SecretDoctrine The HPBlavatsky

The Secret Doctrine, Volume 3 by H.P.
Blavatsky
The Secret Doctrine, Volume 3

by H.P. Blavatsky
Published in the late 18 !s
"s #or $hat thou hearest others say, $ho %ersuade the many that the soul $hen once #reed #rom the body neither su##ers.... evil nor is conscious, & kno$ that thou art better 'rounded in the doctrines received by us #rom our ancestors and in the sacred or'ies o# Dionysus than to believe them( #or the mystic symbols are $ell kno$n to us $ho belon' to the Brotherhood. Plutarch The %roblem o# li#e is man. )a'ic, or rather *isdom, is the evolved kno$led'e o# the %otencies o# man!s interior bein', $hich #orces are divine emanations, as intuition is the %erce%tion o# their ori'in, and initiation our induction into that kno$led'e ... *e be'in $ith instinct( the end is omniscience. ".*ilder
Pa'e 1
The Secret Doctrine, Volume 3 by H.P. Blavatsky
TABLE
! " #TE#TS
Sect. Pa$e ) 3 0 2 )) )3 ) ) ) ) ) ) ) ) 3n 5erits ) 6 6 6 6 3 3 3 3 3 4 4 4 4 4 ,enly 4 4 )4 ))0 )2 6) 63 660 62 38 3) 33 33; 30 32 4) 43 44 440 42 -) -3 --; Pa'e +
%#T& D'"T &( ne *ey to all Sacre+ Books Assum,tions Have to be Proven The S,irit o. Plato/s Teachin$ Sel.1"ontra+iction o. the "ritic The "haracter o. Ammonius Saccas Plato a !ollo3er o. Pytha$oras Preliminary Survey The Protectors o. "hina The A. B. ". 5a$ic As . 5a$ic l+ As 5an
The Tree o. *no3le+$e ccultism 5ust 7in the Day Black 5a$ic at 7ork Black 5a$ic an+ Hy,notism The Philoso,hy Stan+s on %ts 5o+ern "riticism an+ the Ancients All Honour to 9enuine Scientists 7hat is a 5yth: "hal+ean The racles ri$in o. 5a$ic ri$in o. 5a$ic:
The Books o. Hermes 7hat is the Pherecy+es o. Syros "ain, 5athematical an+ Anthro,omor,hic The Secrecy o. %nitiates E<oteric an+ Esoteric Teachin$s ri$en on =9enesis> The =Dark Sayin$s> o. the =Testaments> The 9reatest "rime Ever Per,etrate+ Asiatic &eli$ions Proclaim Their Esoterism The 7is+om1&eli$ion Some &easons .or Secrecy

TABLE ! " #TE#TS "on/t Sect. Pa$e ; ; ; ; ; 0 ri$inals 0 0 0 ri$in an+ the !oun+ation o. @ @ @ @ @ 2 2 2 2 -0 -2 ;) ;3 ;;0 ;2 0) 03 00; 00 02 @) @6 @3 @@0 @2 2) 23 220 2@ 22 )8) )83 )8)80 )82 ))) ))6 Pa'e 3
The *ey o. Practical Theur$y The La++er o. Bein$ Three 7ays 5an is 9o+ ?esus Tau$ht &eincarnation The Dan$ers o. Practical 5a$ic #ames are Symbols The Three 5others The Bible an+ 7or+ 5oses an+ the ?e3s l+ 7ine in #e3 Bottles "o,ies That Ante1Date+ 7hich 7ere the Thieves: "haracter o. the Bible The Book o. Enoch The "hristianity ,en to the A+e,t
The Book o. Enoch an+ "hristianity Enoch &ecor+s The &aces The Book o. Enoch Symbolical ccultists Do #ot &eAect the Bible Hermetic an+ *abalistic Doctrines The *abalah an+ The Book o. Enoch #umbers an+ 5easures The Doctrine Belon$s to All
Various ccult Systems o. %nter,retations 1o. Al,habets an+ )8 #umerals #umbers an+ 5a$ic 9o+s an+ #umbers The 'niversal Lan$ua$e The He<a$on 3ith the "entral Point, or The Seventh *ey ccult 7ea,ons The Duty o. the True ccultist To3ar+ &eli$ions "hristian an+ #on1"hristian A+e,ts Post1"hristian A+e,ts an+ Their Doctrines )8 )8 )8 )) )) )6 )6 )3

TABLE ! " #TE#TS "on/t Sect. Pa$e )3 )3 )4 )4 )4 )))); ); )0 )0 )0 )0 )0 )@ )@ )@ )@ )@ )@ )@ )@ )@ )@ )@ )@ )2 )2 )2 68 68 68 ))3 ))))0 ))2 )6) )66 )63 )6)6; )60 )62 )3) )33 )3)30 )3@ )32 )4) )43 )4)40 )42 )-) )-3 )-)-0 )-2 );8 );) );3 );4 ););0 'n.air "riticism The T3o Eternal Princi,les Simon an+ His Bio$ra,her Hi,,olytus 'neven Balances Stones as =Evi+ences.> St. Paul the &eal !oun+er o. Present "hristianity Abro$ation o. La3 by %nitiates Paul "han$e+ to Simon Peter a ?e3ish *abalist, #ot an %nitiate The Seat o. Peter A,,ollonius o. Tyana The 5ysterious Teacher A,ollonius "annot Be Destroye+ De 5irville on A,ollonius A,ollonius #o !iction !acts 'n+erlyin$ A+e,t Bio$ra,hies ?esus an+ A,ollonius Bio$ra,hies o. %nitiates Similarity o. Le$en+s #ature o. "hrist A Serious 5istranslation Secret Doctrine o. ?esus The "ross an+ "ruci.i< The Story o. ?esus The Primitive 7oman *abalistic &ea+in$ o. 9os,els 'niversal Teachin$s St. "y,rian o. Antioch 5a$ic in Antioch Sorcerer Become Saint The Eastern 9u,ta Vi+ya B The *abalah A 5ystery 7ithin a 5ystery Authorshi, o. the Cohar
Pa'e ,

TABLE ! " #TE#TS "on/t Sect. Pa$e 68 68 68 68 68 68 68 68 68 6) 6) 6) 6) 6) 6) 6) 66 66 66 66 66 66 63 63 ccult Astronomy 64 64 64 64 66666);2 )0) )03 )0)00 )02 )@) )@3 )@)@; )@0 )@2 )2) )23 )2)20 )22 68) 683 68680 682 6)) 6)3 6)6)0 6)2 66) 666 663 66660 662 Pa'e -
"hal+aic an+ Hebre3 The !irst 5en 5any Events #ot Historical The &eal Hebre3 "haracters Lost Hebre3 Esotericism #ot Primitive The "onceale+ o. all the "onceale+ Three1in1one an+ !our The Se,tenary Se,hira The Blin+ Lea+in$ the Blin+ Hebre3 Alle$ories The Hebre3 Bible +oes not E<ist Some Hebre3s 7ere %nitiates The Seven "reative 9o+s Seven *eys to all Alle$ories 9eral+ 5assey on the Seven "reators The !ather an+ 5other The =Cohar> on "reation an+ the Elohim An$els as Buil+ers 7ho are the Elohim: 5ona+, Dua+, an+ Tria+ The "reative 9o+s 9o+ the Host 7hat the ccultists an+ *abalists Have to Say The 5ystery o. the Sun 5o+ern *abalists in Science an+ The Place o. #e,tune Sel.19eneration E<1#iholo: Are There An$els in Stars: Eastern an+ 7estern Primor+ial 5atter The 9reat Dee, The "haos o. 9enesis The Bible o. Humanity ccultism

TABLE ! " #TE#TS "on/t Sect. Pa$e 666; 6; 6; 6; 60 60 60 60 60 60 60 60 60 6@ 6@ 6@ 6@ 6@ 6@ 6@ 62 62 62 62 38 38 3) 3) 3) 36 36 36 63) 633 634 63630 632 64) 643 64640 642 6-) 6-3 6-6-0 6-@ 6-2 6;) 6;3 6;6;0 6;2 608 60) 603 60600 602 6@) 6@3 6@6@0 6@2 62) Pa'e . "haos is Theos or *osmos ne Hun+re+ an+ Ei$ht The %+ols an+ the Tera,him Divinin$ By Tera,him ?ehovah an+ Tera,him %+ol o. the 5oon E$y,tian 5a$ic Evi+ence o. Pa,yri Symbols an+ Their &ea+in$ &ebirth an+ Transmi$ration The E$y,tian *hous bsession in E$y,t T3o &ituals o. 5a$ic 5a$ical Statues &omances 1 But True The ri$in o. the 5ysteries An %nstant in Heaven 9ro3th o. Po,ular Belie.s A True Priesthoo+ The E$y,tian Priests &evealin$ an+ &eveilin$ Atlanteans De$eneratin$ The Trial o. the Sun %nitiate Vishvakarma an+ Vikarttana The Transmission o. Li$ht 5asonry an+ the ?esuits The 5ystery =Sun o. %nitiation> The Sun as 9o+ The bAects o. the 5ysteries 5ysteries an+ Theo,hany The 5ysteries an+ 5asonry Traces o. the 5ysteries "hristos an+ "hrestos The Symbolism o. #ara+a

TABLE ! " #TE#TS "on/t Sect. Pa$e 36 36 36 33 33 33 34 34 34 34 34 34 333333; 3; 3; 3; 30 30 30 3@ 3@ 3@ 3@ 32 32 32 48 48 623 62620 62@ 622 38) 383 38380 382 3)) 3)3 3)3)0 3)2 36) 363 36360 362 33) 336 333 33330 332 34) 343 34340 342 3-8 3-) E$y,tian %nitiation The Sel.1Sacri.icin$ Victim r,heus The Last o. the 5ysteries in Euro,e Alesia an+ Bibractis The Learnin$ o. E$y,t The Post1"hristian Successors to the 5ysteries The &oot &aces The =!alse 9nosis> Teachers o. Ammonius Di..iculties an+ Dan$ers The #eo1Platonic School Symbolism o. Sun an+ Stars The "ircle Dance "hristian Astrolatry 5ichael the "onDueror The "hristian Sun19o+ Pa$an Si+ereal 7orshi,, or Astrolo$y The Planetary An$els "elestial 7heels The Promethean 5ystery The Souls o. the StarsE'niversal Heliolatry "hristian Star17orshi, A Sin$ular "on.ession Astrolo$y an+ Astrolatry The De.ence o. Astrolo$y %ts Later Deterioration %ts Prominent Disci,les "ycles o. AvatFras An 'n.ul.ille+ Pro,hecy Secret "ycles Secret "ycles The #aros
Pa'e /

TABLE ! " #TE#TS "on/t Sect. Pa$e 48 48 48 4) 4) 4) 4) 4) 4) 4) 46 43 43 43 43 43 43 44 44 44 44 444; 4; 4; 4; 4; 40 4@ 42 42 3-3 3-3-0 3;) 3;3 3;3;0 3;2 30) 303 304 30; 300 302 3@) 3@3 3@3@; 3@0 3@2 32) 323 3232; 320 322 48) 483 48480 482 4))
A$e o. the Ve+as Testimony o. the Son$ "elestial 5ackey/s Ar$uments The Doctrine o. AvatFras All AvatFras %+entical Voluntary %ncarnation "ar+inal De "usa The Seven &ays S,ecial "ases The Hi$her Astral The Seven Princi,les The 5ystery o. Bu++ha ShankarFchFrya The Bu++ha "annot &eincarnate A !uller E<,lanation Sacri.ice ShankarFchFrya Still Livin$ =&eincarnations> o. Bu++ha VaAra+hara Livin$ Bu++has An bscure Passa$e An 'n,ublishe+ Discourse o. Bu++ha A 5istaken Vie3 #irvana15oksha The GkFsha 5atter is Ever 9ivin$ Blin+ !aith #ot E<,ecte+ 7hat Annihilation 5eans The Secret Books o. =Lam1&in> an+ DHyan Amita Bu++ha *3an1Shai1(in, an+ *3an1(in E7hat the =Book o. DHyan> an+ the Lamaseries o. Tson$1*ha1Pa Say Tson$1*ha1PaELohans in "hina The Lost 7or+
Pa'e 8

TABLE ! " #TE#TS "on/t Sect. Pa$e 42 -8 -8 -8 -8 -8 -8 4)3 4)4 4)4)0 4)2 46) 463 464 46460 462 43) 434 43430 432 44) 443 44440 442 4-) 4-3 4-4-0 4-2 4;) 4;3 4;4;0 4;2 40) 403 Pa'e 0 Tibetan Pro,hecies A !e3 5ore 5isconce,tions "orrecte+ 5isre,resentations o. Bu++hism A 5ysterious Lan+ Absur+ "onclusions 5aterialistic rientalists %ntro+uction o. Bu++hism into Tibet
The /Doctrine o. the Eye/ an+ The /Doctrine o. the Heart/,or the -) /Heart/s Seal/ S3e+enbor$ "laims The 9o+ /7ho/ 5ore 5isre,resentations IryFsan$a #ote A 7arnin$ The ?e3el o. the Lotus The Pytha$orean Tetra+ Seven "orres,on+ential "ontents "orres,on+ence Bet3een &aces an+ 5an 5an an+ The Lo$os "osmic, S,iritual, an+ Physical "entres 7oman an+ Alchemy Soun+ an+ "olour The Days o. the 7eek An E<,lanation Astrolo$y an+ Lunar 7eeks Seein$ Soun+s an+ Hearin$ "olours Planetary an+ Human Bo+ies Planets an+ !aculties Simon 5a$nus the 5a$ician Series o. Jons The Tri,le Jon 5a$ic an+ 5iracles 5a$ic a Divine Science -) -) -) -) -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6

TABLE ri$ins "olours an+ Princi,les The Primor+ial Seven The Hierarchies an+ 5an 7is+om an+ Truth ccult Secrecy The Li$ht an+ Dark Si+es o. #ature #ature/s !iner !orces The =Seven Princi,les> The Auric E$$ !ive or Seven Tattvas The Tattvas Esoteric an+ TFntra Tables o. the Tattvas Hatha an+ &FAa (o$a The A3akenin$ o. the Seventh Sense The 5aster "hakras The Human Har, The Duality in 5anas The Livin$ an+ the Dea+ 9ainin$ %mmortality Li$ht an+ Li.e The T3o E$os Death o. the Soul &eincarnation o. Lo3er Soul The D3eller on the Threshol+ The 7or+ The Divine 7itness A,,en+i< A 5antra ,erative "olour an+ S,iritual Soun+ 5usical Table #otes on Some ral Teachin$s The D3eller on the Threshol+ ! " #TE#TS "on/t Sect. Pa$e -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 40400 402 4@) 4@3 4@4@0 4@2 42) 423 42420 422 -8) -83 -8-80 -82 -)) -)3 -)-)0 -)2 -6) -63 -6-60 -62 -38 -3) -33 -3-30 -32 Pa'e 1 The Seven Hierarchies

TABLE ! " #TE#TS "on/t Sect. Pa$e -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -6 -4) -43 -4-40 -42 --) --3 ----0 --2 -;) -;3 -;-;0 -;2 -0) -03 -0-00 -02 -@) -@3 -@-@0 -@2 -2) -23 !ear an+ Hatre+ Trian$le an+ Kuaternary PrFna an+ Antahkarana Sacre+ "entres o. Bo+y GkFsha #ature/s Soun+in$1Boar+ *osmic "onsciousness Divisions o. the Astral Plane *osmic Planes Di..erentiation 5en an+ Pitris Po3er o. %ma$ination 7hy "ycles &eturn Talas an+ Lokas States o. "onsciousness 5an an+ Lokas (o$Ls in Svarloka "onsciousness an+ Sel.1"onsciousness Scales o. "onsciousness Vibrations an+ %m,ressions The "ruci.i<ion o. the "hristos &isin$ Above the Brain "hrist an+ A,ollonius The Be$innin$s *armic E..ects !ire is *riyFshakti &es,onsibility an+ the E$o !unctions o. the Astral Bo+y
Pa'e 11
The Secret Doctrine, Volume 3 by H.P. Blavatsky P&E!A"E

The task o# %re%arin' this volume #or the %ress has been a di##icult and an1ious one, and it is necessary to state clearly $hat has been done. The %a%ers 'iven to me by H.P.B. $ere 2uite unarran'ed, and had no obvious order( & have there#ore taken each %a%er as a se%arate Section, and have arran'ed them as se2uentially as %ossible. *ith the e1ce%tion o# the correction o# 'rammatical errors and the elimination o# obviously un34n'lish idioms, the %a%ers are as H.P.B. le#t them, save as other$ise marked. &n a #e$ cases & have #illed in a 'a%, but any such addition is enclosed $ithin s2uare brackets, so as to be distin'uished #rom the te1t. &n 5The )ystery o# Buddha5 a #urther di##iculty arose( some o# the Sections had been $ritten #our or #ive times over, each version containin' some sentences that $ere not in the others( & have %ieced these versions to'ether,takin' the #ullest as basis, and insertin' therein everythin' added in any other versions. &t is, ho$ever, $ith some hesitation that & have included these Sections in the Secret Doctrine . To'ether $ith some most su''estive thou'ht, they contain very numerous errors o# #act, and many statements based on e1oteric $ritin's, not on esoteric kno$led'e. They $ere 'iven into my hands to %ublish, as %art o# the Third Volume o# the Secret Doctrine, and & there#ore do not #eel 6usti#ied in comin' bet$een the author and the %ublic, either by alterin' the statements, to make them consistent $ith #act, or by su%%ressin' the Sections. She says she is actin' entirely on her o$n authority, and it $ill be obvious to any instructed reader that she makes 3 %ossibly deliberately 3 many statements so con#used that they are mere blinds, and other statements 3 %robably inadvertently 3 that are nothin' more than the e1oteric misunderstandin's o# esoteric truths. The reader must here, as every$here, use his o$n 6ud'ment, but #eelin' bound to %ublish these Sections, & cannot let them 'o to the %ublic $ithout a $arnin' that much in them is certainly erroneous. Doubtless, had the author hersel# issued this book, she $ould have entirely re$ritten the $hole o# this division( as it $as, it seemed best to 'ive all she had said in the di##erent co%ies, and to leave it in its rather un#inished state, #or students $ill best like to have $hat she said as she said it, even thou'h they may have to study it more closely than $ould have been the case had she remained to #inish her $ork. The 2uotations made have been as #ar as %ossible #ound, and correct re#erences 'iven( in this most laborious $ork a $hole band o# earnest and %ainstakin' students,under the 'uidance o# )rs. 7oo%er3 8akley, have been my $illin' assistants. *ithout their aid it $ould not have been %ossible to 'ive the re#erences, as o#ten a $hole book had to be searched throu'h, in order to #ind a %ara'ra%h o# a #e$ lines. This volume com%letes the %a%ers le#t by H.P.B., $ith the e1ce%tion o# a #e$ scattered articles that yet remain and that $ill be %ublished in her o$n ma'a9ine Lucifer. Her %u%ils are $ell a$are that #e$ $ill be #ound in the %resent 'eneration to do 6ustice to the occult kno$led'e o# H.P.B., and to her ma'ni#icent s$ee% o# thou'hts, but as she can $ait to #uture 'enerations #or the 6usti#ication o# her 'reatness as a teacher, so can her %u%ils a##ord to $ait #or the 6usti#ication o# their trust. A##%E BESA#T
Pa'e 1+
The Secret Doctrine, Volume 3 by H.P. Blavatsky %#T& D'"T &(

5P8*4: belon's to him $ho kno$s(5 this is a very old a1iom. ;no$led'e 3 the #irst ste% to $hich is the %o$er o# com%rehendin' the truth, o# discernin' the real #rom the #alse 3 is #or those only $ho, have #reed themselves #rom every %re6udice and con2uered their human conceit and sel#ishness, are ready to acce%t every and any truth once it is demonstrated to them. 8# such there are very #e$. The ma6ority 6ud'e o# a $ork accordin' to the res%ective %re6udices o# its critics, $ho are 'uided in their turn by the %o%ularity or un%o%ularity o# the author, rather than by its o$n #aults or merits. 8utside the Theoso%hical circle, there#ore, the %resent volume is certain to receive at the hands o# the 'eneral %ublic a still colder $elcome than its t$o %redecessors have met $ith. &n our day no statement can ho%e #or a #air trial, or even hearin', unless its ar'uments run on the line o# le'itimate and acce%ted en2uiry, remainin' strictly $ithin the boundaries o# o##icial Science or orthodo1 Theolo'y.
M Pa$e )N
8ur a'e is a %arado1ical anomaly. &t is %re<minently materialistic and as %re<minently %ietistic. 8ur literature, our modern thou'ht and %ro'ress, so called, both run on these t$o %arallel lines, so incon'ruously dissimilar and yet both so %o%ular and so very orthodo1, each in its o$n $ay. He $ho %resumes to dra$ a third line, as a hy%hen o# reconciliation bet$een the t$o, has to be #ully %re%ared #or the $orst. He $ill have his $ork man'led by revie$ers, mocked by the syco%hants o# Science and 7hurch, mis2uoted by his o%%onents, and re6ected even by the %ious lendin' libraries. The absurd misconce%tions, in so3called cultured circles o# society, o# the ancient *isdom3:eli'ion =Bodhism> a#ter the admirably clear and scienti#ically3%resented e1%lanations in Esoteric Buddhism, are a 'ood %roo# in %oint. They mi'ht have served as a caution even to those Theoso%hists $ho, hardened in an almost li#e3 lon' stru''le in the service o# their 7ause, are neither timid $ith their %en, nor in the least a%%alled by do'matic MPa$e 6N assum%tion and scienti#ic authority. ?et, do $hat Theoso%hical $riters may, neither )aterialism nor doctrinal %ietism $ill ever 'ive their Philoso%hy a #air hearin'. Their doctrines $ill be systematically re6ected, and their theories denied a %lace even in the ranks o# those scienti#ic e%hemera, the ever3shi#tin' 5$orkin' hy%otheses5 o# our day. To the advocate o# the 5animalistic5 theory, our cosmo'enetical and anthro%o'enetical teachin's are 5#airy3tales5 at best. @or to those $ho $ould shirk any moral res%onsibility, it seems certainly more convenient to acce%t descent #rom a common simian ancestor and see a brother in a dumb, tailless baboon, than to ackno$led'e the #atherhood o# the Pitris, the 5Sons o# Aod,5 and to have to reco'nise as a brother a starvelin' #rom the slums. 5Hold backB5 shout in their turn the %ietists. 5?ou $ill never make o# res%ectable church3'oin' 7hristians 4soteric BuddhistsB5 Cor are $e, in truth, in any $ay an1ious to attem%t the metamor%hosis. But this cannot, nor shall it, %revent Theoso%hists #rom sayin' $hat they have to say, es%ecially to those $ho, in o%%osin' to our doctrine )odern Science, do so not #or her o$n #air sake, but only to ensure the success o# their %rivate hobbies and %ersonal 'lori#ication. &# $e cannot %rove many o# our %oints, no more can they( yet $e may sho$ ho$, instead o# 'ivin' historical and scienti#ic #acts 3 #or the edi#ication o# those $ho, kno$in' less than they, look to Scientists to do their thinkin' and #orm their o%inions 3 the e##orts o# most o# our scholars seem solely directed to killin' ancient #acts, or distortin' them into %ro%s to su%%ort their o$n s%ecial vie$s. This $ill be done in no s%irit o# malice or even criticism, as the $riter readily admits that most o# those she #inds #ault $ith stand immeasurably hi'her in learnin' than hersel#. But 'reat scholarshi% does not %reclude bias and %re6udice, nor is it a sa#e'uard a'ainst sel#3conceit, but rather the Pa'e 13

reverse. )oreover, it is but in the le'itimate de#ence o# our o$n statements, i.e., the vindication o# "ncient *isdom and its 'reat truths, that $e mean to take our 5'reat authorities5 to task. &ndeed, unless the %recaution o# ans$erin' be#orehand certain ob6ections to the #undamental %ro%ositions in the %resent $ork be ado%ted 3 ob6ections $hich are certain to be made on the authority o# this, that, or another scholar concernin' the 4soteric character o# all the archaic and ancient $orks on Philoso%hy 3 our statements $ill be once more contradicted and even discredited. 8ne o# the main %oints in this Volume is to indicate in the $orks o# the old "ryan, Areek and ne *ey to all Sacre+ Books 1 MPa$e 3N other Philoso%hers o# note, as $ell as in all the $orld3scri%tures, the %resence o# a stron' 4soteric alle'ory and symbolism. "nother o# the ob6ects is to %rove that the key o# inter%retation, as #urnished by the 4astern Hindu3Buddhistic canon o# 8ccultism 3 #ittin' as $ell the 7hristian Aos%els as it does archaic 4'y%tian, Areek, 7haldean, Persian, and even Hebre$ 3)osaic Books 3 must have been one common to all the nations, ho$ever diver'ent may have been their res%ective methods and e1oteric 5blinds.5 These claims are vehemently denied by some o# the #oremost scholars o# our day. &n his 4dinbur'h Dectures, Pro#. )a1 )uller discarded this #undamental statement o# the Theoso%hists by %ointin' to the Hindu Shastras and Pandits, $ho kno$ nothin' o# such 4sotericism. O The ma6ority o# the Pandits kno$ nothin' o# the 4soteric Philoso%hy no$, because they have lost the key to it( yet not one o# these, i# honest, $ould deny that the Upanishads, and es%ecially the Puranas, are alle'orical and symbolicalE nor that there still remain in &ndia a #e$ 'reat scholars $ho could, i# they $ould, 'ive them the key to such inter%retations. Cor do they re6ect the actual e1istence o# )ahFtmFs 3 initiated ?o'is and "de%ts 3 even in this a'e o# ;ali ?u'a.P The learned Sanskrit scholar stated in so many $ords that there $as no hidden meanin', no 4soteric element or 5blinds,5 either in the Purnas or the Upanishads. 7onsiderin' that the $ord 5G%anishad5 means, $hen translated, the 5Secret Doctrine.5 the assertion is, to say the least, e1traordinary. Sir ). )onier *illiams a'ain holds the same vie$ $ith re'ard to Buddhism. To hear him is to re'ard Aautama, the Buddha, as an enemy o# every %retence to 4soteric teachin's. He himsel# never tau'ht themB "ll such 5%retences5 to 8ccult learnin' and 5ma'ic %o$ers5 are due to the later "rhats, the subse2uent #ollo$ers o# the 5Di'ht o# "sia5B Pro#. B. Ho$ett, a'ain, as contem%tuously %asses the s%on'e over the 5absurd5 inter%retations o# Plato!s Timaeus and the )osaic Books by the Ceo%latonists. There is not a breath o# the 8riental =Anostic> s%irit o# )ysticism in Plato!s Dialogues, the :e'ius Pro#essor o# Areek tells us, nor any a%%roach to Science, either. @inally, to ca% the clima1, Pro#. Sayce, the "ssyriolo'ist, althou'h he does not deny the actual %resence, in the "ssyrian tablets and cunei#orm literature, o# a hidden meanin' 3 5)any o# the sacred te1ts . . . . so $ritten as to be intelli'ible only to the initiated53 yet insists that the 5keys and 'losses5 thereo# are no$ in the hands o# the "ssyriolo'ists. The modern scholars, he a##irms, have in their %ossession clues to the inter%retation o# the 4soteric :ecords. 5*hich even the initiated %riests Io# 7haldaeaJ did not %ossess.5
MPa$e 4N Thus,
in the scholarly a%%reciation o# our modern 8rientalists and Pro#essors, Science $as in its in#ancy in the days o# the 4'y%tian and 7haldean "stronomers. PFnini, the 'reatest Arammarian in the $orld, $as unac2uainted $ith the art o# $ritin'. So $as the Dord Buddha, and everyone else in &ndia until 3 B.7. The 'rossest i'norance rei'ned in the days o# the &ndian :ishis, and even in those o# Thales, Pytha'oras, and Plato. Theoso%hists must indeed be su%erstitious i'noramuses to s%eak as they do, in Pa'e 1,

the #ace o# such learned evidence to the contraryB Truly it looks as i#, since the $orld!s creation, there has been but one a'e o# real kno$led'e on earth 3 the %resent a'e. &n the misty t$ili'ht, in the 'rey da$n o# history, stand the %ale shado$s o# the old Sa'es o# $orld reno$n. They $ere ho%elessly 'ro%in' #or the correct meanin' o# their o$n )ysteries, the s%irit $hereo# has de%arted $ithout revealin' itsel# to the Hiero%hants, and has remained latent in s%ace until the advent o# the initiates o# )odern Science and :esearch. The noontide bri'htness o# kno$led'e has only no$ arrived at the 5;no$3"ll,5 $ho, baskin' in the da99lin' sun o# induction, busies himsel# $ith his Penelo%eian task o# 5$orkin' hy%otheses,5 and loudly asserts his ri'hts to universal kno$led'e. 7an anyone $onder, then, that accordin' to %resent vie$s the learnin' o# the ancient Philoso%her, and even sometimes that o# his direct successors in the %ast centuries, has ever been useless to the $orld and valueless to himsel#K @or, as e1%lained re%eatedly in so many $ords, $hile the :ishis and the Sa'es o# old have $alked #ar over the arid #ields o# myth and su%erstition, the mediaeval Scholar, and even the avera'e ei'hteenth century Scientist, have al$ays been more or less cram%ed by their 5su%ernatural5 reli'ion and belie#s. True, it is 'enerally conceded that some ancient and also mediaeval Scholars, such as Pytha'oras, Plato, Paracelsus, and :o'er Bacon, #ollo$ed by a host o# 'lorious names, had indeed le#t not a #e$ landmarks over %recious mines o# Philoso%hy and une1%ected lodes o# Physical Science. But then the actual e1cavation o# these, the smeltin' o# the 'old and silver, and the cuttin' o# the %recious 6e$els they contain, are all due to the %atient labours o# the modern man o# Science. "nd it is not to be the un%aralleled 'enius o# the latter that the i'norant and hitherto3deluded $orld o$es a correct kno$led'e o# the real nature o# the ;osmos, o# the true ori'in o# the universe and man, as revealed in the automatic and mechanical theories o# the Physicists, in accordance $ith strictly scienti#ic Philoso%hyK Assum,tions Have to be Proven 1 MPa$e -N Be#ore our cultured era, Science $as but a name, Philoso%hy a delusion and a snare. "ccordin' to the modest claims o# contem%orary authority on 'enuine Science and Philoso%hy, the Tree o# ;no$led'e has only no$ s%run' #rom the dead $eeds o# su%erstition, as a beauti#ul butter#ly emer'es #rom an u'ly 'rub. *e have, there#ore, nothin' #or $hich to thank our #ore#athers. The "ncients have at best %re%ared and #ertilised the soil( it is the )oderns $ho have %lanted the seeds o# kno$led'e and reared the lovely %lants called blank ne'ation and sterile a'nosticism. Such, ho$ever, is not the vie$ taken by Theoso%hists. They re%eat $hat $as stated t$enty years a'o. &t is not su##icient to s%eak o# the 5untenable conce%tions o# an uncultured %ast5 =Tyndall>E o# the 5parler enfantin5 o# the Vaidic %oets =)a1 )uller>( o# the 5absurdities5 o# the Ceo%latonists =Ho$ett>( and o# the i'norance o# the 7haldaeo3"ssyrian initiated Priests $ith re'ard to their o$n symbols, $hen com%ared $ith the kno$led'e thereon o# the British 8rientalist =Sayce>. Such assum%tions have to be %roven by somethin' more solid than the mere $ord o# these scholars. @or no amount o# boast#ul arro'ance can hide the intellectual 2uarries out o# $hich the re%resentations o# so many modern Philoso%hers and Scholars have been carved. Ho$ many o# the most distin'uished 4uro%ean Scientists have derived honour and credit #or the mere dressin'3u% o# the ideas o# these old Philoso%hers, $hom they are ever ready to dis%ara'e, is le#t to an im%artial %osterity to say. Thus it does seem not alto'ether untrue, as stated in Isis Unveiled, to say o# certain 8rientalists and Scholars o# dead lan'ua'es, that they $ill allo$ their boundless conceit and sel#3o%inionatedness to run a$ay $ith their lo'ic and reasonin' %o$ers, rather than concede to the ancient Philoso%hers the kno$led'e o# anythin' the modern do not kno$. "s %art o# this $ork treats o# the &nitiates and the secret kno$led'e im%arted durin' the )ysteries, the Pa'e 1-

statements o# those $ho, in s%ite o# the #act that Plato $as an &nitiate, maintain that no hidden )ysticism is to be discovered in his $orks, have to be #irst e1amined. Too many o# the %resent scholars, Areek and Sanskrit, are but too a%t to #ore'o #acts in #avour o# their o$n %reconceived theories based on %ersonal %re6udice. They conveniently #or'et, at every o%%ortunity, not only the numerous chan'es in lan'ua'e, but also that the alle'orical style in the $ritin's o# old Philoso%hers and the secretiveness o# the )ystics had their raison d !tre( that both the %re37hristian and the %ost37hristian MPa$e ;Nclassical $riters 3 the 'reat ma6ority at all events 3 $ere under the sacred obli'ation never to divul'e the solemn secrets communicated to them in the sanctuaries( and that this alone is su##icient to sadly mislead their translators and %ro#ane critics. But these critics $ill admit nothin' o# the kind, as $ill %resently be seen. @or over t$enty3t$o centuries everyone $ho has read Plato has been a$are that, like most o# the other Areek Philoso%hers o# note, he had been initiated( that there#ore, bein' tied do$n by the Sodalian 8ath, he could s%eak o# certain thin's only in veiled alle'ories. His reverence #or the )ysteries is unbounded( he o%enly con#esses that he $rites 5eni'matically,5 and $e see him take the 'reatest %recautions to conceal the true meanin' o# his $ords. 4very time the sub6ect touches the 'reater secrets o# 8riental *isdom 3 the cosmo'ony o# the universe, or the ideal %ree1istin' $orld 3 Plato shrouds his Philoso%hy in the %ro#oundest darkness. His Timaeus is so con#used that no one but an &nitiate can understand the hidden meanin', "s already said in &sis GnveiledE The s%eculations o# Plato in the Ban"uet on the creation, or rather the evolution, o# %rimordial men, and the essay on cosmo'ony in the Timaeus, must be taken alle'orically i# $e acce%t them at all. &t is this hidden Pytha'orean meanin' in Timaeus, #rat$lus, and Parmenides, and a #e$ other triolo'ies and dialo'ues, that the Ceo%latonists ventured to e1%ound, as #ar as the theur'ical vo$ o# secresy $ould allo$ them. The Pytha'oran doctrine that Aod is the Gniversal )ind di##used throu'h all thin's, and the do'ma o# the soul!s immortality, are the leadin' #eatures in these a%%arently incon'ruous teachin's. His %iety and the 'reat veneration he #elt #or the )ysteries are su##icient $arrant that Plato $ould not allo$ his indiscretion to 'et the better o# that dee% sense o# res%onsibility $hich is #elt by every "de%t. 57onstantly %er#ectin' himsel# in %er#ect )ysteries a man in them alone becomes truly %er#ect,5 says he in the Phaedrus. He took no %ains to conceal his dis%leasure that the )ysteries had become less secret than #ormerly. &nstead o# %ro#anin' them by %uttin' them $ithin the reach o# the multitude, he $ould have 'uarded them $ith 6ealous care a'ainst all but the most earnest and $orthy o# his disci%les. O This assertion is clearly corroborated by Plato himsel#, $ho $ritesE 5?ou say that in my #ormer discourse & have not su##iciently e1%lained to you the nature o# the @irst. & %ur%osely s%oke eni'matically, that in case the tablet should have ha%%ened $ith any accident, either by sea or land, a %erson $ithout some %revious kno$led'e o# the sub6ect mi'ht not be able to understand its contents.5 =Plato. Ep., &&. 31+ 7ory. "ncient @ra'ments. %.3 , P *hile mentionin' the Aods on every %a'e, his monotheism is un2uestionable, #or the $hole thread o# his discourse indicates that by the term 5Aod5 he means a class o# bein's lo$er in the scale than Deities, and but one 'rade hi'her than men. 4ven Hose%hus %erceived and ackno$led'ed this #act, des%ite the natural %re6udice o# his race. The S,irit o. Plato/s Teachin$ 1 MPa$e 0N &n his #amous onslau'ht u%on "%ion, this historian says(5Those, ho$ever, amon' the Areeks $ho %hiloso%hi9ed in accordance $ith truth $ere not i'norant o# anythin', . . . nor did they #ail to %erceive the chillin' su%er#icialities o# the mythical alle'ories, on $hich account they 6ustly des%ised them. . . . By $hich thin' Plato, bein' moved, says it is not necessary to admit any one o# Pa'e 1.

the other %oets into Lthe 7ommon$ealth,! and he dismisses Homer blandly, a#ter havin' cro$ned him and %ourin' un'uent u%on him, in order that indeed he should not destroy by his m$ths, the orthodo1 belie# in res%ectin' one Aod.5 O &sis Gnveiled, i. +8/, +88.P "nd this is the 5Aod5 o# every Philoso%her, Aod in#inite and im%ersonal. "ll this and much more, $hich there is no room here to 2uote, leads one to the undeniable certitude that =a> as all the Sciences and Philoso%hies $ere in the hands o# the tem%le Hiero%hants, Plato, as initiated by them, must have kno$n them( and =b>, that lo'ical in#erence alone is am%ly su##icient to 6usti#y anyone in re'ardin' Plato!s $ritin's as alle'ories and 5dark sayin's,5 veilin' truths $hich he had no ri'ht to divul'e. This established, ho$ comes it that one o# the best Areek scholars in 4n'land, Pro#. Ho$ett, the modern translator o# Plato!s $orks, seeks to demonstrate that none o# the Dialo'ues 3 includin' even the Timaeus 3 have any element o# 8riental )ysticism about themK Those $ho can discern the true s%irit o# Plato!s Philoso%hy $ill hardly be convinced by the ar'uments $hich the )aster o# Balliol 7olle'e lays be#ore his readers. 58bscure and re%ulsive5 to him, the Timaeus may certainly be( but it is as certain that this obscurity does not arise, as the Pro#essor tells his %ublic, 5in the in#ancy o# %hysical science,5 but rather in its days o# secresy( not 5out o# the con#usion o# theolo'ical, mathematical, and %hysiolo'ical notions,5 or 5out o# the desire to conceive the $hole o# Cature $ithout any ade2uate kno$led'e o# the %arts.5 O The Dialogues of Plato, translated by B.Ho$ett. :e'ius Pro#essor o# Areek at the Gniversity o# 81#ord, 111 -93.P @or )athematics and Aeometry $ere the backbone o# 8ccult cosmo'ony, hence o# 5Theolo'y,5 and the %hysiolo'ical notions o# the ancient Sa'es are bein' daily veri#ied by Science in our a'e( at least, to those $ho kno$ to read and understand ancient 4soteric $orks. The 5kno$led'e o# the %arts5 avails us little, i# this kno$led'e only leads us the more to i'norance o# the *hole, or the 5nature and the reason o# the Gniversal,5 as Plato called Deity, and causes us to blunder most e're'iously because o# our boasted inductive methods. Plato may have been 5inca%able o# induction, or 'enerali9ation in the modern sense5( O 8%. cit., %.-.1 P he may have been i'norant also, o# the circulation o# the blood, $hich, $e are told, 5$as absolutely unkno$n to him,5 O 8%. cit., %.-01 P but then, there is nau'ht to dis%rove that he kne$ $hat blood is 3 and this is more than any Physiolo'ist or Biolo'ist can claim no$adays.
MPa$e @N
Thou'h a $ider and #ar more 'enerous mar'in #or kno$led'e is allo$ed the 5%hysical %hiloso%her5 by Pro#. Ho$ett than by nearly any other modern commentator and critic, nevertheless, his criticism so considerably out$ei'hs his laudation, that it may be as $ell to 2uote his o$n $ords, to sho$ clearly his bias. Thus he saysE To brin' sense under the control o# reason( to #ind some $ay throu'h the labyrinth or chaos o# a%%earances, either the hi'h$ay or mathematics, or more devious %aths su''ested by the analo'y o# man $ith the $orld and o# the $orld $ith man( to see that all thin's have a cause and are tendin' to$ards an end 3 this is the s%irit o# the ancient %hysical %hiloso%her. O This de#inition %laces =un$ittin'ly, o# course>, the ancient 5%hysical %hiloso%her5 many cubits hi'her than his modern 5%hysical5 confr%re, since the ultima thule o# the latter is to lead mankind to believe that neither universe nor man have any cause at all 3 not an intelli'ent one at all events 3 and that they have s%run' into e1istence o$in' to blind chance and a senseless $hirlin' o# atoms. *hich o# the t$o hy%otheses is the more rational and lo'ical is le#t to the Pa'e 1/

im%artial reader to decide.P But $e neither a%%reciate the conditions o# kno$led'e to $hich he $as sub6ected, nor have the ideas $hich #astened u%on his ima'ination the same hold u%on us. @or he is hoverin' bet$een matter and mind( he is under the dominion o# abstractions( his im%ressions are taken almost at random #rom the outside o# nature( he sees the li'ht, but not the ob6ects $hich are revealed by the li'ht( and he brin's into 6u1ta%osition thin's $hich to us a%%ear $ide as the %oles asunder, because he #inds nothin' bet$een them. The last %ro%osition but one must evidently be distaste#ul to the modern 5%hysical %hiloso%her,5 $ho sees the 5ob6ects5 be#ore him, but #ails to see the li'ht o# the Gniversal )ind, $hich reveals them, i.e., $ho %roceeds in a diametrically o%%osite $ay. There#ore the learned Pro#essor comes to the conclusion that the ancient Philoso%her, $hom he no$ 6ud'es #rom Plato!s Timaeus, must have acted in a decidedly un%hiloso%hical and even irrational $ay. @orE He %asses abru%tly #rom %ersons to ideas and numbers, and #rom ideas and numbers to %ersons( O &talics are mine. 4very tyro in 4astern Philoso%hy, every ;abalist, $ill see the reason #or such an association o# %ersons $ith ideas, numbers, and 'eometrical #i'ures. @or number, says Philolaus, 5is the dominant and sel#3%roduced bond o# the eternal continuance o# thin's.5 "lone the modern scholar remains blind to the 'rand truth P he con#uses sub6ect and ob6ect, first and final causes, and in dreamin' o# 'eometrical #i'ures is lost in a #lu1 o# sense. Sel.1"ontra+iction o. the "ritic 1 MPa$e 2N O Here a'ain the ancient Philoso%her seems to be ahead o# the modern. @or he only 5con#uses . . . #irst and #inal causes5 =$hich con#usion is denied by those $ho kno$ the s%irit o# the ancient scholarshi%>, $hereas his modern successor is con#essedly and absolutely i'norant o# both. )r. Tyndall sho$s Science 5%o$erless5 to solve a sin'le one o# the #inal %roblems o# Cature and 5disci%lined Iread, modern materialistic P, ima'ination retirin' in be$ilderment #rom the contem%lation o# the %roblems 5 o# the $orld o# matter. He even doubts $hether the men o# %resent Science %ossess 5the intellectual elements $hich $ould enable them to 'ra%%le $ith the ultimate structural ener'ies o# Cature.5 But #or Plato and his disci%les, the lo$er ty%es $ere but the concrete ima'es o# the hi'her abstract onesE the hi'her abstract onesE the immortal Soul has an arithmetical, as the body has a 'eometrical be'innin'. This be'innin', as the re#lection o# the 'reat universal archaeus =&nima 'undi>, is sel#3movin', and #rom the centre di##uses itsel# over the $hole body o# the )acrocosm.J "nd no$ an e##ort o# mind is re2uired on our %arts in order to understand his dou(le language, or to a%%rehend the t)ilight character of the *no)ledge and the 'enius o# ancient %hiloso%hers $hich, under such conditions IKJ, seems by a divine %o$er in many instances to have antici%ated the truth. O 8%. cit., %a'e -+3.P *hether 5such conditions5 im%ly those o# i'norance and mental stolidity in 5the 'enius o# ancient %hiloso%hers5 or somethin' else, $e do not kno$. But $hat $e do kno$ is that the meanin' o# the sentences $e have italici9ed is %er#ectly clear. *hether the :e'ius Pro#essor o# Areek believes or disbelieves in a hidden sense o# 'eometrical #i'ures and o# the 4soteric 56ar'on,5 he nevertheless admits the %resence o# a 5double lan'ua'e5 in the $ritin's o# these Philoso%hers. Thence he admits a hidden meanin', $hich must have had an inter%retation. *hy, then, does he #latly contradict his o$n statement on the very ne1t %a'eK "nd $hy should he deny to the Timaeus 3 that %re<minently Pytha'orean =mystic> Dialo'ue 3 any 8ccult meanin' and take such %ains to convince his readers that
Pa'e 18

The in#luence $hich the Timaeus has e1ercised u%on %osterity is %artly due to a misunderstandin'. The #ollo$in' 2uotation #rom his &ntroduction is in direct contradiction $ith the %ara'ra%h $hich %recedes it, as above 2uotedE &n the su%%osed de%ths o# this dialo'ue the Ceo3Platonists #ound hidden meanin's and connections $ith the He$ish and 7hristian Scri%tures, and out o# them they dictated doctrines 2uite at variance $ith the s%irit o# Plato. Believin' that he $as ins%ired by the Holy Ahost, or had received his $isdom #rom )oses, O Co$here are the Ceo%latonists 'uilty o# such an absurdity. The learned Pro#essor o# Areek must have been thinkin' o# t$o s%urious $orks attributed by 4usebius and St. Herome to "mmonius Saccas, $ho $rote nothin'E or must have con#used the Ceo%latonists $ith Philo Hudaeus. But then Philo lived over 13 years be#ore the birth o# the #ounder o# Ceo%latonism. He belon'ed to the School o# "ristobulus the He$, $ho lived under Ptolemy Philometer =1- years B.7>, and is credited $ith havin' inau'urated the movement $hich tended to %rove that Plato and even the Peri%atetic Philoso%hy $ere derived #rom the 5revealed5 )osaic Books. Valckenaer tries to sho$ that the author o# the #ommentaries on the Boo*s of 'oses, $as not "ristobulus, the syco%hant o# Ptolemy. But $hatever he $as, he $as not a Ceo%latonist, but lived be#ore, or durin' the days o# Philo Hudaeus 3 since the latter seems to kno$ his $orks and #ollo$ his methods.P MPa$e )8N they seemed to #ind in his $ritin's the 7hristian Trinity, the *ord, the 7hurch . . . and the Ceo3 Platonists had a method o# inter%retation $hich could elicit any meanin' out o# any $ords. They $ere really inca%able o# distin'uishin' bet$een the o%inions o# one %hiloso%her and another, or bet$een the serious thou'hts o# Plato and his %assin' #ancies. O 8nly 7lemens "le1andrinus, a 7hristian Ceo%latonist and a very #antastic $riter.P . . . IButJ there is no dan'er o# the modern commentators on the Timaeus #allin' into the absurdity o# the Ceo3Platonists. Co dan'er $hatever o# course, #or the sim%le reason that the modern commentators have never had the key to 8ccult inter%retations. "nd be#ore another $ord is said in de#ence o# Plato and the Ceo%latonists, the learned master o# Balliol 7olle'e ou'ht to be res%ect#ully askedE *hat does, or can he kno$ o# the 4soteric canon o# inter%retationK By the term 5canon5 is here meant that key $hich $as communicated orally #rom 5mouth to ear5 by the )aster to the disci%le, or by the Hiero%hant to the candidate #or initiation( this #rom time immemorial throu'hout a lon' series o# a'es, durin' $hich the inner 3 not %ublic 3 )ysteries $ere the most sacred institution o# every land. *ithout such a key no correct inter%retation o# either the Dialogues o# Plato nor o# any Scri%ture, #rom the +edas to Homer, #rom the ,end &vesta to the )osaic Books, is %ossible. Ho$ then can the :ev. Dr. Ho$ett kno$ that the inter%retations made by the Ceo%latonists o# the various sacred books o# the nations $ere 5absurdities5K *here, a'ain, has he #ound an o%%ortunity o# studyin' these 5inter%retations5K History sho$s that all such $orks $ere destroyed by the 7hristian 7hurch @athers and their #anatical catechumens, $herever they $ere #ound. To say that such men as "mmonius, a 'enius and a saint, $hose learnin' and holy li#e earned #or him the title o# Theodidaktos =5Aod3tau'ht5>, such men as Plotinus, Por%hyry, and Proclus, $ere 5inca%able o# distin'uishin' bet$een the o%inions o# one %hiloso%her and another, or bet$een the serious thou'hts o# Plato and his #ancies, 5 is to assume an untenable %osition #or a Scholar. &t amounts to sayin' that, =a> scores o# the most #amous Philoso%hers, the 'reatest Scholars and Sa'es o# Areece and o# the :oman 4m%ire $ere dull #ools, and =b> that all the other commentators, lovers o# Areek Philoso%hy, some o# them the acutest intellects o# the a'e 3 $ho do not a'ree $ith Dr. Ho$ett 3 are also #ools and no better than those $hom they admire. The %atronisin' tone o# the last above32uoted %assa'e is modulated $ith the most naive conceit, remarkable even in our a'e o# sel#3'lori#ication and mutual admiration cli2ues. Pa'e 10

The "haracter o. Ammonius Saccas 1 MPa$e ))N *e have to com%are the Pro#essor!s vie$s $ith those o# some other scholars. Says Pro#. "le1ander *ilder o# Ce$ ?ork, one o# the best Platonists o# the day, s%eakin' o# "mmonius, the #ounder o# the Ceo%latonic SchoolE His dee% s%iritual intuition, his e1tensive learnin', his #amiliarity $ith the 7hristian @athers, Pantaenus, 7lement, and "thena'oras, and $ith the most erudite %hiloso%hers o# the time, all #itted him #or the labour $hich he %er#ormed so thorou'hly. O The labour o# reconcilin' the di##erent systems o# reli'ion.P He $as success#ul in dra$in' to his vie$s the 'reatest scholars and %ublic men o# the :oman 4m%ire, $ho had little taste #or $astin' time in dialectic %ursuits or su%erstitious observances. The results o# his ministration are %erce%tible at the %resent day in every country o# the 7hristian $orld( every %rominent system o# doctrine no$ bearin' the marks o# his %lastic hand. 4very ancient %hiloso%hy has had its votaries amon' the moderns( and even Hudaism . . . has taken u%on itsel# chan'es $hich $ere su''ested by the 5Aod3 tau'ht5 "le1andrian . . . He $as a man o# rare learnin' and endo$ments, o# blameless li#e and amiable dis%osition. His almost su%erhuman ken and many e1cellencies $on #or him the title o# Theodidaktos( but he #ollo$ed the modest e1am%le o# Pytha'oras, and only assumed the title o# Philalethian, or lover o# truth. O -e) Platonism and &lchem$, by "le1. *ilder, ).D. %%. /.,.P &t $ould be ha%%y #or truth and #act $ere our modern scholars to #ollo$ as modestly in the ste%s o# their 'reat %redecessors. But not they 3 PhilalethiansB )oreover, $e kno$ thatE Dike 8r%heus, Pytha'oras, 7on#ucius, Socrates, and Hesus himsel#, O &t is $ell3kno$n that, thou'h born o# 7hristian %arents, "mmonius had renounced the tenets o# the 7hurch 3 4usebius and Herome not$ithstandin'. Por%hyry, the disci%le o# Plotinus, $ho had lived $ith "mmonius #or eleven years to'ether, and $ho had no interest in statin' an untruth, %ositively declares that he had renounced 7hristianity entirely. 8n the other hand, $e kno$ that "mmonius believed in the bri'ht Aods, Protectors, and that the Ceo%latonic Philoso%hy $as as 5%a'an5 as it $as mystical. But 4usebius, the most unscru%ulous #or'er and #alsi#ier o# old te1ts, and St. Herome, an out3and3out #anatic, $ho had both an interest in denyin' the #act, contradict Por%hyry. *e %re#er to believe the latter, $ho has le#t to %osterity an unblemished name and a 'reat re%utation #or honesty.P "mmonius committed nothin' to $ritin'. O T$o $orks are #alsely attributed to "mmonius. 8ne, no$ lost, called De #onsensu 'o$sis et .esu, is mentioned by the same 5trust$orthy5 4usebius, the Bisho% o# 7aesaraea, and the #riend o# the 7hristian 4m%eror 7onstantine, $ho died, ho$ever, a heathen. "ll that is kno$n o# this %seudo3$ork is that Herome besto$s 'reat %raise u%on it =+ir. Illust.,--E and 4useb., /.E.., vi.10>. The other s%urious %roduction is called the Diatesseron =or the 5Harmony o# the Aos%els5>. This is %artially e1tant. But then, a'ain, it e1ists only in the Datin version o# Victor, Bisho% o# 7a%ua =si1th century>, $ho attributed it himsel# to Tatian, and as $ron'ly, %robably, as later scholars attributed the Diatesseron to "mmonius. There#ore no 'reat reliance can be %laced u%on it, nor on its 5esoteric5 inter%retation o# the Aos%els. &s it this $ork, $e $onder, $hich led Pro#. Ho$ett to re'ard the Ceo%latonic inter%retations as 5absurdities5KP &nstead Pa'e +

he . . . communicated his most MPa$e )6N im%ortant doctrines to %ersons duly instructed and disci%lined, im%osin' on them the obli'ations o# secresy, as $as done be#ore him by Moroaster and Pytha'oras, and in the )ysteries. 41ce%t a #e$ treatises o# his disci%les $e have only the declarations o# his adversaries #rom $hich to ascertain $hat he actually tau'ht.O0p. cit., %./.P &t is #rom the biased statements o# such 5adversaries.5 %robably, that the learned 81#ord translator o# Plato!s Dialo'ues came to the conclusion thatE That $hich $as truly 'reat and truly characteristic o# him IPlatoJ, his e##ort to realise and connect abstractions, )as not understood by them Ithe Ceo%latonistsJ at all IKJ. He states, contem%tuously enou'h #or the ancient methods o# intellectual analysis, thatE &n the %resent day . . . an ancient %hiloso%her is to be inter%reted #rom himsel# and by the contem%orary history o# thou'ht. O 0p. cit., iii -+,.P This is like sayin' that the ancient Areek canon o# %ro%ortion =i# ever #ound>, and the "thena Promachus o# Phidias, have to be inter%reted in the %resent day #rom the contem%orary history o# architecture and scul%ture, #rom the "lbert Hall and )emorial )onument, and the hideous )adonnas in crinolines s%rinkled over the #air #ace o# &taly. Pro#. Ho$ett remarks that 5mysticism is not criticism.5 Co( but neither is criticism al$ays #air and sound 6ud'ement. La criti"ue est ais1e, mais l art est difficile. "nd such 5art5 our critic o# the Ceo%latonists 3 his Areek scholarshi% not$ithstandin' 3 lacks #rom a to 2. Cor has he, very evidently, the key to the true s%irit o# the )ysticism o# Pytha'oras and Plato, since he denies even in the Timaeus an element o# 8riental )ysticism, and seeks to sho$ Areek Philoso%hy reactin' u%on the 4ast, #or'ettin' that the truth is the e1act reverse( that it is 5the dee%er and more %ervadin' s%irit o# 8rientalism5 that had 3 throu'h Pytha'oras and his o$n initiation into the )ysteries 3 %enetrated into the very de%ths o# Plato!s soul. But Dr. Ho$ett does not see this. Cor is he %re%ared to admit that anythin' 'ood or rational 3 in accordance $ith the 5contem%orary history o# thou'ht5 3 could ever come out o# that Ca9areth o# the Pa'an )ysteries( nor even that there is anythin' to inter%ret o# a hidden nature in the Timaeus or any other Dialo'ue. @or him, The so3called mysticism o# Plato is %urely Areek, arisin' out o# his im%er#ect kno$led'e O 5&m%er#ect kno$led'e5 o# $hatK That Plato $as i'norant o# many o# the modern L$orkin' hy%otheses5 3 as i'norant as our immediate %osterity is sure to be o# the said hy%otheses $hen they in their turn a#ter e1%lodin' 6oin the 5'reat ma6ority5 3 is %erha%s a blessin' in dis'uise.P and hi'h as%irations, and is the 'ro$th o# an a'e in $hich %hiloso%hy is not $holly se%arated #rom %oetry and mytholo'y.O 0p.cit., %.-+,.P
Pa'e +1

Plato a !ollo3er o. Pytha$oras 1 MPa$e )3N "mon' several other e2ually erroneous %ro%ositions, it is es%ecially the assum%tions =a> that Plato $as entirely #ree #rom any element o# 4astern Philoso%hy in his $ritin's, and =b> that every modern scholar, $ithout bein' a )ystic and a ;abalist himsel#, can %retend to 6ud'e o# ancient 4sotericism 3 $hich $e mean to combat. To do this $e have to %roduce more authoritative statements than our o$n $ould be, and brin' the evidence o# other scholars as 'reat as Dr. Ho$ett, i# not 'reater, s%ecialists in their sub6ects, moreover, to bear on and destroy the ar'uments o# the 81#ord :e'ius Pro#essor o# Areek. That Plato $as undeniably an ardent admirer and #ollo$er o# Pytha'oras no one $ill deny. "nd it is e2ually undeniable, as )atter has it, that Plato had inherited on the one hand his doctrines, and on the other had dra$n his $isdom, #rom the same sources as the Samian Philoso%her. O &!/istoire #riti"ue du 3nosticisme, by ).H. )atter, Pro#essor o# the :oyal "cademy o# Strasbur'. 5&t is in Pytha'oras and Plato that $e #ind, in Areece, the #irst elements o# I8rientalJ Anosticism.5 he says. =Vol.i. %%.,8 and - .>P "nd the doctrines o# Pytha'oras are 8riental to the backbone, and even BrFhmanical( #or this 'reat Philoso%her ever %ointed to the #ar 4ast as the source $hence he derived his in#ormation and his Philoso%hy, and 7olebrooke sho$s that Plato makes the same %ro#ession in his 4%istles, and says that he has taken his teachin's 5#rom ancient and sacred doctrines.5 O &siat. Trans.,i. -/0.P @urthermore, the ideas o# both Pytha'oras and Plato coincide too $ell $ith the systems o# &ndia and $ith Moroastrianism to admit any doubt o# their ori'in by anyone $ho has some ac2uaintance $ith these systems. "'ainE Pantaenus, "thena'oras, and 7lement $ere thorou'hly instructed in the Platonic %hiloso%hy, and comprehended its essential unity $ith the 8riental systems. O -e) Platonism and &lchem$. %.,.P The history o# Pantaenus and his contem%oraries may 'ive the key to the Platonic, and at the same time 8riental, elements that %redominate so strikin'ly in the Aos%els over the He$ish Scri%tures.
Pa'e ++
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # % Preliminary Survey

MPa$e )4N &C&T&"T4S
$ho have ac2uired %o$ers and transcendental kno$led'e can be traced back to the @ourth :oot :ace #rom our o$n a'e. "s the multi%licity o# the sub6ects to be dealt $ith %rohibits the introduction o# such a historical cha%ter, $hich, ho$ever historical in #act and truth, $ould be re6ected a priori as blas%hemy and #able by both 7hurch and Science 3 $e shall only touch on the sub6ect. Science strikes out, at its o$n s$eet $ill and #ancy, do9ens o# names o# ancient heroes, sim%ly because there is too 'reat an element o# myth in their histories( the 7hurch insists that biblical %atriarchs shall be re'arded as historical %ersona'es, and terms her seven 5Star3an'els5 the 5historical channels and a'ents o# the 7reator.5 Both are ri'ht, since each #inds a stron' %arty to side $ith it. )ankind is at best a sorry herd o# Panur'ian shee%, #ollo$in' blindly the leader that ha%%ens to suit it at the moment. )ankind 3 the ma6ority at any rate 3 hates to think #or itsel#. &t resents as an insult the humblest invitation to ste% #or a moment outside the old $ell3beaten tracks, and, 6ud'in' #or itsel#, to enter into a ne$ %ath in some #resh direction. Aive it an un#amiliar %roblem to solve, and i# its mathematicians, not likin' its looks, re#use to deal $ith it, the cro$d, un#amiliar $ith mathematics, $ill stare at the unkno$n 2uantity, and 'ettin' ho%elessly entan'led in sundry 4!s and $!s, $ill turn round, tryin' to rend to %ieces the uninvited disturber o# its intellectual Cirvana. This may, %erha%s, account #or the ease and e1traordinary success en6oyed by the :oman 7hurch in her conversions o# nominal Protestants and @ree3thinkers, $hose name is le'ion, but $ho have never 'one to the trouble o# thinkin' #or themselves on these most im%ortant and tremendous %roblems o# man!s inner nature. "nd yet, i# the evidence o# #acts, the records %reserved in History, and the uninterru%ted anathemas o# the 7hurch a'ainst, 5Black )a'ic5 and )a'icians o# the accursed race o# 7ain, are not to be heeded, our e##orts $ill %rove very %uny indeed. *hen, #or nearly t$o millenniums a body o# men has never ceased to li#t its voice a'ainst Black )a'ic, the in#erence ou'ht to be irre#utable that i# Blac* )a'ic e1ists as a real #act, there must be some$here its counter%art 3 5hite )a'ic. The Protectors o. "hina 1 MPa$e )-N @alse silver coins could have no e1istence i# there $ere no 'enuine silver money. Cature is dual in $hatever she attem%ts, and this ecclesiastical %ersecution ou'ht alone to have o%ened the eyes o# the %ublic lon' a'o. Ho$ever much travellers may be ready to %ervert every #act $ith re'ard to abnormal %o$ers $ith $hich certain men are 'i#ted in 5heathen5 countries( ho$ever ea'er they may be to %ut #alse constructions on such #acts, and 3 to use an old %roverb 3 5to call $hite s$an black 'oose,5 and to kill it, yet the evidence o# even :oman 7atholic missionaries ou'ht to be taken into consideration, once they s$ear in a body to certain #acts. Cor is it because they choose to see Satanic a'ency in mani#estations o# a certain kind, that their evidence as to the e1istence o# such %o$ers can be disre'arded. @or $hat do they say o# 7hinaK Those missionaries $ho have lived in the country #or lon' years, and have seriously studied every #act and belie# that may %rove an obstacle to their success in makin' conversions, and $ho have become #amiliar $ith every e1oteric rite o# both the o##icial reli'ion and sectarian creeds 3 all s$ear to the e1istence o# a certain body o# men, $hom no one can reach but the 4m%eror and a select body o# hi'h o##icials. " #e$ years a'o, be#ore the $ar in Tonkin, the archbisho% in Pekin, on the re%ort o# some hundreds o# missionaries and 7hristians, $rote to :ome the identical story that had been re%orted t$enty3#ive years be#ore, and had been $idely circulated in clerical %a%ers. They had #athomed, it $as said, the mystery o# certain o##icial de%utations, sent at times o# dan'er by the 4m%eror and rulin' %o$ers to their Sheu and ;iuay, as they are called amon' the %eo%le. These Sheu and ;iuay, they e1%lained, $ere the Aenii o# the mountains, endo$ed $ith the most miraculous %o$ers. Pa'e +3

They are re'arded as the %rotectors o# 7hina, by the 5i'norant5 masses( as the incarnation o# Satanic %o$er by the 'ood and 5learned5 missionaries. The Sheu and ;iuay are men belon'in' to another state o# bein' to that o# the ordinary man, or to the state they en6oyed $hile they $ere clad in their bodies. They are disembodied s%irits, 'hosts and larvae, livin', nevertheless, in ob6ective #orm on earth, and d$ellin' in the #astnesses o# mountains, inaccessible to all but those $hom they %ermit to visit them. O This #act and others may be #ound in 7hinese )issionary :e%orts, and in a $ork by )onsei'neur Dela%lace, a Bisho% in 7hina. 5&nnales de la Propagation de la 6oiQ.P &n Tibet certain ascetics are also called Dha, S%irits, by those $ith $hom they do not choose to communicate. The Sheu and ;iuay, $ho en6oy the hi'hest consideration o# the 4m%eror and Philoso%hers, and o# 7on#ucianists $ho believe in no 5S%irits,5 are sim%ly Dohans 3 "de%ts $ho live in the 'reatest solitude in their unkno$n retreats.
MPa$e );N
But both 7hinese e1clusiveness and Cature seem to have allied themselves a'ainst 4uro%ean curiosity and 3 as it is sincerely re'arded in Tibet 3 desecration. )arco Polo, the #amous traveller, $as %erha%s the 4uro%ean $ho ventured #arthest into the interior o# these countries. *hat $as said o# him in 18/. may no$ be re%eated. The district o# the Aobi $ilderness, and, in #act, the $hole area o# &nde%endent Tartary and Tibet is care#ully 'uarded a'ainst #orei'n intrusion. Those $ho are %ermitted to traverse it are under the %articular care and %ilota'e o# certain a'ents o# the chie# authority, and are in duty bound to convey no intelli'ence res%ectin' %laces and %ersons to the outside $orld. But #or this restriction, many mi'ht contribute to these %a'es accounts o# e1%loration, adventure, and discovery that $ould be read $ith interest. The time $ill come, sooner or later, $hen the dread#ul sand o# the desert $ill yield u% its lon'3buried secrets, and then there $ill indeed be unlooked3#or morti#ications #or our modern vanity. 5The %eo%le o# Pashai,5 O The re'ions some$here about Gdyana and ;ashmir, as the translator and editor o# )arco Polo =7olonel ?ule> believes =i.1/->.P says )arco Polo, the darin' traveller o# the thirteenth century, 5are 'reat ade%ts in sorceries and the diabolic arts.5 "nd his learned editor addsE 5This Paschai, or Gdyana, $as the native country o# Padma Sambhava, one o# the chie# a%ostles o# Damaism, i.e., o# Tibetan Buddhism, and a 'reat master o# enchantments. The doctrines o# Sakya, as they %revailed in Gdyana in old times, $ere %robably stron'ly tin'ed $ith Sivaitic ma'ic, and the Tibetans still re'ard the locality as the classic 'round o# sorcery and $itchcra#t.5 The 5old times5 are 6ust like the 5modern times5( nothin' is chan'ed as to ma'ical %ractices e1ce%t that they have become still more esoteric and arcane, and that the caution o# the ade%ts increases in %ro%ortion to the traveller!s curiosity. Hiouen3Thsan' says o# the inhabitantsE 5The men . . . are #ond o# study, but %ursue it $ith no ardour. The science of magical formulae has (ecome a regular professional (usiness )ith them.5 O Voya'e des PNlerins Bouddhistes. Vol.1.. /istoire de la +ie de /iouen7Thsang, etc., traduit du chinois en #rancais, %ar Stanislas Hulien.P *e $ill not contract the venerable 7hinese %il'rim on this %oint, and are $illin' to admit that in the seventh century some %eo%le made 5a %ro#essional Pa'e +,

businessE o# ma'ic, so, also, do some %eo%le no$, but certainly not the true ade%ts. )oreoever, in that century, Buddhism had hardly %enetrated into Tibet, and its races $ere stee%ed in the sorceries o# the Bhon, 3 the %re3lamaic reli'ion. &t is not Hiouen3Thsan', the %ious, coura'eous man $ho risked his li#e a hundred times to have the bliss o# %erceivin' Buddh!s shado$n in the cave o# Pesh$ur, $ho $ould have accused the 'ood lamas and monkish thaumatur'ists o# 5makin' a %ro#essional business5 o# sho$in' it to travellers.
The A. B. ".
. 5a$ic 1
MPa$e )0N The
in6unction o# Aautama, contained in his ans$er to ;in' Prasena6it, his %rotector, $ho called on him to %er#orm miracles, must have been ever3%resent to the mind o# Hiouen3 Thsan'. 5Areat kin',5 said Aautama, 5& do not teach the la$ to my %u%ils, tellin' them, LAo, ye saints, and be#ore the eyes o# the Brahmans and householders %er#orm, by means o# your su%ernatural %o$ers, miracles 'reater than any man can %er#orm.! & tell them $hen & teach them the la$, LDive ye saints, hiding $our good )or*s, and sho)ing $our sins.! 5 Struck $ith the accounts o# ma'ical e1hibitions $itnessed and recorded by travellers o# every a'e $ho had visited Tartary and Tibet, 7olonel ?ule comes to the conclusion that the natives must have had 5at their command the $hole encyclo%aedia o# modern S%iritualists.5 Duhalde mentions amon' their sorceries the art o# %roducin' by their invocations the #i'ures o# Daotseu O Dao3tse the 7hinese %hiloso%her.P and their divinities in the air, and of ma*ing a pencil )rite ans)ers to "uestions )ithout an$(od$ touching it.5 O The Boo* of Ser 'arco Polo, i.318.P The #ormer invocations %ertain to the reli'ious mysteries o# their sanctuaries( i# done other$ise, or #or the sake o# gain, they are considered sorcer$, necromancy, and strictly #orbidden. The latter art, that o# makin' a %encil $rite $ithout contact, $as kno$n and %ractised in 7hina and other countries be#ore the 7hristian era. &t is the " B 7 o# ma'ic in those countries. *hen Hiouen3Thsan' desired to adore the shado$ o# Buddha, it $as not to 5%ro#essional ma'icians5 that he resorted, but to the %o$er o# his o$n soul3invocation( the %o$er o# %rayer, #aith, and contem%lation. "ll $as dark and dreary near the cavern in $hich the miracle $as alle'ed to sometimes take %lace. Hiouen3Thsan' entered and be'an his devotions. He made one hundred salutations, but neither sa$ nor heard anythin'. Then, thinkin' himsel# too sin#ul, he cried bitterly and des%aired. But as he $as about to 'ive u% all ho%e, he %erceived on the eastern $all a #eeble li'ht, but it disa%%eared. He rene$ed his %rayers, #ull o# ho%e this time, and a'ain he sa$ the li'ht, $hich #lashed and disa%%eared a'ain. "#ter this he made a solemn vo$E he $ould not leave the cave till he had the ra%ture to at last see the shado$ o# the 5Venerable o# the "'e.5 He had to $ait lon'er a#ter this, #or only a#ter t$o hundred %rayers $as the dark cave suddenly 5bathed in li'ht, and the shado$ o# Buddha, o# a brilliant $hite colour, rose ma6estically on the $all, as $hen the clouds suddenly o%en, and all at once dis%lay the marvellous ima'e o# the L)ountain o# Di'ht.! " da99lin' s%lendour li'hted u% the #eatures o# the divine countenance. Hiouen3Thsan' $as lost in contem%lation and $onder, and $ould not turn his eyes a$ay #rom the sublime and incom%arable ob6ect.5 Hiouen3Thsan' adds in his o$n diary, See7$u7*ee, that it is only $hen man %rays $ith sincere #aith, and i# he has received #rom above a hidden im%ression, that he sees the shado$ clearly, but he cannot en6oy the si'ht #or any len'th o# time =)a1 )uller, Buddhist Pilgrims.>
Pa'e +-

@rom one end to the other the country is #ull o# mystics, reli'ious %hiloso%hers, Buddhist saints and ma'icians. Belie# in a s%iritual $orld, #ull o# invisible bein's $ho, on certain occasions, a%%ear to mortals ob6ectively, is universal. 5"ccordin' MPa$e )@N to the belie# o# the nations o# 7entral "sia,5 remarks &. H. Schmidt, 5the earth and its interior, as $ell as the encom%assin' atmos%here, are #illed $ith s%iritual bein's, $hich e1ercise an in#luence, %artly bene#icent, %artly mali'nant, on the $hole o# or'anic and inor'anic nature. . . . 4s%ecially are deserts and other $ild and uninhabited tracts, or re'ions in $hich the in#luences o# nature are dis%layed on a 'i'antic and terrible scale, re'arded as the chie# abode or rende27vous o# evil s%irits. "nd hence the ste%%es o# Turan, and in %articular the 'reat sand desert o# the Aobi, have been looked on as the d$ellin' %lace o# mali'nant bein's, #rom the days o# hoary anti2uity.5 The treasures e1humed by Dr. Schliemann at )ycenae, have a$akened %o%ular cu%idity, and the eyes o# adventurous s%eculators are bein' turned to$ard the localities $here the $ealth o# ancient %eo%les is su%%osed to be buried, in cry%t or cave, or beneath sand or alluvial de%osit. "round no other locality, not even Peru, han' so many traditions as around the Aobi Desert. &n inde%endent Tartary this ho$lin' $aste o# shi#tin' sand $as once, i# re%ort s%eaks correctly, the seat o# one o# the richest em%ires the $orld ever sa$. Beneath the sur#ace is said to lie such $ealth in 'old, 6e$els, statuary, arms, utensils, and all that indicates civili9ation, lu1ury, and #ine arts, as no e1istin' ca%ital o# 7hristendom can sho$ today. The Aobi sand moves re'ularly #rom east to $est be#ore terri#ic 'ales that blo$ continually. 8ccasionally some o# the hidden treasures are uncovered, but not a native dare touch them, #or the $hole district is under the ban o# a mi'hty s%ell. Death $ould be the %enalty. Bahti 3hideous, but #aith#ul 'nomes 3 'uard the hidden treasures o# this %rehistoric %eo%le, a$aitin' the day $hen the revolution o# cyclic %eriods shall a'ain cause their story to be kno$n #or the instruction o# mankind.O &sis Gnveiled, i. -003. 1, . 3, -08.P The above is %ur%osely 2uoted #rom Isis Unveiled to re#resh the reader!s memory. 8ne o# the cyclic %eriods has 6ust been %assed and $e may not have to $ait to the end o# )aha ;al%a to have revealed somethin' o# the history o# the mysterious desert, in s%ite o# the Bahti, and even the :akshasas o# &ndia, not less 5hideous.5 Co tales or #ictions $ere 'iven in our earlier volumes, their chaotic state not$ithstandin', to $hich chaos the $riter, entirely #ree #rom vanity, con#esses %ublicly and $ith many a%olo'ies. &t is no$ 'enerally admitted that, #rom time immemorial, the distant 4ast, &ndia es%ecially, $as the land o# kno$led'e and o# every kind o# learnin'. ?et there is none to $hom the ori'in o# all her "rts and Sciences has been so much denied as to the land o# the %rimitive "ryas. @rom "rchitecture do$n to the Modiac, every Science $orthy o# the name $as im%orted by the Areeks, the mysterious ?avanas 3 a'reeably $ith the decision o# the 8rientalistsB There#ore, it is but lo'ical that even the kno$led'e o# 8ccult Science should be re#used to &ndia, since o# its 'eneral %ractice in that country less is kno$n than in the case o# any other ancient %eo%le. 5a$ic As l+ As 5an 1 MPa$e )2N &t is so, sim%ly becauseE
*ith the Hindus it $as, and is, more esoteric, i# %ossible, than it $as even amon' the 4'y%tian %riests. So sacred $as it deemed that its e1istence $as only hal# admitted, and it $as only %ractised in %ublic emer'encies. It )as more than a religious matter, for it )as 8and is still9 Pa'e +.

considered divine. The 4'y%tian hiero%hants, not$ithstandin' the %ractice o# a stern and %ure morality, could not be com%ared #or one moment $ith the ascetical Aymnoso%hists, either in holiness o# li#e or miraculous %o$ers develo%ed in them by the su%ernatural ab6uration o# everythin' earthly. By those $ho kne$ them $ell they $ere held in still 'reater reverence than the ma'ians o# 7haldaea. 5Denyin' themselves the sim%lest com#orts o# li#e, they d$elt in $oods, and led the li#e o# the most secluded hermits,5 O "mmianus )arcellinus, 11iii...P $hile their 4'y%tian brothers at least con're'ated to'ether. Cot$ithstandin' the slur thro$n on all $ho %ractised ma'ic and divination, history has %roclaimed them as %ossessin' the 'reatest secrets in medical kno$led'e and unsur%assed skill in its %ractice. Cumerous are the volumes %reserved in Hindu )athams, in $hich are recorded the %roo#s o# their learnin'. To attem%t to say $hether these Aymnoso%hists $ere the real #ounders o# ma'ic in &ndia, or $hether they only %ractised $hat has %assed to them as an inheritance #rom the earliest :ishis O The :ishis 3 the #irst 'rou% o# seven in number lived in days %recedin' the Vedic %eriod. They are no$ kno$n as Sa'es and held in reverence like demi'ods. But they may no$ be sho$n as somethin' more than merely mortal Philoso%hers. There are other 'rou%s o# ten, t$elve and even t$enty3one in number. Hau' sho$s that they occu%y in the Brahmanical reli'ion a %osition ans$erin' to that o# the t$elve sons o# Hacob in the He$ish Bible The Brahmans claim to descend directly #rom the :ishis.P 3 the seven %rimeval sa'es 3 $ould be re'arded as mere s%eculation by e1act scholars.O Isis Unveiled, i. 0 .P
Cevertheless, this must be attem%ted. &n Isis Unveiled, all that could be stated about )a'ic $as set do$n in the 'uise o# hints( and thus, o$in' to the 'reat amount o# material scattered over t$o lar'e volumes, much o# its im%ortance $as lost u%on the reader, $hile it still more #ailed to dra$ his attention on account o# the #aulty arran'ement. But hints may no$ 'ro$ into e1%lanations. 8ne can never re%eat it too o#ten 3 'agic is as old as man. &t cannot any lon'er be called charlantry or hallucination, $hen its lesser branches 3 such as mesmerism, no$ miscalled 5hy%notism,5 5thou'ht readin',5 5action by su''estion,5 and $hat not else, only to avoid callin' it by its ri'ht and le'itimate name 3 are bein' so seriously investi'ated by the most #amous Biolo'ists and Physiolo'ists o# both 4uro%e and "merica. )a'ic is indissolubly blended $ith :eli'ion o# every country and is MPa$e 68N inse%arable #rom its ori'in. &t is as im%ossible #or History to name the time $hen it $as not, as that o# the e%och $hen it s%ran' into e1istence, unless the doctrines %reserved by the &nitiates are taken into consideration. Cor can Science ever solve the %roblem o# the ori'in o# man i# it re6ects the evidence o# the oldest records in the $orld, and re#uses #rom the hand o# the le'itimate Auardians o# the mysteries o# Cature the key to Gniversal Symbolo'y. *henever a $riter has tried to connect the #irst #oundation o# )a'ic $ith a %articular country or some historical event or character, #urther research has sho$n his hy%othesis to be 'roundless. There is a most lamentable contradiction amon' the Symbolo'ists on this %oint. Some $ould have it that 8din, the Scandinavian %riest and monarch, ori'inated the %ractice o# )a'ic some / years B.7.. althou'h it is s%oken o# re%eatedly in the Bible. But as it $as %roven that the mysterious rites o# the %riestesses Valas =Voilers> $ere 'reatly anterior to 8din!s a'e, O See )unter 58n the most "ncient :eli'ions o# the Corth be#ore 8din.! )Omoires de la SociOtO des "nti2uaires de @rance. ii. +3 .P then Moroaster came in #or an attem%t on the 'round that he $as the #ounder o# )a'ian rites( but "mmianus )arcellinus, Pliny and "rnobius, $ith other ancient Historians, have sho$n that Moroaster $as but a re#ormer o# )a'ic as %ractised by the 7haldaeans and 4'y%tians, and not at all its #ounder. O "mmianus )arcellinus, 11vi...P *ho, then, o# those $ho have consistently turned their #aces a$ay #rom 8ccultism and even S%iritualism, as bein' 5un%hiloso%hical5 and there#ore un$orthy o# scienti#ic thou'ht, has a ri'ht to say that he has studied the ancients( or that, i# he has studied them, he has understood all they have saidK 8nly those Pa'e +/

$ho claim to be $iser than their 'eneration, $ho think that they kno$ all that the "ncients kne$, and thus, kno$in' #ar more today, #ancy that they are entitled to lau'h at their ancient sim%le3mindedness and su%erstition( those, $ho ima'ine they have discovered a 'reat secret by declarin' the ancient royal sarco%ha'us, no$ em%ty o# its ;in' &nitiate, to be a 5corn3bin,5 and the Pyramid that contained it, a 'ranary, %erha%s a $ine3cellarB O 5The date o# the hundreds o# %yramids in the Valley o# the Cile is im%ossible to #i1 by any o# the rules o# modern scienceE Herodotus in#orms us that each successive kin' erected one to commemorate his rei'n, and serve as his se%ulchre. But Herodotus did not tell all, althou'h he kne$ that the real %ur%ose o# the %yramid $as very di##erent #rom that $hich he assi'ns to it. *ere it not #or his reli'ious scru%les, he mi'ht have added that, e1ternally, it symboli9ed the creative %rinci%le o# Cature, and illustrated also the %rinci%les o# 'eometry, mathematics, astrolo'y and astronomy.P The Tree o. *no3le+$e 1 MPa$e 6)N )odern society, on the authority o# some men o# Science, calls )a'ic charlatantry. But there are ei'ht hundred millions on the #ace o# the 'lobe $ho believe in it to this day( there are said to be t$enty millions o# %er#ectly sane and o#ten very intelli'ent men and $oman, members o# that same society, $ho believe in its %henomena under the name o# S%iritualism. The $hole ancient $orld, $ith its Scholars and Philoso%hers, its Sa'es and Pro%hets, believed in it. *here is the country in $hich it $as not %ractisedK "t $hat a'e $as it banished, even #rom our o$n countryK &n the Ce$ *orld as in the 8ld 7ountry = the latter #ar youn'er than the #ormer>, the Science o# Sciences $as kno$n and %ractised #rom the remotest anti2uity. The )e1icans had their &nitiates, their Priest3Hiero%hants and )a'icians, and their cry%ts o# &nitiation. 8# the t$o statues e1humed in the Paci#ic States, one re%resents a )e1ican "de%t, in the %osture %rescribed #or the Hindu ascetic, and the other an "9tec Priestess, in a head3'ear $hich mi'ht be taken #rom the head o# an &ndian Aoddess( $hile the 5Auatemalan )edal5 e1hibits the 5Tree o# ;no$led'e5 3 $ith its hundreds o# eyes and ears, symbolical o# seein' and hearin' 3 encircled by the 5Ser%ent o# *isdom5 $his%erin' into the ear o# the sacred bird.> Bernard Dia9 de 7astilla, a #ollo$er o# 7orte9, 'ives some idea o# the e1traordinary re#inement, intelli'ence and civili9ation, and also o# the ma'ic arts o# the %eo%le $hom the S%aniards con2uered by brute #orce. Their %yramid are those o# 4'y%t, built accordin' to the same secret canon o# %ro%ortion as those o# the Pharaohs, and the "9tecs a%%ear to have derived their civili9ation and reli'ion in more than one $ay #rom the same source as the 4'y%tians and, be#ore these, the &ndians. "mon' all these three %eo%les arcane Catural Philoso%hy, or )a'ic, $as cultivated to the hi'hest de'ree. That it $as natural, not su%ernatural, and that the "ncients so re'arded it, is sho$n by $hat Ducian says o# the 5lau'hin' Philoso%her,5 Democritus, $ho, he tells his readers, Believed in no ImiraclesJ . . . but a%%lied himsel# to discover the method by $hich the theur'ists could %roduce them( in a $ord, his %hiloso%hy brou'ht him to the conclusion that ma'ic $as entirely con#ined to the a%%lication and the imitation o# the la$s and the $orks o# nature. I&nternally, it $as a ma6estic #ane, in $hose sombre recesses $ere %er#ormed the )ysteries, and $hose $alls had o#ten $itnessed the initiation scenes o# members o# the royal #amily. The %or%hyry sarco%ha'us, $hich Pro#essor Pia99i Smith, "stronomer :oyal o# Scotland, de'rades into a corn3bin, $as the ba%tismal #ont, u%on emer'in' #rom $hich, the neo%hyte $as Lborn a'ain,! and became an ade%t.! =Isis Unveiled. i. -18, -10.>J
Pa'e +8

MPa$e 66N *ho
then can still call the )a'ic o# the "ncients 5su%erstition5K
&n this res%ect the o%inion o# Democritus is o# the 'reatest im%ortance to us, since the )a'i le#t by Per1es, at "bdera, $ere his instructors, and he had studied ma'ic, moreover, #or a considerable time $ith the 4'y%tian %riests. O Dio'. Daert., in 5Democrit. Vit.5 P @or nearly ninety years o# the one hundred and nine o# his li#e, this 'reat %hiloso%her had made e1%eriments, and noted them do$n in a book, $hich, accordin' to Petronius, O Sat$ric, i1. 3.P treated of nature 3 #acts that he had veri#ied himsel#. "nd $e #ind him not only disbelievin' in and utterly re6ectin' miracles, but assertin' that every one o# those that $ere authenticated by eye3$itnesses, had, and could have taken %lace, #or all, even the most incredi(le, $ere %roduced accordin' to the :hidden la)s of nature.5 O Pliny, /ist. -at.P. . . "dd to this that Areece, the 5later cradle o# the arts and sciences,5 and &ndia, cradle o# reli'ions, $ere, and one o# them still is, devoted to its study and %ractice 3 and $ho shall venture to discredit its di'nity as a study, and its %ro#undity as a scienceK O Isis Unveiled, &. -1+.P Co true Theoso%hist $ill ever do so. @or, as a member o# our 'reat 8riental body, he kno$s indubitably that the Secret Doctrine o# the 4ast contains the "l%ha and the 8me'a o# Gniversal Science( that in its obscure te1ts, under the lu1uriant, thou'h %erha%s too e1uberant, 'ro$th o# alle'orical Symbolism, lie concealed the corner, and the key3stones o# all ancient and modern kno$led'e. That Stone, brou'ht do$n by the Divine Builder, is no$ re6ected by the too3human $orkman, and this because, in his lethal materiality, man has lost every recollection, not only o# his holy childhood, but o# his very adolescence, $hen he $as one o# the Builders himsel#( $hen 5the mornin' stars san' to'ether, and the Sons o# Aod shouted #or 6oy.5 a#ter they had laid the measures #or the #oundations o# the earth 3 to use the dee%ly si'ni#icant and %oetical lan'ua'e o# Hob, the "rabian &nitiate. But those $ho are still able to make room in their innermost selves #or the Divine :ay, and $ho acce%t, there#ore, the data o# the Secret Sciences in 'ood #aith and humility, they kno$ $ell that it is in this Stone that remains buried the absolute in Philoso%hy, $hich is the key to all those dark %roblems o# Di#e and Death, some o# $hich, at any rate, may #ind an e1%lanation in these volumes. The $riter is vividly alive to the tremendous di##iculties that %resent themselves in the handlin' o# such abstruse 2uestions, and to all the dan'ers o# the task. &nsultin' as it is to human nature to brand truth $ith the name o# im%osture, nevertheless $e see this done daily and acce%t it. ccultism 5ust 7in the Day 1 MPa$e 63N @or every occult truth has to %ass throu'h such denial and its su%%orters throu'h martyrdom, be#ore it is #inally acce%ted( thou'h even then it remains but too o#ten 3 " cro$n Aolden in sho$, yet but a $reath o# thorns. Truths that rest on 8ccult )ysteries $ill have, #or one reader $ho may a%%reciate them, a thousand $ho $ill brand them as im%ostures. This is only natural, and the only means to avoid it $ould be #or an 8ccultist to %led'e himsel# to the Pytha'orean 5vo$ o# silence.5 and rene$ it every #ive years. 8ther$ise, cultured society 3 t$o3thirds o# $hich think themselves in duty bound to believe that, since the #irst a%%earance o# the #irst "de%t, one hal# o# mankind %ractised dece%tion and #raud on the other hal# 3 cultured society $ill undeniably assert its hereditary and traditional ri'ht to stone the intruder. Those benevolent critics, $ho most readily %romul'ate the no$ #amous a1iom o# 7arlyle $ith re'ard to his Pa'e +0

countrymen, o# bein' 5mostly #ools,5 havin' taken %reliminary care to include themselves sa#ely in the only #ortunate e1ce%tions to this rule, $ill in this $ork 'ain stren'th and derive additional conviction o# the sad #act, that the human race is sim%ly com%osed o# knaves and con'enital idiots. But this matters very little. The vindication o# the 8ccultists and their "rchaic Science is $orkin' itsel# slo$ly but steadily into the very heart o# society, hourly, daily, and yearly, in the sha%e o# t$o monster branches, t$o stray o##3 shoots o# the trunk o# )a'ic 3 S%iritualism and the :oman 7hurch. @act $orks its $ay very o#ten throu'h #iction. Dike an immense boa3constrictor, 4rror, in every sha%e, encircles mankind, tryin' to smother in her deadly coils every as%iration to$ards truth and li'ht. But 4rror is %o$er#ul only on the sur#ace, %revented as she is by 8ccult Cature #rom 'oin' any dee%er( #or the same 8ccult Cature encircles the $hole 'lobe, in every direction, leavin' not even the darkest corner unvisited. "nd, $hether by %henomenon or miracle, by s%irit3hook or bisho%!s crook, 8ccultism must $in the day, be#ore the %resent era reaches 5Shani!s =Saturn!s> tri%le se%tenary5 o# the *estern 7ycle in 4uro%e, in other $ords 3 be#ore the end o# the t$enty3#irst century 5".D.5 Truly the soil o# the lon' by3'one %ast is not dead, #or it has only rested. The skeletons o# the sacred oaks o# the ancient Druids may still send shoots #rom their dried3u% bou'hs and be reborn to a ne$ MPa$e 64N li#e, like that hand#ul o# corn, in the sarco%ha'us o# a mummy ,. years old, $hich, $hen %lanted, s%routed, 're$, and 5'ave a #ine harvest.5 *hy notK Truth is stran'er than #iction. &t may any day, and most une1%ectedly, vindicate its $isdom and demonstrate the conceit o# our a'e, by %rovin' that the Secret Brotherhood did not, indeed, die out $ith the Philalethians o# the last 4clectic School, that the Anosis #lourishes still on earth, and its votaries are many, albeit unkno$n. "ll this be done by one, or more, o# the 'reat )asters visitin' 4uro%e, and e1%osin' in their turn the alle'ed e1%osers and traducers o# )a'ic. Such secret Brotherhoods have been mentioned by several $ell3kno$n authors, and are s%oken o# in )acken9ie!s ;o$al 'asonic #$clopaedia. The $riter no$, in the #ace o# the millions $ho deny, re%eats boldly, that $hich $as said in Isis Unveiled. &# they Ithe &nitiatesJ have been re'arded as mere #ictions o# the novelist, that #act has only hel%ed the 5brother3ade%ts5 to kee% their inco'nito the more easily. . . . The St. Aermains and 7a'liostros o# this century, havin' learned bitter lessons #rom the vili#ications and %ersecutions o# the %ast, %ursue di##erent tactics no$3a3days. O 0p. cit., ii., 3.P These %ro%hetic $ords $ere $ritten in 18/., and veri#ied in 188.. Cevertheless, $e say a'ain, There are numbers o# these mystic Brotherhoods $hich have nau'ht to do $ith 5civili9ed5 countries( and it is in their unkno$n communities that are concealed the skeletons o# the %ast. These 5ade%ts5 could, i# they chose, lay claim to stran'e ancestry, and e1hibit veri#iable documents that $ould e1%lain many a mysterious %a'e in both sacred and %ro#ane history. O This is %recisely $hat some o# them are %re%arin' to do, and many a 5mysterious %a'e5 in sacred and %ro#ane history are touched on in these %a'es. *hether or not their e1%lanations $ill be acce%ted 3 is another 2uestion.P Had the keys to the hieratic $ritin's and the secret o# 4'y%tian and Hindu symbolism been kno$n to the 7hristian @athers, they $ould not have allo$ed a sin'le monument o# old to stand unmutilated. O &bid.P But there e1ists in the $orld another class o# ade%ts, belon'in' to a brotherhood also, and mi'htier than any other o# those kno$n to the %ro#ane. )any amon' these are %ersonally 'ood and benevolent, even %ure and holy occasionally, as individuals. Pursuin' collectively, ho$ever, and as a body, a sel#ish, one3 Pa'e 3

sided ob6ect, $ith relentless vi'our and determination, they have to be ranked $ith the ade%ts o# the Black "rt. Black 5a$ic at 7ork 1 MPa$e 6-N These are our modern :oman 7atholic 5#athers5 and cler'y. )ost o# the hieratic $ritin's and symbols have been deci%hered by them since the )iddle "'es. " hundred times more learned in secret Symbolo'y and the old :eli'ions than our 8rientalists $ill ever be, the %ersoni#ication o# astuteness and cleverness, every such ade%t in the art holds the keys ti'htly in his #irmly clenched hand, and $ill take care the secret shall not be easily divul'ed, i# he can hel% it. There are more %ro#oundly learned ;abalists in :ome and throu'hout 4uro%e and "merica, than is 'enerally sus%ected. Thus are the %ro#essedly %ublic 5brotherhoods5 o# 5black5 ade%ts more %o$er#ul and dan'erous #or Protestant countries than any host o# 4astern 8ccultists. Peo%le lau'h at )a'icB )en o# Science, Physiolo'ists and Biolo'ists, deride the %otency and even the belie# in the e1istence o# $hat is called in vul'ar %arlance 5Sorcery5 and 5Black )a'ic5K The "rchaeolo'ists have their Stonehen'e in 4n'land $ith its thousands o# secrets, and its t$in3brother ;arnac o# Brittany, and yet there is not one o# them $ho even sus%ects $hat has been 'oin' on in its cry%ts, and its mysterious nooks and corners, #or the last century. )ore than that, they do not even kno$ o# the e1istence o# such 5ma'ic halls5 in their Stonehen'e, $here curious scenes are takin' %lace, $henever there is a ne$ convert in vie$. Hundreds o# e1%eriments have been, and are bein' made daily at the Sal%etriere, and also by learned hy%notisers at their %rivate houses. &t is no$ %roved that certain sensitives 3 both men and $omen 3 $hen commanded in trance, by the %ractitioner, $ho o%erates on them, to do a certain thin' 3 #rom drinkin' a 'lass o# $ater u% to simulated murder 3 on recoverin' their normal state lose all remembrance o# the order ins%ired 3 5su''ested5 it is no$ called by Science. Cevertheless, at the a%%ointed hour and moment, the sub6ect, thou'h conscious and %er#ectly a$ake, is com%elled by an irresistible %o$er $ithin himsel# to do that action $hich has been su''ested to him by his mesmeriser( and that too, $hatever it may be, and $hatever the %eriod #i1ed by him $ho controls the sub6ect, that is to say, holds the latter under the %o$er o# his $ill, as a snake holds a bird under its #ascination, and #inally #orces it to 6um% into its o%en 6a$s. *orse than thisE #or the bird is conscious o# the %eril( it resists, ho$ever hel%less in its #inal e##orts, $hile the hy%noti9ed sub6ect does not rebel, but seems to #ollo$ the su''estions and voice o# its o$n #ree3$ill and soul. *ho o# our 4uro%ean men o# Science, $ho believe in such scientific e1%eriments 3 and very MPa$e 6;N #e$ are they $ho still doubt them no$3a3days, and $ho do not #eel convinced o# their actual reality 3 $ho o# them, it is asked, is ready to admit this as bein' Black )a'icK ?et it is the genuine, undeniable and actual fascination and sorcer$ o# old. The )ulu ;urumbas o# Cil'iri do not %roceed other$ise in their envoutements $hen they seek to destroy an enemy, nor do the Du'%as o# Sikkim and Bhutan kno$ o# any more %otential a'ent than their )ill. 8nly in them that $ill does not %roceed by 6um%s and starts, but acts $ith certainty( it does not de%end on the amount o# rece%tivity or nervous im%ressibility o# the 5sub6ects.5 Havin' chosen his victim and %laced himsel# en rapport $ith them, the Du'%a!s 5#luid5 is sure to #ind its $ay, #or his $ill is immeasurably more stron'ly develo%ed than the $ill o# the 4uro%ean e1%erimenter 3 the sel#3made, untutored, and unconscious Sorcerer #or the sake o# Science 3 $ho has no idea =or belie# either> o# the variety and %otency o# the $orld3old methods used to develo% this %o$er, by the conscious sorcerer, the 5Black )a'ician5 o# the 4ast and *est. "nd no$ the 2uestion is o%enly and s2uarely askedE *hy should not the #anatical and 9ealous %riest, thirstin' to convert some selected rich and in#luential member o# society, use the same means to accom%lish his end as the @rench Physician and e1%erimenter uses in his case $ith his sub6ectK The conscience o# the :oman 7atholic %riest is most likely at %eace. He $orks personall$ #or no sel#ish %ur%ose, but $ith the ob6ect o# 5savin' a soul5 #rom 5eternal damnation.5 &n his vie$, i# )a'ic there be in it, it is holy, meritorious and divine )a'ic. Such is the %o$er o# blind #aith. Pa'e 31

Hence, $hen $e are assured by trust$orthy and res%ectable %ersons o# hi'h social standin', and unim%eachable character, that there are many $ell3or'anised societies amon' the :oman 7atholic %riests $hich, under the %rete1t and cover o# )odern S%iritualism and mediumshi%, hold s1ances #or the %ur%oses o# conversion by su''estion, directly and at a distance 3 $e ans$erE *e kno$ it. "nd $hen, moreover, $e are told that $henever those %riest3hy%notists are desirous o# ac2uirin' an in#luence over some individual or individuals, selected by them #or conversion, they retire to an under'round %lace, allotted and consecrated by them #or such %ur%oses =vi2., ceremonial )a'ic>( and there, #ormin' a circle, thro$ their combined $ill3%o$er in the direction o# that individual, and thus by re%eatin' the %rocess, 'ain a com%lete control over their victim 3 $e a'ain ans$erE Very likely. Black 5a$ic an+ Hy,notism 1 MPa$e 60N &n #act $e kno$ the %ractice to be so, $hether this kind o# ceremonial )a'ic and envo<tement is %ractised at Stonehen'e or else$here. *e kno$ it, $e say, throu'h %ersonal e1%erience( and also because several o# the $riter!s best and most loved #riends have been unconsciously dra$n into the :omish 7hurch and under her 5beni'n5 %rotection by such means. "nd, there#ore, $e can only lau'h in %ity at the i'norance and stubbornness o# those deluded men o# Science and cultured e1%erimentalists $ho, $hile believin' in the %o$er o# Dr. 7harcot and his disci%les to 5envo<t15 their sub6ects, #ind nothin' better than a scorn#ul smile $henever Black )a'ic and its %otency are mentioned be#ore them. 4li%has Devi, the "bbe3;abalist, died be#ore Science and the 6acult1 de '1decine o# @rance had acce%ted hy%notism and in#luence par suggestion amon' its scienti#ic e1%eriments, but this is $hat he said t$enty3#ive years 'o, in his Dogme et ;ituel de la /aute 'agie, on 5Les Envoutements et les Sorts5E That $hich sorcerers and necromancers sou'ht above all thin's in their evocations o# the S%irit o# 4vil, $as that ma'netic %otency $hich is the la$#ul %ro%erty o# the true "de%t, and $hich they desired to obtain %ossession o# #or evil %ur%oses. . . . 8ne o# their chie# aims $as the %o$er o# s%ells or o# deleterious in#luences. . . . That %o$er may be com%ared to real %oisonin's by a current o# astral li'ht. They e1alt their $ill by means o# ceremonies to the de'ree o# renderin' it venomous at a distance. . . .*e have said in our 5Do'ma5 $hat $e thou'ht o# ma'ic s%ells, and ho$ this %o$er $as e1ceedin'ly real and dan'erous. The true )a'us thro$s a s%ell $ithout ceremony and by his sole disa%%roval, u%on those $ith $hose conduct he is dissatis#ied, and $hom he thinks it necessary to %unish( O This is incorrectly e1%ressed. The true "de%t o# the 5:i'ht Hand5 never %unishes anyone, not even his bitterest and most dan'erous enemyE he sim%ly leaves the latter to his ;arma, and ;arma never #ails to do so, sooner or later.P he casts a s%ell, even by his %ardon, over those $ho do him in6ury, and the enemies o# &nitiates never lon' en6oy im%unity #or their $ron'3doin'. *e have ourselves seen %roo#s o# this #atal la$ in numerous instances. The e1ecutioners o# martyrs al$ays %erish miserably( and the "de%ts are the martyrs o# intelli'ence. Providence I;armaJ seems to des%ise those $ho des%ise them, and %uts to death those $ho $ould seek to %revent them #rom livin'. The le'end o# the *anderin' He$ is the %o%ular %oetry o# this arcanum. " %eo%le had sent a sa'e to cruci#i1ion( that %eo%le had bidden him 5)ove onB5 $hen he tried to rest #or one moment.... $ellB That %eo%le $ill become sub6ect, hence#orth, to a similar condemnation( it $ill become entirely %roscribed, and #or lon' centuries it $ill be hidden 5)ove onB move onB5 #indin' neither rest nor %ity.O 0p. cit.,ii. +30. +,1,+, .P
MPa$e 6@N 5@ables,5
and 5su%erstition,5 $ill be the ans$er. Be it so. Be#ore the lethal breath o# sel#ishness and indi##erence every uncom#ortable #act is trans#ormed into meanin'less #iction, and every branch o# the once verdant Tree o# Truth has become dried u% and stri%%ed o# its %rimeval s%iritual si'ni#icance. Pa'e 3+

8ur modern Symbolo'ist is su%erlatively clever only at detectin' %hallic $orshi% and se1ual emblems even $here none $ere ever meant. But #or the true student o# 8ccult Dore, *hite or Divine )a'ic could no more e1ist in Cature $ithout its counter%art Black )a'ic, than day $ithout ni'ht, $hether these be o# t$elve hours or o# si1 months duration. @or him everythin' in that Cature has an occult 3 a bri'ht and a ni'ht side to it. Pyramids and Druid!s oaks, dolmens and Bo3trees, %lant and mineral 3 everythin' $as #ull o# dee% si'ni#icance and o# sacred truths o# $isdom, $hen the "rch3Druid %er#ormed his ma'ic cures and incantations, and the 4'y%tian Hiero%hant evoked and 'uided 7hemnu, the 5lovely s%ectre,5 the #emale @rankenstein3creation o# old, raised #or the torture and test o# the soul3%o$er o# the candidate #or initiation, simultaneously $ith the last a'onisin' cry o# his terrestrial human nature. True, )a'ic has lost its name, and alon' $ith it its ri'hts to reco'nition. But its %ractice is in daily use( and its %ro'eny, 5ma'netic in#luence,5 5%o$er o# oratory,5 5irresistible #ascination,5 5$hole audiences subdued and held as thou'h under a s%ell,5 are terms reco'nised and used by all, 'enerally meanin'less thou'h they no$ are. &ts e##ects, ho$ever, are more determined and de#inite amon' reli'ious con're'ations such as the Shakers, the Ce'ro )ethodists, and Salvationists, $ho call it 5the action o# the Holy S%irit5 and 5'race.5 The real truth is that )a'ic is still in #ull s$ay amidst mankind, ho$ever blind the latter to its silent %resence and in#luence on its members, ho$ever i'norant society may be, and remain, to its daily and hourly bene#icent and male#icent e##ects. The $orld is #ull o# such unconscious ma'icians 3 in %olitics as $ell as in daily li#e, in the 7hurch as in the stron'holds o# @ree3Thou'ht. )ost o# those ma'icians are 5sorcerers5 unha%%ily, not meta%horically but in sober reality, by reason o# their inherent sel#ishness, their reven'e#ul natures, their envy and malice. The true student o# )a'ic, $ell a$are o# the truth, looks on in %ity, and, i# he be $ise, kee%s silent. @or every e##ort made by him to remove the universal cecity is only re%aid $ith in'ratitude, slander, and o#ten curses, $hich, unable to reach him, $ill react on those $ho $ish him evil. Dies and calumny 3 the latter a teethin' lie, addin' actual bites to em%ty harmless #alsehoods 3 become his lot, and thus the $ell3$isher is soon torn to %ieces, as a re$ard #or his benevolent desire to enli'hten. The Philoso,hy Stan+s on %ts 3n 5erits 1 MPa$e 62N 4nou'h has been 'iven, it is believed, to sho$ that the e1istence o# a Secret Gniversal Doctrine, besides its %ractical methods o# )a'ic, is no $ild romance or #iction. The #act $as kno$n to the $hole ancient $orld, and the kno$led'e o# it has survived in the 4ast, in &ndia es%ecially. "nd i# there be such a Science, there must be naturally, some$here, %ro#essors o# it, or "de%ts. &n any case it matters little $hether the Auardians o# the Sacred Dore are re'arded as livin', actually e1istin' men, or are vie$ed as myths. &t is their Philoso%hy that $ill have to stand or #all u%on its o$n merits, a%art #rom, and inde%endent o# any "de%ts. @or in the $ords o# the $ise Aamaliel, addressed by him to the SynedrionE 5&# this doctrine is #alse it $ill %erish, and #all o# itsel#( but i# true, then 3 it cannot (e destro$ed.
Pa'e 33
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # %% 5o+ern "riticism an+ the Ancients
TH4 Secret Doctrine o# the "ryan 4ast is #ound re%eated under 4'y%tian symbolism and %hraseolo'y in the Book o# Hermes. "t, or near, the be'innin' o# the %resent century, all the books called Hermetic $ere, in the o%inion o# the avera'e man o# Science un$orthy o# serious attention. They $ere set do$n and loudly %roclaimed as sim%ly a collection o# tales, o# #raudulent %retences and most absurd claims. They 5never e1isted be#ore the 7hristian era,5 it $as saidE 5they $ere all $ritten $ith the tri%le ob6ect o# s%eculation, deceivin' and %ious #raud(5 they $ere all, even the best o# them, silly a%ocry%ha. O See in this connection, Pneumatologie des Esprits, by the )ar2uis de )irville, $ho devotes si1 enormous volumes to sho$ the absurdity o# those $ho deny the reality o# Satan and )a'ic, or the 8ccult Sciences 3 the t$o bein' $ith him synonymous.P &n this res%ect the nineteenth century %roved a most $orthy scion o# the ei'hteenth, #or, in the a'e o# Voltaire as $ell as in this century, everythin', save $hat emanated direct #rom the :oyal "cademy, $as #alse, su%erstitious, #oolish. Belie# in the $isdom o# the "ncients $as lau'hed to scorn, %erha%s more so even than it is no$. The very thou'ht o# acce%tin' as authentic the $orks and va'aries o# 5a #alse Hermes, a #alse 8r%heus, a #alse Moroaster,5 o# #alse 8racles, #alse Sibyls, and a thrice #alse )esmer and his absurd #luid, $as tabooed all alon' the line. Thus all that had its 'enesis outside the learned and do'matic %recincts o# 81#ord and 7ambrid'e, O *e think $e see the sidereal %hantom o# the old Philoso%her and )ystic 3 once o# 7ambrid'e Gniversity 3 Henry )ore, movin' about in the astral mist over the old moss3covered roo#s o# the ancient to$n in $hich he $rote his #amous letter to Alanvil about 5$itches.5 The 5soul5 seems restless and indi'nant, as on that day o# )ay, 1./8, $hen the doctor com%lained so bitterly to the author o# Sadducismus Triumphatus o# Scot, "die and *ebster. 58ur ne$ ins%ired saints,5 the soul is heard to mutter, 5s$orn advocates o# the $itches. . . . $ho a'ainst all sense and reason . . . *ill have no Samuel but a con#ederate knave . . . these in3blo$n bu##oons, %u##ed u% $ith . . . i'norance, vanity and stu%id in#idelityB5 =See 5Letter to 3lanvil,5 and Isis Unveiled, i, + -, + .> P or the "cademy o# @rance, $as denounced in those days as Lunscienti#ic,5 and 5ridiculously absurd.5 This tendency has survived to the %resent day.
MPa$e 38N
All Honour to 9enuine Scientists 1 MPa$e 3)N Cothin' can be #urther #rom the intention o# any true 8ccultist 3 $ho stands %ossessed, by virtue o# his hi'her %sychic develo%ment, o# instruments o# research #ar more %enetratin' in their %o$er than any as yet in the hands o# %hysical e1%erimentalists 3 than to look unsym%athetically on the e##orts that are bein' made in the area o# %hysical en2uiry. The e1ertions and labours undertaken to solve as many as %ossible o# the %roblems o# Cature have al$ays been holy in his si'ht. The s%irit in $hich Sir &saac Ce$ton remarked that at the end o# all his astronomical $ork he #elt a mere child %ickin' u% shells beside the 8cean o# ;no$led'e, is one o# reverence #or the boundlessness o# Cature $hich 8ccult Philoso%hy itsel# cannot ecli%se. "nd it may #reely be reco'nised that the attitude o# mind $hich this #amous simile describes is one $hich #airly re%resents that o# the 'reat ma6ority o# genuine Scientists in re'ard to all the %henomena o# the %hysical %lane o# Cature. &n dealin' $ith this they are o#ten caution and moderation itsel#. They observe #acts $ith a %atience that cannot be sur%assed. They are slo$ to cast these into theories, $ith a %rudence that cannot be too hi'hly commended. "nd, sub6ect to the limitations under $hich they serve Cature, they are beauti#ully accurate in the record o# their observations. )oreover, it may be conceded #urther that modern Scientists are e1ceedin'ly im%robable that any discovery $ill ever con#lict $ith such or such a theory, no$ su%%orted by such and such an a''re'ation o# recorded #acts. But even in re#erence to the broadest 'enerali9ations 3 $hich %ass into a do'matic #orm only in brie# %o%ular te1t books o# scienti#ic kno$led'e 3 the tone o# 5Science5 itsel#, i# that abstraction may be held to be embodied in the %ersons o# its most distin'uished re%resentatives, is one o# reserve and o#ten o# modesty. Pa'e 3,

@ar, there#ore, #rom bein' dis%osed to sco## at the errors into $hich the limitations o# their methods may betray men o# Science, the true 8ccultist $ill rather a%%reciate the %athos o# a situation in $hich 'reat industry and thirst #or truth are condemned to disa%%ointment, and o#ten to con#usion. That $hich is to be de%lored, ho$ever, in res%ect to )odern Science, is in itsel# an evil mani#estation o# the e1cessive caution $hich in its most #avourable as%ect %rotects Science #rom over3hasty conclusionsE MPa$e 36N namely, the tardiness o# Scientists to reco'nise that other instruments o# research may be a%%licable to the mysteries o# Cature besides those o# the %hysical %lane, and that it may conse2uently be im%ossible to a%%reciate the %henomena o# any one %lane correctly $ithout observin' them as $ell #rom the %oints o# vie$ a##orded by others. &n so #ar then as they $il#ully shut their eyes to evidence $hich ou'ht to have sho$n them clearly that Cature is more com%le1 than %hysical %henomena alone $ould su''est, that there are means by $hich the #aculties o# human %erce%tion can %ass sometimes #rom one %lane to the other, and that their ener'y is bein' misdirected $hile they turn it e1clusively on the minutiae o# %hysical structure or #orce, they are less entitled to sym%athy than to blame. 8ne #eels d$ar#ed and humbled in readin' $hat ). :enan, that learned modern 5destroyer5 o# every reli'ious belie#, %ast, %resent and #uture, has to say o# %oor humanity and its %o$ers o# discernment. He believes )ankind has but a very narro$ mind( and the number o# men ca%able o# sei9in' acutely =#inement> the true analo'y o# thin's, is 2uite im%erce%tible. O =tudes ;eligieuses.P G%on com%arin', ho$ever, this statement $ith another o%inion e1%ressed by the same author, namely, thatE The mind o# the critic should yield to #acts, hand and #eet bound, to be dra''ed by them $herever they may lead him. O =tudes /istori"ues.P one #eels relieved. *hen, moreover, these t$o %hiloso%hical statements are stren'thened by a third enunciation o# the #amous "cademician, $hich declares thatE Tout parti pris a priori, doit etre (anni de la science, O '1moire read at the "cademie des &nscri%tions des Belles Dettres, in 18-0.P there remains little to #ear. Gn#ortunately ). :enan is the #irst to break this 'olden rule. The evidence o# Herodotus 3 called, sarcastically no doubt, the 5@ather o# History,5 since in every 2uestion u%on $hich )odern Thou'ht disa'rees $ith him, his testimony 'oes #or nou'ht 3 the sober and earnest assurances in the %hiloso%hical narratives o# Plato and Thucydides, Polybius, and Plutarch, and even certain statements o# "ristotle himsel#, are invariably laid aside $henever they are involved in $hat modern criticism is %leased to re'ard as myth. &t is some time since Strauss %roclaimed thatE
Pa'e 3-

7hat is a 5yth: 1 The %resence o# a su%ernatural element or miracle in a narrative is an in#allible si'n o# the %resence in it o# a myth(
MPa$e 33N
and such is the canon o# criticism tacitly ado%ted by every modern critic. But $hat is a myth 3 QRSTU3 to be'in $ithK "re $e not told distinctly by ancient $riters that the $ord means traditionK *as not the Datin term fa(ula, a #able, synonymous $ith somethin' told, as havin' ha%%ened in %re3historic times, and not necessarily an invention. *ith such autocrats o# criticism and des%otic rulers as are most o# the @rench, 4n'lish, and Aerman 8rientalists, there may, then, be no end o# historical, 'eo'ra%hical, ethnolo'ical and %hilolo'ical sur%rises in store #or the century to come. Travesties in Philoso%hy have become so common o# late, that the %ublic can be startled by nothin' in this direction. &t has already been stated by one learned s%eculator that Homer $as sim%ly 5a mythical %ersoni#ication o# the 1pop1e5( O See "l#red )aury!s /istoire des ;eligions de la 3r%ce. i. +,8E and the s%eculations o# Hol9mann in ,eitschriftfur +ergleichende Sprach forschung, ann. 188+, %.,8/. s2.P by another, that Hi%%ocrates, son o# 4scula%ius, 5could only be a chimera5( that the "scle%iades, their seven hundred years o# duration not$ithstandin', mi'ht a#ter all %rove sim%ly a 5#iction5( that 5the city o# Troy =Dr. Schliemann to the contrary> e1isted only on the ma%s.5 etc. *hy should not the $orld be invited a#ter this to re'ard every hitherto historical character o# days o# old as a mythK *ere not "le1ander the Areat needed by Philolo'y as a sled'e3 hammer $here$ith to break the heads o# Brahmanical chronolo'ical %retensions, he $ould have become lon' a'o sim%ly 5a symbol #or anne1ation,5 or 5a 'enius o# con2uest,5 as has been already su''ested by some @rench $riter. Blank denial is the only re#u'e le#t to the critics. &t is the most secure asylum #or some time to come in $hich to shelter the last o# the sce%tics. @or one $ho denies unconditionally, the trouble o# ar'uin' is unnecessary, and he also thus avoids $hat is $orse, havin' to yield occasionally a %oint or t$o be#ore the irre#utable ar'uments and #acts o# his o%%onent. 7reu9er, the 'reatest o# all the modern Symbolo'ists, the most learned amon' the masses o# erudite Aerman )ytholo'ists, must have envied the %lacid sel#3con#idence o# certain sce%tics, $hen he #ound himsel# #orced in a moment o# des%erate %er%le1ity to admit thatE *e are com%elled to return to the theories o# trolls and 'enii, as they $ere understood by the ancients( Iit is a doctrineJ $ithout $hich it becomes absolutely im%ossible to e1%lain to onesel# anythin' $ith re'ard to the )ysteries. O 7reu9er!s Introduction des '$st%res,iii, ,-..P o# the "ncients, $hich )ysteries are undeniable.
MPa$e 34N :oman
7atholics, $ho are 'uilty o# %recisely the same $orshi%, and to the very letter 3 havin' borro$ed it #rom the later 7haldaeans, the Debanon Cabathaeans, and the ba%ti9ed Sabaeans, O The later Cabathaeans adhered to the same belie# as the Ca9arenes and the Sabaeans, honoured Hohn the Ba%tist, and used Ba%tistm. =See Isis Unveiled, ii.1+/E )unck, Palestine, %.-+-( Dunla%, Sid, the Son of 'an. etc.> P and not #rom the learned "stronomers and &nitiates o# the days o# old 3 $ould no$, by anathemati9in' it, hide the source #rom $hich it came. Theolo'y and 7hurchianism $ould #ain trouble the clear #ountain that #ed them #rom the #irst, to %revent %osterity #rom lookin' into it, and thus seein' their ori'inal %rototy%e. The 8ccultists, ho$ever, believe the time has come to 'ive everyone his due. "s to our other o%%onents 3 the modern sce%tic and the 4%icurean, the cynic and the Sadducee 3 they may #ind an ans$er to their denials in our earlier volumes. "s to many un6ust as%ersions on the ancient doctrines, Pa'e 3.

the reason #or them is 'iven in these $ords in Isis UnveiledE The thou'ht o# the %resent3day commentator and critic as to the ancient learnin', is limited to and runs round the e4oterism o# the tem%les( his insi'ht is either un$illin' or unable to %enetrate into the solemn adyta o# old, $here the hiero%hant instructed the neo%hyte to re'ard the %ublic $orshi% in its true li'ht. Co ancient sa'e $ould have tau'ht that man is the kin' o# creation, and that the starry heaven and our mother earth $ere created #or his sake. Oi.-3-.P *hen $e #ind such $orks as Phallicism O By Har'rave Hennin's.P a%%earin' in our day in %rint, it is easy to see that the day o# concealment and travesty has %assed a$ay. Science, in Philolo'y, Symbolism and 7om%arative :eli'ion, has %ro'ressed too #ar to make $holesale denials any lon'er, and the 7hurch is too $ise and cautious not to be no$ makin' the best o# the situation. )ean$hile, the 5rhombs o# Hecate5 and the 5$heels o# Duci#er,5 O See de )irville!s Pneumatologie, iii, +./ et se2.P daily e1humed on the sites o# Babylonia, can no lon'er be used as clear evidence o# a Satan3$orshi%, since the same symbols are sho$n in the ritual o# the Datin 7hurch. The latter is too learned to be i'norant o# the #act that even the later 7haldaeans, $ho had 'radually #allen into dualism, reducin' all thin's to t$o %rimal Princi%les, never $orshi%%ed Satan or idols, any more than did the Moroastrians, $ho no$ lie under the same accusation, but that their :eli'ion $as as hi'hly %hiloso%hical as any( their dual and e1oteric Theoso%hy became the heirloom o# the He$s, $ho, in their turn, $ere #orced to share it $ith the 7hristians. Parsis are to this day char'ed $ith Heliolatry, and yet in the 7haldean 8racles, under the 5)a'ical and Philoso%hical Prece%ts o# Moroaster5 one #inds the #ollo$in'E "hal+ean racles 1 MPa$e 3-N
Direct not thy mind to the vast measures o# the earth( @or the %lant o# truth is not u%on 'round. Cor measure the measures o# the sun, collectin' rules, @or he is carried by the eternal $ill o# the @ather, not #or your sake. Dismiss the im%etuous course o# the moon( #or she runs al$ays by $ork o# necessity. The %ro'ression o# the stars $as not 'enerated #or your sake. There $as a vast di##erence bet$een the true $orshi% tau'ht to those $ho sho$ed themselves $orthy, and the state reli'ions. The )a'ians are accused o# all kinds o# su%erstition, but this is $hat the same 7haldaean 8racle saysE The $ide aerial #li'ht o# birds is not true, Cor the dissections o# the entrails o# victims( they are all mere toys, The basis o# mercenary #raud( #lee #rom these &# you $ould o%en the sacred %aradise o# %iety, *here virtue, $isdom, and e2uity are assembled. O Psellus, ,E in 7ory!s "ncient @ra'ments. +.0.P "s $e say in our #ormer $orkE
Pa'e 3/

Surely it is not those $ho $arn %eo%le a'ainst 5mercenary #raud5 $ho can be accused o# it( and i# they accom%lished acts $hich seem miraculous, $ho can $ith #airness %resume to deny that it $as done merely because they %ossessed a kno$led'e o# natural %hiloso%hy and %sycholo'ical science to a de'ree unkno$n to our schoolsK O Isis Unveiled, i, -3-, -3..P The a(ove "uoted stan2as are a rather strange teaching to come from those )ho are universall$ (elieved to have )orshipped the sun, and moon, and the starr$ hosts, as 3ods. The su(lime profundit$ of the 'agian precepts (eing (e$ond the reach of modern materialistic thought, the #haldean Philosophers are accused of Sa(aeanism and Sun7)orship, )hich )as the religion onl$ of the uneducated masses.
Pa'e 38
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # %%% The

MPa$e 3;N TH&CAS
ri$in o. 5a$ic
o# late have chan'ed, true enou'h. The #ield o# investi'ation has $idened( old reli'ions are a little better understood( and since that miserable day $hen the 7ommittee o# the @rench "cademy, headed by Ben6amin @ranklin, investi'ated )esmerVs %henomena only to %roclaim them charlatanry and clever knavery, both heathen Philoso%hy and )esmerism have ac2uired certain ri'hts and %rivile'es, and are no$ vie$ed #rom 2uite a di##erent stand%oint. &s #ull 6ustice rendered them, ho$ever, and are they any better a%%reciatedK *e are a#raid not. Human nature is the same no$, as $hen Po%e said o# the #orce o# %re6udice thatE The di##erence is as 'reat bet$een The o%tics seein', as the ob6ects seen. "ll manners take a tincture #rom our o$n, 8r some discolourVd throu'h our %assions sho$n, 8r #ancyVs beam enlar'es, multi%lies, 7ontracts, inverts, and 'ives ten thousand dyes. Thus in the #irst decades o# our century Hermetic Philoso%hy $as re'arded by both 7hurchmen and men o# Science #rom t$o 2uite o%%osite %oints o# vie$. The #ormer called it sin#ul and devilish( the latter denied %oint3blank its authenticity, not$ithstandin' the evidence brou'ht #or$ard by the most erudite men o# every a'e, includin' our o$n. The learned @ather ;ircher, #or instance, $as not even noticed( and his assertion that all the #ra'ments kno$n under titles o# $orks by )ercury Trisme'istus, Berosus, Pherecydes o# Syros, etc., $ere rolls that had esca%ed the #ire $hich devoured 1 , volumes o# the 'reat "le1andrian Dibrary 3 $as sim%ly lau'hed at. Cevertheless the educated classes o# 4uro%e kne$ then, as they do no$, that the #amous "le1andrian Dibrary, the Wmarvel o# the a'es,X $as #ounded by Ptolemy Philadel%hus( that numbers o# its )SS, had been care#ully co%ied #rom hieratic te1ts and the oldest %archments, 7haldaean, Phoenician, Persian, etc( and that these transliterations and co%ies amounted, in their turn, to another 1 , rolls, as Hose%hus and Strabo assert. The Books o. Hermes 1 MPa$e 30N There is also the additional evidence o# 7lemens "le1andrinus, that ou'ht to be credited to some e1tent.O The #orty3t$o Sacred Books o# the 4'y%tians mentioned by 7lement o# "le1andria as havin' e1isted in his time, $ere but a %ortion o# the Books o# Hermes. &amblichus, on the authority o# the 4'y%tian %riest "bammon, attributes 1,+ o# such books to Hermes, and )anetho 3.. . But the testimony o# &amblichus as a Ceo%latonist and Theur'ist is o# course re6ected by modern critics. )anetho, $ho is held by Bunsen in the hi'hest consideration as a W%urely3 historical %ersona'e,X $ith $hom Wnone o# the later native historians can be com%aredX =see Eg$pte, i. 0/> suddenly becomes a Pseudo3)anetho, as soon as the ideas %ro%ounded by him clash $ith the scienti#ic %re6udices a'ainst )a'ic and the 8ccult kno$led'e claimed by the ancient %riests. Ho$ever, none o# the "rchaeolo'ists doubt #or a moment the almost incredible anti2uity o# the Hermetic books. 7ham%ollion sho$s the 'reatest re'ard #or their authenticity and truth#ulness, corroborated as it is by many o# the oldest monuments. "nd Bunsen brin's irre#utable %roo#s o# their a'e. @rom his researches, #or instance, $e learn that there $as a line o# si1ty3one kin's be#ore the days o# )oses, $ho %receded the )osaic %eriod by a clearly3traceable civili9ation o# several thousand years. Thus $e are $arranted in believin' that the $orks o# Hermes Trisme'istus $ere e1tant many a'es be#ore the birth o# the He$ish la$3'iver. WStyli and inkstands $ere #ound on monuments o# the #ourth Dynasty, the oldest in the $orld,X Pa'e 30

says Bunsen. &# the eminent 4'y%tolo'ist re6ects the %eriod o# ,8.8.3 years be#ore "le1ander, to $hich Dio'enes Daertius carries back the records o# the %riests, he is evidently more embarrassed $ith the ten thousand o# astronomical observations, and remarks that Wi# they $ere actual observations, they must have e1tended over 1 . yearsX =%.,,>. W*e learn, ho$ever,X he adds, W#rom one o# their o$n old chronolo'ical $orks . . . that the 'enuine 4'y%tian traditions concernin' the mytholo'ical %eriod treated o# m$riads o# years.X =Eg$pte, i, 1-E Isis Unveiled, i. 33>P 7lemens testi#ied to the e1istence o# an additional 3 , volumes o# the Books o# Thoth, %laced in the library o# the Tomb o# 8symandias, over the entrance o# $hich $ere inscribed the $ords, W" 7ure #or the Soul.X Since then, as all kno$, entire te1ts o# the Wa%ocry%halX $orks o# the W#alseX Pymander, and the no less W#alseX "scle%ias, have been #ound by 7ham%ollion in the most ancient monuments o# 4'y%t. O These details are taken #rom Pneumatologie, iii, %%, + ,, + - P "s said in Isis UnveiledE "#ter havin' devoted their $hole lives to the study o# the records o# the old 4'y%tian $isdom, both 7ham%ollion3@i'eac and 7ham%ollion Hunior %ublicly declared, not$ithstandin' many biased 6ud'ments ha9arded by certain hasty and un$ise critics, that the Boo*s of /ermes Wtruly contain a mass o# 4'y%tian traditions $hich are constantly corroborated by the most authentic records and monuments o# 4'y%t o# the hoariest anti2uity.X O Eg$pte, %.1,3 Isis Unveiled, i. .+-.P The merit o# 7ham%ollion as an 4'y%tolo'ist none $ill 2uestion, and i# he declare that everythin' demonstrates the accuracy o# the $ritin's o# the mysterious Hermes Trisme'istus, and i# the assertion that their anti2uity runs back into the ni'ht o# time be corroborated by him in MPa$e 3@Nminutest details, then indeed criticism ou'ht to be #ully satis#ied. Says 7ham%ollionE These inscri%tions are only the #aith#ul echo and e1%ression o# the most ancient verities. Since these $ords $ere $ritten, some o# the Wa%ocry%halX verses by the WmythicalX 8r%heus have also been #ound co%ied $ord #or $ord, in hiero'ly%hics, in certain inscri%tions o# the @ourth Dynasty, addressed to various Deities. @inally, 7reu9er discovered and immediately %ointed out the very si'ni#icant #act that numerous %assa'es #ound in Homer and Hesiod $ere undeniably borro$ed by the t$o 'reat %oets #rom the 8r%hic Hymns, thus %rovin' the latter to be #ar older than the Iliad or the 0d$sse$. "nd so 'radually the ancient claims come to be vindicated, and modern criticism has to submit to evidence. )any are no$ the $riters $ho con#ess that such a ty%e o# literature as the Hermetic $orks o# 4'y%t can never be dated too #ar back into the %rehistoric a'es. The te1ts o# many o# these ancient $orks, that o# 4noch included, so loudly %roclaimed Wa%ocry%halX at the be'innin' o# this century, are no$ discovered and reco'nised in the most secret and sacred sanctuaries o# 7haldaea, &ndia, Phoenicia, 4'y%t and 7entral "sia. But even such %roo#s have #ailed to convince the bulk o# our )aterialists. The reason #or this is very sim%le and evident. "ll these te1ts 3 held in universal veneration in "nti2uity, #ound in the secret libraries o# all the 'reat tem%les, studied =i# not al$ays mastered> by the 'reatest statesmen, classical $riters, %hiloso%hers, kin's and laymen, as much as by reno$ned Sa'es 3 $hat $ere theyK Treatises on )a'ic and 8ccultism, %ure and sim%le( the no$ derided and tabooed Theoso%hy 3 hence the ostracism. Pa'e ,

*ere %eo%le, then, so sim%le and credulous in the days o# Pytha'oras and PlatoK *ere the millions o# Babylonia and 4'y%t, o# &ndia and Areece, $ith their 'reat Sa'es to lead them, all #ools, that durin' those %eriods o# 'reat learnin' and civili9ation $hich %receded the year one o# our era 3 the latter 'ivin' birth but to the intellectual darkness o# mediaeval #anaticism 3 so many other$ise 'reat men should have devoted their lives to a mere illusion, a su%erstition called )a'icK &t $ould seem so, had one to remain content $ith the $ord and conclusions o# modern Philoso%hy. 4very "rt and Science, ho$ever, $hatever its intrinsic merit, has had its discoverer and %ractitioner, and subse2uently its %ro#icients to teach it. 7hat is the ri$in o. 5a$ic: 1 MPa$e 32N *hat is the ori'in o# the 8ccult Sciences, or )a'icK *ho $ere its %ro#essors, and $hat is kno$n o# them, $hether in history or le'endK 7lemens "le1andrinus, one o# the most intelli'ent and learned o# the early 7hristian @athers, ans$ers this 2uestion in his Stromateis. That e13%u%il o# the Ceo%latonic School ar'uesE &# there is instruction, you must seek #or the master. O Strom., V&, vii. The #ollo$in' %ara'ra%h #rom the same cha%ter.P "nd so he sho$s 7leanthes tau'ht by Meno, Theo%hrastus by "ristotle, )etrodorus by 4%icurus, Plato by Socrates, etc. "nd he adds that $hen he had looked #urther back to Pytha'oras, Pherecydes, and Thales, he had still to search #or their masters. The same #or the 4'y%tians, the &ndians, the Babylonians, and the )a'i themselves. He $ould not cease 2uestionin', he says, to learn $ho it $as they all had #or their masters. "nd $hen he =7lemens> had traced do$n the en2uiry to the very cradle o# mankind, to the #irst 'eneration o# men, he $ould reiterate once more his 2uestionin', and ask, W*ho is their teacherKX Surely, he ar'ues, their master could be Wno one o# men.X "nd even $hen $e should have reached as hi'h as the "n'els, the same 2uery $ould have to be o##ered to themE W*ho $ere their =meanin' the LdivineV and the L#allenV "n'els> mastersKV The aim o# the 'ood #atherVs lon' ar'ument is o# course to discover t$o distinct masters, one the %rece%tor o# biblical %atriarchs, the other the teacher o# the Aentiles. But the students o# the Secret Doctrine need 'o to no such trouble. Their %ro#essors are $ell a$are $ho $ere the )asters o# their %redecessors in 8ccult Sciences and *isdom. The t$o %ro#essors are #inally traced out by 7lemens, and are, as $as to be e1%ected, Aod, and his eternal and everlastin' enemy and o%%onent, the Devil( the sub6ect o# 7lemensV en2uiry relatin' to the dual as%ect o# Hermetic Philoso%hy, as cause and e##ect. "dmittin' the moral beauty o# the virtues %reached in every 8ccult $ork $ith $hich he $as ac2uainted, 7lemens desires to kno$ the cause o# the a%%arent contradiction bet$een the doctrine and the %ractice, 'ood and evil )a'ic, and he comes to the conclusion that )a'ic has t$o ori'ins 3 divine and diabolical. He %erceives its bi#urcation into t$o channels, hence his deduction and in#erence. *e %erceive it too, $ithout, ho$ever, necessarily desi'natin' such bi#urcation diabolical, #or $e 6ud'e the Wle#t3hand %athX as it MPa$e 48N issued #rom the hands o# its #ounder. 8ther$ise, 6ud'in' also by the e##ects o# 7lemensV o$n reli'ion and $alk in li#e o# certain o# its %ro#essors, since the death o# their )aster, the Pa'e ,1

8ccultists $ould have a ri'ht to come to some$hat the same conclusion as 7lemens. They $ould have a ri'ht to say that $hile 7hrist, the )aster o# all true 7hristians, $as in every $ay 'odly, those $ho resorted to the horrors o# the &n2uisition, to the e1termination and torture o# heretics, He$s and "lchemists, the Protestant 7alvin $ho burnt Servetus , and his %ersecutin' Protestant successors, do$n to the $hi%%ers and burners o# $itches in "merica, must have had #or their )aster, the Devil. But 8ccultists, not believin' in the Devil, are %recluded #rom retaliatin' in this $ay. 7lemensV testimony, ho$ever, is valuable in so #ar as it sho$s =1> the enormous number o# $orks on 8ccult Sciences in his day( and =+> the e1traordinary %o$ers ac2uired throu'h those Sciences by certain men. He devotes, #or instance, the $hole o# the si1th book o# his Stromateis to this research #or the #irst t$o W)astersX or the true and the #alse Philoso%hy res%ectively, both %reserved, as he says, in the 4'y%tian sanctuaries. Very %ertinently too, he a%ostro%hises the Areeks, askin' them $hy they should not acce%t the WmiraclesX o# )oses as such, since they claim the very same %rivile'es #or their o$n Philoso%hers, and he 'ives a number o# instances. &t is, as he says, "eachus obtainin' throu'h his 8ccult %o$ers a marvellous rain( it is "ristaeus causin' the $inds to blo$( 4m%edocles 2uietin' the 'ale, and #orcin' it to cease etc.O See Pneumatologie, iii.+ / There#ore 4m%edocles is called YZ[RS\R]QTUthe Wdominator o# the $ind.X Strom., V&. iii.P The books o# )ercurius Trisme'istus most attracted his attention. O I(id. iv.P He is also $arm in his %raise o# Hystas%es =or Aushtas%>, o# the Sibylline books, and even o# the ri'ht "strolo'y. There have been in all a'es use and abuse o# )a'ic, as there are use and abuse o# )esmerism or Hy%notism in our o$n. The ancient $orld had its "%ollonii and its Pherecydae, and intellectual %eo%le could discriminate then, as they can no$. *hile no classical or %a'an $riter has ever #ound one $ord o# blame #or "%ollonius o# Tyana, #or instance, it is not so $ith re'ard to Pherecydes. Hesychius o# )iletia, Philo o# Byblos and 4usthathius char'es the latter unstintin'ly $ith havin' built his Philoso%hy and Science on demoniacal traditions 3 i.e., on Sorcery. Pherecy+es o. Syros 1 MPa$e 4)N 7icero declares that Pherecydes is, potius divinus "uam medicus, rather a soothsayer than a %hysician,X and Dio'enes Daertius 'ives a vast number o# stories relatin' to his %redictions. 8ne day Pherecydes %ro%hesies the shi%$reck o# a vessel hundreds o# miles a$ay #rom him( another time he %redicts the ca%ture o# Dacedaemonians by the "rcadians( #inally, he #oresees his o$n $retched end. O Summarised #rom Pneumatologie, iii.+ 0.P Bearin' in mind the ob6ections that $ill be made to the teachin's o# the 4soteric Doctrine as herein %ro%ounded, the $riter is #orced to meet some o# them be#orehand. Such im%utations as those brou'ht by 7lemens a'ainst the WheathenX "de%ts, only %rove the %resence o# clairvoyant %o$ers and %revision in every a'e, but are no evidence in #avour o# a Devil. They are, there#ore, o# no value e1ce%t to the 7hristians, #or $hom Satan is one o# the chie# %illars o# the #aith. Baronius and De )irville, #or instance, #ind an unans$erable %roo# o# Demonolo'y in the belie# in the co3 Pa'e ,+

eternity o# )atter $ith S%iritB De )irville $rites that Pherecydes Postulates in %rinci%le the %rimordiality o# Meus or 4ther, and then, on the same %lane, a %rinci%le, coeternal and coactive, $hich he calls the #i#th element, or 8'enos. O Loc. cit.P He then %oints out that the meanin' o# 8'enos is 'iven as that $hich shuts u%, $hich holds ca%tive, and that is Hades, Wor in a $ord, hell.X The synonyms are kno$n to every schoolboy $ithout the )ar2uis 'oin' to the trouble o# e1%lainin' them to the "cademy( as to the deduction, every 8ccultist $ill o# course deny it and only smile at its #olly. "nd no$ $e come to the theolo'ical conclusion. The resum1 o# the vie$s o# the Datin 7hurch 3 as 'iven by authors o# the same characters as the )ar2uis de )irville 3 amounts to thisE that the Hermetic Books, their $isdom 3 #ully admitted in :ome 3 not$ithstandin', are Wthe heirloom le#t by 7ain, the accursed, to mankind.X &t is W'enerally admitted,X says that modern memorialist o# Satan in HistoryE That immediately a#ter the @lood 7ham and his descendants had %ro%a'ated ane$ the ancient teachin's o# the 7ainites and o# the surmer'ed :ace.O0p. cit., iii + 8 P This %roves, at any rate, that )a'ic, or Sorcery as he calls it, is an antediluvian "rt, and thus one %oint is 'ained. @or, as he saysE3
MPa$e 46N
The evidence o# Berosius makes Ham identical $ith the #irst Moroaster, #ounder o# Bactria, the #irst author o# all the ma'ic arts o# Babylonia, the #hemesenua or 7ham, OThe 4n'lish s%eakin' %eo%le $ho s%ell the name o# Coah!s disres%ect#ul son WHamX have to be reminded that the ri'ht s%ellin' is W;hamX or W7hamXP the infamous O Black )a'ic, or Sorcery, is the evil result obtained in any sha%e or $ay throu'h the %ractice o# 8ccult "rtsE hence it has to be 6ud'ed only by its e##ects. The name o# neither Ham nor 7ain, $hen %ronounced, has ever killed any one( $hereas, i# $e have to believe that same 7lemens "le1andrinus $ho traces the teacher o# every 8ccultist, outside o# 7hristianity, to the Devil, the name o# Hehovah =%ronounced Hevo and in a %eculiar $ay> had the e##ect o# killin' a man at a distance. The mysterious Schemham3%horasch $as not al$ays used #or holy %ur%oses by the ;abalists, es%ecially since the Sabbath or Saturday, sacred to Saturn or the evil Shani, became 3 $ith the He$s 3 sacred to WHehovah.XP o# the #aith#ul Coachians, #inally the ob6ect o# adoration #or 4'y%t, $hich havin' received its name ^_Q]`\, $hence chemistry, built in his honour a to$n called #hoemnis, or the Wcity o# #ire.X O ;hoemnis, the %re3historic city, may or may not have been built by Coah!s son, but it $as not his name that $as 'iven to the to$n, but that o# the )ystery Aoddess ;hoemnu or ;hoemnis =Areek #orm>( the deity that $as created by the ardent #ancy o# the neo%hyte, $ho $as thus tantalised durin' his Wt$elve laboursX o# %robation be#ore his #inal initiation. Her male counter%art is ;hem. The city o# 7hoemnis or ;hemmis =today "khmem> $as the chie# seat o# the Aod ;hem. The Areeks identi#yin' ;hem $ith Pan, Pa'e ,3

called this city WPano%olis.XP Ham adored it, it is said, $hence the name #hammaim 'iven to the %yramids( $hich in their turn have been vul'arised into our modern noun Wchimney.X O Pneumatologie, iii, +1 . This looks more like %ious ven'eance than %hilolo'y. The %icture, ho$ever, seems incom%lete, as the author ou'ht to have added to the WchimneyX a $itch #lyin' out o# it on a broomstick.P This statement is entirely $ron'. 4'y%t $as the cradle o# 7hemistry and its birth3%lace 3 this is %retty $ell kno$n by this time. 8nly ;enrick and others sho$ the root o# the $ord to be chemi or chem, $hich is not #hem or Ham, but >hem, the 4'y%tian %hallic Aod o# the )ysteries. But this is not all. De )irville is bent u%on #indin' a satanic ori'in even #or the no$ innocent Tarot. He 'oes on to sayE "s to the means #or the %ro%a'ation o# this evil )a'ic, tradition %oints it out, in certain runic characters traced on metallic %lates Ior leaves, des lamesJ $hich have esca%ed destruction by the Delu'e O Ho$ could they esca%e #rom the Delu'e unless Aod so $illed itK This is scarcely lo'ical.P This mi'ht have been re'arded as le'endary, had not subse2uent discoveries sho$n it #ar #rom bein' so. Plates $ere #ound covered $ith curious and utterly undeci%herable characters, characters o# undeniable anti2uity, to $hich the 7hamites ISorcerers, $ith the authorJ attribute the ori'in to their marvellous and terrible %o$ers. O Loc. cit., %.+1 P The %ious author may, mean$hile, be le#t to his o$n orthodo1 belie#s. "ain, 5athematical an+ Anthro,omor,hic 1 MPa$e 43N He, at any rate, seems 2uite sincere in his vie$s. Cevertheless, his able ar'uments $ill have to be sa%%ed at their very #oundation, #or it must be sho$n on mathematical 'rounds $ho, or rather $hat, 7ain and Ham really $ere. De )irville is only the #aith#ul son o# his 7hurch, interested in kee%in' 7ain in his anthro%omor%hic character and in his %resent %lace in WHoly *rit.X The student o# 8ccultism, on the other hand, is solely interested in the truth. But the a'e has to #ollo$ the natural course o# evolution.
Pa'e ,,
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # %V The Secrecy o. %nitiates
TH4 #alse renderin' o# a number o# %arables and sayin's o# Hesus is not to be $ondered at in the least. @rom 8r%heus, the #irst initiated "de%t o# $hom history catches a 'lim%se in the mists o# the %re37hristian era, do$n throu'h Pytha'oras, 7on#ucius, Buddha, Hesus, "%ollonius o# Tyana, to "mmonius Saccas, no Teacher or &nitiate has ever committed to $ritin' #or %ublic use. 4ach and all o# them have invariably recommended silence and secresy on certain #acts and deeds, #rom 7on#ucius, $ho re#used to e1%lain %ublicly and satis#actorily $hat he meant by his WAreat 41treme,X or to 'ive the key to the divination by Wstra$sX do$n to Hesus, $ho char'ed his disci%les to tell no man that he $as 7hrist O 'atthe), 1vi. + .P =7hrestos>, the Wman o# sorro$sX and trials, be#ore his su%reme and last &nitiation, or that he had %roduced a Wmiracle,X o# resurrection. O 'ar*, v. ,3.P The "%ostles had to %reserve silence, so that the le#t hand should not kno$ $hat the ri'ht hand did( in %lainer $ords, that the dan'erous %ro#icients in the De#t Hand Science 3 the terrible enemies o# the :i'ht Hand "de%ts, es%ecially be#ore their su%reme &nitiation 3 should not %ro#it by the %ublicity so as to harm both the healer and the %atient. "nd i# the above is maintained to be sim%ly an assum%tion, then $hat may be the meanin' o# these a$#ul $ordsE
MPa$e 44N
Gnto you it is 'iven to kno$ the mystery o# the ;in'dom o# Aod( but unto them that are $ithout all these thin's are done in %arables( that seein' they may see and not %erceive( and hearin', they may hear and not understand( lest at any time they should be converted and their sins should be #or'iven them.O 'ar*, iv.11.P E<oteric an+ Esoteric Teachin$s 1 MPa$e 4-N Gnless inter%reted in the sense o# the la$ o# silence and ;arma, the utter sel#ishness and uncharitable s%irit o# this remark are but too evident. These $ords are directly connected $ith the terrible do'ma o# %redestination. *ill the 'ood and intelli'ent 7hristian cast such a slur o# cruel sel#ishness on his SaviourK O &t is not evident that the $ordsE Wlest at any time they should be converted =orE Wlest ha%ly they should turn a'ainX 3 as in the revised version> and their sins be #or'iven themX 3 do not at all mean to im%ly that Hesus #eared that throu'h re%entance any outsider, or Wthem that are $ithout,X should esca%e damnation, as the literal dead3letter sense %lainly sho$s 3 but 2uite a di##erent thin'K Camely, Wlest any o# the %ro#ane should by understandin' his %reachin', undis'uised by %arable, 'et hold o# some o# the secret teachin's and mysteries o# &nitiation 3 and even o# 8ccult %o$ersK WBe convertedX is, in other $ords, to obtain a kno$led'e belon'in' e1clusively to the &nitiatedE Wand their sins be #or'iven them,X that is, their sins $ould #all u%on the ille'al revealer, on those $ho had hel%ed the un$orthy rea% there $here they have never laboured to so$, and had 'iven them, thereby, the means o# esca%in' on this earth their deserved ;arma, $hich must thus re3act on the revealer, $ho, instead o# 'ood, did harm and #ailed.P The $ork o# %ro%a'atin' such truths in %arables $as le#t to the disci%les o# the hi'h &nitiates. &t $as their duty to #ollo$ the key3note o# the Secret Teachin' $ithout revealin' its mysteries. This is sho$n in the histories o# all the 'reat "de%ts. Pytha'oras divided his classes into hearers o# e1oteric and esoteric lectures. The )a'ians received their instructions and $ere initiated in the #ar hidden caves o# Bactria. *hen Hose%hus declares that "braham tau'ht )athematics he meant by it W)a'ic,X #or in the Pytha'orean code )athematics mean 4soteric Science, or Anosis.
Pa'e ,-

Pro#essor *ilder remarksE The 4ssenes o# Hudea and 7armel made similar distinctions, dividin' their adherents into neo%hytes, brethren and the %er#ect . . . . "mmonius obli'ated his disci%les by oath not to divul'e his hi'her doctrines, e1ce%t to those $ho had been thorou'hly instructed and e1ercised I%re%ared #or initiationJ. O -e) Platonism and &lchem$, 18.0. %%. /. 0.P 8ne o# the most %o$er#ul reasons #or the necessity o# strict secresy is 'iven by Hesus Himsel#, i# one may credit )atthe$. @or there the )aster is made to say %lainlyE Aive not that $hich is holy unto the do's, neither cast ye your %earls be#ore s$ine( lest they tram%le them under their #eet, and turn a'ain and rend you. O vii. ..P Pro#oundly true and $ise $ords. )any are those in our o$n a'e, and even amon' us, $ho have been #orcibly reminded o# them 3 o#ten $hen too late. O History is #ull o# %roo#s o# the same. Had not "na1a'oras enunciated the 'reat truth tau'ht in the )ysteries, vi2., that the sun $as surely lar'er than the Pelo%onnesus, he $ould not have been %ersecuted and nearly %ut to death by the #anatical mob. Had that other rabble $hich $as raised a'ainst Pytha'oras understood $hat the mysterious Sa'e o# 7rotona meant by 'ivin' out his remembrances o# havin' been the WSon o# )ercuryX 3 Aod o# the Secret *isdom 3 he $ould not have been #orced to #ly #or his li#eE nor $ould Socrates have been %ut to death, had he ke%t secret the revelations o# his divine Daimon. He kne$ ho$ little his century 3 save those initiated 3 $ould understand his meanin', had he 'iven out all he kne$ o# the moon. Thus he limited his statement to an alle'ory, $hich is no$ %roven to have been more scienti#ic than $as hitherto believed. He maintained that the moon $as inhabited and that the lunar bein's lived in %ro#ound, vast and dark valleys, our satellite bein' airless and $ithout any atmos%here outside such %ro#ound valleys( this, disre'ardin' the revelation #ull o# meanin' #or the #e$ only, must be so o# necessity. &# there is any atmos%here on our bri'ht Selene at all. The #acts recorded is the secret annals o# the )ysteries had to remain veiled under %enalty o# death.P 4ven )aimonides recommends silence $ith re'ard to the true meanin' o# the Bi(le te1ts. This in6unction destroys the usual a##irmation that WHoly *ritX is the only book in the $orld $hose divine oracles contain %lain unvarnished truth. &t may be so #or the learned ;abalists( it is certainly 2uite the reverse $ith re'ard to 7hristians. @or this is $hat the learned Hebre$ Philoso%her saysE
MPa$e 4;N
*hoever shall #ind out the true sense o# the Book o# 3enesis ou'ht to take care not to divul'e it. This is a ma1im that all our sa'es re%eat to us, and above all res%ectin' the $ork o# the si1 days. &# a %erson should discover the true meanin' o# it by himsel#, or by the aid o# another, then he ou'ht to be silent, or i# he s%eaks he ou'ht to s%eak o# it obscurely, in an eni'matical manner, as & do mysel#, leavin' the rest to be 'uessed by those $ho can understand me. The Symbolo'y and 4soterism o# the 0ld Testament bein' thus con#essed by one o# the 'reatest He$ish Philoso%hers, it is only natural to #ind 7hristian @athers makin' the same con#ession $ith re'ard to the -e) Testament, and the Bi(le in 'eneral. Thus $e #ind 7lemens "le1andrinus and 8ri'en admittin' it as %lainly as $ords can do it. 7lemens, $ho had been initiated into the 4leusinian )ysteries says, thatE
Pa'e ,.

The doctrines there tau'ht contained in them the end of all instructions as the$ )ere ta*en from 'oses and the prophets, a sli'ht %erversion o# #acts %ardonable in the 'ood @ather. The $ords admit, a#ter all, that the )ysteries o# the He$s $ere identical $ith those o# the Pa'an Areeks, $ho took them #rom the 4'y%tians, $ho borro$ed them, in their turn, #rom the 7haldaeans, $ho 'ot them #rom the "ryans, the "tlanteans and so on 3 #ar beyond the days o# that :ace. The secret meanin' o# the Aos%el is a'ain o%enly con#essed by 7lemens $hen he says that the )ysteries o# the @aith are not to be divul'ed to all. But since this tradition is not %ublished alone #or him $ho %erceives the ma'ni#icence o# the $ord( it is re2uisite, there#ore, to hide in a )ystery the $isdom s%oken, $hich the Son o# Aod tau'ht. O Stromateis, 1ii.P ri$en on =9enesis> 1 MPa$e 40N Cot less e1%licit is 8ri'en $ith re'ard to the Bi(le and its symbolical #ables. He e1claimsE &# $e hold to the letter, and must understand $hat stands $ritten in the la$ a#ter the manner o# the He$s and common %eo%le, then & should blush to con#ess aloud that it is Aod $ho has 'iven these la$s( then the la$s o# men a%%ear more e1cellent and reasonable. O See /omilies /., 2uoted in the Source of 'easures, %.3 /.P "nd $ell he mi'ht have Wblushed,X the sincere and honest @ather o# early 7hristianity in its days o# relative %urity. But the 7hristians o# this hi'hly literary and civilised a'e o# ours do not blush at all( they s$allo$, on the contrary, the Wli'htX be#ore the #ormation o# the sun, the Aarden o# 4den, HonahVs $hale and all, not$ithstandin' that the same 8ri'en asks in a very natural #it o# indi'nationE *hat man o# sense $ill a'ree $ith the statement that the #irst, second and third days in $hich the evening is named and the morning, $ere $ithout sun, moon , and stars, and the #irst day $ithout a heavenK *hat man is #ound such an idiot as to su%%ose that Aod %lanted trees in Paradise, in 4den, like a husbandman, etcK & believe that every man must hold these thin's #or ima'es, under $hich a hidden sense lies concealed. O 8ri'enE Huet., 0rigeniana,1./E 2uoted #rom Dunlo%Vs Sid. %. 1/..P ?et millions o# Wsuch idiotsX are #ound in our a'e o# enli'htenment and not only in the third century. *hen PaulVs une2uivocal statement in 3alatians, iv. ++3+-, that the story o# "braham and his t$o sons is all Wan alle'ory.X and that W"'ar is )ount SinaiX is added to this, then little blame, indeed, can be attached to either 7hristian or Heathen $ho declines to acce%t the Bi(le in any other li'ht than that o# a very in'enious alle'ory. :abbi Simeon Ben3WHochai,X the com%iler o# the ,ohar, never im%arted the most im%ortant %oints o# his doctrine other$ise than orally, and to a very limited number o# disci%les. There#ore, $ithout the #inal initiation into the 'ercavah, the study o# the >a(alah $ill be ever incom%lete, and the 'ercavah can be tau'ht only Win darkness, in a deserted %lace, and a#ter many and terri#ic trials.X Since the death o# that 'reat He$ish &nitiate this hidden doctrine has remained, #or the outside $orld, an inviolate secret.
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"mon' the venerable sect o# the Tanaim, or rather the Tananim, the $ise men, there $ere those $ho tau'ht the secrets %ractically and initiated some disci%les into the 'rand and #inal )ystery. But the 'ishna /agiga, +nd Section, say that the table o# contents o# the 'erca(a Wmust only be delivered to $ise old ones.X The 3emara is still more do'matic. WThe more im%ortant secrets o# the )ysteries MPa$e 4@N$ere not even revealed to all %riests. "lone the initiates had them divul'ed.X "nd so $e #ind the same 'reat secresy %revalent in every ancient reli'ion. O Isis Unveiled, ii. 3- .P *hat says the >a(alah itsel#K &ts 'reat :abbis actually threaten him $ho acce%ts their sayin's ver(atim. *e read in the ,oharE *oe to the man $ho sees in the Thorah, i.e., Da$, only sim%le recitals and ordinary $ordsB Because i# in truth it only contained these, $e $ould even today be able to com%ose a Thorah much more $orthy o# admiration. @or i# $e #ind only the sim%le $ords, $e $ould only have to address ourselves to the le'islators o# the earth.O The materialistic Wla$3'ivers,X the critics and Sadducees $ho have tried to tear to shreds the doctrines and teachin's o# the 'reat "siatic )asters %ast and %resent 3 no scholars in the modern sense o# the $ord 3 $ould do $ell to %onder over these $ords. Co doubt that doctrines and secret teachin's had they been invented and $ritten in 81#ord and 7ambrid'e $ould be more brilliant out$ardly. *ould they e2ually ans$er to universal truths and #acts, is the ne1t 2uestion ho$ever.P to those in $hom $e most #re2uently meet $ith the most 'randeur. &t $ould be su##icient to imitate them, and make a Thorah a#ter their $ords and e1am%le. But it is not so( each $ord o# the Thorah contains an elevated meanin' and a sublime mystery. . . . The recitals o# the Thorah are the vestments o# the Thorah. *oe to him $ho takes this 'arment #or the Thorah itsel# . . . . The sim%le notice only o# the 'arments or recitals o# the Thorah, they kno$ o# no other thin', they see not that $hich is concealed under the vestment. The more instructed men do not %ay attention to the vestment, but to the body $hich it envelo%s.O iii. #ol. 1-+., 2uoted in )yerVs ?a((alah, %.1 +.P "mmonius Saccas tau'ht that the Secret Doctrine o# the *isdom3:eli'ion $as #ound com%lete in the Boo*s of Thoth =Hermes>, #rom $hich both Pytha'oras and Plato derived their kno$led'e and much o# their Philoso%hy( and these Books $ere declared by him to be Widentical $ith the teachin's o# the Sa'es o# the remote 4ast.X Pro#essor ". *ilder remarksE "s the name Thoth means a colle'e or assembly, it is not alto'ether im%robable that the books $ere so named as bein' the collected oracles and doctrines o# the sacerdotal #raternity o# )em%his. :abbi *ise has su''ested the same hy%othesis in relation to the divine utterances recorded in the Hebre$ Scri%tures. O -e)7Platonism and &lchem$.%.. P This is very %robable. 8nly the Wdivine utterancesX have never been, so #ar, understood by the %ro#ane. Philo Hudaeus, a non3initiate, attem%ted to 'ive their secret meanin' and 3 #ailed. But Boo*s of Thoth or Bi(le, +edas or >a(alah, all en6oin the same secresy as to certain mysteries o# nature symbolised in them. W*oe be to him $ho divul'es unla)full$ the $ords $his%ered into the ear o# )anushi by the 6irst Initiator.@
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The =Dark Sayin$s> o. the =Testaments> MPa$e 42N *ho that W&nitiatorX $as is made %lain in the Boo* of EnochA @rom them Ithe an'elsJ & heard all thin's, and understood $hat & sa$, that $hich $ill not take %lace in this 'eneration I:aceJ, but in a 'eneration $hich is to succeed at a distant %eriod I the .th and /th :acesJ on account o# the elect Ithe &nitiatesJ. O i. +.P "'ain, it is said $ith re'ard to the 6ud'ment o# those $ho, $hen they have learned Wevery secret o# the an'els,X reveal them, thatE They have discovered secrets, and the$ are those $ho have been 6ud'ed( but not thou, my son ICoahJ . . . thou art %ure and 'ood and free #rom the re%roach o# discovering Irevealin'J secrets. O &P&V.1 .P But there are those in our century, $ho, havin' Wdiscovered secretsX unaided and o$in' to their o$n learnin' and acuteness only, and $ho bein' nevertheless, honest and strai'ht#or$ard men, undismayed by threats or $arnin' since they have never %led'ed themselves to secresy, #eel 2uite startled at such revelations. 8ne o# these is the learned author and discoverer o# one W;ey to the Hebre$34'y%tian )ystery.X "s he says, there are Wsome stran'e #eatures connected to the %romul'ation and conditionX o# the Bi(le. Those $ho com%iled this book $ere men as $e are. They kne$, sa$, handled and reali9ed, throu'h the key measure, O The key is sho$n to be Win the source o# measures ori'inatin' the British inch and the ancient cubitX as the author tries to %rove.J the la) o# the livin', ever active Aod.O The $ord as a %lural mi'ht have better solved the mystery. Aod is ever7present( i# he $ere ever7active he could no lon'er be an in#inite Aod 3 nor ever3%resent in his limitation.P They needed no #aith that He $as, that He $orked, %lanned and accom%lished, as a mi'hty mechanic and architect.O The author is evidently a )ason o# the $ay o# thinkin' o# Aeneral Pike. So lon' as the "merican and 4n'lish )asons $ill re6ect the W7reative Princi%leX o# the WArand 8rientX o# @rance they $ill remain in the dark.P *hat $as it, then, that reserved to them alone this kno$led'e, $hile #irst as men o# Aod, and second as "%ostles o# Hesus the 7hrist, they doled out a blindin' ritual service, and an em%ty teachin' o# faith and no substance as %roo#, %ro%erly comin' throu'h the e1ercise o# 6ust those senses $hich the Deity has 'iven all men as the essential means o# obtainin' any ri'ht understandin'K '$ster$ and para(le, and dar* sa$ing, and cloa*ing o# the true meanin's are the burden o# the Testaments, 8ld and Ce$. Take it that the narratives o# the Bi(le $ere %ur%osed inventions to deceive the i'norant masses, even $hile en#orcin' a most %er#ect code o# moral obli'ationsE Ho$ is it %ossible to 6usti#y so 'reat #rauds, as %art o# the Divine economy, $hen to that economy, the attribute o# sim%le and %er#ect truthfulness must, in the nature o# thin's, be MPa$e -8N ascribedK *hat has, or $hat by %ossibility ou'ht mystery to have, $ith the %romul'ation o# the truths o# AodK O Source of 'easures, %%.3 8, 3 0 P Cothin' $hatever most certainly, i# those mysteries had been 'iven #rom the #irst. "nd so it $as $ith re'ard to the #irst, semi3divine, %ure and s%iritual :aces o# Humanity. They had the Wtruths o# Aod,X and lived u% to them, and their ideals. They %reserved them, so lon' as there $as hardly any evil, and hence scarcely a %ossible abuse o# that kno$led'e and those truths. But evolution and the 'radual #all into Pa'e ,0

materiality is also one o# the WtruthsX and also one o# the la$s o# WAod.X "nd as mankind %ro'ressed, and became $ith every 'eneration more o# the earth, earthly, the individuality o# each tem%orary 4'o be'an to assert itsel#. &t is %ersonal sel#ishness that develo%s and ur'es man on to abuse o# his kno$led'e and %o$er. "nd sel#ishness is a human buildin', $hose $indo$s and doors are ever $ide o%en #or every kind o# ini2uity to enter into manVs soul. @e$ $ere the men durin' the early adolescence o# mankind, and #e$er still are they no$, $ho #eel dis%osed to %ut into %ractice Po%eVs #orcible declaration that he $ould tear out his o$n heart, i# it had no better dis%osition than to love only himsel#, and lau'h at all his nei'hbours. Hence the necessity o# 'radually takin' a$ay #rom man the divine kno$led'e and %o$er, $hich became $ith every ne$ human cycle more dan'erous as a double3ed'ed $ea%on, $hose evil side $as ever threatenin' oneVs nei'hbour, and $hose %o$er #or 'ood $as lavished #reely only u%on sel#. Those #e$ WelectX $hose inner natures had remained una##ected by their out$ard %hysical 'ro$th, thus became in time the sole 'uardians o# the mysteries revealed, %assin' the kno$led'e to those most #it to receive it, and kee%in' it inaccessible to others. :e6ect this e1%lanation #rom the Secret Teachin's, and the very name o# :eli'ion $ill become synonymous $ith dece%tion and #raud. ?et the masses could not be allo$ed to remain $ithout some sort o# moral restraint. )an is ever cravin' #or a WbeyondX and cannot live $ithout an idea o# some kind, as a beacon and a consolation. "t the same time, no avera'e man, even in our a'e o# universal education, could be entrusted $ith truths too meta%hysical, too subtle #or his mind to com%rehend, $ithout the dan'er o# an imminent reaction settin' in, and #aith in Aods and Saints makin' room #or an unscienti#ic blank "theism. Co real %hilanthro%ist, hence no 8ccultist, $ould dream #or a moment o# a mankind $ithout one title o# :eli'ion. The 9reatest "rime Ever Per,etrate+ 1 MPa$e -)N 4ven the modern day :eli'ion in 4uro%e, con#ined to Sundays, is better than none. But i#, as Bunyan %ut it, W:eli'ion is the best armour that a man can have,X it certainly is the W$orst cloakX ( and it is that WcloakX and #alse %retence $hich the 8ccultists and the Theoso%hists #i'ht a'ainst. The true ideal Deity, the one livin' Aod in Cature, can never su##er in manVs $orshi% i# that out$ard cloak $oven by manVs #ancy, and thro$n u%on the Deity by the cra#ty hand o# the %riest 'reedy o# %o$er and domination, is dra$n aside. The hour has struck $ith the commencement o# this century to dethrone the Whi'hest AodX o# every nation in #avour o# 8ne Gniversal Deity 3 The Aod o# &mmutable Da$, not charity( the Aod o# Hust :etribution, not mercy, $hich is merely an incentive to evil3 doin' and to a re%etition o# it. The 'reatest crime that $as ever %er%etrated u%on mankind $as committed on that day $hen the #irst %riest invented the #irst %rayer $ith a sel#ish ob6ect in vie$. " Aod $ho may be %ro%itiated by ini2uitous %rayers to Wbless the armsX o# the $orshi%%er, and send de#eat and death to thousands o# his enemies 3 his brethren( a Deity that can be su%%osed not to turn a dea# ear to chants o# laudation mi1ed $ith entreaties #or a W#air %ro%itious $indX #or sel#, and as naturally disastrous to the selves o# other navi'ators $ho come #rom an o%%osite direction 3 it is this idea o# Aod that has #ostered sel#ishness in man, and de%rived him o# his sel#3reliance. Prayer is an ennoblin' action $hen it is an intense #eelin', an ardent desire rushin' #orth #rom our very heart, #or the 'ood o# other %eo%le, and $hen entirely detached #rom any sel#ish %ersonal ob6ect( the cravin' #or a beyond is natural and holy in man, but on the condition o# sharin' that bliss $ith others. 8ne can understand and $ell a%%reciate the $ords o# the WheathenX Socrates, $ho declared in his %ro#ound thou'h untau'ht $isdom, thatE 8ur %rayers should be #or blessin's on all, in 'eneral, #or the Aods kno$ best $hat is 'ood #or us. But o##icial %rayer 3 in #avour o# a %ublic calamity, or #or the bene#it o# one individual irres%ective o# losses Pa'e -

to thousands 3 is the most i'noble o# crimes, besides bein' an im%ertinent conceit and a su%erstition. This is the direct inheritance by s%oliation #rom the Hehovites 3 the He$s o# the *ilderness and o# the Aolden 7al#. &t is WHehovah,X as $ill be %resently sho$n, that su''ested the necessity o# veilin' and screenin' this substitute #or the un%ronounceable name, and that led to all this Wmystery %arables, dark sayin's MPa$e -6N and cloakin'.X )oses had, at any rate, initiated his seventy 4lders into the hidden truths, and thus the $riters o# the 0ld Testament stand to a de'ree 6usti#ied. Those o# the -e) Testament have #ailed to do even so much, or so little. They have dis#i'ured the 'rand central #i'ure o# 7hrist by their do'mas, and have led %eo%le ever since into millions o# errors and the darkest crimes, in His holy name. &t is evident that $ith the e1ce%tion o# Paul and 7lement o# "le1andria $ho had been both initiated into the )ysteries, none o# the @athers kne$ much o# the truth themselves. They $ere mostly uneducated, i'norant %eo%le( and i# such as "u'ustine and Dactantius, or a'ain the Venerable Bede and others, $ere so %ain#ully i'norant until the name o# Aalileo O &n his Pneumatologie, in Vol. iv., %%. 1 -311+, the )ar2uis de )irville claims the kno$led'e o# the heliocentric system 3 earlier than Aalileo 3 #or Po%e Grban V&&&. The author 'oes #urther. He tries to sho$ that #amous Po%e, not as the %ersecutor but as one %ersecuted by Aalileo, and calumniated by the @lorentine "stronomer into the bar'ain. &# so, so much the $orse #or the Datin 7hurch, since her Po%es, kno$in' o# it, still %reserved silence u%on this most im%ortant #act, either to screen Hoshua or their o$n in#allibility. 8ne can understand $ell that the Bi(le havin' been so e1alted over all the other systems, and its alle'ed monotheism de%endin' u%on the silence %reserved, nothin' remained o# course but to kee% 2uiet over its symbolism, thus allo$in' all its blunders to be #athered on its Aod.P o# the most vital truths tau'ht in the Pa'an tem%les 3 o# the rotundity o# the earth, #or e1am%le, leavin' the heliocentric system out o# 2uestion 3 ho$ 'reat must have been the i'norance o# the restB Dearnin' the accusations o# dealin' $ith the Devil lavished on the Pa'an Philoso%hers. But truth must out. The 8ccultists, re#erred to as Wthe #ollo$ers o# the accursed 7ain,X by such $riters as De )irville, are no$ in a %osition to reverse the tables. That $hich $as hitherto kno$n only to the ancient and modern ;abalists in 4uro%e and "sia, is no$ %ublished and sho$n as bein' mathematically true. The author o# the >e$ to the /e(re)7Eg$ptian '$ster$ or the Source of 'easures has no$ %roved to 'eneral satis#action, it is to be ho%ed, that the t$o 'reat Aod3names, Hehovah and 4lohim, stood, in one meanin' o# their numerical values, #or a diameter and a circum#erence value, res%ectively( in other $ords, that they are numerical indices o# 'eometrical relations( and #inally that .ehovah is #ain and vice versa. This vie$, says the author, Hel%s also to take the horrid blemish o## #rom the name o# 7ain, as a %ut3u%36ob to destroy his character( #or even $ithout these sho$in's, by the very te1t, he I7ainJ )as .ehovah. So the theolo'ical schools had better be alive to makin' the amend honorable, i# such a thin' is %ossible, to the 'ood name and #ame o# the Aod they $orshi% Asiatic &eli$ions Proclaim Their Esoterism ,enly 1 MPa$e -3N O 0p.cit., "%%. vii. %.+0.. The $riter #eels ha%%y to #ind this #act no$ mathematically demonstrated. *hen it $as stated in Isis Unveiled that Hehovah and Saturn $ere one and the same $ith "dam ;admon, 7ain, "dam and 4ve, "ble, Seth. etc., Pa'e -1

and that all $ere convertible symbols in the Secret Doctrine =see Vol ii. %%. ,,., ,,8, ,., et se".>E that they ans$ered, in short, to secret numerals and stood #or more than one meanin' in the Bi(le as in other doctrines 3 the authorVs statements remained unnoticed. Isis had #ailed to a%%ear under a scienti#ic #orm, and by 'ivin' it too much, in #act, 'ave very little to satis#y the en2uirer. But no$, i# mathematics and 'eometry, besides the evidence o# the Bi(le and >a(alah are 'ood #or anythin', the %ublic must #ind itsel# satis#ied. Co #uller, more scienti#ically 'iven %roo# can be #ound to sho$ that 7ain is the trans#ormation o# an 4lohim =the Se%hira Binah> into Hah3Veh =or Aod34ve> andro'yne, and that Seth is the Hehovah male, than in the combined discoveries o# Sey##arth, ;ni'ht, etc., and #inally in )r.:alston SkinnerVs most erudite $ork. The #urther relations o# these %ersoni#ications o# the #irst human races, in their 'radual develo%ment, $ill be 'iven later on in the te1t.P This is not the #irst $arnin' received by the Wtheolo'ical schools.X $hich, ho$ever, no doubt kne$ it #rom the be'innin', as did 7lemens o# "le1andria and others. But i# it be so they $ill %ro#it still less by it, as the admission $ould involve more #or them than the mere sacredness and di'nity o# the established #aith. But, it may also be asked, $hy is it that the "siatic reli'ions, $hich have nothin' o# this sort to conceal and $hich %roclaim 2uite o%enly the 4soterism o# their doctrines, #ollo$ the same courseK &t is sim%ly thisE *hile the %resent, and no doubt en#orced silence o# the 7hurch on this sub6ect relates merely to the e1ternal or theoretical #orm o# the Bi(le 3 the unveilin' o# the secrets o# $hich $ould have involved no %ractical harm, had they been e1%lained #rom the #irst 3 it is an entirely di##erent 2uestion $ith 4astern 4soterism and Symbolo'y. The 'rand central #i'ure o# the Aos%els $ould have remained as una##ected by the symbolism o# the 0ld Testament bein' revealed, as $ould that o# the @ounder o# Buddhism had the Brahmanical $ritin's o# the Puranas, that %receded his birth, all been sho$n to be alle'orical. Hesus o# Ca9areth, moreover, $ould have 'ained more than he $ould have lost had he been %resented as a sim%le mortal le#t to be 6ud'ed on his o$n %rece%ts and merits, instead o# bein' #athered on 7hristendom as a Aod $hose many utterances and acts are no$ so o%en to criticism. 8n the other hand the symbols and alle'orical sayin's that veil the 'rand truths o# Cature in the +edas, the Brahmanas, the Upanishads and es%ecially in the Damaist #hagpa Thogmed and other $orks, are 2uite o# a di##erent nature, and #ar more com%licated in their secret meanin'. *hile the Biblical 'ly%hs have nearly all a triune #oundation, those o# the 4astern books are $orked on the se%tenary %rinci%le. They are MPa$e -4N as closely related to the mysteries o# Physics and Physiolo'y, as to Psychism and the transcendental nature o# cosmic elements and Theo'ony( unriddled they $ould %rove more than in6urious to the uninitiated( delivered into the hands o# the %resent 'enerations in their actual state o# %hysical and intellectual develo%ment, in the absence o# s%irituality and even o# %ractical morality, they $ould become absolutely disastrous. Cevertheless the secret teachin's o# the sanctuaries have not remained $ithout $itness( they have been made immortal in various $ays. They have burst u%on the $orld in hundreds o# volumes #ull o# the 2uaint, head3breakin' %hraseolo'y o# the "lchemist( they have #lashed like irre%ressible cataracts o# 8ccult mystic lore #rom the %ens o# %oets and bards. Aenius alone had certain %rivile'es in those dark a'es $hen no dreamer could o##er the $orld even a #iction $ithout suitin' his heaven and his earth to biblical te1t. To 'enius alone it $as %ermitted in those centuries o# mental blindness, $hen the #ear o# the WHoly 8##iceX thre$ a thick veil over every cosmic and %sychic truth, to reveal unim%eded some o# the 'randest truths o# &nitiation. *hence did "riosto, in his 0rlando 6urioso, obtain his conce%tion o# that valley o# the )oon, $here a#ter our death $e can #ind the ideas and ima'es o# all that e1ists on earthK Ho$ came Dante to ima'ine the many descri%tions 'iven in his Inferno 7 a ne$ Hohannine "%olcaly%se, a true 8ccult :evelation in verse 3 his visit and communion $ith the Souls o# the Seven S%heresK &n %oetry and satire Pa'e -+

every 8ccult truth has been $elcomed 3 none has been reco'nised as serious. The 7omte de Aabalis is better kno$n and a%%reciated than Por%hyry and &amblichus. PlatoVs mysterious "tlantis is %roclaimed a #iction, $hile CoahVs Delu'e is to this day on the brain o# certain "rchaeolo'ists, $ho sco## at the archety%al $orld o# )arcel Palin'eniusV ,odiac, and $ould resent as a %ersonal in6ury bein' asked to discuss the #our $orlds o# )ercury Trisme'istus 3 the "rchety%al, the S%iritual, the "stral and the 4lementary, $ith three others behind the o%ened scene. 4vidently civilised society is still but hal# %re%ared #or the revelation. Hence, the &nitiates $ill never 'ive out the $hole secret, until the bulk o# mankind has chan'ed its actual nature and is better %re%ared #or truth. 7lemens "le1andrinus $as %ositively ri'ht in sayin', W&t is re2uisite to hide in a mystery the $isdom s%okenX 3 $hich the WSons o# AodX teach. That *isdom, as $ill be seen, relates to all the %rimeval truths delivered to the #irst :aces, the W)ind3 born,X by the WBuildersX o# the Gniverse themselves. The 7is+om1&eli$ion 1 MPa$e --N There $as in every ancient country havin' claims to civilisation, an 4soteric Doctrine, a system $hich $as desi'nated *&SD8) O The $ritin's e1tant in olden times o#ten %ersoni#ied *isdom as an emanation and associate o# the 7reator. Thus $e have the Hindu Buddha, the Babylonian Cebo, the Thoth o# )em%his, the Hermes o# AreeceE also the #emale divinities, Ceitha, )etis, "thena, and the Anostic %otency "chamoth or So%hia. The Samaritan Pentateuch denominated the Boo* of 3enesis, "kamouth, or *isdom, and t$o remnants o# old treatises, the 5isdom of Solomon and the 5isdom of .esus, relate to the same matters. The Boo* of 'ashalim 7 the Discourses of Prover(s o# Solomon 3 thus %ersoni#ies *isdom as the au1iliary o# the 7reator. &n the Secret *isdom o# the 4ast that au1iliary is #ound collectively in the #irst emanations o# Primeval Di'ht, the Seven Dhyani37hohans, $ho have been sho$n to be identical $ith the WSeven S%irits o# the PresenceX o# the :oman 7atholics. P and those $ho $ere devoted to its %rosecution $ere #irst denominated sa'es, or $ise men. . . Pytha'oras termed this system _abZcÙ dZb ebdZb, the Anosis or ;no$led'e o# thin's that are. Gnder the noble desi'nation o# *&SD8), the ancient teachers, the sa'es o# &ndia, the ma'ians o# Persia and Babylon, the seers and %ro%hets o# &srael, the hiero%hants o# 4'y%t and "rabia, and the %hiloso%hers o# Areece and the *est, included all kno$led'e $hich they considered as essentially divine( classi#yin' a %art as esoteric and the remainder as e1terior. The :abbis called the e1terior and secular series the 'ercavah, as bein' the body or vehicle $hich contained the hi'her kno$led'e. O -e) Platonism and &lchem$, %...P Dater on, $e shall s%eak o# the la$ o# silence im%osed on eastern chelFs.
Pa'e -3
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # V Some &easons .or Secrecy
The #act that the 8ccult Sciences have been $ithheld #rom the $orld at lar'e, and denied by the &nitiates to Humanity, has o#ten been made matter o# com%laint. &t has been alle'ed that the Auardians o# the Secret Dore $ere sel#ish in $ithholdin' the WtreasuresX o# "rchaic *isdom( that it $as %ositively criminal to kee% back such kno$led'e 3 Wi# anyX 3 #rom the men o# Science, etc.
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?et there must have been some very 'ood reasons #or it, since #rom the very da$n o# History such has been the %olicy o# every Hiero%hant and W)aster.X Pytha'oras, the #irst "de%t and real Scientist in %re3 7hristian 4uro%e, is accused o# havin' tau'ht in %ublic the immobility o# the earth, and the rotary motion o# the stars around it, $hile he $as declarin' to his %rivile'ed "de%ts his belie# in the motion o# the 4arth as a %lanet, and in the heliocentric system. The reasons #or such secresy, ho$ever, are many and $ere never made a mystery o#. The chie# cause as 'iven in Isis Unveiled. &t may no$ be re%eated. @rom the very day $hen the #irst mystic, tau'ht by the #irst &nstructor o# the Wdivine DynastiesX o# the early races, $as tau'ht the means o# communication bet$een this $orld and the $orlds o# the invisible host, bet$een the s%here o# matter and that o# %ure s%irit, he concluded that to abandon this mysterious science to the desecration, $illin' or un$illin', o# the %ro#ane rabble 3 $as to lose it. "n abuse o# it mi'ht lead mankind to s%eedy destruction( it $as like surroundin' a 'rou% o# children $ith e1%losive substances, and #urnishin' them $ith matches. The #irst divine &nstructor initiated but a select #e$, and these ke%t silence $ith the multitudes. They reco'nised their WAodX and each "de%t #elt the 'reat WS4D@X $ithin himsel#. The "tman, the Sel#, the mi'hty Dord and Protector, once that man kne$ him as the W& am,X the W4'o Sum,X the W"smi,X sho$ed his #ull %o$er to him $ho could reco'nise the Wstill small voice.X @rom the days o# the %rimitive man described by the #irst Vedic %oet, do$n to our modern a'e, there has not been a %hiloso%her $orthy o# that name, $ho did not carry in the silent sanctuary o# his heart the 'rand and mysterious truth. &# initiated, he learnt it as a sacred science( i# other$ise then, like Socrates, re%eatin' to himsel# as $ell as his #ello$3men, the noble in6unction, W8 man, kno$ thysel#,X he succeeded in reco'nisin' his Aod $ithin himsel#.
The *ey o. Practical Theur$y 1 W?e are Aods,X the kin'3%salmist tells us, and $e #ind Hesus remindin' the scribes that this e1%ression $as addressed to other mortal men , claimin' #or themselves the same %rivile'e $ithout any blas%hemy. "nd as a #aith#ul echo, Paul, $hile assertin' that $e are all Wthe tem%le o# the livin' Aod,X cautiously remarked else$here that a#ter all these thin's are only #or the W$ise,X and it is Wunla$#ulX to s%eak o# them.O ii. 31/, 318. )any verbal alterations #rom the ori'inal te1t o# Isis Unveiled $ere made by H.P.B. in her 2uotations there#rom, and these are #ollo$ed throu'hout.P
MPa$e -0N
Some o# the reasons #or this secresy may be 'iven.
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The #undamental la$ and master3key o# %ractical Theur'y, in its chie# a%%lications to the serious study o# cosmic and sidereal, o# %sychic and s%iritual, mysteries $as, and still is, that $hich $as called by the Areek Ceo%latonist WTheo%hania.X &n its 'enerally3acce%ted meanin' this is Wcommunication bet$een the Aods =or Aod> and those initiated mortals $ho are s%iritually #it to en6oy such an intercourse.X 4soterically, ho$ever, it si'ni#ies more than this. @or it is not only the %resence o# a Aod, but an actual 3 ho$beit tem%orary 3 incarnation, the blendin', so to say, o# the %ersonal Deity, the Hi'her Sel#, $ith man 3 its re%resentative or a'ent on earth. "s a 'eneral la$, the Hi'hest Aod, the 8ver3soul o# the human bein' ="tma3Buddhi>, only overshado$s the individual durin' his li#e, #or %ur%oses o# instruction and revelation( or as :oman 7atholics 3 $ho erroneously call that 8ver3soul the WAuardian "n'elX 3 $ould say, W&t stands outside and $atches.X But in the case o# the theo%hanic mystery, it incarnates itsel# in the Theur'ist #or %ur%oses o# revelation. *hen the incarnation is tem%orary, durin' those mysterious trances or Wecstasy,X $hich Plotinus de#ined as The liberation o# the mind #rom its #inite consciousness, becomin' one and identi#ied $ith the &n#inite, this sublime condition is very short. The human soul, bein' the o##s%rin' or emanation o# its Aod, the W@ather and the SonX become one, Wthe divine #ountain #lo$in' like a stream into its human bed.X O Proclus claims to have e1%erienced this sublime ecstasy si1 times durin' his mystic li#eE Por%hyry asserts that "%%ollonius o# Tyana $as thus united #our times to his deity 3 a statement $hich $e believe to be a mistake, since "%ollonius $as a Cirmanakaya =divine incarnation 3 not "vatara> 3 and he =Por%hyry> only once, $hen over si1ty years o# a'e. Theo%hany =or the actual a%%earance o# a Aod to man>, Theo%athy =or Wassimilation o# divine natureX>, and Theo%neusty =ins%iration, or rather the mysterious %o$er to hear orally the teachin's o# a Aod> have never been ri'htly understood.P &n e1ce%tional cases, ho$ever, the mystery becomes com%lete( the MPa$e -@N *ord is made @lesh in real #act, the individual becomin' divine in the #ull sense o# the term, since his %ersonal Aod has made o# him his %ermanent li#e3lon' tabernacle 3 Wthe tem%le o# Aod,X as Paul says. Co$ that $hich is meant here by the personal Aod o# )an is, o# course, not his seventh Princi%le alone, as per se and in essence that is merely a bean o# the in#inite 8cean o# Di'ht. &n con6unction $ith our Divine Soul, the Buddhi, it cannot be called a Duad, as it other$ise mi'ht, since, thou'h #ormed #rom "tma and Buddhi =the t$o hi'her Princi%les>, the #ormer is no entity but an emanation #rom the "bsolute, and indivisible in reality #rom it. The %ersonal Aod is not the )onad, but indeed the %rototy%e o# the latter, $hat #or $ant o# a better term $e call the manifested ;aranatma O ;arana Sharira is the WcausalX body and is sometimes said to be the W%ersonal Aod.X "nd so it is, in one sense. P =7ausal Soul>, one o# the WsevenX and chie# reservoirs o# the human )onads or 4'os. The latter are 'radually #ormed and stren'thened durin' their incarnation3cycle by constant additions o# individuality #rom the %ersonalities in $hich incarnates that andro'ynous, hal#3s%iritual, hal#3terrestrial %rinci%le, %artakin' o# both heaven and earth, called by the Vedantins Hiva and Vi6nanamaya ;osha, and by the 8ccultists the )anas =mind>( that, in short, $hich unitin' itsel# %artially $ith the )onad, incarnates in each ne$ birth. &n %er#ect unity $ith its =seventh> Princi%le, the S%irit unalloyed, it is the divine Hi'her Sel#, as every student o# Theoso%hy kno$s. "#ter every ne$ incarnation Buddhi3)anas culls, so to say the aroma o# the #lo$er called %ersonality, the %urely earthly residue o# $hich its dre's 3 is le#t to #ade out as a shado$. This is the most di##icult 3 because so transcendentally meta%hysical 3 %ortion o# the doctrine. "s is re%eated many a time in this and other $orks, it is not the Philoso%hers, Sa'es, and "de%ts o# Pa'e --

anti2uity $ho can ever be char'ed $ith idolatry. &t is they in #act, $ho, reco'nisin' divine unity, $ere the only ones, o$in' to their initiation into the mysteries o# 4sotericism, to understand correctly the Rfcbc`\=hy%onea>, or under3meanin' o# the anthro%omor%hism o# the so3called "n'els, Aods, and S%iritual Bein's o# every kind. 4ach, $orshi%%in' the one Divine 4ssence that %ervades the $hole $orld o# Cature, reverenced, but never $orshi%%ed or idolised, any o# these WAods,X $hether hi'h or lo$ 3 not even his o$n %ersonal Deity, o# $hich he $as a :ay, and to $hom he a%%ealed.O This $ould be in one sense Sel#3$orshi%.P The La++er o. Bein$ 1 The holy Triad emanates #rom the 8ne, and is the Tetraktys( the 'ods, daimons, and souls are an emanation o# the Triad. Heroes and men re%eat the hierarchy in themselves.
MPa$e -2N
Thus said )etrodorus o# 7hios, the Pytha'orean, the latter %art o# the sentence meanin' that man has $ithin himsel# the seven %ale re#lections o# the seven divine Hierarchies( his Hi'her Sel# is, there#ore, in itsel# but the re#racted beam o# the direct :ay. He $ho re'ards the latter as an 4ntity, in the usual sense o# the term, is one o# the Win#idels and atheists,X s%oken o# by 4%icurus, #or he #astens on that Aod Wthe o%inions o# the multitudeX 3 an anthro%omor%hism o# the 'rossest kind. OWThe Aods e1ist,X said 4%icurus, Wbut they are not $hat the hoi polloi =the multitude> su%%ose them to be. He is not an in#idel or atheist $ho denies the e1istence o# Aods $hom the multitude $orshi%, but he is such $ho #astens on the Aods the o%inions o# the multitude.X P The "de%t and the 8ccultist kno$ that W$hat are styled the Aods are only the #irst %rinci%lesX ="ristotle>. Cone the less they are intelli'ent, conscious, and living WPrinci%les,X the Primary Seven Di'hts manifested #rom Di'ht unmanifested 3 $hich to us is Darkness. They are the Seven 3 e1oterically #our 3 ;umaras or W)ind3Born SonsX o# Brahma. "nd it is they a'ain, the Dhyan 7hohans, $ho are the %rototy%es in the aeonic eternity o# lo$er Aods and hierarchies o# divine Bein's, at the lo$est end o# $hich ladder o# bein' are $e 3 men. Thus %erchance Polytheism, $hen %hiloso%hically understood, may be a de'ree hi'her than even the )onotheism o# the Protestant, say, $ho limits and conditions the Deity in $hom he %ersists in seein' the &n#inite, but $hose su%%osed actions make o# that W"bsolute and &n#initeX the most absurd %arado1 in Philoso%hy. @rom this stand%oint :oman 7atholicism itsel# is immeasurably hi'her and more lo'ical than Protestantism, thou'h the :oman 7hurch has been %leased to ado%t the e1otericism o# the heathen WmultitudeX and to re6ect the Philoso%hy o# %ure 4sotericism. Thus every mortal has his immortal counter%art, or rather his "rchety%e, in heaven. This means that the #ormer is indissolubly united to the latter, in each o# his incarnations, and #or the duration o# the cycle o# births( only it is by the s%iritual and intellectual Princi%le in him, entirely distinct #rom the lo$er self, never throu'h the earthly %ersonality. Some o# these are even liable to break the union alto'ether, in case o# absence in the moral individual o# bindin', vi2.,o# s%iritual ties. Truly, as Paracelsus %uts it in his 2uaint, tortured MPa$e ;8N %hraseolo'y, man $ith his three =com%ound> S%irits is sus%ended like a #oetus by all three to the matri1 o# the )acrocosm( the thread $hich holds him united bein' the WThread3Soul,X Sutratma, and Tai6asa =the WShinin'X> o# the Vedantins. "nd it is throu'h this s%iritual and intellectual Princi%le in man, thou'h Tai6asa 3 the Shinin', Wbecause it has the luminous internal or'an as its associateX 3 that man is thus united to his heavenly %rototy%e, never throu'h his lo$er inner sel# or "stral Body, #or $hich there remains in most cases nothin' but to #ade out.
Pa'e -.

