in  Manas,  these  being  the  Spirit,  Soul  and  Body  of  the  Universe. \n\nDREAilS \n\nWe  may  have  evil  experiences  in  dreams  as  well  as  good.  We \nshould,  therefore,  train  ourselves  so  as  to  awaken  directly  we  toed  to \ndo  wrong. \n\nThe  Lower  Manas  is  asleep  in  sense-dreams,  the  animal  consciousness \nbeing  then  guided  towards  the  Astral  Light  by  K&ma ;  the  tendency  of \nsuch  sense-dreams  is  always  towards  the  auimal. \n\nIf  we  conid  remember  our  dreams  in  deep  sleep,  then  w\u00ab  should  be \nable  to  remember  all  our  past  incarnations. \n\nNIDANAS. \n\nThere  are  twelve  Nid2nas,  exoteric  and  Esoteric,  the  fundamental \ndoctrine  of  Buddhism. \n\n\n586 \n\n\nTHX    SBCKET    DOCTKIN8. \n\n\nSo  also  there  are  twelve  exoteric  Buddhist  Sfittas  called  Nidtna^ \neach  giving  one  Nidana. \n\nThe  Nidinas  have  a  dual  meaoiug.    They  are : \n\n(i)  The  twelve  causes  of  sentient  existence,  through  the  twelve  Ii \nof  subjective  with  objective  Nature,  or  between   the    subjective  and \nobjective  Natures. \n\n(a)  A  coucatcuatiou  of  causes  and  effects. \n\nEvery  cause  produces  an  effect,  and  this  effect  becomes  in  its  lam  a \ncause.  Each  of  these  has  as  UpSdhi  (^ basis),  one  of  the  sub-divisions  of \none  of  the  Nidanas.  and  also  an  effect  or  consequence. \n\nBoth  bases  and  effects  belong  to  one  or  another  NidSna,  each  having \nfrom  three  to  seventeen,  eighteen  and  twenty-one  sub-divisions. \n\nThe  names  of  the  twelve  Nidauas  are: \n\n(i)  Jarfimarana.  (7)  Sparsha. \n\n(3)  jati.  (8)  Chadayiitana. \n\n(3)  Bhava.  (9)  NSmarupa. \n\n(4)  UpSdana.  (10)  Vignaua. \n(5;  Trishna.                            (11)  Samskara. \n(6)  Vedana.                              (la)  Avidya* \n\n(i)  Jaramabana,  lit.  death  in  consequence  of  decrepitude.  Notice \nthat  death  and  not  life  comes  as  the  first  of  the  Nid\u00a3nas.  This  is  the \nfirst  fundamental  in  Buddhist  Philosophy;  every  Atom,  at  eveij \nmoment,  as  soon  aa  it  is  born  begins  dying. \n\nThe  five  Skandhas  are  founded  on  it ;  they  are  its  effects  or  product. \nMoreover,  in  its  turn,  it  is  based  on  the  five  Skandhas.     They  are \nmutual  things,  one  gives  to  the  other. \n(2}  JATI.  lit.  Birth. \n\nThat  is  to  say,  Birth  according  to  one  of  the  four  modes  of  Chaturyoni \n(the  four  wombs),  vis. : \n\n(i)  Through  the  womb,  like  Mammalia. \n(ii)  Through  Eggs. \n\n(iii)  Ethereal  or  liquid  Germs \u2014 fish  spawn,  pollen,  insects,  etc \n(iv)  AnupSdaka \u2014 NirmSnakSyas.  Gods,  etc. \n\nThat  is  to  say  that  birth  takes  place  by  one  of  these  modes.  Yon \nmust  be  born  in  one  of  the  six  objective  modes  of  existence,  or  in  the \nseventh  which  is  subjective.  These  four  are  within  six  modes  of \nexistence,  viz. : \n\n\n'  [irifae  Nldlou  are  icttd  Uieiwetve  wajr,  i^,,  fruni  ii  to  i,  Ibcj  gi'wctht  ~~*l\"*i\"Tnr  imlff      Ittt: ) \n\n\nKARMtC  EWRCTS. \n\n\n587 \n\n\nExoterieally : \u2014 \n\n(i)  Devas ;  (ii)  Men ;  (iii)  Asuras ;  (iv)  Men  in  Hell ;  (v)  Pretas.  