8ccultism, or Theur'y, teaches the means o# %roducin' such union. But it is the actions o# man 3 his %ersonal merit alone 3 that can %roduce it on earth, or determine its duration. This lasts #rom a #e$ seconds 3 a #lash 3 to several hours, durin' $hich time the Theur'ist or Theo%hanist is that overshado$in' WAodX himsel#( hence he becomes endo$ed #or the time bein' $ith relative omniscience and omni%otence. *ith such %er#ect =divine> "de%ts as Buddha O 4soteric, as e1oteric, Buddhism re6ects the theory that Aautama $as an incarnation or "vatara o# Vishnu, but teaches the doctrine as herein e1%lained. 4very man has in him the materials, i# not the conditions, #or theo%hanic intercourse and Theo%neusty, the ins%irin' WAodX bein', ho$ever, in every case, his o$n Hi'her Sel#, or divine %rototy%e .P and others such a hy%ostatical state o# avataric condition may last durin' the $hole li#e( $hereas in the case o# #ull &nitiates, $ho have not yet reached the %er#ect state o# Hivanmukta, O 8ne entirely and absolutely %uri#ied, and havin' nothin' in common $ith earth e1ce%t his body.P Theo%neusty, $hen in #ull s$ay, results #or the hi'h "de%t in a #ull recollection o# everythin' seen, heard, or sensed. Tai6asa has #ruition o# the su%ersensible.O 'andu*$opanishad, ,.P @or one less %er#ect it $ill end only in a %artial, indistinct remembrance( $hile the be'inner has to #ace in the #irst %eriod o# his %sychic e1%eriences a mere con#usion, #ollo$ed by a ra%id and #inally com%lete oblivion o# the mysteries seen durin' this su%er3hy%notic condition. The de'ree o# recollection, $hen one returns to his $akin' state and %hysical senses, de%ends on his s%iritual and %sychic %uri#ication, the 'reatest enemy o# s%iritual memory bein' manVs %hysical brain the or'an o# his sensuous nature. The above states are described #or a clearer com%rehension o# terms used in this $ork. There are so many and such various conditions and states that even a Seer is liable to con#ound one $ith the other. Three 7ays ,en to the A+e,t 1 MPa$e ;)N To re%eatE the Areek, rarely3used $ord, WTheo%hania,X meant more $ith the Ceo%latonists than it does $ith the modern maker o# dictionaries. The com%ound $ord, Theo%haniaX =#rom Wtheos,X WAod,X and W%hainomai,X Wto a%%ear>,X does not sim%ly mean Wa mani#estation o# Aod to man by actual a%%earanceX 3 an absurdity, by the $ay 3 but the actual %resence o# a Aod in man, a divine incarnation. *hen Simon the )a'ician claimed to be WAod the @ather,X $hat he $anted to convey $as 6ust that $hich has been e1%lained, namely, that he $as a divine incarnation o# his o$n @ather, $hether $e see in the latter an "n'el, a Aod, or a S%irit( there#ore he $as called Wthat %o$er o# Aod $hich is called 'reat,X O &cts, viii, 1 =:evised Version>.P or that %o$er $hich causes the Divine Sel# to enshrine itsel# in its lo$er sel# 3 man. This is one o# the several mysteries o# bein' and incarnation. "nother is that $hen an "de%t reaches durin' his li#etime that state o# holiness and %urity that makes him We2ual to the "n'els,X then at death his a%%aritional or astral body becomes as solid and tan'ible as $as the late body, and is trans#ormed into the real man. O See the e1%lanations 'iven on the sub6ect in WThe Eli4ir of Life,X by A.). =@rom a 7helaVs Diary>, 6ive Bears of Theosoph$.P The old %hysical body, #allin' o## like the cast3o## ser%entVs skin, the body o# the Wne$X man remains either visible or, at the o%tion o# the "de%t, disa%%ears #rom vie$, surrounded as it is by the "kashic shell that screens it. &n the latter case there are three $ays o%en to the "de%tE =1> He may remain in the earthVs s%here =Vayu or ;ama3loka>, in that ethereal locality concealed #rom human si'ht save durin' #lashes o# clairvoyance. &n this case his astral body, o$in' to its 'reat %urity and Pa'e -/

s%irituality, havin' lost the conditions re2uired #or "kashic li'ht =the nether or terrestrial ether> to absorb its semi3material %articles, the "de%t $ill have to remain in the com%any o# disinte'ratin' shells 3 doin' no 'ood or use#ul $ork. This, o# course, cannot be. =+> He can by a su%reme e##ort o# $ill mer'e entirely into, and 'et united $ith, his )onad. By doin' so, ho$ever, $e $ould =a> de%rive his Hi'her Sel# o# %osthumous Samadhi 3 a bliss $hich is not real Cirvana 3 the astral, ho$ever %ure, bein' too earthly #or such state( and =b> he $ould thereby o%en himsel# to ;armic la$( the action bein', in #act, the outcome o# %ersonal sel#ishness 3 o# rea%in' the #ruits %roduced by and #or onesel# 3 alone. =3> The "de%t has the o%tion o# renouncin' conscious Cirvana and MPa$e ;6N rest, to $ork on earth #or the 'ood o# mankind. This he can do in a t$o3#old $ayE either, as above said, by consolidatin' his astral body into %hysical a%%earance, he can reassume the sel#3same %ersonality( or he can avail himsel# o# an entirely ne$ %hysical body, $hether that o# a ne$ly3born in#ant or 3 as Shn*archar$a is re%orted to have done $ith the body o# a dead :a6ah 3 by enterin' a deserted sheath,X and livin' in it as lon' as he chooses. This is $hat is called Wcontinuous e1istence.X The Section entitled WThe )ystery about BuddhaX $ill thro$ additional li'ht on this theory, to the %ro#ane incom%rehensible, or to the 'enerality sim%ly a(surd. Such is the doctrine tau'ht, everyone havin' the choice o# either #athomin' it still dee%er, or o# leavin' it unnoticed. The above is sim%ly a small %ortion o# $hat mi'ht have been 'iven in Isis Unveiled, had the time come then, as it has no$. 8ne cannot study and %ro#it by 8ccult Science, unless one 'ives himsel# u% to it 3 heart, soul, and body. Some o# its truths are too a$#ul, too dan'erous, #or the avera'e mind. Cone can toy and %lay $ith such terrible $ea%ons $ith im%unity. There#ore it is, as St.Paul has it, Wunla$#ulX to s%eak o# them. Det us acce%t the reminder and talk only o# that $hich is Wla$#ul.X The 2uotation on %. -. relates, moreover, only to %sychic or s%iritual )a'ic. The %ractical teachin's o# 8ccult Science are entirely di##erent, and #e$ are the stron' minds #itted #or them. "s to ecstasy, and such like kinds o# sel#3illumination, this may be obtained by onesel# and $ithout any teacher or initiation, #or ecstasy is reached by an in$ard command and control o# Sel# over the %hysical 4'o( as to obtainin' mastery over the #orces o# Cature, this re2uires a lon' trainin', or the ca%acity o# one born a Wnatural )a'ician.X )ean$hile, those $ho %ossess neither o# the re2uisite 2uali#ications are stron'ly advised to limit themselves to %urely s%iritual develo%ment. But even this is di##icult, as the #irst necessary 2uali#ication is an unshakable belie# in oneVs o$n %o$ers and the Deity $ithin onesel#( other$ise a man $ould sim%ly develo% into an irres%onsible medium. Throu'hout the $hole mystic literature o# the ancient $orld $e detect the same idea o# s%iritual 4soterism, that the %ersonal Aod e1ists $ithin, no$here outside, the $orshi%%er. That %ersonal Deity is no vain breath, or a #iction, but an immortal 4ntity, the &nitiator o# the &nitiates, no$ that the heavenly or 7elestial &nitiators o# %rimitive humanity 3 the Shishta o# the %recedin' cycles 3 are no more amon' us. Dike an undercurrent, ra%id and clear, it runs $ithout mi1in' its crystalline %urity $ith the muddy troubled $aters o# do'matism, an en#orced anthro%omor%hic Deity and reli'ious intolerance. 5an is 9o+ 1 MPa$e ;3N *e #ind this idea in the tortured and barbarous %hraseolo'y o# the #ode4 -a2araeus, and in the su%erb Ceo%latonic lan'ua'e o# the @ourth Aos%el o# the later :eli'ion, in the oldest +eda and in the &vesta, in the &(hidharma, in ;a%ilaVs San*h$a, and the Bhagavad 3it. *e Pa'e -8

cannot attain "de%tshi% and Cirvana, Bliss and the W;in'dom o# Heaven,X unless $e link ourselves indissolubly $ith our :e1 Du1, the Dord o# S%lendour and o# Di'ht, our immortal Aod $ithin us. W&ham eva param BrahmanX 3 W& am verily the Su%reme BrahmanX 3 has ever been the one livin' truth in the heart and mind o# the "de%ts, and it is this $hich hel%s the )ystic to become one. 8ne must #irst o# all reco'ni9e oneVs o$n immortal Princi%le, and then only can one con2uer, or take the ;in'dom o# Heaven by violence. 8nly this has to be achieved by the hi'her 3 not the middle, nor the third 3 man, the last one bein' o# dust. Cor can the second man, the WSonX 3 on this %lane, as his W@atherX is the Son on a still hi'her %lane 3 do anythin' $ithout the assistance o# the #irst, the W@ather.X But to succeed one has to identi#y onesel# $ith oneVs divine Parent. The #irst man is o# the earth, earthy( the second Iinner, our hi'herJ man is the Dord #rom heaven. . . . Behold, & sho$ you a mystery.O &.#or., 1v. ,/.- .P Thus says Paul, mentionin' but the dual and trinitarian man #or the better com%rehension o# the non3 initiated. But this is not all, #or the De%hic in6unction has to be #ul#illedE man must kno$ himsel# in order to become a %er#ect "de%t. Ho$ #e$ can ac2uire the kno$led'e, ho$ever, not merely in its inner mystical, but even in its literal sense, #or there are t$o meanin's in this command o# the 8racle. This is the doctrine o# Buddha and the Bodhisattvas %ure and sim%le. Such is also the mystical sense o# $hat $as said to Paul to the 7orinthians about their bein' the Wtem%le o# Aod,X #or this meant 4sotericallyE ?e are the tem%le o# Ithe, or yourJ Aod, and the S%irit o# Ia, or yourJ Aod d$elleth in you. O & #or., iii. 1.. Has the reader ever meditated u%on the su''estive $ords, o#ten %ronounced by Hesus and his "%ostlesK WBe ye there#ore %er#ect as your @ather. . . is %er#ectX ='att., v. ,8>, says the Areat )aster. The $ords are, Was %er#ect as your @ather $hich is in heaven,X bein' inter%reted as meanin' Aod. Co$ the utter absurdity o# any man becomin' as %er#ect as the in#inite, all3%er#ect, omniscient and omni%resent Deity, is too a%%arent. &# you acce%t it in such a sense, Hesus is made to utter the 'reatest #allacy. *hat $as 4soterically meant is, W?our @ather $ho is above the material and astral man, the hi'hest Princi%le =save the )onad> $ithin man, his o$n %ersonal Aod, or the Aod o# his o$n %ersonality, o# $hom he is the L%risonV and the Ltem%le.V W X&# thou $ilt be %er#ect =i.e., an "de%t and &nitiate> 'o and sell that thou hastX ='att., 1i1.+1>. 4very man $ho desired to become a neo%hyte, a chela, then, as no$, had to take the vo$ o# %overty. The WPer#ect,X $as the name 'iven to the &nitiates o# every denomination. Plato calls them by that term. The 4ssenes had their WPer#ect.X and Paul %lainly states that they, the &nitiates, can only s%eak be#ore other "de%ts. W*e s%eak $isdom amon' them IonlyJ that are %er#ectX =&. #or.ii..>.P This carries %recisely the same meanin' as the W& am verily BrahmanX o# the Vedantin. Cor is the latter assertion more blas%hemous than the Pauline 3 i# there $ere any blas%hemy in either, $hich is denied. 8nly the Vedantin, $ho never re#ers to his body as bein' himsel#, or even a %art o# himsel#, or au'ht else but an illusory #orm #or others to see him in, constructs his assertion more o%enly and sincerely than $as done by Paul.
MPa$e ;4N
The Del%hic command W;no$ thysel#X $as %er#ectly com%rehensible to every nation o# old. So it is no$, save to the 7hristians, since $ith the e1ce%tion o# the )ussulmans, it is %art and %arcel o# every 4astern Pa'e -0

reli'ion, includin' the ;abalistically instructed He$s. To understand its #ull meanin', ho$ever, necessitates, #irst o# all, belie# in :eincarnation and all its mysteries( not as laid do$n in the doctrine o# the @rench :eincarnationists o# the "llan ;ardec school, but as they are e1%ounded and tau'ht by 4soteric Philoso%hy. )an must in short, kno$ $ho he $as, be#ore he arrives at kno$in' $hat he is. "nd ho$ many are there amon' 4uro%eans $ho are ca%able o# develo%in' $ithin themselves an absolute belie# in their %ast and #uture reincarnations, in 'eneral, even as a la$, let alone mystic kno$led'e o# oneVs immediately %recedent li#eK 4arly education, tradition and trainin' o# thou'ht, everythin' is o%%osin' itsel# durin' their $hole lives to such a belie#. 7ultured %eo%le have been brou'ht u% in that most %ernicious idea that the $ide di##erence #ound bet$een the units o# one and the same mankind, or even race, is the result o# chance( that the 'ul# bet$een man and man in their res%ective social %ositions, birth, intellect, %hysical and mental ca%acities 3 every one o# $hich 2uali#ications has a direct in#luence on every human li#e 3 that all this is sim%ly due to blind ha9ard, only the most %ious amon' them #indin' e2uivocal consolation in the idea that it is Wthe $ill o# Aod.X They have never analysed, never sto%%ed to think o# the de%th o# the o%%robrium that is thro$n u%on their Aod, once the 'rand and most e2uitable la$ o# the mani#old re3births o# man u%on this earth is #oolishly re6ected. )en and $omen an1ious to be re'arded as 7hristians, o#ten truly and sincerely tryin' to lead a 7hrist3like li#e, have never %aused to re#lect over the $ords o# their o$n Bi(le. ?esus Tau$ht &eincarnation 1 MPa$e ;-N W"rt thou 4liasKX the He$ish %riests and Devites asked the Ba%tist. O .ohn, i. +1.P Their Saviour tau'ht His disci%les this 'rand truth o# the 4soteric Philoso%hy, but verily, i# His "%ostles com%rehended it, no one else seems to have realised its true meanin'. Co( not even Cicodemus, $ho, to the assertionE W41ce%t a man be born a'ain O.ohn,iii, WBornX #rom above, vi2., #rom his )onad or divine 4A8, the seventh Princi%le $hich remains till the end o# the ;al%a, the nucleus o#, and at the same time the overshado$in' Princi%le, as the ;aranatma =7ausal Soul> o# the %ersonality in every rebirth. &n this sense, the sentence Wborn ane$X means Wdescends #rom above,X the last t$o $ords havin' no re#erence to heaven or s%ace, neither o# $hich can be limited or located, since one is a state and the other in#inite, hence havin' no cardinal %oints. =See -e) Testament, ;evised +ersion loc.cit.> P he cannot see the ;in'dom o# Aod,X ans$ersE WHo$ can a man be born $hen he is oldKX and is #orth$ith re%roved by the remarkE W"rt thou a )aster in &srael and kno$est not these thin'sK 3 as no one had a ri'ht to call himsel# a W)asterX and Teacher, $ithout havin' been initiated into the mysteries =a> o# a s%iritual re3birth throu'h $ater, #ire and s%irit, and =b> o# the re3birth #rom #lesh. O This can have no re#erence to 7hristian Ba%tism, since there $as none in the days o# Cicodemus and he could not there#ore kno$ anythin' o# it, even thou'h a W)aster.X P Then a'ain $hat can be a clearer e1%ression as to the doctrine o# mani#old re3births than the ans$er 'iven by Hesus to the Sadducees, W$ho deny that there is any resurrection,X i.e., any re3birth, since the do'ma o# the resurrection in the #lesh is no$ re'arded as an absurdity even by the intelli'ent cler'yE They $ho shall be accounted $orthy to obtain that $orld ICirvanaJ O This $ord, translated in the -e) Testament W$orldX to suit the o##icial inter%retation, means rather an Wa'eX =as sho$n in the ;evised +ersion> or one o# the %eriods durin' the )anvantara, a ;al%a, or "eon. 4soterically the sentence $ould readE WHe $ho shall reach, throu'h a series o# births and ;armic la$, the state in $hich Humanity shall #ind itsel# a#ter the Seventh :ound and the Seventh :ace, $hen comes Cirvana, )oksha, and $hen man becomes Le2ual unto the "n'elsV o# Dhyan 7hohans, is a Lson o# the resurrectionV and Lcan die no moreVE then there $ill be no marria'e, as there $ill be no di##erence o# se1esX 3 a result o# our %resent materiality and animalism.P . . . . neither marry . . . Ceither can they die any more,
Pa'e .

$hich sho$s that they had already died, and more than once. "nd a'ainE Co$ that the dead are raised even )oses she$ed . . . He calleth the Dord the Aod o# "braham, and the Aod o# &saac, and the Aod o# Hacob, #or he is not a Aod o# the dead but o# the livin'. O Lu*e,11. +/338.P The sentence Wno$ that the dead are raised@ evidently a%%lied to the then actual re3births o# the Hacobs and the &saacs, and not to their MPa$e ;;N #uture resurrection( #or in such case they $ould have been still dead in the interim, and could not be re#erred to as Wthe livin'.X But in the most su''estive o# 7hristVs %arables and Wdark sayin'sX is #ound in the e1%lanation 'iven by him to his "%ostles about the blind manE )aster, $ho did sin, this man or his %arents, that he $as born blindK Hesus ans$ered, Ceither hath this Iblind, %hysicalJ man sinned nor his %arents( but that the $orks o# IhisJ Aod should be made mani#est in him. O .ohn, i1. +. 3.P )an is the Wtabernacle,X the Wbuildin'X only, o# his Aod( and o# course it is not the tem%le but its inmate 3 the vehicle o# WAodX OThe conscious 4'o, o# @i#th Princi%le )anas, the vehicle o# the divine )onad or WAodX.P that had sinned in a %revious incarnation, and had thus brou'ht the ;arma o# cecity u%on the ne$ buildin'. Thus Hesus s%oke truly( but to this day his #ollo$ers have re#used to understand the $ords o# $isdom s%oken. The Saviour is sho$n by his #ollo$ers as thou'h he $ere %avin', by his $ords and e1%lanation, the $ay to a %reconceived %ro'ramme that had to lead to an intended miracle. Verily the Arand )artyr has remained thence#or$ard, and #or ei'hteen centuries, the Victim cruci#ied daily #ar more cruelly by his clerical disci%les and lay #ollo$ers than he ever could have been by his alle'orical enemies. @or such is the true sense o# the $ords Wthat the $orks o# Aod should be made mani#est in him,X in the li'ht o# theolo'ical inter%retation, and a very undi'ni#ied one it is, i# the 4soteric e1%lanation is re6ected. Doubtless the above $ill be re'arded as #resh blas%hemy. Cevertheless there are a number o# 7hristians $hom $e kno$ 3 $hose hearts 'o out as stron'ly to their ideal o# Hesus, as their souls are re%elled #rom the theolo'ical %icture o# the o##icial Saviour 3 $ho $ill re#lect over our e1%lanation and #ind in it no o##ence, but %erchance a relie#.
Pa'e .1
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # V% The Dan$ers o. Practical 5a$ic
)"A&7 is a dual %o$erE nothin' is easier than to turn it into Sorcery( an evil thought suffices for it. There#ore $hile theoretical 8ccultism is harmless, and may do 'ood, %ractical )a'ic, or the #ruits o# the Tree o# Di#e and ;no$led'e,O Some Symbolo'ists, relyin' on the corres%ondence o# numbers and the symbols o# certain thin's and %ersona'es, re#er these WsecretsX to the mystery o# 'eneration. But it is more than this. The 'ly%h o# the WTree o# ;no$led'e o# Aood and 4vilX has no doubt a %hallic and se1ual element in it, as has the W*oman and the Ser%entX( but it has also a %sychical and s%iritual si'ni#icance. Symbols are meant to yield more than one meanin'.P or other$ise the WScience o# Aood and 4vil,X is #rau'ht $ith dan'ers and %erils. @or the study o# theoretical 8ccultism there are, no doubt a number o# $orks that may be read $ith %ro#it, besides such books as the 6iner 6orces of -ature, etc., the ,ohar, Sepher .et2irah, The Boo* of Enoch, @ranckVs >a(alah, and many Hermetic treatises. These are scarce in 4uro%ean lan'ua'es, but $orks in Datin by the mediaeval Philoso%hers, 'enerally kno$n as "lchemists and :osicrucians, are %lenti#ul. But even the %erusal o# these may %rove dan'erous #or the un'uided student. &# a%%roached $ithout the ri'ht key to them, and i# the student is un#it, o$in' to mental inca%acity, #or )a'ic, and is thus unable to discern the :i'ht #rom the De#t Path, let him take our advice and leave this study alone( he $ill only brin' on himsel# and on his #amily une1%ected $oes and sorro$s, never sus%ectin' $hence they come, nor $hat are the %o$ers a$akened by his mind bein' bent on them. *orks #or advanced students are many, but these can be %laced at the dis%osal o# only s$orn or W%led'edX chelas =disci%les>, those $ho have %ronounced the ever3bindin' oath, and $ho are, there#ore, hel%ed and %rotected. @or all other %ur%oses, $ell3intentioned as such $orks may MPa$e ;@N be, they can only mislead the un$ary and 'uide them im%erce%tibly to Black )a'ic or Sorcery 3 i# to nothin' $orse.
MPa$e ;0N
The mystic characters, al%habets and numerals #ound in the divisions and sub3divisions o# the 3reat >a(alah, are %erha%s, the most dan'erous %ortions in it, and es%ecially the numerals. *e say dan'erous, because they are the most %rom%t to %roduce e##ects and results, and this $ith or $ithout the e1%erimenterVs $ill, even $ithout his kno$led'e. Some students are a%t to doubt this statement, sim%ly because a#ter mani%ulatin' these numerals they have #ailed to notice any dire %hysical mani#estation or result. Such results $ould be #ound the least dan'erousE it is the moral causes %roduced and the various events develo%ed and brou'ht to an un#oreseen crisis, that $ould testi#y to the truth o# $hat is no$ stated had the lay students only the %o$er o# discernment. The %oint o# de%arture o# that s%ecial branch o# the 8ccult teachin' kno$n as the WScience o# 7orres%ondences,X numerical or literal or al%habetical, has #or its e%i'ra%h $ith the He$ish and 7hristian ;abalists, the t$o mis3inter%reted verses $hich say that Aod ordered all thin's in number, measure and $ei'ht( O 5isdom, 1i.+1. Douay version P andE He created her in the Holy Ahost, and sa$ her, and numbered her, and measured her. O Ecclesiasticus, i. 0. Douay version.P But the 4astern 8ccultists have another e%i'ra%hE W&(solute Unit$, 4, $ithin number and %lurality.X Both the *estern and the 4astern students o# the Hidden *isdom hold to this a1iomatic truth. 8nly the latter Pa'e .+

are %erha%s more sincere in their con#essions. &nstead o# %uttin' a mask on their Science, they sho$ her #ace o%enly, even i# they do veil care#ully her heart and soul be#ore the ina%%reciative %ublic and the %ro#ane, $ho are ever ready to abuse the most sacred truths #or their o$n sel#ish ends. But Gnity is the real basis o# the 8ccult Sciences 3 %hysical and meta%hysical. This is sho$n even by 4li%has Devi, the learned *estern ;abalist, inclined as he is to be rather 6esuitical. He saysE "bsolute Gnity is the su%reme and #inal reason o# thin's. There#ore, that reason can be neither one %erson, nor three %ersons( it is :eason, and %reeminently :eason =raison par e4cellence>. O Dogme et ;ituel de la /aute 'agie, i, CDE.P #ames are Symbols 1 MPa$e ;2N The meanin' o# this Gnity in Plurality in WAodX or Cature, can be solved only by the means o# transcendental methods, by numerals, as by the corres%ondences bet$een soul and the Soul. Cames, in the >a(alah, as in the Bi(le such as Hehovah, "dam ;admon, 4ve, 7ain, "bel, 4noch, are all o# them more intimately connected, by 'eometrical and astronomical relations, $ith Physiolo'y =or Phallicism> than $ith Theolo'y or :eli'ion. Dittle as %eo%le are as yet %re%ared to admit it, this $ill be sho$n to be a #act. &# all those names are symbols #or thin's hidden, as $ell as #or those mani#ested, in the Bi(le as in the +edas, their res%ective mysteries di##er 'reatly. PlatoVs motto WAod 'eometrisesX $as acce%ted by both "ryans and He$s( but $hile the #ormer a%%lied their Science o# 7orres%ondences to veil the most s%iritual and sublime truths o# Cature, the latter used their acumen to conceal only one 3 to them the most divine 3 o# the mysteries o# 4volution, namely, that o# birth and 'eneration, and then they dei#ied the or'ans o# the latter. "%art #rom this, every cosmo'ony, #rom the earliest to the latest, is based u%on interlinked $ith, and most closely related to numerals and 'eometric #i'ures. guestioned by an &nitiate, these #i'ures and numbers $ill yield numerical values based on the inte'ral values o# the 7ircle 3 Wthe secret habitat o# the ever3 invisible DeityX as the "lchemists have it 3 as they $ill yield every other 8ccult %articular connected $ith such mysteries, $hether anthro%o'ra%hical, anthro%lo'ical, cosmic, or %sychical. W&n reunitin' &deas to Cumbers, $e can o%erate u%on &deas in the same $ay as u%on Cumbers, and arrive at the )athematics o# Truth,X $rites an 8ccultist, $ho sho$s his 'reat $isdom in desirin' to remain unkno$n. "ny ;abalist $ell ac2uainted $ith the Pytha'orean system o# numerals and 'eometry can demonstrate that the meta%hysical vie$s o# Plato $ere based u%on the strictest mathematical %rinci%les. WTrue mathematics,X says the 'agicon, Wis somethin' $ith $hich all hi'her sciences are connected( common mathematics is but a deceit#ul %hantasma'oria, $hose much %raised in#allibility only arises #rom this 3 that materials, conditions and re#erences are made to #oundation.X The cosmolo'ical theory o# numerals $hich Pytha'oras learned in &ndia, and #rom the 4'y%tian Hiero%hants, is alone able to reconcile the t$o units, matter and s%irit, and cause each to demonstrate the other mathematically. The sacred numbers o# the universe in their esoteric combination can alone solve the 'reat %roblem, and e1%lain the theory o# radiation and the cycle o# the emanations. The lo$er orders, be#ore they develo% into hi'her ones, must emanate #rom the MPa$e 08N hi'her s%iritual ones, and $hen arrived at the turnin'3%oint, be reabsorbed into the in#inite.O Isis Unveiled, i, D, F.P &t is u%on these true )athematics that the kno$led'e o# the ;osmos and o# all mysteries rests, and to Pa'e .3

one ac2uainted $ith them, it is the easiest thin' %ossible to %rove that both Vaidic and Biblical structures are based u%on WAod3in3CatureX and WCature3in3Aod,X as the radical la$. There#ore, this la$ 3 as everythin' else immutable and #i1ed in eternity 3 could #ind a correct e1%ression only in those %urest transcendental )athematics re#erred to by Plato, es%ecially in Aeometry as transcendentally a%%lied. ;evealed to men 3 $e #ear not and $ill not retract the e1%ression 3 in this 'eometrical and symbolical 'arb, Truth has 'ro$n and develo%ed into additional symbolo'y, invented by man #or the $ants and better com%rehension o# the masses o# mankind that came too late in their cyclic develo%ment and evolution to have shared in the %rimitive kno$led'e, and $ould never have 'ras%ed it other$ise. &# later on, the cler'y 3 cra#ty and ambitious o# %o$er in every a'e 3 anthro%omor%hised and de'raded abstract ideals, as $ell as the real and divine Bein's $ho do e1ist in Cature, and are the Auardians and Protectors o# our manvantaric $orld and %eriod, the #ault and 'uilt rests $ith those $ould3be leaders, not $ith the masses. But the day has come $hen the 'ross conce%tions o# our #ore#athers durin' the )iddle "'es can no lon'er satis#y the thou'ht#ul reli'ionist. The mediaeval "lchemist and )ystic are no$ trans#ormed into the sce%tical 7hemist and Physicist( and most o# them are #ound to have turned a$ay #rom truth, on account o# the %urely anthro%omor%hic ideas, the 'ross )aterialism, o# the #orms in $hich it is %resented to them. There#ore, #uture 'enerations have either to be 'radually initiated into the truths underlyin' 41oteric :eli'ions, includin' their o$n or to be le#t to break the #eet o# clay o# the last o# the 'ilded idols. Co educated man or $oman $ould turn a$ay #rom any o# the no$ called Wsu%erstitions,X $hich they believe to be based on nursery tales and i'norance, i# they could only see the basis o# #act that underlies every Wsu%erstition.X But let them once learn #or a certainty that there is hardly a claim in the 8ccult Sciences that is not #ounded on %hiloso%hical and scienti#ic #acts in Cature, and they $ill %ursue the study o# those Sciences $ith the same, i# not $ith 'reater, ardour than that they have e1%ended in shunnin' them. This cannot be achieved at once, #or to bene#it mankind such truths have to be revealed 'radually and $ith 'reat caution, the %ublic mind not bein' %re%ared #or them. The Three 5others 1 MPa$e 0)N Ho$ever much the "'nostics o# our a'e may #ind themselves in the mental attitude demanded by )odern Science, %eo%le are al$ays a%t to clin' to their old hobbies so lon' as the remembrance o# them lasts. They are like the 4m%eror Hulian 3 called the "%ostate, because he loved truth too $ell to acce%t au'ht else 3 $ho, thou'h in his last Theo%hany he beheld his beloved Aods as %ale, $orn3out, and hardly discernible shado$s, nevertheless clun' to them. Det, then, the $orld clin' to its Aods, to $hatever %lane or realm they may belon'. The true 8ccultist $ould be 'uilty o# hi'h treason to mankind, $ere he to break #orever the old deities be#ore he could re%lace them $ith the $hole and unadulterated truth 3 and this he cannot do as yet. Cevertheless, the reader may be allo$ed to learn at least the al%habet o# that truth. He may be sho$n, at any rate, $hat the Aods and Aoddesses o# the Pa'ans, denounced as demons by the 7hurch, are not, i# he cannot learn the $hole and #inal truth as to $hat they are. Det him assure himsel# that the Hermetic WTres )atres,X and the WThree )othersX o# the Sepher .et2irah are one and the same thin'( that they are no Demon3Aoddesses, but Di'ht, Heat, and 4lectricity, and then, %erchance, the learned classes $ill s%urn them no lon'er. "#ter this, the :osicrucian &lluminati may #ind #ollo$ers even in the :oyal "cademies, $hich $ill be more %re%ared, %erha%s, than they are no$, to admit the 'rand truths o# archaic Catural Philoso%hy, es%ecially $hen their learned members shall have assured themselves that, in the dialect o# Hermes, the WThree )othersX stand as symbols #or the $hole o# the #orces or a'encies $hich have a %lace assi'ned to them in the modern system o# the Wcorrelation o# #orces.X O WSynesius mentions books o# stone $hich he #ound in the tem%le o# )em%his, on one o# $hich $as en'raved the #ollo$in' sentenceE L8ne nature deli'hts in another, one nature overcomes another, one nature overrules another, and the $hole o# them are oneG.X WThe inherent Pa'e .,

restlessness o# matter is embodied in the sayin' o# HermesE L"ction is he li#e o# PhtaVE and 8r%heus calls nature ^T[RQ_^\bTU Q\d_h , Lthe mother that makes many thin's,V or the in'enious, the contivin', the inventive mother.X 3 Isis Unveiled. i. +-/.P 4ven the %olytheism o# the Wsu%erstitiousX BrFhman and idolater sho$s its raison dG!tre, since the three Shaktis o# the three 'reat Aods, Brahma, Vishnu, and Shiva, are identical $ith the WThree )othersX o# the monotheistic He$. The $hole o# the ancient reli'ious and mystical literature is symbolical. The Boo*s of /ermes, the ,ohar, the Ba7Ba*av, the 4'y%tian Boo* of the Dead, MPa$e 06N the +edas, the Upanishads, and the Bi(le, are as #ull o# symbolism as are the Cabathean revelations o# the 7haldaic gu3tFmy( it is a loss o# time to ask $hich is the earliest( all are sim%ly di##erent versions o# the one %rimeval :ecord o# %rehistoric kno$led'e and revelation. The #irst #our cha%ters o# 3enesis contain the syno%sis o# all the rest o# the Pentateuch, bein' only the various versions o# the same thin' in di##erent alle'orical and symbolical a%%lications. Havin' discovered that the Pyramid o# 7heo%s $ith all its measurements is to be #ound contained in its minutest details in the structure o# SolomonVs Tem%le( and havin' ascertained that the biblical names Shem, Ham and Ha%het are determinative o# %yramid measures, in connection $ith the . 3year %eriod o# Coah and the - 3year %eriod o# Shem, Ham and Ha%hetE . . . the term WSons o# 4lohimX and WDau'htersX o# H3"dam, IareJ #or one thin' astronomical terms,O Source of 'easures. p.4.P the author o# the very curious $ork already mentioned 3 a book very little kno$n in 4uro%e, $e re'ret to say 3 seems to see nothin' in his discovery beyond the %resence o# )athematics and )etrolo'y in the Bi(le. He also arrives at most une1%ected and e1traordinary conclusions, such as are very little $arranted by the #acts discovered. His im%ression seems to be that because the He$ish biblical names are all astronomical, there#ore the Scri%tures o# all the other nations can be Wonly this and nothin' more.X But this is a 'reat mistake o# the erudite and $onder#ully acute author o# The Source of 'easures, i# he really thinks so. The W;ey to the Hebre$34'y%tian )ysteryX unlocks but a certain %ortion o# the hieratic $ritin's o# these t$o nations, and leaves those o# other %eo%les untouched. His idea is that the >a(alah Wis only that sublime Science u%on $hich )asonry is basedX, in #act he re'ards )asonry as the substance o# the >a(alah, and the latter as the Wrational basis o# the Hebre$ te1t o# Holy *rit.X "bout this $e $ill not ar'ue $ith the author. But $hy should all those $ho may have #ound in the >a(alah somethin' beyond Wthe sublime ScienceX u%on $hich )asonry is alle'ed to have been built, be held u% to %ublic contem%tK &n its e1clusiveness and one3sidedness such a conclusion is %re'nant $ith #uture misconce%tions and is absolutely $ron'. &n its uncharitable criticism it thro$s a slur u%on the WDivine ScienceX itsel#. The Bible an+ 7or+ 1 ?u$$lin$ 1 MPa$e 03N The >a(alah is indeed Wo# the essence o# )asonry,X but it is de%endent on )etrolo'y only in one o# its as%ects, the less 4soteric, as even Plato made no secret that the Deity $as ever 'eometrisin'. @or the uninitiated, ho$ever learned and endo$ed $ith 'enius they may be, the >a(alah, $hich treats only o# Wthe 'arment o# Aod,X or the veil and cloa* o# truth,
Pa'e .-

is built #rom the 'round u%$ard $ith a %ractical a%%lication to %resent uses. O 'asonic ;evie), Huly 188. P 8r in other $ords re%resents an e1act Science only on the terrestrial %lane. To the initiated, the ;abalistic Dord descends #rom the %rimeval :ace, 'enerated s%iritually #rom the W)ind3born Seven.X Havin' reached the 4arth the Divine )athematics 3 a synonym #or )a'ic in his day, as $e are told by Hose%hus 3 veiled her #ace. Hence the most im%ortant secret yet yielded by her in our modern day is the identity o# the old :oman measures and the %resent British measures o# the Hebre$34'y%tian cubit and the )asonic inch. O See Source of 'easures, %%. ,/ 3 - , et pass.P The discovery is most $onder#ul, and has led to #urther and minor unveilin's o# various riddles in re#erence to Symbolo'y and biblical names. &t is thorou'hly understood and %roven, as sho$n by Cachanides, that in the days o# )oses the initial sentence in 3enesis $as made to read BGrash ith(ara Elohim, or W&n the head3source I or )ila%rakriti 3 the :ootless :ootJ develo%ed Ior evolvedJ the Aods I4lohimJ, the heavens and the earth(X $hereas it is no$, o$in' to the )assora and theolo'ical cunnin', trans#ormed into BGrashith (ara Elohim, or, W&n the be'innin' Aod created the heavens and the earthX 3 $hich $ord 6u''lin' alone has led to materialistic anthro%omor%hism and dualism.J Ho$ many more similar instances may not be #ound in the Bi(le, the last and latest o# the 8ccult $orks o# anti2uityK There is no lon'er any doubt in the mind o# the 8ccultist, that, not$ithstandin' its #orm and out$ard meanin', the Bi(le 3 as e1%lained by the ,ohar or 'idrash, the Betsirah =Book o# 7reation> and the #ommentar$ on the Ten Sephiroth =by "9ariel Ben )anachem o# the P11th century> 3 is %art and %arcel o# the Secret Doctrine o# the "ryans, $hich e1%lains in the same manner the +edas and all other alle'orical books. The ,ohar, in teachin' that the &m%ersonal 8ne 7ause mani#ests in the Gniverse throu'h &ts 4manations, the Se%hiroth 3 that Gniverse bein' in its MPa$e 04N totality sim%ly the veil $oven #rom the DeityVs o$n substance 3 is undeniably the co%y and #aith#ul echo o# the earliest +edas. Taken by itsel#, $ithout the additional hel% o# the Vaidic and o# Brahmanical literature in 'eneral , the Bi(le $ill never yield the universal secrets o# 8ccult Cature. The cubits, inches, and measures o# this %hysical %lane $ill never solve the %roblems o# the $orld on the s%iritual %lane 3 #or S%irit can neither be $ei'hed nor measured. The $orkin' out o# these %roblems is reserved #or the Wmystics and the dreamersX $ho alone are ca%able o# accom%lishin' it. )oses $as an initiated %riest, versed in all the mysteries and the 8ccult kno$led'e o# the 4'y%tian tem%les 3 hence thorou'hly ac2uainted $ith %rimitive *isdom. &t is in the latter that the symbolical and astronomical meanin' o# that W)ystery o# )ysteries,X the Areat Pyramid, has to be sou'ht. "nd havin' been so #amiliar $ith the 'eometrical secrets that lay concealed #or lon' aeons in her stron' bosom 3 the measurements and %ro%ortions o# the ;osmos, our little 4arth included 3 $hat $onder that he should have made use o# his kno$led'eK The 4soterism o# 4'y%t $as that o# the $hole $orld at one time. Durin' the lon' a'es o# the Third :ace it had been the heirloom, in common, o# the $hole o# mankind, received #rom their &nstructors, the WSons o# Di'ht,X the %rimeval Seven. There $as a time also $hen the *isdom3:eli'ion $as not symbolical #or it became 4soteric only 'radually, the chan'e bein' necessitated by misuse and by the Sorcery o# the "tlanteans. @or it $as the WmisuseX only, and not the use, o# the divine 'i#t that led the men o# the @ourth :ace to Black )a'ic and Sorcery, and #inally to become W#or'et#ul o# *isdomX( $hile those o# the @i#th :ace, the inheritors o# the :ishis o# the Treta ?u'a, used their %o$ers to atro%hise such 'i#ts in mankind in 'eneral, and then, as the W4lect :oot,X dis%ersed. Those $ho esca%ed the WAreat @loodX %reserved only its memory, and a belie# #ounded on the kno$led'e o# their direct #athers o# one remove, that such a Science e1isted, and $as no$ 6ealously 'uarded by the W4lect :ootX e1alted by 4noch. But there must a'ain come a time $hen man shall once Pa'e ..

more become $hat he $as durin' the second ?u'a =a'e>, $hen his %robationary cycle shall be over and he shall 'radually become $hat he $as 3 semi3cor%oreal and %ure. Does not Plato, the &nitiate, tell us in the Phaedrus all that man once $as, and that $hich he may yet a'ain becomeE Be#ore manVs s%irit sank into sensuality and became embodied throu'h the loss o# his $in's, he lived amon' the Aods in the airy s%iritual $orld $here everythin' is true and %ure. O See 7ary!s translation, %%.3++, 3+3.P 5oses an+ the ?e3s 1 MPa$e 0- N 4lse$here he s%eaks o# the time $hen men did not %er%etuate themselves, but lived as %ure s%irits. Det those men o# Science $ho #eel inclined to lau'h at this, themselves unravel the mystery o# the ori'in o# the #irst man. Gn$illin' that his chosen %eo%le 3 chosen by him 3 should remain as 'rossly idolatrous as the %ro#ane masses that surrounded them, )oses utilised his kno$led'e o# cosmo'onical mysteries o# the Pyramid, to build u%on it the Aenesiacal 7osmo'ony in symbols and 'ly%hs. This $as more accessible to the minds o# the hoi polloi than the abstruse truths tau'ht to the educated in the sanctuaries. He invented nothin' but the out$ard 'arb, added not one iota( but in this he merely #ollo$ed the e1am%le o# older nations and &nitiates. &# he clothed the 'rand truths revealed to him by his Hiero%hant under the most in'enious ima'ery, he did it to meet the re2uirements o# the &sraelites( that sti##3necked race $ould acce%t no Aod unless He $ere as anthro%omor%hic as those o# the 8lym%us( and he himsel# #ailed to #oresee the times $hen hi'hly educated statesmen $ould be de#endin' the husks o# the #ruit o# $isdom that 're$ and develo%ed in him on )ount Sinai, $hen communin' $ith his o$n %ersonal Aod 3 his divine Sel#. )oses understood the 'reat dan'er o# deliverin' such truths to the sel#ish, #or he understood the #able o# Prometheus and remembered the %ast. Hence, he veiled them #rom the %ro#anation o# %ublic 'a9e and 'ave them out alle'orically. "nd this is $hy his bio'ra%her says o# him, that $hen he descended #rom Sinai, )oses $ist not that the skin o# his #ace shone . . . "nd he %ut a veil u%on his #ace.O E4odus. 111iv. +0, 33.P "nd so he W%ut a veilX u%on the #ace o# his PentateuchH and to such an e1tent that, usin' orthodo1 chronolo'y, only 33/. years a#ter the event %eo%le be'in to ac2uire a conviction that it is Wa veil indeed.X &t is not the #ace o# Aod or even o# a Hohovah shinin' throu'h( not even the #ace o# )oses, but verily the #aces o# the later :abbis. Co $onder i# 7lemens $rote in the Stromateis thatE Similar, then, to the Hebre$ eni'mas in res%ect to concealment are those o# the 4'y%tians also. O 0p, cit., +, vii.P
Pa'e ./
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # V%% l+ 7ine in #e3 Bottles
&T is more than likely, that the Protestants in the days o# the :e#ormation kne$ nothin' o# the true ori'in o# 7hristianity, or, to be more e1%licit and correct, o# Datin 4cclesiasticism. Cor is it %robable that the Areek 7hurch kne$ much o# it, the se%aration bet$een the t$o havin' occurred at a time $hen, in the stru''le #or %olitical %o$er the Datin 7hurch $as securin', at any cost, the alliance o# the hi'hly educated, the ambitious and in#luential Pa'ans, $hile these $ere $illin' to assume the out$ard a%%earance o# the ne$ $orshi%, %rovided they $ere themselves ke%t in %o$er. There is no need to remind the reader here o# the details o# that stru''le, $ell3kno$n to every educated man. &t is certain that the hi'hly cultivated Anostics and their leaders 3 such men as Saturnilus, an uncom%romisin' ascetic, as )arcion, Valentinus, Basilides, )enander and 7erinthus 3 $ere not sti'matised by the =no$> Datin 7hurch because they $ere heretics, nor because their tenets and %ractices $ere indeed Wo( turpitudinem portentosam nimium et horri(ilem,X Wmonstrous, revoltin' abominations,X as Baronius says o# those o# 7ar%ocrates ( but sim%ly because they kne$ too much o# #act and truth. ;enneth :.H. )acken9ie correctly remarks(
MPa$e 0;N
They $ere sti'matised by the later :oman 7hurch because they came into con#lict $ith the %urer 7hurch o# 7hristianity 3 the %ossession o# $hich $as usur%ed by the Bisho%s o# :ome, but $hich ori'inal continues in its docility to$ards the #ounder, in the Primitive 8rthodo1 Areek 7hurch. O The ;o$al 'asonic #$clopaedia under WAnosticism.XP Gn$illin' to acce%t the res%onsibility o# 'ratuitous assum%tions, the $riter deems it best to %rove this in#erence by more than one %ersonal and de#iant admission o# an ardent :oman 7atholic $riter, evidently entrusted $ith the delicate task by the Vatican. "o,ies That Ante1Date+ ri$inals 1 MPa$e 00N The )ar2uis de )irville makes des%erate e##orts to e1%lain to the 7atholic interest certain remarkable discoveries in "rchaeolo'y and Palaeo'ra%hy, thou'h the 7hurch is cleverly made to remain outside o# the 2uarrel and de#ence. This is undeniably sho$n by his %onderous volumes addressed to the "cademy o# @rance bet$een 18 3 and 18.-. Sei9in' the %rete1t o# dra$in' the attention o# the materialistic W&mmortalsX to the We%idemic o# S%iritualism,X the invasion o# 4uro%e and "merica by a numberless host o# Satanic #orces, he directs his e##orts to$ards %rovin' the same, by 'ivin' the #ull Aenealo'ies and the Theo'ony o# the 7hristian and Pa'an deities, and by dra$in' %arallels bet$een the t$o. "ll such $onder#ul likenesses and identities are only Wseemin' and su%er#icial,X he assures the reader. 7hristian symbols, and even characters, 7hrist, the Vir'in, "n'els and Saints, tells them, $ere all %ersonated centuries be#orehand by the #iends o# hell, in order to discredit eternal truth by their un'odly co%ies. By their kno$led'e o# #uturity the devils antici%ated events, havin' discovered the secrets o# the "n'els.X Heathen Deities, all the Sun3Aods, named Sotors 3 Saviours 3 born o# immaculate mothers and dyin' a violent death, $ere only @erouers O &n the 6erouers and Devs o# Hacobi =Detters @. and D.> the $ord W#erouerX is e1%lained in the #ollo$in' mannerE The @erouer is a %art o# the creature =$hether man or animal> o# $hich it is the ty%e and $hich it survives. &t is the Cous o# the Areeks, there#ore divine and immortal, and thus can hardly be the Devil or the satanic co%y De )irville $ould re%resent it =See 'emoires de lG&cademie des Inscriptions, Vol. PPPV11, P. .+3, and cha%. 111i1. %. /,0>. @oucher contradicts him entirely. The @erouer $as never the W%rinci%le o# sensations,X but al$ays re#erred to the most divine and %ure %ortion o# )anVs 4'o 3 the s%iritual %rinci%le. "n2uetil says the @erouer is the %urest %ortion o# manVs soul. The Persian Dev is the antithesis o# the Pa'e .8

@erouer, #or the Dev has been trans#ormed by Moroaster into the Aenius o# 4vil =$hence the 7hristian Devil>, but even the Dev is only #initeE #or havin' become %ossessed o# the soul o# man by usurpation, it $ill have to leave it at the 'reat day o# :etribution. The Dev obsesses the soul o# the de#unct #or three days, durin' $hich the soul $anders about the s%ot at $hich it $as #orcibly se%arated #rom its body, the @erouer ascends to the re'ion o# eternal Di'ht. &t $as an un#ortunate idea that made the noble )ar2uis de )irville ima'ine the @erouer to be a Wsatanic co%yX o# a divine ori'inal. By callin' all the Aods o# the Pa'ans 3 "%ollo, 8siris, Brahma, 8rma9d, Bel, etc., the W@erouers o# 7hrist and o# the chie# "n'els,X he merely e1hibits the Aod and the "n'els he $ould honour as in#erior to the Pa'an Aods, as man is in#erior to his Soul and S%iritE since the @erouer is the immortal %art o# the mortal bein' o# $hich it is the ty%e and $hich it survives. Perchance the %oor author is unconsciously %ro%heticE and "%ollo, Brahma, 8rma9d, 8siris, etc., are destined to survive and re%lace 3 as eternal cosmic verities 3 the evanescent #ictions about the Aod, 7hrist and "n'els o# the Datin 7hurchB P 3 as they $ere called by the Moroastrians 3 the demon3ante3dated co%ies =copies anticip1es> o# the )essiah to come, The dan'er o# reco'nition o# such facsimiles had indeed lately become dan'erously 'reat. &t had lin'ered threatenin'ly in the air, han'in' like a s$ord o# Damocles over the 7hurch, since the days o# Voltaire, Du%uis and other $riters on similar lines. The discoveries MPa$e 0@N o# the 4'y%tolo'ists, the #indin' o# "ssyrian and Babylonian %re3)osaic relics bearin' the le'end o# )oses O See Aeor'e Smith!s Ba($lon and other $orksP and es%ecially the many rationalistic $orks %ublished in 4n'land, such as Supernatural ;eligion, made reco'nition unavoidable. Hence the a%%earance o# Protestant and :oman 7atholic $riters de%uted to e1%lain the ine1%licable( to reconcile the #ace o# Divine :evelation $ith the mystery that the divine %ersona'es, rites, do'mas and symbols o# 7hristianity $ere so o#ten identical $ith those o# the several 'reat heathen reli'ions. The #ormer 3 the Protestant de#enders 3 tried to e1%lain it, on the 'round o# W%ro%hetic, %recursory ideasX( the Datinists, such as De )irville, by inventin' a double set o# "n'els and Aods, the one divine and true, the other 3 the earlier 3 Wco%ies ante3datin' the ori'inalsX and due to a clever %la'iarism by the 4vil 8ne. The Protestant strata'em is an old one, that o# the :oman 7atholics is so old that it has been #or'otten, and is as 'ood as ne$. Dr. DundyVs 'onumental #hristianit$ and & 'iracle in Stone belon' to the #irst attem%ts. De. )irvilleVs Pneumatologie to the second. &n &ndia and 7hina, every such e##ort on the %art o# the Scotch and other missionaries ends in lau'hter, and does no harm( the %lan devised by the Hesuits is more serious. De )irvilleVs volumes are thus very im%ortant, as they %roceed #rom a source $hich has undeniably the 'reatest learnin' o# the a'e at its service, and this cou%led $ith all the cra#t and casuistry that the sons o# Doyola can #urnish. The )ar2uis de )irville $as evidently hel%ed by the acutest minds in the service o# :ome. He be'ins by not only admittin' the 6ustice o# every im%utation and char'e made a'ainst the Datin 7hurch as to the ori'inality o# her do'mas, but by takin' a seemin' deli'ht in antici%atin' such char'es( #or he %oints to every do'ma o# 7hristianity as havin' e1isted in Pa'an rituals in "nti2uity. The $hole Pantheon o# Heathen Deities is %assed in revie$ by him, and each is sho$n to have had some %oint o# resemblance $ith the Trinitarian %ersona'es and )ary. There is hardly a mystery, a do'ma, or a rite in the Datin 7hurch that is not sho$n by the author as havin' been W%arodied by the 7urvatiX 3 the W7urved,X the Devils. "ll this bein' admitted and e1%lained, the Symbolo'ists ou'ht to be silenced. "nd so they $ould be, i# there $ere no materialistic critics to re6ect such omni%otency o# the Devil in this $orld. @or, i# :ome admits the likenesses, she also claims the ri'ht o# 6ud'ment bet$een the true and the #alse "vatFra, the real and the unreal Aod, bet$een the ori'inal and the co%y 3 thou'h the co%y %recedes the ori'inal by millenniums.
Pa'e .0

7hich 7ere the Thieves: 1 MPa$e 02N 8ur author %roceeds to ar'ue that $henever the missionaries try to convert an idolater, they are invariably ans$eredE *e had our 7ruci#ied be#ore yours. *hat do you come to sho$ usK O This is as #anci#ul as it is arbitrary. *here is the Hindu or Buddhist $ho $ould s%eak o# his W7ruci#iedVKP "'ain, $hat should $e 'ain by denyin' the mysterious side o# this co%y, under the %lea that accordin' to *eber all the %resent Puranas are remade #rom older ones, since here $e have in the same order o# %ersona'es a %ositive %recedence $hich no one $ould ever think o# contestin'. O0p. cit., iv.+3/P "nd the author instances Buddha, ;rishna, "%ollo, etc. Havin' admitted all this he esca%es the di##iculty in this $iseE The 7hurch @athers, ho$ever, $ho reco'nised their o$n %ro%erty under all such shee%Vs clothin' . . . kno$in' by means o# the Aos%el . . . all the ruses o# the %retended s%irits o# li'ht( the @athers, $e say, meditatin' u%on the decisive $ords, Wall that ever came be#ore me are robbersX =.ohn, 1. 8>, did not hesitate in reco'nisin' the 8ccult a'ency at $ork, the 'eneral and su%erhuman direction 'iven be#orehand to #alsehood, the universal attribute and environment o# all these #alse Aods o# the nations( Womnes dii gentium daemonia =elilim>.X =Psalm 4cv.IO Loc cit., JKL.P *ith such a %olicy everythin' is made easy. There is not one 'larin' resemblance, not one #ully %roven identity, that could not thus be made a$ay $ith. The above32uoted cruel, sel#ish, sel#3'lori#yin' $ords, %laced by Hohn in the mouth o# Him $ho $as meekness and charity %ersoni#ied, could never have been %ronounced by Hesus. The 8ccultists re6ect the im%utation indi'nantly, and are %re%ared to de#end the man as a'ainst the Aod, by sho$in' $hence come the $ords, %la'iarised by the author o# the @ourth Aos%el. They are taken bodily #rom the WPro%heciesX in the Boo* of Enoch. The evidence on this head o# the learned biblical scholar, "rchbisho% Daurence, and o# the author o# the Evolution of #hristianit$, $ho edited the translation, may be brou'ht #or$ard to %rove the #act. 8n the last %a'e o# the &ntroduction to the Boo* of Enoch is #ound the #ollo$in' %assa'eE The %arable o# the shee% rescued by the 'ood She%herd #rom hirelin' 'uardians and #erocious $olves, is obviously borro$ed by the #ourth 4van'elist #rom MPa$e @8N Enoch, &111i1, in $hich the author de%icts the she%herds as killin' and destroyin' the shee% be#ore the advent o# the Dord, and this discloses the true meanin' o# that hitherto mysterious %assa'e in the Hohannine %arable 3 W"ll that ever came be#ore me are thieves and robbersX 3 lan'ua'e in $hich $e no$ detect an obvious re#erence to the alle'orical she%herds o# 4noch. 8bviousX truly, and somethin' else besides. @or, i# Hesus %ronounced the $ords in the sense attributed to him, then he must have read the Boo* of Enoch 3 a %urely ;abalistic, 8ccult $ork, and he there#ore reco'nised the $orth and value o# a treatise no$ declared a%ocry%hal by his 7hurches. )oreover, he could not have been i'norant that these $ords belon'ed to the oldest ritual o# &nititation. OWgXE *ho knocks at the doorK ".E The 'ood co$herd. Pa'e /

g.E *ho %receded theeK ".E The three robbers. g.E *ho #ollo$s theeK ".E The three murderers,X etc., etc.X Co$ this is the conversation that took %lace bet$een the %riest3initiators and the candidates #or initiation durin' the mysteries enacted in the oldest sanctuaries o# the Himalayan #astnesses. The ceremony is still %er#ormed to this day in one o# the most ancient tem%les in a secluded s%ot o# Ce%aul. &t ori'inated $ith the )ysteries o# the #irst ;rishna, %assed to the @irst Tirthankara and ended $ith Buddha, and is called the ;urukshetra rite, bein' enacted as a memorial o# the 'reat battle and death o# the divine "de%t. &t is not )asonry, but an initiation into the 8ccult teachin's o# that Hero38ccultism, %ure and sim%le.P "nd i# he had not read it, and the sentence belon's to Hohn, or $hoever $rote the @ourth Aos%el, then $hat reliance can be %laced on the authenticity o# other sayin's and %arables attributed to the 7hristian SaviourK Thus, De )irvilleVs illustration is an un#ortunate one. 4very other %roo# brou'ht by the 7hurch to sho$ the in#ernal character o# the ante3and3anti37hristian co%yists may be easily dis%osed o#. This is %erha%s un#ortunate, but it is a #act, nevertheless 3 'agna est veritas et prevale(it. The above is the ans$er to the 8ccultists to the t$o %arties $ho char'e them incessantly, the one $ith WSu%erstition.X and the other $ith WSorcery.X To those o# our Brothers $ho are 7hristians, and t$it us $ith the secresy im%osed u%on the 4astern 7helas, addin' invariably that their o$n WBook o# AodV is Wan o%en volumeX #or all Wto read, understand, and (e saved.X $e $ould re%ly by askin' them to study $hat $e have 6ust said in this Section, and then to re#ute it 3 i# they can. There are very #e$ in our days $ho are still %re%ared to assure their readers that the Bi(le had Aod #or its author, salvation #or its end, and truth $ithout any mi1ture o# error #or its matter. "haracter o. the Bible 1 MPa$e @)N 7ould Docke be asked the 2uestion no$, he $ould %erha%s be un$illin' to re%eat a'ain that the Bi(le is all %ure, all sincere, nothin' too much, nothin' $antin'. The Bi(le, i# it is not to be sho$n to be the very reverse o# all this, sadly needs an inter%reter ac2uainted $ith the doctrines o# the 4ast, as they are to be #ound in its secret volumes( nor is it sa#e no$, a#ter "rchbisho% Daurence!s translation o# the Boo* of Enoch, to cite 7o$%er and assure us that the Bi(le . . .'ives a li'ht to every a'e, &t 'ives, but borro$s none. #or it does borro$, and that very considerably( es%ecially in the o%inion o# those $ho, i'norant o# its symbolical meanin' and o# the university o# the truths underlyin' and concealed in it, are able to 6ud'e Pa'e /1

only #rom its dead letter a%%earance. &t is a 'rand volume, a master3%iece com%osed o# clever, in'enious #ables containin' 'reat verities( but it reveals the latter only to those $ho, like the &nitiates, have a key to its inner meanin'( a tale sublime in its morality and didactics truly 3 still a tale and an alle'ory( a re%ertory o# invented %ersona'es in its older He$ish %ortions, and o# dark sayin's and %arables in its later additions, and thus 2uite misleadin' to anyone i'norant o# its 4sotericism. )oreover it is "strolatry and Sabaean $orshi%, %ure and sim%le, that is to be #ound in the Pentateuch $hen it is read e1oterically, and "rchaic Science and "stronomy to a most $onder#ul de'ree, $hen inter%reted 3 4soterically.
Pa'e /+
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # V%%% The Book o. Enoch The
MPa$e @6N *H&D4
ri$in an+ the !oun+ation o. "hristianity
makin' a 'ood deal o# the 'ercavah, the He$s, or rather their syna'o'ues, re6ected the Boo* of Enoch, either because it $as not included #rom the #irst in the Hebre$ 7anon, or else, as Tertullian thou'ht, it $as disavo$ed by the He$s like all other Scri%ture $hich s%eaks o# 7hrist OBoo* of Enoch, "rchbisho% DaurenceVs translation. &ntroduction, %.v.P But neither o# these reasons $as the real one. The Synedrion $ould have nothin' to do $ith it, sim%ly because it $as more o# a ma'ic than a %urely kabalistic $ork. The %resent day Theolo'ians o# both Datin and Protestant 7hurches class it amon' a%ocry%hal %roductions. Cevertheless the -e) Testament, es%ecially in the &cts and Epistles, teems $ith ideas and doctrines, no$ acce%ted and established as do'mas by the in#allible :oman and other 7hurches, and even $ith the $hole sentences taken bodily #rom 4noch, or the W%seudo34noch,X $ho $rote under that name in "ramaic or Syro37haldaic, as asserted by Bisho% Daurence, the translator o# the 4thio%ian te1t. The %la'iarisms are so 'larin' that the author o# The Evolution of #hristianit$, $ho edited Bisho% DaurenceVs translation, $as com%elled to make some su''estive remarks in his &ntroduction. 8n internal evidence O The Boo* of Enoch $as unkno$n to 4uro%e #or a thousand years, $hen Bruce #ound in "byssinia some co%ies o# it in 4thio%ic( it $as translated by "rchbisho% Daurence in 18+1, #rom the te1t in the Bodleian Dibrary, 81#ord.P this book is #ound to have been $ritten be#ore the 7hristian %eriod =$hether t$o or t$enty centuries does not matter>. "s correctly ar'ued by the 4ditor, it is either the ins%ired #orecast o# a 'reat Hebre$ %ro%het, %redictin' $ith miraculous accuracy the #uture teachin' o# Hesus o# Ca9areth, or the Semitic romance #rom $hich the latter borro$ed His conce%tions o# the trium%hant return o# the Son o# man, to occu%y a 6udicial throne in the midst o# re6oicin' saints and tremblin' sinners, e1%ectant o# everlastin' ha%%iness or eternal #ire( and $hether these celestial visions be acce%ted as human or Divine, they have e1ercised so vast an in#luence on the destinies o# mankind #or nearly t$o thousand years that candid and im%artial seekers a#ter reli'ious truth can no lon'er delay en2uiry into the relationshi% o# the Boo* of Enoch $ith the revelation, or the evolution, o# 7hristianity. O0p. cit., %.11.P The Book o. Enoch an+ "hristianity 1
MPa$e @3N
The Boo* of Enoch
also records the su%ernatural control o# the elements, throu'h the action o# individual an'els %residin' over the $inds, the sea, hail, #rost, de$, the li'htenin'Vs #lash and reverberatin' thunder. The names o# the %rinci%al #allen an'els are also 'iven, amon' $hom $e reco'nise some o# the invisible %o$ers named in the incantations Ima'icalJ inscribed on the terracotta cu%s o# Hebre$37haldee con6urations. O Loc. cit.P Pa'e /3

*e also #ind on these cu%s the $ord WHalleluiah,X sho$in' that a $ord $ith $hich ancient Syro37haldeans con6ured has become, throu'h the vicissitudes o# lan'ua'e, the Shibboleth o# modern :evivalists.O 0p. cit., %. 1iv., note.P The 4ditor %roceeds a#ter this to 'ive #i#ty3seven verses #rom various %arts o# the 3ospels and &cts, $ith %arallel %assa'es #rom the Boo* of Enoch, and saysE The attention o# theolo'ians has been concentrated on the %assa'e in the Epistle of .ude, because the author s%eci#ically names the %ro%het( but the cumulative coincidence o# lan'ua'e and ideas in 4noch and the authors o# the -e) Testament Scri%ture, as disclosed in the %arallel %assa'es $hich $e have collated, clearly indicates that the $ork o# the Semitic )ilton $as the ine1haustible source #rom $hich 4van'elists and "%ostles, or the men $ho $rote in their names, borro$ed their conce%tions o# the resurrection, 6ud'ement, immortality, %erdition, and o# the universal rei'n o# ri'hteousness, under the eternal dominion o# the Son o# man. This evan'elical %la'iarism culminates in the :evelation o# Hohn, $hich ada%ts the visions o# 4noch to 7hristianity, $ith modi#ications in $hich $e miss the sublime sim%licity o# the 'reat master o# a%ocaly%tic %rediction, $ho %ro%hesied in the name o# the antediluvian %atriarch. O0p. cit., %.111v.P &n #airness to truth, the hy%othesis ou'ht at least to have been su''ested, that the Boo* of Enoch in its %resent #orm is sim%ly a transcri%t 3 $ith numerous %re37hristian and %ost37hristian additions and inter%olations 3 #rom #ar older te1ts. )odern research $ent so #ar as to %oint out that 4noch is made, in 7ha%ter &11i, to divide the day and ni'ht into ei'hteen %arts, and to re%resent the lon'est day in the year as consistin' o# t$elve out o# these ei'hteen %arts, $hile a day o# si1teen MPa$e @4N hours in len'th could not have occurred in Palestine. The translator, "rchbisho% Daurence, remarks thusE The re'ion in $hich the author lived must have been situated not lo$er than #orty3one de'rees north latitude, $here the lon'est day is #i#teen hours and a hal#, nor hi'her %erha%s than #orty3 nine de'rees, $here the lon'est day is %recisely si1teen hours. This $ill brin' the country $here he $rote as hi'h u% at least as the northern districts o# the 7as%ian and 4u1ine Seas . . . the author o# the Boo* of Enoch $as %erha%s a member o# one o# the tribes $hich Shalmaneser carried a$ay, and %laced Win Halah and in Habor by the river Aoshen, and in the cities o# the )edes.X O 0p. cit., %.1iii.P @urther on, it is con#essed thatE &t cannot be said that internal evidence attests the su%eriority o# the 0ld Testament to the Boo* of Enoch . . . The Boo* of Enoch teaches the %re3e1istence o# the Son o# man, the 4lect 8ne, the )essiah, $ho W#rom the be'innin' e1isted in secret, O The Seventh Princi%le, the @irst 4manation.P and $hose name $as invoked in the %resence o# the Dord o# S%irits, be#ore the sun and the si'ns $ere created.X The author also re#ers to the Wother Po$er $ho $as u%on 4arth over the $ater on that dayX 3 an a%%arent re#erence to the lan'ua'e o# 3enesis i. +.O 0p cit., %.111vii, and 1&.P I*e maintain that it a%%lies as $ell to the Hindu CFrFyana 3 the Wmover on the $aters.XJ *e have thus the Dord o# S%irits, the 4lect 8ne, and a third Po$er, seemin'ly Pa'e /,

#oreshado$in' the Trinity Ias much as the TrimirtiJ o# #uturity( but althou'h 4nochVs ideal )essiah doubtless e1ercised an im%ortant in#luence on %rimitive conce%tions o# the Divinity o# the Son o# man, $e #ail to identi#y his obscure re#erence to another WPo$erX $ith the Trinitarianism o# the "le1andrine school( more es%ecially as Wan'els o# %o$erX abound in the visions o# 4noch. O 0p cit., %%,11, and 1i.P "n 8ccultist $ould hardly #ail to identi#y the said WPo$er.X The 4ditor concludes his remarkable re#lections by addin'E Thus #ar $e learn that the Boo* of Enoch $as %ublished be#ore the 7hristian 4ra by some 'reat Gnkno$n o# Semitic IKJ race, $ho, believin' himsel# to be ins%ired in a %ost3%ro%hetic a'e, borro$ed the name o# an antediluvian %atriarch O *ho stands #or the WSolarX or )anvantaric ?ear.P to authenticate his o$n enthusiastic #orecast o# the )essianic kin'dom. "nd as the contents o# his marvellous book enter #reely into the com%osition o# the -e) Testament, it #ollo$s that i# the author $as not an ins%ired %ro%het, $ho %redicted the teachin's o# 7hristianity, he $as a visionary enthusiast $hose illusions $ere acce%ted by 4van'elists and "%ostles as revelation 3 alternative conclusions $hich involve the Divine or human ori'in o# 7hristianity. O 0p #it., %%.1li, 1lii.P Enoch &ecor+s The &aces 1 MPa$e @-N The outcome o# all o# $hich is, in the $ords o# the same 4ditorE The discovery that the lan'ua'e and ideas o# alle'ed revelation are #ound in a %re3e1istent $ork, acce%ted by 4van'elists and "%ostles as ins%ired, but classed by modern theolo'ians amon' a%ocry%hal %roductions. O 0p. cit., %.1lviii.P The accounts also #or the un$illin'ness o# the reverend librarians o# the Bodleian Dibrary to %ublish the 4tho%ian te1t o# the Boo* of Enoch. The %ro%hecies o# the Boo* of Enoch are indeed %ro%hetic, but they $ere intended #or, and cover the records o#, the #ive :aces out o# the seven 3 everythin' relatin' to the last t$o bein' ke%t secret. Thus the remark made by the 4ditor o# the 4n'lish translation, thatE 7ha%ter 1cii. records a series o# %ro%hecies e1tendin' #rom 4nochVs o$n time to about one thousand years beyond the %resent 'eneration, O 0p. cit., p.44iii.P is #aulty. The %ro%hecies e1tend to the end o# our %resent :ace, not merely to a Wthousand yearsX hence. Very true thatE &n the system o# I7hristianJ chronolo'y ado%ted, a day stands IoccasionallyJ #or a hundred, and a $eek #or seven hundred years. OLoc. cit.P But this is an arbitrary and #anci#ul system ado%ted by 7hristians to make Biblical chronolo'y #it $ith #acts or theories, and does not re%resent the ori'inal thou'ht. The WdaysX stand #or the undetermined %eriods o# the Side3:aces, and the W$eeksX #or the Sub3:aces, the :oot3:aces bein' re#erred to by an e1%ression that is not even #ound in the 4n'lish translation. )oreover the sentence at the bottom o# %a'e Pa'e /-

1- E Subse2uently, in the #ourth $eek . . . the visions o# the holy and the ri'hteous shall be seen, the order o# 'eneration a#ter 'eneration shall take %lace, O 1cii.0.P is 2uite $ron'. &t stands in the ori'inalE Wthe order o# 'eneration a#ter 'eneration has taken %lace on the earth,X etc.( that is, a#ter the #irst human race %rocreated in the truly human $ay had s%run' u% in the Third :oot3:acesE a chan'e $hich entirely alters the meanin'. Then all that is 'iven in the translation 3 as very likely also in the 4thio%ic te1t, since the co%ies have been sorely tam%ered $ith 3 as about thin's $hich $ere to ha%%en in the #uture, is, $e are in#ormed, in the %ast tense o# the ori'inal 7haldean )SS., and is not %ro%hecy, but a narrative o# $hat had already come to %ass. *hen 4noch be'ins 3 Wto s%eak #rom a bookX O 0p. cit., 1cii.,.P he is readin' the account MPa$e @;N 'iven by a 'reat Seer, and the %ro%hecies are not his o$n, but are #rom the Seer. 4noch or 4noichion means Winternal eyeX or Seer. Thus every Pro%het and "de%t may be called W4noichion,X $ithout becomin' a %seudo34noch. But here, the Seer $ho com%iled the %resent Boo* of Enoch is distinctly sho$n as readin' out #rom a bookE & have been born the seventh in the #irst $eek Ithe seventh branch, or Side3:ace, o# the #irst Sub3:ace, a#ter %hysical 'eneration had be'un, namely, in the third :oot3:aceJ . . . But a#ter me, in the second $eek Isecond Sub3:aceJ 'reat $ickedness shall arise Iarose, ratherJ and in that $eek the end o# the #irst shall take %lace, in $hich mankind shall be sa#e. But $hen the #irst is com%leted ini2uity shall 'ro$ u%. O0p.cit.,1cii, ,3/ P "s translated it has no sense. "s it stands in the 4soteric te1t, it sim%ly means, that the @irst :oot3:ace shall come to an end durin' the second Sub3:ace o# the Third :oot3:ace, in the %eriod o# $hich time mankind $ill be sa#e( all this havin' no re#erence $hatever to the biblical Delu'e. Verse 1 th s%eaks o# the si1th $eek Isi1th Sub3:ace o# the Third :oot :aceJ $hen "ll those $ho are in it shall be darkened, the hearts o# all o# them shall be #or'et#ul o# $isdom I the divine kno$led'e $ill be dyin' outJ and in it shall a man ascend. This WmanX is taken by the inter%reters, #or some mysterious reasons o# their o$n, to mean Cebuchadne99ar( he is in reality the #irst Hiero%hant o# the %urely human :ace =a#ter the alle'orical #all into 'eneration> selected to %er%etuate the dyin', *isdom o# the Devas ="n'els or 4lohim>. He is the #irst WSon o# )anX 3 the mysterious a%%ellation 'iven to the divine &nitiates o# the #irst human school o# the )anushi =men>, at the very close o# the Third :oot3:ace. He is also called the WSaviour,X as it $as He, $ith the other Hiero%hants, $ho saved the 4lect and the Per#ect #rom the 'eolo'ical con#la'ration, leavin' to %erish in the cataclysm o# the 7lose O "t the close o# every :oot3:ace there comes a cataclysm, in turn by #ire, or $ater. &mmediately a#ter the W@all into 'enerationX the dross o# the third :oot3 :ace 3 those $ho #ell into sensuality by #allin' o## #rom the teachin' o# the Divine &nstructors 3 $ere destroyed, a#ter $hich the @ourth :oot3:ace ori'inated, at the end o# $hich took %lace the last Delu'e. =See the WSons o# AodX mentioned in Isis Unveiled. -03 et se".> J those $ho #or'ot the %rimeval $isdom in se1ual sensuality. "nd durin' its com%letion Io# the Wsi1th $eek,X or the si1th Sub3:ace P he shall burn the house o# dominion Ithe hal# o# the 'lobe or the then inhabited continentJ $ith #ire, and all the race o# the elect root shall be dis%ersed. O 0p. cit., 1cii,11.P Pa'e /.

The Book o. Enoch Symbolical 1 MPa$e @0N The above a%%lies to the 4lect &nitiates, and not at all to the He$s, the su%%osed chosen %eo%le, or to the Babylonian ca%tivity, as inter%reted by the 7hristian theolo'ians. 7onsiderin' that $e #ind 4noch, or his %er%etuator, mentionin' the e1ecution o# the Wde'ree u%on sinnersX in several di##erent $eeks, O 0p.cit., 1cii, /, 11, 13, 1-.P sayin' that Wevery $ork o# the un'odly shall disa%%ear #rom the $hole earthX durin' this #ourth time =the @ourth :ace>, it surely can hardly a%%ly to the one solitary Delu'e o# the Bi(le, still less to the 7a%tivity. &t #ollo$s, there#ore, that as the Boo* of Enoch covers the #ive :aces o# the )anvantara, $ith a #e$ allusions to the last t$o, it does not contain WBiblical %ro%hecies,X but sim%ly #acts taken out o# the Secret Books o# the 4ast. The 4ditor, moreover, con#esses thatE The %recedin' si1 verses, vi2., 13th, 1-th, 1.th, 1/th, and 18th, are taken #rom bet$een the 1,th and 1-th verses o# the nineteenth cha%ter, $here they are to be #ound in the )SS. O 0p. cit., note, %.1-+ P By this arbitrary trans%osition, he has made con#usion still more con#used. ?et he is 2uite ri'ht in sayin' that the doctrines o# the 3ospels, and even o# the 0ld Testament, have been taken bodily #rom the Boo* of Enoch, #or this is as evident as the sun in heaven. The $hole o# the Pentateuch $as ada%ted to #it in $ith the #acts 'iven, and this accounts #or the Hebre$s re#usin' to 'ive the book %lace in their 7anon, 6ust as the 7hristians have subse2uently re#used to admit it amon' their canonical $orks. The #act that the "%ostle Hude and many o# the 7hristian @athers re#erred to it as a revelation and a sacred volume, is, ho$ever, an e1cellent %roo# that the early 7hristians acce%ted it( amon' these the most learned 3 as, #or instance, 7lement o# "le1andria 3 understood 7hristianity and its doctrines in 2uite a di##erent li'ht #rom their modern successors, and vie$ed 7hrist under an as%ect that 8ccultists only can a%%reciate. The early Ca9arenes and 7hrestians, as Hustin )artyr calls them, $ere the #ollo$ers o# Hesus, o# the true 7hrestos and 7hristos o# &nitiation( $hereas, the modern 7hristians, es%ecially those o# the *est, may be Pa%ists, Areeks, 7alvinists, or Dutherans, but can hardly be called 7hristians, i.e., the #ollo$ers o# Hesus, the 7hrist. Thus the Boo* of Enoch is entirely symbolical. &t relates to the history o# the human :aces and o# their early relation to Theo'ony, the symbols bein' interblended $ith astronomical and cosmic mysteries. 8ne cha%ter is missin', ho$ever, in the Coachian records =#rom both the Paris and the Bodleian )SS.>, namely, 7ha%ter 1viii, in Sect P( this could not be remodelled, and there#ore it had to disa%%ear, dis#i'ured #ra'ments alone havin' been le#t out o# it. The dream about the co$s, the black, red and $hite hei#ers, relates to the #irst :aces, their division and disa%%earance. 7ha%ter 1111viii, in $hich one o# the #our "n'els W$ent to the $hite co$s and tau'ht them a mystery,X a#ter $hich, the mystery bein' born Wbecame a man,X re#ers to =a> the #irst 'rou% evolved o# %rimitive "ryans, =b> to the Wmystery o# the Herma%hroditeX so called, havin' re#erence to the birth o# the #irst human :aces as they are no$. The $ell3kno$n rite in &ndia, one that has survived in that %atriarchal country to this day, kno$n as the %assa'e, or rebirth throu'h the co$ 3 a ceremony to $hich those o# lo$er castes $ho are desirous o# becomin' Brahmans have to submit 3 has ori'inated in this mystery. Det any 4astern 8ccultist read $ith care#ul attention the above3named cha%ter in the Boo* of Enoch, and he $ill #ind that the WDord o# the Shee%,X in $hom 7hristians and 4uro%ean )ystics see 7hrist, is the Hiero%hant Victim $hose name in Sanskrit $e dare not 'ive. "'ain, that $hile the *estern
MPa$e @@N
Pa'e //

7hurchmen see 4'y%tians and &sraelites in the Wshee% and $olves,X all these animals relate in truth to the trials o# the Ceo%hyte and the mysteries o# initiation, $hether in &ndia or 4'y%t, and to that most terrible %enalty incurred by the W$olvesX 3 those $ho reveal indiscriminately that $hich is only #or the kno$led'e o# the 4lect and the WPer#ect.X The 7hristians $ho, thanks to later inter%olations, IThose inter%olations and alternations are #ound in almost every case $here #i'ures are 'iven 3 es%ecially $henever the numbers eleven and t$elve come in 3 as these are all made =by the 7hristians> to relate to the numbers o# "%ostles, and Tribes, and Patriarchs. The translator o# the 4thio%ic te1t 3 "rchbisho% Daurence 3 attributes them 'enerally to Wmistakes o# the transcriberX $henever the t$o te1ts, the Paris and the Bodleian )SS., di##er. *e #ear it is no mistake, in most cases.J have made out in that cha%ter a tri%le %ro%hecy relatin' to the Delu'e, )oses and Hesus, are mistaken, as in reality it bears directly on the %unishment and loss o# "tlantis and the %enalty o# indiscretion. =The WDord o# the shee%X is ;arma and the WHead o# the Hiero%hantsX also, the Su%reme &nitiator on earth.> He says to 4noch $ho im%lores him to save the leaders o# the shee% #rom bein' devoured by the beasts o# %reyE & $ill cause a recital to be made be#ore me . . . ho$ many they have delivered u% to destruction, and . . . $hat they $ill do( $hether they $ill act as & have commanded them or not. ccultists Do #ot &eAect the Bible 1 8# this, ho$ever, they shall be i'norant( neither shalt thou make any e1%lanation to them, neither shalt thou re%rove them( but there shall be an account o# all the destruction done by them in their res%ective seasons. O0p. cit., 1111viii. 00, 1 .P
MPa$e @2N
. . . He looked in silence, re6oicin' they $ere devoured, s$allo$ed u%, and carried o##, and leavin' them in the %o$er o# every beast #or #ood. . O Loc.cit.,0,. This %assa'e, as $ill be %resently sho$n, has led to a very curious discovery.P Those $ho labour under the im%ression that the 8ccultists o# any nation re6ect the Bi(le, in its ori'inal te1t and meanin', are $ron'. "s $ell re6ect the Boo*s of Thoth, the 7haldaean >a(alah or the Boo* of D2$an itsel#. 8ccultists only re6ect the one3sided inter%retations and the human element in the Bi(le, $hich is an 8ccult, and there#ore a sacred, volume as much as the others. "nd terrible indeed is the %unishment o# all those $ho trans'ress the %ermitted limits o# secret revelations. @rom Prometheus to Hesus, and #rom Him to the hi'hest "de%t as to the lo$est disci%le, every revealer o# mysteries has had to become a 7hrestos, a Wman o# sorro$X and a martyr. WBe$are,X said one o# the 'reatest )asters, Wo# revealin' the )ystery to those $ithoutX 3 to the %ro#ane, the Sadducee and the unbeliever. "ll the 'reat Hiero%hants in history are sho$n endin' their lives by violent deaths 3 Buddha, O &n the %ro#ane history o# Aautama Buddha he dies at the 'ood old a'e o# ei'hty, and %asses o## #rom li#e to death %eace#ully $ith all the serenity o# a 'reat saint, as Barthelemy St. Hilaire has it. Cot so in the 4soteric and true inter%retation $hich reveals the real sense o# the %ro#ane and alle'orical statement that makes Aautama, the Buddha, die very un%oetically #rom the e##ects o# too much %ork, %re%ared #or him by Tsonda. Ho$ one $ho %reached that the killin' o# animals $as the 'reatest sin, and $ho $as a %er#ect ve'etarian, could die #rom eatin' %ork, is a 2uestion that is never asked by our 8rientalists, some o# $hom made Ias no$ do many charitable missionaries in 7eylonJ 'reat #un at the alle'ed occurrence. The sim%le truth is Pa'e /8

that the said rice and %ork are %urely alle'orical. :ice stands #or W#orbidden #ruit,X like 4ve!s 5a%%le5, and means 8ccult kno$led'e $ith the 7hinese and Tibetans( and W%ork W #or Brahmanical teachin's 3 Vishnu havin' assumed in his #irst "vatFra the #orm o# a boar, in order to raise the earth on the sur#ace o# the $aters o# s%ace. &t is not, there#ore, #rom W%orkX that Buddha died, but #or havin' divul'ed some o# the Brahmanical mysteries, a#ter $hich, seein' the bad e##ects brou'ht on some un$orthy %eo%le by the revelation, he %re#erred, instead o# availin' himsel# o# Cirvana, to leave his earthly #orm, remainin' still in the s%here o# the livin', in order to hel% humanity to %ro'ress. Hence his constant reincarnations in the hierarchy o# the Dalai and Teshu Damas, amon' other bounties. Such is the 4soteric e1%lanation. The li#e o# Aautama $ill be more #ully discussed later on.P Pytha'oras, Moroaster, most o# the 'reat Anostics, the #ounders o# their res%ective schools( and in our o$n more modern e%och a number o# @ire3Philoso%hers o# :osicrucians and "de%ts. "ll o# these are sho$n 3 $hether %lainly or under the veil o# alle'ory 3 as %ayin' the %enalty #or the revelations they had made. This may seem to the %ro#ane reader only coincidence. To the 8ccultist, the death o# every W)asterX is si'ni#icant, and a%%ears %re'nant $ith meanin'. *here do $e #ind in history that W)essen'erX 'rand or humble, an &nitiate or a Ceo%hyte, $ho, $hen he $as made the bearer o# some hitherto concealed truth or truths, $as not cruci#ied and rent to shreds by the Wdo'sX o# envy, malice and i'noranceK Such is the terrible 8ccult la$( and he $ho does not #eel in himsel# the heart o# a lion to scorn the sava'e barkin', and the soul o# a dove to #or'ive the %oor i'norant #ools, let him 'ive u% the Sacred Science. To succeed, the 8ccultist must be #earless( he has to brave dan'ers, dishonour and death, to be #or'ivin', and to be silent on that $hich cannot be 'iven. Those $ho have vainly laboured in that direction must $ait in these days 3 as the Boo* of Enoch teaches 3 Wuntil the evildoers be consumedX and the %o$er o# the $icked annihilated. &t is not la$#ul #or the 8ccultist to seek or even to thirst #or reven'eE let him
MPa$e 28N
*ait until sin %ass a$ay, #or their Ithe sinnersJ names shall be blotted out o# the holy books Ithe astral recordsJ, their seed shall be destroyed and their s%irits slain.O 0p. cit., cv.+1.P 4soterically, 4noch is the WSon o# man,X the #irst( and symbolically, the #irst Sub3:ace o# the 6ifth :oot :ace.O &n the Bi(le I3enesis, iv and vJ there are three distinct 4nochs I;anoch or 7hanochJ 3 the son o# 7ain, the son o# Seth, and the son o# Hared( but they are all identical, and t$o o# them are mentioned #or the %ur%ose o# misleadin'. The years o# only the last t$o are 'iven, the #irst one bein' le#t $ithout #urther notice.P "nd i# his name yields #or %ur%oses o# numerical and astronomical 'ly%hs the meanin' o# the solar year, or 3.-, in con#ormity to the a'e assi'ned to him in 3enesis, it is because, bein' the seventh, he is, #or 8ccult %ur%oses, the %ersoni#ied %eriod o# the t$o %recedin' :aces $ith their #ourteen Sub3 :aces. There#ore, he is sho$n in the Book as the 'reat 'rand#ather o# Coah $ho, in his turn, is the %ersoni#ication o# the mankind o# the @i#th, stru''lin' $ith that o# the @ourth :oot3:ace 3 the 'reat %eriod o# the revealed and %ro#aned )ysteries, $hen the Wsons o# AodX comin' do$n on 4arth took #or $ives the dau'hters o# men, and tau'ht them the secrets o# the "n'els( in other $ords, $hen the Wmind3bornX men o# the Third :ace mi1ed themselves $ith those o# the @ourth, and the divine Science $as 'radually brou'ht do$n by men to Sorcery.
Pa'e /0
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # %R Hermetic an+ *abalistic Doctrines
TH4 cosmo'ony o# Hermes is as veiled as the )osaic system, only it is u%on its #ace #ar more in harmony $ith the doctrines o# the Secret Sciences and even o# )odern Science. Says the thrice 'reat Trisme'istus, Wthe hand that sha%ed the $orld out o# #ormless %re3e1istent matter is no handX( to $hich 3enesis is made to re%ly, WThe $orld $as created out o# nothin',X althou'h the >a((alah denies such a meanin' in its o%enin' sentences. The ;abalists have never, any more than have the &ndian "ryans, admitted such an absurdity. *ith them, @ire, or Heat, and )otion O The eternal and incessant Winbreathin' and outbreathin' o# ParabrahmanX or Cature, the Gniverse o# S%ace, $hether durin' )anvantara or Pralaya.P $ere chie#ly instrumental in the #ormation o# the $orld out o# %re3e1istin' )atter. The Parabrahman and )ila%rakriti o# the VedFntins are the %rototy%es o# the 4n Su%h and Shekinah o# the ;abalists. "diti is the ori'inal o# Se%hira, and the Pra6F%atis are the elder brothers o# the Se%hiroth. The nebular theory o# )odern Science, $ith all its mysteries, is solved in the cosmo'ony o# the "rchaic Doctrine( and the %arado1ical thou'h very scienti#ic enunciation, that W coolin' causes contraction and contraction causes heat( there#ore coolin' causes heat,X is sho$n as the chie# a'ency in the #ormation o# the $orlds, and es%ecially o# our sun and solar system.
MPa$e 2)N
"ll this is contained $ithin the small com%ass o# Sepher .etsirah in its thirty3t$o $onder#ul *ays o# *isdom, si'ned WHah Hehovah Sabaoth,X #or $homsoever has the key to its hidden meanin'. "s to the do'matic or theolo'ical inter%retation o# the #irst verses in 3enesis it is %ertinently ans$ered in the same book, $here s%eakin' o# the MPa$e 26N Three )others, "ir, *ater and @ire, the $riter describes them as a balance $ith The 'ood in one scale, the evil in the other, and the oscillatin' ton'ue o# the Balance bet$een them. O0p. cit., iii, 1.P 8ne o# the secret names o# the 8ne 4ternal and 4ver3Present Deity, $as in every country the same, and it has %reserved to this day a %honetic likeness in the various lan'ua'es. The "um o# the Hindus, the sacred syllable, had become the L"`jb $ith the Areeks, and the "evum $ith the :omans 3 the Pan or "ll. The Wthirtieth $ayX is called in the Sepher .et2irah the W'atherin' understandin',X because Thereby 'ather the celestial ade%ts 6ud'ments o# the stars and celestial si'ns, and their observations o# the orbits are the %er#ection o# science. O0p. cit.,3 .P The thirty3second and last is called therein the Wservin' understandin',X and it is so3called because it is " dis%oser o# all those that are servin' in the $ork o# the Seven Planets, accordin' to their Hosts.O 0p. cit.,3+.P The W$orkX $as &nitiation, durin' $hich all the mysteries connected $ith the WSeven PlanetsX $ere divul'ed, and also the mystery o# the WSun3&nitiateX $ith his seven radiances or beams cut o## 3 the 'lory and trium%h o# the anointed, the 7hristos( a mystery that makes %lain the rather %u99lin' e1%ression o# 7lemensE Pa'e 8

@or $e shall #ind that very many o# the do'mas that are held by such sects Io# Barbarian and Hellenic Philoso%hyJ as have not become utterly senseless, and are not cut out #rom the order o# nature IWby cuttin' o## 7hrist,X O Those $ho are a$are o# the term 7hristos $as a%%lied by the Anostics to the Hi'her 4'o =the ancient Pa'an Areek &nitiates doin' the same>, $ill readily understand the allusion. 7hristos $as said to be cut o## #rom the lo$er 4'o, 7hrestos, a#ter the #inal and su%reme &nitiation, $hen the t$o became blended in one( 7hrestos bein' con2uered and resurrected in the 'lori#ied 7hristos 3 @ranck, Die >a((ala, /-E Dunla%, Sod, Vol.11.J or rather 7hrestosJ . . . 7orres%ond in their ori'in and $ith the truth as a $hole. O Stromateis,1. 1iii.P &n Isis Unveiled, O 0p.cit.,&&.viii.P the reader $ill #ind #uller in#ormation than can be 'iven here on the ,ohar and its author, the 'reat ;abalist, Simeon Ben Hochai. &t is said there that on account o# his bein' kno$n to be in %ossession o# the secret kno$led'e and o# the )ercaba, $hich insured the rece%tion o# the W*ord,X his very li#e $as endan'ered, and he had to #ly to the $ilderness, $here he lived in a cave #or t$elve years surrounded by #aith#ul disci%les, and #inally died there amid si'ns and $onders. O )any are the marvels recorded as havin' taken %lace at his death, or $e should rather say his translation( #or he did not die as others do, but havin' suddenly disa%%eared, $hile a da99lin' li'ht #illed the cavern $ith 'lory, his body $as a'ain seen u%on its subsidence. *hen this heavenly li'ht 'ave %lace to the habitual semi3darkness o# the 'loomy cave 3 then only, says Ainsbur', Wthe disci%les o# &srael %erceived that the lam% o# &srael $as e1tin'uished.X His bio'ra%hers tell us that there $ere voices heard #rom Heaven durin' the %re%aration #or his #uneral, and at his interment, $hen the co##in $as lo$ered into the dee% cave %re%ared #or it, a #lame broke #orth and a voice mi'hty and ma6estic %ronounced these $ordsE !This is he $ho caused the earth to 2uake, and the kin'doms to shakeB! P The *abalah an+ The Book o. Enoch 1 MPa$e 23N His teachin's on the ori'in o# the Secret Doctrine, or, as he also calls it, the Secret *isdom, are the same as those #ound in the 4ast, $ith the e1ce%tion that in %lace o# the 7hie# o# a Host o# Planetary S%irits he %uts WAod,X sayin' that this *isdom $as #irst tau'ht by Aod himsel# to a certain number o# 4lect "n'els( $hereas in the 4astern Doctrine the sayin' is di##erent, as $ill be seen. Some synthetic and ;abalistic studies on the sacred Boo* of Enoch and the Taro =:ota> are be#ore us. *e 2uote #rom the )S. co%y o# a *estern 8ccultist, $ho is %re#aced by these $ordsE There is but one Da$, one Princi%le, one "'ent, one Truth and one *ord. That $hich is above is analo'ically as that $hich is belo$. "ll that $hich is, is the result o# 2uantities and o# e2uilibriums. The a1iom o# 4li%has Devi and this tri%le e%i'ra%h sho$ the identity o# thou'ht bet$een the 4ast and the *est $ith re'ard to the Secret Science $hich, as the same )S, tells us, isE The key o# thin's concealed, the key o# the sanctuary. This is the Sacred *ord $hich 'ives to the "de%t the su%reme reason o# 8ccultism and its )ysteries. &t is the guintessence o# Philoso%hies and o# Do'mas( it is the "l%ha and 8me'a( it is the Di'ht, Di#e and *isdom Gniversal. Pa'e 81

The Taro o# the sacred Boo* of Enoch, or :ota, is %re#aced, moreover, $ith this e1%lanationE The anti2uity o# this book is lost in the ni'ht o# time. &t is of Indian origin, and 'oes back to an e%och lon' be#ore )oses . . . &t is $ritten u%on detached leaves, $hich at the #irst $ere o# #ine 'old and %recious metals . . . &t is symbolical, and its combinations ada%t themselves to all the $onders o# the S%irit. "ltered by its %assa'e across the "'es, it is nevertheless %reserved 3 thanks to the i'norance o# the curious 3 in its ty%es and its most im%ortant %rimitive #i'ures. This is the :ota o# 4noch, no$ called Taro o# 4noch, to $hich de )irville alludes, as $e sa$, as the means used #or Wevil )a'ic.X the MPa$e 24N Wmetallic %lates Ior leavesJ esca%ed #rom destruction durin' the Delu'eX and $hich are attributed by him to 7ain. They have esca%ed the Delu'e #or the sim%le reason that this @lood $as not WGniversal.X "nd it is said to be Wo# &ndian ori'in,X because its ori'in is $ith the &ndian "ryans o# the #irst Sub3:ace o# the @i#th :oot3:ace, be#ore the #inal destruction o# the last stron'hold o# "tlantis. But, i# it ori'inated $ith the #ore#athers o# the %rimitive Hindus, it $as not in &ndia that it $as #irst used. &ts ori'in is still more ancient and must be traced beyond and into the Himaleh, O Pockocke, may be, $as not alto'ether $ron' in derivin' the Aerman Heaven, Himmel, #rom Himalaya( nor can it be denied that it is the Hindu ;ailasa =Heaven> that is the #ather o# the Areek Heaven =;oilon>, and o# the Datin 7oelum.P the Sno$y :an'e. &t $as born in that mysterious locality $hich no one is able to locate, and $hich is the des%air o# both Aeo'ra%hers and 7hristian Theolo'ians 3 the re'ions in $hich the Brahman %laces his ;ailasa, the )ount Sumeru, and the PFrvatk Pamkr, trans#ormed by the Areeks into Paro%amisus. :ound this locality, $hich still e1ists, the traditions o# the Aarden o# 4den $ere built. @rom these re'ions the Areeks obtained their Parnassus O See Pockocke!s India in 3reece, and his derivation o# )ount Parnassus #rom Parnasa, the lea# and branch huts o# the Hindu ascetics, hal# shrine and hal# habitation. WPart o# the Par3o3Pamisus =the hill o# Bamian>, is called Parnassus. WThese mountains are called Devanica, because they are so #ull o# Devas o# Aods, called WAods o# the 4arthEX Bhu Devas. They lived, accordin' to the Puranas, in bo$ers or huts, called Parnasas, because they $ere made o# leaves( =Parnas>,X %.3 +.P and thence %roceeded most o# the biblical %ersona'es, some o# them in their day men, some demi'ods and heroes, some 3 thou'h very #e$ 3 myths, the astronomical double o# the #ormer. "bram $as one o# them 3 a 7haldaean BrFhman, O :a$linson is 6ustly very con#ident o# an "ryan and Vedic in#luence on the early mytholo'y and history o# Babylon and 7haldea.P says the le'end, trans#ormed later, a#ter he had re%udiated his Aods and le#t his Gr =pur, Wto$nXK> in 7haldaea, into "3 brahms O This is a Secret Doctrine a##irmation, and may or may not be acce%ted. 8nly "brahm, &saac and Hudah resemble terribly the Hindu BrahmF, &kshvFku and ?adu.P =or "3braham Xno3brFhmanX $ho emi'rated. "bram becomin' the W#ather o# many nationsX is thus e1%lained. The student o# 8ccultism has to bear in mind that every Aod and hero in ancient Pantheons =that o# the Bi(le included>, has three bio'ra%hies in the narrative, so to say, runnin' %arallel $ith each other and each connected $ith one o# the as%ects o# the hero 3 historical, astronomical and %er#ectly mythical, the last servin' to connect the other t$o to'ether and smooth a$ay the as%erities and discordancies in the narrative, and 'atherin' into one or more symbols the verities o# the #irst t$o. Docalities are made to corres%ond $ith astronomical and even $ith %sychic events. #umbers an+ 5easures 3 MPa$e 2-N History $as thus made ca%tive by ancient )ystery, to become later on the 'reat S%hyn1 o# the nineteenth century. 8nly, instead o# devourin' her too dull 2uerists $ho $ill unriddle her $hether she ackno$led'es it or not, she is desecrated and man'led by the modern Pa'e 8+

8edi%us, be#ore he #orces her into the sea o# s%eculations in $hich the S%hyn1 is dro$ned and %erishes. This has no$ become sel#3evident, not only throu'h the Secret Teachin's, %arsimoniously as they may be 'iven, but by earnest and learned Symbolo'ists and even Aeometricians. The >e$ to the /e(re) Eg$ptian '$ster$, in $hich a learned )ason o# 7incinnati, )r. :alston Skinner, unveils the riddle o# a Aod, $ith such un'odly $ays about him as the Biblical Hah3ve, is #ollo$ed by the establishment o# a learned society under the %residentshi% o# a 'entleman #rom 8hio and #our vice3%residents, one o# $hom is Pia99i Smith, the $ell3kno$n "stronomer and 4'y%tolo'ist. The Director o# the :oyal 8bservatory in Scotland and author o# The 3reat P$ramid, Pharaonic ($ name, /umanitarian ($ fact, its 'arvels, '$steries, and its Teachings, is seekin' to %rove the same %roblem as the "merican author and )ason( namely, that the 4n'lish system o# measurement is the same as that used by the ancient 4'y%tians in the construction o# their Pyramid, or in )r. Skinner!s o$n $ords that the Pharaonic Wsource o# measuresX ori'inated the WBritish inch and the ancient cubit.X &t Wori'inatedX much more than this, as $ill be #ully demonstrated be#ore the end o# the ne1t century. Cot only is everythin' in *estern reli'ion related to measures, 'eometrical #i'ures, and time3calculations, the %rinci%al %eriod3durations bein' #ounded on most o# the historical %ersona'es,O &t is said in The 3nostics and their ;emains, by 7.*. ;in' =%.13> $ith re'ard to the names o# Brahma and "bramE WThis #i'ure o# the man, Seir "n%in, consists o# +,3 numbers, bein' the numerical value o# the letters in the name L"bramV si'ni#yin' the di##erent orders in the celestial Hierarchies. &n #act the names "bram and Brahma are e2uivalent in numerical value.X Thus to one ac2uainted $ith 4soteric Symbolism, it does not seem at all stran'e to #ind in the Doka3%Flas =the #our cardinal and intermediate %oints o# the com%ass %ersoni#ied by ei'ht Hindu Aods> &ndraVs ele%hant, names "bhra 3 =matan'a> and his $i#e "bhramu. "bhra is in a $ay a *isdom Deity, since it is this ele%hantVs head that re%laced that o# Aanesha =Aana%ati> the Aod o# *isdom, cut o## by Shiva. Co$ "bhra means Wcloud,X and it is also the name o# the city $here "bram is su%%osed to have resided 3 $hen read back$ards 3 W"rba =;ir6ath> the city o# #our . . . "bram is "bra $ith an a%%ended m #inal, and "bra read back$ard is "rbaX =>e$ to the /e(re) Eg$ptian '$ster$I. The author mi'ht have added that "bra meanin' in Sanskrit Win, or o#, the clouds,X the cosmo3astronomical symbol o# "bram becomes still %lainer. "ll o# these ou'ht to be read in their ori'inals , in Sanskrit.P but the latter are also connected $ith heaven and earth truly, only $ith the &ndo3"ryan heaven and earth, not $ith those o# Palestine. The %rototy%es o# nearly all the biblical %ersona'es are to be sou'ht MPa$e 2;N #or in the early Pantheon o# &ndia. &t is the W)ind3bornX Sons o# Brahma, or rather o# the DhyFni3Pitara =the W@ather 3AodsX>, the WSons o# Di'ht,X $ho have 'iven birth to the WSons o# 4arthX 3 the Patriachs. @or i# the ;ig +eda and its three sister +edas have been Wmilked out #rom #ire, air and sun,X or "'ni, &ndra, and Surya, as 'anu7Smriti tells us, the 0ld Testament $as most undeniably Wmilked outX o# the most in'enious brains o# Hebre$ ;abalists, %artly in 4'y%t and %artly in Babylonia 3 W the seat o# Sanskrit literature and Brahman learnin' #rom her ori'in.X as 7olonel Vans ;ennedy truly declared. 8ne o# such co%ies $as "bram or "braham, into $hose bosom every orthodo1 He$ ho%es to be 'athered a#ter death, that bosom bein' localised as Wheaven in the cloudsX or "bhra.O Be#ore these theories and s%eculations 3 $e are $illin' to admit they are such 3 are re6ected, the #ollo$in' #e$ %oints ou'ht to be e1%lained. =1> *hy a#ter leavin' 4'y%t, $as the %atriarchVs name chan'ed by Hehovah #rom "bram to "braham. =+> *hy Sarai becomes on the same %rinci%le Sarah =3en., 1vii.>. =3> *hence the stran'e coincidence o# namesK =,> *hy should "le1ander Polyhistor say that "braham $as born at ;amarina or Gria, a city o# soothsayers, and invented "srronomyK =-> WThe "brahamic recollections 'o back at least three millenniums beyond the 'rand#ather o# Hacob, Wsays Bunsen =Eg$ptGs Place in /istor$. v.3-.> P @rom "braham to 4nochVs Taro there seems to be a considerable distance, yet the t$o are closely related by more than one link, Aa##arel has sho$n that the #our symbolical animals on the t$enty3#irst key Pa'e 83

o# the Taro, at the third se%tenary, are the Tera%him o# the He$s invented and $orshi%%ed by "bramVs #ather Terah, and used in the oracles o# the Grim and Thummim. )oreover, astronomically "braham is the sun3measure and a %ortion o# the sun, $hile 4noch is the solar year, as much as are Hermes or Thot( and Thot, numerically, W$as the e2uivalent o# )oses, or Hermes,X Wthe lord o# the lo$er realms, also esteemed as a teacher o# $isdom,X the same )ason3mathematician tells us( and the Taro bein', accordin' to one o# the latest bulls o# the Po%e, Wan invention o# Hell,X the same Was )asonry and 8ccultism,X the relation is evident. The Taro contains indeed the mystery o# all such transmutations o# %ersona'es into sidereal bodies and vice versa. The W$heel o# 4nochX is an archaic invention, the most ancient o# all, #or it is #ound in 7hina. 4li%has Devi says there $as not a nation but had it, its real meanin' bein' %reserved in the 'reatest secrecy. &t $as a universal heirloom. "s $e see, neither the Boo* of Enoch =his W*heelX>, nor the ,ohar, nor any other kabalistic volume, contains merely He$ish $isdom.
The Doctrine Belon$s to All The doctrine itsel# bein' the result o# $hole millenniums o# thou'ht, is there#ore the 6oint %ro%erty o# "de%ts o# every nation under the sun. Cevertheless, the ,ohar teaches %ractical 8ccultism more than any other $ork on that sub6ect( not as it is translated and commented u%on by its various critics thou'h, but $ith the secret si'ns on its mar'ins. These si'ns contain the hidden instructions, a%art #rom the meta%hysical inter%retations and a%%arent absurdities so #ully credited by Hose%hus, $ho $as never initiated and 'ave out the dead letter as he had received it. O Isis Unveiled, ii. 3- .P
MPa$e 20N
Pa'e 8,
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # R Various ccult Systems o. %nter,retations 1o. Al,habets an+ #umerals
MPa$e 2@N TH4
transcendental methods o# the >a(alah must not be mentioned in a %ublic $ork( but its various systems o# arithmetical and 'eometrical $ays o# unriddlin' certain symbols may be described. The ,ohar methods o# calculation, $ith their three sections, the Aematria, Cotaricon and Temura, also the "lbath and "l'ath, are e1tremely di##icult to %ractice. *e re#er those $ho $ould learn more to 7ornelius "'ri%%aVs $orks O See Isis Unveiled, ii. +1833 . Aematria is #ormed by a metathesis #rom the Areek $ord ah\QQ\d]`\Cotaricon may be com%ared to steno'ra%hy( Temura is %ermutation 3 a $ay o# dividin' the al%habet and shi#tin' letters.P But none o# those systems can ever be understood unless a ;abalist becomes a real )aster in his Science. The Symbolism o# Pytha'oras re2uires still more arduous labour. His symbols are very numerous, and to com%rehend even the 'eneral 'ist o# his abstruse doctrines #rom his Symbolo'y $ould necessitate years o# study. His chie# #i'ures are the s2uare =the Tetraktys>, the e2uilateral trian'le, the %oint $ithin a circle, the cube, the tri%le trian'le, and #inally the #orty3seventh %ro%osition o# 4uclidVs 4lements, o# $hich %ro%osition Pytha'oras $as the inventor. But $ith the e1ce%tion, none o# the #ore'oin' symbols ori'inated $ith him, as some believe. )illenniums be#ore his day, they $ere $ell kno$n in &ndia, $hence the Samian Sa'e brou'ht them, not as a s%eculation, but as a demonstrated Science, says Por%hyry, 2uotin' #rom the Pytha'orean )oderatus. The numerals o# Pytha'oras $ere hiero'ly%hical symbols by means $hereo# he e1%lains all ideas concernin' the nature o# thin's. O De +ita P$thag.P #umbers an+ 5a$ic 1 MPa$e 22N The #undamental 'eometrical #i'ure o# the >a(alah, as 'iven in the Boo* of -um(ers, O *e are not a$are that a co%y o# this ancient $ork is embraced in the catalo'ue o# any 4uro%ean library( but it is one o# the WBooks o# Hermes,X and it is re#erred to and 2uotations are made #rom it in the $orks o# a number o# ancient and mediaeval %hiloso%hical authors. "mon' these authorities are "rnoldo di VillanovaVs ;osarium Philosoph., @rancesco "rnu%hiVs 0pus de Lapide, Hermes Trisme'istusV Tractatus de Transmutatione 'etallorum and Ta(ula Smaragdina, and above all the treatise o# :aymond Dully, &( &ngelis 0pus Divinum de ?uinta Essentia.J that #i'ure $hich tradition and the 4soteric Doctrines tell us $as 'iven by the Deity &tsel# to )oses on )ount Sinai, OE4odus,11v., .P contains the key to the universal %roblem in its 'randiose, because sim%le, combinations. This #i'ure contains in itsel# all the others. The Symbolism o# numbers and their mathematical interrelations is also one o# the branches o# )a'ic, es%ecially o# mental )a'ic, divination and correct %erce%tion in clairvoyance. Systems di##er, but the root idea is every$here the same. "s sho$n in the ;o$al 'asonic #$clopaedia, by ;enneth :.H. )acken9ieE 8ne system ado%ts unity, another trinity, a third 2uin2uinity( a'ain $e have se1a'ons, he%ta'ons, novems, and so on, until the mind is lost in the survey o# the materials alone o# a science o# numbers. ISu( voce WCumbers.XJ The DevanF'ark characters in $hich Sanscrit is 'enerally $ritten, have all that the Hermetic, 7haldaean and Hebre$ al%habets have, and in addition the 8ccult si'ni#icance o# the Weternal sound,X and the meanin' 'iven to every letter in its relation to s%iritual as $ell as terrestrial thin's. "s there are only Pa'e 8-

t$enty3t$o letters in the Hebre$ al%habet and ten #undamental numbers, $hile in the DevanF'ark there are thirty3#ive consonants and si1teen vo$els, makin' alto'ether #i#ty3one sim%le letters, $ith numberless combinations in addition, the mar'in #or s%eculation and kno$led'e is in %ro%ortion considerably $ider. 4very letter has is e2uivalent in other lan'ua'es, and its e2uivalent in a #i'ure or #i'ures o# the calculation table. &t has also numerous other si'ni#ications, $hich de%end u%on the s%ecial idiosyncrasies and characteristics o# the %erson, ob6ect, or sub6ect to be studied. "s the Hindus claim to have received the Devana'ari characters #rom Sarasvati, the inventress o# Sanskrit, the Wlan'ua'e o# the DevasX or Aods =in their e1oteric %antheon>, so most o# the ancient nations claimed the same %rivile'e #or the ori'in o# their letters and ton'ue. The >a(alah MPa$e )88N calls the Hebre$ al%habet the Wletters o# the "n'els,X $hich $ere communicated to the Patriarchs, 6ust as the Devana'ari $as to the :ishis by the Devas. The 7haldaeans #ound their letters traced in the sky by the Wyet unsettled stars and comets,X says the Boo* of -um(ers( $hile the Phoenicians had a sacred al%habet #ormed by the t$istin's o# the sacred ser%ents. The Catar ;hari =hieratic al%habet> and secret =sacerdotal> s%eech o# the 4'y%tians is closely related to the oldest WSecret Doctrine S%eech.X &t is a DevanF'ark $ith mystical combinations and additions, into $hich the Sen9ar lar'ely enters. The %o$er and %otency o# numbers and characters are $ell kno$n to many *estern 8ccultists as bein' com%ounded #rom all these systems, but are still unkno$n to Hindu students, i# not to their 8ccultists. &n their turn 4uro%ean ;abalists are 'enerally i'norant o# the al%habetical secrets o# &ndian 4soterism. "t the same time the 'eneral reader in the *est kno$s nothin' o# either( least o# all ho$ dee% are the traces le#t by the 4soteric numeral systems o# the $orld in the 7hristian 7hurches. Cevertheless this system o# numerals solves the %roblem o# cosmo'ony #or $homsoever studies it, $hile the system o# 'eometrical #i'ures re%resents the numbers ob6ectively. To realise the #ull com%rehension o# the Dei#ic and the "bstruse en6oyed by the "ncients, one has to study the ori'in o# the #i'urative re%resentations o# their %rimitive Philoso%hers. The Boo*s of /ermes are the oldest re%ositories o# numerical Symbolo'y in *estern 8ccultism. &n them $e #ind that the number ten O See Hohannes )eursius, Denarius P$thagoricus.P is the )other o# the Soul, Di#e and Di'ht bein' therein united. @or as the sacred ana'ram Teru%h sho$s in the Boo* of >e$s =Cumbers>, the number 1 =one> is born #rom s%irit, and the number 1 =ten> #rom )atterE Wthe unity has made the ten, the ten, the unityX( and this is only the Pantheistic a1iom, in other $ords WAod in Cature and Cature in Aod.X The kabalistic Aematria is arithmetical, not 'eometrical. &t is one o# the methods #or e1tractin' the hidden meanin' #rom letters, $ords, and sentences. &t consists in a%%lyin' to the letters o# a $ord the sense they bear in numbers, in out$ard sha%e as $ell as in their individual sense. "s illustrated by :a'onE The #i'ure & si'ni#ied the livin' man =a body erect>, man bein' the only livin' bein' en6oyin' this #aculty. " head bein' added to it, the 'ly%h =or letter> P $as obtained, meanin' %aternity, creative %otency( the : si'ni#yin' the $alkin' man =$ith his #oot #or$ard> 'oin', iens, iturus O :a'on, 'aconnerie 0cculte, %.,+.. note.P 9o+s an+ #umbers 1
MPa$e )8)N The
characters $ere also made su%%lementary to s%eech, every letter bein' at once Pa'e 8.

a #i'ure re%resentin' a sound #or the ear, and idea to the mind( as, #or instance the letter @, $hich is a cuttin' sound like that o# air rushin' 2uickly throu'h s%ace( #ury, #usee, #u'ue, all $ords e1%ressive o#, and de%ictin' $hat they si'ni#y. O I(id., %.,3+, note.P But the above %ertains to another system, that o# the %rimitive and %hiloso%hical #ormation o# the letters and their out$ard 'ly%hic #orm 3 not to Aematria. The Temura is another kabalistic method, by $hich any $ord could be made to yield its mystery out o# its ana'ram. So in Sepher .et2irah $e read W8ne 3 the s%irit o# the "lahim o# Dives.X &n the oldest kabalistic dia'rams the Se%hiroth =the seven and the three> are re%resented as $heels or circles, and "dam ;admon, the %rimitive )an, as an u%ri'ht %illar. W*heels and sera%him and the holy creaturesX =7hioth> says :abbi "kiba. &n still another system o# the symbolical >a(alah called "lbath 3 $hich arran'es the letters o# the al%habet by %airs in three ro$s 3 all the cou%les in the #irst ro$ bear the numerical value ten( and in the system o# Simeon Ben Shetah =an "le1andrian Ceo%latonist under the #irst Ptolemy> the u%%ermost cou%le 3 the most sacred o# all 3 is %receded by the Pytha'orean cy%herE one and a nou'ht 3 1 . "ll bein's, #rom the #irst divine emanation, or WAod mani#ested,X do$n to the lo$est atomic e1istence, Whave their %articular number $hich distin'uishes each o# them and becomes the source o# their attributes and 2ualities as o# their destiny.X 7hance, as tau'ht by 7ornelius "'ri%%a, is in reality only an unkno$n %ro'ression( and time but a succession o# numbers. Hence, #uturity bein' a com%ound o# chance and time, these are made to serve 8ccult calculations in order to #ind the result o# an event, or the #uture o# oneVs destiny. Said Pytha'orasE There is a mysterious connection bet$een the Aods and numbers, on $hich the science o# arithmancy is based. The soul is a $orld that is sel#3movin'( the soul contains in itsel#, and is, the 2uaternary, the tetraktys Ithe %er#ect cubeJ. There are lucky and unlucky, or bene#icent and male#icent numbers. Thus $hile the ternary 3 the #irst o# the odd numbers =the one bein' the %er#ect and standin' by itsel# in 8ccultism> 3 is the divine #i'ure or the trian'le( the duad $as dis'raced by the Pytha'oreans #rom the MPa$e )86N #irst. &t re%resented )atter, the %assive and evil %rinci%le 3 the number o# )aya, illusion. *hile the number one symboli9ed harmony, order or the 'ood %rinci%le =the one Aod e1%ressed in Datin by Solus, #rom $hich the $ord Sol, the Sun, the symbol o# the Deity>, number t)o e1%ressed a contrary idea. The science o# 'ood and evil be'an $ith it. "ll that is double, #alse, o%%osed to the only reality, $as de%icted by the binary. &t also e1%ressed the contrasts in Cature $hich are al$ays doubleE ni'ht and day, li'ht and darkness, cold and heat, dam%ness and dryness, health and sickness, error and truth, male and #emale, etc. . . . The :omans dedicated to Pluto the second month o# the year, and the second day o# that month to e1%iations in honour o# the )anes. Hence the same rite established by the Datin 7hurch, and #aith#ully co%ied. Po%e Hohn P&P, instituted in 1 3 the @estival o# the Dead, $hich had to be celebrated on the +nd o# Covember, the second month o# autumn. O 41tracted #rom :a'on, 'aconnerie 0cculte. %.,+/, note.P 8n the other hand the trian'le, a %urely 'eometrical #i'ure, had 'reat honour she$n it by every nation, and #or this reasonE
Pa'e 8/

&n 'eometry a strai'ht line cannot re%resent an absolutely %er#ect #i'ure, any more than t$o strai'ht lines. Three strai'ht lines, on the other hand, %roduce by their 6unction a trian'le, or the #irst absolutely %er#ect #i'ure. There#ore, it symboli9ed #rom the #irst and to this day the 4ternal 3 the #irst %er#ection. The $ord #or deity in Datin, as in @rench, be'ins $ith D, in Areek the delta or trian'le l, $hose three sides symboli9e the trinity, or the three kin'doms, or, a'ain, divine nature. &n the middle is the Hebre$ ?od, the initial o# Hehovah Isee 4li%has DeviVs Dogme et ;ituel, i. 1-,J, the animatin' s%irit or #ire, the 'eneratin' %rinci%le re%resented by the letter A, the initial o# WAodX in the northern lan'ua'es, $hose %hiloso%hical si'ni#icance is 'eneration. O Summarised #rom :a'on, i(id., %.,+8, note.P "s stated correctly by the #amous )ason :a'on, the Hindu Trimurti is %ersoni#ied in the $orld o# ideas by 7reation, Preservation and Destruction, or Brahma, Vishnu and Shiva( in the $orld o# matter by 4arth, *ater and @ire, or the Sun, and symbolised by the Dotus, a #lo$er that lives by earth, $ater, and the sun. O :a'on mentions the curious #act that the #irst #our numbers in Aerman are named a#ter the elements. W4in, or one, means the air, the element $hich, ever in motion, %enetrates matter throu'hout, and $hose continual ebb and tide is the universal vehicle o# li#e. W M$ei, t$o, is derived #rom the old Aerman M$ei', si'ni#yin' 'erm, #ecundity( it stands #or earth the #ecund mother o# all. W Drei, three is the trienos o# the Areeks, standin' #or $ater, $hence the Sea3'ods, TritonsE and trident, the emblem o# Ce%tune 3 the $ater, or sea, in 'eneral bein' called "m%hitrite =surroundin' $ater>. W Vier, #our, a number meanin' in Bel'iam #ire . . . &t is in the 2uaternary that the #irst solid #i'ure is #ound, the universal symbol o# immortality, the Pyramid, L$hose #irst syllable means #ire.V Dysis and Timaeus o# Doeris claimed that there $as not a thin' one could name that had not the 2uaternary #or its root. . . The in'enious and mystical idea $hich led to the veneration o# the ternary and the trian'le $as a%%lied to number #our and its #i'ureE it $as said to e1%ress a livin' bein', &, the vehicle o# the trian'le ,, vehicle o# Aod, or man carryin' in him the divine %rinci%le.X @inally, Wthe "ncients re%resented the $orld by the number #ive. Diodorus e1%lains it by sayin' that the number re%resents earth, #ire, $ater, air and ether or s%iritus. Hence, the ori'in o# Pente =#ive> and o# Pan =the Aod> meanin' in Areek all.X =7om%are :a'on. op. cit., %%. ,+83,3 .> &t is le#t $ith the Hindu 8ccultists to e1%lain the relation this Sanskrit $ord Pancha =#ive> has to the elements, the Areek Pente havin' #or its root the Sanskrit term.P The Dotus, sacred to &sis had the same si'ni#icance in 4'y%t, $hereas in the 7hristian symbol, the Dotus, not bein' #ound in either Hudaea or 4uro%e, $as re%laced by the $ater3lily. The 'niversal Lan$ua$e 1 MPa$e )83N &n every Areek and Datin 7hurch, in all the %ictures o# the "nnunciation, the "rchan'el Aabriel is de%icted $ith this trinitarian symbol in his hand standin' be#ore )ary, $hile above the chie# altar or under the dome, the 4ye o# the 4ternal is %ainted $ithin a trian'le, made to re%lace the Hebre$ ?od or Aod.
Pa'e 88

Truly, says :a'on, there $as a time $hen numbers and al%habetical characters meant somethin' more than they do no$ 3 the ima'es o# a mere insi'ni#icant sound. Their mission $as nobler then. 4ach o# them re%resented by its #orm a com%lete sense, $hich, besides the meanin' o# the $ord, had a double O The system o# the so3called Sen9ar characters is still more $onder#ul and di##icult, since each letter is made to yield several meanin's, a si'n %laced at the commencement sho$in' the true meanin'.P inter%retation ada%ted to a dual doctrine. Thus $hen the sa'es desired to $rite somethin' to be understood only by the savants, they con#abulated a story, a dream, or some other #ictitious sub6ect $ith %ersonal names o# men and localities, that revealed by their lettered characters the true meanin' o# the author by that narrative. Such $ere all their reli'ious creations. O :a'on, 0p, cit., %.,31, note.P 4very a%%ellation and term had its raison d !tre. The name o# a %lant or mineral denoted its nature to the &nitiate at the #irst 'lance. The essence o# everythin' $as easily %erceived by him once that it $as #i'ured by such characters. The 7hinese characters have %reserved much o# this 'ra%hic and %ictorial character to this day, thou'h the secret o# the #ull system is lost. Cevertheless, even no$, there are those amon' that nation $ho can $rite a lon' narrative, a volume, on one %a'e( and the symbols that are e1%lained historically, alle'orically and astronomically, have survived until no$. )oreover, there e1ists a universal lan'ua'e amon' the &nitiates, $hich an "de%t, and even a disci%le, o# any nation may understand by readin' it in his o$n lan'ua'e. *e 4uro%eans, on the contrary, %ossess only one 'ra%hic si'n common to all, m =and>( there is a lan'ua'e richer in meta%hysical terms than any on earth, $hose every MPa$e )84N $ord is e1%ressed by like common si'ns. The Ditera Pytha'orae, so called, the Areek ? =the 4n'lish ca%ital ?> i# traced alone in a messa'e, $as as e1%licit as a $hole %a'e #illed $ith sentences, #or it stood as a symbol #or a number o# thin's 3 #or $hite and black )a'ic, #or instance. O The ? e1oterically si'ni#ies only the t$o %aths o# virtue o# vice, and stands also #or the numeral 1- and $ith a dash over the letter ? #or 1- . .P Su%%ose one man en2uired o# anotherE To $hat School o# )a'ic does so and so belon'K "nd the ans$er came back $ith the letter traced $ith the ri'ht branch thicker than the le#t, then it meant Wto ri'ht hand or divine )a'ic(X but i# the letter $as traced in the usual $ay, $ith the le#t branch thicker than the ri'ht, then it meant the reverse, the ri'ht or le#t branch bein' the $hole bio'ra%hy o# a man. &n "sia, es%ecially in the DevanF'ark characters, every letter had several secret meanin's. &nter%retations o# the hidden sense o# such a%ocaly%tic $ritin's are #ound in the keys 'iven in the >a(alah, and they are amon' its more secret lore. St. Hieronymus assures us that they $ere kno$n to the School o# the Pro%hets and tau'ht therein, $hich is very likely. )olitor, the learned Hebraist, in his $ork on tradition says thatE The t$o and t$enty letters o# the Hebre$ al%habet $ere re'arded as an emanation, or the visible e1%ression o# the divine #orces inherent in the ine##able name. These letters #ind their e2uivalent in, and are re%laced by numbers, in the same $ay as in the other systems. @or instance, the t$el#th and the si1th letter o# the al%habet yield ei'hteen in a name( the other letter o# that name added bein' al$ays e1chan'ed #or that #i'ure $hich corres%onds to the al%habetical letter( then all those #i'ures are sub6ected to an al'ebraical %rocess $hich trans#orms them a'ain into Pa'e 80

letters( a#ter $hich the latter yield to the en2uirer Wthe most hidden secrets o# divine Permanency =eternity in its immutability> in the @uturity.X
Pa'e 0
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # R% The He<a$on 3ith the "entral Point, or The Seventh *ey
MPa$e )8-N "r'uin'
the virtue in names =Baalshem>, )olitor thinks it im%ossible to deny that the >a(alah 3 its %resent abuses not$ithstandin' 3 has some very %ro#ound and scienti#ic basis to stand u%on. "nd i# it is claimed, he ar'ues, That be#ore the Came o# Hesus every other Came must bend, $hy should not the Tetra'rammaton have the same %o$erK O Tradition, cha%, on WCumbers.XP This is 'ood sense and lo'ic. @or i# Pytha'oras vie$ed the he1a'on #ormed o# t$o crossed trian'les as the symbol o# creation, and the 4'y%tians, as that o# the union o# #ire and $ater =or o# 'eneration>, the 4ssenes sa$ in it the seal o# Solomon, the He$s the Shield o# David, the Hindus the si'n o# Vishnu =to this day>( and i# even in :ussia and Poland the double trian'le is re'arded as a %o$er#ul talisman 3 then so $ides%read a use ar'ues that there is somethin' in it. &t stands to reason, indeed, that such an ancient and universally revered symbol should not be merely laid aside to be lau'hed at by those $ho kno$ nothin' o# its virtues or real 8ccult si'ni#icance. To be'in $ith, even the kno$n si'n is merely a substitute #or the one used by the &nitiates. &n a TFntrika $ork in the British )useum, a terrible curse is called do$n u%on the head o# him $ho shall ever divul'e to the %ro#ane the real 8ccult he1a'on kno$n as the WSi'n o# Vishnu,X WSolomonVs Seal,X etc. The 'reat %o$er o# the he1a'on 3 $ith its central mystic si'n the T, or the Svastika, a se%tenary 3 is $ell e1%lained in the seventh key o# Things #oncealed, #or it says
MPa$e )8;N The
seventh key is the hiero'ly%h o# the sacred se%tenary, o# royalty, o# the %riesthood Ithe &nitiateJ, o# trium%h and true result by stru''le. &t is ma'ic %o$er in all its #orce, the true WHoly ;in'dom.X &n the Hermetic Philoso%hy it is the 2uintessence resultin' #rom the union o# the t$o #orces o# the 'reat )a'ic "'ent I"kFsha, "stral Di'ht.J . . . &t is e2ually Hakin and Boa9 bound by the $ill o# the "de%t and overcome by his omni%otence.
The #orce o# this key is absolute in )a'ic. "ll reli'ions have consecrated this si'n in their rites. *e can only 'lance hurriedly at %resent at the lon' series o# antediluvian $orks in their %ostdiluvian and #ra'mentary, o#ten dis#i'ured, #orm. "lthou'h all o# these are the inheritance #rom the @ourth :ace 3 no$ lyin' buried in the un#athomed de%ths o# the ocean 3 still they are not to be re6ected. "s $e have sho$n, there $as but one Science at the da$n o# mankind, and it $as entirely divine. &# humanity on reachin' its adult %eriod has abused it 3 es%ecially the last Sub3:aces o# the @ourth :oot3:ace 3 it has been the #ault and sin o# the %ractitioners $ho desecrated the divine kno$led'e, not o# those $ho remained true to its %ristine do'mas. &t is not because the modern :oman 7atholic 7hurch, #aith#ul to her traditional intolerance, is no$ %leased to see in the 8ccultist, and even in the innocent S%iritualist and )asons, the descendants o# Wthe ;ischu%h, the Hamite, the ;asdim, the 7e%hene, the 8%hite and the ;hartumimX 3 all these bein' Wthe #ollo$ers o# Satan,X that they are such indeed. The State or Cational :eli'ion o# every Pa'e 01

country has ever and at all times very easily dis%osed o# rival schools by %ro#essin' to believe they $ere dan'erous heresies 3 the old :oman 7atholic State :eli'ion as much as the modern one. The anathema, ho$ever, has not made the %ublic any the $iser in the )ysteries o# the 8ccult Sciences. &n some res%ects the $orld is all the better #or such i'norance. The secrets o# nature 'enerally cut both $ays, and in the hands o# the undeservin' they are more than likely to become murderous. *ho in our modern day kno$s anythin' o# the real si'ni#icance o#, and the %o$ers contained in, certain characters and si'ns 3 talismans 3 $hether #or bene#icent or evil %ur%osesK @ra'ments o# the :unes and the $ritin' o# the ;ischu%h, #ound scattered in old mediaeval libraries( co%ies #rom the 4%hesian and )ilesian letters or characters( the thrice #amous Boo* of Thoth, and the terrible treatises =still %reserved> o# Tar'es, the 7haldaean, and his disci%le Tarchon, the 4truscan 3 $ho #lourished lon' be#ore the Tro6an *ar 3 are so many names and a%%ellations void o# sense =thou'h met $ith in classical literature> #or the educated modern scholar. *ho, in the nineteenth century, believes in the art, described in such treatises as those o# Tar'es, o# evokin' and directin' thunderboltsK ccult 7ea,ons 1 ?et the same is described in the BrFhmanical literature, and Tar'es co%ied his WthunderboltsX #rom the "stra, O This is a kind o# ma'ical bo$ and arro$ calculated to destroy in one moment $hole armies( it is mentioned in the ;ama$ana, the Puranas and else$here.P those terrible en'ines o# destruction kno$n to the )ahabharatan "ryans. " $hole arsenal o# dynamite bombs $ould %ale be#ore this art 3 i# it ever becomes understood by the *esterns. &t is #rom an old #ra'ment that $as translated to him, that the late Dord Bul$er Dytton 'ot his idea o# Vril. &t is a lucky thin', indeed, that, in the #ace o# the virtues and %hilanthro%y that 'race our a'e o# ini2uitous $ars, o# anarchists and dynamiters, the secrets contained in the books discovered in CumaVs tomb should have been burnt. But the science o# 7irce and )edea is not lost. 8ne can discover it in the a%%arent 'ibberish o# the Tantrika Sutras, the >u*u7ma o# the Bhutani and the Sikhim Du'%as and W:ed3ca%sX o# Tibet, and even in the sorcery o# the Cil'iri )ula ;urumbas. Very luckily #e$ outside the hi'h %ractioners o# the De#t Path and o# the "de%ts o# the :i'ht 3 in $hose hands the $eird secrets o# the real meanin' are sa#e 3 understand the WblackX evocations. 8ther$ise the *estern as much as the 4astern Du'%as mi'ht make short $ork o# their enemies. The name o# the latter is le'ion, #or the direct descendants o# the antediluvian sorcerers hate all those $ho are not $ith them, ar'uin' that, there#ore, they are a'ainst them.
MPa$e )80N
"s #or the WDittle "lbertX 3 thou'h even this small hal#3esoteric volume has become a literary relic 3 and the WAreat "lbertX or the W:ed Dra'on,X to'ether $ith the numberless old co%ies still in e1istence, the sorry remains o# the mythical )other Shi%tons and the )erlins 3 $e mean the #alse ones 3 all these are vul'arised imitations o# the ori'inal $orks o# the same names. Thus the WPetite "lbertX is the dis#i'ured imitation o# the 'reat $ork $ritten in Datin by Bisho% "dalbert, an 8ccultist o# the ei'hth century, sentenced by the second :oman 7oncilium. His $ork $as re%rinted several centuries later and named &l(erti Parvi Lucii Li(ellus de 'ira(ili(us -aturae &rcanis. The severities o# the :oman 7hurch have ever been s%asmodic. *hile one learns o# this condemnation, $hich %laced the 7hurch, as $ill be sho$n, in relation to the Seven "rchan'els, the Virtues or Thrones o# Aod, in the most embarrassin' %osition #or lon' centuries, it remains a MPa$e )8@N $onder indeed, to #ind that the Hesuits have not destroyed the archives, $ith all their countless chronicles and annals, o# the History o# @rance and those o# the S%anish 4scurial, alon' $ith them. Both history and the chronicles o# the #ormer s%eak at len'th o# the %riceless talisman received by 7harles the Areat #rom a Po%e. &t $as a little volume on )a'ic 3 or Sorcery, rather 3 all #ull o# kabalistic #i'ures, si'ns mysterious sentences and invocations to the stars and %lanets. These Pa'e 0+

$ere talismans a'ainst the enemies o# the ;in' =les ennemis de #harlemagne>, $hich talismans, the chronicler tells us, %roved o# 'reat hel%, as Wevery one o# them Ithe enemiesJ died a violent death.X The small volume, Enchiridinum Leonis Papie, has disa%%eared and is very luckily out o# %rint. "'ain the "l%habet o# Thoth can be dimly traced in the modern Tarot $hich can be had at almost every booksellerVs in Paris. "s #or its bein' understood or utilised, the many #ortune3tellers in Paris, $ho make a %ro#essional livin' by it, are sad s%ecimens o# #ailures o# attem%ts at readin', let alone correctly inter%retin' the symbolism o# the Tarot $ithout a %reliminary %hiloso%hical study o# the Science. The real Tarot, in its com%lete symbolo'y, can be #ound only in the Babylonian cylinders, that any one can ins%ect and study in the British )useum and else$here. "ny one can see these 7haldaean, antediluvian rhombs, or revolvin' cylinders, covered $ith sacred si'ns( but the secrets o# these divinin' W$heels,X or, as de )irville calls them, Wthe rotatin' 'lobes o# Hecate,X have to be le#t untold #or some time to come. )ean$hile there are the Wturnin'3tablesX o# the modern medium #or the babes, and the >a(alah #or the stron'. This may a##ord some consolation. Peo%le are very a%t to use terms $hich they do not understand, and to %ass 6ud'ments on prima facie evidence. The di##erence bet$een *hite and Black )a'ic is very di##icult to realise #ully, as both have to be 6ud'ed by their motive, u%on $hich their ultimate thou'h not their immediate e##ects de%end, even thou'h these may not come #or years. Bet$een the Wri'ht and the le#t hand I)a'icJ there is but a cob$eb thread,X says an 4astern %roverb. Det us abide by its $isdom and $ait till $e have learned more. *e shall have to return at 'reater len'th to the relation o# the >a(alah to Au%ta Vidya, and to deal #urther $ith esoteric and numerical systems, but $e must #irst #ollo$ the line o# "de%ts in %ost 7hristian times.
Pa'e 03
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # R%% The Duty o. the True
MPa$e )82N H"V&CA
ccultist To3ar+ &eli$ions
dis%osed o# %re37hristian &nitiates and their )ysteries 3 thou'h more has to be said about the latter 3 a #e$ $ords must be 'iven to the earliest %ost37hristian "de%ts, irres%ective o# their %ersonal belie# and doctrines, or their subse2uent %laces in History, $hether sacred or %ro#ane. 8ur task is to analyse this ade%tshi% $ith its abnormal thaumatur'ical, or, as no$ called, %sycholo'ical %o$ers( to 'ive each o# such "de%ts his due, by considerin', #irstly, $hat are the historical records about them that have reached us at this late day and secondly, to e1amine the la$s o# %robability $ith re'ard to the said %o$ers. "nd at the outset the $riter must be allo$ed a #e$ $ords in 6usti#ication o# $hat has to be said. &t $ould be most un#air to see in these %a'es, any de#iance to, or disres%ect #or, the 7hristian reli'ion 3 least o# all, a desire to $ound anyoneVs #eelin's. The Theoso%hist believes in neither Divine nor Satanic miracles. "t such a distance o# time he can only obtain prima facie evidence and 6ud'e o# it by the results claimed. There is neither Saint nor Sorcerer, Pro%het nor Soothsayer #or him( only "de%ts, or %ro#icients in the %roduction o# #eats o# a %henomenal character, to be 6ud'ed by their $ords and deeds. The only distinction he is no$ able to trace de%ends on the results achieved 3 on the evidence $hether they $ere bene#icent or male#icent in their character as a##ectin' those #or or a'ainst $hom the %o$ers o# the "de%t $ere used. *ith the division so arbitrarily made bet$een %ro#icients in WmiraculousX doin's o# this or that :eli'ion by their res%ective #ollo$ers and advocates, the 8ccultist cannot and must not be concerned. The 7hristian $hose :eli'ion commands MPa$e ))8N him to re'ard Peter and Paul as Saints, and divinely ins%ired and 'lori#ied "%ostles, and to vie$ Simon and "%ollonius as *i9ards and Cecromancers, hel%ed by, and servin' the ends o#, su%%osed 4vil Po$ers 3 is 2uite 6usti#ied in thus doin' i# he be a sincere orthodo1 7hristian. But so also is the 8ccultist 6usti#ied, i# he $ould serve truth and only truth, in re6ectin' such a one3sided vie$. The student o# 8ccultism must belon' to no s%ecial creed or sect, yet he is bound to sho$ out$ard res%ect to every creed and #aith, i# he $ould become an "de%t o# the Aood Da$. He must not be bound by the %re6ud'ed and sectarian o%inions o# anyone, and he has to #orm his o$n o%inions and to come to his o$n conclusions in accordance $ith the rules o# evidence #urnished to him by the Science to $hich he is devoted. Thus, i# the 8ccultist is, by $ay o# illustration, a Buddhist, then, $hile re'ardin' Aautama Buddha as the 'randest o# all the "de%ts that lived, and the incarnation o# unsel#ish love, boundless charity, and moral 'oodness, he $ill re'ard in the same li'ht Hesus 3 %roclaimin' Him another such incarnation o# every divine virtue. He $ill reverence the memory o# the 'reat )artyr, even $hile re#usin' to reco'nise in Him the incarnation on earth o# the 8ne Su%reme Deity, and the WVery Aod o# AodsX in Heaven. He $ill cherish the ideal man #or his %ersonal virtues, not #or the claims made on his behal# by #anatical dreamers o# the early a'es, or by a shre$d calculatin' 7hurch and Theolo'y. He $ill even believe in most o# the Wassorted miracles,X only e1%lainin' them in accordance $ith the rules o# his o$n Science and by his %sychic discernment. :e#usin' them the term WmiracleX 3 in the theolo'ical sense o# an event Wcontrary to the established la$s o# natureV 3 he $ill nevertheless vie$ them as a deviation #rom the la$s kno$n =so #ar> to Science, 2uite another thin'. )oreover the 8ccultist $ill, on the prima facie evidence o# the 3ospels 3 $hether %roven or not 3 class most o# such $orks as bene#icent, divine )a'ic, thou'h he $ill be 6usti#ied in re'ardin' such events as castin' out devils into a herd o# s$ine O 'atthe), viii. 3 33,.P as alle'orical, and as %ernicious to true #aith in their dead3letter sense. This is the vie$ a 'enuine, im%artial 8ccultist $ould take. "nd in this res%ect even the #anatical )ussulmans $ho re'ard Hesus o# Ca9areth as a 'reat Pro%het, and sho$ res%ect to Him, are 'ivin' a $holesome lesson in charity to 7hristians, $ho teach and acce%t that Wreli'ious tolerance is im%ious and absurd,X O Dogmatic Theolog$, iii. 3,-.P and $ho $ill never re#er to the %ro%het Pa'e 0,

o# &slam by any other term but that o# a W#alse %ro%het.X "hristian an+ #on1"hristian A+e,ts 1 MPa$e )))N &t is on the %rinci%les o# 8ccultism, then, that Peter and Simon, Paul and "%ollonius, $ill no$ be e1amined. These #our "de%ts are chosen to a%%ear in these %a'es $ith 'ood reason. They are the #irst in %ost3 7hristian "de%tshi% 3 as recorded in %ro#ane and sacred $ritin's 3 to strike the key3note o# Wmiracles,X that is o# %sychic and %hysical %henomena. &t is only theolo'ical bi'otry and intolerance that could so maliciously and arbitrarily se%arate the t$o harmonious %arts into t$o distinct mani#estations o# Divine and Satanic )a'ic, into W'odlyX and Wun'odlyX $orks.
Pa'e 0-
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # R%%% Post1"hristian A+e,ts an+ Their Doctrines
*H"T does the $orld at lar'e kno$ o# Peter and Simon, #or e1am%leK Pro#ane history has no record o# these t$o, $hile that $hich the so3called sacred literature tells us o# them is scattered about, contained in a #e$ sentences in the &cts. "s to the &pocr$pha, their very name #orbids critics to trust to them #or in#ormation. The 8ccultists, ho$ever claim that, one3sided and %re6udiced as they may be, the a%ocry%hal 3ospels contain #ar more historically true events and #acts than does the -e) Testament, the &cts included. The #ormer are crude tradition, the latter Ithe o##icial 3ospelsJ are an elaborately made u% le'end. The sacredness o# the -e) Testament is a 2uestion o# %rivate belie# and o# blind #aith, and $hile one is bound to res%ect the %rivate o%inion o# oneVs nei'hbour, no one is #orced to share it.
MPa$e ))6N
*ho $as Simon )a'us, and $hat is kno$n o# himK 8ne learns in the &cts sim%ly that on account o# his remarkable ma'ical "rts he $as called Wthe Areat Po$er o# Aod.X Phili% is said to have ba%tised this Samaritan( and subse2uently he is accused o# havin' o##ered money to Peter and Hohn to teach him the %o$er o# $orkin' true Wmiracles,X #alse ones, it is asserted, bein' o# the Devil O viii. 0, 1 .P This is all, i# $e omit the $ords o# abuse #reely used a'ainst him #or $orkin' WmiraclesX o# the latter kind. 8ri'en mentions him as havin' visited :ome durin' the rei'n o# Cero, O &dv. #elsum.P and )osheim %laces him alon' the o%en enemies o# 7hristianity( O Eccles. /ist., i. EML.P but 8ccult tradition accuses him o# nothin' $orse than re#usin' to reco'nise WSimeonX as Vice'erent o# Aod, $hether that WSimeonX $as Peter or anyone else bein' still le#t an o%en 2uestion $ith the critics. 'n.air "riticism 1 MPa$e ))3N That $hich &renaeus I#ontra /aereses, E. 44iii. E7M.J and 4%i%hanius O #omtra /aereses, ii, 13..P say o# Simon )a'us 3 namely, that he re%resented himsel# as the incarnated trinity( that in Samaria he $as the @ather, in Hudaea the Son, and had 'iven himsel# out to the Aentiles as the Holy S%irit 3 is sim%ly backbitin'. Times and events chan'e( human nature remains the same and unaltered under every sky and in every a'e. The char'e is the result and %roduct o# the traditional and no$ classical odium theologicum. Co 8ccultists 3 all o# $hom have e1%erienced %ersonally, more or less, the e##ects o# theolo'ical rancour 3 $ill ever believe such thin's merely on the $ord o# an &renaeus, i#, indeed, he ever $rote the $ords himsel#. @urther on it is narrated o# Simon that he took about $ith him a $oman $hom he introduced as Helen o# Troy, $ho had %assed throu'h a hundred reincarnations, and $ho, still earlier, in the be'innin' o# aeons, $as So%hia, Divine *isdom, an emanation o# his o$n =SimonVs> 4ternal )ind, $hen he =Simon> $as the W@atherX( and #inally that by her he had Wbe'otten the "rchan'els and "n'els, by $hom this $orld $as created,X etc. Co$ $e all kno$ to $hat a de'ree o# trans#ormation and lu1uriant 'ro$th any bare statement can be sub6ected and #orced, a#ter %assin' throu'h only hal# a do9en hands. )oreover, all these claims may be e1%lained and even sho$n to be true at bottom, Simon )a'us $as a ;abalist and a )ystic, $ho, like so many other re#ormers, endeavoured to #ound a ne$ :eli'ion based on the #undamental teachin's o# the Secret Doctrine, yet $ithout divul'in' more than necessary o# its mysteries. *hy then should not Simon, a )ystic, dee%ly imbued $ith the #act o# serial incarnations =$e may leave out the number Wone hundred,X as a very %robable e1a''eration o# his disci%les>, s%eak o# any one $hom he kne$ %sychically as an incarnation o# some heroine o# that name, and in the $ay he did 3 i# he ever did soK Do $e not #ind in our o$n century some ladies and 'entlemen, not charlatans but intellectual %ersons hi'hly honoured in society, $hose inner conviction assures them that they $ere 3 one gueen 7leo%atra, another one Pa'e 0.

"le1ander the Areat, a third Hoan o# "rc, and $ho or $hat notK This is a matter o# inner conviction, and is based on more or less #amiliarity $ith 8ccultism and belie# in the modern theory o# reincarnation. The latter di##ers #rom the one 'enuine doctrine o# old, as $ill be sho$n, but there is no rule $ithout its e1ce%tion.
MPa$e ))4N "s
to the )a'us bein' Wone $ith Aod the @ather, Aod the Son, and Aod the Holy Ahost,X this a'ain is 2uite reasonable, i# $e admit that a )ystic and Seer has a ri'ht to use alle'orical lan'ua'e( and in this case, moreover, it is 2uite 6usti#ied by the doctrine o# Gniversal Gnity tau'ht in 4soteric Philoso%hy. 4very 8ccultist $ill say the same, on =to him> scienti#ic and lo'ical 'rounds, in #ull accordance $ith the doctrine he %ro#esses. Cot a Vedantin but says the same thin' dailyE he is, o# course Brahman, and he is Parabrahman, once that he re6ects the individuality o# his %ersonal s%irit, and reco'ni9es the Divine :ay $hich d$ells in his Hi'her Sel# as only a re#lection o# the Gniversal S%irit. This is the echo in all times and a'es o# the %rimitive doctrine o# 4manations. The #irst 4manation #rom the Gnkno$n is the W@ather,O 0p cit., ii.33/.P the second the WSon,X and all and everythin' %roceeds #rom the 8ne, or that Divine S%irit $hich is Wunkno$able. Hence, the assertion that by her =So%hia, or )inerva, the Divine *isdom> he =Simon>, $hen yet in the bosom o# the @ather, himsel# the @ather =or the #irst collective 4manation>, be'ot the "rchan'els 3 the WSonX 3 $ho $ere the creators o# this $orld. The :oman 7atholics themselves, driven to the $all by the irre#utable ar'uments o# their o%%onents 3 the learned Philolo'ists and Symbolo'ists $ho %ick to shreds 7hurch do'mas and their authorities, and %oint out the %lurality o# the 4lohim in the Bi(le 3 admit today that the #irst WcreationX o# Aod, the Tsaba, or "rchan'els, must have %artici%ated in the creation o# the universe. )i'ht not $e su%%oseE "lthou'h WAod alone created the heaven and the earthX . . .that ho$ever unconnected they Ithe an'elsJ may have been $ith the %rimordial e4 nihilo creation, they may have received a mission to achieve, to continue, and to sustain itKO 0p cit., ii.33/.P e1claims De )irville, in ans$er to :enan, Dacour, )aury and the tutti "uanti o# the @rench &nstitute. *ith certain alterations it is %recisely this $hich is claimed by the Secret Doctrine. &n truth there is not a sin'le doctrine %reached by the many :e#ormers o# the #irst and the subse2uent centuries o# our era, that did not base its initial teachin's on this universal cosmo'ony. 7onsult )osheim and see $hat he has to say o# the many WheresiesX he describes. 7erinthus, the He$, Tau'ht that the 7reator o# this $orld . . . the Soverei'n Aod o# the He$ish %eo%le, $as a Bein' . . . $ho derived his birth #rom the Su%reme Aod( that this Bein', moreover , @ell by de'rees #rom his native virtue and %rimitive di'nity. The T3o Eternal Princi,les 1 MPa$e ))-N Basildes, 7ar%ocrates and Valentinus, the 4'y%tian Anostics o# the second century, held the same ideas $ith a #e$ variations. Basilides %reached seven "eons =Hosts or "rchan'els>, $ho issued #rom the substance o# the Su%reme. T$o o# them, Po$er and *isdom, be'ot the heavenly hierarchy o# the #irst class and di'nity( this emanated a second( the latter a third, and so on( each subse2uent evolution bein' o# a nature less e1alted than the %recedent, and each creatin' #or itsel# Pa'e 0/

a Heaven as a d$ellin', the nature o# each o# these res%ective Heavens decreasin' in s%lendour and %urity as it a%%roached nearer to the earth. Thus the number o# these D$ellin's amounted to 3.-( and over all %resided the Su%reme Gnkno$n called "bra1as, a name $hich in the Areek method o# numeration yields the number 3.-, $hich in its mystic and numerical meanin' contains the number 3--, or the man value O Ten is the %er#ect number o# the Su%reme Aod amon' the Wmani#estedX deities, #or number 5&5is the symbol o# the Gniversal Gnit, or male %rinci%le in Cature, and a number 5 5 the #eminine symbol 7haos, the Dee%, the t$o #ormin' thus the symbol o# "ndro'yne nature as $ell as the #ull value o# the solar year, $hich $as also the value o# Hehovah and 4noch. Ten, $ith Pytha'oras, $as the symbol o# the Gniverse( also o# 4nos, the Son o# Seth, or the WSon o# )anX $ho stands as the symbol o# the solar year o# 3.- days, and $hose years are there#ore 'iven as 3.- also. &n the 4'y%tian Symbolo'y "bra1as $as the Sun, the WDord o# the Heavens.X The 7ircle is the symbol o# the one Gnmani#estin' Princi%le, the %lane o# $hose #i'ure is in#initude eternally, and this is crossed by a diameter only durin' )anvantaras.P This $as a Anostic )ystery based u%on that o# %rimitive 4volution, $hich ended $ith Wman.X Saturnilus o# "ntioch %romul'ated the same doctrine sli'htly modi#ied. He tau'ht t$o eternal %rinci%les, Aood and 4vil, $hich are sim%ly S%irit and )atter. The seven "n'els $ho %reside over the seven Planets are the Builders o# our Gniverse 3 a %urely 4astern doctrine, as Saturnilus $as an "siatic Anostic. These "n'els are the natural Auardians o# the seven :e'ions o# our Planetary System, one o# the most %o$er#ul amon' these seven creatin' "n'els o# the third order bein' WSaturn,X the %residin' 'enius o# the Planet, and the Aod o# the Hebre$ %eo%leE namely, Hehovah, $ho $as venerated amon' the He$s, and to $hom they dedicated the seventh day or Sabbath, Saturday 3 WSaturnVs dayX amon' the Scandinavians and also amon' the Hindus. )arcion, $ho also held the doctrine o# the t$o o%%osed %rinci%les o# Aood and 4vil, asserted that there $as a third Deity bet$een the t$o 3 one o# a Wmi1ed natureX 3 the Aod o# the He$s, the 7reator =$ith his Host> o# the lo$er, or our, *orld. Thou'h ever at $ar $ith the 4vil MPa$e ));N Princi%le, this intermediate Bein' $as nevertheless also o%%osed to the Aood Princi%le, $hose %lace and title he coveted. Thus Simon $as only the son o# his time, a reli'ious :e#ormer like so many others, and an "de%t amon' the ;abalists. The 7hurch, to $hich a belie# in his actual e1istence and 'reat %o$ers is a necessity 3 in order the better to set o## the WmiracleX %er#ormed by Peter and his trium%h over Simon 3 e1tols unstintin'ly his $onder#ul ma'ic #eats. 8n the other hand, Sce%ticism, re%resented by scholars and learned critics, tries to make a$ay $ith him alto'ether. Thus, a#ter denyin' the very e1istence o# Simon, they have #inally thou'ht #it to mer'e his individuality entirely in that o# Paul. The anonymous author o# Supernatural ;eligion assiduously endeavoured to %rove that by Simon )a'us $e must understand the "%ostle Paul, $hose Epistles $ere secretly as $ell as o%enly calumniated and o%%osed by Peter, and char'ed $ith containin' Wdysnoetic learnin'.X &ndeed this seems more than %robable $hen $e think o# the t$o "%ostles and contrast their characters. The "%ostle o# the Aentiles $as brave, outs%oken, sincere, and very learned( the "%ostle o# 7ircumcision, co$ardly, cautious, insincere, and very i'norant. That Paul had been, %artially at least, i# not com%letely, initiated into the theur'ic mysteries, admits o# little doubt. His lan'ua'e, the %hraseolo'y so %eculiar to the Areek %hiloso%hers, certain e1%ressions used only by the &nitiates, are so many sure earmarks to that su%%osition. 8ur sus%icion has been stren'thened by an able article entitled WPaul and Plato,X by Dr. ". *ilder, in $hich the author %uts #or$ard one remarkable and, #or us, very %recious observation. &n the Epistles to the Pa'e 08

#orinthians, he sho$s Paul aboundin' $ith We1%ressions su''ested by the initiations o# Saba9ius and 4leusis, and the lectures o# the =Areek> %hiloso%hers. He =Paul> desi'nates himsel# as idiotes 3 a %erson unskil#ul in the *ord, but not in the gnosis or %hiloso%hical learnin'. L*e s%eak $isdom amon' the %er#ect or initiated,V he $rites, even the hidden )isdom, Lnot the $isdom o# this $orld, nor o# the "rchons o# this $orld, but divine $isdom in a mystery, secret 3 $hich none of the &rchons of this )orld *ne).G@O I. #or.,ii. .38.P *hat else can the "%ostle mean by those une2uivocal $ords, but that he himsel#, as belon'in' to the )ystae =&nitiated>, s%oke o# thin's sho$n and e1%lained only in the )ysteriesK The Wdivine $isdom in a mystery $hich none o# the &rchons of this )orld *ne),X has evidently some direct re#erence to the Basileus o# the 4leusinian &nitiation $ho did kno$. The Basileus belon'ed to the sta## o# the 'reat Hiero%hant, and $as an "rchon o# "thens, and as such $as one o# the chie# )ystae, belon'in' to the interior )ysteries, to $hich a very select and small number obtained an entrance.O 7om%are TaylorVs Eleusinian and Bacchic '$steries.P The ma'istrates su%ervisin' the 4leusinia $ere called "rchons. O Isis Unveiled., ii. 80.P *e $ill deal, ho$ever, #irst $ith Simon the )a'ician.
Pa'e 00
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # R%V Simon an+ His Bio$ra,her Hi,,olytus
MPa$e ))0N "S
sho$n in our earlier volumes, Simon $as a %u%il o# the Tanaim o# Samaria, and the re%utation he le#t behind him, to'ether $ith the title o# Wthe Areat Po$er o# Aod,X testi#y in #avour o# the ability and learnin' o# his )asters. But the Tanaim $ere ;abalists o# the same secret school as Hohn o# the &pocal$pse, $hose care#ul aim it $as to conceal as much as %ossible the real meanin' o# the names in the )osiac Books. Still the calumnies so 6ealously disseminated a'ainst Simon )a'us by the unkno$n authors and com%ilers o# the &cts and other $ritin's, could not cri%%le the truth to such an e1tent as to conceal the #act that no 7hristian could rival him in thaumatur'ic deeds. The story told about his #allin' durin' an aerial #li'ht, breakin' both his le's and then committin' suicide, is ridiculous. Posterity has heard but one side o# the story. *ere the disci%les o# Simon to have a chance, $e mi'ht %erha%s #ind that it $as Peter $ho broke his le's. But as a'ainst this hy%othesis $e kno$ that this "%ostle $as too %rudent ever to venture himsel# in :ome. 8n the con#ession o# several ecclesiastical $riters, no "%ostle ever %er#ormed such Wsu%ernatural $onders,X but o# course %ious %eo%le $ill say this only the more %roves that it $as the Devil $ho $orked throu'h Simon. He $as accused o# blas%hemy a'ainst the Holy Ahost, only because he introduced as the WHoly S%iritusX the )en!s =&ntelli'ence> or Wthe )other o# all.X But $e #ind the same e1%ression used in the Boo* of Enoch, in $hich, in contradistinction to the WSon o# )an,X he s%eaks o# the WSon o# the *oman.X &n the #ode4 o# the Ca9arenes, and in the ,ohar, as $ell as in the Boo*s of /ermes, the same e1%ression is used( and even in the a%ocry%hal Evangelium of the /e(re)s $e read that Hesus admitted the #emale se1 o# the Holy Ahost by usin' the e1%ression W)y )other, the Holy Pneuma.X
MPa$e ))@N "#ter
lon' a'es o# denial, ho$ever, the actual e1istence o# Simon )a'us has been #inally demonstrated, $hether he $as Saul, Paul or Simon. " manuscri%t s%eakin' o# him under the last name has been discovered in Areece and has %ut a sto% to any #urther s%eculation. &n his /istoire des Trois Premiers Siecles de LGEglise, O 0p. cit., ii. 30-.P ). de PressensO 'ives his o%inion on this additional relic o# early 7hristianity. 8$in' to the numerous myths $ith $hich the history o# Simon abounds 3 he says 3 many Theolo'ians =amon' Protestants, he ou'ht to have added> have concluded that it $as no better than a clever tissue o# le'ends. But he addsE &t contains %ositive #acts, it seems, no$ $arranted by the unanimous testimony o# the @athers o# the 7hurch and the narrative o# Hi%%olytus recently discovered. O guoted by De )irville. 0p cit., vi. ,1 and ,+.P This )S. is very #ar #rom bein' com%limentary to the alle'ed #ounder o# *estern Anosticism. *hile reco'ni9in' 'reat %o$ers in Simon, it brands him as a %riest o# Satan 3 $hich is 2uite enou'h to sho$ that it $as $ritten by a 7hristian. &t also sho$s that, like another servant, Wo# the 4vil 8neX 3 as )anes is called by the 7hurch 3 Simon $as a (aptised 7hristian( but that both, bein' too $ell versed in the mysteries o# true primitive 7hristianity, $ere %ersecuted #or it. The secret o# such %ersecution $as then, as it is no$, 2uite trans%arent to those $ho study the 2uestion im%artially. Seekin' to %reserve his inde%endence, Simon could not submit to the leadershi% or authority o# any o# the "%ostles, least o# all to that o# either Peter or Hohn, the #anatical author o# the &pocal$pse. Hence char'es o# heresy #ollo$ed by Wanathema maranatha.X The %ersecutions by the 7hurch $ere never directed a'ainst )a'ic, $hen it $as Pa'e 1

orthodo1( #or the ne$ Theur'y, established and re'ulated by the @athers, no$ kno$n to 7hristendom as W'raceX and Wmiracles,X $as, and is still, $hen it does ha%%en, only )a'ic 3 $hether conscious or unconscious. Such %henomena as have %assed to %osterity under the name o# Wdivine miraclesX $ere %roduced thou'h %o$ers ac2uired by 'reat %urity o# li#e and ecstacy. Prayer and contem%lation added to asceticism are the best means o# disci%line in order to become a Theur'ist, $here there is no re'ular initiation. @or intense %rayer #or the accom%lishment o# some ob6ect is only intense )ill and desire, resultin' in unconscious )a'ic. &n our o$n day Aeor'e )uller o# Bristol has %roved it. But Wdivine miraclesX are %roduced by the same causes that 'enerate e##ects o# Sorcery. 'neven Balances 1 MPa$e ))2N The $hole di##erence rests on the 'ood or evil e##ects aimed at, and on the actor $ho %roduces them. The thunders o# the 7hurch $ere directed only a'ainst those $ho dissented #rom the #ormulae and attributed to themselves the %roduction o# certain marvellous e##ects, instead o# #atherin' them on a %ersonal Aod( and thus $hile those "de%ts in )a'ic "rts $ho acted under her direct instructions and aus%ices $ere %roclaimed to %osterity and history as saints and #riends o# Aod, all others $ere hooted out o# the 7hurch and sentenced to eternal calumny and curses #rom their day to this. Do'ma and authority have ever been the curse o# humanity, the 'reat e1tin'uishers o# li'ht and truth. O )r. St.Aeor'e Dane3@o1 has admirably e1%ressed the idea in his elo2uent a%%eal to the many rival schools and societies in &ndia. W& #eel sure,X he said, W that the %rime motive, ho$ever dimly %erceived, by $hich you, as the %romoters o# these movements, $ere actuated, $as a revolt a'ainst the tyrannical and almost universal establishment throu'hout all e1istin' social and so3called reli'ious institutions o# a usur%ed authority in some e1ternal #orm su%%lantin' and obscurin' the only real and ultimate authority, the ind$ellin' s%irit o# truth revealed to each individual soul, true conscience in #act, that su%reme source o# all human $isdom and %o$er $hich elevates man above the level o# the brute.X =To the 'em(ers of the &r$an SamN, the Theosophical Societ$, Brahmo and /indu SamaN and other ;eligious and Progressive Societies in India.IP &t $as %erha%s the reco'nition o# a 'erm o# that $hich, later on, in the then nascent 7hurch, 're$ into the virus o# insatiate %o$er and ambition, culminatin' #inally in the do'ma o# in#allibility, that #orced Simon, and so many others, to break a$ay #rom her at her very birth. Sects and dissensions be'an $ith the #irst century. *hile Paul rebukes Peter to his #ace, Hohn slanders under the veil o# vision the Cicolaitans, and makes Hesus declare that he hates them. O ;evelation, ii...P There#ore $e %ay little attention to the accusations a'ainst Simon in the )S. #ound in Areece. &t is entitled Philosophumena. &ts author, re'arded as Saint Hi%%olytus by the Areek 7hurch, is re#erred to as an Wunkno$n hereticX by the Pa%ists, only because he s%eaks in it Wvery slanderouslyX o# Po%e 7allistus, also a Saint. Cevertheless, Areeks and Datins a'ree in declarin' the Philosophumena to be an e1traordinary and very erudite $ork. &ts anti2uity and 'enuineness have been vouched #or by the best authorities o# Tubin'en. *hoever the author may have been, he e1%resses himsel# about Simon in this $iseE Simon, a man $ell versed in ma'ic arts, deceived many %ersons %artly by the MPa$e )68N art o# Thrasymedes,O This WartX is not common 6u''lery, as some de#ine it no$E itVs a kind o# %sycholo'ical 6u''lery, i# 6u''lery at all, $here #ascination and 'lamour are used as means o# %roducin' illusions. &t is hy%notism on a lar'e scale.P and %artly )ith the help of demons.O The Pa'e 1 1

author asserts in this his 7hristian %ersuasion.P . . . He determined to %ass himsel# o## as a 'od. . . "ided by his $icked arts, he turned to %ro#it not only the teachin's o# )oses, but those o# the %oets . . . His disci%les use to this day his charms. Thanks to incantations, to %hiltres, to their attractive caresses O )a'netic %asses, evidently, #ollo$ed by a trance and slee%.J and $hat they call Wslee%s,X they send demons to in#luence all those $hom they $ould #ascinate. *ith this ob6ect they em%loy $hat they call W#amiliar demons.X O W4lementalsX used by the hi'hest "de%t to do mechanical, not intellectual $ork, as a %hysicist uses 'ases and other com%ounds.J @urther on the )S. readsE The )a'us =Simon> made those $ho $ished to en2uire o# the demon, $rite $hat their 2uestion $as on a lea# o# %archment( this, #olded in #our, $as thro$n into a burnin' bra9ier, in order that the smoke should reveal the contents o# the $ritin' to the S%irit =demon> =Philos., &V. &V.> &ncense $as thro$n by hand#uls on the bla9in' coals, the )a'us addin', on %ieces o# %a%yrus, the Hebre$ names o# the S%irits he $as addressin', and the #lame devoured all. Very soon the divine S%irit seemed to over$helm the )a'ician, $ho uttered unintelli'ible invocations, and %lun'ed in such a state he ans$ered every 2uestion 3 %hantasmal a%%aritions bein' o#ten raised over the #lamin' bra9ier =i(id., iii.>( at other times #ire descended #rom heaven u%on ob6ects %reviously %ointed out by the )a'ician =i(id.>( or a'ain the deity evoked, crossin' the room, $ould trace #iery orbs in its #li'ht. =i(id., i1.>. O guoted #rom De )irville. op.cit.,vi.,3.P So #ar the above statements a'ree $ith those o# "nastasius the SinanteE Peo%le sa$ Simon causin' statues to $alk( %reci%itatin' himsel# into the #lames $ithout bein' burnt( metamor%hosin' his body into that o# various animals Ilycanthro%yJ( raisin' at ban2uets %hantoms and s%ectres( causing the furniture in the rooms to move a(out, by invisible spirits. He 'ave out that he $as escorted by a number o# shades to $hom he 'ave the name o# Wsouls o# the dead.X @inally, he used to #ly in the air . . . ="nast., Patrol, 3rec"ue, vol. l111i1., col. -+3, 2uaest. 11.>.O I(id.,vi.,-.P Suetonius says in his -ero, &n those days an &carus #ell at his #irst ascent near CeroVs bo1 and covered it $ith his blood. O I(id., %.,..P This sentence, re#errin' evidently to some un#ortunate acrobat $ho missed his #ootin' and tumbled, is brou'ht #or$ard as a %roo# that it $as Simon $ho #ell.O "mOdOe @leury. ;apports de St.Paul avec S1n%"ue. ii. 1 . The $hole o# this is summarised #rom De )irville.P Stones as =Evi+ences.> 1 MPa$e )6)N But the latterVs name is surely too #amous, i# one must credit the 7hurch @athers, #or the historian to have mentioned him sim%ly as Wan &carus.X The $riter is 2uite a$are that there e1ists in :ome a locality names Simonium, near the 7hurch o# SS. 7osmas and Daimanus =Via Sacra>, and the ruins o# the ancient tem%le o# :omulus, $here the broken %ieces o# a stone, on Pa'e 1 +

$hich it is alle'ed the t$o knees o# the "%ostle Peter $ere im%ressed in thanks'ivin' a#ter his su%%osed victory over Simon, are sho$n to this day. But $hat does this e1hibition amount toK @or the broken #ra'ments o# one stone, the Buddhists o# 7eylon sho$ a $hole rock on "damVs Peak $ith another im%rint u%on it. " cra' stands u%on its %lat#orm, a terrace o# $hich su%%orts a hu'e boulder, and on the boulder rests #or nearly three thousand years the sacred #oot%rint o# a #oot #ive #eet lon'. *hy not credit the le'end o# the latter, i# $e have to acce%t that o# St.PeterK WPrince o# "%ostles,X or WPrince o# :e#ormers,X or even the W@irst3born o# Satan,X as Simon is called, all are entitled to le'ends and #ictions. 8ne may be allo$ed to discriminate, ho$ever. That Simon could #ly, i.e., raise himsel# in the air #or a #e$ minutes, is no im%ossibility. )odern mediums have %er#ormed the same #eat su%%orted by a #orce that S%iritualists %ersist in callin' Ws%irits.X But i# Simon did so, it $as $ith the hel% o# a sel#3ac2uired blind %o$er that heeds little the %rayers and commands o# rival "de%ts, let alone Saints. The #act is that lo'ic is a'ainst the su%%osed #all o# Simon at the %rayer o# Peter. @or had he been de#eated %ublicly by the "%ostle, his disci%les $ould have abandoned him a#ter such an evident si'n o# in#eriority, and $ould have become orthodo1 7hristians. But $e #ind even the author o# Philosophumena, 6ust such a 7hristian, sho$in' other$ise. Simon had lost so little credit $ith his %u%ils and the masses, that he $ent on daily %reachin' in the :oman 7am%ania a#ter his su%%osed #all #rom the clouds W#ar above the 7a%itolium,X in $hich #all he broke his le's onlyB Such a lucky #all is in itsel# su##iciently miraculous, one $ould say.
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The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RV St. Paul the &eal !oun+er o. Present "hristianity
MPa$e )66N *e
may re%eat $ith the author o# PhallicismA
*e are all #or construction 3 even #or #hristian, althou'h o# course %hiloso%hical construction. *e have nothin' to do $ith reality, in manVs limited, mechanical, scienti#ic sense, or $ith realism. *e have undertaken to sho$ that mysticism is the very li#e and soul o# reli'ion( O But $e can never a'ree $ith the author Wthat rites and ritual and #ormal $orshi% and %rayers are o# absolute necessity o# thin's,X #or the e1ternal can develo% and 'ro$ and receive $orshi% only at the e1%ense o#, and to the detriment o#, the internal, the only real and true.P . . . that the Bi(le is onl$ misread and misrepresented )hen reNected as advancing supposed fa(ulous and contradictor$ thingsH that )oses did not make mistakes, but s%oke to the Wchildren o# menX in the only $ay in $hich children in their nona'e can be addressed( that the $orld is indeed, a very di##erent %lace #rom that $hich it is assumed to be( that $hat is derided as su%erstition is the only true and the only scienti#ic *no)ledge, and moreover that modern kno$led'e and modern science are to a 'reat e1tent not only superstition, but su%erstition o# a very destructive and deadly kind.O H. Hennin's, op. cit., %%.3/.38.P "ll this is %er#ectly true and correct. But it is also true that the -e) Testament, the &cts and the Epistles 7 ho$ever much the historical #i'ure o# Hesus may be true 3 all are symbolical and alle'orical sayin's, and that Wit $as not Hesus but Paul $ho $as the real #ounder o# 7hristianity(X O See Isis Unveiled, ii.-/,.P but it $as not the o##icial 7hurch 7hristianity, at any rate. WThe disci%les $ere called 7hristians #irst in "ntioch,X the &cts of the &postles tell us, O 1i. +..P and they $ere not so called be#ore, nor #or a lon' time a#ter, but sim%ly Ca9arenes. This vie$ is #ound in more than one $riter o# the %resent and the %ast centuries. But, hitherto, it has al$ays been laid aside as an un%roven hy%othesis, a blas%hemous assum%tion( thou'h, as the author o# Paul, the 6ounder of #hristianit$ O "rt, by Dr. ". *ilder, in Evolution.P truly saysE Abro$ation o. La3 by %nitiates 1
MPa$e )63N Such
men as &renaeus, 4%i%hanius and 4usebius have transmitted to %osterity a re%utation #or such untruth and dishonest %ractices that the heart sickens at the story o# the crimes o# that %eriod. The more so, since the $hole 7hristian scheme rests u%on their sayin's. But $e #ind no$ another corroboration, and this time on the %er#ect readin' o# biblical 'ly%hs. &n The Source of 'easures $e #ind the #ollo$in'E &t must be borne in mind that our %resent 7hristianity is Pauline, not .esus. Hesus, in his li#e, $as a He$, con#ormin' to the la$( even more, He saysE WThe scribes and %harisees sit in )osesV seat( $hatsoever there#ore they command you to do, that observe and do.X "nd a'ainE W& did not come to destroy but to #ul#il the la$,X There#ore, he $as under the la$ to the day o# Pa'e 1 ,

his death, and could not, $hile in li#e, abro'ate one 6ot or title o# it. He $as circumcised and commanded circumcision. But Paul said o# circumcision that it availed nothin', and he =Paul> abro'ated the la$. Saul and Paul 3 that is, Saul, under the la$, and Paul, #reed #rom the obli'ations o# the la$ 3 $ere in one man, but %arallelisms in the flesh, o# Hesus the man under the la$ as observin' it, $ho thus died in #hrestos and arose, #reed #rom its obli'ations, in the s%irit $orld as #hristos, or the trium%hant 7hrist. &t $as the 7hrist $ho $as #reed, but 7hrist $as the S%irit. Saul in the #lesh $as the #unction o#, and %arallel o# 7hrestos. Paul in the #lesh $as the #unction and %arallel o# Hesus become 7hrist in the s%irit, as an early reality to ans$er to and act #or the apotheosisH and so armed $ith all authority in the #lesh to abro'ate human la$. O 0p. cit.,%.+.+.P The real reason $hy Paul is sho$n as Wabro'atin' the la$X can be #ound only in &ndia, $here to this day the most ancient customs and %rivile'es are %reserved in all their %urity, not$ithstandin' the abuse levelled at the same. There is only one class o# %ersons $ho can disre'ard the la$ o# BrFhmanical institutions, caste included, $ith im%unity, and that is the perfect WSvFmis,X the ?o'is 3 $ho have reached, or are su%%osed to have reached, the #irst ste% to$ards the Hivanmukta state 3 or the #ull &nitiates. "nd Paul $as undeniably an &nitiate. *e $ill 2uote a %assa'e or t$o #rom Iris Unveiled, #or $e can say no$ nothin' better than $hat $as said thenE Take Paul, read the little o# ori'inal that is le#t o# him in the $ritin's attributed to this brave, honest, sincere man, and see $hether anyone can #ind a $ord therein to sho$ that Paul meant by the $ord 7hrist anythin' more than the abstract ideal o# the %ersonal divinity ind$ellin' in man. @or Paul, 7hrist is not a %erson, but MPa$e )64N an embodied idea. W &# any man is in 7hrist he is a ne$ creation,X he is re(orn, as a#ter initiation, #or the Dord is s%irit 3 the s%irit o# man. Paul $as the only one o# the a%ostles $ho had understood the secret ideas underlyin' the teachin's o# Hesus, althou'h he had never met him. But Paul himsel# $as not in#allible or %er#ect. Bent u%on inau'uratin' a ne$ and broad re#orm, one embracin' the $hole o# humanity, he sincerely set his o$n doctrines #ar above the $isdom o# the a'es, above the ancient )ysteries and #inal revelation to the 4%o%tae. "nother %roo# that Paul belon'ed to the circle o# the W&nitiatesX lies in the #ollo$in' #act. The a%ostle had his head shorn at 7enchreae, $here Ducius =&puleiusI $as initiated, because Whe had a vo$.X The Ca9ars 3 or set a%art 3 as $e see in the He$ish Scri%tures, had to cut their hair, $hich they $ore lon', and $hich Wno ra9or touchedX at any other time, and sacri#ice it on the altar o# initiation. "nd the Ca9ars $ere a class o# 7haldaean Theur'ists or &nitiates. &t is sho$n in Isis Unveiled that Hesus belon'ed to this class. Paul declares thatE W"ccordin' to the 'race o# Aod $hich is 'iven unto me, as a $ise master7 (uilder, & have laid the #oundation.X = E. #orinth., iii. 1 .> The e1%ression, master3builder, used only once in the $hole Bi(le, and by Paul, may be considered as a $hole revelation. &n the )ysteries, the third %art o# the sacred rites $as called Pa'e 1 -

4%oteia, or revelation, rece%tion into the secrets. &n substance it means the hi'hest sta'e o# clairvoyance 3 the diviner( . . . but the real si'ni#icance o# the $ord is Woverseein',X #rom WcfdTQ\`7W & see mysel#.X &n Sanskrit the root p had the same meanin' ori'inally, thou'h no$ it is understood as meanin' Wto obtain.X O &n its most e1tensive meanin', the Sanskrit $ord has the same literal sense as the Areek termE both im%ly Wrevelation,X by no human a'ent, but throu'h the Wreceivin' o# the sacred drink.X &n &ndia the initiated receive the WSoma,X sacred drink, $hich hel%ed to liberate his soul #rom the bodyE and in the 4leusinian )ysteries it $as the sacred drink o##ered at the 4%o%teia. The Arecian )ysteries are $holly derived #rom the Brahmanical Vaidic rites, and the latter #rom the "nte3Vaidic reli'ious )ysteries 3 %rimitive *isdom Philoso%hy.P The $ord epopteia is com%ound #rom LOPQG Wu%on,X and WRPSTUVQ7W @to look,X or an overseer, an ins%ector 3 also used #or a master3builder. The title o# master3mason, in @reemasonry, is derived #rom this, in the sense used in the )ysteries. There#ore, $hen Paul entitles himsel# a Wmaster3builder,X he is usin' a $ord %re3eminently kabalistic, theur'ic, and masonic, and one $hich no other a%ostle uses. He thus declares himsel# an adept, havin' the ri'ht to initiate others. &# $e search in this direction, $ith those sure 'uides, the Arecian )ysteries and the >a(alah, be#ore us, it $ill be easy to #ind the secret reason $hy Paul $as so %ersecuted and hated by Peter, Hohn, and Hames. The author o# the ;evelation $as a He$ish ;abalist, pur sang, $ith all the hatred inherited by him #rom his #ore#athers to$ard the Pa'an )ysteries. O &t is needless to state that the 3ospel according to .ohn $as not $ritten by Hohn, but by a Platonist or a Anostic belon'in' to the Ceo%latonic school.J His 6ealousy durin' the li#e o# Hesus e1tended even to Peter( and it is but a#ter the death o# their common master that $e see the t$o a%ostles 3 the #ormer o# $hom $ore the )itre and the Petaloon o# the He$ish :abbis 3 %reach so 9ealously the rite o# circumcision. Paul "han$e+ to Simon 1 MPa$e )6-N &n the eyes o# Peter, Paul, $ho had humiliated him, and $hom he #elt so much his su%erior in WAreek learnin'X and %hiloso%hy, must have naturally a%%eared as a ma'ician, a man %olluted $ith the WAnosis,X $ith the W$isdomX o# the Areek )ysteries 3 hence, %erha%s, WSimon the )a'icianX as a com%arison, not a nickname. O I(id.,loc. cit. The #act that Peter %ersecuted the W"%ostle o# the AentilesX under that name, does not necessarily im%ly that there $as no Simon )a'us individually distinct #rom Paul. &t may have become a 'eneric name o# abuse. Theodoret and 7hrysostom, the earliest and most %roli#ic commentators on the Anosticism o# those days, seem actually to make o# Simon a rival o# Paul and to state that bet$een them %assed #re2uent messa'es. The #ormer, as a dili'ent %ro%a'andist o# $hat Paul terms the Wantithesis o# the AnosisX =I Epistle to Timoth$>, must have been a sore thorn in the side o# the a%ostle. There are su##icient %roo#s o# the actual e1istence o# Simon )a'us.P
Pa'e 1 .
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RV% Peter a ?e3ish *abalist, #ot an %nitiate
MPa$e )6;N "s
to Peter, biblical criticism has sho$n that in all %robability he had no more to do $ith the #oundation o# the Datin 7hurch at :ome than to #urnish the %rete1t, so readily sei9ed u%on by the cunnin' &renaeus, o# endo$in' the 7hurch $ith a ne$ name #or the "%ostle 3 Petra or ;i##a 3 a name $hich, by an easy %lay u%on $ords, could be readily connected to Petroma. The Petroma $as a %air o# stone tablets used by the Hiero%hants at the &nitiations, durin' the #inal )ystery. &n this lies concealed the secret o# the Vatican claim to the seat o# Peter. "s already 2uoted in Isis Unveiled, ii.0+E &n the 8riental countries the desi'nation Peter =in Phoenician and 7haldaic an inter%reter>, a%%ears to have been the title o# this %ersona'e. O TaylorVs Eleusinian and Bacchic '$steries, *ilderVs ed., %. 1.P So #ar, and as the Winter%retersX o# -eo77hristianism, the Po%es have most undeniably the ri'ht to call themselves successors to the title o# Peter, but hardly the successors to, least o# all the inter%reters o#, the doctrines o# Hesus, the 7hrist( #or there is the 8riental 7hurch, older and #ar %urer than the :oman hierarchy, $hich, havin' ever #aith#ully held to the %rimitive teachin's o# the "%ostles, is kno$n historically to have re#used to #ollo$ the Datin seceders #rom the ori'inal "%ostolic 7hurch, thou'h, curiously enou'h, she is still re#erred to by her :oman sister as the WSchismaticX 7hurch. &t is useless to re%eat the reasons #or the statements above made, as they may all be #ound in Isis Unveiled, O ii.0130,.P $here the $ords, Peter, Patar, and Pitar, are e1%lained, and the ori'in o# the WSeat o# PitahX is sho$n. The reader $ill #ind u%on re#errin' to the above %a'es that an inscri%tion $as #ound on the co##in o# gueen )entuhe%t o# the 4leventh Dynasty =++- B.7. accordin' to Bunsen>, $hich in its turn $as sho$n to have been transcribed #rom the Seventeenth 7ha%ter o# the Boo* of the Dead, datin' certainly not later than ,- B.7. or ,0. years be#ore the *orldVs 7reation, in the Aenesiacal chronolo'y. The Seat o. Peter 1 MPa$e )60N Cevertheless, Baron Bunsen sho$s the 'rou% o# the hiero'ly%hics 'iven =Peter7ref7su, the W)ystery *ordX> and the sacred #ormulary mi1ed u% $ith a $hole series o# 'losses and various inter%retations on a monument ,, years old. This is identical $ith sayin' that the record =the true inter%retation> $as at that time no lon'er intelli'ible . . . *e be' our readers to understand that a sacred te1t, a hymn, containin' the $ords o# a de%arted s%irit, e1isted in such a state, about ,. years a'o, as to be all but unintelli'ible to royal scribes. O Bunsen, Eg$ptGs Place in /istor$. v.0 .P Gnintelli'ibleX to the non3initiated 3 this is certain( and it is so %roved by the con#used and contradictory 'losses. ?et there can be no doubt that it $as 3 #or it still is 3 a mystery $ord. The Baron #urther e1%lainsE &t a%%ears to me that our PT: is literally the old "ramaic and Hebre$ WPatar,X $hich occurs in the history o# Hose%h as the s%eci#ic $ord #or interpreting, $hence also Pitrum is the term #or inter%retation o# a te1t, a dream. This $ord, PT:, $as %artially inter%reted o$in' to another $ord similarly $ritten in another 'rou% o# Pa'e 1 /

hiero'ly%hics, on a stele, the 'ly%h used #or it bein' an o%ened eye, inter%reted by De :ou'O O Stele, %.,,.P as Wto a%%ear,X and by Bunsen as Willuminator,X $hich is more correct. Ho$ever, it may be, the $ord Patar, or Peter, $ould locate both master and disci%le in the circle o# initiation, and connect them $ith the Secret Doctrine( $hile in the WSeat o# PeterX $e can hardly hel% seein' a connection $ith Petroma, the double set o# stone tablets used by the Hiero%hant at the Su%reme &nitiation durin' the #inal )ystery, as already stated, also $ith the Pitha3sthFna =seat, or the %lace o# a seat>, a term used in the )ysteries o# the Tantriks in &ndia, in $hich the limbs o# the Satk are scattered and then united a'ain, as those o# 8siris by &sis. O See Do$sonVs /indu #lassical Dict., su( voc., WPitha3sthFnam.XP Pitha is a Sanskrit $ord, and is also used to desi'nate the seat o# the initiatin' Dama. *hether all the above terms are due sim%ly to WcoincidencesX or other$ise is le#t to the decision o# our learned Symbolo'ists and Philolo'ists. *e state #acts 3 and nothin' more. )any other $riters, #ar MPa$e )6@N more learned and entitled to be heard than the author has ever claimed to be, have su##iciently demonstrated that Peter never had anythin' to do $ith the #oundation o# the Datin 7hurch( that his su%%osed name Petra, or ;i##a, also the $hole story o# his "%ostleshi% at :ome, are sim%ly a %lay on the term, $hich meant in every country, in one or another #orm, the Hiero%hant or inter%reter o# the )ysteries( and that #inally, #ar #rom dyin' a martyr at :ome, $here he had %robably never been, he died at a 'ood old a'e at Babylon. &n Sepher Tolaoth .eshu, a Hebre$ manuscri%t o# 'reat anti2uity 3 evidently an ori'inal and very %recious document, i# one may 6ud'e #rom the care the He$s took to hide it #rom the 7hristians 3 Simon =Peter> is re#erred to as Wa #aith#ul servant o# Aod,X $ho %assed his li#e in austerities and meditation, a ;abalist and a Ca9arene $ho lived at Babylon Wat the to% o# a to$er, com%osed hymns, %reached charity,X and died there.
Pa'e 1 8
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RV%% A,,ollonius o. Tyana
MPa$e )62N &T is said in Isis Unveiled that the 'reatest teachers o# divinity a'ree that nearly all ancient
books $ere $ritten symbolically and in a lan'ua'e intelli'ible only to the &nitiated. The bio'ra%hical sketch o# "%ollonius o# Tyana a##ords an e1am%le. "s every ;abalist kno$s, it embraces the $hole o# the Hermetic Philoso%hy, bein' a counter%art in many res%ects o# the traditions le#t us o# ;in' Solomon. &t reads like a #airy story, but, as in the case o# the latter, sometimes #acts and historical events are %resented to the $orld under the colours o# #iction. The 6ourney to &ndia re%resents in its every sta'e, thou'h o# course alle'orically, the trials o# a Ceo%hyte, 'ivin' at the same time a 'eo'ra%hical and to%o'ra%hical idea o# a certain country as it is even no$, i# one kno$s $here to look #or it. The lon' discourses o# "%ollonius $ith the BrFhmans, their sa'e advice, and the dialo'ues $ith the 7orinthian )eni%%us $ould, i# inter%reted, 'ive the 4soteric 7atechism. His visit to the em%ire o# the $ise men, his intervie$ $ith their kin' Hiarchas, the oracle o# "m%hiaraus, e1%lain symbolically many o# the secret do'mas o# Hermes 3 in the 'eneric sense o# the name 3 and o# 8ccultism. *onder#ul is this to relate, and $ere not the statement su%%orted by numerous calculations already made, and the secret already hal# revealed, the $riter $ould never have dared to say it. The travels o# the 'reat )a'us are correctly, thou'h alle'orically described 3 that is to say, all that is related to Damis had actually taken %lace 3 but the narrative is based u%on the Modiacal si'ns. "s transliterated by Damis under the 'uidance o# "%%ollonius and translated by Philostratus, it is a marvel indeed. "t the conclusion o# $hat may no$ be related o# the $onder#ul "de%t o# Tyana our meanin' $ill become clearer. Su##ice it to say #or the %resent that the dialo'ues s%oken o# $ould disclose, i# correctly understood, some o# the most im%ortant secrets o# Cature. 4li%has Devi %oints out the 'reat MPa$e )38N resemblance $hich e1ists bet$een ;in' Hiarchus and the #abulous Hiram, #rom $hom Solomon %rocured the cedars o# Debanon and the 'old o# 8%hir. But he kee%s silent as to another resemblance o# $hich, as a learned ;abalist, he could not be i'norant. )oreover, accordin' to his invariable custom, he mysti#ies the reader more than he teaches him, divul'in' nothin' and leadin' him o## the ri'ht track. Dike most o# the historical heroes o# hoary anti2uity, $hose lives and $orks stron'ly di##er #rom those o# common%lace humanity, "%ollonius is to this day a riddle, $hich has, so #ar, #ound no 8edi%us. His e1istence is surrounded $ith such a veil o# mystery that he is o#ten mistaken #or a myth. But accordin' to every la$ o# lo'ic and reason, it is 2uite clear that "%ollonius should never be re'arded in such a li'ht. &# the Tyanean Theur'ist may be %ut do$n as a #abulous character, then history has no ri'ht to her 7aesars and "le1anders. &t is 2uite true that this Sa'e, $ho stands unrivalled in his thaumatur'ical %o$ers to this day 3 on evidence historically attested 3 came into the arena o# %ublic li#e no one seems to kno$ $hence, and disa%%eared #rom it, no one seems to kno$ $hither. But the reasons #or this are evident. 4very means $as used 3 es%ecially durin' the #ourth and #i#th centuries o# our era 3 to s$ee% #rom %eo%leVs minds the remembrance o# this 'reat and holy man. The circulation o# his bio'ra%hies, $hich $ere many and enthusiastic, $as %revented by the 7hristians, and #or a very 'ood reason, as $e shall see. The diary o# Damis survived most miraculously, and remained alone to tell the tale. But it must not be #or'otten that Hustin )artyr o#ten s%eaks o# "%ollonius, and the character and truth#ulness o# this 'ood man are unim%eachable, the more in that he had 'ood reason to #eel be$ildered. Cor can it be denied that there is hardly a 7hurch @ather o# the #irst si1 centuries that le#t "%ollonius unnoticed. 8nly, accordin' to invariable 7hristian customs o# charity, their %ens $ere di%%ed as usual in the blackest ink o# odium theologicum, intolerance and one3sidedness. St. Herome =Hieronymus> 'ives at len'th the story o# St. HohnVs alle'ed contest $ith the Sa'e o# Tyana 3 a com%etition o# WmiraclesX 3 in $hich, o# course, the truth#ul saint O See Preface to St. 'atthe)Gs 3ospel. Baronius , i./-+, 2uoted in De )irville, V&, .3. Pa'e 1 0

Herome is the @ather $ho havin' #ound the authentic and ori'inal Evangel =the Hebre$ te1t>, by )atthe$ the "%ostle3%ublican, in the library o# 7aesarea, W)ritten ($ the hand o# )atthe$X =HieronymusE De +iris, &llus. 7ha%. &&&> 3 as he himsel# admits 3 set it do$n as heretical, and substituted #or it his o$n Areek te1t. "nd it is also he $ho %erverted the te1t in the Boo* of .o( to en#orce belie# in the resurrection in #lesh =see Isis Unveiled. Vol. &&, %%. 181 and 18+, et se".> 2uotin' in su%%ort the most learned authorities.P describes in 'lo$in' colours the de#eat o# "%ollonius, and seeks corroboration in St. HohnVs &pocr$pha %roclaimed doubt#ul even by the 7hurch. O De )irville 'ives the #ollo$in' thrillin' account o# the Wcontest.X WHohn, %ressed, as St. Herome tells us, by all the churches o# "sia to %roclaim more solemnly Iin the #ace o# the miracles o# "%olloniusP the divinity o# Hesus 7hrist, a#ter a lon' %rayer $ith his disci%les on the )ount o# Patmos and bein' in ecstasy by the divine S%irit, made heard amid thunder and li'htnin' his #amous In Principio erat +er(um. *hen that sublime e1tasis, that caused him to be named the LSon o# Thunder,V had %assed, "%ollonius $as com%elled to retire and to disa%%ear. Such $as his de#eat, less bloody but as hard as that o# Simon, the )a'ician. =WThe )a'ician Theur'ist.X V& .3.> @or our %art $e have never heard o# e1tasis %roducin' thunder and li'htnin' and $e are at a loss to understand the meanin'.J The 5ysterious Teacher MPa$e )3)N There#ore it is that nobody can say $here or $hen "%ollonius $as born, and everyone is e2ually i'norant o# the date at $hich, and o# the %lace $here he died. Some think he $as ei'hty or ninety years old at the time o# his death, others that he $as one hundred or even one hundred and seventeen. But, $hether he ended his days at 4%hesus in the year 0. ".D., as some say, or $hether the event took %lace at Dindus in the tem%le o# Pallas3"thene, or $hether a'ain he disa%%eared #rom the tem%le o# Dictynna, or $hether, as others maintain, he did not die at all, but $hen a hundred years old rene$ed his li#e by )a'ic,and $ent on $orkin' #or the bene#it o# humanity, no one can tell. The Secret Doctrine alone have noted his birth and subse2uent career. But then 3 W*ho hath believed in that re%ortKX "ll that history kno$s is that "%ollonius $as the enthusiastic #ounder o# a ne$ school o# contem%lation. Perha%s less meta%horical and more %ractical than Hesus, he nevertheless inculcated the same 2uintessence o# s%irituality, the same hi'h moral truths. He is accused o# havin' con#ined them to the hi'her classes o# society instead o# doin' $hat Buddha and Hesus did, instead o# %reachin' them to the %oor and the a##licted. 8# his reasons #or actin' in such an e1clusive $ay it is im%ossible to 6ud'e at so late a date. But ;armic la$ seems to be mi1ed u% $ith it. Born, as $e are told, amon' the aristocracy, it is very likely that he desired to #inish the $ork undone in this %articular direction by his %redecessor, and sou'ht to o##er W%eace on earth and 'ood $illX to all men, and not alone to the outcast and the criminal. There#ore he associated $ith the kin's and mi'hty ones o# the a'e. Cevertheless, the three Wmiracle3 $orkersX e1hibited strikin' similarity o# %ur%ose. Dike Hesus and like Buddha, "%ollonius $as the uncom%romisin' enemy o# all out$ard sho$ o# %iety, all dis%lay o# useless reli'ious ceremonies, bi'otry and hy%ocrisy. That his WmiraclesX $ere more $onder#ul, more varied, and #ar better attested in MPa$e )36N History than any others, it is also true. )aterialism denies( but evidence, and the a##irmations o# even the 7hurch hersel#, ho$ever much he is branded by her, sho$ this to be the #act. O This is the old, old story. *ho o# us, Theoso%hists, but kno$s by bitter %ersonal e1%eriences $hat clerical hatred, malice and %ersecution can do in this direction( to $hat an e1tent o# #alsehood, calumny and cruelty these #eelin's can 'o, even in our modern day, and $hat e1em%lars o# #hrist li*e charity His alle'ed and sel#3 constituted servants have sho$n themselves to beB P The calumnies set a#loat a'ainst "%ollonius $ere as numerous as they $ere #alse. So late as Pa'e 11

ei'hteen centuries a#ter his death he $as de#amed by Bisho% Dou'las in his $ork a'ainst miracles. &n this the :i'ht :everend bisho% crushed himsel# a'ainst historical #acts. @or it is not in the miracles, but in the identity o# ideas and doctrines %reached that $e have to look #or a similarity bet$een Buddha, Hesus and "%ollonius. &# $e study the 2uestion $ith a dis%assionate mind, $e shall soon %erceive that the ethics o# Aautama, Plato, "%ollonius, Hesus, "mmonius Sakkas, and his disci%les, $ere all based on the same mystic %hiloso%hy 3 that all $orshi%%ed one divine ideal, $hether they considered it as the W@atherX o# humanity, $ho lives in man, as man lives in Him, or as the &ncom%rehensible 7reative Princi%le. "ll led Aod3like lives. "mmonius, s%eakin' o# his %hiloso%hy, tau'ht that their school dated #rom the days o# Hermes, $ho brou'ht this $isdom #rom &ndia. &t $as the same mystical contem%lation throu'hout as that o# the ?o'inE the communion o# the Brahman $ith his o$n luminous Sel# 3 the W"tman.X O Isis Unveiled, ii. CMJ.P
The 'round$ork o# the 4clectic School is thus sho$n to be identical $ith the doctrines o# the ?o'is 3 the Hindu )ystics( it is %roved that it has a common ori'in, #rom the same source as the earlier Buddhism o# Aautama and o# his "rhats. The Ineffa(le -ame in the search #or $hich so many ;abalists 3 unac2uainted $ith any 8riental or even 4uro%ean "de%ts 3 vainly consume their kno$led'e and lives, d$ells latent in the heart o# every man. This miri#ic name $hich, accordin' to the most ancient oracles, Wrushes into the in#inite $orlds,\oT`d_dZ TdhTo\[à\` ,X can be obtained in a t$o#old $ayE by re'ular initiation, and throu'h the Wsmall voiceX $hich 4li6ah heard in the cave o# Horeb, the mount o# Aod. "nd W$hen 4li6ah heard it he $ra%%ed his face in his mantle and stood in the enterin' o# the cave. "nd behold there came the voice.X *hen "%ollonius o# Tyana desired to hear the Wsmall voice,X he used to $ra% himsel# u% entirely in a mantle o# #ine $ool, on $hich he %laced both his #eet, a#ter havin' %er#ormed certain ma'netic %asses, and %ronounced not the WnameX but an invocation $ell kno$n to every ade%t. Then he dre$ the mantle over his head and #ace, and his translucid or astral s%irit $as #ree. 8n ordinary occasions he no more $ore $ool than the %riests o# the tem%les. The %ossession o# the secret combination o# the WnameX 'ave the Hiero%hant su%reme %o$er over every bein', human or other$ise, in#erior to himsel# in soul3stren'th. O Loc. cit., ii, 3,3, 3,,.P
A,ollonius "annot Be Destroye+ MPa$e )33N To $hatever school he belon'ed, this #act is certain, that "%ollonius o# Tyana le#t an im%erishable name behind him. Hundreds o# $orks $ere $ritten u%on this $onder#ul man( historians have seriously discussed him( %retentious #ools, unable to come to any conclusion about the Sa'e, have tried to deny his very e1istence. "s to the 7hurch, althou'h she e1ecrates his memory, she has ever tried to %resent him in the li'ht o# a historical character. Her %olicy no$ seems to be to direct the im%ression le#t by him into another channel 3 a $ell kno$n and a very old strata'em. The Hesuits, #or instance, $hile admittin' his Wmiracles,X have set 'oin' a double current o# thou'ht, and they have succeeded, as they succeed in all they undertake. "%ollonius is re%resented by one %arty as an obedient Wmedium o# Satan,X surroundin' his theur'ical %o$ers by a most $onder#ul and da99lin' li'ht( $hile the other %arty %ro#esses to re'ard the $hole matter as a clever romance, $ritten $ith a %redetermined ob6ect in vie$. Pa'e 111

&n his voluminous )emoirs o# Satan, the )ar2uis de )irville, in the course o# his %leadin' #or the reco'nition o# the enemy o# Aod as the %roducer o# s%iritual %henomena, devotes a $hole cha%ter to this 'reat "de%t. The #ollo$in' translation o# %assa'es in his book unveils the $hole %lot. The reader is asked to bear in mind that the )ar2uis $rote every one o# his $orks under the aus%ices and authorisation o# the Holy See o# :ome. &t $ould be to leave the #irst century incom%lete and to o##er an insult to the memory o# St. Hohn, to %ass over in silence the name o# one $ho had the honour o# bein' his s%ecial anta'onist, as Simon $as that o# St. Peter, 4lymas that o# Paul, etc. &n the #irst years o# the 7hristian era, . . . there a%%eared at Tyana in 7a%%adocia one o# those men o# $hom the Pytha'orean School $as so very lavish. "s 'reat a traveller as $as his master, initiated in all the secret doctrines o# &ndia, 4'y%t and 7haldaea, endo$ed, there#ore, $ith all the theur'ic %o$ers o# the ancient )a'i, he be$ildered, each in its turn, all the countries $hich he visited, and $hich all 3 $e are obli'ed to admit 3 seem to have blessed his memory. *e could not doubt this #act $ithout re%udiatin' real historical records. The details o# his li#e are transmitted to us by a historian o# the #ourth century =Philostratus>, himsel# the translator o# a diary that recorded day by day the li#e o# the %hiloso%her, $ritten by Damis, his disci%le and intimate #riend. O Pneumatologie, vi. .+.J De )irville admits the %ossibility o# some e1a''erations in both recorder and translator( but he Wdoes not believe they hold a very $ide s%ace in the narrative.X There#ore, he re'rets to #ind the "bbe MPa$e )34N @re%%el Win his elo2uent Essa$s, O Les &pologistes #hr1tiens au Second Si%cle. %.1 ..P callin' the diary o# Damis a romance.X *hyK OBecauseP the orator bases his o%inion on the %re#ect similitude, calculated as he ima'ines, o# that le'end $ith the li#e o# the Saviour. But in studyin' the sub6ect more %ro#oundly, he O"bbe @re%%elP can convince himsel# that neither "%ollonius nor Damis, nor a'ain Philostratus ever claimed a 'reater honour than a likeness to St. Hohn. This %ro'ramme $as in itsel# su##iciently #ascinatin', and the travesty as su##iciently scandalous( #or o$in' to ma'ic arts "%ollonius had succeeded in counterbalancin', in a%%earance, several o# the miracles at 4%hesus O%roduced by St. HohnP, etc. O Pneumatologie, vi. .+.P The anguis in her(a has sho$n its head. &t is the %er#ect, the $onder#ul similitude o# the li#e o# "%ollonius $ith that o# the Saviour that %laces the 7hurch bet$een Scylla and 7harybdis. To deny the li#e and the WmiraclesX o# the #ormer, $ould amount to denyin' the trust$orthiness o# the same "%ostles and %atristic $riters on $hose evidence is built the li#e o# Hesus himsel#. To #ather the "de%tVs bene#icent deeds, his raisin's o# the dead, acts o# charity, healin' %o$ers, etc., on the W old enemyX $ould be rather dan'erous at this time. Hence the strata'em to con#use the ideas o# those $ho rely u%on authorities and criticisms. The 7hurch is #ar more clear3si'hted than any o# our 'reat historians. The 7hurch *no)s that to deny the e1istence o# that "de%t $ould lead her to denyin' the 4m%eror Ves%asian and his Historians, the 4m%erors "le1ander Severus and "urelianus and their Historians, and #inally to deny Hesus and every evidence about Him, thus %re%arin' the $ay to her #lock #or #inally denyin' herself. &t becomes interestin' to learn $hat she says in this emer'ency, throu'h her chosen s%eaker, De )irville. &t is as #ollo$sE
Pa'e 11+

*hat is there so ne$ and so im%ossible in the narrative o# Damis concernin' their voya'es to the countries o# the 7haldees and the Aymnoso%histsK 3 he asks. Try to recall, be#ore denyin', $hat $ere in those days those countries o# marvels par e4cellence, as also the testimony o# such men as Pytha'oras, 4m%edocles and Democritus, $ho ou'ht to be allo$ed to have kno$n $hat they $ere $ritin' about. *ith $hat have $e #inally to re%roach "%olloniusK &s it #or havin' made, as the 8racles did, a series o# %ro%hecies and %redictions $onder#ully veri#iedK CoE because, better studied no$, $e *no) $hat they are. O )any are they $ho do not *no)E hence, they do not believe in them.P The 8racles have no$ become to us, $hat they $ere to every one durin' the %ast century, #rom Van Dale to @ontenelle. De 5irville on A,ollonius MPa$e )3-N &s it #or havin' been endo$ed $ith second si'ht, and havin' had visions at a distanceK O Hust so. "%ollonius, durin' a lecture he $as deliverin' at 4%hesus be#ore an audience o# many thousands, %erceived the murder o# the 4m%eror Domitian in :ome and noti#ied it at the very moment it $as takin' %lace, to the $hole to$nE and S$edenbor', in the same manner, sa$ #rom Aothenbur' the 'reat #ire at Stockholm and told it to his #riends, no tele'ra%h bein' in use in those days. P Co( #or such %henomena are at the %resent day endemical in hal# 4uro%e. &s it #or havin' boasted o# his kno$led'e o# every e1istin' lan'ua'e under the sun, $ithout havin' ever learned one o# themK But $ho can be i'norant o# the #act that this is the best criterion O Co criterion at all. The Hindu Saddhus and "de%ts ac2uire the 'i#t by the holiness o# their lives. The ?o'a3Vidya teaches it, and no Ws%iritsX are re2uired.P o# the %resence and assistance o# a s%irit o# $hatever nature it may beK 8r is it #or havin' believed in transmi'ration =reincarnation>K &t is still believed in =by millions> in our day. Co one has any idea o# the number o# the men o# Science $ho lon' #or the re3establishment o# the Druidical :eli'ion and o# the )ysteries o# Pytha'oras. 8r is it #or havin' e1orcised the demons and the %la'ueK The 4'y%tians, the 4truscans and all the :oman Ponti##s had done so lon' be#ore. O "s to the Ponti##s, the matter is rather doubt#ul.P @or havin' conversed $ith the deadK *e do the same today, or believe $e do so 3 $hich is all the same. @or havin' believed in the 4m%usesK *here is the Demonolo'ist that does not kno$ that the 4m%use is the Wsouth demonX re#erred to in DavidVs Psalms, and dreaded then as it is #eared even no$ in all Corthern 4uro%eK O But this alone is no reason $hy %eo%le should believe in this class o# s%irits. There are better authorities #or such belie#.P @or havin' made himsel# invisible at $illK &t is one o# the achievements o# mesmerism. @or havin' a%%eared a#ter his =su%%osed> death to the 4m%eror "urelian above the city $alls o# Tyana, and #or havin' com%elled him thereby to raise the sie'e o# that to$nK Such $as the mission o# every hero beyond the tomb, and the reason o# the $orshi% vo$ed to the )anes. O De )irvilleVs aim is to sho$ that all such a%%aritions o# the )anes or disembodied S%irits are the $ork o# the Devil. WSatanVs simulacra.XP @or havin' descended into the #amous den o# Tro%honius, and taken #rom it an old book %reserved #or years a#ter by the 4m%eror "drian in his "ntium libraryK The trust$orthy and sober Pausanias had descended into the same den be#ore "%ollonius, and came back no less a believer. @or havin' disa%%eared at his deathK ?es, like :omulus, like Votan, like Dycur'us, like Pytha'oras, MPa$e )3;N O He mi'ht have addedE like the 'reat Shankaracharya, Tson'3;ha3Pa, and so many other real "de%ts 3 even his o$n )aster, HesusE #or this is indeed a criterion o# true "de%tshi%, thou'h Wto disa%%earX one need not #ly u% in the clouds .P al$ays under the most mysterious circumstances, ever attended by a%%aritions, revelations, etc. Det us sto% here and re%eat once moreE had the li#e o# "%ollonius been sim%le romance, he $ould never have attained such a celebrity durin' his li#etime or created such a numerous sect, one so enthusiastic a#ter his death. "nd, so to add to this, had all this been a romance, never $ould a 7aracalla have raised a haroon to his memory, O See Dion #assius. PPV&& PV&&&, + P or "le1ander Severus have %laced his bust bet$een those o# t$o Demi3Aods and o# the true Aod, ODam%ridlius, &drian, 111i1. +.P or an 4m%ress have corres%onded $ith him. Hardly rested #rom the hardshi%s o# the sie'e at Herusalem, Titus $ould not have hastened to Pa'e 113

$rite to "%ollonius a letter, askin' to meet him at "r'os and addin' that his #ather and himsel# =Titus> o$ed all to him, the 'reat "%ollonius, and that, there#ore, his #irst thou'ht $as #or their bene#actor. Cor $ould the 4m%eror "urelian have built a tem%le and a shrine to that 'reat Sa'e, to thank him #or his a%%arition and communication at Tyana. That posthumous conversation, as all kne$, saved the city, inasmuch as "urelian had in conse2uence raised the sie'e. @urthermore, had it been a romance, History $ould not have had Vo%iscus, O The %assa'e runs as #ollo$sE W"urelian had determined to destroy Tyana, and the to$n o$ed its salvation only to a miracle o# "%ollonius( this man so #amous and $ise, this 'reat #riend o# the Aods, a%%eared suddenly be#ore the 4m%eror, as he $as returnin' to his tent, in his o$n #i'ure and #orm, and said to him in the Pannonian lan'ua'eE L"urelian, i# thou $ouldst con2uer, abandon these evil desi'ns a'ainst my #ello$3citi9ensE i# thou $ouldst command, abstain #rom sheddin' innocent blood( and i# thou $ouldst live, abstain #rom in6ustice.V "urelian, #amiliar $ith the #ace o# "%ollonius, $hose %ortraits he had seen in many tem%les, struck $ith $onder, immediately vo$ed to him ="%ollonius> statue, %ortrait and tem%le, and returned com%letely to ideas o# mercy.X "nd then Vo%iscus addsE W&# & have believed more and more in the virtues o# the maNestic "%ollonius, it is because, a#ter 'atherin' my in#ormation #rom the most serious men, & have #ound all these #acts corroborated in the Books o# the Gl%ian Dibrary.X =See @lavius Vo%iscus, &urelianus>. Vo%iscus $rote in +- and conse2uently %receded Philostratus by a century.J one o# the most trust$orthy Pa'an Historians, to certi#y to it. @inally, "%ollonius $ould not have been the ob6ect o# the admiration o# such a noble character as 4%ictetus, and even o# several o# the @athers o# the 7hurch( Herome #or instance, in his better moments, $ritin' thus o# "%olloniusE This travellin' %hiloso%her #ound somethin' to learn $herever he $ent( and %ro#itin' every$here thus im%roved $ith every day. O Ep. ad Paulinum.P A,ollonius #o !iction MPa$e )30N "s to his %rodi'ies, $ithout $ishin' to #athom them, Herome most undeniably admits them as such( $hich he $ould assuredly never have done, had he not been com%elled to do so by #acts. To end the sub6ect, had "%ollonius been a sim%le hero o# a romance, dramatised in the #ourth century, the 4%hesians $ould not, in their enthusiastic 'ratitude, have raised to him a 'olden statue #or all the bene#its he had con#erred u%on them. O The above is mostly summarised #rom De )irville. loc cit., %%. ..3.0 P
Pa'e 11,
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RV%%% !acts 'n+erlyin$ A+e,t Bio$ra,hies
MPa$e )3@N TH4 tree is kno$n by its #ruits( the nature o# the "de%t by his $ords and deeds. These $ords
o# charity and mercy, the noble advice %ut into the mouth o# "%ollonius =or o# his sidereal %hantom>, as 'iven by Vo%iscus, sho$ the 8ccultists $ho "%ollonius $as. *hy then call him the W)edium o# SatanX seventeen centuries laterK There must be a reason, and a very %otent reason, to 6usti#y and e1%lain the secret o# such a stron' animus o# the 7hurch a'ainst one o# the noblest men o# his a'e. There is a reason #or it, and $e 'ive it in the $ords o# the author o# the >e$ to the /e(re)7Eg$ptian '$ster$ in the Source of 'easures, and o# Pro#essor Sey##arth. The latter analyses and e1%lains the salient dates in the li#e o# Hesus, and thus thro$s li'ht on the conclusions o# the #ormer. *e 2uote both, blendin' the t$o. "ccordin' to solar months =o# thirty days, one o# the calendars in use amon' the Hebre$s> all remarkable events o# the 0ld Testament ha%%ened on the days o# the e2uino1es and the solstices( #or instance, the #oundations and dedications o# the tem%les and alters Oand consecration o# the tabernacleP. 8n the same cardinal days, the most remarkable events o# the -e) Testament ha%%ened( #or instance, the annunciation, the birth, the resurrection o# 7hrist, and the birth o# Hohn the Ba%tist. "nd thus $e learn that all remarkable e%ochs o# the -e) Testament $ere ty%ically sancti#ied a lon' time be#ore by the 0ld Testament, be'innin' at the day succeedin' the end o# the 7reation, $hich $as the day o# the vernal e2uino1. Durin' the cruci#i1ion, on the 1,th day o# Cisan, Dionysius "reo%a'ita sa$, in 4tho%ia, an ecli%se o# the sun, and he said, WCo$ the Dord =Hehovah> is su##erin' somethin'.X Then 7hrist arose #rom the dead on the ++d )arch, 1/ -isan, Sunday, the day o# the vernal e2uino1 =Sey#., 2uotin' Philo de Se%ten> 3 that is, on 4aster, or on the day $hen the sun 'ives ne$ li#e to the earth. The $ords o# Hohn the Ba%tist WHe must increase, but & must decrease,X serve to %rove, as is a##irmed by the #athers o# the church, that Hohn $as born on the lon'est day o# the year, and 7hrist, $ho $as si1 months youn'er, on the shortest, ++d Hune and ++d December, the solstices. ?esus an+ A,ollonius1
MPa$e )32N This only 'oes to sho$ that, as to another %hase, Hohn and Hesus $ere but
e%itomisers o# the history o# the same sun, under di##erences o# as%ect or condition( and one condition #ollo$in' another, o# necessity, the statement, Lu*e, i1. /, $as not only not an em%ty one, but it $as true, that $hich W$as said o# some, that =in Hesus> Hohn $as risen #rom the dead.X ="nd this consideration serves to e1%lain $hy it has been that the Life of &pollonius of T$ana, by Philostratus, has been so %ersistently ke%t back #rom translation and #rom %o%ular readin'. Those $ho have studied it in the ori'inal have been #orced to the comment that either the Life of &pollonius has been taken #rom the -e) Testament, or that the -e) Testament narratives have been taken #rom the Life of &pollonius, because o# the mani#est sameness o# the means of construction o# the narratives. The e1%lanation is sim%le enou'h, $hen it is considered that the names o# .esus Hebre$ pq,and "%ollonius, or "%ollo, are alike names o# the sun in the heavens( and necessarily the history o# the one, as to his travels throu'h the signs, $ith the %ersoni#ications o# his su##erin's, trium%hs and miracles, could be but the histor$ of the other, $here there $as a $ides%read, common method o# describin' those travels by %ersoni#ication.> &t seems also that, #or lon' a#ter$ard, all this $as kno$n to rest u%on an astronomical basis( #or the secular church, so to s%eak, $as #ounded by 7onstantine, Pa'e 11-

and the ob6ective condition o# the $orshi% established $as that %art o# his decree, in $hich it $as a##irmed that the venerable day o# the sun should be the day set a%art #or the $orshi% o# Hesus 7hrist, as Sun3day. There is somethin' $eird and startlin' in some other #acts about this matter. The %ro%het Daniel =true prophet,as says Araet9>. O " Wtrue %ro%hetX because an &nitiate, one %er#ectly versed in 8ccult astronomy.P by use o# the %yramid numbers, or astrolo'ical numbers, #oretold the cuttin' o## o# the 'eshiac, as it ha%%ened =$hich $ould 'o to sho$ the accuracy o# his astronomical kno$led'e, i# there $as an ecli%se o# the sun at that time>. . . . Co$, ho$ever, the tem%le $as destroyed in the year /1, in the month Vir'o, and /1 is the Dove number, as sho$n, or /1P- r 3--, and $ith the fish, a Hehovah number. W&s it %ossible,X 2ueries, #urther on the author, thus ans$erin' the intimate thou'ht o# every 7hristian and 8ccultist $ho reads and studies his $orkE &s it %ossible that the events o# humanity do run co3ordinately $ith these number #ormsK &# so, $hile Hesus 7hrist, as an astronomical #i'ure, $as true to all that has been advanced, and more, %ossibly. He may, as a man, have #illed u%, under the numbers, ans$ers in the sea o# li#e to %redestined ty%e. The %ersonality o# Hesus does not a%%ear to have been destroyed, because, as a condition, he $as ans$erin' to astronomical #orms and relations. The "rabian says, W?our destiny is $ritten in the stars.X O >e$ to /e(re)7Eg$ptian '$ster$. %. +-0 et se". "stronomy and %hysiolo'y are the bodies, astrolo'y and %sycholo'y their in#ormin' soulsE the #ormer bein' studied by the eye o# sensual %erce%tion, the latter by the inner or Wsoul3eyeXE and both are e4act sciences.P Cor is the W%ersonalityX o# "%ollonius Wdestroyed,X #or the same MPa$e )48N reason. The case o# Hesus covers the 'round #or the same %ossibility in the cases o# all "de%ts and "vataras 3 such as Buddha, Shankaracharya, ;rishna, etc. 3 all o# these as 'reat and as historical #or their res%ective #ollo$ers and in their countries, as Hesus o# Ca9areth is no$ #or 7hristians and in this land. But there is somethin' more in the old literature o# the early centuries. &amblichus $rote a bio'ra%hy o# the 'reat Pytha'oras. The latter so closely resembles the li#e o# Hesus that it may be taken #or a travesty. Dio'enes Da<rtius and Plutarch relate the history o# Plato accordin' to a similar style. O -e) Platonism and &lchem$. %.1+.P *hy then $onder at the doubts that assail every scholar $ho studies all these livesK The 7hurch hersel# kne$ all these doubts in her early sta'es( and thou'h only one o# her Po%es has been kno$n %ublicly and o%enly as a Pa'an, ho$ many more $ere there $ho $ere too ambitious to reveal the truthK This Wmystery,X #or mystery indeed it is to those $ho, not bein' &nitiates, #ail to #ind the key o# the %er#ect similitude bet$een the lives o# Pytha'oras, Buddha, "%ollonius, etc, 3 is only a natural result #or those $ho kno$ that all these 'reat characters $ere &nitiates o# the same school. @or them there is neither WtravestyX nor Wco%yX o# one #rom the other( #or them they are all Wori'inals,X only %ainted to re%resent one and the same sub6ectE the mystic, and at the same time the %ublic, li#e o# the &nitiates sent into the $orld to save %ortions o# humanity, i# they could not save the $hole bulk. Hence, the same %ro'ramme #or all. Pa'e 11.

The assumed Wimmaculate ori'inX #or each, re#errin' to their Wmystic birthX durin' the )ystery o# &nitiation, and acce%ted literally by the multitudes, encoura'ed in this by the better in#ormed but ambitious cler'y. Thus, the mother o# each one o# them $as declared a vir'in, conceivin' her son directly by the Holy S%irit o# Aod( and the Sons, in conse2uence, $ere the WSons o# Aod,X thou'h in truth, none o# them $as any more entitled to such reco'nition than $ere the rest o# his brother &nitiates, #or they $ere all 3 so #ar as their mystic lives $ere concerned 3 only Wthe e%itomisers o# the history o# the same Sun,X $hich e%itome is another mystery $ithin the )ystery. The bio'ra%hies o# the e1ternal %ersonalities bearin' the names o# such heroes have nothin' to do $ith, and are 2uite inde%endent o# the %rivate lives o# the heroes, bein' only the mystic records o# their %ublic and, %arallel there$ith, o# their inner lives, in their characters as Ceo%hytes and &nitiates. Bio$ra,hies o. %nitiates1 MPa$e )4)N Hence, the mani#est sameness o# the means o# construction o# their res%ective bio'ra%hies. @rom the be'innin' o# Humanity the 7ross, or )an, $ith his arms stretched out hori9ontally, ty%i#yin' his kosmic ori'in, $as connected $ith his %sychic nature and $ith the stru''les $hich lead to &nitiation. But, i# it is once sho$n that =a> every true "de%t had, and still has, to %ass throu'h the seven and the t$elve trials o# &nitiation, symbolised by the t$elve labours o# Hercules( =b> that the day o# his real birth is re'arded as that day $hen he is born into the $orld s%iritually, his very a'e bein' counted #rom the hour o# his second birth, $hich makes o# him a Wt$ice3born,X a Dvi6a or &nitiate, on $hich day he is indeed born o# a Aod and #rom an immaculate )other( and =c> that the trials o# all these %ersona'es are made to corres%ond $ith the 4soteric si'ni#icance o# initiatory rites 3 all o# $hich corres%onded to the t$elve 9odiacal si'ns 3 then every one $ill see the meanin' o# the travels o# all those heroes throu'h the si'ns o# the Sun in Heaven( and that they are in each individual case a %ersoni#ication o# the Wsu##erin's, trium%hs and miraclesX o# an "de%t, be#ore and a#ter his &nitiation. *hen to the $orld at lar'e all this is e1%lained, then also the mystery o# all those lives, so closely resemblin' each other that the history o# one seems to be the history o# the other, and vice versa, $ill, like everythin' else, become %lain. Take an instance. The le'ends 3 #or they are all le'ends #or e1oteric %ur%oses, $hatever may be the denials in one case 3 o# the lives o# ;rishna, Hercules, Pytha'oras, Buddha, Hesus, "%ollonius, 7haitanya. 8n the $orldly %lane, their bio'ra%hies, i# $ritten by one outside the circle, $ould di##er 'reatly #rom $hat $e read o# them in the narratives that are %reserved o# their mystic lives. Cevertheless, ho$ever much masked and hidden #rom the %ro#ane 'a9e, the chie# #eatures o# such lives $ill all be #ound there in common. 4ach o# those characters is re%resented as a divinely be'otten Soter =Saviour>, a title besto$ed on deities, 'reat kin's and heroes( everyone o# them, $hether at their birth or a#ter$ards, is searched #or, and threatened $ith death =yet never killed> by an o%%osin' %o$er =the $orld o# )atter and &llusion>, $hether it be called a kin' ;ansa, kin' Herod, or kin' )ara =the 4vil Po$er>. They are all tem%ted, %ersecuted and #inally said to have been murdered at the end o# the rite o# &nitiation, i.e. in their ph$sical %ersonalities, o# $hich they are su%%osed to have been rid #or ever a#ter spiritual WresurrectionX or Wbirth.X "nd havin' thus come MPa$e )46N to an end by this su%%osed violent death, they all descend to the Cether *orld, the Pit or Hell 3 the ;in'dom o# Tem%tation, Dust and )atter, there#ore o# Darkness, $hence returnin', havin' overcome the W7hrest3condition,X they are 'lori#ied and become WAods.X &t is not in the course o# their everyday li#e, then, that the 'reat similarity is to be sou'ht, but in their inner state and in the most im%ortant events o# their career as reli'ious teachers. "ll this is connected $ith, and built u%on, an astronomical basis, $hich serves, at the same time, as a #oundation #or the re%resentation o# the de'rees and trials o# &nitiationE descent into the ;in'dom o# Darkness and )atter, for the last time, Pa'e 11/

to emer'e there#rom as WSuns o# :i'hteousness,X is the most im%ortant o# these and, there#ore, is #ound in the history o# all the Soters 3 #rom 8r%heus and Hercules, do$n to ;rishna and 7hrist. Says 4uri%idesE Heracles, $ho has 'one #rom the chambers o# earth, Deavin' the nether home o# Pluto. O /eracles 8 / P "nd Vir'il $ritesE "t Thee the Sty'ian lakes trembled( Thee the 6anitor o# 8rcus @eared . . . Thee not even Ty%hon #ri'htened . . . Hail, true son of .ove, 'lory added to the Aods. O &eneid, viii., +/,, ##.P 8r%heus seeks, in the kin'dom o# Pluto, 4urydice, his lost Soul( ;rishna 'oes do$n into the in#ernal re'ions and rescues there#rom his si1 brothers, he bein' the seventh Princi%le( a trans%arent alle'ory o# his becomin' a W%er#ect &nitiate,X the $hole o# the si1 Princi%les mer'in' into the seventh. Hesus is made to descend into the kin'dom o# Satan to save the soul o# "dam, or the symbol o# material %hysical humanity. Have any o# our learned 8rientalists ever thou'ht o# searchin' #or the ori'in o# this alle'ory, #or the %arent WSeedX o# that WTree o# Di#eX $hich bears such verdant bou'hs since it $as #irst %lanted on earth by the hand o# its WBuildersXK *e #ear not. ?et it is #ound, as is no$ sho$n, even in the e1oteric, distorted inter%retations o# the +edas 3 o# the ;ig +eda, the oldest, the most trust$orthy o# all the #our 3 this root and seed o# all #uture &nitiate3Saviours bein' called in it the VisvakarmF, the W@atherX Princi%le, Wbeyond the com%rehension o# mortals(X in the second sta'e Sirya, the WSon,X $ho o##ers Himsel# as a sacri#ice to Himsel#( in the third, the &nitiate, $ho sacri#ices His ph$sical to His Spiritual Sel#. Similarity o. Le$en+s1 MPa$e )43N &t is in VisvakarmF, the Womni#icentX $ho becomes =mystically> Vikkartana, the Wsun shorn o# his beams,X $ho su##ers #or his too ardent nature, and then becomes 'lori#ied =by %uri#ication>, that the keynote o# the &nitiation into the 'reatest )ystery o# Cature $as struck. Hence the secret o# the $onder#ul Wsimilarity.X "ll this is alle'orical and mystical, and yet %er#ectly com%rehensible and %lain to any student o# 4astern 8ccultism, even su%er#icially ac2uainted $ith the )ysteries o# &nitiation. &n our ob6ective Gniverse o# )atter and #alse a%%earances the Sun is the most #ittin' emblem o# the li#e3'ivin', bene#icent Deity. &n the sub6ective, boundless *orld o# S%irit and :eality the bri'ht luminary has another and a mystical si'ni#icance, $hich cannot be #ully 'iven to the %ublic. The so3called WidolatrousX Parsis and Hindus are certainly nearer the truth in their reli'ious reverence #or the Sun, than the cold, ever3analysin', and as ever3mistaken, %ublic is %re%ared to believe, at %resent. The Theoso%hists, $ho $ill be alone able to take in the meanin', may be told that the Sun is the e1ternal mani#estation o# the Seventh Princi%le o# our Pa'e 118

Planetary System, $hile the )oon is its @ourth Princi%le, shinin' in the borro$ed robes o# her master, saturated $ith and re#lectin' every %assionate im%ulse and evil desire o# her 'rossly material body, 4arth. The $hole cycle o# "de%tshi% and &nitiation and all its mysteries are connected $ith, and subservient to, these t$o and the Seven Planets. S%iritual clairvoyance is derived #rom the Sun( all %sychic states, diseases, and even lunacy, %roceed #rom the )oon. "ccordin' even to the data o# History 3 her conclusions bein' remarkably erroneous $hile her %remises are mostly correct 3 there is an e1traordinary a'reement bet$een the Wle'endsX o# every @ounder o# a :eli'ion =and also bet$een the rites and do'mas o# all> and the names and course o# constellations headed by the Sun. &t does not #ollo$, ho$ever, because o# this, that both @ounders and their :eli'ions should be, the one myths, and the other su%erstitions. They are, one and all, the di##erent versions o# the same natural %rimeval )ystery, on $hich the *isdom3:eli'ion $as based, and the develo%ment o# its "de%ts subse2uently #ramed "nd no$ once more $e have to be' the reader not to lend an ear to the char'e 3 a'ainst Theoso%hy in 'eneral and the $riter in %articular 3 o# disres%ect to$ard one o# the 'reatest and noblest characters in the History o# "de%tshi% 3 Hesus o# Ca9areth 3 nor even o# hatred to the 7hurch. The e1%ression o# truth and #act can hardly be re'arded, MPa$e )44N $ith any a%%ro1imation to 6ustice, as blas%hemy or hatred. The $hole 2uestion han's u%on the solution o# that one %ointE *as Hesus as WSon o# AodX and WSaviourX o# )ankind, uni2ue in the *orldVs annalsK *as His case 3 amon' so many similar claims 3 the only e1ce%tional and un%recedented one( His birth the sole su%ernaturally immaculate( and $ere others as maintained by the 7hurch, but blas%hemous Satanic co%ies and %la'iarisms by antici%ationK 8r $as He only the Wson o# his deeds,X a %re3eminently holy man, and a re#ormer, one o# many, $ho %aid $ith His li#e #or the %resum%tion o# endeavourin', in the #ace o# i'norance and des%otic %o$er, to enli'hten mankind and make its burden li'hter by His 4thics and Philoso%hyK The #irst necessitates a blind, all3resistin' #aith( the latter is su''ested to every one by reason and lo'ic. )oreover, had the 7hurch al$ays believed as she does no$ 3 or rather, as she %retends she does, in order to be thus 6usti#ied in directin' her anathema a'ainst those $ho disa'ree $ith her 3 or has she %assed throu'h the same throes o# doubt, nay, o# secret denial and belie#, su%%ressed only by the #orce o# ambition and love o# %o$erK The 2uestion must be ans$ered in the a##irmative as to the second alternative. &t is an irre#utable conclusion, and a natural in#erence based on #acts kno$n #rom historical records. Deavin' #or the %resent untouched the lives o# many Po%es and Saints that loudly belied their claims to in#allibility and holiness, let the reader turn to 4cclesiastical History, the records o# the 'ro$th and %ro'ress o# the 7hristian 7hurch =not o# 7hristianity>, and he $ill #ind the ans$er on those %a'es. Says a $riterE The 7hurch has kno$n too $ell the su''estions o# #reethou'ht created by en2uiry, as also all those doubts that %rovoke her an'er today( and the Wsacred truthsX she $ould %romul'ate have been in turn admitted and re%udiated, trans#ormed and altered, am%li#ied and curtailed, by the di'nitaries o# the 7hurch hierarchy, even as re'ards the most #undamental do'mas. *here is that Aod or Hero $hose ori'in, bio'ra%hy, and 'enealo'y $ere more ha9y, or more di##icult to de#ine and #inally a'ree u%on than those o# HesusK Ho$ $as the no$ irrevocable do'ma $ith re'ard to His true nature settled at lastK By His mother, accordin' to the 4van'elists, He $as a man 3 a sim%le mortal man( by His @ather He is AodB But ho$K &s He then man or Aod, or is He both at the same timeK asks the %er%le1ed $riter. Truly the %ro%ositions o##ered on this %oint o# the doctrine have caused #loods Pa'e 110

o# ink and blood to be shed, in turn, on %oor Humanity, and still the doubts are not at rest. &n this as in everythin' else , the $ise 7hurch 7ouncils have contradicted themselves and chan'ed their minds a number o# times. #ature o. "hrist1 MPa$e )4-N Det us reca%itulate and thro$ a 'lance at the te1ts o##ered #or our ins%ection. This is History. The Bisho% Paul o# Samosata denied the divinity o# 7hrist at the #irst 7ouncil o# "ntioch( at the very ori'in and birth o# theolo'ical 7hristianity, He $as called WSon o# AodX merely on account o# His holiness and 'ood deeds. His blood $as corru%tible in the Sacrament o# the 4ucharist. "t the 7ouncil o# Cicaea, held ".D. 3+-, "rius came out $ith his %remisses, $hich nearly broke asunder the 7atholic Gnion. Seventeen bisho%s de#ended the doctrines o# "rius, $ho $as e1iled #or them. Cevertheless, thirty years a#ter, ".D. 3--, at the 7ouncil o# )ilan, three hundred bisho%s si'ned a letter o# adherence to the "rian vie$s, not$ithstandin' that ten years earlier, ".D. 3,-, at a ne$ 7ouncil o# "ntioch, the 4usebians had %roclaimed that Hesus 7hrist $as the Son o# Aod and 8ne $ith His @ather. "t the 7ouncil o# Sirmium, ".D. 3-/, the WSonX had become no lon'er consubstantial. The "nomaeans, $ho denied that consubstantiality, and the "rians $ere trium%hant. " year later, at the second 7ouncil o# "ncyra, it $as decreed that the WSon $as not consubstantial but only similar to the @ather in his substance.X Po%e Diberius rati#ied the decision. Durin' several centuries the 7ouncil #ou'ht and 2uarrelled, su%%ortin' the most contradictory and o%%osite vie$s, the #ruit o# their laborious travail bein' the Holy Trinity, $hich, )inerva3like, issued #orth #rom the theolo'ical brain, armed $ith all the thunders o# the 7hurch. The ne$ mystery $as ushered into the $orld amid some terrible stri#es, in $hich murder and other crimes had a hi'h hand. "t the 7ouncil o# Sara'ossa, ".D. 38 , it $as %roclaimed that the @ather, Son and Holy S%irit are one and the same Person, 7hristVs human nature bein' merely an WillusionX 3 an echo o# the "vatFric Hindu doctrine. W8nce u%on this sli%%ery %ath the @athers had to slide do$n ad a(surdum 3 $hich they did not #ail o# doin'.X Ho$ deny human nature in him $ho $as born o# a $omanK The only $ise remark made durin' one o# the 7ouncils o# 7onstantino%le came #rom 4utyches, $ho $as bold enou'h to sayE W)ay Aod %reserve me #rom reasonin' on the nature o# my AodX 3 #or $hich he $as e1communicated by Po%e @lavius. "t the 7ouncil o# 4%hesus, ".D. ,,0, 4utyches had his reven'e. "s 4usibius, the veracious Bisho% o# 7aesarea, $as #orcin' him into the MPa$e )4;N admission o# t)o distinct natures in Hesus 7hrist, the 7ouncil rebelled a'ainst him and it $as %ro%osed that 4usebius should be burned alive. The bisho%s arose like one man, and $ith #ists clenched, #oamin' $ith ra'e, demanded that 4usebius should be torn into halves, and be dealt by as he $ould deal $ith Hesus, $hose nature he divided. 4utyches $as re3 established in his %o$er and o##ice, 4usebius and @lavius de%osed. Then the t$o %arties attacked each other most violently and #ou'ht. St. @lavius $as so ill3treated by Bisho% Diodorus, $ho assaulted and kicked him, that he died a #e$ days #rom the in6uries in#licted. 4very incon'ruity $as courted in these 7ouncils, and the result is the %resent livin' %arado1es called Pa'e 1+

7hurch do'mas. @or instance, at the #irst 7ouncil o# "ncyra, ".D. 31,, it $as asked, W&n ba%tisin' a $oman $ith child, is the unborn baby also ba%tised by the #actKX The 7ouncil ans$ered in the ne'ative( because as $as alle'ed, Wthe %erson thus receivin' ba%tism must be a consentin' %arty, $hich is im%ossible to the child in the motherVs $omb.X Thus then unconsciousness is a canonical obstacle to ba%tism, and thus no child ba%tised no$adays is ba%tised at all in #act. "nd then $hat becomes o# the tens o# thousands o# starvin' heathen babies ba%tised by the missionaries durin' #amines, and other$ise surre%titiously WsavedX by the too 9ealous PadresK @ollo$ one a#ter another the debates and decisions o# the numberless 7ouncils, and behold on $hat a 6umble o# contradictions the %resent in#allible and "%ostolic 7hurch is builtB "nd no$ $e can see ho$ 'reatly %arado1ical, $hen taken literally, is the assertion in 3enesisE WAod created man in his o$n ima'e.X Besides the 'larin' #act that it is not the "dam o# dust =o# 7ha%ter ii.> $ho is thus made in the divine ima'e, but the Divine "ndro'yne =o# 7ha%ter i.>, or "dam ;admon, one can see #or onesel# that Aod 3 the Aod o# the 7hristians at any rate 3 $as created by man in his o$n ima'e, amid the kicks, blo$s and murders o# the early 7ouncils. " curious #act, one that thro$s a #lood o# li'ht on the claim that Hesus $as an &nitiate and a martyred "de%t, is 'iven in the $ork, =already so o#ten re#erred to> $hich may be called Wa mathematical revelationX 3 The Source of 'easures. "ttention is called to the %art o# the ,.th verse o# the +/th 7ha%ter o# )atthe$, as #ollo$sE W4li, 4li, Dama SabachthaniK 3 that is to say, )y Aod, my Aod, $hy hast thou #orsaken meKX 8# course, our versions are taken #rom the ori'inal 3ree* manuscri%ts =the reason $hy $e have no ori'inal Hebre$ manuscri%ts concernin' these occurrences bein' because the eni'mas in Hebre$ $ould betray themselves on com%arison $ith the sources o# their derivation, the 0ld TestamentI. A Serious 5istranslation
MPa$e )40N The Areek manuscri%ts, $ithout e1ce%tion, 'ive these $ords as 3
H[` H[` [\Q\ .c\s\^S\b` They are /e(re) )ords, rendered into the 3ree*, and in Hebre$ are as #ollo$sE
.
The scri%ture o# these $ords says, Wthat is to say, )y Aod, my Aod, $hy hast thou #orsaken meKX as their %ro%er translation. Here then are the $ords beyond all dis%ute( and beyond all 2uestion, such is the inter%retation 'iven o# them by Scri%ture. Co$ the $ords $ill not bear this inter%retation, and it is a #alse renderin'. The true meanin' is Nust the opposite of the one given, and is 3 '$ 3od, '$ 3od, ho) thou dost glorif$ meX But even more, #or $hile lama is )h$, or ho), as a verbal it connected the idea o# to da22le, or adverbially, it could run Who) da22lingl$,@ and so on. To the un$ary reader this inter%retation is en#orced, and made to ans$er, as it $ere, to the #ul#ilment o# a %ro%hetic utterance, by a Pa'e 1+1

mar'inal re#erence to the first verse o# the t)ent$7second Psalm, $hich readsE W)y Aod, my Aod, $hy hast thou #orsaken meKX The Hebre$ o# this verse #or these $ords is 3
as to $hich the re#erence is correct, and the inter%retation sound and 'ood, but $ith an utterly di##erent $ord. The $ords are 3 Eli, Eli, lamah a2a(vtha7niY Co $it o# man, ho$ever scholarly, can save this %assa'e #rom falseness of rendering on its #ace( and as so, it becomes a most terrible blo$ u%on the %ro%er #irst3#ace sacredness o# the recital. O "%%., vii., %.3 1.P @or ten years or more, sat the revisers =K> o# the Bi(le, a most im%osin' and solemn array o# the learned o# the land, the 'reatest Hebre$ and Areek scholars o# 4n'land, %ur%ortin' to correct the mistakes and blunders, the sins o# omission and o# commission o# their less learned %redecessors, the translators o# the Bible. "re $e 'oin' to be told that none o# them sa$ the 'larin' di##erence bet$een the Hebre$ $ords in Psalm 11ii., &2a((vtha7ni , and sa(achthani in 'atthe)( that they $ere not a$are o# the deliberate #alsi#icationK @or W#alsi#icationX it $as. "nd i# $e are asked the reason $hy the early 7hurch @athers resorted to it, the ans$er is %lainE Because the Sacramental $ords belon'ed in their true renderin' to Pa'an tem%le rites. MPa$e )4@N They $ere %ronounced a#ter the terrible trials o# &nitiation, and $ere still #resh in the memory o# some o# the W@athersX $hen the 3ospel of 'atthe) $as edited into the Areek lan'ua'e. Because, #inally, many o# the Hiero%hants o# the )ysteries, and many more o# the &nitiates $ere still livin' in those days, and the sentence rendered in its true $ords $ould class Hesus directly $ith the sim%le &nitiates. The $ords W)y Aod, my Sun, thou hast %oured thy radiance u%on meKX $ere the #inal $ords that concluded the thanks'ivin' %rayer o# the &nitiate, Wthe Son and the 'lori#ied 4lect o# the Sun.X &n 4'y%t $e #ind to this day carvin's and %aintin's that re%resent the rite. The candidate is bet$een t$o divine s%onsors( one W8siris3SunX $ith the head o# a ha$k, re%resentin' li#e, the other )ercury 3 the ibis3headed, %sycho%om%ic 'enius, $ho 'uides the Souls a#ter death to their ne$ abode, Hades 3 standin' #or the death o# the %hysical body, #i'uratively. Both are sho$n %ourin' the Wstream o# li#e,X the $ater o# %uri#ication, on the head o# the &nitiate, the t$o streams o# $hich, interlacin', #orm a cross. The better to conceal the truth, this (asso7relievo has also been e1%lained as a WPa'an %resentment o# a 7hristian truth.X The 7hevalier des )ousseau1 calls this )ercuryE The assessor o# 8siris3Sol, as St. )ichael is the assessor, @erouer, o# the *ord. The mono'ram o# 7hrestos and the Dabarum, the standard o# 7onstantine 3 $ho, by the by, died a Pa'an and $as never ba%tised 3 is a symbol derived #rom the above rite and also denotes Wli#e and death.X Don' be#ore the si'n o# the 7ross $as ado%ted as a 7hristian symbol, it $as em%loyed as a secret si'n o# reco'nition amon' Ceo%hytes and "de%ts. Says 4li%has DeviE Pa'e 1++

The si'n o# the cross ado%ted by the 7hristians does not belon' e1clusively to them. &t is kabalistic, and re%resents the o%%ositions and 2uaternary e2uilibrium o# the elements. *e see by the occult verse o# the Pater, to $hich $e have called attention in another $ork, that there $ere ori'inally t$o $ays o# makin' it, or, at least, t$o very di##erent #ormulas to e1%ress its meanin'( one reserved #or %riests and initiates( the other 'iven to neo%hyte and the %ro#ane. ODogme et ;ituel de la /aute 'agie, ii, 88.P 8ne can understand no$ $hy the 3ospel of 'atthe), the 4van'el o# the 4bionites, has been #or ever e1cluded in its Hebre$ #orm #rom the $orldVs curious 'race. Herome #ound the authentic and ori'inal 4van'el $ritten in Hebre$, by )atthe$ the Publican, at the library collected at 7aesarea by the martyr Pam%hilius, WI received permission from the -a2araeans, $ho at Beroea o# Syria used this ='os%el to translate it, W he $rites to$ard the end o# the #ourth century. O =Hieronymus, Des +iris Illust., &&&> W&t is remarkable that, $hile all 7hurch @athers say that 'atthe) $rote in /e(re), the $hole o# them use the 3ree* te1t as the 'enuine a%ostolic $ritin', $ithout mentionin' $hat relation the /e(re) )atthe$ has to our 3ree* oneB &t had many peculiar additions $hich are $antin' in our =Areek > 4van'elX =8lshausen, -ach)eis der Echtheit der Sammtlichen Schriften des -euen Test., %.3+( Dunla%, Sod, the Son of 'an, %. ,,.> P Secret Doctrine o. ?esus
MPa$e )42N W&n the 4van'el $hich the -a2arenes and E(ionites use,X said Herome, W$hich
recently & translated #rom Hebre$ into Areek, and $hich is called by most %ersons the genuine 'os%el o# )atthe$,X etc. O#omment to 'atthe) =P&&, 13> Book 11. Herome adds that it $as $ritten in the 7haldaic lan'ua'e, but $ith Hebre$ letters.P That the a%ostles had received a Wsecret doctrineX #rom Hesus, $ho con#essed it in an un'uarded moment. *ritin' to the Bisho%s 7hromatius and Heliodorus, he com%lains that Wa di##icult $ork is en6oined, since this =translation> has been commanded me by your @elicities, $hich St 'atthe) himself, the "%ostle and 4van'elist, did not )ish to (e openl$ )ritten. @or i# this had not been secret he =)atthe$> $ould have added to the 4van'el that $hat he 'ave #orth )as his ( but he made u% this book sealed up in the /e(re) characters, $hich he %ut #orth even in such )a$ that the book, $ritten in Hebre$ letters and by the hand o# himsel#, mi'ht be %ossessed ($ the men most religious ( $ho also, in the course o# time, received it #rom those $ho %receded them. But this very book they never 'ave to any one to be transcribed, and its te4t they related some one $ay and another.X O WSt. Herome.X v.,,-E Dunla%, Sod, the Son of 'an, %. ,..P "nd he adds #urther on the same %a'eE W"nd it ha%%ened that this book, havin' been %ublished by a disci%le o# )anichaeus, named Seleucus, $ho also $rote #alsely The &cts of the &postles, e1hibited matter not #or edi#ication, but #or destruction( and that this =book> $as approved in a s$nod $hich the ears o# the 7hurch %ro%erly re#used to listen to.X OThis accounts also #or the re6ection o# the $orks o# Hustin )artyr, $ho used only this WAos%el accordin' to the Hebre$s,X as also did most %robably Tatian, his disci%le. "t $hat a later %eriod the divinity o# 7hrist $as #ully established $e can 6ud'e by the mere #act that even in the #ourth century 4usebius did not denounce this book as s%urious, but only classed it $ith such as the &pocal$pse o# HohnE and 7redner = ,ur 3esch. des >an, %. 1+0> sho$s Cice%horus insertin' it, to'ether $ith the ;evelation, in his Stichometr$, amon' the Pa'e 1+3

"ntile'omena. The 4bionites, the genuine %rimitive 7hristians, re6ectin' the rest o# the "%ostolic $ritin's, make use only o# this Aos%el =&dv /ev., i. +.> and the 4bionites, as 4%i%hanius declares, #irmly believed, $ith the Ca9arenes, that Hesus $as but a man, Wo# the seed o# a man.XP Herome admits, himsel#, that the book $hich he authenticates as bein' $ritten Wby the hand o# )atthe$,X $as nevertheless a book $hich, not$ithstandin' that he translated it t$ice, $as nearly unintelli'ible to him, #or it $as arcane. Cevertheless, Herome coolly sets do$n every commentary u%on it but his o$n as heretical. )ore than that, Herome kne$ that this Aos%el $as the only original one, yet he becomes more 9ealous than ever in his %ersecution o# the WHeretics.X *hyK Because to acce%t it $as e2uivalent to readin' the death sentence o# the established 7hurch. The 3ospel according to the /e(re)s $as $ell kno$n to have been the MPa$e )-8N only one acce%ted #or #our centuries by the He$ish 7hristians, the Ca9arenes and the 4bionites. "nd neither o# the latter acce%ted the divinit$ o# 7hrist. O Isis Unveiled. II, EZJ7C.P The 4bionites $ere the #irst, the earliest 7hristians, $hose re%resentative $as the Anostic author o# the #lementine /omilies, and as the author o# Supernatural ;eligion sho$s, 8 O0p. cit., &&, -P 4bionitic Anosticism had once been the %urest #orm o# 7hristianity. They $ere the %u%ils and #ollo$ers o# the early Ca9arenes 3 the kabalistic Anostics. They believed in the "eons, as the 7erinthians did, and that Wthe $orld $as %ut to'ether by "n'elsX =Dhyan 7hohans>, as 4%i%hanius com%lains =#ontra E(ionitas> E W4bion had the o%inion o# the Ca9arenes, the #orm o# 7erinthians.X WThey decided that 7hrist $as o# the seed o# a man,X he laments. O See also Isis Unveiled, ii. 18 , to end o# cha%ter.P Thus a'ainE The bad'e o# Dan3Scor%io is death7life, in the symbol .as cross(ones and s*ull ,.. or life7death . . . the standard o# 7onstantine, the :oman 4m%eror. "bel has been sho$n to be Hesus, and 7ain3Vulcain, or )ars, %ierced him. 7onstantine $as the :oman 4m%eror, $hose $arlike 'od $as )ars, and a :oman soldier %ierced Hesus on the cross . . . . But the %iercin' o# "bel $as the consummation o# his marria'e $ith 7ain, and this $as %ro%er under the #orm o# )ars Aenerator( hence the double 'ly%h, one o# )ars3Aenerator I8siris3 SunJ and )ars3Destroyer O)ercury the Aod o# Death in the 4'y%tian (asso7relievoP in one( si'ni#icant, a'ain, o# the %rimal idea o# the livin' cosmos, or o# birth and death, as necessary to the continuation o# the stream o# li#e. O Source of 'easure, %.+00. This Wstream o# li#eX bein' emblematised in the Philloc (asso7relievo 6ust mentioned, by the $ater %oured in the sha%e o# a 7ross on the initiated candidate by 8siris 3 Life and the Sun 3 and )ercury 3 Death. &t $as the finale o# the rite o# &nitiation a#ter the seven and the t)elve tortures in the 7ry%ts o# 4'y%t $ere %assed throu'h success#ully.P To 2uote once more #rom Isis UnveiledE " Datin cross o# a %er#ect 7hristian sha%e $as #ound he$n u%on the 'ranite slabs o# the "dytum o# the Sera%eum( and the monks did not #ail to claim that the cross had been hallo$ed by the Pa'ans in a Ws%irit o# %ro%hecy.X "t least, So9omen, $ith an air o# trium%h, records the #act. O "nother untrust$orthy, untruth#ul and i'norant $riter, an ecclesiastical historian o# the #i#th century. His alle'ed history o# the stri#e bet$een the Pa'ans, Ceo%latonists, and the 7hristians o# "le1andria and 7onstantino%le, $hich e1tends #rom the year 3+, to ,30, Pa'e 1+,

dedicated by him to Theodosius, the youn'er, is #ull o# deliberate #alsi#ications.P But archaeolo'y and symbolism, those tireless and im%lacable enemies o# clerical #alse %retences, have #ound in the hiero'ly%hics o# the le'end runnin' round the desi'n at least a %artial inter%retation o# its meanin'. "ccordin' to ;in' and other numismatists and archaeolo'ists, the cross $as %laced there as the symbol o# eternal li#e. The "ross an+ "ruci.i<
MPa$e )-)N Such a Tau, or 4'y%tian cross, $as used in the Bacchic and 4leusinian )ysteries.
Symbol o# the dual 'enerative %o$er, it $as laid u%on the breast o# the &nitiate, a#ter his Wne$ birthX $as accom%lished, and the )ystae had returned #rom their ba%tism in the sea. &t $as a mystic si'n that his s%iritual birth had re'enerated and united his astral soul $ith his divine s%irit, and that he $as ready to ascend in s%irit to the blessed abodes o# li'ht and 'lory 3 the 4leusinia. The Tau $as a ma'ic talisman at the same time as a reli'ious emblem. &t $as ado%ted by the 7hristians throu'h the Anostics and ;abalists, $ho used it lar'ely, as their numerous 'ems testi#y. These in turn had the Tau =or handled cross> #rom the 4'y%tians, and the Datin 7ross #rom the Buddhist missionaries, $ho brou'ht it #rom &ndia =$here it can be #ound even no$> t$o or three centuries B.7. The "ssyrians, 4'y%tians, ancient "mericans, Hindus and :omans had it in various, but very sli'ht modi#ications o# sha%e. Till very late in the middle a'es, it $as considered a %otent s%ell a'ainst e%ile%sy and demoniacal %ossession, and the Wsi'net o# the livin' AodX brou'ht do$n in St. HohnVs vision by the an'el ascendin' #rom the east to Wseal the servants o# our Aod in the #oreheads,X $as but the same mystic Tau 3 the 4'y%tian 7ross. &n the %ainted 'lass o# St. Denis =@rance> this an'el is re%resented as stam%in' this si'n on the #orehead o# the elect( the le'end reads, S&ACG) T"?. &n ;in'Vs 3nostics, the author reminds us that Wthis mark is commonly borne by St. "nthony, an Eg$ptian recluse.X O 3ems of the 0rthodo4 #hristians. Vol. 1., %.13-.P *hat the real meanin' o# the Tau $as, is e1%lained to us by the 7hristian St. Hohn, the 4'y%tian Hermes, and the Hindu Brahmans. &t is but too evident that, $ith the "%ostle at least, it meant the W&ne##able Came,X as he calls this Wsi'net o# the livin' AodX a #e$ cha%ters #urther on O ;evelation, P&V, 1 P W6atherGs name )ritten in their foreheads.X The BrahmFtmF the chie# o# the Hindu &nitiates, had on his head'ear t$o keys, symbol o# the revealed mystery o# li#e and death, %laced cross3like( and in some Buddhist %a'odas o# Tartary and )on'olia, the entrance o# a chamber $ithin the tem%le, 'enerally containin' the staircase $hich leads to the inner da'oba. O " Da'oba is a small tem%le o# 'lobular #orm, in $hich are %reserved the relics o# Aautama.P and the %orticos o# some Prachidas O Prachidas are buildin's o# all si9es and #orms, like our mausoleums, and are sacred to votive o##erin's to the dead.P are ornamented $ith a cross #ormed o# t$o #ishes, as #ound on some o# the 9odiacs o# the Buddhists. *e should not $onder at all at learnin' that the sacred device in the tombs in the catacombs at :ome, the WVesica Piscis,X $as derived #rom the said Buddhist 9odiacal si'n. Ho$ 'eneral must have been that 'eometrical #i'ure in the $orld3symbols, may be in#erred #rom the #act that there is a )asonic tradition that SolomonVs tem%le $as built on three #oundations, #ormin' the Wtri%le TauX or three crosses. &n its mystical sense, the 4'y%tian cross o$es its ori'in, as an emblem, to the realisation by the earliest %hiloso%hy o# an androg$nous dualism of ever$ manifestation in nature, $hich %roceeds #rom the abstract ideal o# a like$ise andro'ynous deity, $hile the 7hristian emblem Pa'e 1+-

is sim%ly due to chance. Had the )osaic la$ MPa$e )-6N %revailed, Hesus should have been la%idated. O The Talmudistic records claim that, a#ter havin' been han'ed, he $as la%idated and buried under the $ater at the 6unction o# t$o streams. 'ishna Sanhedrin, Vol. V1., %.,E Talmud, of Ba($lon, same article, ,3a, ./a. P The cruci#i1 $as an instrument o# torture, and utterly common amon' :omans as it $as unkno$n amon' Semitic nations. &t $as called the WTree o# &n#amy.X &t is but later that it $as ado%ted as a 7hristian symbol( but durin' the #irst t$o decades the a%ostles looked u%on it $ith horror.O #optic Legends of the #rucifi4ion. )SS. P& P. &t is certainly not the 7hristian 7ross that Hohn had in mind $hen s%eakin' o# the Wsi'net o# the livin' Aod,X but the m$stic Tau 3 the Tetra'rammaton, or mi'hty name, $hich, on the most ancient ;abalistic talismans, $as re%resented by the #our Hebre$ letters com%osin' the Holy *ord. The #amous Dady 4llenborou'h, kno$n amon' the "rabs o# Damascus, and in the desert, a#ter her last marria'e, as /anoum 'edNou$e, had a talisman in her %ossession, %resented to her by a Druse #rom )ount Debanon. &t $as reco'nised by a certain si'n on its le#t corner as belon'in' to that class o# 'ems $hich is kno$n in Palestine as a W'essianicX amulet, o# the second or third century B.7. &t is a 'reen stone o# a %enta'onal #orm( at the bottom is en'raved a #ish, hi'her, SolomonVs Seal( O *e are at a loss to understand $hy ;in', in his 3nostic 3ems, re%resents SolomonVs Seal as a #ive3%ointed star, $hereas it is si13%ointed, and is the si'net o# Vishnu in &ndia.P and still hi'her, the #our 7haldaic letters 3 Hod, He, Vau, He, &"H8, $hich #orm the name o# the Deity. These are arran'ed in 2uite an unusual $ay, runnin' #rom belo$ u%$ard, in reversed order, and #ormin' the 4'y%tian Tau. "round these there is a le'end $hich, as the 'em is not our %ro%erty, $e are not at liberty to 'ive. The Tau, in its mystical sense, as $ell as the #ru4 ansata, is the Tree of Life. &t is $ell kno$n that the earliest 7hristian emblems 3 be#ore it $as ever attem%ted to re%resent the bodily a%%earance o# Hesus 3 $ere the Damb, the Aood She%herd, and The 6ish. The ori'in o# the latter emblem, $hich has so %u99led the archaeolo'ists, thus becomes com%rehensible. The $hole secret lies in the easily ascertained #act that, $hile in the >a(alah the ;in' )essiah is called W&nter%reter,X or :evealer o# the )ystery, and sho$n to be the fifth emanation, in the Talmud 7 #or reasons $e $ill no$ e1%lain 3 the )essiah is very o#ten desi'nated as WD"A,X or the @ish. This is an inheritance #rom the 7haldees, and relates 3 as the very name indicates 3 to the Babylonian Da'on, the man3#ish, $ho $as the instructor and inter%reter o# the %eo%le, to $hom he a%%eared. "barbanel e1%lains the name, by statin' that the si'n o# his =)essiahVs> comin' is the con6uction o# Saturn and Hu%iter in the si'n Pisces. O ;in' =3nostics> 'ives the #i'ure o# a 7hristian symbol, very common durin' the middle a'es o# three #ishes, interlaced into a trian'le, and havin' the @&V4 letters =a most sacred Pytha'orean number> tuvwu en'raved on it. The number #ive relates to the same kabalistic com%utation.P There#ore, as the 7hristians $ere intent u%on identi#yin' their 7hristos $ith the )essiah o# the 0ld Testament, they ado%ted it so readily as to #or'et that its true ori'in mi'ht be traced still #urther back than the Babylonian Da'on. Ho$ ea'erly and closely the ideal o# Hesus $as united, by the early 7hristians, $ith every ima'inable kabalistic and %a'an tenet, may be in#erred #rom the lan'ua'e o# 7lemens, o# "le1andria, addressed to his co3reli'ionists.
The Story o. ?esus

MPa$e )-3N *hen they $ere debatin' u%on the choice o# the most a%%ro%riate symbol to
Pa'e 1+.

remind them o# Hesus, 7lemens advised them in the #ollo$in' $ords. Det the en'ravin' u%on the 'em o# your rin' be either a dove or a ship running (efore the )ind =the "r'ha>, or a fish.X *as the 'ood #ather, $hen $ritin' this sentence, labourin' under the recollection o# Hoshua, son o# Cun =called .esus in the Areek and Slavonian versions>( or had he #or'otten the real inter%retation o# these %a'an symbolsK O 0p. cit.,&& +-33+-.. P "nd no$, $ith the hel% o# all these %assa'es scattered hither and thither in Isis and other $orks o# this kind, the reader $ill see and 6ud'e #or himsel# $hich o# the t$o e1%lanations 3 the 7hristian or that o# the 8ccultist 3 is the nearer to truth. &# Hesus $ere not an &nitiate, $hy should all these allegorical incidents o# his li#e be 'ivenK *hy should such e1treme trouble be taken, so much time $asted tryin' to make the aboveE =a> ans$er and dovetail $ith %ur%osely %icked out sentences in the 0ld Testament, to sho$ them as prophecies( and =b> to %reserve in them the initiatory symbols, the emblems so %re'nant $ith 8ccult meanin' and all o# these belon'in' to Pa'an m$stic Philoso%hyK The author o# the Source of 'easures 'ives out that m$stical intent( but only once no$ and a'ain, in its one3sided, numerical and kabalistic meanin', $ithout %ayin' any attention to, or havin' concern $ith, the %rimeval and more s%iritual ori'in, and he deals $ith it only so #ar as it related to the 0ld Testament. He attributes the purposed chan'e in the sentence W4li, 4li, lama sabachthaniX to the %rinci%le already mentioned o# the crossed bones and skull in the Dabarum. "s an emblem o# death, bein' %laced over the door o# li#e and si'ni#yin' (irth, or o# the intercontainment o# t$o o%%osite %rinci%les in one, 6ust as, mystically, the Saviour $as held to be man3$oman. O 0p. cit., 3 1. "ll this connects Hesus $ith 'reat &nitiates and solar heroesE all this is %urely Pa'an, under a ne$ly3evolved variation, the 7hristian scheme.P. The author!s idea is to sho$ the mystic blendin' by the Aos%el $riters o# Hehovah, 7ain, "bel, etc., $ith Hesus =in accordance $ith He$ish kabalistic numeration>( the better he succeeds, the more clearly he sho$s that it $as a forced blendin', and that $e have not a record o# the real events o# the li#e o# Hesus, narrated by eye$itnesses or the "%ostles. The narrative is all based on the si'ns o# the ModiacE 4ach a double si'n or male3#emale O in ancient astrolo'ical )a'icP 3 vi9.E it $as Taurus34ve, and Scor%io $as )ars3Du%a, or )ars $ith the #emale $ol# O in relation to :omulusP. MPa$e )-4N So, as these si'ns $ere o%%osites o# each other, yet met in the centre, they $ere connected( and so in #act it $as, and in a double sense, the conce%tion o# the year $as in Taurus, as the conce%tion o# 4ve by )ars, her o%%osite, in Scor%io. The birth $ould be at the $inter solstice, or 7hristmas. 8n the contrary, by conce%tion in Scor%io 3 vi2., o# Du%a by Taurus 3 birth $ould be in Deo. Scor%io $as 7hrestos in humiliation, $hile Deo $as 7hristos in triumph. *hile Taurus34ve #ul#illed astronomical #unctions, )ars3Du%a #ul#illed s%iritual ones by ty%e. O 0p. cit.,+0..P The author bases all this on 4'y%tian correlations and meanin's o# Aods and Aoddesses, but i'nores the "ryan, $hich are #ar earlier. 'ooth or 'outh, $as the 4'y%tian co'nomen o# Venus, =4ve, mother o# all livin'> Oas +ach, mother o# all livin', a %ermutation o# &diti, as 4ve $as one o# Se%hiraJ or the moon. Plutarch =Isis, 3/,> hands it do$n that &sis $as sometimes called 'uth, $hich $ord means mother . . . =&ssa, xqy $oman>. =Isis, %.3/+>. &sis, he says is that %art o# Cature, $hich, as #eminine, Pa'e 1+/

contains in hersel#, as =nutri1> nurse, all thin's to be born. . . W7ertainly the moon, W s%eakin' astronomically, Wchie#ly e1ercises this #unction in Taurus, Venus bein' the house =in o%%osition to )ars, generator, in Scor%io>, because the si'n is luna, hy%soma. Since. . . &sis )etheur di##ers #rom &sis 'uth and that in the vocable 'uth the notion of (ringing forth may be concealed and since #ructi#ication must take %lace, Sol bein' 6oined $ith Luna in Li(ra, it is not im%robable that )uth #irst indeed si'ni#ies Venus in Dibra( hence Duna in Dibra. =Beitrz'e 9ur ;enntniss, %ars 11, S. 0, under 'uth.> O P%. +0,. +0-.P Then @uerst, under Bohu, is 2uoted to sho$ The double %lay u%on the $ord 'uth by hel% o# $hich the real intent is %roduced in the occult $ay . . . sin, death, and )oman are one in the 'ly%h, and correlatively connected $ith intercourse and death. O P.+0-.P "ll this is a%%lied by the author onl$ to the e1oteric and He$ish euhemerised symbols, $hereas they $ere meant, #irst o# all, to conceal cosmo'onical mysteries, and then, those o# anthro%olo'ical evolution $ith re#erence to the Seven :aces, already evoluted and to come, and es%ecially as re'ards the last branch races o# the third :oot3:ace. Ho$ever, the $ord void O%rimeval 7haosP is sho$n to be taken #or 4ve3Venus3Caamah, a'reeably $ith @uerstVs de#inition( #or as he saysE
&n this %rimitive si'ni#ication O o# voidP $as
=bohu> taken in the Biblical cosmo'ony, and used in
establishin' the do'ma OHes=us> mGaven, .es7us from nothingP res%ectin' creation. =*hich sho$s the $riters o# the -e) Testament considerably skilled in the >a(alah and 8ccult Sciences, and corroborates still more our assertion.> Hence "2uila translates TRe]b vul'. vacua =hence vacca, co)> Ohence also the horns o# &sis 3 Cature, 4arth, and the )oon 3 taken #rom V{ch, the Hindu W)other o# all that lives,X identi#ied $ith Vir{6 and called in "tharvaveda the dau'hter o# ;{ma, the first desiresE WThat dau'hter o# thine, 8 k{ma, is called the co), she $hom Sa'es name +ach7+iraN,@ $ho $as mil*ed by Brihas%ati, the :ishi, $hich is another mysteryP 8nkelos and Samarit
The Primitive 7oman1 MPa$e )--N The Phoenician cosmo'ony has connected Bohu s\\bBaav into a %ersoni#ied e1%ression denotin' the primitive su(stance, and as a deity, the mother of races of the 3ods O $hich is "diti and VachP. The "ramean name s\ocU, Buto, #or the mother of the gods, )hich passed over to the 3nostics, Babylonians and 4'y%tians, is identical then )ith '[t = ., our 'uthI %ro%erly, = sZSoriiginated in Phoenician #rom an interchan'e o# ( $ith m. O P%. +0-. +0. P :ather, one $ould say, 'o to the ori'in. The mystic euhemerisation o# *isdom and &ntelli'ence, o%eratin' in the $ork o# cosmic evolution, or Buddhi under the names o# Brahma, Purusha, etc., as male %o$er, and "diti3V{ch, etc., as #emale, $hence Sarasvati, Aoddess o# *isdom, $ho became under the veils o# 4soteric concealment, Butos, B$thos 7 De%th, the 'rossly material, %ersonal #emale, called 4ve, the W%rimitive $omanX o# &renaeus, and the $orld s%rin'in' out o# -othing.
Pa'e 1+8

The $orkin's out o# this 'ly%h o# ,th 3enesis hel% to the com%rehension o# the division o# one character into the #orms o# t$o %ersons( as "dam and 4ve, 7ain and "bel, "bram and &saac, Hacob and 4sau, and so on Oall male and #emaleP . . . Co$, as linkin' to'ether several 'reat salient %oints in the Biblical structureE =1> as to the 0ld and -e) TestamentH $ith also =+> as to the :oman 4m%ire( =3> as to con#irmin' the meanin' and uses o# symbols( and =,> as to con#irmin' the entire e1%lanation and readin' o# the 'ly%hs( as =-> reco'ni9in' and layin' do$n the base o# the 'reat %yramid as the foundation s"uare o# the Bible construction( =.> as $ell as the ne$ :oman ado%tion under 7onstantine 3 the #ollo$in' 'ivenE O Had $e kno$n the learned author be#ore his book $as %rinted, he mi'ht have been %erchance %revailed u%on to add a seventh link #rom $hich all others, #ar %recedin' those enumerated in %oint o# time, and sur%assin' them in universally %hiloso%hical meanin', have been derived, aye, even to the 'reat %yramid, $hose #oundation s2uare $as, in its turn, the 'reat "ryan )ysteries.P 7ain has been sho$n to be . . . the 3. circle o# the Modiac, the %er#ect and e1act standard, b a s2uared division( hence his name o# )elchi9adik . . . OThe 'eometrical and numerical demonstrations here #ollo$.P &t has been re%eatedly stated that the ob6ect o# the Areat Pyramid construction $as to measure the heavens and the earth . . . =the ob6ective s%heres as evolutin' #rom the sub6ective, %urely s%iritual ;osmos, $e be' leave to add>( there#ore, its measurin' containment $ould indicate all the substance o# measure o# the heaven and the earth, or a'reeably to ancient reco'nition, Earth, &ir, 5ater and 6ire.O *e $ould say cosmic )atter, S%irit, 7haos, and Divine Di'ht, #or the 4'y%tians idea $as identical in this $ith the "ryan. Ho$ever, the author is ri'ht $ith re'ard to the 8ccult Symbolo'y o# the He$s. They $ere a remarkably matter o# #act, uns%iritual %eo%le at all times, yet even $ith them W:uachX $as Divine S%irit, not Wair.XP =The base side o# this %yramid $as diameter to a circum#erence in feet o# +, . The characteristic o# this is +, #eet, or . P , r +,, or this very 7ain3"dam s2uare.> Co$, by the restoration o# the encam%ment o# the &sraelites, as initiated by )oses, by the 'reat scholar,M Pa$e )-;N @ather "thanasius ;ircher, the Hesuit %riest, the above is %recisely by Biblical record and traditionary sources, the method o# layin' o## this encam%ment. The four interior s"uares $ere devoted to =1> )oses and "aron( =+> ;ohath( =3> Aershom( and =,> )erari 3 the last three bein' the head o# the Devites. The attributes o# these s2uares $ere the primal attributes o# "dam3)ars and $ere concreted o# the elements, Earth, &ir, 6ire, 5ater, or r &am r 5ater, . Cour r 6ire, r :ouach r &ir, and
r &abeshah r Earth. The initial letters o# these $ords are &C:&. OThe $ords translated as &esus Ca9arenus :e1 &udaeorum 3 WHesus, ;in' o# the He$s.XP This s2uare o# &C:& is the &dam s"uare, $hich $as e1tended #rom, as a #oundation, into #our others o# 1,- P + r +88, to the side o# the lar'e s2uare o# +88 P , r 11- 3+, r the $hole circum#erence. But this s2uare is the dis%lay o# also circular elements and 11-3+ can denote this. Put &C:& into a circle, or read it as the letters stand in the s2uare, as to its value o# 1-+1, and $e have $hich reads 11-3+ o# this #act.
But as seen 7ain denotes this as, or in, the 11- o# his nameE $hich 11- $as the very com%lement to make u% the 3. day year, to a'ree $ith the balances o# the standard circle, $hich $ere 7ain. The corner s2uares o# the lar'er s2uare are, " r Deo, and B r Dan Scor%io( and it is seen that 7ain %ierces "bel at the intersection o# the e2uinoctial $ith the solstice cross lines, re#erred to #rom Dan3Scor%io on the celestial circle. But Dan3Scor%io borders on Dibra, the scales, $hose si'n is =$hich si'n is that o# the ancient pillo) on $hich the (ac* of the head to the earsO )r :alston Skinner sho$s that the symbol the crossed bones and skull, has the letter P >oph, the hal# o# the head behind the ears.P Pa'e 1+0

rested, the %illo$ o# Hacob>, and is re%resented #or one symbol as "lso the bad'e o# Dan3 Scor%io is death3li#e, in the symbol Co$ the cross is the emblem o# the origin of measures, in the .ehovah #orm o# a straight line 0-E of a denomination of JLDEJ, the perfect circumferenceH hence 7ain $as this as Hehovah, #or the te1t says that he )as Hehovah. But the attachment o# a man to this cross $as that o# 113E 3-- to .-.1E -1-3 P , r + .1+, as sho$n. Co$, over the head o# Hesus cruci#ied $as %laced the inscri%tion, o# $hich the initial letters o# the $ords have al$ays been retained as symbolic, and handed do$n and used as a mono'ram o# Hesus 7hrestos 3 vi2., &C:& or .esus -a2arenus ;e4 .udaeorumH but they are located on the #ross, or the cubed form o# the circular ori'in o# measures $hich measure the substance o# Earth, &ir, 6ire and 5ater, or &C:& r 11-+, as sho$n. Here is the man on the cross, or 113( 3-- combined $ith .-.1E -1-3 P , r + .1+. These are the p$ramid7(ase numbers as comin' #rom 113E 3-- as the Hebre$ source( $hence the "dam3s2uare, $hich is the %yramid base, and the centre one to the lar'er s2uare o# the encampment. Bend &C:& into a circle, and $e have 11-+, or the circum#erence o# the latter. But Hesus dyin' = or "bel married> made use o# the very $ords needed to set #orth all. He says, Eli, Eli, Lama Sa(achthani . . . :ead them by their %o$er values, in circular form, as %roduced #rom the "dam #orm as sho$n, and $e have . . r 113, r 113, or 1133311E r 3,-, or )oses in the 7ain3"dam %yramid circleE r /1 , e2uals Dove, or Honah and /1 divided by + r 3--, or 3-- 3--3E and #inally, as determinative o# all or ni......... $here r nun, #ish r -.-, and r 1 or 1 ( to'ether -..r or the 7hrist value. *abalistic &ea+in$ o. 9os,els1 MPa$e )-0N O"ll o# the aboveP thro$s li'ht on the trans#i'uration scene on the mount. There $ere %resent there Peter and Hames and Hohn $ith Hesus( or &ami, Hames, 5ater( , Peter, Earth , Hohn, Spirit, &ir, and , Hesus, 6ire, Life 7 to'ether &C:&. But behold 4li and )oses met them there, or . and or Eli and Lamah, or 113 and 3,-. "nd this sho$s that the scene o# trans#i'uration $as connected $ith the one above set #orth. O P%. +0. 33 + . By these numbers, e1%lains the author. W4li is 113 =by %lacin' the $ord in a circle>E amah bein' 3,-, is by chan'e o# letters to suit the same value = in a circle> or )oses, $hile Sabachth is Hohn or the dove, or Holy S%irit, because =in a circle> it is /1 =or 3-- P +>. The termination ni, as meni or -.-1, becomes Hehovah.P This kabalistical readin' o# the Aos%el narratives 3 hitherto su%%osed to record the most im%ortant, the most mystically a$#ul, yet most real events o# the li#e o# Hesus 3 must #all $ith terrible $ei'ht u%on some 7hristians. 4very honest trustin' believer $ho has shed tears o# reverential emotion over the events o# the short %eriod o# the %ublic li#e o# Hesus o# Ca9areth, has to choose one o# the t$o $ays o%enin' be#ore him a#ter readin' the a#oresaidE either his #aith has to render him 2uite im%ervious to any li'ht comin' #rom human reasonin' and evident #act( or he must con#ess that he has lost his Saviour. The 8ne $hom he had hitherto considered as the uni2ue incarnation on this earth o# the 8ne Divin' Aod in heaven, #ades into thin air, on the authority o# the %ro%erly read and correctly inter%reted Bi(le itsel#. )oreover, since on the authority o# Herome himsel# and his acce%ted and authentic con#ession, the book $ritten by the hand o# )atthe$ We1hibits matter not #or edification but #or destruction@ =o# 7hurch and human 7hristianity, and only that> $hat truth can be e1%ected #rom his #amous +ulgateK /uman mysteries, concocted by 'enerations o# 7hurch @athers bent u%on evolvin' a reli'ion o# their o$n invention, are seen instead o# a divine :evelation( and that this $as so is corroborated by a %relate o# the Datin 7hurch. Saint Are'ory Ca9ian9en $rote to his #riend and con#idant, St. HeromeE Cothin' can im%ose better on a %eo%le than verbia'e( the less they understand the more they Pa'e 13

admire . . . 8ur #athers and doctors have o#ten said, not $hat they thou'ht, but that to $hich circumstances and necessity #orced them.
MPa$e )-@N *hich then o# the t$o 3 cler'y, or the 8ccultists and Theoso%hists 3 are the more blas%hemous and dan'erousK &s it those $ho $ould im%ose u%on the $orldVs acce%tance a Saviour o# their o$n #ashionin', a Aod $ith human shortcomin's, and $ho there#ore is certainly not a %er#ect divine Bein'( or those others $ho sayE Hesus o# Ca9areth $as in &nitiate, a holy, 'rand and noble character, but $ithal human, thou'h truly Wa Son o# AodXK
&# Humanity is to acce%t a so3called su%ernatural :eli'ion, ho$ #ar more lo'ical to the 8ccultist and the Psycholo'ist seems the trans%arent alle'ory 'iven o# Hesus by the Anostics. They, as 8ccultists, and $ith &nitiates #or their 7hie#s, di##ered only in their renderin's o# the story and in their symbols, and not at all in substance. *hat say the 8%hites, the Ca9arenes, and other WhereticsXK So%hia, Wthe 7elestial Vir'in,X is %revailed u%on to send 7hristos, her emanation, to the hel% o# %erishin' humanity, #rom $hom &lda3Baoth =the Hehovah o# the He$s> and his si1 Sons o# )atter =the lo$er terrestrial "n'els> are shuttin' out the divine li'ht. There#ore, 7hristos, the %er#ect, O The *estern %ersoni#ication o# that %o$er, $hich the Hindus call the +iNa, the Wone seed,X or 'aha +ishnu 7 a %o$er, not the Aod 3 or that mysterious Princi%le that contains in itsel# the Seed o# "vatFrism.P Gnitin' himsel# $ith So%hia Odivine $isdomP descended throu'h the seven %lanetary re'ions, assumin' in each an analo'ous #orm . . . OandP entered into the man Hesus at the moment o# his ba%tism in the Hordan. @rom this time #orth Hesus be'an to $ork miracles( be#ore that he had been entirely i'norant o# his o$n mission. &lda3Baoth, discoverin' that 7hristos $as brin'in' to an end his kin'dom o# )atter, stirred u% the He$s, his o$n %eo%le, a'ainst Him, and Hesus $as %ut to death. *hen Hesus $as on the 7ross 7hristos and So%hia le#t His body, and returned to Their o$n s%here. The material body o# Hesus $as abandoned to the earth, but He Himsel#, the &nner )an, $as clothed $ith a body made u% o# aether. O "rise into Cervi #rom this decre%it body into $hich thou hast been sent. "scend into thy #ormer abode, 8 blessed "vatFrBXP Thence#orth he consisted merely o# soul and s%irit . . . Durin' his so6ourn u%on earth o# eighteen months a#ter he had risen, he received #rom So%hia that %er#ect kno$led'e, that true Anosis, $hich he communicated to the small %ortion o# the "%ostles $ho $ere ca%able o# receivin' the same. O The 3nostics and their ;emains. ;in'. %%.1 , 1 1.P The above is trans%arently 4astern and Hindu( it is the 4soteric Doctrine %ure and sim%le, save #or the names and the alle'ory. &t is, more or less, the history o# every "de%t $ho obtains &nitiation. 'niversal Teachin$s1 MPa$e )-2N The Ba%tism in the Hordan is the :ite o# &nitiation, the #inal %uri#ication, $hether in sacred %a'oda, tank, river, or tem%le lake in 4'y%t or )e1ico. The %er#ect 7hristos and So%hia 3 divine *isdom and &ntelli'ence 3 enter the &nitiate at the moment o# the mystic rite, by trans#erence #rom Auru to 7hela, and leave the %hysical body, at the moment o# the death o# the latter, to re3enter the CirmFnakFya, or the astral 4'o o# the "de%t. The s%irit o# Buddha OcollectivelyP overshado$s the Bodhisattvas o# his 7hurch says the Pa'e 131

Buddhist :itual o# "ryasan'ha. Says the Anostic teachin'E *hen he O the s%irit o# 7hristosP shall have collected all the S%iritual, all the Di'ht O that e1ists in matterP, out o# &ldabaothVs em%ire, :edem%tion is accom%lished and the end o# the $orld arrived. O Loc. #it.P Say the Buddhists( *hen Buddha Othe S%irit o# the 7hurchP hears the hour strike, he $ill send )aitreya Buddha 3 a#ter $hom the old $orld $ill be destroyed. That $hich is said o# Basilides by ;in' may be a%%lied as truth#ully to every innovator, so called, $hether o# a Buddhist or o# a 7hristian 7hurch. &n the eyes o# 7lemens "le1andrinus, he says, the Anostics tau'ht very little that $as blameable in their mystical transcendental vie$s. &n his eyes the latter =Basilides>, $as not a heretic, that is an innovator u%on the acce%ted doctrines o# the 7atholic 7hurch, but only a theoso%hic s%eculator $ho sou'ht to e1%ress old truths by ne$ #ormulae. O 0p. cit.,%. +-8.P There $as a Secret Doctrine %reached by Hesus( and WsecrecyX in those days meant Secrets, or )ysteries o# &nitiation, all o# $hich have been either re6ected or dis#i'ured by the 7hurch. &n the 7lementine /omilics $e readE "nd Peter saidE W*e remember that our Dord and Teacher, commandin' us, said LAuard the mysteries #or me and the sons o# my house.VX *here#ore also he e1%lained to His disci%les %rivately the )ysteries o# the ;in'dom o# the Heavens.O /omilies P&P. PP,& P
Pa'e 13+
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # R%R St. "y,rian o. Antioch
TH4 "eons =Stellar S%irits> 3 emanated #rom the Gnkno$n o# the Anostics, and identical $ith the Dhyan 7hohans o# the 4soteric Doctrine 3 and their Pleroma, havin' been trans#ormed into "rchan'els and the WS%irits o# the PresenceX by the Areek and Datin 7hurches, the %rototy%es have lost caste. The PleromaO The Pleroma constituted the synthesis or entirety o# all the s%iritual entities. St. Paul still used the name in his 4%istles.P $as no$ called the WHeavenly Host,X and there#ore the old name had to become identi#ied $ith Satan and his WHost.X )i'ht is ri'ht in every a'e, and History is #ull o# contrasts. )anes has been called the WParacleteX O The W7om#orter,X second )essiah, intercessor. W" term a%%lied to the Holy Ahost.X )anes $as the disci%le o# Terebinthus, an 4'y%tian Philoso%her, $ho, accordin' to the 7hristian Socrates =1.i., cited by Tillemont, iv. -8,>. W$hile invokin' one day the demons o# the air, #ell #rom the roo# o# his house and $as killed.X P by his #ollo$ers. He $as an 8ccultist, but %assed to %osterity, o$in' to the kind e1ertions o# the 7hurch, as a Sorcerer, so a match had to be #ound #or him by $ay o# contrast. *e reco'nise this match in St. 7y%rianus o# "ntioch, a sel#3con#essed i# not a real WBlack )a'ician,X it seems, $hom the 7hurch 3 as a re$ard #or his contrition and humility 3 subse2uently raised to the hi'h rank o# Saint and Bisho%.
MPa$e );8N
*hat history kno$s o# him is not much, and it is mostly based on his o$n con#ession, the truth#ulness o# $hich is $arranted, $e are told, by St. Are'ory, the 4m%ress 4udo1ia, Photius and the Holy 7hurch. This curious document $as #erreted out by the )ar2uis de )irville, O#$.0p. cit.,vi, 1.03183.P in the Vatican, and by him translated into @rench #or the #irst time, as he assures the reader. *e be' his %ermission to retranslate a #e$ %a'es, not #or the sake o# the %enitent Sorcerer, but #or that o# some students o# 8ccultism, $ho $ill thus have an o%%ortunity o# com%arin' the methods o# ancient )a'ic =or as the 7hurch calls it, Demonism> $ith those o# modern Theur'y and 8ccultism. 5a$ic in Antioch1 MPa$e );)N The scenes described took %lace at "ntioch about the middle o# the third century, +-+ ".D., says the translator. This 7on#ession $as $ritten by the %enitent Sorcerer a#ter his conversion( there#ore, $e are not sur%rised to #ind ho$ much room he 'ives in his lamentations to revilin' his &nitiator WSatan,X or the WSer%ent Dra'on,X as he calls him. There are other and more modern instances o# the same trait in human nature. 7onverted Hindus, Parsis and other WheathenX o# &ndia are a%t to denounce their #ore#athersV reli'ions at every o%%ortunity. Thus runs the 7on#essionE 8 all o# you $ho re6ect the real mysteries o# 7hrist, see my tearsB . . .?ou $ho $allo$ in your demoniacal %ractices, learn by my sad e1am%le all the vanity o# their Othe demonsVP baits . . . & am that 7y%rianus, $ho, vo$ed to "%ollo #rom his in#ancy, $as early initiated into all the arts o# the dra'on. OWThe great serpent %laced to )atch the temple,@ comments de )irville. WHo$ o#ten have $e re%eated that it $as no s$m(ol, no %ersoni#ication but really a ser%ent occu%ied by a 'odBX 3 he e1claims( and $e ans$er that at 7airo in a )ussulman, not a heathen tem%le, $e have seen, as thousands o# other visitors have also seen, a hu'e ser%ent that lived there #or centuries, $e $ere told, and $as held in 'reat res%ect. *as it also Woccu%ied by a Aod,X or %ossessed, in other $ordsKP 4ven be#ore the a'e o# seven & had already been introduced into the tem%le o# )ithraE three years later, my %arents takin' me to "thens to be received as citi9en, & $as %ermitted like$ise to %enetrate the mysteries o# 7eres lamentin' her dau'hter, O The )ysteries o# Demeter, or the 5a##licted mother5.P and & also became the 'uardian o# the Pa'e 133

Dra'on in the Tem%le o# Pallas. "scendin' a#ter that to the summit o# )ount 8lym%us, the Seat o# the Aods, as it is called, there too & $as initiated into the sense, and the real meanin' o# their Othe AodsVP s%eeches and their clamorous mani#estations =strepituum>. &t is there that & $as made to see in ima'ination =phantasia> Oor mayFP those trees and all those herbs that o%erate such %rodi'ies $ith the hel% o# demons( . . . and & sa$ their dances, their $ar#ares, their snares, illusions and %romiscuities. & heard their sin'in'. O By the satyrs.P & sa$ #inally, #or #orty consecutive days, the %halan1 o# the Aods and Aoddesses, sendin' #rom 8lym%us, as thou'h they $ere ;in's, s%irits to re%resent them on earth and act in their name amon' all the nations. O This looks rather sus%icious and seems inter%olated. De )irville tries to have $hat he says o# Satan and his 7ourt sendin' their im%s on earth to tem%t humanity and mas2uerade at seances corroborated by the e13sorcerer.P "t that time & lived entirely on #ruit, eaten only a#ter sunset, the virtues o# $hich $ere e1%lained to me by the seven %riests o# the sacri#ices. O This does not look like sin#ul #ood. &t is the diet o# 7helas to this day.P *hen & $as #i#teen my %arents desired that & should be made ac2uainted, not only $ith all the natural la$s in connection $ith the 'eneration and corru%tion o# MPa$e );6N bodies on earth, in the air and in the seas, but also $ith all the other #orces grafted OWAra#tedX is the correct e1%ression. WThe seven Builders 'ra#t the divine and the bene#icent #orces on to the 'ross material nature o# the ve'etable and mineral kin'doms every Second :ound 3 says the #atechism of Lanoos.P =insitas> on these by the Prince o# the *orld in order to counteract their %rimal and divine constitution. O 8nly the Prince o# the *orld is not Satan, as the translator $ould make us believe, but the collective Host o# the Planetary. This is a little theolo'ical backbitin'.P "t t$enty & $ent to )em%his, $here, %enetratin' into the Sanctuaries, & $as tau'ht to discern all that %ertains to the communications o# demons ODaimones or S%iritsP $ith terrestrial matters, their aversion #or certain %laces, they sym%athy and attraction #or others, their e1%ulsion #rom certain %lanets, certain ob6ects and la$s, their %ersistence in %re#errin' darkness and their resistance to li'ht. O Here the 4lemental and 4lementary S%irits are evidently meant.P There & learned the number o# the #allen Princes, O The reader has already learned the truth about them in the course o# the %resent $ork.P that $hich takes %lace in human souls and the bodies they enter into communication $ith. & learnt the analo'y that e1ists bet$een earth2uakes and the rains, bet$een the motion o# the earth O Pity the %enitent Saint had not im%arted his kno$led'e o# the rotation o# the earth and heliocentric system earlier to his 7hurch. That mi'ht have saved more than one human li#e 3 that o# Bruno #or one.P and the motion o# the seas( & sa$ the s%irits o# the Aiants %lun'ed in subterranean darkness and seemin'ly su%%ortin' the earth like a man carryin' a burden on is shoulders. O 7helas in their trials o# initiation, also see in trances artificiall$ generated for them, the vision o# the 4arth su%%orted by an ele%hant on the to% o# a tortoise standin' on nothin' 3 and this, to teach them to discern the true #rom the #alse.P. *hen thirty & travelled to 7haldaea to study there the true %o$er o# the air, %laced by some in the #ire and by the more learned in li'ht I"kFshaJ. & $as tau'ht to see that the %lanets $ere in their variety as Pa'e 13,

dissimilar as the %lants on earth, and the stars $ere like armies ran'ed in battle order. & kne$ the 7haldaean division o# 4ther into 3.- %arts, O :elatin' to the days o# the year, also to /P/ divisions o# the earthVs sublunary s%here, divided into seven u%%er and seven lo$er s%heres $ith their res%ective Planetary Hosts or Warmies.XP and & %erceived that everyone o# the demons $ho divide it amon' themselves O Daimon is not Wdemon,X as translated by De )irville, but S%irit. P $as endo$ed $ith that material #orce that %ermitted him to e1ecute the orders o# the Prince and 'uide all the movements therein Oin the 4therP. O "ll this is to corroborate his do'matic assertions that Pater "ether or Hu%iter is SatanB and that %estilential diseases, cataclysms, and even thunderstorms that %rove disastrous, come #rom the Satanic Host d$ellin' in 4ther 3 a 'ood $arnin' to the men o# ScienceB P They Ithe 7haldeesJ e1%lained to me ho$ those Princes had become %artici%ants in the 7ouncil o# Darkness, ever in o%%osition to the 7ouncil o# Di'ht. & 'ot ac2uainted $ith the )ediatores Osurely not mediums as De )irville e1%lainsB P O The translator re%laces the $ord )ediators by mediums, e1cusin' himsel# in a #ootnote by sayin' that 7y%rian must have meant modern mediumsBJ and u%on seein' the covenants they $ere mutually bound by, & $as struck $ith $onder u%on learnin' the nature o# their oaths and observances.O 7y%riannus sim%ly meant to hint at the rites and mysteries o# &nitiation, and the %led'e o# secrecy and oaths that bound the &nitiates to'ether. His translator, ho$ever, has made a *itches Sabbath o# it instead.P Sorcerer Become Saint Believe me, & sa$ the Devil( believe me & have embraced him OWT$elve centuries later, in #ull renaissance and re#orm, the $orld sa$ Duther do the same Oembrace the Devil he meansK P 3 accordin' to his o$n con#ession and in the same conditions,X e1%lains De )irville in a #ootnote, sho$in' thereby the brotherly love that binds 7hristians. Co$ 7y%rianus meant by the Devil =i# the $ord is really in the ori'inal te1t> his &nitiator and Hiero%hant. Co Saint 3 even a %enitent Sorcerer 3 $ould be so silly as to s%eak o# his =the DevilVs > risin' #rom his seat to see him to the door, $ere it other$ise.P Olike the $itches at the Sabbath =K>P $hen & $as yet youn', and he saluted me by the title o# the ne$ Hambres, declarin' me $orthy o# my ministry =initiation>. He %romised me continual hel% durin' li#e and a %rinci%ality a#ter death. O 4very "de%t has a W%rinci%ality a#ter his death.XP Havin' become in 'reat honour =an "de%t> under his tuition, he %laced under my orders a %halan1 o# demons, and $hen & bid him 'oodbye, W7oura'e, 'ood success, e1cellent 7y%rian,X he e1claimed, risin' u% #rom his seat to see me to the door, %lun'in' thereby those %resent into a %ro#ound admiration. O *hich sho$s that it $as the Hiero%hant and his disci%les. 7y%rianus sho$s himsel# as 'rate#ul as most o# the other converts =the modern included> to his Teachers and &nstructors.
MPa$e );3N
Havin' bidden #are$ell to his 7haldaean &nitiator, the #uture Sorcerer and Saint $ent to "ntioch. His tale o# Wini2uityX and subse2uent re%entance is lon' but $e $ill make it short. He became Wan accom%lished )a'ician,X surrounded by a host o# disci%les and Wcandidates to the %erilous and sacrile'ious art.X He sho$s himsel# distributin' love3%hiltres and dealin' in deathly charms Wto rid youn' $ives o# old husbands, and to ruin 7hristian vir'ins.X Gn#ortunately 7y%rianus $as not above love himsel#. He #ell in love $ith the beauti#ul Hustine, a converted maiden, a#ter havin' vainly tried to make her share the %assion one named "'laides, a %ro#li'ate, had #or her. His Wdemons #ailedX he tells us, and he 'ot dis'usted $ith them. This dis'ust brin's on a 2uarrel bet$een him and his Hiero%hant, $hom he insists on indenti#yin' $ith the Demon( and the dis%ute is #ollo$ed by a tournament bet$een the latter and some Pa'e 13-

7hristian converts, in $hich the W4vil 8neX is, o# course, $orsted. The Sorcerer is #inally ba%tised and 'ets rid o# his enemy. Havin' laid at the #eet o# "nthimes, Bisho% o# "ntioch, all his books on )a'ic, he became a Saint in com%any $ith the beauti#ul Hustine, $ho had converted him( both su##ered martyrdom under the 4m%eror Diocletian( and both are buried side by side in :ome, in the Basilica o# St. Hohn Dateran, near the Ba%tistery.
Pa'e 13.
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RR The Eastern 9u,ta Vi+ya B The *abalah
MPa$e );4N *4 no$ return to the consideration o# the essential identity bet$een the 4astern Au%ta Vidya
and the ;abalah as a system, $hile $e must also sho$ the dissimilarity in their %hiloso%hical inter%retations since the )iddle "'es. &t must be con#essed that the vie$s o# the ;abalists 3 meanin' by the $ord those students o# 8ccultism $ho study the He$ish >a(alah and $ho kno$ little, i# anythin', o# any other 4soteric literature or o# its teachin's 3 are as varied in their synthetic conclusions u%on the nature o# the mysteries tau'ht even in the ,ohar alone, and are as $ide o# the true mark, as are the dicta u%on it o# e1act Science itsel#. Dike the mediaeval :osicrucian and the "lchemist 3 like the "bbot Trithemius, Hohn :euchlin, "'ri%%a, Paracelsus, :obert @ludd, Philalethes, etc. 3 by $hom they s$ear, the continental 8ccultists see in the He$ish >a(alah alone the universal $ell o# $isdom( they #ind in it the secret lore o# nearly all the mysteries o# Cature 3 meta%hysical and divine 3 some o# them includin' herein, as did :euchlin, those o# the 7hristian Bi(le. @or them the ,ohar is an 4soteric Thesaurus o# all the mysteries o# the 7hristian Aos%el( and the Seph$r Betsirah is the li'ht that shines in every darkness, and the container o# the keys to o%en every secret in Cature. *hether many o# our modern #ollo$ers o# the mediaeval ;abalists have an idea o# the real meanin' o# the symbolo'y o# their chosen )asters is another 2uestion. )ost o# them have %robably never 'iven even a %assin' thou'ht to the #act that the 4soteric lan'ua'e used by the "lchemists $as their o$n, and that it $as 'iven out as a blind, necessitated by the dan'ers o# the e%och they lived in, and not as the )ystery3lan'ua'e, used by the Pa'an &nitiates, $hich the "lchemists had retranslated and re3veiled once more. A 5ystery 7ithin a 5ystery1 MPa$e );-N "nd no$ the situation stands thusE as the old "lchemists have not le#t a key to their $ritin's, the latter have become a mystery $ithin an older mystery. The >a(alah is inter%reted and checked only by the li'ht $hich mediaeval )ystics have thro$n u%on it, and they, in their #orced 7hristolo'y, had to %ut a theolo'ical do'matic mask on every ancient teachin', the result bein' that each )ystic amon' our modern 4uro%ean and "merican ;abalists inter%rets the old symbols in his o$n $ay, and each re#ers his o%%onents to the :osicrucian and the "lchemist o# three and #our hundred years a'o. )ystic 7hristian do'ma is the central maelstrom that en'ul#s every old Pa'an symbol, and 7hristianity 3 "nti3Anostic 7hristianity, the modern retort that has re%laced the alembic o# the "lchemists 3 has distilled out o# all reco'nition the >a(alah, i.e., the Hebre$ ,ohar and other rabbinical mystic $orks. "nd no$ it has come to thisE The student interested in the Secret Sciences has to believe that the $hole cycle o# the symbolical W"ncient o# Days,X every hair o# the mi'hty beard o# )acro%roso%os, re#ers only to the history o# the earthly career o# Hesus o# Ca9arethB "nd $e are told that the >a(alah W$as #irst tau'ht to a select com%any o# an'elsX by Hehovah himsel# 3 $ho, out o# modesty, one must think, made himsel# only the third Se%hiroth in it, and a #emale one into the bar'ain. So many ;abalists, so many e1%lanations. Some believe 3 %erchance $ith more reason than the rest 3 that the substance o# the >a(alah is the basis u%on $hich masonry is built, since modern )asonry is undeniable the dim and ha9y re#lection o# %rimeval 8ccult )asonry, o# the teachin' o# those divine )asons $ho established the )ysteries o# the %rehistoric and %rediluvian Tem%les o# &nitiation, raised by truly su%erhuman Builders. 8thers declare that the tenets e1%ounded in the ,ohar relate merely to mysteries terrestrial and %ro#ane, havin' no more concern $ith meta%hysical s%eculations 3 such as the soul, or the post7mortem li#e o# man 3 than have the )osaic books. 8thers, a'ain 3 and these are the real, 'enuine ;abalists, $ho had their instructions #rom initiated He$ish :abbis 3 a##irm that i# the t$o most learned ;abalists o# the Pa'e 13/

mediaeval %eriod, Hohn :euchlin and Paracelsus, di##ered in their reli'ious %ro#essions 3 the #ormer bein' the @ather o# the :e#ormation and the latter a :oman 7atholic, at least in a%%earance 3 the ,ohar cannot contain much o# 7hristian do'ma or tenet, one $ay or the other. &n other $ords, they maintain that the numerical lan'ua'e o# the ;abalistic $orks teaches universal truths 3 and not any one :eli'ion in %articular. Those $ho make this MPa$e );;N statement are %er#ectly ri'ht in sayin' that the )ystery3 lan'ua'e used in the ,ohar and in other ;abalistic literature $as once, in a time o# un#athomable anti2uity, the universal lan'ua'e o# Humanity. But they become entirely $ron' i# to this #act they add the untenable theory that this language )as invented ($, or )as the original propert$ of, the /e(re)s, from )hom all the other nations (orro)ed it.
They are $ron', because, althou'h the ,ohar = . > , The Boo* of Splendour o# :abbi Simeon Ben &ochai, did indeed ori'inate $ith him 3 his son, :abbi 4lea9ar, hel%ed by his secretary, :abbi "bba, com%ilin' the ;abalistic teachin's o# his deceased #ather into a $ork called the ,ohar 3 those teachin's $ere not :abbi SimeonVs, as the Au%ta Vidya sho$s. They are as old as the He$ish nation itsel#. , and #ar older. &n short, the $ritin's $hich %ass at %resent under the title o# the ,ohar o# :abbi Simeon are about as ori'inal as $ere the 4'y%tian synchronistic Tables a#ter bein' handled by 4usebius, or as St. PaulVs Epistles a#ter their revision and correction by the WHoly 7hurch.X O This is %roved i# $e take but a sin'le recorded instance. H. Picus de )irandola, #indin' that there $as more 7hristianity than Hudaism in the >a(alah, and discoverin' in it the doctrines o# the Trinity, the &ncarnation, the Divinity o# Hesus, etc., $ound u% his %roo#s o# this $ith a challen'e to the $orld at lar'e #rom :ome. "s Ainsbur' sho$sE W&n 1,8., $hen only t$enty3#our years old, he OPieusP %ublished nine hundred I;abalisticJ theses, $hich $ere %lacarded in :ome, and undertook to de#end them in the %resence o# all 4uro%ean scholars $hom he invited to the 4ternal 7ity, %romisin' to de#ray their travellin' e1%enses.P Det us thro$ a ra%id retros%ective 'lance at the history and the tribulations o# that very same ,ohar, as $e kno$ o# them #rom trust$orthy tradition and documents. *e need not sto% to discuss $hether it $as $ritten in the #irst century B.7. , or in the #irst century ".D. Su##ice it #or us to kno$ that there $as at all times a ;abalistic literature amon' the He$s( that thou'h historically it can be traced only #rom the time o# the 7a%tivity, yet #rom the Pentateuch do$n to the Talmud the documents o# that literature $ere ever $ritten in a kind o# )ystery3lan'ua'e, $ere, in #act, a series o# a symbolical records $hich the He$s had co%ied #rom the 4'y%tian and the 7haldaean Sanctuaries, only ada%tin' them to their o$n national history 3 i# history it can be called. Co$ that $hich $e claim 3 and it is not denied even by the most %re6udiced ;abalist, is that althou'h ;abalistic lore had %assed orally throu'h lon' a'es do$n to the latest Pre37hristian Tanaim, and althou'h David and Solomon may have been 'reat "de%ts in it, as is claimed, yet no one dared to $rite it do$n till the days o# Simeon Ben &ochai. Authorshi, o. the Cohar1 MPa$e );0N &n short, the lore #ound in ;abalistic literature $as never recorded in $ritin' be#ore the #irst century o# the modern era. This brin's the critic to the #ollo$in' re#lectionE *hile in &ndia $e #ind the +edas and the Brahmanical literature $ritten do$n and edited a'es be#ore the 7hristian era 3 the 8rientalists themselves bein' obli'ed to concede a cou%le o# millenniums o# anti2uity to the older manuscri%ts( $hile the most im%ortant alle'ories in 3enesis are #ound recorded on Babylonian tiles centuries B.7.( $hile the 4'y%tian sarco%ha'i yearly yield %roo#s o# the ori'in o# the doctrines borro$ed and co%ied by the He$s( yet the )onotheism o# the He$s is e1alted and thro$n into the teeth o# all the Pa'an nations, and the so3called Pa'e 138

7hristian :evelation is %laced above all others, like the sun above a ro$ o# street 'as lam%s. ?et it is %er#ectly $ell kno$n, havin' been ascertained beyond doubt or cavil, that no manuscri%t, $hether ;abalistic, Talmudistic, or 7hristian, $hich has reached our %resent 'eneration, is o# earlier date than the #irst centuries o# our era, $hereas this can certainly never be said o# the 4'y%tian %a%yri or the 7haldaean tiles, or even o# some 4astern $ritin's. But let us limit our %resent research to the >a(alah, and chie#ly to the ,ohar 3 called also the 'idrash. This book, $hose teachin's $ere edited #or the #irst time bet$een / and 11 ".D., is kno$n to have been lost, and its contents to have been scattered throu'hout a number o# minor manuscri%ts, until the thirteenth century. The idea that it $as the com%osition o# )oses de Deon o# Valladolid, in S%ain, $ho %assed it o## as a %seudo'ra%h o# Simeon Ben &ochai, is ridiculous, and $as $ell dis%osed o# by )unk 3 thou'h he does %oint to more than one modern inter%olation in the ,ohar. "t the same time it is more than certain that the %resent Boo* of ,ohar $as $ritten by )oses de Deon, and, o$in' to 6oint editorshi%, is more 7hristian in its colourin' than is many a 'enuine 7hristian volume. )unk 'ives the reason $hy, sayin' that it a%%ears evident that the author made use o# ancient documents, and amon' these o# certain 'idraschim, or collections o# traditions and Biblical e1%ositions, $hich $e do not no$ %ossess. "s a %roo#, also, that the kno$led'e o# the 4soteric system tau'ht in the ,ohar came to the He$s very late indeed 3 at any rate, that they had so #ar #or'otten it that the innovations and additions made by de Deon %rovoked no criticism, but $ere thank#ully received 3 )unk 2uotes #rom Tholuck, a He$ish authority, the #ollo$in' in#ormationE Haya Aaon, $ho died in 1 38, is to our kno$led'e the #irst author $ho develo%ed MPa$e );@N =and %er#ected> the theory o# the Se%hiroth, and he 'ave them names $hich $e #ind a'ain amon' the ;abalistic names used by Dr. Hellinek. )oses Ben Schem3Tob de Deon, $ho held intimate intercourse $ith the Syrian and 7haldaean 7hristian learned scribes $as enabled throu'h the latter to ac2uire a kno$led'e o# some o# the Anostic $ritin's. O This account is summarised #rom &saac )yerVs ?a((alah, %.1 et se".P "'ain, the Sepher .et2irah \Boo* of #reationI 3 thou'h attributed to "braham and thou'h very archaic as to its contents 3 is #irst mentioned in the eleventh century by Hehuda Ho Devi =7ha9ari>. "nd these t$o, the ,ohar and .et2irah, are the storehouse o# all the subse2uent ;abalistic $orks. Co$ let us see ho$ #ar the Hebre$ sacred canon itsel# is to be trusted. The $ord W;abalahX comes #rom the root Wto receive,X and has a meanin' identical $ith the Sanskrit WSmritiX =Wreceived by traditionX> 3 a system o# oral teachin', %assin' #rom one 'eneration o# %riests to another, as $as the case $ith the Brahmanical books be#ore they $ere embodied in manuscri%t. The ;abalistic tenets came to the He$s #rom the 7haldaeans( and i# )oses kne$ the %rimitive and universal lan'ua'e o# the &nitiates, as did every 4'y%tian %riest, and $as thus ac2uainted $ith the numerical system on $hich it $as based, he may have 3 and $e say he has 3 $ritten 3enesis and other Wscrolls.X The #ive books that no$ %ass current under his name, the Pentateuch, are not $ithal the ori'inal )osaic :ecords. O There is not in the decalo'ue one idea that is not the counter%art, or the %ara%hrase, o# the do'mas and ethics amon' the 4'y%tians lon' be#ore the time o# )oses and "aron. =The )osaic Da$ a transcri%t #rom the 4'y%tian SourcesE vide 3eometr$ in ;eligion, 180 >J Cor $ere they $ritten in the old Hebre$ s2uare letters, nor even in the Samaritan characters, #or both al%habets belon' to a date later than that o# )oses, and Hebre$ 3 as it is no$ kno$n 3 did not e1ist in the days o# the 'reat la$'iver, either as a lan'ua'e or as an al%habet. Pa'e 130

"s no statements contained in the records o# the Secret Doctrine o# the 4ast are re'arded as o# any value by the $orld in 'eneral, and since to be understood by and convince the reader one has to 2uote names #amiliar to him, and use ar'uments and %roo#s out o# documents $hich are accessible to all, the #ollo$in' #acts may %erha%s demonstrate that our assertions are not merely based on the teachin's o# 8ccult :ecords. "hal+aic an+ Hebre3 M Pa$e );2N =1> The 'reat 8rientalist and scholar, ;la%roth, denied %ositively the anti2uity o# the so3called Hebre$ al%habet, on the 'round that the s2uare Hebre$ characters in $hich the Biblical manuscri%ts are $ritten, and $hich $e use in %rintin', $ere %robably derived #rom the Palmyrene $ritin', or some other Semitic al%habet, so that the Hebre$ Bi(le is $ritten merely in the 7haldaic %hono'ra%hs o# Hebre$ $ords. The late Dr. ;enealy %ertinently remarked that the He$s and 7hristians rely on " %hono'ra%h o# a dead and almost unkno$n lan'ua'e, as abstruse as the cunei#orm letters on the mountains o# "ssyria, O Boo* of 3od. ;enealy, %.383. The re#erence to ;la%roth is also #rom this %a'e.P
=+> The attem%ts made to carry back the s2uare Hebre$ character to the time o# 4sdras =B.7. ,-8> have all #ailed. =3> &t is asserted that the He$s took their al%habet #rom the Babylonians durin' their ca%tivity. But there are scholars $ho do not carry the no$3kno$n Hebre$ s2uare letters beyond the late %eriod o# the #ourth century, ".D. O See &siat. .our., C.S. vii., %.+/-, 2uoted by ;enealy.P The Hebre$ Bible is %recisely as i# Homer $ere %rinted, not in Areek, but in 4n'lish letters( or as i# Shakes%eareVs $orks $ere %hono'ra%hed in Burmese. O Boo* of 3od, loc.cit.P =,> Those $ho maintain that the ancient Hebre$ is the same as the Syraic or 7haldaic have to see $hat is said in .eremiah, $herein the Dord is made to threaten the house o# &srael $ith brin'in' a'ainst it the mi'hty and ancient nation o# the 7haldaeansE " nation $hose lan'ua'e thou kno$est not, neither understandest $hat they say. O 0p.cit., v.1-.P This is 2uoted by Bisho% *alton O Prolegomena.iii, 13, 2uoted by ;enealy. %.38-.P a'ainst the assum%tion o# the identity o# 7haldaic and Hebre$, and ou'ht to settle the 2uestion. =-> The real Hebre$ o# )oses $as lost a#ter the seventy yearsV ca%tivity, $hen the &sraelites brou'ht back 7haldaic $ith them and 'ra#ted it on their o$n lan'ua'e, the #usion resultin' in a dialectical variety o# 7haldaic, the Hebre$ tincturin' it very sli'htly and ceasin' #rom that time to be a s%oken lan'ua'e.O See Boo* of 3od. %.38-. 7are should be taken, W says Butler =2uoted by ;enealy. %,80>, W to distin'uish bet$een the Pentateuch in the Hebre$ lan'ua'e but in the letters o# the Samaritan al%habet, and the Pa'e 1,

version o# the Pentateuch in the Samaritan lan'ua'e. 8ne o# the most im%ortant di##erences bet$een the Samaritan and the Hebre$ te1t res%ects the duration o# the %eriod bet$een the delu'e and the birth o# "braham. The Samaritan te1t makes it lon'er by some centuries than the Hebre$ te1t( and the Se%tua'int makes it lon'er by some centuries than the Samaritan.X &t is observable that in the authentic translation o# the Datin Vul'ate, the :oman 7hurch #ollo$s the com%utation e1%ressed in the Hebre$ te1t( and in her )artyrolo'y #ollo$s that o# the Seventy, both te1ts bein' ins%ired, as she claims.P
MPa$e )08N "s
to our statement that the %resent 0ld Testament does not contain the ori'inal Books o# )oses, this is %roven by the #acts thatE =1> The Samaritans re%udiated the He$ish canonical books and their WDa$ o# )oses.X They $ill have neither the Psalms o# David, nor the Pro%hets, nor the Talmud and 'ishnaE nothin' but the real Books o# )oses, and in 2uite a di##erent edition. O See :ev. Hose%h *ol##Vs .ournal. %. + .P The Books o# )oses and o# Hoshua are dis#i'ured out o# reco'nition by the Talmudists, they say, =+> The Wblack He$sX o# 7ochin, Southern &ndia 3 $ho kno$ nothin' o# the Babylonian 7a%tivity or o# the ten Wlost tribesX =the latter a %ure invention o# the :abbis>, %rovin' that these He$s must have come to &ndia be#ore the year . B.7. 3 have their Books o# )oses $hich they $ill sho$ to no one. "nd these Books o# Da$s di##er 'reatly #rom the %resent scrolls. Cor are they $ritten in the s2uare Hebre$ characters =semi37haldaic and semi3Palmyrean> but in the archaic letters, as $e $ere assured by one o# them 3 letters entirely unkno$n to all but themselves and a #e$ Samaritans. =3> The ;araim He$s o# the 7rimea 3 $ho call themselves the descendants o# the true children o# &srael, i.e. o# the Sadducees 3 re6ect the Torah and the Pentateuch o# the Syna'o'ue, re6ect the Sabbath o# the He$s =kee%in' @riday>, $ill have neither the Books o# the Pro%hets nor the Psalms 3 nothin' but their o$n Books o# )oses and $hat they call his one and real Da$. This makes it %lain that the >a(alah o# the He$s is but the distorted echo o# the Secret Doctrine o# the 7haldaeans, and that the real >a(alah is #ound only in the 7haldaean Boo* of -um(ers no$ in the %ossession o# some Persian Su#is. 4very nation in anti2uity had its traditions based on those o# the "ryan Secret Doctrine( and each nation %oints to this day to a Sa'e o# its o$n race $ho had received the %rimordial revelation #rom, and had recorded it under the orders o#, a more or less divine Bein'. Thus it $as $ith the He$s, as $ith all others. They had received their 8ccult 7osmo'ony and Da$s #rom their &nitiate, )oses, and they have no$ entirely mutilated them. "di is the 'eneric name in our Doctrine o# all the #irst men, i.e.., the #irst s%eakin' races, in each o# the seven 9ones 3 hence %robably W"d3am.X The !irst 5en MPa$e )0)N "nd such #irst men, in every nation, are credited $ith havin' been tau'ht the divine mysteries o# creation. Thus, the Sabaeans =accordin' to a tradition %reserved in the Su#i $orks> say that $hen the WThird @irst )anX le#t the country ad6acent to &ndia #or Babel, a tree O " tree is symbolically a book 3 as W%illarX is another synonym o# the same.P $as 'iven to him, then another and a third tree, $hose leaves recorded the history o# all the races( the WThird @irst )anX meant one $ho Pa'e 1,1

belon'ed to the Third :oot3:ace, and yet the Sabaeans call him "dam. The "rabs o# G%%er 4'y%t, and the )ohammedans 'enerally have recorded a tradition that the "n'el "9a93el brin's a messa'e #rom the *isdom3*ord o# Aod to "dam $henever he is reborn( this the Su#is e1%lain by addin' that this book is 'iven to every Seli3"llah =Wthe chosen one o# AodX> #or his $ise men. The story narrated by the ;abalists 3 namely, that the book 'iven to "dam be#ore his @all =a book #ull o# mysteries and si'ns and events $hich either had been, $ere, or $ere to be> $as taken a$ay by the "n'el :a9iel a#ter "dam!s @all, but a'ain restored to him lest men mi'ht lose its $isdom and instruction( that this book $as delivered by "dam to Seth, $ho %assed it to 4noch, and the latter to "braham, and so on in succession to the most $ise o# every 'eneration 3 relates to all nations, and not to the He$s alone. @or Berosus narrates in his turn that Pisuthrus com%iled a book, $ritin' it at the command o# his deity, $hich book $as buried in Mi%ara O The $i#e o# )oses, one o# the seven dau'hters o# a )idian %riest, is called Mi%ora. &t $as Hethro, the %riest o# )idian, $ho initiated )oses, Mi%ora, one o# the seven dau'hters, bein' sim%ly one o# the seven 8ccult %o$ers that the Hiero%hant $as and is su%%osed to %ass to the initiated novice.P or Si%%ara, the 7ity o# the Sun, in Ba3bel3on3ya, and $as du' u% lon' a#ter$ards and de%osited in the tem%le o# Belos( it is #rom this book that Berosus took his history o# the antediluvian dynasties o# Aods and Heroes. "elian =in -imrod> s%eaks o# a Ha$k =emblem o# the Sun>, $ho in the days o# the be'innin's brou'ht to the 4'y%tians a book containin' the $isdom o# their reli'ion. The Sam7Sam o# the Sabaeans is also a >a(alah, as is the "rabic ,em7,em =*ell o# *isdom>. O See #or these details the Boo* of 3od, %%. +,,, +- P *e are told by a very learned ;abalist that Sey##arth assets that the old 4'y%tian ton'ue $as only old Hebre$, or a Semitic dialect( and he %roves this, our corres%ondent thinks, by sendin' him Wsome $ords in commonX in the t$o lan'ua'es. This %roves very little to our mind. &t only sho$s that the t$o nations lived to'ether #or centuries, and that be#ore ado%tin' the 7haldaean #or their %honetic MPa$e )06N ton'ue the He$s had ado%ted the old 7o%tic or 4'y%tian. The &sraelitish Scri%tures dre$ their hidden $isdom #rom the %rimeval *isdom3:eli'ion that $as the source o# other Scri%tures, only it $as sadly de'raded by bein' a%%lied to thin's and mysteries o# this 4arth, instead o# to those in the hi'her and ever3%resent, thou'h invisible, s%heres. Their national history, i# they can claim any autonomy be#ore their return #rom the Babylonian ca%tivity, cannot be carried back one day earlier than the time o# )oses. The lan'ua'e o# "braham 3 i# Meruan =Saturn, the emblem o# time 3 the WSar,X WSaros,X a WcycleX> can be said to have any lan'ua'e 3 $as not Hebre$, but 7haldaic, %erha%s "rabic, and still more likely some old &ndian dialect. This is sho$n by numerous %roo#s, some o# $hich $e 'ive here( and unless, indeed, to %lease the tenacious and stubborn believers in Bi(le chronolo'y, $e cri%%le the years o# our 'lobe to the Procrustean bed o# /, years, it becomes sel#3evident that the Hebre$ cannot be called an old lan'ua'e, merely because "dam is su%%osed to have used it in the Aarden o# 4den. Bunsen says in Eg$ptGs Place in Universal /istor$ that in the 7haldean tribe immediately connected $ith "braham, $e #ind reminiscences o# dates dis#i'ured and misunderstood as 'enealo'ies o# sin'le men, or #i'ures o# e%ochs. The "brahamic recollections 'o back at least three millennia beyond the 'rand#ather o# Hacob O 0p. cit. V. 8-.P The Bi(le o# the He$s has ever been an 4soteric Book in its hidden meanin', but this meanin' has not remained one and the same throu'hout since the days o# )oses. &t is useless, considerin' the limited s%ace $e can 'ive to this sub6ect, to attem%t anythin' like the detailed history o# the vicissitudes o# the so3called Pentateuch, and besides, the history is too $ell kno$n to need len'thy dis2uisitions. *hatever $as, or $as not, the )osaic Boo* of #reation 3 #rom 3enesis do$n to the Pro%hets 3 the Pentateuch o# Pa'e 1,+

today is not the same. &t is su##icient to read the criticisms o# 4rasmus, and even o# Sir &saac Ce$ton, to see clearly that the Hebre$ Scri%tures had been tam%ered $ith and re 3modelled, had been lost and re$ritten, a do9en times be#ore the days o# 49ra. This 49ra himsel# may yet one day turn out to have been "9ara( the 7haldaean %riest o# the @ire and Sun3Aod, a rene'ade $ho throu'h his desire o# becomin' a ruler, and in order to create an 4thnarchy, restored that old lost He$ish Books in his o$n $ay. 5any Events #ot Historical1 MPa$e )03N &t $as an easy thin' #or one versed in the secret system o# 4soteric numerals, or Symbolo'y, to %ut to'ether events #rom the stray books that had been %reserved by various tribes, and make o# them an a%%arently harmonious narrative o# creation and o# the evolution o# the Hudaean race. But in its hidden meanin', #rom 3enesis to the last $ord o# Deuteronom$, the Pentateuch is the symbolical narrative o# the se1es, and is an a%otheosos o# Phallicism, under astronomical and %hysiolo'ical %ersonations. O "s is #ully sho$n in the Source of 'easures and other $orks.P &ts co3ordination, ho$ever, is only a%%arent( and the human hand a%%ears at every moment, is #ound every$here in the WBook o# Aod.X Hence the ;in's o# 4dom discuss in 3enesis be#ore any kin' had rei'ned in &srael( )oses records his o$n death, and "aron dies t$ice and is buried in t$o di##erent %laces, to say nothin' o# other tri#les. @or the ;abalist they are tri#les, #or he kno$s that all these events are not history, but are sim%ly the cloak desi'ned to envelo%e and hide various %hysiolo'ical %eculiarities( but #or the sincere 7hristian, $ho acce%ts all these Wdark sayin'sX in 'ood #aith, it matters a 'ood deal. Solomon may very $ell be re'arded as a myth O Surely even )asons $ould never claim the actual e1istence o# SolomonK "s ;enealy sho$s, he is not noticed by Herodotus, nor by Plato, nor by any $riter o# standin'. &t is most e1traordinary, he says, Wthat the He$ish nation, over $hom but a #e$ years be#ore the mi'hty Solomon had rei'ned in all his 'lory, $ith a ma'ni#icence scarcely e2ualled by the 'reatest monarchs, s%endin' nearly eight thousand millions o# 'old on a tem%le, $as overlooked by the historian Herodotus, $ritin' o# 4'y%t on the one hand, and o# Babylon on the other 3 visitin' both %laces, and o# course %assin' almost necessarily $ithin a #e$ miles o# the s%lendid ca%ital o# the national HerusalemK Ho$ can this be accounted #orK W he asks =%.,-/>. Cay, not only are there no %roo#s o# the t$elve tribes o# &srael havin' ever e1isted, but Herodotus, the most accurate o# historians, $ho $as in "ssyria $hen 49ra #lourished, never mentions the &sraelites at allE and Herodotus $as born in ,8, B.7. Ho$ is thisKJ by the )asons, as they lose nothin' by it, #or all their secrets are ;abalistic and alle'orical 3 #or those #e$, at any rate, $ho understand them. @or the 7hristian, ho$ever, to 'ive u% Solomon, the son o# David 3 #rom $hom Hesus is made to descend 3 involves a real loss. But ho$ even the ;abalists can claim 'reat anti2uity #or the Hebre$ te1ts o# the old Biblical scrolls no$ %ossessed by the scholars is not made at all a%%arent. @or it is certainly a #act o# history, based on the con#essions o# the He$s themselves, and o# 7hristians like$ise, thatE The Scri%tures havin' %erished in the ca%tivity o# Cabuchodono9ar, 4sdras, the Devite, the %riest, in the times o# "rta1er1es, kin' o# the Persians, havin' become ins%ired, in the e1ercise o# %ro%hecy restored a'ain the $hole o# the ancient Scri%tures. O 7lement, Stromateis. PP&&.P
MPa$e )04N 8ne must have a stron' belie# in W4sdras,X and es%ecially in his 'ood #aith, to acce%t the no$3
e1istin' co%ies as 'enuine )osaic Books( #orE "ssumin' that the co%ies, or rather %hono'ra%hs $hich had been made by Hilkiah and 4sdras, and the various anonymous editors, $ere really true and 'enuine, they must have been $holly e1terminated by "ntiochus( and the versions o# the 8ld Testament $hich no$ subsist must have been made by Hudas, or by some unkno$n com%ilers, %robably #rom the Pa'e 1,3

Areek o# the Seventy, lon' a#ter the a%%earance and death o# Hesus. O Boo* of 3od. %., 8.P The Bi(le, there#ore, as it is no$ =the Hebre$ te1ts, that is>, de%ends #or its accuracy on the 'enuineness o# the Septuagint( this, $e are a'ain told, $as $ritten miraculously by the Seventy, in Areek, and the ori'inal co%y havin' been lost since that time, our te1ts are retranslated back into Hebre$ #rom that lan'ua'e. But in this vicious circle o# %roo#s $e once more have to rely u%on the 'ood #aith o# t$o He$s 3 Hose%hus and Philo Hudaeus o# "le1andria 3 these t$o Historians bein' the only $itnesses that the Se%tua'int $as $ritten under the circumstances narrated. "nd yet it is 6ust these circumstances that are very little calculated to ins%ire one $ith con#idence. @or $hat does Hose%hus tell usK He says that Ptolemy Philadel%hus, desirin' to read the Hebre$ Da$ in Areek, $rote to 4lea9ar, the hi'h3%riest o# the He$s, be''in' him to send him si4 men from each of the t)elve tri(es, $ho should make a translation #or him. Then #ollo$s a truly miraculous story, vouchsa#ed by "risteas, o# these seventy3t$o men #rom the t$elve tribes o# &srael, $ho, shut u% in an island, com%iled their translation in e1actly seventy3t$o days, etc. "ll this is very edi#yin', and one mi'ht have had very little reason to doubt the story, had not the Wten lost tribesX been made to %lay their %art in it. Ho$ could these tribes, lost bet$een / and 0 B.7., each send si1 men some centuries later, to satis#y the $him o# Ptolemy, and to disa%%ear once more immediately a#ter$ards #rom the hori9onK " miracle, verily. *e are e1%ected, nevertheless, to re'ard such documents as the Septuagint as containin' direct divine revelationE Documents ori'inally $ritten in a ton'ue about $hich nobody no$ kno$s anythin'( $ritten by authors that are %ractically mythical, and at dates as to $hich no one is able even to make a de#ensible surmise( documents o# the ori'inal co%ies o# $hich there does not no$ remain a shred. The &eal Hebre3 "haracters Lost 1 MPa$e )0-N ?et %eo%le $ill %ersist in talkin' o# the ancient Hebre$, as i# there $ere any man le#t in the $orld $ho kno$s one $ord o# it. So little, indeed $as Hebre$ kno$n that both the Se%tua'int and the -e) Testament had to be $ritten in a heathen lan'ua'e =the Areek>, and no better reasons #or it 'iven than $hat Hutchinson says, namely, that the Holy Ahost chose to $rite the Ce$ Testament in Areek. The Hebre$ lan'ua'e is considered to be very old, and yet there e1ists no trace o# it any$here on the old monuments, not even in 7haldaea. "mon' the 'reat number o# inscri%tions o# various kinds #ound in the ruins o# that countryE 8ne in the Hebre$ 7haldee letter and lan'ua'e has never (een foundH nor has a sin'le authentic medal or 'em in this ne$#an'led character been ever discovered, $hich could carry it even to the days o# Hesus. O Boo* of 3od. %.,-3.P The ori'inal Boo* of Daniel is $ritten in a dialect $hich is a mi1ture o# Hebre$ and "ramaic( it is not even in 7haldaic, $ith the e1ce%tion o# a #e$ verses inter%olated later on. "ccordin' to Sir. *. Hones and other 8rientalists, the oldest discoverable lan'ua'es o# Persia are the 7haldaic and Sanskrit, and there is no trace o# the WHebre$X in these. &t $ould be very sur%risin' i# there $ere, since the Hebre$ kno$n to the Philolo'ists does not date earlier than - B.7., and its characters belon' to a #ar later %eriod still. Thus, $hile the real Hebre$ characters, i# not alto'ether lost are nevertheless so ho%elessly trans#ormed 3 Pa'e 1,,

" mere ins%ection o# the al%habet sho$in' that it has been sha%ed and made re'ular, in doin' $hich the characteristic marks o# some o# the letters have (een retrenched in order to make them more s2uare and uni#orm 3 O &siatic .ournal, V&&., %.+/-, 2uoted by ;enealy.P That no one but an initiated :abbi o# Samaria or a WHainX could read them, the ne$ system o# the masoretic %oints has made them a s%hin13riddle #or all. Punctuation is no$ to be #ound every$here in all the later manuscri%ts, and by means o# it anythin' can be made o# a te1t( a Hebre$ scholar can %ut on the te1ts any inter%retation he likes. T$o instances 'iven by ;enealy $ill su##iceE &n 3enesis,11i1. +1, $e readE Ca%htali is a hind let loose( he giveth goodl$ )ords. By only a sli'ht alternation o# the %oints Bochart chan'es this intoE Ca%thali is a spreading tree, shooting forth (eautiful (ranches. So a'ain, in Psalms =11i1.0>, instead o#EMPa$e )0;N The voice o# the Dord ma*eth the hind to calve, and discovereth the #orests( Bisho% Do$th 'ivesE The voice o# the Dord stri*eth the oa*, and discovereth the #orests. The same $ord in Hebre$ si'ni#ies WAodX and Wnothin',X etc. O Boo* of 3od. %.38-.P *ith re'ard to the claim made by some ;abalists that there $as in anti2uity one kno$led'e and one lan'ua'e, this claim is also our o$n, and it is very 6ust. 8nly it must be added, to make the thin' clear, that this kno$led'e and lan'ua'e have both been esoteric every since the submersion o# the "tlanteans. The To$er o# Babel myth relates to that en#orced secrecy. )en #allin' into sin $ere re'arded as no lon'er trust$orthy #or the rece%tion o# such kno$led'e, and, #rom bein' universal, it became limited to the #e$. Thus, the Wone3li%X 3 or the )ystery3lan'ua'e 3 bein' 'radually denied to subse2uent 'enerations, all the nations became severally restricted to their o$n national ton'ue( and #or'ettin' the %rimeval *isdom3 lan'ua'e, they stated that the Dord 3 one o# the chie# Dords or Hiero%hants o# the )ysteries o# the Hava "leim 3 had con#ounded the lan'ua'es o# all the earth, so that the sinners could understand one anotherVs s%eech no lon'er. But &nitiates remained in every land and nation, and the &sraelites, like all others, had their learned "de%ts. 8ne o# the keys to this Gniversal ;no$led'e is a %ure 'eometrical and numerical system, the al%habet o# every 'reat nation havin' a numerical value #or every letter, O S%eakin' o# the hidden meanin' o# the Sanskrit $ords, )r. T. Subba :o$, in his able article on WThe T$elve Si'ns o# the Modiac.X 'ives some advice as to the $ay in $hich one should %roceed to #ind out Wthe dee% Pa'e 1,-

si'ni#icance o# ancient Sanskrit nomenclature in the old "ryan myths. 1. @ind out the synonyms o# the $ord used $hich have other meanin's. +. @ind out the numerical value o# the letters com%osin' o# the $ord accordin' to the methods o# the ancient TFntrik $orks OTntri*a Shastra 7 $orks on &ncantation and )a'ic P. 3. 41amine the ancient myths or alle'ories i# there are any, $hich have any s%ecial connection $ith the $ord in 2uestion. ,. Permute the di##erent syllables com%osin' the $ord and e1amine the ne$ combinations that $ill thus be #ormed and their meanin's.X etc. But he does not 'ive the %rinci%al rule. "nd no doubt he is 2uite ri'ht. The TFntrika Shstras are as old as )a'ic itsel#. Have they also borro$ed their 4sotericism #rom the Hebre$sKP and, moreover, a system o# %ermutation o# syllables and synonyms $hich is carried to %er#ection in the &ndian 8ccult methods, and $hich the Hebre$ certainly has not. This one system, containin' the elements o# Aeometry and Cumeration, $as used by the He$s #or the %ur%ose o# concealin' their 4soteric creed under the mask o# a %o%ular and national monotheistic :eli'ion. The last $ho kne$ the system to %er#ection $ere the learned and WatheisticalX Sadducees, the 'reatest enemies o# the %retensions o# the Pharisees and o# their con#used notions brou'ht #rom Babylon. Hebre3 Esotericism #ot Primitive1 MPa$e )00N ?es, the Sadducees, the &llusionists, $ho maintained that the Soul, the "n'els, and all similar Bein's, $ere illusions because they $ere tem%orary 3 thus sho$in' themselves at one $ith 4astern 4sotericism. "nd since they re6ected every book and Scri%ture, $ith the e1ce%tion o# the Da$ o# )oses, it seems that the latter must have been very di##erent #rom $hat it is no$. O Their #ounder, Sadoc, $as the %u%il, throu'h "nti'onus Saccho, o# Simon the Hust. They had their o$n secret Boo* of the La) ever since the #oundation o# their sect =about , B.7.> and this volume $as unkno$n to the masses. "t the same time o# the Se%aration the Samaritans reco'ni9ed only the Boo* of the La) of 'oses and the Boo* of .oshua, and their Pentateuch is #ar older, and is di##erent #rom the Se%tua'int. &n 1.8 B.7. Herusalem had its tem%le %lundered, and its Sacred Books 3 namely, the Bi(le made u% by 49ra and #inished by Hudas )accabeus 3 $ere lost =see BurderVs .osephus, vol. ii. %%. 331333->E a#ter $hich the 'assorah com%leted the $ork o# destruction =even o# 49raVs once3more ad6usted Bi(le> be'un by the chan'e into s2uare #rom horned letters. There#ore the later Pentateuch acce%ted by the Pharisees $as re6ected and lau'hed at by the Sadducees. They are 'enerally called atheists( yet, since those learned men, $ho made no secret o# their #reethou'ht, #urnished #rom amon' their number the most eminent o# the He$ish hi'h3%riests, this seems im%ossible. Ho$ could the Pharisees and the other t$o believin' and %ious sects allo$ notorious atheists to be selected #or such %ostsK The ans$er is di##icult to #ind #or bi'otry and #or believers in a %ersonal, anthro%omor%hic Aod but very easy #or those $ho acce%t #acts. The Sadducees $ere called atheists because they believed as the initiated )oses believed, thus di##erin' very $idely #rom the latter made3u% He$ish le'islator and hero o# )ount Sinai.P The $hole o# the #ore'oin' is $ritten $ith an eye to our ;abalists. Areat scholars as some o# them undoubtedly are, they are nevertheless $ron' to han' the har%s o# their #aith on the $illo$s o# Talmudic 'ro$th 3 on the Hebre$ scrolls, $hether in s2uare or %ointed characters, no$ in our %ublic libraries, museums, or even in the collections o# Paleo'ra%hers. There do not remain hal#3a3do9en co%ies #rom the true )osaic Hebre$ scrolls in the $hole $orld. "nd those $ho are in %ossession o# these 3 as $e indicated a #e$ %a'es back 3 $ould not %art $ith them, or even allo$ them to be e1amined, on any consideration $hatever. Ho$ then can any ;abalist claim %riority #or Hebre$ 4sotericism, and say, as does one o# our corres%ondents, that Wthe Hebre$ has come do$n #rom a #ar remoter anti2uity than any o# them O$hether 4'y%tian or even SanskritBP, and that it $as the source, or nearer to the old ori'inal source, than any o# themXK O The measurements o# the Areat Pyramid bein' those o# the tem%le o# Solomon, o# the "rk o# the 7ovenant, etc., accordin' to Pia99i Smythe and the author o# the Source of Pa'e 1,.