de- \nvouring demons  on  earth  ;  (vi)  animals. \n\nEsoUricaUy : \u2014 \n\n(i)  Higher  Gods;  (ii)  DevasorPUris  (all  classes);  (iii)  Nirmftnakiyas; \n(iv)  Bodhisattvas ;  (v)  Men  in  Myalba  ;  (vi)  Kfima  ROpic  existences, \nwhether  of  men  or  animals,  in  KSma  Loka  or  the  Astral  Light;  (vii) \nElementals  (Subjective  Existences). \n\n(3)  Bhava  \u2014  Karmic  existence,  not  life  existence,  but  as  a  moral \nagent  which  determines  where  you  will  be  bom,  i.e.,  in  which,  of  the \nTriloka,   Bhur,  Bhuvar  or  Svar  (seven  Lokas  in  reality). \n\nThe  cause  or  NidSua  of  Bhava  is  Up4d&na,  that  is,  the  clinging  to \nexistence,  that  which  makes  us  desire  life  in  whatever  form. \n\nIts  effect  is  Jati  in  one  or  another  of  the  Triloka  and  under  whatever \nconditions. \n\nNid^nas  are  the  detailed  expression  of  the  law  of  Karma  under  twelve \naspects ;  or  we  might  say  the  law  of  Karma  under  twelve  Kid&nic \naspects. \n\nStCANDHAS. \n\nSkandhas  are  the  germs  of  life  on  all  the  seven  planes  of  Being,  and \nmake  up  the  totality  of  the  subjective  and  objective  man.  Every  vibra- \ntion we  have  made  is  a  Skandha.  The  Skandhas  arc  closely  united \nto  the  pictures  in  the  Astral  Light,  which  is  the  medium  of  impres- \nsions, and  the  Skandhas,  or  vibrations,  connected  with  subjective  or \nobjective  man,  are  the  links  which  attract  the  Reincarnating  Ego.  the \ngerms  left  behind  when  it  went  into  Devachan  which  have  to  be  picked \nnp  again  and  exhausted  by  a  new  personality.  The  exoteric  Skandhas \nhave  to  do  with  the  physical  atoms  and  vibrations,  or  objective  man  : \nthe  Esoteric  with  the  internal  and  subjective  man. \n\nA  mental  change,  or  a  glimpse  of  spiritual  truth,  may  make  a  man \nsuddenly  change  to  the  truth  even  at  his  death,  thus  creating  good \nSkandhas  for  the  next  life.  The  last  acts  or  thoughts  of  a  man  have \nan  enormous  effect  upon  his  future  life,  but  he  would  still  have  to  suffer \nfor  his  misdeeds,  and  this  is  the  basis  of  the  idea  of  a  death-bed  repen- \ntance. But  the  Karmic  effects  of  the  past  life  must  follow,  for  the  man \nin  his  next  birth  must  pick  up  the  Skandhas  or  vibratory  impressions \nthat  he  left  in  the  Astral  Light,  since  nothing  comes  from  nothing  in \nOccultism,  and  there  must  be  a  link  between  the  lives.  New  Skandhas \nare  bom  from  their  old  parents. \n\n\n58\u00ab \n\n\nSRC&KT    DOCTRINE. \n\n\nIt  is  wrong  to  speak  ofTauhSs  in  the  plural;  there  is  only  one  TanU, \nthe  datre  io  live.  This  develops  into  a  multitade  or  one  might  say  i \ncongeries  of  ideas.  The  Skandhas  are  ICarmic  and  non<Kanmc \nSkandhas  may  produce  Elementals  hy  unconscious  Kriyashakti.  Every \nElemental  that  is  throwu  out  by  man  must  return  to  him  sooner  or \nlater,  since  it  is  his  own  vibration.  They  thus  become  his  Prankeo- \nstein.  BlemenlaU  are  simply  effects  produciug  effects.  They  are  dis- \nembodied thoughts,  good  and  bad.  They  remain  cn-stallized  in  the \nAstral  Light  and  are  attracted  by  affinity  and  galvanized  back  into  life \nagain,  when  their  originator  returns  to  earth-life.  You  can  paralyxe \nthem  by  reverse  effects.'  Elementals  are  caught  like  a  disease  and \nhence  are  dangerou.s  to  ourselves  and  to  others.  This  is  why  it  is  dan- \ngerous to  influence  others.  The  Elementals  which  live  after  your  death \nare  those  which  you  implant  in  others:  the  rest  remain  latent  till  yoa \nare  reincarnated,  when  they  come  to  life  in  you.  \"Thus,\"  H.  P.  B.  said, \n*'if  you  are  badly  taught  by  me  or  incited  thereby  to  do  something \nwrong,  you  would  go  on  after  my  death  and  sin  through  me.  bnt  I \nshould  have  to  bear  the  Karma.  