'easures, and the Pyramid o# Ai9eh bein' sho$n on astronomical calculations to have been built ,0B.7., and )oses havin' )ritten his books 3 #or the sake o# ar'ument 3 not even hal# that time be#ore our era, ho$ can this beK Surely i# any one borro$ed #rom the other, it is not the Pharaohs #rom )oses. 4ven %hilolo'y sho$s not only the 4'y%tian, but even the )on'olian, older than the Hebre$.P "s our corres%ondent saysE W&t becomes more convincin' to me every day that in a #ar %ast time there $as a might$ civili2ation )ith MPa$e )0@N enormous learning, )hich had a common language over the earth, as to )hich its essence can (e recovered from the fragments )hich no) e4ist.@ "ye, there e1isted indeed a mi'hty civili9ation, and a still mi'htier secret learnin' and kno$led'e, the entire sco%e o# $hich can never be discovered by Aeometry and the >a(alah aloneE #or there are seven keys to the lar'e entrance3door, and not one, nor even t$o, keys can ever o%en it su##iciently to allo$ more than 'lim%ses o# $hat lies $ithin. 4very scholar must be a$are that there are t$o distinct styles 3 t)o schools, so to s%eak 3 %lainly traceable in the Hebre$ Scri%turesE the 4lohistic and the Hehovistic. The %ortions belon'in' to these res%ectively are so blended to'ether, so com%letely mi1ed u% by later hands, that o#ten all e1ternal characteristics are lost. ?et it is also kno$n that the t$o schools $ere anta'onistic( that the one tau'ht esoteric, the other e1oteric, or theolo'ical doctrines( that the one, the 4lohists, $ere Seers =:och>, $hereas the other, the Hehovists, $ere %ro%hets =Cabhi> O This alone sho$s ho$ the Books o# )oses $ere tam%ered $ith. &n Samuel =i1.0>, it is saidE WHe that is no$ a %ro%het OCabhiP $as be#oretime called a Seer O:ochP.X Co$ since be#ore Samuel, the $ord W:ochX is met no$here in the Pentateuch, but its %lace is al$ays taken by that o# WCabhi,X this %roves clearly that the )osaic te1t has been re%laced by that o# the later Devites. =See #or #uller details .e)ish &nti"uities, by the :ev. D. Hennin's. D.D.> P and that the latter 3 $ho later became :abbis 3 $ere 'enerally only nominally %ro%hets by virtue o# their o##icial %osition, as the Po%e is called the in#allible and ins%ired vice'erent o# Aod. That, a'ain, the 4lohists meant by W4lohimX W#orces,X identi#yin' their Deity, as in the Secret Doctrine, $ith Cature( $hile the Hehovists made o# Hehovah a %ersonal Aod e1ternally, and used the term sim%ly as a %hallic symbol 3 a number o# them secretly disbelievin' even in meta%hysical, abstract Cature, and synthesi9in' all on the terrestrial scale. @inally, the 4lohists made o# man the divine incarnate ima'e o# the 4lohim, emanated #irst in all 7reation( and the Hehovists sho$ him as the last, the cro$nin' 'lory o# the animal creation, instead o# his bein' the head o# all the sensible bein's on earth. = This is reversed by some ;abalists, but the reversion is due to the desi'nedly3%roduced con#usion in the te1ts, es%ecially in the #irst #our cha%ters o# 3enesis.> Take the ,ohar and #ind in it the descri%tion relatin' to "in3Su%h, the *estern or Semitic Parabrahman. *hat %assa'es have come so nearly u% to the Vedantic ideal as the #ollo$in'E The creation Othe evolved GniverseP is the 'arment o# that $hich has no name, the 'arment )oven from the Deit$Gs o)n su(stance. O ,ohar. i.+a.P The "onceale+ o. all the "onceale+1 MPa$e )02N Bet$een that $hich is "in or Wnothin',X and the Heavenly )an, there is an &m%ersonal @irst 7ause, ho$ever, o# $hich it is saidE
Pa'e 1,/

Be#ore &t 'ave any sha%e to this $orld, be#ore &t %roduced any #orm, &t $as alone, $ithout #orm or similitude to anythin' else. *ho, can com%rehend &t, ho$ &t $as be#ore the creation, since &t $as #ormlessK Hence it is #orbidden to re%resent &t by any #orm, similitude, or even by &ts sacred name, by a sin'le letter or a sin'le %oint. O ,ohar, ,+b.P The sentence that #ollo$s, ho$ever, is an evident later inter%olation( #or it dra$s attention to a com%lete contradictionE "nd to this the $ords =Deut. iv. 1->, re#er 3 W?e sa$ no manner o# similitude on the day the Dord s%ake unto you.X But this re#erence to 7ha%ter iv. o# Deuteronom$, $hen in 7ha%ter v, Aod is mentioned as s%eakin' W#ace to #aceX $ith the %eo%le, is very clumsy. Cot one o# the names 'iven to Hehovah in the Bi(le has any re#erence $hatever to either "in3Su%h or the &m%ersonal @irst37ause =$hich is the Do'os> o# the >a(alah( but they all re#er to the Emanations. &t says( @or althou'h to reveal itsel# to us, the concealed o# all the concealed sent #orth the Ten 4manations OSe%hirothP called the @orm o# Aod, @orm o# the Heavenly )an, yet since even this luminous #orm $as too da99lin' #or our vision, it had to assume another #orm, or had to %ut on another 'arment, )hich is the Universe. The Gniverse, there#ore, or the visible $orld, is a #arther e1%ansion o# the Divine Substance, and is called in the ;abalah WThe Aarment o# Aod.X O,ohar, i.+a. See Dr. 7h. Ainsbur'Vs essay on The #a((alah, its Doctrines, Developments and Literature.P This is the doctrine o# all the Hindu Puranas, es%ecially that o# the +ishnu Purna. Vishnu %ervades the Gniverse and is that Gniverse( BrahmF enters the )undane 4'', and issues #rom it as the Gniverse( BrahmF even dies $ith it and there remains only Brahman , the im%ersonal, the eternal, the unborn, and the un2uali#iable. The "in3Su%h o# the 7haldeans and later o# the He$s is assuredly a co%y o# the Vaidic Deity( $hile the WHeavenly "dam,X the )acrocosm $hich unites in itsel# the totality o# bein's and is the Esse o# the visible Gniverse, #inds his ori'inal in the Puranic BrahmF. &n Sod,Wthe Secret o# the Da$,X one reco'ni9es the e1%ressions used in the oldest #ra'ments o# the Au%ta VidyF, the Secret ;no$led'e. "nd it is not venturin' too much to say that even a :abbi 2uite #amiliar $ith his o$n s%ecial :abbinical /e(re) $ould only com%rehend its secrets thorou'hly i# he added to MPa$e )@8N his learnin' a serious kno$led'e o# the Hindu %hiloso%hies. Det us turn to Stan9a &. o# the Boo* of D2$an #or an e1am%le. The ,ohar %remises, as does the Secret Doctrine, a universal, eternal 4ssence, %assive 3 because absolute 3 in all that men call attributes. The %re'enetic or %re3cosmical Triad is a %ure meta%hysical abstraction. The notion o# a tri%le hy%ostasis in one Gnkno$n Divine 4ssence is as old as s%eech and thou'ht. Hiranya'arbha, Hari, and Shankara 3 the 7reator, the Preserver, and the Destroyer 3 are the three mani#ested attributes o# it, a%%earin' and disa%%earin' $ith ;osmos( the visible Trian'le, so to s%eak, on the %lane o# the ever3invisible 7ircle. This is the %rimeval root3thou'ht o# thinkin' Humanity( the Pytha'orean Trian'le emanation #rom the ever3concealed )onad, or the 7entral Point. Pa'e 1,8

Plato s%eaks o# it and Plotinus calls it an ancient doctrine, on $hich 7ud$orth remarks thatE Since 8r%heus, Pytha'oras, and Plato, $ho all o# them asserted a Trinity o# divine hy%ostases, un2uestionably derived their doctrine #rom the 4'y%tians, it may be reasonably sus%ected that the 4'y%tians did the like be#ore them. O 7ud$orth, &. iii. 2uoted by *ilson. +ishnu Purana, i. 1,, note.P The 4'y%tians certainly derived their Trinity #rom the &ndians. *ilson 6ustly observesE "s, ho$ever, the Arecian accounts and those o# the 4'y%tians are much more %er%le1ed and unsatis#actory than those o# the Hindus, it is most %robable that $e #ind amon'st them the doctrine in its most ori'inal, as $ell as most methodical and si'ni#icant #orm. O +ishnu Purana. &, 1, P This, then, is the meanin'E WDar*ness alone filled the Boundless &ll, for 6ather, 'other and Son )ere once more 0ne.@ O Stan9a i. ,. P S%ace $as, and is ever, as it is bet$een the )anvantara. The Gniverse in its %re3kosmic state $as once more homo'eneous and one 3 outside its as%ects. This $as a ;abalistic, and is no$ a 7hristian teachin'. "s is constantly sho$n in the ,ohar, the &n#inite Gnity, or "in3Su%h, is ever %laced outside human thou'ht and a%%reciation( and in Sepher .et2irah $e see the S%irit o# Aod 3 the Do'os, not the Deity itsel# 3 8ne is the S%irit o# the Divin' Aod . . *ho liveth #orever. Voice, S%irit, Oo# the s%iritP, and *ordE this is the Holy S%irit, O 'ishna, i. 0.P Three1in1one an+ !our 1 MPa$e )@)N 3 and the guaternary. @rom this 7ube emanates the $hole ;osmos. Says the Secret DoctrineE WIt is called to life. The m$stic #u(e in )hich rests the #reative Idea, the manifesting 'antra Oor articulate s%eech 3 VFchP and the hol$ P<rusha Oboth radiations o# %rima materialP e4ist in the Eternit$ in the Divine Su(stance in their latent state. 3 durin' Pralaya. "nd in the Sepher .et2irah, $hen the Three3in38ne are to be called into bein' 3 by the mani#estation o# Shekinah, the #irst e##ul'ency or radiation in the mani#estin' ;osmos 3 the WS%irit o# Aod,X or Cumber 8ne, O &n its mani#ested state it becomes Ten, the Gniverse. &n the 7haldaean >a(alah it is se1less. &n the Pa'e 1,0

He$ish, Shekinah is #emale, and the early 7hristians and Anostics re'arded the Holy Ahost, as a #emale %otency. &n the Boo* of -um(ers WShekinaX is made to dro% the #inal WhX that makes it a #emale %otency. CFrFyana, the )over on the *aters, is also se1lessE but it is our #irm belie# that Shekinah and Daivi%rakriti, the WDi'ht o# the Do'os,X are one and the same thin' %hiloso%hically.P #ructi#ies and a$akens the dual Potency, Cumber T$o, "ir, and Cumber Three, *ater( in these Ware darkness and em%tiness, slime and dun'X 3 $hich is 7haos, the Tohu3Vah3Bohu. The "ir and *ater emanate Cumber @our, 4ther or @ire, the Son. This is the ;abalistic guaternary. This @ourth Cumber, $hich in the mani#ested ;osmos is the 8ne, or the 7reative Aod, is $ith the Hindus the W"ncient,X Sanat, the Pra6F%ati o# the +edas and the BrahmF o# the BrFhmans 3 the heavenly "ndro'yne, as he becomes the male only a#ter se%aratin' himsel# into t$o bodies, VFch and VirF6. *ith the ;abalists, he is at #irst the Hah3Havah, only later becomin' Hehovah, like VirF6, his %rototy%e( a#ter se%aratin' himsel# as "dam3;admon into "dam and 4ve in the #ormless, and into 7ain3"bel in the semi3ob6ective $orld, he became #inally the Hah3Havah, or man and $oman, in 4noch, the son o# Seth. @or, the true meanin' o# the com%ound name o# Hehovah 3 o# $hich, unvo$eled, you can make almost anythin' 3 isE men and $omen, or humanity com%osed o# its t$o se1es. @rom the #irst cha%ter to the end o# the #ourth cha%ter o# 3enesis every name is a %ermutation o# another name, and every %ersona'e is at the same time somebody else. " ;abalist traces Hehovah #rom the "dam o# earth to Seth, the third son 3 or rather race 3 o# "dam. O The 4lohim create the "dam o# dust, and in him Hehovah3Binah se%arates himsel# into 4ve, a#ter $hich the male %ortion o# Aod becomes the Ser%ent, tem%ts himsel# in 4ve, then creates himsel# in her as 7ain, %asses into Seth, and scatters #rom 4noch, the Son o# )an, or Humanity, as Hodheva.P Thus Seth is Hehovah male( and 4nos, MPa$e )@6N bein' a %ermutation o# 7ain and "bel, is Hehovah male and #emale, or our mankind. The Hindu BrahmF3VirF6, VirF63)anu, and )anu3Vaivasvata, $ith his dau'hter and $i#e, VFch, %resent the 'reatest analo'y $ith these %ersona'es 3 #or anyone $ho $ill take the trouble o# studyin' the sub6ect in both the Bi(le and the Purnas. &t is said o# Brahma that he created himsel# as )anu, and that he $as born o#, and $as identical $ith, his ori'inal sel#, $hile he constituted the #emale %ortion ShFta3ru%aX =hundred3#ormed> &n this Hindu 4ve, Wthe mother o# all livin' bein's,X BrahmF created VirF6, $ho is himsel#, but on a lo$er scale, as 7ain is Hehovah on an in#erior scaleE both are the #irst males o# the Third :ace. The same idea is illustrated in the Hebre$ name o# Aod =yy> :ead #rom ri'ht to le#t WHodX =5> is the #ather. WHeX =y> the mother, WVauX =|> the son, and WHeX =y>, re%eated at the end o# the $ord, is 'eneration, the act o# birth, materiality. This is surely a su##icient reason $hy the Aod o# the He$s and 7hristians should be %ersonal, as much as the male Brahma, Vishnu, or Shiva o# the orthodo1, e1oteric Hindu. Thus the term o# Hhvh alone 3 no$ acce%ted as the name o# W8ne livin' OmaleP AodX 3 $ill yield, i# seriously studied, not only the $hole mystery o# Being =in the Biblical sense,> but also that o# the 8ccult Theo'ony, #rom the hi'hest divine Bein', the third in order, do$n to man. "s sho$n by the best HebraistsE
The verbal or HFyFh, or 43y3e, means to (e, to e4ist, $hile y3e, means to live, as motion of e4istence.O The Source of 'easures. %.- P
or 7hayah or H3
Hence 4ve stands as the evolution and the never3ceasin' Wbecomin'X o# Cature. Co$ i# $e take the almost untranslatable Sanskrit $ord Sat, $hich means the 2uintessence o# absolute immutable Bein', or Be3ness 3 as it has been rendered by an able Hindu 8ccultist 3 $e shall #ind no e2uivalent #or it in any lan'ua'e( but it may be re'arded as most closely resemblin' W"in,X or W4n3Su%h,X Boundless Bein'. Then Pa'e 1-

the term HFyFh, Wto be,X as %assive, chan'eless, yet mani#ested e1istence may %erha%s be rendered by the Sanskrit Hivatma, universal li#e or soul, in its secondary or cosmic meanin'( $hile W7hFyFh,X Wto live,X as Wmotion o# e1istence,X is sim%ly PrFna, the ever3chan'in' li#e in its ob6ective sense. &t is at the head o# this third cate'ory that the 8ccultist #inds Hehovah 3 the )other, Binah, and the @ather, "relim. The Se,tenary Se,hira1 MPa$e )@3N This is made %lain in the ,ohar, $hen the emanation and evolution o# the Se%hiroth are e1%lainedE @irst, "in3Su%h, then Shekinah, the Aarment or Veil o# &n#inite Di'ht, then Se%hira or the ;admon, and, thus makin' the #ourth, the s%iritual Substance sent #orth #rom the &n#inite Di'ht. This Se%hira is called the 7ro$n, ;ether, and has besides, si1 other names 3 in all seven. These names areE 1. ;ether( +. the "'ed( 3. the Primordial Point( ,. the *hite Head( -. the Don' @ace( .. the &nscrutable Hei'ht( and /. 4he6eh =W& amX.> O This identi#ies Se%hira, the third %otency, $ith Hehovah the Dord, $ho says to )oses out o# the burnin' bushE W=Here> & am.X =E4odus, iii.,>. "t this time the WDordX has not yet become Hehovah. &t $as not the one male Aod $ho s%oke, but the 4lohim mani#ested, or the Se%hiroth in their mani#ested collectivity o# seven, contained in the tri%le Se%hira.P This Se%tenary Se%hira is said to contain in itsel# the nine Se%hiroth. But be#ore sho$in' ho$ she brou'ht them #orth, let us read an e1%lanation about the Se%hiroth in the Talmud, $hich 'ives it as an archaic tradition, or ;abalah. There are three 'rou%s =or orders> o# Se%hirothE 1. The Se%hiroth called Wdivine attributesX =the Triad in the Holy guaternary>( +. the sidereal =%ersonal> Se%hiroth( 3. the meta%hysical Se%hiroth, or a %eri%hrasis o# Hehovah, $ho are the #irst three Se%hiroth =;ether, 7hokmah and Binah>, the rest o# the seven bein' the %ersonal WSeven S%irits o# the PresenceX =also o# the %lanets, there#ore>. S%eakin' o# these, the an'els are meant, thou'h not because they are seven, but because they re%resent the seven Se%hiroth $hich contain in them the universality o# the "n'els. This sho$s =a> that, $hen the #irst #our Se%hiroth are se%arated, as a Triad3guaternary 3 Se%hira bein' its synthesis 3 there remain only seven Se%hiroth, as there are seven :ishis( these become ten $hen the guaternary, or the #irst divine 7ube, is scattered into units( and =b> that $hile Hehovah mi'ht have been vie$ed as the Deity, i# he be included in the three divine 'rou%s or orders o# the Se%hiroth, the collective 4lohim, or the 2uaternary indivisible ;ether, once that he becomes a male Aod, he is not more than one o# the Builders o# the lo$er 'rou% 3 a He$ish BrahmF. O The Brahmans $ere $ise in their 'eneration $hen they 'radually, #or no other reason than this, abandoned BrahmF, and %aid less attention to him individually than to any other deity. "s an abstract synthesis they $orshi%%ed him collectively and in every Aod, each o# $hich re%resents him. "s BrFhma, the male, he is #ar lo$er than Shiva, the Din'am, $ho %ersonates universal 'eneration, or Vishnu, the %reserver 3 both Shiva and Vishnu bein' the re'enerators o# li#e a#ter destruction. The 7hristians mi'ht do $orse than #ollo$ their e1am%le, and $orshi% Aod in S%irit, and not in the male 7reator.P " demonstration is no$ attem%ted. The #irst Se%hira, containin' the other nine, brou'ht them #orth in MPa$e )@4N this orderE =+> Hokmah =7hokmah, or *isdom>, a masculine active %otency re%resented amon' the divine names as Hah( and, as a %ermutation or an evolution into lo$er #orms in this instance 3 becomin' the "u%hanim =or the *heels 3 cosmic rotation o# matter> amon' the army, or the an'elic hosts. @rom this 7hokmah emanated a #eminine %assive %otency called =3> &ntelli'ence, Binah, $hose divine name is Hehovah, and $hose an'elic name, amon' the Builders and Hosts, is &relim. O " %lural $ord, si'ni#yin' a collective host 'enericallyE literally, the Wstron' lion.XP &t is #rom the union o# these t$o %otencies, male and #emale =or 7hokmah and Binah> that emanated all the other Se%hiroth, the seven orders o# the Builders. Co$ i# $e Pa'e 1-1

call Hehovah by his divine name, then he becomes at best and #orth$ith Wa #emale %assiveX %otency in 7haos. "nd i# $e vie$ him as a male Aod, he is no more than one o# many, an "n'el, "relim. But strainin' the analysis to its hi'hest %oint, and i# his male name Hah, that o# *isdom, be allo$ed to him, still he is not the WHi'hest and the one Divin' Aod(X #or he is contained $ith many others $ithin Se%hira, and Se%hira hersel# is a third Potency in 8ccultism, thou'h re'arded as the #irst in the e1oteric >a(alah 3 and is one, moreover, o# lesser im%ortance than the Vaidic "diti, or the Primordial *ater o# S%ace, $hich becomes a#ter many a %ermutation o# the "stral Di'ht o# the ;abalist. Thus the >a(alah, as $e have it no$, is sho$n to be o# the 'reatest im%ortance in e1%lainin' the alle'ories and Wdark sayin'sX o# the Bi(le. "s an 4soteric $ork u%on the mysteries o# creation, ho$ever, it is almost $orthless as it is no$ dis#i'ured, unless checked by the 7haldaean Boo* of -um(ers or by the tenets o# the 4aster Secret Science, or 4soteric *isdom. The *estern nations have neither the ori'inal >a(alah, nor yet the )osaic Bi(le. @inally, it is demonstrated by internal as $ell as by e1ternal evidence, on the testimony o# the best 4uro%ean Hebraists, and the con#essions o# the learned He$ish :abbis themselves, that Wan ancient document #orms the essential basis o# the Bi(le, $hich received very considerable insertions and su%%lements(X and that Wthe Pentateuch arose out o# the %rimitive or older document by means o# a su%%lementary one.X There#ore in the absence o# the Boo* of -um(ers,, O The $riter %ossesses only a #e$ e1tracts, some do9en %a'es in all, verbatim 2uotations #rom that %riceless $ork, o# $hich but t$o or three co%ies, %erha%s, are still e1tant.P the ;abalists o# the *est are only entitled to come to de#inite conclusions, $hen they have at hand some data at least #rom that Wancient documentX 3 MPa$e )@-N data no$ #ound scattered throu'hout 4'y%tian %a%yri, "ssyrian tiles, and the traditions %reserved by the descendants o# the disci%les o# the last Ca9ars. &nstead o# that, most o# them acce%t as their authorities and in#allible 'uides @abre dV8livet 3 $ho $as a man o# immense erudition and o# s%eculative mind, but neither a ;abalist nor an 8ccultist, either *estern or 4astern 3 and the )ason :a'on, the 'reatest o# the W*ido$Vs sons,X $ho $as even less o# an 8rientalist than dV8livet, #or Sanskrit learnin' $as almost unkno$n in the days o# both these eminent scholars.
Pa'e 1-+
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RR% Hebre3 Alle$ories
Ho$ can any ;abalist, ac2uainted $ith the #ore'oin', deduce his conclusions $ith re'ard to the true 4soteric belie#s o# the %rimitive He$s, #rom only that $hich he no$ #inds in the He$ish scrollsK Ho$ can any scholar 3 even thou'h one o# the keys to the universal lan'ua'e be no$ %ositively discovered, the true key to the numerical readin' o# a %ure 'eometrical system 3 'ive out anythin' as his final conclusionK )odern ;abalistic s%eculation is on a %ar no$ $ith modern Ws%eculative )asonry(X #or as the latter tries vainly to link itsel# $ith the ancient 3 or rather the archaic 3 )asonry(X o# the Tem%les, #ailin' to make the link because all its claims have been sho$n to be inaccurate #rom an archaeolo'ical stand%oint, so #ares it also $ith ;abalistic s%eculation. "s no mystery o# Cature $orth runnin' a#ter can be revealed to humanity by settlin' $hether Hiram "bi# $as a livin' Sidonian Builder, or a solar myth, so no #resh in#ormation $ill be added to 8ccult Dore by the details o# the e1oteric %rivile'es con#erred on the 7olle'ia @abrorum by Cuma Pom%ilius. :ather must the symbols used in it be studies in the "ryan li'ht, since all the Symbolism o# the ancient &nitiations came to the *est $ith the li'ht o# the 4astern Sun. Cevertheless, $e #ind the most learned )asons and Symboli'ists declarin' that all these $eird symbols and 'ly%hs, that run back to a common ori'in o# immense anti2uity, $ere nothin' more than a dis%lay o# cunnin' natural %hallicism, or emblems o# %rimitive ty%olo'y. Ho$ much nearer the truth is the author o# The Source of 'easures, $ho declares that the elements o# human and numerical construction in the Bi(le do not shut out the s%iritual elements in it, albeit so #e$ no$ understand them. The $ords $e 2uote are as su''estive as they are trueE
MPa$e )@;N
Ho$ des%erately blindin' becomes a su%erstitious use, throu'h i'norance, o# such emblems $hen they are made to %ossess the %o$er o# bloodshed and torture, throu'h orders o# %ro%a'anda o# any s%ecies o# reli'ious cultus.
The Hebre3 Bible +oes not E<ist

MPa$e )@0N *hen one thinks o# the horrors o# a 'oloch, or Baal, or Dagon $orshi%( o# the
correlated blood delu'es under the 7ross ba%ti9ed in 'ore by 7onstantine, at the initiative o# he secular 7hurch( . . . $hen one thinks o# all this and then that the cause o# all has been sim%ly i'norance o# the real radical readin' o# the 'oloch, and Baal, and Dagon, and the #ross and the Tphillin, all runnin' back to a common ori'in, and a#ter all bein' nothin' more than a dis%lay o# %ure and natural mathematics, . . . one is a%t to #eel like cursin' i'norance, and to lose con#idence in $hat are called intuitions o# reli'ion( one is a%t to $ish #or a return o# the day $hen all the $orld $as o# one lip and o# one *no)ledge . . .. But $hile these elements Oo# the construction o# the %yramidP are rational and scienti#ic, . . . . let no man consider that $ith this discovery comes a cuttin' o## o# the spiritualit$ O "yeE but that spiritualit$ can never be discovered, #ar less %roved, unless $e turn to the "ryan Scri%tures and Symbolo'y. @or the He$s it $as lost, save #or the Sadducees, #rom the day that the Wchosen %eo%leX reached the Promised Dand, the national ;arma %reventin' )oses #rom reachin' it.P o# the Bi(le intention, or o# manVs relation to this s%iritual #oundation. Does one $ish to build a houseK Co house $as ever actually built $ith tan'ible material until first the architectural design of (uilding had (een accomplished, no matter $hether the structure $as %alace or hovel. So $ith these elements Pa'e 1-3

and numbers. They are not o# man, nor are they o# his invention. They have been revealed to him to the e1tent o# his ability to reali9e a system, $hich is the creative s$stem o# the eternal Aod. . . . But spirituall$, to man the value o# this matter is that he can actually in contem%lation, brid'e over all material construction o# the cosmos, and %ass into the very thought and mind o# Aod, to the e1tent o# reco'ni9in' this s$stem of design #or cosmic creation 3 yea, even be#ore the $ords $ent #orthE W Let there (e.@ O 0p.cit., %%. 31/3310 P
But true as above $ords may be, $hen comin' #rom one $ho has rediscovered, more com%letely than anyone else has done durin' the %ast centuries, one o# the keys to the universal )ystery Dan'ua'e, it is im%ossible #or an 4astern 8ccultist to a'ree $ith the conclusion o# the able author o# The Source of 'easures. He Whas set out to #ind the truth,X and yet he still believes thatE The best and most authentic vehicle o# communication #rom Othe creativeP Aod to man . . . is to be #ound in the Hebre$ Bible. To this $e must and shall demur, 'ivin' our reasons #or it in a #e$ $ords. The WHebre$ Bi(leX e1ists no more, as has been sho$n in the #ore'oin' %a'es, and the 'arbled accounts, the #alsi#ied and %ale co%ies $e have o# the real 'osaic Bi(le o# the &nitiates, $arrant the makin' o# no such s$ee%in' assertion and claim. "ll that the scholar can #airly claim is that the He$ish Bi(le, as no$ e1tant 3 in its latest and #inal inter%retation, and accordin' to the ne$ly3discovered key 3 may 'ive MPa$e )@@N a %artial %resentment o# the truths it contained be#ore it $as man'led. But ho$ can he tell $hat the Pentateuch contained be#ore it has been recom%osed by 4sdras( then corru%ted still more by the ambitious :abbis in later times, and other$ise remodelled and inter#ered $ithK Deavin' aside the o%inion o# the declared enemies o# the He$ish Scri%ture, one may 2uote sim%ly $hat their most devoted #ollo$ers say. T$o o# these are Horne and Prideau1. The avo$els o# the #ormer $ill be su##icient to sho$ ho$ much no$ remains o# the ori'inal )osaic books, unless indeed $e acce%t his sublimely blind #aith in the ins%iration and editorshi% o# the Holy Ahost. He $rites that $hen a Hebre$ scribe #ound a $ritin' o# any author he $as entitled, i# he thou'ht #it, bein' Wconscious o# the aid o# the Holy S%irit,X to do e1actly as he %leased $ith it 3 to cut it u%, or co%y it, or use as much o# it as he deemed ri'ht, and so to incor%orate it $ith his o$n manuscri%t. Dr. ;enealy a%tly remarks o# Horne, that it is almost im%ossible to 'et any admission #rom him. That makes a'ainst his church, so remarkably 'uarded is he OHorneP in his %hraseolo'y and so $onder#ully discreet in the use o# $ords that his lan'ua'e, like a di%lomatic letter, %er%etually su''ests to the mind ideas other than those $hich he really means( & de#y any unlearned %erson to read his cha%ter on WHebre$ charactersX and to derive an$ *no)ledge #rom it $hatever on the sub6ect on $hich he %ro#esses to treat. O The Boo* of 3od. %%. 388, 380 P "nd yet this same Horne $ritesE *e are %ersuaded that the thin's to $hich re#erence is made %roceeded #rom the ori'inal $riters or compilers o# the books O0ld TestamentP. Sometimes they took other $ritin's, annals, 'enealo'ies, and Pa'e 1-,

such like, $ith $hich they incorporated additional matter, or $hich they %ut to'ether $ith 'reater or less condensation. The 0ld Testament authors used the sources they em%loyed =that is, the $ritin' o# other %eo%le> $ith #reedom and inde%endence. 7onscious o# the aid o# the Divine S%irit, the$ adapted their o$n %roductions, or the %roductions o# others, to the $ants o# the times. But in these res%ects they cannot be said to have corru%ted the te1t o# Scri%tures. The$ made the te4t. But o# $hat did they make itK *hy, o# the $ritin's o# other %ersons, 6ustly observes ;enealyE "nd this is HorneVs notion o# $hat the 0ld Testament is 3 a cento #rom the $ritin's o# unkno$n %ersons collected and %ut to'ether by those $ho, he says, $ere divinely ins%ired. Co in#idel that & kno$ o# has ever made so dama'in' a char'e as this a'ainst the authenticity o# the 0ld Testament. O See HorneVs Introduction =1 th edition>, vol. ii. %.33. as 2uoted by Dr. ;enealy. %.380. P Some Hebre3s 7ere %nitiates1 M Pa$e )@2N This is 2uite su##icient, $e think, to sho$ that no key to the universal lan'ua'e3system can ever o%en the mysteries o# 7reation in a $ork in $hich, $hether throu'h desi'n or carelessness, nearly every sentence has been made to a%%ly to the latest outcome o# reli'ious vie$s 3 to Phallicism, and to nothin' else. There are a su##icient number o# stray bits in the 4lohistic %ortions o# the Bi(le to $arrant the in#erence that the Hebre$s $ho $rote it $ere &nitiates( hence the mathematical coordinations and the %er#ect harmony bet$een the measures o# the Areat Pyramid and the numerals o# the Biblical 'ly%hs. But surely i# one borro$ed #rom the other, it cannot be the architects o# the Pyramid $ho borro$ed #rom SolomonVs Tem%le, i# only because the #ormer e1ists to this day as a stu%endous livin' monument o# 4soteric records, $hile the #amous tem%le has never e1isted outside o# the #ar later Hebre$ scrolls. O The author says that ParkerVs "uadrature is Wthat identical measure $hich $as used anciently as the %er#ect measure, by the 4'y%tians, in the construction o# the Areat Pyramid, $hich $as built to monument it and its uses.X and that W#rom it the sacred cu(it7value )as derived, $hich $as the cubit3value used in the construction o# the Tem%le o# Solomon, the "rk o# Coah, and the "rk o# the 7ovenantX =%.++>. This is a 'rand discovery, no doubt, but it only sho$s that the He$s %ro#ited $ell by their ca%tivity in 4'y%t, and that )oses $as a 'reat &nitiate.P Hence there is a 'reat distance bet$een the admission that some Hebre$ Bi(le must be the best standard, as bein' the hi'hest re%resentative o# the archaic 4soteric System. Co$here does the Bi(le say, moreover, that the Hebre$ is the lan'ua'e o# Aod( o# this boast, at any rate, the authors are not 'uilty. Perha%s because in the days $hen the Bi(le $as last edited the claim $ould have been too %re%osterous 3 hence dan'erous. The compilers o# the 0ld Testament, as it e1ists in the Hebre$ canon, kne$ $ell that the lan'ua'e o# the &nitiates in the days o# )oses $as identical $ith that o# the 4'y%tian Hiero%hants( and that none o# the dialects that had s%run' #rom the old Syriac and the %ure old "rabic o# ?arab 3 the #ather and %ro'enitor o# the %rimitive "rabians, lon' be#ore the time o# "braham, in $hose days the ancient "rabic had already become vitiated 3 that none o# those lan'ua'es $as the one sacerdotal universal ton'ue. Cevertheless all o# them included a number o# $ords $hich could be traced to common roots. "nd to do this is the business o# modern Philolo'y, thou'h to this day, $ith all the res%ect due to the labours o# the eminent Philolo'ists o# 81#ord and Berlin, that Science seems to be ho%elessly #lounderin' in the 7immerian darkness o# mere hy%othesis.
MPa$e )28N "hrens,
$hen s%eakin' o# the letters as arran'ed in the Hebre$ sacred scrolls, and remakin' that they $ere musical notes, had %robably never studied "ryan Hindu music. &n the Sanskrit lan'ua'e Pa'e 1--

letters are continually arran'ed in the sacred 8llas so that they may become musical notes. @or the $hole Sanskrit al%habet and the +edas, #rom the #irst $ord to the last, are musical notations reduced to $ritin'( the t$o are inse%arable.O See Theosophist. 18/0. art. WHindu )usic,X %.,/.P "s Homer distin'uished bet$een the Wlan'ua'e o# AodsX and the Wlan'ua'e o# men.X O The Sanskrit letters are #ar more numerous than the %oor t$enty3t$o letters o# the Hebre$ al%habet. They are all musical, and they are read 3 or rather chanted 3 accordin' to a system 'iven in very old TFntrika $orks, and are called DevanF'ari, the s%eech, or lan'ua'e, o# the Aods. "nd since each letter ans$ers to a numeral, the Sanskrit a##ords a #ar lar'er sco%e #or e1%ression, and it must necessarily be #ar more %er#ect than the Hebre$, $hich #ollo$ed the same system but could a%%ly it only in a very limited $ay. &# either o# these t$o lan'ua'es $ere tau'ht to humanity by the Aods, surely it $ould more likely be the Sanskrit, the %er#ect #orm o# the most %er#ect lan'ua'e on earth, than the Hebre$, the rou'hest and the %oorest. @or once anyone believes in a lan'ua'e o# divine ori'in, he can hardly believe at the same time that "n'els or Aods or any divine )essen'ers have had to develo% it #rom a rou'h monosyllable #orm into a %er#ect one, as $e see in terrestrial lin'uistic evolution.J so did the Hindus. The Devana'ari, the Sanskrit characters, are the Ws%eech o# the Aods,X and Sanskrit is the divine lan'ua'e. &t is ar'ued in de#ence o# the %resent version o# the )osaic Books that the mode o# lan'ua'e ado%ted $as an WaccommodationX to the i'norance o# the He$ish %eo%le. But the said Wmode o# lan'ua'eX dra's do$n the Wsacred te1tX o# 4sdras and his collea'ues to the level o# the most uns%iritual and 'ross %hallic reli'ions. This %lea con#irms the sus%icions entertained by some 7hristian )ystics and many %hiloso%hical critics, that( =a> Divine Po$er as an "bsolute Gnity had never anythin' more to do $ith the Biblical Hehovah and the WDord AodX than $ith any other Se%hiroth or number. The "in3Su%h o# the >a(alah o# )oses is as inde%endent o# any relation $ith the created Aods as is Parabrahman &tsel#. =b> The teachin's veiled in the 0ld Testament under alle'orical e1%ressions are all co%ied #rom the )a'ical Te1ts o# Babylonia, by 4sdras and others, $hile the earlier )osaic Te1t had its source in 4'y%t. " #e$ instances kno$n to almost all Symbolo'ists o# note, and es%ecially to the @rench 4'y%tolo'ists, may hel% to %rove the statement. @urthermore, no ancient Hebre$ Philoso%her, Philo no more than the Sadducees, claimed, as do no$ the i'norant 7hristians, that the events in the Bi(le should be taken literally. Philo says most e1%licitlyE The verbal statements are #abulous Oin the Book o# Da$PE it is in the alle'ory that $e shall #ind the truth. The Seven "reative 9o+s1 MPa$e )2)N Det us 'ive a #e$ instances, be'innin' $ith the latest narrative, the Hebre$, and thus i# %ossible trace the alle'ories to their ori'in. 1. *hence the 7reation in si1 days, the seventh day as day o# rest, the seven 4lohim, O &n the #irst cha%ter o# 3enesis the $ord WAodX re%resents the 4lohim 3 Aods in the %lural, not one Aod. This is a cunnin' and dishonest translation. @or the $hole >a(alah e1%lains su##iciently that the "lhim =4lohim> are sevenE each, creates one o# the seven thin's enumerated in the #irst cha%ter, and these ans$er alle'orically to the seven creations. To make this clear, count the verses in $hich it is said W"nd Aod sa$ Pa'e 1-.

that it $as 'ood,X and you $ill #ind that this is said seven times 3 in verses ,, 1 , 1+, 18, +1, +-, and 31. "nd thou'h the com%ilers cunnin'ly re%resent the creation o# man as occurrin' on the si1th day, yet, havin' made man Wmale and #emale in the ima'e o# Aod,X the Seven 4lohim re%eat the sacramental sentence. W&t $as 'ood, W #or the seventh time, thus makin' o# man the seventh creation, and sho$in' the ori'in o# this bit o# cosmo'ony to be in the Hindu creations. The 4lohim are, o# course, the seven 4'y%tian ;hnimi, the Wassistant3architectsXE the seven "mshas%ends o# the MoroastriansE the Seven S%irits subordinate to &ldabaoth o# the Ca9areans( the seven Pra6F%ati o# the Hindus, etc.P and the division o# s%ace into heaven and earth, in the #irst cha%ter o# 3enesisK The division o# the vault above #rom the "byss, or 7haos, belo$ is one o# the #irst acts o# creation or rather o# evolution, in every cosmo'ony. Hermes in P$mander s%eaks o# a heaven seen in seven circles $ith seven Aods in them. *e e1amine the "ssyrian tiles and #ind the same on them 3 the seven creative Aods busy each in his o$n s%here. The cunei#orm le'ends narrate ho$ Bel %re%ared the seven mansions o# the Aods( ho$ heaven $as se%arated #rom the earth. &n the Brahmanical alle'ory everythin' is se%tenary, #rom the seven 9ones, or envelo%es, o# the )undane 4'' do$n to the seven continents, islands, seas, etc. The si1 days o# the $eek and the seventh, the Sabbath, are based %rimarily on the seven creations o# the Hindu Brahma, the seventh bein' that o# man( and secondarily on the number o# 'eneration. &t is %re3eminently and most cons%icuously %hallic. &n the Babylonian system the seventh day, or %eriod, $as that in $hich man and the animals $ere created. +. The 4lohim make a $oman out o# "damVs rib. O Aen., ii.+1, ++.P This %rocess is #ound in the )a'ical Te1ts translated by A. Smith. The seven S%irits brin' #orth the $oman #rom the loins o# the man, e1%lains )r. Sayce in his /i((ert Lectures. O 8%.cit., %.30-, note.P The mystery o# the $oman $ho $as made #rom the man is re%eated in every national reli'ion, and in Scri%tures #ar antedatin' the He$ish. ?ou #ind it in the "vestan #ra'ments, in the 4'y%tian Boo* of the Dead, and #inally in BrahmF, the male, se%aratin' #rom himsel#, as a #emale sel#, VFch, in $hom he creates VirF6.
MPa$e )26N
3. The t$o "dams o# the #irst and second cha%ters in 3enesis ori'inated #rom 'arbled e1oteric accounts comin' #rom the 7haldaeans and the 4'y%tian Anostics, revised later #rom the Persian traditions, most o# $hich are old "ryan alle'ories. "s "dam ;admon is the seventh creation, O The seventh esoterically, e1oterically the si1th.P so the "dam o# dust is the ei'hth( and in the PurFnas one #inds an ei'hth, the "nu'raha creation, and the 4'y%tian Anostics had it. &renaeus, com%lainin' o# the heretics says o# the AnosticsE Sometimes they $ill have him OmanP to have been made on the si1th day, and sometimes on the ei'hth. O #ontra /ereses. 1. 1viii.+.P The author o# The /e(re) and 0ther #reations $ritesE These t$o creations o# man on the si1th day and on the ei'hth $ere those o# the "damic, or #leshly man, and o# the s%iritual man, $ho $ere kno$n to Paul and the Anostics as the #irst and second "dam, the man o# earth and the man o# Heaven. &renaeus also says they insisted Pa'e 1-/

that )oses be'an $ith the 8'doad o# the Seven Po$ers and their mother, So%hia =the old ;e#a o# 4'y%t, $ho is the Living 5ord at 8mbos>. 0p. cit, by Aerald )assey. %.10J So%hia is also "diti $ith her seven sons. 8ne mi'ht 'o on enumeratin' and tracin' the He$ish WrevelationsX ad infinitum to their ori'inal sources, $ere it not that the task is su%er#luous, since so much is already done in that direction by others 3 and done thorou'hly $ell, as in the case o# Aerald )assey, $ho has si#ted the sub6ect to the very bottom. Hundreds o# volumes, treatises, and %am%hlets are bein' $ritten yearly in de#ence o# the Wdivine3 ins%irationX claim #or the Bi(le( but symbolical and archaeolo'ical research is comin' to the rescue o# truth and #act 3 there#ore o# the 4soteric Doctrine 3 u%settin' every ar'ument based on #aith and breakin' it as an idol $ith #eet o# clay. " curious and learned book, The &pproaching End of the &ge, by H. Aratton Auinness, %ro#esses to solve the mysteries o# the Bi(le chronolo'y and to %rove thereby AodVs direct revelation to man. "mon' other thin's its author thinks thatE &t is im%ossible to deny that a septiform chronolog$ )as divinel$ appointed in the elaborate ritual o# Hudaism. Seven *eys to all Alle$ories1 MPa$e )23N This statement is innocently acce%ted and #irmly believed in by thousands and tens o# thousands, only because they are i'norant o# the Bibles o# other nations. T$o %a'es #rom a small %am%hlet, a lecture by )r. Aerald )assey, O0p cit., %.+/8 P so u%set the ar'uments and %roo#s o# the enthusiastic )r. Arattan Auinness, s%read over /. %a'es o# small %rint, as to %revent them #rom ever raisin' their heads any more. )r. )assey treats o# the @all, and saysE Here, as be#ore, the 'enesis does not be'in at the be'innin'. There $as an earlier @all than that o# the Primal Pair. &n this the number o# those $ho #ailed and #ell $as seven. *e meet $ith those seven in 4'y%t 3 ei'ht $ith the mother 3 $here they are called the W7hildren o# &nertness,X $ho $ere cast out #rom "m3Smen, the Paradise o# the 4i'ht( also in a Babylonian le'end o# 7reation, as the Seven Brethren, $ho $ere Seven ;in's, like the Seven ;in's in the Boo* of ;evelation( and the Seven Con3Sentient Po$ers, $ho became the Seven :ebel "n'els that made $ar in heaven. The Seven ;ronidae, described as the Seven *atchers, $ho in the be'innin' $ere #ormed in the interior o# heaven. The heaven, like a vault, they e1tended or hollo$ed out( that $hich $as not visible they raised, and that $hich had no e4it they o%ened( their $ork o# creation bein' e1actly identical $ith that o# the 4lohim in the Boo* of 3enesis. These are the Seven elemental Po$ers o# s%ace, $ho $ere continued as Seven Timekee%ers. &t is said o# themE W&n $atchin' $as their o##ice, but amon' the stars o# heaven their $atch they ke%t not,X and their #ailure $as the @all. &n the Boo* of Enoch the same Seven *atchers in heaven are stars $hich trans'ressed the commandment o# Aod be#ore their time arrived, #or they came not in their %ro%er season, there#ore $as he o##ended $ith them, and bound them until the %eriod o# the consummation o# their crimes, at the end o# the secret, or 'reat year o# the *orld, i.e., the Period o# Precession, $hen there $as to be restoration and rebe'innin'. The Seven de%osed constellations are seen by 4noch, lookin' like seven 'reat bla9in' mountains overthro$n 3 the seven mountains in ;evelation, on $hich the Scarlet Dady sits.O The /e(re) and other #reationsH )ith a repl$ to Prof. &./. Sa$ce, %.10.P There are seven keys to this, as to every other alle'ory, $hether in the Bi(le or in %a'an reli'ions. *hile )r. )assey has hit u%on the key in the mysteries o# cosmo'ony, Hohn Bentley in his /indu &stronom$ claims that the @all o# the "n'els, or 5ar in /eaven, as 'iven by the Hindus, is but a #i'ure o# the calculations o# time3%eriods, and 'oes on to sho$ that amon' the *estern nations the same $ar, $ith Pa'e 1-8

like results, took the #orm o# the $ar o# the Titans. &n short, he makes it astronomical. So does the author o# The Source of 'easuresA The celestial s%here $ith the earth, $as divided into t$elve com%artments OastronomicallyP, and these com%artments $ere esteemed as se4ed, the lords or hus(ands bein' res%ectively the %lanets %residin' over them. This bein' the settled scheme, $ant o# %ro%er correction $ould brin' it to %ass, a#ter a time, that error and con#usion $ould ensue by the com%artments comin' under the lordshi% o# the $ron' %lanets. &nstead o# la$#ul $edlock, there $ould be ille'al intercourse, as bet$een the %lanets, Wsons of Elohim.@ and these com%artments, Wdau'hters o# H3"dam,X or the earth7manE and in #act the #ourth verse o# si1th 3enesis $ill bear this inter%retation #or the usual one, vi2., W&n the same days, or %eriods, there $ere untimely births in the earth( and also behind that, $hen the sons o# 4lohim came to the dau'hters o# H3"dam, they be'at to them the o##s%rin' o# harlotry,X etc., astronomically indicatin' this con#usion. O 0p. cit., %.+,3.P
MPa$e )24N
Do any o# these learned e1%lanations e1%lain anythin' e1ce%t a %ossible in'enious alle'ory, and a %ersoni#ication o# the celestial bodies, by the ancient )ytholo'ists and PriestsK 7arried to their last $ord they $ould undeniably e1%lain much, and $ould thus #urnish one o# the ri'ht seven keys, #ittin' a 'reat many o# the Biblical %u99les yet o%enin' none naturally and entirely, instead o# bein' scienti#ic and cunnin' master3keys. But they %rove one thin' 3 that neither the se%ti#orm chronolo'y nor the se%ti#orm theo'ony and evolution o# all thin's is o# divine ori'in in the Bi(le. @or let us see the sources at $hich the Bi(le si%%ed its divine ins%iration $ith re'ard to the sacred number seven. Says )r. )assey in the same lectureE The Boo* of 3enesis tells us nothin' about the nature o# these 4lohim, erroneously rendered WAod,X $ho are creators o# the Hebre$ be'innin', and $ho are themselves %ree1tant and seated $hen the theatre o%ens and the curtain ascends. &t says that in the be'innin' the 4lohim created the heaven and the earth. &n thousands o# books the 4lohim have been discussed, but . . . $ith no conclusive result . . . The 4lohim are Seven in number, $hether as nature3%o$ers, 'ods o# constellations, or %lanetary 'ods, . . . as the Pitris and Patriarchs, )anus and @athers o# earlier times. The Anostics, ho$ever, and the He$ish >a(alah %reserve an account o# the 4lohim o# 3enesis by $hich $e are able to identi#y them $ith other #orms o# the seven %rimordial %o$ers . . . Their names are &ldabaoth , Hehovah =or Hao>, Sabaoth, "donai, 4loeus, 8r#us, and astan%haeus. &ldabaoth si'ni#ies the Dord Aod o# the #athers, that is the #athers $ho %receded the @ather( and thus the seven are identical $ith the seven Pitris or @athers o# &ndia =&renaeus, B.D., 111., ->. )oreover, the Hebre$ 4lohim $ere %ree1tant by name and nature as Phoenician divinities or %o$ers. Sanchoniathon mentions them by name, and describes them as "u1iliaris o# ;ronos or Time. &n this %hase, then, the 4lohim are timekee%ers in heavenB &n the Phoenician mytholo'y the 4lohim are the Seven sons o# Sydik O)elchi9edekP, identical $ith the Seven ;abiri, $ho in 4'y%t are the Seven sons o# Ptah, and the Seven S%irits o# :a in The Boo* of the DeadH . . . in "merica $ith the seven Hoh'ates, . . . in "ssyria $ith the seven Duma9i . . . 9eral+ 5assey on the Seven "reators1 MPa$e )2-N They are al$ays seven in number . . . $ho >a( 3 that is, turn round, to'ether, $hence the W;ab3iri.X . . . They are also the &li or Aods, in "ssyrian, $ho $ere Pa'e 1-0

seven in numberB . . . They $ere #irst born o# the )other in S%ace, O *hen they are the "nu%Fdakas =Parentless> o# the Secret Doctrine. See Stan9as, i.0, Vol.i. -..P and then the Seven 7om%anions %assed into the s%here o# time as au1iliaries o# ;ronus, or Sons o# the )ale Parent. "s Damascius says in his Primitive Principles, the )a'i consider that s%ace and time $ere the source o# all( and #rom bein' %o$ers o# the air the 'ods $ere %romoted to become timekee%ers #or men. Seven constellations $ere assi'ned to them .. . ."s the seven turned round in the ark o# the s%here they $ere desi'nated the Seven SailorsV 7om%anions, :ishis, or 4lohim. The #irst WSeven StarsX are not %lanetary. They are the leadin' stars o# seven constellations $hich turned round $ith the Areat Bear in describin' the circle o# the year. O These ori'inated $ith the "ryans, $ho %laced therein their Wbri'ht3crestedX =7hitra3Shikhandan> Seven :ishis. But all this is #ar more 8ccult than a%%ears on the sur#ace.P These the "ssyrians called the seven Duma9i, or leaders o# the #locks o# stars, desi'nated shee%. 8n the Hebre$ line o# descent or develo%ment, these 4lohim are identi#ied #or us by the ;abalists and Anostics, $ho retained the hidden $isdom or 'nosis, the clue o# $hich is absolutely essential to any %ro%er understandin' o# mytholo'y or theolo'y. . . . There $ere t$o constellations $ith seven stars each. 5e call them the T$o Bears. But the seven stars o# the Desser Bear $ere once considered to be the seven heads o# the Polar Dra'on, $hich $e meet $ith 3 as the beast $ith seven heads 3 in the "kkadian Hymns and in ;evelation. The mythical dra'on ori'inated in the crocodile, $hich is the dra'on o# 4'y%t. . . . Co$ in one %articular cult, the Sut3 Ty%honian, the #irst 'od $as Sevekh Othe seven#oldP, $ho $ears the crocodileVs head, as $ell as the Ser%ent, and $ho is the Dra'on or $hose constellation $as the Dra'on. . . . &n 4'y%t the Areat Bear $as the constellation o# Ty%hon, or >epha, the old 'enetri1, called the )other o# :evolutions( and the Dra'on $ith seven heads $as assi'ned to her son, Sevekh3;ronus, or Saturn, called the Dra'on o# Di#e. That is, the ty%ical dra'on or ser%ent $ith seven heads $as #emale at #irst, and then the ty%e $as continued, as male in her son Sevekh, the Seven#old Ser%ent, in 4a the Seven#old, . . . . &ao 7hnubis, and others. *e #ind these t$o in The Boo* of ;evelation. 8ne is the Scarlet Dady, the mother o# mystery, the 'reat harlot, $ho sat on a scarlet3coloured beast $ith seven heads, $hich is the :ed Dra'on o# the Pole. She held in her hand the unclean thin's o# her #ornication. That means the emblems o# the male and #emale, ima'ed by the 4'y%tians at the Polar 7entre, the very uterus o# creation, as $as indicated by the Thi'h constellation, called the ;he%sh o# Ty%hon, the old Dra'on, in the northern birth%lace o# Time in heaven. The t$o revolved about the pole of heaven, or the Tree, as it $as called, $hich $as #i'ured at the centre o# the starry motion. &n The Boo* of Enoch these t$o constellations are identi#ied as Deviathan and Behemoth3Bekhmut, or the Dra'on and Hi%%o%otamusrAreat Bear, and they are the %rimal %air that $ere #irst created in the Aarden o# 4den. So that the 4'y%tian #irst MPa$e )2;N mother, ;e#a Oor ;e%haP $hose name si'ni#ies Wmystery,X $as the ori'inal o# the Hebre$ 7havah, our 4ve( and there#ore "dam is one $ith Sevekh the seven#old one, the solar dra'on in $hom the %o$ers o# li'ht and darkness $ere combined, and the seven#old nature $as sho$n in the seven rays $orn by the Anostic &ao37hnubis, 'od o# the number seven, $ho is Sevekh by name and a #orm o# the #irst #ather as head o# the Seven. O 0p.cit., %%. 103++ P "ll this 'ives the key to the astronomical %rototy%e o# the alle'ory in 3enesis, but it #urnishes no other key to the mystery involved in the seven#old 'ly%h. The able 4'y%tolo'ist sho$s also that "dam himsel# accordin' to :abbinical and Anostic tradition, $as the chie# o# the Seven $ho #ell #rom Heaven, and he connects these $ith the Patriarchs, thus a'reein' $ith the 4soteric Teachin'. @or by mystic %ermutation and the mystery o# %rimeval rebirths and ad6ustment, the Seven :ishis are in reality identical $ith the seven Pra6F%atis, the #athers and creators o# mankind, and also $ith the ;umFras, the #irst sons o# BrahmF, $ho re#used to %rocreate and multi%ly. This a%%arent contradiction is e1%lained by the seven#old nature 3 make it #our#old on meta%hysical %rinci%les and it $ill come to the same thin' 3 o# the celestial men, the Dhyan 7hohans. This nature is made to divide and se%arate( and $hile the hi'her %rinci%les ="tma3Buddhi> o# the W7reators o# )enX are said to be the S%irits o# the seven constellations, their middle Pa'e 1.

and lo$er %rinci%les are connected $ith the earth and are sho$n. *ithout desire or %assion, ins%ired $ith holy $isdom, estran'ed #rom the Gniverse and undesirous o# %ro'eny, O+ishnu Purana, *ilsonVs Translation, &, 1 1. The %eriod o# these ;umaras is Pre3"damic. i.e. be#ore the se%aration o# the se1es, and be#ore humanity had received the creative, or sacred, #ire o# Prometheus.P remainin' ;aumFric =vir'in and unde#iled>E there#ore it is said they re#use to create. @or this they are cursed and sentenced to be born and reborn W"dams,X as the Semites $ould say. )ean$hile let me 2uote a #e$ lines more #rom )r. A. )asseyVs lecture, the #ruit o# his lon' researches in 4'y%tolo'y and other ancient lore, as it sho$s that the se%tenary division $as at one time a universal doctrineE "dam as the #ather amon' the Seven is identical $ith the 4'y%tians "tum, . . . $hose other name o# "don is identical $ith the Hebre$ "donai. &n this $ay the second 7reation in 3enesis re#lects and continues the later creation in the mythos $hich e1%lains it. The @all o# "dam to the lo$er $orld led to his bein' humanised on earth, by $hich %rocess the celestial $as turned into the mortal, and this, $hich belon's to the astronomical alle'ory, 'ot literalised as the @all o# )an, or descent o# the soul into matter, and the conversion o# the an'elic into an earthly bein' . . . . The !ather an+ 5other1 &t is #ound in the OBabylonianP te1ts, $hen 4a, the #irst #ather, is said to W'rant #or'iveness to the cons%irin' 'ods,X #or $hose Wredem%tion did he create mankind.X =Sayce( /i(. Lec.,%. 1, > . . . The 4lohim, then, are the 4'y%tian, "kkadian, Hebre$, and Phoenician #orm o# the universal Seven Po$ers, $ho are Seven in 4'y%t, Seven in "kkad, Babylon, Persia, &ndia, Britain, and Seven amon' the Anostics and ;abalists. They $ere the Seven #athers $ho %receded the @ather in Heaven, because they $ere earlier than the individualised #atherhood on earth . . .
MPa$e )20N
*hen the 4lohim saidE WDet us make man in our ima'e, a#ter our likeness.X there $ere seven o# them $ho re%resented the seven elements, %o$ers, or souls that $ent to the makin' o# the human bein' $ho came into e1istence be#ore the 7reator $as re%resented anthro%omor%hically, or could have con#erred the human likeness on the "damic man. &t $as in the seven#old ima'e o# the 4lohim that $as #irst created, $ith his seven elements, %rinci%les, or souls, O The Secret Doctrine says that this $as the second creation, nor the #irst, and that it took %lace durin' the Third :ace, $hen men se%arated, i.e., be'an to be born as distinct men and $omen. See Vol. ii. o# this $ork, Stan9as and 7ommentaries.P and there#ore he could not have been #ormed in the ima'e o# the one Aod. The seven Anostic 4lohim tried to make a man in their o$n ima'e, but could not #or lack o# virile %o$er. O This is a *estern man'lin' o# the &ndian doctrine o# the ;umaras.P Thus their creation in earth and heaven $as a #ailure . . . because they themselves $ere lackin' in the soul o# the #atherhoodB *hen the Anostic &ldabaoth, O He $as re'arded by several Anostic sects as one $ith Hehovah. See Isis Pa'e 1.1

Unveiled, vol ii., %.18,.J chie# o# the Seven, criedE W& am the #ather and Aod,X his mother So%hia O"chamothP re%liedE WDo not tell lies, &ldabaoth, #or the #irst man ="nthro%os, son o# "nthro%os O 8r Wman, son o# man.X The 7hurch #ound in this a prophec$ and a con#ession o# 7hrist, the WSon o# )anBXP > is above thee.X That is, man $ho had no$ been created in the ima'e o# the #atherhood $as su%erior to the 'ods $ho $ere derived #rom the )other3Parent aloneB O See Stan9a ii., Secret Doctrine. ii.1..P @or, as it had been #irst on earth, so $as it a#ter$ards in heaven Othe Secret Doctrine reaches the reverseP( and thus the %rimary 'ods $ere held to be soulless like the earliest races o# men . . . . The Anostics tau'ht that the S%irits o# *ickedness, the in#erior Seven, derived their ori'in #rom the 'reat )other alone, $ho %roduced $ithout the #atherhoodB &t $as in the ima'e, then, o# the seven#old 4lohim that the seven races $ere #ormed $hich $e sometimes hear o# as the Pre3"damite races o# men, because they $ere earlier than the #atherhood, $hich $as individualised only in the second Hebre$ 7reation. O See Stan9a ii.,-, Secret Doctrine. ii.1. P This sho$s su##iciently ho$ the echo o# the Secret Doctrine 3 o# the Third and @ourth :aces o# men, made com%lete by the incarnation in humanity o# the )anasa Putra, Sons o# &ntelli'ence or *isdom 3 reached every corner o# the 'lobe. The He$s, ho$ever, althou'h they borro$ed o# the older nations the 'round$ork on $hich to build their MPa$e )2@N revelation, never had more than three keys out o# the seven in their mind, $hile com%osin' their national alle'ories 3 the astronomical, or numerical =metrolo'y> and above all the %urely anthro%olo'ical, or rather %hysiolo'ical key. This resulted in the most %hallic reli'ion o# all, and has no$ %assed, %art and %arcel, into 7hristian theolo'y, as is %roved by the len'thy 2uotations made #rom a lecture o# an able 4'y%tolo'ist, $ho can make nau'ht o# it save astronomical myths and %hallicism, as is im%lied by his e1%lanations o# W#atherhoodX in the alle'ories.
Pa'e 1.+
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RR%% The =Cohar> on "reation an+ the Elohim
MPa$e )22N TH4
o%enin' sentence in 3enesis, as every Hebre$ scholar kno$s, isE
Co$ there are t$o $ell3kno$n $ays o# renderin' this line, as any other Hebre$ $ritin'E one e1oteric, as read by the orthodo1 Bi(le inter%reters =7hristian>, and the other ;abalistic, the latter, moreover, bein' divided into the :abbinical and the %urely ;abalistic or 8ccult method. "s in Sanskrit $ritin', the $ords are not se%arated in the Hebre$, but are made to run to'ether 3 es%ecially in the old systems. @or instance, the above, divided, $ould readE WBGrashith (ara Elohim eth hashama$im vGeth hGarethsHX and it can be made to read thusE WBGrash ith(ara Elohim ethhashama$im vGethGarets,@ thus chan'in' the meanin' entirely. The latter means, W&n the be'innin' 3od made the heavens and the earth,X $hereas the #ormer, %recludin' the idea o# any be'innin', $ould sim%ly read that Wout o# the ever3e1istin' 4ssence IdivineJ Ior out o# the )om( 3 also head 3 thereo#J the dual Ior andro'yneJ @orce IAodsJ sha%ed the double heaven(X the u%%er and the lo$er heaven bein' 'enerally e1%lained as heaven and earth. The latter $ord means 4soterically the WVehicle,X as it 'ives the idea o# an em%ty 'lobe, $ithin $hich the mani#estation o# the $orld takes %lace. Co$, accordin' to the rules o# 8ccult symbolical readin' as established in the old Sepher .et2irah =in the 7haldaean Boo* of -um(ers> O The Sepher .et2irah no$ kno$n is but a %ortion o# the ori'inal one incor%orated in the 7haldean Boo* of -um(ers. The #ra'ment no$ in %ossession o# the *estern ;abalists is one 'reatly tam%ered $ith by the :abbis o# the )iddle "'es, as its masoretic %oints sho$. The W)asorahX scheme is a modern blind, datin' a#ter our era and %er#ected in Tiberias. =See Isis Unveiled. vol. ii. %%. ,3 3,31.> P the initial #ourteen letters =or WBVrasitbV raalaimX> are in themselves 2uite su##icient to e1%lain the theory o# WcreationX $ithout any #urther e1%lanation MPa$e 688N or 2uali#ication. 4very letter o# them is a sentence( and, %laced side by side $ith the hiero'ly%hic or %ictorial initial version o# WcreationX in the Boo* of D2$an, the ori'in o# the Phoenician and He$ish letters $ould soon be #ound out. " $hole volume o# e1%lanations $ould 'ive no more to the student o# %rimitive 8ccult Symbolo'y than thisE the head o# a bull $ithin a circle, a strai'ht hori9ontal line, a circle or s%here, then another one $ith three dots in it, a trian'le, then the Svastika =or Haina cross>( a#ter these come an e2uilateral trian'le $ithin a circle, seven small bullsV heads standin' in three ro$s, one over the other( a black round dot =an o%enin'>, and then seven lines, meanin' 7haos or *ater =#eminine>. "nyone ac2uainted $ith the symbolical and numerical value o# the Hebre$ letters $ill see at a 'lance that this 'ly%h and the letters o# WBVrasitbV raalaimX are identical in meanin'. WBethX is WabodeX or Wre'ion(X W:esh,X a WcircleX o# Whead(X W"le%h,X WbullX =the symbol o# 'enerative or creative %o$er>( O &n the oldest symbolism 3 that used in the 4'y%tian hiero'ly%hics 3 $hen the bullVs head only is #ound it means the Deity, the Per#ect 7ircle, $ith the %rocreative %o$er latent in it. *hen the $hole bull is re%resented, a solar Aod, a personal deity is meant, #or it is then the symbol o# the actin' 'enerative %o$er.P WShin,X a WtoothX =3 e1oterically 3 a trident or three in one in its 8ccult meanin'>( WHodh,X the %er#ect unity or WoneX ( O &t took three :oot3:aces to de'rade the symbol o# the 8ne "bstract Gnity mani#ested in Cature as a :ay emanatin' #rom in#inity =the 7ircle> into a %hallic symbol o# 'eneration, as it $as even in the >a(alah. This de'radation be'an $ith the @ourth :ace, and had its raison dGetre in Polytheism, as the latter $as invented to screen the 8ne Gniversal Deity #rom %ro#anation. The 7hristians may %lead Pa'e 1.3

i'norance o# its meanin' as an e1cuse #or its acce%tance. But $hy sin' never3ceasin' laudations to the )osaic He$s $ho re%udiated all the other Aods, %reserved the most %hallic, and then most im%udently %roclaimed themselves )onotheistsK Hesus ever steadily i'nored Hehovah. He $ent a'ainst the )osaic commandments. He reco'ni9ed his Heavenly @ather alone, and %rohibited %ublic $orshi%. P WTau,X the WrootX or W#oundationX =the same as the cross $ith the 4'y%tians and "ryans>E a'ain, WBeth,X W:esh,X and W"le%h.X Then W"le%h,X or seven bulls #or the seven "laimE an o13'oad, WDamedh,X active %rocreation( WHe,X the Wo%enin'X or Wmatri1EX W?odh,X the or'an o# %rocreation( and W)em,X W$aterX or Wchaos,X the #emale Po$er near the male that %recedes it. The most satis#actory and scienti#ic e1oteric renderin' o# the o%enin' sentence o# 3enesis 3 on $hich $as hun' in blind #aith the $hole 7hristian reli'ion, synthesi9ed by its #undamental do'mas 3 is undeniably the one 'iven in the "%%endi1 to The Source of 'easures by )r. :alston Skinner. He 'ives, and $e must admit in the ablest, clearest, and most scienti#ic $ay, the numerical readin' o# this #irst sentence and cha%ter in 3enesis. An$els as Buil+ers1 MPa$e 68)N By the means o# number 31, or the $ord W4lX =1 #or "le%hX and 3 #or WDamedhX>, and other numerical Bi(le symbols, com%ared $ith the measures used in the 'reat %yramid o# 4'y%t, he sho$s the %er#ect identity bet$een its measurements 3 inches, cubits, and %lan 3 and the numerical values o# the Aarden o# 4den, "dam and 4ve, and the Patriarchs. &n short, the author sho$s that the %yramid contains in itsel# architecturally the $hole o# 3enesis, and discloses the astronomical, and even the %hysiolo'ical, secrets in its symbols and 'ly%hs( yet he $ill not admit, it $ould seem, the %sycho3cosmical and s%iritual mysteries involved in these. Cor does the author a%%arently see that the root o# all this has to be sou'ht in the archaic le'ends and the Pantheon o# &ndia. O &s it everythin' to have #ound out that the celestial circle o# 3. de'rees is determined by Wthe #ull $ord3#orm o# 4lohim,X and that this yields, $hen the $ord is %laced in a circle, W3!1,1-, or the relation o# circum#erence to a diameter o# one.X This is only its astronomical or mathematical as%ect. To kno$ the #ull septenar$ si'ni#icance o# the WPrimordial 7ircle,X the %yramid and the ;abalistic Bi(le must be read in the li'ht o# the #i'ure on $hich the tem%les o# &ndia are built. The mathematical s2uarin' o# the circle is only the terrestrial r1sum1 o# the %roblem. The He$s $ere content $ith the si1 days o# activity and the seventh o# rest. The %ro'enitors o# mankind solved the 'reatest %roblem o# the Gniverse $ith their seven :ays or :ishis.P @ailin' this, $hither does his 'reat and admirable labour lead himK Cot #urther than to #ind out that "dam, the earth, and )oses o# Hehovah Ware the sameX 3 or to the a3b3c o# com%arative 8ccult Symbolo'y 3 and that the days in 3enesis bein' WcirclesX Wdis%layed by the Hebre$s as s2uares,X the result o# the si1th3dayVs labour culminates in the #ructi#yin' %rinci%le. Thus the Bi(le is made to yield Phallicism, and that alone. Cor 3 read in this li'ht, and as its Hebre$ te1ts are inter%reted by *estern scholars 3 can it ever yield anythin' hi'her or more sublime than such %hallic elements, the root and the corner3stone o# its dead3 letter meanin'. "nthro%omor%hism and :evelation di' the im%assable chasm bet$een the material $orld and the ultimate s%iritual truths. That creation is not thus described in the 4soteric Doctrine is easily sho$n. The :oman 7atholics 'ive a readin' #ar more a%%roachin' the true 4soteric meanin' than that o# the Protestant. @or several o# their saints and doctors admit that the #ormation o# heaven and earth o# the celestial bodies, etc., belon's to the $ork o# the WSeven "n'els o# the Presence.X St. Denys calls the WBuildersX Wthe co}%erators o# Aod,X and St. "u'ustine 'oes even #arther, and credits the "n'els $ith the %ossession o# the divine thou'ht, the %rototy%e, as he says, o# everythin' created.O 3enesis be'ins $ith the third sta'e o# Wcreation,X ski%%in' the %reliminary t$o.P "nd, #inally, St. Thomas "2uinas has a lon' MPa$e 686N dissertation u%on this to%ic, callin' Aod the %rimary, and the "n'els the secondary, cause o# all Pa'e 1.,

visible e##ects. &n this, $ith some do'matic di##erences o# #orm, the W"n'elic DoctorX a%%roaches very nearly the Anostic ideas. Basilides s%eaks o# the lo$est order o# "n'els as the Builders o# our material $orld, and Saturnilus held, as did the Sabaeans, that the Seven "n'els $ho %reside over the %lanets are the real creators o# the $orld( the ;abalist3monk, Trithemius, in his De Secundis Deis, tau'ht the same. The eternal >osmos, the )acrocosm, is divided in the Secret Doctrine, like man, the )icrocosm, into three Princi%les and #our Vehicles, O The three root7%rinci%les are, e1otericallyE )an, Soul, and S%irit =meanin' by WmanX the intelli'ent %ersonality>, and esotericallyE Di#e, Soul, and S%iritE the #our vehicles are Body, "stral double, "nimal =or human> Soul, and Divine Soul =Sthula3Sharira, Din'a3Sharira, ;Fma3 ri%a, and Buddhi, the vehicle o# "tma or S%irit>. 8r, to make it still clearerE =1> the seventh Princi%le has #or its vehicle the Si1th =Buddhi>E =+> the vehicle o# )anas is ;Fma3ri%a( =3> that o# Hiva or Prana =li#e> is the Din'a3Sharira =the WdoubleX o# manE the Din'a3Sharira %ro%er can never leave the body till death( that $hich a%%ears is an astral body, re#lectin' the %hysical body and servin' as a vehicle #or the human soul, or intelli'ence>( and =,> the Body, the %hysical vehicle o# all the above collectively. The 8ccultist reco'ni9es the same order as e1istin' #or the cosmical totality, the ps$cho7cosmical Gniverse.P $hich in their collectivity are the seven Princi%les. &n the 7haldaean o# He$ish >a(alah, the ;osmos is divided into seven $orldsE the 8ri'inal, the &ntelli'ible, the 7elestial, the 4lementary, the Desser ="stral>, the &n#ernal =;Fma3loka or Hades>, and the Tem%oral =o# man>. &n the 7haldaean system it is in the &ntelli'ible *orld, the second, that a%%ear the WSeven "n'els o# the Presence,X or the Se%hiroth =the three hi'her ones bein', in #act, one, and also the sum total o# all>. They are also the WBuildersX o# the 4astern DoctrineE and it is only in the third, the celestial $orld, that the seven %lanets and our solar system are built by the seven Planetary "n'els, the %lanets becomin' their visible bodies. Hence 3 as correctly stated 3 i# the universe as a $hole is #ormed out o# the 4ternal 0ne Substance or 4ssence, it is not that everlastin' 4ssence, the "bsolute Deity, that builds it into sha%e( this is done by the #irst :ays, the "n'els or DhyFn 7hohans, that emanate #rom the 8ne 4lement, $hich becomin' %eriodically Di'ht and Darkness, remains eternally, in its :oot3Princi%le, the one unkno$n, yet e1istin' :eality. " learned *estern ;abalist. )r. S. D. )acAre'or )athers, $hose reasonin' and conclusions $ill be the more above sus%icion since he is untrained in 4astern Philoso%hy and unac2uainted $ith its Secret Teachin's, $rites on the #irst verse o# 3enesis in an un%ublished essayE Berashith Bara 4lohim 3 Win the be'innin' the 4lohim createdBX *ho are these 4lohim o# 3enesisK 7ho are the Elohim:
MPa$e 683N
+a7+ivra Elohim &th /a7&dam Be7T2almo, Be7T2elem Elohim Bara 0tho. ,a*har +inge(ah Bara 0tham 7 W"nd the 4lohim created the "dam in Their o$n &ma'e, in the &ma'e o# the 4lohim created They them, )ale and @emale created They themBX *ho are they, the 4lohimK The ordinary 4n'lish translation o# the Bi(le renders the $ord 4lohim by WAodEX it translates a plural noun by a singular one. The only e1cuse brou'ht #or$ard #or this is the some$hat lame one that the $ord is certainly %lural, but is not to be used in a %lural senseE that it is Wa %lural denotin' e1cellence.X But this is only an assum%tion $hose value may be 6ustly 'au'ed by 3enesis i. +., translated in the orthodo1 Biblical version thusE W"nd Aod I4lohimJ said, LDet us make man in our o$n ima'e, a#ter our likeness.VX Here is a distinct admission o# the #act that W4lohimX is not a W%lural o# e1cellence,X but a %lural noun denotin' Pa'e 1.-

more than one bein'. O St. Denys, the "reo%a'ite, the su%%osed contem%orary o# St. Paul, his co3disci%le, and #irst Bisho% o# St. Denis, near Paris, teaches that the bulk o# the W$ork o# creationX $as %er#ormed by the WSeven S%irits o# the PresenceX 3 AodVs co7operators, o$in' to a %artici%ation o# the divinity in them. =/ierarch., %.10.> "nd St. "u'ustine also thinks that Wthin's $ere rather created in the an'elic minds than in Cature, that is to say, that the an'els %erceived and kne$ them =all thin's> in their thou'hts be#ore they could s%rin' #orth into actual e1istence.X =+id De 3enesis ad Litteram %.11.> =Summari9ed #rom De )irville. Vol.&&., %%. 33/3338.> Thus the early 7hristian @athers, even a non3initiate like St3"u'ustine, ascribed the creation o# the visible $orld to "n'els, or Secondary Po$ers, $hile St. Denys not only s%eci#ies these as the WSeven S%irits o# the Presence,X but sho$s them o$in' their %o$er to the in#ormin' divine ener'y 3 @ohat in the Secret Doctrine. But the e'otistical darkness $hich caused the *estern races to clin' so des%erately to the 3eo7centric System, made them also ne'lect and des%ise all those #ra'ments o# the true :eli'ion $hich $ould have de%rived them and the little 'lobe they took #or the centre o# the Gniverse o# the si'nal honour o# havin' been e1%ressly WcreatedX by the 8ne, Secondless, &n#inite AodB P *hat, then, is the %ro%er translation o# W4lohim,X and to $hom is it re#erableK W4lohimX is not only a %lural, but a feminine pluralX "nd yet the translators o# the Bi(le have rendered it by a masculine singularX 4lohim is the %lural o# the #eminine noun 4l3h, #or the #inal letter, 3h, marks the 'ender. &t, ho$ever, instead o# #ormin' the %lural in 3oth, takes the usual termination o# the masculine %lural, $hich is 3im. "lthou'h in the 'reat ma6ority o# cases the nouns o# both 'enders take the terminations a%%ro%riated to them res%ectively, there are yet many masculines $hich #orm the %lural in 3oth, as $ell as #eminine $hich #orm it in 3im $hile some nouns o# each 'ender take alternately both. &t must be observed, ho$ever, that the termination o# the %lural does not a##ect its 'ender, $hich remains the same as in the sin'ular . . . To #ind the real meanin' o# the symbolism involved in this $ord 4lohim $e must 'o to that key o# He$ish 4soteric Doctrine, the little3kno$n and less3understood >a(alah. There $e shall #ind that this $ord re%resents t$o united masculine and #eminine Potencies, co3e2ual and co3 eternal, con6oined in everlastin' union #or the maintenance o# the Gniverse 3 the 'reat @ather and )other o# Cature, into $hom the 4ternal 8ne con#orms himsel# be#ore the Gniverse can subsist. @or the teachin' o# the >a(alah is that be#ore the Deity con#ormed himsel# thus 3 i.e., as MPa$e 684N male and #emale 3 the *orlds o# the Gniverse could not subsist( or in the $ords o# 3enesis, that Wthe earth $as #ormless and void.X Thus, then, is the con#ormation o# the 4lohim, the end o# the @ormless and the Void and the Darkness, #or only a#ter con#ormation can the ;uach Elohim 3 the WS%irit o# the 4lohimX 3 vibrate u%on the countenance o# the *aters. But this is a very small %art o# the in#ormation $hich the &nitiate can derive #rom the >a(alah concernin' this $ord Elohim. "ttention must here be called to the con#usion 3 i# not $orse 3 $hich rei'ns in the *estern inter%retations o# the >a(alah. The eternal 0ne is said to con#orm himsel# into t$oE the Areat @ather and )other o# Cature. To be'in $ith, it is a horribly anthro%omor%hic conce%tion to a%%ly terms im%lyin' se1ual distinction to the earliest and #irst di##erentiations o# the 8ne. "nd it is even more erroneous to identi#y these #irst di##erentiations 3 the Purusha and Prakriti o# &ndian Philoso%hy 3 $ith the 4lohim, the creative %o$ers here s%oken o#( and to ascribe to these =to our intellects> unima'inable abstractions, the #ormation and construction o# this visible $orld, #ull o# %ain, sin, and sorro$. &n truth, the Wcreation by the Pa'e 1..

4lohimX s%oken o# here is but a much later Wcreation,X and the 4lohim, #ar #rom bein' su%reme, or even e1alted %o$ers in Cature, are only lo$er "n'els. This $as the teachin' o# the Anostics, the most %hiloso%hical o# all the early 7hristian 7hurches. They tau'ht that the im%er#ections o# the $orld $ere due to the im%er#ection o# its "rchitects or Builders 3 the im%er#ect, and there#ore in#erior, "n'els. The Hebre$ 4lohim corres%ond to the Pra6F%ati o# the Hindus, and it is sho$n else$here #rom the 4soteric inter%retation o# the PurFnas that the Pra6F%ati $ere the #ashioners o# manVs material and astral #orm onl$E that they could not 'ive him intelli'ence or reason, and there#ore in symbolical lan'ua'e they W#ailed to create man.X But, not to re%eat $hat the reader can #ind else$here in this $ork, his attention needs only to be called to the #act that WcreationX in this %assa'e is not the Primary 7reation, and that the 4lohim are not W3od,X nor even the hi'her Planetary S%irits, but the "rchitects o# this visible %hysical %lanet and o# manVs material body, or encasement. " #undamental doctrine o# the >a(alah is that the 'radual develo%ment o# the Deity #rom ne'ative to %ositive 41istence is symboli9ed by the 'radual develo%ment o# the Ten Cumbers o# the denary scale o# numeration, #rom the Mero, throu'h the Gnity, into the %lurality. This is the doctrine o# the Se%hiroth, or 4manations. @or the in$ard and concealed Ce'ative @orm concentrates a centre $hich is the %rimal Gnity. But the Gnity is one and indivisibleE it can neither be increased by multi%lication nor decreased by division, #or 111r1, and no more( and 1 divided by1 r 1, and no less. "nd it is this chan'elessness o# the Gnity or )onad, $hich makes it a #ittin' ty%e o# the 8ne and 7han'eless Deity. &t ans$ers thus to the 7hristian idea o# Aod the @ather, #or as the Gnity is the %arent o# the other numbers, so is the Deity the @ather o# "ll.
5ona+, Dua+, an+ Tria+1 MPa$e 68-N The %hiloso%hical 4astern mind $ould never #all into the error $hich the connotation o# these $ords im%lies. *ith them the W8ne and 7han'elessX 3 Parabrahman 3 the "bsolute "ll and 8ne, cannot be conceived as standin' in any relation to thin's #inite and conditioned, and hence they $ould never use such terms as these, $hich in their very essence im%ly such a relation. Do they, then, absolutely sever man #rom AodK 8n the contrary. They #eel a closer union than the *estern mind has done in callin' Aod the W@ather o# "ll,X #or they kno$ that in his immortal essence man is himsel# the 7han'eless, Secondless 8ne. But $e have 6ust said that the Gnity is one and chan'eless by either multi%lication or division( ho$ then is t$o, the Duad, #ormedK By re#lection. @or, unlike Mero, the Gnity is %artly de#inable 3 that is, in its %ositive as%ect( and the de#inition creates an 4ikon or 4idolon o# itsel# $hich, to'ether $ith itsel#, #orms a Duad( and thus the number t$o is to a certain e1tent analo'ous to the 7hristian idea o# the Son as the Second Person. "nd as the )onad vibrates, and recoils into the Darkness o# the Primary Thou'ht, so is the Duad le#t as its vice3'erent and re%resentative, and thus co3e2ual and co3eternal $ith the Duad in the bosom o# the Gnity, yet, as it $ere, %roceedin' there#rom in the numerical conce%tion o# its se2uence. This e1%lanation $ould seem to im%ly that )r. )athers is a$are that this WcreationX is not the truly divine or %rimary one, since the )onad 3 the #irst mani#estation on our %lane o# ob6ectivity 3 Wrecoils into the Darkness o# the Primal Thou'ht,X i.e., into the sub6ectivity o# the #irst divine 7reation.
Pa'e 1./

"nd this, a'ain, also %artly ans$ers to the 7hristian idea o# the Holy Ahost, and o# the $hole three #ormin' a Trinity in unity. This also e1%lains the #act in 'eometry o# the three ri'ht lines bein' the smallest number $hich $ill make a %lane rectilineal #i'ure, $hile t$o can never enclose a s%ace, bein' %o$erless and $ithout e##ect till com%leted by the number Three. These three #irst numbers o# the decimal scale the gabalists call by the names o# ;ether, the 7ro$n, 7hokmah, *isdom, and Binah, Gnderstandin'( and they #urthermore associate $ith them these divine namesE $ith the Gnity, 4heich, W& e1ist(X $ith the Duad, ?ah( and $ith the Triad, 4lohim( they es%ecially also call the Duad, "bba 3 the @ather and the Triad, "ima 3 the )other, $hose eternal con6unction is symboli9ed in the $ord 4lohim. But $hat es%ecially strikes the student o# the >a(alah is the malicious %ersistency MPa$e 68;N $ith $hich the translators o# the Bi(le have 6ealously cro$ded out o# si'ht and su%%ressed every re#erence to the #eminine #orm o# the Deity. They have, as $e have 6ust seen, translated the #eminine %lural W4lohim,X by the masculine sin'ular, WAod.X But they have done more than thisE they have care#ully hidden the #act that the $ord :uach 3 the WS%iritX 3 is #eminine, and that conse2uently the Holy Ahost o# the -e) Testament is a #eminine Potency. Ho$ many 7hristians are co'ni9ant o# the #act that in the account o# the &ncarnation in Lu*e =i.3-> t)o divine Potencies are mentionedK WThe Holy Ahost shall come u%on thee, and the Po$er o# the Hi'hest shall overshado$ thee.X The Holy Ahost =the #eminine Potency> descends, and the Po$er o# the Hi'hest =the masculine Potency> is united there$ith. WThere#ore also that holy thin' $hich shall be born o# thee shall be called the Son o# AodX 3 o# the 4lohim namely, seein' that these t$o Potencies descend. &n the Sepher Bet2irah, or Boo* of 6ormation, $e readE W8ne is She the :uach 4lohim 7hum 3 =S%irit o# the Divin' 4lohim>. . . . Voice, S%irit, and *ord( and this is She, the S%irit o# the Holy 8ne.X Here a'ain $e see the intimate connection $hich e1ists bet$een the Holy S%irit and the 4lohim. @urthermore, #arther on in this same Boo* of 6ormation 3 $hich is be it remembered, one o# the oldest o# the ;abalistical Books, and $hose authorshi% is ascribed to "braham the Patriarch 3 $e shall #ind the idea o# a @eminine Trinity in the #irst %lace, #rom $hom a masculine Trinity %roceeds( or as it is said in the te1tE WThree )others $hence %roceed three @athers.X "nd yet this double Triad #orms, as it $ere, but one com%lete Trinity. "'ain it is $orthy o# note that the Second and Third Se%hiroth =*isdom and Gnderstandin'> are both distin'uished by #eminine names, 7hokmah and Binah, not$ithstandin' that to the #ormer more %articularly the masculine idea, and to the latter the #eminine, are attributed, under the titles o# "bba and "ima =or @ather and )other>. This "ima =the Areat )other> is ma'ni#icently symboli9ed in the t$el#th cha%ter o# the &pocal$pse, $hich is undoubtedly one o# the most ;abalistical books in the Bi(le. &n #act, $ithout the ;abalistical keys its meanin' is utterly unintelli'ible. Co$, in the Hebre$, as in the Areek, al%habet, there are no distinct numeral characters, and conse2uently each letter has a certain numerical value attached to it. @rom this circumstance results the im%ortant #act that every Hebre$ $ord constitutes a number, and every number a $ord. This is re#erred to in the ;evelations =1iii. 18> in mentionin' the Wnumber o# the beastXB &n the >a(alah $ords o# e2ual numerical values are su%%osed to have a certain e1%lanatory connection $ith each other. This #orms the science o# Aematria, $hich is the #irst division o# Pa'e 1.8

the Diteral >a(alah. @urthermore, each letter o# the Hebre$ al%habet had #or the &nitiates o# the >a(alah a certain hiero'ly%hical value and meanin' $hich, ri'htly a%%lied, 'ave to each $ord the value o# a mystical sentence( and this a'ain $as variable accordin' to the relative %ositions o# the letters $ith re'ard to each other. @rom these various ;abalistical %oints o# vie$ let us no$ e1amine this $ord 4lohim. @irst then $e can divide the $ord into the t$o $ords, $hich si'ni#y WThe @eminine Divinity o# the *aters(X com%are $ith the Areek "%hrodite, Ws%run' #rom the #oam o# the sea.X
The "reative 9o+s "'ain it is divisive into the W)i'hty 8ne, Star o# the Sea,X or Wthe )i'hty 8ne breathin' #orth the S%irit u%on the *aters.X "lso by combination o# the letters $e 'et Wthe Silent Po$er o# &ah.X "nd a'ain, W)y Aod, the @ormer o# the Gniverse,X #or 'ah is a secret ;abalistical name a%%lied to the idea o# @ormation. "lso $e obtain W*ho is my Aod.X @urthermore Wthe )other in &ah.X
MPa$e 680N
The total number is 1~3 ~-~1 ~, r8. WViolent heat,X or Wthe Po$er o# @ire.X &# $e add to'ether the three middle letters $e obtain ,-, and the #irst the last letter yield ,1, makin' thus Wthe )other o# @ormation.X Dastly, $e shall #ind the t$o divine names W4lX and W?ah,X to'ether $ith the letter m, $hich si'ni#ies W*ater,X #or )em, the name o# this letter, means W$ater.X &# $e divide it into its com%onent letters and take them as hiero'ly%hical si'ns $e shall haveE W*ill %er#ected throu'h Sacri#ice %ro'ressin' throu'h successive Trans#ormation by &ns%iration.X The last #e$ %ara'ra%hs o# the above, in $hich the $ord W4lohimX is ;abalistically analysed, sho$ conclusively enou'h that the 4lohim are not one, nor t$o, nor even a trinity, but a Host 3 the army o# the creative %o$ers. The 7hristian 7hurch, in makin' o# Hehovah 3 one o# these very 4lohim 3 the one Su%reme Aod, has introduced ho%eless con#usion into the celestial hierarchy, in s%ite o# the volumes $ritten by Thomas "2uinas and his school on the sub6ect. The only e1%lanation to be #ound in all their treatises on the nature and essence o# the numberless classes o# celestial bein's mentioned in the Bi(le 3 "rchan'els, Thrones, Sera%him, 7herubim, )essen'ers, etc. 3 is that WThe an'elic host is AodVs militia.X They are WAods the creatures,X $hile he is WAod the #reator,X but o# their true #unctions 3 o# their actual %lace in the economy o# Cature 3 not one $ord is said. They are )ore brilliant than the #lames, more ra%id than the $ind, and they live in love and harmony, mutually enli'htenin' each other, #eedin' on bread and a mystic bevera'e 3 the communion $ine and $aterK 3 surroundin' as $ith a river of fire the throne o# the Damb, and veilin' their #aces $ith their $in's. This throne o# love and 'lory they leave only to carry to the stars, the earth, the kin'doms and all the sons o# Aod, their brothers and %u%ils, in short, to all creatures Pa'e 1.0

li*e themselves the divine in#luence. . . . "s to their number, it is that o# the 'reat army o# Heaven =Sabaoth>, more numerous than the stars . . . . Theolo'y sho$s us these rational luminaries, each constitutin' a s%ecies, and containin' in their natures such or another %osition o# Cature coverin' immense s%ace, thou'h o# a determined area( residin' 3 incor%oreal thou'h they are 3 $ithin circumscribed limits( . . . . more ra%id than li'ht or thunderbolt, dis%osin' o# all the elements o# Cature, %rovidin' at $ill ine1%licable mira'es IillusionsKJ, ob6ective and sub6ective MPa$e 68@N in turn, s%eakin' to men a lan'ua'e at one time articulate, at another %urely s%iritual. O De )irville, ii. +0-.P *e learn #arther on in the same $ork that it is these "n'els and their hosts $ho are re#erred to in the sentence o# verse &, cha%ter ii. o# 3enesisE &'itur %er#ecti sunt coeli et terra et omnis ornatus eorumEX and that the Vul'ate has %erem%torily substituted #or the Hebre$ $ord WtsabaX =WhostX that o# Wornament(X )unck sho$s the mistake o# substitution and the derivation o# the com%ound title, WTsabaoth34lohim,X #rom Wtsaba.X )oreover, 7ornelius a Da%ide, Wthe master o# all Biblical commentators,X says de )irville, sho$s us that such $as the real meanin'. Those "n'els are stars. "ll this, ho$ever, teaches us very little as to the true #unctions o# this celestial army, and nothin' at all as to its %lace in evolution and its relation to the earth $e live on. @or an ans$er to the 2uestion. W*ho are the true 7reatorsKX $e must 'o to the 4soteric Doctrine, since there only can the key be #ound $hich $ill render intelli'ible the Theo'onies o# the various $orld3reli'ions. There $e #ind that the real creator o# the ;osmos, as o# all visible Cature 3 i# not o# all the invisible hosts o# S%irits not yet dra$n into the W7ycle o# Cecessity,X or evolution 3 is Wthe Dord 3 the Aods,X or the W*orkin' Host,X the W"rmyX collectively taken, the W8ne in many.X The 8ne is in#inite and unconditioned. &t cannot create, #or &t can have to relation to the #inite and conditioned. &# everythin' $e see, #rom the 'lorious suns and %lanets do$n to the blades o# 'rass and the s%ecks o# dust, had been created by the "bsolute Per#ection and $ere the direct $ork o# even the 6irst 4ner'y that %roceeded #rom &t, O To the 8ccultists and 7hela the di##erence made bet$een Energ$ and 4manation need not be e1%lained. The Sanskrit $ord WSaktiX is untranslatable. &t may be 4ner'y, but it is one that %roceeds throu'h itsel#, not bein' due to the active or conscious $ill o# the one that %roduces it. The W@irst3Born,X or Do'os, is not an 4manation, but an 4ner'y inherent in and co3eternal $ith Parabrahman, the 8ne. The ,ohar s%eaks o# emanations, but reserves the $ord #or the seven Se%hiroth emanated #rom the #irst three 3 $hich #orm one triad 3 ;ether, 7hokmah, and Binah. "s #or these three, it e1%lains the di##erence by callin' them Wimmanations,X somethin' inherent to and coeval $ith the sub6ect %ostulated, or in other $ords,X W4ner'ies.X &t is these W"u1iliaries,X the "u%hanim, the hal# human Pra6F%atis, the "n'els, the "rchitects under the leadershi% o# the W"n'el o# the Areat 7ouncil,X $ith the rest o# the ;osmos3Builders o# other nations, that can alone e1%lain the im%er#ection o# the Gniverse. This im%er#ection is one o# the ar'uments o# the Secret Science in #avour o# the e1istence and activity o# these WPo$ers.X "nd $ho kno$ better than the #e$ %hiloso%hers o# our civilised lands ho$ near the truth Philo $as in ascribin' the ori'in o# evil to the admi1ture o# in#erior %otencies in the arran'ement o# matter, and even in the #ormation o# man 3 a task entrusted to the divine Do'os.J then every such thin' $ould have been %er#ect, eternal, and unconditioned like its author. Pa'e 1/

9o+ the Host1 MPa$e 682N The millions u%on millions o# im%er#ect $orks #ound in Cature testi#y loudly that they are the %roducts o# #inite, conditioned bein's 3 thou'h the latter $ere and are DhyFn 7hohans, "rchan'els, or $hatever else they may be named. &n short, these im%er#ect $orks are the un#inished %roduction o# evolution, under the 'uidance o# the im%er#ect Aods. The ,ohar 'ives us this assurance as $ell as the Secret Doctrine. &t s%eaks o# the au1iliaries o# the W"ncient o# Days,X the WSacred "'ed,X and calls them "u%hanim, or the livin' *heels o# the celestial orbs, $ho %artici%ate in the $ork o# the creation o# the Gniverse. Thus it is not the WPrinci%le,X 8ne and Gnconditioned, nor even &ts re#lection, that creates, but only the WSeven AodsX $ho #ashion the Gniverse out o# the eternal )atter, vivi#ied into ob6ective li#e by the re#lection into it o# the 8ne :eality. The 7reator is they 3 WAod the HostX 3 called in the Secret Doctrine the Dhyan 7hohans( $ith the Hindus the Pra6F%atis( $ith the *estern ;abalists the Se%hiroth( and $ith the Buddhist the Devas 3 im%ersonal because blind #orces. They are the "mshas%ends $ith the Moroastrians, and $hile $ith the 7hristian )ystic the W7reatorX is the WAods o# the Aod,X $ith the do'matic 7hurchman he is the WAod o# the Aods,X the WDord o# lords,X etc. WHehovahX is only the Aod $ho is 'reater than all Aods in the eyes o# &srael. & kno$, that the lord Io# &sraelJ is 'reat and that our Dord is above all 'ods.O Psalms c111v. -.P "nd a'ainE @or all the 'ods o# the nations are idols, but the Dord made the heavens. OPsalms 1cvi.-.P The 4'y%tian Ceteroo, translated by 7ham%ollion Wthe other 3ods,@ are the 4lohim o# the Biblical $riters, behind $hich stands concealed the 8ne Aod, considered in the diversity o# his %o$ers. O :ather as 8rma9d or "hura3)a9da, Vit3nam3"hmi, and all the unmani#ested Do'oi. Hehovah is the mani#ested VirF6, corres%ondin' to Binah, the third Se%hira in the >a(alah, a #emale Po$er $hich $ould #ind its %rototy%e rather in the Pra6F%ati, than in Brahma, the 7reator.P This 8ne is not Parabrahman, but the Gnmani#ested Do'os, the Demiur'os, the real 7reator or @ashioner, that #ollo$s him, standin' #or the Demiur'i collectively taken. @urther on the 'reat 4'y%tolo'ist addsE *e see 4'y%t concealin' and hidin', so to say, the Aod o# Aods behind the agents she surrounds him $ith ( she 'ives the %recedence to her 'reat 'ods be#ore the one MPa$e 6)8N and sole Deity, so that the attributes o# that Aod become their %ro%erty. Those 'reat Aods %roclaim themselves uncreate . . . . Ceith is Lthat )hich is ,X as Hehovah( O Ceith is "diti, evidently.P Thoth is sel#3created O The Sel#3created Do'os, CarFyana, Purushottama, and others.J $ithout havin' been be'otten, etc. Hudaism annihilatin' these %otencies be#ore the 'randeur o# its Aod, they cease to be sim%ly Po$ers, like PhiloVs "rchan'els, like the Sephiroth o# the >a(alah, like the 8'doades o# the Anostics 3 they mer'e to'ether and become trans#ormed into Aod himsel#. O '%re d &pis. %%. 3+33-. guoted by De )irville.P
Pa'e 1/1

Hehovah is thus, as the >a(alah teaches, at best but the WHeavenly )an,X "dam ;admon, used by the sel#3created S%irit, the Do'os, as a chariot, a vehicle in His descent to$ards mani#estation in the %henomenal $orld. Such are the teachin's o# the "rchaic *isdom, nor can they be re%udiated even by the orthodo1 7hristian, i# he be sincere and o%en3minded in the study o# his o$n Scri%ture. @or i# he reads St. PaulVs Epistles care#ully he $ill #ind that the Secret Doctrine and the >a(alah are #ully admitted by the W"%ostle o# the Aentiles.X The Anosis $hich he a%%ears to condemn is no less #or him than #or Plato Wthe su%reme kno$led'e o# the truth and o# the 8ne Bein'(X O See ;epu(lic. &. vi.P #or $hat St. Paul condemns is not the true, but only the #alse, Anosis and its abusesE other$ise ho$ could he use the lan'ua'e o# a Platonist pur sangK The &deas, ty%es ="rchai>, o# the Areek Philoso%her( the &ntelli'ences o# Pytha'oras( the "eons or 4manations o# the Pantheist( the Do'os or *ord, 7hie# o# these intelli'ences( the So%hia or *isdom( the Demiur'os, the Builder o# the $orld under the direction o# the @ather, the Gnmani#ested Do'os, #rom $hich He emanates( "in3Su%h, the Gnkno$n o# the &n#inite( the an'elic Periods( the Seven S%irits $ho are the re%resentatives o# the Seven o# all the older cosmo'onies 3 are all to be #ound in his $ritin's, reco'ni9ed by the 7hurch as canonical and divinely ins%ired. Therein, too, may be reco'ni9ed the De%ths o# "hriman, :ector o# this our *orld, the WAod o# this *orld(X the Pleroma o# the &ntelli'ences( the "rchontes o# the air( the Princi%alities, the ;abalistic )etatron( and they can easily be identi#ied a'ain in the :oman 7atholic $riters $hen read in the ori'inal Areek and Datin te1ts, 4n'lish translations 'ivin' but a very %oor idea o# the real contents o# these.
Pa'e 1/+
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RR%%% 7hat the
MPa$e 6))N
ccultists an+ *abalists Have to Say
TH4 ,ohar, an un#athomable store o# hidden $isdom and mystery, is very o#ten a%%ealed to by :oman 7atholic $riters. " very learned :abbi, no$ the 7hevalier Drach, havin' been converted to :oman 7atholicism, and bein' a 'reat Hebraist, thou'ht #it to ste% into the shoes o# Picus de )irando and Hohn :euchlin, and to assure his ne$ co3reli'ionists that the ,ohar contained in it %retty nearly all the do'mas o# 7atholicism. &t is not our %rovince to sho$ here ho$ #ar he has succeeded or #ailed( only to brin' one instance o# his e1%lanations and %re#ace it $ith the #ollo$in'. The ,ohar, is already sho$n, is not a 'enuine %roduction o# the Hebre$ mind. &t is the re%ository and com%endium o# the oldest doctrine o# the 4ast transmitted orally at #irst, and then $ritten do$n in inde%endent treatises durin' the 7a%tivity at Babylon, and #inally brou'ht to'ether by :abbi Simeon Ben &ochai, to$ard the be'innin' o# the 7hristian era. "s )osaic cosmo'ony $as born under a ne$ #orm in )eso%otamian countries, so the ,ohar $as a vehicle in $hich $ere #ocussed rays #rom the li'ht o# Gniversal *isdom. *hatever likenesses are #ound bet$een it and the 7hristian teachin's, the com%ilers o# the ,ohar never had 7hrist in their minds. *ere it other$ise there $ould not be one sin'le He$ o# the )osaic la$ le#t in the $orld by this time. "'ain, i# one is to acce%t literally $hat the ,ohar says, then any reli'ion under the sun may #ind corroboration in its symbols and alle'orical sayin's( and this, sim%ly because this $ork is the echo o# the %rimitive truths, and every creed is #ounded on some o# these( the ,ohar bein' but a veil o# the Secret Doctrine. This is so evident that $e have only to %oint to the said e13 :abbi, the 7hevalier Drach, to %rove the #act.
MPa$e 6)6N &n Part &&&, #ol. 8/ =col. 3,.th> the ,ohar treats o# the S%irit 'uidin' the Sun, its :ector,
e1%lainin' that it is not the Sun itsel# that is meant thereby, but the S%irit Won, or underX the Sun. Drach is an1ious to sho$ that it $as 7hrist $ho $as meant by that WSun,X or the Solar S%irit therein. &n his comment u%on that %assa'e $hich re#ers to the Solar S%irit as Wthat stone $hich the builders re6ected,X he asserts most %ositively that this Sun3stone =pierre soleil> is identical $ith 7hrist, $ho $as that stone, and that there#ore The sun is undeniably =sans contredit> the second hy%ostasis o# the Deity, O/armonie entre lGEglise et la S$nagogue. t. 11., %.,+/ by the 7hevalier Drach. See de )irville.P or 7hrist. &# this be true, then the Vaidic or %re3Vaidic "ryans, 7haldaeans and 4'y%tians, like all 8ccultists %ast, %resent, and #uture, He$s included, have been 7hristians #rom all eternity. &# this be not so, then modern 7hurch 7hristianity is Pa'anism %ure and sim%le e1oterically, and transcendental and %ractical )a'ic or 8ccultism, 4soterically. @or this WstoneX has a mani#old si'ni#icance, a dual e1istence, $ith 'radations, a re'ular %ro'ression and retro'ression. &t is a WmysteryX indeed.
Pa'e 1/3

The 8ccultists are 2uite ready to a'ree $ith St. 7hrystostom, that the in#idels 3 the profane, rather 3 Bein' blinded by sun3li'ht, thus lose si'ht o# the true Sun in the contem%lation o# the #alse one. But i# that Saint, and alon' $ith him no$ the Hebraist Drach, chose to see in the ,ohar and the ;abalistic Sun W the second hy%ostasis,X this is no reason $hy all others should be blinded by them. The mystery o# the Sun is the 'randest %erha%s, o# all the innumerable mysteries o# 8ccultism. " Aordian knot, truly, but one that cannot be severed $ith the double3ed'ed s$ord o# scholastic casuistry. &t is a true deo dignus vindice nodus, and can be untied only by the 3ods. The meanin' o# this is %lain, and every ;abalist $ill understand it. #ontra solem ne lo"uaris $as not said by Pytha'oras $ith re'ard to the visible Sun. &t $as the WSun o# &nitiationX that $as meant, in its tri%le #orm 3 t$o o# $hich are the WDay3SunX and the WCi'ht3Sun.X &# behind the %hysical luminary there $ere no mystery that %eo%le sensed instinctively, $hy should every nation, #rom the %rimitive %eo%les do$n to the Parsis o# today, have turned to$ards the Sun durin' %rayersK The 5ystery o. the Sun1 MPa$e 6)3N The Solar Trinity is not )a9dean, but is universal, and is as old as man . "ll the tem%les in "nti2uity $ere invariably made to #ace the Sun, their %ortals to o%en to the 4ast. See the old tem%les o# )em%his and Baalbec, the Pyramids o# the 8ld and o# the Ce$ =K> *orlds, the :ound To$ers o# &reland, and the Sera%eum o# 4'y%t. The &nitiates alone could 'ive a %hiloso%hical e1%lanation o# this, and a reason #or it 3 its mysticism not$ithstandin' 3 $ere only the $orld ready to receive it, $hich, alasB it is not. The last o# the Solar Priests in 4uro%e $as the &m%erial &nitiate, Hulian, no$ called the "%ostate. O Hulian died #or the same crime as Socrates. Both divul'ed a %ortion o# the solar mystery, the heliocentric system bein' only a %art o# $hat $as 'iven durin' &nitiation 3 one consciously, the other unconsciously, the Areek Sa'e never havin' been initiated. &t $as not the real solar system that $as %reserved in such secrecy, but the mysteries connected $ith the SunVs constitution. Socrates $as sentenced to death by earthly and $orldly 6ud'esE Hulian died a violent death because the hitherto %rotectin' hand $as $ithdra$n #rom him, and, no lon'er shielded by it, he $as sim%ly le#t to his destiny or ;arma. @or the student o# 8ccultism there is a su''estive di##erence bet$een the t$o kinds o# death. "nother memorable instance o# the unconscious divul'in' o# secrets %ertain to mysteries is that o# the %oet, P. 8vidius Caso, $ho, like Socrates, had not been initiated. &n his case, the 4m%eror "u'ustus, $ho $as an &nitiate, merci#ully chan'ed the %enalty o# death into banishment to Tomos on the 4u1ine. This sudden chan'e #rom unbounded royal #avour to banishment has been a #ruit#ul scheme o# s%eculation to classical scholars not initiated into the )ysteries. They have 2uoted 8vidVs o$n lines to sho$ that it $as some 'reat and heinous immorality o# the 4m%eror o# $hich 8vid had become un$illin'ly co'ni9ant. The ine1orable la$ o# the death %enalty al$ays #ollo$in' u%on the revelation o# any %ortion o# the )ysteries to the %ro#ane, $as unkno$n to them. &nstead o# seein' the amiable and merci#ul act o# the 4m%eror in its true li'ht, they have made it an occasion #or traducin' his moral character. The %oetVs o$n $ords can be no evidence, because as he $as not an &nitiate, it could not be e1%lained to him in $hat his o##ence consisted. There have been com%aratively modern instances o# %oets unconsciously revealin' in their verses so much o# the hidden kno$led'e as to make even &nitiates su%%ose them to be #ello$3&nitiates, and come to talk to them on the sub6ect. This only sho$s that the sensitive %oetic tem%erament is sometimes so #ar trans%orted beyond the bounds o# ordinary Pa'e 1/,

sense as to 'et 'lim%ses into $hat has been im%ressed on the "stral Di'ht. &n the Light of &sia there are t$o %assa'es that mi'ht make an &nitiate o# the #irst de'ree think that )r. 4d$in "rnold had been initiated himsel# in the Himalyan ashrams, but this is not so.P He tried to bene#it the $orld by revealin' at least a %ortion o# the 'reat mystery o# the dh]f[\cTU and 3 he died. WThere are three in one,X he said o# the Sun 3 the central Sun O " %roo# that Hulian $as ac2uainted $ith the heliocentric system. P bein' a %recaution o# CatureE the #irst is the universal cause o# all, Soverei'n Aood and %er#ection( the Second Po$er is %aramount &ntelli'ence, havin' dominion over all reasonable bein's, bT]hTÙ(the third is the visible Sun. The %ure ener'y o# solar intelli'ence %roceeds #rom the luminous seat occu%ied by our Sun in the centre o# heaven, that %ure ener'y bein' the Do'os o# our system( the W)ysterious *ord S%irit %roduces all throu'h the Sun, and never o%erates throu'h any other medium,X says Hermes Trisme'istus. @or it is in the Sun, more than in any other heavenly body that the Iunkno$nJ Po$er %laced the MPa$e 6)4N seat o# its habitation. 8nly neither Hermes Trisme'istus nor Hulian an initiated 8ccultist, nor any other, meant by this Gnkno$n 7ause Hehovah, or Hu%iter. They re#erred to the cause that %roduced all the mani#ested W'reat AodsX or Demiur'i =the Hebre$ Aod included> o# our system. Cor $as our visible, material Sun meant, #or the latter $as only the mani#ested symbol. Philolaus the Pytha'orean, e1%lains and com%letes Trisme'istus by sayin'E The Sun is a mirror o# #ire, the s%lendour o# $hose #lames by their re#lection in that mirror Ithe SunJ is %oured u%on us, and that s%lendour $e call ima'e. &t is evident that Philolaus re#erred to the central s%iritual Sun, $hose beams and e##ul'ence are only mirrored by our central Star, the Sun. This is as clear to the 8ccultists as it $as to the Pytha'oreans. "s #or the %ro#ane o# %a'an anti2uity, it $as, o# course, the %hysical Sun that $as the Whi'hest AodX #or them, as it seems 3 i# 7hevalier DrachVs vie$ be acce%ted 3 to have no$ virtually become #or the modern :oman 7atholics. &# $ords mean anythin', the statements made by the 7hevalier Drach that Wthis sun is, undeniably, the second hy%ostasis o# the Deity,X im%ly $hat $e say( as Wthis SunX re#ers to the ;abalistic Sun, and Why%ostasisX means substance or subsistence o# the Aodhead or Trinity 3 distinctly %ersonal. "s the author, bein' an e13:abbi, thorou'hly versed in Hebre$, and in the mysteries o# the ,ohar, ou'ht to kno$ the value o# $ords( and as, moreover, in $ritin' this, he $as bent u%on reconcilin' Wthe seemin' contradictions,X as he %uts it, bet$een Hudaism and 7hristianity 3 the #act becomes 2uite evident. But all this %ertains to 2uestions and %roblems $hich $ill be solved naturally and in the course o# the develo%ment o# the doctrine. The :oman 7atholic 7hurch stands accused, not o# $orshi%%in' under other names the Divine Bein's $orshi%%ed by all nations in "nti2uity, but o# declarin' idolatrous, not only the Pa'ans ancient and modern, but every 7hristian nation that has #reed itsel# #rom the :oman yoke. The accusation brou'ht a'ainst hersel# by more than one man o# Science, o# $orshi%%in' the stars like true Sabaeans o# old, stands to this day uncontradicted, yet no star3$orshi%%er has ever addressed his adoration to the material stars and %lanets, as $ill be sho$n be#ore the last %a'e o# this $ork is $ritten( none the less it is true that those Philoso%hers alone $ho studied "strolo'y and )a'ic kne$ that the last $ord o# those sciences $as to be sou'ht in, and e1%ected #rom, the 8ccult #orces emanatin' #rom those constellations.
Pa'e 1/-
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RR%V 5o+ern *abalists in Science an+
MPa$e 6)-N
ccult Astronomy
TH4:4 is a %hysical, an astral, and a su%er3astral Gniverse in the three chie# divisions o# the >a(alah( as there are terrestrial, su%er3terrestrial, and s%iritual Bein's. The WSeven Planetary S%iritsX may be ridiculed by Scientists to their heartsV content, yet the need o# intelli'ent rulin' and 'uidin' @orces in so much #elt to this day that scienti#ic men and s%ecialists, $ho $ill not hear o# 8ccultism or o# ancient systems, #ind themselves obli'ed to 'enerate in their inner consciousness some kind o# semi3mystical system. )etcal#Vs Wsun3#orceX theory, and that o# Mali$sky, a learned Pole, $hich made 4lectricity the Gniversal @orce and %laced its storehouse in the Sun, O La 3ravitation par lGElectricit1, %./. 2uoted by De )irville, iv. 1-. P $ere revivals o# the ;abalistic teachin's. Mali$sky tried to %rove that 4lectricity, %roducin' Wthe most %o$er#ul, attractive, calori#ic, and luminous e##ects,X $as %resent in the %hysical constitution o# the Sun and e1%lained its %eculiarities. This is very near the 8ccult teachin'. &t is only by admittin' the 'aseous nature o# the Sun3re#lector, and the %o$er#ul )a'netism and 4lectricity o# the solar attraction and re%ulsion, that one can e1%lain =a> the evident absence o# any $aste o# %o$er and luminosity in the Sun 3 ine1%licable by the ordinary la$s o# combustion( and =b> the behaviour o# the %lanets, so o#ten contradictin' every acce%ted rule o# $ei'ht and 'ravity. "nd Mali$sky makes this Wsolar electricityX Wdiffer from an$thing *no)n on earth.X @ather Secchi may be sus%ected o# havin' sou'ht to introduce 6orces of "uite a ne) order and 2uite #orei'n to 'ravitation, $hich he had discovered in S%ace. O De )irville. iv.1-/.P MPa$e 6);N in order to reconcile "stronomy $ith theolo'ical "stronomy. But Ca'y, a member o# the Hun'arian "cademy o# Sciences, $as no clerical, and yet he develo%s a theory on the necessity o# intelli'ent @orces $hose com%lacency W$ould lent itsel# to all the $hims o# the comets.X He sus%ects thatE Cot$ithstandin' all the actual researches on the ra%idity o# li'ht 3 that da22ling product of an un*no)n force . . . . $hich $e see too #re2uently to understand that light is motionless in reality. I 7. 4. Dove, the $ell3kno$n rail$ay builder and en'ineer in @rance, tired o# blind #orces, made all the =then> Wim%onderable a'entsX 3 no$ called W#orcesX 3 subordinates o# 4lectricity, and declares the latter to be an &ntelli'ence 3 albeit molecular in nature and material. O Essai sur l Identit1 des &gents Producteurs du Son, de la Lumiere, etc., %.1-, i(id .P &n the authorVs o%inion these @orces are atomistic a'ents, endo$ed $ith intelli'ence, s%ontaneous $ill, and motion, O I(id.,%.+18.P and he thus, like the ;abalists, makes the cousal @orces substantial, $hile the @orces that act on this %lane are only the e##ects o# the #ormer, as $ith him matter is eternal, and the Aods also( O Summarised #rom I(id., %.+13. De )irville, iv.1-8.P so is the Soul like$ise, thou'h it has inherent in itsel# a still hi'her Soul IS%iritJ, %re<1istent, endo$ed $ith memory, and su%erior to 4lectric Pa'e 1/.

@orce( the latter is subservient to the hi'her Souls, those su%erior Souls #orcin' it to act accordin' to the eternal la$s. The conce%t is rather ha9y, but is evidently on the 8ccult lines. )oreover, the system %ro%osed is entirely %antheistic, and is $orked out in a %urely scienti#ic volume. )onotheists and :oman 7atholics #all #oul o# it, o# course( but one $ho believes in the Planetary S%irits and $ho endo$s Cature $ith livin' &ntelli'ences, must al$ays e1%ect this. &n this connection, ho$ever, it is curious that a#ter the moderns have so lau'hed at the i'norance o# the ancients, *ho, kno$in' only o# seven %lanets Iyet havin' an o'doad $hich did not include the earthBJ, invented there#ore seven S%irits to #it in $ith the number, Babinet should have vindicated the Wsu%erstitionX unconsciously to himsel#. &n the ;evue des Deu4 'ondes this eminent @rench "stronomer $ritesE The Place o. #e,tune 1 The o'doad o# the "ncients included the earth I$hich is an errorJ i.e., ei'ht or seven accordin' to $hether or not the earth $as com%rised in the number. O )ay. 18--. I(id., %.130.P
MPa$e 6)0N
De )irville assures his readers thatE ). Babinet $as tellin' me but a #e$ days a'o that $e had in reality only ei'ht bi' %lanets, includin' the earth, and so many small ones bet$een )ars and Hu%iter . . . .Herschell o##erin' to call all those beyond the seven %rimary %lanets asteroidsB O La Terre et notre S$stieme solaire. De )irville, iv. 130.P There is a %roblem to be solved in this connection. Ho$ do "stronomers kno$ that Ce%tune is a %lanet, or even that it is a body belon'in' to our systemK Bein' #ound on the very con#ines o# our Planetary *orld, so called, the latter $as arbitrarily e1%anded to receive it( but $hat really mathematical and in#allible %roo# have "stronomers that it is =a> a %lanet, and =b> one o# our %lanetsK Cone at allB &t is as such an immeasurable distance #rom us, the a%%arent diameter o# the sun bein' to Ce%tune but one3#ortieth o# the sunVs a%%arent diameter to us, and it is so dim and ha9y $hen seen throu'h the best telesco%e that it looks like an astronomical romance to call it one o# our %lanets. Ce%tuneVs heat and li'ht are reduced to 10 th %art o# the heat and li'ht received by the earth. His motion and that o# his satellites have al$ays looked sus%icious. They do not a'ree 3 in a%%earance at least 3 $ith those o# the other %lanets. His system is retro'rade, etc. But even the latter abnormal #act resulted only in the creation o# ne$ hy%otheses by our "stronomers, $ho #orth$ith su''ested a %robable overturn o# Ce%tune, his collision $ith another body, etc. *as "damsV and DeverrierVs discovery so $elcomed because Ce%tune $as as necessary as $as 4ther to thro$ a ne$ 'lory u%on astronomical %revision, u%on the certitude o# modern scienti#ic data and %rinci%ally u%on the Pa'e 1//

%o$er o# mathematical analysisK &t $ould so a%%ear. " ne$ %lanet that $idens our %lanetary domain by more than #our hundred million lea'ues is $orthy o# anne1ation. ?et, as in the case o# terrestrial anne1ation, scienti#ic authority may be %roved Wri'htX only because it has Wmi'ht.X Ce%tuneVs motion ha%%ens to be dimly %erceivedE 4urekaB it is a %lanetB " mere motion, ho$ever, %roves very little. &t is no$ an ascertained #act in "stronomy that there are no absolutely #i1ed stars in Cature, O &#, as Sir *. Herschel thou'ht, the so3called #i1ed stars have resulted #rom, and o$e their ori'in to nebular combustion, they cannot be #i1ed any more than is our sun, $hich $as believed to be motionless and is no$ #ound to rotate around its a1is every t$enty3#ive days. "s the #i1ed star nearest to the sun, ho$ever, is ei'ht3thousand times #arther a$ay #rom him than is Ce%tune the illusions #urnished by the telesco%es must be also ei'ht3thousand times as 'reat. *e $ill there#ore leave the 2uestion at rest, re%eatin' only $hat ". )aury said in his $ork =La Terre et lG/omme, %ublished in 18-8>E W&t is utterly im%ossible, so #ar, to decide anythin' concernin' Ce%tuneVs constitution, analo'y alone authorisin' us to ascribe to him a rotary motion like that o# other %lanets.X =De )irville, iv.1, >.P even thou'h such stars should MPa$e 6)@N continue to e1ist in astronomical %arlance, $hile they have %assed #rom the scienti#ic ima'ination. 8ccultism, ho$ever, has a stran'e theory o# its o$n $ith re'ard to Ce%tune. 8ccultism says that i# several hy%otheses restin' on mere assum%tion 3 $hich have been acce%ted only because they have been tau'ht by eminent men o# learnin' 3 are taken a$ay #rom the Science o# )odern "stronomy, to $hich they serve as %ro%s, then even the %resumably universal la$ o# 'ravitation $ill be #ound to be contrary to the most ordinary truths o# mechanics. "nd really one can hardly blame 7hristians 3 #oremost o# all the :oman 7atholics 3 ho$ever scienti#ic some o# these may themselves be, #or re#usin' to 2uarrel $ith their 7hurch #or the sake o# scienti#ic belie#s. Cor can $e even blame them #or acce%tin' in the secresy o# their hearts 3 as some o# them do 3 the theolo'ical WVirtuesX and W"rchonsX o# Darkness, instead o# all the blind #orces o##ered them by Science. Cever can there be intervention o# any sort in the marshallin' and the re'ular %recession o# the celestial bodiesB The la$ o# 'ravitation is the la$ o# la$s( $ho ever $itnessed a stone risin' in the air a'ainst 'ravitationK The %ermanence o# the universal la$ is sho$n in the behaviour o# the sidereal $orlds and 'lobes eternally #aith#ul to their %rimitive orbits( never $anderin' beyond their res%ective %aths. Cor is there any intervention needed, as it could only be disastrous. *hether the #irst sidereal inci%ient rotation took %lace o$in' to an intercosmic chance, or to the s%ontaneous develo%ment o# latent %rimordial #orces( or a'ain, $hether that im%ulse $as 'iven once #or all by Aod or Aods 3 it does not make the sli'htest di##erence. "t this sta'e o# cosmic evolution no intervention, su%erior or in#erior, is admissible. *ere any to take %lace, the universal clock3$ork $ould sto%, and ;osmos $ould #all into %ieces. Such are stray sentences, %earls o# $isdom, #allen #rom time to time #rom scienti#ic li%s, and no$ chosen at random to illustrate a 2uery. *e li#t our diminished heads and look heaven$ard. Such seems to be the #actE $orlds, suns, and stars, the shinin' myriads o# the heavenly hosts, remind the Poet o# an in#inite, shoreless ocean, $hereon move s$i#tly numberless s2uadrons o# shi%s, millions u%on millions o# cruisers, lar'e and small, crossin' each other, $hirlin' and 'yratin' in every direction( and Science teaches us, that thou'h they be $ithout rudder or com%ass or any beacon to 'uide them, they are nevertheless secure #rom collision 3 almost secure, at any rate, save in chance accidents 3 as the $hole celestial machine is built u%on and 'uided by an immutable, albeit blind, la$, and by constant and acceleratin' #orce or #orces.
Pa'e 1/8

Sel.19eneration E<1#iholo:1 MPa$e 6)2N WBuilt u%onX by $homK WBy sel#3evolution,X is the ans$er. )oreover, as dynamics teach that " body in motion tends to continue in the same state o# relative rest or motion unless acted u%on by some e1ternal #orce, this #orce has to be re'arded as sel#3'enerated 3 even i# not eternal, since this $ould amount to the reco'nition o# %er%etual motion 3 and so $ell sel#3calculated and sel#3ad6usted as to last #rom the be'innin' to the end o# ;osmos. But Wsel#3'enerationX has still to 'enerate #rom somethin', 'eneration e47nihilo bein' as contrary to reason as it is to Science. Thus $e are %laced once more bet$een the horns o# a dilemmaE are $e to believe in %er%etual motion or in sel#3'eneration e47nihiloK "nd i# in neither, $ho or $hat is that somethin', $hich #irst %roduced that #orce or those #orcesK There are such thin's in mechanics as su%erior levers, $hich 'ive the im%ulse and act u%on secondary or in#erior levers. The #ormer, ho$ever, need an im%ulse and occasional renovation, other$ise they $ould themselves very soon sto% and #all back into their ori'inal status. *hat is the e1ternal #orce $hich %uts and retains them in motionK "nother dilemmaB "s to the la$ o# cosmical non7intervention, it could be 6usti#ied only in one case, namely, i# the celestial mechanism $ere %er#ect( but it is not. The so3called unalterable motions o# celestial bodies alter and chan'e incessantly( they are very o#ten disturbed, and the $heels o# even the sidereal locomotive itsel# occasionally 6um% o## their invisible rails, as may be easily %roved. 8ther$ise $hy should Da%lace s%eak o# the %robable occurrence at some #uture time o# an out3and3out re#orm in the arran'ements o# the %lanets( O E4position du vrai S$stem du 'onde. %. +8+.P or Da'ran'e maintain the 'radual narro$in' o# the orbits( or our modern "stronomers, a'ain, declare that the #uel in the sun is slo$ly disa%%earin'K &# the la$s and #orces $hich 'overn the behaviour o# the celestial bodies are immutable, such modi#ications and $earin'3out o# substance or #uel, o# #orce and #luids, $ould be im%ossible( yet they are not denied. There#ore MPa$e 668N one has to su%%ose that such modi#ications $ill have to rely u%on the la$s o# #orces, $hich $ill have to sel#3re'enerate themselves once more on such occasions, thus %roducin' an astral antinomy, and a kind o# %hysical %alinomy, since, as Da%lace says, one $ould then see #luids disobeyin' themselves and reactin' in a $ay contrary to all their attributes and %ro%erties. Ce$ton #elt very uncom#ortable about the moon. Her behaviour in %ro'ressively narro$in' the circum#erence o# her orbit around the earth made him nervous, lest it should end one day in our satellite #allin' u%on the earth. The $orld, he con#essed, needed re%airin', and that very o#ten. O See the %assa'e 2uoted by Herschel in -atural Philosoph$, %. 1.-. De )irville. iv.1.-.P &n this he $as corroborated by Herschel. O l,oc. cit.P He s%eaks o# real and 2uite considerable deviations, besides those $hich are only a%%arent, but 'ets some consolation #rom his conviction that somebody or somethin' $ill %robably see to thin's. *e may be ans$ered that the %ersonal belie#s o# some %ious "stronomers, ho$ever 'reat they may be as scienti#ic characters, are no %roo#s o# the actual e1istence and %resence in s%ace o# intelli'ent su%ramundane Bein's, o# either Aods or "n'els. &t is the behaviour o# the stars and %lanets themselves that has to be analysed and in#erences must be dra$n there#rom. :enan asserts that nothin' that $e kno$ o# the sidereal bodies $arrants the idea o# the %resence o# any &ntelli'ence, $hether internal or Pa'e 1/0

e1ternal to them. Det us see, says :eynaud, i# this is a #act, or only one more em%ty scienti#ic assum%tion. The orbits traversed by the %lanets are #ar #rom bein' immutable. They are, on the contrary, sub6ect to %er%etual mutation in %osition, as in #orm. 4lon'ations, contractions, and orbital $idenin's, oscillations #rom ri'ht to le#t, slackenin' and 2uickenin' o# s%eed . . .. "nd all this on a %lane $hich seems to vacillate. O Terre et #iel. %.+8. I(id. P "s is very %ertinently observed by des )ousseu1E Here is a %ath havin' little o# the mathematical and mechanical %recision claimed #or it( #or $e kno$ o# no clock $hich, havin' 'one slo$ #or several minutes should catch u% the ri'ht time o# itself and )ithout the turn of a *e$. So much #or blind la$ and #orce. "s #or the %hysical im%ossibility 3 a miracle indeed in the si'ht o# Science 3 o# a stone raised in the air a'ainst the la$ o# 'ravitation, this is $hat Babinet 3 the deadliest enemy and o%%onent o# the %henomena o# levitation 3 =cited by "ra'o> saysE Are There An$els in Stars:1
MPa$e 66)N
4veryone kno$s the theory o# (olides ImeteorsJ and aerolithes . . . . &n 7onnecticut an immense aerolith $as seen Ia mass o# ei'hteen hundred #eet in diameterJ, bombardin' a $hole "merican 9one and returnin' to the s%ot Iin mid3airJ #rom $hich it had started. O 0euvres d &rago.vol.i., +10E 2uoted by De )irville, iii. ,.+.P Thus $e #ind in both o# the cases above cited 3 that o# sel#3correctin' %lanets and meteors o# 'i'antic si9e #lyin' back into the air 3 a Wblind #orceX re'ulatin' and resistin' the natural tendencies o# Wblind matter,X and even occasionally re%airin' its mistakes and correctin' its #ailures. This is #ar more miraculous and even We1trava'ant,X one $ould say, than any W"n'el3'uidedX 4lement. Bold is he $ho lau'hs at the idea o# Von Haller, $ho declares thatE The stars are %erha%s an abode o# 'lorious S%irits( as here Vice rei'ns, there is Virtue master. OWDie Sterne sind vielleicht ein Sit2 +er*larter 3eisterH 5ie hier das Laster herrscht, ist dort die Tugend 'eister. P
Pa'e 18
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRV Eastern an+ 7estern
MPa$e 666N
ccultism
&C The Theosophist #or )arch, 188., O 0p.cit.,%.,11P in an ans$er to the WSolar S%hin1,X a member o# the Dondon Dod'e o# the Theoso%hical Society $rote as #ollo$sE *e hold and believe that the revival o# 8ccult ;no$led'e no$ in %ro'ress $ill some day demonstrate that the *estern system re%resents ran'es o# %erce%tions $hich the 4astern 3 at least as e1%ounded in the %a'es o# The Theosophisthas yet to attain.O *henever 8ccult doctrines $ere e1%ounded in the %a'es o# The Theosophist, care $as taken each time to declare a sub6ect incom%lete $hen the $hole could not be 'iven in its #ullness, and no $riter has ever tried to mislead the reader. "s to the *estern Wran'es o# %erce%tionX concernin' doctrines really 8ccult, the 4astern 8ccultists have been made ac2uainted $ith them #or some time %ast. Thus they are enabled to assert $ith con#idence that the *est may be in %ossession o# Hermetic %hiloso%hy as a s%eculative system o# dialectics, the latter bein' used in the *est admirably $ell, but it lacks entirely the kno$led'e o# 8ccultism. The 'enuine 4astern 8ccultist kee%s silent and unkno$n, never %ublishes $hat he kno$s, and rarely even s%eaks o# it, as he kno$s too $ell the %enalty o# indiscretion.P The $riter is not the only %erson labourin' under this erroneous im%ression. Areater ;abalists than he had said the same in the Gnited States. This only %roves that the kno$led'e %ossessed by *estern 8ccultists o# the true Philoso%hy, and the Wran'es o# %erce%tionsX and thou'ht o# the 4astern doctrines, is very su%er#icial. This assertion $ill be easily demonstrated by 'ivin' a #e$ instances, institutin' com%arisons bet$een the t$o inter%retations o# one and the same doctrine333the Hermetic Gniversal Doctrine. &t is the more needed since, $ere $e to ne'lect brin'in' #or$ard such com%arisons, our $ork $ould be le#t incom%lete. Primor+ial 5atter1 MPa$e 663N *e may take the late li%has DOvi, ri'htly re#erred to by another *estern )ystic, )r. ;enneth )acken9ie, as Wone o# the 'reatest re%resentatives o# modern 8ccult Philoso%hy,X O See The ;o$al 'asonic #$clopaedia,art. WSe%her Het9irah.XP as %resumably the best and most learned e1%ounder o# the 7haldaean >a(alah, and com%are his teachin' $ith that o# 4astern 8ccultists. &n his un%ublished manuscri%ts and letters, lent to us by a Theoso%hist, $ho $as #or #i#teen years his %u%il, $e had ho%ed to #ind that $hich he $as un$illin' to %ublish. *hat $e do #ind, ho$ever, disa%%oints us 'reatly. *e $ill take these teachin's, then, as containin' the essence o# *estern or ;abalistic 8ccultism, analy9in' and com%arin' them $ith the 4astern inter%retation as $e 'o on. li%has DOvi teaches correctly, thou'h in lan'ua'e rather too rha%sodically rhetorical to be su##iciently clear to the be'inner, that 4ternal li#e is )otion e2uilibrated by the alternate mani#estations o# #orce. But $hy does he not add that this %er%etual motion is inde%endent o# the mani#ested @orces at $orkK He saysE
Pa'e 181

7haos is the Tohu3vah3bohu o# %er%etual motion and the sum total o# %rimordial matter( and he #ails to add that )atter is W%rimordialX only at the be'innin' o# every ne$ reconstruction o# the GniverseE matter in a(scondito, as it is called by the "lchemists, is eternal, indestructible, $ithout be'innin' or end. &t is re'arded by 4astern 8ccultists as the eternal :oot o# all, the )ila%rakriti o# the VedFntin, and the SvabhFvat o# the Buddhist( the Divine 4ssence, in short, or Substance( the radiations #rom This are %eriodically a''re'ated into 'raduated #orms, #rom %ure S%irit to 'ross )atter( the :oot, or S%ace, is in its abstract %resence the Deity &tsel#, the &ne##able and Gnkno$n 8ne 7ause. "in3Su%h $ith him also is the Boundless, the in#inite and 8ne Gnity, secondless and causeless as Parabrahman. "in3Su%h is the indivisible %oint, and there#ore, as Wbein' every$here and no$here,X is the absolute "ll. &t is also WDarknessX because it is absolute Di'ht, and the :oot o# the seven #undamental 7osmic Princi%les. ?et li%has DOvi, by sim%ly statin' that WDarkness $as u%on the #ace o# the 4arth,X #ails to sho$ =a> that WDarknessX in this sense is Deity &tsel#, and he is MPa$e 664N there#ore $ithholdin' the only %hiloso%hical solution o# this %roblem #or the human mind( and =b> he allo$s the un$ary student to believe that by W4arthX our o$n little 'lobean atom in the Gniverseis meant. &n short, this teachin' does not embrace the 8ccult 7osmo'ony, but deals sim%ly $ith 8ccult Aeolo'y and the #ormation o# our cosmic s%eck. This is #urther sho$n by his makin' a resume o# the Se%hirothal Tree in this $iseE Aod is harmony, the astronomy o# Po$ers and Gnity outside o# the *orld. This seems to su''est =a> that he teaches the e1istence o# an e1tra3cosmic Aod, thus limitin' and conditionin' both the ;osmos and the divine &n#inity and 8mni%resence $hich cannot be e1traneous to or outside o# one sin'le atom( and =b> that by ski%%in' the $hole o# the %re3cosmic %eriodthe mani#ested ;osmos here bein' meant the very root o# 8ccult teachin' he e1%lains only the ;abalistic meanin' o# the dead3letter o# the Bi(le and 3enesis, leavin' its s%irit and essence untouched. Surely the Wran'es o# %erce%tionX o# the *estern mind $ill not be 'reatly enlar'ed by such a limited teachin'. Havin' said a #e$ $ords on Tohu3vah3bohuthe meanin' o# $hich *ords$orth rendered 'ra%hically as Whi''ledy3%i''ledyXand havin' e1%lained that this term denoted 7osmos, he teaches thatE "bove the dark abyss O 7haosP $ere the *aters . . . . the earth Ola terreXP $as Tohu3vah3bohu, i.e., in con#usion, and darkness covered the #ace o# the Dee%, and vehement Breath moved on the *aters $hen the S%irit e1claimed OKP, WDet there be li'ht,X and there $as li'ht. Thus the earth Oour 'lobe, o# courseP $as in a state o# cataclysm( thic* va%ours veiled the immensity o# the sky, the earth $as covered $ith $aters and a violent $ind $as a'itatin' this dark ocean, $hen at a 'iven moment the e2uilibrium revealed itsel# and li'ht rea%%eared( the letters that com%ose the Hebre$ $ord WBereshithX =the #irst $ord o# 3enesis> are WBeth,X the binary, the verb mani#ested by the act, a feminine letter( then W:esch,X the Verbum and Di#e, number + , the disc multi%lied by +( and W"le%h,X the s%iritual %rinci%le, the Gnit, a masculine letter. Place these letters in a trian'le and you have the absolute Gnity, that $ithout bein' included into numbers creates the number, the #irst mani#estation, $hich is +, and these t$o united by harmony resultin' #rom the analo'y o# contraries Oo%%ositesP, make &, only. This is $hy Aod is called 4lohim =%lural>. Pa'e 18+

"ll this is very in'enious, but is very %u99lin', besides bein' incorrect. @or o$in' to the #irst sentence, W"bove the dark abyss $ere the *aters,X the @rench ;abalist leads the student a$ay #rom the ri'ht track. This an 4astern 7hela $ill see at a 'lance, and even one o# the %ro#ane may see it. @or i# the Tohu3vah3 bohu is WunderX and the *aters are Wabove,X then these t$o are 2uite distinct #rom each other, and this is not the case. The 9reat Dee, 1MPa$e 66-N This statement is a very im%ortant one, inasmuch as it entirely chan'es the s%irit and nature o# 7osmo'ony, and brin's it do$n to a level $ith e1oteric 3enesis'erha%s it $as so stated $ith an eye to this result. The Tohu3vah3bohu is the WAreat Dee%,X and is identical $ith Wthe *aters o# 7haos,X or the %rimordial Darkness. By statin' the #act other$ise it makes both Wthe Areat Dee%X and the W*atersX$hich cannot be se%arated e1ce%t in the %henomenal $orld 333 limited as to s%ace and conditioned as to their nature. Thus li%has in his desire to conceal the last $ord o# 4soteric Philoso%hy, #ails$hether intentionally or other$ise does not matterto %oint out the #undamental %rinci%le o# the one true 8ccult Philoso%hy, namely, the unity and absolute homo'eneity o# the 8ne 4ternal Divine 4lement, and he makes o# the Deity a male Aod. Then he saysE "bove the *aters $as the %o$er#ul Breath o# the 4lohim Othe creative Dhyan 7hohansP. "bove the Breath a%%eared the Di'ht, and above the Di'ht the *ord . . . that created it. Co$ the #act is 2uite the reverse o# thisE it is the Primeval Di'ht that creates the *ord or Do'os, *ho in His turn creates %hysical li'ht. To %rove and illustrate $hat he says he 'ives the #ollo$in' #i'ureE Co$ any 4astern 8ccultist u%on seein' this $ould not hesitate to %ronounce it a Wle#t handX ma'ic #i'ure. &t is entirely reversed, and it re%resents the third sta'e o# reli'ious thou'ht, that current in Dva%ara ?u'a, $hen the one %rinci%le is already se%arated into male and #emale, and humanity is a%%roachin' the #all into materiality MPa$e 66;N $hich brin's the ;ali ?u'a. " student o# 4astern 8ccultism $ould dra$ it thusE @or the Secret Doctrine teaches us that the reconstruction o# the Gniverse takes %lace in this $iseE "t the %eriods o# ne$ 'eneration, %er%etual )otion becomes Breath( #rom the Breath comes #orth %rimordial Di'ht, throu'h $hose radiance mani#est the 4ternal Thou'ht concealed in darkness, and this becomes the *ord =)antra>. O &n the e1oteric sense, the )antra =or that %sychic #aculty or %o$er that conveys %erce%tion or thou'ht> is the older %ortion o# the +edas, the second %art o# $hich is com%osed o# the Brhmanas. &n 4soteric %hraseolo'y )antra is the *ord made #lesh, or rendered ob6ective, throu'h divine ma'ic.P &t is That =the )antra or *ord> #rom $hich all This = the Gniverse> s%ran' into bein'.
Pa'e 183

@urther on li%has DOvi saysE This O the concealed Deity P radiated a ray into the 4ternal 4ssence O *aters o# S%aceP and, #ructi#yin' thereby the %rimordial 'erm, the 4ssence e1%anded. OThe secret meanin' o# the $ord WBrahmFX is We1%ansion,X Wincrease,X or W'ro$th.XP 'ivin' birth to the Heavenly )an #rom $hose mind $ere born all #orms. The >a(alah states very nearly the same. To learn $hat it really teaches one has to reverse the order in $hich li%has DOvi 'ives it, re%lacin' the $ord Wabove by that o# 5in5 as there cannot surely be any 5above5 or 5under5X in the "bsolute. This is $hat he saysE "bove the $aters the %o$er#ul breath o# the 4lohim( above the Breath the Di'ht( above Di'ht the *ord, or the S%eech that created it. *e see here the s%heres o# evolutionE the soul OKP driven #rom the dark centre =Darkness> to$ard the luminous circum#erence. "t the bottom o# the lo$est circle is the Tohu3vah3bohu, or the chaos $hich %recedes all mani#estation O -aissances]generation P( then the re'ion o# *ater( then Breath( then Di'ht( and, lastly, the *ord.
The "haos o. 9enesis 1 MPa$e 660N The construction o# the above sentences sho$s that the learned "bbO had a decided tendency to anthro%omor%hi9e creation, even thou'h the latter has to be sha%ed out o# %re<1istin' material, as the ,ohar sho$s %lainly enou'h. This is ho$ the W'reatX *estern ;abalist 'ets out o# the di##icultyE he kee%s silent on the #irst sta'e o# evolution and ima'ines a second 7haos. Thus he saysE The Tohu3vah3bohu is the Datin Dimbus, or t$ili'ht o# the mornin' and evenin' o# li#e,O *hy not 'ive at once its theolo'ical meanin', as $e #ind it in *ebsterK *ith the :oman 7atholics it means sim%ly W%ur'atory,X the borderland bet$een heaven and hell =Lim(us patrum and Lim(us infantum>, the one #or all men, $hether 'ood, bad or indi##erentE the other #or the souls o# unba%ti9ed childrenB *ith the ancients it meant sim%ly that $hich in Esoteric Buddhism is called the ;Fma Doka, bet$een Devachan and "vitchi.P &t is in %er%etual motion, O "s 7haos, the eternal 4lement, not as the ;Fma Doka surelyKP it decom%oses continually O " %roo# that by this $ord li%has DOvi means the lo$est re'ion o# the terrestrial "kasha.P and the $ork o# %utre#action accelerates, because the $orld is advancin' to$ards re'eneration O 4vidently he is concerned only $iht our %eriodical $orld, or the terrestrial 'lobe. J .The Tohu3vah3bohu o# the Hebre$s is not e1actly the con#usion o# thin's called 7haos by the Areeks, and $hich is #ound described in the commencement o# the )etamor%hosis o# 8vid( it is somethin' 'reater and more %ro#ound( it is the #oundation o# reli'ion, it is the %hiloso%hical a##irmation o# the immateriality o# Aod. :ather an a##irmation o# the materiality o# a %ersonal Aod. &# a man has to seek his Deity in the Hades o# the ancients#or the Tohu3vah bohu, or the Dimbus o# the Areeks, is the Hall o# Hades then one can $onder no lon'er at the accusations brou'ht #or$ard by the 7hurch a'ainst the W$itchesX and sorcerers Pa'e 18,

versed in *estern ;abalism, that they adored the 'oat )endes, or the devil %ersoni#ied by certain s%ooks and 4lementals. But in #ace o# the task li%has DOvi had set be#ore himsel#that o# reconcilin' He$ish )a'ic $ith :oman ecclesiasticismhe could say nothin' else. Then he e1%lains the #irst sentence in 3enesisE Det us %ut on one side the vul'ar translation o# the sacred te1ts and see $hat is hidden in the #irst cha%ter o# 3enesis. He then 'ives the Hebre$ te1t 2uite correctly, but transliterates itE Bereschith Bara 4loim uth aschamam ouatti aares ouares ayete Tohu3vah3bohu. . . . 8uimas 4loim rai avur ouiai aour. "nd he then e1%lainsE The #irst $ord, WBereschith,X si'ni#ies W'enesis,X a $ord e2uivalent to Wnature.X MPa$e 66@N WThe act o# 'eneration or %roduction,X $e maintain( not Wnature.X He then continuesE The %hase, then, is incorrectly translated in the Bi(le. &t is not Win the be'innin',X #or it should be at the sta'e o# the generating force.O &n the Wrea$akenin'X o# the @orces $ould be more correct.P $hich $ould thus e1clude every idea o# the e47nihilo . . . .as nothing cannot %roduce somethin'. The $ord W4loimX or W4lohimX si'ni#ies the 'eneratin' Po$ers, and such is the 8ccult sense o# the #irst verse . . . . WBereschithX =WnatureX or W'enesisV>, WBaraX =WcreatedV> W4loimX =Wthe #orcesX> W"that3ashamaimX =WheavensX> WouathX and WoarisX =Wthe earthX>( that is to say, WThe 'enerative %otencies created inde#initely =eternally> O "n action $hich is incessant in eternity cannot be called Wcreation(X it is evolution, and the eternally or everbecomin' o# the Areek Philoso%her and the Hindu VedantinE it is the Sat and the one Bein'ness o# Parmenides, or the Bein' identical $ith Thou'ht. Co$ ho$ can the Potencies be said to Wcreate movement, once it is seen movement never had any be'innin', but e1isted in the 4ternityK *hy not say that the rea$akened Potencies trans#erred motion #rom the eternal to the tem%oral %lane o# bein'K Surely this is not 7reation.P those #orces that are the e2uilibrated o%%osites that $e call heaven and earth, meanin' the s%ace and the bodies, the volatile and the #i1ed, the movement and the $ei'ht. Co$ this, i# it be correct, is too va'ue to be understood by any one i'norant o# the ;abalistic teachin'. Cot only are his e1%lanations unsatis#actory and misleadin'in his %ublished $orks they are still $orse but his Hebre$ transliteration is entirely $ron'( it %recludes the student, $ho $ould com%are it #or himsel# $ith the e2uivalent symbols and numerals o# the $ords and letters o# the Hebre$ al%habet, #rom #indin' anythin' o# that he mi'ht have #ound $ere the $ords correctly s%elt in the @rench transliteration. 7om%ared even $ith e1oteric Hindu 7osmo'ony, the %hiloso%hy $hich li%has DOvi 'ives out as ;abalistic is sim%ly mystical :oman 7atholicism ada%ted to the 7hristian >a(alah. His /istoire de la 'agie sho$s it %lainly, and reveals also his ob6ect, $hich he does not even care to conceal. @or, $hile statin' $ith his 7hurch, that
Pa'e 18-

The 7hristian reli'ion has im%osed silence on the lyin' oracles o# the Aentiles and %ut an end to the %resti'e o# the #alse 'ods, O /istoire de la 'agie. &nt., %.1.P he %romises to %rove in his $ork that the real Sanctum :e'num, the 'reat )a'ic "rt, is in that Star o# Bethlehem $hich led the three )a'i to adore the Savior o# this *orld. He saysE *e $ill %rove that the study o# the sacred Penta'ram had to lead all the )a'i to kno$ the ne$ name $hich should be raised above all names, and be#ore $hich every bein' ca%able o# $orshi% has to bend his knees. O /istoire de la 'agic. &nt., %.+.P The Bible o. Humanity 1 MPa$e 662N This sho$s that DOviVs >a(alah is mystic 7hristianity, and not 8ccultism( #or 8ccultism is universal and kno$s no di##erence bet$een the WSavioursX =or 'reat "vatFras> o# the several old nations. li%has DOvi $as not an e1ce%tion in %reachin' 7hristianity under a dis'uise o# ;abalism. He $as undeniably Wthe 'reatest re%resentative o# modern 8ccult Philoso%hy,X as it is studied in :oman 7atholic countries 'enerally, $here it is #itted to the %reconce%tions o# 7hristian students. But he never tau'ht the real universal >a(alah, and least o# all did he teach 4astern 8ccultism. Det the student com%are the 4astern and *estern teachin', and see $hether the %hiloso%hy o# the Upanishads@ has yet to attain the ran'es o# %erce%tionX o# this *estern system. 4veryone has the ri'ht to de#end the system he %re#ers, but in doin' this, there is no need to thro$ slurs u%on the system o# oneVs brother. &n vie$ o# the 'reat resemblance bet$een many o# the #undamental WtruthsX o# 7hristianity and the WmythsX o# BrFhmanism, there have been serious attem%ts made lately to %rove that the Bhagavad 3ita and most o# the Brhamanas and the Purnas are o# a #ar later date than the )osaic Books and even than the 3ospels. But $ere it %ossible that an en#orced success should be obtained in this direction, such ar'ument cannot achieve its ob6ect, since the ;ig +eda remains. Brou'ht do$n to the most modern limits o# the a'e assi'ned to it, its date cannot be made to overla% that o# the Pentateuch, $hich is admittedly later. The 8rientalists kno$ $ell that they cannot make a$ay $ith the landmarks, #ollo$ed by all subse2uent reli'ions, set u% in that WBible o# HumanityX called the ;ig +eda. &t is there that at the very da$n o# intellectual humanity $ere laid the #oundation3stones o# all the #aiths and creeds, o# every #ane and church built #rom #irst to last( and they are still there. Gniversal Wmyths,X %ersoni#ications o# Po$ers divine and cosmic, %rimary and secondary, and historical %ersona'es o# all the no$3e1istin' as $ell as o# e1tinct reli'ions are to be #ound in the seven chie# Deities and their 33 , , correlations o# the ;ig +eda, and those Seven, $ith the odd millions, are the :ays o# the one boundless Gnity. But to TH&S can never be o##ered %ro#ane $orshi%. &t can only be the Wob6ect o# the most abstract meditation, $hich Hindus %ractice in order to obtain absor%tion in it.X "t the be'innin' o# every Wda$nX o# W7reation,X eternal Di'ht$hich is darknessassumes the as%ect o# so3called 7haosX chaos to the human intellect( the eternal :oot to the su%erhuman or s%iritual sense. W8siris is a black Aod.X These $ere the $ords %ronounced at Wlo$ breathX at &nitiation in 4'y%t, because 8siris Coumenon is darkness to the mortal. &n this 7haos are #ormed the W*aters,X )other &sis, "diti, etc. They are the W*aters o# Di#e,X in $hich %rimordial 'erms are createdor rather rea$akened by the %rimordial Di'ht. &t is Purushottama, or the Divine S%irit, $hich in its ca%acity o# CFrFyna, the
MPa$e 638N
Pa'e 18.

)over on the *aters o# S%ace, #ructi#ies and in#uses the Breath o# li#e into that 'erm $hich becomes the WAolden )undane 4'',X in $hich the male BrahmF is created( O The Vaishnavas, $ho re'ard Vishnu as the Su%reme Aod and the #ashioner o# the Gniverse, claim that BrahmF s%ran' #rom the navel o# Vishnu, the Wim%erishable,X or rather #rom the lotus that 're$ #rom it. But the $ord WnavelX here means the 7entral %oint, the mathematical symbol o# in#initude, or Parabrahman, the 8ne and the Secondless.P and #rom this the #irst Pra6a%Fti, the Dord o# Bein's, emer'es, and becomes the %ro'enitor o# mankind. "nd thou'h it is not he, but the "bsolute, that is said to contain the Gniverse in &tsel#, yet it is the duty o# the male BrahmF to mani#est it in a visible #orm. Hence he has to be connected $ith the %rocreation o# s%ecies, and assumes, like Hehovah and other male Aods in subse2uent anthro%omor%hism, a %hallic symbol. "t best every such male Aod, the W@atherX o# all, becomes the W"rchety%al )an.X Bet$een him and the &n#inite Deity stretches an abyss. &n the theistic reli'ions o# %ersonal Aods the latter are de'raded #rom abstract @orces into %hysical %otencies. The *ater o# Di#ethe WDee%X o# )other Catureis vie$ed in its terrestrial as%ect in anthro%omor%hic reli'ions. Behold, ho$ holy it has become by theolo'ical ma'icB &t is held sacred and is dei#ied no$ as o# old in almost every reli'ion. But i# 7hristians use it as a means o# s%iritual %uri#ication in ba%tism and %rayer( i# Hindus %ay reverence to their sacred streams, tanks and rivers( i# PFrsi, )ahommedan and 7hristian alike believe in its e##icacy, surely that element must have some 'reat and 8ccult si'ni#icance. &n 8ccultism it stands #or the @i#th Princi%le o# ;osmos, in the lo$er se%tenaryE #or the $hole visible Gniverse $as built by *ater, say the ;abalists $ho kno$ the di##erence bet$een the t$o $aters the W*aters o# Di#eX and those o# Salvationso con#used to'ether in do'matic reli'ions. The W;in'3PreacherX says o# himsel#E &, the Preacher, $as kin' over &srael in Herusalem, and & 'ave my heart to seek and search out by $isdom concernin' all things that are done under heaven. O Ecclesiastes. i. 1+. 13.P S%eakin' o# the 'reat $ork and 'lory o# the 4lohim O &t is %robably needless to say here $hat everyone kno$s. The translation o# the Protestant Bi(le is not a $ord #or $ord renderin' o# the earlier Areek and Datin Bi(lesE the sense is very o#ten dis#i'ured, and WAodX is %ut $here WHahveX and W4lohimX stand.P uni#ied into the WDord AodX in the 4n'lish Bi(le, $hose 'arment, he tells us, is li'ht and heaven the curtainhe re#ers to the builder "haos is Theos or *osmos MPa$e 63)N
*ho layeth the beams o# his chambers in the $aters,O Psalms. civ. +.3.P
that is, the divine Host o# the Se%hiroth, $ho have constructed the Gniverse out o# the Dee%, the *aters o# 7haos. )oses and Thales $ere ri'ht in sayin' that only earth and $ater can brin' #orth a livin' Soul, $ater bein' on this %lane the %rinci%le o# all thin's. )oses $as an &nitiate, Thales a Philoso%her 3 i.e., a Scientist, #or the $ords $ere synonymous in his day. The secret meanin' o# this is that $ater and earth stand in the )osaic Books #or the %rima materia and the creative =#eminine> Princi%le on our %lane. &n 4'y%t 8siris $as @ire, and &sis $as the 4arth or its synonym *ater( the t$o o%%osin' elements6ust because o# their o%%osite %ro%ertiesbein' necessary to each other #or a common ob6ect( that o# %rocreation. The earth needs solar heat and rain to make her thro$ out her 'erms. But these %rocreative %ro%erties o# @ire and *ater, or S%irit and )atter, are symbols but o# %hysical 'eneration. *hile the He$ish ;abalists symboli9ed these elements only in their a%%lication to mani#ested thin's, and reverenced them as the emblems #or the %roduction o# terrestrial Pa'e 18/

li#e, the 4astern Philoso%hy noticed them only as an illusive emanation #rom their s%iritual %rototy%es, and no unclean or unholy thou'ht marred its 4soteric reli'ious symbolo'y. 7haos, as sho$n else$here, is Theos, $hich becomes ;osmosE it is S%ace, the container o# everythin' in the Gniverse. "s 8ccult Teachin's assert, it is called by the 7haldaeans, 4'y%tians, and every other nation Tohu3vah3bohu, or 7haos, 7on#usion, because S%ace is the 'reat storehouse o# 7reation, $hence %roceed not #orms alone, but also ideas, $hich could receive their e1%ression only throu'h the Do'os, the *ord, Verbum, or Sound. The num(ers E, J, C, M are the successive emanations from 'other [Space] as she forms running do)n)ard her garment, spreading it upon the seven steps of #reation. O To avoid misunderstandin' o# the $ord WcreationX so o#ten used by us, the remarks o# the author o# Through the 3ates of 3old may be 2uoted o$in' to their clearness and sim%licity. WThe $ords Lto createV are o#ten understood by the ordinary mind to convey the idea o# evolvin' somethin' out o# nothin'. This is clearly not its meanin'. *e are mentally obli'ed to %rovide our 7reator $ith chaos #rom $hich to %roduce the $orlds. The tiller o# the soil, $ho is the ty%ical %roducer o# social li#e, must have his materialE his earth, his sky, rain and sun, and the seeds to %lace $ithin the earth. 8ut o# nothin' he can %roduce nothin'. 8ut o# a void nature cannot ariseE there is that material beyond, behind, or $ithin, #rom $hich she is sha%ed by our desire #or a Gniverse.X =P./+> P The roller returns upon itself, as one end Noins the other MPa$e 636N in infinitude, and the num(ers M, C, and J are displa$ed, as it is the onl$ side of the veil that )e can perceive, the first num(er (eing lost in its inaccessi(le solitude. . . . .6ather, )hich is Boundless Time, generates 'other, )hich is infinite Space, in Eternit$H and 'other generates 6ather in 'anvantaras, )hich are divisions of durations, that Da$ )hen that )orld (ecomes one ocean. Then the 'other (ecomes -r [5aters ]the 3reat Deep] for -ara [ the Supreme Spirit ] to rest]or move]upon, )hen, it is said, that E, J, C, M descend and a(ide in the )orld of the unseen, )hile the M, C, J, (ecome the limits in the visi(le )orld to deal )ith the manifestations of 6ather [Time]. O 7ommentary on Stan9a i1. on 7ycles.P This relates to the )ahFyu'as $hich in #i'ures become ,3+, and $ith the addition o# nou'hts, ,,3+ . .
Co$ it is sur%assin'ly stran'e, i# it be a mere coincidence, that the numerical value o# Tohu3vah3bohu, or W7haosX in the Bi(le$hich 7haos, o# course, is the W)otherX Dee%, or the *aters o# S%aceshould yield the same #i'ures. @or this is $hat is #ound in a ;abalist manuscri%tE &t is said o# the Heavens and the 4arth in the second verse o# 3enesis that they $ere W7haos and 7on#usionXthat is, they $ere WTohu3vah3bohu(X Wand dar*ness $as u%on the #ace o# the dee%.X i.e., Wthe %er#ect material out o# $hich construction $as to be made lacked or'ani9ation.X The order o# the di'its o# these $ords as they standi.e., O 8r, read #rom ri'ht to le#t, the letters and their corres%ondin' numerals stand thusE Wt,X ,E Wh.X -E Wbh,X +E Wv,X .E WvX .E Wh,X -E W XvX or W$,X .E $hich yields Wthuvbhu,X ,-..+-., or WTohu3vah3bohu.XP the letters rendered by their numerical valueis .,-+.,.-, and +,38.. By art s%eech these are key3 $orkin' numbers loosely shu##led to'ether, the 'erms and keys o# construction, but to be reco'ni9ed, one by one, as used and re2uired. They #ollo$ symmetrically in the $ork as immediately #ollo$in' the #irst sentence o# 'rand enunciationE W&n :ash develo%ed itsel# Aods, Pa'e 188

the heavens and the earth.X
)ulti%ly the numbers o# the letters o# WTohu3vah3bohuX to'ether continuously #rom ri'ht to le#t, %lacin' the consecutive sin'le %roducts as $e 'o, and $e $ill have the #ollo$in' series o# values, vi2., =a> 3 , . , 3. , +,1. , 1 ,8 , ,3,+ , or as by the characteri9in' di'its( 3, ., 3., +1., 1 8, and ,3+( =b> + , 1+ , /+ , 1,,, , /,+ , or +, 1+, /+, 1,,, /+, ,3+, the series closin' in ,3+, one o# the most #amous numbers o# anti2uity, and $hich, thou'h obscured, cro%s out in the chronolo'y u% to the @lood. O )r. :alston SkinnerVs )SS.P ne Hun+re+ an+ Ei$ht 1 M Pa$e 633N This sho$s that the Hebre$ usa'e o# %lay u%on the numbers must have come to the He$s #rom &ndia. "s $e have seen, the #inal series yields, besides many another combination, the #i'ures 1 8 and 1 8the number o# the names o# Vishnu, $hence the 1 8 'rains o# the ?o'iVs rosaryand close $ith ,3+, the truly W#amousX number in &ndian and 7haldaean anti2uity, a%%earin' in the cycle o# ,,3+ , years in the #ormer, and in the ,3+, years, the duration o# the 7haldaean divine dynasties.
Pa'e 180
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRV% The %+ols an+ the Tera,him
TH4 meanin' o# the W#airy3taleX told by the 7haldaean gi3TFmy is easily understood. His modus operandi $ith the Widol o# the moonX $as that o# all the Semites , be#ore Terah, "brahamVs #ather made ima'esthe Tera%him, called a#ter himor the Wchosen %eo%leX o# &srael ceased divinin' by them. These tera%him $ere 6ust as much WidolsX as in any %a'an ima'e or statue. O That the tera%him $as a statue, and no small article either, is sho$n in Samuel 1i1., $here )ichal takes a tera%him =Wima'e,X as it is translated> and %uts it in bed to re%resent David, her husband, $ho ran a$ay #rom Saul =see verse 13, et se".> &t $as thus o# the si9e and sha%e o# a human #i'urea statue or real idol.P The in6unction WThou shalt not bo$ to a 'raven ima'e,X or tera%him, must have either come at a later date, or have been disre'arded, since the bo$in'3do$n to and the divinin' by the tera%him seems to have been so orthodo1 and 'eneral that the WDordX actually threatens the &sraelites, throu'h Hosea, to de%rive them o# their tera%him.
MPa$e 634N
@or the children o# &srael shall abide many days $ithout a kin', . . . $ithout a sacri#ice, and $ithout an ima'e. )at9ebah, or statue, or %illar, is e1%lained in the Bi(le to mean W$ithout an e%hod and $ithout tera%him.X O 0p.cit., iii..,.P @ather ;ircher su%%orts very stron'ly the idea that the statue o# the 4'y%tian Sera%is $as identical in every $ay $ith those o# the sera%him, or tera%him, in the tem%le o# Solomon. Says Douis de DieuE They $ere, %erha%s, ima'es o# an'els, or statues dedicated to the an'els, the %resence o# one o# these s%irits bein' thus attracted into a tera%him and ans$erin' the in2uirers OconsultantsPS and even in this hy%othesis the $ord Wtera%himX $ould become the e2uivalent o# Wsera%himX by chan'in' the WtX into WsX in the manner o# the Syrians. O Douis de Dieu, 3enesis, PP&. 10. See de )irville, iii.+-/.P Divinin$ By Tera,him 1 MPa$e 63-N *hat says the SeptuagintY The tera%him are translated successively by ]èZ[\#orms in someoneVs likeness( eidolon, an Wastral body(X a[Rfd\ the scul%tured( Y]bTd\o`\ scul%tures in the sense o# containin' somethin' hidden, or rece%tacles( o_[TRU. mani#estations(\[_o]`\U. truths or realities(QchoZQ\d\. or oZd`cQTÙ.luminous, shinin' likenesses. The latter e1%ression sho$s %lainly $hat the tera%him $ere. The +ulgate translates the term by Wannuntientes,X the Wmessen'ers $ho announce,X and it thus becomes certain that the tera%him $ere the oracles. They $ere the animated statues, the Aods $ho revealed themselves to the masses throu'h the &nitiated Priests and "de%ts in the 4'y%tian, 7haldaean, Areek, and other tem%les. "s to the $ay o# divinin', or learnin' oneVs #ate, and o# bein' instructed by the tera%him, O WThe tera%him o# "bramVs #ather, Terah, the Lmaker o# ima'es,V $ere the ;abeiri Aods, and $e see them $orshi%%ed by )icah, by the Danites, and others. =.udges, 1vii., 1viii, etc> Tera%him $ere identical $ith sera%him, and these $ere ser%ent ima'es, the ori'in o# $hich is in the Sanskrit LSar%aV =the Lser%entV> a symbol sacred to all the deities as a symbol o# immortality. ;iyun, or the Aod ;ivan, $orshi%%ed by the Hebre$s in the Pa'e 10

$ilderness, is Shiva, the Hindu Saturn. =The Mendic LhV is LsV in &ndia( thus, LHa%taV is LSa%taEV LHinduV is LSindhaya.V =". *ilder>. WThe WsX continually so#tens to WhX #rom Areece to 7alcutta, #rom the 7aucasus to 4'y%t,V says Dunla%. There#ore the letters LkV Lh,V and LsV are interchan'eable. The Areek story sho$s that Dardanus, the "rcadian, havin' received them as a do$ry, carried them to Samothrace, and thence to TroyE and they $ere $orshi%%ed lon' be#ore the days o# 'lory o# Tyre or Sidon, thou'h the #ormer had been built +/. B.7. @rom $here did Dardanus derive themKX Isis Unveiled. 1. -/ .P it is e1%lained 2uite %lainly by )aimonides and Seldenus. The #ormer saysE The $orshi%%ers o# the tera%him claimed that the li'ht o# the %rinci%al stars O%lanetsP, %enetratin' into and #illin' the carved statue throu'h and throu'h, the an'elic virtue Oo# the re'ents, or animatin' %rinci%le in the %lanetsP conversed $ith them, teachin' them many most use#ul arts and sciences. O )aimon. 'ore -evochim, &&&. 111.P &n his turn Seldenus e1%lains the same, addin' that the tera%him O Those dedicated to the sun $ere made in 'old, and those to the moon in silver.J $ere built and #ashioned in accordance $ith the %osition o# their res%ective %lanets, each o# the tera%him bein' consecrated to a s%ecial Wstar3an'el,X those that the Areeks called stoichae, as also accordin' to #i'ures located in the sky and called the Wtutelary AodsXE Those $ho traced out the cdT`^]`\. $ere called cdT`^]`ZQ\d`YT`.O or the diviners by the %lanetsP and the cdT`^]`\.O De Diis S$riis, Teraph, 11. Syat. %.31.P "mmianus )arcellinus states that the ancient divinations $ere al$ays MPa$e 63;N accom%lished $ith the hel% o# the Ws%iritsX o# the elements =s%iritus elementorum>, or as they $ere called in Areek _b]bQ\d\ dZb TdT`^]`Zb. Co$ the latter are not the Ws%iritsX o# the stars =%lanets>, nor are they divine Bein's( they are sim%ly the creatures inhabitin' their res%ective elements, called by the ;abalists elementary s%irits, and by the Theoso%hists elementals. O Those that the ;abalists call elementar$ s%irits are syl%hs, 'nomes, undines and salamanders, nature3s%irits, in short. The s%irits o# the an'els #ormed a distinct class.P @ather ;ircher, the Hesuit, tells the readerE 4very 'od had such instruments o# divination to s%eak throu'h. 4ach had his s%eciality. Sera%is 'ave instruction on a'riculture( "nubis tau'ht sciences( Horus advised u%on %sychic and s%iritual matters( &sis $as consulted on the risin' o# the Cile, and so on. O 0Edipus. ii. ,,, P. This historical #act, #urnished by one o# the ablest and most erudite amon' the Hesuits, is un#ortunate #or the %resti'e o# the WDord Aod o# &sraelX $ith re'ard to his claims to %riority and to his bein' the one livin' Aod. Hehovah, on the admission o# the 0ld Testament itsel#, conversed $ith his elect in no other $ay, and this %laces him on a %ar $ith every other Pa'an Aod, even o# the in#erior classes. &n .udges, 1vii., $e read o# )icah havin' an e%hod and a tera%him #abricated, and consecratin' them to Hehovah =see the Septuagint and the +ulgate>( these ob6ects $ere made by a #ounder #rom the t$o hundred shekels o# silver 'iven to him by his mother. True, ;in' HamesV WHoly BibleX e1%lains this little bit o# idolatry by sayin'E &n those days there $as no kin' in &srael, but every man did that $hich $as ri'ht in his o$n eyes. Pa'e 101

?et the act must have been orthodo1, since )icah, a#ter hirin' a %riest, a diviner, #or his e%hod and tera%him, declaresE WCo$ kno$ & that the Dord $ill do me 'ood.X "nd i# )icahVs act$ho Had an house o# Aods, and made an e%hod and tera%him and consecrated one o# his sons to their service, as also to that o# the W'raven ima'eX dedicated Wunto the DordX by his motherno$ seems %re6udicial, it $as not so in those days o# one reli'ion and one li%. Ho$ can the Datin 7hurch blame the act, since ;ircher, one o# her best $riters, calls the tera%him Wthe holy instruments o# %rimitive revelations(X since 3enesis sho$s us :ebecca 'oin' W to en2uire o# the Dord,X O 0p. cit., 11v.++ et se".P and the Dord ans$erin' her =certainly throu'h his tera%him>, and deliverin' to her several %ro%heciesK ?ehovah an+ Tera,him 1 MPa$e 630N "nd i# this be not su##icient, there is Saul, $ho de%lores the silence o# the e%hod, O The e%hod $as a linen 'arment $orn by the hi'h %riest, but as the thummim $as attached to it the entire %ara%hernalia o# divination $as o#ten com%rised in that sin'le $ord, e%hod. See & Sam., 11viii. ., and 111. /. 8.P and David $ho consults the thummim, and receives oral advice #rom the Dord as to the best $ay o# killin' his enemies. The thumim and urim, ho$everthe ob6ect in our days o# so much con6ecture and s%eculation $as not an invention o# the He$s, nor had it ori'inated $ith them, des%ite the minute instruction 'iven about it by Hehovah to )oses. @or the %riest3hiero%hant o# the 4'y%tian tem%les $ore a breast%late o# %recious stones, in every $ay similar to that o# the hi'h %riest o# the &sraelites. The hi'h3%riests o# 4'y%t $ore sus%ended on their necks an ima'e o# sa%hire, called Truth, the mani#estation o# truth becomin' evident in it. Seldenus is not the only 7hristian $riter $ho assimilates the He$ish to the Pa'an tera%him, and e1%ressed a conviction that the #ormer had borro$ed them #rom the 4'y%tians. )oreover, $e are told by D}llin'er, a %reeminently :oman 7atholic $riterE The tera%him $ere used and remained in many He$ish #amilies to the days o# Hosiah. OPaganism and .udaism, iv. & 0/P. "s to the %ersonal o%inion o# D}llin'er, a %a%ist, and o# Seldenus, a Protestantboth o# $hom trace Hehovah in the tera%him o# the He$s and Wevil s%iritsX in those o# the Pa'ansit is the usual one3sided 6ud'ment o# odium theologicum and sectarianism. Seldenus is ri'ht, ho$ever, in ar'uin' that in the days o# old, all such modes o# communication had been %rimarily established #or %ur%oses o# divine and an'elic communications only. But The holy S%irit Os%irits, ratherP s%ake OnotP to the children o# &srael OaloneP by urim and thummim, $hile the tabernacle remained, as Dr. ". 7ruden $ould have %eo%le believe. Cor had the He$s alone need o# a WtabernacleX #or such a kind o# theo%hanic, or divine communication( #or no Bath3;ol =or WDau'hter o# the divine VoiceX>, called thummim, could be heard $hether by He$, Pa'an, or 7hristian, $ere there not a #it tabernacle #or it. The Pa'e 10+

WtabernacleX $as sim%ly the archaic tele%hone o# those days o# )a'ic $hen 8ccult %o$ers $ere ac2uired by &nitiation, 6ust as they are no$. The nineteenth century MPa$e 63@N has re%laced $ith an electric tele%hone the WtabernacleX o# s%eci#ied metals, $ood, and s%ecial arran'ements, and has natural mediums instead o# hi'h %riests and hiero%hants. *hy should %eo%le $onder, then, that instead o# reachin' Planetary S%irits and Aods, believers should no$ communicate $ith no 'reater bein's than elementals and animated shells 3 the demons o# Por%hyryK *ho these $ere, he tells us candidly in his $ork 0n the 3ood and Bad DemonsE They $hose ambition is to be taken #or Aods, and $hose leader demands to be reco'ni9ed as the Su%reme Aod. )most decidedlyand it is not the Theoso%hists $ho $ill ever deny the #actthere are 'ood as $ell as bad s%irits, bene#icent and malevolent WAodsX in all a'es. The $hole trouble $as, and still is, to kno$ $hich is $hich. "nd this, $e maintain, the 7hristian 7hurch kno$s no more than her %ro#ane #lock. &# anythin' %roves this, it is, most decidedly, the numberless theolo'ical blunders made in this direction. &t is idle to call the Aods o# the heathen Wdevils,X and then to co%y their symbols in such a servile manner, en#orcin' the distinction bet$een the 'ood and the bad $ith no $ei'htier %roo# than that they are res%ectively 7hristian and Pa'an. The %lanetsthe elements o# the Modiachave not #i'ured only at Helio%olis as the t$elve stones called the Wmysteries o# the elementsX =elementorum arcana>. 8n the authority o# many an orthodo1 7hristian $riter they $ere #ound also in SolomonVs tem%le, and may be seen to this day in several old &talian churches, and even in Cotre Dame o# Paris. 8ne $ould really say that the $arnin' in 7lementVs Stromateis has been 'iven in vain, thou'h he is su%%osed to 2uote $ords %ronounced by St. Peter. He saysE Do not adore Aod as the He$s do, $ho think they are the only ones to kno$ Deity and #ail to %erceive that, instead o# Aod, they are $orshi%%in' an'els, the lunar months, and the moon. O0p cit.,&. vi. -.P *ho a#ter readin' the above can #ail to #eel sur%rise that, not$ithstandin' such understandin' o# the He$ish mistake, the 7hristians are still $orshi%%in' the He$ish Hehovah, the S%irit $ho s%oke throu'h his tera%himB That this is so, and that Hehovah $as sim%ly the Wtutelary 'enius,X or s%irit, o# the %eo%le o# &srael 3 only one o# the %neuma ton stoicheion =or W'reat s%irits o# the elementsX>, not even a hi'h WPlanetaryXis demonstrated on the authority o# St. Paul and o# 7lemens "le1andrinus, i# the $ords they use have any meanin'. %+ol o. the 5oon 1 MPa$e 632> *ith the latter, the $ord cdT`^]`\ si'ni#ies not only elements, but also Aenerative cosmolo'ical %rinci%les, and notably the si'ns Oor constellationsP o# the Modiac, o# the months, days, the sun and the moon. ODiscourse to the 3entiles, %. &,..P The e1%ression is used by "ristotle in the same sense. He says, dZb \cdhZb cdT`^]`\.ODe 3ener., &&&. iv.P $hile Dio'enes Daertius calls eZe]Y\ cdT`^]`\. the t$elve si'ns o# the Modiac. OSee #osmos, by )Ona'e, &., vi., % 1 1.P Co$ havin' the %ositive evidence o# "mmianus )arcellinus to the e##ect that Pa'e 103

"ncient divination $as al$ays accom%anied $ith the hel% o# the s%irits o# the elements, or the same fb]\Q\d\ dZb cdT`^]`Zb., and seein' in the Bi(le numerous %assa'es that =a> the &sraelites, includin' Saul and David, resorted to the same divination, and used the same means( and =b> that it $as their WDordXnamely, Hehovah$ho ans$ered them, $hat else can $e believe Hehovah to be than a Ws%iritus elementorumXK Hence one sees no 'reat di##erence bet$een the Widol o# the moonXthe 7haldaean tera%him throu'h $hich s%oke Saturnand the idol or urim and thummim, the or'an o# Hehovah. 8ccult rites, scienti#ic at the be'innin'and #ormin' the most solemn and sacred o# scienceshave #allen throu'h the de'eneration o# mankind into Sorcery, no$ called Wsu%erstition.X "s Dio'enes e1%lains in his /istor$E The ;aldhi, havin' made lon' observations on the %lanets and kno$in' better than anyone else the meanin' o# their motions and their in#luences, %redict to %eo%le their #uturity. They re'ard their doctrine o# the five 'reat orbs$hich they call inter%reters, and $e, %lanetsas the most im%ortant. "nd thou'h they alle'e that it is the sun that #urnishes them $ith most o# the %redictions #or 'reat #orthcomin' events, yet they $orshi% more %articularly Saturn. Such %redictions made to a number o# kin's, es%ecially to "le1ander, "nti'onus, Seleucus, Cicanor, etc., . . . have been so marvellously realised that %eo%le $ere struck $ith admiration. O0p #it., & .ii.P &t #ollo$s #rom the above that the declaration made by gi3tFmy, the 7haldean "de%tto the e##ect that all that he means to im%art in his $ork to the %ro#ane had been told by Saturn to the moon, by the latter to her idol, and by that idol, or tera%him, to himsel#, the scribeno more im%lied idolatry than did the %ractice o# the same method by ;in' MPa$e 648N David. 8ne #ails to %erceive in it, there#ore, either an a%ocry%ha or a W#airy3tale.X The above3named 7haldaean &nitiate lived at a %eriod #ar anterior to that ascribed to )oses, in $hose day the Sacred Science o# the sanctuary $as still in a #lourishin' condition. &t be'an to decline only $hen such sco##ers as Ducian had been admitted, and the %earls o# the 8ccult Science had been too o#ten thro$n to the hun'ry do's o# criticism and i'norance.
Pa'e 10,
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRV%% E$y,tian 5a$ic
@4* o# our students o# 8ccultism have had the o%%ortunity o# e1aminin' 4'y%tian %a%yri those livin', or rather re3arisen $itnesses that )a'ic, 'ood and bad, $as %ractised many thousands o# years back into the ni'ht o# time. The use o# the %a%yrus %revailed u% to the ei'hth century o# our era, $hen it $as 'iven u%, and its #abrication #ell into disuse. The most curious o# the e1humed documents $ere immediately %urchased and taken a$ay #rom the country. ?et there are a number o# beauti#ully3 %reserved %a%yri at Bulak, 7airo, thou'h the 'reater number have never been yet %ro%erly read. O WThe characters em%loyed on those %archments,X $rites De )irville, W are sometimes hiero'ly%hics, %laced %er%endicularly, a kind o# lineary tachy'ra%hy =abrid'ed characters>, $here the ima'e is o#ten reduced to a sin'le stroke( at other times %laced in hori9ontal lines( then the hieratic or sacred $ritin', 'oin' #rom ri'ht to le#t as in all Semitic lan'ua'es( lastly, the characters o# the country, used #or o##icial documents, mostly contracts, etc., but $hich since the Ptolemies has been also ado%ted #or the monuments.X Ov.81. 8 . " co%y o# the Harris %a%yrus, translated by 7habas3Pap$rus 'agi"ue 7 may be studied at the British )useum.P
MPa$e 64)N
8thersthose that have been carried a$ay and may be #ound in the museums and %ublic libraries o# 4uro%ehave #ared no better. &n the days o# the Vicomte de :ou'O, some t$enty3#ive years a'o, only a #e$ o# them W$ere t$o3thirds deci%hered(X and amon' those some most interestin' le'ends, inserted %arenthetically and #or %ur%oses o# e1%lainin' royal e1%enses, are in the :e'ister o# the Sacred "ccounts. This may be veri#ied in the so3called WHarrisX and "nastasi collections, and in some %a%yri recently e1humed( one o# these 'ives an account o# a $hole series o# ma'ic #eats %er#ormed be#ore the Pharaohs :amses && and &&&. " curious document, the #irst3mentioned, truly. &t is a %a%yrus o# the #i#teenth century B.7., $ritten durin' the rei'n o# :amses V., the last kin' o# the ei'hteenth dynasty, and is the $ork o# the scribe Thoutmes, $ho notes do$n some o# the events $ith MPa$e 646N re'ard to de#aulters occurrin' on the t$el#th and thirteenth days o# the month o# Pao%hs. The document sho$s that in those days o# WmiraclesX in 4'y%t the ta1%ayers $ere not #ound amon' the livin' alone, but every mummy $as included. "ll and everythin' $as ta1ed( and the ;hou o# the mummy, in de#ault, $as %unished Wby the %riest3e1orciser, $ho de%rived it o# the liberty o# action.X Co$ $hat $as the ;houK Sim%ly the astral body, or the aerial simulacrum o# the cor%se or the mummythat $hich in 7hina is called the Hauen, and in &ndia the Bhit. G%on readin' this %a%yrus today, an 8rientalist is %retty sure to #lin' it aside in dis'ust, attributin' the $hole a##air to the crass su%erstition o# the ancients. Truly %henomenal and ine1%licable must have been the dullness and credulity o# that other$ise hi'hly %hiloso%hical and civili9ed nation i# it could carry on #or so many consecutive a'es, #or thousands o# years, such a system o# mutual dece%tionB " system $hereby the %eo%le $ere deceived by the %riests, the %riests by their ;in'3Hiero%hants, and the latter themselves $ere cheated by the 'hosts, $hich $ere, in their turn, but Wthe #ruits o# hallucination.X The $hole o# anti2uity, #rom )enes to 7leo%atra, #rom )anu to Vikramaditya, #rom 8r%heus do$n to the last :oman au'ur, $ere hysterical, $e are told. This must have been so, i# the $hole $ere not a system o# #raud. Di#e and death $ere 'uided by, and $ere under the s$ay o#, sacred Wcon6urin'.X @or there is hardly a %a%yrus, thou'h it be a sim%le document o# %urchase and sale, a deed belon'in' to daily transactions Pa'e 10-

o# the most ordinary kind, and that has not )a'ic, $hite or black, mi1ed u% in it. &t looks as thou'h the sacred scribes o# the Cile had %ur%osely, and in a %ro%hetic s%irit o# race3hatred, carried out the =to them> most un%ro#itable task o# deceivin' and %u99lin' the 'enerations o# a #uture $hite race o# unbelievers yet unbornB "nyho$, the %a%yri are #ull o# )a'ic, as are like$ise the stelae. *e learn, moreover, that the %a%yrus $as not merely a smooth3sur#aced %archment, a #abric made o# Di'neous matter #rom a shrub, the %ellicles o# $hich su%er%osed one over the other #ormed a kind o# $ritin' %a%er( but that the shrub itsel#, the im%lements and tools #or #abricatin' the %archment etc., $ere all %reviously sub6ected to a %rocess o# ma'ical %re%arationaccordin' to the ordinance o# the Aods, $ho had tau'ht that art, as they had all others, to their Priest3Hiero%hants. There are, ho$ever, some modern 8rientalists $ho seem to have an inklin' o# the true nature o# such thin's, and es%ecially o# the analo'y and the relations that e1ist bet$een the )a'ic o# old and our modern3day %henomena. Evi+ence o. Pa,yri 1 7habas is one o# these, #or he indul'es, in his translation o# the WHarrisX %a%yrus, in the #ollo$in' re#lectionsE
MPa$e 643N
*ithout havin' recourse to the im%osin' ceremonies o# the $and o# Hermes, or to the obscure #ormulae o# an un#athomable mysticism, a mesmeriser in our o$n day $ill, by means o# a #e$ %asses, disturb the or'anic #aculties o# a sub6ect, inculcate the kno$led'e o# a #orei'n lan'ua'e, trans%ort him to a #ar3distant country, or into secret %laces, make him 'uess the thou'hts o# those absent, read in closed letters, etc. . . . The antre o# the modern sybil is a modest3lookin' room, the tri%od has made room #or a small round table, a hat, a %late, a %iece o# #urniture o# the most vul'ar kind( only the latter is even su%erior to the oracle o# anti2uity Iho$ does ). 7habas kno$KP, inasmuch as the latter only s%oke, O "nd $hat o# the W)ene, mene, tekel, u%harsin,X the $ords that Wthe #in'ers o# a manVs hand,X $hose body and arm remained invisible, $rote on the $alls o# Belsha99arVs %alaceK =Daniel. v.> *hat o# the $ritin's o# Simon the )a'ician, and the ma'ic characters on the $alls and in the air o# the cry%ts o# &nitiation, $ithout mentionin' the tables o# stone on $hich the #in'er o# Aod $rote the commandmentsK Bet$een the $ritin' o# one Aod and other Aods the di##erence, i# any, lies only in their res%ective natures( and i# the tree is to be kno$n by its #ruits, then %re#erence $ould have to be 'iven al$ays to the Pa'an Aods. &t is the immortal WTo be or not to be.X 4ither all o# them are 3 or at any rate, may be 3 true, or all are surely %ious #rauds and the result o# credulity.P $hile the oracle o# our day $rites its ans$ers. "t the command o# the medium the s%irits o# the dead descend to make the #urniture creak, and the authors o# by'one centuries deliver to us $orks $ritten by them beyond the 'rave. Human credulity has no narro$er limits today than it had at the da$n o# historical times . . . . "s teratolo'y is an essential %art o# 'eneral %hysiolo'y no$, so the pretended 8ccult Sciences occu%y in the annals o# humanity a %lace $hich is not $ithout its im%ortance, and deserve #or more than one reason the attention o# the %hiloso%her and the historian. O Pap$rus 'agi"ue. %.18..P Pa'e 10.