Calvin,  for  instance,  will  have  to \nsuffer  for  all  the  wrong  teaching  he  has  given,  though  he  gave  it  with \ngood  intentions.  The  worst  \u2022  \u2022  *  *  does  is  to  arrest  the  progress  of \ntruth.  Even  Buddha  made  mistakes.  He  applied  his  teaching  to  people \nwho  were  not  ready  ;  and  this  has  produced  Nid&nas.\" \n\nSUBTLE     BODIBS. \n\nWhen  a  roan  visits  another  in  his  Astral  Body,  it  is  the  Linga  Shartra \nwhich  goes,  but  this  canuot  happen  at  any  great  distance.  When  a  man \nthinks  o^  another  at  a  distance  very  intently,  he  sometimes  appears  to \nthat  person. \n\nIn  this  case  it  is  the  MSyfivi  Rnpa,  which  is  created  by  unconsciotis \nKriyftshakti,  and  the  man  himself  is  not  conscious  of  appearing.  If  he \nwere,  and  projected  his  MSy\u00a7vi  Kupa  consciously,  he  wonid  be  an \nAdept.*  No  two  persons  can  be  simultaneously  conscious  of  one \nanother's  presence,  unless  one  be  an  Adept.  Dngpas  use  the  MAyAvi \nRupa  and  sorcerers  also.  Dugpas  work  on  the  X^inga  Sharira  of  other \npeople. \n\nThe  Liaga  Sbarfra  in  the  spleen  is  the  perfect  picture  of  the  man, \nand  ia  good  or  bad,  according  to  his  own  nature.  The  Astral  Body  is \nthe  subjective  image  of  the  man  which  is  to  be,  the  first  germ  in  the \n\n\n'  [/.r,  >ii  Inilialc,  Uk  wronl  Ailrjrt  bebiK-  med  by  H.  P.  B.  to  cuwr  \u00bbU  gmles  of  loitlAtion.    A* \n\u25a0bow  fccn,  fehc  umU  lUc  wotda  Uljrlvi  Kupa  io  mon  Uun  one  anuc.\u2014 Sd.J \n\n\nynut  IS    KRITASUAXTI. \n\n\n5\u00ab9 \n\n\nmatrix,  the  model  of  the  physical  body  in  which  the  child  is  formed \nand  developed.  The  Linga  Sbarira  may  be  hurt  by  a  sliarj}  instrument, \nand  would  not  face  a  sword  or  bayonet,  although  it  would  easily  pass \nthrougli  a  table  or  other  piece  of  furniture. \n\nNothing  however  can  hurt  the  Mayavi  Rupa  or  thought-body,  since \nit  is  purely  subjective.  When  swords  are  struck  at  shades,  it  is  the \nsword  itself,  not  its  Linga  Sharira  or  Astral  that  cuts.  Sharp  instru- \nments alone  can  penetrate  Astrals,  e.g.,  under  water,  a  blow  will  not \naffect  you,  but  a  cut  will. \n\nThe  projection  of  the  Astral  Body  should  not  be  attempted,  but  the \npower  of  Kriyisliakti  should  be  exercised  in  the  projection  of  the \nMSyAvi  Rupa. \n\nKIRB. \nFire  is  not  an  Element  but  a  divine  thing.    The  physical  flame  is  the \nobjective  vehicle  of  the  highest  Spirit.    The  Fire  Elemeutals  are  the \nhighest.     Rverj'thing  in  this  world  has  its  Aura  and  its  Spirit.     The \nflame  yon  apply  to  the  candle  has  nothing  to  do  witli  the  candle  itself. \nThe  Aura  of  the  object  comes  into  conjunction  with  the  lowest  part  of \nthe  other.     Granite  cannot  bum  because  its  Aura  is  Fire.     Fire  Eleraen- \ntals  have  no  consciousness  on  this  plane,  they  are  too  high,  reflecting \nthe  divinity  of  their  own  source.     Other  Elementals  have  consciousness \non  this  plane  as  they  reflect  man  and  his  nature.    There  is  a  very  great \ndifference  between  the  mineral  and  vegetable  kingdoms.    The  wick  of \ntb.e  lamp,  for  instance,  is  negative.     It  is  made  positive  by  fire,  the  oil \nbeing  the  medium.     jEthcr  is  Fire.     