Selectin' the t$o 7ham%ollions, Denormand, Bunsen, Victomte de :ou'O, and several other 4'y%tolo'ists to serve as our $itnesses, let us see $hat they say o# 4'y%tian )a'ic and Sorcery. They may 'et out o# the di##iculty by accountin' #or each Wsu%erstitious belie#X and %ractice by attributin' them to a chronic %sycholo'ical and %hysiolo'ical deran'ement, and to collective hysteria, i# they like( still #acts are there, starin' us in the #ace, #rom the hundreds o# these mysterious %a%yri, e1humed a#ter a rest o# #our, #ive, and more thousands o# years, $ith their ma'ical containments and evidence o# antediluvian )a'ic. " small library, #ound in Thebes, has #urnished #ra'ments o# every kind o# ancient literature, many o# $hich are dated, and several o# $hich have thus been assi'ned to the acce%ted a'e o# )oses. Books or manuscri%ts on ethics, history, reli'ion and medicine, calendars and MPa$e 644N re'isters, %oems and novelseverythin'may be had in that %recious collection( and old le'ends 3 traditions o# lon' #or'otten a'es =%lease to remark thisE le'ends recorded durin' the )osaic %eriod>are already re#erred to therein as belon'in' to an immense anti2uity, to the %eriod o# the dynasties o# Aods and Aiants. Their chie# contents, ho$ever, are #ormulae o# e1orcisms a'ainst black )a'ic, and #uneral ritualsE true breviaries, or the vade mecum o# every %il'rim3traveller in eternity. These #uneral te1ts are 'enerally $ritten in hieratic characters. "t the head o# the %a%yrus is invariably %laced a series o# scenes, sho$in' the de#unct a%%earin' be#ore a host o# Deities successively, $ho have to e1amine him. Then comes the 6ud'ement o# the Soul, $hile the third act be'ins $ith the launchin' o# that Soul into the divine li'ht. Such %a%yri are o#ten #orty #eet lon'. O See )as%eroVs 3uide to the Bulah 'useum, amon' others.P The #ollo$in' is e1tracted #rom 'eneral descri%tions. &t $ill sho$ ho$ the moderns understand and inter%ret 4'y%tian =and other> Symbolo'y. The %a%yrus o# the %riest Cevo3loo =or Cevolen>, at the Douvre, may be selected #or one case. @irst o# all there is the bark carryin' the co##in, a black chest containin' the de#unctVs mummy. His mother, "mmenbem3Heb, and his sister, Hooissanoob, are near( at the head and #eet o# the cor%se stand Ce%htys and &sis clothed in red, and near them a %riest o# 8siris clad in his %antherVs skin, his censer in his ri'ht hand, and #our assistants carryin' the mummyVs intestines. The co##in is received by the Aod "nubis =o# the 6ackalVs head>, #rom the hands o# #emale $ee%ers. Then the Soul rises #rom its mummy and the ;hou =astral body> o# the de#unct. The #ormer be'ins its $orshi% o# the #our 'enii o# the 4ast, o# the sacred birds, and o# "mmon as a ram. Brou'ht into the WPalace o# Truth,X the de#unct is be#ore his 6ud'es. *hile the Soul, a scarabaeus, stands in the %resence o# 8siris, his astral ;hou is at the door. )uch lau'hter is %rovoked in the *est by the invocations to various Deities, %residin' over each o# the limbs o# the mummy, and o# the livin' human body. 8nly 6ud'eE in the %a%yrus o# the mummy Petameno%h Wthe anatomy becomes theo'ra%hical,X Wastrolo'y is a%%lied to %hysiolo'y,X or rather Wto the anatomy o# the human body, the heart and the soul.X The de#unctVs Whair belon's to the Cile, his eyes to Venus =&sis>, his ears to )acedo, the 'uardian o# the tro%ics( his nose to "nubis, his le#t tem%le to the S%irit d$ellin' in the sun . . . .*hat a series o# intolerable absurdities and i'noble %rayers . . . . to 8siris, im%lorin' him to 'ive the de#unct in the other $orld, 'eese, e''s, %ork, etc.X O De )irville =#rom $hom much o# the %recedin' is taken>. v 8&, 8- P Symbols an+ Their &ea+in$ 1 MPa$e 64-N &t mi'ht have been %rudent, %erha%s, to have $aited to ascertain $hether all these terms o# W'eese, e''s, and %orkX had not some other 8ccult meanin'. The &ndian ?o'i $ho, in an e4oteric $ork, is invited to drink a certain into1icatin' li2uor till he loses his senses, $as also re'arded as a drunkard re%resentin' his sect and class, until it $as #ound that the 4soteric Pa'e 10/

sense o# that Ws%iritX $as 2uite di##erent( that it meant divine li'ht, and stood #or the ambrosia o# Secret *isdom. The symbols o# the dove and the lamb $hich abound no$ in 4astern and *estern 7hristian 7hurches may also be e1humed lon' a'es hence, and s%eculated u%on as ob6ects o# %resent3day $orshi%. "nd then some W8ccidentalist,X in the #orthcomin' a'es o# hi'h "siatic civili9ation and learnin', may $rite karmically u%on the same as #ollo$sE WThe i'norant and su%erstitious Anostics and "'nostics o# the sects o# LPo%eV and L7alvinV =the t$o monster Aods o# the Dynamite37hristian %eriod> adored a %i'eon and a shee%BX There $ill be %ortable hand3#etishes in all and every a'e #or the satis#action and reverence o# the rabble, and the Aods o# one race $ill al$ays be de'raded into devils by the ne1t one. The cycles revolve $ithin the de%ths o# Dethe, and ;arma shall reach 4uro%e as it has "sia and her reli'ions. Cevertheless, This 'rand and di'ni#ied lan'ua'e Oin the Boo* of the DeadP, these %ictures #ull o# ma6esty, this orthodo1y o# the $hole evidently %rovin' a very %recise doctrine concernin' the immortality o# the soul and its %ersonal survival, as sho$n by De :ou'O and "bbe Van Drival, have charmed some 8rientalists. The %sychostasy =or 6ud'ment o# the Soul> is certainly a $hole %oem to him $ho can read it correctly and inter%ret the ima'es therein. &n that %icture $e see 8siris, the horned, $ith his sce%tre hooked at the end the ori'inal o# the %astoral bisho%Vs crook or crosierthe Soul hoverin' above, encoura'ed by Tmei, dau'hter o# the Sun o# :i'hteousness and Aoddess o# )ercy and Hustice( Horus and "nubis, $ei'hin' the deeds o# the soul. 8ne o# these %a%yri sho$s the Soul #ound 'uilty o# 'luttony sentenced to be re3born on earth as a ho'( #orth$ith comes the learned conclusion o# an 8rientalist, MPa$e 64;N WThis is an indis%utable %roo# o# belie# in metemps$chosis, o# transmi'ration into animals,X etc. Perchance the 8ccult la$ o# ;arma mi'ht e1%lain the sentence other$ise. &t may, #or all our 8rientalists kno$, re#er to the %hysiolo'ical vice in store #or the Soul $hen re3incarnateda vice that $ill lead that %ersonality into a thousand and one scra%es and mis3adventures. Tortures to be'in $ith, then metem%sychosis during 3, $ears as a ha$k, an an'el a lotus3 #lo$er, a heron, a stork, a s$allo$, a ser%ent, and a crocodileE one sees that the consolation o# such a %ro'ress $as #ar #rom bein' satis#actory. ar'ues De )irville, in his $ork on the Satanic character o# the Aods o# 4'y%t. OSee De )irville. v. 8,, 8-.P "'ain, a sim%le su''estion may thro$ on this a 'reat li'ht. "re the 8rientalists 2uite sure they have read correctly the Wmetem%sychosis durin' 3, yearsXK The 8ccult Doctrine teaches that ;arma $aits at the threshold o# Devachan =the "menti o# the 4'y%tians> #or 3, years( that then the eternal Ego is reincarnated de novo, to be %unished in its ne$ tem%orary %ersonality #or sins committed in the %recedin' birth, and the su##erin' #or $hich in one sha%e or another, $ill atone #or %ast misdeeds. "nd the ha$k, the lotus3#lo$er, the heron, ser%ent, or bird every ob6ect in Cature, in shorthad its symbolical and mani#old meanin' in ancient reli'ious emblems. The man $ho all his li#e acted hy%ocritically and %assed #or a 'ood man, but had been in sober reality $atchin' like a bird o# %rey his chance to %ounce u%on his #ello$ creatures, and had de%rived them o# their %ro%erty, $ill be sentenced by ;arma to bear Pa'e 108

the %unishment #or hy%ocrisy and covetousness in a #uture li#e. *hat $ill it beK Since every human unit has ultimately to %ro'ress in its evolution, and since that WmanX $ill be reborn at some #uture time as a 'ood, sincere, $ell3meanin' man, his sentence to be re3incarnated as a ha$k may sim%ly mean that he $ill be re'arded meta%horically as such. That, not$ithstandin' his real, 'ood, intrinsic 2ualities, he $ill, %erha%s durin' a lon' li#e, be un6ustly and #alsely char'ed $ith and sus%ected o# 'reed and hy%ocrisy and o# secret e1actions, all o# $hich $ill make him su##er more than he can bear. The la$ o# retribution can never err, and yet ho$ many such innocent victims o# #alse a%%earance and human malice do $e not meet in this $orld o# incessant illusion, o# mistakes and deliberate $ickedness. *e see them every day, and they may be #ound $ithin the %ersonal e1%erience o# each o# us. &ebirth an+ Transmi$ration 1 MPa$e 640N *hat 8rientalist can say $ith any de'ree o# assurance that he has understood the reli'ions o# oldK The meta%horical lan'ua'e o# the %riests has never been more than su%er#icially revealed, and the hiero'ly%hics have been very %oorly mastered to this day. O 8ne sees this di##iculty arise even $ith a %er#ectly kno$n lan'ua'e like Sanskrit, the meanin' o# $hich is #ar easier to com%rehend than the hieratic $ritin's o# 4'y%t. 4veryone kno$s ho$ ho%elessly the Sanskritists are o#ten %u99led over the real meanin' and ho$ they #ail in renderin' the meanin' correctly in their res%ective translations, in $hich one 8rientalist contradicts the other. *hat says Isis Unveiled on this 2uestion o# 4'y%tian rebirth and transmi'ration, and does it clash $ith anythin' that $e say no$K &t $ill be observed that this %hiloso%hy o# cycles, $hich $as alle'ori9ed by the 4'y%tian Hiero%hants in the Wcycle o# necessity,X e1%lains at the same time the alle'ory o# the W@all o# )an,X "ccordin' to the "rabian descri%tions, each o# the seven chambers o# the %yramids those 'randest o# all cosmic symbols$as kno$n by the name o# a %lanet. The %eculiar architecture o# the %yramids sho$s in itsel# the dri#t o# the meta%hysical thou'ht o# their builders. The a%e1 is lost in the clear blue sky o# the land o# the Pharaohs, and ty%i#ies the %rimordial %oint lost in the unseen Gniverse #rom $hence started the #irst race o# the s%iritual %rototy%es o# man. 4ach mummy #rom the moment that it $as embalmed lost its %hysical individuality in one senseE it symbolised the human race. Placed in such a $ay as $as best calculated to aid the e1it o# the WSoul,X the latter had to %ass throu'h the seven %lanetary chambers be#ore it made its e1it throu'h the symbolical a%e1. 4ach chamber ty%i#ied, at the same time, one o# the seven s%heres O o# our 7hainP and one o# the seven hi'her ty%es o# %hysico3s%iritual humanity alle'ed to be above our o$n. 4very 3 years the soul, re%resentative o# its race, had to return to its %rimal %oint o# de%arture be#ore it under$ent another evolution into a more %er#ected s%iritual and %hysical trans#ormation. *e must 'o dee% indeed into the abstruse meta%hysics o# 8riental mysticism be#ore $e can realise #ully the in#initude o# the sub6ects that $ere embraced at one s$ee% by the ma6estic thou'ht o# its e1%onents. O0p. cit.,i. +0/.P This is all )a'ic $hen once the details are 'iven( and it relates at the same time to the evolution o# our seven :oot3:aces, each $ith the characteristics o# its s%ecial 'uardian or WAod,X and his Planet. The astral body o# each &nitiate, a#ter death, had to reenact in its #uneral mystery the drama o# the birth and death o# each :acethe %ast and the #utureand %ass throu'h the seven W%lanetary chambers,X $hich as said above, ty%i#ied also the seven s%heres o# our 7hain.
Pa'e 100

The mystic doctrine o# 4astern 8ccultism teaches that WThe Spiritual Ego [not the astral >hou] has to revisit, (efore it incarnates into a ne) (od$, the scenes it left at its last disincarnation. It MPa$e 64@N has to see for itself and ta*e cogni2ance of all the effects produced ($ the causes [the -idnas] generated ($ its actions in a previous lifeH that, seeing, it should recogni2e the Nustice of the decree, and help the la) of ;etri(ution [>arma] instead of impeding it. O Book &&., 7ommentary.P The translations by Vicomte de :ou'O o# several 4'y%tian %a%yri, im%er#ect as they may be, 'ive us one advanta'eE they sho$ undeniably the %resence in them o# $hite, divine )a'ic, as $ell as o# Sorcery, and the %ractice o# both throu'hout all the dynasties. The Boo* of the Dead, #ar older than 3enesis O Bunsen and 7ham%ollion so declare, and Dr. 7ar%enter says that the Boo* of the Dead, scul%tured on the oldest monuments, $ith Wthe very %hrases $e #ind in the -e) Testament in connection $ith the Day o# Hud'ment . . . $as en'raved %robably +, years be#ore the time o# 7hrist.X =See Isis Unveiled, i. -18.> P or any other book o# the 0ld Testament, sho$s it in every line. &t is #ull o# incessant %rayers and e1orcisms a'ainst the Black "rt. Therein 8siris is the con2uerer o# the Waerial demons.X The $orshi%%er im%lores his hel% a'ainst )atat, W#rom $hose eye %roceeds the invisible arro$.X This Winvisible arro$X that %roceeds #rom the eye o# the Sorcerer =$hether livin' or dead> and that Wcirculates throu'hout the $orld,X is the evil eyecosmic in its ori'in, terrestrial in its e##ects on the microcosmical %lane. &t is not the Datin 7hristians $hom it behoves to vie$ this as a su%erstition. Their 7hurch indul'es in the same belie#, and had even a %rayer a'ainst the Warro$ circulatin' in darkness.X The most interestin' o# all those documents, ho$ever, is the WHarrisX %a%yrus, called in @rance Wle pap$rus magi"ue de 7habas,X as it $as #irst translated by the latter. &t is a manuscri%t $ritten in hieratic characters, translated, commented u%on, and %ublished in 18. by ). 7habas, but %urchased at Thebes in 18-- by )r. Harris. &ts a'e is 'iven at bet$een t$enty3ei'ht and thirty centuries. *e 2uote a #e$ e1tracts #rom these translationsE 7alendar o# lucky and unlucky days . . . He $ho makes a bull $ork on the + th o# the month o# Pharmuths $ill surely die( he $ho on the +,th day o# the same month %ronounces the name o# Seth aloud $ill see trouble rei'nin' in his house #rom that day( . . . . he $ho on the -th day o# Patchous leaves his house #alls sick and dies. 41claims the translator, $hose cultured instincts are revoltedE &# one had not these $ords under our eyes, one could never believe in such servitude at the e%och o# the :amessides. O De )irville, v.88. Hust such a calendar and horosco%e interdictions e1ist in &ndia in our day, as $ell as in 7hina and all the Buddhist countries.P The E$y,tian *hous 1 MPa$e 642N *e belon' to the nineteenth century o# the 7hristian era, and are there#ore at the hei'ht o# civili9ation, and under the beni'n s$ay and enli'htenin' in#luence o# the 7hristian 7hurch, instead o# bein' sub6ect to Pa'an Aods o# old. Cevertheless $e %ersonally kno$ do9ens, and have heard o# hundreds, o# educated, hi'hly3intellectual %ersons $ho $ould as soon think o# committin' suicide as o# startin' on any business on a @riday, o# dinin' at a table $here thirteen sit do$n, Pa'e +

or o# be'innin' a lon' 6ourney on a )onday. Ca%oleon the Areat became %ale $hen he sa$ three candles lit on a table. )oreover, $e may 'ladly concur $ith De )irville in this, at any rate, that such Wsu%erstitionsX are Wthe outcome o# observation and e1%erience.X &# the #ormer had never a'reed $ith #acts, the authority o# the #alendar, he thinks, $ould not have lasted #or a $eek. But to resumeE 3enethliacal influencesE The child born on the -th day o# Pao%hi $ill be killed by a bull( on the +/th by a ser%ent. Born on the ,th o# the month o# "thyr, he $ill succumb to blo$s. This is a 2uestion o# horosco%ic %redictions( 6udiciary astrolo'y is #irmly believed in in our o$n a'e, and has been %roven to be scienti#ically %ossible by ;e%ler. 8# the ;hous t$o kinds $ere distin'uishedE #irst, the 6usti#ied ;hous, i.e., those $ho had been absolved #rom sin by 8siris $hen they $ere brou'ht be#ore his tribunal( these lived a second li#e. Secondly, here $ere the 'uilty ;hous, Wthe ;hous dead a second time(X these $ere the damned. Second death did not annihilate them, but they $ere doomed to $ander about and to torture %eo%le. Their e1istence had %hases analo'ous to those o# the livin' man, a bond so intimate bet$een the dead and the livin' that one sees ho$ the observation o# reli'ious #uneral rites and e1orcisms and %rayers =or rather ma'ic incantations> should have become necessary. O See De )irville. iii..-P. Says one %rayerE Do not %ermit that the venom should master his limbs Oo# the de#unct P, . . .that he should be %enetrated by any male dead, or any #emale dead( or that the shado$ o# any s%irit should haunt him =or her>.X ). 7habas addsE These ;hous $ere bein's o# that kind to $hich human bein's belon' a#ter their death( they $ere e1orcised in the name o# the 'od 7hons . . . .The )anes then could enter the bodies o# the livin', haunt and obsess the #ormulae and talismans, and es%ecially statues or divine figures $ere used a'ainst such formida(le invasions. O I(id. %.1.8P. They $ere combatted by the hel% o# the divine %o$er, the 'od MPa$e 6-8N 7hons bein' #amed #or such deliverances. The ;hou, in obeyin' the order o# the 'od, none the less %reserved the %recious #aculty inherent in him o# accommodatin' himsel# in any other body at $ill. The most #re2uent #ormula o# e1orcism is as #ollo$s. &t is very su''estive( )en, 'ods, elect, dead s%irits, amous, ne'roes, menti3u, do not look at this soul to sho$ cruelty to$ard it. This is addressed to all $ho $ere ac2uainted )ith 'agic. W"mulets and mystic names.X This cha%ter is called Wvery mysterious,X and contains invocations to Penhakahakaherher and Granaokarsankrobite, and other such easy names. Says 7habasE
Pa'e + 1

*e have %roo#s that mystic names similar to these $ere in common use durin' the stay o# the &sraelites in 4'y%t. "nd $e may add that, $hether 'ot #rom the 4'y%tians or the Hebre$s, these are sorcery names. The student can consult the $orks o# li%has DOvi, such as his 3rimoire des Sorciers. &n these e1orcisms 8siris is called )amuram3;ahab, and is im%lored to %revent the t$ice3dead ;hou #rom attackin' the 6usti#ied ;hou and his ne1t o# kin, since the accursed =astral s%ook> 7an take any #orm he likes and %enetrate at $ill into any locality or body. &n studyin' 4'y%tian %a%yri, one be'ins to #ind that the sub6ects o# the Pharaohs $ere not very much inclined to the S%iritism or S%iritualism o# their day. They dreaded the Wblessed s%iritX o# the dead more than a :oman 7atholic dreads the devilB But ho$ uncalled3#or and un6ust is the char'e a'ainst the Aods o# 4'y%t that they are these Wdevils,X and a'ainst the %riests o# e1ercisin' their ma'ic %o$ers $ith the hel% o# Wthe #allen an'els,X may be seen in more than one %a%yrus. @or one o#ten #inds in them records o# Sorcerers sentenced to the death %enalty, as thou'h they had been livin' under the %rotection o# the holy 7hristian &n2uisition. Here is one case durin' the rei'n o# :amses &&&, 2uoted by De )irville #rom 7habas. The #irst %a'e be'ins $ith these $ordsE W@rom the %lace $here & am to the %eo%le o# my country.X There is reason to su%%ose, as one $ill see, that the %erson $ho $rote this, in the #irst %ersonal %ronoun, is a ma'istrate makin' a re%ort, and attestin' it be#ore men, a#ter an accustomed #ormula, #or here is the main %art o# this accusationE WThis Hai, a bad man, $as an overseer Oor %erha%s kee%erP o# shee%E he saidE W7an & have a book that $ill 'ive me 'reat %o$erKV . . . . "nd a book $as 'iven him $ith the #ormulae o# :amses3)eri3"men, the 'reat Aod, his royal master( and he succeeded in 'ettin' a divine %o$er enablin' him to #ascinate men. bsession in E$y,t He also succeeded in buildin' a %lace and in #indin' a ver$ deep place, and %roduced men o# )enh O ma'ical homunculiKP and . . . love3$ritin's . . stealin' them #rom the ;hen O the occult library o# the %alaceP by the hand o# the stonemason "tirma, . . . by #orcin' one o# the su%ervisors to 'o aside, and actin' ma'ically on the others. Then he sou'ht to read #uturity by them and succeeded. "ll the horrors and abominations he had conceived in his heart, he did them really, he %ractised them all, and other 'reat crimes as $ell, such as the horror OKP o# all the Aods and Aoddesses. Dike$ise let the %rescri%tions great [severeY] unto death be done unto him, such as the divine $ords order to be done to him.X The accusation does not sto% there, it s%eci#ies the crimes. The #irst line s%eaks o# a hand %aralysed by means o# the men of 'enh, to $hom it is sim%ly said, WLet such an effect (e produced,@ and it is %roduced. Then come the great a(ominations, such as deserve death. . . . The 6ud'es $ho had e1amined him =the cul%rit> re%orted sayin', WDet him die accordin' to the order o# Pharaoh, and accordin' to $hat is $ritten in the lines o# the divine lan'ua'e.X
MPa$e 6-)N
Pa'e + +

). 7habas remarksE Documents o# this kind abound, but the task o# analysin' them all cannot be attem%ted $ith the limited means $e %ossess. O )aimonides in his Treatise on Idolatr$ says, s%eakin' o# He$ish tera%himE WThey talked $ith men.X To this day 7hristian Sorcerers in &taly, and ne'ro Voodoos at Ce$ 8rleans #abricate small $a1 #i'ures in the likeness o# their victims, and trans%ierce them $ith needles, the )ound, as on the tera%him or )enh, bein' re%ercussed on the livin', o#ten killin' them. )ysterious deaths are still many, and not all are traced to the 'uilty hand. Then there is an inscri%tion taken in the tem%le o# ;hous, the Aod $ho had %o$er over the elementaries, at Thebes. &t $as %resented by ). Prisse dV"venue to the &m%erialno$ Cational Dibrary o# Paris, and $as translated #irst by )r. S. Birch. There is in it a $hole romance o# )a'ic. &t dates #rom the day o# :amses P&&. OThe :amses o# De%sius, $ho rei'ned some 13 years be#ore our era.P o# the t$entieth dynasty( it is #rom the renderin' o# )r. de :ou'O as 2uoted by De )irville, that $e no$ translate it. This monument tells us that one o# the :amses o# the t$entieth dynasty, $hile collectin' at Caharain the tributes %aid to 4'y%t by the "siatic nations, #ell in love $ith a dau'hter o# the chie# o# Bakhten, one o# his tributaries, married her and, brin'in' her to 4'y%t $ith him, raised her to the di'nity o# gueen, under the royal name o# :ane#rou. Soon a#ter$ards the chie# o# Bakhten dis%atched a messen'er to :amses, %rayin' the assistance o# 4'y%tian science #or Bent3:osh, a youn' sister o# the 2ueen, attacked $ith illness in all her limbs. The messen'er asked e1%ressly that a W$ise3manX =an &nitiate 3 :eh3Het> should be sent. The kin' 'ave orders that all the hiero'rammatists o# the %alace and the 'uardians o# the secret books o# the ;hen should be sent #or, and choosin' #rom amon' them the royal scribe Thoth3 em3Hebi, an intelli'ent man, $ell versed in $ritin', char'ed him to e1amine the sickness. MPa$e 6-6N "rrived at Bakhten, Thoth3em3Hebi #ound that Bent3:osh $as %ossessed by a ;hou =4m3 seh3Leru ker hVou>, but declared himsel# too $eak to en'a'e in a stru''le $ith him. O 8ne may 6ud'e ho$ trust$orthy are the translations o# such 4'y%tian documents $hen the sentence is rendered in three di##erent $ays by three 4'y%tolo'ists. :ou'O saysE WHe #ound her in a state to fall under the po)er of spirits,X or, W$ith her limbs 2uite sti##.X =K> another versionE and 7habas translatesE W"nd the Scribe #ound the ;hou too $icked.X Bet$een her bein' in %ossession o# an evil ;hou and W$ith her limbs 2uite sti##.X there is a di##erence.P 4leven years ela%sed, and the youn' 'irlVs state did not im%rove. The chie# o# Bakhten a'ain sent his messen'er, and on his #ormal demand ;hons3%eiri3Seklerem3Mam, one o# the divine #orms o# 7hons 3 Aod the Son o# the Theban Trinity 3 $as dis%atched to Bakhten. . . . The Aod OincarnateP havin' saluted =(esa> the %atient, she #elt immediately relieved, and the ;hou $ho $as in her mani#ested #orth$ith $ith his intention o# obeyin' the orders o# the Aod. W8 'reat Aod, $ho #orcesE the %hantom to vanish,X said the ;hou, W& am thy slave and & $ill return $hence & cameBX O De )irville, v.+,/, +,8 P. 4vidently ;hons3%eiri3Seklerem3Mam $as a real Hiero%hant o# the class named the WSons o# Aod,X since he is said to be one o# the #orms o# the Aod ;hons( $hich means either that he $as considered as an incarnation o# that Aodan "vatFraor that he $as a #ull &nitiate. The same te1t sho$s that the tem%le Pa'e + 3

to $hich he belon'ed $as one o# those to $hich a School o# )a'ic $as attached. There $as a ;hen in it, or that %ortion o# the tem%le $hich $as inaccessible to all but the hi'hest %riest, the library or de%ository o# sacred $orks, to the study and care o# $hich s%ecial %riests $ere a%%ointed =those $hom all the Pharaohs consulted in cases o# 'reat im%ortance>, and $herein they communicated $ith the Aods and obtained advice #rom them. Does not Ducian tell his readers in his descri%tion o# the tem%le o# Hiera%olis, o# WAods $ho mani#est their %resence inde%endentlyKX O Some translators $ould have Ducian s%eak o# the inhabitants o# the city, but they #ail to sho$ that this vie$ is maintainable .P "nd #urther on that he once travelled $ith a %riest #rom )em%his, $ho told him he had %assed t$enty3three years in the subterranean cry%ts o# his tem%le, receivin' instructions on )a'ic #rom the Aoddess &sis hersel#. "'ain $e read that it $as by )ercury himsel# that the 'reat Sesostris =:amses &&.> $as instructed in the Sacred Sciences. 8n $hich Hablonsky remarks that $e have here the reason $hy "mun ="mmon>$hence he thinks our W"menX is derived$as the real evocation to the li'ht. O De )irville, v. +-.,,+-/.P &n the Pa%yrus "nastasi, $hich teems $ith various #ormulae #or the evocation o# Aods, and $ith e1orcisms a'ainst ;hous and the elementary demons, the seventh %ara'ra%h sho$s %lainly the di##erence made bet$een the real Aods, the Planetary "n'els, and those shells o# mortals $hich are le#t behind in ;ama3loka, as thou'h to tem%t mankind and to %u99le it the more ho%elessly in its vain search a#ter the truth, outside the 8ccult Sciences and the veil o# &nitiation. T3o &ituals o. 5a$ic 1 MPa$e 6-3N This seventh verse says $ith re'ard to such divine evocation or theomantic consultationsE 8ne must invoke that divine and 'reat name O Ho$ can De )irville see Satan in the 4'y%tian Aod o# the 'reat divine Came, $hen he himsel# admits that nothin' $as 'reater than the name o# the oracle o# Dodona, as it $as that o# the Aod o# the He$s, &"8, or HehovahK That oracle had been brou'ht by the Pelas'ians to Dodona more then #ourteen centuries B.7. and le#t $ith the #ore#athers o# the Hellenes, and its history is $ell3kno$n and may be read in Herodotus. Hu%iter, $ho loved the #air nym%h o# the ocean. Dodona, had ordered Pelas'us to carry his cult to Thessaly. The name o# the Aod o# that oracle at the tem%le o# Dodona $as Meus Pelas'icos, the Meus%ater =Aod the @ather>, or as De )irville e1%lainsE W&t $as the name par e4cellence, the name that the He$s held as the ine##able, the un%ronounceable Camein short, .aoh7pater, i.e., Lhe $ho $as, $ho is, and $ho $ill be,V other$ise the 4ternal.X "nd the author admits that )aury is ri'ht Win discoverin' in the name o# the Vaidic &ndra the Biblical Hehovah,X and does not even attem%t to deny the etymolo'ical connection bet$een the t$o names 3 Wthe great and the lost name $ith the sun and the thunder3bolts.X Stran'e con#essions, and still stran'er contradictions.P only in cases o# absolute necessity, and $hen one #eels absolutely %ure and irre%roachable. Cot so in the #ormula o# black )a'ic. :euvens, s%eakin' o# the t$o rituals o# )a'ic o# the "nastasi collection, remarks that they Gndeniably #orm the most instructive commentary u%on the Eg$ptian '$steries attributed to Hamblichus, and the best %endant to that classical $ork, #or understandin' the thaumatur'y o# the %hiloso%hical sects, thaumatur'y based on ancient 4'y%tian reli'ion. "ccordin' to Hamblichus, thaumatur'y $as e1ercised by the ministry o# secondary 'enii. O :euvensX Letter Pa'e + ,

to Letronne on the FKth num(er of the Pap$ri &nastasi.X See De )irville, v.+--.P :euvens closes $ith a remark $hich is very su''estive and is very im%ortant to the 8ccultists $ho de#end the anti2uity and 'enuineness o# their documents, #or he saysE "ll that he O HamblichusP 'ives out as theolo'y $e #ind as history in our %a%yri. But then ho$ deny the authenticity, the credibility, and, beyond all, the trust$orthiness o# those classical $riters, $ho all $rote about )a'ic and its )ysteries in a most $orshi%#ul s%irit o# admiration and reverenceK Disten to Pindarus, $ho e1claimsE Ha%%y he $ho descends into the 'rave thus initiated, #or he kno$s the end o# his li#e and the kin'dom OThe 4leusinian @ields.P 'iven by Hu%iter. O 6ragments. i1. P
MPa$e 6-4N 8r
to 7iceroE
&nitiation not only teaches us to #eel ha%%y in this li#e, but also to die $ith better ho%e. O De Legi(us. 11. iv.P Plato, Pausanias, Strabo, Diodorus and do9ens o# others brin' their evidence as to the 'reat boon o# &nitiation( all the 'reat as $ell as the %artially3initiated "de%ts, share the enthusiasm o# 7icero. Does not Plutarch, thinkin' o# $hat he had learned in his initiation, console himsel# #or the loss o# his $i#eK Had he not obtained the certitude at the )ysteries o# Bacchus that Wthe soul O s%iritP remains incorru%tible, and that there is a herea#terXK . . . "risto%hanes $ent even #urtherE W"ll those $ho %artici%ated in the )yseries,X he says, Wled an innocent, calm, and holy li#e( they died lookin' #or the li'ht o# the 4leusinian @ields ODevachanP, $hile the rest could never e1%ect anythin' but eternal darkness O i'noranceK P. . . ."nd $hen one thinks about the im%ortance attached by the States to the %rinci%le and the correct celebration o# the )ysteries, to the sti%ulations made in their treaties #or the security o# their celebration, one sees to $hat de'ree those )ysteries had so lon' occu%ied their #irst and their last thou'ht. &t $as the 'reatest amon' %ublic as $ell as %rivate %reoccu%ations, and this is only natural, since accordin' to D}llin'er, Wthe 4leusinian )ysteries $ere vie$ed as the e##lorescence o# all the Areek reli'ion, as the %urest essence o# all its conce%tions. O .udaism and Paganism. i. EZM.P Cot only cons%irators $ere re#used admittance therein, but those $ho had not denounced them( traitors, %er6urers, debauchees, O6rag of St$g., ap. Sto(.P . . .so that Por%hyry could say thatE W8ur soul has to be at the moment o# death as it $as durin' the )ysteries. i.e., e1em%t #rom any blemishes, %assion, envy, hatred, or an'er.X O De Special. Legi.P Truly, Pa'e + -

)a'ic $as considered a Divine Science $hich led to a %artici%ation in the attributes o# the Divinity itsel#. O De )irville. v. +/8, +/0.P Herodotus, Thales, Parmenides, 4m%edocles, 8r%heus, Pytha'oras, all $ent, each in his day, in search o# the $isdom o# 4'y%tVs 'reat Hiero%hants, in the ho%e o# solvin' the %roblems o# the universe. Says PhiloE The )ysteries $ere kno$n to unveil the secret o%erations o# Cature. OIsis Unveiled. i.+- P The %rodi'ies accom%lished by the %riests o# theur'ic ma'ic are so $ell authenticated and the evidencei# human testimony is $orth anythin' at allis so over$helmin' that, rather than con#ess that the %a'an theur'ists #ar outrivalled the 7hristians in miracles, Sir David Bre$ster conceded to the #ormer the 'reatest %ro#iciency in %hysics and everythin' that %ertains to natural %hiloso%hy. Science #inds hersel# in a very disa'reeable dilemma . . . . 5a$ical Statues W)a'ic,X says Psellus, W#ormed the last %art o# the sacerdotal science. &t investi'ated the nature, %o$er, and 2uality o# everythin' sublunaryE o# the elements and their %arts, o# animals, o# various %lants and their #ruits, o# stones and herbs. &n short, it e1%lored the essence and %o$er o# everythin'. @rom hence, there#ore, it %roduced its e##ects. "nd it #ormed statues Oma'neti9edP $hich %rocure health, and made all various #i'ures and thin's OtalismansP, $hich could e2ually become the instruments o# disease as $ell as o# health. 8#ten, too, celestial #ire is made to a%%ear throu'h ma'ic, and then statues lau'h and lam%s are s%ontaneously enkindled. O Isis Unveiled. &. +8+. +83. P
MPa$e 6--N
This assertion o# Psellus that )a'ic Wmade statues $hich %rocure health,X is no$ %roven to the $orld to be no dream, no vain boast o# a hallucinated Theur'ist. "s :euvens says, it becomes Whistory.X @or it is #ound in the Pap$rus 'agi"ue o# Harris and on the votive stele 6ust mentioned. Both 7habas and De :ou'O state thatE 8n the ei'hteenth line o# this very mutilated monument is #ound the #ormula $ith re'ard to the ac2uiescence o# the Aod =7hons> $ho made his consent kno$n by a motion he im%arted to his statue. O De )irville. v.+,8 P There $as even a dis%ute over it bet$een the t$o 8rientalists. *hile ). de :ou'O $anted to translate the $ord WHanX by W#avourX or W'race,X ). 7habas insisted that WHanX meant a WmovementX or Wa signX made by the statue. 41cesses o# %o$er, abuse o# kno$led'e and %ersonal ambition very o#ten led sel#ish and unscru%ulous &nitiates to black )a'ic, 6ust as the same causes led to %recisely the same thin' amon' 7hristian %o%es and cardinals( and it $as black )a'ic that led #inally to the abolition o# the )ysteries, and not 7hristianity, as is o#ten erroneously thou'ht. :ead )ommsenVs ;oman /istor$, vol. i., and you $ill #ind that it $as the Pa'ans themselves $ho %ut an end to the desecration o# the Divine Science. "s early as -. B.7. the Pa'e + .

:omans had discovered an 8ccult association, a school o# black )a'ic o# the most revoltin' kind( it celebrated mysteries brou'ht #rom 4truria, and very soon the moral %estilence had s%read all over &taly. )ore than seven thousand &nitiates $ere %rosecuted, and most o# them $ere sentenced to death . . . Dater on, Titus3Divius sho$s us another three thousand &nitiates sentenced durin' a sin'le year #or the crime o# %oisonin'. O De )irville. v. +81.P
MPa$e 6-;N "nd yet black )a'ic is derided and deniedB
Paulthier may or may not be too enthusiastic in sayin' that &ndia a%%ears to him as The 'rand and %rimitive hearth o# human thou'ht, that has ended by embracin' the $hole ancient $orld, but he $as ri'ht in his idea. That %rimitive thou'ht led to 8ccult kno$led'e, $hich is our @i#th :ace is re#lected #rom the earliest days o# the 4'y%tian Pharaohs do$n to our modern times. Hardly a hieratic %a%yrus is e1humed $ith the ti'htly s$athed3u% mummies o# kin's and hi'h %riests that does not contain some interestin' in#ormation #or the modern students o# 8ccultism. "ll that is, o# course, derided )a'ic, the outcome o# %rimitive kno$led'e and o# revelation, thou'h it $as %ractised in such un'odly $ays by the "tlantean Sorceres that it has since become necessary #or the subse2uent :ace to dra$ a thick veil over the %ractices $hich $ere used to obtain so3called ma'ical e##ects on the %sychic and on the %hysical %lanes. &n the letter no one in our century $ill believe the statements, $ith the e1ce%tion o# the :oman 7atholics, and these $ill 'ive the acts a satanic ori'in. Cevertheless, )a'ic is so mi1ed u% $ith the history o# the $orld, that i# the latter is ever to be $ritten it has to rely u%on the discoveries o# "rchaeolo'y, 4'y%tolo'y, and hieratic $ritin's and inscri%tions( i# it insists that they must be #ree #rom that Wsu%erstition o# the a'esX it $ill never see the li'ht. 8ne can $ell ima'ine the embarrassin' %osition in $hich serious 4'y%tolo'ists, "ssyriolo'ists, savants and academicians #ind themselves. @orced to translate and inter%ret the old %a%yri and the archaic inscri%tions on stelae and Babylonian cylinders, they #ind themselves com%elled #rom #irst to last to #ace the distaste#ul, and to them re%ulsive, sub6ect o# )a'ic, $ith its incantations and %ara%hernalia. Here they #ind sober and 'rave narratives #rom the %ens o# learned scribes, made u% under the direct su%ervision o# 7haldaean or 4'y%tian Hiero%hants, the most learned amon' the Philoso%hers o# anti2uity. These statements $ere $ritten at the solemn hour o# the death and burial o# Pharaohs, Hi'h Priests, and other mi'hty ones o# the land o# 7hemi( their %ur%ose $as the introduction o# the ne$ly3born, 8siri#ied Soul be#ore the a$#ul tribunal o# the WAreat Hud'eX in the re'ion o# "mentithere $here a lie $as said to out$ei'h the 'reatest crimes. *ere the Scribes and Hiero%hants, Pharaohs, and ;in'Priests all #ools or #rauds to have either believed in, or tried to make others believe in, such Wcock3and3bull storiesX as are #ound in the most res%ectable %a%yriK ?et there is no hel% #or it. &omances 1 But True 1 MPa$e 6-0N 7orroborated by Plato and Herodotus, by )anetho and Syncellus, as by all the 'reatest and most trust$orthy authors and %hiloso%hers $ho $rote u%on the sub6ect, those %a%yri note do$nas seriously as they note any history, or any #act $ell kno$n and acce%ted as to need Pa'e + /

no commentary$hole royal dynasties o# )anes, to $it, o# shado$s and %hantoms =astral bodies>, and such #eats o# ma'ic skill and such 8ccult %henomena, that the most credulous 8ccultist o# our o$n times $ould hesitate to believe them to be true. The orientalists have #ound a %lank o# salvation, $hile yet %ublishin' and deliverin' the %a%yri to the criticism o# literary SadduceesE they 'enerally call them Wromances o# the days o# Pharaoh So3and3So.X The idea is in'enious, i# not absolutely #air.
Pa'e + 8
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRV%%% The

MPa$e 6-@N
ri$in o. the 5ysteries
"DD that is e1%lained in the %recedin' Sections and a hundred#old more $as tau'ht in the )ysteries #rom time immemorial. &# the #irst a%%earance o# those institutions is a matter o# historical tradition $ith re'ard to some o# the later nations, their ori'in must certainly be assi'ned to the time o# the @ourth :oot :ace. The )ysteries $ere im%arted to the elect o# that :ace $hen the avera'e "tlantean had be'un to #all too dee%ly into sin to be trusted $ith the secrets o# Cature. Their establishment is attributed in the Secret *orks to the ;in'3&nitiates o# the divine dynasties, $hen the WSons o# AodX had 'radually allo$ed their country to become ;ookarma3des =land o# vice>. The anti2uity o# the )ysteries may be in#erred #rom the history o# the $orshi% o# Hercules in 4'y%t. This Hercules, accordin' to $hat the %riests told Herodotus, $as not Arecian, #or he saysE 8# the Arecian Hercules & could not in no %art o# 4'y%t %rocure any kno$led'eE . . . the name $as never borro$ed by 4'y%t #rom Areece . . . . Hercules, . . . . as they Ithe %riestsJ a##irm is one o# the t$elve ='reat Aods,> $ho $ere re%roduced #rom the earlier ei'ht Aods 1/, years be#ore the year o# "masis. Hercules is o# &ndian ori'in, andhis Biblical chronolo'y %ut aside7olonel Tod $as 2uite ri'ht in his su''estion that he $as BalarFma or Baladeva. Co$ one must read the Purnas $ith the 4soteric key in oneVs hand in order to #ind out ho$ on almost every %a'e they corroborate the Secret Doctrine. The ancient classical $riters so $ell understood this truth that they unanimously attributed to "sia the ori'in o# Hercules. " section o# the 'ah(hrata is devoted to the history o# the Hercila, o# $hich race $as Vyasa. . . . Diodorus has the same le'end $ith some variety. An %nstant in Heaven 1 MPa$e 6-2N He saysE WHercules $as born amon'st the &ndians and, like the Areeks, they #urnish him $ith a club and lionVs hide.X Both I;rishna and BaladevaJ are =lords> o# the race =cila> o# Heri =Heri3cul3es> o# $hich the Areeks mi'ht have made the com%ound Hercules.OTodVs ;aNastha^,i.+8.P The 8ccult Doctrine e1%lains that Hercules $as the last incarnation o# one o# the seven WDords o# the @lame,X as ;rishnaVs brother, Baladeva. That his incarnations occurred durin' the Third, @ourth, and @i#th :oot3:aces, and that his $orshi% $as brou'ht into 4'y%t #rom Danka and &ndia by the later immi'rants. That he $as borro$ed by the Areeks #rom the 4'y%tians is certain, the more so as the Areeks %lace his birth at Thebes, and only his t$elve labours at "r'os. Co$ $e #ind in the +ishnu Purna a com%lete corroboration o# the statement made in the Secret Teachin's, o# $hich PurFnic alle'ory the #ollo$in' is a short summaryE :aivata, a 'randson o# SharyFti, )anuVs #ourth son, #indin' no man $orthy o# his lovely dau'hter, re%aired $ith her to BrahmFVs re'ion to consult the Aod in this emer'ency. G%on his arrival HF HF HFhi, Pa'e + 0

and other Aandharvas $ere sin'in' be#ore the throne, and :aivata, $aitin' till they had done, ima'ined that but one )uhirta =instant> had %assed, $hereas lon' a'es had ela%sed. *hen they had #inished :aivata %rostrated himsel# and e1%lained his %er%le1ity. Then BrahmF asked him $hom he $ished #or a son3in3la$, and u%on hearin' a #e$ %ersona'es named, the @ather o# the *orld smiled and saidE W8# those $hom you have named the third and #ourth 'eneration I:oot3:acesJ no lon'er survive, #or many successions o# a'es I7hatur3?u'a, or the #our ?u'a cyclesJ have %assed a$ay $hile you $ere listenin' to our son'sters. Co$ on earth the t$enty3ei'hth 'reat a'e o# the %resent )anu is nearly #inished and the ;ali %eriod is at hand. ?ou must there#ore besto$ this vir'in3'em u%on some other husband. @or you are no$ alone.X Then the :F6a :aivata is told to %roceed to ;ushasthak, his ancient ca%ital, $hich $as no$ DvFrakF, and $here rei'ned in his stead a %ortion o# the divine bein' =Vishnu> in the %erson o# Baladeva, the brother o# ;rishna, re'arded as the seventh incarnation o# Vishnu $henever ;rishna is taken as a #ull divinity. WBein' thus instructed by the Dotus3born IBrahmFJ, :aivata returned $ith his dau'hter to earth, $here he #ound the race o# men d$indled in stature Isee $hat is said in the Stan9as and 7ommentaries o# the races o# mankind 'radually decreasin' in statureJ( . . . MPa$e 6;8N reduced in vi'our, and en#eebled in intellect. :e%airin' to the city o# ;ushasthalk, he #ound it much altered,X W;rishna had reclaimed #rom the sea a %ortion o# the country,X $hich means in %lain lan'ua'e that the continents had all been chan'ed mean$hile3and Whad renovated the cityX3or rather built a ne$ one, DvFrakF( #or one reads in the Bhagavad Purna O0p. cit., i1. iii. +8.P that ;ushasthalk $as #ounded and built by :aivata $ithin the sea( and subse2uent discoveries sho$ed that it $as the same, or on the same s%ot, as DvFrakF. There#ore it $as on an island be#ore. The alle'ory in +ishnu Purna sho$s ;in' :aivata 'ivin' his dau'hter to Wthe $ielder o# the %lou'hshareXor rather Wthe %lou'h3banneredXBaladeva, $ho Wbeholdin' the damsel o# e1cessively lo#ty hei'ht, . . . .shortened her $ith the end o# his %lou'hshare, and she became his $i#e.X O+ishnu Purna. iv. i. *ilsonVs translation, iii. +,83+-,.P This is a %lain allusion to the Third and @ourth :aces3to the "tlantean 'iants and the successive incarnations o# the WSons o# the @lameX and other orders o# DhyFn 7hohans in the heroes and kin's o# mankind, do$n to the ;ali ?u'a, or Black "'e, the be'innin' o# $hich is $ithin historical times. "nother coincidenceE Thebes is the city o# a hundred 'ates, and DvFrakF is so called #rom its many 'ate$ays or doors, #rom the $ord WDvFra,X W'ate$ay.X Both Hercules and Baladeva are o# a %assionate, hot tem%er, and both are reno$ned #or the #airness o# their $hite skins. There is not the sli'htest doubt that Hercules is Baladeva in Areek dress. "rrian notices the 'reat similarity bet$een the Theban and the Hindu Hercules, the latter bein' $orshi%%ed by the Suraseni $ho built )ethorea, or )athirF, ;rishnaVs birth%lace. The same $riter %laces Sandracottus =7handra'u%ta, the 'rand#ather o# ;in' "soka, o# the clan o# )orya> in the direct line o# the descendants o# Baladeva. There $ere no )ysteries in the be'innin', $e are tau'ht. ;no$led'e =VidyF> $as common %ro%erty, and it rei'ned universally throu'hout the Aolden "'e =Satya ?u'a>. "s says the 7ommentaryE 'en had not created evil $et in those da$s of (liss and purit$, for the$ )ere of 3od7li*e more than of human nature. But $hen mankind, ra%idly increasin' in numbers, increased also in variety o# idiosyncrasies o# body and Pa'e +1

mind, then incarnated S%irit sho$ed its $eakness. Catural e1a''erations, and alon' $ith these su%erstitions, arose in the less cultured and healthy minds. 9ro3th o. Po,ular Belie.s 1 MPa$e 6;)N Sel#ishness $as born out o# desires and %assions hitherto unkno$n, and but too o#ten kno$led'e and %o$er $ere abused, until #inally it became necessary to limit the number o# those )ho *ne). Thus arose &nitiation. 4very se%arate nation no$ arran'ed #or itsel# a reli'ious system, accordin' to its enli'htenment and s%iritual $ants. *orshi% o# mere #orm bein' discarded by the $ise men, these con#ined true kno$led'e to the very #e$. The need o# veilin' truth to %rotect it #rom desecration becomin' more a%%arent $ith every 'eneration, a thin veil $as used at #irst, $hich had to be 'radually thickened accordin' to the s%read o# %ersonality and sel#ishness, and this led to the )ysteries. They came to be established in every country and amon' every %eo%le, $hile to avoid stri#e and misunderstandin' e1oteric belie#s $ere allo$ed to 'ro$ u% in the minds o# the %ro#ane masses. &no##ensive and innocent in their inci%ient sta'e like a historical event arran'ed in the #orm o# a #airy tale, ada%ted #or and com%rehensible to the childVs mindin those distant a'es such belie#s could be allo$ed to 'ro$ and make the %o%ular #aith $ithout any dan'er to the more %hiloso%hical and abstruse truths tau'ht in the sanctuaries. Do'ical and scienti#ic observation o# the %henomena in Cature, $hich alone leads man to the kno$led'e o# eternal truths %rovided he a%%roaches the threshold o# observation unbiassed by %reconce%tion and sees $ith his s%iritual eye be#ore he looks at thin's #rom their %hysical as%ectdoes not lie $ithin the %rovince o# the masses. The marvels o# the 8ne S%irit o# Truth, the ever3concealed and inaccessible Deity, can be unravelled and assimilated only throu'h &ts mani#estations by the secondary WAods,X &ts actin' %o$ers. *hile the 8ne and Gniversal 7ause has to remain #or ever in a(scondito, &ts mani#old action may be traced throu'h the e##ects in Cature. The latter alone bein' com%rehensible and mani#est to avera'e mankind, the Po$ers causin' those e##ects $ere allo$ed to 'ro$ in the ima'ination o# the %o%ulace. "'es later in the @i#th, the "ryan, :ace some unscru%ulous %riests be'an to take advanta'e o# the too3 easy belie#s o# the %eo%le in every country, and #inally raised those secondary Po$ers to the rank o# Aod and Aods, thus succeedin' in isolatin' them alto'ether #rom the 8ne Gniversal 7ause o# all causes. OThere $ere no BrFhmans as a hereditary caste in days o# old. &n those lon'3de%arted a'es a man became a BrFhman throu'h %ersonal merit and &nitiation. Aradually, ho$ever, des%otism cre%t in, and the son o# a BrFhman $as created a BrFhman by ri'ht o# %rotection #irst, then by that o# heredity. The ri'hts o# blood re%laced those o# real merit, and thus arose the body o# BrFhmans $hich $as soon chan'ed into a %o$er#ul caste.P
MPa$e 6;6N Hence#or$ard
the kno$led'e o# the %rimeval truths remained entirely in the hands o# the
&nitiates. The )ysteries had their $eak %oints and their de#ects, as every institution $elded $ith the human element must necessarily have. ?et Voltaire has characterised their bene#its in a #e$ $ordsE &n the chaos o# %o%ular su%erstitions there e1isted an institution $hich has ever %revented man #rom #allin' into absolute brutalityE it $as that o# the )ysteries. Verily, as :a'on %uts it o# )asonry(
Pa'e +11

&ts tem%le has Time #or duration, the Gniverse #or s%ace . . . .XDet us divide that $e may rule,X have said the cra#ty( WDet us unite to resist,X have said the #irst )asons.ODes Initiations &nciennes et 'odernes. WThe mysteries,X says :a'on, W$ere the 'i#t o# &ndia.X &n this he is mistaken, #or the ryan race had brou'ht the mysteries o# &nitiation #rom "tlantis. Cevertheless he is ri'ht in sayin' that the mysteries %receded all civilisations, and that by %olishin' the mind and morals o# the %eo%les they served as a base #or all the la$scivil, %olitical, and reli'ious.P 8r rather, the &nitiates $hom the )asons have never ceased to claim as their %rimitive and direct )asters. The #irst and #undamental %rinci%le o# moral stren'th and %o$er is association and solidarity o# thou'ht and %ur%ose. WThe Sons o# *ill and ?o'aX united in the be'innin' to resist the terrible and ever3 'ro$in' ini2uities o# the le#t3hand "de%ts, the "tlanteans. This led to the #oundation o# still more Secret Schools, tem%les o# learnin', and o# )ysteries inaccessible to all e1ce%t a#ter the most terrible trials and %robations. "nythin' that mi'ht be said o# the earliest "de%ts and their divine )asters $ould be re'arded as #iction. &t is necessary, there#ore, i# $e $ould kno$ somethin' o# the %rimitive &nitiates to 6ud'e o# the tree by its #ruits( to e1amine the bearin' and the $ork o# their successors in the @i#th :ace as re#lected in the $orks o# the classic $riters and the 'reat %hiloso%hers. Ho$ $ere &nitiation and the &nitiates re'arded durin' some +, years by the Areek and :oman $ritersK 7icero in#orms his readers in very clear terms. He saysE "n &nitiate must %ractise all the virtues in his %o$erE 6ustice, #idelity, liberality, modesty, tem%erance( these virtues cause men to #or'et the talents that he may lack. O De 0ff.,i.e. 33.P :a'on says5 *hen the 4'y%tian %riests saidE W"ll #or the %eo%le, nothin' throu'h the %eo%le,X they $ere ri'htE in an i'norant nation truth must be revealed only to trust$orthy %ersons . . . .*e have seen in our days, Wall throu'h the %eo%le, nothin' #or the %eo%le,X a #alse and dan'erous system. The real a1iom ou'ht to beE W"ll #or the %eo%le and )ith the %eo%le.X O Des Initiations, %++.P
A True Priesthoo+ 1 MPa$e 6;3N But in order to achieve this re#orm the masses have to %ass throu'h a dual trans#ormationE =a> to become divorced #rom every element o# e1oteric su%erstition and %riestcra#t, and =b> to become educated men, #ree #rom every dan'er o# bein' enslaved $hether by a man or an idea. This, in vie$ o# the %recedin' may seem %arado1ical. The &nitiates $ere W%riests,X $e may be toldat any rate, all the Hindu, 4'y%tian, 7haldaean, Areek, Phoenician, and other Hiero%hants and "de%ts $ere %riests in the tem%les, and it $as they $ho invented their res%ective e1oteric creeds. To this the ans$er is %ossibleE WThe co$l does not make the #riar.X &# one may believe tradition and the unanimous o%inion o# ancient $riters, added to the e1am%les $e have in the W%riestsX o# &ndia, the most conservative nation in the $orld, it becomes 2uite certain that the 4'y%tian %riests $ere no more %riests in the sense $e 'ive to Pa'e +1+

the $ord than are the tem%le BrFhmans. They could never be re'arded as such i# $e take as our standard the 4uro%ean cler'y. Daurens observes very correctly thatE The %riests o# 4'y%t $ere not, strictly s%eakin', ministers o# reli'ion. The $ord W%riest,X $hich translation has been badly inter%reted, had an acce%tation very di##erent #rom the one that is a%%lied to it amon' us. &n the lan'ua'e o# anti2uity, and es%ecially in the sense o# the initiation o# the %riests o# ancient 4'y%t, the $ord W%riestX is synonymous $ith that o# W%hiloso%her.X . . . . The institution o# the 4'y%tian %riests seems to have been really a con#ederation o# sa'es 'athered to study the art o# rulin' men, to centre the domain o# truth, modulate its %ro%a'ation, and arrest its too dan'erous dis%ersion.O Essais /istori"ues sur la 6ranc7'a_onnerie, %%. 1,+. 1,3.P The 4'y%tian Priests, like the BrFhmans o# old, held the reins o# the 'overnin' %o$ers, a system that descended to them by direct inheritance #rom the &nitiates o# the 'reat "tlantis. The %ure cult o# Cature in the earliest %atriarchal daysthe $ord W%atriarchX a%%lyin' in its #irst ori'inal sense to the Pro'enitors o# the human race, OThe $ord W%atriarchX is com%osed o# the Areek $ord WPatriaX =W#amily.X Wtribe,X or WnationX> and W"rchosX =a Wchie#X, the %aternal %rinci%le. The He$ish Patriarchs $ho $ere %astors, %assed their name to the 7hristian Patriarchs, yet they $ere no %riests, but $ere sim%ly the heads o# their tribes, like the &ndian :ishis.P the @athers, 7hie#s, and &nstructors o# %rimitive menbecame the heirloom o# those MPa$e 6;4N alone $ho could discern the noumenon beneath the %henomenon. Dater, the &nitiates transmitted their kno$led'e to the human kin's, as their divine )asters had %assed it to their #ore#athers. &t $as their %rero'ative and duty to reveal the secrets o# Cature that $ere use#ul to mankindthe hidden virtues o# %lants, the art o# healin' the sick, and o# brin'in' about brotherly love and mutual hel% amon' mankind. Co &nitiate $as one i# he could not healaye, recall to li#e #rom a%%arent death =coma> those $ho, too lon' ne'lected, $ould have indeed died durin' their lethar'y. OThere is no need to observe here that the resurrection o# a really dead body is an im%ossibility in Cature. P Those $ho sho$ed such %o$ers $ere #orth$ith set above the cro$ds, and $ere re'arded as ;in's and &nitiates . Aautama Buddha $as a ;in'3&nitiate, a healer, and recalled to li#e those $ho $ere in the hands o# death. Hesus and "%ollonius $ere healers, and $ere both addressed as ;in's by their #ollo$ers. Had they #ailed to raise those $ho $ere to all intents and %ur%oses the dead, none o# their names $ould have %assed do$n to %osterity( #or this $as the #irst and crucial test, the certain si'n that the "de%t had u%on Him the invisible hand o# a %rimordial divine )aster, or $as an incarnation o# one o# the WAods.X The later royal %rivile'e descended to our @i#th :ace kin's throu'h the kin's o# 4'y%t. The latter $ere all initiated into the mysteries o# medicine, and they healed the sick, even $hen, o$in' to the terrible trials and labours o# #inal &nitiation, they $ere unable to become #ull Hiero%hants. They $ere healers by %rivile'e and by tradition, and $ere assisted in the healin' art by the Hiero%hants o# the tem%les, $hen they themselves $ere i'norant o# 8ccult curative Science. So also in #ar later historical times $e #ind Pyrrhus curin' the sick by sim%ly touchin' them $ith his #oot( Ves%asian and Hadrian needed only to %ronounce a #e$ $ords tau'ht to them by their Hiero%hants, in order to restore si'ht to the blind and health to the cri%%le. @rom that time on$ard history has recorded cases o# the same %rivile'e con#erred on the em%erors and kin's o# almost every nation. OThe kin's o# Hun'ary claimed that they could cure the 6aundice( the Dukes o# Bur'andy $ere credited $ith %reservin' %eo%le #rom the %la'ue( the kin's o# S%ain delivered those %ossessed by the devil. The %rero'ative o# curin' the kin'Vs evil $as 'iven to the kin's o# @rance, in re$ard #or the virtues o# 'ood ;in' :obert. @rancis the @irst, durin' a short stay at )arseilles #or his sonVs $eddin', touched and cured o# that disease u%$ards o# - %ersons. The kin's o# 4n'land had the same %rivile'e.P Pa'e +13

The E$y,tian Priests 1 MPa$e 6;-N That $hich is kno$n o# the Priests o# 4'y%t and o# the ancient BrFmans, corroborated as it is by all the ancient classics and historical $riters, 'ives us the ri'ht to believe in that $hich is only traditional in the o%inion o# sce%tics. *hence the $onder#ul kno$led'e o# the 4'y%tian Priests in every de%artment o# Science, unless they had it #rom a still more ancient sourceK The #amous W@our,X the seats o# learnin' in old 4'y%t, are more historically certain than the be'innin's o# modern 4n'land. &t $as in the 'reat Theban sanctuary that Pytha'oras u%on his arrival #rom &ndia studied the Science o# 8ccult numbers. &t $as in )em%his that 8r%heus %o%ulari9ed his too3abstruse &ndian meta%hysics #or the use o# )a'na Arecia( and thence Thales, and a'es later Democritus, obtained all they kne$. &t is to Sans that all the honour must be 'iven o# the $onder#ul le'islation and the art o# rulin' %eo%le, im%arted by its Priests to Dycur'us and Solon, $ho $ill both remain ob6ects o# admiration #or 'enerations to come. "nd had Plato and 4udo1us never 'one to $orshi% at the shrine o# Helio%olis, most %robably the one $ould have never astonished #uture 'enerations $ith his ethics, nor the other $ith his $onder#ul kno$led'e o# mathematics.O See DaurensV Essais /istori"ues #or #urther in#ormation as to the $orld3$ide, universal kno$led'e o# the 4'y%tian Priests.P The 'reat modern $riter on the )ysteries o# 4'y%tian &nitiationone, ho$ever, $ho kne$ nothin' o# those in &ndiathe late :a'on, has not e1a''erated in maintainin' thatE "ll the notions %ossessed by Hindustan, Persia, Syria, "rabia, 7haldaea, Sydonia, and the %riests o# Babylonia, Ion the secrets o# CatureJ, $as kno$n to the 4'y%tian %riests. &t is thus &ndian %hiloso%hy, $ithout mysteries, $hich, havin' %enetrated into 7haldaea and ancient Persia, 'ave rise to the doctrine o# 4'y%tian )ysteries.ODes Initiations. %.+,.P The )ysteries %receded the hiero'ly%hics. OThe $ord comes #rom the Areek LhierosV =WsacredX> and W'lu%hoX =W& 'raveX>. The 4'y%tian characters $ere sacred to the Aods, as the &ndian DevanF'ark is the lan'ua'e o# the Aods.P They 'ave birth to the latter, as %ermanent records $ere needed to %reserve and commemorate their secrets. &t is %rimitive Philoso%hy OThe same author had =as 8ccultists have> a very reasonable ob6ection to the modern etymolo'y o# the $ord W%hiloso%hy,X $hich is inter%reted Wlove o# $isdom,X and is nothin' o# the kind. The %hiloso%hers $ere scientists, and %hiloso%hy $as a real science not sim%ly verbia'e, as it is in our day. The term is com%osed o# t$o Areek $ords $hose meanin' is intended to convey its secret sense, and ou'ht to be inter%reted as W$isdom o# love.X Co$ it is in the last $ord, Wlove,X that lies hidden the esoteric si'ni#icanceE #or WloveX does not stand here as a noun, nor does it mean Wa##ectionX or W#ondness.X but is the term used #or 4ros, that %rimordial %rinci%le in divine creation, synonymous $ith ^coT, the abstract desire in Cature #or %rocreation, resultin' in an everlastin' series o# %henomena. &t means Wdivine love,X that universal element o# divine omni%resence s%read throu'hout Cature and $hich is at once the chie# cause and e##ect. The W$isdom o# loveX =or W%hiloso%hia,V> meant attraction to and love o# everythin' hidden beneath ob6ective %henomena and the kno$led'e thereo#. Philoso%hy meant the hi'hest "de%tshi%love o# and assimilation $ith Deity. &n his modesty Pytha'oras even re#used to be called a Philoso%her =or one $ho kno$s every hidden thin' in thin's visibleE cause and e##ect, or absolute truth>, and called himsel# sim%ly a Sa'e, an as%irant to %hiloso%hy, or to *isdom o# Dovelove in its e1oteric meanin' bein' as de'raded by men then as it is no$ by its %urely terrestrial a%%lication.P that has served as the MPa$e 6;;N #oundation3stone #or modern %hiloso%hy( only the %ro'eny, $hile %er%etuatin' the #eatures o# the e1ternal body, has lost on its $ay the Soul and S%irit o# its %arent. &nitiation, thou'h it contained neither rules and %rinci%les, nor any s%ecial teachin' o# Scienceas no$ understood$as nevertheless Science, and the Science o# sciences. "nd thou'h devoid o# do'ma, o# %hysical disci%line, and o# e1clusive ritual, it $as yet the one true :eli'ionthat o# eternal truth. 8ut$ardly it $as a school, a colle'e, $herein $ere tau'ht sciences, arts, ethics, le'islation, %hilanthro%y, Pa'e +1,

the cult o# the true and real nature o# cosmic %henomena( secretly, durin' the mysteries, %ractical %roo#s o# the latter $ere 'iven. Those $ho could learn on all thin'si.e., those $ho could look the 'reat &sis in her unveiled #ace and bear the a$#ul ma6esty o# the Aoddessbecame &nitiates. But the children o# the @i#th :ace had #allen too dee%ly into matter al$ays to do so $ith im%unity. Those $ho #ailed disa%%eared #rom the $orld, $ithout leavin' a trace behind. *hich o# the hi'hest kin's $ould have dared to claim any individual, ho$ever hi'h his social standin', #rom the stern %riests, once that the victim had crossed the threshold o# their sacred "dytumK The noble %rece%ts tau'ht by the &nitiates o# the early races %assed to &ndia, 4'y%t, and Areece, to 7hina and 7haldaea, and thus s%read all over the $orld. "ll that is 'ood, noble, and 'rand in human nature, every divine #aculty and as%iration, $ere cultured by the Priest3Philoso%hers $ho sou'ht to develo% them in their &nitiates. Their code o# ethics, based on altruism, has become universal. &t is #ound in 7on#ucius, the Watheist,X $ho tau'ht that Whe $ho loves not his brother has no virtue in him,X and in the 0ld Testament %rece%t, WThou shalt love thy nei'hbour as thysel#.X OLev., 1i1. 18.P The 'reater &nitiates became like unto Aods, and Socrates, in PlatoVs Phaedo, is re%resented as sayin'E The &nitiates are sure to come into the com%any o# the Aods. &evealin$ an+ &eveilin$ 1 MPa$e 6;0N &n the same $ork the 'reat "thenian Sa'e is made to sayE &t is 2uite a%%arent that those $ho have established the )ysteries, or the secret assemblies o# the &nitiates, $ere no mean %ersons, but %o$er#ul 'enii, $ho #rom the #irst a'es had endeavoured to make us understand under those eni'mas that he $ho $ill reach the invisible re'ions un%uri#ied $ill be hurled into the abyss Othe 4i'hth S%here o# the 8ccult Doctrine( that is, he $ill lose his %ersonality #or everP, $hile he $ho $ill attain them %ur'ed o# the maculations o# this $orld, and accom%lished in virtues, $ill be received in the abode o# the Aods. Said 7lemens "le1andrinus, re#errin' to the )ysteriesE Here ends all teachin'. 8ne sees Cature and all thin's. " 7hristian @ather o# the 7hurch s%eaks then as did the Pa'an Prete1tatus, the %ro3consul o# "chaia =#ourth century ".D.>, Wa man o# eminent virtues,X $ho remarked that to de%rive the Areeks o# Wthe sacred )ysteries $hich bind in one the $hole o# mankind,X $as to render their very lives $orthless to them. *ould the )ysteries have ever obtained the hi'hest %raise #rom the noblest men o# anti2uity had they not been o# more than human ori'inK :ead all that is said o# this un%aralleled institution, as much by those $ho had never been initiated, as by the &nitiates themselves. 7onsult Plato, 4uri%ides, Socrates, "risto%hanes, Pindar, Plutarch, &socrates, Diodorus, 7icero, 4%ictetus, )arcus "urelius, not to name do9ens o# other #amous Sa'es and $riters. That $hich the Aods and "n'els had revealed e1oteric reli'ions, be'innin' $ith that moses, reveiled and hid #or a'es #rom the si'ht o# the $orld. Hose%h, the son o# Hacob, $as an &nitiate, other$ise he $ould not have married "seneth, the dau'hter o# Pete%hre =WPoti%harXWhe $ho belon's to Phre,X the Sun3Aod>, %riest o# Helio%olis and 'overnor o# 8n. OW8n,X the WSun,X the 4'y%tian name o# Helio%olis =the W7ity o# the SunX>P. 4very truth revealed by Hesus, and $hich even the He$s and early 7hristians understood, $as reviled by the 7hurch that %retends to serve Him. Pa'e +1-

:ead $hat Seneca says, as 2uoted by Dr. ;enealyE W5The $orld bein' melted and havin' re<ntered the bosom o# Hu%iter Oor ParabrahmanP, this Aod continues #or some time totally concentred in himsel# and remains concealed, as it $ere, $holly immersed in the contem%lation o# his o$n ideas. "#ter$ards $e see a ne$ $orld s%rin' #rom him . . . ."n innocent race o# men is #ormed.X "nd a'ain, s%eakin' o# mundane dissolution as involvin' the destruction or death o# all, he OSenecaP teaches us that $hen the la$s o# Cature shall be buried in ruin and the last day o# the $orld shall come, the Southern Pole shall crush, as it #alls, all the re'ions o# "#rica( and the Corth Pole shall over$helm all the countries beneath its a1is. The affrighted sun shall (e deprived of its lightA MPa$e 6;@N the %alace o# heaven, #allin' to decay, shall %roduce at once both li#e and death, and some kind o# dissolution shall e2ually sei9e u%on all the deities, $ho thus shall return to their ori'inal chaos. OBoo* of 3od, %. 1. .P 8ne mi'ht #ancy onesel# readin' the PurFnic account by Par{shara o# the 'reat Pralaya. &t is nearly the same thin', idea #or idea. Has 7hristianity nothin' o# the kindK Det the reader o%en any 4n'lish Bi(le and read cha%ter iii o# the Second Epistle of Peter, and he $ill #ind there the same ideas. There shall come in the last days sco##ers, . . . . sayin', *here is the %romise o# his comin'K @or since the #athers #ell aslee% all thin's continue as they $ere #rom the be'innin' o# the creation. @or this they $illin'ly are i'norant o# that by the $ord o# Aod the heavens $ere o# old, and the earth standin' out o# the $ater and in the $aterE $hereby the $orld that then $as, bein' over#lo$ed $ith $ater, %erished. But the heavens and the earth, $hich are no$, by the same $ord are . . . .reserved unto #ire, . . . .in the $hich the heavens shall %ass a$ay $ith a 'reat noise, and the elements shall melt $ith #ervent heat. . . Cevertheless $e . . . .look #or ne$ heavens and a ne$ earth. &# the inter%reters chose to see in this a re#erence to a creation, a delu'e, and a %romised comin' o# 7hrist, $hen they $ill live in a Ce$ Herusalem in heaven, that is no #ault o# Peter. *hat he meant $as the destruction o# the @i#th :ace and the a%%earance o# a ne$ continent #or the Si1th :ace. The Druids understood the meanin' o# the Sun in Taurus, there#ore $hen all the #ires $ere e1tin'uished on the 1st o# Covember their sacred and ine1tin'uishable #ire remained alone to illumine the hori9on like those o# the )a'i and the modern Moroastrian. "nd like the early @i#th :ace and the later 7haldaeans and Areeks, and a'ain like the 7hristians =$ho do it to this day $ithout sus%ectin' the real meanin'>, they 'reeted the W)ornin'3Star,X the beauti#ul Venus3Duci#er. O)r ;enealy 2uotes, in his Boo* of 3od, Vallancey, $ho saysE W& had not been a $eek landed in &reland #rom Aibraltar, $here & had studied Hebre$ and 7haldaic under He$s o# various countries, $hen & heard a %easant 'irl say to a boor standin' by her L6each an 'addin -agG=Behold the mornin' star> %ointin' to the %lanet Venus, the )addena Ca' o# the 7haldeans.XP Strabo s%eaks o# an island near Britannia $here 7eres and Perse%hone $ere $orshi%%ed $ith the same rites as in Samothrace, and this $as the sacred &erna, $here a %er%etual #ire $as lit. The Druids believed in the rebirth o# man, not, as Ducian e1%lains, That the same Spirit shall animate a ne$ body, not here, but in a di##erent $orld,
Pa'e +1.

but in a series o# renncarnations in this same $orld( #or as Diodorus says, they declared that the souls o# men a#ter a determinate %eriod $ould %ass into other bodies. OThere $as a time $hen the $hole $orld, the totality o# mankind, had one reli'ion, as they $ere o# Wone li%.X W"ll the reli'ions o# the earth $ere at #irst one, and emanated #rom one centre.X says @aber.P Atlanteans De$eneratin$ 1 MPa$e 6;2N These tenets came to the @i#th :ace "ryans #rom their ancestors o# the @ourth :ace, the "tlanteans. They %iously %reserved the teachin's, $hile their %arent :oot3:ace, becomin' $ith every 'eneration more arro'ant, o$in' to the ac2uisition o# su%erhuman %o$ers, $ere 'radually a%%roachin' their end.
Pa'e +1/
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RR%R The Trial o. the Sun %nitiate
*4 $ill be'in $ith the ancient )ysteriesthose received #rom the "tlanteans by the %rimitive ryans$hose mental and intellectual state Pro#essor )a1 )ller has described $ith such a masterly hand, yet le#t so incom%lete $ithal.
MPa$e 608N
He saysE *e have in it O in the ;ig +edaP a %eriod o# the intellectual li#e o# man to $hich there is no %arallel in any other %art o# the $orld. &n the hymns o# the +eda $e see man le#t to himsel# to solve the riddle o# this $orld. . . .He invokes the 'ods around him, he %raises, he $orshi%s them. But still $ith all these 'ods . . . .beneath him, and above him, the early %oet seems ill at rest $ithin himsel#. There, too, in his o$n breast, he has discovered a %o$er that is never mute $hen he %rays, never absent $hen he #ears and trembles. &t seems to ins%ire his %rayers and yet to listen to them( it seems to live in him, and yet to su%%ort him and all around him. The only name he can #ind #or this mysterious %o$er is WBrahman(X #or brahman meant ori'inally #orce, $ill, $ish, and the %ro%ulsive %o$er o# creation. But this im%ersonal brahman too, as soon as it is named, 'ro$s into somethin' stran'e and divine. &t ends by bein' one o# many 'ods, one o# the 'reat triad, $orshi%%ed to the %resent day. "nd still the thou'ht $ithin him has no real name( that %o$er $hich is nothin' but itsel#, $hich su%%orts the 'ods, the heavens, and every livin' bein', #loats be#ore his mind, conceived but not e1%ressed. "t last he calls it tman,X #or Ftman, ori'inally breath or s%irit, comes to mean Sel# and Sel# alone, $hether divine or human( Sel#, $hether creatin' o# su##erin'( Sel#, $hether 8ne or "ll( but al$ays Sel#, inde%endent and #ree. W*ho has seen the #irst3bornKX says the %oet, W$hen he $ho has no bones =i.e., #orm> bore him that had bonesK *here $as the li#e, the blood, the Sel# o# the $orldK *ho $ent to ask this #rom any one $ho kne$ itKX =;ig +eda, &, 1.,,,.> This idea o# a divine Sel# once e1%ressed, everythin' else must ackno$led'e its su%remacy( Self is the Dord o# all thin's( it is the ;in' o# all thin's( as all the s%okes o# a $heel are contained in the nave and circum#erence, all thin's are contained in this Sel#( all selves are contained in this Self.X =BrihadFranyaka, &V. v. 1->. O#hips from a 3erman 5or*shop, i. .0. / . P Vishvakarma an+ Vikarttana 1 MPa$e 60)N This Sel#, the hi'hest, the one, and the universal, $as symbolised on the %lane o# mortals by the Sun, its li#e3'ivin' e##ul'ence bein' in its turn the emblem o# the Soulkillin' the terrestrial %assions $hich have ever been an im%ediment to the re3union o# the Gnit Sel# =the S%irit> $ith the "ll3Sel#. Hence the alle'orical mystery, only the broad #eatures o# $hich may be 'iven here. &t $as enacted by the WSons o# the @ire3)istX and o# WDi'ht.X The second Sun =the Wsecond hy%ostasisX o# :abbi Drach> a%%eared as %ut on his trial, Vishvakarma, the Hiero%hant, cuttin' o## seven o# his beams, and re%lacin' them $ith a cro$n o# brambles, $hen the WSunX became Vikarttana, shorn o# his beams or rays. "#ter that, the Sun,enacted by a neo%hyte ready to be initiated$as made to descend into PFtFla, the nether re'ions, on a trial o# Tantalus. 7omin' out o# it trium%hant, he emer'ed #rom this re'ion o# lust and ini2uity, to re3become ;armasFkshin, $itness o# the ;arma o# men, OSirya, the Sun, is one o# the nine divinities that $itness all human actions.P and arose once more trium%hant in all the 'lory o# his re'eneration, as the Araha3:F6ah, ;in' o# the 7onstellations, and $as addressed as Aabhastiman, Wre3%ossessed o# his rays.X The W#ableX in the %o%ular Pantheon o# &ndia, #ounded u%on, and born out o# the %oetical mysticism o# the ;ig7+edathe sayin's o# $hich $ere mostly all dramatised durin' the reli'ious )ysteries're$ in the course o# its e1oteric evolution into the #ollo$in' alle'ory. &t may be #ound no$ in several o# the Purnas Pa'e +18

and in other Scri%tures. &n the ;ig7+eda and its Hymns, Vishvakarma, a )ystery3Aod, is the Do'os, the Demiur'os, one o# the 'reatest Aods, and s%oken o# in t$o o# the hymns as the hi'hest. He is the 8mni#icent =Vishvakarma> called the WAreat "rchitect o# the Gniverse,X the "ll seein' Aod, . . . .the #ather, the 'enerator, the dis%oser, $ho 'ives the 'ods their names, and is beyond the com%rehension o# mortals, as is every )ystery3Aod. 4soterically, He is the %ersoni#ication o# the creative mani#ested Po$er( and mystically He is the seventh %rinci%le in man, in its collectivity. @or He is the son o# Bhuvana, the sel#3 created, luminous 4ssence, and o# the virtuous, chaste and lovely ?o'a3SiddhF, the vir'in Aoddess, $hose name s%eaks #or itsel#, since it %ersoni#ied ?o'a3%o$er, the Wchaste motherX that creates the "de%ts. &n the :i'3Vaidic Hymns, Vishvakarma %er#orms the W'reat sacri#iceX i.e., sacri#ices himsel# #or the $orld( or, as the -iru*ta is made to say, translated by the 8rientalistsE Vishvakarma #irst o# all o##ers u% all the $orld in a sacri#ice, and then ends by sacri#icin' himsel#
MPa$e 606N
&n the mystical re%resentations o# his character, Vishvakarma is o#ten called Vittoba, and is %ictured as the WVictim,X the W)an3Aod,X or the "vat{ra cruci#ied in s%ace. O8# the true )ysteries, the real &nitiations, nothin' o# course can be said in %ublicE they can be kno$n only to those $ho are able to e1%erience them. But a #e$ hints can be 'iven o# the 'reat ceremonial )ysteries o# "nti2uity, $hich stood to the %ublic as the real )ysteries, and into $hich candidates $ere initiated $ith much ceremony and dis%lay o# 8ccult "rts. Behind these, in silence and darkness, $ere the true )ysteries, as they have al$ays e1isted and continue to e1ist. &n 4'y%t, as in 7haldaea and later in Areece, the )ysteries $ere celebrated at stated times, and the #irst day $as a %ublic holiday, on $hich, $ith much %om%, the candidates $ere escorted to the Areat Pyramid and %assed thereinto out o# si'ht. The second day $as devoted to ceremonies o# %uri#ication, at the close o# $hich the candidate $as %resented $ith a $hite robe( on the third dayP OThere is a 'a% in H.P.BVs )S., and the %ara'ra%h in brackets su%%lies $hat $as missin'.".B.P he $as tried and e1amined as to his %ro#iciency in 8ccult learnin'. 8n the #ourth day, a#ter another ceremony symbolical o# %uri#ication, he $as sent alone to %ass throu'h various trials, #inally becomin' entranced in a subterranean cry%t, in utter darkness, #or t$o days and t$o ni'hts. &n 4'y%t, the entranced neo%hyte $as %laced in an em%ty sarco%ha'us in the Pyramid, $here the initiatory rites took %lace. &n &ndia and 7entral "sia, he $as bound on a lathe, and $hen his body had become like that o# one dead =entranced>, he $as carried into the cry%t. Then the Hiero%hant ke%t $atch over him W'uidin' the a%%aritional soul =astral body> #rom this $orld o# Sams{ra =or delusion> to the nether kin'doms, #rom $hich, i# success#ul, he had the ri'ht o# releasin' seven suffering soulsX =4lementaries>. 7lothed $ith his "nandamayakosha, the body o# blissthe SrotF%anna remained there $here $e have no ri'ht to #ollo$ him, and u%on returnin'received the 5ord, $ith or $ithout the WheartVs bloodX o# the Hiero%hant. O &n Isis Unveiled, Vol.&&., %%. ,1, ,+, a %ortion o# this rite is re#erred to. S%eakin' o# the do'ma o# "tonement, it is traced to ancient WheathendomX a'ain. *e sayE WThis cornerstone o# a church $hich had believed hersel# built on a #irm rock #or lon' centuries, is no$ e1cavated by science and %roved to come #rom the Anostics. Pro#essor Dra%er sho$s it as hardly kno$n in the days o# Tertullian, and as havin' ori'inated amon' the Anostic hereticsV =see #onflict Bet)een ;eligion and Science, %.++,> . . . .But there are su##icient %roo#s to sho$ that it originated amon' them no more than did their anointed 7hristos and So%hia. The #ormer they modelled on the ori'inal o# the ;in' )essiah, the Pa'e +10

male %rinci%le o# $isdom, and the latter on the third Se%hiroth, #rom the 7haldaean >a(alah, and even #rom the Hindu BrahmF and Sarasvati, and the Pa'an Dionysius and Demeter. "nd here $e are on #irm 'round, i# it $ere only because it is no$ %roved that the -e) Testament never a%%eared in its com%lete #orm, such as $e #ind it no$, till 3 years a#ter the %eriod o# the a%ostles, and the ,ohar and other ;abalistic books are #ound to belon' to the #irst century be#ore our era, i# not to be #ar older still. WThe Anostics entertained many o# the 4ssenean ideas( and the 4ssenes had their 'reater and minor )ysteries at least t$o centuries be#ore our era. They $ere the Isarim or Initiates, the descendants o# the 4'y%tian Hiero%hants, in $hose country they had been settled #or several centuries be#ore they $ere converted to Buddhistic monasticism by the missionaries o# ;in' "soka, and amal'amated later $ith the earliest 7hristians( and they e1isted, %robably, be#ore the old 4'y%tian tem%les $ere desecrated and ruined in the incessant invasions o# Persians, Areeks and other con2uerin' hordes. The hiero%hants had their atonement enacted in the )ystery o# &nitiation a'es be#ore the Anostics, or even the 4ssenes, had a%%eared. &t $as kno$n amon' hiero%hants as the Ba%tism o# Blood, and $as considered not as an atonement #or the L#all o# manV in 4den, but sim%ly as an e1%iation #or the %ast, %resent, and #uture sins o# i'norant, but nevertheless %olluted mankind. The hiero%hant had the o%tion o# either o##erin' his %ure and sinless li#e as a sacri#ice #or his race to the 'ods $hom he ho%ed to re6oin, or an animal victim. The #ormer de%ended entirely on their o$n $ill. "t the last moment o# the solemn Lne$ birth,V the &nitiator %assed Lthe $ordV to the initiated, and immediately a#ter the latter had a $ea%on %laced in his ri'ht hand, and $as ordered to stri*e. This is the true ori'in o# the 7hristian do'ma o# atonement.X "s Ballanche says, 2uoted by :a'onE WDestruction is the 'reat Aod o# the *orld, 6usti#yin' there#ore the %hiloso%hical conce%tion o# the Hindu Shiva. "ccordin' to this immutable and sacred la$, the &nitiate $as com%elled to kill the &nitiatorE other$ise initiation remained incom%lete . . . . &t is death that 'enerates li#e.X 0rthodo4ie ma_onni"ue, %. 1 ,. "ll that, ho$ever, $as emblematic and e1oteric. *ea%on and killin' must be understood in their alle'orical sense.P The Transmission o. Li$ht 1 MPa$e 603N 8nly in truth the Hiero%hant $as never killedneither in &ndia nor else$here, the murder bein' sim%ly #ei'nedunless the &nitiator had chosen the &nitiate #or his successor and had decided to %ass to him the last and su%reme *8:D, a#ter $hich he had to dieonly one man in a nation havin' the ri'ht to kno$ that $ord. )any are those 'rand &nitiates $ho have thus %assed out o# the $orldVs si'ht, disa%%earin'. "s mysteriously #rom the si'ht o# men as )oses #rom the to% o# )ount Pis'ah =-e(o, oracular *isdom>, a#ter he had laid his hands u%on Hoshua, $ho thus became W#ull o# the s%irit o# $isdom(X i.e., initiated. But he died, he $as not killed. @or killin', i# really done, $ould belon' to black, not to divine )a'ic. &t is the transmission o# li'ht, rather than a trans#er o# li#e, o# li#e s%iritual and divine, and it is the sheddin' o# *isdom, not o# blood. But the initiated inventors o# theolo'ical 7hristianity took the alle'orical lan'ua'e ` la lettre ( and instituted a do'ma, the crude, misunderstood e1%ression o# $hich horri#ies and re%els the s%iritual Wheathen.X "ll these Hiero%hants and &nitiates $ere ty%es o# the Sun and o# the 7reative Princi%le =s%iritual %otency> as $ere Vishvakarma and Vikarttana, MPa$e 604N #rom the ori'in o# the )ysteries. :a'on, the #amous Pa'e ++

)ason, 'ives curious details and e1%lanations $ith re'ard to the Sun rites. He sho$s that the biblical Hiram, the 'reat hero o# )asonry =the W$ido$Vs sonX> a ty%e taken #rom 8siris, is the Sun3Aod, the inventor o# arts, and the Warchitect,X the name Hiram, meanin' the elevated,X a title belon'in' to the Sun. 4very 8ccultist kno$s ho$ closely related to 8siris and the Pyramids are the narratives in >ings concernin' Solomon, his Tem%le and its construction( he kno$s also that the $hole o# the )asonic rite o# &nitiation is based u%on the Biblical alle'ory o# the construction o# that Tem%le, )asons conveniently #or'ettin', or %erha%s i'norin', the #act that the latter narrative is modelled u%on 4'y%tian and still earlier symbolisms. :a'on e1%lains it by sho$in' that the three com%anions o# Hiram, the Wthree murderers,X ty%i#y the three last months o# the year( and that Hiram stands #or the Sun#rom its summer solstice do$n$ards, $hen it be'ins decreasin'the $hole rite bein' an astronomical alle'ory. Durin' the summer solstice, the Sun %rovokes son's o# 'ratitude #rom all that breathes( hence Hiram, $ho re%resents it, can 'ive to $homsoever has the ri'ht to it, the sacred *ord, that is to say li#e. *hen the Sun descends to the in#erior si'ns all Cature becomes mute, and Hiram can no lon'er 'ive the sacred *ord to the com%anions, $ho re%resent the three inert months o# the year. The #irst com%anion strikes Hiram #eebly $ith a rule t$enty3#our inches lon', symbol o# the t$enty3#our hours $hich make u% each diurnal revolution( it is the #irst distribution o# time, $hich a#er the e1altation o# the mi'hty star, #eebly assails his e1istence, 'ivin' him the #irst blo$. The second com%anion strikes him $ith an iron s"uare, symbol o# the last season, #i'ured by the intersections o# t$o ri'ht lines, $hich $ould divide into #our e2ual %arts the Modiacal circle, $hose centre symbolises HiramVs heart, $here it touches the %oint o# the #our s2uares re%resentin' the #our seasons( second distribution o# time, $hich at that %eriod strikes a heavier blo$ at the solar e1istence. The third com%anion strikes him mortally on his #orehead $ith a heavy blo$ o# his mallet, $hose cylindrical #orm symbolises the year, the rin' or circleE third distribution o# time, the accom%lishment o# $hich deals the last blo$ to the e1istence o# the e4piring Sun. @rom this inter%retation it has been in#erred that /iram, a founder o# metals, the hero o# the ne$ le'end $ith the title o# architect, is 8siris =the Sun> o# modern initiation( that Isis, his $ido$, is the Lodge, the emblem o# the 4arth =lo*a in Sanskrit, the $orld> and that /orus, son o# 8siris =or o# li'ht> and the $ido$Vs son, is the free 'ason, that is to say, the Initiate $ho inhabits the terrestrial lod'e =the child of the 5ido), and of Light.> O0rthodo4ie ma_onni"ue. %%. 1 +31 ,P "nd here a'ain, our #riend the Hesuits have to be mentioned, #or the above rite is o# their makin'. To 'ive one instance o# their success in thro$in' dust into the eyes o# ordinary individuals to %revent their seein' the truths o# 8ccultism, $e $ill %oint out $hat they did in $hat is no$ called @reemasonry. 5asonry an+ the ?esuits 1 MPa$e 60-N This Brotherhood does %ossess a considerable %ortion o# the symbolism, #ormulae, and ritual o# 8ccultism, handed do$n #rom time immemorial #rom the %rimeval &nitiations. To render this Brotherhood a mere harmless ne'ation, the Hesuits sent some o# their most able emissaries into the 8rder, $ho #irst made the sim%le brethren believe that the true secret $as lost $ith Hiram "bi##( and then induced them to %ut this belie# into their #ormularies. They then invented s%ecious but s%urious hi'her de'rees, %retendin' to 'ive #urther li'ht u%on this lost secret, to lead the candidate on and amuse him $ith #orms borro$ed #rom the real thin' but containin' no substance, and all art#ully contrived to lead the as%irin' Ceo%hyte to no$here. "nd yet men o# 'ood sense and abilities, in other res%ects, $ill meet at intervals, and $ith solemn #ace, 9eal and earnestness, 'o throu'h the mockery o# revealin' Wsubstituted secretsX instead o# the real thin'.
Pa'e ++1

&# the reader turns to a very remarkable and very use#ul $ork called The ;o$al 'asonic #$clopaedia, "rt, W:osicrucianism,X he $ill #ind its author, a hi'h and learned )ason, sho$in' $hat the Hesuits have done to destroy )asonry. S%eakin' o# the %eriod $hen the e1istence o# this mysterious Brotherhood =o# $hich many %retend to kno$ Wsomethin'X i# not a 'ood deal, and kno$ in #act nothin'> $as #irst made kno$n, he saysE There $as a dread amon' the 'reat masses o# society in bye'one days o# the unseena dread, as recent events and %henomena sho$ very clearly, not yet overcome in its entirety. Hence students o# Cature and mind $ere #orced into an obscurity not alto'ether un$elcome. . . .The ;abalistic reveries o# a Hohann :euchlin led to the #iery action o# a Duther, and the %atient labours o# Trittenheim %roduced the modern system o# di%lomatic ci%her $ritin'. . . . .&t is very $orthy o# remark, that one %articular century, and that in $hich the :osicrucians #irst sho$ed themselves, is distin'uished in history as the era in $hich most o# these e##orts at thro$in' o## the trammels o# the %ast OPo%ery and 4cclesiasticismP occurred. Hence the o%%osition o# the losin' %arty, and their virulence a'ainst anythin' mysterious or unkno$n. They #reely or'anised %seudo3:osicrucian and )asonic societies in return( and these societies $ere instructed to irre'ularly entra% the $eaker brethren o# the True and &nvisible 8rder, and then trium%hantly betray anythin' they may be so inconsiderate as to communicate to the su%eriors o# these transitory and unmeanin' associations. 4very $ile $as ado%ted to the authorities, #i'htin' in sel#3de#ence a'ainst the %ro'ress o# truth, to en'a'e, by %ersuasion, interest or terror, such as mi'ht be ca6oled into receivin' the Po%e as )aster $hen MPa$e 60;N 'ained, as many converts to that #aith kno$, but dare not o$n, they are treated $ith ne'lect, and le#t to battle o# li#e as best they may, not even bein' admitted to the kno$led'e o# such miserable a%orrheta as the :omish #aith considers itsel# entitled to $ithhold. But i# )asonry has been s%oiled, none is able to crush the real invisible :osicrucian and the 4astern &nitiate. The symbolism o# Vishvakarma and Sirya Vikarttana has survived, $here Hiram "bi## $as indeed murdered, and $e $ill no$ return to it. &t is not sim%ly an astronomical, but is the most solemn rite, an inheritance #rom the "rchaic )ysteries that has crossed the a'es and is used to this day. &t ty%i#ies a $hole drama o# the 7ycle o# Di#e, o# %ro'ressive incarnations, and o# %sychic as $ell as o# %hysiolo'ical secrets, o# $hich neither the 7hurch nor Science kno$s anythin', thou'h it is this rite that has led the #ormer to the 'reatest o# its 7hristian )ysteries.
Pa'e +++
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRR The 5ystery =Sun o. %nitiation>
TH4 anti2uity o# the Secret Doctrine may be better realised $hen it is sho$n at $hat %oint o# history its )ysteries had already been desecrated, by bein' made subservient to the %ersonal ambition o# des%ot3ruler and cra#ty %riest. These %ro#oundly %hiloso%hical and scienti#ically com%osed reli'ious dramas, in $hich $ere enacted the 'randest truths o# the 8ccult or S%iritual Gniverse and the hidden lore o# learnin', and become sub6ect to %ersecution lon' be#ore the days $hen Plato and even Pytha'oras #lourished. *ithal, %rimal revelations 'iven to )ankind have not died $ith the )ysteries( they are still %reserved as heirlooms #or #uture and more s%iritual 'enerations.
MPa$e 600N
&t has been already stated in Isis Unveiled, O0p. cit.,i. 1-.P that so #ar back in the days o# "ristotle, the 'reat )ysteries had already lost their %rimitive 'randeur and solemnity. Their rites had #allen into desuetude, and they had to a 'reat de'ree de'enerated into mere %riestly s%eculations and had become reli'ious shams. &t is useless to state $hen they #irst a%%eared in 4uro%e and Areece, since reco'nised history may almost be said to be'in $ith "ristotle, everythin' be#ore him a%%earin' to be in an ine1tricable chronolo'ical con#usion. Su##ice it to say, that in 4'y%t the )ysteries had been kno$n since the days o# )enes, and that the Areeks received them only $hen 8r%heus introduced them #rom &ndia. &n an article W*as $ritin' kno$n be#ore PFniniKX O6ive Bears of Theosoph$, %.+-8. " curious 2uestion to start and to deny, $hen it is $ell3kno$n even to the 8rientalists that, to take but one case, there is ?aska, $ho $as a %redecessor o# PFnini, and his $ork still e1ists( there are seventeen $riters o# Cirukta ='lossary> kno$n to have %rescribed ?aska.P it is stated that the PFndus had ac2uired universal dominion and had tau'ht the Wsacri#icialX )ysteries to other races as #ar back as 3,3 B.7. &ndeed, $hen 8r%heus, the son o# "%ollo or Helios, received #rom his #ather the %hormin1the seven3strin'ed lyre, symbolical o# the seven#old mystery MPa$e 60@N o# &nitiationthese )ysteries $ere already hoary $ith a'e in 7entral. "sia and &ndia. "ccordin' to Herodotus it $as 8r%heus $ho brou'ht them #rom &ndia, and 8r%heus is #ar anterior to Homer and Hesiod. Thus even in the days o# "ristotle #e$ $ere the true "de%ts le#t in 4uro%e and even in 4'y%t. The heirs o# those $ho had been dis%ersed by the con2uerin' s$ords o# various invaders o# old 4'y%t had been dis%ersed in their turn. "s 8, or 0, years earlier the stream o# kno$led'e had been slo$ly runnin' do$n #rom the tablelands o# 7entral "sia into &ndia and to$ards 4uro%e and Corthern "#rica, so about - years B.7. it had be'un to #lo$ back$ard to its old home and birth%lace. Durin' the t$o thousand subse2uent years the kno$led'e o# the e1istence o# 'reat "de%ts nearly died out in 4uro%e. Cevertheless, in some secret %laces the )ysteries $ere still enacted in all their %rimitive %urity. The WSun o# :i'hteousnessX still bla9ed hi'h on the midnight s*$( and, $hile darkness $as u%on the #ace o# the %ro#ane $orld, there $as the eternal li'ht in the "dyta on the ni'hts o# &nitiation. The true )ysteries $ere never made %ublic. 4leusinia and "'rae #or the multitudes( the Aod RsTR[_, Wo# the 'ood counsel,X the 'reat 8r%hic Deity #or the neo%hyte. This mystery Aodmistaken by our Symbolo'ists #or the Sun$ho $as HeK 4veryone $ho has any idea o# the ancient 4'y%tian e1oteric #aith is 2uite a$are that #or the multitudes 8siris $as the Sun in Heaven, Wthe heavenly ;in',X :o3&m%hab( that by the Areeks the Sun $as called the W4ye o# Hu%iter,X as #or the modern orthodo1 PFrsi he is Wthe eye o# 8rmu9dEX that the Sun, moreover, $as addressed as the W"ll3seein' AodX= fT[RToS\[QTU > as the WAod Saviour,X and the Wsavin' AodX =`d`Tb d_U cZd_h`\U>. :ead the %a%yrus o# Pa%heronmes at Berlin, and the stela as rendered by )ariette Bey( OLa '1re dG&pis, %. ,/.P and see $hat they sayE
Pa'e ++3

Alory to thee, 8 Sun, divine childB . . . . thy rays carry li#e to the %ure and to those ready. . . .The Aods Othe WSons o# AodXP $ho a%%roach thee tremble $ith deli'ht and a$e. . . . Thou art the #irst born, the Son o# Aod, the *ord. O8ne 6ust initiated is called the W#irst3born,X and in &ndia he becomes d$i6a, Wt$ice3born,X only a#ter his #inal and su%reme &nitiation. 4very "de%t is a WSon o# AodX and a WSon o# Di'htX a#ter receivin' the W*ord,X $hen he becomes the W*ordX himsel#, a#ter receivin' the seven divine attributes or the Wlyre o# "%ollo.XP The 7hurch has no$ sei9ed u%on these terms and sees %resentments o# the comin' 7hrist in these e1%ressions in the initiatory rites and %ro%hetic utterances o# the Pa'an 8racles. The Sun as 9o+ 1 MPa$e 602N They are nothin' o# the kind, #or they $ere a%%lied to every $orthy &nitiate. &# the e1%ressions that $ere used in hieratic $ritin's and 'ly%hs thousands o# years be#ore our era are no$ #ound in the laudatory hymns and %rayers o# 7hristian 7hurches, it is sim%ly because they have been unblushin'ly a%%ro%riated by the Datin 7hristians, in the #ull ho%e o# never bein' detected by %osterity. 4verythin' that could be done had been done to destroy the ori'inal Pa'an manuscri%ts and the 7hurch #elt secure. 7hristianity has undeniably had her 'reat Seers and Pro%hets, like every other reli'ion( but their claims are not stren'thened by denyin' their %redecessors. Disten to PlatoE ;no$ then, Alaucus, that $hen & s%eak o# the %roduction o# 'ood, it is the Sun & mean. The Son has a %er#ect analo'y $ith his @ather. &amblichus calls the Sun Wthe ima'e o# divine intelli'ence or *isdom.X 4usebius, re%eatin' the $ords o# Philo, calls the risin' Sun =\b\dT[_ > the chie# "n'el, the most ancient, addin' that the "rchan'el $ho is pol$on$mous =o# many names> is the Verbum o# 7hrist. The $ord Sol =Sun> bein' derived #rom solus, the 8ne, or the WHe alone.X and its Areek name Helios meanin' the W)ost Hi'h,X the emblem becomes com%rehensible. Cevertheless, the "ncients made a di##erence bet$een the Sun and its %rototy%e. Socrates saluted the risin' Sun as does a true PFrsk or Moroastrian in our o$n day( and Homer and 4uri%ides, as Plato did a#ter them several times, mention the Hu%iter3Do'os, the W*ordX or the Sun. Cevertheless, the 7hristians maintain that since the oracle consulted on the Aod &ao ans$eredE W&t is the Sun,X there#ore The Hehovah o# the He$s $as $ell kno$n to the Pa'ans and Areeks(OSee De )irville, iv.1-P and W&ao is our Hehovah.X The #irst %art o# the %ro%osition has nothin', it seems to do $ith the second %art, and least o# all can the conclusion be re'arded as correct. But i# the 7hristians are so an1ious to %rove the identity, 8ccultists have nothin' a'ainst it. 8nly, in such case, Hehovah is also Bacchus. &t is very stran'e that the %eo%le o# civilised 7hristendom should until no$ hold on so des%erately to the skirts o# the idolatrous He$sSabaeans and Sun $orshi%%ers as they $ere, O &&. ;in's, 11iii, ,313.P like the rabble o# 7haldaeaand that they should #ail to see that the later Hehovah is but a He$ish develo%ment o# the Ha3va, or the MPa$e 6@8N &ao, o# the Phoenicians( that this name, in short, $as the secret name o# a )ystery3Aod, one o# the many ;abiri. WHi'hest AodX as He $as #or one little nation, he never $as so Pa'e ++,

re'arded by the &nitiates $ho conducted the )ysteries( #or them he $as but a Planetary S%irit attached to the visible Sun( and the visible Sun is only the central Star, not the central s%iritual Sun. "nd the "n'el o# the Dord said unto him O)anoahP W*hy askest thou thus a#ter my name, seein' it is secret.X O.udges, 1iii, 18. Samson, )anoahVs son, $as an &nitiate o# that W)ysteryX Dord, Ha3vaE he $as consecrated be#ore his birth to become a WCa9ariteX =a chela>, an "de%t. His sin $ith Delilah, and the cro%%in' o# his lon' hair that Wno ra9or $as to touchX sho$s ho$ $ell he ke%t his sacred vo$. The alle'ory o# Samson %roves the 4sotericism o# the Bi(le, as also the character o# the W)ystery AodsX o# the He$s. True, )vers 'ives a de#inition o# the Phoenician idea o# the ideal sunli'ht as a s%iritual in#luence issuin' #rom the hi'hest Aod, &ao, Wthe li'ht conceivable only by intellectthe %hysical and s%iritual Princi%le o# all thin'sE out o# $hich the soul emanates.X &t $as the male 4ssence or *isdom, $hile the %rimitive matter or #haos $as the #emale. Thus the #irst t$o %rinci%les, co3eternal and in#inite, $ere already $ith the %rimitive Phoenicians, s%irit and matter. But this is the echo o# He$ish thou'ht, not the o%inion o# Pa'an Philoso%hers.P Ho$ever this may be, the identity o# the Hehovah o# )ount Sinai $ith the Aod Bacchus is hardly dis%utable, and he is surelyas already sho$n in Isis UnveiledDionysos. OSee Isis Unveiled. ii. -+.P *herever Bacchus $as $orshi%%ed there $as a tradition o# Cyssa, OBeth3San or Scytho%olis in Palestine had that desi'nationE so had a s%ot on )ount Parnassus. But Diodorus declares that Cyssa $as bet$een Phoenicia and 4'y%tE 4uri%ides states that Dionysos came to Areece #rom &ndiaE and Diodorus adds his testimonyE W8siris $as brou'ht u% in Cyssa, in "rabia the Ha%%yE he $as the son o# Meus, and $as named #rom his #ather =nominative Meus, 'enitive Dios> and the %lace Dio3CysosXthe Meus or Hove o# Cyssa. This identity o# name or title is very si'ni#icant. &n Areece Dionysos $as second only to Meus, and Pindar saysE WSo @ather Meus 'overns all thin's, and Bacchus he 'overns also.XP and a cave $here he $as reared. 8utside Areece, Bacchus $as the all3%o$er#ul WMa'reus, the hi'hest o# Aods,X in $hose service $as 8r%heus, the #ounder o# the )ysteries. Co$, unless it be conceded that )oses $as an initiated Priest, an "de%t, $hose actions are all narrated alle'orically, then it must be admitted that he %ersonally, to'ether $ith his hosts o# &sraelites, $orshi%%ed Bacchus. "nd )oses built an altar, and called the name o# it .ehovah -issi Oor, &ao3nisi, or a'ain DionisiP. OE4., 1vii. 1-.P To stren'then the statement $e have #urther to remember that the %lace $here 8siris, the 4'y%tian Ma'reus or Bacchus, $as born, $as )ount Sinai, $hich is called by the 4'y%tians )ount Cissa. The bra9en ser%ent $as a nis, , and the month o# the He$ish Passover is Cisan.
Pa'e ++-
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRR% The

MPa$e 6@)N
bAects o. the 5ysteries
TH4 earliest )ysteries recorded in history are those o# Samothrace. "#ter the distribution o# %ure @ire, a ne$ li#e be'an. This $as the ne$ birth o# the &nitiate, a#ter $hich, like the BrFhmans o# old in &ndia, he became a d$i6aa Wt$ice born,X &nitiated into that $hich may be ri'htly called the most blessed o# all )ysteries . . . bein' ourselves %ure,OPhaedrus, 7aryVs translation, %.3+..P says Plato. Diodorus Siculus, Herodotus and Sanchoniathon the Phoenicianthe oldest o# Historians say that these )ysteries ori'inated in the ni'ht o# time, thousands o# years %robably be#ore the historical %eriod. &amblichus in#orms us that Pytha'oras *as initiated in all the )ysteries o# Byblus and Tyre, in the sacred o%erations o# the Syrians, and in the )ysteries o# the Phnicians. OLife of P$thagoras, %.+0/. WSince Pytha'oras, Whe adds,X Walso s%ent t$o and t$enty years in the adyta o# the tem%les in 4'y%t, associated $ith the )a'ians in Babylon, and $as instructed by them in their venerable kno$led'e, it is not at all $onder#ul that he $as skilled in )a'ic or Theur'y, and $as there#ore able to %er#orm thin's $hich sur%ass merely human %o$er, and $hich a%%ear to be %er#ectly incredible to the vul'ar.X =%.+08>.P "s $as said in Isis UnveiledA *hen men like Pytha'oras, Plato and &amblichus, reno$ned #or their severe morality, took %art in the mysteries and s%oke o# them $ith veneration, it ill behoves our modern critics to 6ud'e them Iand their &nitiatesJ u%on their merely e1ternal as%ect. ?et this is $hat has been done until no$, es%ecially by the 7hristian @athers. 7lement "le1andrinus sti'matises the )ysteries as Windecent and diabolicalX thou'h his $ords, sho$in' that the 4leusinian )ysteries $ere identical $ith, and even, as he $ould alle'e, borro$ed #rom, those o# the He$s, are 2uoted else$here in this $ork. The )ysteries $ere com%osed o# t$o %arts, o# $hich the Desser $ere %er#ormed at "'rae, MPa$e 6@6N and the Areater at 4leusis, and 7lement had been himsel# initiated. But the ;atharsis, or trials o# %uri#ication, have ever been misunderstood. &amblichus e1%lains the $orst( and his e1%lanation ou'ht to be %er#ectly satis#actory, at any rate #or every un%re6udiced mind. He saysE33 41hibitions o# this kind in the )ysteries $ere desi'ned to #ree us #rom licentious %assions, by 'rati#yin' the si'ht, and at the same time van2uishin' all evil thou'ht, throu'h the a$#ul sanctity $ith $hich these rites $ere accom%anied.
Pa'e ++.

Dr. *arburton remarksE The $isest and best men in the Pa'an $orld are unanimous in this, that the )ysteries $ere instituted %ure, and %ro%osed the noblest ends by the $orthiest means. "lthou'h %ersons o# both se1es and all classes $ere allo$ed to take %art in the )ysteries, and a %artici%ation in them $as even obli'atory, very #e$ indeed attained the hi'her and #inal &nitiation in these celebrated rites. The 'radation o# the )ysteries is 'iven us by Proclus in the #ourth book o# his Theolog$ of Plato. The %er#ective rite, %recedes in order the initiation Telete, 'uesis, and the initiation , Epopteia, or the #inal a%ocaly%se IrevelationJ. Theon o# Smyrna, in 'athematica, also divides the mystic rites into #ive %artsE The #irst o# $hich is the %revious %uri#ication( #or neither are the )ysteries communicated to all $ho are $illin' to receive them( but there are certain %ersons $ho are %revented by the voice o# the crier. . . . . . since it is necessary that such as are not e1%elled #rom the mysteries should #irst be re#ined by certain %uri#ications( but a#ter %uri#ication the rece%tion o# the sacred rites succeeds. The third %art is denominated epopteia or rece%tion. "nd the #ourth, $hich is the end and desi'n o# the revelation, is =the investiture> the bindin' o# the head and #i1in' o# the cro$ns OThis e1%ression must not be understood sim%ly literallyE #or, as in the initiation o# certain Brotherhoods, it has a secret meanin' that $e have 6ust e1%lained( it $as hinted at by Pytha'oras, $hen he describes his #eelin's a#ter the &nitiation, and says that he $as cro$ned by the Aods in $hose %resence he had drunk Wthe $aters o# li#eXin the Hindu )ysteries there $as the #ount o# li#e, and soma, the sacred drink.P. . . $hether a#ter this he Ithe initiated %ersonJ becomes a torchbearer, or an hiero%hant o# the )ysteries, or sustains some other %art o# the sacerdotal o##ice. But the #i#th, $hich is %roduced #rom all these, is friendship and interior communion )ith 3od. "nd this $as the last and most a$#ul o# all the )ysteries. OEleusinian and Bacchic '$steries, T.Taylor, %.,., ,/.P The chie# ob6ects o# the )ysteries, re%resented as diabolical by the 7hristian @athers and ridiculed by modern $riters, $ere instituted $ith the hi'hest and most moral %ur%ose in vie$. 5ysteries an+ Theo,hany MPa$e 6@3N There is no need to re%eat here that $hich has been already described in Isis Unveiled Oii. &&&, 113P that $hether throu'h tem%le &nitiation or the %rivate study o# Theur'y, every student obtained the %roo# o# the immortality o# his S%irit, and the survival o# his Soul. *hat the last epopteia $as is alluded to by Plato in PhaedrusA Bein' initiated in those '$steries $hich it is la$#ul to call the most blessed o# all mysteries. . . . $e $ere #reed #rom the molestations o# evils, $hich other$ise a$ait us in a #uture %eriod o# time. Dike$ise in conse2uence o# this divine initiation, $e become s%ectators o# entire, sim%le, immovable, and blessed visions, resident in a %ure li'ht. OEleusinian and Bacchic '$steries, %..3.P
Pa'e ++/

This veiled con#ession sho$s that the &nitiates en6oyed Theo%hanysa$ visions o# Aods and o# real immortal s%irits. "s Taylor correctly in#ersE The most sublime %art o# the epopteia or #inal revealin', consisted in beholdin' the Aods Ithe hi'h Planetary S%iritsJ themselves, invested $ith a res%lendent li'ht. O0p.cit, %..-J The statement o# Proclus u%on the sub6ect is une2uivocalE &n all the &nitiations and )ysteries, the Aods e1hibit many #orms o# themselves, and a%%ear in a variety o# sha%es( and sometimes indeed a #ormless li'ht o# themselves i# held #orth to the vie$( sometimes this li'ht is accordin' to a human form and sometimes it %roceeds into a di##erent sha%e. Oguoted by Taylor. %....P "'ain $e have *hatever is on earth is the resemblance and shado$ o# somethin' that is in the s%here, $hile that res%lendent thin' Ithe %rototy%e o# the Soul3S%iritJ remaineth in unchangea(le condition, it is $ell also $ith its shado$. *hen that res%lendent one removeth #ar #rom its shado$ li#e removeth I#rom the latterJ to a distance. "'ain that li'ht is the shado$ o# somethin' more res%lendent than itsel#. OVerses 3-338P Thus s%eaks the Desatir, in the Boo* of Shet =the %ro%het Mirtusht>, thereby sho$in' the identity o# its 4soteric doctrines $ith those o# the Areek Philoso%hers. The second statement o# Plato con#irms the vie$ that the )ysteries o# the "ncients $ere identical $ith the &nitiations %ractised even no$ amon' the Buddhist and the Hindu "de%ts. The hi'her MPa$e 6@4N visions, the most truth#ul, $ere %roduced throu'h a re'ular disci%line o# 'radual &nitiations, and the develo%ment o# %sychical %o$ers. &n 4uro%e and 4'y%t the )yst $ere brou'ht into close union $ith those $hom Proclus calls Wmystical natures,X res%lendent Aods,X because, as Plato saysE I*eJ $ere ourselves %ure and immaculate, bein' liberated #rom this surroundin' vestment, $hich $e denominate body, and to $hich $e are no$ bound like an oyster to its shell. OPhaedrus, .,, 2uoted by Taylor, %..,.P "s to the 4ast, The doctrine o# %lanetary and terrestrial Pitris $as revealed entirel$ in ancient &ndia, as $ell as no$, only at the last moment o# initiation, and to the ade%ts o# su%erior de'rees. OIsis Unveiled, ii, 11,.P The $ord Pitris may no$ be e1%lained and somethin' else added. &n &ndia the chela o# the third de'ree o# &nititation has t$o AurusE 8ne, the livin' "de%t( the other the disembodied and 'lori#ied )ahFtmF, *ho remains the adviser or instructor or even the hi'h "de%ts. @e$ are the acce%ted chelas $ho even see their livin' )aster, their Auru, till the day and hour o# their #inal and #or ever bindin' vo$. &t is this that $as meant in Isis Unveiled, $hen it $as stated that #e$ o# the fa*irs =the $ord chela bein' unkno$n to Pa'e ++8

4uro%e and "merica in those days> ho$ever Pure, and honest, and sel#3devoted, have yet ever seen the astral #orm o# a %urely human pitar =an ancestor or #ather>, other$ise than at the solemn moment o# their #irst and last initiation. &t is in the %resence o# his instructor, the Auru, and 6ust be#ore the vatou7#akir Ithe 6ust initiated chelaJ is des%atched into the $orld o# the livin', $ith his seven3knotted bamboo $and #or all %rotection, that he is suddenly %laced #ace to #ace $ith the unkno$n P:4S4C74 Io# his Pitar or @ather, the 'lori#ied invisible )aster, or disembodied )ahFtmFJ. He sees it, and #alls %rostrate at the #eet o# the evanescent #orm, but is not entrusted $ith the 'reat secret o# its evocation, #or it is the su%reme mystery o# the holy syllable. The &nitiate, says li%has DOvi, *no)s( there#ore, Whe dares all and kee%s silent.X Says the 'reat @rench ;abalistE ?ou may see him o#ten sad, never discoura'ed or des%erate( o#ten %oor, never humbled or $retched( o#ten %ersecuted, never co$ed do$n or van2uished. @or he remembers the $ido$hood and the murder o# 8r%heus, the e1ile and solitary death o# )oses, the martyrdom o# the %ro%hets, the tortures o# "%ollonius, the 7ross o# the Savior. He kno$s in $hat #orlorn state died "'ri%%a, $hose memory is slandered to this day( he kno$s the trials that broke do$n the 'reat Paracelsus, and all that :aymond Dully had to su##er be#ore he arrived at a bloody death. The 5ysteries an+ 5asonry 1 MPa$e 6@-N He remembers S$edenbor' havin' to #ei'n insanity, and losin' even his reason be#ore his kno$led'e $as #or'iven to him( St. )artin, $ho had to hide himsel# all li#e( 7a'liostro, $ho died #orsaken in the cells o# the in2uisition( OThis is #alse, and the "bbO 7onstant =li%has DOvy> *ne) it $as so. *hy did he %romul'ate the untruthKP 7a9otte, $ho %erished on the 'uillotine. Successor o# so many victims, he dares, nevertheless, but understands the more the necessity to kee% silent. ODogme de la /aute 'agie, i. +10. ++ .P )asonrynot the %olitical institution kno$n as the Scotch Dod'e, but real )asonry, some rites o# $hich are still %reserved in the Arand 8rient o# @rance, and that 4lias "shmole, a celebrated 4n'lish 8ccult Philos%her o# the PV&&th century, tried in vain to remodel, a#ter the manner o# the &ndian and 4'y%tian )ysteries)asonry rests, accordin' to :a'on, the 'reat authority u%on the sub6ect, u%on three #undamental de'reesE the tri%le duty o# a )ason is to study )hence he comes, )hat he is, and )hither he goesH the study that is, o# Aod, o# himsel#, and o# the #uture trans#ormation. O0rthodo4ie 'aconni"ue, %.00.P )asonic &nitiation $as modelled on that in the lesser mysteries. The third de'ree $as one used in both 4'y%t and &ndia #rom time immemorial, and the remembrance o# it lin'ers to this day in every Dod'e, under the name o# the death and resurrection o# Hiram "bi##, the W*ido$Vs Son.X &n 4'y%t the latter $as called W8siris(X in &ndia WDoka3chakshuX =4ye o# the *orld>, and WDinakaraX =day3maker> or the Sunand the rite itsel# $as every$here named the W'ate o# death.X The co##in, or sarco%ha'us, o# 8siris, killed by Ty%hon, $as brou'ht in and %laced in the middle o# the Hall o# the Dead, $ith the &nitiates all around it and the candidate near by. The latter $as asked $hether he had %artici%ated in the murder, and not$ithstandin' his denial, and a#ter sundry and very hard trials, the &nitiator #ei'ned to strike him on the head $ith a hatchet( he $as thro$n do$n, s$athed in banda'es like a mummy, and $e%t over. Then came li'htenin' and thunder, the su%%osed cor%se $as surrounded $ith #ire, and $as #inally raised.
Pa'e ++0

:a'on s%eaks o# a rumour that char'ed the 4m%eror 7ommodus$hen he $as at one time enactin' the %art o# the &nitiator$ith havin' %layed this %art in the initiatory drama so seriously that he actually killed the %ostulant $hen dealin' him the blo$ $ith the hatchet. This sho$s that the lesser )ysteries had not 2uite died out in the second century ".D.
MPa$e 6@;N The
)ysteries $ere carried into South and 7entral "merica, Corthern )e1ico and Peru by the "tlanteans in those days $hen " %edestrian #rom the Corth Io# $hat $as once u%on a time also &ndiaJ mi'ht have reached hardly $ettin' his #eetthe "laskan Peninsula, throu'h )anchooria, across the future Aul# o# Tartary, the ;urile and "leutian &slands( $hile another traveller, #urnished $ith a canoe and startin' #rom the South, could have $alked over #rom Siam, crossed the Polynesian &slands and trud'ed into any %art o# the continent o# South "merica.O6ive Bears of Theosoph$. %.+1,.P They continued to e1ist do$n to the day o# the S%anish invaders. These destroyed the )e1ican and Peruvian records, but $ere %revented #rom layin' their desecratin' hands u%on the many Pyramidsthe lod'es o# an ancient &nitiation$hose ruins are scattered over Puente Cacional, 7holula, and Teotihuacan. The ruins o# Palen2ue o# 8cocim'o in 7hia%as, and others in 7entral "merica are kno$n to all. &# the %yramids and tem%les o# Auien'ola and )itla ever betray their secrets, the %resent Doctrine $ill then be sho$n to have been a #orerunner o# the 'randest truths in Cature. )ean$hile they have all a claim to be called )itla, Wthe %lace o# sadnessX and Wthe abode o# the =desecrated> dead.X
Pa'e +3
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRR%% Traces o. the 5ysteries
MPa$e 6@0N
S"?S the ;o$al 'asonic #$clopadia, art, WSunEX
&n all times, the Sun has necessarily %layed an im%ortant %art as a symbol, and es%ecially in @reemasonry. The *.). re%resents the risin' sun, the H.*. the sun at the meridian, and the S.*. the settin' sun. &n the Druidical rites, the "rch3Druid re%resents the sun, and $as aided by t$o other o##icers, one re%resentin' the )oon in the *est, and the other the Sun at the South in its meridian. &t is 2uite unnecessary to enter into any len'thened discussion on this symbol. &t is the more WunnecessaryX since H.). :a'on has discussed it very #ully, as one may #ind at the end o# Section PP&P., $here %art o# his e1%lanations have been 2uoted. @reemasonry derived her ri'hts #rom the 4ast, as $e have said. "nd i# it be true to say o# the modern :osicrucians that Wthey are invested $ith a kno$led'e o# chaos, not %erha%s a very desirable ac2uisition,X the remark is still more true $hen a%%lied to all the other branches o# )asonry, since the kno$led'e o# their members about the #ull si'ni#ication o# their symbol is nil. Do9ens o# hy%otheses are resorted to, one more unlikely than the other, as to the W:ound To$ersX o# &reland( one #act is enou'h to sho$ the i'norance o# the )asons, namely, that, accordin' to the ;o$al 'asonic Enc$lopadia, the idea that they $ere connected $ith )asonic &nitiation, may be at once dismissed as un$orthy o# notice. The WTo$ers,X $hich are #ound throu'hout the 4ast in "sia $ere connected $ith the )ystery3&nitiations, namely, $ith the Vishvakarma and the Vikarttana rites. The candidates #or &nitiation $ere %laced in them #or three days and three ni'hts, $henever there $as no tem%le $ith a subterranean cry%t close at hand. These round to$ers $ere built #or no other %ur%oses. Discredited as are all such monuments o# Pa'an ori'in by the 7hristian cler'y, $ho thus Wsoil their o$n nest,X they are still the livin' and indestructible relics o# the *isdom o# old. MPa$e 6@@N Cothin' e1ists in this ob6ective and illusive $orld o# ours that cannot be made to serve t$o %ur%oses a 'ood and a bad one. Thus in later a'es, the &nitiates o# the Left Path and the anthro%omor%hists took in hand most o# those venerable ruins, then silent and deserted by their #irst $ise inmates, and turned them indeed into %hallic monuments. But this $as a deliberate, $il#ul, and vicious misinter%retation o# their real meanin', a de#lection #rom their #irst use. The Sunthou'h ever, even #or the multitudes, QTbTU TRh\bTR o]TU, Wthe only and one ;in' and Aod in heaven, and the RsTR[_, Wthe Aod o# Aood 7ounselX o# 8r%heushad in every e1oteric %o%ular reli'ion a dual as%ect $hich $as anthro%omor%hised by the %ro#ane. Thus the Sun $as 8siris3T$phon, 8rmu9d3&hriman, Bel3Hu%iter and Baal, the li#e3'ivin' and the death3'ivin' luminary. "nd thus one and the same monolith, %illar, %yramid, to$er or tem%le, ori'inally built to 'lori#y the #irst %rinci%le or as%ect, mi'ht become in time an idol3#ane, or $orse, a %hallic emblem in its crude and brutal #orm. The Din'am o# the Hindus has a s%iritual and hi'hly %hiloso%hical meanin', $hile the missionaries see in it but an Windecent emblem(X it has 6ust the meanin' $hich is to be #ound in all those baalim, chammanim, and the bamoth $ith the %illars o# unhe$n stone o# the Bible, set u% #or the 'lori#ication o# the male Hehovah. But this does not alter the #act that the %ureia o# the Areeks, the nur3 ha's o# Sardinia, the teocalli o# )e1ico etc., $ere all in the be'innin' o# the same character as the W:ound To$ersX o# &reland. They $ere sacred %laces o# &nitiation. &n 18//, the $riter, 2uotin' the authority and o%inions o# some most eminent scholars, ventured to assert that there $as a 'reat di##erence bet$een the terms #hrestos and 7hristos, a di##erence havin' a %ro#ound and 4soteric meanin'. "lso that $hile #hristos means Wto liveX and Wto be born into a ne$ li#e,X Pa'e +31

#hrestos, in W&nitiationX %hraseolo'y, si'ni#ied the death o# the inner, lo$er, or %ersonal nature in man( thus is 'iven the key to the Br{hmanical title, the t$ice3born( and #inally, There $ere #hrestians lon' be#ore the era o# 7hristianity, and the 4ssenes belon'ed to them. O&n & Peter. ii. 3, Hesus is called Wthe Dord 7hrestos.XP @or this e%ithets su##iciently o%%robrious to characterise the $riter could hardly be #ound. "nd yet then as $ell as no$, the author never attem%ted a statement o# such a serious nature $ithout sho$in' as many learned authorities #or it as could be mustered. "hristos an+ "hrestos 1 MPa$e 6@2N Thus on the ne1t %a'e it $as saidE De%sius sho$s that the $ord -ofre means 7hrestos, W'ood,X and that one o# the titles o# 8siris, W8nno#re,X must be translated Wthe 'oodness o# Aod made mani#est.X WThe $orshi% o# 7hrist $as not universal at this early date,X e1%lains )acken9ie, Wby $hich & mean that 7hristolatry had not been introduced( but the $orshi% o# #hrestosthe Aood Princi%lehad %receded it by many centuries, and even survived the 'eneral ado%tion o# 7hristianity, as sho$n on monuments still in e1istence . . . ."'ain $e have an inscri%tion $hich is %re37hristian on an e%ita%hial tablet, =S%on. 'isc. Erud., "nt., 1 1viii. +> ., and de :ossi =;oma Sotteranea, tome i., tav. 11i.> 'ives us another e1am%le #rom the catacombsW lia 7hreste, in Pace.X OIsis Unveiled. ii. 3+3.P Today the $riter is able to add to all those testimonies the corroboration o# an erudite author, $ho %roves $hatever he undertakes to sho$ on the authority o# 'eometrical demonstration. There is a most curious %assa'e $ith remarks and e1%lanations in the Source of 'easures, $hose author has %robably never heard o# the W)ystery3AodX Visvakarma o# the early ryans. Treatin' on the di##erence bet$een the terms 7hrest and 7hrist, he ends by sayin' thatE There $ere t$o )essiahsE one $ho $ent do$n into the %it #or the salvation o# this $orld( this $as the Sun shorn o# his 'olden rays, and cro$ned $ith blackened ones =symbolisin' this loss>, as the thornsE the other $as the trium%hant )essiah mountin' u% to the summit o# the arch o# heaven, and personified as the Lion of the Tri(e of .udah. &n both instances he had the cross( once in humiliation and once holdin' it in his control as the la$ o# creation, He bein' Hehovah. "nd then the author %roceeds to 'ive Wthe #actX that Wthere $ere t$o )essiahs,X etc., as 2uoted above. "nd thisleavin' the divine and mystic character and claim #or Hesus entirely inde%endent o# this event o# His mortal li#esho$s Him beyond any doubt, as an &nitiate o# the 4'y%tian )ysteries, $here the same rite o# Death and o# s%iritual :esurrection #or the neo%hyte, or the su##erin' 7hrestos on his trial and ne$ birth by :e'eneration, $as enacted#or this $as a universally ado%ted rite. The W%itX into $hich the 4astern &nitiate $as made to descend $as, as sho$n be#ore, PFtFla, one o# the seven re'ions o# the nether $orld, over $hich rules VFsuki, the 'reat Wsnake Aod.X This %it, PFtFla, has Pa'e +3+ ..

in the 4astern Symbolism %recisely the same mani#old meanin' as is #ound by )r. :alston Skinner in the Hebre$ $ord shiac in its a%%lication to the case in hand. @or it $as the synonym o# Scor%ioPFtFlaVs de%ths bein' Wim%re'nated $ith the bri'htness o# the ne$ SunXre%resented by the Wne$ly bornX into the 'lory( and PFtFla $as and is in a sense, Wa %it, a 'rave, the %lace o# death, and the door o# Hades or SheolX as, the %artially e1oteric &nitiations in &ndia, the candidate had to %ass throu'h the matri1 o# the hei#er be#ore %roceedin' to PFtFla. &n its non3mystic sense it is the "nti%odes"merica bein' re#erred to in &ndia as PFtFla. But in its symbolism it meant all that, and much more. The #act alone that VFsuki, the rulin' Deity o# PFtFla, is re%resented in the Hindu Pantheon as the 'reat CF'a =Ser%ent> $ho $as used by the Aods and "suras as a ro%e round the mountain )andara, at the churnin' o# the ocean #or "mrita, the $ater o# immortalityconnects him directly $ith &nitiation
MPa$e 628N
@or he is Shesha CF'a also, servin' as a couch #or Vishnu, and u%holdin' the seven $orlds( and he is also "nanta, Wthe endless,X and the symbol o# eternityhence the WAod o# Secret *isdom,X de'raded by the 7hurch to the r[le o# the tem%tin' Ser%ent, o# Satan. That $hat is no$ said is correct may be veri#ied by the evidence o# even the e1oteric renderin' o# the attributes o# various Aods and Sa'es both in the Hindu and the Buddhist Pantheons. T$o instances $ill su##ice to sho$ ho$ little our best and most erudite 8rientalists are ca%able o# dealin' correctly and #airly $ith the symbolism o# 4astern nations, $hile remainin' i'norant o# the corres%ondin' %oints to be #ound only in 8ccultism and the Secret Doctrine. =1> The learned 8rientalist and Tibetan traveller, Pro#essor 4mil Schla'int$eit, mentions in one o# his $orks on Tibet, a national le'end to the e##ect that CF'Fr6una Ia Wmytholo'icalX %ersona'e W$ithout any real e1istence,X the learned Aerman scholar thinksJ received the book ParamFrtha, or accordin' to others, the book &vatamsa*a, #rom the CF'as, #abulous creatures o# the nature o# ser%ents, $ho occu%y a %lace amon' the bein's su%erior to man, and are re'arded as %rotectors o# the la$ o# Buddha. To these s%iritual bein's ShFkyamuni is said to have tau'ht a more %hiloso%hical reli'ious system than to men, $ho $ere not su##iciently advanced to understand it at the time o# his a%%earance. OBuddhism in Ti(et, %.31.P
The Symbolism o. #ara+a 1 MPa$e 62)N Cor are men su##iciently advanced #or it no$( #or Wthe more %hiloso%hical reli'ious systemX is the Secret Doctrine, the 8ccult 4astern Philoso%hy, $hich is the corner3 stone o# all sciences re6ected by the un$ise builders even at this day, and more today %erha%s than ever be#ore, in the 'reat conceit o# our a'e. The alle'ory means sim%ly that CF'Fr6una havin' been initiated by the WSer%entsXthe "de%ts, Wthe $ise onesXand driven out #rom &ndia by the BrFhmans, $ho dreaded to have their )ysteries and sacerdotal Science divul'ed =the real cause o# their hatred o# Buddhism>, $ent a$ay to 7hina and Tibet, $here he initiated many into the truths o# the hidden )ysteries tau'ht by Aautama Buddha. =+> The hidden symbolism o# CFradathe 'reat :ishi and the author o# some o# the :i'3Vaidic hymns, $ho incarnated a'ain later on durin' ;rishnaVs timehas never been understood. ?et, in connection $ith the 8ccult Sciences, CFrada, the son o# BrahmF, is one o# the most %rominent characters( he is directly connected in his #irst incarnation $ith the WBuildersXhence $ith the seven W:ectorsX o# the 7hristian Pa'e +33

7hurch, $ho Whel%ed Aod in the $ork o# creation.X This 'rand %ersoni#ication is hardly noticed by our 8rientalists, $ho re#er only to that $hich he is alle'ed to have said o# PFtFla, namely, Wthat it is a %lace o# se1ual and sensual 'rati#ications.X This is thou'ht to be amusin', and the re#lection is su''ested that CFrada, no doubt, W#ound the %lace deli'ht#ul.X ?et this sentence sim%ly sho$s him to have been an &nitiate, connected directly $ith the )ysteries, and $alkin', as all the other neo%hytes, be#ore and a#ter him, had to $alk, in Wthe %it amon' the thornsX in the Wsacri#icial #hrest condition,X as the su##erin' victim made to descend thereintoa mystery, trulyB CFrada is one o# the seven :ishis, the Wmind3born sonsX o# BrahmF. The #act o# his havin' been durin' his incarnation a hi'h &nitiatehe, like 8r%heus, bein' the #ounder o# the )ysteriesis corroborated, and made evident by his history. The 'ah(hrata states that CFrada, havin' #rustrated the scheme #ormed #or %eo%lin' the universe, in order to remain true to his vo$ o# chastity, $as cursed by Daksha, and sentenced to be born once more. "'ain, $hen born durin' ;rishnaVs time, he is accused o# callin' his #ather BrahmF Wa #alse teacher,X because the latter advised him to 'et married, and he re#used to do so. This sho$s him to have been an &nitiate, 'oin' a'ainst the orthodo1 $orshi% and reli'ion. &t is curious to #ind this :ishi and leader amon' the WBuildersX and the WHeavenly HostX as MPa$e 626N the %rototy%e o# the 7hristian WleaderX o# the same WHostXthe "rchan'el )ikael. Both are the male WVir'ins,X and both are the only ones amon' their res%ective WHostsX $ho re#use to create. CFrada is said to have dissuaded the Hari3ashvas, the #ive thousand sons o# Daksha, be'otten by him #or the %ur%ose o# %eo%lin' the 4arth, #rom %roducin' o##s%rin'. Since then the Hari3ashvas have Wdis%ersed themselves throu'h the re'ions, and have never returned.X The &nitiates are, %erha%s, the incarnations o# these Hari3ashvasK &t $as on the seventh day, the third o# his ultimate trial, that the neo%hyte arose, a re'enerated man, $ho, havin' %assed throu'h his second s%iritual birth, returned to earth a 'lori#ied and trium%hant con2ueror o# Death, a Hiero%hant. "n 4astern neo%hyte in his 7hrest condition may be seen in a certain en'ravin' in )oorVs /indu Pantheon, $hose author mistook another #orm o# the cruci#ied Sun or Vishnu, Vittoba, #or ;rishna, and calls it W;rishna cruci#ied in s%ace.X The en'ravin' is also 'iven in Dr. DundyVs 'onumental #hristianit$, in $hich $ork the reverend author has collected as many %roo#s as his %onderous volume could hold o# W7hristian symbols (efore 7hristianity,X as he e1%resses it. Thus he sho$s us ;rishna and "%ollo as 'ood she%herds, ;rishna holdin' the cruci#orm 7onch and the 7hakra, and ;rishna Wcruci#ied in S%ace,X as he calls it. 8# this #i'ure it may be truly said, as the author says o# it himsel#E This re%resentation & believe to be anterior to 7hristianity . . . . &t looks like a 7hristian cruci#i1 in many res%ects . . . . The dra$in', the attitude, the nail marks in hands and #eet, indicate a 7hristian ori'in, $hile the Parthian coronet o# seven %oints, the absence o# the $ood, and o# the usual inscri%tion, and the rays o# 'lory above, $ould seem to %oint to some other than a 7hristian ori'in. 7an it be the victim3man, or the %riest and victim both in one, o# the Hindu )ytholo'y, $ho o##ered himsel# a sacri#ice be#ore the $orlds $ereK &t is surely so. 7an it be PlatoVs Second Aod $ho im%ressed himsel# on the universe in the #orm o# the crossK 8r is it his divine man, $ho $ould be scour'ed, tormented, #ettered, have his eyes burnt out( Pa'e +3,

and lastly . . .)ould (e crucifiedK &t is all that and much more( archaic reli'ious Philoso%hy $as universal, and its )ysteries are as old as man. &t is the eternal symbol o# the %ersoni#ied Sunastronomically %uri#iedin its mystic meanin' re'enerated, and symbolised by all the &nitiates in memory o# a sinless Humanity $hen all $ere WSons o# Aod.X E$y,tian %nitiation 1 MPa$e 623N Co$, mankind has become the WSon o# 4vilX truly. Does all this take anythin' a$ay #rom the di'nity o# 7hrist as an ideal, or o# Hesus as a divine manK Cot at all. 8n the contrary, made to stand alone, 'lori#ied above all other WSons o# Aod,X He can only #orment evil #eelin's in all those many millioned nations $ho do not believe in the 7hristian system, %rovokin' their hatred and leadin' to ini2uitous $ars and stri#es. &#, on the other hand, $e %lace Him amon' a lon' series o# WSons o# AodX and Sons o# divine Di'ht, every man may then be le#t to choose #or himsel#, amon' those many ideals, $hich he $ill choose as a Aod to call to his hel%, and $orshi% on earth as in Heaven. )any amon' those called WSavioursX $ere W'ood she%herds,X as $as ;rishna #or one, and all o# them are said to have Wcrushed the ser%entVs headXin other $ords to have con2uered their sensual nature and to have mastered divine and 8ccult *isdom. "%ollo killed Python, a #act $hich e1onerates him #rom the char'e o# bein' himsel# the 'reat dra'on, SatanE ;rishna sle$ the snake ;alinF'a, the Black Ser%ent( and the Scandinavian Thor bruised the head o# the symbolical re%tile $ith his cruci#i1ion mace. &n 4'y%t every city o# im%ortance $as se%arated #rom its burial3%lace by a sacred lake. The same ceremony o# 6ud'ement, as is described in The Boo* of the DeadWthat %recious and mysterious bookX =Bunsen>as takin' %lace in the $orld o# S%irit, took %lace on earth durin' the burial o# the mummy. @orty3t$o 6ud'es or assessors assembled on the shore and 6ud'ed the de%arted WSoulX accordin' to its actions $hen in the body. "#ter that the %riests returned $ithin the sacred %recincts and instructed the neo%hytes u%on the %robable #ate o# the Soul, and the solemn drama that $as then takin' %lace in the invisible realm $hither the Soul had #led. The immortality o# the S%irit $as stron'ly inculcated on the neo%hytes by the &l7om7Naltthe name o# the hi'hest 4'y%tian Hiero%hant. &n the 7rata Ce%oathe %riestly )ysteries in 4'y%tthe #ollo$in' are described as #our out o# the seven de'rees o# &nitiation. "#ter a %reliminary trial at Thebes, $here the neo%hyte had to %ass throu'h many %robations, called the WT$elve Tortures,X he $as commanded, in order that he mi'ht come out trium%hant, to 'overn his %assions and never lose #or a moment the idea o# his inner Aod or seventh Princi%le. Then, as a symbol o# the $anderin's o# the un%uri#ied Soul, he had to ascend several ladders and $ander in darkness in a cave $ith many doors, all o# $hich $ere locked. Havin' MPa$e 624N overcome all, he received the de'ree o# Pasto%horis, a#ter $hich he became, in the second and third de'rees, the Ceocoris and )elanc%horis. Brou'ht into a vast subterranean chamber, thickly #urnished $ith mummies lyin' in state, he $as %laced in %resence o# the co##in $hich contained the mutilated body o# 8siris. This $as the hall called the WAates o# Death,X $hence the verse in HobE Have the 'ates o# Death been o%ened to thee, Hast thou seen the doors o# the shado$ o# deathK
Pa'e +3-

Thus asks the WDord,X the Hiero%hant, the "l3om36ah, the &nitiator o# Hob, alludin' to this third de'ree o# &nitiation. @or the Boo* of .o( is the %oem o# &nitiation par e4cellence. *hen the neo%hyte had con2uered the terrors o# this trial, he $as conducted to the WHall o# S%irits,X to be 6ud'ed by them. "mon' the rules in $hich he $as instructed, he $as commandedE Cever to either desire or seek reven'e( to be al$ays ready to hel% a brother in dan'er, even unto the risk o# his o$n li#e( to bury every dead body( to honour his %arents above all( to res%ect old a'e, and %rotect those $eaker than himsel#( and #inally, to ever bear in mind the hour o# death, and that o# resurrection in a ne$ and im%erishable body. Purity and chastity $ere hi'hly recommended, and adultery $as threatened $ith death. Thus the 4'y%tian neo%hyte $as made a ;risto%horos. &n this de'ree the mystery3name o# &"8 $as communicated to him. Det the reader com%are the above sublime %rece%ts $ith the %rece%ts o# Buddha, and the noble commandments in the W:ule o# Di#eX #or the ascetics o# &ndia, and he $ill understand the unity o# the Secret Doctrine every$here. &t is im%ossible to deny the %resence o# a se1ual element in many reli'ious symbols, but this #act is not in the least o%en to censure, once it becomes 'enerally kno$n thatin the reli'ious traditions o# every countryman $as not born in the #irst WhumanX race #rom #ather and mother. @rom the bri'ht Wmind3born Sons o# BrahmF,X the :ishis, and #rom "dam ;admon $ith his 4manations, the Se%hiroth, do$n to the W%arentless,X the "nu%Fdaka, or the DhyFni Buddhas, #rom $hom s%ran' the Bodhisattvas and )anushi3 Buddhas, the earthly &nitiatesmenthe #irst race o# men $as $ith every nation held as bein' born $ithout #ather or mother. )an, the W)anushi Buddha,X the )anu, the W4nosh,X son o# Seth, or the WSon o# )anX as he is calledis born in the %resent $ay only as the conse2uence, the unavoidable #atality, o# the la$ o# natural evolution. The Sel.1Sacri.icin$ Victim 1 MPa$e 62-N )ankindhavin' reached the last limit, and that turnin' %oint $here its s%iritual nature had to make room #or mere %hysical or'ani9ationhad to W#all into matterX and 'eneration. But manVs evolution and involution are cyclic. He $ill end as he be'an. 8# course to our 'rossly material minds even the sublime symbolism o# ;osmos conceived in the matri1 o# S%ace a#ter the divine Gnit had entered into and #ructi#ied it $ith &ts holy #iat, $ill no doubt su''est materiality. Cot so $ith %rimitive mankind. The initiatory rite in the )ysteries o# the sel#3sacri#icin' Victim that dies a s%iritual death to save the $orld #rom destructionreally #rom de%o%ulation$as established durin' the @ourth :ace, to commemorate an event, $hich, %hysiolo'ically, has no$ become the )ystery o# )ysteries amon' the $orld3%roblems. &n the He$ish scri%t it is 7ain and the #emale "bel $ho are the sacri#iced and sacri#icin' cou%leboth immolatin' themselves =as %ermutations o# "dam and 4ve, or the dual Hehovah> and sheddin' their blood Wo# se%aration and union,X #or the sake o# and to save mankind by inau'uratin' a ne$ %hysiolo'ical race. Dater still, $hen the neo%hyte, as already mentioned, in order to be re3born once more into his lost s%iritual state, had to %ass throu'h the entrails =the $omb> o# a virgin hei#er OThe "ryans re%laced the livin' co$ by one made o# 'old, silver or any other metal, and the rite is %reserved to this day, $hen one desires to become a BrFhman, a t$ice3born, in &ndia.P killed at the moment o# the rite, it involved a'ain a mystery and one as 'reat, #or it re#erred to the %rocess o# birth, or rather the #irst Pa'e +3.

entrance o# man on to this earth, throu'h VFchWthe melodious co$ $ho milks #orth sustenance and $aterXand $ho is the #emale Do'os. &t had also re#erence to the same sel#3sacri#ice o# the Wdivine Herma%hroditeXo# the third :oot3:acethe trans#ormation o# Humanity into truly %hysical men, a#ter the loss o# s%iritual %otency. *hen, the #ruit o# evil havin' been tested alon' $ith the #ruit o# 'ood, there $as as a result the 'radual atro%hy o# s%irituality and a stren'thenin' o# the materiality in man, then he $as doomed to be born thence#orth throu'h the %resent %rocess. This is the )ystery o# the Herma%hrodite, $hich the "ncients ke%t so secret and veiled. &t $as neither the absence o# moral #eelin', nor the %resence o# 'ross sensuality in them that made them ima'ine their Deities under a dual as%ect( but rather their kno$led'e o# the mysteries and %rocesses o# %rimitive Cature. The Science o# Physiolo'y $as better kno$n to them than it is to us no$. &t is in this MPa$e 62;N that lies buried the key to the Symbolism o# old, the true #ocus o# national thou'ht, and the stran'e dual3se1ed ima'es o# nearly every Aod and Aoddess in both %a'an and monotheistic Pantheons. Says Sir *illiam Drummond in dipus .udabcusA The truths o# science $ere the arcana o# the %riests because these truths $ere the #oundations o# reli'ion. But $hy should the missionaries so cruelly t$it the Vaishnavas and ;rishna $orshi%%ers #or the su%%osed 'rossly indecent meanin' o# their symbols, since it is made clear beyond the sli'htest doubt, and by the most un%re6udiced $riters, that 7hrestos in the %it$hether the %it to be taken as meanin' the 'rave or hellhad like$ise a se1ual element in it, #rom the very ori'in o# the symbol. This #act is no lon'er denied today. The WBrothers o# the :osy 7ross o# the )iddle "'es $ere as 'ood 7hristians as any to be #ound in 4uro%e, nevertheless, all their rites $ere based on symbols $hose meanin' $as %re3eminently %hallic and se1ual. Their bio'ra%her, Har'rave Hennin's, the best modern authority on :osicrucianism, s%eakin' o# this mystic Brotherhood, describes ho$ The tortures and the sacri#ice o# 7alvary, the Passion o# the 7ross, $ere, in their Ithe :ose3 7roi1VsJ 'lorious blessed ma'ic and trium%h, the %rotest and a%%eal. Protestby $homK The ans$er is, the %rotest o# the cruci#ied :ose, the 'reatest and the most unveiled o# all se1ual symbolsthe ?oni and Din'am, the WvictimX and the Wmurderer,X the #emale and male %rinci%les in Cature. 8%en the last $ork o# that author, Phallicism, and see in $hat 'lo$in' terms he describes the se1ual symbolism in that $hich is most sacred to the 7hristianE The #lo$in' blood streamed #rom the cro$n, or the %iercin' circlet o# the thorns o# Hell. The :ose is #eminine. &ts lustrous carmine %etals are 'uarded $ith thorns. The :ose is the most beauti#ul o# #lo$ers. The :ose is the gueen o# AodVs Aarden =)ary, the Vir'in>. &t is not the :ose alone $hich is the ma'ical idea, or truth. But it is the Wcruci#ied rose,X or the Wmartyred roseX =by the 'rand mystic a%ocaly%tic #i'ure> $hich is the talisman, the standard, the ob6ect o# adoration o# all the WSons o# *isdomX or the true :osicrucians. O0p. cit.,%. 1,1.P Cot o# all the WSons o# *isdom,X by any means, not even o# the true :osicrucian. @or the latter $ould never %ut in such sickenin' relievo, in such a %urely sensual and terrestrial, not to say animal li'ht, the Pa'e +3/

'randest, the noblest o# CatureVs symbols. r,heus 1 MPa$e 620N To the :osicrucian, the W:oseX $as the symbol o# Cature, o# the ever %roli#ic and vir'in 4arth, or &sis, the mother and nourisher o# man, considered as #eminine and re%resented as a vir'in $oman by the 4'y%tian &nitiates. Dike every other %ersoni#ication o# Cature and the 4arth she is the sister and $i#e o# 8siris, as the t$o characters ans$er to the %ersoni#ied symbol o# the 4arth, both she and the Sun bein' the %ro'eny o# the same mysterious @ather, because the 4arth is #ecundated by the Sunaccordin' to the earliest )ysticismby divine insu##lation. &t $as the %ure ideal o# mystic Cature that $as %ersoni#ied in the W*orld Vir'ins,X the W7elestial )aidens,X and later on by the human Vir'in, )ary, the )other o# the Saviour, the Salvator 'undi no$ chosen by the 7hristian *orld. "nd it $as the character o# the He$ish maiden that $as ado%ted by Theolo'y to archaic Symbolism, O &n :a'onVs 0rthodo4ie 'aconni"ue %.1 -, note, $e #ind the #ollo$in' statementborro$ed #rom "lbuma9ar the "rabian, %robablyE WThe +irgin of the 'agi and #haldaans. The 7haldan s%here O'lobeP sho$ed in its heavens a ne$ly3born babe, called #hrist and .esusH it $as %laced in the arms o# the 7elestial Vir'in. &t $as to this Vir'in that 4ratosthenes, the "le1andrian Dibrarian, born +/. years be#ore our era, 'ave the name o# &sis, mother o# Horus.X This is only $hat ;ircher 'ives =in cdipus cg$pticus, iii. ->, 2uotin' "lbuma9arE W&n the #irst decan o# the Vir'in rises a maid, called "derenosa, that is %ure, immaculate vir'in . . .sittin' u%on an embroidered throne nursin' a boy . . . a boy, named Hesus . . . $hich si'ni#ies &ssa, $hom they also call 7hrist in Areek.X =See Isis Unveiled, ii. ,01>P and not the Pa'an symbol that $as modelled #or the ne$ occasion. *e kno$ throu'h Herodotus that the )ysteries $ere brou'ht #rom &ndia by 8r%heusa hero #ar anterior to both Homer and Hesiod. Very little is really kno$n o# him, and till very lately 8r%hic literature, and even the "r'onauts, $ere attributed to 8namacritus, a contem%orary o# Pisistratus, Solon and Pytha'oras $ho $as credited $ith their com%ilation in the %resent #orm to$ard the close o# the si1th century B.7., or 8 years a#ter the time o# 8r%heus. But $e are told that in the days o# Pausanias there $as a sacerdotal #amily, $ho, like the BrFhmans $ith the +edas, had committed to memory all the 8r%hic Hymns, and that they $ere usually thus transmitted #rom one 'eneration to another. By %lacin' 8r%heus so #ar back as 1+ B.7., o##icial Scienceso care#ul in her chronolo'y to choose in each case as late a %eriod as %ossibleadmits that the )ysteries, or in other $ords 8ccultism dramatised, belon' to a still earlier e%och than the 7haldans and 4'y%tians. The do$n#all o# the )ysteries in 4uro%e may no$ be mentioned.
Pa'e +38
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRR%%% The Last o. the 5ysteries in Euro,e
MPa$e 62@N "S
$as %redicted by the 'reat Hermes in his dialo'ue $ith scula%ius, the time had indeed come $hen im%ious #orei'ners accused 4'y%t o# adorin' monsters, and nau'ht but the letters en'raved in stone u%on her monuments survivedeni'mas unintelli'ible to %osterity. Her sacred Scribes and Hiero%hants became $anderers u%on the #ace o# the earth. Those $ho remained in 4'y%t #ound themselves obli'ed #or #ear o# a %ro#anation o# the sacred )ysteries to seek re#u'e in deserts and mountains, to #orm and establish secret societies and brotherhoodssuch as the 4ssenes( those $ho had crossed the oceans to &ndia and even to the =no$3called> Ce$ *orld, bound themselves by solemn oaths to kee% silent, and to %reserve secret their Sacred ;no$led'e and Science( thus these $ere buried dee%er than ever out o# human si'ht. &n 7entral "sia and on the northern borderlands o# &ndia, the trium%hant s$ord o# "ristotleVs %u%il s$e%t a$ay #rom his %ath o# con2uest every vesti'e o# a once %ure :eli'ionE and its "de%ts receded #urther and #urther #rom that %ath into the most hidden s%ots o# the 'lobe. The cycle o# bein' at its close, the #irst hour #or the disa%%earance o# the )ysteries struck on the clock o# the :aces, $ith the )acedonian con2ueror. The #irst strokes o# its last hour sounded in the year ,/ B.7.. "lesia OCo$ called St. ;eine =7ote dV8r> on the t$o streams, the 8se and the 8serain. &ts #all is a historical #act in ;eltic Aaulish History.P the #amous city in Aaul, the Thebes o# the ;elts, so reno$ned #or its ancient rites o# &nitiation and )ysteries, $as, as H. ). :a'on $ell describes itE The ancient metro%olis and the tomb o# &nitiation, o# the reli'ion o# the Druids and o# the #reedom o# Aaul. O0rthodo4ie 'aconni"ue, %. ++.P Alesia an+ Bibractis 1 MPa$e 622N &t $as durin' the #irst century be#ore our era, that the last and su%reme hour o# the 'reat )ysteries had struck. History sho$s the %o%ulations o# 7entral Aaul revoltin' a'ainst the :oman yoke. The country $as sub6ect to 7sar, and the revolt $as crushed( the result $as the slau'hter o# the 'arrison at "lesia =or "lisa>, and o# all its inhabitants, includin' the Druids, the colle'e3 %riests and the neo%hytes( a#ter this the $hole city $as %lundered and ra9ed to the 'round. Bibractis, a city as lar'e and as #amous, not #ar #rom "lesia, %erished a #e$ years later. H. ). :a'on describes her end as #ollo$sE Bibractis, the mother o# sciences, the soul o# the early nations Iin 4uro%eJ, a to$n e2ually #amous #or its sacred colle'e o# Druids, its civilisation, its schools, in $hich , , students $ere tau'ht %hiloso%hy, literature, 'rammar, 6uris%rudence, medicine, astrolo'y, occult sciences, architecture, etc. :ival o# Thebes, o# )em%his, o# "thens and o# :ome, it %ossessed an am%hitheatre, surrounded $ith colossal statues, and accommodatin' 1 , s%ectators, 'ladiators, a ca%ital, tem%les o# Hanus, Pluto, Pros%er%ine, Hu%iter, "%ollo, )inerva, 7ybele, Venus and "nubis( and in the midst o# these sum%tuous edi#ices the Caumachy, $ith its vast basin, an incredible construction, a 'i'antic $ork $herein #loated boats and 'alleys devoted to naval 'ames( then a #hamp de 'ars, an a2ueduct, #ountains, %ublic baths( #inally #orti#ications and $alls, the construction o# $hich dated #rom the heroic a'es.O0p. cit., %.++.P Such $as the last city in Aaul $herein died #or 4uro%e the secrets o# the &nitiations o# the Areat )ysteries, the )ysteries o# Cature, and o# her #or'otten 8ccult truths. The rolls and manuscri%ts o# the Pa'e +30

#amous "le1andrian Dibrary $ere burned and destroyed by the same 7sar, O The 7hristian mob in 380 o# our era com%leted the $ork o# destruction u%on $hat remainedE most o# the %riceless $orks $ere saved #or students o# 8ccultism, but lost to the $orld.P but $hile History de%recates the action o# the "rab 'eneral, "mrus, $ho 'ave the #inal touch to this act o# vandalism %er%etrated by the 'reat con2ueror, it has not a $ord to say to the latter #or his destruction o# nearly the same amount o# %recious rolls in "lesia , nor to the destroyer o# Bibractis. *hile Sacrovirchie# o# the Aauls, $ho revolted a'ainst :oman des%otism under Tiberius, and $as de#eated by Silius in the year +1 o# our era$as burnin' himsel# alive $ith his #ello$ cons%irators on a #uneral %yre be#ore the 'ates o# the city, as :a'on tells us, the latter $as sacked and %lundered, and all her treasures o# literature on the 8ccult Sciences %erished by #ire. The once ma6estic city, Bibractis, has no$ become "utun, :a'on e1%lains. " #e$ monuments o# 'lorious anti2uity are still there, such as the tem%les o# Hanus and 7ybele.
MPa$e 388 N
:a'on 'oes onE "rles, #ounded t$o thousand years be#ore 7hrist, $as sacked in +/ . This metro%olis o# Aaul, restored , years later by 7onstantine, has %reserved to this day a #e$ remains o# its ancient s%lendour( am%hitheatre, ca%itol, an obelisk, a block o# 'ranite 1/ metres hi'h, a trium%hal arch, catacombs, etc. Thus ended ;elto Aaulic civilisation. 7sar, as a barbarian $orthy o# :ome, had already accom%lished the destruction o# the ancient )ysteries by the sack o# the tem%les and their initiatory colle'es, and by the massacre o# the &nitiates and the Druids. :emained :ome( but she never had but the lesser )ysteries, shado$s o# the Secret Sciences. The Areat &nitiation $as e1tinct. O0p. cit., %.+3. H.). :a'on, a Bel'ian by birth, and a )ason, kne$ more about 8ccultism than any other non3initiated $riter. @or #i#ty years he studied the ancient mysteries $herever he could #ind accounts o# them. &n 18 -, he #ounded at Paris the Brotherhood o# Les Trinosophes, in $hich Dod'e he delivered #or years lectures on "ncient and )odern &nitiations =in 1818 and a'ain in 18,1>, $hich $ere %ublished, and no$ are lost. Then he became the $riter in chie# o# /ermes, a masonic %a%er. His best $orks $ere La 'aconnerie 0cculte and the 6astes Initiati"ues. "#ter his death, in 18.., a number o# his )SS, remained in the %ossession o# the Arand 8rient o# @rance. " hi'h )ason told the $riter that :a'on had corres%onded #or years $ith t$o 8rientalists in Syria and 4'y%t, one o# $hom is a ;o%t 'entleman.P " #e$ #urther e1tracts may be 'iven #rom his 0ccult 'asonr$, as they bear directly u%on our sub6ect. Ho$ever learned and erudite, some o# the chronolo'ical mistakes o# that author are very 'reat. He saysE "#ter dei#ied man =Hermes> came the ;in'3Priest Ithe Hiero%hantJ )enes $as the #irst le'islator and the #ounder o# Thebes o# the hundred %alaces. He #illed that city $ith ma'ni#icent s%lendour( it is #rom his day that the sacerdotal e%och o# 4'y%t dates. The %riests rei'ned, #or it is they $ho made the la$s. &t is said that there have been three hundred and t$enty3nine IHiero%hantsJ since his timeall o# $hom have remained unkno$n. "#ter that, 'enuine "de%ts havin' become scarce, the author sho$s the Priests choosin' #alse ones #rom the midst o# slaves, $hom they e1hibited, havin' cro$ned and dei#ied them, #or the adoration o# the i'norant masses. Pa'e +,

Tired o# rei'nin' in such a servile $ay, the kin's rebelled and #reed themselves. Then came Sesostris, the #ounder o# )em%his =1.13, they say be#ore our era>. To the sacerdotal election to the throne succeeded that o# the $arriors. . . . 7heo%s $ho rei'ned #rom 11/8 to 11++ built the 'reat Pyramid $hich bears his name. He is accused o# havin' %ersecuted theocracy and closed the tem%les. This is utterly incorrect, thou'h :a'on re%eats WHistory.X The Pyramid called by the name o# 7heo%s is the Areat Pyramid, the buildin' o# $hich even Baron Bunsen assi'ned to -, B.7. He says in Eg$ptGs Place in Universal /istor$E The Learnin$ o. E$y,t 1
MPa$e 38)N
The 8ri'ins o# 4'y%t 'o back to the ninth millennium be#ore 7hrist.O0p. cit., iv. ,.+.P
"nd as the )ysteries $ere %er#ormed and the &nitiations took %lace in that Pyramid#or indeed it $as built #or that %ur%oseit looks stran'e and an utter contradiction $ith kno$n #acts in the history o# the )ysteries to su%%ose that 7heo%s, i# the builder o# that Pyramid ever turned a'ainst the initiated Priests and their tem%les. )oreover, as #ar as the Secret Doctrine teaches, it $as not 7heo%s $ho built the Pyramid o# that name, $hatever else he mi'ht have done. ?et, it is 2uite true that 8$in' to an 4thio%ian invasion and the #ederated 'overnment o# t$elve chie#s, royalty #ell into the hands o# "masis, a man o# lo$ birth. This $as in -/ B.7., and it $as "masis $ho destroyed %riestly %o$er. "nd Thus %erished that ancient theocracy $hich sho$ed its cro$ned %riests #or so many centuries to 4'y%t and the $hole $orld. 4'y%t had 'athered the students o# all countries around her Priests and Hiero%hants be#ore "le1andria $as #ounded. 4nnemoser asksE Ho$ comes it that so little has become kno$n o# the )ysteries and o# their %articular contents, throu'h so many a'es, and amon'st so many di##erent times and %eo%leK The ans$er is that it is a'ain o$in' to the universally strict silence o# the initiated. "nother cause may be #ound in the destruction and total loss o# all the $ritten memorials o# the secret kno$led'e o# the remotest anti2uity. Cuma!s books, described by Divy, consistin' o# natural %hiloso%hy, $ere #ound in his tomb( but they $ere not allo$ed to be made kno$n, lest they should reveal the most secret mysteries o# the state reli'ion. . . .The senate and the tribunes o# the %eo%le determined . . . that the books themselves should be burned, $hich $as done. I/istor$ of 'agic, ii, &&.J
Pa'e +,1

7assain mentions a treatise, $ell3kno$n in the #ourth and #i#th centuries, $hich $as accredited to Ham, the son o# Coah, $ho in his turn $as re%uted to have received it #rom Hared, the #ourth 'eneration #rom Seth, the son o# "dam. "lchemy also $as #irst tau'ht in 4'y%t by her learned Priests, thou'h the #irst a%%earance o# this system is as old as man. )any $riters have declared that "dam $as the #irst "de%t( but that $as a blind and a %un u%on the name, $hich is Wred earthX in one o# its meanin's. The correct in#ormationunder its alle'orical veilis #ound in the si1th cha%ter o# Aenesis, $hich s%eaks o# the WSons o# AodX $ho took $ives o# the dau'hters o# men, a#ter $hich they communicated to MPa$e 386N these $ives many a mystery and secret o# the %henomenal $orld. The cradle o# "lchemy, says 8laus Borrichius, is to be sou'ht in the most distant times. Democritus o# "bdera $as an "lchemist, and a Hermetic Philoso%her. 7lement o# "le1andria $rote considerably u%on the Science, and )oses and Solomon are called %ro#icients in it. *e are told by *. Aod$in( The #irst authentic record on this sub6ect is an edict o# Diocletian about 3 years ".D. orderin' a dili'ent search to be made in 4'y%t #or all the ancient books $hich treated o# the art o# makin' 'old and silver, that they mi'ht, $ithout distinction, be consi'ned to the #lames. The "lchemy o# the 7haldans and the old 7hinamen is not even the %arent o# that "lchemy $hich revived amon' the "rabians many centuries later. There is a s%iritual "lchemy and a %hysical transmutation. The kno$led'e o# both $as im%arted at the &nitiations.
Pa'e +,+
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRR%V The Post1"hristian Successors to the 5ysteries
MPa$e 383N TH4
4leusinian )ysteries $ere no more. ?et it $as these $hich 'ave their %rinci%le #eatures to the Ceo3%latonic school o# "mmonius Saccas, #or the 4clectic System $as chie#ly characterised by its Theur'y and ecstasis. &t $as &amblichus $ho added to it the 4'y%tian doctrine o# Theur'y $ith its %ractices, and Por%hyry, the He$, $ho o%%osed this ne$ element. The school, ho$ever, $ith but #e$ e1ce%tions, %ractised asceticism and contem%lation, its mystics %assin' throu'h a disci%line as ri'orous as that o# the Hindu devotee. Their e##orts never tended so much to develo% the success#ul %ractice o# thaumatur'y, necromancy or sorcerysuch as they are no$ accused o#as to evolve the hi'her #aculties o# the inner man, the S%iritual 4'o. The school held that a number o# s%iritual bein's, deni9ens o# s%heres 2uite inde%endent o# the earth and o# the human cycle, $ere mediators bet$een the WAodsX and men, and even bet$een man and the Su%reme Soul. To %ut it in %lainer lan'ua'e, the soul o# man became, o$in' to the hel% o# the Planetary S%irits, Wreci%ient o# the soul o# the $orldX as 4merson %uts it. "%ollonius o# Tyana asserted his %ossession o# such a %o$er in these $ords =2uoted by Pro#essor *ilder in his -eo7Platonism>E & can see the %resent and the #uture in a clear mirror. The sa'e O"de%tP need not $ait #or the va%ours o# the earth and the corru%tion o# the air to #oresee %la'ues and #evers( he must kno$ them later than Aod, but earlier than the %eo%le. The theoi or 'ods see the #uture( common men, the %resent( sa'es that $hich is about to take %lace. )y %eculiar abstemious mode o# livin' %roduces such an acuteness o# the senses, or creates some other #aculty, so that the 'reatest and most remarkable thin's may be %er#ormed. O -eo7Platonism and &lchem$. %.1- P
MPa$e 384N Pro#essor ". *ilderVs comment thereu%on is remarkableE
This is $hat may be termed Spiritual photograph$. The soul is the camera in $hich #acts and events, #uture, %ast, and %resent, are alike #i1ed( and the mind becomes conscious o# them. Beyond our everyday $orld o# limits, all is as one day or statethe %ast and #uture com%rised in the %resent. Probably this is the W'reat day,X the Wlast day,X the Wday o# the Dord.X o# the Bible $ritersthe day into $hich everyone %asses by death or ecstasis. Then the soul is #reed #rom the constraint o# the body, and its nobler %art is united to hi'her nature and becomes %artaker in the $isdom and #orekno$led'e o# the hi'her bein's. O Loc. cit.P Ho$ #ar the system %ractised by the Ceo3Platonists $as identical $ith that o# the old and the modern VedFntins may be in#erred #rom $hat Dr. ". *ilder says o# the "le1andrian Theoso%hists. The anterior idea o# the Ce$ Platonists $as that o# a sin'le Su%reme 4ssence. . . "ll the old %hiloso%hies contained the doctrine that dOTQ, theoi, 'ods or dis%osers, an'els, demons, and other s%iritual a'encies, emanated #rom the Su%reme Bein'. "mmonius acce%ted the doctrine o# the Books o# Hermes, that #rom the divine "ll %roceeded the Divine *isdom or "mun( that #rom *isdom %roceeded the Demiur'e or 7reator( and #rom the 7reator, the subordinate s%iritual bein's( the $orld and its %eo%le bein' the last. The #irst is contained in the second, the #irst and second in the third, and so on throu'h the entire series. O 0p. cit., %%. 0. 1 P
Pa'e +,3

This is a %er#ect echo o# the belie# o# the VedFntins, and it %roceeds directly #rom the secret teachin's o# the 4ast. The same author saysE "kin to this is the doctrine o# the He$ish ;abala $hich $as tau'ht by the Pharsi or Pharisees, $ho %robably borro$ed it, as their sectarian desi'nation $ould seem to indicate, #rom the )a'ians o# Persia. &t is substantially embodied in the #ollo$in' syno%sis. The Divine Bein' is the "ll, the source o# all e1istence, the &n#inite( and He cannot be kno$n. The Gniverse reveals Him, and subsists by Him. "t the be'innin' His e##ul'ence $ent #orth every$here. OThis Divine 4##ul'ence and 4ssence is the li'ht o# the Do'osE only the VedFntin $ould not use the %ronoun WHe,X but $ould say W&t.XP 4ventually He retired $ithin Himsel# and so #ormed around Him a vacant s%ace. &nto this He transmitted His #irst 4manation, a :ay, containin' in it the 'enerative and conce%tive %o$er, and hence the name &4, or Hah. This in turn %roduced the ti**un, the pattern or idea or #orm( and in this emanation, $hich also contained the male and #emale, or 'enerative and conce%tive %otencies, $ere the three %rimitive #orces o# Di'ht, S%irit and Di#e. This Tikkun is united to the :ay, or #irst emanation, and %ervaded by it( and by that union is also in %er%etual communication $ith the in#inite source. &t is the %attern, the %rimitive man, the "dam ;admon, the macrocosm o# Pytha'oras and other %hiloso%hers. The &oot &aces 1 @rom it %roceeded the Sephiroth . . . . @rom the Se%hiroth in turn emanated the #our $orlds, each %roceedin' out o# the one immediately above it, and the lo$er one envelo%in' its su%erior. These $orlds became less %ure as they descended in the scale, the lo$est o# all bein' the material $orld. OLoc. cit., note. %.1 P
MPa$e 38-N
This veiled enunciation o# the Secret Teachin' $ill be clear to our readers by this time. These $orlds areE &2iluth is %eo%led $ith the %urest emanations O the @irst, almost s%iritual, :ace o# the human bein's that $ere to inhabit O the @ourth(P the second, Beriah, by a lo$er order, the servants o# the #ormer O the second :ace P( the third, .esirah, by the cherubim and sera%him, the 4lohim and BVni 4lohim OWSons o# AodsX or Elohim, our Third :ace P. The #ourth $orld, &siah, is inhabited by the ;li%%uth, o# $hom Belial is chie# O the "tlantean SorcerersP. O Loc. cit., note.P These $orlds are all the earthly du%licates o# their heavenly %rototy%es, the mortal and tem%orary re#lections and shado$s o# the more durable, i# not eternal, races d$ellin' in other, to us, invisible $orlds. The souls o# the men o# our @i#th :ace derive their elements #rom these #our $orlds:oot :acesthat %receded oursE namely, our intellect. )anas, the #i#th %rinci%le, our %assions and mental and cor%oreal a%%etites. " con#lict havin' arisen, called W$ar in heaven,X amon' our %rototy%ical $orlds, $ar came to %ass, ons later, bet$een the "tlanteans OSee Esoteric Buddhism, by ".P. Sinnett. @i#th 4dition.P o# "siah, and those o# the third :oot :ace, the BVni 4lohim or the WSons o# Aod,X O See Isis Unveiled. Vol. & ., %%.-803-0-. The WSons o# AodX and their $ar $ith the 'iants and ma'icians.P and then evil and $ickedness $ere intensi#ied. )ankind =in the last sub3race o# the third :oot :ace> havin'
Pa'e +,,

Sinned in their #irst %arent Oa %hysiolo'ical alle'ory, trulyBP #rom $hose soul every human soul is an emanation, says the ,ohar, men $ere We1iledX into more material bodies to 41%iate that sin and become %ro#icient in 'oodness. To accom%lish the cycle o# necessity, rather, e1%lains the doctrine( to %ro'ress on their task o# evolution, #rom $hich task none o# us can be #reed, neither by death nor suicide, #or each o# us have to %ass throu'h the WValley o# ThornsX be#ore he emer'es into the %lains o# divine li'ht and rest. "nd thus men $ill continue to be born in ne$ bodies. Till they have become su##iciently %ure to enter a hi'her #orm o# e1istence.
MPa$e 38;N This means only that )ankind, #rom the @irst do$n to the last, or Seventh :ace, is com%osed
o# one and the same com%any o# actors, $ho have descended #rom hi'her s%heres to %er#orm their artistic tour on this our %lanet, 4arth. Startin' as %ure s%irits on our do$n$ard 6ourney around the $orld =verilyB> $ith the kno$led'e o# truthno$ #eebly echoed in the 8ccult Doctrinesinherent in us, cyclic la$ brin's us do$n to the reversed a%e1 o# matter, $hich is lost do$n here on earth and the bottom o# $hich $e have already struck( and then, the same la$ o# s%iritual 'ravity $ill make us slo$ly ascend to still hi'her, still %urer s%heres than those $e started #rom. @oresi'ht, %ro%hecy, oracular %o$ersB &llusive #ancies o# manVs d$ar#ed %erce%tions, $hich see actual ima'es in re#lections and shado$s, and mistakes %ast actualities #or %ro%hetic ima'es o# a #uture that has no room in 4ternity. 8ur macrocosm and its smallest microcosm, man, are both re%eatin' the same %lay o# universal and individual events at each station, as on every sta'e on $hich ;arma leads them to enact their res%ective dramas o# li#e. @alse %ro%hets could have no e1istence had there been no true %ro%hets. "nd so there $ere, and many o# both classes, and in all a'es. 8nly, none o# these ever sa$ anythin' but that $hich had already come to %ass, and had been be#ore %rototy%ically enacted in hi'her s%heresi# the event #oretold related to national or %ublic $eal or $oeor in some %recedin' li#e, i# it concerned only an individual, #or every such event is stam%ed as an indelible record o# the Past and @uture, $hich are only, a#ter all, the ever Present in 4ternity. The W$orldsX and the %uri#ications s%oken o# in the ,ohar and other ;abalistic books, relate to our 'lobe and races no more and no less than they relate to other 'lobes and other races that have %receded our o$n in the 'reat cycle. &t $as such #undamental truths as these that $ere %er#ormed in alle'orical %lays and ima'es durin' the )ysteries, the last "ct o# $hich, the 4%ilo'ue #or the )yst, $as the anastasis or Wcontinued e1istence,X as also the WSoul trans#ormation.X Hence, the author o# -eo7platonism and &lchem$ sho$s us that all such 4clectic doctrines $ere stron'ly re#lected in the Epistles o# Paul, and $ere &nculcated more or less amon' the 7hurches. Hence, such %assa'es as these W?e $ere dead in errors and sins( ye $alked accordin' to the on o# this $orld, accordin' to the archon that has the domination o# the air.X W*e $restle not a'ainst #lesh and blood, but a'ainst the dominations, a'ainst %otencies, a'ainst the lords o# darkness, and a'ainst the Pa'e +,-

mischievousness o# s%irits and the em%ryrean re'ions.X The =!alse 9nosis>1 M Pa$e 380N But Paul $as evidently hostile to the e##ort to blend his 'os%el $ith the 'nostic ideas o# the Hebre$34'y%tian school, as seems to have been attem%ted at 4%hesus( and accordin'ly, $rote to Timothy, his #avorite disci%le, W;ee% sa#e the %recious char'e entrusted to thee( and re6ect the ne$ doctrines and the anta'onistic %rinci%les o# the 'nosis, #alsely so3called, o# $hich some have made %ro#ession and 'one astray #rom the #aith.X O Loc.cit. note. P But as the Anosis is the Science %ertainin' to our Hi'her Sel#, as blind #aith is a matter o# tem%erament and emotionalism, and as PaulVs doctrine $as still ne$er and his inter%retations #ar more thickly veiled, to kee% the inner truths hidden #ar a$ay #rom the Anostic, %re#erence has been 'iven to the #ormer by every earnest seeker a#ter truth. Besides this, the 'reat Teachers $ho %ro#essed the so3called W#alse AnosisX $ere very numerous in the days o# the "%ostles, and $ere as 'reat as any converted :abbi could be. &# Por%hyry, the He$ )alek, $ent a'ainst Theur'y on account o# old traditional recollections, there $ere other teachers $ho %ractised it. Plotinius, &amblichus, Proclus, $ere all thaumatur'ists, and the latterE 4laborated the entire theoso%hy and theur'y o# his %redecessors into a com%lete system. O0p. cit., %.18.P "s to "mmonius, 7ountenanced by 7lemens and "thena'oras, in the 7hurch, and by learned men o# the Syna'o'ue, the "cademy, and the Arove, he #ul#illed his labour by teachin' a common doctrine #or all. O 0p. cit.,%.8.P Thus it is not Hudaism and 7hristianity that re3modelled the ancient Pa'an *isdom, but rather the latter that %ut its heathen curb, 2uietly and insensibly, on the ne$ #aith( and this, moreover, $as still #urther in#luenced by the 4clectic Theoso%hical system, the direct emanation o# the *isdom :eli'ion. "ll that is 'rand and noble in 7hristian theolo'y comes #rom Ceo3Platonism. &t is too $ell3kno$n to no$ need much re%etition that "mmonius Saccas, the Aod3tau'ht =theodida*tos> and the lover o# truth =philalethes>, in establishin' his school, made a direct attem%t to bene#it the $orld by teachin' those %ortions o# the Secret Science that $ere %ermitted by its direct 'uardians to be revealed in those days. O Co orthodo1 7hristian has ever e2ualled, #ar less sur%assed, in the %ractice o# true 7hrist3like virtues and ethics, or in the beauty o# his moral nature, "mmonius, the "le1andrian %ervert #rom 7hristianity =he $as born #rom 7hristian %arents.>P The modern movement o# our o$n Theoso%hical Society MPa$e 38@N $as be'un on the same %rinci%les( #or the Ceo3Platonic school o# "mmonius aimed, as $e do, at the reconcilement o# all sects and %eo%les, under the once common #aith o# the Aolden "'e, tryin' to induce the nations to lay aside their contentionsin reli'ious matters at any rateby %rovin' to them that their various belie#s are all the more or less le'itimate children o# one common %arent, the *isdom :eli'ion. Cor $as the 4clectic Theoso%hical systemas some $riters ins%ired by :ome $ould make the $orld believedevelo%ed only durin' the third century o# our era( but it belon's to a much earlier a'e, as has been sho$n by Dio'enes Daertius. He traces it to the be'innin' o# the dynasty o# the Ptolemies( to the 'reat seer and %ro%het, the 4'y%tian Priest Pot3"mun, o# the tem%le o# the Aod o# that name#or "mun is the Aod o# *isdom. Gnto that day the communication bet$een the "de%ts o# G%%er &ndia and Bactria Pa'e +,.

and the Philoso%hers o# the *est had never ceased. Gnder Philadel%hus . . . the Hellenic teachers became rivals o# the 7olle'e o# :abbis o# Babylon. The Buddhistic, VedFntic and )a'ian systems $ere e1%ounded alon' $ith the %hiloso%hies o# Areece . . . . "ristobulus, the He$, declared that the ethics o# "ristotle $ere derived #rom the la$ o# )oses =B>( and Philo, a#ter him, attem%ted to inter%ret the Pentateuch in accordance $ith the doctrines o# Pytha'oras and the "cademy. &n Hose%hus it is said that, in the Book o# the Aenesis, )oses $rote %hiloso%hicallythat is, in the #i'urative style( and the 4ssenes o# 7armel $ere re%roduced in the Thera%eut o# 4'y%t, $ho, in turn $ere declared by 4usebius to be identical $ith the christians, thou'h they actually e1isted lon' be#ore the 7hristian era. &ndeed, in its turn, 7hristianity also $as tau'ht at "le1andria, and under$ent an analo'ous metamor%hosis. Pantnus, "thena'oras and 7lement $ere thorou'hly instructed in the Platonic %hiloso%hy, and com%rehended its essential unity $ith the oriental systems. O0p.cit., %%.3, ,.P "mmonius, thou'h the son o# 7hristian %arents, $as a lover o# the truth, a true Philaletheian #oremost o# all. He set his heart u%on the $ork o# reconcilin' the di##erent systems into a harmonious $hole, #or he had already %erceived the tendency o# 7hristianity to raise itsel# on the hecatomb $hich it had constructed out o# all other creeds and #aiths. *hat says historyK The ecclesiastical historian, )osheim, declares that "mmonius, conceivin' that not only the %hiloso%hers o# Areece, but also all those o# the di##erent barbarous nations, $ere %er#ectly in unison $ith each other $ith re'ard to every essential %oint, made it his business so to tem%er and e1%ound the tenets o# all these various sects, as to make it a%%ear they had all o# them ori'inated #rom one and the same source, and all tended to one and the same end. Teachers o. Ammonius 1 MPa$e 382N "'ain, )osheim says that "mmonius tau'ht that the reli'ion o# the multitude $ent hand in hand $ith %hiloso%hy, and $ith her had shared the #ate o# bein' by de'rees corru%ted and obscured $ith mere human conceits, su%erstition, and lies( that it ou'ht, there#ore, to be brou'ht back to its ori'inal %urity by %ur'in' it o# this dross and e1%oundin' it u%on %hiloso%hical %rinci%les( and that the $hole $hich 7hrist had in vie$ $as to reinstate and restore to its %rimitive inte'rity the *isdom o# the "ncients. Oguoted by Dr. *ilder. %.- P Co$ $hat $as that W*isdom o# the "ncientsX that the @ounder o# 7hristianity Whad in vie$XK The system tau'ht by "mmonius in his 4clectic Theoso%hical School $as made o# the crumbs %ermitted to be 'athered #rom the antediluvian lore( those Ceo3Platonic teachin's are described in the Edin(urgh Enc$clopedia as #ollo$sE He O "mmonius P ado%ted the doctrines $hich $ere received in 4'y%t concernin' the Gniverse and the Deity, considered as constitutin' one 'reat $hole( concernin' the eternity o# the $orld, the nature o# souls, the em%ire o# Providence O ;arma P and the 'overnment o# the $orld by demons Odaimons or s%irits, archan'elsP. He also established a system o# moral disci%line Pa'e +,/

$hich allo$ed the %eo%le in 'eneral to live accordin' to the la$s o# their country and the dictates o# nature( but re2uired the $ise to e1alt their minds by contem%lation and to morti#y the body O W)orti#icationX is here meant in the moral, not the %hysical senseE to restrain every lust and %assion, and live on the sim%lest diet %ossible.P so that they mi'ht be ca%able o# en6oyin' the %resence and assistance o# the demons O includin' their o$n daimon or Seventh Princi%leP . . . and ascendin' a#ter death to the %resence o# the Su%reme O Soul P Parent. &n order to reconcile the %o%ular reli'ions, and %articularly the 7hristian, $ith this ne$ system, he made the $hole history o# the heathen 'ods an alle'ory, maintainin' that they $ere only celestial ministers O This is a Ceo3Platonic teachin' ado%ted as a doctrine in the :oman 7atholic 7hurch $ith its $orshi% o# the Seven S%irits.P entitled to an in#erior kind o# $orshi%( and he ackno$led'ed that Hesus 7hrist $as an e1cellent man and the #riend o# Aod, but alle'ed that it $as not his desi'n entirely to abolish the $orshi% o# demons, OThe 7hurch has made o# it the $orshi% o# devils, WDaimonX is S%irit, and relates to our divine S%irit, the seventh Princi%le and to the DhyFn 7hohans. Hesus %rohibited 'oin' to the tem%le or churchX as Pharisees do W but commanded that man should retire #or %rayer =communion $ith his Aod> into a %rivate closet. &s it Hesus $ho $ould have countenanced in the #ace o# the starvin' millions, the buildin' o# the most 'or'eous churchesKP and that his only intention $as to %uri#y the ancient reli'ion. Co more could be declared e1ce%t #or those Philaletheians $ho $ere initiated, W%ersons duly instructed and disci%linedX to $hom "mmonius communicated his more im%ortant doctrines, &m%osin' on them the obli'ations o# secrecy, as $as done be#ore him by Moroaster and Pytha'oras, and in the )ysteries O $here an oath $as re2uired #rom the MPa$e 3)8N neo%hytes or catechumens not to divul'e $hat they had learned P. The 'reat Pytha'oras divided his teachin's into e1oteric and esoteric. O0p. cit., %./.P Has not Hesus done the same, since He declared to His disci%les that to them it $as 'iven to kno$ the mysteries o# the kin'dom o# heaven, $hereas to the multitudes it $as not 'iven, and there#ore he s%oke in %arables $hich has a t$o3#old meanin'K Dr. ". *ilder %roceedsE Thus "mmonius #ound his $ork ready to his hand. His dee% s%iritual intuition, his e1tensive learnin', and his #amiliarity $ith the 7hristian #athers, Pantnus, 7lement and "thena'oras, and $ith the most erudite %hiloso%hers o# the time, all #itted him #or the labour he %er#ormed so thorou'hly . . . . The results o# his ministration are %erce%tible at the %resent day in every country o# the 7hristian $orld( every %rominent system o# doctrine no$ bearin' the marks o# his %lastic hand. 4very ancient %hiloso%hy has had its votaries amon' the moderns( and even Hudaism, oldest o# them all, has taken u%on itsel# chan'es $hich $ere su''ested by the WAod3 tau'htX "le1andrian. O0p. cit., %./. P The Ceo3Platonic School o# "le1andria #ounded by "mmoniusthe %rototy%e %ro%osed #or the Theoso%hical Societytau'ht Theur'y and )a'ic, as much as they $ere tau'ht in the days o# Pytha'oras, and by others #ar earlier than his %eriod. @or Proclus says that the doctrines o# 8r%heus, $ho $as an &ndian and came #rom &ndia, $ere the ori'in o# the systems a#ter$ards %romul'ated. *hat 8r%heus delivered in hidden alle'ories, Pytha'oras learned $hen he $as initiated into Pa'e +,8

the 8r%hic )ysteries( and Plato ne1t received a %er#ect kno$led'e o# them #rom 8r%hic and Pytha'orean $ritin's. O0p. cit., %.18.P The Philaletheians had their division into neo%hytes =chelas> and &nitiates, or )asters( and the eclectic system $as characterised by three distinct #eatures, $hich are %urely VedFntic( a Su%reme 4ssence, 8ne and Gniversal( the eternity and indivisibility o# the human s%irit( and Theur'y, $hich is )antricism. So also, as $e have seen, they had their secret or 4soteric teachin's like any other mystic school. Cor $ere they allo$ed to reveal anythin' o# their secret tenets, any more than $ere the &nitiates o# the )ysteries. 8nly the %enalties incurred by the revealers o# the secrets o# the latter $ere #ar more terrible, and this %rohibition has survived to this day, not only in &ndia, but even amon' the He$ish ;abalists in "sia. OThe Talmud 'ives the story o# the #our Tanaim, $ho are made, in alle'orical terms, to enter into the garden of delights, i.e., to be initiated into the occult and #inal science. W"ccordin' to the teachin' o# our holy masters the names o# the #our $ho entered the 'arden o# deli'ht areE Ben "sai, Ben Moma, "cher, and :abbi "kiba . . . . WBen "sai looked andlost his si'ht. WBen Moma looked andlost his reason. W"cher made de%redations in the %lantationX =mi1ed u% the $hole and #ailed>. But "kiba, $ho had entered in %eace came out o# it in %eace( #or the saint, $hose name he blessed, had said, WThis old man is $orthy o# servin' us $ith 'lory.V W WThe learned commentators o# the Talmud, the :abbis o# the syna'o'ue, e1%lain that the garden of delight, in $hich those #our %ersona'es are made to enter, is but that mysterious science, the most terrible o# sciences #or $eak intellects, $hich it leads directly to insanity,X says ". @ranck, in his >a((alah. &t is not the %ure at heart and he $ho studies but $ith a vie$ to %er#ectin' himsel# and so more easily ac2uirin' the %romised immortality, $ho need have any #earE but rather he $ho makes o# the science o# sciences a sin#ul %rete1t #or $orldly motives, $ho should tremble. The latter $ill never understand the kabalistic evocations o# the su%reme initiation.Isis Unveiled.ii. 110.P Di..iculties an+ Dan$ers 1 MPa$e 3))N 8ne o# the reasons #or such secrecy may be the undoubtedly serious di##iculties and hardshi%s o# chelashi%, and the dan'ers attendin' &nitiation. The modern candidate has, like his %redecessor o# old, to either con2uer or die( $hen, $hich is still $orse, he does not lose his reason. There is no dan'er to him $ho is true and sincere, and, es%ecially, unsel#ish. @or he is thus %re%ared be#orehand to meet any tem%tation. He, $ho #ully reco'nised the %o$er o# his immortal s%irit, and never doubted #or one moment its omni%otent %rotection, had nau'ht to #ear. But $oe to the candidate in $hom the sli'htest %hysical #earsickly child o# mattermade him lose si'ht and #aith in his o$n invulnerability. He $ho $as not $holly con#ident o# his moral #itness to acce%t the burden o# these tremendous secrets $as doomed. O Isis Unveiled. ii. 110.P There $ere no such dan'ers in Ceo3Platonic &nitiations. The sel#ish and un$orthy #ailed in their ob6ect, and in the #ailure $as the %unishment. The chie# aim $as Wreunion o# the %art $ith the all.X This "ll $as Pa'e +,0

8ne, $ith numberless names. *hether called Dui, the Wbri'ht Dord o# HeavenX by the "ryan( Iao, by the 7haldan and ;abalist( Ia(e by the Samaritan( the Tiu or Tuisco by the Corthman( Du), by the Briton( ,eus, by the Thracian or .upiter by the :omanit $as the Bein', the 6acit. 8ne and Su%reme, OSee -eo7Platonism. %.0.P the unborn and the ine1haustible source o# every emanation, the #ountain o# li#e and li'ht eternal, a :ay o# $hich every one o# us carries in him on this earth. The kno$led'e o# this )ystery had reached the Ceo3Platonists #rom &ndia throu'h Pytha'oras, and still later throu'h "%ollonius o# Tyana and the rules and methods #or %roducin' ecstasy had come #rom the same lore o# the divine VidyF, the Anosis. @or ryavarta, the bri'ht #ocus into $hich has been %oured in the be'innin' o# time the #lames MPa$e 3)6N o# Divine *isdom, had become the centre #rom $hich radiated the Wton'ues o# #ireX into every %ortion o# the 'lobe. *hat $as SamFdhi but that Sublime ecstasy, in $hich state thin's divine and the mysteries o# Cature are revealed to us, o# $hich Por%hyry s%eaksK The e##lu1 #rom the divine soul is im%arted to the human s%irit in unreserved abundance, accom%lishin' #or the soul a union $ith the divine, and enablin' it $hile in the body to be %artaker o# the li#e $hich is not in the body, he e1%lains else$here. Thus under the title o# )a'ic $as tau'ht every Science, %hysical and meta%hysical, natural or deemed su%ernatural by those $ho are i'norant o# the omni%resence and universality o# Cature. Divine )a'ic makes o# man a Aod( human ma'ic creates a ne$ #riend. *e $rote in Isis UnveiledE &n the oldest documents no$ in the %ossession o# the *orldthe +edas and the older la$s o# )anu$e #ind many ma'ical rites %ractised and %ermitted by the BrFhmans. OSee the 7ode %ublished by Sir *illiam Hones, 7ha%ter i1., %.11.P Tibet, Ha%an, and 7hina, teach in the %resent a'e that $hich $as tau'ht by the oldest 7haldns. The cler'y o# these res%ective countries %rove moreover $hat they teachnamely, that the %ractice o# moral and %hysical %urity, and o# certain austerities, develo%s the vital soul3%o$er o# sel#3illumination. "##ordin' to man the control over his o$n immortal s%irit, it 'ives him truly ma'ical %o$ers over the elementary s%irits in#erior to himsel#. &n the *est $e #ind ma'ic o# as hi'h an anti2uity as in the 4ast. The Druids o# Areat Britain %ractised it in the silent cry%ts o# their dee% caves( and Pliny devotes many a cha%ter to the W$isdomX OPlinyE /ist. -at., 111. i E ib., 1vi. 1,E 11v. 0. etc.P o# the leaders o# the 7elts. The Semotheesthe Druids o# the Aaulse1%ounded the %hysical as $ell as the s%iritual sciences. They tau'ht the secrets o# the universe, the harmonious %ro'ress o# the heavenly bodies, the #ormation o# the earth, and above allthe immortality o# the Soul. OPom%onius ascribes to them the kno$led'e o# the hi'hest sciences.P &n their sacred 'roves natural academies built by the hand o# the &nvisible architectthe initiates assembled at the still hour o# midni'ht, to learn about $hat man once $as, and $hat he $ill be. O7sar, iii. 1,P They needed no arti#icial illumination, nor li#e3dra$in' 'as, to li'ht u% their Pa'e +-

tem%les, #or the chaste 'oddess o# ni'ht beamed her most silvery rays on their oak3cro$ned heads( and their $hite3robed sacred bards kne$ ho$ to converse $ith the solitary 2ueen o# the starry vault. OPliny. 111. Isis Unveiled. i. EZ.P Durin' the %almy days o# Ceo3Platonism these Bards $ere no more, #or their cycle had run its course, and the last o# the Druids had %erished at Bibractis and "lesia. The #eo1Platonic School 1 MPa$e 3)3N But the Ceo3Platonic school $as #or a lon' time success#ul, %o$er#ul and %ros%erous. Still, $hile ado%tin' ryan *isdom in its Doctrines, the school #ailed to #ollo$ the $isdom o# the BrFhmans in %ractice. &t sho$ed its moral and intellectual su%eriority too o%enly, carin' too much #or the 'reat and %o$er#ul o# this earth. *hile the BrFhmans and their 'reat ?o'ise1%erts in matters o# %hiloso%hy, meta%hysics, astronomy, morals and reli'ion%reserved their di'nity under the s$ay o# the most %o$er#ul %rinces, remained aloo# #rom the $orld and $ould not condescend to visit them or to ask #or the sli'htest #avour, OWThe care $hich they took in educatin' youth, in #amiliari9in' it $ith 'enerous and virtuous sentiments, did them %eculiar honour, and their ma1ims and discourses, as recorded by historians, %rove that they $ere e1%ert in matters o# %hiloso%hy, meta%hysics, astronomy, morality and reli'ion,X says a modern $riter. W&# kin's or %rinces desired the advice or the blessin's o# the holy men, they $ere either obli'ed to 'o themselves, or to send messen'ers. To these men no secret %o$er o# either %lant or mineral $as unkno$n. They had #athomed nature to its de%ths, $hile %sycholo'y and %hysiolo'y $ere to them o%en books, and the result $as that science that is no$ termed so su%erciliously, magic.XP the 4m%erors "le1ander, Severus, and Hulian and the 'reatest amon' the aristocracy o# the land, embraced the tenets o# the Ceo3Platonists, $ho mi1ed #reely $ith the $orld. The system #lourished #or several centuries and com%rised $ithin the ranks o# its #ollo$ers the ablest and most learned amon' the men o# the time( Hy%atia, the teacher o# the Bisho% Synesius, $as one o# the ornaments o# the School until the #atal and shame#ul day $hen she $as murdered by the 7hristian mob at the insti'ation o# Bisho% 7yril o# "le1andria. The school $as #inally removed to "thens, and closed by order o# the 4m%eror Hustinian. Ho$ accurate is Dr. *ilderVs remark that )odern $riters have commentated u%on the %eculiar vie$s o# the Ceo3Platonists u%on these Ometa%hysicalP sub6ects, seldom re%resentin' them correctly, even i# this $as desired or intended. O0p. cit., %.0.P The #e$ s%eculations on the sublunary, material, and s%iritual universes that they did %ut into $ritin' "mmonius never havin' himsel# $ritten a line, a#ter the $ont o# re#ormerscould not enable %osterity to 6ud'e them ri'htly even had not the early 7hristian Vandals, the later crusaders, and the #anatics o# the )iddle "'es, destroyed three %arts o# that $hich remained o# the "le1andrian Dibrary and its later schools. Pro#essor Dra%er sho$s that 7ardinal Pimenes alone
MPa$e 3)4N Delivered to the #lames in the s2uares o# Aranada ei'hty thousand "rabic
manuscri%ts, many o# them translations o# classical authors.
Pa'e +-1

&n the Vatican Dibrary, $hole %assa'es in the most rare and %recious treatises o# the "ncients $ere #ound erased and blotted out, W#or the sake o# interlinin' them $ith absurd %salmodiesBX )oreover it is $ell kno$n that over thirty3si1 volumes $ritten by Por%hyry $ere burnt and other$ise destroyed by the W@athers.X )ost o# the little that is kno$n o# the doctrines o# the 4clectics is #ound in the $ritin's o# Plotinus and o# those same 7hurch @athers. Says the author o# -eo7PlatonismE *hat Plato $as to Socrates, and the "%ostle Hohn to the head o# the 7hristian #aith, Plotinus became to the Aod3tau'ht "mmonius. To Plotinus, 8ri'enes, and Don'inus $e are indebted #or $hat is kno$n o# the Philaletheian system. They $ere duly instructed, initiated and entrusted $ith the interior doctrines. O0p. cit., %.11.P This accounts marvellously #or 8ri'enVs callin' %eo%le WidiotsX $ho believe in the Aarden o# 4den and "dam and 4ve #ables( as also #or the #act that so #e$ o# the $ritin's o# that 7hurch @ather have %assed to %osterity. Bet$een the secrecy im%osed, the vo$s o# silence and that $hich $as maliciously destroyed by every #oul means, it is indeed miraculous that even so much o# the Philaletheian tenets has reached the $orld.
Pa'e +-+
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRRV Symbolism o. Sun an+ Stars
MPa$e 3)-N "nd
the Heaven $as visible in Seven 7ircles and the %lanets a%%eared $ith all their si'ns, in star3#orm, and the stars $ere divided and numbered $ith the rulers that $ere in them, and their revolvin' course, throu'h the a'ency o# the divine S%irit. O /ermes, iv.. P Here S%irit denotes Pneuma, collective Deity, mani#ested in its WBuilders,X or, as the 7hurch has it, Wthe seven S%irits o# the Presence,X the medianti(us angelis o# $hom Thomas "2uinas says that WAod never $orks but throu'h them.X These seven WrulersX or mediatin' "n'els $ere the ;abiri Aods o# the "ncients. This $as so evident, that it #orced #rom the 7hurch, to'ether $ith the admission o# the #act, an e1%lanation and a theory, $hose clumsiness and evident so%histry are such that it must #ail to im%ress. The $orld is asked to believe, that $hile the Planetary "n'els o# the 7hurch are divine Bein's, the 'enuine WSera%him, W O @rom Saraph , #iery, burnin',X %lural =see Isaiah, vi. +3.>. They are re'arded as the %ersonal attendants o# the "lmi'hty, Whis messen'ers,X an'els or metratons. &n ;evelation they are the Wseven burnin' lam%sX in attendance be#ore the throne.P these very same an'els, under identical names and %lanets, $ere and are W#alseXas Aods o# the ancients. They are no better than %retenders( the cunnin' co%ies o# the real "n'els, %roduced be#orehand throu'h the cra#t and %o$er o# Duci#er and o# the #allen "n'els. Co$, $hat are the ;abiriK ;abiri, as a name, is derived #rom Habir , 'reat, and also #rom Venus, this Aoddess bein' called to the %resent day ;abar, as in also her star. The ;abiri $ere $orshi%%ed at Hebron, the city o# the "nakim, or anakas =kin's, %rinces>. They are the hi'hest Planetary S%irits, the W'reatest AodsX and Wthe %o$er#ul.X Varro, #ollo$in' 8r%heus, MPa$e 3); N calls these Aods ]ReRb\dT`Wdivine Po$ers.X The $ord ;abirim $hen a%%lied to men, and the $ords Heber, Aheber =$ith re#erence to Cimrod, or the W'iantsX o# 3enesis, vi.> and ;abir, are all derived #rom the Wmysterious *ordXthe &ne##able and the WGn%rounceable.V Thus it is they $ho re%resent tsa(a, the Whost o# heaven.X The 7hurch, ho$ever, bo$in' be#ore the an'el "nael =the re'ent o# Venus>. O Venus $ith the 7haldans and 4'y%tians $as the $i#e o# Proteus, and is re'arded as the mother o# the ;abiri, the sons o# Phta or 4me%ththe divine li'ht or the Sun. The an'els ans$er to the stars in the #ollo$in' orderE The Sun, the )oon, )ars, Venus, )ercury, Hu%iter and SaturnE )ichael, Aabriel, Samael, "nael, :a%hael, Machariel, and 8ri#ielE this is in reli'ion and 7hristian ;abalism( astrolo'ically and esoterically the %laces o# the Wre'entsX stand other$ise, as also in the He$ish, or rather the real 7haldan >a(alah.P connects the %lanet Venus $ith Duci#er, the chie# o# the rebels under Satanso %oetically a%ostro%hi9ed by the %ro%het &saiah as W8, Duci#er, son o# the mornin'.X O Loc.cit., 1iv.1+.P "ll the )ystery Aods $ere ;abiri. "s these Wseven lictorsX relate directly to the Secret Doctrine their real status is o# the 'reatest im%ortance. Suidas de#ines the ;abiri as the Aods $ho command all the other dmons =S%irits>, )acrobius introduces them as
Pa'e +-3

Those Penates and tutelary deities, throu'h $hom $e live and learn and kno$ =Saturn, &.iii. ch.iv.>. The tera%him throu'h $hich the Hebre$s consulted the oracles o# the Grim and the Thummim, $ere the symbolical hiero'ly%hics o# the ;abiri. Cevertheless, the 'ood @athers have made o# ;ibir the synonym o# devil and o# daimon =s%irit> a demon. The )ysteries o# the ;abiri at Hebron =Pa'an and He$ish> $ere %resided over by the seven Planetary Aods, amon' the rest by Hu%iter and Saturn under their mystery names, and they are re#erred to as and and by 4uri%ides as 7reu9er, moreover, sho$s that $hether in Phnicia or in 4'y%t, the ;abiri $ere al$ays the seven %lanets as kno$n in anti2uity, $ho to'ether $ith their @ather the Sunre#erred to else$here as their Welder brotherX com%osed a %o$er#ul o'doad( OThis is one more %roo# that the "ncients kne$ o# seven %lanets besides the SunE #or other$ise $hich is the ei'hth in such a caseK The seventh, $ith t$o others, as stated, $ere WmysteryX %lanets, $hether Granus or any other.P the ei'ht su%erior %o$ers, as . or solar assessors, danced around him the sacred circular dance, the symbol o# the rotation o# the %lanets around the Sun. Hehovah and Saturn, moreover, are one. &t is 2uite natural, there#ore, to #ind a @rench $riter, DV"nselme, a%%lyin' the same terms o# to Hehovah and his $ord, and they are correctly so a%%lied. The "ircle Dance 1 MPa$e 3)0N @or i# the Wcircle danceX %rescribed by the "ma9ons #or the )ysteries bein' the Wcircle danceX o# the %lanets, and characterised as Wthe motion o# the divine S%irit carried on the $aves o# the 'reat Dee%Xcan no$ be called Win#ernalX and WlasciviousX $hen %er#ormed by the Pa'ans, then the same e%ithets ou'ht to be a%%lied to DavidVs dance( O &&. Sam., vi. + 3++.P and to the dance o# the dau'hters o# Shiloh, O.udges. 11i. +1, et se".P and to the lea%in' o# the %ro%hets o# Baal( O &. >ings. 1viii. +. P they $ere all identical and all belon'ed to Saban $orshi%. ;in' DavidVs dance, durin' $hich he uncovered himsel# be#ore his maid3servants in a %ublic thorou'h#are, sayin'E
& $ill pla$ =act $antonly> be#ore
.=Hehovah>, and & $ill yet be more vile than this,
$as certainly more re%rehensible than any Wcircle danceX durin' the )ysteries, or even than the modern :Fsa )andala in &ndia. OThis dance:Fsa )andala, enacted by the Ao%is or she%herdesses o# ;rishna, the Sun3Aod, is enacted to this day in :F6%utFna in &ndia, and is undeniably the same theo3astronomical and symbolical dance o# the %lanets and the Modiacal si'ns, that $as danced thousands o# years be#ore our era.P $hich is the same thin'. &t $as David $ho introduced Hehovistic $orshi% into Hudea, a#ter so6ournin' so lon' amon' the Tyrians and Philistines, $here these rites $ere common. David kne$ nothin' o# )oses( and i# he introduced the Hehovah3$orshi%, it $as not in its monotheistic character, but sim%ly as that o# one o# the many =>a(irean> 'ods o# the nei'hbourin' nations, a tutelary deity o# his o$n, , to $hom he had 'iven the %re#erence$hom he had chosen amon' all Wother =;abeiri> 'ods,X O Isis Unveiled. ii.,-. P
Pa'e +-,

and $ho $as one o# the Wassociates,X 7habir, o# the Sun. The Shakers dance the Wcircle danceX to this day $hen turnin' round #or the Holy Ahost to move them. &n &ndia it is CFrF3yana $ho is Wthe mover on the $aters(X and CFrFyana is Vishnu in his secondary #orm, and Vishnu has ;rishna #or an "vatFra, in $hose honour the Wcircle danceX is still enacted by the Cautch3'irls o# the tem%les, he bein' the Sun3Aod and they the %lanets as symbolised by the 'o%is. Det the reader turn to the $orks o# De )irville, a :oman 7atholic $riter, or to 'onumental #hristianit$, by Dr. Dundy, a Protestant MPa$e 3)@N divine, i# he $ants to a%%reciate to any de'ree the subtlety and casuistry o# their reasonin's. Co one i'norant o# the occult version can #ail to be im%ressed $ith the %roo#s brou'ht #or$ard to sho$ ho$ cleverly and %erseverin'ly WSatan has $orked #or lon' millenniums to tem%t a humanityX unblessed $ith an in#allible 7hurch, in order to have himsel# reco'ni9ed as the W8ne livin' Aod,X and his #iends as holy "n'els. The reader must be %atient, and study $ith attention $hat the author says on behal# o# his 7hurch. To com%are it the better $ith the versions o# the 8ccultists, a #e$ %oints may be 2uoted here verbatim. St. Peter tells usE W)ay the divine Duci#er arise in your heartsX O && ,Epistle. i. 10. The 4n'lish te1t saysE WGntil the day3star arise in your heart,X a tri#lin' alteration $hich does not really matteras Lucifer is the day as $ell as the Wmornin'X starand it is less shockin' to %ious ears. There are a number o# such alterations in the Protestant bibles.P O Co$ the Sun is 7hrist P . . . . W& $ill send my Son #rom the Sun,X said the 4ternal throu'h the voice o# %ro%hetic traditions( and %ro%hecy havin' become history the 4van'elists re%eated in their turnE The Sun rising #rom on hi'h visited us. O "'ain the 4n'lish translation chan'es the $orld WSunX into Wday3s%rin'.X The :oman 7atholics are decidedly braver and more sincere than the Protestant theolo'ians. De )irville. iv.3,. 38.P Co$ Aod says, throu'h )alachi, that the Sun shall arise #or those $ho #ear his name, *hat )alachi meant by Wthe Sun o# :i'hteousnessX the ;abalists alone can tell( but $hat the Areek, and even the Protestant, theolo'ians understood by the term is o# course 7hrist, re#erred to meta%horically. 8nly, as the sentence, W& $ill send my Son #rom the Sun,X is borro$ed verbatim #rom a Sibylline Book, it becomes very hard to understand ho$ it can be attributed to, or classed $ith any %ro%hecy relatin' to the 7hristian Savior, unless, indeed, the latter is to be identi#ied $ith "%ollo. Vir'il, a'ain, says, WHere comes the Vir'inVs and "%olloVs rei'n,X and "%ollo, or "%ollyon, is to this day vie$ed as a #orm o# Satan, and is taken to mean the "ntichrist. &# the Sibylline %romise, WHe $ill send his Son #rom the SunX a%%lies to 7hrist, then either 7hrist and "%ollo are oneand then $hy call the latter a demonKor the %ro%hecy had nothin' to do $ith the 7hristian Savior, and, in such a case, $hy a%%ro%riate it at allK But De )irville 'oes #urther. He sho$s us St. Denys, the "reo%a'ite, a##irmin' that The Sun is the s%ecial si'ni#ication, and the statue o# Aod. OThus said the 4'y%tians and the Sabans in days o# old, the symbol o# $hose mani#ested 'ods, 8siris and Bel, $as the sun. But they had a hi'her deity.P . . . . &t is by the 4astern door that the 'lory o# the Dord %enetrated into the tem%les O o# the He$s and 7hristians, that divine 'lory bein' Sun3li'ht.P . . W *e build our churches to$ards the east,X says in his turn St. "mbrose, W#or durin' the )ysteries $e be'in by renouncin' him $ho is in the $est.X "hristian Astrolatry 1 MPa$e 3)2N WHe $ho is in the $estX is Ty%hon, the 4'y%tian 'od o# darknessthe Pa'e +--

$est havin' been held by them as the WTy%honic Aate o# Death.X Thus, havin' borro$ed 8siris #rom the 4'y%tians, the 7hurch @athers thou'ht little o# hel%in' themselves to his brother Ty%hon. Then a'ainE The %ro%het Baruch O 41iled #rom the Protestant bible but le#t in the &pocr$pha $hich, accordin' to "rticle V&, o# the 7hurch o# 4n'land, Wshe doth read #or e1am%le o# li#e and instruction o# mannersX =K>, but not to establish any doctrine.P s%eaks o# the stars that re6oice in their vessels and citadels =7ha%. iii.>( and Ecclesiastes a%%lies the same terms to the sun, $hich is said to be Wthe admirable vessel o# the most Hi'h,X and the Wcitadel o# the DordX oR[\^_O #ornelius a Lapide. v. +,8 P &n every case there is no doubt about one thin', #or the sacred $riter says. &t is a Spirit $ho rules the sunVs course. Hear $hat he says =in Eccles., i..>, WThe sun also arisethand its s%irit li'htin' all in its circular %ath ='yrat 'yrans> returneth accordin' to his circuits.X OEcclesiastes. 1&iii. The above 2uotations are taken #rom Dr )irvilleVs cha%ter W 8n 7hristian and He$ish Solar Theolo'y,X iv. 3-338.P De )irville seems to 2uote #rom te1ts either re6ected by or unkno$n to Protestants, in $hose bible there is no #orty3third cha%ter o# Ecclesiastes( nor is the sun made to 'o Win circuitsX in the latter, but the $ind. This is a 2uestion to be settled bet$een the :oman and the Protestant 7hurches. 8ur %oint is the stron' element o# Sabanism or Heliolatry %resent in 7hristianity. "n cumenical 7ouncil havin' authoritatively %ut a sto% to 7hristian "strolatry by declarin' that there $as no sidereal Souls in sun, moon, or %lanets, St. Thomas took u%on himsel# to settle the %oint in dis%ute. The Wan'elic doctorX announced that such e1%ressions did not mean a Wsoul,X but only an &ntelli'ence, not resident in the sun or stars, but one that assisted them, Wa 'uidin' and directin' intelli'ence.X O Cevertheless the 7hurch has %reserved in her most sacred rites the Wstar3ritesX o# the Pa'an &nitiates. &n the %re37hristian )ithraic )ysteries, the candidate $ho overcame success#ully the Wt$elve TorturesX $hich %receded the #inal &nitiation, received a small round cake or $a#er o# unleavened bread, symbolisin' in one o# its meanin's, the solar disc, and kno$n as the manna =heavenly bread> . . . . " lamb, or a bull even, $as killed, and $ith the blood the candidate had to be s%rinkled, as in the case o# the 4m%eror HulianVs initiation. The seven rules or mysteries that are re%resented in the ;evelation as the seven seals $hich are o%ened in order $ere then delivered to the ne$ly born.P
MPa$e 368N Thereu%on
the author, com#orted by the e1%lanation, 2uotes 7lement the "le1andrian, and reminds the reader o# the o%inion o# that %hiloso%her, the inter3relation that e1ists Wbet$een the seven branches o# the candlestickthe seven stars o# the :evelation,X and the sunE The si1 branches =says 7lement> #i1ed to the central candlestick have lam%s, but the sun %laced in the midst o# the $anderin' ones =f[\b_dZb> %ours his beams on them all( this 'olden candlestick hides one more mysteryE it is the si'n o# 7hrist, not only in sha%e, but because he sheds his li'ht throu'h the ministry o# the seven s%irits %rimarily created, and $ho are the Seven 4yes o# the Dord. There#ore the %rinci%al %lanets are to the seven %rimeval s%irits, accordin' to St. 7lement, that $hich the candlestick3sun is to 7hrist Himsel#, namely their vessels, their oR[\^\` Plain enou'h, to be sure( thou'h one #ails to see that this e1%lanation even hel%s the situation. The Pa'e +-.

seven3branched chandelier o# the &sraelites, as $ell as the W$anderersX o# the Areeks, had a #ar more natural meanin', a %urely astrolo'ical one to be'in $ith. &n #act #rom )a'i and 7haldans do$n to the much3lau'hed3at Madkiel, every astrolo'ical $ork $ill tell its reader that the Sun %laced in the midst o# the %lanets, $ith Saturn, Hu%iter and )ars on one side, and Venus, )ercury and the )oon on the other, the %lanetsV line crossin' throu'h the $hole 4arth, has al$ays meant $hat Hermes tells us, namely, the thread o# destiny, or that $hose action =in#luence> is called destiny. OTruly says S.T. 7olerid'eE W&nstinctively the reason has al$ays %ointed out to men the ultimate end o# various sciences . . . . There is no doubt but that astrolo'y o# some sort or other $ill be the last achievement o# astronomyE there must be chemical relations bet$een the %lanets . . . .the di##erence o# their ma'nitude com%ared $ith that o# their distances is not e1%licable other$ise.X Bet$een %lanets and our earth $ith its mankind, $e may add.P But symbol #or symbol $e %re#er the sun to a candlestick. 8ne can understand ho$ the latter came to re%resent the sun and %lanets, but no one can admire the chosen symbol. There is %oetry and 'randeur in the sun $hen it is made to symbolise the W4ye o# 8rmu9dX or o# 8siris, and is re'arded as the V{han =vehicle> o# the hi'hest Deity. But one must #or ever #ail to %erceive that any %articular 'lory is rendered to 7hrist by assi'nin' to him the trunk o# a candlestick. O W7hrist thenX. the author says =%,, >, Wis re%resented by the trunk o# the candlestick.XP in a He$ish syna'o'ue, as mystical seat o# honour. There are then %ositively t$o suns, a sun adored and a sun adorin'. The &pocal$pse %roves it. The *ord is #ound in 7ha%. vii., in the an'el $ho ascends $ith the risin' o# the sun, havin' the seal o# the livin' Aod. . . . *hile commentators di##er on the %ersonality o# this an'el, St. "mbrose and many other theolo'ians see in him 7hrist himsel# . . .. He is the Sun adored. 5ichael the "onDueror 1 MPa$e 36)N But in 7ha%. 1i1. $e #ind an an'el standin' in the sun, invitin' all the nations to 'ather to the 'reat su%%er o# the Damb. This time it is literally and sim%ly the an'el o# the sun$ho cannot be mistaken #or the W*ord,X since the %ro%het distin'uishes him #rom the *ord, the ;in' o# ;in's and Dord o# Dords. . . . The an'el in the sun seems to be an adorin' sun. *ho may be the latterK "nd $ho else can he be but the )ornin' Star, the 'uardian an'el o# the *ord, his ferouer, or angel of the face, as the *ord is the an'el o# the @ace =%resence> o# his @ather, his %rinci%al attribute and stren'th, as his name itsel# im%lies =)ikael>, %o$er#ul rector 'lori#ied by the 7hurch, the ;ector potens $ho $ill #ell the "ntichrist, the Vice3*ord, in short, $ho re%resents his master, and seems to be one )ith him. O De 'irville. iv. ,1, ,+.P ?es, )ikael is the alle'ed con2ueror o# 8rmu9d, 8siris, "%ollo, ;rishna, )ithra, etc., o# all the Solar Aods, in short, kno$n and unkno$n, no$ treated as demons and as WSatan.X Cevertheless, the W7on2uerorX has not disdained to don the $ar3s%oils o# the van2uished #oestheir %ersonalities, attributes, even their namesto become the alter ego o# these demons. Thus the Sun3Aod here is /onover or the 4ternal. The %rince is 8rmu9d, since he is the #irst o# the seven "mshas%ends O the demon co%ies o# the seven ori'inal an'els P =caput angelorumI( the lamb =hamal>, the She%herd o# the Modiac and the anta'onist o# the snake. But the Sun =the 4ye o# 8rmu9d> has also his rector, ;orshid or the 'itraton, $ho is the 6erouer o# the #ace o# 8rmu9d, his &9ed, or the mornin' star. The )a9deans had a tri%le Sun. . . . @or us this >orshid7'itraton is the #irst o# the ps$chopompian 'enii, and the 'uide o# the sun, the immolator o# the terrestrial Bull O or lamb P $hose $ounds are licked by the ser%ent O Pa'e +-/

on the #amous )ithraic monument P. O De )irville. iv.,+ P St. Paul, in s%eakin' o# the rulers o# this $orld, the 7osmocratores, only said $hat $as said by all the %rimitive Philoso%hers o# the ten centuries be#ore the 7hristian era, only he $as scarcely understood, and $as o#ten $il#ully misinter%reted. Damascius re%eats the teachin's o# the Pa'an $riters $hen he e1%lains that There are seven series o# cosmocratores or cosmic #orces, $hich are doubleE the hi'her ones commissioned to su%%ort and 'uide the su%erior $orld( the lo$er ones, the in#erior $orld Oour o$nP. "nd he is but sayin' $hat the ancients tau'ht. &amblichus 'ives this do'ma o# the duality o# all the %lanets and celestial bodies, o# 'ods and daimons =s%irits>. He also divides the "rchontes into t$o classesthe more and the less s%iritual( the latter more connected $ith and clothed $ith matter, as havin' a form, $hile the #ormer are bodiless MPa$e 366N =ar<pa>. But $hat have Satan and his an'els to do $ith all thisK Perha%s only that the identity o# the Moroastrian do'ma $ith the 7hristian, and o# )ithra, 8rmu9d, and "hriman $ith the 7hristian @ather, Son, and Devil, mi'ht be accounted #or. "nd $hen $e say WMoroastrian do'masX $e mean the e1oteric teachin'. Ho$ e1%lain the same relations bet$een )ithra and 8rmu9d as those bet$een the "rchan'el )ikael and 7hristK "hura )a9da says to holy MaratushtaE W*hen & created O emanated P )ithra . . . & created him that he should be invoked and adored e2ually $ith mysel#.X @or the sake o# necessary re#orms, the Moroastrian ryans trans#ormed the Devas, the bri'ht Aods o# &ndia, into devs or devils. &t $as their ;arma that in their turn the 7hristians should vindicate on this %oint the Hindus. Co$ 8rmu9d and )ithra have become the devs o# 7hrist and )ikael, the dark linin' and as%ect o# the Saviour and "n'el. The day o# the ;arma o# 7hristian theolo'y $ill come in its turn. "lready the Protestants have be'un the #irst cha%ter o# the reli'ion that $ill seek to trans#orm the WSeven S%iritsX and the host o# the :oman 7atholics into demons and idols. 4very reli'ion has its ;arma, as has every individual. That $hich is due to human conce%tion and is built on the abasement o# our brothers $ho disa'ree $ith us, must have its day. WThere is no reli'ion hi'her than truth.X The Moroastrians, )a9deans, and Persians borro$ed their conce%tions #rom &ndiaE the He$s borro$ed their theory o# an'els #rom Persia( the 7hristians borro$ed #rom the He$s. Hence the latest inter%retation by 7hristian theolo'yto the 'reat dis'ust o# the syna'o'ue, #orced to share the symbolical candlestick $ith the hereditary enemythat the seven3branched candlestick re%resents the seven 7hurches o# "sia and the seven %lanets $hich are the an'els o# those 7hurches. Hence also, the conviction that the )osaic He$s, the investors o# that symbol #or their tabernacle, $ere a kind o# Sabans, $ho blended their %lanets and the s%irits thereo# into one, and called themonly #ar laterHehovah. @or this $e have the testimony o# 7lemens "le1andrinus, St.Hieronymus and others. "nd 7lement, as an &nitiate o# the )ysteriesat $hich the secret o# the heliocentric system $as tau'ht several thousands o# years be#ore Aalileo and 7o%ernicus%roves it by e1%lainin' that
Pa'e +-8

By these various symbols connected $ith =sidereal> %henomena the totality o# all the creatures $hich bind heaven $ith earth, are #i'ured. . . . The chandelier re%resented the motion o# the seven luminaries, describin' their astral revolution. To the ri'ht and le#t o# that candelabrum %ro6ected the si1 branches, each o# $hich has its lam%, because the Sun %laced as a candelabrum in the middle o# other %lanets distributes li'ht to them. O Cot$ithstandin' the above, $ritten in the earliest 7hristian %eriod by the rene'ade Ceo3PlatonistE the 7hurch %ersists to this day in her $il#ul error. Hel%less a'ainst Aalileo, she no$ tries to thro$ a doubt even on the heliocentric systemB P. . . . . "s to the cherubs havin' t$elve $in's bet$een the t$o, they re%resent to us the sensuous $orld in the t$elve 9odiacal si'ns. OStromateis. V., vi.P The "hristian Sun19o+ 1 MPa$e 363N "nd yet in the #ace o# all this evidence, sun, moon, %lanets, all are sho$n as bein' demoniacal be#ore, and divine only a#ter, the a%%earance o# 7hrist. "ll kno$ the 8r%hic verseE W&t is Meus, it is "das, it is the Sun, it is Bacchus,X these names havin' been all synonymous #or classic %oets and $riters. Thus #or Democritus WDeity is but a soul in an orbicular #ire,X and that #ire is the Sun. @or &amblichus the sun $as Wthe ima'e o# divine intelli'enceX( #or Plato W an immortal livin' Bein'.X Hence the oracle o# 7laros $hen asked to say $ho $as the Hehovah o# the He$s ans$ered, W&t is the Sun.X *e may add the $ords in Psalm 1i1. ,E &n the sun hath he %laced a tabernacle #or himsel# OThe 4n'lish bible hasE W&n them =the Heavens> hath he set a tabernacle #or the sun,X $hich is incorrect and has no sense in vie$ o# the verse that #ollo$s, #or there are thin's Whid #rom the heat thereo#X i# the latter $ord is to be a%%lied to the sun.P . . . . his 'oin' #orth is #rom the end o# the heaven, and his circuit unto the ends o# it( and there is nothin' hid #rom the heat thereo#. Hehovah then is the sun, and thence also the 7hrist o# the :oman 7hurch. "nd no$ the criticism o# Du%uis on that verse becomes com%rehensible, as also the des%air o# the "bbO @oucher. WCothin' is more #avorable to Sabism than this te1t o# the Vul'ateBX he e1claims. "nd, ho$ever dis#i'ured may be the $ords and sense in the 4n'lish authorised bible, the Vul'ate and the Se%tua'int both 'ive the correct te1t o# the ori'inal, and translate the latterE W&n the sun he established his abodeX( $hile the vul'ate re'ards the WheatX as comin' direct #rom Aod and not #rom the sun alone, since it is Aod $ho issues #orth #rom, and d$ells in the sun and %er#orms the circuitE in sole posuit . . . . et ipse e4ultavit. @rom these #acts it $ill be seen that the Protestants $ere ri'ht in char'in' St. Hustin $ith sayin' that Aod has %ermitted us to $orshi% the sun.
MPa$e 364N "nd this, not$ithstandin' the lame e1cuses that $hat $as really meant $as that
Aod %ermitted himsel# to be $orshi%%ed in, or $ithin, the sun, $hich is all the same. &t $ill be seen #rom the above, that $hile the Pa'ans located in the sun and %lanets only the in#erior %o$ers o# Cature, the re%resentative S%irits, so to say, o# "%ollo, Bacchus, 8siris, and other solar 'ods the 7hristians, in their hatred o# Philoso%hy, a%%ro%riated the sidereal localities, and no$ limit them to the use o# their anthro%omor%hic deity and his an'elsne$ trans#ormations o# the old, old 'ods. Somethin' Pa'e +-0

had to be done in order to dis%ose o# the ancient tenants, so they $ere dis'raced into Wdemons,X $icked devils.
Pa'e +.
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRRV% Pa$an Si+ereal 7orshi,, or Astrolo$y
MPa$e 36-N TH4
Tera%him o# "bramVs #ather Terah, the Wmaker o# ima'es,X and the ;abiri Aods are directly connected $ith ancient Saban $orshi% or "strolatry. ;iyun, or the Aod ;ivan, $orshi%%ed by the He$s in the $ilderness, is Saturn and Shiva, later on called Hehovah. "strolo'y e1isted be#ore astronomy, and &stronomus $as the title o# the hi'hest hiero%hant in 4'y%t. O *hen the hiero%hant took his last de'ree, he emer'ed #rom the sacred recess called 'anneras and $as 'iven the 'olden Tau, the 4'y%tian 7ross, $hich $as subse2uently %laced u%on his breast, and buried $ith him.P 8ne o# the names o# the He$ish Hehovah, WSaboath,X or the WDord o# HostsX =tsa(aoth>, belon's to the 7haldan Sabans = or Tsa(aans>, and has #or its root the $ord tsa(, meanin' a Wcar,X a Wshi%,X and Wan armyX( sabaoth thus meanin' literally the arm$ of the ship, the cre), or a naval host, the sky bein' meta%horically re#erred to as the Wu%%er oceanX in the doctrine. &n his interestin' volumes, The 3od of 'oses, Dacour e1%lains that all such $ords as The celestial armies or the hosts o# heaven, si'ni#y not only the totality o# the heavenly constellations, but also the "leim on $hom they are de%endent( the aleit2(aout are the #orces or souls o# the constellations, the %otencies that maintain and 'uide the %lanets in this order and %rocession( . . . . the Hae3va T9baout si'ni#ies Him, the su%reme chie# o# those celestial bodies. &n his collectivity, as the chie# W8rder o# S%irits,X not a chie# S%irit. The Sabans havin' $orshi%%ed in the graven ima'es only the celestial hostsan'els and 'ods $hose habitation $ere the %lanets, never in truth $orshi%%ed the stars. @or on PlatoVs authority, $e kno$ that amon' the stars and constellations, the MPa$e 36;N %lanets alone had a ri'ht to the title o# theoi =Aods>, as that name $as derived #rom the verb o]`b , to run or to circulate. Seldenus also tells us that they $ere like$ise called o]T sTR[\`c` =Aod37ouncillors> and h\sTcThT`=lictors> as they =the %lanets> $ere %resent at the sunVs consistory, solis consistoris adstantes. Says the learned ;ircherE The sce%tres the seven %residin' an'els $ere armed $ith, e1%lain these names o# :habdo%hores and lictors 'iven to them. :educed to its sim%lest e1%ression and %o%ular meanin', this is o# course #etish $orshi%. ?et esoteric astrolatry $as not at all the $orshi% o# idols, since under the names o# W7ouncillorsX and WDictors,X %resent at the WSunVs consistory,X it $as not the %lanets in their material bodies that $ere meant, but their :e'ents or WSoulsX =S%irits>. &# the %rayer W8ur @ather in heaven,X or WSaintX so3and3so in WHeavenX is not an idolatrous invocation , then W8ur @ather in )ercury.X or W8ur Dady in Venus,X Wgueen o# Heaven,X etc., is Pa'e +.1

no more so( #or it is %recisely the same thin', the name makin' no di##erence in the act. The $ord used in the 7hristian %rayers, Win heavenX cannot mean anythin' abstract. " d$ellin'$hether o# Aods, an'els or Saints =every one o# these bein' anthro%omor%hic individualities and bein's>must necessarily mean a locality, some de#ined s%ot in that WheavenX( hence it is 2uite immaterial #or %ur%oses o# $orshi% $hether that s%ot be considered as WheavenX in 'eneral, meanin' no$here in %articular, or in the Sun, )oon or Hu%iter. The ar'ument is #utile that there $ere T$o deities, and t$o distinct hierarchies or tsa(as in heaven, in the ancient $orld as in our modern times . . . the one, the livin' Aod and his host, and the other, Saturn, Duci#er $ith his councillors and lictors, or the fallen an'els. 8ur o%%onents say that it is the latter $hich Plato $ith the $hole o# anti2uity $orshi%%ed, and $hich t$o3 thirds o# humanity $orshi% to this day. WThe $hole 2uestion is to kno$ ho$ to discern bet$een the t$o.X Protestant 7hristians #ail to #ind any mention o# an'els in the Pentateuch, $e may there#ore leave them aside. The :oman 7atholics and the ;abalists #ind such mention ( the #ormer, because they have acce%ted He$ish an'elolo'y, $ithout sus%ectin' that the Wtsaban HostsX $ere colonists and settlers on Hudan territory #rom the lands o# the Aentiles( the latter, because they acce%ted the bulk o# the Secret Doctrine, kee%in' the kernel #or themselves and leavin' the husks to the un$ary. The Planetary An$els 1 MPa$e 360N 7ornelius a Da%ide %oints out and %roves the meanin' o# the $ord tsa(a in the #irst verse o# 7ha%ter ii. o# 3enesis( and he does so correctly, 'uided, as he %robably $as, by learned ;abalists. The Protestants are certainly $ron' in their contention, #or an'els are mentioned in the Peutateuch under the $ord tsa(a, $hich means WhostsX o# an'els. &n the Vul'ate the $ord is translated ornatus, meanin' the Wsidereal army,X the ornament also o# the skykabalistically. The biblical scholars o# the Protestant 7hurch, and the savants amon' the materialists, $ho #ailed to #ind Wan'elsX mentioned by )oses, have thus committed a serious error. @or the verse readsE Thus the heaven and the earth $ere #inished and all the host o# them, the WhostX meanin' Wthe army o# stars and an'elsX( the last t$o $ords bein', it seems, convertible terms in 7hurch %hraseolo'y. " Da%ide is cited as an authority #or this( he says that Tsa(a does not mean either one or the other but Wthe one and the other,@ or both, siderum ae angelorum
&# the :oman 7atholics are ri'ht on this %oint, so are the 8ccultists $hen they claim that the an'els $orshi%%ed in the 7hurch o# :ome are none else than their WSeven Planets,X the DhyFn 7hohans o# Buddhistic 4soteric Philoso%hy, or the ;umarFs, Wthe mind3born sons o# BrahmF,X kno$n under the %atronymic o# VaidhFtra. The identity bet$een the ;umarFs, the Builders or cosmic DhyFn 7hohans, and Pa'e +.+

the Seven "n'els o# the Stars, $ill be #ound $ithout one sin'le #la$ i# their res%ective bio'ra%hies are studied, and es%ecially the characteristics o# their chie#s, Sanat3;umFra =Sanat Su6Fta>, and )ichael the "rchan'el. To'ether $ith the ;abirim =Planets>, the name o# the above in 7halda, they $ere all Wdivine Po$ersX =@orces>. @uerot says that the name ;abiri $as used to denote the seven sons o# , meanin' Pater Sadic, 7ain, or Hu%iter, or a'ain o# Hehovah. There are seven ;umFras#our e1oteric and three secretthe names o# the latter bein' #ound in the Sn*h$a Bhsh$a, by Aauda%FdFchFrya. O The three secret names are WSana, Sanat Su6Fta, and ;a%ilaE W $hile the #our e1oteric Aods are called Sanat ;umFra, Sananda, Sanaka, and SanFtana.P They are all WVir'in Aods,X $ho remain eternally %ure and innocent and decline to create %ro'eny. &n their %rimitive as%ect, these ryan seven Wmind3born sonsX o# Aod are not the re'ents o# MPa$e 36@N the %lanets, but d$ell #ar beyond the %lanetary re'ion. But the same mysterious trans#erence #rom one character or di'nity to another is #ound in the 7hristian "n'el3scheme. The WSeven S%irits o# the PresenceX attend %er%etually on Aod, and yet $e #ind them under the same names o# )ikael, Aabriel, :a%hael, etc., as WStar3re'entsX or the in#ormin' deities o# the seven %lanets. Su##ice it is to say that the "rchan'el )ichael is called Wthe invincible vir'in combatantX as he Wre#used to create,X $hich $ould connect him $ith both Sana Su6Fta and the ;umFra $ho is the Aod o# *ar. O "nother ;umFra, the WAod o# *arX is called in the Hindu the Weternal celibateXWthe vir'in $arrior.X He is the ryan St. )ichael. P The above has to be demonstrated by a #e$ 2uestions. 7ommentin' u%on St. HohnVs WSeven Aolden 7andlesticks,X 7ornelius a Da%ide saysE These seven li'hts relate to the seven branches o# the candlestick by $hich $ere re%resented the seven O %rinci%al P %lanets in the tem%les o# )oses and Solomon . . . or, better still, to the seven %rinci%al S%irits, commissioned to $atch over the salvation o# men and churches. St. Herome saysE &n truth the candlestick $ith the seven branches $as the ty%e o# the $orld and its %lanets.
St. Thomas "2uinas, the 'reat :oman 7atholic doctor $ritesE & do not remember havin' ever met in the $orks o# saints or %hiloso%hers a denial that the %lanets are 'uided by s%iritual bein's . . . . &t seems to me that it may be %roved to demonstration that the celestial bodies are 'uided by some intelli'ence, either directly by Aod, or by the mediation o# an'els. But the latter o%inion seems to be #ar more consonant $ith the order o# thin's asserted by St. Denys to be $ithout e1ce%tion, that everythin' on earth is, as a rule, 'overned by Aod throu'h intermediary a'encies. O *e 'ive the ori'inalE W7oelestia cor%ora moveri a s%iritual creatura, a nemine Sanctorum vel %hiloso%horum, ne'atum, le'isse me memini. =0puse. P. art. iiil> ... )ihi autam videtur 2uod Demonstrative %robari %osset, 2uod ab ali2uo intellectu cor%ora coelestia moveantur vel a Deo immediate, vel a mediantibus an'elis. Sed 2uod mediantibus an'elis ca moveat, con'ruit rerum ordine, 2uem Dionysius in#allibilem asserit ut in#eriora a Deo %er 'edia secundum cursum communem administrenturX =0pusc. &&. art . ii.> and i# so, and Aod never meddles $ith the once #or ever established la$s o# Cature, leavin' it to his administrators, $hy should their bein' called Aods by the WheathenX to Pa'e +.3

be deemed idolatrousKP "nd no$ let the reader recall $hat the Pa'ans say o# this. "ll the classical authors and %hiloso%hers $ho have treated the sub6ect, re%eat $ith Hermes Trisme'istus, that the seven :ectorsthe %lanets includin' the sun$ere the associates, or the co3$orkers, o# the Gnkno$n "ll re%resented by the Demiur'os commissioned to contain the 7osmosour Planetary $orld$ithin seven circles. "elestial 7heels 1 MPa$e 362N Plutarch sho$s them re%resentin' Wthe circle o# the celestial $orlds.X "'ain, Denys o# Thracia and the learned 7lemens o# "le1andria both describe the :ectors as bein' sho$n in the 4'y%tian tem%les in the sha%e o# mysterious $heels or s%heres al$ays in motion, $hich made the &nitiates a##irm that the %roblem o# %er%etual motion had been solved by the celestial $heels in the &nitiation "dyta. O &n one o# Des )ousseau1!s volumes on Demonolo'y =uvres des Demons> i# $e do not mistake.> the statement o# the "bbO Huc is #ound, and the author testi#ies to havin' heard the #ollo$in' story re%eatedly #rom the "bbO himsel#. &n a lamasery o# Tibet, the missionary #ound the #ollo$in'E &t is a sim%le canvas $ithout the sli'htest mechanical a%%aratus attached, as the visitor may %rove by e1aminin' it at his leisure. &t re%resents a moonlit landsca%e, but the moon is not at all motionless or deadE 2uite the reverse, #or, accordin' to the "bbO, one $ould say that our moon hersel#, or at least her livin' double, li'hted the %icture. 4ach %hase, each as%ect, each movement o# our satellite, is re%eated in her #acsimile, in the movement and %ro'ress o# the moon in the sacred %icture. W?ou see this %lanet in the %aintin' ride as a crescent, or #ull, shine bri'htly, %ass behind the clouds, %ee% out or set, in a manner corres%ondin' in the most e1traordinary $ay $ith the real luminary. &t is, in a $ord, a most %er#ect and res%lendent re%roduction o# the %ale 2ueen o# the ni'ht, $hich received the adoration o# so many %eo%le in the days o# old.X *e kno$ #rom the most reliable sources and numerous eye3$itnesses, that such WmachinesXnot canvas %aintin'sdo e1ist in certain tem%les o# TibetE as also the Wsidereal $heelsX re%resentin' the %lanets, and ke%t #or the same %ur%osesastrolo'ical and ma'ical. HucVs statement $as translated in Isis Unveiled #rom Des )ousseau1Vs volume.P This doctrine o# Hermes $as that o# Pytha'oras and o# 8r%heus be#ore him. &t is called by Proclus Wthe Aod3'ivenX doctrine. &amblichus s%eaks o# it $ith 'reatest reverence. Philostratus tell his readers that the $hole sidereal court o# the Babylonian heaven $as re%resented in the tem%les. &n 'lobes made o# sa%%hires and su%%ortin' the 'olden ima'es o# their res%ective 'ods. The tem%les o# Persia $ere es%ecially #amous #or these re%resentations. &# 7edrenus can be credited The 4m%eror Heraclius on his entry into the city o# Ba9aeum $as struck $ith admiration and $onder be#ore the immense machine #abricated #or ;in' 7hosroes, $hich re%resented the ni'ht3sky $ith the %lanets and all their revolutions, $ith the an'els %residin' over them. O 7edrenus, %.338. *hether %roduced by cloc*)or* or magic po)er, such machines$hole celestial s%heres $ith %lanets rotatin'$ere #ound in the Sanctuaries, and some e1ist to this day in Ha%an, in a secret subterranean tem%le o# the old )ikados, as $ell as in t$o other %laces.P &t $as on such Ws%heresX that Pytha'oras studied "stronomy in the ad$ta arcana o# the tem%les to $hich Pa'e +.,

he had access. "nd it $as there on his &nitiation, that the eternal rotation o# those s%heresWthe mysterious $heelsX as they are called by 7lemens and Denys, and $hich Plutarch calls W$orld3$heelsX demonstrated to him the verity MPa$e 338N o# $hat had been divul'ed to him, namely, the heliocentric system, the 'reat secret o# the "dyta. "ll the discoveries o# modern astronomy, like all the secrets that can be revealed to it in #uture a'es, $ere contained in the secret observatories and &nitiation Halls o# the tem%les o# old &ndia and 4'y%t. &t is in them that the 7haldan made his calculations revealin' to the $orld o# the %ro#ane no more than it $as #it to receive. *e may, and shall be told, no doubt, that Granus $as unkno$n to the ancients, and that they $ere #orced to reckon the sun amon'st the %lanets and as their chie#. Ho$ does anyone kno$K Granus is a modern name ( but one thin' is certainE the ancients had a %lanet, W a mystery %lanet,X that they never named and that the hi'hest "stronomus, the Hiero%hant, alone could Wcon#abulate $ith.X But this seventh %lanet $as not the sun, but the hidden Divine Hiero%hant, $ho $as said to have a cro$n, and to embrace $ithin its $heel Wseventy3seven smaller $heels.X &n the archaic secret system o# the Hindus, the sun is the visible Do'os WSiryaX, over him there is another, the divine or heavenly )an$ho, a#ter havin' established the system o# the $orld o# matter on the archety%e o# the Gnseen Gniverse, or )acrocosm, conducted durin' the )ysteries the heavenly :{sa )andala( $hen he $as saidE To 'ive $ith his ri'ht #oot the im%ulse to T$am or Bhimi O 4arth P that makes her rotate in a double revolution. *hat says Hermes a'ainK *hen e1%lainin' 4'y%tian 7osmolo'y he e1%lainsE Disten, 8 my son . . . the Po$er has also #ormed seven a'ents, $ho contain $ithin their circles the material $orld, and $hose action is called destiny . . . . *hen all became sub6ect to man, the Seven, $illin' to #avour human intelli'ence, communicated to him their %o$ers. But as soon as man kne$ their true essence and his o$n nature, he desired to %enetrate $ithin and beyond the circles and thus break their circum#erence by usur%in' the %o$er o# him $ho has dominion over the @ire O Sun P itsel#( a#ter $hich, havin' robbed one o# the *heels o# the Sun o# the sacred #ire, he #ell into slavery. O 7ham%ollionVs Eg$pte 'oderne. %.,+.P &t is not Prometheus $ho is meant here. Prometheus is a symbol and a %ersoni#ication o# the $hole o# mankind in relation to an event $hich occurred durin' its childhood, so to saythe WBa%tism by @ireX $hich is a mystery $ithin the 'reat Promethean )ystery, one that may be at %resent mentioned only in its broad 'eneral #eatures. The Promethean 5ystery 1 MPa$e 33)N By reason o# the e1traordinary 'ro$th o# human intellect and the develo%ment in our a'e o# the #i#th %rinci%le =)anas> in man, its ra%id %ro'ress has %aralysed s%iritual %erce%tions. &t is at the e1%ense o# $isdom that intellect 'enerally lives, and mankind is 2uite un%re%ared in its %resent condition to com%rehend the a$#ul drama o# human disobedience to the la$s o# Cature and the subse2uent @all, as a result. &t can only be hinted at, in its %lace.
Pa'e +.-
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRRV%% The Souls o. the StarsE'niversal Heliolatry
MPa$e 336N &C
order to sho$ that the "ncients have never Wmistaken stars #or Aods,X or "n'els and the sun #or the hi'hest Aods and Aod, but have $orshi%%ed only the S%irit o# all, and have reverenced the minor Aods su%%osed to reside in the sun and %lanetsthe di##erence bet$een these t$o $orshi%s has to be %ointed out. Saturn, Wthe @ather o# AodsX must not be con#used $ith his namesakethe %lanet o# the same name $ith its ei'ht moons and three rin's. The t$othou'h in one sense identical, as are, #or instance, %hysical man and his soulmust be se%arated in the 2uestion o# $orshi%. This has to be done the more care#ully in the case o# the seven %lanets and their S%irits, as the $hole #ormation o# the universe is attributed to them in the Secret Teachin's. The same di##erence has to be sho$n a'ain bet$een the stars o# the Areat Bear, the :iksha and the 7hitra Shikhandina, Wthe bri'ht3crested,X and the :ishisthe mortal Sa'es $ho a%%eared on earth durin' the Satya ?u'a. &# all o# these have been so #ar closely united in the visions o# the seers o# every a'ethe bible seers includedthere must have been a reason #or it. Cor need one 'o back so #ar as into the %eriods o# Wsu%erstitionX and Wunscienti#ic #anciesX to #ind 'reat men in our e%och sharin' in them. &t is $ell kno$n that ;e%ler, the eminent astronomer, in common $ith many other 'reat men $ho believed that the heavenly bodies ruled #avourably or adversely the #ates o# men and nations#ully credited besides this the #act that all heavenly bodies, even our o$n earth, are endo$ed $ith livin' and thinkin' souls. De 7outurierVs o%inion is $orthy o# notice in this relationE "hristian Star17orshi, 1 MPa$e 333N *e are too inclined to critici9e uns%arin'ly everythin' concernin' astrolo'y and its ideas( nevertheless our criticism, to be one, ou'ht at least to kno$, lest it should be %roved aimless, $hat those ideas in truth are. "nd $hen amon' the men $e thus critici9e, $e #ind such names as those o# :e'iomontanus, Tycho Brahe, ;e%ler, etc., there is reason $hy $e should be care#ul. ;e%ler $as an astrolo'er by %ro#ession, and became an astronomer in conse2uence. He $as earnin' his livelihood by 'enethliac #i'ures, $hich, indicatin' his state o# the heavens at the moment o# the birth o# individuals, $ere a means to $hich everyone resorted #or horosco%es. That 'reat man $as a believer in the %rinci%les o# astrolo'y, $ithout acce%tin' all its #oolish results. O 'us1e des Sciences. %. +3 .P But astrolo'y is nevertheless %roclaimed as a sin#ul science, and to'ether $ith 8ccultism is tabooed by the 7hurches. &t is very doubt#ul, ho$ever, $hether mystic Wstar3$orshi%X can be so easily lau'hed do$n as %eo%le ima'ineat any rate by 7hristians. The hosts o# "n'els, 7herubs and Planetary "rchan'els are identical $ith the minor Aods o# the Pa'ans. "s to their W'reat Aods,X i# )ars has been sho$non the admission o# even the enemies o# the Pa'an astrolo'ersto have been re'arded by the latter sim%ly as the %ersoni#ied stren'th o# the one hi'hest im%ersonal Deity, )ercury bein' %ersoni#ied as its omniscience, Hu%iter as its omni%otency, and so on, then the Wsu%erstitionX o# the Pa'an has indeed become the Wreli'ionX o# the masses o# the civili9ed nations. @or $ith the latter, Hehovah is the synthesis o# the seven 4lohim, the eternal centre o# all those attributes and #orces, the "lei o# the "leim, and the "donai o# the "donim. "nd i# $ith them )ars is no$ called St. )ichael, the Wstrength o# Aod,X )ercury Aabriel, the Womniscience and #ortitude o# the Dord,X and :a%hael Wthe blessin' or healin' %o$er o# Aod,X this is sim%ly a chan'e o# names, the characters behind the masks remainin' the same.
Pa'e +..

The Dalai3lamaVs mitre has seven rid'es in honour o# the seven chie# DhyFni Buddhas. &n the #uneral ritual o# the 4'y%tians the de#unct is made to e1claimE Salutation to you, 8 Princes, $ho stand in the %resence o# 8siris . . . . Send me the 'race to have my sins destroyed, as you have done #or the seven s%irits $ho #ollo$ the DordB O Translated by the Vicomte de :ou'emont. See Les &nnales de Philosophie #hr1tienne, /th year. 18.1 P BrahmFVs head is ornamented $ith seven rays, and he is #ollo$ed by the seven :ishis, in the seven Svar'as. 7hina has her seven Pa'odas( MPa$e 334N the Areeks had their seven 7yclo%es, seven Demiur'i, and the )ystery Aods, the seven ;abiri, $hose chie# $as Hu%iter3Saturn, and $ith the He$s, Hehovah. Co$ the latter Deity has become chie# o# all by )ikael =)ichael>. He is the W7hie# o# the HostX =tsa(a>( the W"rchistrate'us o# the DordVs armyX( the W7on2ueror o# the DevilXVictor diaboliand the W"rchisatra% o# the Sacred )ilitia, W he $ho sle$ the WAreat Dra'on.X Gn#ortunately astrolo'y and symbolo'y, havin' no inducement to veil old thin's $ith ne$ masks, have %reserved the real name o# )ikaelWthat $as HehovahX)ikael bein' the "n'el o# the #ace o# the Dord, O Isaiah, &P&&&.0.P Wthe 'uardian o# the %lanets,X and the livin' ima'e o# Aod. He re%resents the Deity in his visits to earth, #or as it is $ell e1%ressed in Hebre$, he is one , $ho is as Aod, or $ho is like unto Aod. &t is he $ho cast out the ser%ent. O 7ha% 1ii o# ;evelationE WThere $as $ar in heaven, )ikael and his an'els #ou'ht a'ainst the Dra'on,X etc., =/> and the 'reat dra'on $as cast out =0>.P )ikael, bein' the re'ent o# the %lanet Saturn, isSaturn. O He is also the in#ormin' S%irit o# the Sun and Hu%iter, and even o# Venus.P His mystery3name is Sabbathiel, because he %resides over the He$ish Sabbath, as also over the astrolo'ical Saturday. 8nce identi#ied, the re%utation o# the 7hristian con2ueror o# the devil is in still 'reater dan'er #rom #urther identi#ications. Biblical an'els are called )alachim, the messen'ers bet$een Aod =or rather the gods> and men. &n Hebre$ . )alach, is also Wa ;in',X and )alech or )elech $as like$ise )oloch, or a'ain Saturn, the Seb o# 4'y%t, to $hom Dies Saturni, or the Sabbath, $as dedicated. The Sabans se%arated and distin'uished the %lanet Saturn #rom its Aod #ar more than the :oman 7atholics do their an'els #rom their stars( and the ;abalists make o# the "rchan'el )ikael the %atron o# the seventh $ork o# ma'ic. &n theolo'ical symbolism. . . . Hu%iter O the Sun P is the risen and 'lorious Saviour, and Saturn, Aod the @ather, or the Hehovah o# )oses, O Dogme et ;ituel. ii. 11. P says li%has DOvi, $ho ought to kno$. Hehovah and the Saviour, Saturn and Hu%iter, bein' thus one, and )ikael bein' called the livin' ima'e o# Aod, it does seem dan'erous #or the 7hurch to call Saturn, Satanle dieu mauvais. Ho$ever, :ome is stron' in casuistry and $ill 'et out o# this as she 'ot out o# every other identi#ication, $ith 'lory to hersel# and to her o$n #ull satis#action. A Sin$ular "on.ession 1 MPa$e 33-N Cevertheless all her do'mas and rituals seem like so many %a'es torn out #rom the history o# 8ccultism, and then distorted. The e1tremely thin %artition that se%arates the ;abalistic and 7haldan Theo'ony #rom the :oman 7atholic "n'elolo'y and Theodicy is no$ con#essed by at least one :oman 7atholic $riter. 8ne can hardly believe oneVs eyes in #indin' the #ollo$in' =the %assa'es italici9ed by us should be care#ully noticed>E
Pa'e +./

8ne o# the most characteristic #eatures o# our Holy Scri%tures is the calculated discretion used in the enunciation of the m$steries less directl$ useful to salvation. . . . . Thus, beyond those Wmyriads o# myriadsX o# an'elic creatures 6ust noticed O &# enumerated, they $ill be #ound to be the Hindu WdivisionsX and choirs o# Devas, and the DhyFn 7hohans o# 4soteric Buddhism.P and all these %rudently elementary divisions, there are certainly many others, $hose very names have not yet reached us. O But this #act has not %revented the :oman 7hurch #rom ado%tin' them all the same, acce%tin' them #rom i'norant, thou'h %erchance sincere 7hurch @athers, $ho had borro$ed them #rom ;abalistsHe$s and Pa'ans. P W@or,X e1cellently says St. Hohn 7hrysostom, Wthere are doubtless, =sine du(io,> many other +irtues O celestial bein's P $hose denominations $e are yet #ar #rom kno$in' . . . . The nine orders are not by any means the only %o%ulations in heaven, $here, on the contrary, are to (e found num(erless tri(es o# inhabitants in#initely varied, and o# $hich it $ould be im%ossible to give the slightest idea throu'h human ton'ue . . .. Paul, $ho had learned their names, reveals to us their e1istence.X = De Incomprehensi(ili -atura Dei, Bk. &V.> . . . &t $ould thus amount to a gross mista*e to see merel$ errors in the "n'elolo'y o# the ;abalists and Anostics, so severely treated by the "%ostle o# the Aentiles, #or his im%osin' censure reached onl$ their e4aggerations and vicious interpretations, and still more, the application of those no(le titles to the misera(le personalities of demoniacal usurpers. OTo call Wusur%ersX those $ho %receded the 7hristian Bein's #or $hose bene#it these same titles $ere borro$ed, is carryin' %arado1ical anachronism a little too #arB P 8#ten nothin' so resemble each other as the language of the Nudges and that of the convicts O o# saints and 8ccultists P. 8ne has to %enetrate dee%ly into this dual study O o# creed and %ro#ession P and $hat is still better, to trust (lindl$ to the authorit$ of the tri(unal O the 7hurch o# :ome, o# course P to enable onesel# to sei9e %recisely the %oint o# the error. The 3nosis condemned by St. Paul remains, nevertheless, #or him as #or Plato the su%reme kno$led'e o# the truths, and o# the Being par e4cellence, R RfSgh =;epu(l. Bk. V&>. The &deas, t$pes,\h^\` o# the Areek %hiloso%her, the Intelligences o# Pytha'oras, the aeons or emanations, the occasion o# so much re%roach to the #irst heretics, the Do'os or *ord, 7hie# o# these &ntelli'ences, the Demiurgos, the architect o# the $orld under his #atherVs direction O o# the Pa'ans P, the unkno$n Aod, the En7soph, or the It of the Infinite O o# the ;abalistsP, the an'elical periods, O 8r the divine ages, the Wdays and years o# BrahmF.XP the seven s%irits, the De%ths o# &hriman, the *orldVs ;ectors, the &rchontes o# the air, the 3od of this )orld, the pleroma o# the MPa$e 33;N intelli'ences, do$n to 'etatron the an'el o# the He$s, all this is found )ord for )ord, as so man$ truths, in the )or*s of our greatest doctors, and in St. Paul.O De )irville. ii. 3+-, 3+.. So $e say too. "nd this sho$s that it is to the ;abalists and 'agicians that the 7hurch is indebted #or her do'mas and names. Paul never condemned real Anosis, but the false one, no$ acce%ted by the 7hurch.P &# an 8ccultist, ea'er to char'e the 7hurch $ith a numberless series o# %la'iarisms $ere to $rite the above, could he have $ritten more stron'lyK "nd have $e, or have $e not, the ri'ht, a#ter such a com%lete con#ession, to reverse the tables and to say o# :oman 7atholics and others $hat is said o# the Anostics and 8ccultists. WThey used our e1%ressions and re6ected our doctrines.X @or it is not the W%romoters o# the #alse AnosisX$ho had all those e1%ressions #rom their archaic ancestors$ho hel%ed themselves to 7hristian e1%ressions, but verily the 7hristian @athers and Theolo'ians, $ho hel%ed themselves to our nest, and have tried ever since to soil it. The $ords above 2uoted $ill e1%lain much to those $ho are searchin' #or truth and #or truth only. They $ill sho$ the ori'in o# certain rites in the 7hurch ine1%licable hitherto to the sim%le3minded, and $ill 'ive Pa'e +.8

the reasons $hy such $ords as W8ur Dord the SunX $ere used in %rayer by 7hristians u% to the #i#th and even si1th century o# our era and embodied in the Ditur'y, until altered into W8ur Dord, the Aod.X Det us remember that the early 7hristians %ainted 7hrist on the $alls o# their subterranean necro%olis, as a she%herd in the 'uise o# and invested $ith all the attributes o# "%ollo, drivin' a$ay the $ol#. @enris, $ho seeks to devour the Sun and his Satellites.
Pa'e +.0
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRRV%%% Astrolo$y an+ Astrolatry
MPa$e 330N The books o# Hermes Trisme'istus contain the e1oteric meanin', still veiled #or all but the
8ccultist, o# the "strolo'y and "strolatry o# the ;haldi. The t$o sub6ects are closely connected. "strolatry, or the adoration o# the heavenly host, is the natural result o# only hal#3revealed "strolo'y, $hose "de%ts care#ully concealed #rom the non3initiated masses its 8ccult %rinci%les and the $isdom im%arted to them by the :e'ents o# the Planetsthe W"n'els.X Hence, divine "strolo'y #or the &nitiates( su%erstitious "strolatry #or the %ro#ane. St. Hustin asserts itE @rom the #irst invention o# the hiero'ly%hics it $as not the vul'ar, but the distin'uished and select men $ho became initiated in the secrecy o# the tem%les into the science o# every kind o# "strolo'yeven into its most ab6ect kindE that "strolo'y $hich later on #ound itsel# %rostituted in the %ublic thorou'h#ares. There $as a vast di##erence bet$een the Sacred Science tau'ht by Petosiris Cece%sothe #irst "strolo'ers mentioned in the 4'y%tian manuscri%ts, believed to have lived durin' the rei'n o# :amses &&. =Sesostris> O Sesostris, or Pharaoh :amses &&., $hose mummy $as uns$athed in 188. by )as%ero o# the Bulak )useum, and reco'nised as that o# the 'reatest kin' o# 4'y%t, $hose 'randson, :amses &&&., $as the last kin' o# an ancient kin'dom.P and the miserable charlatanry o# the 2uacks called 7haldans, $ho de'raded the Divine ;no$led'e under the last 4m%erors o# :ome. &ndeed, one may #airly describe the t$o as the Whi'h ceremonial "strolo'yX and Wastrolo'ical "strolatry.X The #irst de%ended on the kno$led'e by the &nitiates o# those =to us> immaterial @orces or S%iritual 4ntities that e##ect matter and 'uide it. 7alled by the ancient Philoso%hers the "rchontes and the 7osmocratores, they $ere the ty%es or %aradi'ms on the hi'her %lanes o# the lo$er and more material bein's on the scale o# evolution, $hom $e call 4lementals and Cature3S%irits, to $hom the Sabans bo$ed and $hom they $orshi%%ed, $ithout sus%ectin' the essential di##erence. Hence MPa$e 33@N the latter kind $hen not a mere %retence, de'enerated but too o#ten into Black )a'ic. &t $as the #avourite #orm o# %o%ular or e1oteric "strolo'y, entirely i'norant o# the a%otelesmatic %rinci%les o# the %rimitive Science, the doctrines o# $hich $ere im%arted only at initiation. Thus, $hile the real Hiero%hants soared like Demi3Aods to the very summit o# s%iritual kno$led'e, the hoi polloi amon' the Sabans crouched, stee%ed in su%erstitionten millenniums back, as they do no$in the cold and lethal shado$ o# the valleys o# matter. Sidereal in#luence is dual. There is the %hysical and %hysiolo'ical in#luence, that o# e1otericism( and the hi'h s%iritual, intellectual, and moral in#luence, im%arted by the kno$led'e o# the #ormer, called "strolo'y, so #ar back as the ei'hteenth century, WThe very #oolish mother o# a very $ise dau'hterX"stronomy. 8n the other hand, "ra'o, a luminary o# the nineteenth century, su%%orts the reality o# the sidereal in#luence o# the Sun, )oon and Planets. He asksE *here do $e #ind lunar in#luences re#uted by ar'uments that science $ould dare to avo$K But even Bailly, havin', as he thou'ht, %ut do$n "strolo'y as %ublicly %ractised, dares not to do the same $ith the real "strolo'y. He saysE Hudiciary "strolo'y $as at its ori'in the result o# a %ro#ound system, the $ork o# an enli'htened nation that $ould $ander too #ar into the mysteries o# Aod and Cature. Pa'e +/

" Scientist o# a more recent date, a member o# the &nstitute o# @rance, and a %ro#essor o# history, Ph. Debas, discovers =unconsciously to himsel#> the very root o# "strolo'y in his able article on the sub6ect in the Dictionnaire Enc$clop1di"ue de 6rance. He $ell understands, he tells his readers, that the adhesion to that Science o# such a number o# hi'hly intellectual men should be in itsel# a su##icient motive #or believin' that all "strolo'y is not #ollyE *hile %roclaimin' in %olitics the soverei'nty o# the %eo%le and o# %ublic o%inion can $e admit, as hereto#ore, that mankind allo$ed itsel# to be radically deceived in this onlyE that an absolute and 'ross absurdity rei'ned in the minds o# $hole nations #or so many centuries $ithout bein' based on anythin' saveon one hand human imbecility, and on the other charlatanryK Ho$ #or #i#ty centuries and more can most men have been either du%es or knavesK . . . . 4ven thou'h $e may #ind it im%ossible to decide bet$een and se%arate the realities o# "strolo'y #rom the elements o# invention and em%ty dreamin' in it, . . . let us, nevertheless, re%eat $ith Bossuet and all modern %hiloso%hers, that Wnothin' that has been dominant could be absolutely #alse.X &s it not true, at all events, that there is a %hysical reaction on one another amon' the %lanets. The De.ence o. Astrolo$y 1 MPa$e 332N &t is not a'ain true, that the %lanets have an in#luence on the atmos%here, and conse2uently at any rate a mediate action on ve'etation and animalsK Has not modern science demonstrated no$ these t$o %oints beyond any doubtK . . . &s it any less true that human liberty o# action is not absolute( that all is bound, that all $ei'hs, %lanets as the rest, on each individual $ill( that Providence O or >arma P acts on us and directs men throu'h those relations that it has established bet$een them and the visible ob6ects and the $hole universeK . . . "strolatry, in its essence, is nothin' but that( $e are bound to reco'nise that an instinct su%erior to the a'e they lived in 'uided the e##orts o# the ancient )a'i. "s to the materialism and annihilation o# human moral #reedom $ith $hich Bailly char'es their theory ="strolo'y>, the re%robate has no sense $hatever. "ll the 'reat astrolo'ers admitted, $ithout one sin'le e1ce%tion, that man could rezct a'ainst the in#luence o# the stars. This %rinci%le is established in the Ptolemian Tetra(i(los, the true astrolo'ical Scri%tures, in cha%ters ii, and iii, o# book i. O0p. cit., %.,++.P Thomas "2uinas had corroborated Debas in antici%ation( he saysE The celestial bodies are the cause of all that happens in this su(lunar$ )orld, they act indirectly on human actions( but not all the e##ects %roduced by them are unavoidable. O Summa. guest. 1v. "rt, v., u%on "strolo'ers, and Vol. &&&. %%.+3+0.P The 8ccultists and Theoso%hists are, the #irst to con#ess that there is $hite and black "strolo'y. Cevertheless, "strolo'y has to be studied in both as%ects by those $ho $ish to become %ro#icient in it( and the 'ood or bad results obtained do not de%end u%on the %rinci%les, $hich are the same in both kinds, but in the "strolo'er himsel#. Thus Pytha'oras, $ho established the $hole 7o%ernican system by the Book o# Hermes, +, years be#ore AalileoVs %redecessor $as born, #ound and studied in them the $hole Science o# divine Theo'ony, o# the communication $ith, and the evocation o#, the $orldVs :ectors the Princes o# the WPrinci%alitiesX o# St. Paulthe nativity o# each Planet and o# the Gniverses itsel#, the #ormul o# incantations and the consecretation o# each %ortion o# the human body to the res%ective Modiacal si'n corres%ondin' to it. "ll this cannot be re'arded as childish and absurdstill less WdevilishXsave by those $ho are, and $ish to remain, tyros in the Philoso%hy o# the 8ccult Sciences. Pa'e +/1

Co true thinkerno one $ho reco'nises the %resence o# a common bond bet$een man and visible, as $ell as invisible, Cature$ould see in the old relics o# "rchaic *isdomsuch as the Petemenoph Pap$rus, #or instanceWchildish nonsense and absurdity,X as many "cademicians MPa$e 348N and Scientists have done. But u%on #indin' in such ancient documents the a%%lication o# the Hermetic rules and la$s, such as The consecration o# oneVs hair to the celestial Cile( o# the le#t tem%le to the livin' S%irit in the sun, and the ri'ht one to the s%irit o# "mmon, he $ill endeavour to study and com%rehend better the Wla$s o# corres%ondences.X Cor $ill he disbelieve in the anti2uity o# "strolo'y on the %lea that some 8rientalists have thou'ht #it to declare that the Modiac $as not very ancient, bein' only the invention o# the Areeks o# the )acedonian %eriod. @or this statement, besides havin' been sho$n to be entirely erroneous by a number o# other reasons, may be entirely dis%roved by #acts relatin' to the latest discoveries in 4'y%t, and by the more accurate readin's o# hiero'ly%hics and inscri%tions o# the earliest dynasties. The %ublished %olemics on the contents o# the so3called W)a'icX Pa%yri o# the "nastasi collection indicate the anti2uity o# the Modiac. "s the Lettres ` Lettrone sayE The %a%yri discourse at len'th u%on the #our bases or @oundations o# the $orld, the identity o# $hich it is im%ossible, accordin' to 7ham%ollion, to mistake, as one is #orced to reco'nise in them the Pillars o# the *orld o# St. Paul. &t is they $ho are invoked $ith the 'ods o# all the celestial 9ones, 2uite analo'ous, once more, to the Spiritualia ne"uitiae in celesti(us o# the same a%ostle. OW The %rinci%alities and %o$ers O born P in heavenly %laces.X =Ephes., iii. 1 >. The verse. W@or thou'h there be that are called Aods, $hether in heaven or on earth, as there be Aods many and lords manyX =&. #orinth. viii. ->, sho$s at any rate, the reco'nition by Paul o# a %lurality o# WAodsX $hom he calls WdmonsX =Ws%iritsXnever devils>. Princi%alities, Thrones, Dominions. :ectors, etc., are all He$ish and 7hristian names #or the Aods o# the ancientsthe "rchan'els and "n'els o# the #ormer bein' in every case the Devas and the DhyFn 7hohans o# the more ancient reli'ions.P That invocation $as made in the %ro%er terms . . . . o# the #ormula, re%roduced #ar too #aith#ully by Hamblichus #or it to be %ossible to re#use him any lon'er the merit o# havin' transmitted to %osterity the ancient and %rimitive s%irit o# the 4'y%tian "strolo'ers. O "ns$er by :euvens to Detronne $ith re'ard to his mistake notion about the Modiac o# Dendera.P "s Detronne had tried to %rove that all the 'enuine 4'y%tian Modiacs had been manu#actured durin' the :oman %eriod, the Sensaos mummy is brou'ht #or$ard to sho$ thatE "ll the Modiacal monuments in 4'y%t $ere chie#ly astronomical. :oyal tombs and #unereal rituals are so many tables o# constellations and o# their in#luences #or all the hours o# every month. Thus the 'enethliac tables themselves %rove that they are #ar older than the %eriod assi'ned to their ori'in( all the Modiacs o# the sarco%ha'i o# later e%ochs bein' sim%le reminiscences o# the Modiacs belon'in' to the mytholo'ical O archaic P %eriod. %ts Later Deterioration 1 MPa$e 34)N Primitive "strolo'y $as as #ar above modern 6udiciary "strolo'y, so3 Pa'e +/+

called as the 'uides =the Planets and Modiacal si'ns> are above the lam%3%osts. Berosus sho$s the sidereal soverei'nty o# Bel and )ylitta =Sun and )oon>, and only Wthe t$elve lords o# the Modiacal Aods,X the Wthirty3si1 Aods 7ounsellorsX and the Wt$enty3#our Stars, 6ud'es o# this $orld,X $hich su%%ort and 'uide the Gniverse =our solar system>, $atch over mortals and reveal to mankind its #ate and their o$n decrees. Hudiciary "strolo'y as it is no$ kno$n, is correctly denominated by the Datin 7hurch the )aterialistic and %antheistic %ro%hesyin' by the ob6ective %lanet itsel#, inde%endently o# its :ector O the )lac o# the He$s, the ministers o# the 4ternal commissioned by him to announce his $ill to mortals P( the ascension or con6unction o# the %lanet at the moment o# the birth o# an individual decidin' his #ortune and the moment and mode o# his death. O St. "us'ustine =De 3en., &.iii.> and Delrio =Dis"uisit., Vol. &V., cha% iii.> are 2uoted by De )irville, to sho$ that Wthe more astrolo'ers s%eak the truth and the better they %ro%hesy it, the more one has to #eel di##ident, seein' that their a'reement $ith the devil becomes thereby the more a%%arent.X The #amous statement made by Huvenal =Satires, vi.> to the e##ect that Wnot one sin'le astrolo'er could be #ound $ho did not %ay dearly #or the hel% he received #rom his 'eniusXno more %roves the latter to be a devil than the death o# Socrates %roves his daimon to have been a native #rom the nether $orldi# such there be. Such ar'ument only demonstrates human stu%idity and $ickedness, once reason is made subservient to %re6udice and #anaticism o# every sort. W)ost o# the 'reat $riters o# anti2uity, 7icero and Tacitus amon' them, believed in "strolo'y and the reali9ation o# its %ro%heciesE and Wthe %enalty o# death decreed nearly every$here a'ainst those mathematicians Oastrolo'ersP $ho ha%%ened to %redict #alsely diminished neither their number nor their tran2uility o# mind.XP 4very student o# 8ccultism kno$s that the heavenly bodies are closely related durin' each )anvantara $ith the mankind o# that s%ecial cycle( and there are some $ho believe that each 'reat character born durin' that %eriod hasas every other mortal has, only in a #ar stron'er de'reehis destiny outlined $ithin his %ro%er constellation or star, traced as a sel#3%ro%hecy, an antici%ated autobio'ra%hy, by the ind$ellin' S%irit o# that %articular star. The human )onad in its #irst be'innin' is that S%irit, or the Soul o# that star =Planet> itsel#. "s our Sun radiates its li'ht and beams on every body in s%ace $ithin the boundaries o# its system, so the :e'ent o# every Planet3star, the Parent3monad, shoots out #rom itsel# the )onad o# every W%il'rimX Soul born under its house $ithin its o$n 'rou%. The :e'ents are esoterically seven, $hether in the Se%hiroth, the W"n'els o# the Presence,X the :ishis, or the "mshas%ends. WThe 8ne is no numberX is said in all the esoteric $orks. @rom the ;asdim and Aa99im ="strolo'ers> the noble %rimitive science %assed to the ;hartumim "sa%him =or Theolo'ians> and the Hakamin =or scientists, the )a'icians o# the lo$er class>, and #rom these to the He$s durin' their ca%tivity. The Books o# )oses had been buried in oblivion #or centuries, and $hen rediscovered by Hilkiah had lost their true sense #or the %eo%le o# &srael. Primitive 8ccult "strolo'y $as on the decline $hen Daniel, the last o# the He$ish &nitiates o# the old school, became the chie# o# the )a'i and "strolo'ers o# 7halda. &n those days even 4'y%t, $ho had her $isdom #rom the same source as Babyon, had de'enerated #rom her #ormer 'randeur, and her 'lory had be'un to #ade out. Still, the science o# old habit le#t her eternal im%rint on the $orld, and the seven 'reat Primitive Aods rei'ned #or ever in the "strolo'y and the division o# time o# every nation u%on the #ace o# the earth. The names o# the days o# our =7hristian> $eek are those o# the Aods o# the 7haldans, $ho translated them #rom those o# the ryans( the uni#ormity o# these antediluvian names in every nation, #rom the Aoths back to the &ndians, $ould remain ine1%licable, as Sir *. Hones thou'ht, had not the riddle been e1%lained to us by the invitation made by the 7haldan oracles, recorded by Por%hyry and
MPa$e 346N
Pa'e +/3

2uoted by 4usebiusE To carry those names #irst to the 4'y%tian and Phnician colonies, then to the Areeks, $ith the e1%ress recommendation that each Aod should be invoked only on that day that had been called by his name. . . . . Thus "%ollo says in those oraclesE W& must be invoked on the day o# the sun( )ercury a#ter his directions, then 7hronos OSaturnP, then Venus, and do not #ail to call seven times each o# those 'ods.X OPreparatio Evangelica. &. 1iv.P This is sli'htly erroneous. Areece did not 'et her astrolo'ical instruction #rom 4'y%t or #rom 7halda, but direct #rom 8r%heus, as Ducian tells us. O &st., iv. . P &t $as 8r%heus, as he says, $ho im%arted the &ndian Sciences to nearly all the 'reat monarchs o# anti2uity( and it $as they, the ancient kin's #avoured by the Planetary Aods, $ho recorded the %rinci%les o# "strolo'yas did Ptolemus, #or instance. Thus Ducian $ritesE The Botian Tiresias ac2uired the 'reatest re%utation in the art o# %redictin' #uturity . . . . &n those days divination $as not as sli'htly treated as it is no$( and nothin' $as ever undertaken $ithout %revious consultation $ith diviners, $hose oracles $ere all directed by astrolo'y . . . . "t Del%hos the vir'in commissioned to announce #uturity $as the symbol o# the Heavenly Vir'in, . . . . and 8ur Dady. %ts Prominent Disci,les 1 MPa$e 343N 8n the sarco%ha'us o# an 4'y%tian Pharaoh, Ceith, mother o# :a, the hei#er that brin's #orth the Sun, her body s%an'led $ith stars, and $earin' the solar and lunar discs, is e2ually re#erred to as the WHeavenly Vir'inX and W8ur Dady o# the Starry Vault.X )odern 6udiciary "strolo'y in its %resent #orm be'an only durin' the time o# Diodorus, as he a%%rises the $orld. O/ist., &. ii.P But 7haldan "strolo'y $as believed in by most o# the 'reat men in History, such as 7sar, Pliny, 7icero$hose best #riends, Ci'idius @i'ulus and Ducius Tarrutius, $ere themselves "strolo'ers, the #ormer bein' #amous as a %ro%het. )arcus "ntonius never travelled $ithout an "strolo'er recommended to him by 7leo%atra. "u'ustus, $hen ascendin' the throne, had his horosco%e dra$n by Thea'enes. Tiberius discovered %retenders to his throne by means o# "strolo'y and divination. Vitellius dared not e1ile the 7haldans, as they had announced the day o# their banishment as that o# his death. Ves%asian consulted them daily( Domitian $ould not move $ithout bein' advised by the %ro%hets( "drian $as a learned "strolo'er himsel#( and all o# them, endin' $ith Hulian =called the &postate because he $ould not become one>, believed in, and addressed their %rayers to, the Planetary WAods.X The 4m%eror "drian, moreover, W%redicted #rom the Hanuary calends u% to December 31st, every event that ha%%ened to him daily.X Gnder the $isest em%erors :ome had a School o# "strolo'y, $herein $ere secretly tau'ht the occult in#luences o# the Sun, )oon, and Saturn. O "ll these %articulars may be #ound more #ully and #ar more com%letely in 7ham%ollion @i'eacVs ig$pte.P Hndiciary "strolo'y is used to this day by the ;abalists( and li%has DOvi, the modern @rench )a'us, teaches its rudiments in his Dogme et ;ituel de la /aute 'agic. But the key to ceremonial or ritualistic "strolo'y, $ith the tera%him and the urim and thummim o# )a'ic, is lost to 4uro%e. Hence our century o# )aterialism shru's it shoulders and sees in "strolo'ya %retender.
Pa'e +/,

Cot all scientists sco## at it, ho$ever, and one may re6oice in readin' in the 'us1e des Sciences O 0p. cit., %.+3 .P the su''estive and #air remarks made by De 7outurier, a man o# science o# no mean re%utation. He thinks it curious MPa$e 344N to notice that $hile the bold s%eculations o# Democritus are #ound vindicated by Dalton, The reveries o# the alchemists are also on their $ay to a certain rehabilitation. They receive rene$ed li#e #rom the minute investi'ations o# their successors, the chemists( a very remarkable thin' indeed is to see ho$ much modern discoveries have served to vindicate, o# late, the theories o# the )iddle "'es #rom the char'e o# absurdity laid at their door. Thus, i#, as demonstrated by 7ol. Sabine, the direction o# a %iece o# steel, hun' a #e$ #eet above the soil, may be in#luenced by the %osition o# the moon, $hose body is at a distance o# +, , miles #rom our %lanet, $ho then could accuse o# e1trava'ance the belie# o# the ancient astrolo'ers O or the modern, eitherP in the in#luence o# the stars on human destiny.O 0p. cit., %.+3 .P
Pa'e +/-
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RRR%R "ycles o. AvatFras
*e have already dra$n attention to the #acts that the record o# the li#e o# a *orld3Savior is emblematical, and must be read by its mystic meanin', and that the #i'ures ,3+ have a cosmic evolutionary si'ni#icance. *e #ind these t$o #acts thro$in' li'ht on the ori'in o# the e1oteric 7hristian reli'ion, and clearin' a$ay much o# the obscurity surroundin' its be'innin's. @or is it not clear that the names and characters in the Syno%tical Aos%els and in that o# St. Hohn are not historicalK &s it not evident that the com%ilers o# the li#e o# 7hrist, desirous to sho$ that the birth o# their )aster $as a cosmic, astronomical, and divinely3%re}rdained event, attem%ted to co}rdinate the same $ith the end o# the secret cycle, ,,3+ K *hen #acts are collated this ans$ers to them as little as does the other cycle o# Wthirty3three solar years, seven months, and seven days,X $hich has also been brou'ht #or$ard as su%%ortin' the same claim, the soli3lunar cycle in $hich the Sun 'ains on the )oon one solar year. The combination o# the three #i'ures, ,, 3, +, $ith cy%hers accordin' to the cycle and )anvantara concerned, $as, and is, %re<minently Hindu. &t $ill remain a secret even thou'h several o# its si'ni#icant #eatures are revealed. &t relates, #or instance, to the Pralaya o# the races in their %eriodical dissolution, be#ore $hich events a s%ecial "vatFra has al$ays to descend and incarnate on earth. These #i'ures $ere ado%ted by all the older nations, such as those o# 4'y%t and 7halda, and be#ore them $ere current amon' the "tlanteans. 4vidently some o# the more learned amon' the early 7hurch @athers $ho had dabbled, $hilst Pa'ans, in tem%le secrets, kne$ them to relate to the "vatFric or )essianic )ystery, and tried to a%%ly this cycle to the birth o# their )essiah( they #ailed because the #i'ures relate to the res%ective ends o# the :oot3:aces and not to any individual. &n their badly3directed e##orts, moreover, an error o# #ive years occurred. &s it %ossible, i# their claims as to the MPa$e 34;N im%ortance and universality o# the event $ere correct, that such a vital mistake should have been allo$ed to cree% into a chronolo'ical com%utation %re}rdained and traced in the heavens by the #in'er o# AodK "'ain, $hat $ere the Pa'an and even He$ish &nitiates doin', i# this claim as to Hesus be correctK 7ould they, the custodians o# the key to the secret cycles and "vatFras, the heirs o# the ryan, 4'y%tian, and 7haldan $isdom, have #ailed to reco'ni9e their 'reat WAod3&ncarnate,X one $ith Hehovah, O &n the 1,3+. %laces in the -e) Testament $here the $ord WAodX is mentioned nothin' si'ni#ies that in Aod are included more bein's than Aod. 8n the contrary in 1/ %laces Aod is called the only Aod. The %laces $here the @ather is so3 called amount to 3+ . &n 1 - %laces Aod is addressed $ith hi'h3soundin' titles. &n 0 %laces all %rayers and thanks are addressed to the @atherE 3 times in the -e) Testament is the Son declared to be in#erior to the @ather( 8- times is Hesus called the WSon o# )an( / times is he called a man. &n not one sin'le %lace in the Bible is it said that Aod holds $ithin him three di##erent Bein's or Persons, and yet is one Bein' or PersonDr. ;arl Von Ber'enVs Lectures in S)eden.P their Saviour o# the latter days, him $hom all the nations o# "sia still e1%ect as their ;alki "vatFra, )aitreya Buddha, Sosiosh, )essiah, etc.,K
MPa$e 34-N
The sim%le secret is thisE There are cycles $ithin 'reater cycles, $hich are all contained in the one ;al%a o# ,,3+ , years. &t is at the end o# this cycle that the ;alki "vatFra is e1%ectedthe "vatFra *hose name and characteristics are secret, *ho $ill come #orth #rom Shamballa, the W7ity o# Aods,X $hich is in the *est #or some nations, in the 4ast #or others, in the Corth or South #or yet others. "nd this is the reason $hy, #rom the &ndian :ishi to Vir'il, and #rom Moroaster do$n to the latest Sibyl, all have, since the be'innin' o# the @i#th :ace, %ro%hesied, sun', and %romised the cyclic return o# the Vir'inVir'o, the constellationand the birth o# a divine child $ho should brin' back to our earth the Aolden "'e. Co one, ho$ever #anatical, $ould have su##icient hardihood to maintain that the 7hristian era has ever Pa'e +/.

been a return to the Aolden "'eVir'o havin' actually entered into Dibra since then. Det us trace as brie#ly as %ossible the 7hristian traditions to their true ori'in. @irst o# all, they discover in a #e$ lines #rom Vir'il a direct %ro%hecy o# the birth o# 7hrist. ?et it is im%ossible to detect in this %ro%hecy any #eature o# the %resent a'e. &t is in the #amous #ourth 4clo'ue in $hich, hal# a century be#ore our era, Pollio is made to ask the )uses o# Sicily to sin' to him about 'reater events. The last era o# 7uman son' is no$ arrived and the 'rand series o# a'es O that series $hich recurs a'ain and a'ain in the course o# our mundane revolution P be'ins a#resh. Co$ the Vir'in "sta returns, and the rei'n o# Saturn recommences An 'n.ul.ille+ Pro,hecy 1 MPa$e 340N Co$ a ne$ %ro'eny descends from the celestial realms. Do thou, chaste Ducina, smile %ro%itious to the in#ant Boy $ho $ill brin' to a close the %resent "'e o# &ron, O ;ali ?u'a, the Black or &ron "'e.P and introduce throu'hout the $hole $orld the "'e o# Aold. . . . . He shall share the li#e o# Aods and shall see heroes min'led in society $ith Aods, himsel# to be seen by them and all the %eace#ul $orld. . . . Then shall the herds no lon'er dread the hu'e lion, the ser%ent also shall dieE and the %oisonVs dece%tive %lant shall %erish. 7ome then, dear child o# the Aods, 'reat descendant o# Hu%iterB. . . . The time is near. See, the $orld is shaken $ith its 'lobe salutin' theeE the earth, the re'ions o# the sea, and the heavens sublime. O Vir'il, Eclogue. iv.P &t is in these #e$ lines, called the WSibylline %ro%hecy about the comin' o# 7hrist,X that his #ollo$ers no$ see a direct #oretellin' o# the event. Co$ $ho $ill %resume to maintain that either at the birth o# Hesus or since the establishment o# the so3called 7hristian reli'ion, any %ortion o# the above32uoted sentences can be sho$n as %ro%heticK Has the Wlast a'eXthe "'e o# &ron, or ;ali ?u'aclosed since thenK guite the reverse, since it is sho$n to be in #ull s$ay 6ust no$, not only, because the Hindus use the name, but by universal %ersonal e1%erience. *here is that Wne$ race that has descended #rom the celestial realmsXK *as it the race that emer'ed #rom Pa'anism into 7hristianityK 8r is it our %resent race, $ith nations ever red3hot #or #i'ht, 6ealous and envious, ready to %ounce u%on each other, sho$in' mutual hatred that $ould %ut to blush cats and do's, ever lyin' and deceivin' one anotherK &s it this a'e o# ours that is the %romised WAolden "'eXin $hich neither the venom o# the ser%ent nor o# any %lant is any lon'er lethal, and in $hich $e are all secure under the mild s$ay o# Aod3chosen soverei'nsK The $ildest #ancy o# an o%ium3eater could hardly su''est a more ina%%ro%riate descri%tion, i# it is to be a%%lied to our a'e or to any a'e since the year one o# our era. *hat o# the mutual slau'hter o# sects, o# 7hristians by Pa'ans, and o# Pa'ans and Heretics by 7hristians( the horrors o# the )iddle "'es and o# the &n2uisition( Ca%oleon, and since his day, an Warmed %eaceX at bestat the $orst, torrents o# blood, shed #or su%remacy over acres o# land, and a hand#ul o# heathen E millions o# soldiers under arms, ready #or battle( a di%lomatic body %layin' at 7ains and Hudases( and instead o# the Wmild s$ay o# a divine soverei'nX the universal, thou'h unreco'nised, s$ay o# 7sarism, o# Wmi'htX in lieu o# Wri'ht,X and the breedin' there#rom o# anarchists, socialists, %Otroleuses, and destroyers o# every descri%tionK
MPa$e 34@N The
Sibylline %ro%hecy and Vir'ilVs ins%irational %oetry remain un#ul#illed in every %oint, as $e
see. The #ields are yello$ $ith so#t ears o# corn( Pa'e +//

but so they $ere be#ore our eraE The blushin' 'ra%es shall han' #rom the rude brambles, and de$y honey shall O or may P distil #rom the ru''ed oak( but they have not thus done, so #ar. *e must look #or another inter%retation. *hat is itK The Sibylline Pro%hetess s%oke, as thousands o# other Pro%hets and Seers have s%oken, thou'h even the #e$ such records that have survived are re6ected by 7hristian and in#idel, and their inter%retations are only allo$ed and acce%ted amon' the &nitiated. The Sibyl alluded to cycles in 'eneral and to the 'reat cycle es%ecially. Det us remember ho$ the PurFnas corroborate the above, amon' others the +ishnu PurnaA *hen the %ractices tau'ht by the Vedas, and the &nstitutes o# Da$ shall have nearly ceased, and the close o# the ;ali ?u'a O the W&ron "'eX o# Vir'il P shall be ni'h, an as%ect o# that divine Bein' $ho e1ists o# his o$n s%iritual nature in the character o# BrahmF and even is the be'innin' o# the end O &lpha and 0mega P, . . . shall descend u%on earthE he $ill be born in the #amily o# Vishnuyashas, an eminent BrFhman o# Shamballah . . . . endo$ed $ith the ei'ht su%erhuman %o$ers. By his irresistible mi'ht he $ill destroy . . . all $hose minds are devoted to ini2uity. He $ill then re<stablish ri'hteousness u%on earth( and the minds o# those $ho live at the end o# the O ;ali P "'e shall be a$akened and shall be as %ellucid as crystal. O "t the close o# our :ace, %eo%le, it is said, throu'h su##erin' and discontent $ill become more s%iritual. 7lairvoyance $ill become a 'eneral #aculty. *e shall be a%%roachin' the s%iritual state o# the Third and Second :aces.P The men $ho are thus chan'ed by virtue o# that %eculiar time shall be as the seeds o# human bein's O the Shistha, the survivors o# the #uture cataclysm P, and shall 'ive birth to a race $ho shall #ollo$ the la$s o# the ;rita O or Satya P ?u'a Ithe a'e o# %urity, or the WAolden "'eXP @or it is saidE W*hen the sun and moon and Tishya OasterismsP and the %lanet Hu%iter are in one mansion the ;rita "'e Othe AoldenP shall return. O+ishnu Purna. &V., ++8. *ilsonVs translation.P The astronomical cycles o# the Hindusthose tau'ht %ubliclyhave been su##iciently $ell understood, but the esoteric meanin' thereo#, in its a%%lication to transcendental sub6ects connected $ith them has ever remained a dead3letter. The number o# cycles $as enormous( it ran'ed #rom the )ahF ?u'a cycle o# ,,3+ , years do$n to the small se%tenary and 2uin2uennial cycles, the latter bein' com%osed o# the #ive years called res%ectively the Samvatsara, Parivatsara, &dvatsara, "nuvatsara, and Vatsara, each havin' secret attributes or 2ualities attached to them. Secret "ycles 1 MPa$e 342N Vriddha'ar'a 'ives these in a treatise, no$ the %ro%erty o# a Trans3 HimFlayan )atham =or tem%le>( and describes the relation bet$een this 2uin2uennial and the Brihas%ati cycle, based on the con6unction o# the Sun and )oon every si1tieth yearE a cycle as mysterious#or national events in 'eneral and those o# the ryan Hindu nation es%eciallyas it is im%ortant.
Pa'e +/8
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RL Secret "ycles

MPa$e 3-8N TH4 #ormer #ive3year cycle com%rehends si1ty solar3sidereal months or 18
days, si1ty3one solar months =or 183 >( si1ty3t$o lunar months =or 18. lunations>, and si1ty3seven lunar3asterismal months =or 18 0 such days>. &n his >la San*alita, 7ol. *arren very %ro%erly re'ards these years as cycles( this they are, #or each year has its o$n s%ecial im%ortance as havin' some bearin' u%on and connection $ith s%eci#ied events in individual horosco%es. He $rites that in the cycle o# si1ty there. "re contained #ive cycles o# t$elve years, each su%%osed e2ual to one year o# the %lanet =Brihas%ati, or Hu%iter> . . . & mention this cycle because & #ound it mentioned in some books, but & kno$ o# no nation or tribe that reckons time a#ter that account. O 0p. cit., %.+1+.P The i'norance is very natural, since 7ol. *arren could kno$ nothin' o# the secret cycles and their meanin's. He addsE The names o# the #ive cycles o# ?u'as areE . . . . =1> Samvatsara, =+> Parivatsara, =3> &dvatsara, =,> "nuvatsara, =-> Gdravatsara. The learned 7olonel mi'ht, ho$ever, have assured himsel# that there $ere Wother nationsX $hich had the same secret cycle, i# he had but remembered that the :omans also had their lustrum o# #ive years =#rom the Hindus undeniably> $hich re%resented the same %eriod i# multi%lied by 1+. O "t any rate, the tem%le secret meanin' $as the same.P Cear Benares there are still the relics o# all these cycle3records, and o# astronomical instruments cut out o# solid rock, the everlastin' records o# "rchaic &nitiation, called by Sir *. Hones =as su''ested by the %rudent BrFhmans $ho surrounded him> old Wback recordsX or reckonin's. The #aros 1 MPa$e 3-)N But in Stonehen'e they e1ist to this day. Hi''ins says that *altire #ound the barro$s o# tumuli surroundin' this 'iant3tem%le re%resented accurately the situation and ma'nitude o# the #i1ed stars, #ormin' a com%lete orrery or %lanis%here. "s 7olebrook #ound out, it is the cycle o# the +edas, recorded in the .$otisha, one o# the Ved{n'as, a treatise on "stronomy, $hich is the basis o# calculation #or all other cycles, lar'er or smaller( O &iat. ;es., vol. viii, %.,/ . et se" P and the +edas $ere $ritten in characters, archaic thou'h they be, lon' a#ter those natural observations, made by the aid o# their 'i'antic mathematical and astronomical instruments, had been recorded by the men o# the Third :ace, $ho had received their instruction #rom the DhyFn 7hohans. )aurice s%eaks truly $hen he observes that all such 7ircular stone monuments $ere intended as durable symbols o# astronomical cycles by a race $ho, not havin', or #or %olitical reasons, #orbiddin' the use o# letters, had no other %ermanent method o# instructin' their disci%les or handin' do$n their kno$led'e to %osterity.
Pa'e +/0

He errs only in the last idea. &t $as to conceal their kno$led'e #rom %ro#ane %osterity, leavin' it as an heirloom only to the &nitiates, that such monuments, at once rock observatories and astronomical treatises, $ere cut out. &t is no ne$s that as the Hindus divided the earth into seven 9ones, so the more $estern %eo%les 7haldans, Phnicians, and even the He$s, $ho 'ot their learnin' either directly or indirectly #rom the Br{hmansmade all their secret and sacred numerations by . and 1+, thou'h usin' the number / $henever this $ould not lend itsel# to handlin'. Thus the numerical base o# ., the e1oteric #i'ure 'iven by rya Bhatta, $as made 'ood use o#. @rom the #irst secret cycle o# . the Caros, trans#ormed successively into . , and . and ., and $ith other nou'hts added into other secret cyclesdo$n to the smallest, an "rcholo'ist and )athamatician can easily #ind it re%eated in every country, kno$n to every nation. Hence the 'lobe $as divided into . de'rees, $hich, multi%lied by . , become 3,. the W'reat year.X Hence also the hour $ith its . minutes o# . seconds each. The "satic %eo%le count a cycle o# . years also, a#ter $hich comes the lucky seventh decad, and the 7hinese have their small cycle o# . days, the He$s o# . days, the Areeks o# . centuriesthe Caros a'ain.
MPa$e 3-6N The
Babylonians had a 'reat year o# 3,. , bein' the Caros multi%lied by .. The Tartar cycle called Van $as 18 years, or three si1ties( this multi%lied by 1+ times 1+r1,,, makes +-,0+ years, the e1act %eriod o# revolution o# the heavens. &ndia is the birth%lace o# arithmetic and mathematics( as W8ur @i'ures,X in #hips from a 3erman 5or*shop, by Pro#. )a1 )ller, sho$s beyond a doubt. "s $ell e1%lained by ;rishna ShFstra Aodbole in The TheosophistE The He$s . . . re%resented the units =130> by the #irst nine letters o# our al%habet( the tens =1 30 > by the ne1t nine letters( the #irst #our hundreds =1 3, > by the last #our letters, and the remainin' ones =- 30 > by the second #orms o# the letters WkF#X =11th>, WmkmX =13th>, WninX =13th>, W%eX =1/th>, and WsFdX =18th>( and they re%resented other numbers by combinin' these letters accordin' to their value . . . . The He$s o# the %resent %eriod still adhere to this %ractice o# notation in their Hebre$ books. The Areeks had a numerical system similar to that used by the He$s, but they carried it a little #arther by usin' letters o# the al%habet $ith a dash or slant3line behind, to re%resent thousands =1 30 >, tens o# thousands =1 , 30 , > and one hundred o# thousands =1 , > the last, #or instance, bein' re%resented by WrhoX $ith a dash behind, $hile WrhoX sin'ly re%resented 1 . The :omans re%resented all numerical values by the combination =additive $hen the second letter is o# e2ual or less value> o# si1 letters o# their al%habetE i =r&>, v =r->, 1 =r1 >, c =#or WcentumXr 1 >, d =r- >, and m =r1 >E thus + r11, 1-r1v, and 0ri1. These are called the :oman numerals, and are ado%ted by all 4uro%ean nations $hen usin' the :oman al%habet. The "rabs at #irst #ollo$ed their nei'hbours, the He$s, in their method o# com%utation, so much so that they called it "b6ad #rom the #irst #our Hebre$ lettersWali#,X Wbeth,X W'imelXor rather W6imel,X that is W6imX ="rabic bein' $antin' in W'X, and Wdaleth,X re%resentin' the #irst #our units. But $hen in the early %art o# the 7hristian era they came to &ndia as traders, they #ound the country already usin' #or com%utation the decimal scale o# notation, $hich they #orth$ith borro$ed literally( vi2., $ithout alterin' its method o# $ritin' #rom le#t to ri'ht, at variance $ith their o$n mode o# $ritin', $hich is #rom ri'ht to le#t. They introduced this system into 4uro%e throu'h S%ain and other 4uro%ean countries lyin' alon' the coast o# the )editerranean and under their s$ay, durin' the dark a'es o# 4uro%ean history. &t has thus become evident that the ryas kne$ $ell mathematics or the science o# com%utation at a time $hen all Pa'e +8

other nations kne$ but little, i# anythin', o# it. &t has also been admitted that the kno$led'e o# arithmetic and al'ebra $as #irst introduced #rom the Hindus by the "rabs, and then tau'ht by them to the *estern nations. This #act convincin'ly %roves that the ryan civilisation is older than that o# any other nation in the $orldE and as the +edas are avo$edly %roved the oldest $ork o# that civilisation, a %resum%tion is raised in #avour o# their 'reat anti2uity. OTheosophist, "u'ust. 1881.P A$e o. the Ve+as 1 MPa$e 3-3N But $hile the He$ish nation, #or instancere'arded so lon' as the #irst and oldest in the order o# creationkne$ nothin' o# arithmetic and remained utterly i'norant o# the decimal scale o# notationthe latter e1isted #or a'es in &ndia be#ore the actual era. To become certain o# the immense anti2uity o# the ryan "siatic nations and o# their astronomical records one has to study more than the +edas. The secret meanin' o# the latter $ill never be understood by the %resent 'eneration o# 8rientalists( and the astronomical $orks $hich 'ive o%enly the real dates and %rove the anti2uity o# both the nation and its science, elude the 'ras% o# the collectors o# ollas and old manuscri%ts in &ndia, the reason bein' too obvious to need e1%lanation. ?et there are "stronomers and )athematicians to this day in &ndia, humble ShFstris and Pandits, unkno$n and lost in the midst o# that %o%ulation o# %henomenal memories and meta%hysical brains, $ho have undertaken the task and have %roved to the satis#action o# many that the +edas are the oldest $orks in the $orld. 8ne o# such is the ShFstri 6ust 2uoted, $ho %ublished in The Theosophist O "u'., 18811 to @eb., 188+.P an able treatise %rovin' astronomically and mathematically thatE &# the Post3Vaidika $orks alone, the G%anishads, the BrFhmanas, etc., do$n to the PurFnas, $hen e1amined critically carry us back to + , B.7. then the time o# the com%osition o# the +edas themselves cannot be less than 3 , B.7., in round numbers, a date $hich $e may take at %resent as the a'e o# that Book o# books. OLoc. cit.,iv.1+/ P "nd $hat are his %roo#sK 7ycles and the evidence yielded by the asterisms. Here are a #e$ e1tracts #rom his rather len'thy treatise, selected to 'ive an idea o# his demonstrations and bearin' directly on the 2uin2uennial cycle s%oken o# 6ust no$. Those $ho #eel interested in the demonstrations and are advanced mathematicians can turn to the article itsel#, WThe "nti2uity o# the +edas,X OTheosophist, vol. iii., %.++.P and 6ud'e #or themselves. 1 . SomFkara in his commentary on the Shesha .$otisha 2uotes a %assa'e #rom the Satapatha Brhmana, $hich contains an observation on the chan'e o# the to%ics, and $hich is also #ound in the S*h$ana Brhmana, as has been noticed by Pro#.)a1 )ller in his %re#ace to ;igveda Samhit =%.11. #oot3note, vol. iv.>. The %assa'e is thisE . . . WThe #ull3moon ni'ht in PhFl'una is the #irst ni'ht o# Samvatsara, the #irst year o# the 2uin2uennial a'e.X This %assa'e clearly sho$s that the 2uin2uennial a'e $hich, accordin' to the si1th verse o# the .$otisha, be'ins on the 1st o# )F'ha =Hanuary3@ebruary>, once be'an on the 1-th o# PhFl'una =@ebruary3)arch>. MPa$e 3-4N Co$ $hen the 1-th o# PhFl'una o# the #irst year called Samvatsara o# the 2uin2uennial a'e be'ins, the moon, accordin' to the .$otisha, is in
Pa'e +81
%osition o# the #our %rinci%al %oints on the ecli%tic $as then as #ollo$sE
The $inter solstice in 3+0 o# Purva BhFdra%adF. The vernal e2uino1 in the be'innin' o# )ri'ashkrsha. The summer solstice in 1 o# Purva PhFl'unk. The autumnal e2uino1 in the middle o# Hyeshtha. The vernal e2uinoctial %oint, $e have seen, coincided $ith the be'innin' o# ;rittikF in 1,+1 B.7.( and #rom the be'innin' o# ;rittikF to that o# )ri'ashkrsha, $as, conse2uence, 1,+1~+. +31/+r 1,+1~10+ r 33,1 B.7., su%%osin' the rate o# precession to be - ,, a year. *hen $e take the rate to be 3+ 5 in +,/ years, the time comes u% to 1-1.~10. ./r3,/../ B.7. *hen the $inter solstice by its retro'rade motion coincided a#ter that $ith the be'innin' o# Pirva BhFdra%adF, then the commencement o# the 2uin2uennial a'e $as chan'ed #rom the 1-th to the 1st o# PhFl'una =@ebruary3)arch>. This chan'e took %lace +, years a#ter the date o# the above observation, that is, in 31 1 B.7. This date is most im%ortant, as #rom it an era $as reckoned in a#ter times. The commencement o# the ;ali or ;ali ?u'a =derived #rom Wkal,X Wto reckonX>, thou'h said by 4uro%ean scholars to be an ima'inary date, becomes thus an astronomical #act. %nterchan$e .or *rititkF an+ AshvinL OThe im%artial study o# Vaidic and Post3Vaidic $orks sho$s that the ancient ryans kne$ $ell the %recession o# the e2uino1es, and Wthat they chan'ed their %osition #rom a certain asterism to t$o =occasionally three> asterisms back $henever the %recession amounted to t$o, %ro%erly s%eakin', to + 11.1 asterisms or about +0, bein' the motion o# the sun in a lunar month, and so caused the seasons to #all back a com%lete lunar month. . . . &t a%%ears certain that at the date o# S<r$a Siddhnta, Brahm Siddnta, and other ancient treatises on astronomy, the vernal e2uinoctial %oint had not actually reached the be'innin' o# "shvini, but $as a #e$ de'rees east o# it. . . The astronomers o# 4uro%e chan'e $est$ard the be'innin' o# "ries and o# all other si'ns o# the Modiac every year by about - 5 +-, and thus make the names o# the Pa'e +8+

si'ns meanin'less. But these si'ns are as much #i1ed as the asterisms themselves, and hence the *estern astronomers o# the %resent day a%%ear to us in this res%ect less $ary and scienti#ic in their observations than their very ancient brethrenthe ryas.XTheosophist, iii. +3. *e thus see that the asterisms, t$enty3seven in number, $ere counted #rom the )ri'ashkrsha $hen the vernal e2uino1 retro'raded $as in its be'innin', and that the %ractice o# thus countin' $as adhered to till the vernal e2uino1 retro'raded to the be'innin' o# ;rittikF, $hen it became the #irst o# the asterisms. @or then the $inter solstice had chan'ed, recedin' #rom PhFl'una =@ebruary3)arch> to )F'ha =Hanuary3@ebruary>, one com%lete lunar month. Testimony o. the Son$ "elestial 1 M Pa$e 3--N "nd, in like manner, the %lace o# ;rittikF $as occu%ied by "shvini, that is, the latter became the #irst o# the asterisms, headin' all others, $hen its be'innin' coincided $ith the vernal e2uinoctial %oint, or, in other $ords, $hen the $inter solstice $as in Pansha =December3@ebruary>. Co$ #rom the be'innin' o# ;rittikF to that o# "shvink there are t$o asterisms, or +., and the time the e2uino1 takes to retro'rade this distance at the rate o# 1 in /+ years is 10+ years( and hence the date at $hich the vernal e2uino1 coincided $ith the commencement o# "shvink or $ith the end o# :evatk is 10+ 31,+1r,00 ".D. BentleyTs ,inion
1+. The ne1t and e2ually3im%ortant observation $e have to record here is one discussed by )r. Bentley in his researches into his researches into the &ndian anti2uities. WThe #irst lunar asterism,X he says, Win the division o# t$enty3ei'ht $as called )ila, that is to say, the root or ori'in. &n the division o# t$enty3seven the #irst lunar asterism $as called Hyestha, that is to say, the eldest at #irst, and conse2uently o# the same im%ort as the #ormerX =vide his +ie) of the /indu &stronom$, %.,>. @rom this it becomes mani#est that the vernal e2uino1 $as once in the be'innin' o# )ila, and )ila $as reckoned the #irst o# the asterisms $hen they $ere t$enty3 ei'ht in number, includin' "bhi6it. Co$ there are #ourteen asterisms, o# 18 , #rom the be'innin' o# )ri'ashkrsha to that o# )ila, and hence the date at $hich the vernal e2uino1 coincided $ith the be'innin' o# )ila $as at least 33,1~18 1/+r1.,3 1 B.7. The %osition o# the #our %rinci%al %oints on the ecli%tic $as then as 'iven belo$E The $inter solstice in the be'innin' o# Gttara PhFl'unk in the month o# ShrFvana. The vernal e2uino1 in the be'innin' o# )ila in ;Frittka The summer solstice in the be'innin' o# Pirva BhFdra%adF in )F'ha The autumnal e2uino1 in the be'innin' o# )ri'ashkrsha in VaishFkha.
A Proo. .rom the Bha$ava+ 9LtF 13. The Bhagavad 3jt, as $ell as the Bhgavata, makes mention o# an observation $hich %oints to a still more remote anti2uity than the one discovered by )r. Bentley. The %assa'es are 'iven in order belo$E Pa'e +83

W& am the )Fr'ashkrsha O vi2. the #irst mornin' #or months P and the s%rin' Ovi2. the #irst amon' the seasonsP.X This sho$s that at one time the #irst month o# s%rin' $as )Fr'ashkrsha. " season includes t$o months, and the mention o# a month su''ests the season. W& am the Samvatsara amon' the years O $hich are #ive in number P and the s%rin' amon' the seasons, and the )Fr'ashkrsha amon' the months and the "bhi6itamon' the asterisms O $hich are t$enty3ei'ht in number P.X This clearly %oints out that at one time in the #irst year called Samvatsara, o# the 2uin2uennial a'e, the )adhu, that is the #irst month o# s%rin', $as )Fr'ashkrsha, and "bhi6it $as the #irst o# the asterisms. &t then concided $ith the vernal e2uinoctial %oint, and thence #rom it the asterisms $ere counted. To #ind the date o# this observationE There are three asterisms #rom the be'innin' o# )ila to the be'innin' o# "bhi6it, and hence the date in 2uestion is at least 1.,3 1~3/ 1 0 1 /+ r 10, /8 MPa$e 3-;N or about + , B.7. The Samvatsara at this time be'an in BhFdra%adF the $inter solstitial month. So #ar then + , years are mathematically %roven #or the anti2uity o# the +edas. "nd this is sim%ly e1oteric. "ny mathematician, %rovided he be not blinded by %reconce%tion and %re6udice, can see this, and an unkno$n but very clever amateur "stronomer, S.". )ackey, has %roved it some si1ty years back. His theory about the Hindu ?u'as and their len'th is curiousas bein' so very near the correct doctrine. &t is said in volume ii. %. 131, o# &siatic ;esearches thatE WThe 'reat ancestor o# ?udhister rei'ned +/, years . . . at the end o# the bra9en a'e.X &n volume i1. %. 3.,, $e readE W&n the (eginning o# the #ali Buga, in the rei'n o# ?udhister. "nd ?udhister . . . be'an his rei'n immediately a#ter the #lood called Pralaya.X Here $e #ind three di##erent statements concernin' ?udhister . . . to e1%lain these seemin' di##erences $e must have recourse to their books o# science, $here $e #ind the heavens and the earth divided into five parts o# une2ual dimensions, by circles %arallel to the e2uator. "ttention to these divisions $ill be #ound to be o# the utmost im%ortance . . . as it $ill be #ound that #rom them arose the division o# their )aha3?u'a into its #our com%onent %arts. 4very astronomer kno$s that there is a %oint in the heavens called the %ole, round $hich the $hole seems to turn in t$enty3#our hours( and that at ninety de'rees #rom it they ima'ine a circle called the e"uator, $hich divides the heavens and the earth into t$o e2ual %arts, the north and the south. Bet$een this circle and the %ole there is another ima'inary circle called the circle o# perpetual apparitionE bet$een $hich and the e2uator there is a %oint in the heavens called the 9enith, throu'h $hich let another ima'inary circle %ass, %arallel to the other t$o( and then there $ants but the circle o# %er%etual occultation to com%lete the round. . . . Co astronomer o# 4uro%e besides mysel# has ever a%%lied them to the develo%ment o# the Hindu mysterious numbers. *e are told in the &siatic ;esearches that ?udhister brou'ht VicramFditya to rei'n in 7assimer, $hich is in the latitude o# 3. de'rees. "nd in that latitude the circle o# %er%etual a%%arition $ould e1tend u% to /+ de'rees altitude, and #rom that to the 9enith there are but 18 de'rees, but #rom the 9enith to the e2uator in that latitude there are 3. de'rees, and #rom the e2uator to the circle o# %er%etual occultation there are -, de'rees. Here $e #ind the semi3circle o# 18 de'rees divided into #our %arts, in the %ro%ortion o# 1, +, 3, ,, i.e., 18, Pa'e +8,

3., -,, /+. *hether the Hindu astronomers $ere ac2uainted $ith the motion o# the earth or not is o# no conse2uence, since the a%%earances are the same( and i# it $ill 'ive those 'entlemen o# tender consciences any %leasure & am $illin' to admit that they ima'ined the heavens rolled round the earth, but they had observed the stars in the %ath o# the sun to move for)ard throu'h the e2uinoctial %oints, at the rate o# #i#ty3#our seconds o# a de'ree in a year, $hich carried the $hole 9odiac round in +,, years( in $hich time they also observed that the an'le o# obli2uity varied, so as to e4tend or contract the $idth o# the tro%ics , de'rees on each side, $hich rate o# motion $ould carry the tro%ics #rom the e2uator to the %oles in -, , yearsE in $hich time the Modiac $ould have made t$enty3t$o and a hal# revolutions, $hich are e1%ressed by the %arallel circles #rom the e2uator to the %oles . . or $hat amounts to the same thin', the north %ole o# the ecli%tic $ould have moved #rom the north %ole o# the earth to the e2uator . . . . 5ackey/s Ar$uments 1 MPa$e 3-0N Thus the %oles become inverted in 1, 8 , years, $hich is their )aha ?u'a, and $hich they had divided into #our une2ual %arts, in the %ro%ortions o# 1, +, 3, ,, #or the reasons mentioned above( $hich are 1 8, , +1., , 3+,, , and ,3+, . Here $e have the most %ositive %roo#s that the above numbers ori'inated in ancient astronomical o(servations, and conse2uently are not deservin' o# those e%ithets $hich have been besto$ed u%on them by the 4ssayist, echoin' the voice o# Bentley, *il#ord, Du%uis, etc. & have no$ to sho$ that the rei'n o# ?udhister #or +/, years is neither a(surd nor disgusting, but %erha%s the 4ssayist is not a$are that there $ere several ?udhisters or Hudhisters. &n volume ii., %. 131, &siatic ;esearchesE WThe 'reat ancestor o# ?udhister rei'ned +/, years at the end o# the bra9en or third a'e.X Here & must a'ain be' your attention to this %ro6ection. This is a %lane o# that machine $hich the second 'entleman thou'ht so very clumsy( it is that o# a prolong spheroid, called by the ancients an atrosco%e. Det the lon'est a1is re%resent the %oles o# the earth, makin' an an'le o# +8 de'rees $ith the hori9on( then $ill the seven divisions above the hori9on to the Corth Pole, the tem%le o# Buddha, and the seven #rom the Corth Pole to the circle o# %er%etual a%%arition re%resent the #ourteen )anvantaras, or very lon' %eriods o# time, each o# $hich, accordin' to the third volume o# &siatic ;esearches, %. +-8 or +-0, $as the rei'n o# a )anu. But 7a%t. *il#ord, in volume v. %. +,3, 'ives us the #ollo$in' in#ormationE WThe 4'y%tians had #ourteen dynasties, and the Hindus had #ourteen dynasties, the rulers o# $hich are called )enus.X . . . *ho can here mistake the #ourteen very lon' %eriods o# time #or those $hich constituted the 7ali ?u'a o# Delhi, or any other %lace in the latitude o# +8 de'rees, $here the blank s%ace #rom the #oot o# )eru to the seventh circle #rom the e2uator, constitutes the %art %assed over by the tro%ic in the ne1t a'e( $hich %ro%ortions di##er considerably #rom those in the latitude o# 3.( and because the numbers in the Hindu books di##er, )r. Bentley asserts thatE WThis sho$s $hat little de%endence is to be %ut in them.X But, on the contrary, it sho$s $ith $hat accuracy the Hindus had o(served the motions o# the heavens in di##erent latitudes. Some o# the Hindus in#orm us that Wthe earth has t)o spindles $hich are surrounded by seven tiers of heavens and hells at the distance o# one ;aNu each.X This needs but little e1%lanation $hen it is understood that the seven divisions #rom the e2uator to their 9enith are called ;ishis or ;ashas. But $hat is most to our %resent %ur%ose to kno$ is that they had 'iven names to each o# those divisions $hich the tro%ics %assed over durin' each revolution o# the Modiac. &n the latitude o# 3. de'rees $here the Pole or )eru $as nine ste%s hi'h at 7assimere, they $ere called ShastrasH in latitude +8 de'rees at Delhi, $here the Pole o# )eru $as seven ste%s hi'h, they $ere called )enus( but in +, de'rees , at 7acha, Pa'e +8-

$here the Pole or )eru $as but si1 ste%s hi'h, they $ere called Sacas. But in the ninth volume =&siatic ;esearches> ?udhister, the son o# Dherma, or .ustice, $as the #irst o# the si1 Sacas( MPa$e 3-@N the name im%lies the end, and as everythin' has t$o ends. ?udhister is as a%%licable to the #irst as to the last. "nd as the division on the north o# the circle o# %er%etual a%%arition is the #irst o# the 7ali ?u'a, su%%osin' the tro%ics to be ascendin', it $as called the division or rei'n o# ?udhister. But the division $hich immediately %recedes the circle o# %er%etual a%%arition is the last o# the third or (ra2en age, and $as there#ore called ?udhister, and his rei'n %receded the rei'n o# the other, as the tro%ic ascended to the Pole or )eru, he $as called the father o# the otherWthe 'reat ancestor o# ?udhister, $ho rei'ned t)ent$7seven thousand $ears, at the end o# the bra9en a'e.X =Vol. ii. &siatic ;esearches.> The ancient Hindus observed that the Modiac $ent #or$ard at the rate o# #i#ty3#our seconds a year, and to avoid 'reater #ractions, stated it at that, $hich $ould make a com%lete round in +,, years( and observin' the an'le o# the %oles to vary nearly , de'rees each round, stated the three numbers as such, $hich $ould have 'iven fort$7five rounds of the ,odiac to hal# a revolution o# the %oles( but #indin' that #orty3#ive rounds $ould not brin' the northern to%ic to coincide $ith the circle o# %er%etual a%%arition by thirty minutes o# a de'ree, $hich re2uired the Modiac to move one si'n and a hal# more, $hich $e all kno$ it could not do in less that 3, years, they $ere, in the case be#ore us, added to the end o# the (ra2en age( $hich len'then the rei'n o# that ?udhister to +/, years instead o# +,, , but, at another time they did not alter the re'ular order o# +,, years to the rei'n o# each o# these lon'3$inded monarchs, but rounded u% the time by allo$in' a regenc$ to continue three or #our thousand years. &n volume ii. %.13,, &siatic ;esearches, $e are told thatE WParicshit, the 'reat ne%he$ and successor o# ?udhister, is allo$ed $ithout controversy to have rei'ned in the interval bet$een the (ra2en and earthen, or 7ali "'es, and to have died at the settin'3in o# the 7ali ?u'.X Here $e #ind an interregnum at the end o# the (ra2en a'e, and (efore the settin'3in o# the 7ali ?u'E and as there can be but one bra9en or Treta ?u', i.e., the third a'e, in a )aha ?u'a, o# 1, 8 , yearsE the rei'n o# this Paricshit must have been in the second )aha ?u'a, $hen the %ole had returned to its ori'inal %osition, $hich must have taken +,1. , yearsE and this is $hat the Hindus call the Pra6anatha ?u'a. "nalo'ous to this custom is that o# some nations more modern, $ho, #ond o# even numbers, have made the common year to consist o# t$elve months o# thirty days each, and the #ive days and odd measure have been re%resented as the rei'n o# a little ser%ent bitin' his tail, and divided into #ive %arts, etc. But W?udhister be'an his rei'n immediately after the flood called Prala$a,X i.e., at the end o# the 7ali ?u' =or a'e o# heat>, $hen the tro%ic had %assed #rom the %ole to the other side o# the circle o# %er%etual a%%arition, $hich coincides $ith the northern hori9on( here the tro%ics o# summer solstice $ould be a'ain in the same %arallel o# north declination, at the commencement o# their #irst a'e, as he $as at the end o# their third age, or Treta ?u', called the bra9en a'e. 4nou'h has been said to %rove that the Hindu books o# science are not dis'ustin' absurdities, ori'inated in i'norance, vanity, and credulity( but books containin' the most %ro#ound kno$led'e o# astronomy and 'eo'ra%hy. *hat, there#ore, can induce these 'entlemen o# tender consciences to insist that ?udhister $as a real mortal man & have no 'uess( unless it be that they #ear #or the #ate o# Hared and his 'rand#ather, )ethuselahK
Pa'e +8.

The Q5ystery o. the Bu++haQ MPa$es 3-213;8N #ote &t is $ith some hesitation that & include the #ollo$in' Sections in the Secret Doctrine. To'ether $ith some most su''estive thou'ht, they contain very numerous errors o# #act, and many statements based on e1oteric $ritin's, not on esoteric kno$led'e. They $ere 'iven into my hands to %ublish, as %art o# the Third Volume o# the Secret Doctrine, and & there#ore do not #eel 6usti#ied in comin' bet$een the author and the %ublic, either by alterin' the statements, to make them consistent $ith #act, or by su%%ressin' the Sections. She says she is actin' entirely on her o$n authority, and it $ill be obvious to any instructed reader that she makes%ossibly deliberatelymany statements so con#used that they are merely blinds, and other statements%robably inadvertentlythat are nothin' more than the e1oteric misunderstandin's o# esoteric truths. The reader must here, as every$here, use his o$n 6ud'ment, but, #eelin' bound to %ublish these Sections, & cannot let them 'o to the %ublic $ithout a $arnin' that much in them is certainly erroneous. Annie Besant
Pa'e +8/
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RL% The Doctrine o. AvatFras
MPa$e 3;)N " ST:"CA4
ST8:?a le'end ratheris %ersistently current amon' the disci%les o# some 'reat HimFlayan Aurus, and even amon' laymen, to the e##ect that Aautama, the Prince o# ;a%ilavastu, has never le#t the Terrestrial re'ions, thou'h his body died and $as burnt, and its relics %reserved to this day. There is an oral tradition amon' the 7hinese Buddhists, and a $ritten statement amon' the secret books o# the Damaists o# Tibet, as $ell as a tradition amon' the ryans, that Aautama BGDDH" has t$o doctrinesE one #or the masses and His lay disci%les, the other #or His Welect,X the "rhats. His %olicy and a#ter Him that o# His "rhats $as, it a%%ears, to re#use no one admission into the ranks o# candidates #or "rhatshi%, but never to divul'e the #inal mysteries e1ce%t to those $ho had %roved themselves, durin' lon' years o# %robation, to be $orthy o# &nitiation. These once acce%ted $ere consecrated and initiated $ithout distinction o# race, caste or $ealth, as in case o# His $estern successor. &t is the "rhats $ho have set #orth and allo$ed this tradition to take root in the %eo%leVs mind, and it is the basis, also, o# the later do'ma o# Damaic reincarnation or the succession o# human Buddhas. The little that can be said here u%on the sub6ect may or may not hel% to 'uide the %sychic student in the ri'ht direction. &t bein' le#t to the o%tion and res%onsibility o# the $riter to tell the #acts as she personall$ understood them, the blame #or %ossible misconce%tions created must #all only u%on her. She has been tau'ht the doctrine, but it $as le#t to her sole intuitionas it is no$ le#t to the sa'acity o# the readerto 'rou% the mysterious and %er%le1in' #acts to'ether. The incom%lete statements herein 'iven are #ra'ments o# $hat is contained in certain secret volumes, but it is not la$#ul to divul'e the details. The esoteric version o# the mystery 'iven in the secret volumes may MPa$e 3;6N be told brie#ly. The Buddhists have al$ays stoutly denied that their BGDDH" $as, as alle'ed by the BrFhmans, an "vatFra o# Vishnu in the same sense as a man is an incarnation o# his ;armic ancestor. They deny it %artly, %erha%s, because the esoteric meanin' o# the term W)ahF VishnuX is not kno$n to them in its #ull, im%ersonal, and 'eneral meanin'. There is a mysterious Princi%le in Cature called W)ahF Vishnu,X $hich is not the Aod o# that name, but a %rinci%le $hich contains Bk6a, the seed o# "vatFrism or, in other $ords, is the %otency and cause o# such divine incarnations. "ll the *orld Saviours, the Bodhisattvas and the "vatFras, are the trees o# salvation 'ro$n out #rom the one seed, the Bi6a or W)aha Vishnu.X *hether it be called "di3Buddha =Primeval *isdom> or )ahF Vishnu, it is all the same. Gnderstood esoterically, Vishnu is both Sa'una and Cir'una =$ith and $ithout attributes>. &n the #irst as%ect, Vishnu is the ob6ect o# e1oteric $orshi% and devotion( in the second, as Cir'una, he is the culmination o# the totality o# s%iritual $isdom in the GniverseCirvanF, O" 'reat deal i# misconce%tion is raised by a con#usion o# %lanes o# bein' and misuse o# e1%ressions. @or instance, certain s%iritual states have been con#ounded $ith the CirvFna o# BGDDH". The CirvFna o# BGDDH" is totally di##erent #rom any other s%iritual state o# SamFdhi or even the hi'hest Theo%hania en6oyed by lesser "de%ts. "#ter %hysical death the kinds o# s%iritual states reached by "de%ts di##er 'reatly.P in shortand has as $orshi%%ers all %hiloso%hical minds. &n this esoteric sense the Dord BGDDH" )as an incarnation o# )ahF Vishnu. This is #rom the %hiloso%hical and %urely s%iritual stand%oint. @rom the %lane o# illusion, ho$ever, as one $ould say, or #rom the terrestrial stand%oint, those initiated *no) that He $as a direct incarnation o# one o# the %rimeval WSeven Sons o# Di'htX $ho are to be #ound in every Theo'onythe DhyFn 7hohans $hose mission it is, #rom one eternity =on> to the other, to $atch over the s%iritual $el#are o# the re'ions Pa'e +88

under their care. This has been already enunciated in Esoteric Buddhism. 8ne o# the 'reatest mysteries o# s%eculative and %hiloso%hical )ysticismand it is one o# the mysteries no$ to be disclosedis the modus operandi in the de'rees o# such hy%ostatic trans#erences. "s a matter o# course, divine as $ell as human incarnations must remain a closed book to the theolo'ian as much as to the %hysiolo'ist, unless the esoteric teachin's be acce%ted and become the reli'ion o# the $orld. This teachin' may never be #ully e1%lained to an un%re%ared %ublic( but one thin' is certain and may be said no$E that bet$een the do'ma o# a ne$ly created soul #or each ne$ birth, and the %hysiolo'ical assum%tion o# a tem%orary animal soul, there lies the vast re'ion o# 8ccult teachin' OThis re'ion is the one %ossible %oint o# conciliation bet$een the t$o diametrically o%%osed %oles o# reli'ion and science, the one $ith its barren #ields o# do'mas on #aith, the other over3runnin' $ith em%ty hy%otheses, both over'ro$n $ith the $eeds o# error. They $ill never meet. The t$o are at #eud, at an everlastin' $ar#are $ith each other, but this does not %revent them #rom unitin' a'ainst 4soteric Philoso%hy, $hich #or t$o millenniums has had to #i'ht a'ainst in#allibility in both directions, or Wmere vanity and %retenceX as "ntoninus de#ined it, and no$ #inds the materialism o# )odern Science arrayed a'ainst its truths.P $ith its lo'ical and reasonable demonstrations, the links o# $hich may all be traced in lo'ical and %hiloso%hical se2uence in nature. All AvatFras %+entical 1 MPa$e 3;3N This W)ysteryX is #ound, #or him $ho understands its ri'ht meanin', in the dialo'ue bet$een ;rishna and "r6una, in the Bhagavad 3jt, cha%ter iv. Says the "vatFraE )any births o# mine have %assed, as also o# yours, 8 "r6unaB "ll those & kno$, but you do not kno$ yours, 8 harasser o# your enemies. "lthou'h & am unborn, $ith e1haustless tmF, and am the Dord o# all that is, yet, takin' u% the domination o# my nature & am born by the %o$er o# illusion. O *hence some o# the Anostic ideasK 7erinthus tau'ht that the $orld and Hehovah havin' #allen o## #rom virtue and %rimitive di'nity the Su%reme %ermitted one o# his 'lorious ons, $hose name $as the W"nointedX =7hrist> to incarnate in the man Hesus. Basildes denied the reality o# the body o# Hesus, and callin' it an WillusionX held that it $as Simon o# 7yrene $ho su##ered on the 7ross in his stead. "ll such teachin's are echoes o# the 4astern Doctrines.P *henever, 8 son o# BhFrata, there is decline o# Dharma O the ri'ht la$P and the rise o# "dharma O the o%%osite o# DharmaP here & mani#est mysel#. @or the salvation o# the 'ood and the destruction o# $ickedness, #or the establishment o# the la$, I am (orn in every yu'a. *hoever com%rehends truly my divine birth and action, he, 8 "r6una, havin' abandoned the body does not receive re3birth( he comes to me. Thus, all the "vatFras are one and the sameE the Sons o# their W@ather,X in a direct descent and line, the W@ather,X or one o# the seven @lames becomin', #or the time bein', the Son, and these t$o bein' onein 4ternity. *hat is the @atherK &s it the absolute 7ause o# allKthe #athomless 4ternalK Co( most decidedly. &t is ;FranFtma, the W7ausal SoulX $hich, in its 'eneral sense, is called by the Hindus shvara, the Dord, and by 7hristians. WAod,X the 8ne and 8nly. @rom the stand%oint o# unity it is so( but then the Pa'e +80

lo$est o# the 4lementals could e2ually be vie$ed in such case as the W8ne and 8nly.X 4ach human bein' has, moreover, his o$n divine S%irit or %ersonal Aod. That divine 4ntity or @lame #rom $hich Buddhi emanates stands in the same relation to man, thou'h on a lo$er %lane, MPa$e 3;4N as the DhyFni3Buddha to his human Buddha. Hence monotheism and %olytheism are not irreconcilable( they e1ist in Cature. Truly, W#or the salvation o# the 'ood and the destruction o# $ickedness,X the %ersonalities kno$n as Aautama, Shankara, Hesus and a #e$ others $ere born each in his a'e as declaredW& am born in every ?u'aXand they $ere all born throu'h the same Po$er. There is a 'reat mystery in such incarnations and they are outside and beyond the cycle o# 'eneral re3 births. :ebirths may be divided into three classesE the divine incarnations called "vatFras( those o# "de%ts $ho 'ive u% Cirvana #or the sake o# hel%in' on humanitythe CirmFnakFyas( and the natural succession o# rebirths #or allthe common la$. The "vatFra is an a%%earance, one $hich may be termed a s%ecial illusion $ithin the natural illusion that rei'ns on the %lanes under the s$ay o# that %o$er, )FyF( the "de%t is re3born consciously at his $ill and %leasure( O " 'enuine initiated "de%t $ill retain his "de%tshi%, thou'h there may be #or our $orld o# illusion numberless incarnations o# him. The %ro%ellin' %o$er that lies at the root o# a series o# such incarnations is not ;arma, as ordinarily understood, but a still more inscrutable %o$er. Durin' the %eriod o# his lives the "de%t does not lose his "de%tshi%, thou'h he cannot rise in it to a hi'her de'ree.P the units o# the common herd unconsciously #ollo$ the 'reat la$ o# dual evolution. *hat is an "vatFraK #or the term be#ore bein' used ou'ht to be $ell understood. &t is a descent o# the mani#ested Deity$hether under the s%eci#ic name o# Shiva, Vishnu, or di3Buddhainto an illusive #orm o# individuality, an a%%earance $hich to men on this illusive %lane is ob6ective, but it is not so in sober #act. That illusive #orm havin' neither %ast nor #uture, because it has neither %revious incarnation nor $ill have subse2uent rebirths, had nau'ht to do $ith ;arma, $hich has there#ore no hold on it. Aautama BGDDH" $as born an "vatFra in one sense. But this, in vie$ o# unavoidable ob6ections on do'matic 'rounds, necessitates e1%lanation. There is a 'reat di##erence bet$een an "vatFra and a HkvanmuktaE one, as already stated, is an illusive a%%earance, ;armaless, and havin' never be#ore incarnated( and the other, the Hkvanmukta, is one $ho obtains CirvFna by his individual merits. To this e1%ression a'ain an uncom%romisin', %hiloso%hical VedFntin $ould ob6ect. He mi'ht say that as the condition o# the "vatFra and the Hivanmukta are one and the same state, no amount o# %ersonal merit, in ho$soever many incarnations, can lead its %ossessor to CirvFna. CirvFna, he $ould say, is actionless( ho$ can, then, any action lead to itK Voluntary %ncarnation 1 MPa$e 3;-N &t is neither a result nor a cause, but an ever3%resent, eternal Is, as CF'asena de#ined it. Hence it can have no relation to, or concern $ith, action, merit, or demerit, since these are sub6ect to ;arma. "ll this is very true, but still to our mind there is an im%ortant di##erence bet$een the t$o. "n "vatFtara is ( a Hkvanmukta (ecomes one. &# the state o# the t$o is identical, not so are the causes $hich lead to it. "n "vatFra is a descent o# a Aod into an illusive #orm( a Hkvanmukta, $ho may have %assed throu'h numberless incarnations and may have accumulated merit in them, certainly does not become a CirvFni because o# that merit, but only because o# the ;arma 'enerated by it, $hich leads and 'uides him in the direction o# the Auru $ho $ill initiate him into the mystery o# CirvFna and $ho alone can hel% him to reach this abode. Pa'e +0

The ShFstras say that #rom our $orks alone $e obtain )oksha, and i# $e take no %ains there $ill be no 'ain and $e shall be neither assisted nor bene#ited by Deity Othe )ahF3AuruP. There#ore it is maintained that Aautama, thou'h an "vatFra in one sense, is a true human Hkvanmukta, o$in' his %osition to %ersonal merit, and thus more than an "vatFra. &t $as %ersonal merit that enabled him to achieve CirvFna. 8n the voluntary and conscious incarnations o# "de%ts there are t$o ty%esthose o# CirmFnakFyas, and those undertaken by the %robationary chelFs $ho are on their trial. The 'reatest, as the most %u99lin' mystery o# the #irst ty%e lies in the #act, that such re3birth in a human body o# the %ersonal 4'o o# some %articular "de%t$hen it has been d$ellin' in the )FyFvi or the ;Fma :i%a, and remainin' in the ;Fma Dokamay ha%%en even $hen his WHi'her Princi%lesX are in the state o# CirvFna. O @rom the so3called BrahmF Dokathe seventh and hi'her $orld, beyond $hich all is ari%a, #ormless, %urely s%iritualto the lo$est $orld and insect, or even to an ob6ect such as a lea#, there is %er%etual revolution o# the condition o# e1istence, evolution and re3birth. Some human bein's attain states or s%heres #rom $hich there is only a return in a ne$ ;al%a =a day o# BrahmF>E there are other states or s%heres #rom $hich there is only return a#ter 1 years o# BrahmF =)ahF ;al%a, a %eriod coverin' 311, , . . . years>. CirvFna, it is said, is a state #rom $hich there is no return. ?et it is maintained that there may be, as e1ce%tional cases, re3incarnation #rom that stateE only such incarnations are illusion, like everythin' else on this %lane, as $ill be sho$n.P Det it be understood that the above e1%ressions are used #or %o%ular %ur%oses, and there#ore that $hat is $ritten does not deal $ith this dee% and mysterious 2uestion #rom the highest %lane, that o# absolute s%irituality, nor a'ain #rom the hi'hest %hiloso%hical %oint o# vie$, com%rehensible but to the very #e$. &t must not be su%%osed that anythin' can 'o MPa$e 3;;N into CirvFna $hich is not eternally there( but human intellect in conceivin' the "bsolute must %ut &t as the hi'hest term in an inde#inite series. &# this be borne in mind a 'reat deal o# misconce%tion $ill be avoided. The content o# this s%iritual evolution is the material on various %lanes $ith $hich the CirvFnk $as in contact %rior to his attainment o# CirvFna. The %lane on $hich this is true, bein' in the series o# illusive %lanes, is undoubtedly the hi'hest. Those $ho search #or that must 'o to the ri'ht source o# study, the teachin's o# the Upanishads, and must 'o in the ri'ht s%irit. Here $e attem%t only to indicate the direction in $hich the search is to be made, and in sho$in' a #e$ o# the mysterious 8ccult %ossibilities $e do not brin' our readers actually to the 'oal. The ultimate truth can be communicated only #rom Auru to initiated %u%il. Havin' said so much, the statement still $ill and must a%%ear incom%rehensible, i# not absurd, to many. @irstly, to all those $ho are un#amiliar $ith the doctrine o# the mani#old nature and various as%ects o# the human )onad( and secondly to those $ho vie$ the se%tenary division o# the human entity #rom a too materialistic stand%oint. ?et the intuitional 8ccultist, $ho has studied thorou'hly the mysteries o# CirvFna $ho kno$s it to be identical $ith Parabrahman, and hence unchan'eable eternal and no Thin' but the "bsolute "ll$ill sei9e the %ossibility o# the #act. They kno$ that $hile a DharmakFyaa CirvFni W$ithout remains,X as our 8rientalists have translated it, bein' absorbed into that Cothin'ness, $hich is the one real, because "bsolute, 7onsciousnesscannot be said to return to incarnation on 4arth, the CirvFnk bein' no lon'er a he, a she, or even an it, the CirmFnakFyaor he $ho has obtained CirvFna W$ith remains,X i.e., $ho is clothed in a subtle body, $hich makes him im%ervious to all out$ard im%ressions and to every mental #eelin', and in $hom the notion o# his 4'o has not entirely ceasedcan do so. "'ain, every 4astern 8ccultist is a$are o# the #act that there are t$o kinds o# CirmFnakFyasthe natural, and the assumed( that the #ormer is the name or e%ithet 'iven to the condition o# a hi'h ascetic, or Pa'e +01

&nitiate, $ho has reached a sta'e o# bliss second only to CirvFna( $hile the latter means the sel#3sacri#ice o# one $ho voluntary 'ives u% the absolute CirvFna, in order to hel% humanity and be still doin' it 'ood, or, in other $ords, to save his #ello$3creatures by 'uidin' them. &t may be ob6ected that the DharmakFya, bein' a CirvFnk or Hkvanmukta, can have no WremainsX le#t behind him a#ter death, #or havin' attained that state #rom $hich no #urther incarnations are %ossible, there is no need #or him o# a subtle body, or o# the individual 4'o that reincarnates #rom one birth to another, and that there#ore the latter disa%%ears o# lo'ical necessity( to this it is ans$eredE it is so #or all e1oteric %ur%oses and a 'eneral la$. "ar+inal De "usa 1 MPa$e 3;0N But the case $ith $hich $e are dealin' is an e1ce%tional one, and its reali9ation lies $ithin the 8ccult %o$ers o# the hi'h &nitiate, $ho, be#ore enterin' into the state o# CirvFna can cause his WremainsX =sometimes, thou'h not very $ell, called his )FyFvi :i%a>, to remain behind, OThis #act o# the disa%%earance o# the vehicle o# 4'otism in the #ully develo%ed ?o'i, $ho is su%%osed to have reached CirvFna on earth, years be#ore his cor%oreal death, has led to the la$ in )anu, sanctioned by millenniums o# BrFhmanical authority, that such a ParamFtmF should be held as absolutely blameless and #ree #rom sin or res%onsibility, do $hatever he may =see last cha%ter o# the La)s of 'anu>. &ndeed, caste itsel#that most des%otic, uncom%romisin' and autocratic tyrant in &ndiacan be broken $ith im%unity by the ?o'i, $ho is above caste. This $ill 'ive the key to our statements.P $hether he is to become a CirvFnk, or to #ind himsel# in a lo$er state o# bliss. Ce1t, there are casesrare, yet more #re2uent than one $ould be dis%osed to e1%ect$hich are the voluntary and conscious reincarnations o# "de%ts OThe $ord W"de%tX is very loosely used by H.P.B, $ho o#ten seems to have im%lied by it no more than the %ossession o# s%ecial kno$led'e o# some kind. Here it seems to mean #irst as uninitiated disci%le and then an initiated one.4ds.P on their trial. 4very man has an &nner, a WHi'her Sel#,X and also an "stral Body. But #e$ are those $ho, outside the hi'her de'rees o# "de%tshi%, can 'uide the latter, or any o# the %rinci%les that animate it, $hen once death has closed their short terrestrial li#e. ?et such 'uidance, or their trans#erence #rom the dead to a livin' body, is not only %ossible, but is o# #re2uent occurrence, accordin' to 8ccult and ;abalistic teachin's. The de'rees o# such %o$er o# course vary 'reatly. To mention but threeE the lo$est o# these de'rees $ould allo$ an "de%t, $ho has been 'reatly trammelled durin' li#e in his study and in the use o# his %o$ers, to choose a#ter death another body in $hich he could 'o on $ith his interru%ted studies, thou'h ordinarily he $ould lose in it every remembrance o# his %revious incarnation. The ne1t de'ree %ermits him, in addition to this, to trans#er the memory o# his %ast li#e to his ne$ body( $hile the hi'hest has hardly any limits in the e1ercise o# that $onder#ul #aculty. "s an instance o# an "de%t $ho en6oyed the #irst mentioned %o$er some medival ;abalists cite a $ell3 kno$n %ersona'e o# the #i#teenth century7ardinal de 7usa( ;arma, due to his $onder#ul devotion to MPa$e 3;@N 4soteric study and the >a(alah, led the su##erin' "de%t to seek intellectual recu%eration and rest #rom ecclesiastical tyranny in the body o# 7o%ernicus. Si non e vero e (en trovato( and the %erusal o# the lives o# the t$o men mi'ht easily lead a believer in such %o$ers to a ready acce%tance o# the alle'ed #act. The reader havin' at his command the means to do so is asked to turn to the #ormidable #olio in Datin o# the #i#teenth century, called De Docta Ignorantia, $ritten by the 7ardinal de 7usa, in $hich all the theories and hy%othesesall the ideaso# 7o%ernicus are #ound as the key3notes to the discoveries o# the 'reat astronomer. O"bout #i#ty years be#ore the birth o# 7o%ernicus, De 7usa $rote as #ollo$sE WThou'h the $orld may not be absolutely #inite, no one can re%resent it to himsel# as #inite, since human reason is inca%able o# assi'nin' to it any term . . . @or in the same $ay that our earth cannot be in the centre o# the Gniverse, as thou'ht, no more could the s%here o# the #i1ed stars be in it. . . . Thus this Pa'e +0+

$orld is like a vast machine, havin' its centre ODeityP every$here, and its circum#erence no$here O machina mundi, "uasi ha(ens u(i"ue centrum, et nulli(i circumferentiumP. . . . Hence the earth not bein' in the centre, cannot there#ore be motionless . . . and thou'h it is #ar smaller than the sun, one must not conclude #or all that, that she is $orse Oviliormore vileP. . . . 8ne cannot see $hether its inhabitants are su%erior to those $ho d$ell nearer to the sun, or in other stars, as sidereal s%ace cannot be de%rived o# inhabitants. . . . The earth, very likely OfortasseP one o# the smallest 'lobes, is nevertheless the cradle o# intelli'ent bein's, most noble and %er#ect.X 8ne cannot #ail to a'ree $ith the bio'ra%her o# 7ardinal de 7usa, $ho, havin' no sus%icion o# the 8ccult truth, and the reason o# such erudition in a $riter o# the #ourteenth and #i#teenth centuries, sim%ly marvels at such a miraculous #orekno$led'e, and attributes it to Aod, sayin' o# him that he $as a man incom%arable in every kind o# %hiloso%hy, by $hom many a theolo'ical mystery inaccessible to the human mind =B>, veiled and ne'lected #or centuries =velata et neglectaI $ere once more brou'ht to li'ht. WPascal mi'ht have read De 7usaVs $orksE but $hence could the 7ardinal have borro$ed his ideasK asks )oreri. 4vidently #rom Hermes and the $orks o# Pytha'oras, even i# the mystery o# his incarnation and re3incarnation be dismissed.P *ho $as this e1traordinary learned 7ardinalK The son o# a %oor boatman, o$in' all his career, his 7ardinalVs hat, and the reverential a$e rather than #riendshi% o# the Po%es 4u'enius &V., Cicholas V., and Pius &&., to the e1traordinary learnin' $hich seemed innate in him, since he had studied no$here till com%aratively late in li#e. De 7usa died in 1,/3( moreover, his best $orks $ere $ritten be#ore he $as #orced to enter ordersto esca%e %ersecution. Cor did the "de%t esca%e it. &n the voluminous $ork o# the 7ardinal above32uoted is #ound a very su''estive sentence, the authorshi% o# $hich has been variously attributed to Pascal, to 7usa himsel#, and to the ,ohar, and $hich belon's by ri'ht to the Books o# HermesE The $orld is an in#inite s%here, $hose centre is every$here and $hose circum#erence is no$here. This is chan'ed by some intoE WThe centre bein' no$here, and the circum#erence every$here,X a rather heretical idea #or a 7ardinal, thou'h %er#ectly orthodo1 #rom a ;abalistic stand%oint. The Seven &ays 1 MPa$e 3;2N The theory o# rebirth must be set #orth by 8ccultists, and then a%%lied to s%ecial cases. The ri'ht com%rehension o# this %sychic #act is based u%on a correct vie$ o# that 'rou% o# celestial Bein's $ho are universally called the seven Primeval Aods or "n'elsour DhyFn 7hohans the WSeven Primeval :aysX or Po$ers, ado%ted later on by the 7hristian :eli'ion as the WSeven "n'els o# the Presence.X "ri%a, #ormless, at the u%%er run' o# the ladder o# Bein', materiali9in' more and more as they descend in the scale o# ob6ectivity and #orm, endin' in the 'rossest and most im%er#ect o# the Hierachy, man it is the #ormer %urely s%iritual 'rou% that is %ointed out to us, in our 8ccult teachin', as the nursery and #ountain3head o# human bein's. Therein 'erminates that consciousness $hich is the earliest mani#estation #rom causal 7onsciousnessthe "l%ha and 8me'a o# divine bein' and li#e #or ever. "nd as it %roceeds do$n$ard throu'h every %hase o# e1istence descendin' throu'h man, throu'h animal and %lant, it ends its descent only in the mineral. &t is re%resented by the double trian'lethe most mysterious and the most su''estive o# all mystic si'ns, #or it is a double 'ly%h, embracin' s%iritual and %hysical consciousness and li#e, the #ormer trian'le runnin' u%$ards, and the lo$er do$n$ards, both interlaced, and sho$in' the various %lanes o# the t$ice3seven modes o# consciousness, the #ourteen s%heres o# e1istence, the Dokas o# the BrFhmans. The reader may no$ be able to obtain a clearer com%rehension o# the $hole thin'. He $ill also see $hat Pa'e +03

is meant by the W*atchers,X there bein' one %laced as the Auardian or :e'ent over each o# the seven divisions or re'ions o# the earth, accordin' to old traditions, as there is one to $atch over and 'uide every one o# the #ourteen $orlds or Dokas. OThis is the secret meanin' o# the statements about the Hierarchy o# Pra6F%atis or :ishis. @irst seven are mentioned, then ten, then t$enty3one, and so on. They are WAodsX and creators o# menmany o# them the WDords o# Bein'sXE they are the W)ind3born SonsX o# BrahmF, and then they become mortal heroes, and are o#ten sho$n as o# a very sin#ul character. The 8ccult meanin' o# the Biblical Patriarchs, their 'enealo'y, and their descendants dividin' amon' themselves the earth, is the same. "'ain, HacobVs dream has the same si'ni#icance.P But it is not $ith any o# these that $e are at %resent concerned, but $ith the WSeven Breaths,X so3called, that #urnish man $ith his immortal )onad in his cyclic %il'rima'e. The 7ommentary on the Boo* of D2$an saysE Descending on his region first as Lord of 3lor$, the 6lame \or BreathI, having called into conscious (eing the highest of the Emanations of that special region, ascends from it again to Its primeval seat, )hence It )atches MPa$e 308N over and guides Its countless Beams \'onadsI. It chooses as Its &vatras onl$ those )ho had the Seven +irtues in them OHe Wo# the Seven VirtuesX is one $ho, $ithout the bene#it o# &nitiation, becomes as %ure as any "de%t by the sim%le e1ertion o# his o$n merit. Bein' so holy, his body at his ne1t incarnation becomes the "vatFra o# his W*atcherX or Auardian "n'el, as the 7hristian $ould %ut it.P in their previous incarnation. &s for the rest, It overshado)s each )ith one of Its countless (eams. . . . Bet even the W(eam@ is a part of the Lord of Lords. OThe title o# the hi'hest DhyFn 7hohans.P The se%tenary %rinci%le in man$ho can be re'arded as dual only as concerns %sychic mani#estation on this 'ross earthly %lane$as kno$n to all anti2uity, and may be #ound in every ancient Scri%ture. The 4'y%tians kne$ and tau'ht it, and their division o# %rinci%les is in every %oint a counter%art o# the ryan Secret Teachin'. &t is thus 'iven in Isis Unveiled E &n the 4'y%tian notions, as in those o# all other #aiths #ounded on %hiloso%hy, man $as not merely . . . a union o# soul and bodyE he $as a trinity $hen S%irit $as added to it. Besides, that doctrine made him consist o# ;ha =body>, ;haba =astral #orm or shado$>, ;a =animal soul or li#e3%rinci%le,> Ba =the hi'her soul>, and "kh =terrestrial intelli'ence>. They had also a si1th %rinci%le, named Sah =or mummy>, but the #unctions o# this one commenced a#ter the death o# the body. O0p. cit., ii. 3./P The seventh %rinci%le bein' o# course the hi'hest, uncreated S%irit $as 'enerically called 8siris, there#ore every deceased %erson became 8siri#iedor an 8sirisa#ter death. But in addition to reiteratin' the old ever3%resent #act o# reincarnation and ;armanot as tau'ht by the S%iritists, but as by the most "ncient Science in the $orld8ccultists must teach cyclic and evolutionary reincarnationE that kind o# re3birth, mysterious and still incom%rehensible to many $ho are i'norant o# the $orldVs history, $hich $as cautiously mentioned in Isis Unveiled. " 'eneral re3birth #or every individual $ith interlude o# ;Fma Doka and Devachan, and a cyclic concious reincarnation $ith a 'rand and divine ob6ect #or the #e$. Those 'reat characters $ho to$er like 'iants in the history o# mankind like SiddFrtha BGDDH" and Hesus in the realm o# the s%iritual, and "le1ander the )acedonian and Ca%olean the Areat in the realm o# %hysical con2uests are but the re#lected ima'es o# human ty%es $hich had e1istednot Pa'e +0,

ten thousand years be#ore, as cautiously %ut #or$ard in Isis Unveiled, but #or millions o# consecutive years #rom the be'innin' o# the )anvantara. S,ecial "ases 1 MPa$e 30)N @or$ith the e1ce%tion o# real "vatFras, as above e1%lainedthey are the same unbroken :ays =)onads>, each res%ectively o# its o$n s%ecial Parent3@lamecalled Devas, DhyFn 7hohans, or DhyFni3Buddhas, or a'ain, Planetary "n'els, etc.shinin' in onic eternity as their %rototy%es. &t is in their ima'e that some men are born, and $hen some s%eci#ic humanitarian ob6ect is in vie$, the latter are hy%ostatically animated by their divine %rototy%es re%roduced a'ain and a'ain by the mysterious Po$ers that control and 'uide the destinies o# our $orld. Co more could be said at the time $hen Isis Unveiled $as $ritten( hence the statement $as limited to the sin'le remark that There is no %rominent character in all the annals o# sacred or %ro#ane history $hose %rototy%e $e cannot #ind in the hal# #ictitious and hal# real traditions o# by'one reli'ions and mytholo'ies. "s the star, 'limmerin' at an immeasurable distance above our heads, in the boundless immensity o# the sky, re#lects itsel# in the smooth $aters o# a lake, so does the ima'ery o# men o# the antediluvian a'es re#lect itsel# in the %eriods $e can embrace in a historical retros%ect. But no$ that so many %ublications have been brou'ht out, statin' much o# the doctrine, and several o# them 'ivin' many an erroneous vie$, this va'ue allusion may be am%li#ied and e1%lained. Cot only does this statement a%%ly to %rominent characters in history in 'eneral, but also to men o# 'enius, to every remarkable man o# the a'e, $ho soars beyond the common herd $ith some abnormally develo%ed s%ecial ca%acity in him, leadin' to the %ro'ress and 'ood o# mankind. 4ach is a reincarnation o# an individuality that has 'one be#ore him $ith ca%acities in the same line, brin'in' thus as a do$ry to his ne$ #orm that stron' and easily re3a$akened ca%acity or 2uality $hich had been #ully develo%ed in him in his %recedin' birth. Very o#ten they are ordinary mortals, the 4'os o# natural men in the course o# their cyclic develo%ment. But it is $ith Ws%ecial casesX that $e are no$ concerned. Det us su%%ose that a %erson durin' his cycle o# incarnations is thus selected #or s%ecial %ur%osesthe vessel bein' su##iciently cleanby his %ersonal Aod, the @ountain3head =on the %lane o# the mani#ested> o# his )onad, $ho thus becomes his in3d$eller. That Aod, his o$n %rototy%e or W@ather in Heaven,X is, in one sense, not only the ima'e in $hich he, the s%iritual man, is made, but in the case $e are considerin', it is that s%iritual, individual 4'o himsel#. This is a case o# %ermanent, li#e3lon' Theo%hania. Det us bear in mind that this is neither "vatFrism, as it is understood in BrFhmanical Philoso%hy, nor is the MPa$e 306N man thus selected a Hkvanmukta or CirvFnk, but that it is a $holly e1ce%tional case in the realm o# )ysticism. The man may or may not have been an "de%t in his %revious lives( he is so #ar, and sim%ly, an e1tremely %ure and s%iritual individualor one $ho $as all that in his %recedin' birth, i# the vessel thus selected is that o# a ne$ly3born in#ant. &n this case, a#ter the %hysical translation o# such a saint or Bodhisattva, his astral %rinci%les cannot be sub6ected to a natural dissolution like those o# any common mortal. They remain in our s%here and $ithin human attraction and reach( and thus it is that not only a Buddha, a ShankarFchFrya, or a Hesus can be said to animate several %ersons at one and the same time, but even the %rinci%les o# a hi'h "de%t may be animatin' the out$ard tabernacles o# common mortals.
Pa'e +0-

" certain :ay =%rinci%le> #rom Sanat ;umFra s%irituali9ed =animated> Pradvumna, the son o# ;rishna durin' the 'reat )ahFbhFrata %eriod, $hile at the same time, he, Sanat ;umFra, 'ave s%iritual instruction to ;in' DhritarFshtra. )oreover, it is to be remembered that Sanat ;umFra is Wan eternal youth o# si1teen,X d$ellin' in Hana Doka, his o$n s%here or s%iritual state. 4ven in ordinary mediumistic li#e, so3called, it is %retty $ell ascertained that $hile the body is actin' even thou'h only mechanicallyor restin' in one %lace, its astral double may be a%%earin' and actin' inde%endently in another, and very o#ten distant %lace. This is 2uite a common occurrence in mystic li#e and history, and i# this be so $ith ecstatics, Seers and )ystics o# every descri%tion, $hy cannot the same thin' ha%%en on a hi'her and more s%iritually develo%ed %lane o# e1istenceK "dmit the %ossibility on the lo$er %sychic %lane, then $hy not on a hi'her %laneK &n the cases o# Hi'her "de%tshi%, $hen the body is entirely at the command o# the &nner )an, $hen the S%iritual 4'o is com%letely renited $ith its seventh %rinci%le even durin' the li#e3time o# the %ersonality, and the "stral )an or %ersonal 4'o has become so %uri#ied that he has 'radually assimilated all the 2ualities and attributes o# the middle nature =Buddhi and )anas in their terrestrial as%ect> that %ersonal 4'o substitutes itsel#, so to say, #or the s%iritual Hi'her Sel#, and is thence#orth ca%able o# livin' an inde%endent li#e on earth( $hen cor%oreal death takes %lace the #ollo$in' mysterious event o#ten ha%%ens. "s a DharmakFya, a CirvFni W$ithout remainsX entirely #ree #rom terrestrial admi1ture, the S%iritual 4'o cannot return to reincarnate on earth. But in such cases, it is a##irmed, the %ersonal 4'o o# even a DharmakFya can remain in our s%here as a $hole, and return to incarnation on earth i# need be. The Hi$her Astral 1 MPa$e 303N @or no$ it can no lon'er be sub6ect, like the astral remains o# any ordinary man, to 'radual dissolution in the ;Fma Doka =the lim(us or %ur'atory o# the :oman 7atholic, and the WSummer3landX o# the S%iritualist>( it cannot die a second death, as such disinte'ration is called by Proclus. OW"#ter death, the soul continueth in the aerial =astral> body, till it is entirely %uri#ied #rom all an'ry, sensual %assionE then doth it %ut o## by a second death I$hen arisin' to DevachanP the aerial body as it did the earthly one. *here#ore the ancients say that there is a celestial body al$ays 6oined $ith the soul, $hich is immortal, luminous and star3like.X &t becomes natural then, that the Waerial bodyX o# an "de%t should have no such second dyin', since it has been cleansed o# all its natural im%urity be#ore its se%aration #rom the %hysical body. The hi'h &nitiate is a WSon o# the :esurrection,X Wbein' e2ual unto the an'els,X and cannot die any more =see Lu*e , 11. 3.>. &t has become too holy and %ure, no lon'er by re#lected but its o$n natural li'ht and s%irituality, either to slee% in the unconscious slumber o# a lo$er CirvFnic state, or to be dissolved like any ordinary astral shell and disa%%ear in its entirety. But in that condition kno$n as the CirmFnakFya Othe CirvFnk W$ith remains,XP he can still hel% humanity. WDet me su##er and bear the sins o# all Obe reincarnated unto ne$ miseryP but let the $orld be savedBX $as said by Aautama BGDDH"E an e1clamation the real meanin' o# $hich is little understood no$ by his #ollo$ers. W&# & $ill that he tarry till & come, $hat is that to theeKX OSt. .ohn, 11i. +1.P asks the astral Hesus o# Peter. WTill & comeX means Wtill & am reincarnated a'ainX in a %hysical body. ?et the 7hrist o# the old cruci#ied body could truly sayE W& am $ith my @ather and one $ith Him,X $hich did not %revent the astral #rom takin' a #orm a'ain nor Hohn #rom tarryin' indeed till his )aster had come( nor hinder Hohn #rom #ailin' to reco'ni9e him $hen he did come, or #rom then o%%osin' him. But in the 7hurch that remark 'enerated the absurd idea o# the millennium or chiliasm, in its %hysical sense.
Pa'e +0.