The  lowest  part  of  jBther  is  the \nflame  which  you   see.      Fire  is  Divinity  in  its  subjective  presence \nthroughout  the  universe.     Under  other  conditions,  this  Universal  Fire \nmanifests  as  water,  air  and  earth.    It  is  the  one  Element  in  our  visible \nUniverse  which  is  the  Kriyashakti  of  all  forms  of  life.     It  is  that  which \ngives  light,  heat,  death,  life,  etc.     It  is  even  th^e  blood.    In  all  its  various \nmauiJcbtatiuus  ;i  is  essentially  one. \nIt  is  the  \"seven  Cosmocratores.\" \n\nEvidence  of  the  esteem  in  which  Fire  was  held  are  to  be  found  in  the \nOld  Tesiament.  The  Pillar  of  Fire,  the  Burning  Bush,  the  Shining \nFace  of  Moses \u2014 all  Fire.  Fire  is  like  a  looking-glass  in  its  nature,  and \nreflects  the  beams  of  the  first  order  of  subjective  manifestations  which \nare  supposed  to  be  throwu  ou  to  the  screen  of  the  first  outlines  of  the \ncreated  universe ;  in  their  lower  aspect  these  are  the  creations  of \nFire. \n\n\n590 \n\n\nTHE    SECRET    DOCTRINE. \n\n\nFire  in  the  grossest  aspect  of  its  essence  is  the  first  form  and  reflects \nthe  lower  forms  of  the  first  subjective  beings  which  are  ia  the  univeise. \nThe  first  divine  chaotic  thoughts  are  the  Fire  Hlementals.  When  on \nearth  they  take  form  and  come  flitting  in  the  flame  in  the  form  of  the \nSalamanders  or  lower  Fire  Elcmcntals.  In  the  air  you  have  raillions \nof  living  and  conscious  beings,  besides  our  thoughts  which  they  catch \nup.  The  Fire  Blementals  are  related  to  the  sense  of  sight  and  absort \nthe  Elemcutals  of  all  the  other  senses.  Thus  through  sight  you  can \nhave  the  consciousness  of  feeling,  hearing,  tasting,  etc.,  since  all  are \nincluded  in  the  sense  of  sight. \n\nHINTS  ON  THE  FUTURE. \n\nAs  time  passes  on  there  will  be  more  and  more  ether  iu  themfT \nWhen  ether  fills  the  air,  then  will  be  bom  children  without  fathers. \nIn  Virginia  there  is  an  apple  tree  of  a  special  kind.  It  does  not  blossom \nbut  bears  fruit  from  a  kind  of  berry  without  any  seeds.  This  will \ngradually  extend  to  animals  and  then  to  men.  Women  will  bear \nchildren  without  impregnation,  and  in  the  Seventh  Round  there  will \nappear  men  who  can  reproduce  themselves.  In  the  Seventh  Race  of \nllie  Fourth  Round,  men  will  change  their  skins  every  year  and  will \nhave  new  toe  and  finger  nails.  People  will  become  more  psychic,  then \nspiritual.  Last  of  all  in  the  Seventh  Round,  Buddhas  will  be  born \nwithout  sin.  The  Fourth  Round  is  the  longest  in  tlie  Kali  Yuga,  then \nthe  Fifth,  then  the  Sixth,  and  the  Seventh  Hound  will  be  very  short \n\nTHE  EGOS. \n\nIn  explaining  the  relations  of  the  Higher  and  Lower  Ego.  Devachan, \nand  the  **  Death  of  the  Soul,\"  the  following  figure  was  drawn  : \n\nB \n\n\nL.M.Z \\h.m. \n\n\nOn  the  separation  of  the  Principles  at  death  the  Higher  Ego  may  be \nsaid  to  go  to  Devachan  by  reason  of  the  experiences  of  the  Lower.  The \nHigher  Ego  in  its  own  plane  is  the  Rumfira. \n\nThe  Lower  Quaternary  dissolves ;  the  body  rots,  the  Linga  Sbartn \n&dea  out. \n\nAt  reincarnation  the  Higher  Ego  shoots  out  a  Ray.  the  Lower  Bgo \n\n\nRBSFOXSIBILITT  jUTD  THS  RGO. \n\n\n591 \n\n\nI \n\n\nI \n\n\n[ts  energies  are  upward  and  downward.  