Since then the W)an o# Sorro$sX has returned %erchance more than once, unkno$n to, and undiscovered by, his blind #ollo$ers. Since then also, this 'rand WSon o# AodX has been incessantly and most cruelly cruci#ied daily and hourly by the 7hurches #ounded in his name. But the "%ostles, only hal#3initiated, #ailed to tarry #or their )aster, and not reco'ni9in' him, s%urned him every time he returned. OSee the e1tract made in the Theosophist #rom a 'lorious novel by Dostoievskya #ra'ment entitled WThe Areat &n2uisitor.X &t is a #iction, naturally, still a sublime #iction o# 7hrist returnin' in S%ain durin' the %almy days o# the &n2uisition, and bein' im%risoned and %ut to death by the &n2uisitor, $ho #ears lest 7hrist should ruin the $ork o# Hesuit hands.P
Pa'e +0/
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RL%% The Seven Princi,les
TH4 W)ystery o# BuddhaX is that o# several other "de%ts%erha%s o# many. The $hole trouble is to understand correctly that other mysteryE that o# the real #act, so abstruse and transcendental at #irst si'ht, about the WSeven Princi%lesX in man, the re#lections in man o# the seven %o$ers in Cature, %hysically, and o# the seven Hierarchies o# Bein' intellectually and s%iritually. *hether a manmaterial, ethereal, and s%iritualis #or the clearer com%rehension o# his =broadly s%eakin'> tri%le nature, divided into 'rou%s accordin' to one or another system, the #oundation and the a%e1 o# that division $ill be al$ays the same. There bein' only three G%Fdhis =basics> in man, any number o# ;oshas =sheaths> and their as%ects may be built on these $ithout destroyin' the harmony o# the $hole. Thus, $hile the 4soteric System acce%ts the se%tenary division, the VedFntic classi#ication 'ives #ive ;oshas, and the TFraka :F6a ?o'a sim%li#ies them into #ourthe three G%Fdhis synthesi9ed by the hi'hest %rinci%le. tmF.
MPa$e 304N
THE SEPTE#A&( D%V%S% # %# D%!!E&E#T %#D%A# S(STE5S Esoteric Bu++hism ) SthUla Sharira 6 PrFna MLi.eN The Vehicle o. PrFna 3 MThe Astral Bo+y, or Lin$a ShariraN 4 *Fma &U,a MaN Volitions an+ .eelin$s, - 5in+ etc. MbN ViAnF$am ; S,iritual Soul MBu++hiN 0 AtmF Ve+Fnta Annamayakosha M*osha is QsheathQ literally, the sheath o. every ,rinci,leN PrFnamayakosha TFraka &FAa (o$a
SthUlo,F+hi MSthUla1 u,F+hi, or basis o. the ,rinci,leN
5Fnomayakosha ViAnFmayakosha Anan+amayakosha AtmF
SUkshmo,F+hi *Frano,F+hi AtmF
That $hich has 6ust been stated $ill, o# course, su''est the 2uestionE WHo$ can a s%iritual =or semi3 s%iritual> %ersonality lead a tri%le or even a dual li#e, shi#tin' res%ective LHi'her SelvesV ad li(itum, and be still the one eternal )onad in the in#inity o# a )anvantaraKX The ans$er to this is easy #or the true 8ccultist, $hile #or the uninitiated %ro#ane it must a%%ear absurd. The WSeven Princi%lesX are, o# course, the mani#estation o# one indivisible S%irit, but only at the end o# the )anvantara, and $hen they come to be re3united on the %lane o# the 8ne :eality does the unity a%%ear( durin' the WPil'rimVsX 6ourney the re#lections o# that indivisible 8ne @lame, the as%ects o# the one eternal S%irit, have each the %o$er o# action on one o# the mani#ested %lanes o# e1istencethe 'radual di##erentiations #rom the one unmani#ested %laneon that %lane namely to $hich it %ro%erly belon's. The Puri.ie+ Sel. 1 MPa$e 30-N 8ur earth a##ordin' every )FyFvic condition, it #ollo$s that the %uri#ied 4'otistical Princi%le, the astral and %ersonal Sel# o# an "de%t, thou'h #ormin' in reality one inte'ral $hole $ith its Hi'hest Sel# =tmF and Buddhi> may, nevertheless, #or %ur%oses o# universal mercy and Pa'e +08

benevolence, so se%arate itsel# #rom its divine )onad as to lead on this %lane o# illusion and tem%orary bein' a distinct inde%endent conscious li#e o# its o$n under a borro$ed illusive sha%e, thus servin' at once and the same time a double %ur%oseE the e1haustion o# its o$n individual ;arma, and the savin' o# millions o# human bein's less #avoured than itsel# #rom the e##ects o# mental blindness. &# askedE W*hen the chan'e described as the %assa'e o# a Buddha or a Hkvanmukta into CirvFna takes %lace, $here does the ori'inal consciousness $hich animated the body continue to residein the CirvFnk or in the subse2uent reincarnations o# the latterVs LremainsV =the CirmFnakFya>KX the ans$er is that imprisoned consciousness may be a Wcertain kno$led'e #rom observation and e1%erience,X as Aibbon %uts it, but disem(odied consciousness is not an e##ect, but a cause. &t is a %art o# the $hole, or rather a :ay on the 'raduated scale o# its mani#ested activity, o# the one all3%ervadin', limitless @lame, the re#lections o# $hich alone can di##erentiate( and, as such, consciousness is ubi2uitous, and can be neither locali9ed nor centered on or in any %articular sub6ect, nor can it be limited. &ts e##ects alone %ertain to the re'ion o# matter, #or thou'ht is an ener'y that a##ects matter in various $ays, but consciousness per se, as understood and e1%lained by 8ccult %hiloso%hy, is the hi'hest 2uality o# the sentient s%iritual %rinci%le in us, the Divide Soul =or Buddhi> and our Hi'her 4'o, and does not belon' to the %lane o# materiality. "#ter the death o# the %hysical man, i# he be an &nitiate, it becomes trans#ormed #rom a human 2uality into the inde%endent %rinci%le itsel#( the conscious 4'o becomin' 7onsciousness per se $ithout any 4'o, in the sense that the latter can no lon'er be limited or conditioned by the senses, or even by s%ace or time. There#ore it is ca%able, $ithout se%aratin' itsel# #rom or abandonin' its %ossessor, Buddhi, o# re#lectin' itsel# at the same time in its astral man that $as $ithout bein' under any necessity #or locali9in' itsel#. This is sho$n at a #ar lo$er sta'e in our dreams. @or i# consciousness can dis%lay activity durin' our visions, and $hile the body and its material brain are #ast aslee%and i# even durin' those visions it is all but ubi2uitousho$ much 'reater must be its %o$er $hen entirely #ree #rom, and havin' no more connection $ith our %hysical brain.
Pa'e +00
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RL%%% The 5ystery o. Bu++ha
C8* the mystery o# Buddha lies in thisE Aautama, an incarnation o# %ure *isdom, had yet to learn in His human body and to be initiated into the $orldVs secrets like any other mortal, until the day $hen He emer'ed #rom His secret recess in the HimFlayas and %reached #or the #irst time in the 'rove o# Benares. The same $ith HesusE #rom the a'e o# t$elve to thirty years, $hen He $as #ound %reachin' the sermon on the )ount, nothin' is %ositively said or kno$n o# Him. Aautama had s$orn inviolable secrecy as to the 4soteric Doctrines im%arted to Him. &n His immense %ity #or the i'noranceand as its conse2uence the su##erin'so# mankind, desirous thou'h He $as to kee% inviolate His sacred vo$s, He #ailed to kee% $ithin the %rescribed limits. *hile constructin' His 4soteric Philoso%hy =the W4ye3DoctrineX> on the #oundations o# eternal Truth, He #ailed to conceal certain do'mas, and tres%assin' beyond the la$#ul lines, caused those do'mas to be misunderstood. &n His an1iety to make a$ay $ith the #alse Aods, He revealed in the WSeven Paths to CirvFnaX some o# the mysteries o# the Seven Di'hts o# the "ri%a =#ormless> *orld. " little o# the truth is o#ten $orse than no truth at all.
MPa$e 30;N
Truth and #iction are like oil and $aterE they $ill never mi1. His ne$ doctrine, $hich re%resented the out$ard dead body o# the 4soteric Teachin' $ithout its vivi#yin' Soul, had disastrous e##ectsE it $as never correctly understood, and the doctrine itsel# $as re6ected by the Southern Buddhists. &mmense %hilanthro%y, a boundless love and charity #or all creatures, $ere at the bottom o# His unintentional mistake( but ;arma little heeds intentions, $hether 'ood or bad, i# they remain #ruitless. &# the WAood Da$X as %reached resulted in the most sublime code o# ethics and the un%aralleled %hiloso%hy o# thin's e1ternal in the visible ;osmos, it biassed and mis'uided immature minds into believin' there $as nothin' more under the out$ard mantle o# the system, and its dead3letter only $as acce%ted. )oreover, the ne$ teachin' unsettled many 'reat minds $hich had %reviously #ollo$ed the orthodo1 BrFhmanical lead. ShankarFchFrya 1 MPa$e 300N Thus, #i#ty odd years a#ter his death Wthe 'reat TeacherX O *hen $e say the W'reat Teacher,X $e do not mean His Buddhic 4'o, but that %rinci%le in Him $hich $as the vehicle o# His %ersonal or terrestrial 4'o.P havin' re#used #ull DharmakFya and CirvFna, $as %leased, #or %ur%oses o# ;arma and %hilanthro%y, to be reborn. @or Him death has been no death, but as e1%ressed in the WEli4ir of Life.X O 6ive Bears of Theosoph$, Ce$ 4dition, %. 3.P He chan'ed " sudden %lun'e into darkness to a transition into a bri'hter li'ht. The shock o# death $as broken, and like many other "de%ts, He thre$ o## the mortal coil and le#t it to be burnt, and its ashes to serve as relics, and be'an inter%lanetary li#e, clothed in His subtle body. He $as reborn as Shankara, the 'reatest VedFntic teacher o# &ndia, $hose %hiloso%hybased as it is entirely on the #undamental a1ioms o# the eternal :evelation, the Shruti, or the %rimitive *isdom3:eli'ion, as Buddha #rom a di##erent %oint o# vie$ had be#ore based His#inds itsel# in the middle 'round bet$een the too e1uberantly veiled meta%hysics o# the orthodo1 BrFhmans and those o# Aautama $hich, stri%%ed in their e1oteric 'arb o# every soul3vivi#yin' ho%e, transcendental as%iration and symbol, a%%ear in their cold $isdom like crystalline icicles, the skeletons o# the %rimeval truths o# 4soteric Philoso%hy.
Pa'e 3

*as ShankarFchFrya Aautama The Buddha, then, under a ne$ %ersonal #ormK &t may %erha%s only %u99le the reader the more i# he be told that there $as the WastralX Aautama inside the out$ard Shankara, $hose hi'her %rinci%le, or tman, $as, nevertheless, his o$n divine %rototy%ethe WSon o# Di'ht,X indeedthe heavenly, mind3born son o# "diti. This #act is a'ain based on that mysterious trans#erence o# the divine e13%ersonality mer'ed in the im%ersonal &ndividualityno$ in its #ull trinitarian #orm o# the )onad as tma3Buddhi3)anasto a ne$ body, $hether visible or sub6ective. &n the #irst case it is a )anushya3Buddha( in the second it is a CirmFnakFya. The Buddha is in CirvFna, it is said, thou'h this once mortal vehiclethe subtle bodyo# Aautama is still %resent amon' the &nitiatesE nor $ill it leave the realm o# conscious Bein' so lon' as su##erin' mankind needs its divine hel%not to the end o# this :oot :ace, at any rate. @rom time to time He, the WastralX Aautama, associates Himsel#, in some most mysteriousto MPa$e 30@N us 2uite incom%rehensiblemanner, $ith "vatFras and 'reat saints, and $orks throu'h them. "nd several such are named. Thus it is averred that Aautama Buddha $as reincarnated in ShankarFchFyathat, as is said in Esoteric BuddhismE ShankarFchFrya sim%ly )as Buddha in all res%ects in a ne$ body. O0p. cit., %. 1/- @i#th 4dition.P *hile the e1%ression in its mystic sense is true, the $ay o# %uttin' it may be misleadin' until e1%lained. Shankara $as a Buddha, most assuredly, but he never $as a reincarnation o# the Buddha, thou'h AautamaVs W"stralX 4'oor rather his Bodhisattvamay have been associated in some mysterious $ay $ith ShankarFchFrya. ?es, it $as %erha%s the 4'o, Aautama, under a ne$ and better ada%ted casketthat o# a BrFhman o# Southern &ndia. But the tman, the Hi'her Sel# that overshado$ed both, $as distinct #rom the Hi'her Sel# o# the translated Buddha, $hich $as no$ in &ts o$n s%here in ;osmos.
Shankara $as an "vatFra in the #ull sense o# the term. "ccordin' to SayanFchFrya, the 'reat commentator on the +edas, he is to be held as an "vatFra, or direct incarnation o# Shivathe Do'os, the Seventh Princi%le in CatureHimsel#. &n the Secret Doctrine Shri ShankarFchFrya is re'arded as the abode#or the thirty3t$o years o# his mortal li#eo# a @lame, the hi'hest o# the mani#ested S%iritual Bein's, one o# the Primordial Seven :ays. "nd no$ $hat is meant by a WBodhisattvaXK Buddhists o# the )ahFyana mystic system teach that each BGDDH" mani#ests Himsel# =hy%ostatically or other$ise> simultaneously in three $orlds o# Bein', namely, in the $orld o# ;Fma =concu%iscence or desirethe sensuous universe or our earth> in the sha%e o# a man( in the $orld o# :i%a =#orm, yet su%ersensuous> as a Bodhisattva( and in the hi'hest S%iritual *orld =that o# %urely incor%oreal e1istences> as a DhyFni Buddha. The latter %revails eternally in s%ace and time, i.e., #rom one )ahF3;al%a to the otherthe synthetic culmination o# the three bein' di3 Buddha, O &t $ould be useless to raise ob6ections #rom e1oteric $orks to statements in this, $hich aims to e1%ound, ho$ever su%er#icially, the 4soteric Teachin's alone. &t is because they are misled by the e1oteric doctrine that Bisho% Bi'andet and others aver that the notion o# a su%reme eternal di3Buddha is to be #ound only in the $ritin's o# com%aratively recent date. *hat is 'iven here is taken #rom the secret %ortions o# Dus ;yi ;horlo =;Fla 7hakra, in Sanskrit, or the W*heel o# Time,X or duration>.P the Pa'e 3 1

*isdom3Princi%le, $hich is "bsolute, and there#ore out o# s%ace and time. Their inter3relation is the #ollo$in'E The Bu++ha "annot &eincarnate 1 MPa$e 302N The DhyFni3Buddha, $hen the $orld needs a human Buddha, WcreatesX throu'h the %o$er o# DhyFna =meditation, omni%otent devotion>, a mind3born sona Bodhisattva$hose mission it is a#ter the %hysical death o# his human, or )anushya3Buddha, to continue his $ork on earth till the a%%earance o# the subse2uent Buddha. The 4soteric meanin' o# this teachin' is clear. &n the case o# a sim%le mortal, the %rinci%les in him are only the more or less bri'ht re#lections o# the seven cosmic, and the seven celestial Princi%les, the Hierarchy o# su%ersensual Bein's. &n the case o# a Buddha, they are almost the %rinci%les in esse themselves. The Bodhisattva re%laces in him the ;Frana Sharira, the 4'o %rinci%le, and the rest corres%ondin'ly( and it is in this $ay that 4soteric Philoso%hy e1%lains the meanin' o# the sentence that Wby virtue o# DhyFna Oor abstract meditationP the DhyFni3Buddha Othe BuddhaVs S%irit or )onadP creates a Bodhisattva, W or the astrally clothed 4'o $ithin the )anushya3Buddha. Thus, $hile the Buddha mer'es back into CirvFna $hence it %roceeded, the Bodhisattva remains behind to continue the BuddhaVs $ork u%on earth. &t is then this Bodhisattva that may have a##orded the lo$er %rinci%les in the a%%aritional body o# ShankarFchFrya, the "vatFra. Co$ to say that Buddha, a#ter havin' reached CirvFna, returned thence to renncarnate in a ne$ body, $ould be utterin' a heresy #rom the BrFhmanical, as $ell as #rom the Buddhisic stand%oint. 4ven in the )ahFyFna e1oteric School in the teachin' as to the three WBuddhicX bodies, O The three bodies are =1> the CirmFnakFya =Pru3l%ai3;u in Tibetan>, in $hich the Bodhisattva a#ter enterin' the si1 PFramitFs the Path to CirvFna, a%%ears to men in order to teach themE =+> Sambho'akFya =D9o'3%ai3;u>, the body o# bliss im%ervious to all %hysical sensations, received by one $ho has #ul#illed the three conditions o# moral %er#ectionE and =3> DharmakFya =in Tibetan, 7hos3;u>, the CirvFnic body.P it is said o# the DharmakFya the #ormless Bein'that once it is taken, the Buddha in it abandons the $orld o# sensuous %erce%tions #or ever, and has not, nor can he have, any more connection $ith it. To say, as the 4soteric or )ystic School teaches, that thou'h Buddha is in CirvFna he has le#t behind him the CirmFnakFya =the Bodhisattva> to $ork a#ter him, is 2uite orthodo1 and in accordance $ith both the 4soteric )ahFyFna and the Prasan'a )FdhyFmika Schools, the latter an anti3esoteric and most rationalistic system. @or in the >la #ha*ra 7ommentary it is sho$n that there isE =1> di3Buddha, eternal and conditionless( then =+> come Sambho'akFya3Buddhas, or DhyFni3Buddhas, e1istin' #rom =onic> eternity and never disa%%earin'the #ausal Buddhas so to say( and =3> the )anushya MPa$e 3@8N Bodhisattvas. The relation bet$een them is determined by the de#inition 'iven. di3Buddha is Va6radhara, and the DhyFni3 Buddhas are Va6rasattva( yet thou'h these t$o are di##erent Bein's on their res%ective %lanes. They are identical in #act, one actin' throu'h the other, as a DhyFni throu'h a human Buddha. 8ne is W4ndless &ntelli'ence(X the other only WSu%reme &ntelli'ence.X &t is said o# Phra Bodhisattva$ho $as subse2uently on earth Buddha AautamaE Havin' #ul#illed all the conditions #or the immediate attainment o# %er#ect Buddhashi%, the Holy 8ne %re#erred, #rom unlimited charity to$ards livin' bein's, once more to reincarnate #or the bene#it o# man. The CirvFna o# the Buddhists is only the threshold o# ParanirvFna, accordin' to the 4soteric Teachin'E $hile $ith the BrFhmans, it is the summum (onum, that #inal state #rom $hich there is no more return not till the ne1t )ahF3;al%a at all events. "nd even this last vie$ $ill be o%%osed by some too orthodo1 and do'matic Philoso%hers $ho $ill not acce%t the 4soteric Doctrine. *ith them CirvFna is absolute Pa'e 3 +

nothin'ness, in $hich there is nothin' and no oneE only an unconditioned "ll. To understand the #ull characteristics o# that "bstract Princi%le one must sense it intuitionally and com%rehend #ully the Wone %ermanent condition in the Gniverse,X $hich the Hindis de#ine so truly as The state o# %er#ect unconsciousnessbare 7hidFkFsham =#ield o# consciousness> in #act. ho$ever %arado1ical it may seem to the %ro#ane reader. O 6ive Bears of Theosoph$, art. WPersonal and &m%ersonal Aod, %. 1+0.P ShankarFchFrya $as re%uted to be an "vatFra, an assertion the $riter im%licitly believes in, but $hich other %eo%le are, o# course, at liberty to re6ect. "nd as such he took the body o# a southern &ndian, ne$ly3 born BrFhman baby( that body, #or reasons as im%ortant as they are mysterious to us, is said to have been animated by AautamaVs astral %ersonal remains. This divine Con34'o chose as its o$n G%Fdhi =%hysical basis>, the ethereal, human 4'o o# a 'reat Sa'e in this $orld o# #orms, as the #ittest vehicle #or S%irit to descend into. Said ShankarFchFryaE Parabrahman is ;artF OPurushaP, as there is no other "dhishtFthF, O "dhishtFthF, the active or $orkin' a'ent in Prakriti =or matter>. P and Parabrahman is Prakriti, there bein' no other substance. O+ednta7S<tras. "d. &. PFda iv. Sh&. +3 7ommentary. The %assa'e is 'iven as #ollo$s in Thibaut!s translation =Sacred Books o# the 4ast, 111iv.> %. +8.E WThe Sel# is thus the o%erative cause, because there is no other rulin' %rinci%le, and the material cause because there is no other substance #rom $hich the $orld could ori'inate.XP A !uller E<,lanation 1 MPa$e 3@)N Co$ $hat is true o# the )acrocosmical is also true o# the )icrocosmical %lane. &t is there#ore nearer the truth to say$hen once $e acce%t such a %ossibility that the WastralX Aautama or the CirmFnakFya, $as the G%Fdhi o# ShankarFchFyaVs s%irit, rather than the latter $as a reincarnation o# the #ormer. *hen a ShankarFchFrya has to be born, naturally every one o# the %rinci%les in the mani#ested mortal man must be the %urest and #inest that e1ist on earth. 7onse2uently those %rinci%les that $ere once attached to Aautama, $ho $as the direct 'reat %redecessor o# Shankara, $ere naturally attracted to him, the economy o# Cature #orbiddin' the re3evolution o# similar %rinci%les #rom the crude state. But it must be remembered that the hi'her ethereal %rinci%les are not, like the lo$er more natural ones, visible sometimes to man =as astral bodies>, and they have to be re'arded in the li'ht o# se%arate or inde%endent Po$ers or Aods, rather than at material ob6ects. Hence the ri'ht $ay o# re%resentin' the truth $ould be to say that the various %rinci%les, the Bodhisattva, o# Aautama Buddha, $hich did not 'o to CirvFna, reunited to #orm the middle %rinci%les o# ShankarFchFrya, the earthly 4ntity. O&n 6ive Bears of Theosoph$ =art. WShFkya )uniVs Place in History,X %. +3,, note> it is stated that one day $hen our Dord sat in the Satta%anni 7ave =Sa%ta%arna> he com%ared man to a Sa%ta%arna =seven leaved> %lant. W)endicants,X he said, Wthere are seven Buddhas in every Buddha, and there are si4 Bhikshus and but one Buddha in each mendicant. *hat are the sevenK The seven branches o# com%lete kno$led'e. *hat Pa'e 3 3

are the si4K The si1 or'ans o# sense. *hat are the #iveK The #ive elements o# illusive bein'. "nd the 8ne $hich is also tenK He is a true Buddha $ho develo%s in him the ten #orms o# holiness and sub6ects them all to the 8ne.X *hich means that every %rinci%le in the Buddha $as the hi'hest that could be evolved on this earth( $hereas in the case o# other men $ho attain to CirvFna this is not necessarily the case. 4ven as a mere human =)anushya> Buddha Aautama $as a %attern #or all men. But his "rhats $ere not necessarily so. &t is absolutely necessary to study the doctrine o# the Buddhas esoterically and understand the subtle di##erences bet$een the various %lanes o# e1istence to be able to com%rehend correctly the above. Put more clearly, Aautama, the human Buddha, $ho had, e1oterically, "mitFbha #or his Bodhisattva and "volokiteshvara #or his DhyFni3Buddhathe triad emanatin' directly #rom di3Buddhaassimilated these by his WDhyFnaX =meditation> and thus become a Buddha =Wenli'htenedX>. &n another manner this is the case $ith all men( every one o# us has his Bodhisattvathe middle %rinci%le, i# $e hold #or a moment to the trinitarian division o# the se%tenary 'rou%and his DhyFni3Buddha, or 7hohan, the W@ather o# the Son.X 8ur connectin' link $ith the hi'her Hierarchy o# 7elestial Bein's lies here in a nutshell, only $e are too sin#ul to assimilate them.
MPa$e 3@6N Si1
centuries a#ter the translation o# the human Buddha =Aautama> another :e#ormer, as noble and as lovin' thou'h less #avoured by o%%ortunity, arose in another %art o# the $orld, amon' another and a less s%iritual race. There is a 'reat similarity bet$een the subse2uent o%inions o# the $orld about the t$o Saviours, the 4astern and the *estern. *hile millions became converted to the doctrines o# the t$o )asters, the enemies o# bothsectarian o%%onents, the most dan'erous o# alltore both to shreds by insinuatin' maliciously3distorted statements based on 8ccult truths, and there#ore doubly dan'erous. *hile o# Buddha it is said by the BrFhmans that He $as truly an "vatFra o# Vishnu, but that He had come to tem%t the BrFhmans #rom their #aith, and $as there#ore the evil as%ect o# the AodE o# Hesus the Bardesanian Anostics and others asserted that He $as Cebu, the #alse )essiah, the destroyer and the old orthodo1 reli'ion. WHe is the #ounder o# a ne$ sect o# Ca9ars,X said other sectarians. &n Hebre$ the $ord WCabaX means Wto s%eak by ins%iration.X = > is Cebo, the Aod o# $isdom>. But Cebo is also )ercury, $ho is Buddha in the Hindu mono'ram o# %lanets. "nd this is sho$n by the #act that the Talmudists hold that Hesus $as ins%ired by the Aenius =or :e'ent> o# )ercury con#ounded by Sir *illiam Hones $ith Aautama Buddha. There are many other stran'e %oints o# similarity bet$een Aautama and Hesus, $hich cannot be noticed here. O See Isis Unveiled, ii. 13+.P &# both the &nitiates, a$are o# the dan'er o# #urnishin' the uncultured masses $ith the %o$ers ac2uired by ultimate kno$led'e, le#t the innermost corner o# the sanctuary in %ro#ound darkness, $ho, ac2uainted $ith human nature, can blame either o# them #or thisK ?et althou'h Aautama, actuated by %rudence, le#t the 4soteric and most dan'erous %ortions o# the Secret ;no$led'e untold, and lived to the ri%e old a'e o# ei'htythe 4soteric Doctrine says one hundredyears, dyin' $ith the certainty o# havin' tau'ht its essential truths, and o# havin' so$n the seeds #or the conversion o# one3third o# the $orld, He yet %erha%s revealed more than $as strictly 'ood #or %osterity. But Hesus, $ho had %romised His disci%les the kno$led'e $hich con#ers u%on man the %o$er o# %roducin' WmiraclesX #ar 'reater than He had ever %roduced Himsel#, died, leavin' but a #e$ #aith#ul disci%lesmen only hal#3$ay to kno$led'e. They had there#ore to stru''le $ith a $orld to $hich they could im%art only $hat they but hal#3kne$ themselves, andno more. &n later a'es the e1oteric #ollo$ers o# both man'led the truths 'iven out, o#ten out o# reco'nition.
Pa'e 3 ,

Sacri.ice 1 MPa$e 3@3N *ith re'ard to the adherents o# the *estern )aster, the %roo# o# this lies in the very #act that none o# them can no$ %roduce the %romised Wmiracles.X They have to chooseE either it is they $ho have blundered, or it is their )aster $ho must stand arrai'ned #or an em%ty %romise, an uncalled3#or boast. O=Be#ore one becomes a Buddha he must be a BodhisattvaE be#ore evolvin' into a Bodhisattva he must be a DhyFni3Buddha. . . . " bodhisattva is the $ay and Path to his @ather, and thence to the 8ne Su%reme 4ssenceX =Descent of Buddhas . %. 1/. #rom ryFsan'a>. W& am the *ay, the Truth, and the Di#eE no man cometh unto the @ather but by me W =St. .ohn, 1iv..>. The W$ayX is not the 'oal. Co$here throu'hout the -e) Testament is Hesus #ound callin' himsel# Aod, or anythin' hi'her than Wa son o# Aod,X the son o# a W@atherX common to all, synthetically. Paul never said =&. Tim., iii. 1 >. WAod $as mani#est in the #lesh,X but WHe $ho $as mani#ested in the #leshX =:evised 4dition>. *hile the common herd amon' the Buddhiststhe Burmese es%eciallyre'ard Hesus as an incarnation o# Devadatta, a relative $ho o%%osed the teachin's o# the Buddha, the students o# 4soteric Philoso%hy see in the Ca9arene Sa'e a Bodhisattva $ith the s%irit o# Buddha Himsel# in Him.P *hy such a di##erence in the destiny o# the t$oK @or the 8ccultist this eni'ma o# the une2ual #avour o# ;arma or Providence is unriddled by the Secret Doctrine. &t is Wnot la$#ulX to s%eak o# such thin's %ublicly, as St. Paul tells us. 8ne more e1%lanation only may be 'iven in re#erence to this sub6ect. &t $as said a #e$ %a'es back that an "de%t $ho thus sacri#ices himsel# to live, 'ivin' u% #ull CirvFna, thou'h he can never lose the kno$led'e ac2uired by him in %revious e1istences, yet can never rise hi'her in such borro$ed bodies. *hyK Because he becomes sim%ly the vehicle o# a WSon o# Di'htX #rom a still hi'her s%here, *ho bein' "ri%a, has no %ersonal astral body o# His o$n #it #or this $orld. Such WSons o# Di'ht,X or DhyFni3Buddhas, are the DharmakFyas o# %recedin' )anvantaras, $ho have closed their cycles o# incarnations in the ordinary sense and $ho, bein' thus ;armaless, have lon' a'o dro%%ed their individual :i%as, and have become identi#ied $ith the #irst Princi%le. Hence the necessity o# a sacri#icial CirmFnakFya, ready to su##er #or the misdeeds or mistakes o# the ne$ body in its earth3%il'rima'e $ithout any #uture re$ard on the %lane o# %ro'ression and rebirth, since there are no rebirths #or him in the ordinary sense. The hi'her Sel#, or Divine )onad, is not in such a case attached to the lo$er 4'o( its connection is only tem%orary, and in most cases it acts throu'h decrees o# ;arma. This is a real, 'enuine sacri#ice, the e1%lanation o# $hich %ertains to the hi'hest &nitiation o# AFna =8ccult ;no$led'e>. &t is closely linked, by a direct evolution o# S%irit and involution o# )atter, $ith the %rimeval and 'reat Sacri#ice at the #oundation o# the mani#ested *orlds, the 'radual smotherin' and MPa$e 3@4N death o# the s%iritual in the material. The seed Wis not 2uickened e1ce%t it die.X O &. #orinth., 1v. 3.P Hence in the Purusha Sikta o# the ;ig +eda, O 0p.cit., )andala 1., hymn 0 .P the mother3#ount and source o# all subse2uent reli'ions, it is stated alle'orically that Wthe thousand3headed PurushaX $as slau'htered at the #oundation o# the *orld, that #rom his remains the Gniverse mi'ht arise. This is nothin' more or less than the #oundationthe seed, trulyo# the later many3#ormed symbol in various reli'ions, includin' 7hristianity, o# the sacri#icial lamb. @or it is a %lay u%on the $ords W"6aX =Purusha>, Wthe unborn,X or eternal S%irit, means also Wlamb,X in Sanskrit. S%irit disa%%earsdies, meta%horicallythe more it 'ets involved in matter, and hence the sacri#ice o# the Wunborn,X or the Wlamb.X *hy the BGDDH" chose to make this sacri#ice $ill be %lain only to those $ho, to the minute kno$led'e o# His earthly li#e, add that o# a thorou'h com%rehension o# the la$s o# ;arma. Such occurrences, ho$ever, belon' to the most e1ce%tional cases. "s tradition 'oes, the BrFhmans had committed a heavy sin by %ersecutin' Aautama BGDDH" and His Pa'e 3 -

teachin's instead o# blendin' and reconcilin' them $ith the tenets o# %ure Vaidic BrFhmanism, as $as done later by ShankarFchFrya. Aautama had never 'one a'ainst the +edas, only a'ainst the e1oteric 'ro$th o# %reconceived inter%retations. The Shrutidivine oral revelation, the outcome o# $hich $as the +edais eternal. &t reached the ear o# Aautama Siddartha as it had those o# the :ishis $ho had $ritten it do$n. He acce%ted the revelation $hile re6ectin' the later over'ro$th o# BrFhmanical thou'ht and #ancy and built His doctrines on one and the same basis o# im%erishable truth. "s in the case o# His *estern successor, Aautama, the W)erci#ul,X the WPure,X and the WHust,X $as the #irst #ound in the 4astern Hierarchy o# historical "de%ts, i# not in the $orld3annals o# divine mortals, $ho $as moved by that 'enerous #eelin' $hich locks the $hole o# mankind $ithin one embrace, $ith no %etty di##erences o# race, birth, or caste. &t $as He $ho #irst enunciated that 'rand and noble %rinci%le, and He a'ain $ho #irst %ut it into %ractice. @or the sake o# the %oor and the reviled, the outcast and the ha%less, invited by Him to the kin'Vs #estival table, He had e1cluded those $ho had hitherto sat alon' in hau'hty seclusion and sel#ishness, believin' that they $ould be de#iled by the very shado$ o# the disinherited ones o# the land and these non3s%iritual BrFhmans turned a'ainst Him #or that %re#erence. ShankarFchFrya Still Livin$ 1 MPa$e 3@-N Since then such as these have never #or'iven the %rince3 be''ar, the son o# a kin', $ho, #or'ettin' His rank and station, had #lun' $idely o%en the doors o# the #orbidden sanctuary to the %ariah and the man o# lo$ estate, thus 'ivin' %recedence to %ersonal merit over hereditary rank or #ortune. The sin $as theirsthe cause nevertheless Himsel#E hence the W)erci#ul and the Blessed 8neX could not 'o out entirely #rom this $orld o# illusion and created causes $ithout atonin' #or the sin o# allthere#ore o# these BrFhmans also. &# Wman a##licted by manX #ound sa#e re#u'e $ith the TathF'ata, Wman a##lictin' manX had also his share in His sel#3sacri#icin', all embracin' and #or'ivin' love. &t is stated that He desired to atone #or the sin o# His enemies. Then only $as he $illin' to become a #ull DharmakFya a Hkvanmukta W$ithout remains.X The close o# ShankarFchFryaVs li#e brin's us #ace to #ace $ith a #resh mystery, ShankarFchFrya retires to a cave in the HimFlayas, %ermittin' none o# his disci%les to #ollo$ him, and disa%%ears therein #orever #rom the si'ht o# the %ro#ane. &s he deadK Tradition and %o%ular belie# ans$er in the ne'ative, and some o# the local Aurus, i# they do not em%hatically corroborate, do not deny the rumour. The truth $ith its mysterious details as 'iven in the Secret Doctrine is kno$n but to them( it can be 'iven out #ully only to the direct #ollo$ers o# the 'reat Dravidian Auru, and it is #or them alone to reveal o# it as much as they think #it. Still it is maintained that this "de%t o# "de%ts lives to this day in his s%iritual entity as a mysterious, unseen, yet over%o$erin' %resence amon' the Brotherhood o# Shamballa, beyond, #ar beyond, the sno$y3ca%%ed HimFlayas.
Pa'e 3 .
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RL%V W&eincarnations> o. Bu++ha
4V4:? section in the cha%ter on WDe9hin She'%aX O Diterally, Whe $ho $alks Oor #ollo$sP in the $ay Oor %athP o# his %redecessors.XP =TathF'ata> in the 7ommentaries re%resents one year o# that 'reat Philoso%herVs li#e, in its dual as%ect o# %ublic and %rivate teacher, the t$o bein' contrasted and commented u%on. &t sho$s the Sa'e reachin' Buddhahood throu'h a lon' course o# study, meditation, and &nitiations, as any other "de%t $ould have to do, not one run' o# the ladder u% to the arduous WPath o# Per#ectionX bein' missed. The Bodhisattva became a Buddha and a CirvFnk throu'h %ersonal e##ort and merit a#ter havin' had to under'o all the hardshi%s o# every other neo%hytenot by virtue o# a divine birth, as thou'ht by some. &t $as only the reachin' o# CirvFna $hile still livin' in the body and on this earth that $as due to His havin' been in %revious births hi'h on the WPath o# D9yanX =kno$led'e, $isdom>. )ental or intellectual 'i#ts and abstract kno$led'e #ollo$ an &nitiate in his ne$ birth, but he has to ac2uire %henomenal %o$ers ane$, %assin' throu'h all the successive sta'es. He has to ac2uire :inchen3na3dun =Wthe seven %recious 'i#tsX> O Schmidt, in Slanong Seetsen. %.,/1, and Schla'int$eit, in Buddhism in Ti(et, %. -3, acce%t these %recious thin's literall$, enumuratin' them as Wthe $heel, the %recious stone, the royal consort, the best treasurer, the best horse, the ele%hant, the best leader.X "#ter this one can little $onder i# Wbesides a DhyFni3Buddhi and a DhyFni3BodhisattvaX each human Buddha is #urnished $ith Wa #emale com%anion, a ShaktiX$hen in truth WShaktiX is sim%ly the Soul3%o$er, the %sychic ener'y o# the Aod as o# the "de%t. The Wroyal consort,X the third o# the Wseven %recious 'i#ts,X very likely led the learned 8rientalist into this ludicrous error.P one a#ter the other. Durin' the %eriod o# meditation no $orldly %henomena on the %hysical %lane must be allo$ed to enter into his mind or cross his thou'hts. Mhine3lha'thon' =SanskritE Vi%ashya, reli'ious abstract meditation> $ill develo% in him most $onder#ul #aculties inde%endently o# himsel#.
MPa$e 3@;N
VaAra+hara 1 MPa$e 3@0N The #our de'rees o# contem%lation, or Sam3tan =SanskritE DhyFna>, once ac2uired, everythin' becomes easy. @or, once that man has entirely 'ot rid o# the idea o# individuality, mer'in' his Sel# in the Gniversal Sel#, becomin', so to say, the bar o# steel to $hich the %ro%erties inherent in the loadstone =di Buddha, or "nima )undi> are im%arted, %o$ers hitherto dormant in him are a$akened, mysteries in invisible Cature are unveiled, and becomin' a Thon'lam3%a =a Seer> he becomes a DhyFni3Buddha. 4very Mun' =DhFrank, a mystic $ord or mantra> o# the Dokottaradharma =the hi'hest $orld o# causes> $ill be kno$n to him. Thus, a#ter His out$ard death, t$enty years later, TathF'ata in His immense love and W%iti#ul mercyX #or errin' and i'norant humanity, re#used ParanirvFna O" Bodhisattva can reach CirvFna and live, as Buddha did, and a#ter death he can either re#use ob6ective incarnation or acce%t and use it at his convenience #or the bene#it o# mankind $hom he can instruct in various $ays $hile he remains in the Devachanic re'ions $ithin the attraction o# our earth. But havin' once reached ParanirvFna or WCirvFna $ithout remainsXthe hi'hest DharmakFya condition, in $hich state he remains entirely outside o# every earthly conditionhe $ill return no more until the commencement o# a ne$ )anvantara, since he has crossed beyond the cycle o# birth.P in order that He mi'ht continue to hel% men. Says a 7ommentaryE /aving reached the Path of Deliverance OThar7lamP from transmigration, one cannot perform Tulpa OTul%a Pa'e 3 /

is the voluntary incarnation o# an "de%t into a livin' body, $hether o# an adult, child, or ne$3born babe.P an$ longer, for to (ecome a Paranirvnj is to close the circle of the Septenar$ >u7Sum. O;u3sum is the tri%le #orm o# the CirvanF state and its res%ective duration in the Wcycle o# Con Bein'.X The number seven here re#ers to the seven :ounds o# our se%tenary System.P /e has merged his (orro)ed DorNesempa O+agrasattvaP into the Universal and (ecome one )ith it. Va6radhara, also Va6rasattva =TibetanE Dor6echan' and Dor6ed9in, or Dor6osam%a>, is the re'ent or President o# all the DhyFn 7hohans or DhyFni Buddhas, the hi'hest, the Su%reme Buddha( %ersonal, yet never mani#ested ob6ectively( the WSu%reme 7on2ueror,X the WDord o# all )ysteries,X the W8ne $ithout Be'innin' or 4ndXin short, the Do'os o# Buddhism. @or, as Va6rasattva, He is sim%ly the Tsovo =7hie#> o# the DhyFni Buddhas or DhyFn 7hohans, and the Su%reme &ntelli'ence in the Second *orld( $hile as Va6radhara =Dor6echan'>, He is all that $hich $as enumerated above. WThese t$o are one, and yet t$o,X and over them is W7han', the Su%reme Gnmani#ested and MPa$e 3@@N Gniversal *isdom that has no name.X "s t$o in one He =They> is the Po$er that subdued and con2uered 4vil #rom the be'innin', allo$in' it to rei'n only over $illin' sub6ects on earth, and havin' no %o$er over those $ho des%ise and hate it. 4soterically the alle'ory is easily understood( e1oterically Va6radhara =Va6rasattva> is the Aod to $hom all the evil s%irits s$ore that they $ould not im%ede the %ro%a'ation o# the Aood Da$ =Buddhism>, and be#ore $hom all the demons tremble. There#ore $e say this dual %ersona'e has the same r[le assi'ned to it in canonical and do'matic Tibetan Buddhism as have Hehovah and the "rchan'el )ikael, the )etatron o# the He$ish ;abalists. This is easily sho$n. )ikael is Wthe an'el o# the #ace o# Aod,X or he $ho re%resents his )aster. W)y #ace shall 'o $ith theeX =in 4n'lish, W%resenceX>, be#ore the &sraelites, says Aod to )oses =E4odus, 111iii. 1,1>. WThe an'el o# my %resenceX =Hebre$E Wo# my #aceX> =Isaiah, &1iii.0>. etc. The :oman 7atholics identi#y 7hrist $ith )ikael, $ho is also his #erouer, or W#aceX mystically. This is %recisely the %osition o# Va6radhara, or Va6rasattva, in Corthern Buddhism. @or the latter, in His Hi'her Sel# as Va6radhara =Dor6echan'>, is never mani#ested, e1ce%t to the seven DhyFn 7hohans, the %rimeval Builders. 4soterically, it is the S%irit o# the WSevenX collectively, their seventh %rinci%le, or tman. 41oterically, any amount o# #ables may be #ound in >la #ha*ra, the most im%ortant $ork in the Ayut Oor =D>'uyP division o# the ;an6ur, the division o# mystic kno$led'e O=D>'yuP. Dor6echan' =$isdom> Va6radhara, is said to live in the second "ri%a *orld, $hich connects him $ith )etatron, in the #irst $orld o# %ure S%irits, the Briatic $orld o# the ;abalists, $ho call this an'el 4l3Shaddai, the 8mni%otent and )i'ht 8ne. )etatron is in Areek \][TU=)essen'er>, or the Areat Teacher. )ikael #i'hts Satan, the Dra'on, and con2uers him and his "n'els. Va6rasattva, $ho is one $ith Va6ra%Fni, the Subduer o# the 4vil S%irits, con2uers :Fhu, the Areat Dra'on $ho is al$ays tryin' to devour the sun and moon =ecli%ses>. W*ar in HeavenX in the 7hristian le'end is based u%on the bad an'els havin' discovered the secrets =ma'ical $isdom> o# the 'ood ones =4noch>, and the mystery o# the WTree o# Di#e.X Det anyone read sim%ly the e1oteric accounts in the Hindu and Buddhist Pantheonsthe latter version bein' taken #rom the #ormerand he $ill #ind both restin' on the same %rimeval, archaic alle'ory #rom the Secret Doctrine. &n the e1oteric te1ts =Hindu and Buddhist>, the Aods churn the ocean to e1tract #rom it the *ater o# Di#e "mritaor the 4li1ir o# ;no$led'e. Livin$ Bu++has 1 MPa$e 3@2N &n both the Dra'on steals some o# this, and is e1iled #rom heaven by Vishnu, or Va6radhara, or the chie# Aod, $hatever may be his name. *e #ind the same in the Book o# Enoch, and it is %oeti9ed in St. HohnVs ;evelation. "nd no$ the alle'ory, $ith all its #anci#ul ornamentations, has become a do'maB "s $ill be #ound mentioned later, the Tibetan Damaseries contain many secrets and semi3secret volumes, Pa'e 3 8

detailin' the lives o# 'reat Sa'es. )any o# the statements in them are %ur%osely con#used, and in others the reader becomes be$ildered, unless a clue be 'iven him, by the use o# one name to cover many individuals $ho #ollo$ the same line o# teachin'. Thus there is a succession o# Wlivin' Buddhas,X and the name Buddha is 'iven to teacher a#ter teacher. Schla'int$eit $ritesE To each human bein' Buddha belon's a DhyFni3Buddha, and a DhyFni3Bodhisattva, and the unlimited number o# the #ormer also involves e2ually unlimited number o# the latter. OBuddhism in Ti(et. %.-+. This same 'eneric use o# a name is #ound amon' Hindus $ith that o# ShankarFchFrya, to take but one instance. "ll His successors bear his name, but are not reincarnations o# Him. So $ith the WBuddhas.XP IBut i# this be soand the e1oteric and semi3e1oteric use o# the name 6usti#y the statementthe reader must de%end on his o$n intuition to distin'uish bet$een the DhyFni Buddhas and the human Buddhas, and must not a%%ly to the 'reat BGDDH" o# the @i#th :ace all that is ascribed to Wthe BuddhaX in books $here, as said, blinds are constantly introduced. &n one o# these books some stran'e and obscure statements are made $hich the $riter 'ives, as be#ore, entirely on her o$n res%onsibility, since a #e$ may sense a meanin' hidden under $ords misleadin' in their sur#ace meanin'.P OThe $ords $ithin brackets are su%%lied to introduce the statements #ollo$in' that are con#used and contradictory as they stand, and $hich H.P.B had %robably intended to elucidate to some sli'ht e1tent, as they are $ritten t$o or three times $ith di##erent sentences #ollo$in' them. The )S. is e1ceedin'ly con#used, and everythin' H.P.B said is here %ieced to'ether, the addition above made bein' marked in brackets to distin'uish it #rom hers.P &t is stated that at the a'e o# thirty3three, ShankarFchFrya, tired o# his mortal body, W%ut it o##X in the cave he had entered, and that the Bodhisattva, that served as his lo$er %ersonality, $as #reed. *ith the burden o# a sin u%on him $hich he had not committed. "t the same time it is addedE "t $hatever a'e one %uts o## his out$ard body by #ree $ill, at that a'e $ill he be made to die a violent death a'ainst his $ill in his ne1t rebirth.
MPa$e 328N Co$,
;arma could have no hold on W)ahF ShankaraX =as Shankara is called in the secret $ork>, as he had, as "vatFra, no 4'o o# his o$n, but a Bodhisattvaa $illin' sacri#icial victim. Ceither had the latter any res%onsibility #or the deed, $hether sin#ul or other$ise. There#ore $e do not see the %oint, since ;arma cannot act un6ustly. There is some terrible mystery involved in all this story, one that no uninitiated intellect can ever unravel. Still, there it is, su''estin' the natural 2uery, W*ho, then, $as %unished by ;armaKX and leavin' it to be ans$ered. " #e$ centuries later Buddha tried one more incarnation, it is said, in , and a'ain, #i#ty years subse2uent to the death o# this "de%t, in one $hose name is 'iven as Tiani3Tsan'. O;in' Suddhodana.P Co details, no #urther in#ormation or e1%lanation is 'iven. &t is sim%ly stated that the last Buddha had to $ork out the remains o# his ;arma, $hich none o# the Aods themselves can esca%e, #orced as he $as to bury still dee%er certain mysteries have revealed by himhence misinter%reted. The $ords used $ould Pa'e 3 0

stand $hen translatedE OThere are several names marked sim%ly by asterisks.P Born #i#ty3t$o years too early as Shramana Aautama, the son o# ;in' Mastan'( then retirin' #i#ty3seven years too soon as )ahF Shankara, $ho 'ot tired o# his out$ard #orm. This $il#ul act aroused and attracted ;in' ;arma, $ho killed the ne$ #orm o# at thirty3three, OShankarFchFrya died also at thirty3t$o years o# a'e, or rather disa%%eared #rom the si'ht o# his disci%les, as the le'end 'oes.P the a'e o# the body $as %ut o##. O "t $hatever a'e one %uts o## his out$ard body by #ree $ill, at that a'e $ill he be made to die in his ne1t incarnation against his )ill7ommentary.P He died in his ne1t =body> at thirty3t$o and a little over, and a'ain in his ne1t at ei'htya )FyF, and at one hundred, in reality. The Bodhisatva chose Tiani3Tsan', ODoes WTiani3Tsan'X stand #or "%ollonius o# TyanaK This is a sim%le surmise. Some thin's in the li#e o# that "de%t $ould seem to tally $ith the hy%othesisothers to 'o a'ainst it.P then a'ain the Su'ata became Tson'3;ha3%a, $ho became thus De9hin3She'%a OTathF'ataWone $ho #ollo$s in the $ay and manner o# his %redecessors.XP. The Blessed 8ne could do 'ood to his 'eneration as but none to %osterity, and so as Tiani3Tsan' he became incarnated only #or the WremainsX Oo# his %recedent ;arma, as $e understand itP. The Seven *ays and the @our Truths $ere once more hidden out o# si'ht. The )erci#ul 8ne con#ined since then his attention and #atherly care to the heart o# Bodyul, the nursery 'rounds o# the seeds o# truth. The blessed WremainsX since then have overshado$ed and rested in many a holy body o# human Bodhisattvas. Co #urther in#ormation is 'iven, least o# all are there any details or e1%lanations to be #ound in the secret volume. An bscure Passa$e 1 MPa$e 32)N "ll is darkness and mystery in it, #or it is evidently $ritten but #or those $ho are already instructed. Several #lamin' red asterisks are %laced instead o# names, and the #e$ #acts 'iven are abru%tly broken o##. The key o# the riddle is le#t to the intuition o# the disci%le, unless the Wdirect #ollo$ersX o# Aautama the BuddhaWthose $ho are to be denied by His 7hurch #or the ne1t cycleXand o# ShankarFchFrya, are %leased to add more. The #inal section 'ives a kind o# summary o# the seventy sectionscoverin' seventy3three years o# BuddhaVs li#e O"ccordin' to 4soteric teachin' Buddha lived one hundred years in reality, thou'h havin' reached Cirvana in his ei'htieth year he $as re'arded as one dead to the $orld o# the livin'. See article WShFkyamuniVs Place in HistoryX in 6ive Bears of Theosoph$.P#rom $hich the last %ara'ra%h is summari9ed as #ollo$sE 4mer'in' #rom,the most e1cellent seat o# the three secrets OSan'3SumP, the )aster o# incom%arable mercy, a#ter havin' %er#ormed on all the anchorites the rite o#. and each o# these havin' been cut o##, O&t is a secret rite, %ertainin' to hi'h &nitiation, and has the same si'ni#icance as the one to $hich 7lement o# "le1andria alludes $hen he s%eaks o# Wthe token o# reco'nition bein' in common $ith us, as by cuttin' o## 7hristX =Strom., 13>. Schla'int$eit $onders $hat it may be. WThe ty%ical re%resentation o# a hermit.X he says, Wis al$ays that o# a man $ith lon', uncut hair and beard . . . " rite very o#ten selected, thou'h & am unable to state #or $hat reason, is that o# 7hod =Lto cutV or Lto destroyV> the meanin' o# $hich is an1iously ke%t a %ro#ound secret by the Damas.X =Buddhism in Ti(et. %. 1.3>.P %erceived throu'h Othe %o$er o#P Hlun37hub O Hlun37hub is the divinin' s%irit in man, the hi'hest de'ree o# seershi%.P $hat Pa'e 31

$as his ne1t duty. The )ost3&llustrious meditated and asked himsel# $hether this $ould hel% Othe #utureP 'enerations. *hat they needed $as the si'ht o# )FyF in a body o# illusion. *hichK . . . The 'reat con2ueror o# %ains and sorro$s arose and %roceeded back to his birth%lace. There Su'ata $as $elcomed by the #e$, #or they did no$ kno$ Shramana Aautama. WShFkva Othe )i'htyP is in CirvFna . . . He has 'iven the Science to the Shuddhas OShidra,PX said they o# Dam9e ?ul Othe country o# BrFhmansE &ndiaP . . . . &t $as #or that, born o# %ity, that the "ll3 Alorious 8ne had to retire to, and then a%%ear OkarmicallyP as )ahF Shankara( and out o# %ity as, and a'ain as, and a'ain as Tson'3;ha3%a. . . . @or, he $ho chooses in humiliation must 'o do$n, and he $ho loves not allo$s ;arma to raise him. O The secret meanin' o# this sentence is that ;arma e1ercises its $ay over the "de%t as much as over any other manE WAodsX can esca%e it as little as sim%le mortals. The "de%t $ho, havin' reached the Path and $on His DharmakFyathe CirvFna #rom $hich there is no return until the ne$ 'rand ;al%a %re#ers to use His ri'ht o# choosin' a condition in#erior to that $hich belon's to Him, but that $ill leave him #ree to return $henever he thinks it advisable and under $hatever %ersonality He may select, must be %re%ared to take all the chances o# #ailure%ossiblyand a lo$er condition than $as His lot#or a certaintyas it is an occult la$. ;arma alone is absolute 6ustice and in#allible in its selections. He $ho uses his ri'ht $ith it =;arma> must bear the conse2uencesi# any. Thus Buddha!s #irst reincarnation $as %roduced by ;armaand it led Him hi'her than everE the t$o #ollo$in' $ere Wout o# %ityX and P This %assa'e is con#essedly obscure and $ritten #or the #e$. &t is not la$#ul to say any more, #or the time has not yet come $hen nations are MPa$e 326N %re%ared to hear the $hole truth. The old reli'ions are #ull o# mysteries, and to demonstrate some o# them $ould surely lead to an e1%losion o# hatred, #ollo$ed, %erha%s, by bloodshed and $orse. &t $ill be su##icient to kno$ that $hile Aautama Buddha is mer'ed in CirvFna ever since his death, Aautama ShFkyamuni may have had to reincarnatethis dual inner %ersonality bein' one o# the 'reatest mysteries o# 4soteric %sychism. WThe seat o# the three secretsX re#ers to a %lace inhabited by hi'h &nitiates and their disci%les. The WsecretsX are the three mystic %o$ers kno$n as Ao%a, ?asodhara, and G%tala Varna, that 7somo de ;}ros mistook #or BuddhaVs three $ives, as other 8rientalists have mistaken Shakti =?o'a %o$er> %ersoni#ied by a #emale deity #or His $i#e( or the Drau%adkalso a s%iritual %o$er#or the $i#e in common o# the #ive brothers PFndava.
Pa'e 311
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RLV An 'n,ublishe+ Discourse o. Bu++ha
MPa$e 323N =&T
is #ound in the second Boo* of #ommentaries and is addressed to the "rhats.>
Said the "ll3)erci#ulE Blessed are ye, 8 Bhikshus, ha%%y are ye $ho have understood the mystery o# Bein' and -on7Being e1%lained in Bas3%a ODharma, DoctrineP, and have 'iven %re#erence to the latter, #or ye are verily my "rhats. . . . The ele%hant, $ho sees his #orm mirrored in the lake, looks at it, and then 'oes a$ay, takin' it #or the real body o# another ele%hant, is $iser than the man $ho beholds his #ace in the stream, and lookin' at it, says, WHere & am . . . & am &X E #or the W&,X his Sel#, is not in the $orld o# the t$elve CidFnas and mutability, but in that o# Con3Bein', the only $orld beyond the snares o# )FyF. . . .. That alone, $hich has neither cause nor author, $hich is sel#3e1istin', eternal, #ar beyond the reach o# mutability, is the true W&X O4'oP, the Sel# o# the Gniverse. The Gniverse o# Cam3;ha saysE W& am the $orld o# Sien37hanX( OThe Gniverse o# BrahmF =Sien37han( Cam3;ha> is Gniversal illusion, or our %henomenal $orld.P the #our illusions lau'h and re%ly, WVerily so.X But the truly $ise man kno$s that neither man, nor the Gniverse that he %asses throu'h like a #littin' shado$ , is any more a real Gniverse than the de$dro% that re#lects a s%ark o# the mornin' sun is that sun. . . . There are three thin's, Bhikshus, that are everlastin'ly the same, u%on $hich no vicissitude, no modi#ication can ever actE these are the Da$, CirvFna, and S%ace, O kasha. &t is ne1t to im%ossible to render the mystic $ord WTho3o'X by any other term thanXS%ace,X and yet, unless coined on %ur%ose, no ne$ a%%ellation can render it so $ell to the mind o# the 8ccultist. The term W"ditiX is also translated WS%ace,X and there is a $orld o# meanin' in it.P and those three are 8ne, since the #irst t$o are $ithin the last, and that last one a )FyF, so lon' as man kee%s $ithin the $hirl%ool o# sensuous e1istences. 8ne need not have his mortal body die to avoid the MPa$e 324N clutches o# concu%iscence and other %assions. The "rhat $ho observes the seven hidden %rece%ts o# Bas3%a may become Dan'3ma and Dha. ODan'3ma, a %uri#ied soul, and Dha, a #reed s%irit $ithin a livin' bodyE an "de%t or "rhat. &n the %o%ular o%inion in Tibet, a Dha is a disembodied s%irit, somethin' similar to the Burmese Catonly hi'her.P He may hear the Wholy voiceX o# . . . O;$an3yinP, O;$an3yin is a synonym, #or in the ori'inal another term is used, but the meanin' is identical. &t is the divine voice o# Sel#, or the WS%irit3voiceX in man, and the same as VFchishvara =the WVoice3deityX> o# the BrFhmans. &n 7hina, the Buddhist ritualists have de'raded its meanin' by anthro%omor%hi9in' it into a Aoddess o# the same name, $ith one thousand hands and eyes, and they call it ;$an3shai3yin3Bodhisat. &t is the Buddhist WdaimonX3voice o# Socrates.P and #ind himsel# $ithin the 2uiet %recincts o# his San'harama OSanharama is the sanctum sanctorum o# an ascetic, a cave or any %lace he chooses #or his meditation.P trans#erred into "mitFbha Buddha. O "mitFbha Buddha is in this connection the Wboundless li'htX by $hich thin's o# the sub6ective $orld are %erceived.P Becomin' one $ith "nuttara Samyak Sambodhi, O 4soterically, Wthe unsur%assin'ly merci#ul and enli'htened heart,X said o# the WPer#ect 8nes,X the Hkvan3muktas, collectively.P he may %ass throu'h all the si1 $orlds o# Bein' =:i%a3 loka> and 'et into the #irst three $orlds o# "ri%a. OThese si1 $orldsseven $ith usare the $orlds o# Cats or S%irits, $ith the Burmese Buddhists, and the seven hi'her $orlds o# the VedFntins.P . . . He $ho listens to my secret la$, %reached to my select "rhats, $ill arrive $ith its hel% at the kno$led'e o# Sel#, and thence at %er#ection. &t is due to entirely erroneous conce%tions o# 4astern thou'ht and to i'norance o# the e1istence o# an 4soteric key to the out$ard Buddhist %hrases that Burnou# and other 'reat scholars have in#erred #rom such %ro%ositionsheld also by the VedFntinsas Wmy body is not bodyX and Wmysel# is no sel# o# mine,X that 4astern %sycholo'y $as based u%on non3%ermanency. 7ousin, #or instance, lecturin' u%on the Pa'e 31+

sub6ect, brin's the t$o #ollo$in' %ro%ositions to %rove, on Burnou#Vs authority, that, unlike BrFhmanism, Buddhism re6ects the %er%etuity o# the thinkin' %rinci%le. These areE 1. Thou'ht or S%irit OT$o thin's entirely distinct #rom each other. The W#aculty is not distin'uished #rom the sub6ectX only on this material %lane, $hile thou'ht 'enerated by our %hysical brain, one that has never im%ressed itsel# at the same time on the s%iritual counter%art, $hether throu'h the atro%hy o# the latter or the intrinsic $eakness o# that thou'ht, can never survive our bodyE this much is sure.P#or the #aculty is not distin'uished #rom the sub6ecta%%ears only $ith sensation and does not survive it. +. The S%irit cannot itsel# lay hold o# itsel#, and in directin' attention to itsel# it dra$s #rom it only the conviction o# its %o$erlessness to see itsel# other$ise than as successive and transitory. This all re#ers to S%irit embodied, not to the #reed S%iritual Sel# on $hom )Fya has no more hold. A 5istaken Vie3 1 MPa$e 32-N S%irit is no body( there#ore have the 8rientalists made o# it WnobodyX and nothin'. Hence they %roclaim Buddhists to be Cihilists, and VedFntins to be the #ollo$ers o# a creed in $hich the W&m%ersonal OAodP turns out on e1amination to be a myth(X their 'oal is described as The com%lete e1tinction o# all s%iritual, mental, and bodily %o$ers by absor%tion into the &m%ersonal. O+ednta Sra, translated by )a6or Hacob. %. 1+3.P
Pa'e 313
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RLV% #irvana15oksha

TH4 #e$ sentences 'iven in the te1t #rom one o# Aautama BuddhaVs secret teachin's sho$ ho$ uncalled #or is the e%ithet o# W)aterialistX $hen a%%lied to 8ne *hom t$o3thirds o# those $ho are looked u%on as 'reat "de%ts and 8ccultists in "sia reco'ni9e as their )aster, $hether under the name o# Buddha or that o# ShankarFchFrya. The reader $ill remember the 6ust32uoted $ords are $hat Buddha San''yas =or Pho> is alle'ed by the Tibetan 8ccultists to have tau'htE there are three eternal thin's in the Gniversethe Da$, CirvFna, and S%ace. The Buddhists o# the Southern 7hurch claim, on the other hand, that Buddha held only t$o thin's as eternalkFsha and CirvFna. But kFsha bein' the same as "diti, O"diti is, accordin' to the ;ig +eda, Wthe @ather and )other o# all the AodsEX and kFsha is held by Southern Buddhism as the :oot o# all, $hence everythin' in the Gniverse came out, in obedience to a la$ o# motion inherent in it E and this is the Tibetan WS%aceX =Tho3o'>.P and both bein' translated WS%ace,X there is no discre%ancy so #ar, since CirvFna as $ell as )oksha, is a state. Then in both cases the 'reat ;a%ilavastu Sa'e uni#ies the t$o, as $ell as the three, into one eternal 4lement, and ends by sayin' that even Wthat 8ne is a )FyFX to one $ho is not a Dam'3ma, a %er#ectly %uri#ied Soul.
MPa$e 32;N
The $hole 2uestion han's u%on materialistic misconce%tions and i'norance o# 8ccult )eta%hysics. To the man o# Science $ho re'ards S%ace as sim%ly a mental re%resentation, a conce%tion o# somethin' e1istin' pro form, and havin' no real bein' outside our mind, S%ace per se is verily an illusion. He may #ill the boundless interstellar s%ace $ith an Wima'inaryX ether, nevertheless S%ace #or him is an abstraction. )ost o# the )eta%hysicians o# 4uro%e are so $ide o# the mark, #rom the %urely 8ccult stand%oint, o# a correct com%rehension o# WS%ace,X as are the )aterialists, thou'h the erroneous conce%tions o# both o# course di##er $idely. The GkFsha 1 MPa$e 320N &#, bearin' in mind the %hiloso%hical vie$s o# the "ncients u%on this 2uestion, $e com%are them $ith $hat is no$ termed e1act %hysical Science, it $ill be #ound that the t$o disa'ree only in in#erences and names, and that their %ostulates are the same $hen reduced to their most sim%le e1%ression. @rom the be'innin' o# the human ons, #rom the very da$n o# 8ccult *isdom, the re'ions that the men o# Science #ill $ith ether have been e1%lored by the Seers o# every a'e. That $hich the $orld re'ards sim%ly as cosmic S%ace, an abstract re%resentation, the Hindu :ishi, the 7haldan )a'us, the 4'y%tian Hiero%hant held, each and all, as the one eternal :oot o# all, the %lay'round o# all the @orces in Cature. &t is the #ountain3head o# all terrestrial li#e, and the abode o# those =to us> invisible s$arms o# e1istenceso# real bein's, as o# the shado$s only thereo#, conscious and unconscious, intelli'ent and senselessthat surround us on all sides, that inter%enetrate the atoms o# our ;osmos, and see us not, as $e do not either see or sense them throu'h our %hysical or'anisms. @or the 8ccultist WS%aceX and WGniverseX are synonyms. &n S%ace there is not )atter, @orce, nor S%irit, but all that and much more. &t is the 8ne 4lement, and that one the "nima )undiS%ace, kFsha, "stral Di'htthe :oot o# Di#e $hich, in its eternal, ceaseless motion, like the out3and in3breathin' o# one boundless ocean, evolves but to reabsorb all that lives and #eels and thinks and has its bein' in it. "s said o# the Gniverse in Isis Unveiled, it is. The combination o# a thousand elements and yet the e1%ression o# a sin'le S%irita chaos to the sense, a ;osmos to the reason.
Pa'e 31,

Such $ere the vie$s u%on the sub6ect o# all the 'reat ancient Philoso%hers, #rom )anu do$n to Pytha'oras, #rom Plato to Paul. *hen the dissolution OPralayaP had arrived as its term the 'reat Bein' OPara3tmF, or Para3 PurushaP, the Dord e1istin' throu'h himsel#, out o# $hom and throu'h $hom all thin's $ere, and are, and $ill be, . . . resolved to emanate #rom his o$n substance the various creatures. O'nava7Dharma7Shstra. i. ., /. P The mystic Decad Oo# Pytha'orasP =1 ~ + ~ 3 ~ , r 1 > is a $ay o# e1%ressin' this idea. The 8ne is Aod( OThe WAodX o# Pytha'oras, the disci%le o# the ryan Sa'es, is no %ersonal Aod. Det it be remembered that he tau'ht as a cardinal tenet that there e1ists a %ermanent Princi%le o# Gnity beneath all #orms, chan'es, and other %henomena o# the Gniverse.P the T$o, )atter( the Three, combinin' )onad and Duad and %artakin' o# the nature o# both, is the %henomenal $orld( the Tetrad, or #orm o# %er#ection, e1%resses the em%tiness o# all( and the Decad, or sum o# all, involves the entire cosmos. OIsis Unveiled. i. 1vi.P Plato!s WAodX is the WGniversal &deation,X and Paul sayin' W8ut o# him, and throu'h him, and in him, all thin's are,X had surely a Princi%lenever a Hehovahin his %ro#ound mind. The key to the Pytha'orean do'mas is the key to every 'reat Philoso%hy. &t is the 'eneral #ormula o# unity in multi%licity, the 8ne evolvin' the many and %ervadin' the "ll. &t is the archaic doctrine o# 4manation in a #e$ $ords.
MPa$e 32@N
S%eusi%%us and Penocrates held, like their )aster, Plato, that( The "mima )undi =or $orld3soulX> $as not the Deity, but a mani#estation. Those %hiloso%hers never conceived o# the 8ne as an animate nature. The ori'inal 8ne did not e4ist, as $e understand the term. Cot till he =it> had united $ith the many emanated e1istences =the )onad and Duad>, $as a bein' %roduced. The d`Q`Tb=WhonouredX>, the somethin' mani#ested, d$ells in the centre as in the circum#erence, but it is only the re#lection o# the Deitythe *orld3Soul. &n this doctrine $e #ind the s%irit o# 4soteric Buddhism. O Isis Unveiled, i, 1viii.P "nd it is that o# 4soteric BrFhminism and o# the VedFntin "d$aitis. The t$o modern %hiloso%hers, Scho%enhauer and von Hartmann teach the same ideas. The 8ccultists say thatE The %sychic and ectenic #orces, the Wideo3motorX and Welectro3biolo'ical %o$ers,X Wlatent thou'ht,X and even Wunconscious cerebrationX theories can be condensed in t$o $ordsE the ;abalistic "stral Di'ht.OIsis Unveiled, i, -8.P Scho%enhauer only synthesi9ed all this by callin' it *ill, and contradicted the men o# Science in their materialistic vie$s, as von Hartmann did later on. The author o# the Philosoph$ of the Unconscious calls their vie$s Wan instinctual %re6udice.X @urthermore, he demonstrates that no e1%erimenter can have anythin' to do $ith matter %ro%erly so termed, but only $ith the #orces into $hich he divides it. The visible e##ects o# matter are but the e##ects o# #orce. He concludes thereby that that $hich is no$ called matter is nothin' but the a''re'ation o# atomic #orces, to e1%ress $hich the $ord WmatterX is used( Pa'e 31-

outside o# that, #or science, matter is but a $ord void o# sense. OIsis Unveiled, i. -0.P "s much, it is to be #eared, as those other terms $ith $hich $e are no$ concerned, WS%ace,X WCirvFna,X and so on. The bold theories and o%inions e1%ressed in Scho%enhauerVs $orks di##er $idely #rom those o# the ma6ority o# our orthodo1 scientists. O*hile they are to a 'reat e1tent identical $ith those o# Esoteric Buddhism, the Secret Doctrine o# the 4ast.P W&n reality,X remarks this darin' s%eculator, Wthere is neither 'atter nor Spirit. 5atter is Ever 9ivin$ 1 MPa$e 322N The tendency to 'ravitation in a stone is as une1%lainable as thou'ht in the human brain . . . &# matter canno one kno$s $hy#all to the 'round, then it can alsono one kno$s $hythink. . . . "s soon, even in mechanics, as $e tres%ass beyond the %urely mathematical, as soon as $e reach the inscrutable adhesion, 'ravitation, and so on, $e are #aced by %henomena $hich are to our senses as mysterious as the )ill and thought in man E $e #ind ourselves #acin' the incom%rehensible, #or such is every #orce in nature. *here is, then, that matter $hich you all %retend to kno$ so $ell, and #rom $hich bein' so #amiliar $ith ityou dra$ all your conclusions and e1%lanations, and attribute to it all thin'sK . . . That $hich can be #ully reali9ed by our reason and senses is but the su%er#icialE they can never reach the true inner substance o# thin's. Such $as the o%inion o# ;ant. &# you consider that there is in a human head some sort o# a spirit, then you are obli'ed to concede the same to a stone. &# your dead and utterly3%assive matter can mani#est a tendency to$ard 'ravitation or, like electricity, attract and re%el and send out s%arks, then as $ell as the brain it can also think. &n short, every %article o# the so3called s%irit $e can re%lace $ith an e2uivalent o# matter, and every %article o# matter re%lace $ith s%irit . . . Thus, it is not the 7hristian division o# all thin's into matter and s%irit that can ever be #ound %hiloso%hically e1act( but only i# $e divide them into )ill and manifestation, $hich #orm o# division has nau'ht to do $ith the #ormer, #or it s%irituali9es everythin'( all that $hich is in the #irst instance real and ob6ective body and matterit trans#orms into a re%resentation, and every mani#estation into $ill.X OParerga, &&., iii, 11+E 2uoted in Isis Unveiled. i. -8.P The matter o# science may be #or all ob6ective %ur%oses a Wdead and utterly %assive matter(X to the 8ccultist not an atom o# it can be deadWDi#e is ever %resent in it.X *e send the reader $ho $ould kno$ more about it to our article, WTransmi'ration o# Di#e3"toms.X O 6ive Bears of Theosoph$. %.338. et se".P *hat $e are no$ concerned $ith is the doctrine o# CirvFna. " Wsystem o# atheismX it may be 6ustly called, since it reco'ni9es neither Aod nor Aodsleast o# all a 7reator, as it entirely re6ects creation. The 6ecit e4 nihilo is as incom%rehensible to the 8ccult meta%hysical Scientist as it is to the scienti#ic )aterialist. &t is at this %oint that all a'reement sto%s bet$een the t$o. But i# such be the sin o# the Buddhist and BrFhman 8ccultist, then Pantheists and "theists, and also theistical He$sthe ;abalistsmust also %lead W'uiltyX to it( yet no one $ould ever think o# callin' the Hebre$s o# the ;abalah W"theists.X 41ce%t the Talmudistic and 7hristian e1oteric systems there never $as a reli'ious Philoso%hy, $hether in the ancient or modern $orld, but re6ected a priori the e4 nihilo hy%othesis, sim%ly because )atter $as al$ays co3eternali9ed $ith S%irit.
Pa'e 31.

CirvFna, as $ell as the )oksha o# the VedFntins, is re'arded by most o# the 8rientalists as a synonym o# annihilation( yet no more 'larin' in6ustice could be done, and this ca%ital error must be %ointed out and dis%roved. 8n this most im%ortant tenet o# the BrFhmo3Buddhistic systemthe "l%ha and 8me'a o# WBein'X or WCon3Bein'Xrests the $hole edi#ice o# 8ccult )eta%hysics. Co$ the recti#ication o# the 'reat error concernin' CirvFna may be very easily accom%lished $ith relation to the %hiloso%hically inclined, to those $ho,
MPa$e 488N
&n the 'lass o# thin's tem%oral see the ima'e o# thin's s%iritual. 8n the other hand, to that reader $ho could never soar beyond the details o# tan'ible material #orm, our e1%lanation $ill a%%ear meanin'less. He may com%rehend and even acce%t the lo'ical in#erences #rom the reasons 'iventhe true s%irit $ill ever esca%e his intuitions. The $ord WnihilX havin' been misconceived #rom the #irst, it is continually used as a sled'e3hammer in the matter o# 4soteric Philoso%hy. Cevertheless it is the duty o# the 8ccultist to try and e1%lain it. CirvFna and )oksha, then, as said be#ore, have their bein' in non3bein', i# such a %arado1 be %ermitted to illustrate the meanin' the better. CirvFna, as some illustrious 8rientalists have attem%ted to %rove does mean the Wblo$in'3outX OPro#. )a1 )iller, in a letter to The Times ="%ril. 18-/>, maintained most vehemently that CirvFna meant annihilation in the #ullest sense o# the $ord. =#hips from a 3erman 5or*shop, i. +8/> But in 18.0, in a lecture be#ore the Aeneral )eetin' o# the "ssociation o# Aerman Philolo'ists at ;iel. Whe distinctly declares his belie# that the Cihilism attributed to BuddhaVs teachin' #orms no %art o# his doctrine, and that it is $holly $ron' to su%%ose that CirvFna means annihiliation.X =TrubnerVs &mer7and 0riental Lit. ;ec., 8ct. 1.th, 18.0.> P o# all sentient e1istence. &t is like the #lame o# a candle burnt out to its last atom, and then suddenly e1tin'uished. guite so. Cevertheless, as the old "rhat CF'asena a##irmed be#ore the kin' $ho taunted himE WCirvFna is Wand CirvFna is eternal. But the 8rientalists deny this, and say it is not so. &n their o%inion CirvFna is not a re3absor%tion in the Gniversal @orce, not eternal bliss and rest, but it means literally Wthe blo$in'3out, the e1tinction, com%lete annihilation, and not absor%tion.X The Lan*vatra 2uoted in su%%ort o# their ar'uments by some Sanskritists, and $hich 'ives the di##erent inter%retations o# CirvFna by the Tkrthika BrFhmans, is no authority to one $ho 'oes to %rimeval sources #or in#ormation, namely, to the Buddha $ho tau'ht the doctrine. "s $ell 2uote the 7hFrvFka )aterialists in their su%%ort. Blin+ !aith #ot E<,ecte+ 1 MPa$e 48)N &# $e brin' as an ar'ument the sacred Haina books, $herein the dyin' Aautama Buddha is thus addressedE W"rise into Cirvi OCirvFnaP #rom this decre%it body into $hich thou hast been sent. . . . "scend into thy #ormer abode, 8 blessed "vatFra(X and i# $e add that this seems to us the very o%%osite o# nihilism, $e may be told that so #ar it may only %rove a contradiction, one more discre%ancy in the Buddhist #aith. &# a'ain $e remind the reader that since Aautama is believed to a%%ear occasionally, re3descendin' #rom his W#ormer abodeX #or the 'ood o# humanity and His #aith#ul con're'ation, thus makin' it incontestable that Buddhism does not teach #inal annihilation, $e shall be re#erred to authorities to $hom such teachin' is ascribed. "nd let us say at onceE )en are no authority #or us in 2uestions o# conscience, nor ou'ht they to be #or anyone else. &# anyone holds to BuddhaVs Philoso%hy, let him do and say as Buddha did and said( i# a man calls himsel# a 7hristian, let him #ollo$ the commandments o# 7hristnot the inter%retations o# His many dissentin' %riests and sects. &n & Buddhist #atechism the 2uestion is askedE Pa'e 31/

"re there any do'mas in Buddhism $hich $e are re2uired to acce%t on #aithK ". Co. *e are earnestly en6oined to acce%t nothin' $hatsoever on #aith, $hether it be $ritten in books, handed do$n #rom our ancestors, or tau'ht by sa'es. 8ur Dord Buddha has said that $e must not believe in a thin' said merely because it is said( nor traditions because they have been handed do$n #rom anti2uity( nor rumours, as such( nor $ritin's by sa'es, because sa'es $rote them( nor #ancies that $e may sus%ect to have been ins%ired in us by a Deva =that is, in %resumed s%iritual ins%iration>( nor #rom in#erences dra$n #rom some ha%ha9ard assum%tion $e may have made( nor because o# $hat seems an analo'ical necessity( nor on the mere authority o# our teachers o# masters. But $e are to believe $hen the $ritin', doctrine, or sayin' is corroborated by our o$n reason and consciousness. W@or this,X says he in concludin', W & tau'ht you not to believe merely because you have heard, but $hen you believed o# your consciousness, then to act accordin'ly and abundantly.X OSee the >alama Sutta o# the &nguttarani*a$o, as 2uoted in & Buddhist #atechism by H. S. 8lcott, President o# the Theoso%hical Society. %%. --.-..P That CirvFna, or rather, that state in $hich $e are in CirvFna, is 2uite the reverse o# annihilation is su''ested to us by our Wreason and consciousness,V and that is su##icient #or us %ersonally. "t the same time, this #act bein' inade2uate and very ill3ada%ted #or the 'eneral reader, somethin' more e##icient may be added. *ithout resortin' to sources unsym%athetic to 8ccultism, the >a(alah #urnishes us $ith the most luminous and clear %roo#s that the term WnihilX in the minds o# the "ncient Philoso%hers had a meanin' 2uite di##erent #rom that it has no$ received at the hands o# )aterialists. &t means certainly Wnothin'Xor Wno3thin'.X @. ;ircher, in his $ork on the >a(alah and the 4'y%tian )ysteries Okdipus cg$pt., &&. &, +01.P e1%lains the term admirably. He tells his readers that in the ,ohar the #irst o# the Se%hiroth OSe%hir, or "diti =mystic S%ace>. The Se%hiroth, be it understood, are identical $ith the Hindu Pra6F%atis, the DhyFn 7hohans o# 4soteric Buddhism, the Moroastrian "mshas%ends, and #inally $ith the 4lohimthe WSeven "n'els o# the PresenceX o# the :oman 7atholic 7hurch.P has a name the si'ni#icance o# $hich is W the Infinite,X but $hich $as translated indi##erently by the ;abalists as W4nsX and WCon34nsX =WBein' and WCon3Bein'X>( a Being inasmuch as it is the root and source o# all other bein's( -on7Being because "in So%hthe Boundless and the 7auseless, the Gnconscious and the Passive Princi%leresembles nou'ht else in the Gniverse.
MPa$e 486N
The author addsE This is the reason $hy St. Denys did not hesitate to call it Cihil. WCihilX there#ore standseven $ith some 7hristian theolo'ians and thinkers, es%ecially $ith the earlier ones $ho lived but a #e$ removes #rom the %ro#ound Philoso%hy o# the initiated Pa'ansas a synonym #or the im%ersonal, divine Princi%le, the &n#inite "ll, $hich is no Bein' or thin'the 4n or "in So%h the Parabrahman o# the VedFnta. Co$ St. Denys $as a %u%il o# St. Paulan &nitiateand this #act makes everythin' clear. The WCihilX is in esse the "bsolute Deity itsel#, the hidden Po$er or 8mni%resence de'raded by Pa'e 318

)onotheism into an anthro%omor%hic Bein', $ith all the %assions o# a mortal on a 'rand scale. Gnion $ith That is not annihilation in the sense understood in 4uro%e. O"ccordin' to the 4astern idea, the "ll comes out #rom the 8ne and returns to it a'ain. "bsolute annihilation is sim%ly unthinkable. Cor can eternal )atter be annihilated. @orm may be annihilatedE co3relations may chan'e. That is all. There can be no such thin' as annihilationin the 4uro%ean sensein the Gniverse.P &n the 4ast annihilation in CirvFna re#ers but to matterE that o# the visible as $ell as the invisible body #or the astral body, the %ersonal double, is still matter, ho$ever sublimated. Buddha tau'ht that the %rimitive Substance is eternal and unchan'eable. &ts vehicle is the %ure, liminous ether, the boundless, in#inite S%ace. Cot a void resultin' #rom the absence o# #orms, but on the contrary, the #oundations o# all #orms . . . . 7hat Annihilation 5eans 1 MPa$e 483N OThisP denotes it to be the creation o# )FyF, all the $orks o# $hich are as nothin' be#ore the uncreated @orm OS%iritP, in $hose %ro#ound and sacred de%ths all motion must cease #or ever. OIsis Unveiled. i, +80.P )otion here re#ers only to illusive ob6ects, to their chan'e as o%%osed to %er%etuity, rest%er%etual motion bein' the 4ternal Da$, the ceaseless Breath o# the "bsolute. The mastery o# Buddhistic do'mas can be attained only accordin' to the Platonic method E #rom universals to %articulars. The key to it lies in the re#ined and mystical tenets o# s%iritual in#lu1 and divine li#e. Saith BuddhaE 5hosoever is unac"uainted )ith m$ La), OThe Secret Da$, the WDoctrine o# the Heart,X so called in contrast to the WDoctrine o# the 4ye.X or e1oteric Buddhism.P and dies in that state must return to earth until he (ecomes a perfect Samano OasceticP. To achieve this o(Nect he must destro$ )ithin himself the trinit$ of '$. OW&llusive matter in its tri%le mani#estation in the earthly, and the astral or #ontal Soul =the body> and the Platonian dual Soulthe rational and the irrational one.XP /e must e4tinguish his passions, unite and identif$ himself )ith the La) [the teaching of the Secret Doctrine], and comprehend the philosoph$ of annihilation. OIsis Unveiled. i.+80.P Co, it is not in the dead3letter o# Buddhistical literature that scholars may ever ho%e to #ind the true solution o# its meta%hysical subtleties. "lone in all anti2uity the Pytha'oreans understood them %er#ectly, and it is on the =to the avera'e 8rientalist and the )aterialist> incom%rehensible abstractions o# Buddhism that Pytha'oras 'rounded the %rinci%al tenets o# his Philoso%hy. "nnihilation means $ith the Buddhistical Philoso%hy only a dis%ersion o# matter, in $hatever #orm or sem(lance o# #orm it may be #or everythin' that bears a sha%e $as created, and thus must sooner or later %erish, i.e., chan'e that sha%e( there#ore, as somethin' tem%oral, thou'h seemin' to be %ermanent, it is but an illusion, )FyF( #or as eternity has neither be'innin' nor end, the more or less %rolon'ed duration o# some %articular #orm %asses, as it $ere, like an instantaneous #lash o# li'htnin'. Be#ore $e have the time to reali9e that $e have seen it, it is 'one and %assed #or ever( hence even our astral Pa'e 310

bodies, %ure ether, are but illusions o# matter so lon' as they retain their terrestrial outline. The latter chan'es, says the Buddhist, accordin' to the merits or demerits o# the %erson durin' his li#etime, and this is MPa$e 484N metem%sychosis. *hen the s%iritual 4ntity breaks loose #or ever #rom every %article o# matter, then only it enters u%on the eternal and unchan'eable CirvFna. He e1ists in S%irit, in nothin'( as a #orm, a sha%e, a semblance, he is com%letely annihilated, and thus $ill die no more, #or S%irit alone is no )FyF, but the only :eality in an illusionary universe o# ever3%assin' #orms. &t is u%on this Buddhist doctrine that the Pytha'oreans 'rounded the %rinci%al tenets o# their %hiloso%hy. W7an that S%irit $hich 'ives li#e and motion, and %artakes o# the nature o# li'ht, be reduced to nonentityKX they ask. W7an that sensitive S%irit in brutes $hich e1ercises memory, one o# the rational #aculties, die and become nothin'KX "nd *hitelock Bulstrode in his able de#ence o# Pytha'oras e1%ounds this doctrine by addin'E W&# you say they Othe brutesP breathe their S%irits into the air, and there vanish, that is all that & contend #or. The air indeed is the %ro%er %lace to receive them, bein' accordin' to Daertius #ull o# souls( and accordin' to 4%icurus #ull o# atoms, the %rinci%les o# all thin's( #or even this %lace $herein $e $alk and birds #ly has so much o# a s%iritual nature that it is invisible, and there#ore may $ell be the receiver o# #orms, since the #orms o# all bodies are so( $e can only see and hear its e##ects( the air itsel# is too #ine and above the ca%acity o# the a'e. *hat then is the ether to the re'ion above, and $hat are the in#luences o# #orms that descend #rom thenceKX The Spirits o# creatures, the Pytha'oreans hold, $ho are emanations o# the most sublimated %ortions o# etheremanations, (reaths, (ut not forms. 4ther is corru%tibleall %hiloso%hers a'ree in thatEand $hat is incorru%tible is so far from (eing annihilated $hen it 'ets rid o# the form that it lays a 'ood claim to immortalit$. WBut $hat is that $hich has no body, no formH $hich is im%onderable, invisible, and indivisible that $hich e1ists, and yet is notKX ask the Buddhists. W&t is CirvFna,X is the ans$er. &t is nothingnot a re'ion, but rather a state. OIsis Unveiled. i. +0 .P
Pa'e 3+
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RLV%% The Secret Books o. =Lam1&in> an+ DHyan
TH4 Boo* of D2$an]#rom the Sanskrit $ord WDhyFnX =mystic meditation>is the #irst volume o# the 7ommentaries u%on the seven secret #olios o# ;iu3te, and a Alossary o# the %ublic $orks o# the same name. Thirty3#ive volumes o# ;iu3te #or e1oteric %ur%oses and the use o# the laymen may be #ound in the %ossession o# the Tibetan Aelu'%a Damas, in the library o# any monastery( and also #ourteen books o# 7ommentaries and "nnotations on the same by the initiated Teachers.
MPa$e 48-N
Strictly s%eakin', those thirty3#ive books ou'ht to be termed WThe Po%ulari9ed VersionX o# the Secret Doctrine, #ull o# myths, blinds, and errors( the #ourteen volumes o# #ommentaries, on the other hand $ith their translations, annotations, and an am%le 'lossary o# occult terms, $orked out #rom one small archaic #olio, the Boo* of the Secret 5isdom of the 5orld O&t is #rom the te1ts o# all these $orks that the Secret Doctrine has been 'iven. The ori'inal matter $ould not make a small %am%hlet, but the e1%lanations and notes #rom the 7ommentaries and Alossaries mi'ht be $orked into ten volumes as lar'e as Isis Unveiled.Pcontain a di'est o# all the 8ccult Sciences. These, it a%%ears, are ke%t secret and a%art, in the char'e o# the Teshu Dama o# T6i3'ad36e. The Books o# ;iu3te are com%aratively modern havin' been edited $ithin the last millennium, $hereas the earliest volumes o# the #ommentaries are o# untold anti2uity, some #ra'ments o# the ori'inal cylinders havin' been %reserved. *ith the e1ce%tion that they e1%lain and correct some o# the too #abulous, and to every a%%earance, 'rossly e1a''erated accounts in the Books o# ;iu3tet OThe monk Della Penna makes considerable #un in his 'emoirs =see )arkhamVs Ti(et> o# certain statements in the books o# ;iu3te. He brin's to the notice o# the 7hristian %ublic Wthe 'reat mountain 1. . lea'ues hi'hX =a Tibetan lea'ue consistin' o# #ive miles> in the HimFlayan :an'e. W"ccordin' to their la$,X he says, Win the $est o# this $orld is an eternal $orld . . . a %aradise and in it a Saint called Ho%ahma, $hich means LSaint o# S%lendour and &n#inite Di'ht.V This Saint has many disci%les $ho are all 7han'3chub,X $hich means, he adds in a #ootnote. Wthe S%irits o# those $ho, on account o# their %er#ection, do not care to become saints, and train and instruct the bodies o# the reborn Damas . . . so that they may hel% the livin'.X *hich means that the %resumably WdeadX ?an'3 7hhub =not W7han'3chubX> are sim%ly livin' Bodhisattvas, some o# those kno$n as Bhante =Wthe BrothersX>. "s to the Wmountain 1. . lea'ues hi'h,X the #ommentar$ $hich 'ives the key to such statements e1%lains that accordin' to the code used by the $riters, Wto the $est o# the Sno$y )ountainX 1. lea'ues Othe cy%hers bein' a blindP #rom a certain s%ot and by a direct road, is the Bhante ?ul Othe country o# LSeat o# the BrothersVP, the residence o# )ahF37hohan . .X etc. This is the real meanin'. The WHo%ahmaX o# Della Penna isthe )ahF37hohan, the 7hie#.P%ro%erly so calledthe #ommentaries have little to do $ith these. They stand in relation to them MPa$e 48;N as the 7haldo3He$ish >a(alah stands to the )osaic Books. &n the $ork kno$n as the &vatumsa*a S<tra, in sectionE WThe Su%reme tman O SoulP as mani#ested in the character o# the "rhats and Pratyeka Buddhas,X it is stated thatE Because #rom the be'innin' all sentient creatures have con#used the truth and embraced the #alse, there#ore there came into e1istence a hidden kno$led'e called "laya Vi6Fna. W*ho is in %ossession o# the true kno$led'eKX is asked. WThe 'reat Teachers o# the Sno$y )ountain,X is the res%onse. These W'reat TeachersX have been kno$n to live in the WSno$y :an'eX o# the HimFlayas #or countless Pa'e 3+1

a'es. To deny in the #ace o# millions o# Hindus the e1istence o# their 'reat Aurus, livin' in the shrams scattered all over the Trans3 or the 7is3HimFlayan slo%es is to make onesel# ridiculous in their eyes. *hen the Buddhist Saviour a%%eared in &ndia, their shrams#or it is rarely that these 'reat )en are #ound in Damaseries, unless on a short visit$ere on the s%ots they no$ occu%y, and that even be#ore the BrFhmans themselves came #rom 7entral "sia to settle on the &ndus. "nd be#ore that more than one ryan Dvi6a o# #ame and historical reno$n had sat at their #eet, learnin' that $hich culminated later on in one or another o# the 'reat %hiloso%hical schools. )ost o# these HimFlayan Bhante $ere "ryan BrFhmans and ascetics. Co student, unless very advanced, $ould be bene#ited by the %erusal o# those e1oteric volumes. O &n some )SS, notes be#ore us, $ritten by Aelun' =%riest> Than'o3%a 7hhe3'o3mo, it is saidE WThe #e$ :oman 7atholic missionaries $ho have visited our land =under %rotest> in the last century and have re%aid our hos%itality by turnin' our sacred literature into ridicule, have sho$n little discretion and still less kno$led'e. &t is true that the Sacred 7anon o# the Tibetans, the >ahg$ur and Bstanhg$ur, com%rises 1/ / distinct $orks1 83 %ublic and .+, secret volumes, the #ormer bein' com%osed o# 3- and the latter o# // volumes #olio. )ay $e humbly invite the 'ood missionaries, ho$ever, to tell us $hen they ever succeeded in 'ettin' a 'lim%se o# the last3named secret #oliosK Had they even by chance seen them & can assure the *estern Pandits that these manuscri%ts and #olios could never be understood even by a born Tibetan $ithout a key =a> to their %eculiar characters, and =(> to their hidden meanin'. &n our system every descri%tion o# locality is #i'urative, every name and $ord %ur%osely veiledE and one has #irst to study the mode o# deci%herin' and then to learn the e2uivalent secret terms and symbols #or nearly every $ord o# the reli'ious herita'e. The 4'y%tian enchorial or hieractic system is childVs %lay to our sacerdotal %u99les.XP They must be read $ith a key to their meanin' and that key can only be #ound in the #ommentaries. )oreover there are some com%aratively modern $orks that are %ositively in6urious so #ar as #air com%rehension o# even e1oteric Buddhism is concerned. Such are the Buddhist #osmos, by Bon9e Hin3chVon o# Pekin( the Shing7Tau7*i = or The ;ecords of the Enlightenment of Tathgata>, by *an' Pukseventh century( /isai S<tra =or Boo* of #reation>, and some others.
Pa'e 3++
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RLV%%% Amita Bu++ha *3an1Shai1(in, an+ *3an1(in E7hat the =Book o. DHyan> an+ the Lamaseries o. Tson$1*ha1Pa Say
MPa$e 480N "S
a su%%lement to the #ommentaries there are many secret #olios on the lives o# the Bhuddhas and Bodhisattvas, and amon' these there is one on Prince Aautama and another on His reincarnation in Tson'3;ha3%a. This 'reat Tibetan :e#ormer o# the #ourteenth century, said to be a direct incarnation o# "mita Buddha, is the #ounder o# the secret School near T6i3'ad36e, attached to the %rivate retreat o# the Teshu Dama. &t is $ith Him that be'an the re'ular system o# Damaic incarnations o# Buddhas =San'3'yas>, or o# ShFkya3Thub3%a =Shakyamuni>. "mida or "mita Buddha is called by the author o# #hinese Buddhism, a mythical bein'. He s%eaks o# "mida Buddha =&mi7to 6o> a #abulous %ersona'e, $orshi%%ed assiduouslylike ;$an3yin by the Corthern Buddhists, but unkno$n in Siam, Burmah, and 7eylon. O#hinese Buddhism. %.1/1.P Very likely. ?et "mida Buddha is not a W#abulousX %ersona'e, since =a> W"midaX is the Sen9ar #orm o# WdiX ( Wdi3BuddhiX and Wdi3Buddha, W OWBuddhiX is a Sanskrit term #or WdiscriminationX or intellect =the si1th %rinci%le>, and WBuddhaX is W$ise,X W$isdom,X and also the %lanet )ercury.P as already sho$n, e1isted a'es a'o as a Sanskrit term #or WPrimeval SoulX and W*isdomX ( and =(> the name $as a%%lied to Aautama ShFkyamuni, the last Buddha in &ndia, #rom the seventh century, $hen Buddhism $as introduced into Tibet. W"mitFbhaX =in 7hinese, W*u3lian3sheuX> means literally WBoundless "'e,X a MPa$e 48@N synonym o# W4nX or W"in3Su%h,X the W"ncient o# Days,X and is an e%ithet that connects Him directly $ith the Boundless di3Buddhi =%rimeval and Gniversal Soul> o# the Hindus, as $ell as $ith the "nima )undi o# all the ancient nations o# 4uro%e and the Boundless and &n#inite o# the ;abalists. &# "mitFbha be a #iction o# the Tibetans, or a ne$ #orm o# *u3lian'3sheu, Wa #abulous %ersona'e,X as the author3com%iler o# #hinese Buddhism tells his readers, then the W#ableX must be a very ancient one. @or on another %a'e he says himsel# that the addition to the canon o# the books containin' the De'ends o# ;$an3yin and o# the *estern heaven $ith its Buddha, "mitFbha, $as also %revious to the 7ouncil o# ;ashmere, a little be#ore the be'innin' o# our era, OThis curious contradiction may be #ound in #hinese Buddhism. %%. 1/1. +/3. The reverend author assures his readers that Wto the %hiloso%hic Buddhists . . . "mitFbha ?oshi @o, and the others are nothin' but the si'ns o# ideasX =%,+3.>. Very true. But so should be all other dei#ic names, such as Hehovah, "llah, etc., and i# they are not sim%ly Wsi'ns o# ideasX this $ould only sho$ that minds that receive them other$ise are not W%hiloso%hicX E it $ould not at all a##ord serious %roo# that there are %ersonal, livin' Aods o# these names in reality.P and he %laces the ori'in o# the %rimitive Buddhist books $hich are common to the Corthern and Southern Buddhists be#ore +,.. B.7. Since Tibetans acce%ted Buddhism only in the seventh century ".D., ho$ comes it that they are char'ed $ith inventin' "mita3BuddhaK Besides $hich, in Tibet, "mitFbha is called 8d%a'3med $hich sho$s that it is not the name but the abstract idea that $as #irst acce%ted o# an unkno$n, invisible, and &m%ersonal Pa'e 3+3

Po$ertaken, moreover, #rom the Hindu W"di3Buddhi,X and not #rom the 7hinese W"mitFbha.X OThe 7hinese "mitFbha =*u3lian'3sheu> and the Tibetan "mitFbha =8d%a'3med> have no$ become %ersonal Aods, rulin' over and livin' in the celestial re'ion o# SukhFvati, or Tushita =TibetanEDevachan>E $hile di3 Buddhi, o# the %hiloso%hic Hindu, and "mita Buddha o# the %hiloso%hic 7hinaman and Tibetan, are names #or universal %rimeval ideas.P There is a 'reat di##erence bet$een the %o%ular 8d%a'3med ="mitFbha> $ho sits enthroned in Devachan =SukhFvati>, accordin' to the 'ani >am(um Scri%turesthe oldest historical $ork in Tibet, and the %hiloso%hical abstraction called "mita Buddha, the name bein' %assed no$ to the earthly Buddha Aautama.
Pa'e 3+,
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # RL%R Tson$1*ha1PaELohans in "hina
&C an article, W:eincarnation in Tibet,X everythin' that could be said about Tson'3;ha3%a $as %ublished. OSee The Theosophist #or )arch, 188+.P &t $as stated that this re#ormer $as not, as is alle'ed by PFrsi scholars, an incarnation o# one o# the celestial DhyFnis, or the #ive heavenly Buddhas, said to have been created by ShFkyamuni a#ter he has risen to CirvFna, but that he $as an incarnation o# "mita Buddha Himsel#. The records %reserved in the Aon3%a, the chie# Damasery o# Tda3shi3Hlum%o, sho$ that San'3'yas le#t the re'ions o# the W*estern ParadiseX to incarnate Himsel# in Tson'3;ha3%a, in conse2uence o# the 'reat de'radation into $hich His secret doctrines had #allen.
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*henever made too %ublic, the Aood Da$ o# 7heu Oma'ical %o$ersP #ell invariably into sorcery or Wblack ma'ic.X The D$i6as, the Hoshan' O7hinese monksP and the Damas could alone be entrusted sa#ely $ith the #ormul. Gntil the Tson'3;ha3%a %eriod there had been no San'3'yas =Buddha> incarnations in Tibet. Tson'3;ha3%a 'ave the si'ns $hereby the %resence o# one o# the t$enty3#ive Bodhisattvas OThe intimate relation o# the t$enty3#ive Buddhas =Bodhisattvas> $ith the t$enty3#ive Tattvas =the 7onditioned or Dimited> o# the Hindus is interestin'.P or o# the 7elestial Buddhas =DhyFn 7hohans> in a human body mi'ht be reco'ni9ed, and He strictly #orbade necromancy. This led to a s%lit amon'st the Damas, and the malcontents allied themselves $ith the abori'inal Bhons a'ainst the re#ormed Damaism. 4ven no$ they #orm a %o$er#ul sect, %ractisin' the most dis'ustin' rites all over Sikkhim, Bhutan, Ce%aul, and even on the borderlands o# Tibet. &t $as $orse then. *ith the %ermission o# the Tda3shu or Teshu Dama, O &t is curious to note the 'reat im%ortance 'iven by 4uro%ean 8rientalists to the Dalai Damas o# Dhasa, and their utter i'norance as to the Tda3shu =or Teshu> Damas, $hile it is the latter $ho be'an the hierarchical series o# Buddhi3incarnations, and are de facto the W%o%esX in TibetE the Dalai Damas are the creations o# Caban'3lob3San', the Tda3shu Dama $ho $as Himsel# the si1th incarnation o# "mita, throu'h Tson'3 ;ha3%a, thou'h very #e$ seem to be a$are o# that #act.P some hundred Dohans ="rhats>, to avert stri#e, MPa$e 4)8N $ent to settle in 7hina in the #amous monastery near Tien3tV3ai, $here they soon became sub6ects #or le'endary lore, and continue to be so to this day. They had been already %receded by other Dohans. The $orld3#amous disci%les o# TathF'ata, called the Ws$eet3voicedX on account o# their ability to chant the )antras $ith ma'ical e##ect. OThe chantin' o# a )antra is not a %rayer, but rather a ma'ical sentence in $hich the la$ o# 8ccult causation connects itsel# $ith and de%ends on, the $ill and acts o# its sin'er. &t is a succession o# Sanskrit sounds and $hen its strin' o# $ords and sentences is %ronounced accordin' to the ma'ical #ormulae in the &tharva +eda, but understood by the #e$, some )antras %roduce an instantaneous and very $onder#ul e##ect. &n its esoteric sense it contains the VFch =the Wmystic s%eechX> $hich resides in the )antra, or rather in its sounds, since it is accordin' to the vibrations, one $ay or the other, o# ether that the e##ect is %roduced. The Ws$eet sin'ersX $ere called by that name because they $ere e1%erts in )antras. Hence the le'end in 7hina that the sin'in' and melody o# the Dohans are heard at da$n by the %riests #rom their cells in the monastery o# @an'3;$an'. =See Biograph$ of #hi7>ai in Tien3tai3nan3tchi.>P Pa'e 3+-

The #irst ones came #rom ;ashmir in the year 3, l# ;ali ?u'a =about a century be#ore the 7hristian era>. OThe celebrated Dohan, )Fdhyantika, $ho converted the kin' and $hole country o# ;ashmir to Buddhism, sent a body o# Dohans to %reach the Aood Da$. He $as the scul%tor $ho raised to Buddha the #amous statue one hundred #eet hi'h, $hich Hiuen3Tsan' sa$ at Dardu, to the north o# the Pun6ab. "s the same 7hinese traveller mentions a tem%le ten Di #rom Pesha$ur3- #eet round and 8- #eet hi'h$hich $as at his time =".D.-- > already 8- years old. ;oe%%en thinks that so #ar back as +0+ B.7. Buddhism $as the %revalent reli'ion in the Pun6ab.P $hile the last ones arrived at the end o# the #ourteenth century, 1,- years later( and, #indin' no room #or themselves at the lamasery o# ?ihi'chin', they built #or their o$n use the lar'est monastery o# all on the sacred island o# Pu3to =Buddha, or Put, in 7hinese>, in the %rovince o# 7husan. There the Aood Da$, the WDoctrine o# the Heart,X #lourished #or several centuries. But $hen the island $as desecrated by a mass o# *estern #orei'ners, the chie# Dohans le#t #or the mountains o# 3333333333333333. &n the Pa'oda o# Pi3yun3ti, near Pekin, one can still see the WHall o# the @ive3hundred Dohans.X There the statues o# the #irst3comers are arran'ed belo$, $hile one solitary Dohan is %laced 2uite under the roo# o# the buildin', $hich seems to have been built in commemoration o# their visit. The $orks o# the 8rientalists are #ull o# the direct landmarks o# "rhats ="de%ts>, %ossessed o# thaumatur'ic %o$ers, but these are s%oken o#$henever the sub6ect cannot be avoided$ith unconcealed scorn. *hether innocently i'norant o#, or %ur%osely i'norin', the im%ortance o# the 8ccult element and symbolo'y in the various :eli'ions they undertake to e1%lain, short $ork is 'enerally made o# such %assa'es, and they are le#t untranslated. &n sim%le 6ustice ho$ever, it should be allo$ed that much as all such miracles may have been e1a''erated by %o%ular reverence and #ancy, they are neither less credible nor less attested in WheathenX annals than are those o# the numerous 7hristian Saints in the church chronicles. Both have an e2ual ri'ht to a %lace in their res%ective histories. The Lost 7or+ 1 MPa$e 4))N &#, a#ter the be'innin' o# %ersecution a'ainst Buddhism, the "rhats $ere no more heard o# in &ndia, it $as because, their vo$s %rohibitin' retaliation, they had to leave the country and seek solitude and security in 7hina, Tibet, Ha%an, and else$here. The sacerdotal %o$ers o# the BrFhmans bein' at that time unlimited, the Simons and "%olloniuses o# Buddhism had as much chance o# reco'nition and a%%reciation by the BrFhmanical &renuses and Tertullians as had their successors in the Hudan and :oman $orlds. &t $as a historical rehearsal o# the dramas that $ere enacted centuries later in 7hristendom. "s in the case o# the so3called WHeresiarchsX o# 7hristianity, it $as not #or re6ectin' the +edas or the sacred Syllable that the Buddhist "rhats $ere %ersecuted, but #or understandin' too $ell the secret meanin' o# both. &t $as sim%ly because their kno$led'e $as re'arded as dan'erous and their %resence in &ndia un$elcome, that they had to emi'rate. Cor $ere there a smaller number o# &nitiates amon' the BrFhmans themselves. 4ven today one meets most $onder#ully3'i#ted SFddhus and ?o'ks, obli'ed to kee% themselves unnoticed and in the shado$, not only o$in' to the absolute secresy im%osed u%on them at their &nitiation but also #or #ear o# the "n'lo3 &ndian tribunals and courts o# la$, $herein 6ud'es are determined to re'ard as charlatanry, im%osition, and #raud, the e1hibition o#, or claim to, any abnormal %o$ers, and one may 6ud'e o# the %ast by the %resent. 7enturies a#ter our era the &nitiates o# the inner tem%les and the )athams =monastic communities> chose a su%erior council, %resided over by an all3%o$er#ul Brahm3tmF, the Su%reme 7hie# o# all those )ahFtmFs. This %onti#icate could be e1ercised only by a BrFhman $ho had reached a certain a'e, and he it $as $ho $as the sole 'uardian o# the mystic #ormula, and he $as the Hiero%hant $ho created 'reat "de%ts. He alone could e1%lain the meanin' o# the sacred $ord, "G), and o# all the Pa'e 3+.

reli'ious symbols and rites. "nd $hosoever amon' those &nitiates o# the Su%reme De'ree revealed to a %ro#ane a sin'le one o# the truths, even the smallest o# the secrets entrusted to him, had to die( and he $ho received the con#idence $as %ut to death. But there e1isted, and still e1ists to this day, a *ord #ar sur%assin' the mysterious monosyllable, and $hich renders him $ho comes into %ossession o# its key nearly the e2ual o# Brahman. The BrahmFtmFs alone %ossess this key, and $e kno$ that to this day there are t$o MPa$e 4)6N 'reat &nitiates in Southern &ndia $ho %ossess it. &t can be %assed only at death, #or it is the WDost *ord.X Co torture, no human %o$er, could #orce its disclosure by a BrFhman $ho kno$s it( and it is $ell 'uarded in Tibet. ?et this secresy and this %ro#ound mystery are indeed disheartenin', since they alonethe &nitiates o# &ndia and Tibetcould thorou'hly dissi%ate the thick mists han'in' over the history o# 8ccultism, and #orce its claims to be reco'ni9ed. The Del%hic in6unction, W>no) th$self,@ seems #or the #e$ in this a'e. But the #ault ou'ht not to be laid at the door o# the "de%ts, $ho have done all that could be done, and have 'one as #ar as Their rules %ermitted, to o%en the eyes o# the $orld. 8nly, $hile the 4uro%ean shrinks #rom %ublic oblo2uy and the ridicule uns%arin'ly thro$n on 8ccultists, the "siatic is bein' discoura'ed by his o$n Pandits. These %ro#ess to labour under the 'loomy im%ression that no Bk'a VidyF, no "rhatshi% ="de%tshi%>, is %ossible durin' the ;ali ?u'a =the WBlack "'eX> $e are no$ %assin' throu'h. 4ven the Buddhists are tau'ht that the Dord Buddha is alle'ed to have %ro%hesied that the %o$er $ould die out in Wone millennium a#ter His death.X But this is an entire mistake. &n the Djgha -i*$a the Buddha saysE Hear, SubhadraB The $orld $ill never be $ithout :ahats, i# the ascetics in my con're'ations $ell and truly kee% my %rece%ts. " similar contradiction o# the vie$ brou'ht #or$ard by the BrFhmans is made by ;rishna in the Bhagavad 3jt, and there is #urther the actual a%%earance o# many SFddhus and miracle3$orkers in the %ast, and even in the %resent a'e. The same holds 'ood #or 7hina and Tibet. "mon' the commandments o# Tson'3 ;ha3%a there is one that en6oins the :ahats ="rhats> to make an attem%t to enli'hten the $orld, includin' the W$hite barbarians,X every century, at a certain s%eci#ied %eriod o# the cycle. G% to the %resent day none o# these attem%ts has been very success#ul. @ailure has #ollo$ed #ailure. Have $e to e1%lain the #act by the li'ht o# a certain %ro%hecyK &t is said that u% to the time $hen Phan3chhen3rin3%o3chhe =the Areat He$el o# *isdom> O" title o# the Tda3shu3&llum3%o Dama.P condescends to be reborn in the land o# the PVhelin's =*esterners>, and a%%earin' as the S%iritual 7on2ueror =7hom3den3da>, destroys the errors and i'norance o# the a'es, it $ill be o# little use to try to u%root the misconce%tions o# PVhelin'3%a =4uro%e>E her sons $ill listen to no one. Tibetan Pro,hecies 1 MPa$e 4)3N "nother %ro%hecy declares that the Secret Doctrine shall remain in all its %urity in Bhod3yul =Tibet>, only to the day that it is ke%t #ree #rom #orei'n invasion. The very visits o# *estern natives, ho$ever #riendly, $ould be bane#ul to the Tibetan %o%ulations. This is the true key to Tibetan e1clusiveness.
Pa'e 3+/
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # L A !e3 5ore 5isconce,tions "orrecte+
MPa$e 4)4N C8T*&THST"CD&CA
$ides%read misconce%tions and errorso#ten most amusin' to one $ho has certain kno$led'e o# the true doctrinesabout Buddhism 'enerally, and es%ecially about Buddhism in Tibet, all the 8rientalists a'ree that the BuddhaVs #oremost aim $as to lead human bein's to salvation by teachin' them to %ractise the 'reatest %urity and virtue, and by detachin' them #rom the service o# this illusionary $orld, and the love o# oneVs still more illusionarybecause so evanescent and unrealbody and %hysical sel#. "nd $hat is the 'ood o# a virtuous li#e, #ull o# %rivations and su##erin', i# the only result o# it is to be annihilation at the endK &# even the attainment o# that su%reme %er#ection $hich leads the &nitiate to remember the $hole series o# his %ast lives, and to #oresee that o# the #uture ones, by the #ull develo%ment o# that inner, divine eye in him, and to ac2uire the kno$led'e that un#olds the causes OThe t$elve CidFnas, called in Tibetan Tin3bred 7hu'3nyi, $hich are based u%on the W@our Truths.XP o# the ever3recurrin' cycles o# e1istence, brin's him #inally to non3bein', and nothin' morethen the $hole system is idiotic, and 4%icureanism is #ar more %hiloso%hical than such Buddhism. He $ho is unable to com%rehend the subtle, and yet so %otent, di##erence bet$een e1istence in a material or %hysical state and a %urely s%iritual e1istenceS%irit or WSoul3li#eX$ill never a%%reciate at their #ull value the 'rand teachin's o# the Buddha, even in their e1oteric #orm. &ndividual or %ersonal e1istence is the cause o# %ains and sorro$s( collective and im%ersonal li#e3eternal is #ull o# divine bliss and 6oy #or ever, $ith neither causes nor e##ects to darken its li'ht. "nd the ho%e #or such a li#e3eternal is the keynote o# the $hole o# Buddhism. &# $e are told that im%ersonal e1istence is no e1istence at all, but amounts to annihilation, as $as maintained by some @rench reincarnationists, then $e $ould askE 5isre,resentations o. Bu++hism 1 =Pa$e 4)-N *hat di##erence can it make in the s%iritual %erce%tions o# an 4'o $hether he enter CirvFna loaded $ith recollections only o# his o$n %ersonal livestens o# thousands accordin' to the modern reincarnationistsor $hether, mer'ed entirely in the ParabrFhmic state it becomes one $ith the "ll, $ith the absolute kno$led'e and the absolute #eelin' o# re%resentin' collective humanitiesK 8nce that an 4'o lives only ten distinct individual lives he must necessarily lose his one sel#, and become mi1ed u%mer'ed, so to say$ith these ten selves. &t really seems that so lon' as this 'reat mystery remains a dead letter to the $orld o# *estern thinkers, and es%ecially to the 8rientalists, the less the latter undertake to e1%lain it the better #or Truth. 8# all the e1istin' reli'ious Philoso%hies, Buddhism is the least understood. The Dassens, *ebers, *assil6o$s, the Burnou#s and Huliens, and even such Weye3$itnessesX o# Tibetan Buddhism as 7soma de ;}ros and the Schla'int$eits, have hitherto only added %er%le1ity to con#usion. Cone o# these has ever received his in#ormation #rom a 'enuine Aelu'%a sourceE all have 6ud'ed Buddhism #rom the bits o# kno$led'e %icked u% at Tibetan #rontier lamaseries, in countries thickly %o%ulated by Bhutanese and De%tchas, Bhons, and red3ca%%ed Du'%as, alon' the line o# the HimFlayas. Hundreds o# volumes %urchased #rom Burats, Shamans, and 7hinese Buddhists, have been read and translated, 'lossed and misinter%reted accordin' to invariable custom. 4soteric Schools $ould cease to be $orthy o# their name $ere their literature and doctrines to become the %ro%erty o# even their %ro#ane co3reli'ionistsstill less o# the *estern %ublic. This is sim%le common3sense and lo'ic. Cevertheless this is a #act $hich our 8rientalists have ever re#used to reco'ni9eE hence they have 'one on, 'ravely discussin' the relative merits and absurdities o# idols, Wsoothsayin' tables,X and Wma'ical #i'ures o# PhurbuX on the Ws2uare tortoise.X Cone o# these have anythin' to do $ith the real %hiloso%hical Buddhism o# the Aelu'%a, or even o# the most educated amon' the Sakya%a and ;adam%a sects. "ll such W%latesX and sacri#icial Pa'e 3+8

tables, 7hinsre' ma'ical circles, etc., $ere avo$edly 'ot #rom Sikkhim, Bhutan, and 4astern Tibet, #rom Bhons and Du'%as. Cevertheless, these are 'iven as characteristics o# Tibetan BuddhismB &t $ould be as #air to 6ud'e the unread Philoso%hy o# Bisho% Berkeley a#ter studyin' 7hristianity in the clo$n3$orshi% o# Cea%olitan la99aroni, dancin' a mystic 6i' be#ore the idol o# St. Pi%, or carryin' the e47voto in $a1 o# the %hallus o# SS 7osmo and Domiano, at Tsernie. &t is 2uite true that the %rimitive ShrFvakas =listeners or hearers> and the Shramanas =the Wthou'ht3restrainersX and the W%ureX> have de'enerated, and that many Buddhist sects have #allen into mere do'matism and ritualism. Dike every other 4soteric, hal#3su%%ressed teachin', the $ords o# the Buddha convey a double meanin', and every sect has 'radually come to claim to be the only one kno$in' the correct meanin', and thus to assume su%remacy over the rest. Schism has cre%t in, and has #astened, like a hideous cancer, on the #air body o# early Buddhism. CF'Fr6unaVs )ahFyFna =WAreat VehicleX> School $as o%%osed by the HknayFna =or WDittle VehicleX> System, and even the ?o'FchFrya o# ryFsan'a became dis#i'ured by the yearly %il'rima'e #rom &ndia to the shores o# )ansarovara, o# hosts o# va'abonds $ith matted locks $ho %lay at bein' ?o'is and @akirs, %re#errin' this to $ork. "n a##ected detestation o# the $orld, and the tedious and useless %ractice o# the countin' o# inhalations and e1halations as a means to %roduce absolute tran2uillity o# mind or meditation, have brou'ht this school $ithin the re'ion o# Hatha ?o'a, and have made it heir to the BrFhmanical Tkrthikas. "nd thou'h its SrotF%atti, its SakridF'Fmin, "nF'Fmin, and "rhats, OThe ScrotF%atti is one $ho has attained the first Path o# com%rehension in the real and the unrealE the SakridF'Fmin is the candidate #or one o# the hi'her &nitiationsE Wone $ho is to receive birth once moreX the "nF'Fmin is he $ho has attained the Wthird %ath,X or literally, Whe $ho $ill not be reborn a'ainX unless he so )ishes it, havin' the o%tions o# bein' reborn in any o# the W$orlds o# the Aods,X or o# remainin' in Devachan, or o# choosin' an earthly body $ith a %hilanthro%ic ob6ect. "n "rhat is one $ho has reached the hi'her PathE he may mer'e into CirvFna at $ill, $hile here on earth.P bear the same names in almost every school, yet the doctrines o# each di##er 'reatly, and none o# these is likely to 'ain real "bhi6Fs =the su%ernatural abnormal #ive %o$ers>.
MPa$e 4);N
8ne o# the chie# mistakes o# the 8rientalists $hen 6ud'in' on Winternal =K> evidence,X as they e1%ress it, $as that they assumed that the Pratyeka Buddhas, the Bodhisattvas, and the WPer#ectX Buddhas $ere a later develo%ment o# Buddhism. @or on these three chie# de'rees are based the seven and t$elve de'rees o# the Hierarchy o# "de%tshi%. The #irst are those $ho have attained the Bodhi =$isdom> o# the Buddhas, but do not become Teachers. OThe Pratyeka Buddha stands on the level o# the Buddha, but His $ork #or the $orld has nothin' to do $ith its teachin', and His o##ice has al$ays been surrounded $ith mystery. The %re%osterous vie$ that He, at such su%erhuman hei'ht o# %o$er, $isdom and love could be sel#ish, is #ound in the e1oteric books, thou'h it is hard to see ho$ it can have arisen. H.P.B char'ed me to correct the mistake, as she had, in a careless moment, co%ied such a statement else$here.".B.P The human Bodhisattvas are candidates, so to say, #or %er#ect Buddhashi% =in ;al%as to come>, and $ith the o%tion o# usin' their %o$ers no$ i# need be. A 5ysterious Lan+ 1 MPa$e 4)0N WPer#ectX Buddhas are sim%ly W%er#ectX &nitiates. "ll these are men, and not disembodied Bein's, as is 'iven out in the HinayFna e1oteric books. Their correct character may be #ound only in the secret volumes o# Du'rub or CF'Fr6una, the #ounder o# the )ahFyFna system, $ho is said to have been initiated by the CF'as =#abulous WSer%ents,X the veiled name #or an &nitiate or )ahFtmF>. The #abled re%ort #ound in 7hinese records that CF'Fr6una considered his doctrine to be in o%%osition to that o# Aautama Buddha, until he discovered #rom the CF'as that it $as %recisely the doctrine that had been secretly tau'ht by ShFkyamuni Himsel#, is an alle'ory, and is based u%on the Pa'e 3+0

reconciliation bet$een the old BrFhmanical secret Schools in the HimFlayas and AautamaVs 4soteric teachin's, both %arties havin' at #irst ob6ected to the rival schools o# the other. The #ormer, the %arent o# all others, had been established beyond the HimFlayas #or a'es be#ore the a%%earance o# ShFkyamuni. Aautama $as a %u%il o# this( and it $as $ith them, those &ndian Sa'es, that He has learned the truths o# the Sun'ata, the em%tiness and im%ermanence o# every terrestrial, evanescent thin', and the mysteries o# Pra6F PFramitF, or Wkno$led'e across the :iver,X $hich #inally lands the WPer#ect 8neX in the re'ions o# the 8ne :eality. But His "rhats $ere not Himsel#. Some o# them $ere ambitious, and they modi#ied certain teachin's a#ter the 'reat councils, and it is on account o# these WhereticsX that the )other3School at #irst re#used to allo$ them to blend their schools, $hen %ersecution be'an drivin' a$ay the 4soteric Brotherhood #rom &ndia. But $hen #inally most o# them submitted to the 'uidance and control o# the chie# shrams, then the ?o'FchFrya o# ryFsan'a $as mer'ed into the oldest Dod'e. @or it is there #rom time immemorial that has lain concealed the #inal ho%e and li'ht o# the $orld, the salvation o# mankind. )any are the names o# that School and land, the name o# the latter bein' no$ re'arded by the 8rientalists as the mythic name o# a #abulous country. &t is #rom this mysterious land, nevertheless, that the Hindu e1%ects his ;alki "vatFra, the Buddhist his )aitreya, the PFrsk his Sosiosh, and the He$ his )essiah, and so $ould the 7hristian e1%ect thence his 7hristi# he only kne$ o# it. There, and there alone, rei'ns Paranish%anna =Aun''rub>, the absolutely %er#ect com%rehension o# Bein' and Con3Bein', the chan'eless true 41istence in S%irit, even $hile the latter is seemin'ly still in the body, every inhabitant thereo# bein' a Con34'o because he has become the Per#ect 4'o. Their voidness is Wsel#3e1istent and %er#ectX MPa$e 4)@N i# there $ere %ro#ane eyes to sense and %erceive it because it has become absolute( the unreal bein' trans#ormed into conditionless :eality, and the realities o# this, our $orld, havin' vanished in their o$n nature into thin =non3e1istin'> air. The W"bsolute TruthX =Dondam3%ay3den3%a( SanskritE ParmFrthasatya>, havin' con2uered Wrelative truthX =;un9a3bchi3den3%a( SanskritE Samvritisatya>, the inhabitants o# the mysterious re'ion are thus su%%osed to have reached the state called in mystic %hraseolo'y SvasamvedanF =Wsel#3analy9in' re#lectionX> and ParamFrtha, or that absolute consciousness o# the %ersonal mer'ed into the im%ersonal 4'o, $hich is above all, hence above illusion in every sense. &ts WPer#ectX Buddhas and Bodhisattvas may be on every nimble Buddhist ton'ue as celestialthere#ore unreachable Bein's, $hile these names may su''est and say nothin' to the dull %erce%tions o# the 4uro%ean %ro#ane. *hat matters it to Those $ho, bein' in this $orld, yet live outside and #ar beyond our illusive earthB "bove Them there is but one class o# CirvFnks, namely, the 7hos3ku =DharmakFya>, or the CirvFnks W$ithout remainsXthe %ure "ri%a, the #ormless Breaths. O &t is an erroneous idea $hich makes the 8rientalists take literally the teachin' o# the )ahFyFna School about the three di##erent kinds o# bodies, namely, the Prul%a3ku, the Don'ehod3d9oc%ai'3ku, and the 7hos3ku, as all %ertainin' to the CirvFnic condition. There are t$o kinds o# CirvFnaE the earthly, and that o# the %urely disembodied S%irits. These three WbodiesX are the three envelo%esall more or less %hysical $hich are at the dis%osal o# the "de%t $ho has entered and crossed the si1 PFramitFs, or WPathsX o# Buddha. 8nce He enters u%on the seventh, He can return no more to earth. See 7osma, .our. &s. Soc. Beng., vii. 1,+E and Schott, Buddhismus, %.0, $ho 'ive it other$ise.P Thence emer'e occasionally the Bodhisattvas in their Prul3%ai3ka =or CirmFnakFya> body and, assumin' an ordinary a%%earance, they teach men. There are conscious, as $ell as unconscious, incarnations. )ost o# the doctrines contained in the ?o'FchFrya, or )ahFyFna systems are 4soteric, like the rest. 8ne day the %ro#ane Hindu and Buddhist may be'in to %ick the Bi(le to %ieces, takin' it literally. 4ducation is #ast s%readin' in "sia, and already there have been made some attem%ts in this direction, so that the Pa'e 33

tables may then be cruelly turned on the 7hristians. *hatever conclusions the t$o may arrive at, they $ill never be hal# as absurd and un6ust as some o# the theories launched by 7hristians a'ainst their res%ective Philoso%hies. Thus, accordin' to S%ence Hardy, at death the "rhat enters CirvFnaE That is, he ceases to e1ist. "nd, a'reeably to )a6or Hacob, the Hkvanmukta, "bsorbed into Brahma, enters u%on an unconscious and stonelike e1istence. O+ednta Sra, translated by )a6or Hacob, %.110.P Absur+ "onclusions 1 MPa$e 4)2N ShankarFchFrya is sho$n as sayin' in his %role'omena to the ShvetshvataraE Anosis, once arisen, re2uires nothin' #arther #or the reali9ation o# its resultE it needs su(sidia only that it may arise. The Theoso%hist, it has been ar'ued, as lon' as he lives, may do 'ood and evil as he chooses and incur no stain, such is the e##icacy o# 'nosis. "nd it is #urther alle'ed that the doctrine o# CirvFna lends itsel# to immoral in#erences, and that the guietists o# all a'es have been ta1ed $ith immortality. OI(id. %.1++.P "ccordin' to *assilye$ ODer Buddhismus, %%. 3+/, 3-/, et se"., 2uoted by Schla'int$eit.P and 7soma de ;}ros, OBuddhism in Ti(et, %.,1.P the Prasan'a School ado%ted a %eculiar mode o# Deducin' the absurdity and erroneousness o# every esoteric o%inion. O.our of &s. Soc. Bengal, vii, 1,,, 2uoted as above.P 7orrect inter%retations o# Buddhist Philoso%hy are cro$ned by that 'loss on a thesis #rom the Prasan'a School, that 4ven an "rhat 'oes to hell in case he doubt anythin', OBuddhism in Ti(et, %.,,.P thus makin' o# the most #ree3thinkin' reli'ion in the $orld a blind3#aith system. The WthreatX re#ers sim%ly to the $ell3kno$n la$ that even an &nitiate may #ail, and thus have his ob6ect utterly ruined, i# he doubt #or one moment the e##icacy o# his %sychic %o$ersthe al%habet o# 8ccultism, as every ;abalist $ell kno$s. The Tibetan sect o# the C'o3vo3nyid3med %ar )raba =Wthey $ho deny e1istence,X or Wre'ard nature as )FyFX> OThey maintain also the e1istence o# 8ne "bsolute %ure Cature, ParabrahmanE the illusion o# everythin' outside o# it( the leadin' o# the individual Soula :ay o# the WGniversalXinto the true nature o# e1istence and thin's by ?o'a alone.P can never be contrasted #or one moment $ith some o# the nihilistic or materialistic schools o# &ndia, such as the 7hFrvFka. They are %ure VedFntinsi# anythin'in their vie$s. "nd i# the ?o'FchFryas may be com%ared $ith, or called the Tibetan Vishishtad$aitks, the Prasan'a School is surely the "d$aita Philoso%hy o# the land. &t $as divided into t$oE one $as ori'inally Pa'e 331

#ounded by Bhavya, the Svantatra )adhyamika School, and the other by Buddha%Flita( both have their e1oteric and esoteric divisions. &t is necessary to belon' to the latter to kno$ anythin' o# the MPa$e 468N esoteric doctrines o# that sect, the most meta%hysical and %hiloso%hical o# all. 7handrakirti =Dava Da'%a> $rote his commentaries on the Prasan'a doctrines and tau'ht %ublicly( and he e1%ressly states that there are t$o $ays o# enterin' the WPathX to CirvFna. "ny virtuous man can reach by Cal6orn'onsum =Wmeditation by sel#3%erce%tionX>, the intuitive com%rehension o# the #our Truths, $ithout either belon'in' to a monastic order or havin' been initiated. &n this case it $as considered as a heresy to maintain that the visions $hich may arise in conse2uence o# such meditation, or VishnF =internal kno$led'e>, are not susce%tible o# errors =Camto' or #alse visions>, #or they are. "laya alone havin' an absolute and eternal e1istence, can alone have absolute kno$led'e( and even the &nitiate, in his CirmFnakFya OCirmFnakFya =also CirvFnakFya, vul'.> is the body or Sel# W$ith remains,X or the in#luence o# terrestrial attributes, ho$ever s%irituali9ed, clin'in' yet to that Sel#. "n initiate in DharmakFya, or in CirvFna W$ithout remains,X is the Hkvanmukta, the Per#ect &nitiate, $ho se%arates his Hi'her Sel# entirely #rom his body durin' SamFdhi. O&t $ill be noticed that these t$o $ords are here used in a sense other than that %reviously 'iven.".B.P body may commit an occasional mistake in acce%tin' the #alse #or the true in his e1%lorations o# the W7auselessX *orld. The DharmakFya Bodhisattva is alone in#allible, $hen in real SamFdhi. laya, or Cyin'3%o, bein' the root and basis o# all, invisible and incom%rehensible to human eye and intellect, it can re#lect only its re#lectionnot &tsel#. Thus that re#lection $ill be mirrored like the moon in tran2uil and clear $ater only in the %assionless DharmakFya intellect, and $ill be distorted by the #littin' ima'e o# everythin' %erceived in a mind that is itsel# liable to be disturbed. &n short, this doctrine is that o# the :F63?o'a in its %ractice o# the t$o kinds o# the SamFdhi state( one o# the WPathsX leadin' to the s%here o# bliss =SukhFvatk or Devachan>, $here man en6oys %er#ect, unalloyed ha%%iness, but is yet still connected $ith %ersonal e1istence( and the other Path that leads to entire emanci%ation #rom the $orlds o# illusion, sel#, and unreality. The #irst one is o%en to all and is reached by merit sim%ly( the seconda hundred#old more ra%idis reached throu'h kno$led'e =&nitiation>. Thus the #ollo$ers o# the Prasan'a School are nearer to 4soteric Buddhism than are the ?o'FchFryas( #or their vie$s are those o# the most secret Schools, and only the echo o# these doctrines is heard in the Bam$angshapda and other $orks in %ublic circulation and use. @or instance, the unreality o# t$o out o# the three divisions o# time is 'iven in %ublic $orks, namely =a> that there is neither %ast nor #uture, both o# these divisions bein' correlative to the %resent( and =(> that the reality o# thin's can never be sensed or %erceived e1ce%t by him $ho has obtained the DharmakFya body( here a'ain is a di##iculty, since this body W$ithout remainsX carries the &nitiate to #ull ParanirvFna, i# $e acce%t the e1oteric e1%lanation verbally, and can there#ore neither sense nor %erceive. 5aterialistic rientalists 1 MPa$e 46)N But evidently our 8rientalists do not #eel the caveat in such incon'ruities, and they %roceed to s%eculate $ithout %ausin' to re#lect over it. Diterature on )ysticism bein' enormous, and :ussia, o$in' to the #ree intercourse $ith the Burats, Shamans, and )on'olians, havin' alone %urchased $hole libraries on Tibet, scholars ou'ht to kno$ better by this time. &t su##ices to read, ho$ever, $hat 7soma $rote on the ori'in o# the ;Fla 7hakra System, OThe WSecretX Books o# Dus3 ;yi ;horio =WTime 7ircleX>. See .our. &s. Soc., ii. -/. These $orks $ere abandoned to the Sikkhim Du'%as, #rom the time o# Tson'3;ha3%aVs re#orm.P or *assilye$ on Buddhism, to make one 'ive u% every ho%e o# seein' them 'o belo$ the rind o# the W#orbidden #ruit.X *hen Schla'int$eit is #ound sayin' that Tibetan )ysticism is not ?o'a That abstract devotion by $hich su%ernatural %o$ers are ac2uired, O 3lossar$ of .udicial and Pa'e 33+

;evenue Terms, art. W?o'a,X 2uoted in Buddhism in Ti(et. %.,/.P as ?o'a is de#ined by *ilson, but that it is closely related to Siberian Shamanism, and is Walmost identical $ith the TFntrika ritualX( and that the Tibetan ,ung is the WDhranjs,X and the 3$nt only the Tantras]%re3 7hristian Tantra bein' 6ud'ed by the ritual o# the modern TFntrikasone seems almost 6usti#ied in sus%ectin' our materialistic 8rientalists o# actin' as the best #riends and allies o# the missionaries. *hatever is not kno$n to our 'eo'ra%hers seems to be a non3e1istent locality. ThusE )ysticism is re%orted to have ori'inated in the #abulous country, Sambhala. . . . . 7soma, #rom careful investi'ations, %laces this O #abulousKP country beyond the Sir Daria O?a1artesP bet$een ,- and - north latitude. &t $as #irst kno$n in &ndia in the year 0.- ".D, and $as introduced . . . into Tibet #rom &ndia, via ;ashmir, in the year 1 +- ".D. OBuddhism in Ti(et. %%. ,/, ,8.P W&tX meanin' the WDus3kyi ;horlo,X or Tibetan )ysteries. " system as old as man, kno$n in &ndia and %ractised be#ore 4uro%e had become a continent, W$as #irst kno$n,X $e are told, only nine or ten centuries a'oB The te1t o# its books in its %resent #orm may have Wori'inatedX even later, #or there are numerous such te1ts that have been tam%ered $ith by sects to suit the #ancies o# each. But $ho has read MPa$e 466N the ori'inal book on Dus3;yi ;horlo, re3$ritten by Tson'3;ha3%a, $ith his 7ommentariesK 7onsiderin' that this 'rand :e#ormer burnt every book on Sorcery on $hich he could lay his hands in 138/, and that he has le#t a $hole library o# his o$n $orksnot a tenth %art o# $hich has ever been made kno$nsuch statements as those above 2uoted are, to say the least, %remature. The idea is also cherished#rom a ha%%y hy%othesis o##ered by "bbO Hucthat Tson'3;ha3%a derived his $isdom and ac2uired his e1traordinary %o$ers #rom his intercourse $ith a stran'er #rom the *est, Wremarkable #or a lon' nose.X This stran'er is believed by the 'ood "bbO Wto have been a 4uro%ean missionary(X hence the remarkable resemblance o# the reli'ious ritual in Tibet to the :oman 7atholic service. The san'uine WDama o# HehovahX does not say, ho$ever, $ho $ere the #ive #orei'ners $ho a%%eared in Tibet in the year 3/1 o# our era, to disa%%ear as suddenly and mysteriously as they came, a#ter leavin' $ith ;in' Thothori3Cyan'3tsan instructions ho$ to use certain thin's in a casket that Whad #allen #rom heavenX in his %resence %recisely #i#ty years be#ore, or in the year ".D. 331. OBuddhism in Ti(et, %%. .3, .,. The ob6ects #ound in the casket, as enumerated in the e1oteric le'end, are o# course symbolical. They may be #ound mentioned in the >anNur. They $ere said to beE =1> t$o hands 6oined =+> a miniature 7hoten =Sti%a, or reli2uary>( =3> a talisman $ith W8m mani %adme humX inscribed on itE =,> a reli'ious book, ,amatog =Wa constructed vehicleX>.P There is 'enerally a ho%eless con#usion about 4astern dates amon' 4uro%ean scholars, but no$here is this so 'reat as in the case o# Tibetan Buddhism. Thus, $hile some, correctly enou'h, acce%t the seventh century as the date o# the introduction o# Buddhism, there are otherssuch as Dassen and ;oe%%un', #or instance$ho sho$ on 'ood authority, the one, the construction o# a Buddhist monastery on the slo%es o# the ;ailas :an'e so #ar back as the year 13/ B.7., O&lterthums*unde, ii, 1 /+.P and the other, Buddhism established in and north o# the Pun6ab, as early as the year +0+ B.7. The di##erence thou'h tri#lin'only 6ust one thousand yearsis nevertheless %u99lin'. But even this is easily e1%lained on 4soteric 'rounds. Buddhismthe veiled 4sotericism o# Buddha$as established and took root in the seventh century o# the 7hristian era( $hile true 4soteric Buddhism, or the kernel, the very s%irit o# TathF'ataVs doctrines, $as brou'ht to the %lace o# its birth, the cradle o# humanity, by the chosen "rhats o# Buddha, $ho $ere sent to #ind #or it a secure re#u'e, as
Pa'e 333

%ntro+uction o. Bu++hism into Tibet 1 MPa$e 463N The Sa'e had %erceived the dan'ers ever since he had entered u%on Thon'lam =Wthe Path o# seein',X or clairvoyance>. "midst %o%ulations dee%ly stee%ed in Sorcery the attem%t %roved a #ailure( and it $as not until the School o# the WDoctrine o# the HeartX had mer'ed $ith its %redecessor, established a'es earlier on the slo%e #acin' *estern Tibet, that Buddhism $as #inally en'ra#ted, $ith its t$o distinct Schoolsthe 4soteric and the e1oteric divisionsin the land o# the Bhon3%a.
Pa'e 33,
The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # L% The /Doctrine o. the Eye/ an+ The /Doctrine o. the Heart/,or the /Heart/s Seal/.
MPa$e 464N
P:8@. "DB:47HT *4B4: $as ri'ht $hen he declared that the Corthern Buddhists
"lone %ossess these OBuddhistP Scri%tures com%lete. @or, $hile the Southern Buddhists have no idea o# the e1istence o# an esoteric doctrine enshrined like a %earl $ithin the shell o# every reli'ion the 7hinese and the Tibetans have %reserved numerous records o# the #act. De'enerate, #allen as is no$ the Doctrine %ublicly %reached by Aautama, it is yet %reserved in those monasteries in 7hina that are %laced beyond the reach o# visitors. "nd thou'h #or over t$o millennia every ne$ Wre#ormer,X takin' somethin' out o# the ori'inal has re%laced it by some s%eculation o# his o$n, still truth lin'ers even no$ amon' the masses. But it is only in the Trans3HimFlayan #astnessesloosely called Tibetin the most inaccessible s%ots o# desert and mountain, that the 4soteric WAood Da$Xthe WHeartVs SealXlives to the %resent day in all its %ristine %urity. *as 4manual S$edenbor' $ron' $hen he remarked o# the #or'otten, lon'3lost *ordE Seek #or it in 7hina( %eradventure you may #ind it in Areat Tartary. He had obtained this in#ormation, he tells his readers, #rom certain WS%irits,X $ho told him that they %er#ormed their $orshi% accordin' to this =lost> ancient *ord. 8n this it $as remarked in Isis Unveiled that 8ther students o# 8ccult Sciences had more than the $orld o# Ws%iritsX to rely u%on in this s%ecial caseE they have seen the books that contain the W*ord. O0p.cit., ii. ,/ .P S3e+enbor$ "laims 1 MPa$e 46-N Perchance the names o# those WS%iritsX $ho visited the 'reat S$edish Theoso%hist $ere 4astern. The $ord o# a man o# such undeniable and reco'nised inte'rity, o# one $hose learnin' in )athematics, "stronomy, the natural Sciences and Philoso%hy $as #ar in advance o# his a'e, cannot be tri#led $ith or re6ected as unceremoniously as i# it $ere the statement o# a modern Theoso%histE #urther, he claimed to %ass at $ill into that state $hen the &nner Sel# #rees itsel# entirely #rom every %hysical sense, and lives and breathes in a $orld $here every secret o# Cature is an o%en book to the Soul3eye. OGnless one obtains e1act in#ormation and the ri'ht method, oneVs visions, ho$ever correct and true in Soul3li#e, $ill ever #ail to 'et %hoto'ra%hed in our human memory, and certain cells o# the brain are sure to %lay havoc $ith our remembrances.P Gn#ortunately t$o3thirds o# his %ublic $ritin's are also alle'orical in one senseE and, as they have been acce%ted literally, criticism has not s%ared the 'reat S$edish Seer any more than other Seers.
Pa'e 33-

Havin' taken a %anoramic vie$ o# the hidden Sciences and )a'ic $ith their "de%ts in 4uro%e, 4astern &nitiates must no$ be mentioned. &# the %resence o# 4sotericism in the Sacred Scri%tures o# the *est only no$ be'ins to be sus%ected, a#ter nearly t$o thousand years o# blind #aith in their ver(atim $isdom, the same may $ell be 'ranted as to the Sacred Books o# the 4ast. There#ore neither the &ndian nor the Buddhist system can be understood $ithout a key, nor can the study o# com%arative reli'ion become a WScienceX until the symbols o# every :eli'ion yield their #inal secrets. "t the best such a study $ill remain a loss o# time, a %layin' at hide3and3seek. 8n the authority o# a Ha%anese Enc$clopadia, :emusat sho$s the Buddha, be#ore His death, committin' the secrets o# His system to His disci%le, ;Fsya%a, to $hom alone $as entrusted the sacred kee%in' o# the 4soteric inter%retation. &t is called in 7hina #hing7fa7$in7Tsang =Wthe )ystery o# the 4ye o# the Aood DoctrineX>. To any student o# Buddhist 4sotericism the term, Wthe )ystery o# the 4ye,X $ould sho$ the absence o# any 4sotericism. Had the $ord WHeartX stood in its %lace, then it $ould have meant $hat it no$ only %ro#esses to convey. The W4ye DoctrineX means do'ma and dead3letter #orm, church ritualism intended #or those $ho are content $ith e1oteric #ormul. The WHeart Doctrine,X or the WHeartVs SealX =the Sin ?in> is the only real one. This may be #ound corroborated by Hiuen Tsan'. MPa$e 46;N &n his translation o# 'ah7PraNn7Pramit =Ta7poh7Ne7>ing>, in one hundred and t$enty volumes, it is stated that it $as BuddhaVs W#avourite disci%le nanda,X $ho, a#ter his 'reat )aster had 'one into CirvFna, $as commissioned by ;Fsya%a to %romul'ate Wthe 4ye o# the Doctrine,X the WHeartX o# the Da$ havin' been le#t $ith the "rhats alone. The essential di##erence that e1ists bet$een the t$othe W4yeX and the WHeart,X or the out$ard #orm and the hidden meanin', the cold meta%hysics and the Divine *isdomis clearly demonstrated in several volumes on W7hinese Buddhism,X $ritten by sundry missionaries. Havin' lived #or years in 7hina, they still kno$ no more than they have learned #rom %retentious schools callin' themselves esoteric, yet #reely su%%lyin' the o%en enemies o# their #aith $ith %ro#essedly ancient manuscri%ts and esoteric $orksB This ludicrous contradiction bet$een %ro#ession and %ractice has never, as it seems, struck any o# the $estern and reverend historians o# other %eo%leVs secret tenets. Thus many esoteric schools are mentioned in #hinese Buddhism by the :ev. Hose%h 4dkins, $ho believes 2uite sincerely that he has made Wa minute e1aminationX o# the secret tenets o# Buddhists $hose $orks W$ere until lately inaccessible in their ori'inal #orm.X &t really $ill not be sayin' too much to state at once that the 'enuine 4soteric literature is WinaccessibleX to this day, and that the res%ectable 'entleman $ho $as ins%ired to state that &t does not a%%ear that there $as any secret doctrine $hich those $ho kne$ it $ould not divul'e, made a 'reat mistake i# he ever believed in $hat he says on %a'e 1.1 o# his $ork. Det him kno$ at once that all those ?i3luh =W:ecords o# the Sayin'sX> o# celebrated teachers are sim%ly blinds, as com%letei# not more sothan those in the PurFnas o# the BrFhmans. &t is useless to enumerate an endless strin' o# the #inest 8riental scholars or to brin' #or$ard the researches o# :emusat, Burnou#, ;oe%%en, St. Hilaire, and St. Hulian, $ho are credited $ith havin' e1%osed to vie$ the ancient Hindu $orld, by revealin' the sacred and secret books o# BuddhismE the $orld that they reveal has never been veiled. The mistakes o# all the 8rientalists may be 6ud'ed by the mistake o# one o# the most %o%ular, i# not the 'reatest amon' them allPro#. )a1 )ller. &t is made $ith re#erence to $hat he lau'hin'ly translates as the W'od *hoX =;a>.
Pa'e 33.

The 9o+ /7ho/ 1 MPa$e 460N The authors o# the BrFhmanas had so com%letely broken $ith the %ast, that, #or'et#ul o# the %oetical character o# the hymns and the yearnin' o# the %oets a#ter the Gnkno$n Aod, they e1alted the interro'ative %ronoun itsel# into a deity, and ackno$led'ed a 'od ;a =or *hoK> . . . *herever interro'ative verses occur the author states that ;a is Pra6F%ati, or the Dord o# 7reatures. Cor did they sto% here. Some o# the hymns in $hich the interro'ative %ronoun occurred $ere called ;advat, i.e., havin' ;ad or guid. But soon a ne$ ad6ective $as #ormed, and not only the hymns but the sacri#ice also o##ered to the 'od $ere called ;aya, or W*hoX3ish . . . . "t the time o# PFnini this $ord ac2uired such le'itimacy as to call #or a se%arate rule e1%lainin' its #ormation. The 7ommentator here e1%lains ;a by Brahman. Had the commentator e1%lained &t even by Parabrahman he $ould have been still more in the ri'ht than he $as by renderin' &t as WBrahman.X 8ne #ails to see $hy the secret and sacred )ystery3Came o# the hi'hest, se1less, #ormless S%irit, the "bsolute,*hom no one $ould have dared to classi#y $ith the rest o# the mani#ested Deities, or even to name durin' the %rimitive nomenclature o# the symbolical Panthenon, should not be e1%ressed by an interro'ative %ronoun. &s it those $ho belon' to the most anthro%omor%hic :eli'ion in the $orld $ho have a ri'ht to take ancient Philoso%hers to task #or even an e1a''erated reli'ious a$e and venerationK But $e are no$ concerned $ith Buddhism. &ts 4sotericism and oral instruction, $hich is $ritten do$n and %reserved in sin'le co%ies by the hi'hest chie#s in 'enuine 4soteric Schools, is sho$n by the author San3 ;ian3yi3su. 7ontrastin' Bodhidharma $ith Buddha, he e1claimsE WHulaiX =TathF'ata> tau'ht 'reat truths and the causes o# thin's. He became the instructor o# men and Devas. He saved multitudes, and s%oke the contents o# more than #ive hundred $orks. Hence arose the ;iau3men, or e1oteric branch o# the system, and it $as believed to be the tradition o# the )ords o# Buddha. Bodhidharma brou'ht #rom the *estern Heaven OShamballaP the WSeal o# TruthX =true seal> and o%ened the #ountain o# contem%lation in the 4ast. He %ointed directly to BuddhaVs heart and nature, s$e%t a$ay the %arasitic and alien 'ro$th o# book3instruction, and thus established the Tsun'3men, or 4soteric branch o# the system containin' the tradition o# the heart o# Buddha. O #hinese Buddhism, %.1-8. The :ev. Hose%h 4dkins either i'nores or$hich is more %robableis utterly i'norant o# the real e1istence o# such Schools, and 6ud'es by the 7hinese travesties o# these, callin' such 4sotericism Wheterodo1 Buddhism.X "nd so it is, in one sense.P " #e$ remarks made by the author o# #hinese Buddhism thro$ a #lood o# li'ht on the universal misconce%tions o# 8rientalists in 'eneral, and MPa$e 46@N o# the missionaries in the Wlands o# the AentilesX in %articular. They a%%eal very #orcibly to the intuition o# Theoso%histsmore %articularly those in &ndia. The sentences to be noticed are italici9ed. The common O7hineseP $ord #or the 4soteric Schools is dan, the Sanskrit Dh$na . . . . 8rthodo1 Buddhism has in 7hina slo$ly but steadily (ecome heterodo4. The Buddhism o# books and ancient traditions has (ecome the Buddhism of m$stic contemplation . . . . The history o# ancient schools s%rin'in' u% lon' a'o in the Buddhist communities o# &ndia can no) (e onl$ ver$ partiall$ recovered. Possibly some li'ht may be thro$n back by 7hina u%on the reli'ious history o# the country #rom $hich Buddhism came. OThat country&ndiahas lost the records o# such Schools and their teachin' only so Pa'e 33/

#ar as the 'eneral %ublic, and es%ecially the ina%%reciative *estern 8rientalists, are concerned. &t has %reserved them in #ull in some )athams, =re#u'es #or mystic contem%lation>. But it may %erha%s be better to seek them $ith, and #rom their ri'ht#ul o$ners, the so3called WmythicalX "de%ts, or )ahFtmFs.P &n no %art o# the story is aid to the recovery o# the lost kno$led'e more likely to be #ound than in the accounts o# the %atriarchs, the line o# $hom $as com%leted by Bodhidharma. &n seekin' the best e1%lanation o# the 7hinese and Ha%anese narrative o# the %atriarchs, and the seven Buddhas terminatin' in Aautama, or ShFkyamuni, it is im%ortant to kno$ the Hain traditions as they $ere early in the si1th century o# our era, $hen the Patriarch Bodhidharma removed to 7hina . . . . &n tracin' the rise o# the various schools o# esoteric Buddhism it must be ke%t in mind that a %rinci%le some$hat similar to the do'ma o# a%ostolical succession belon's to them all. They all %ro#ess to derive their doctrines through a succession of teachers, each instructed personall$ ($ his predecessor, till the time of Bodhidharma, and so further up in the series to Sh*$amuni himself and the earlier Buddhas. O#hinese Buddhism. %%.1--31-0.P &t is com%lained #urther on, and is mentioned as a #allin' a$ay #rom strict orthodo1 Buddhism, that the Lamas of Ti(et are received in Pe*in )ith the utmost respect by the 4m%eror. The #ollo$in' %assa'es, taken #rom di##erent %arts o# the book, summarise )r. 4dkinVs vie$sE Hermits are not uncommonly met $ith in the vicinity o# lar'e Buddhist tem%les . . . their hair bein' allo$ed to 'ro$ unshorn. . . . The doctrine o# metem%sychosis is re6ected. Buddhism is one #orm o# Pantheism on the 'round that the doctrine o# metem%sychosis makes all nature instinct $ith li#e, and that that li#e is the Deity assumin' di##erent #orms o# %ersonality, that Deity not bein' a sel#3conscious, #ree3actin' Sel#37ause, but an all3%ervadin' S%irit. The esoteric Buddhists o# 7hina, kee%in' ri'idly to their one doctrine, OThey certainly re6ect most em%hatically the %o%ular theory o# the transmi'ration o# human entities or Souls into animals, but not the evolution o# men from animalsso #ar, at least, as their lo$er %rinci%les are concerned.P say nothin' o# the metem%sychosis, . . . . or any other o# the more material %arts o# the Buddhist system . . . . . . The *estern %aradise %romised to the $orshi%%ers o# "mida Buddha is . . . inconsistent $ith the doctrine o# Cirvana OKP. O&t is 2uite consistent, on the contrary, $hen e1%lained in the li'ht o# the 4soteric Doctrine. The W*estern %aradise,X or *estern heaven, is no #iction located in transcendental s%ace. &t is a (ona7fide locality in the mountain, or, to be more correct, one encircled in a desert $ithin mountains. Hence it is assi'ned #or the residence o# those students o# 4soteric *isdomdisci%les o# Buddha$ho have attained the rank o# Dohans and "nF'Fmins ="de%ts>. &t is called W*esternX sim%ly #rom 'eo'ra%hical considerationsE and Wthe 'reat iron mountain 'irdleX that surrounds the "vitchi, and the seven Dokas that encircle the W*estern %aradiseX are a very e1act re%resentation o# $ell3kno$n localities and thin's to the 4astern student o# 8ccultism.P 5ore 5isre,resentations 1 MPa$e 462N . . . . It promises immortalit$ instead o# annihilation. The 'reat anti2uity o# this School is evident #rom the early date o# the translation o# the &mida S<tra, $hich came #rom the hands o# ;umFra6kva and ;u3lian3theu3;in', datin' #rom the Han dynasty,its e1tent o# in#luence is seen in the attachment o# the Tibetans and )o'uls to the $orshi% o# this Buddha, and in the #act that the name o# this #ictitious %ersona'e OKP is more Pa'e 338

commonly heard in 7hina than that o# the historical ShFkyamuni. *e #ear the learned $riter is on a #alse track as to CirvFna and "mita Buddha. Ho$ever, here $e have the evidence o# a missionary to sho$ that there are several schools o# 4soteric Buddhism in the 7elestial 4m%ire. *hen the misuse o# do'matical orthodo1 Buddhist Scri%tures had reached its clima1, and the true s%irit o# the BuddhaVs Philoso%hy $as nearly lost, several re#ormers a%%eared #rom &ndia, $ho established an oral teachin'. Such $ere Bodhidharma and CF'Fr6una, the authors o# the most im%ortant $orks o# the contem%lative School in 7hina durin' the #irst centuries o# our era. &t is kno$n, moreover, as is said in #hinese Buddhism, that Bodhidharma became the chie# #ounder o# the 4soteric Schools, $hich $ere divided into #ive %rinci%al branches. The data 'iven are correct enou'h, but every conclusion, $ithout one sin'le e1ce%tion, is $ron'. &t $as said in Isis Unveiled that Budda teaches the doctrine o# a ne$ birth as %lainly as Hesus does. Desirin' to break $ith the ancient )ysteries, to $hich it $as im%ossible to admit the i'norant masses, the Hindu re#ormer, thou'h 'enerally silent u%on more than one secret do'ma, clearly states his thou'ht in several %assa'es. Thus, he saysE WSome people are (orn againH evil3doers 'o to hell O"vitchiP( ri'hteous %eo%le 'o to heaven ODevachanPS those $ho are #ree #rom all $orldly desires enter CirvFnaX =Precepts of the Dhammapada, v. 1+.>. 4lse$here Buddha states that Wit is better to believe in a #uture li#e, in $hich ha%%iness or misery can be #eltE #or i# the heart believes therein it $ill abandon sin and act virtuously( and even i# there is no resurrection OrebirthP, such a li#e $ill brin' a 'ood name and the re$ard o# men. But those $ho believe in e1tinction at death $ill not #ail to commit any sin that they may choose, because o# their disbelie# in a #uture.X =See 5heel of the La).> Ho$ is immortality, then, Winconsistent $ith the doctrine o# MPa$e 438N CirvFnaKX The above are only a #e$ o# BuddhaVs o%enly3e1%ressed thou'hts to his chosen "rhats( the 'reat Saint said much more. "s a comment u%on the mistaken vie$s held in our century by the 8rientalists, W$ho vainly try to #athom TathF'ataVs thou'hts,X and those o# BrFhmans, W$ho re%udiate the 'reat Teacher to this day,X here are some ori'inal thou'hts e1%ressed in relation to the Buddha and the study o# the Secret Sciences. They are #rom a $ork $ritten in 7hinese by a Tibetan, and %ublished in the monastery o# Tientan #or circulation amon' the Buddhists *ho live in #orei'n lands, and are in dan'er o# bein' s%oiled by missionaries, as the author truly says, every convert bein' not only Ws%oiledX #or his o$n creed, but bein' also a sorry ac2uisition #or 7hristianity. " translation o# a #e$ %assa'es, kindly made #rom that $ork #or the %resent volumes is no$ 'iven. Co %ro#ane ears havin' heard the mi'hty 7hau3yan Osecret and enli'htenin' preceptsP o# Vu3 vei3Tchen36en OBuddha )ithin BuddhaP, OThe $ord is translated by the 8rientalists as Wtrue man $ithout a %osition,X =K> $hich is very misleadin'. &t sim%ly means the true inner man or 4'o. WBuddha )ithin BuddhaX meanin' that there $as a Aautama in)ardl$ as $ell as out)ardl$.P o# our beloved Dord and Bodhisattva, ho$ can one tell $hat his thou'hts really $ereK The holy San'3'yas3Panchhen O8ne o# the titles o# Aautama Buddha in Tibet.P never o##ered an insi'ht into the 0ne ;ealit$ to the unre#ormed Ouninitiated P Bhikkus. @e$ are those even amon' the Tu3#on OTibetansP $ho kne$ it( as #or the Tsun'3men OThe W4sotericX Schools, or sects, o# Pa'e 330

$hich there are many in 7hina.P Schools, they are 'oin' $ith every day more do$n hill . . . . Cot even the @a3sion'3Tsun' O " school o# contem%lation #ounded by Hiuen3Tsan', the traveller, nearly e1tinct. @a3sion'3Tsun' means Wthe School that unveils the inner nature o# thin's.XP can 'ive one the $isdom tau'ht in real Cal6or3chod3%a OSanskritE O 4soteric, or hidden, teachin' o# ?o'a =7hineseE ?o'i3mi3;ean>.P ?o'FchFryaPV . . . . it is all W4yeX Doctrine, and no more. The loss o# a restrainin' 'uidance is #elt( since the TchV3an3si OteachersP o# in$ard meditation Osel#3contem%lation or Tchun'3k$anP have become rare, and the Aood Da$ is re%laced by idol3$orshi% OSian'3kyanP. &t is o# this Oidol3 or ima'e3$orshi%P that the Barbarians O*estern %eo%leP have heard, and kno$ nothin' o# Bas3%a3Dharma Othe secret Dharma or doctrineP. *hy has truth to hide like a tortoise $ithin its shellK Because it is no$ #ound to have become like the DamaVs tonsure kni#e, OThe Wtonsure kni#eX is made o# meteoric iron, and is used #or the %ur%ose o# cuttin' o## the Wvo$3lock,X or hair #rom the noviceVs head durin' his #irst ordination. &t has a double3ed'ed blade, is shar% as a ra9or, and lies concealed $ithin a hollo$ handle o# horn. By touchin' a s%rin' the blade 6erks out like a #lash o# li'htenin', and recedes back $ith the same ra%idity. " 'reat de1terity is re2uired in usin' it $ithout $oundin' the head o# the youn' Aelun' and Aelun'3ma =candidates to become %riests and nuns> durin' the %reliminary rites, $hich are %ublic.P a $ea%on too dan'erous to use even #or the Danoo. There#ore no one can be entrusted $ith the kno$led'e OSecret ScienceP be#ore his time. IryFsan$a 1 MPa$e 43)N The 7ha'%a3Tho'3mad have become rare, and the best have retired to Tushita the Blessed. O7ha%a3Tho'3mad is the Tibetan name o# ryFsan'a, the #ounder o# the ?o'FchFrya or Cal6orchod%a School. This Sa'e and &nitiate is said to have been tau'ht W*isdomX by )aitreya Buddha Himsel#, the Buddha o# the Si1th :ace, at Tushita =a celestial re'ion %resided over by Him>, and as havin' received #rom Him the #ive books o# #hampaitehos7nga. The Secret Doctrine teaches, ho$ever, that he came #rom De6un', or Shambballa, called the Wsource o# ha%%inessX =W$isdom3ac2uiredX> and declared by some 8rientaliss to be a W#abulousX %lace.P @urther on, a man seekin' to master the mysteries o# 4sotericism be#ore he had been declared by the initiated TchV3an3si =teachers> to be ready to receive them, is likened to 8ne $ho $ould( $ithout a lantern and on a dark ni'ht, %roceed to a %lace #ull o# scor%ions, determined to #eel on the 'round #or a needle his nei'hbour has dro%%ed. "'ainE He $ho $ould ac2uire the Sacred ;no$led'e should, be#ore he 'oes any #arther Wtrim his lamp o# inner understandin',X and then W$ith the hel% o# such 'ood li'htX use his meritorious actions as a dust3cloth to remove every im%urity #rom his mystic mirror, O &t may not be, %erha%s, amiss to remind the reader o# the #act that the WmirrorX $as a %art o# the symbolism o# the Thesmo%horia, a %ortion o# the 4leusinian )ysteries( and that it $as used in the search #or "tma, the WHidden 8ne,X or WSel#.X &n his e1cellent %a%er on the above3named mysteries, Dr. "le1ander *ilder o# Ce$ ?ork saysE WDes%ite the assertion o# Herodotus and others that the Bacchic )ysteries $ere 4'y%tian, there e1ists stron' %robability that they came ori'inally #rom &ndia, and $ere Shaivitic or Buddhistical. ;ore3Perse%3honeia $as but the 'oddess Parasu3 %ani, or Bhavani, and Ma'reus is #rom 7hakra, a country e1tendin' #rom ocean to ocean. &# this is a Turanian story $e can easily reco'nise the LhornsV as the crescent $orn by Dama3%riests, Pa'e 3,

and assume the $hole le'end Othe #able o# Dionysus3Ma'reusP to be based on Dama3 succession and transmi'ration . . . . The $hole story o# 8r%heus . . . has a Hindu rin' all throu'h.X The tale o# WDama3succession and transmi'rationX did not ori'inate $ith the Damas, $ho date themselves only so #ar back as the seventh century, but $ith the 7haldans and the BrFhmans still earlier.P so that he should be enabled to see in its lustre the #aith#ul re#lection o# Sel# . . . . @irst, this( then Ton' %a3nya, OThe state o# absolute #reedom #rom any sin or desire.P lastly( Samma Sambuddha. OThe state durin' $hich an "de%t sees the lon' series o# his %ast births, and lives throu'h all his %revious incarnations in this and the other $orlds. =See the admirable descri%tion in the Light of &sia. %. 1.., 188, ed.>P &n #hinese Buddhism a corroboration o# these statements is to be #ound in the a%horisms o# Din3tsiE *ithin the body $hich admits sensations, ac2uires kno$led'e, thinks, and acts, there is the Wtrue man $ithout a %ositionX *u3$ei3chen36en. He makes himsel# clearly visible( not the thinnest se%aratin' #ilm hides him. *hy do you not reco'nise himK . . . &# the mind does not come to conscious e1istence, there is deliverance every$here . . . . . *hat is BuddhaK &ns. " mind clear and at rest. *hat is the Da$K &ns. " mind clear and enli'htened. *hat is TauK &ns. &n every %lace absence o# im%ediments and %ure enli'htenment. These three are one.
MPa$e 436N The
reverend author o# #hinese Buddhism makes merry over the symbolism o# Buddhist disci%line. ?et the sel#3in#licted Wsla%s on the cheekX and Wblo$s under the ribsX #ind their %endants in the morti#ications o# the body and sel#3#la'ellationWthe disci%line o# the scour'eXo# the 7hristian monks, #rom the #irst centuries o# 7hristianity do$n to our o$n day. . But then the said author is a Protestant $ho substitutes #or morti#ication and disci%line'ood livin' and com#ort. The sentence in the Din3tsi, The Wtrue man, $ithout a %osition,X *u3$ei3chen36en, is $ra%%ed in a %rickly shell, like the chestnut. He cannot be a%%roached. This is Buddhathe Buddha $ithin you, is lau'hed at. Truly "n in#ant cannot understand the seven eni'masB
Pa'e 3,1

S 5E PAPE&S
MPa$e 4331434N
# THE BEA&%#9
""'LT PH%L S PH(
# L%!E
#ote Pa%ers &. &&. &&&. o# the #ollo$in' $ere $ritten by H.P.B and $ere circulated %rivately durin' her li#etime, but they $ere $ritten $ith the idea that they $ould be %ublished a#ter a time. They are %a%ers intended #or students rather than #or the ordinary reader, and $ill re%ay care#ul study and thou'ht. The WCotes o# some 8ral Teachin'X $ere $ritten do$n by some o# her %u%ils and $ere %artially corrected by her, but no attem%t has been made to relieve them o# their #ra'mentary character. She had intended to make them the basis #or $ritten %a%ers similar to the #irst three, but her #ailin' health rendered this im%ossible, and they are %ublished $ith her consent, the time #or restrictin' them to a limited circle havin' e1%ired. "nnie Besant
Pa'e 3,+
The Secret Doctrine, Volume 3 by H.P. Blavatsky PAPE& ) A 7arnin$

TH4:4 is a stran'e la$ in 8ccultism $hich has been ascertained and %roven by thousands o# years o# e1%erience( nor has it #ailed to demonstrate itsel#, almost in every case, durin' the years that the Theoso%hical Society has been in e1istence. "s soon as anyone %led'es himsel# as a WProbationer,X certain 8ccult e##ects ensue. 8# these the #irst is the thro)ing out)ard o# everythin' latent in the nature o# the man( his #aults, habits, 2ualities or subdued desires, $hether 'ood, bad or indi##erent.
MPa$e 43-N
@or instance, i# a man be vain or a sensualist, or ambitious, $hether by atavism or by karmic heirloom, those vices are sure to break out, even i# he has hitherto success#ully concealed and re%ressed them. They $ill come to the #ront irre%ressibly, and he $ill have to #i'ht a hundred times harder than be#ore, until he kills all such tendencies in himsel#. 8n the other hand, i# he be 'ood, 'enerous, chaste and abstemious, or has any virtue hitherto latent and concealed in him, it $ill $ork its $ay out as irre%ressibly as the rest. Thus a civili9ed man $ho hates to be considered a saint, and there#ore assumes a mask, $ill not be able to conceal his true nature, $hether base or noble. TH%S %S A# %55'TABLE LA7 %# THE D 5A%# ! THE ""'LT.
&ts action is the more marked, the more earnest and sincere the desire o# the candidate, and the more dee%ly he has #elt the reality and im%ortance o# his %led'e.
The ancient occult a1iom, W;no$ Thysel#,X must be #amiliar to every student( but #e$ i# any have a%%rehended the real meanin' o# this $ise e1hortation o# the Del%hic 8racle. ?ou all kno$ your earthly %edi'ree, but $ho o# you has ever traced all the links o# heredity, MPa$e 43;N astral, %sychic and s%iritual, $hich 'o to make you $hat you areK )any have $ritten and e1%ressed their desire to unite themselves $ith their Hi'her 4'o, yet none seem to kno$ the indissoluble link connectin' their WHi'her 4'osX $ith the 8ne Gniversal S4D@. @or all %ur%oses o# 8ccultism, $hether %ractical or %urely meta%hysical, such kno$led'e is absolutely re2uisite. &t is %ro%osed, there#ore, to be'in these %a%ers by sho$in' this connection in all directions $ith the $orldsE "bsolute, "rchety%al, S%iritual, )Fnasic, Psychic, "stral, and 4lemental. Be#ore, ho$ever, $e can touch u%on the hi'her $orlds"rchety%al, S%iritual and )Fnasic$e must master the relations o# the seventh, the terrestrial $orld, the lo$er Prakriti, or )alkuth as in the ;abalah, to the $orlds or %lanes $hich immediately #ollo$ it. Pa'e 3,3

m W8),X says the ryan "de%t, the son o# the @i#th :ace, $ho $ith this syllable be'ins and ends his salutation to the human bein', his con6uration o#, or a%%eal to, non3human P:4S4C74S. W8)3)"C&,X murmurs the Turanian "de%t, the descendant o# the @ourth :ace( and a#ter %ausin' he adds, WP"D)43HG).X This #amous invocation is very erroneously translated by the 8rientalists as meanin', W8h the He$el in the Dotus.X @or althou'h, literally, 8) is a syllable sacred to the Deity, P"D)4 means Win the Dotus,X and )"C& is any %recious stone, still neither the $ords themselves, nor their symbolical meanin', are thus really correctly rendered. &n this, the most sacred o# all 4astern #ormulas, not only has every syllable a secret %otency %roducin' a de#inite result, but the $hole invocation has seven di##erent meanin's and can %roduce seven distinct results, each o# $hich may di##er #rom the others. The seven meanin's and the seven results de%end u%on the intonation $hich is 'iven to the $hole #ormula and to each o# its syllables( and even the numerical value o# the letters is added to or diminished accordin' as such or another rhythm is made use o#. Det the student remember that number underlies #orm, and number 'uides sound. Cumber lies at the root o# the mani#ested GniverseE numbers and harmonious %ro%ortions 'uide the #irst di##erentiations o# homo'eneous substance into hetero'eneous elements( and number and numbers set limits to the #ormative hand o# Cature. The ?e3el o. the Lotus 1 MPa$e 430N ;no$ the corres%ondin' numbers o# the #undamental %rinci%le o# every element and its sub3elements, learn their interaction and behaviour on the occult side o# mani#estin' Cature, and the la$ o# corres%ondences $ill lead you to the discovery o# the 'reatest mysteries o# macrocosmical li#e. But to arrive at the macrocosmical, you must be'in by the microcosmical, i.e., you must study )"C, the microcosmin this case as %hysical science doesinductively, %roceedin' #rom %articulars to universals. "t the same time, ho$ever, since a key3note is re2uired to analy9e and com%rehend any combination o# di##erentiations o# sound, $e must never lose si'ht o# the Platonic method, $hich starts $ith one 'eneral vie$ o# all, and descends #rom the universal to the individual. This is the method ado%ted in )athematicsthe only e4act science that e1ists in our day. Det us study )an, there#ore( but i# $e se%arate him #or one moment #rom the Gniversal *hole, or vie$ him in isolation, #rom a sin'le as%ect, a%art #rom the WHeavenly )anXthe Gniverse symboli9ed by "dam ;admon or his e2uivalents in every Philoso%hy$e shall either land in Black )a'ic or #ail most in'loriously in our attem%t. Thus the mystic sentence, W0m 'ani Padme /um,@ $hen ri'htly understood, instead o# bein' com%osed o# the almost meanin'less $ords, W8h the He$el o# the Dotus,X contains a re#erence to this indissoluble Pa'e 3,,

union bet$een )an and the Gniverse, rendered in seven di##erent $ays, and havin' the ca%ability o# seven di##erent a%%lications to as many %lanes o# thou'ht and action. @rom $hatever as%ect $e e1amine it, it meansE W& am that & am(X W& am in thee and thou art in me.X &n this con6unction and close union $ith the 'ood and %ure man becomes a Aod. *hether consciously or unconsciously, he $ill brin' about, or innocently cause to ha%%en, unavoidable results. &n the #irst case, i# an &nitiate =o# course an "de%t o# the :i'ht3hand Path alone is meant>, he can 'uide a bene#icent or a %rotectin' current, and thus bene#it and %rotect individuals and even $hole nations. &n the second case, althou'h 2uite una$are o# $hat he is doin', the 'ood man becomes a shield to $homsoever he is $ith. Such is the #act( but its ho$ and $hy have to be e1%lained, and this can be done only $hen the actual %resence and %otency o# numbers in sounds, and hence in $ords and letters, have been rendered clear. The #ormula, W0m 'ani Padme /um,@ has been chosen as an illustration on account o# its almost in#inite %otency in the mouth o# an "de%t, and MPa$e 43@N o# its %otentiality $hen %ronounced by any man. Be care#ul, all you $ho read thisE do not use these $ords in vain, or $hen in an'er, lest you become yoursel# the #irst sacri#icial victim, or, $hat is $orse, endan'er those $hom you love. The %ro#ane 8rientalist, $ho all his li#e skims mere e1ternals, $ill tell you #li%%antly, and lau'hin' at the su%erstition, that in Tibet this sentence is the most %o$er#ul si13syllabled incantation and is said to have been delivered to the nations o# 7entral "sia by Padma%Fni, the Tibetan 7henresi. OSee supra.ii. 188. 180.P But $ho is Padma%Fni, in realityK 4ach o# us must reco'ni9e him #or himsel#, $henever he is ready. 4ach o# us has $ithin himsel# the WHe$el in the Dotus,X call it Padma%Fni, ;rishna, Buddha, 7hrist, or $hatever name $e may 'ive to our Divine Sel#. The e1oteric story runs thusE The su%reme Buddha, or "mitFbha, they say, at the hour o# the creation o# man, caused a rosy ray o# li'ht to issue #rom his ri'ht eye. The ray emitted a sound and became Padma%Fni Bodhisattva. Then the Deity allo$ed to stream #orth #rom his le#t eye a blue ray o# li'ht, $hich, becomin' incarnate in the t$o vir'ins Dolma, ac2uired the %o$er to enli'hten the minds o# livin' bein's. "mhitFbha then called the combination, $hich #orth$ith took u% its abode in man. W0m 'ani Padme /um,X W& am the He$el in the Dotus and in it & $ill remain.X Then Padma%Fni, Wthe 8ne in the Dotus,X vo$ed never to cease $orkin' until he had made Humanity #eel his %resence in itsel# and had thus saved it #rom the misery o# rebirth. He vo$ed to %er#orm the #eat be#ore the end o# the ;al%a, addin' that, in case o# #ailure, he $ished that his head should s%lit into numberless #ra'ments. The ;al%a closed( but Humanity #elt him not $ithin its cold, evil heart. Then Padma%FniVs head s%lit and $as shattered into a thousand #ra'ments. )oved $ith com%assion, the Deity re3#ormed the %ieces into ten heads, three $hite, and seven o# various colours. "nd since that day man has become a %er#ect number, or T4C. &n this alle'ory the %otency o# S8GCD, 78D8G:, and CG)B4: is so in'eniously introduced as to veil the real 4soteric meanin'. To the outsider it reads like one o# the many meanin'less #airy3tales o# creation( but it is %re'nant $ith s%iritual and divine, %hysical and ma'ical meanin'. @rom "mitFbhano colour, or the )hite glor$] are born the seven di##erentiated colours o# the %rism.
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The Pytha$orean Tetra+ 1 MPa$e 432N These each emit a corres%ondin' sound, #ormin' the seven o# the musical scale. "s Aeometry, amon' the )athematical Sciences, is s%ecially related to "rchitecture, and also =%roceedin' to Gniversals> to 7osmo'ony, so the ten Hods o# the Pytha'orean Tetrad, or Tetraktys, bein' made to symboli9e the )acrocosm, the )icrocosm, or man, its ima'e, had also to be divided into ten %oints. @or this Cature hersel# has %rovided, as $ill be seen. But be#ore this statement can be %roved and the %er#ect corres%ondences bet$een the )acrocosm and )icrocosm demonstrated, a #e$ $ords o# e1%lanation are necessary. To the learner $ho $ould study the 4soteric Sciences $ith their double ob6ectE =a> o# %rovin' )an to be identical in s%iritual and %hysical essence $ith both the "bsolute Princi%le and $ith Aod in Cature( and =(> o# demonstratin' the %resence in him o# the same %otential %o$ers as e1ist in the creative #orces in Catureto such a one a %er#ect kno$led'e o# the corres%ondences bet$een 7olours, Sounds, and Cumbers is the #irst re2uisite. "s already said, the sacred #ormula o# the #ar 4ast, W0m 'ani Padme /um.X is the one best calculated to make these corres%ondential 2ualities and #unctions clear to the learner. &n the alle'ory o# Padma%Fni, the He$el =or S%iritual 4'o> in the Dotus, or the symbol o# andro'ynous man, the numbers 3, ,, /, 1 , as synthesi9in' the Unit, )an, are %rominent, as & have already said. &t is on the thorou'h kno$led'e and com%rehension o# the meanin' and %otency o# these numbers, in their various and multi#orm combinations, and in their mutual corres%ondence $ith sounds or $ords, and colours or rates o# motion =re%resented in %hysical science by vibrations>, that the %ro'ress o# a student in 8ccultism de%ends. There#ore $e must be'in $ith the #irst, initial $ord, 8), or "G). 8) is a Wblind.X The sentence W0m 'ani Padme /um,X is not a si13 but a seven3syllabled %hrase, as the #irst syllable is double in its ri'ht %ronunciation, and tri%le in its essence, "3G). &t re%resents the #or ever concealed %rimeval triune di##erentiation, not from but in the 8C4 "bsolute, and is there#ore symboli9ed by the ,, or the Tetraktys, in the meta%hysical $orld. &t is the Gnit3ray, or tman. &t is the tman, this hi'hest S%irit in man, $hich, in con6unction $ith Buddhi and )anas, is called the u%%er Triad, or Trinity. This MPa$e 448N Triad $ith its #our lo$er human %rinci%les, is, moreover, envelo%ed $ith an auric atmos%here, like the yolk o# an e'' =the #uture embryo> by the albumen and shell. This, to the %erce%tions o# hi'her Bein's #rom other %lanes, makes o# each individuality an oval s%here o# more or less radiancy. To sho$ the student the %er#ect corres%ondence bet$een the birth o# ;osmos, a *orld, a Planetary Bein', or a 7hild o# Sin and 4arth, a more de#inite and clear descri%tion must be 'iven. Those ac2uainted $ith Physiolo'y $ill understand it better than others. *ho, havin' read say the +ishnu or other Purna, is not #amiliar $ith the e1oteric alle'ory o# the birth o# BrahmF =male3#emale> in the 4'' o# the *orld, Hiranya'arbha, surrounded by its seven 9ones, or rather Pa'e 3,.