The  upward  tendencies \nbecome  its  Devachanic  experiences ;  the  lower  are  Kaniic.  The  Higher \nManas  stands  to  Buddhi  as  the  I^wer  Manas  to  the  Higher. \n\nAs  to  the  question  of  responsibility,  it  may  be  understood  by  an \nexample.  If  you  take  the  form  of  Jack  the  Ripper,  you  must  suffer \nfor  its  misdeeds,  for  the  law  will  punish  the  murderer  and  hold  him \nresponsible.  You  arc  the  sacrificial  victim.  lu  the  same  way  the \nHigher  Ego  is  theChristos,  the  sacrificial  victim  for  the  Lower  Manas. \nThe  Ego  takes  the  responsibility  of  every  body  it  informs. \n\nYou  borrow  some  money  to  lend  it  to  another ;  the  other  runs  away, \nbut  it  is  you  who  are  responsible.  The  mission  of  the  Higher  Ego  is \nto  shoot  out  a  Ray  to  be  a  Soul  in  a  child. \n\nThus  the  Ego  incarnates  in  a  thousand  bodies,  taking  upon  itself \nthe  sins  and  responsibilities  of  each  body.  At  every  incarnation  a  new \nRay  is  emitted,  and  yet  it  is  the  same  Ray  in  essence,  the  same  in  you \nand  me  and  every  one.  The  dross  of  the  incarnation  disintegrates,  the \ngood  goes  to  Devachau. \n\nThe  Flame  is  eternal.  From  the  Flame  of  the  Higher  Ego,  the \nLower  is  lighted,  and  from  this  a  lower  vehicle,  and  so  on. \n\nAnd  yet  the  Lower  Manas  is  such  as  it  makes  itself.  It  is  possible \nfor  it  to  act  differently  in  like  conditions,  for  it  has  reason  and  self- \nconscious  knowledge  of  right  and  wrong,  and  good  and  evil,  given  to \nit.  It  is  in  fact  endowed  with  all  the  attributes  of  the  Divine  Soul. \nIn  this  the  Ray  is  the  Higher  Manas,  the  speck  of  responsibility  on \nearth. \n\n\u2022*  The  part  of  the  essence  is  the  essence,  but  while  it  is  out  of  itself,  so \nto  say,  it  can  get  soiled  and  polluted.  The  Ray  can  be  manifested  on \nthis  earth  because  it  can  send  forth  its  MSyjivi  Rupa.  But  the  Higher \ncannot,  so  it  has  to  send  forth  a  Ray.  We  may  look  upon  the  Higher \nEgo  as  the  Sun,  and  the  personal  Manases  as  its  Rays.  If  we  take \naway  the  surrounding  air  and  light  the  Ray  may  be  said  to  return  to \nthe  Sun,  so  with  the  Lower  Manas  and  Lower  Quaternary. \n\nThe  Higher  Ego  can  only  manifest  through  its  attributes. \n\nIn  cases  of  sudden  death,  the  Lower  Manas  no  more  disappears  than \ndoes  the  Kama  Rupa  after  death.  After  the  severance  the  Ray  may \nbe  said  to  snap  or  he  dropped.  After  death  such  a  man  cannot  go  to \nDevachan,  nor  yet  remain  in  K3ma  Loka :  his  fate  is  to  reincarnate \nimmediately.  Such  an  entity  is  then  nn  animal  Soul  plus  the  intelli- \ngence of  the  severed  Ray.     The  manifestation  of  this  intelligence  in \n\n\n592  THE    SOCKET    DOCTSIN8. \n\nihc  next  birth  will  depend  entirely  on  the  physical  formation  of  the \nbrain  and  on  education. \n\nSuch  a  Soal  may  be  re-nnited  with  its  Hiji^heT  Ego  in  the  next  birth, \nif  the  environment  is  such  as  to  give  it  a  chance  of  aspiration  ( this  is \nthe  \"  grace  \"  of  the  Christians)  ;  or  it  may  go  on  for  two  or  three  incar- \nnations, the  Ray  becoming  weaker  and  weaker,  and  gradually  dissipat- \ning, until  it  is  bom  a  congenital  idiot  and  then  Anally  dissipated  io \nlower  forms. \n\nThere  are  enormous  mysteries  connected  with  the  Lower  Manas, \n\nWith  regard  to  some  intellectual  giants,  they  are  in  somewhat  the \nsame  condition  as  smaller  men,  for  their  Higher  Ego  is  paralyzed,  that \nis  to  say,  their  spiritual  nature  is  atrophied. \n\nThe  Manas  can  pass  its  essence  to  several  vehicles,  e.g.,  the  MSj-Svi \nRupa,  etc.,  and  even  to  Elementals  which  it  can  ensoul.  a.s  the \nRosicnicians  taught. \n\nThe  M^y^vi  Rupa  may  be  sometimes  so  vitalized  that  it  goes  on  to \nanother  plane  and  unites  with  the  beings  of  that  plane  and  so  ensouls \nthem. \n\nPeople  who  bestow  great  affection  upon  animal  pets  are  ensouling \nthem  to  a  certain  extent,  and  such  animal  Souls  progress  very  rapidly ;  in \nreturn  such  persons  get  back  the  animal  vitality  and  magnetism.  It \nis,  however,  against  Nature  to  thus  accentuate  animal  evolution,  and  oa \nthe  whole  is  bad. \n\nMONADIC    KVOLUTION \n\nThe  Kumdras  do  not  direct  the  evolution  of  the  Lunar  PitrST \nTo  understand  the  latter,  we  might  take  the  analogy  of  the  blood. \n\nThe  blood  may  be  compared  to  the  universal  Life  Principle,  the \ncorpuscles  to  the  Monads.  The  different  kinds  of  corpuscles  are  the \naame  as  the  various  classes  of  Monads  and  various  kingdoms,  not. \nhowever,  because  of  their  essence  being  different,  but  because  of  the \nenvironment  in  which  they  aie.  The  Chhslya.  is  the  permanent  seed. \nand  Wcissraann  in  his  hereditary  germ  theory  is  very  near  truth. \n\nH.  P.  B.  was  asked  whether  there  was  one  Ego  to  one  permanent \nCbbaya  seedroversouliug  it  in  a  series  of  incarnations;  her  answer  was: \n\u2022\u25a0\u25a0  No.  it  is  Heaven  and  Earth  kisAing  each  other.\" \n\nThe  animal  Suuls  are  in  temporary  forms  and  shells  in  which  they \nffain  experience,  and  iu  which  they  prepare  materials  for  higher \nevolution. \n\n\nFUNCTIONS  OF  THE   ASTRAl.  BODY. \n\n\n593 \n\n\nUntil  the  age  of  seven  the  astral  atavic  germ  forms  and  moulds  the \nbody  ;  after  that  the  body  forms  the  Astral. \n\nThe  Astral  and  the  Mind  mutually  react  on  each  other. \n\nThi;  meaning  of  the  passage  in  the  Upanishads,  where  it  says  that \nthe  Gods  feed  on  men,  is  that  the  Higher  Ego  obtains  its  earth  expe- \nrience through  the  Lower. \n\nASTRAL  BODY. \nThe  Astral  can  get  out  unconsciously  to  the  person  and  wander \nabout. \n\nThe  Chhaya  is  the  same  as  the  Astral  Body. \n\nThe  genu  or  life  essence  of  it  is  in  the  spleen. \n\n\"The  ChhSy^  is  coiled  up  in  the  spleen.\"  It  is  from  this  that  the \nAstral  is  formed:  it  evolves  in  a  shadowy  curling  or  gyrating  essence \nlike  smoke,  gradually  taking  form  as  it  grows.  But  it  is  not  projected \nfrom  the  physical,  atom  for  atom.  This  latter  intcrraolecular  form  is  the \nK^ma  Riipa.  At  death  ever>'  cell  and  molecule  gives  out  its  essence, \nand  from  it  is  formed  the  Astral  of  the  K^tma  Rupa:  but  this  can \nnever  come  out  during  life. \n\nThe  Chhdyd  in  order  to  become  visible  draws  upon  the  sunoundiug \natmosphere,  attracting  the  atoms  to  itself;  the  Linga  Sharira  could  not \nform  in  vacuo.  The  fact  of  the  Astral  Body  accounts  for  the  Arabian \nand  Eastern  tales  of  Djius  and  bottle  imps,  etc. \n\nIn  spiritualistic  phenomena,  the  resemblance  to  deceased  persons  is \nmostly  caused  by  the  imagination.  The  clothing  of  such  phantoms  is \nformed  from  the  living  atoms  of  the  medium,  and  is  no  real  clothing, \naud  has  nothing  to  do  with  the  clothing  of  the  medium.  \"All  the \nclothing  of  a  materialization  has  been  paid  for.\" \n\nThe  Astral  supports  life;  it  is  the  reservoir  or  sponge  of  life,  gather- \ning it  up  from  all  the  natural  kingdoms  around,  and  is  the  intermediary \nbetween  the  kingdoms  of  PrSnic  and  physical  life. \n\nLife  cannot  come  immediately  from  the  subjective  to  the  objective, \nfor  Nature  goes  gradually  through  each  sphere.  Therefore  the  Linga \nShartra  is  the  intermediary  between  Fraua  and  our  physical  body,  and \npumps  in  the  life. \n\nThe  spleen  is  consequently  a  very  delicate  organ,  but  the  physical \nspleen  is  only  a  cover  for  the  real  spleen. \n\nNow  Life  is  in  reality  Divinity,  Parabrahmaa.  But  in  order  to  manifest \non  the  Physical  Plane  it  must  be  assimilated  ;  and  as  the  purely  physical \nis  too  gross,  it  must  have  a  medium,  viz.,  the  Astral. \n\n%    OB \n\n\n594 \n\n\nTHU    saCKBT    DOCTRINE. \n\n\nAstral  matter  is  not  homogeneous,  and  the  Astral  Light  is  nothing \nbut  the  shadow  of  the  real  Divine  Ugbt;  it  is  however  not  mole- \ncular. \n\nThose  (Kamar&pic)  entities  which  are  below  the  Devachauic  Plane \nare  in  KSma  l/oka  and  only  possess  intelligence  like  monkeys.  There \narc  110  entities  in  the  four  lower  kingdoms  possessing  intelligence  which \ncan  communicate  with  men,  but  the  Elementals  have  instincts  like \nanimals.  It  is,  however,  possible  for  the  Sylphs  (the  Air  Elementals, \nthe  wickedest  things  in  the  world)  to  communicate,  but  they  require  to \nbe  propitiated. \n\nSpooks  (KSmartipic  entities)  can  only  give  the  information  they  sec \nimmediately  before  them.  They  see  things  in  the  Aura  of  people, \nalthough  the  people  may  not  be  aware  of  them  themselves. \n\nEarth-bound  spirits  arc  Kdmalokic  entities  that  have  been  so \nmaterialistic  that  they  cannot  be  dissolved  for  a  long  time.  They  have \nonly  a  glimmering  of  consciousness  and  do  not  know  why  they  are  held, \nsome  sleep,  some  preserve  a  glimmering  of  consciousness  and  suffer \ntorture. \n\nIn  the  case  of  people  who  have  very  little  Devachan,  the  greater  part \nof  the  consciou.sness  remains  in  Kama  Loka,  and  may  last  far  beyond \nthe  normal  period  of  one  hundred  and  fifly  years  and  remain  over  until \nthe  next  reincarnation  of  the  Spirit.  This  then  becomes  the  Dweller \non  the  Threshold  and  fights  with  the  new  Astral. \n\nThe  acme  of  K9ma  is  the  sexual  instinct,  ^r.^.,  idiots  have  such  desires \nand  also  food  appetites,  etc.,  and  nothing  else. \n\nDevachan  is  a  state  on  a  plane  of  spiritual  consciousness ;  Kflma \nI-/ika  is  a  place  of  physical  consciousness.  It  is  the  shadow  of  the \nanimal  world  and  that  of  instinctual  feelings.  When  the  consciousness \nthinks  of  spiritual  things,  it  is  on  a  spiritual  plane. \n\nIf  oue*s  thoughts  are  of  nature,  flowers,  etc,  then  the  conscionanesa  is \non  the  material  plane. \n\nBut  if  thoughts  arc  about  eating,  drinking,  etc..  and  the  passions, \nIhen  the  consciousness  is  in  the  KSmalokic  plane,  which  is  the  plane \nof  animal  instincts  pure  and  simple.","title":"Occultism of the secret doctrine","tradition":"Theosophy","translated_text":null,"word_count":256899}