%lanes, $hich in the $orld o# #orm and matter become seven and #ourteen Dokas( the numbers seven and #ourteen rez%%earin' as occasion re2uires. *ithout 'ivin' out the secret analysis, the Hindus have #rom time immemorial com%ared the matri1 o# the Gniverse, and also the solar matri1, to the #emale uterus. &t is $ritten o# the #ormerE W&ts $omb is vast as the )eru,X and The #uture mi'hty oceans lay aslee% in the $aters that #illed its cavities, the continents, seas and mountains, the stars, %lanets, the 'ods, demons and mankind. The $hole resembled, in its inner and outer coverin's, the cocoanut #illed interiorly $ith %ul%, and covered e1ternally $ith husk and rind. WVast as )eru,X say the te1ts. )eru $as its "mnion, and the other mountains $ere its 7horion, adds a verse in +ishnu Purna. O *ilsonVs translation, as amended by @it9ed$ard Hall, i. , .P &n the same $ay is man born in his motherVs $omb. "s BrahmF is surrounded, in e1oteric traditions, by seven layers $ithin and seven $ithout the )undane 4'', so is the embryo =the #irst or the seventh layer, accordin' to the end #rom $hich $e be'in to count>. Thus, 6ust as 4sotericism in its 7osmo'ony enumerates seven inner and seven outer layers, so Physiolo'y notes the contents o# the uterus as seven also, althou'h it is com%letely i'norant o# this bein' a co%y o# $hat takes %lace in the Gniversal )atri1. These contents areE 1. Em(r$o. +. &mniotic 6luid, immediately surroundin' the 4mbryo. 3. &mnion, a membrane derived #rom the @tus, $hich contains the #luid. ,. Um(ilical lGesicle, $hich serves to convey nourishment ori'inally to the 4mbryo and to nourish it. Seven "orres,on+ential "ontents 1 MPa$e 44)N -. &llantois, a %rotrusion #rom the 4mbryo in the #orm o# a closed ba', $hich s%reads itsel# bet$een 3 and /, in the midst o# ., and $hich, a#ter bein' s%eciali9ed into the Placenta, serves to conduct nourishment to the 4mbryo. .. Interspace bet$een 3 and / =the "mnion and 7horion>, #illed $ith an albuminous #luid. /. #horion, or outer layer. Co$, each o# these seven contents severally corres%onds $ith, and is #ormed a#ter, an antety%e, one on each o# the seven %lanes o# bein' $ith $hich in their turn corres%ond the seven states o# )atter and all other #orces, sensational or #unctional, in Cature.
MPa$e 446N
The #ollo$in' is a birdVs3eye vie$ o# the seven corres%ondential contents o# the $ombs o# Cature and o# *oman. *e may contrast them thusE
Pa'e 3,/

"osmic Process M',,er PoleN Human Process MLo3er PoleN
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The mathematical Point, called the 57osmic See5, the )onad o# Deibni1( $hich contians the $hole Gniverse, as the acorn the oak. This is the #irst bubble on the sur#ace o# boundless homo'eneous Substance, or S%ace, the buble o# di##erentiation in its inci%ient sta'e. &t is the be'innin' o# the 8r%hic or BrahmF!s 4''. &t corres%onds in "strolo'y and "stronomy to the Sun The vis vitae o# our solar system e1udes #rom the Sun. The terrestrial 4mbryo, $hich contains in it the #uture man $ith all his %otentialities. &n the series o# %rinci%les o# the human system it is the "tman, or the su%er3s%iritual %rinci%le, 6ust as in the %hysical Solar System it is the Sun
The "mniotic @luid e1udes #rom the 4mbryo.
=a> &t is called, on the %lane o# matter, PrFna =a> &t is called, $hen re#erred to the hi'her O PrFna is in reality the universal Di#e Princi%le.P %lanes, "kFsha =b> &t %roceeds, takin' its source in the universal 8ne Di#e, #rom the heart o# man and Buddhi, =b> &t %roceeds #rom the ten 5divinities5 the ten over $hich the Seven Solar :ays =Aods> %reside. numbers o# the Sun, $hich is itsel# the 5Per#ect Cumber5. These are called Dis 3 in reality S%ace 3 the #orces s%read in S%ace, three o# $hich are contained in the Sun!s "tman, or seventh %rinci%le, and seven are the rays shot out by the Sun.
The 4ther o# S%ace, $hich, in its e1ternal as%ect, is the %lastic crust $hich is su%%osed to envelo%e the Sun. 8n the hi'her %lane it is the $hole Gniverse, as the third di##erentiation o# evolvin' Substance, )ula%rakriti becomin' Prakriti. =a> &t corres%onds mystically to the mani#ested )ahat, or the &ntellect or Soul o# the *orld
The "mnion, the membrane containin' the "mniotic @rluid and envelo%in' the 4mbryo. "#ter the birth o# man it becomes the third layer, so to say, o# his ma'neto3vital aura. =a> )anas, the third %rinci%le =countin' #rom above>, or the Human Soul in )an.
The sidereal contents o# 4ther, the substantial Gmbilical Vesicle, servin', as Science teaches, %arts o# it, unkno$n to )odern Science, to nourish the 4mbryo ori'inally, but, as 8ccult re%resentedE Science avers, to carry to the @oetus by osmosis the cosmic in#luences e1traneous to the mother. =a> &n 8ccult and ;abalistic )ysteries, by 4lementals. =b> &n %hysical "stronomy, by =a> &n the 'ro$n man these become the #eeders meteors,comets, and all kinds o# casual and o# ;Fma, over $hich they %reside. %henomenal cosmic bodies =b> &n the %hysical man, his %assions and emotions, the moral meteors and comets o#
Pa'e 3,0

human nature. Di#e currents in 4ther, havin' their ori'in in the SunE the canals throu'h $hich the vital %rinci%le o# that 4ther =the blood o# the 7osmic Body> %asses to nourish everythin' on the 4arth and on the other PlanetsE #rom the minerals, $hich are thus made to 'ro$ and become s%eciali9ed, #rom the %lants, $hich are thus #ed, to animal and man, to $hom li#e is thus im%arted. The double radiation, %sychic and %hysical, $hich radiates #rom the 7osmic Seed and e1%ands around the $hole ;osmos, as $ell as around the Solar System and every Planet. &n 8ccultism it is called the u%%er divine, and the lo$er material, "stral Di'ht. The outer crust o# every sidereal body, the Shell o# the )undane 4'', or the s%here o# our Solar System, o# our 4arth, and o# every man and animal. &n sidereal s%ace, 4ther %ro%er( on the terrestrial %lane, "ir, $hich a'ain is built in seven layers. =a> The %rimordial %otential $orld3stu## becomes =#or the )anvantaric %eriod> the %ermanent 'lobe or 'lobes. The "llantois, a %rotrusion #rom the 4mbryo, $hich s%reads itsel# bet$een the "mnion and 7horion( it is su%%osed to conduct the nourishment #rom the mother to the 4mbryo. &t corres%onds to the li#e3%rinci%le, PrFna or Hkva.
The "llantois is divided into t$o layers. The inter s%ace bet$een the "mnion and the 7horion contains the "llantois and also an albuminous #luid. O"ll the uterine contents, havin' a direct s%iritual connnection $ith their cosmic antety%es, are, on the %hysical %lane, %otent ob6ects in Black )a'ic, and are there#ore considered unclean.P The 7horion, or the Mona Pellucida, the 'lobular ob6ect called Blastodermic Vesicle, the outer and the inner layers o# the membrane o# $hich 'o to #orm the %hysical man. The outer, or ectoderm, #orms his e%idermis( the inner, or endoderm, his muscles, bones, etc.. )an!s skin, a'ain, is com%osed o# seven layers. =a> The 5%rimitive5 becomes the 5%ermanent5 7horion.
"orres,on+ence Bet3een &aces an+ 5an 1 MPa$e 443N 4ven in the evolution o# the :aces $e see the same order as in Cature and )an. OSee supra, ii. Part &.P Placental animal3man became such only a#ter the se%aration o# se1es in the Third :oot3:ace. &n the %hysiolo'ical evolution, the %lacenta is #ully #ormed and #unctional only a#ter the third month o# uterine li#e.
MPa$e 444N Det
us %ut aside such human conce%tions as a %ersonal Aod, and hold to the %urely divine, to that $hich underlies all and everythin' in boundless Cature. &t is called by its Sanskrit 4soteric name in the +edas, T"T =or TH"T>, a term #or the unkno$able :ootless :oot. &# $e do so, $e may ans$er these seven 2uestions o# the Esoteric #atechism thusE =1> g.*hat is the 4ternal "bsoluteK ".TH"T.
Pa'e 3-

=+> g.Ho$ came ;osmos into bein'K ".Throu'h TH"T. =3> g.Ho$, or $hat $ill it be $hen it #alls back into PralayaK ".&n TH"T. =,> g.*hence all the animate, and su%%ositionally, the WinanimateX natureK ".@rom TH"T. =-> g.*hat is the Substance and 4ssence o# $hich the Gniverse is #ormedK ".TH"T. =.> g.&nto $hat has it been and $ill be a'ain and a'ain resolvedK ".&nto TH"T. =/> g.&s TH"T then both the instrumental and material cause o# the GniverseK ".*hat else is it or can it be than TH"TK "s the Gniverse, the )acrocosm and the )icrocosm, OThe Solar System or the 4arth, as the case may be.P are ten, $hy should $e divide )an into seven W%rinci%lesXK This is the reason $hy the %er#ect number ten is divided into t$oE in their com%leteness, i.e., su%er3s%iritually and %hysically, the #orces are T4CE to3$it, three on the sub6ective and inconceivable, and seven on the ob6ective %lane. Bear in mind that & am no$ 'ivin' you the descri%tion o# the t$o o%%osite %olesE =a> the %rimordial Trian'le, $hich, as soon as it has re#lected itsel# in the WHeavenly )an,X the hi'hest o# the lo$er sevendisa%%ears, returnin' into WSilence and DarknessX( and =(> the astral %aradi'matic man, $hose )onad =tmF> is also re%resented by a trian'le, as it has to become a ternary in conscious Devachanic interludes. The %urely terrestrial man bein' re#lected in the universe o# )atter, so to say, u%side do$n, the u%%er Trian'le, $herein the creative ideation and the sub6ective %otentiality o# the #ormative #aculty resides, is shi#ted in the man o# clay belo$ the seven. D%A9&A5 % MPa$e 444aN 5an an+ The Lo$os 1 MPa$e 44-N Thus three o# the ten containin' in the archety%al $orld only ideative and %aradi'matical %otentiality, i.e., e1istin' in %ossibility, not in action, are in #act one. The %otency o# #ormative creation resides in the Do'os, the synthesis o# the seven @orces or :ays, $hich becomes #orth$ith the guaternary, the sacred Tetraktys. This %rocess is re%eated in man, in $hom the lo$er %hysical trian'le becomes, in con6unction $ith the #emale 8ne, the male3#emale creator, or 'enerator. The same on a still lo$er %lane in the animal $orld. " mystery above, a mystery belo$, truly. This is ho$ the u%%er and hi'hest, and the lo$er and most animal, stand in mutual relation. &n this dia'ram Co.313, $e see that %hysical man =or his body> does not share in the direct %ure $aves o# the divine 4ssence $hich #lo$s #rom the 0ne in Three, the Gnmani#ested, throu'h the )ani#ested Do'os =the u%%er #ace in the dia'ram>. Purusha, the %rimeval S%irit, touches the human head and sto%s there. But the S%iritual )an =the synthesis o# the seven %rinci%les> is directly connected $ith it. "nd here a #e$ $ords ou'ht to be said about the usual e1oteric enumeration o# the %rinci%les. "t #irst an a%%ro1imate Pa'e 3-1

division only $as made and 'iven out. Esoteric Buddhism be'ins $ith tmF, the seventh, and ends $ith the Physical Body, the #irst. Co$ neither tmF, $hich is no individual W%rinci%le,X but a radiation from and one )ith the Gnmani#ested Do'os, nor the Body, $hich is the material rind, or shell, o# the S%iritual )an, can be, in strict truth, re#erred to as W%rinci%les.X )oreover, the chie# W%rinci%leX o# all, one not even mentioned hereto#ore, is the WDuminous 4''X =Hiranya'arbha>, or the invisible ma'netic s%here in $hich every man is envelo%ed. O So are the animals, the %lants, and even the minerals. :eichenbach never understood $hat he learned throu'h his sensitives and clairvoyants. &t is the odic, or rather the auric or ma'netic #luid $hich emanates #rom man, but it is also somethin' more.P &t is the direct emanationE =a> #rom the tmic :ay in its tri%le as%ect o# 7reator, Preserver and Destroyer =:e'enerator>( and =(> #rom Buddhi3)anas. The seventh as%ect o# this individual "ura is the #aculty o# assumin' the #orm o# its body and becomin' the W:adiant,X the Duminous "u'oeides. &t is this, strictly s%eakin', $hich at times becomes the #orm called )FyFvi :i%a. There#ore, as e1%lained in the second #ace o# the dia'ram =the astral man>, the S%iritual )an consists o# only #ive MPa$e 44;N %rinci%les, as tau'ht by the VedFntins, OSee supra. i. 181. #or the VedFntic e1oteric enumeration.P $ho substitute tacitly, #or the %hysical this si1th or "uric, Body, and mer'e the dual )anas =dual mind, or consciousness> into one. Thus they s%eak o# the #ive ;oshas =sheaths or %rinci%les>, and call tmF the si1th yet no W%rinci%le.X This is the secret o# the late Subba :o$Vs criticism o# the division in Esoteric Buddhism. But let the student no$ learn the true 4soteric enumeration. The reason $hy %ublic mention o# the "uric body $as not %ermitted $as on account o# its bein' so sacred. &t is this Body $hich, at death, assimilates the essence o# Buddhi and )anas and becomes the vehicle o# these s%iritual %rinci%les, )hich are not o(Nective, and then, $ith the #ull radiation o# tmF u%on it ascends as )anas3Tai6asi into the Devachanic state. There#ore it is called by many names. &t is the SitrFtmF, the silver WthreadX $hich WincarnatesX #rom the be'innin' o# )anvantara to the end, strin'in' u%on itsel# the %earls o# human e1istence, in other $ords, the s%iritual aroma o# every %ersonality it follo)s throu'h the %il'rima'e o# li#e. OSee Lucifer, Hanuary 1880, WDialo'ue u%on the )ysteries o# "#ter3 Di#e.XP &t is also the material #rom $hich the "de%t #orms his "stral Bodies, #rom the "u'oeides and the )FyFvi :i%a do$n$ards. "#ter the death o# man, $hen its most ethereal %articles have dra$n into themselves the s%iritual %rinci%les o# Buddhi and the G%%er )anas, and are illuminated $ith the radiance o# tmF, the "uric Body remains either in the Devachanic state o# consciousness, or, in the case o# a #ull "de%t, %re#ers the state o# a CirmFnakFya, that is, one $ho has so %uri#ied his $hole system that he is above even the divine illusion o# a Devachank. Such an "de%t remains in the astral =invisible> %lane connected $ith our earth, and hence#orth moves and lives in the %ossession o# all his %rinci%les e1ce%t the ;Fma :i%a and Physical Body. &n the case o# the Devachank, the Din'a3Sharirathe alter ego o# the body, $hich durin' li#e is $ithin the %hysical envelo%e $hile the radiant aura is $ithoutstren'thened by the material %articles $hich this aura leaves behind, remains close to the dead body and outside it, and soon #ades a$ay. &n the case o# the #ull "de%t, the body alone becomes sub6ect to dissolution, $hile the centre o# that #orce $hich $as the seat o# desires and %assions, disa%%ears $ith its causethe animal body. But durin' the li#e o# the latter all these centres are more or less active and in constant corres%ondence $ith their %rototy%es, the cosmic centres, and their microcosms, the %rinci%les. "osmic, S,iritual, an+ Physical "entres 1 MPa$e 440N &t is only throu'h these cosmic and s%iritual centres that the %hysical centres =the u%%er seven ori#ices, and the lo$er triad> can bene#it by their 8ccult interaction, #or these ori#ices, or o%enin's, are channels conductin' into the body the in#luences that the )ill of man attracts and uses, vi2., the cosmic #orces.
Pa'e 3-+

This $ill has, o# course, to act %rimarily throu'h the s%iritual %rinci%les. To make this clearer, let us take an e1am%le. &n order to sto% %ain, let us say in the ri'ht eye, you have to attract to it the %otent ma'netism #rom that cosmic %rinci%le $hich corres%onds to this eye and also to Buddhi. 7reate, by a %o$er#ul $ill e##ort, an ima'inary line o# communication bet$een the ri'ht eye and Buddhi, locatin' the latter as a centre in the same %art o# the head. This line, thou'h you may call it Wima'inary,X is, once you succeed in seein' it $ith your mental eye and 'ive it a sha%e and colour, in truth as 'ood as real. " ro%e in a dream is not and yet is. )oreover, accordin' to the %rismatic colour $ith $hich you endo$ your line, so $ill the in#luence act. Co$ Buddhi and )ercury corres%ond $ith each other, and both are yello$, or radiant and 'olden coloured. &n the human system, the ri'ht eye corres%onds $ith Buddhi and )ercury( and the le#t $ith )anas and Venus or Duci#er. Thus, i# your line is 'olden or silvery, it $ill sto% the %ain( i# red, it $ill increase it, #or red is the colour o# ;Fma and corres%onds $ith )ars. )ental or 7hristian Scientists have stumbled u%on the effects $ithout understandin' the causes. Havin' #ound by chance the secret o# %roducin' such results o$in' to mental abstraction, they attribute them to their union $ith Aod =$hether a %ersonal or im%ersonal Aod they kno$ best>, $hereas it is sim%ly the e##ect o# one or another %rinci%le. Ho$ever it may be, they are on the %ath o# discovery, althou'h they must remain $anderin' #or a lon' time to come. Det not 4soteric students commit the same mistake. &t has o#ten been e1%lained that neither the cosmic %lanes o# substance nor even the human %rinci%les$ith the e1ce%tion o# the lo$est material %lane or $orld and the %hysical body, $hich, as has been said, are no W%rinci%les,Xcan be located or thou'ht o# as bein' in S%ace and Time. "s the #ormer are seven in 8C4, so are $e seven in 8C4that same absolute Soul o# the *orld, $hich is both )atter and non3)atter, S%irit and non3S%irit, Bein' and non3 Bein'. &m%ress yourselves $ell $ith this idea, all those o# you $ho $ould study the mysteries o# S4D@. :emember that $ith our %hysical senses alone at our command, none MPa$e 44@N o# us can ho%e to reach beyond 'ross )atter. *e can do so only throu'h one or another o# our seven spiritual senses, either by trainin', or i# one is a born Seer. ?et even a clairvoyant %ossessed o# such #aculties, i# not an "de%t, no matter ho$ honest and sincere he may be, $ill throu'h his i'norance o# the truths o# 8ccult Science, be led by the visions he sees in the "stral Di'ht only to mistake #or Aod or "n'els the deni9ens o# those s%heres o# $hich he may occasionally catch a 'lim%se, as $itness S$edenbor' and others. These seven senses o# ours corres%ond $ith every other se%tenate in nature and in ourselves. Physically, thou'h invisibly, the human "uric 4nvelo%e =the amnion o# the %hysical man in every a'e o# li#e> has seven layers, 6ust as 7osmic S%ace and our %hysical e%idermis have. &t is this "ura $hich, accordin' to our mental and %hysical state o# %urity or im%urity, either o%ens #or us vistas into other $orlds, or shuts us out alto'ether #rom anythin' but this three3dimensional $orld o# )atter. 4ach o# our seven %hysical senses =t$o o# $hich are still unkno$n to %ro#ane Science>, and also o# our seven states o# consciousnessvi2.A =1> $akin'( =+> $akin'3dreamin'( =3> natural slee%in'( =,> induced or trance3slee%( =-> %sychic( =.> su%er3%sychic( and =/> %urely s%iritualcorres%onds $ith one o# the seven 7osmic Planes, develo%s and uses one o# the seven su%er3senses, and is connected directly, in its use on the terestro3s%iritual %lane, $ith the cosmic and divine centre o# #orce that 'ave it birth, and $hich is its direct creator. 4ach is also connected $ith, and under the direct in#luence o#, one o# the seven sacred Planets. OSee supra, i. .+.3.+0P These belon'ed to the Desser )ysteries, $hose #ollo$ers $ere called )ystai =the veiled>, seein' that they $ere allo$ed to %erceive thin's only throu'h a mist, as it $ere W$ith the eyes closedX( $hile the &nitiates or WSeersX o# the Areater )ysteries $ere called 4%o%tai Pa'e 3-3

=those $ho see thin's unveiled>. &t $as the latter only $ho $ere tau'ht the true mysteries o# the Modiac and the relations and corres%ondences bet$een its t$elve si'ns =t$o secret> and the ten human or#ices. The latter are no$ o# course ten in the #emale, and only nine in the male( but this is merely an e1ternal di##erence. &n the second volume o# this $ork it is stated that till the end o# the Third :oot3:ace =$hen andro'ynous man se%arated into male and #emale> the ten ori#ices e1isted in the herma%hrodite, #irst %otentially, then #unctionally. 7oman an+ Alchemy MPa$e 442N The evolution o# the human embryo sho$s this. @or instance, the only o%enin' #ormed at #irst is the buccal cavity, Wa cloaca communicatin' $ith the anterior e1tremity o# the intestine.X These become later the mouth and the %osterior ori#iceE the Do'os di##erentiatin' and emanatin' 'ross matter on the lo$er %lane, in 8ccult %arlance. The di##iculty $hich some students $ill e1%erience in reconcilin' the corres%ondences bet$een the Modiac and the ori#ice can be easily e1%lained. )a'ic is co<val $ith the Third :oot3:ace, $hich be'an by creatin' throu'h ;riyFshakti and ended by 'eneratin' its s%ecies in the %resent $ay. OSee supra i. ++8, et se"., ii. passim.P *oman, bein' le#t $ith the #ull or %er#ect number 1 =the divine number o# Hehovah>, $as deemed hi'her and more s%iritual than man. &n 4'y%t, in days o# old, the marria'e service contained an article that the $oman should be the Wlady o# the lord,X and real lord over him, the husband %led'in' himsel# to be Wobedient to his $i#eX #or the %roduction o# alchemical results such as the 4li1ir o# Di#e and the Philoso%herVs Stone, #or the spiritual hel% o# the $oman $as needed by the male "lchemist. But $oe to the "lchemist $ho should take this in the dead3letter sense o# ph$sical union. Such sacrile'e $ould become Black )a'ic and be #ollo$ed by certain #ailure. The true "lchemist o# old took aged $omen to hel% him, care#ully avoidin' the youn' ones( and i# any o# them ha%%ened to be married they treated their $ives #or months both be#ore and durin' their o%erations as sisters. The error o# creditin' the "ncients $ith kno$in' only ten o# the 9odiacal si'ns is e1%lained in Isis Unveiled. O0p. cit., ,-., ,.1 et se".P The "ncients did kno$ o# t$elve, but vie$ed these si'ns di##erently #rom ourselves. They took neither Vir'o nor Scor%io sin'ly into consideration, but re'arded them as t$o in one, since they $ere made to re#er directly and symbolically to the %rimeval dual man and his se%aration into se1es. Durin' the re#ormation o# the Modiac, Dibra $as added as the t$el#th si'n, thou'h it is sim%ly an e2uilibratin' si'n, at the turnin' %ointthe mystery o# se%arated man. Det the student learn all this $ell. )ean$hile $e have to reca%itulate $hat has been said. =1> 4ach human bein' is an incarnation o# his Aod, in other $ords, one $ith his W@ather in Heaven,X 6ust as Hesus, an &nitiate, is made to say. "s many men on earth, so many Aods in Heaven( and yet these MPa$e 4-8N Aods are in reality 8C4, #or at the end o# every %eriod o# activity, they are $ithdra$n, like the rays o# the settin' sun, into the Parent Duminary, the Con3 )ani#ested Do'os, $hich in its turn is mer'ed into the 8ne "bsolute. Shall $e call these W@athersX o# ours, $hether individually or collectively, and under any circumstances, our personal 3odY 8ccultism ans$ers, -ever. "ll that an avera'e man can kno$ o# his W@atherX is $hat he kno$s o# himsel#, throu'h and $ithin himsel#. The Soul o# his WHeavenly @atherX is incarnated in him. This Soul is himsel#, i# he be success#ul in assimilatin' the Divine &ndividuality $hile in his %hysical, animal shell. "s to the S%irit thereo#, as $ell e1%ect to be heard by the "bsolute. 8ur %rayers and su%%lications are vain, unless to %otential $ords $e add %otent acts, and make the "ura $hich surrounds each one o# us so %ure and divine that the Aod $ithin us may act out$ardly, or in other $ords, become as it $ere an e1traneous Pa'e 3-,

Potency. Thus have &nitiates, Saints, and very holy and %ure men have been enabled to hel% others as $ell as themselves in the hour o# need, and %roduce $hat are #oolishly called Wmiracles,X each by the hel% and $ith the aid o# the Aod $ithin himsel#, $hich he alone has enabled to act on the out$ard %lane. =+> The $ord "G) or 8), $hich corres%onds to the u%%er Trian'le, i# %ronounced by a very holy and %ure man, $ill dra$ out, or a$aken not only the less e1alted Potencies residin' in the %lanetary s%aces and elements, but even his Hi'her Sel#, or the W@atherX $ithin him. Pronounced by an avera'ely 'ood man, in the correct $ay, it $ill hel% to stren'then him morally, es%ecially i# bet$een t$o W"G)SX he meditates intently u%on the "G) $ithin him, concentratin' all his attention u%on the ine##able 'lory. But $oe to the man $ho %ronounces it a#ter the commission o# some #ar3reachin' sinE he $ill only thereby attract to his o$n im%ure, %hotos%here invisible Presences and @orces $hich could not other$ise break throu'h the Divine 4nvelo%e. "G) is the ori'inal o# "men. Co$. "men is not a Hebre$ term, but, like the $ord Halleluiah, $as borro$ed by the He$s and Areeks #rom the 7haldees. The latter $ord is o#ten #ound re%eated in certain ma'ical inscri%tions u%on cu%s and urns amon' the Babylonian and Cinevean relics. "men does not mean Wso be it,X or Wverily,X but si'ni#ied in hoary anti2uity almost the same as "G). The He$ish Tananm =&nitiates> used it #or the same reason as the ryan "de%ts use "G), and $ith a like success, the numerical value o# &'e- in Hebre$ letters bein' 01, the same as the #ull value o# B/+/, O.od7/evah, or male3#emale on the terrestrial %lane, as invented by the He$s, and no$ made out to mean HehovahE but si'ni#yin' in reality and literally, W'ivin' bein'X and Wreceivin' li#e.VP +., and & Do-a B, .-, or 01. Both $ords mean the a##irmation o# the bein', or e1istence o# the se1less WDordX $ithin us. Soun+ an+ "olour 1 MPa$e 4-)N =3> 4soteric Science teaches that every sound in the visible $orld a$akens its corres%ondin' sound in the invisible realms, and arouses to action some #orce or other on the 8ccult side o# Cature. )oreover, every sound corres%onds to a colour and a number =a %otency s%iritual, %sychic or %hysical> and to a sensation on some %lane. "ll these #ind an echo in every one o# the so3#ar develo%ed elements, and even on the terrestrial %lane, in the Dives that s$arm in the terrene atmos%here, thus %rom%tin' them to action. Thus a %rayer, unless %ronounced mentall$ and addressed to oneVs W@atherX in the silence and solitude o# oneVs Wcloset,X must have more #re2uently disastrous than bene#icial results, seein' that the masses are entirely i'norant o# the %otent e##ects $hich they thus %roduce. To %roduce 'ood e##ects, the %rayer must be uttered by Wone $ho kno$s ho$ to make himsel# heard in silence,X $hen it is no lon'er a %rayer, but becomes a command. *hy is Hesus sho$n to have #orbidden his hearers to 'o to the %ublic syna'o'uesK Surely every %rayin' man $as not a hy%ocrite and a liar, nor a Pharisee $ho loved to be seen %rayin' by %eo%leB He had a motive, $e must su%%oseE the same motive $hich %rom%ts the e1%erienced 8ccultist to %revent his %u%ils #rom 'oin' into cro$ded %laces no$ as then, #rom enterin' churches, sOance rooms, etc., unless they are in sym%athy $ith the cro$d. There is one %iece o# advice to be 'iven to be'inners, $ho cannot hel% 'oin' into cro$dsone $hich may a%%ear su%erstitious, but $hich in the absence o# 8ccult kno$led'e $ill be #ound e##icacious. "s $ell kno$n to 'ood "strolo'ers, the days o# the $eek are not in the order o# those %lanets $hose names they bear. The #act is that the ancient Hindus and 4'y%tians divided the day into #our %arts, each day bein' Pa'e 3--

under the %rotection =as ascertained by %ractical ma'ic> o# a %lanet( and every day, as correctly asserted by Dion 7assius, received the name o# the %lanet $hich rules and %rotected its #irst %ortion. Det the student %rotect himsel# #rom the WPo$ers o# the "irX =4lementals> $hich thron' %ublic %laces, by $earin' either a rin' containin' some 6e$el o# the colour o# the %residin' %lanet, or else o# the metal sacred to it. But the best %rotection is a clear conscience and a #irm desire to bene#it Humanity. The Planets, The Days o. the 7eek an+ Their "orres,on+in$ "olours an+ 5etals 1 MPa$e 4-6N &n the accom%anyin' dia'ram the days o# the $eek do not stand in their usual order, thou'h they are %laced in their correct se2uence as determined by the order o# the colours in the solar s%ectrum and the corres%ondin' colours o# their rulin' %lanets. The #ault o# the con#usion in the order o# the days revealed by this com%arison lies at the door o# the early 7hristians. "do%tin' #rom the He$s their lunar months, they tried to blend them $ith the solar %lanets, and so made a mess o# it( #or the order o# the days o# the $eek as it no$ stands does not #ollo$ the order o# the %lanets. Co$, the "ncients arran'ed the %lanets in the #ollo$in' orderE )oon, )ercury, Venus, Sun, )ars, Hu%iter, Saturn, countin' the Sun as a %lanet #or e1oteric %ur%oses. "'ain, the 4'y%tians and &ndians, the t$o oldest nations, divided their day into #our %arts, each o# $hich $as under the %rotection and rule o# a %lanet. &n course o# time each day came to be called by the name o# that %lanet $hich rules its #irst %ortionthe mornin'. Co$, $hen they arran'ed their $eek, the 7hristians %roceeded as #ollo$sE they $anted to make the day o# the Sun, or Sunday, the seventh, so they named the days o# the $eek by takin' every #ourth %lanet in turn( e.g., be'innin' $ith the )oon =)onday>, they counted thusE )oon, )ercury, Venus, Sun, 'arsH thus Tuesday, the day $hose #irst %ortion $as ruled by )ars, became the second day o# the $eek( and so on. &t should be remembered also that the )oon, like the Sun, is a substitute #or a secret %lanet. The %resent division o# the solar year $as made several centuries later than the be'innin' o# our era( and our $eek is not that o# the "ncients and the 8ccultists. The se%tenary division o# the #our %arts o# the lunar %hases is as old as the $orld and ori'inated $ith the %eo%le $ho reckoned time by the lunar months. The Hebre$s never used it, #or they counted only the seventh day, the Sabbath, thou'h the second cha%ter o# 3enesis seems to s%eak o# it. Till the days o# the 7sars there is no trace o# a $eek o# seven days amon' any nation save the Hindus. @rom &ndia it %assed to the "rabs, and reached 4uro%e $ith 7hristianity. The :oman $eek consisted o# ei'ht days, and the "thenian o# ten. OSee -otice sur le #alendrier. H.H. :a'on.P The Days o. the 7eek 1 MPa$e 4-3N Thus one o# the numberless contradictions and #allacies o# 7hristendom is the ado%tion o# the &ndian se%tenary $eek o# the lunar reckonin', and the %reservation at the same time o# the mytholo'ical names o# the %lanets. Cor do modern "strolo'ers 'ive the corres%ondences o# the days and %lanets and their colours correctly( and $hile 8ccultists can 'ive 'ood reason #or every detail o# their o$n tables o# colours, etc., it is doubt#ul $hether the "strolo'ers can do the same. To close this #irst Pa%er, let me say that the readers must in all necessity be se%arated into t$o broad divisionsE those $ho have not 2uite rid themselves o# the usual sce%tical doubts, but $ho lon' to Pa'e 3-.

ascertain ho$ much truth there may be in the claims o# the 8ccultists( and those others $ho, havin' #reed themselves #rom the trammels o# )aterialism and :elativity, #eel that true and real bliss must be sou'ht only in the kno$led'e and %ersonal e1%erience o# that $hich the Hindu Philoso%her calls the BrahmavidyF, and the Buddhist "rhat the reali9ation o# dibuddha, the %rimeval *isdom. Det the #ormer %ick out and study #rom these Pa%ers only those e1%lanations o# the %henomena o# li#e $hich %ro#ane Science is unable to 'ive them. 4ven $ith such limitations, they $ill #ind by the end o# a year or t$o that they $ill have learned more than all their Gniversities and 7olle'es can teach them. "s to the sincere believers, they $ill be re$arded by seein' their #aith trans#ormed into kno$led'e. True kno$led'e is o# S%irit and in S%irit alone, and cannot be ac2uired in any other $ay e1ce%t throu'h the re'ion o# the hi'her mind, the only %lane #rom $hich $e can %enetrate the de%ths o# the all3%ervadin' "bsoluteness. He $ho carries out only those la$s established by human minds, $ho lives that li#e $hich is %rescribed by the code o# mortals and their #allible le'islation, chooses as his 'uidin' star a beacon $hich shines on the ocean o# )Fya, or o# tem%orary delusions, and lasts #or but one incarnation. These la$s are necessary #or the li#e and $el#are o# %hysical man alone. He has chosen a %ilot $ho directs him throu'h the shoals o# one e1istence, a master $ho %arts $ith him, ho$ever, on the threshold o# death. Ho$ much ha%%ier that man $ho, $hile strictly %er#ormin' on the tem%orary ob6ective %lane the duties o# daily li#e, carryin' out each and every la$ o# his country, and renderin' in short, to 7sarVs $hat is 7sarVs, leads in reality a s%iritual and %ermanent e1istence, a li#e $ith no breaks o# continuity, no 'a%s, no interludes, MPa$e 4-4N not even durin' those %eriods $hich are the haltin' %laces o# the lon' %il'rima'e o# %urely s%iritual li#e. "ll the %henomena o# the lo$er human mind disa%%ear like the curtain o# a %roscenium, allo$in' him to live in the re'ion beyond it, the %lane o# the noumenal, the one reality. &# man by su%%ressin', i# not destroyin', his sel#ishness and %ersonality, only succeeds in kno$in' himsel# as he is behind the veil o# %hysical )FyF, he $ill soon stand beyond all %ain, all misery and beyond all the $ear and tear o# chan'e, $hich is the chie# ori'inator o# %ain. Such a man $ill be %hysically o# )atter, he $ill move surrounded by )atter, and yet he $ill live beyond and outside it. His body $ill be sub6ect to chan'e, but he himsel# $ill be entirely $ithout it, and $ill e1%erience everlastin' li#e even $hile in tem%orary bodies o# short duration. "ll this may be achieved by the develo%ment o# unsel#ish universal love o# Humanity, and the su%%ression o# %ersonality, or selfishness, $hich is the cause o# all sin, and conse2uently o# all human sorro$.
These 7orres%ondences "T)"C is no are #rom the 8b6ective, Cumber, and Terrestrial Plane ccorres%onds to no visible Planet, #or it %roceeds #rom the S%iritual Sun( nor does it bear any relation either to Sound, 7olour, or the rest, #or it includes them
D%A9&A5 %% "T)"
"s the Human Princi%les have no numbers per se, but only correspond to Cumbers, Sounds, 7olours, etc., they are not enumerated here in the order used #or esoteric %ur%oses.
Pa'e 3-/

#'5BE& 5ETALS S ) an+ )8 %ron Physical )an!s ;ey3 note all. PLA#ETS 5ars The Planet o# Aeneration THE H'5A# P&%#"%PLES *Fma &U,a DA(S ! " L '& S '#D THE 7EE* S 5'S%" S"ALE Tues+ay 13&e+ Sanskrit &talian Aamut Aamut The Vehicle or Dies 'artis, seat o# the or Tiu "nimal Sa Do &nstincts and Passions :i &e
6 The S%iritual and Di#e Physical
The Sun PrFna or ?iva Sun+ay +3 The Aiver o# Di#e Dies Sola or ran$e %hysically, Sun Di#e S%iritually and 4soterically, the substitute #or the inter3)ercurial Planet, a sacred and secret %lanet $ith the ancients 3 5ercury 5ercury Bu++hi 7e+nes+ay 3 (ello3 Because S%iritual Soul, BGDDH& is )i1es $ith or "tmic :ay, Dies =so to vehicle or "tmF )ercuri, or Sul%hur, as s%eak> Buddhi is *oden Day bet$een mi1ed $ith o# Buddha in "tma and the @lame o# the South, )anas, S%irit =See and o# and #orms "lchemical *oden in $ith the De#initions> the Corth 3 seventh, or Aods o# "G:&7 *isdom 4CV4D8P 4, the Devachani c Triad 4 Lea+ Saturn *ama 5anas Satur+ay , The Do$er 9reen )ind, or The middle Dies Saturni, "nimal Soul %rinci%le 3 or Saturn bet$een the %urely material and %urely s%iritual trias. The
9ol+
Aa
5i
)a
!a
Pa'e 3-8

conscious %art o# animal man. Tin ?u,iter Auric Envelo,e Thurs+ay Dies... or Thor !ri+ay Dies... Black Pa Sol
0 7ontains in itsel# the re#lection o# Se%tenary )an
"o,,er *hen alloyed becomes Bron9e =the dual %rinci%le> Silver
Venus
5anas The Hi'her The )ornin' and )ind, or the 4venin' Star Human Soul
. Da %n+i$o or Dark Blue
La
The 5oon The Parent o# the 4arth
Lin$a Sharira 5on+ay, The "stral Double o# )an( Dies Dunae the Parent o# or )oon the Physical )an
/ Violet
Ci
Si
Pa'e 3-0
The Secret Doctrine, Volume 3 by H.P. Blavatsky PAPE& %%

An E<,lanation 1 MPa$e 4--N &C vie$ o# the abstruse nature o# the sub6ects dealt $ith, the %resent Pa%er $ill be'in $ith an e1%lanation o# some %oints $hich remained obscure in the %recedin' one, as $ell as o# some statements in $hich there $as an a%%earance o# contradiction. "strolo'ers, o# $hom there are many amon' the 4sotericists, are likely to be %u99led by some statements distinctly contradictin' their teachin's( $hilst those $ho kno$ nothin' o# the sub6ect may %erha%s #ind themselves o%%osed at the outset by those $ho have studied the e1oteric systems o# the ;abalah and "strolo'y. @or let it be distinctly kno$n, nothin' o# that $hich is %rinted broadcast, and available to every student in %ublic libraries or museums, is really 4soteric, but is either mi1ed $ith deliberate Wblinds,X or cannot be understood and studied $ith %ro#it $ithout a com%lete 'lossary o# 8ccult terms. The #ollo$in' teachin's and e1%lanations, there#ore, may be use#ul to the student in assistin' him to #ormulate the teachin' 'iven in the %recedin' Pa%er. &n Dia'ram &, it $ill be observed that the 3, /, and 1 centres are res%ectively as #ollo$sE =a> The 3 %ertain to the s%iritual $orld o# the "bsolute, and there#ore to the three hi'her %rinci%les in )an. =(> The / belon' to the s%iritual, %sychic, and %hysical $orlds and to the body o# man. Physics, meta%hysics and hy%er3%hysics are the triad that symboli9es man on this %lane. =c> The 1 , or the sum total o# these, is the Gniverse as a $hole, in all its as%ects, and also its )icrocosm )an, $ith his ten ori#ices. Dayin' aside, #or the moment, the Hi'her Decad =;osmos> and the MPa$e 4-;N Do$er Decad =)an>, the #irst three numbers o# the se%arate sevens have a direct re#erence to the S%irit, Soul and "uric 4nvelo%e o# the human bein', as $ell as to the hi'her su%ersensual $orld. The lo$er #our, or the #our as%ects, belon' to )an also, as $ell as to the Gniversal ;osmos, the $hole bein' synthesi9ed by the "bsolute. &# these three discrete or distributive de'rees o# Bein' be conceived, accordin' to the Symbolo'y o# the 4astern :eli'ions, as contained in one 8vum, or 4AA, the name o# that 4AA $ill be SvabhFvat, or the "DD3B4&CA on the mani#ested %lane. This Gniverse has, in truth, neither centre nor %eri%hery( but in the individual and #inite mind o# man it has such a de#inition, the natural conse2uence o# the limitations o# human thou'ht. &n Dia'ram &&, as already stated therein, no notice need be taken o# the numbers used in the le#t3hand column, as these re#er only to the Hierarchies o# the 7olours and Sounds on the meta%hysical %lane, and Pa'e 3.

are not the characteristic numbers o# the human %rinci%les or o# the %lanets. The human %rinci%les elude enumeration, because each man di##ers #rom every other, 6ust as no t$o blades o# 'rass on the $hole earth are absolutely alike. Cumberin' is here a 2uestion o# s%iritual %ro'ress and the natural %redominance o# one %rinci%le over another. *ith one man it may be Buddhi that stands as number one( $ith another, i# he be a bestial sensualist, the Do$er )anas. *ith one the %hysical body, or %erha%s PrFna, the li#e %rinci%le, $ill be on the #irst and hi'hest %lane, as $ould be the case in an e1tremely healthy man, #ull o# vitality( $ith another it may come as the si1th or even seventh do$n$ard. "'ain, the colours and metals corres%ondin' to the %lanets and human %rinci%les, as $ill be observed, are not those kno$n e1oterically to modern "strolo'ers and *estern 8ccultists. Det us see $hence the modern "strolo'er 'ot his notions about the corres%ondence o# %lanets, metals and colours. "nd here $e are reminded o# the modern 8rientalist, $ho, 6ud'in' by a%%earances credits the ancient "kkadians =and also the 7haldans, Hindus and 4'y%tians> $ith the crude notion that the Gniverse, and in like manner the earth, $as like an inverted, bell3sha%ed bo$lB This he demonstrates by %ointin' to the symbolical re%resentations o# some "kkadian inscri%tions and to the "ssyrian carvin's. &t is, ho$ever, no %lace here to e1%lain ho$ mistaken is the "ssyriolo'ist, #or all such re%resentations are sim%ly symbolical o# the >harga**urra, the *orld3)ountain, or )eru, and relate only to the Corth Pole, the Dand o# the Aods. Astrolo$y an+ Lunar 7eeks 1 MPa$e 4-0N Co$, the "ssyrians arran'ed their e4oteric teachin' about the %lanets and their corres%ondences as #ollo$s( #umbers Planets 5etals "olours Solar Days o. 7eek
1 + 3 , . /
Saturn Hu%iter )ars Sun Venus )ercury )oon
Dead Tin &ron Aold 7o%%er guick Silver Silver
Black *hite, but as o#ten Pur%le or 8ran'e :ed ?ello$3'olden Areen or ?ello$ Blue Silver3$hite
Saturday =*hence Sabbath, in honour o# Hehovah> Thursday Tuesday Sunday @riday *ednesday )onday
This is the arran'ement no$ ado%ted by 7hristian "strolo'ers, $ith the e1ce%tion o# the order o# the days o# the $eek, o# $hich, by associatin' the solar %lanetary names $ith the lunar $eeks, they have made a sore mess, as he has been already sho$n in Pa%er &. This is the Ptolemaic 'eocentric system, $hich re%resents the Gniverse as in the #ollo$in' dia'ram, sho$in' our 4arth in the centre o# the Gniverse, and the Sun a Planet, the #ourth in numberE
Pa'e 3.1
"nd i# the 7hristian chronolo'y and order o# the days o# the $eek are bein' daily denounced as bein' based on an entirely $ron' astronomical #oundation, it is hi'h time to be'in a re#orm also in "strolo'y built on such lines, and comin' to us entirely #rom the 7haldan and "ssyrian e1oteric mob. But the corres%ondences 'iven in these Pa%ers are %urely 4soteric.
MPa$e 4-@N @or
this reason it #ollo$s that $hen the Planets o# the Solar System are named or symboli9ed =as in Dia'ram &&.> it must not be su%%osed that the %lanetary bodies themselves are re#erred to, e1ce%t as ty%es on a %urely %hysical %lane o# the se%tenary nature o# the %sychic and s%iritual $orlds. " material %lanet can corres%ond only to a material somethin'. Thus $hen )ercury is said to corres%ond to the ri'ht eye, it does not mean that the ob6ective %lanet has any in#luence on the ri'ht o%tic or'an, but that both stand rather as corres%ondin' mystically throu'h Buddhi. )an derives his S%iritual Soul =Buddhi> #rom the essence o# the )Fnasa Putra, the Sons o# *isdom, $ho are the Divine Bein's =or "n'els> rulin' and %residin' over the %lanet )ercury. &n the same $ay Venus, )anas and the le#t eye are set do$n as corres%ondences. 41oterically, there is, in reality, no such association o# %hysical eyes and %hysical %lanets( but 4soterically there isE #or the ri'ht eye is the W4ye o# *isdom,X i.e., it corres%onds ma'netically $ith that 8ccult centre in the brain $hich $e call the WThird 4yeX( OSee supra, ii.3 +. et se".P $hile the le#t corres%onds $ith the intellectual brain, or those cells $hich are the or'an on the %hysical %lane o# the thinkin' #aculty. The kabalistic trian'le o# ;ether, 7hokmah and Binah sho$s this. 7hokmah and Binah, or *isdom and &ntelli'ence, the @ather and )other or, a'ain, the @ather and Son, are on the same %lane and rezct mutually on one another. *hen the individual consciousness is turned in$ard, a con6unction o# )anas and Buddhi takes %lace. &n the s%iritually re'enerated man this con6unction is %ermanent, the Hi'her )anas clin'in' to Buddhi beyond the threshold o# Devachan, and the Soul, or rather the S%irit, $hich should not be con#ounded $ith tmF, the Su%er3S%irit, is then said to have the WSin'le 4ye.X 4soterically, in other $ords, the WThird 4yeX is active. Co$ )ercury is called Hermes, and Venus, "%hrodite, and thus their con6unction in man on the %sycho3%hysical %lane 'ives him the name o# the Herma%hrodite, or "ndro'yne. The absolutely S%iritual )an is, ho$ever, entirely disconnected #rom se1. The S%iritual )an corres%onds directly $ith the hi'her Wcoloured circles,X the Divine Prism $hich emanates #rom the 8ne &n#inite *hite 7ircle( $hile %hysical man emanates #rom the Se%hiroth, $hich are the Voices or Sounds o# 4astern Philoso%hy. Pa'e 3.+

Seein$ Soun+s an+ Hearin$ "olours 1 MPa$e 4-2N "nd these WVoicesX are lo$er than the W7olours,X #or they are the seven lo$er Se%hiroth, or the ob6ective Sounds, seen, not heard, as the ,ohar sho$s, O0p. cit., ii. 81...P and even the 8ld Testament also. @or, $hen %ro%erly translated, verse 18 o# cha%ter 11. E4odus $ould readE W"nd the %eo%le sa$ the VoicesX =or Sounds, not the Wthunderin'sX as no$ translated>( and these Voices, or Sounds, are the Se%hiroth. OSee @rankVs Die >a((ala, %.31,, et se".P &n the same $ay the ri'ht and le#t nostrils, into $hich is breathed the WBreath o# Dives,X O3enesis, ii, /.P are here said to corres%ond $ith Sun and )oon, as BrahmF3Pra6F%ati and VFch, or 8siris and &sis, are the %arents o# the natural li#e. This guaternary, vi2.A the t$o eyes and t$o nostrils, )ercury and Venus, Sun and )oon, constitutes the ;abalistic Auardian3"n'els o# the @our 7orners o# the 4arth. &t is the same in the 4astern 4soteric Philoso%hy, $hich, ho$ever, adds that the Sun is not a %lanet, but the central star o# our system, and the )oon a dead %lanet, #rom $hich all the %rinci%les are 'one, both bein' substitutes, the one #or an invisible inter3)ercurial %lanet, and the other #or a %lanet $hich seems to have no$ alto'ether disa%%eared #rom vie$. These are the @our )ahFrF6ahs, OSupra, i. 1,/.P the W@our Holy 8nesX connected $ith ;arma and Humanity, ;osmos and )an, in all their as%ects. They areE the Sun, or its substitute )ichael( )oon, or substitute Aabriel( )ercury, :a%hael( and Venus, Griel. &t need hardly be said here a'ain that the %lanetary bodies themselves, bein' only %hysical symbols, are not o#ten re#erred to in the 4soteric System, but, as a rule, their cosmic, %sychic, %hysical and s%iritual #orces are symboli9ed under these names. &n short, it is the seven %hysical %lanets $hich are the lo$er Se%hiroth o# the >a(alah, and our tri%le %hysical Sun $hose re#lection only $e see, $hich is symboli9ed, or rather %ersoni#ied, by the G%%er Triad, or Se%hirothal 7ro$n. O*e may re#er #or con#irmation to 8ri'enVs $orks, $ho says that Wthe seven rulin' daimonsX ='enii or %lanetary rulers> are )ichael, the Sun =the lion3like>E the second in order, the Bull, Hu%iter or Suriel, etc.E and all these, the WSeven o# the Presence,X are the Se%hiroth. The Se%hirothal Tree is the Tree o# the Divine Planets as 'iven by Por%hyry, or Por%hyryVs Tree, as it is usually called.P Then, a'ain, it $ill be $ell to %oint out that the numbers attached to the %sychic %rinci%les in Dia'ram &. a%%ear the reverse o# those in e1oteric $ritin's. This is because numbers in this connection are %urely arbitrary, chan'in' $ith every school. Some schools count MPa$e 4;8N three, some #our, some si1, and others seven, as do all the Buddhist 4sotericists. "s said be#ore, OSupra, i, 1,/.P the 4soteric School has been divided into t$o de%artments since the #ourteenth century, one #or the inner Danoos, or hi'her 7helFs, the other #or the outer circle, or lay 7helFs. )r. Sinnett $as distinctly told in the letters he received #rom one o# the Aurus that he could not be tau'ht the real 4soteric Doctrine 'iven out only to the %led'ed disci%les o# the &nner 7ircle. The numbers and %rinci%les do not 'o in re'ular se2uence, like the skins o# an onion, but the student must $ork out #or himsel# the number a%%ro%riate to each o# his %rinci%les, $hen the time comes #or him to enter u%on %ractical study. The above $ill su''est to the student the necessity o# kno$in' the %rinci%les by their names and their a%%ro%riate #aculties a%art #rom any system o# enumeration, or by association $ith their corres%ondin' centres o# actions, colours, sounds, etc., until these become inse%arable. The old and #amiliar mode o# reckonin' the %rinci%les, 'iven in the Theosophist and Esoteric Buddhism, leads to another a%%arently %er%le1in' contradiction, thou'h it is really none at all. The %rinci%les numbered 3 and +, vi2 E Din'a Sharkra and PrFna, or Hkva, stand in the reverse order to that 'iven in Dia'ram & . " moment!s consideration $ill su##ice to e1%lain the a%%arent discre%ancy bet$een the e1oteric enumeration, and the 4soteric order 'iven in Dia'ram &. @or in Dia'ram &. the Din'a Sharkra is de#ined as the vehicle o# PrFna, or Hkva, the li#e %rinci%le, and as such must o# necessity be in#erior to Pa'e 3.3

PrFna, not su%erior as the e1oteric enumeration $ould su''est. The %rinci%les do not stand one above the other, and thus cannot be taken in numerical se2uence( their order de%ends u%on the su%eriority and %redominance o# one or another %rinci%le, and there#ore di##ers in every man. The Din'a Sharkra is the double, or %roto%lasmic antety%e o# the body, $hich is its ima'e. &t is in this sense that it is called in Dia'ram &&. the %arent o# the %hysical body, i.e., the mother by conce%tion o# PrFna, the #ather. This idea is conveyed in the 4'y%tian mytholo'y by the birth o# Horus, the child o# 8siris and &sis, althou'h, like all sacred )ythoi, this has both a three#old s%iritual, and a seven#old %sycho3%hysical a%%lication. To close the sub6ect, PrFna, the li#e %rinci%le, can, in sober truth, have no number, as it %ervades every other %rinci%le, or the human total. Planetary an+ Human Bo+ies 1 MPa$e 4;)N 4ach number o# the seven $ould thus be naturally a%%licable to PrFna3Hkva e1oterically as it is to the "uric Body 4soterically. "s Pytha'oras sho$ed, ;osmos $as %roduced not through or ($ number, but 'eometrically, i.e., #ollo$in' the %ro%ortions o# numbers. To those $ho are unac2uainted $ith the e1oteric astrolo'ical natures ascribed in %ractice to the %lanetary bodies, it may be use#ul i# $e set them do$n here a#ter the manner o# Dia'ram &&., in relation to their dominion over the human body, colours, metals, etc., and e1%lain at the same time $hy 'enuine 41oteric Philoso%hy di##ers #rom the astrolo'ical claims. Planets Saturn Hu%iter )ars Sun Venus )ercury )oon Days Saturday Thursday Tuesday Sunday @riday 5etals Dead Tin &ron Aold 7o%%er Parts o. the Bo+y :i'ht 4ar, ;nees and Bony Sytem De#t 4ar, Thi'hs, @eet and "rterial System @orehead and Cose, the Skull. Se13 #unction and )uscular Sytem :i'ht 4ye, Heart and Vital 7entres 7hin and 7heeks, Ceck and :eins and the Venous Sytem )outh, Hands, "bdominal Viscera and Cervous System Breasts, De#t 4ye, the @luidic Sytem, Saliva, Dym%h, etc. "olours Black Pur%le :ed. 8ran'e ?ello$ Dove or 7ream *hite
*ednesday guicksilver )onday Silver
O4soterically, 'reen, there bein' no black in the %rismatic ray.P O4soterically, li'ht blue. "s a %i'ment, %ur%le is a com%ound o# red and blue, and in 4astern 8ccultism blue is the s%iritual essence o# the colour %ur%le, $hile red is its material basis. &n reality, 8ccultism makes Hu%iter blue because he is the son o# Saturn, $hich is 'reen, and li'ht blue as a %rismatic colour contains a 'reat deal o# 'reen. "'ain, the "uric Body $ill contain much o# the colour o# the Do$er )anas i# the man is a material sensualist, 6ust as it $ill contain much o# the darker hue i# the Hi'her )anas has %re%onderance over the Do$er.P Pa'e 3.,

O4soterically, the Sun cannot corres%ond $ith the eye, nose, or any other or'an, since, as e1%lained, it is no %lanet, but a central star. &t $as ado%ted as a %lanet by the %ost37hristian "strolo'ers, $ho had never been initiated. )oreover, the true colour o# the Sun is blue, and it a%%ears yello$ only o$in' to the e##ect o# the absorbtion o# va%ours =chie#ly metallic> by its atmos%here. "ll is )ayF on our earth.P O4soterically, indi'o, or dark blue, $hich is the com%lement o# yello$ in the %rism. ?ello$ is a sim%le or %rimitive colour. )anas bein' dual in its natureas is its sidereal symbol, the %lanet Venus, $hich is both the mornin' and evenin' starthe di##erence bet$een the hi'her and the lo$er %rinci%les o# )anas, $hose essence is derived #rom the Hierarchy rulin' Venus, is denoted by the dark blue and 'reen. Areen, the Do$er )anas, resembles the colour o# the solar s%ectrum $hich a%%ears bet$een the yello$ and the dark blue, the Hi'her S%iritual )anas. &ndi'o is the intensi#ied colour o# the heaven or sky, to denote the u%$ard tendency o# )anas to$ard Buddhi, or the heavenly S%iritual Soul. This colour is obtained #rom the indigofera tinctoria, a %lant o# the hi'hest occult %ro%erties in &ndia, much used in *hite )a'ic, and occultly connected $ith co%%er. This is sho$n by the indi'o assumin' a co%%er lustre, es%ecially $hen rubbed on any hard substance. "nother %ro%erty o# the dye is that it is insoluble in $ater and even in ether, bein' li'hter in $ei'ht than any kno$n li2uid. Co symbol has ever been ado%ted in the 4ast $ithout bein' based u%on a lo'ical and demonstrable reasons. There#ore 4astern Symbolo'ists, #rom the earliest a'es, have connected the s%iritual and the animal minds o# man, the one $ith dark blue =Ce$tonVs indi'o>, or true blue, #ree #rom 'reen( and the other $ith %ure 'reen.P O4soterically, yello$, because the colour o# the Sun is oran'e, and )ercury no$ stands ne1t to the Sun in distance, as it does in colour. The %lanet #or $hich the Sun is a substitute $as still nearer the Sun than )ercury no$ is, and $as one o# the most secret and hi'hest %lanets. &t is said to have become invisible at the close o# the Third :ace.P O4soterically, violet, because, %erha%s, violet is the colour assumed by a ray o# sunli'ht $hen transmitted throu'h a very thin %late o# silver, and also because the )oon shines u%on the 4arth $ith li'ht borro$ed #rom the Sun, as the human body shines $ith 2uali#ications borro$ed #rom its doublethe aerial man. "s the astral shado$ starts the series o# %rinci%les in man, on the terrestrial %lane, u% to the lo$er, animal )anas, so the violet ray starts the series o# %rismatic colours #rom its end u% to 'reen, both bein', the one as a %rinci%le and the other as a colour, the most re#ran'ible o# all the %rinci%les and colours. Besides $hich, there is the same 'reat 8ccult mystery attached to all these corres%ondences, both celestial and terrestrial bodies, colours and sounds. &n clearer $ords, there e1ists the same la$ o# relation bet$een the )oon and the 4arth, the astral and the livin' body o# man, as bet$een the violet end o# the %rismatic s%ectrum and the indi'o and the blue. But o# this more anon.P
MPa$e 4;6N Thus
it $ill be seen that the in#luence o# the solar system in the e1oteric kabalistic "strolo'y is by this method distributed over the entire human body, the %rimary metals, and the 'radations o# colour #rom black to $hite( but that 4sotericism reco'ni9es neither black nor $hite as colours, because it holds reli'iously to the seven solar or natural colours o# the %rism. Black and $hite are arti#icial tints. They belon' to the 4arth, and are only %erceived by virtue o# the s%ecial construction o# our %hysical or'ans. *hite is the absence o# all colours, and there#ore no colour( black is sim%ly the absence o# li'ht, and there#ore the ne'ative as%ect o# $hite. The seven %rismatic colours are direct emanations #rom the Seven Hierarchies o# Bein', each o# $hich has a direct bearin' u%on and relation to one o# the human %rinci%les, since each o# these Hierarchies is, in #act, the creator and source o# the corres%ondin' human %rinci%le. 4ach %rismatic colour is called in 8ccultism the W@ather o# SoundX $hich corres%onds to it( Pa'e 3.-

Sound bein' the *ord, or the Do'os, o# its @ather3Thou'ht. This is the reason $hy sensitives connect every colour $ith a de#inite sound, a #act $ell reco'ni9ed in )odern Science =e.g., @rancis AaltonVs /uman 6acult$>. But black and $hite are entirely ne'ative colours, and have no re%resentatives in the $orld o# sub6ective bein'. Planets an+ !aculties 1 MPa$e 4;3N ;abalistic "strolo'y says that the dominion o# the %lanetary bodies in the human brain also is de#ined thusE there are seven %rimary 'rou%s o# #aculties, si1 o# $hich #unction throu'h the cerebrum, and the seventh throu'h the cerebellum. This is %er#ectly correct 4soterically. But $hen it is #urther said thatE Saturn 'overns the devotional #aculties( )ercury, the intellectual( Hu%iter, the sym%athetic( the Sun, the 'overnin' #aculties( )ars, the sel#ish( Venus, the tenacious( and the )oon, the instincts($e say that the e1%lanation is incom%lete and even misleadin'. @or, in the #irst %lace, the %hysical %lanets can rule only the %hysical body and the %urely %hysical #unctions. "ll the mental, emotional, %sychic and s%iritual #aculties, are in#luenced by the 8ccult %ro%erties o# the scale o# causes $hich emanate #rom the Hierarchies o# the S%iritual :ulers o# the %lanets, and not by the %lanets themselves. This scale, as 'iven in Dia'ram &&, leads the student to %erceive in the #ollo$in' orderE =1> colour( =+> sound( =3> the sound materiali9es into the s%irit o# the metals, i.e., the metallic 4lementals( =,> these materiali9e a'ain into the %hysical metals( =-> then the harmonial and vibratory radiant essence %asses into the %lants, 'ivin' them colour and smell, both o# $hich W%ro%ertiesX de%end u%on the rate o# vibration o# this ener'y %er unit o# time( =.> #rom %lants it %asses into the animals( =/> and #inally culminates in the W%rinci%lesX o# man. Thus $e see the Divine 4ssence o# our Pro'enitors in Heaven circlin' throu'h seven sta'es( S%irit becomin' )atter, and )atter returnin' to S%irit. "s there is sound in Cature $hich is inaudible, so there is colour $hich is invisible, but $hich can be heard. The creative #orce, at $ork in its incessant task o# trans#ormation, %roduces colour, sound and numbers, in the sha%e o# rates o# vibration $hich com%ound and dissociate the atoms and molecules. Thou'h invisible and inaudible to us in detail, yet the synthesis o# the $hole becomes audible to us on the material %lane. &t is that $hich the 7hinese call the WAreat Tone,X or >ung. &t is, even by scienti#ic con#ession, the actual tonic o# Cature, held by musicians to be the middle @a on the keyboard o# a %iano. *e hear it distinctly in the voice o# Cature, in the roarin' o# the ocean, in the sound o# the #olia'e o# a 'reat #orest, in the distant roar o# a 'reat city, in the $ind, the tem%est and the storm( in short, in everythin' in Cature $hich has a voice or %roduces sound. To the MPa$e 4;4N hearin' o# all $ho hearken, it culminates in a sin'le de#inite tone, o# an una%%reciable %itch, $hich, as said, is the @, or @a, o# the diatonic scale. @rom these %articulars, that $herein lies the di##erence bet$een the e1oteric and the 4soteric nomenclature and symbolism $ill be evident to the student o# 8ccultism. &n short, kabalistic "strolo'y, as %ractised in 4uro%e, is the semi3esoteric Secret Science, ada%ted #or the outer and not #or the inner circle. &t is, #urthermore, o#ten le#t incom%lete and not in#re2uently distorted to conceal the real truth. *hile it symboli9es and ada%ts its corres%ondences on the mere a%%earances o# thin's, 4soteric Philoso%hy, $hich concerns itsel# %re3eminently $ith the essence o# thin's, acce%ts only such symbols as cover the $hole 'round, i.e., such symbols as yield a s%iritual as $ell as a %sychic and %hysical meanin'. ?et even *estern "strolo'y has done e1cellent $ork, #or it has hel%ed to carry the kno$led'e o# the e1istence o# a Secret *isdom throu'hout the dan'ers o# the )edival "'es and their dark bi'otry u% to the %resent day, $hen all dan'er has disa%%eared. The order o# the %lanets in e1oteric %ractice is that de#ined by their 'eocentric radii, or the distance o# their several orbits #rom the 4arth as a centre, vi2., Saturn, Hu%iter, )ars, Sun, Venus, )ercury and Pa'e 3..

)oon. &n the #irst three o# these $e #ind symboli9ed the celestial Triad o# su%reme %o$er in the %hysical, mani#ested universe, or BrahmF, Vishnu and Shiva( $hile in the last #our $e reco'ni9e the symbols o# the terrestrial 2uaternary rulin' over all natural and %hysical revolutions o# the seasons, 2uarters o# the day, %oints o# the com%ass, and elements. ThusE S,rin$ 5ornin$ (outh !ire East Summer #oon A+olescence Air South Autumn Evenin$ 5anhoo+ 7ater 7est 7inter #i$ht A$e Earth #orth
But 4soteric Science is not content $ith analo'ies on the %urely ob6ective %lane o# the %hysical senses, and there#ore it is absolutely necessary to %re#ace #urther teachin's in this direction $ith a clear e1%lanation o# the real meanin' o# the $ord )a'ic. Simon 5a$nus the 5a$ician MPa$e 4;-N *hat )a'ic is, in :eality 4soteric Science is, above all, the kno$led'e o# our relations $ith and in Divine )a'ic, O)a'ic., 'agia, means, in its s%iritual, secret sense, the WAreat Di#e,X or divine li#e in spirit. The root is magh, as seen in the Sanskrit mahat, Mend ma2, Areek megas, and Datin magnus, all si'ni#yin' W'reatX.P inse%arableness #rom our divine Selvesthe latter meanin' somethin' else besides our o$n hi'her S%irit. Thus, be#ore %roceedin' to e1em%li#y and e1%lain these relations, it may %erha%s be use#ul to 'ive the student a correct idea o# the #ull meanin' o# this most misunderstood $orld W)a'ic.X )any are those $illin' and ea'er to study 8ccultism, but very #e$ have even an a%%ro1imate idea o# the Science itsel#. Co$, very #e$ o# our "merican and 4uro%ean students can derive bene#it #rom Sanskrit $orks or even their translations, as these translations are, #or the most %art, merely blinds to the uninitiated. & there#ore %ro%ose to o##er to their attention demonstrations o# the a#oresaid dra$n #rom Ceo3Platonic $orks. These are accessible in translation( and in order to thro$ li'ht on that $hich has hitherto been #ull o# darkness, it $ill su##ice to %oint to a certain key in them. Thus the Anosis, both %re37hristian and %ost37hristian, $ill serve our %ur%ose admirably. There are millions o# 7hristians $ho kno$ the name o# Simon )a'us, and the little that is told about him in the &ctsH but very #e$ $ho have even heard o# the many motley, #antastic and contradictory details $hich tradition records about his li#e. The story o# his claims and his death is to be #ound only in the %re6udiced, hal#3#antastic records about him in the $orks o# the 7hurch @athers, such as &renus, 4%hi%hanius and St. Hustin, and es%ecially in the anonymous Philosophumena. ?et he is a historical character, and the a%%ellation o# W)a'usX $as 'iven to him and $as acce%ted by all his contem%oraries, includin' the heads o# the 7hristian 7hurch, as a 2uali#ication indicatin' the miraculous %o$ers he %ossessed, and irres%ective o# $hether he $as re'arded as a $hite =divine> or a black =in#ernal> )a'ician. &n this res%ect, o%inion has al$ays been made subservient to the Aentile or 7hristian %roclivities o# his chronicler.
Pa'e 3./

&t is in his system and in that o# )enander, his %u%il and successor, that $e #ind $hat the term W)a'icX meant #or &nitiates in those days. Simon, as all the other Anostics, tau'ht that our $orld $as created by the lo)er an'els, $hom he called ons. He mentions only three MPa$e 4;;N de'rees as such, because it $as and is useless, as $e have be#ore e1%lained, to teach anythin' about the #our hi'her ones, and he there#ore be'ins at the %lane o# 'lobes " and A. His system is as near to 8ccult Truth as any, so that $e may e1amine it, as $ell as his o$n and )eanderVs claims about W)a'ic,X to #ind out $hat they meant by the term. Co$, #or Simon, the summit o# all mani#ested creation $as @ire. &t $as, $ith him as $ith us, the Gniversal Princi%le, the &n#inite Potency, born #rom the concealed Potentiality. This @ire $as the %rimeval cause o# the mani#ested $orld o# bein', and $as dual, havin' a mani#ested and a concealed, or secret, side. The secret side o# the @ire is concealed in its evident Oor ob6ectiveP side, and the ob6ective is %roduced #rom the secret side, OPhilosophumena, vi.0.P he $rites, $hich amounts to sayin' that the visible is ever %resent in the invisible, and the invisible in the visible. This $as but a ne$ #orm o# statin' PlatoVs idea o# the &ntelli'ibe =-o!ton> and the Sensible =&isth!ton>, and "ristotleVs teachin' on the Potency =Dunamis> and the "ct =Energeia>. @or Simon, all that can be thou'ht o#, all that can be acted u%on, $as %er#ect intelli'ence. @ire contained all. "nd thus all the %arts o# that @ire, bein' endo$ed $ith intelli'ence and reason, $as susce%tible o# develo%ment by e1tension and emanation. This is our teachin' o# the )ani#ested Do'os, and these %arts in their %rimordial emanations are our DhyFn 7hohans, the WSons o# @lame and @ire,X or hi'her ons. This W@ireX is the symbol o# the active and livin' side o# Divine Cature. Behind it lay Win#inite Potentiality in Potentiality,X $hich Simon named Wthat $hich has stood, stands and $ill stand,X or %ermanent stability and %ersoni#ied immutability. @rom the Potency o# Thou'ht, Divine &deation thus %assed to "ction. Hence the series o# %rimordial emanations throu'h Thou'ht be'ettin' the "ct, the ob6ective side o# @ire bein' the )other, the sacred side o# it bein' the @ather. Simon called these emanations Sy9y'ies =a united %air, or cou%le>, #or they emanated t$o3by3t$o, one as an active, and the other as a %assive on. Three cou%les thus emanated =or si1 in all, the @ire bein' the seventh>, to $hich Simon 'ave the #ollo$in' namesE W)ind and Thou'ht( Voice and Came( :eason and :e#lection,X O-ous, EpinoiaA Ph[ni A 0noma A Logismos, Enthumesis.P the #irst in each %air bein' male, the last #emale. @rom these %rimordial si1 emanated the si1 ons o# the )iddle *orld. Det us see $hat Simon himsel# saysE Series o. Jons 1 MPa$e 4;0N 4ach o# these si1 %rimitive bein's contained the entire in#inite Potency Oo# its %arentP( but it $as there only in Potency, and not in "ct. That Potency had to be called #orth Oor con#ormedP throu'h an image in order that it should mani#est in all its essence, virtue, 'randeur and e##ects( #or only then could the emanated Potency become similar to its %arent, the eternal and in#inite Potency. &#, on the contrary, it remained sim%ly %otentially in the si1 Potencies and #ailed to be con#ormed throu'h an ima'e, then the Potency $ould not %ass into action, but $ould 'et lost. OPhilosophumena, vi. 1+.P in clearer terms, it $ould become atro%hied, as the modern e1%ression 'oes.
Pa'e 3.8

Co$, $hat do these $ords mean i# not that to be e2ual in all thin's to the &n#inite Potency the ons had to imitate it in its action, and become themselves, in their turn, emanative Princi%les, as $as their Parent, 'ivin' li#e to ne$ bein's, and becomin' Potencies in actu themselvesK To %roduce emanations, or to have ac2uired the 'i#t o# ;ryiFshakti, OSee supra, su( voce.P is the direct result o# that %o$er, an e##ect $hich de%ends on our o$n action. That %o$er, then, is inherent in man, as it is in the %rimordial ons and even in the secondary 4manations, by the very #act o# their and our descent #rom the 8ne Primordial Princi%le, the &n#inite Po$er, or Potency. Thus $e #ind in the system o# Simon )a'us that the #irst si1 ons, synthesi9ed by the seventh, the Parent Potency, %assed into "ct, and emanated, in their turn, si1 secondary ons, $hich $ere each synthesi9ed by their res%ective Parents. &n the Philosophumena $e read that Simon com%ared the ons to the WTree o# Di#e.X Said Simon in the ;evelationE OThe 3reat ;evelation \/! 'egal! &pophasisI, o# $hich Simon himsel# is su%%osed to have been the author.P &t is $ritten that there are t$o rami#ications o# the universal ons, havin' neither be'innin' nor end, issued both #rom the same :oot, the invisible and incom%rehensible Potentiality, Si' OSilenceP. 8ne o# these Oseries o# onsP a%%ears #rom above. This is the Areat Potency, Gniversal )ind Oor Divine &deation, the )ahat o# the HindusP( it orders all thin's and is male. The other is #rom belo$, #or it is the Areat Omani#estedP Thou'ht, the #emale on, 'eneratin' all thin's. These Ot$o kinds o# onsP corres%ondin' ODiterally, standin' o%%osite each other in ro$s or %airs.P $ith each other, have con6unction and mani#est the middle distance Othe intermediate s%here or %laneP, the incom%rehensible "ir $hich has neither be'innin' nor end. OPhilosophumena, vi. 18.P This #emale W"irX is our 4ther, or the kabalistic "stral Di'ht. &t MPa$e 4;@N is, then, the Second *orld o# Simon, born o# @ire, the %rinci%le o# everythin'. *e call it the 8C4 D&@4, the &ntelli'ent, Divine @lame, omni%resent and in#inite. &n SimonVs system this Second *orld $as ruled by a Bein', or Potency, both male and #emale, or active and %assive, 'ood or bad. This Parent3Bein', like the %rimordial in#inite Potency, is also called Wthat $hich has stood, stands and $ill stand,X so lon' as the mani#ested ;osmos shall last. *hen it emanated in actu and became like unto its o$n Parent, it $as not dual or andro'yne. &t is the Thou'ht =Si'> that emanated #rom it $hich became as itsel# =the Parent>, havin' become like unto its ima'e =or antety%e>E the second had no$ become in its turn the #irst =on its o$n %lane or s%here>. "s Simon has itE &t Othe Parent or @atherP $as one. @or havin' it Othe thou'htP in itsel#, it $as alone. &t $as not, ho$ever, #irst, thou'h it $as %re<1istin'E but mani#estin' itsel# to itsel# #rom itsel#, it became the second =or dual>. Cor $as it called @ather be#ore it Othe Thou'htP 'ave it that name. "s, there#ore, itsel# develo%in' itsel# by itsel# mani#ested to itsel# its o$n Thou'ht, so also the Thou'ht bein' mani#ested did not act, but seein' the @ather hid it in itsel#, that is, =hid> that Potency =in itsel#>, "nd the Potency ODunamis, vi9.E -ousP and Thou'ht OEpinoiaP are male3 #emale. *hence they corres%ond $ith one another @or Potency in no $ay di##ers #rom Thou'ht bein' one. So #rom the thin's above is #ound Potency, and #rom those belo$, Thou'ht. &t comes to %ass, there#ore, that that $hich is mani#ested #rom them, althou'h bein' one, yet is #ound to be t$o#old, the andro'yne havin' the #emale in itsel#. So is )ind in Thou'ht, thin's inse%arable #rom each other $hich thou'h bein' one are yet #ound dual. O0p.cit.,vi.18.P He OSimonP calls the #irst Sy9y'y o# the si1 Potencies and o# the seventh, $hich is $ith it, Cous and 4%inoia, Heaven and 4arthE the male looks do$n #rom on hi'h and takes thou'ht #or his Pa'e 3.0

Sy9y'y Oor s%ouseP, #or the 4arth belo$ receives those intellectual #ruits $hich are brou'ht do$n #rom Heaven and are co'nate to the 4arth. O0p.cit.,i.13.P SimonVs Third *orld $ith its third series o# si1 ons and the seventh, the Parent, is emanated in the same $ay. &t is this same note $hich runs throu'h every Anostic system'radual develo%ment do$n$ard into )atter by similitude( and it is a la$ $hich is to be traced do$n to %rimordial 8ccultism, or )a'ic. *ith the Anostics, as $ith us, this seventh Potency, synthesi9in' all, is the S%irt broodin' over the dark $aters o# undi##erentiated S%ace, CFrFyana, or Vishnu, in &ndia( the Holy Ahost in 7hristianity. But $hile in the latter the conce%tion is conditioned and d$ar#ed by limitations necessitatin' #aith and 'race, 4astern Philoso%hy sho$s it %ervadin' every atom, conscious or unconscious. The Tri,le Jon 1 MPa$e 4;2N &renus su%%lements the in#ormation on the #urther develo%ment o# these si1 ons. *e learn #rom him that Thou'ht, havin' se%arated #rom its Parent, and kno$in' throu'h its identity o# 4ssence $ith the latter $hat it had to kno$, %roceeded on the second or intermediate %lane, or rather *orld =each o# such *orlds consistin' o# t$o %lanes, the su%erior and in#erior, male and #emale, the latter assumin' #inally both Potencies and becomin' andro'yne>, to create in#erior Hierarchies, "n'els and Po$ers, Dominions and Hosts, o# every descri%tion, $hich in their turn created, or rather emanated out o# their o$n 4ssence, our $orld $ith its men and bein's, over $hich they $atch. &t thus #ollo$s that every rational bein'called )an on 4arthis o# the same essence and %ossesses %otentially all the attributes o# the hi'her ons, the %rimordial Seven. &t is #or him to develo%e, W$ith the ima'e be#ore him o# the hi'hest,X by imitation in actu, the Potency $ith $hich the hi'hest o# his Parents, or @athers, is endo$ed. Here $e may a'ain 2uote $ith advanta'e #rom the PhilosophumenaA So then, accordin' to Simon, this bliss#ul and im%erishable O%rinci%leP is concealed in everythin' in %otency, not in act. This is Wthat $hich has stood, stands and $ill stand,X vi2., that $hich has stood above in in'enerable Potency( that $hich stands belo$ in the stream o# the $aters 'enerated in an ima'e( that $hich $ill stand above, beside the bliss#ul in#inite Potency, i# it makes itsel# like unto this ima'e. @or three, he says, are they that stand, and $ithout these three ons o# stability, there is no adornment o# the 'enerable $hich, accordin' to them Othe SimoniansP, is borne on the $ater, and bein' moulded accordin' to the similitude is a %er#ect and celestial =on>, in no manner o# thinkin' in#erior to the in'enerable Potency. Thus they sayE W& and thou OareP one( be#ore me I$astJ thouE that $hich is a#ter thee OisP &.X This, he says, is the one Potency, divided into above and belo$, 'eneratin' itsel#, nourishin' itsel#, seekin' itsel#, #indin' itsel#( its o$n mother, #ather, brother, s%ouse, dau'hter and son, one, #or it is the :oot o# all. O0p cit., vi.1/.P Thus o# this tri%le on, $e learn the #irst e1ists as Wthat $hich has stood, stands and $ill stand,X or the uncreate Po$er, tman( the second is 'enerated in the dark $aters o# S%ace =7haos, or undi##erentiated Substance, our Buddhi>, #rom or throu'h the ima'e o# the #ormer re#lected in those $aters, the ima'e o# Him, or &t, $hich moves on them( the third *orld =or, in man, )anas> $ill be endo$ed $ith every %o$er o# that eternal and omni%resent &ma'e i# it but assimilates it to itsel#. @or, MPa$e 408N "ll that is eternal, %ure and incorru%tible is concealed in everythin' that is
Pa'e 3/

i# only %otentially, not actually. "nd 4verythin' is that ima'e, %rovided the lo$er ima'e =man> ascends to that hi'hest Source and :oot in S%irit and Thou'ht. )atter as Substance is eternal and has never been created. There#ore Simon )a'us, $ith all the 'reat Anostic Teachers and 4astern Philoso%hers, never s%eaks o# its be'innin'. W4ternal )atterX receives its various #orms in the lo$er on #rom the 7reative "n'els, or Builders, as $e call them. *hy, then, should not )an, the direct heir o# the hi'hest on, do the same, by the %otency o# his thou'ht, $hich is born #rom S%iritK This is ;riyFshakti, the %o$er o# %roducin' #orms on the ob6ective %lane throu'h the %otency o# &deation and *ill, #rom invisible, indestructible )atter. Truly says Heremiah, O0p. cit., i. -.P 2uotin' the W*ord o# the DordXE Be#ore & #ormed thee in the belly & kne$ thee( and be#ore thou camest #orth out o# the $omb & sancti#ied thee, #or Heremiah stands here #or )an $hen he $as yet an on, or Divine )an, both $ith Simon )a'us and 4astern Philoso%hy. The #irst three cha%ters o# 3enesis are as 8ccult as that $hich is 'iven in Pa%er &. @or the terrestrial Paradise is the *omb, says Simon, OPhilosophumena, vi. 1,.P 4den the re'ion surroundin' it. The river $hich $ent out o# 4den to $ater the 'arden is the Gmbilical 7ord( this cord is divided into #our Heads, the streams that #lo$ed out o# it, the #our canals $hich serve to carry nutrition to the @tus, i.e., the t$o arteries and the t$o veins $hich are the channels #or the blood and convey the breathin' air, the unborn child, accordin' to Simon, bein' entirely envelo%ed by the "mnion, #ed throu'h the Gmbilical 7ord and 'iven vital air throu'h the "orta. O"t #irst there are the om%halo3mesenteric vessels, t$o arteries and t$o veins, but these a#ter$ards totally disa%%ear, as does the Wvascular areaX on the Gmbilical Vesicle, #rom $hich they %roceed. "s re'ards the WGmbilical VesselsX %ro%er, the Gmbilical 7ord ultimately has ent$ined around it #rom ri'ht to le#t the one Gmbilical Vein $hich takes the o1y'enated blood #rom the mother to the @tus, and t$o Hy%o'astic or Gmbilical "rteries $hich take the used3u% blood #rom the @tus to the Placenta, the contents o# the vessels bein' the reverse o# that $hich %revails a#ter birth. Thus Science corroborates the $isdom and kno$led'e o# ancient 8ccultism, #or in the days o# Simon )a'us no man, unless an &nitiate, kne$ anythin' about the circulation o# the blood or about Physiolo'y. *hile this Pa%er $as bein' %rinted, & received t$o small %am%hlets #rom Dr. Herome ". "nderson, $hich $ere %rinted in 188, and 1888 and in $hich is to be #ound the scienti#ic demonstration o# the #tal nutrition as advanced in Pa%er &. Brie#ly, the @tus is nourished by osmosis #rom the "mniotic @luid and res%ires by means o# the Placenta. Science kno$s little or nothin' about the "mniotic @luid and its uses. &# any one cares to #ollo$ u% this 2uestion, & $ould recommend Dr. "ndersonVs ;emar*s on the -utrition of the 6etus. =*ood m 7o., Ce$ ?ork>P 5a$ic an+ 5iracles 1 MPa$e 40)N The above is 'iven #or the elucidation o# that $hich is to #ollo$. The disci%les o# Simon )a'us $ere numerous, and $ere instructed by him in )a'ic. They made use o# so3 called We1orcismsX =as in the -e) Testament>, incantations, %hiltres( believed in dreams and visions, and %roduced them at $ill( and #inally #orced the lo$er orders o# s%irits to obey them. Simon )a'us $as called Wthe Areat Po$er o# Aod,X literally Wthe Potency o# the Deity $hich is called Areat.X That $hich $as then termed )a'ic $e no$ call Theoso%hia, or Divine *isdom, Po$er and ;no$led'e. Pa'e 3/1

His direct disci%le, )enader, $as also a 'reat )a'ician. Says &renus, amon' other $ritersE The successor o# Simon $as )enander, a Samaritan by birth, $ho reached the hi'hest summits in the Science o# )a'ic. Thus both master and %u%il are sho$n as havin' attained the hi'hest %o$ers in the art o# enchantments, %o$ers $hich can be obtained only throu'h Wthe hel% o# the Devil,X as 7hristians claim( and yet their W$orksX $ere identical $ith those s%oken o# in the -e) Testament, $herein such %henomenal results are called divine miracles, and are there#ore, believed in and acce%ted as comin' #rom and throu'h Aod. But the 2uestion is, have these so3called WmiraclesX o# the W7hristX and the "%ostles ever been e1%lained any more than the ma'ical achievements o# so3called Sorcerers and )a'iciansK & say, never. *e 8ccultists do not believe in su%ernatural %henomena, and the )asters lau'h at the $ord Wmiracle.X Det us see, then, $hat is really the sense o# the $ord )a'ic. The source and basis o# it lie in S%irit and Thou'ht, $hether on the %urely divine or the terrestrial %lane. Those $ho kno$ the history o# Simon have the t$o versions be#ore them, that o# *hite and o# Black )a'ic, at their o%tion, in the much talked o# union o# Simon $ith Helena, $hom he called his 4%inoia =Thou'ht>. Those $ho, like the 7hristians, had to discredit a dan'erous rival, talk o# Helena as bein' a beauti#ul and actual $oman, $hom Simon had met in a house o# ill #ame at Tyre, and $ho $as, accordin' to those $ho $rote his li#e the incarnation o# Helen o# Troy. Ho$, then, $as she WDivine Thou'htXK The lo$er an'els, Simon is made to say in Philosophumena, or the third ons, bein' so material, had more badness in them than all the others. Poor man, created or emanated #rom them, had the vice o# his ori'in. *hat $as itK 8nly thisE $hen the third ons %ossessed themselves, in their turn, o# the Divine Thou'ht throu'h MPa$e 406N the transmission into them o# @ire, instead o# makin' o# a man a com%lete bein', accordin' to the universal %lan, they at #irst detained #rom him that Divine S%ark =Thou'ht, on 4arth )anas>( and that $as the cause and ori'in o# senseless manVs committin' the ori'inal sin as the an'els had committed it ons be#ore re#usin' to create. OSupra. vol. ii.P @inally, a#ter detainin' 4%inoia %risoner amon'st them and havin' sub6ected the Divine Thou'ht to every kind o# insult and desecration, they ended by shuttin' it into the already de#iled body o# man. "#ter this, as inter%reted by the enemies o# Simon, she %assed #rom one #emale body into another throu'h a'es and races, until Simon #ound and reco'ni9ed her in the #orm o# Helena, the W%rostitute,X the Wlost shee%X o# the %arable. Simon is made to re%resent himsel# as the Saviour descended on 4arth to rescue this WlambX and those men in $hom 4%inoia is still under the dominion o# the lo$er an'els. The 'reatest ma'ical #eats are thus attributed to Simon throu'h his se1ual union $ith Helena, hence Black )a'ic. &ndeed, the chie# rites o# this kind o# )a'ic are based on such dis'ustin' literal inter%retation o# noble myths, one o# the noblest o# $hich $as thus invented by Simon as a symbolical mark o# his o$n teachin'. Those $ho understood it correctly kne$ $hat $as meant by WHelena.X &t $as the marria'e o# Cous =tmF3Buddhi> $ith )anas, the union throu'h $hich *ill and Thou'ht become one and are endo$ed $ith divine %o$ers. @or tman in man, bein' o# an unalloyed essence, the %rimordial Divine @ire =or the eternal and universal Wthat $hich has stood, stands and $ill standX>, is o# all the %lanes( and Buddhi is its vehicle or Thou'ht, 'enerated by and 'eneratin' the W@atherX in her turn, and also *ill. She is Wthat $hich has stood, stands and $ill stand,X thus becomin', in con6unction $ith )anas, male3#emale, in this s%here only. Hence, $hen Simon s%oke o# himsel# as the @ather and the Son and the Holy Ahost, and o# Helena and his 4%inoia Divine Thou'ht, he meant the marria'e o# his Buddhi $ith )anas. Helena $as the Shakti o# the inner man, the #emale %otency.
Pa'e 3/+

Co$, $hat says )enanderK The lo$er an'els, he tau'ht, $ere the emanations o# 4nnoia, =Desi'nin' Thou'ht>. &t $as 4nnoia $ho tau'ht the Science o# )a'ic and im%arted it to him, to'ether $ith the art o# con2uerin' the creative an'els o# the lo$er $orld. The latter stand #or the %assions o# our lo$er nature. 5a$ic a Divine Science 1 MPa$e 403N His %u%ils, a#ter receivin' ba%tism #rom him =i.e., a#ter &nitiation>, $ere said to Wresurrect #rom the deadX and, W'ro$in' no older,X became Wimmortal.X OSee 4usebius, /ist. Eccles.,Li(. III, iii. ca%. +..P This Wresurrection W %romised by )enander meant, o# course, sim%ly the %assa'e #rom the darkness o# i'norance into the li'ht o# truth, the a$akenin' o# manVs immortal S%irit to inner and eternal li#e. This is the Science o# the :F6a ?o'ks)a'ic. 4very %erson $ho had read Ceo3Platonic Philoso%hy kno$s ho$ its chie# "de%ts, such as Plotinus, and es%ecially Por%hyry, #ou'ht a'ainst %henomenal Theur'y. But, beyond all o# them, Hamblichus, the author o# the De '$steriis, li#ts hi'h the veil #rom the real term Theur'y, and sho$s us therein the true Divine Science o# :F6a ?o'a. )a'ic, he says, is a lo#ty and sublime Science, Divine, and e1alted above all others. &t is the 'reat remedy #or all . . . . &t, neither takes its source in, nor is it limited to, the body o# its %assions, to the human com%ound or its constitution( but all is derived by it #rom our u%%er Aods, our divine 4'os, $hich run like a silver thread #rom the S%ark in us u% to the %rimeval divine @ire. ODe '$steriis, %.1 , lines 1 to 10E %.1 0, #ol. &.P Hamblichus e1ecrates %hysical %henomena, %roduced, as he says, by the bad demons $ho deceive men =the s%ooks o# the sance room>, as vehemently as he e1alts Divine Theur'y. But to e1ercise the latter, he teaches, the Theur'ist must im%eratively be Wa man o# hi'h morality and a chaste Soul.X The other kind o# )a'ic is used only by im%ure, sel#ish men, and has nothin' o# the Divine in it. Co real Vates $ould ever consent to #ind in its communications anythin' comin' #rom our hi'her Aods. Thus one =Theur'y> is the kno$led'e o# our @ather =the Hi'her Sel#>( the other, sub6ection to our lo$er nature. 8ne re2uires holiness o# the Soul, a holiness $hich re6ects and e1cludes everythin' cor%oreal( the other, the desecration o# it =the Soul>. 8ne is the union $ith the Aods =$ith oneVs Aod>, the source o# all Aood( the other intercourse $ith demons =4lementals>, $hich, unless $e sub6ect them, $ill sub6ect us, and lead us ste% by ste% to moral ruin =mediumshi%>. &n shortE Theur'y unites us most stron'ly to divine nature. This nature be'ets itsel# throu'h itsel#, moves throu'h its o$n %o$ers, su%%orts all, and is intelli'ent. Bein' the ornament o# the Gniverse, it invites us to intelli'ible truth, to %er#ection MPa$e 404N and im%artin' %er#ection to others. &t unites us so intimately to all the creative actions o# the Aods, accordin' to the ca%acity o# each o# us, that the soul havin' accom%lished the sacred rites is consolidated in their Othe AodsVP actions and intelli'ences, until it launches itsel# into and is absorbed by the %rimordial divine essence. This is the ob6ect o# the sacred &nitiations o# the 4'y%tians. ODe '$steriis. %. +0 . lines 1- to 18. et se"., ca%s. v and vii.P
Pa'e 3/3

Co$, Hamblichus sho$s us ho$ this union o# our Hi'her Soul $ith the Gniversal Soul, $ith the Aods, is to be e##ected. He s%eaks o# )anteia, $hich SamFdhi, the hi'hest trance. OI(id., %.1 , sec. iii. ca%P He s%eaks also o# dream $hich is divine vision, $hen man re3becomes a'ain a Aod. By Theur'y, or :F6a ?o'a, a man arrives atE =1> Pro%hetic Discernment throu'h our Aod =the res%ective Hi'her 4'o o# each o# us> revealin' to us the truths o# the %lane on $hich $e ha%%en to be actin'( =+> 4cstacy and &llumination( =3> "ction in S%irit =in "stral Body or throu'h *ill>( =,> and Domination over the minor, senseless demons =4lementals> by the very nature o# our %uri#ied 4'os. But this demands the com%lete %uri#ication o# the latter. "nd this is called by him )a'ic, throu'h initiation into Theur'y. But Theur'y has to be %receded by a trainin' o# our senses and the kno$led'e o# the human Sel# in relation to the Divine S4D@. So lon' as man has not thorou'hly mastered this %reliminary study, it is idle to anthro%omor%hi9e the #ormless. By W#ormlessX & mean the hi'her and the lo$er Aods, the su%ermundane as $ell as mundane S%irits, or Bein's, $hich to be'inners can be revealed only in 7olours and Sounds. @or none but a hi'h "de%t can %erceive a WAodX in its true transcendental #orm, $hich to the untrained intellect, to the 7helF, $ill be visible only by its "ura. The visions o# #ull #i'ures casually %erceived by sensitives and mediums belon' to one or another o# the only three cate'ories they can seeE =a> "strals o# livin' men( =(> CirmFnakFyas ="de%ts, 'ood or bad, $hose bodies are dead, but $ho have learned to live in the invisible s%ace in their ethereal %ersonalities>( and =c> S%ooks, 4lementaries and 4lementals mas2ueradin' in sha%es borro$ed #rom the "stral Di'ht in 'eneral, or #rom #i'ures in the WmindVs eyeX o# the audience, or o# the medium, $hich are immediately re#lected in their res%ective "uras. Havin' read the #ore'oin', students $ill no$ better com%rehend the necessity o# #irst studyin' the corres%ondences bet$een our W%rinci%lesX$hich are but the various as%ects o# the triune =s%iritual and %hysical> manand our Paradi'm( the direct roots o# these in the Gniverse. The Seven Hierarchies MPa$e 40-N &n vie$ o# this, $e must resume our teachin' about the Hierarchies directly connected and #or ever linked $ith man. 4nou'h has been said to sho$ that $hile #or the 8rientalists and %ro#ane masses the sentence, W0m 'ani Padma /um,X means sim%ly W8h the He$el o# the Dotus,X 4soterically it si'ni#ies W8h my Aod $ithin me.X ?es( there is a Aod in each human bein', #or man $as, and $ill re3become, Aod. The sentence %oints to the indissoluble union bet$een )an and the Gniverse. @or the Dotus is the universal symbol o# ;osmos as the absolute totality, and the He$el is S%iritual )an or Aod. &n the %recedin' Pa%er, the corres%ondences bet$een 7olours, Sounds, and WPrinci%lesX $ere 'iven( and those $ho have read our second volume $ill remember that these seven %rinci%les are derived #rom the seven 'reat Hierarchies o# "n'els, or DhyFn 7hohans, $hich are, in their turn, associated $ith 7olours and Sounds, and #orm collectively the )ani#ested Do'os. &n the eternal music o# the s%heres $e #ind the %er#ect scale corres%ondin' to the colours, and in the number, determined by the vibrations o# colour and sound, $hich Wunderlies every #orm and 'uides every sound,X $e #ind the summin'3u% o# the )ani#ested Gniverse.
Pa'e 3/,

*e may illustrate these corres%ondences by sho$in' the relation o# colour and sound to the 'eometrical #i'ures $hich OSee supra, i. 3,E i, ,, et se"., and .+-, et se".P e1%ress the %ro'ressive sta'es in the mani#estation o# ;osmos. But the student $ill certainly be liable to con#usion i#, in studyin' the Dia'rams, he does not remember t$o thin'sE =1> That, our %lane bein' a %lane o# re#lection, and there#ore illusionary, the various notations are reversed and must (e counted from (elo) up)ards. The musical scale be'ins #rom belo$ u%$ards, commencin' $ith the dee% Do and endin' $ith the #ar more acute Si. =+> That ;Fma :i%a =corres%ondin' to Do in the musical scale>, containin' as it does all %otentialities o# )atter, is necessarily the startin'3%oint on our %lane. @urther, it commences the notation on every %lane, as corres%ondin' to the WmatterX o# that %lane. "'ain, the student must also remember that these notes have to be arran'ed in a circle, thus sho$in' ho$ @a is the middle note o# Cature. &n short, musical notes, or Sounds, 7olours MPa$e 40;N and Cumbers %roceed #rom one to seven, and not #rom seven to one as erroneously sho$n in the s%ectrum o# the %rismatic colours, in $hich :ed is counted #irst( a #act $hich necessitated my %uttin' the %rinci%les and the days o# the $eek at random in Dia'ram &&. The musical scale and colours, accordin' to the number o# vibrations, %roceed #rom the $orld o# 'ross )atter to that o# S%irit thusE #umbers 0 ; 4 3 6 )
Princi,les "hhFyF,Sha+o3 or Double Hi$her 5anas, S,iritual %ntelli$ence Auric Envelo,e Lo3er 5anas or Animal Soul Bu++hi, or S,iritual Soul PrFna, or Li.e Princi,le *FmF &U,a, the Seat o. Animal Li.e
"olours Violet %n+i$o Blue 9reen (ello3 ran$e &e+
#otes Si La Sol !a 5i &e Do
States o. 5atter Ether "ritical State, calle+ Air in ccultism Steam or Va,our "ritical State 7ater "ritical State %ce
Here a'ain the student is asked to dismiss #rom his mind any corres%ondences bet$een W%rinci%lesX and numbers, #or reasons already 'iven. The 4soteric enumeration cannot be made to corres%ond $ith the conventional e1oteric. The one is the reality, the other is classi#ied accordin' to illusive a%%earances. The human %rinci%les, as 'iven in Esoteric Buddhism, $ere tabulated #or be'inners, so as not to con#use their minds. &t $as hal# a blind. ri$ins MPa$e 400N "olours, Soun+s an+ !orms To %roceedE The %oint in the 7ircle is the Gnmani#ested Do'os, corres%ondin' to "bsolute Di#e and absolute Sound. Pa'e 3/-

The #irst 'eometrical #i'ure a#ter the 7ircle or the S%heroid is the Trian'le. &t corresonds to )otion, 7olour and Sound. Thus he Point in the Trian'le re%resents the Second Do'os, W@ather3)other,X or the *hite :ay $hich is no colour, since it contains %otentially all colours. &t is sho$n radiatin' #rom the Gnmani#ested Do'os, or the Gn3s%oken *ord. "round the #irst Trian'le is #ormed on the %lane o# Primordial Substance in this order =reversed as to our %lane>E
=a> The "stral Double o# Cature, or the Paradi'm o# all @orms. =(> Divine &deation, or Gniversal )ind. \c> The synthesis o# 8ccult Cature, the 4'' o# BrahmF, containin' all and radiatin' all. =d> "nimal o# )aterial Soul o# Cature, source o# animal and ve'etable intelli'ence and instinct. IThe )aster3;ey or Tonic o# )ani#ested Cature.J
MPa$e 40@N
=e> The a''re'ate o# DhyFn 7hohanic &ntelli'ence, @ohat. =f> Di#e Princi%le in Cature. =g> The Di#e Procreatin' Princi%le in Cature. That $hich, on the s%iritual %lane, corres%onds to se1ual Pa'e 3/.

a##inity on the lo$er. )irrored on the %lane o# Aross Cature, the *orld o# :eality is reversed, and becomes on 4arth and our %laneE =a> :ed is the colour o# mani#ested dual, or male and #emale. &n man it is sho$n in its lo$est animal #orm. =(> 8ran'e is the colour o# the robes o# the ?o'ks and Buddhist Priests the colour o# the Sun and S%iritual Vitality, also o# the Vital Princi%le. =c> ?ello$ or radiant Aolden is the colour o# the S%iritual, Divine :ay in every atom( in man o# Buddhi. =d> Areen and :ed are, so to s%eak, interchan'eable colours, #or Areen absorbs the :ed, as bein' stron'er in its vibrations than the latter( and Areen is the com%lementary colour o# e1treme :ed. This is $hy the Do$er )anas and ;Fma :i%a are res%ectively sho$n as Areen and :ed. =c> The "stral Plane, or "uric 4nvelo%e in Cature and )an. =f> The )ind or rational element in )an and Cature. =g> The most ethereal counter%art o# the Body o# man, the o%%osite %ole, standin' in %oint o# vibration and sensitiveness as the Violet stands to the :ed. The above is on the mani#ested %lane( a#ter $hich $e 'et the seven and the )ani#ested Prism, or )an on 4arth. *ith the latter, the Black )a'ician alone is concerned. &n ;osmos, the 'radations and correlations o# 7olours and Sounds, and there#ore o# Cumbers are in#inite. This is sus%ected even in Physics, #or it is ascertained that there e1ist slo$ vibrations than those o# the :ed, the slo$est %erce%tible to us, and #ar more ra%id vibrations than those o# the Violet, the most ra%id that our senses can %erceive. But on 4arth, in our %hysical $orld, the ran'e o# %erce%tible vibrations is limited. 8ur %hysical senses cannot take co'ni9ance o# vibrations above and belo$ the se%tenary and limited 'radations o# the %rismatic colours, #or such vibrations are inca%able o# causin' in us the sensation o# colour and sound. "olours an+ Princi,les MPa$e 402N &t $ill al$ays be the 'raduated se%tenary and no more, unless $e learn to %araly9e our guaternary and discern both the su%erior and in#erior vibrations $ith our s%iritual senses seated in the u%%er Trian'le. Co$, on this %lane o# illusion, there are three #undamental colours, as demonstrated by Physical Science, :ed, Blue and ?ello$ =or rather 8ran'e3?ello$>. 41%ressed in terms o# the human %rinci%les Pa'e 3//

they are( =1> ;Fma :i%a, the seat o# the animal sensations, $elded to, and servin' as a vehicle #or the "nimal Soul or Do$er )anas =:ed and Areen, as said, bein' interchan'eable>( =+> "uric envelo%e, or the essence o# man( and =3> PrFna, or Di#e Princi%le. But i# #rom the realm o# illusion, or the livin' man as he is on our 4arth, sub6ect to his sensuous %erce%tions only, $e %ass to that o# semi3illusion, and observe the natural colours themselves, or those o# the %rinci%les, that is, i# $e try to #ind $hich are those in the %er#ect man absorb all others, $e shall #ind that the colours corres%ond and become com%lementary in the #ollo$in' $ayE " #aint violet, mist3like #orm re%resents the "stral )an $ithin an ovi#orm bluish circle, over $hich radiate in ) &e+ 9reen ceaseless vibrations the %rismatic colours. That colour is 6 ran$e Blue %redominant, o# $hich the corres%ondin' %rinci%le is the most activPae 'enerally, or at the %articular moment $hen 3 (ello3 %n+i$o the clairvoyant %erceives it. Such man a%%ears durin' his Violet $akin' states( and it is by the %redominance o# this or that colour, and by the intensity o# its vibrations, that a clairvoyant, if he be ac2uainted $ith corres%ondences, can 6ud'e o# the inner state or character o# a %erson, #or the latter is an o%en book to every %ractical 8ccultist. Violet &n the trance state the "ura chan'es entirely, the seven %rismatic colours bein' no lon'er discernible. &n slee% also they are not all Wat home.X @or those $hich belon' to the s%iritual elements in the man, vi2., ?ello$, Buddhi( &ndi'o, Hi'her )anas( and the Blue o# the "uric 4nvelo%e $ill be either hardly discernible, or alto'ether missin'. The S%iritual )an is #ree durin' slee%, and thou'h his %hysical memory may not become a$are o# it, lives, robed in his hi'hest essence, in realms on other %lanes, in realms $hich are the land o# reality, called dreams on our %lane o# illusion.
MPa$e 4@8N " 'ood
clairvoyant, moreover, i# he had an o%%ortunity o# seein' a ?o'k in the trance state and a mesmeri9ed sub6ect, side by side, $ould learn an im%ortant lesson in 8ccultism. He $ould learn to kno$ the di##erence bet$een sel#3induced trance and a hy%notic state resultin' #rom e1traneous in#luence. &n the ?o'k, the W%rinci%lesX o# the lo$er guaternary disa%%ear entirely. Ceither :ed, Areen, :ed3Violet nor the "uric Blue o# the Body are to be seen( nothin' but hardly %erce%tible vibrations o# the 'olden3hued PrFna %rinci%le and a violet #lame streaked $ith 'old rushin' u%$ards #rom the head, in the re'ion $here the Third 4ye rests, and culminatin' in a %oint. &# the student remembers that the true Violet, or the e1treme end o# the s%ectrum, is no com%ound colour o# :ed and Blue, but a homo'eneous colour $ith vibrations seven times more ra%id than those o# the :ed, I and that the 'olden hue is the essence o# the three yello$ hues #rom 8ran'e3:ed to ?ello$38ran'e and ?ello$, he $ill understand the reason $hyE he lives in his o$n "uric Body, no$ become the vehicle o# Buddhi3)anas. 8n the other hand, in a sub6ect in an arti#icially %roduced hy%notic or mesmeric trance, an e##ect o# unconscious $hen not o# conscious Black )a'ic, unless %roduced by a hi'h "de%t, the $hole set o# the %rinci%les $ill be %resent, $ith the Hi'her )anas %araly9ed, Buddhi severed #rom it throu'h that %aralysis, and the red3 violet "stral Body entirely sub6ected to the Do$er )anas and ;Fma :i%a =the 'reen and red animal monsters in us>.
Pa'e 3/8

"olours 7ave1Len$ths in 5illimetres Violet e<treme 48; Violet 463 Violet1 %n+i$o 432 %n+i$o 442 %n+i$o1Blue 4-2 Blue 402 Blue19reen 426 9reen -)6 9reen1(ello3 -36 (ello3 --) (ello31 ran$e -0) ran$e -@3 ran$e1&e+ -2; &e+ ;68 &e+1e<treme ;4#umber o. Vibrations in Trillions 0-2 082 ;@3 ;;@ ;-4 ;3) ;)8 -@; -;4 -44 -6-)4 -83 4@4 4;-
8ne $ho com%rehends $ell the above e1%lanations $ill readily see ho$ im%ortant it is #or every student, $hether he is strivin' #or %ractical 8ccult %o$ers or only #or the %urely %sychic and s%iritual 'i#ts o# clairvoyance and meta%hysical kno$led'e, to master thorou'hly the ri'ht corres%ondences bet$een the human, or nature %rinci%les, and those o# ;osmos. The Primor+ial Seven MPa$e 4@)N &t is i'norance $hich leads materialistic Science to deny the inner man and his Divine %o$ers( kno$led'e and %ersonal e1%erience that allo$ the 8ccultist to a##irm that such %o$ers are as natural to man as s$immin' to #ishes. &t is like a Da%lander, in all sincerity, denyin' the %ossibility o# the cat'ut, strun' loosely on the soundin' board o# a violin, %roducin' com%rehensive sounds or melody. 8ur %rinci%les are the Seven3Strin'ed Dyre o# "%ollo, truly. &n this our a'e, $hen oblivion has shrouded ancient kno$led'e, menVs #aculties are no better than the loose strin's o# the violin to the Da%lander. But the 8ccultist $ho kno$s ho$ to ti'hten them and tune his violin in harmony $ith the vibrations o# colour and sound, $ill e1tract divine harmony #rom them. The combination o# these %o$ers and the attunin' o# the )icrocosm and the )acrocosm $ill 'ive the 'eometrical e2uivalent o# the invocation W0m 'ani Padme /um.X This $as $hy the %revious kno$led'e o# music and 'eometry $as obli'atory in the School o# Pytha'oras. The &oots o. "olour an+ Soun+ @urther, each o# the Primordial Seven, the #irst Seven :ays #ormin' the )ani#ested Do'os, is a'ain Pa'e 3/0

seven#old. Thus, as the seven colours o# the solar s%ectrum corres%ond to the seven :ays, or Hierarchies, so each o# these latter has a'ain its seven divisions corres%ondin' to the same series o# colours. But in this case one colour, vi2., that $hich characteri9es the %articular Hierarchy as a $hole, is %redominant and more intense than the others. These Hierarchies can only be symboli9ed as concentric circles o# %rismatic colours( each Hierarchy bein' re%resented by a series o# seven concentric circles, each circle re%resentin' one o# the %rismatic colours in their ne'ative order. But in each o# these W$heelsX one circle $ill be bri'hter and more vivid in colour than the rest, and the $heel $ill have a surroundin' "ura =a #rin'e, as the %hysicists call it> o# that colour. This colour $ill be the characteristic colour o# that Hierarchy as a $hole. 4ach o# these Hierarchies #urnishes the essence =the Soul> and is the WBuilderX o# one o# the seven kin'doms o# Cature $hich are the three elemental kin'doms, the mineral, the ve'etable, the MPa$e 4@6N animal, and the kin'dom o# s%iritual man. ISee 6ive Bears of Theosoph$. %%. +/3 to +/8.J )oreover, each Hierarchy #urnishes the "ura o# one o# the seven %rinci%les in man $ith its s%eci#ic colour. @urther, as each o# these Hierarchies is the :uler o# one o# the Sacred Planets, it $ill easily be understood ho$ "strolo'y came into e1istence, and that real "strolo'y has a strictly scienti#ic basis. The symbol ado%ted in the 4astern School to re%resent the Seven Hierarchies o# creative Po$ers is a $heel o# seven concentric circles, each circle bein' coloured $ith one o# the seven colours( call them "n'els, i# you $ill, or Planetary S%irits, or, a'ain, the Seven :ulers o# the Seven Sacred Planets o# our system, as in our %resent case. "t all events, the concentric circles stand as symbols #or 49ekielVs *heels $ith some *estern 8ccultists and ;abalists, and #or the WBuildersX or Pra6F%ati $ith us. The student should care#ully e1amine the #ollo$in' Dia'ram. D%A9&A5 %%% The Seven Hierarchies an+ their Sub+ivisions V% LET %n+i$o Blue 9reen (ello3 ran$e &e+ Violet %#D%9 Blue 9reen (ello3 ran$e Pa'e 38
The Human Princi,les V% LET Lin$a Sharira
%#D%9 Hi$her 5anas

BL'E Auric E$$ &e+ Violet %n+i$o BL'E 9reen (ello3 ran$e &e+ Violet %n+i$o Blue 9&EE# (ello3 ran$e &e+ Violet %n+i$o Blue 9reen (ELL 7 ran$e &e+ Violet %n+i$o Blue 9reen (ello3 &A#9E &e+ Violet %n+i$o Blue 9reen (ello3 ran$e &ED
9&EE# Lo3er 5anas
(ELL 7 Bu++hi
&A#9E PrFna
&ED *Fma &u,a
Thus the Din'a Sharkra is derived #rom the Violet sub3ray o# the Violet Hierarchy( the Hi'her )anas is Pa'e 381

similarly derived #rom the &ndi'o sub3ray o# the &ndi'o Hierarchy, and so on. 4very man bein' born under a certain %lanet, there $ill al$ays be a %redominance o# that %lanetVs colour in him, because that W%rinci%leX $ill rule in him $hich has its ori'in in the Hierarchy in 2uestion. There $ill also be a certain amount o# the colour derived #rom the other %lanets %resent in his "ura, but that o# the rulin' %lanet $ill be stron'est. Co$ a %erson in $hom say, the )ercury %rinci%le is %redominant, $ill, by actin' u%on the )ercury %rinci%le in another %erson born under a di##erent %lanet, be able to 'et him entirely under his control. @or the stron'er )ercury %rinci%le in him $ill over%o$er the $eaker )ercurial element in the other. But he $ill have little %o$er over %ersons born under the same %lanet as himsel#. This is the ;ey to the 8ccult Sciences o# )a'netism and Hy%notism. The student $ill understand that the 8rders and Hierarchies are here named a#ter their corres%ondin' colours, so as to avoid usin' numerals, $hich $ould be con#usin' in connection $ith the human %rinci%les, as the latter have no %ro%er numbers o# their o$n. The real 8ccult names o# these Hierarchies cannot no$ be 'iven. The Hierarchies an+ 5an MPa$e 4@3N The student must, ho$ever, remember that the colours $hich $e see $ith our %hysical eyes are not the true colours o# 8ccult Cature, but are merely the e##ects %roduced on the mechanism o# our %hysical or'ans by certain rates o# vibration. @or instance, 7lerk )a1$ell has demonstrated that the retinal e##ects o# any colour may be initiated by %ro%erly combinin' three other colours. &t #ollo$s, there#ore, that our retina has only three distinct colour sensations and $e there#ore do not %erceive the seven colours $hich really e1ist, but only their WimitationsX so to s%eak, in our %hysical or'anism. Thus, #or instance, the 8ran'e3:ed o# the #irst WTrian'leX is not a combination o# 8ran'e and :ed, but the true Ws%iritualX :ed, i# the term may be allo$ed, $hile, the :ed =blood3red> o# the s%ectrum is the colour o# ;Fma animal desire, and is inse%arable #rom the material %lane. The 'nity o. Deity 4sotericism, %ure and sim%le, s%eaks o# no %ersonal Aod( there#ore are $e considered as "theists. But, in reality, 8ccult Philoso%hy, as a $hole, is based absolutely on the ubi2uitous %resence o# Aod, the MPa$e 4@4N "bsolute Deity( and i# &T &tsel# is not s%eculated u%on, as bein' too sacred and yet incom%rehensible as a Gnit to the #inite intellect, yet the entire Philoso%hy is based u%on &ts Divine Po$ers as bein' the Source o# all that breathes and lives and has e1istence. &n every ancient :eli'ion the 8C4 $as demonstrated by the many. &n 4'y%t and &ndia, in 7hald and Phnicia, and #inally in Areece, the ideas about Deity $ere e1%ressed by multi%les o# three, #ive and seven( and also by ei'ht, nine and t$elve 'reat Aods, $hich symboli9ed the %o$ers and %ro%erties o# the 8ne and 8nly Deity. This $as related to that in#inite subdivision by irre'ular and odd numbers to $hich the meta%hysics o# these nations sub6ected their 8C4 D&V&C&T?. Thus constituted, the cycle o# the Aods has all the 2ualities and attributes o# the 8C4 SGP:4)4 "CD GC;C8*"BD4( #or in this collection o# divine Personalities, or rather o# Symbols %ersoni#ied, d$ells the 8C4 A8D, the A8D 8C4, that Aod $hich, in &ndia, is said to have no Second.
Pa'e 38+

8 Aod "ni Ithe S%iritual SunJ, thou residest in the a''lomeration o# thy divine %ersona'es. I&pud 3re(aat Pap$rus 0r(ine$. %. 1 1.J These $ords sho$ the belie# o# the ancients that all mani#estation %roceeds #rom one and the same Source, all emanatin' #rom the one identical Princi%le $hich can never be com%letely develo%ed e1ce%t in and throu'h the collective and entire a''re'ate o# &ts emanations. The Pleroma o# Valentinus is absolutely the S%ace o# 8ccult Philoso%hy( #or Pleroma means the W@ullness,X the su%erior re'ions. &t is the sum total o# all the Divine mani#estations and emanations e1%ressin' the plenum or totality o# the rays %roceedin' #rom the 8C4 di##erentiatin' on all the %lanes, and trans#ormin' themselves into Divine Po$ers, called "n'els and Planetary S%irits in the Philoso%hy o# every nation. The Anostic ons and Po$ers o# the Pleroma are made to s%eak as the Devas and Siddhas o# the Purnas. The 4%inoia, the #irst #emale mani#estation o# Aod, the WPrinci%leX o# Simon )a'us and Saturninus, holds the same lan'ua'e as the Do'os o# Basilides( and each o# these is traced to the %urely esoteric "ltheia, the T:GTH o# the )ysteries. "ll o# them, $e are tau'ht, re%eat at di##erent times and in di##erent lan'ua'es the ma'ni#icent hymn o# the 4'y%tian %a%yrus, thousands o# years oldE The Aods adore thee, they 'reet thee, 8 the 8ne Dark Truth. 7is+om an+ Truth MPa$e 4@-N "nd addressin' :a, they addE The Aods bo$ be#ore thy )a6esty, by e1altin' the Souls o# that $hich %roduces them . . . and say to thee, Peace to all emanations #rom the Gnconscious @ather o# the 7onscious @athers o# the Aods . . . Thou %roducer o# bein's, $e adore the souls $hich emanate #rom thee. Thou be'ettest us, 8 thou Gnkno$n, and $e 'reet thee in $orshi%%in' each Aod3Soul $hich descendeth #rom thee and liveth in us. This is the source o# the assertionE ;no$ ye not that ye are Aods and the tem%le o# Aod. This is sho$n in the W:oots o# :itualism in 7hurch and )asonry,X in Lucifer #or )arch, 1880. Truly then, as said seventeen centuries a'o, W)an cannot %ossess Truth ="ltheia> e1ce%t he %artici%ate in the Anosis.X So $e may say no$E Co man can kno$ the Truth unless he studies the secrets o# the Pleroma o# 8ccultism( and these secrets are all in the Theo'ony o# the ancient *isdom3:eli'ion, $hich is the "ltheia o# 8ccult Science.
Pa'e 383
The Secret Doctrine, Volume 3 by H.P. Blavatsky PAPE& %%% A 7or+ "oncernin$ the Earlier Pa,ers
MPa$e 4@;N "S
many have $ritten and almost com%lained to me that they could #ind no %ractical clear a%%lication o# certain dia'rams a%%ended to the #irst t$o Pa%ers, and others have s%oken o# their abstruseness, a short e1%lanation is necessary. The reason o# this di##iculty in most cases has been that the %oint o# vie$ taken $as erroneous( the %urely abstract and meta%hysical $as mistaken #or, and con#used $ith, the concrete and the %hysical. Det us take #or e1am%le the dia'rams on %a'e ,// =Pa%er && >, and say that these are entirely macrocosmic and ideal. &t must be remembered that the study o# 8ccultism %roceeds #rom Gniversals to Particulars and not the reverse $ay, as acce%ted by Science. "s Plato $as an &nitiate, he very naturally used the #ormer method, $hile "ristotle, never havin' been initiated, sco##ed at his master, and, elaboratin' a system o# his o$n, le#t it as an heirloom to be ado%ted and im%roved by Bacon. 8# a truth the a%horism o# Hermetic *isdom, W"s above, so belo$, W a%%lies to all 4soteric instruction( but $e must be'in $ith the above( $e must learn the #ormula be#ore $e can sum the series. The t$o #i'ures, there#ore, are not meant to re%resent any t$o %articular %lanes, but are the abstraction o# a %air o# %lanes, e1%lanatory o# the la$ o# re#lection, 6ust as the Do$er )anas is a re#lection o# the Hi'her. They must there#ore be taken in the hi'hest meta%hysical sense. The dia'rams are only intended to #amiliari9e students $ith the leadin' ideas o# 8ccult corres%ondences, the very 'enius o# meta%hysical, or macrocosmic and s%iritual 8ccultism #orbiddin' the use o# #i'ures or even symbols #urther than as tem%orary aids. 8nce de#ine an idea in $ords, and it loses its reality( once #i'ure a meta%hysical idea, and you materiali9e its s%irit. ccult Secrecy MPa$e 4@0N @i'ures must be used as ladders to scale the battlements, ladders to be disre'arded $hen once the #oot is set u%on the ram%art. Det students, there#ore, be very care#ul to s%irituali9e the Pa%ers and avoid materiali9in' them( let them al$ays try to #ind the hi'hest meanin' %ossible, con#ident that in %ro%ortion as they a%%roach the material and visible in their s%eculations on the Pa%ers, so #ar as they #rom the ri'ht understandin' o# them. This is es%ecially the case $ith these #irst Pa%ers and Dia'rams, #or as in all true arts, so in 8ccultism, $e must #irst learn the theory be#ore $e are tau'ht the %ractice. "oncernin$ Secrecy Students askE *hy such secrecy about the details o# a doctrine the body o# $hich has been %ublicly revealed, as in Esoteric Buddhism and the Secret DoctrineK
Pa'e 38,

To this 8ccultism $ould re%lyE #or t$o reasonsE =a> The $hole truth is too sacred to be 'iven out %romiscuously. =(> The kno$led'e o# all the details and missin' links in the e1oteric teachin's is too dan'erous in %ro#ane hands. The truths revealed to man by the WPlanetary S%iritsXthe hi'hest ;umFras, those $ho incarnate no lon'er in the Gniverse durin' this )ahFmanvantara$ho $ill a%%ear on earth as "vatFras only at the be'innin' o# every ne$ human :ace, and at the 6unctions or close o# the t$o ends o# the small and 'reat cyclesin time, as man became more animali9ed, $ere made to #ade a$ay #rom his memory. ?et, thou'h these Teachers remain $ith man no lon'er than the time re2uired to im%ress u%on the %lastic minds o# child3humanity the eternal verities they teach, Their S%irit remains vivid thou'h latent in mankind. "nd the #ull kno$led'e o# the %rimitive revelation has remained al$ays $ith a #e$ elect, and has been transmitted #rom that time u% to the %resent, #rom one 'eneration o# "de%ts to another. "s the Teachers say in the 8ccult PrimerE This is done so as to ensure them Ithe eternal truthsJ from (eing utterl$ lost or forgotten in ages hereafter ($ the forthcoming generations. The mission o# the Planetary S%irit is but to strike the key3note o# Truth. *hen once He has directed the vibration o# the latter to run its course uninterru%tedly alon' the concatenation o# the race to the end o# the cycle, He disa%%ears #rom our earth until the #ollo$in' Planetary )anvantara. The mission o# any teacher o# 4soteric truths, MPa$e 4@@N $hether he stands at the to% or the #oot o# the ladder o# kno$led'e, is %recisely the same( as above, so belo$. & have only orders to strike the key3note o# the various 4soteric truths amon' the learners as a body. Those units amon' you $ho $ill have raised themselves on the WPathX over their #ello$3students, in their 4soteric s%here, $ill, as the W4lectX s%oken o# did and do in the Parent Brotherhoods, receive the last e1%lanatory details and the ultimate key to $hat they learn. Co one, ho$ever, can ho%e to 'ain this %rivile'e be#ore the )"ST4:Snot my humble sel##ind him or her $orthy. &# you $ish to kno$ the real raison dG!tre #or this %olicy, & no$ 'ive it to you. Co use my re%eatin' and e1%lainin' $hat all o# you kno$ as $ell as mysel#( at the very be'innin', events have sho$n that no caution can be dis%ensed $ith. 8# our body o# several hundred men and $omen, many did not seem to reali9e either the a$#ul sacredness o# the %led'e =$hich some took at the end o# their %en>, or the #act that their personalit$ has to be entirely disre'arded, $hen brou'ht #ace to #ace $ith their H&AH4: S4D@( or that all their $ords and %ro#essions $ent #or nau'ht unless corroborated by actions. This $as human nature, and no more( there#ore it $as %assed leniently by, and a ne$ lease accorded by the )"ST4:. But a%art #rom this there is a dan'er lurkin' in the nature o# the %resent cycle itsel#. 7ivili9ed humanity, ho$ever care#ully 'uarded by its invisible *atchers, the CirmFnakFyas, $ho $atch over our res%ective races and nations, is yet, o$in' to its collective ;arma, terribly under the s$ay o# the traditional o%%osers o# the CirmFnakFyasthe WBrothers o# the Shado$,X embodied and disembodied( and this, as has already been told you, $ill last to the end o# the #irst ;ali ?u'a cycle =180/>, and a #e$ years beyond, as the smaller dark cycle ha%%ens to overla% the 'reat one. Thus, not$ithstandin' all %recautions, terrible Pa'e 38-

secrets are o#ten revealed to entirely un$orthy %ersons by the e##orts o# the WDark BrothersX and their $orkin' on human brains. This is entirely o$nin' to the sim%le #act that in certain %rivile'ed or'anisms, vibrations o# the %rimitive truth %ut in motion by the Planetary Bein's are set u%, in $hat *estern %hiloso%hy $ould term innate ideas, and 8ccultism W#lashes o# 'enius,X ISee WAenius,X Lucifer. Cov., 1880. %.++/J Some such idea based on eternal truth is a$akened, and all that the $atch#ul Po$ers can do is to %revent its entire revelation. 4verythin' in this Gniverse o# di##erentiated matter has its t$o as%ects, the li'ht and the dark side, and these t$o attributes a%%lied %ractically, lead the one to use, the other to abuse. The Li$ht an+ Dark Si+es o. #ature MPa$e 4@2N 4very man may become a Botanist $ithout a%%arent dan'er to his #ello$3creatures( and many a 7hemist $ho has mastered the science o# essences kno$s that every one o# them can both heal and kill. Cot an in'redient, not a %oison, but can be used #or both %ur%osesaye, #rom harmless $a1 to deadly %russic acid, #rom the saliva o# an in#ant to that o# the cobra di ca%ella. This every tyro in medicine kno$stheoretically, at any rate. But $here is the learned chemist in our day $ho has been %ermitted to discover the Wni'ht sideX o# an attribute o# any substance in the three kin'doms o# Science, let alone in the seven o# the 8ccultistsK *ho o# them has %enetrated into its "rcana, into the innermost 4ssence o# thin's and its %rimary correlationsK ?et it is this kno$led'e alone $hich makes o# an 8ccultist a 'enuine %ractical &nitiate, $hether he turn out a Brother o# Di'ht or a Brother o# Darkness. The essence o# that subtle, traceless %oison, the most %otent in nature, $hich entered into the com%osition o# the so3called )edici and Bor'ia %oisons, i# used $ith discrimination by one $ell versed in the se%tenary de'rees o# its %otentiality on each o# the %lanes accessible to man on earthcould heal or kill every man in the $orld( the result de%endin', o# course, on $hether the o%erator $as a Brother o# the Di'ht or a Brother o# the Shado$. The #ormer is %revented #rom doin' the 'ood he mi'ht, by racial, national, and individual ;arma( the second is im%eded in his #iendish $ork by the 6oint e##orts o# the human WStonesX o# the WAuardian *all.X ISee +oice of the Silence. %%..8 and 0,. art +8. Alossary.J &t is incorrect to think that there e1ists any s%ecial W%o$der o# %ro6ectionX or W%hiloso%herVs stone,X or Weli1ir o# li#e.X The latter lurks in every #lo$er, in every stone and mineral throu'hout the 'lobe. &t is the ultimate essence o# ever$thing on its )a$ to higher and higher evolution. "s there is no 'ood or evil per se, so there is neither Weli1ir o# li#eX nor Weli1ir o# death,X nor %oison, per se, but all this is contained in one and the same universal 4ssence, this or the other e##ect, or result, de%endin' on the de'ree o# its di##erentiation and its various correlations. The light side o# it %roduces li#e, health, bliss, divine %eace, etc( the dar* side brin's death, disease, sorro$ and stri#e. This is %roven by the kno$led'e o# the nature o# the most violent %oisons( o# some o# them even a lar'e 2uantity $ill %roduce no evil e##ect on the or'anism, $hereas a 'rain o# the same %oison kills $ith MPa$e 428N the ra%idity o# li'htnin'( $hile the same 'rain, a'ain, altered by a certain combination, thou'h its 2uantity remains almost identical, $ill heal. The number o# the de'rees o# its di##erentiation is se%tenary, as are the %lanes o# its action, each de'ree bein' either bene#icent or male#icent in its e##ects, accordin' to the system into $hich it is introduced. He $ho is skilled in these de'rees is on the hi'h road to %ractical "de%tshi%( he $ho acts at ha%ha9ardas do the enormous ma6ority o# the W)ind 7urers,X $hether W)entalX or W7hristian ScientistsXis likely to rue the e##ects on himsel# as $ell as on others. Put on the track by the e1am%le o# the &ndian ?o'is, and o# their broadly but incorrectly outlined %ractices, $hich they have only read about, but have have no o%%ortunity to studythese ne$ sects have rushed headlon' and 'uideless into the %ractice o# den$ing and affirming. Thus they have done more harm than 'ood. Those $ho are success#ul Pa'e 38.

o$e it to their innate ma'netic and healin' %o$ers $hich very o#ten counteract that $hich $ould other$ise be conductive to much evil. Be$are, & sayE Satan and the "rchan'el are more than t$ins( they are one body and one mindDeus est Demon inversus.
%s the Practice o. "oncentration Bene.icent:

Such is another 2uestion o#ten asked. & ans$erE Aenuine concentration and meditation, conscious and cautious, u%on oneVs lo$er sel# in the li'ht o# the inner divine man and the PFramitFs, is an e1cellent thin'. But to Wsit #or ?o'a,X $ith only a su%er#icial and o#ten distorted kno$led'e o# the real %ractice, is almost invariably #atalE #or ten to one the student $ill either develo% mediumistic %o$ers in himsel# or lose time and 'et dis'usted both $ith %ractice and theory. Be#ore one rushes into such a dan'erous e1%eriment and seeks to 'o beyond a minute e1amination o# oneVs lo$er sel# and its $alk in li#e, or that $hich is called in our %hraseolo'y, WThe 7helFVs Daily Di#e Ded'er,X he $ould do $ell to learn at least the di##erence bet$een the t$o as%ects o# W)a'ic,X the *hite or Divine, and the Black or Devilish, and assure himsel# that by Wsittin' #or ?o'a,X $ith no e1%erience, as $ell as $ith no 'uide to sho$ him the dan'ers, he does not daily and hourly cross the boundaries o# the Divine to #all into the Satanic. Cevertheless, the $ay to learn the di##erence is very easy( one has only to remember that no Esoteric truths entirel$ unveiled )ill ever (e given in pu(lic print, in book or ma'a9ine. #ature/s !iner !orces MPa$e 42)N & ask students to turn to the Theosophist o# Covember, 188/. 8n %a'e 08 they $ill #ind the be'innin' o# an e1cellent article by )r. :Fma PrasFd on WCatureVs @iner @orces.X IThe re#erences to WCatureVs @iner @orcesX $hich #ollo$, have res%ect to the ei'ht articles $hich a%%eared in the %a'es o# the Theosophist and not to the #i#teen essays and the translation o# a cha%ter o# the Shivgama $hich are contained in the book called -atureGs 6iner 6orces. The Shivgama in its details is %urely TFntric, and nothin' but harm can result #rom any %ractical #ollo$in' o# its %rece%ts. & $ould most stron'ly dissuade any student #rom attem%tin' any o# these Hatha ?o'a %ractices, #or he $ill either ruin himsel# entirely, or thro$ himsel# so #ar back that it $ill be almost im%ossible to re'ain the lost 'round in this incarnation. The translation re#erred to has been considerably e1%ur'ated, and even no$ is hardly #it #or %ublication. &t recommends Black )a'ic o# the $orst kind, and is the very anti%odes o# s%iritual :F6a ?o'a. Be$are, & say.J The value o# this $ork is not so much in its literary merit, thou'h it 'ained its author the 'old medal o# the Theosophist, as in its e1%osition o# tenets hitherto concealed in a rare and ancient Sanskrit $ork on 8ccultism. But )r. :Fma PrasFd is not an 8ccultist, only an e1cellent Sanskrit scholar, a university 'raduate and a man o# remarkable intelli'ence. His essays are almost entirely based on TFntra $orks, $hich, i# read indiscriminately by a tyro in 8ccultism, $ill lead to the %ractice o# most unmiti'ated Black )a'ic. Co$, since the di##erence o# %rimary im%ortance bet$een Black and *hite )a'ic is the ob6ect $ith $hich it is %ractised, and that o# secondary im%ortance the nature o# the a'ents used #or the %roduction o# %henomenal results, the line o# demarcation bet$een the t$o is veryver$ thin. The dan'er is lessened only by the #act that every 0ccult book, so3called, is 8ccult only in a certain senseE that is, the te1t is 8ccult merely by reason o# its blinds. The symbolism has to be thorou'hly understood be#ore the reader can 'et at the correct sense o# the teachin'. )oreover, it is never com%lete, its several %ortions each bein' under a di##erent title, and each containin' a %ortion o# some other $ork( so that $ithout a key to these no such $ork divul'es the $hole truth. 4ven the #amous Shivgama, on $hich -atureGs 6iner 6orces is based, Wis no$here to be #ound in com%lete #orm,X as the author tells us. Thus, like all others, it treats o# only #ive Tattvas instead o# seven as in 4soteric teachin's.
Pa'e 38/

Co$ the Tattvas bein' sim%le, the substratum o# the seven #orces o# Cature, ho$ can this beK There are seven #orms o# Prakriti, as ;a%ilaVs SFnkhya, the +ishnu Purna, and other $orks teach. Prakriti is Cature, )atter =%rimordial and elemental>( there#ore lo'ic demands that the Tattvas also should be seven. @or $hether Tattvas mean, as 8ccultism teaches, W#orces o# Cature,X or, as the learned :Fma PrFsad e1%lains, Wthe substance out o# $hich the universe is #ormedX and Wthe %o$er by $hich it is sustained,X it is all one( they MPa$e 426N are 6orce, Purusha, and 'atter, Prakriti. "nd i# the forms, or rather %lanes, o# the latter are seven, then its #orces must be seven also. &n other $ords, the de'rees o# the solidity o# matter and the de'rees o# the %o$er that ensouls it must 'o hand in hand. The Gniverse is made out o# the Tattva, it is sustained by the Tattva, and it disa%%ears into the Tattva, says Shiva, as 2uoted #rom the Shivgama in -atureGs 6iner 6orces. This settles the 2uestion( i# Prakriti is se%tenary, then the Tattvas must be seven, #or, as said, they are both Substance and @orce, or atomic )atter and the S%irit that ensouls it. This is e1%lained here to enable the student to read bet$een the lines o# the so3called 8ccult articles on Sanskrit Philoso%hy by $hich they must not be misled. The doctrine o# the seven Tattvas =the %rinci%les o# the Gniverse and also o# man > $as held in 'reat sacredness and there#ore secrecy, in the days o# old, by the BrFhmans, $ho have no$ almost #or'otten the teachin'. ?et it is tau'ht to this day in the Schools beyond the HimFlayan :an'e, thou'h no$ hardly remembered or heard o# in &ndia e1ce%t throu'h rare &nitiates. The %olicy has, ho$ever, been chan'ed 'radually( 7helFs be'an to be tau'ht the broad outlines o# it, and at the advent o# the T.S. in &ndia, in 18/0, & $as ordered to teach it in is e1oteric #orm to one or t$o. & no$ 'ive it out 4soterically. ;no$in' that some students try to #ollo$ a system o# ?o'a in their o$n #ashion, 'uided only by the rare hints they #ind in Theoso%hical books and ma'a9ines, $hich must naturally be incom%lete, & chose one o# the best e1%ositions u%on ancient 8ccult $orks, -atureGs 6iner 6orces, in order to %oint out ho$ very easily one can be misled by their blinds. The author seems to have been himsel# deceived. The Tantras read 4soterically are as #ull o# $isdom as the noblest 8ccult $orks. Studied $ithout a 'uide and a%%lied to %ractice, they may lead to the %roduction o# various %henomenal results, on the moral and %hysiolo'ical %lanes. But let anyone acce%t their dead3letter rules and %ractices, let him try $ith some sel#ish motive in vie$ to carry out the rites %rescribed therein, andhe is lost. @ollo$ed $ith %ure heart and unsel#ish devotion merely #or the sake o# e1%eriment, either no results $ill #ollo$, or such as can only thro$ back the %er#ormer. The =Seven Princi,les> MPa$e 423N But $oe to the sel#ish man $ho seeks to develo% 8ccult %o$ers only to attain earthly bene#its or reven'e, or to satis#y his ambition( the se%aration o# the Hi'her #rom the Do$er Princi%les and the severin' o# Buddhi3)anas #rom the TantristVs %ersonality $ill s%eedily #ollo$, the terrible ;armic results to the da((ler in )a'ic. &n the 4ast, in &ndia and 7hina, Soulless men and $omen are as #re2uently met $ith as in the *est, thou'h vice is, in truth, #ar less develo%ed there than it is here. Pa'e 388

&t is Black )a'ic and oblivion o# their ancestral $isdom that lead them thereunto. But o# this & $ill s%eak later, no$ merely addin'E you have to be $arned and kno$ the dan'er. )ean$hile, in vie$ o# $hat #ollo$s, the real 8ccult division o# the Princi%les in their corres%ondences $ith the Tattvas and other minor #orces has to be $ell studied.
About QPrinci,lesQ an+ QAs,ectsQ

S%eakin' meta%hysically and %hiloso%hically, on strict 4soteric lines, man as a com%lete unit is com%osed o# @our basic Princi%les and their Three "s%ects on this earth. &n the semi3esoteric teachin's, these @our and Three have been called Seven Princi%les, to #acilitate the com%rehension o# the masses. THE ETE&#AL BAS%" P&%#"%PLES 13 &tm, or Hiva, 5the 8ne Di#e5, $hich %ermeates the 'onadic Trio. =8ne in three and three in 8ne> +3 &uric envelopeH because the substratum o# the "ura around man is the universally di##used %rimordial and %ure "kFsha, the #irst #ilm on the boundless and shoreless e1%anse o# Hiva, the immutable :oot o# all T&A#S%T &( ASPE"TS P& D'"ED B( THE P&%#"%PLES 13 Prna, the Breath o# Di#e, the same as -ephesh. "t the death o# a livinb bein', PrFna re3becomes Hiva +3 Linga Sharira, the "stral @orm, the transitory emanation o# the "uric 4''. This #orm %recedes the #ormation o# the livin' Body, and a#ter death clin's to it, dissi%atin' only $ith the disa%%earance o# its last atom =the skeleton e1ce%ted>. 33 Lo)er 'anas, the "nimal Soul, the re#lection or shado$ o# the Buddhi3)anas, havin' the %otentialities o# both, but con2uered 'enerally by its association $ith the ;Fma elements.
33 BuddhiH #or Buddhi is a ray o# the Gniversal S%iritual Soul ="D"?"> ,3 'anas =the Hi'her 4'o>( #or it %roceeds #rom )ahat, the #irst %roduct or emanation o# PradhFna, $hich contains potentiall$ all the Aunas =attributes>. )ahat is 7osmic &ntelli'ence, called the 5Areat Princi%le5. I:emember that our reincanatin' 4'os are called the )Fnasa%utras, 5Sons o# )anas5 =or )ahat>, &ntelli'ence, *isdom J 3 PrFna, on earth at any rate, is thus but a mode o# li#e, a constant cyclic motion #rom $ithin out$ardly and back a'ain, an out3breathin' and in3breathin' o# the 8ne Di#e, or Hiva, the synonym o# the "bsolute and Gnkno$able Deity. PrFna is not absolute li#e, or Hiva, but its as%ect in a $orld o# delusion. &n the Theosophist, 'a$ EZZZ, page MFZ, PrFna is said to be 5one sta'e #iner than the 'ross matter o# the earth.5
"s the lo$er man is the combined %roduct o# t$o as%ects%hysically, o# his "stral @orm, and %sycho3 %hysiolo'ically o# ;Fma3)anashe is not looked u%on even as an as%ect, but as an illusion.
Pa'e 380

The "uric 4'', on account o# its nature and mani#old #unctions, has to be $ell studied. "s Hiranya'arbha, the Aolden *omb or 4'', contains BrahmF, the collective symbol o# the Seven Gniversal @orces, so the "uric 4'' contains, and is directly related to, both the divine and the %hysical man. &n its essence, as said, it is eternal( in its constant correlations and trans#ormations, durin' the reincarnatin' %ro'ress o# the 4'o on this earth, it is a kind o# %er%etual motion machine. "s 'iven out in our second volume, the 4'os or ;umFras, incarnatin' in man, at the end o# the Third :oot3:ace, are not human 4'os o# this earth or %lane, but become such only #rom the moment they ensoul the "nimal )an, thus endo$in' him $ith his Hi'her )ind. 4ach is a WBreathX or Princi%le, called the Human Soul, or )anas, the )ind. "s the teachin's sayE Each is a pillar of light. /aving chosen its vehicle, it e4panded, surrounding )ith an l*shic &ura the human animal, )hile the Divine \'nasicI Principle settled )ithin that human form.@ "ncient *isdom teaches us, moreover, that #rom this #irst incarnation, the Dunar Pitris, $ho had made men out o# their 7hhFyFs or Shado$s, are absorbed by this "uric 4ssence, and a distinct "stral @orm is no$ %roduced #or each #orthcomin' %ersonality o# the reincarnatin' series o# each 4'o. The Auric E$$ MPa$e 42-N Thus the "uric 4'', re#lectin' all the thou'hts, $ords and deeds o# man isE =a> The %reserver o# every ;armic record. =(> The storehouse o# all the 'ood and evil %o$ers in man, receivin' and 'ivin' out at his $illnay, at his very thou'htevery %otentiality $hich becomes, then and there, an actin' %otencyE this "ura is the mirror in $hich sensitives and clairvoyants sense and %erceive the real man, and see him as he is, not as he a%%ears. =c> "s it #urnished man $ith his "stral @orm, around $hich the %hysical entity models itsel#, #irst as a #tus, then as a child and man, the astral 'ro$in' a%ace $ith the human bein', so it #urnishes him durin' li#e, i# an "de%t, $ith his )FyFvic :i%a, or &llusion Body, $hich is not his +ital7"stral Body( and a#ter death, $ith his Devachanic 4ntity and ;Fma :i%a, or Body o# Desire =the S%ook>. I&t is erroneous to call the #ourth human %rinci%le W;Fma :i%a.X &t is no :i%aX or #orm at all until a#ter death, but stands #or the ;Fmic elements in man, his animal desires and %assions, such as an'er, lust, envy, reven'e, etc., the %ro'eny o# sel#ishness and matter.J &n the case o# the Devachanic 4ntity, the 4'o, in order to be able to 'o into a state o# bliss, as the W&X o# its immediately %recedin' incarnation, has to be clothed =meta%horically s%eakin'> $ith the s%iritual elements o# the ideas, as%irations and thou'hts o# the no$ disembodied %ersonality( other$ise $hat is it that en6oys bliss and re$ardK Surely not the im%ersonal 4'o, the Divine &ndividuality. There#ore it must be the 'ood ;armic records o# the deceased, im%ressed u%on the "uric Substance, $hich #urnish the Human Soul $ith 6ust enou'h o# the s%iritual elements o# the e13%ersonality, to enable it to still believe itsel# that body #rom $hich it has 6ust been severed, and to receive its #ruition, durin' a more or less Pa'e 30

%rolon'ed %eriod o# Ws%iritual 'estation.X @or Devachan is a Ws%iritual 'estationX $ithin an ideal matri1 state, a birth o# the 4'o into the $orld o# e##ects, $hich ideal, sub6ective birth %recedes its ne1t terrestrial birth, the latter bein' determined by its bad ;arma, into the $orld o# causes.IHere the $orld o# e##ects is the Devachanic state, and the $orld o# causes, earth li#e.J &n the case o# the S%ook, the ;Fma :i%a is #urnished #rom the animal dre's o# the "uric 4nvelo%e, $ith its daily ;armic record o# animal li#e, so #ull o# animal desires and sel#ish as%irations. I&t is this ;Fma :i%a alone that can materiali2e in mediumistic sOances, $hich occasionally ha%%ens $hen it is not the "stral Double or Din'a Sharkra, o# the medium himsel# $hich a%%ears. Ho$, then, can this vile bundle o# %assions and terrestrial lusts, resurrected by, and 'ainin' consciousness only throu'h the or'anism o# the medium, be acce%ted as a Wde%arted an'elX or the S%irit o# a once human bodyK "s $ell say o# the microbic %est $hich #astens on a %erson, that it is a s$eet de%arted an'el.J Co$ the Din'a Sharira remains $ith the Physical Body, and #ades out alon' $ith it. "n astral entity then has to be created, a ne$ Din'a Sharkra %rovided, to become the bearer o# all the %ast Tanhas and #uture ;arma. Ho$ is this accom%lishedK The mediumistic S%ook, the Wde%arted an'el,X #ades out and vanishes also in its turn IThis is accom%lished in more or less time, accordin' to the de'ree in $hich the %ersonality =$hose dre's it no$ is> $as s%iritual or material. &# s%irituality %revailed, then the Darva, or S%ook, $ill #ade out very soon( but i# the %ersonality $as very materialistic, the ;Fma :i%a may last #or centuries andin some, thou'h very e1ce%tional caseseven survive $ith the hel% o# some o# its scattered Skandhas, $hich are all trans#ormed in time into 4lementals. See the >e$ to Theosoph$, %%. 1,1 et se"., in $hich it $as im%ossible to 'o into details, but $here the Skandhas are s%oken.J as an entity or #ull ima'e o# the %ersonality that $as, and leaves in the ;Fmalokic $orld o# e##ects only the record o# its misdeeds and sin#ul thou'hts and acts, kno$n in the %hraseolo'y o# 8ccultists as TFnhic or human 4lementals. 4nterin' into the com%osition o# the "stral @orm o# the ne$ body, into $hich the 4'o, u%on its 2uittin' the Devachanic state, is to enter accordin' to ;armic decree, the 4lementals #orm that ne$ astral entity $hich is born $ithin the "uric 4nvelo%e, and o# $hich it is o#ten saidE
MPa$e 42;N
Bad ;arma $aits at the threshold o# Devachan, $ith its army o# Skandhas. I>e$ to Theosoph$. %.1,1.J @or no sooner is the Devachanic state o# re$ard ended, than the 4'o is indissolubly united $ith =or rather #ollo$s in the track o#> the ne$ "stral @orm. Both are ;armically %ro%elled to$ards the #amily or $oman #rom $hom is to be born the animal chila chosen by ;arma to become the vehicle o# the 4'o $hich has 6ust a$akened #rom the Devachanic state. Then the ne) "stral @orm, com%osed %artly o# the %ure "kFshic 4ssence o# the "uric 4'', and %artly o# the terrestrial elements o# the %unishable sins and misdeeds o# the last %ersonality, is dra$n into the $oman. 8nce there, Cature models the #tus o# #lesh around the "stral, out o# the 'ro$in' materials o# the male seed in the #emale soil. Thus 'ro$s out o# the essence o# a decayed seed the #ruit or eidolon o# the dead seed, the %hysical #ruit %roducin' in its turn $ithin itsel# another, and other seeds #or #uture %lants. "nd no$ $e may return to the Tattvas, and see $hat they mean in nature and man, sho$in' thereby the 'reat dan'er o# indul'in' in #ancy, amateur ?o'a, $ithout kno$in' $hat $e are about.
Pa'e 301

!ive or Seven Tattvas MPa$e 420N
The Tttvic "orrelations an+ 5eanin$

&n Cature, then, $e #ind seven @orces, or seven 7entres o# @orce, and everythin' seems to res%ond to that number, as #or instance, the se%tenary scale in music, or Sounds, and the se%tenary s%ectrum in 7olours. & have not e1hausted its nomenclature and %roo#s in the earlier volumes, yet enou'h is 'iven to sho$ every thinker that the #acts adduced are no coincidences, but very $ei'hty testimony. There are several reasons $hy only #ive Tattvas are 'iven in the Hindu systems. 8ne o# these & have already mentioned( another is that o$in' to our havin' reached only the @i#th :ace, and bein' =so #ar as Science is able to ascertain> endo$ed $ith only #ive senses, the t$o remainin' senses that are still latent in man can have their e1istence %roven only on %henomenal evidence, $hich to the )aterialist is no evidence at all. The #ive %hysical senses are made to corres%ond $ith the #ive lo$er Tattvas, the t$o yet undevelo%ed senses in man( and the t$o #orces, or Tattvas, #or'otten by BrFhmans and still unreco'ni9ed by Science, bein' so sub6ective and the hi'hest o# them so sacred, that they can only be reco'ni9ed by, and kno$n throu'h, the hi'hest 8ccult Sciences. &t is easy to see that these t$o Tattvas and the t$o senses =the si1th and the seventh> corres%ond to the t$o hi'hest human %rinci%les, Buddhi and the "uric 4nvelo%e, im%re'nated $ith the li'ht o# "tmF. Gnless $e o%en in ourselves, by 8ccult trainin', the si1th and seventh senses, $e can never com%rehend correctly their corres%ondin' ty%es. Thus the statement in -atureGs 6iner 6orces that, in the TFttvic scale, the hi'hest Tattva o# all is kFsha I@ollo$in' Shivgama, the said author enumerates the corres%ondences in this $iseE kFsha, 4ther, is #ollo$ed by VFyu, AasE Te6as, HeatE %as, Di2uidE and Prithivk, Solid.J =#ollo$ed by IonlyJ #our, each o# $hich becomes 'rosser than its %redecessor>, i# made #rom the 4soteric stand%oint, is erroneous. @or once kFsha, an almost homo'eneous and certainly universal Princi%le, is translated 4ther, then kFsha is d$ar#ed and limited to our visible Gniverse, #or assuredly it is not the 4ther o# S%ace. 4ther, $hatever )odern Science makes o# it, is di##erentiated Substance( kFsha, havin' no attributes save one S8GCD, of )hich it is the su(stratum]is no substance even e1oterically and in the minds o# some 8rientalists, ISee @it934d$ard HallVs notes on the +ishnu Purnas.J but rather 7haos, or the Areat S%atial Void. IThe %air $hich $e re#er to as the 8ne Di#e, the :oot o# "ll, and kFsha in its %re3 di##erentiatin' %eriod ans$ers to the Brahma =neuter> and "diti o# some Hindus, and stands in the same relation as the Parabrahman and )ila%rakriti o# the VedFntins.J 4soterically, kFsha alone is Divine S%ace, and becomes 4ther only on the lo$est and last %lane, or our visible Gniverse and 4arth. &n this case the blind is in the $ord Wattribute,X $hich is said to be Sound. But Sound is no attribute o# kasha , but its %rimary correlation, its %rimordial mani#estation, the D8A8S, or Divine &deation made *8:D, and that W*8:DX made W@lesh.X Sound may be considered an WattributeX o# kFsha only on the condition o# anthro%omor%hi9in' the latter. &t is not a characteristic o# it, thou'h it is certainly as innate in it as the idea W& am IX is innate in our thou'hts.
MPa$e 42@N
8ccultism teaches that kFsha contains and includes the seven 7entres o# @orce, there#ore the si1 Tattvas, o# $hich it is the seventh, or rather their synthesis. But i# kFsha be taken, as $e believe it is in this case, to re%resent only the e1oteric idea, then the author is ri'ht( because, seein' that kFsha is universally omni%resent, #ollo$in' the PaurFnic limitation, for the (etter comprehension of our infinite intellects, he %laces its commencement only beyond the #our %lanes o# our 4arth 7hain, OSee above. i. Pa'e 30+

dia'ram. %.++1.P the t$o hi'her Tattvas bein' as concealed to the avera'e mortal as the si1th and seventh senses are to the materialistic mind. There#ore, $hile Sanskrit and Hindu Philoso%hy 'enerally s%eak o# #ive Tattvas only, 8ccultists name seven, thus makin' them corres%ond $ith every se%tenary in Cature. The Tattvas stand in the same order as the seven macro3 and micro3cosmic @orcesE and as tau'ht in 4sotericism, are as #ollo$sE =1> D& T"TTV", the %rimordial universal @orce, issuin' at the be'innin' o# mani#estation, or o# the WcreativeX %eriod, #rom the eternal immutable S"T, the substratum o# "DD. &t corres%onds $ith the "uric 4nvelo%e or BrahmFVs 4'', $hich surrounds every 'lobe, as $ell as every man, animal and thin'. &t is the vehicle containin' %otentially everythin'S%irit and Substance, @orce and )atter. di Tattva, in 4soteric 7osmo'ony, is the @orce $hich $e re#er to as %roceedin' #rom the @irst or Gnmani#ested
D8A8S.
=+> "CGPD";" T"TTV", I"nu%Fdaka, 8%a%atika in PFli, means the W%arentless,X born $ithout #ather or mother, #rom itself, as a trans#ormation, e.g., the Aod BrahmF s%run' #rom the Dotus =the symbol o# the Gniverse> that 'ro$s #rom VishnuVs navel, Vishnu ty%i#yin' eternal and limitless S%ace, and BrahmF the Gniverse and D8A8SE the mythical Buddha is also born #rom a Dotus. J the #irst di##erentiation on the %lane o# bein'the #irst bein' an ideal oneor that $hich is born by trans#ormation #rom somethin' hi'her than itsel#. *ith the 8ccultists, this @orce %roceeds #rom the S478CD D8A8S. The Tattvas MPa$e 422N =3> ;SH" T"TTV", this is the %oint #rom $hich all e4oteric Philoso%hies and :eli'ions start. kFsha Tattva is e1%lained in them as 4theric @orce, 4ther. Hence Hu%iter, the Whi'hestX Aod, $as named a#ter Pater ther( &ndra, once the hi'hest Aod in &ndia, is the etheric or heavenly e1%anse, and so $ith Granus, etc. The 7hristian biblical Aod, also, is s%oken o# as the Holy Ahost, Pneuma, rare#ied $ind or air. This the 8ccultists call the @orce o# the Third D8A8S, the 7reative @orce in the already )ani#ested Gniverse. =,> V?G T"TTV", the a<rial %lane $here substance is 'aseous. =-> T"&H"S T"TTV", the %lane o# our atmos%here, #rom teNas, luminous. =.> P"S T"TTV", $atery or li2uid substance or #orce. =/> P:&TH&V T"TTV", solid earthly substance, the terrestrial s%irit or #orce, the lo$est o# all. "ll these corres%ond to our Princi%les, and to the seven senses and #orces in man. "ccordin' to the Tattva or @orce 'enerated or induced in us, so $ill our bodies act. Co$, $hat & have to say here is addressed es%ecially to those members $ho are an1ious to develo% %o$ers by Wsittin' #or ?o'a.X ?ou have seen, #rom $hat has been already said, that in the develo%ment o# Pa'e 303

:F6a ?o'a, no e1tant $orks made %ublic are o# the least 'ood( they can at best 'ive inklin's o# Hatha ?o'a, somethin' that may develo% mediumshi% at best, and in the $orst caseconsum%tion. &# those $ho %ractice Wmeditation,X and try to learn Wthe Science o# Breath,X $ill read attentively -atureGs 6iner 6orces, they $ill #ind that it is by utili9in' the #ive Tattvas only that this dan'erous science is ac2uired. @or in the e1oteric ?o'a Philoso%hy, and the Hatha ?o'a %ractice, kFsha Tattva is %laced in the head =or %hysical brain> o# man( Te6as Tattva in the shoulders( VFyu Tattva in the navel =the seat o# all the %hallic Aods, WcreatorsX o# the universe and man>( %as Tattva in the kneesV and Prithivk Tattva in the #eet. Hence the t$o hi'her Tattvas and their corres%ondences are i'nored and e1cluded( and, as these are the chie# #actors in :F6a ?o'a, no s%iritual or intellectual %henomena o# a hi'h nature can take %lace. The best results obtainable $ill be %hysical %henomena and no more. "s the W@ive Breaths,X or rather the #ive states o# the human breath, in Hatha ?o'a corres%ond to the above terrestrial %lanes and colours, $hat s%iritual results can be obtainedK 8n the contrary they are the very reverse o# the %lane o# S%irit, or the hi'her macrocosmic %lane, re#lected MPa$e -88N as they are u%side do$n, in the "stral Di'ht. This is %roven in the TFntra $ork, Shivgama, itsel#. Det us com%are. @irst o# all, remember that the Se%tenary o# visible and also invisible Cature is said in 8ccultism to consist o# the three =and #our> @ires, $hich 'ro$ into the #orty3nine @ires. This sho$s that as the )acrocosm is divided into seven 'reat %lanes o# various di##erentiations o# Substance#rom the s%iritual or sub6ective, to the #ully ob6ective or material, #rom "kFsha do$n to the sin3laden atmos%here o# our earthso, in its turn, each o# these 'reat %lanes has three as%ects, based on #our Princi%les, as already sho$n above. This seems to be 2uite natural, as even modern Science has her three states o# matter and $hat are 'enerally called the WcriticalX or intermediate states bet$een the solid, the #luidic, and the 'aseous. Co$, the "stral Di'ht is not a universally di##used stu##, but %ertains only to our earth and all other bodies o# the system on the same %lane o# matter $ith it. 8ur "stral Di'ht is, so to s%eak, the Din'a Sharkra o# our earth( only instead o# bein' its %rimordial %rototy%e, as in the case o# our 7hhFyF, or Double, it is the reverse. Human and animal bodies 'ro$ and develo% on the model o# their antety%al Doubles( $hereas the "stral Di'ht is born #rom the terrene emanations, 'ro$s and develo%s a#ter its %rototy%al %arent, and in its treacherous $aves everythin' #rom the u%%er %lanes and #rom the lo$er solid %lane, the earth, both $ays, is re#lected reversed. Hence the con#usion o# its colours and sounds in the clairvoyance and clairaudience o# the sensitive $ho trusts to its records, be that sensitive a Hatha ?o'k or a medium. The #ollo$in' %arallel bet$een the 4soteric and the TFntra Tables o# the Tattvas in relation to Sounds and 7olours sho$s this very clearlyE
MPa$e -8)N
Pa'e 30,

Esoteric an+ TFntra Tables o. the Tattvas Esoteric Princi,les, Tattvas or !orces, an+ their TFntra Tattvas an+ their "orres,on+ences 3ith the Human Bo+y, States o. 5atter an+ "orres,on+ences, 3ith the Human Bo+y, "olour States o. matter an+ "olour Tattvas Princi%les States o# )atter Priomardial, S%iritual Substance( "kFsha( Substratum o# the S%irit o# 4ther Parts o# Body 7olour Tattvas States o# Parts o# )atter Body 7olour
=a> "di
"uric 4''
4nvelo%es the Synthesis $hole body o# all and %enetrates it. 7olours. =a> Blue :eci%rocal &'nored emanation, endosmotic and e1osmotic
&'nored
&'nored
&'nored
=b> Buddhi "nu%Fdaka
S%iritual 4ssence, or S%irit( Third 4ye or ?ello$ 5Primordial Pineal Aland *aters o# the Dee%5
=b> &'nored
&'nored
&'nored
&'nored
4ther o# )anas 4'o S%ace or "kFsha in its =c> "laya or third Head "kFsha di##erentiation. 7ritical state o# Va%our =d> VFyu ;Fma )anas ;Fma =:i%a> Din'a Sharira 7ritical state o# )atter 4ssence o# 'ross )atter( corres%onds to &ce Throat or Cavel Shoulders and "rms to Thi'hs
&ndi'o
=c> "kFsha
4ther
Head
Black or 7olourless
Areen
=d> VFyu Aas
Cavel
Blue
=e> Te6as
:ed
=e> Te6as Head =K>
Shoulder :ed s ;nees @eet *hite ?ello$
=#> "%as ='> Prithivi
Aross 4ther or Thi'hs to Di2uid 3 "ir ;nees ;nees to #eet
Violet 8ran'e3 :ed
=#> "%as Di2uid ='> Prithivi Solid
Divin' Body Solid and in PrFna or 7ritical State animal li#e
8ne may see at a 'lance ho$ reversed are the colours o# the Tattvas, re#lected in the "stral Di'ht, $hen $e #ind the &ndi'o called black( the 'reen blue( the violet, $hite( and the oran'e yello$. The colours, & re%eat, do not here #ollo$ the %rismatic scale 3 red, oran'e, yello$, 'reen, blue, indi'o nd violet 3 because this scale is a #alse re#lection, a true )FyF( $hereas our esoteric scale is that o# the s%iritual s%heres, the seven %lanes o# the )acrocosm.
Such, then, is the 8ccult Science on $hich the modern "scetics and ?o'ks o# &ndia base their Soul develo%ment and %o$ers. They are kno$n as the Hatha ?o'ks. Co$, the science o# Hatha ?o'a rests u%on the Wsu%%ression o# breath,X or PrFnFyFmaK Diterally translated, it means the Wdeath o# =vital> breath.X PrFna, as said, is not Hkva, the eternal #ount o# li#e immortal( nor is it connected in any $ay $ith
MPa$e -86N
Pa'e 30-

Pranava, as some think, #or Pranava is a synonym o# "G) in a mystic sense. "s much as has ever been tau'ht %ublicly and clearly about it is to be #ound in -atureGs 6iner 6orces. &# such directions, ho$ever, are #ollo$ed, they can only lead to Black )a'ic and mediumshi%. Several im%atient 7helFs, $hom $e kno$ %ersonally in &ndia, $ent in #or the %ractice o# Hatha ?o'a, not$ithstandin' our $arnin's. 8# these, t$o develo%ed consum%tion, o# $hich one died( others became almost idiotic( another committed suicide( and one develo%ed into a re'ular TFntrika, a Black )a'ician, but his career, #ortunately #or himsel#, $as cut short by death. The science o# the @ive Breaths, the moist, the #iery, the airy, etc., has a t$o#old si'ni#icance and t$o a%%lications. The TFntrikas take it literally, as relatin' to the re'ulation o# the vital, lun' breath, $hereas the ancient :F6a ?o'ks understood it as re#errin' to the mental or W$illX breath, $hich alone leads to the hi'hest clairvoyant %o$ers, to the #unction o# the Third 4ye, and the ac2uisition o# the true :F6a ?o'a 8ccult %o$ers. The di##erence bet$een the t$o is enormous. The #ormer, as sho$n, use the #ive lo$er Tattvas( the latter be'in by usin' the three hi'her alone, #or mental and $ill develo%ment, and the rest only $hen they have com%letely mastered the three( hence, they use only one =kFsha Tattva> out o# the TFntric #ive. "s $ell said in the above stated $ork, WTattvas are the modi#ications o# Svara.X Co$, the Svara is the root o# all sound, the substratum o# the Pytha'orean music o# the s%heres, Svara bein' that $hich is (e$ond S%irit, in the modern acce%tation o# the $ord, the S%irit $ithin S%irit, or as very %ro%erly translated, the Wcurrent o# the li#e3$ave,X the emanation o# the 8ne Di#e. The Areat Breath s%oken o# in our #irst volume in T), the etymolo'y o# $hich is Weternal motion.@ Co$ $hile the ascetic 7helF o# our school, #or his mental develo%ment, #ollo$s care#ully the %rocess o# the evolution o# the Gniverse, that is, %roceeds #rom universals to %articulars, the Hatha ?o'k reverses the conditions and be'ins by sittin' #or the su%%ression o# his =vital> breath. Hatha an+ &FAa (o$a MPa$e -83N "nd i#, as Hindu %hiloso%hy teaches, at the be'innin' o# kosmic evolution, WSvara thre$ itsel# into the #orm o# kFsha,X and thence successively into the #orms o# VFyu =air> "'ni =#ire>, "%as =$ater>, and Prithivk =solid matter>, OSee Theosophist, @ebruary, 1888, %.+/.P then it stands to reason that $e have to be'in by the hi'her supersensuous Tattvas. The :F6a ?o'k does not descend on the %lanes o# substance beyond Sikshma =subtle matter>, $hile the Hatha ?o'k develo%s and uses his %o$ers only on the material %lane. Some TFntrikas locate the three Cadks, SushumnF, dF and Pin'alF, in the medulla oblon'ata, the central line o# $hich they call SushumnF, and the ri'ht and le#t divisions, Pin'alF and dF, and also in the heart, to the divisions o# $hich they a%%ly the same names. The Trans3HimFlayan school o# the ancient &ndian :F6a ?o'ks, $ith $hich the modern ?o'ks o# &ndia have little to do, locates SushumnF, the chie# seat o# these three Cadks, in the central tube o# the s%inal cord, and dF and Pin'alF on its le#t and ri'ht sides. SushumnF is the Brahmadanda. &t is that canal =o# the s%inal cord>, o# the use o# $hich Physiolo'y kno$s no more than it does o# the s%leen and the %ineal 'land. dF and Pin'alF are sim%ly the shar%s and #lats o# that 6a o# human nature, the keynote and the middle key in the scale o# the se%tenary harmony o# the Princi%les, $hich, $hen struck in a %ro%er $ay, a$akens the sentries on either side, the s%iritual )anas and the %hysical ;Fma, and subdues the lo$er throu'h the hi'her. But this e##ect had to be %roduced by the e1ercise o# $ill3%o$er, not throu'h the scienti#ic or trained su%%ression o# the breath. Take a transverse section o# the s%inal re'ion, and you $ill #ind sections across three columns, one o# $hich columns transmits the volitional orders, and a second a li#e current o# Hkvanot o# PrFna, $hich animates the body o# mandurin' $hat is called SamFdhi and like states. He $ho has studied both systems, the Hatha and :F6a ?o'a, #inds an enormous di##erence bet$een the Pa'e 30.

t$oE one is %urely %sycho3%hysiolo'ical, the other %urely %sycho3s%iritual. The TFntrists do not seem to 'o hi'her than the si1 visible and kno$n %le1uses, $ith each o# $hich they connect the Tattvas( and the 'reat stress they lay on the chie# o# these, the )iladhFra 7hakra =the sacral %le1us>, sho$s the material and sel#ish bent o# their e##orts to$ards the ac2uisition o# %o$ers. Their #ive Breaths and #ive Tattvas are chie#ly concerned MPa$e -84N $ith the %rostatic, e%i'astric, cardiac, and laryn'eal %le1uses. "lmost i'norin' the 6F, they are %ositively i'norant o# the synthesi9in' laryn'eal %le1us. But $ith the #ollo$ers o# the old school it is di##erent. *e be'in $ith the mastery o# that or'an $hich is situated at the base o# the brain, in the %haryn1, and called by *estern "natomists the Pituitary Body. &n the series o# the ob6ective cranial or'ans, corres%ondin' to the sub6ective TFttvic %rinci%les, it stands to the Third 4ye =Pineal Aland> as )anas stands to Buddhi( the arousin' and a$akenin' o# the Third 4ye must be %er#ormed by that vascular or'an, that insi'ni#icant little body, o# $hich, once a'ain, Physiolo'y kno$s nothin' at all. The one is the 4ner'i9er o# *ill, the other that o# 7lairvoyant Perce%tion. Those $ho are Physicians, Physiolo'ists, "natomists, etc., $ill understand me better than the rest in the #ollo$in' e1%lanation. Co$, as to the #unctions o# the Pineal Aland, or 7onarium and o# the Pituitary Body, $e #ind no e1%lanations vouchsa#ed by the standard authorities. &ndeed, on lookin' throu'h the $orks o# the 'reatest s%ecialists, it is curious to observe ho$ much con#used i'norance on the human vital economy, %hysiolo'ical as $ell as %sycholo'ical, is o%enly con#essed. The #ollo$in' is all that can be 'leaned #rom the authorities u%on these t$o im%ortant or'ans. =1> The Pineal Aland, or 7onarium, is a rounded, oblon' body, #rom three to #our lines lon', o# a dee% reddish 'rey, connected $ith the %osterior %art o# the third ventricle o# the brain. &t is attached at its base by t$o thin medullary cords, $hich diver'e #or$ard to the 8%tic Thalami. :emember that the latter are #ound by the best Physiolo'ists to be the or'ans o# rece%tion and condensation o# the most sensitive and sensorial incitations #rom the %eri%hery o# the body =accordin' to 8ccultism, #rom the %eri%hery o# the "uric 4'', $hich is our %oint o# communication $ith the hi'her universal %lanes>. *e are #urther told that the t$o bands o# the 8%tic Thalami, $hich are in#lected to meet each other, unite on the median line, $here they become the t$o %eduncles o# the Pineal Aland. =+> The Pituitary Body, or Hy%o%hysis 7erebri, is a small and hard or'an, about si1 lines broad, three lon' and three hi'h. &t is #ormed o# an anterior bean3sha%ed, and o# a %osterior and more rounded lobe, $hich are uni#ormly united. &ts com%onent %arts, $e are told, are almost identical $ith those o# the Pineal Aland( yet not the sli'htest connection can be traced bet$een the t$o centres. To this, ho$ever, 8ccultists take e1ce%tion( they *no) that there is a connection, and this even anatomically and %hysically. The A3akenin$ o. the Seventh Sense MPa$e -8-N Dissectors, on the other hand, have to deal $ith cor%ses( and, as they themselves admit, brain matter, o# all tissues and or'ans, colla%ses and chan'es #orm the soonestin #act, a #e$ minutes a#ter death. *hen, then, the %ulsatin' li#e $hich e1%anded the mass o# the brain, #illed all its cavities and ener'i9ed all its or'ans, vanishes, the cerebral mass shrinks into a sort o# %asty condition, and once o%en %assa'es become closed. But the contraction and even interblendin' o# %arts in this %rocess o# shrinkin', and the subse2uent %asty state o# the brain, do not im%ly that there is no connection bet$een these t$o or'ans be#ore death. &n %oint o# #act, as Pro#essor Pa'e 30/

8$en has sho$n, a connection as ob6ective as a 'roove and tube e1ists in the crania o# the human #tus and o# certain #ishes. *hen a man is in his normal condition, an "de%t can see the 'olden "ura %ulsatin' in both the centres, like the %ulsation o# the heart, $hich never ceases throu'hout li#e. This motion, ho$ever, under the abnormal condition o# e##ort to develo% clairvoyant #aculties, becomes intensi#ied, and the "ura takes on a stron'er vibratory or s$in'in' action. The arc o# the %ulsation o# the Pituitary Body mounts u%$ard, more and more, until, 6ust as $hen the electric current strikes some solid ob6ect the current #inally strikes the Pineal Aland, and the dormant or'an is a$akened and set all 'lo$in' $ith the %ure kFshic @ire. This is the %sycho3%hysiolo'ical illustration o# t$o or'ans on the %hysical %lane, $hich are, res%ectively, the concrete symbols o# the meta%hysical conce%ts called )anas and Buddhi. The latter, in order to become conscious on this %lane, needs the more di##erentiated #ire o# )anasE (ut once the si4th sense has a)a*ened the seventh, the li'ht $hich radiates #rom this seventh sense illumines the #ields o# in#initude. @or a brie# s%ace o# time man becomes omniscient( the Past and the @uture, S%ace and Time, disa%%ear and become #or him the Present. &# an "de%t, he $ill store the kno$led'e he thus 'ains in his %hysical memory, and nothin', save the crime o# indul'in' in Black )a'ic, can obliterate the remembrance o# it. &# only a 7helF, %ortions alone o# the $hole truth $ill im%ress themselves on his memory, and he $ill have to re%eat the %rocess #or years, never allo$in' one s%eck o# im%urity to stain him mentally or %hysically, be#ore he becomes a #ully initiated "de%t. &t may seem stran'e, almost incom%rehensible, that the chie# success o# Au%ta VidyF, or 8ccult ;no$led'e, should de%end u%on #lashes MPa$e -8;N o# clairvoyance, and that the latter should de%end in man on t$o such insi'ni#icant e1crescences in his cranial cavity, Wt$o horny )arts covered $ith 'rey sand =acervulus cerebri>,X as e1%ressed by Bichat in his &natomic Descriptive( yet so it is. But this sand is not to be des%ised( nay, in truth, it is only this landmark o# the internal, inde%endent activity o# the 7onarium that %revents Physiolo'ists #rom classi#yin' it $ith absolutely useless atro%hied or'ans, the relics o# a %revious and no$ utterly chan'ed anatomy o# man durin' some %eriod o# his unkno$n evolution. This WsandX is very mysterious and ba##les the in2uiry o# every )aterialist. &n the cavity on the anterior sur#ace o# this 'land, in youn' %ersons, and in its substance, in %eo%le o# advanced years, is #ound " yello$ish substance, semi3trans%arent, brilliant and hard, the diameter o# $hich does not e1ceed hal# a line. OSmmerrin', De &cervulo #ere(ri, vol. ii. %.3++.P Such is the acervulus cerebri. This brilliant WsandX is the concretion o# the 'land itsel#, so say the Physiolo'ists. Perha%s not, $e ans$er. The Pineal Aland is that $hich the 4astern 8ccultist calls DevFksha, the WDivine 4ye.X To this day, it is the chie# or'an o# s%irituality in the human brain, the seat o# 'enius, the ma'ical Sesame uttered by the %uri#ied $ill o# the )ystic, $hich o%ens all the avenues o# truth #or him $ho kno$s ho$ to use it. The 4soteric Science teaches that )anas, the )ind 4'o, does not accom%lish its #ull union $ith the child be#ore he is si1 or seven years o# a'e , be#ore $hich %eriod, even accordin' to the canon o# the 7hurch and Da$, no child is deemed res%onsible. I&n the Areek 4astern 7hurch no child is allo$ed to 'o to con#ession be#ore the a'e o# seven a#ter $hich he is considered to have reached the a'e o# reason.J )anas becomes a %risoner, one $ith the body, only at that a'e. Co$ a stran'e thin' $as observed in several thousand cases by the #amous Aerman anatomist, *en'el. *ith a #e$ e1tremely rare e1ce%tions, this Wsand,X or 'olden3coloured concretion, is #ound only in sub6ects a#ter the com%letion o# their seventh year. &n the case o# #ools these calculi are very #e$ indeed( in con'enital idiots they are Pa'e 308

com%letely absent. )or'a'ni, IDe #aus. Ep ., vol.1ii.J Aradin', I&dvers. 'ed., ii.3++.J and Aum IDe Lapillis 3landula Pinealis in ?uin"ue. 'ent. &lien. 1/-3.J $ere $ise men in their 'eneration, and are $ise men today, since the are the only Physiolo'ists, so #ar $ho connect the calculi $ith mind. The 5aster "hakras MPa$e -80N @or, sum u% the #acts, that they are absent in youn' children, in very old %eo%le, and in idiots, and the unavoidable conclusion $ill be that they are connected $ith mind. Co$ since every mineral, ve'etable and other atom is only a concretion o# crystalli9ed S%irit, or kFsha, the Gniversal Soul, $hy, asks 8ccultism, should the #act that these concretions o# the Pineal Aland, are, u%on analysis, #ound to be com%osed o# animal matter, %hos%hate o# lime and carbonate, serve as an ob6ection to the statement that they are the result o# the $ork o# mental electricity u%on surroundin' matterK 8ur seven 7hakras are all situated in the head, and it is these )aster 7hakras $hich 'overn and rule the seven =#or there are seven> %rinci%al %le1uses in the body, besides the #orty3t$o minor ones to $hich Physiolo'y re#uses that name. The #act that no microsco%e can detect such centres on the ob6ective %lane 'oes #or nothin'( no microsco%e has ever yet detected, nor ever $ill, the di##erence bet$een the motor and sensory nerve3tubes, the conductors o# all our bodily and %sychic sensations( and yet lo'ic alone $ould sho$ that such di##erence e1ists. "nd i# the term %le1us, in this a%%lication, does not re%resent to the *estern mind the idea conveyed by the term o# the "natomist, then call them 7hakras or Padmas, or the *heels, the Dotus Heart and Petals. :emember that Physiolo'y, im%er#ect as it is, sho$s se%tenary 'rou%s all over the e1terior and interior o# the body( the seven head ori#ices, the seven Wor'ansX at the base o# the brain, the seven %le1uses, the %haryn'eal, laryn'eal, cavernous, cardiac, e%i'astric, %rostatic, and sacral, etc. *hen the time comes, advanced students $ill be 'iven the minute details about the )aster 7hakras and tau'ht the use o# them( till then, less di##icult sub6ects have to be learned. &# asked $hether the seven %le1uses, or TFttvic centres o# action, are the centres $here the seven :ays o# the Do'os vibrate, & ans$er in the a##irmative, sim%ly remarkin' that the rays o# the Do'os vibrate in every atom, #or the matter o# that. &n these volumes it is almost revealed that the WSons o# @ohatX are the %ersoni#ied @orces kno$n in a 'eneral $ay as )otion, Sound, Heat, Di'ht, 7ohesion, 4lectricity or 4lectric @luid, and Cerve3@orce or )a'netism. This truth, ho$ever, cannot teach the student to attune and moderate the ;undalini o# the cosmic %lane $ith the vital ;undalini, MPa$e -8@N the 4lectric @luid $ith the Cerve3@orce, and unless he does so, he is sure to kill himsel#( #or the one travels at the rate o# about 0 #eet, and the other at the rate o# 11-, lea'ues a second. The seven Shaktis res%ectively called Para Shakti, HFna Shakti, etc., are synonymous $ith the WSons o# @ohat,X #or they are their #emale as%ects. "t the %resent sta'e, ho$ever, as their names $ould only be con#usin' to the *estern student, it is better to remember the 4n'lish e2uivalents as translated above. "s each @orce is se%tenary, their sum is, o# course, #orty3nine. The 2uestion no$ mooted in Science, $hether a sound is ca%able o# callin' #orth im%ressions o# li'ht and colour in addition to its natural sound im%ressions, has been ans$ered by 8ccult Science a'es a'o. 4very im%ulse or vibration o# a %hysical ob6ect %roducin' a certain vibration o# the air, that is, causin' the Pa'e 300

collision o# %hysical %articles, the sound o# $hich is ca%able o# a##ectin' the ear %roduces at the same time a corres%ondin' #lash o# li'ht, $hich $ill assume some %articular colour. @or, in the realm o# hidden @orces, an audi(le sound is but a sub6ective colour( and a %erce%tible colour, but an inaudi(le sound( both %roceed #rom the same %otential substance, $hich Physicists used to call ether, and no$ re#er to under various other names( but $hich $e call %lastic, throu'h invisible SP"74. This may a%%ear a %arado1ical hy%othesis, but #acts are there to %rove it. 7om%lete dea#ness, #or instance, does not %reclude the %ossibility o# discernin' sounds( medical science has several cases on record $hich %rove that these sounds are received by, and conveyed to, the %atientVs or'an o# si'ht, throu'h the mind, under the #orm o# chromatic im%ressions. The very #act that the intermediate tones o# the chromatic musical scale $ere #ormerly $ritten in colours sho$s an unconscious reminiscence o# the ancient 8ccult teachin' that colour and sound are t$o out o# the seven correlative as%ects, on our plane, o# one and the same thin', vi2., CatureVs #irst di##erentiated Substance. Here is an e1am%le o# the relation o# colour to vibration $ell $orthy o# the attention o# 8ccultists. Cot only ade%ts and advanced 7helFs, but also the lo$er order o# Psychics, such as clairvoyants and %sychometrists, can %erceive a %sychic "ura o# various colours around every individual, corres%ondin' to the tem%erament o# the %erson, $ithin it. &n other $ords, the mysterious records $ithin the "uric 4'' are not the heirloom o# trained "de%ts alone, but sometimes also o# natural Psychics. The Human Har, MPa$e -82N 4very human %assion, every thou'ht and 2uality, is indicated in this "ura by corres%ondin' colours and shades o# colour, and certain o# these are sensed and #elt rather than %erceived. The best o# such Psychics, as sho$n by Aalton, can also %erceive colours %roduced by the vibrations o# musical instruments, every note su''estin' a di##erent colour. "s a strin' vibrates and 'ives #orth an audible note, so the nerves o# the human body vibrate and thrill in corres%ondence $ith various emotions under the 'eneral im%ulse o# the circulatin' vitality o# PranF, thus %roducin' undulations in the %sychic "ura o# the %erson $hich result in chromatic e##ects. The human nervous system as a $hole, then, may be re'arded as an olian Har%, res%ondin' to the im%act o# the vital #orce, $hich is no abstraction, but a dynamic reality, and mani#ests the subtlest shades o# the individual character in colour %henomena. &# these nerve vibrations are made intense enou'h and brou'ht into vibratory relation $ith an astral element, the result issound. Ho$, then, can anyone doubt the relation bet$een the microcosmic and macrocosmic #orcesK "nd no$ that & have sho$n that the TFntric $orks as e1%lained by :Fma PrFsad, and other ?o'a treatises o# the same character $hich have a%%eared #rom time to time in Theoso%hical 6ournals#or note $ell that those o# true :F6a ?o'a are never %ublishedtend to Black )a'ic and are most dan'erous to take #or 'uides in sel#3trainin', & ho%e that students $ill be on their 'uard. @or, considerin' that no t$o authorities u% to the %resent day a'ree as to the real location o# the 7hakras and Padmas in the body, and, seein' that the colours o# the Tattvas as 'iven are reversed, e.g.A =a> kFsha is made black or colourless, $hereas, corres%ondin', to )anas, it is indi'o( =(> VFyu is made blue, $hereas, corres%ondin' to the lo$er )anas, it is 'reen. Pa'e ,

=c> %as is made $hite, $hereas, corres%ondin' to the "stral Body, it is violet, $ith a silver, moonlike $hite substratum( Te6as, red, is the only colour 'iven correctly#rom such considerations, & say, it is easy to see that these disa'reements are dan'erous blinds. @urther, the %ractice o# the @ive Breaths results in deadly in6ury, both %hysiolo'ically and %sychically, as already sho$n. &t is indeed that $hich it is called, PrFnFyFma, or the death o# the breath, #or it results, #or the %ractiser, in deathin moral death al$ays, and in %hysical death very #re2uently.
n E<oteric QBlin+sQ an+ QThe Death o. the SoulQ

MPa$e -)8N "s
a corollary to this, and be#ore 'oin' into still more abstruse teachin's, & must redeem the %romise already 'iven. & have to illustrate by tenets you already kno$, the a$#ul doctrine o# %ersonal annihilation. Banish #rom your minds all that you have hitherto read in such $orks as Esoteric Buddhism, and thou'ht you understood, o# such hy%otheses as the ei'hth s%here and the moon, and that man shares a common ancestor $ith the a%e. 4ven the details occasionally 'iven out by mysel# in the Theosophist and Lucifer $ere nothin' like the $hole truth, but only broad 'eneral ideas, hardly touched u%on in their details. 7ertain %assa'es, ho$ever, 'ive out hints, es%ecially my #oot3notes on articles translated #rom li%has DOviVs Letters on 'agic. ISee WStray Thou'hts on Death and SatanX in the Theosophist, vol. iii, Co.1E also W@ra'ments o# 8ccult Truth,X vols.iii, and iv.J Cevertheless, %ersonal immortality is conditional, #or there are such thin's as Wsoulless men,X a teachin' barely mentioned, althou'h it is s%oken o# even in Isis Unveiled( I0p. cit. ii.3.8. et se".J and there is an "vkchi, ri'htly called Hell, thou'h it has no connection $ith, or similitude to, the 'ood 7hristianVs Hell, either 'eo'ra%hically or %sychically. The truth kno$n to 8ccultists and "de%ts in every a'e could not be 'iven out to a %romiscuous %ublicE hence, thou'h almost every mystery o# 8ccult Philoso%hy lies hal# concealed in Isis and the t$o earlier volumes o# the %resent $ork, & had no ri'ht to am%li#y or correct the details o# others. :eaders may no$ com%are those #our volumes and such books as Esoteric Buddhism $ith the dia'rams and e1%lanations in these Pa%ers, and see #or themselves. ParamFtmF, the S%iritual Sun, may be thou'ht o# as outside the human "uric 4'', as it is also outside the )acrocosmic or BrahmFVs 4''. *hyK Because, thou'h every %article and atom are, so to s%eak, cemented $ith and soaked throu'h by this ParamFtmic essence, yet it is $ron' to call it a WhumanX or even a WuniversalX Princi%le, #or the term is very likely to 'ive rise to nau'ht but an erroneous idea o# the %hiloso%hical and %urely meta%hysical conce%t( it is not a Princi%le, but the cause o# every Princi%le, the latter term bein' a%%lied by 8ccultists only to its shado$the Gniversal S%irit that ensouls the boundless ;osmos $hether $ithin or beyond S%ace and Time. The Duality in 5anas MPa$e -))N Buddhi serves as a vehicle #or that ParamFtmic shado$. This Buddhi is universal, and so also is the human tmF. *ithin the "uric 4'' is the macrocosmic %entacle o# D&@4, PrFna, containin' $ithin itsel# the %enta'ram $hich re%resents man. The universal %entacle must be %ictured $ith its %oint soarin' u%$ards, the si'n o# *hite )a'icin the human %entacle it is the lo$er Pa'e , 1

limbs $hich are u%$ard, #ormin' the WHorns o# Satan,X as the 7hristian ;abbalists call them. This is the symbol o# )atter, that o# the %ersonal man, and the reco'ni9ed %entacle o# the Black )a'ician. @or this reversed %entacle does not stand only #or ;Fma the #ourth Princi%le e1oterically, but it also re%resents %hysical man, the animal o# #lesh $ith its desires and %assions. Co$, mark $ell, in order to understand that $hich #ollo$s, that )anas may be %ictured as an u%%er trian'le connected $ith the lo$er )anas by a thin line $hich binds the t$o to'ether. This is the "ntahkarana, that %ath or brid'e o# communication $hich serves as a link bet$een the %ersonal bein' $hose %hysical brain is under the s$ay o# the lo$er animal mind, and the reincarnatin' &ndividuality, the s%iritual 4'o, )anas, )anu, the WDivine )an.X This thinkin' )anu alone is that $hich reincarnates. &n truth and in nature, the t$o )inds, the s%iritual and the %hysical or animal, are one, but se%arates into t$o at reincarnation. @or $hile that %ortion o# the Divine $hich 'oes to animate the %ersonality, consciously se%aratin' itsel#, like a dense but %ure shado$, #rom the Divine 4'o, IThe essence o# the Divine 4'o is W%ure #lame,X an entity to $hich nothin' can be added and #rom $hich nothin' can be takenE it cannot, there#ore, be diminished, even by countless numbers o# lo$er minds, detached #rom it like #lames #rom a #lame. This is in ans$er to an ob6ection by an 4sotericist $ho asked $hence $as that ine1haustible essence o# one and the same &ndividuality $hich $as called u%on to #urnish a human intellect #or every ne$ %ersonality in $hich it is incarnated.J $ed'es itsel# into the brain and the senses IThe brain, or thinkin' machinery, is not only in the head, but, as every %hysiolo'ist $ho is not 2uote a materialist $ill tell you, every or'an in man, heart, liver, lun's, etc., do$n to every nerve and muscle, has, so to s%eak, its o$n distinct brain or thinkin' a%%aratus. "s our brain has nau'ht to do in the 'uidance o# the collective and individual $ork o# every or'an in us, $hat is that $hich 'uides each so unerrin'ly in its incessant #unctionsE that makes these stru''le, and that too $ith disease, thro$s it o## and acts, each o# them, even to the smallest, not in a clock3$ork manner as alle'ed by some materialists =#or, at the sli'htest disturbance or breaka'e the clock sto%s>, but as an entity endo$ed $ith instinctK To say it is Cature is to say nothin', i# it is not the enunciation o# a #allacy( #or Cature a#ter all is but a name #or these very same #unctions, the sum o# the 2ualities and attributes, %hysical, mental, etc., in the universe and man, the total o# a'encies and #orces 'uided by intelli'ent la$s.J o# the #tus, at the com%letion o# it seventh month, the Hi'her )anas does not unite itsel# $ith the child be#ore the com%letion o# the #irst seven years o# its li#e. This detached essence, or rather the re#lection or shado$ o# the Hi'her )anas, becomes, as the MPa$e -)6N child 'ro$s, a distinct thinkin' Princi%le in man, its chie# a'ent bein' the %hysical brain. Co $onder the )aterialists, $ho %erceive only this Wrational soul,X or mind, $ill not disconnect it $ith the brain and matter. But 8ccult Philoso%hy has a'es a'o solved the %roblem o# mind, and discovered the duality o# )anas. The Divine 4'o tends $ith its %oint u%$ards to$ards Buddhi, and the human 4'o 'ravitates do$n$ards, immersed in )atter, connected $ith its hi'her, sub6ective hal# only by the "ntahkarana. "s its derivation su''ests, this is the only connectin' link durin' li#e bet$een the t$o mindsthe hi'her consciousness o# the 4'o and the human intelli'ence o# the lo$er mind. To understand this abstruse meta%hysical doctrine #ully and correctly, one has to be thorou'hly im%ressed $ith an idea, $hich & have in vain endeavoured to im%art to Theoso%hists at lar'e, namely, the 'reat a1iomatic truth that the only eternal and livin' :eality is that $hich the Hindus call ParamFtmF and Parabrahman. This is the one ever3e1istin' :oot 4ssence, immutable and unkno$able to our %hysical senses, but mani#est and clearly %erce%tible to our s%iritual natures. 8nce imbued $ith that basic idea and the #urther conce%tion that i# &t is omni%resent, universal and eternal, like abstract S%ace itsel#, $e must have emanated #rom &t and $e must some day, return into &t, and all the rest becomes easy.
Pa'e , +

&# so, then it stands to reason that li#e and death, 'ood and evil, %ast and #uture, are all em%ty $ords, or at best, #i'ures o# s%eech. &# the ob6ective Gniverse itsel# is but a %assin' illusion on account o# its be'innin' and #initude, then both li#e and death must also be as%ects and illusions. They are chan'es o# state, in #act, and no more. :eal li#e is in the s%iritual consciousness o# that li#e, in a conscious e4istence in Spirit, not 'atter( and real death is the limited %erce%tion o# li#e, the im%ossibility o# sensin' conscious or even individual e1istence outside o# #orm, or at least, o# some #orm o# )atter. Those $ho sincerely re6ect the %ossibility o# conscious li#e divorced #rom )atter and brain3substance are dead units. The $ords o# Paul, an &nitiate, become com%rehensive. W?e are dead, and your life is hid $ith 7hrist in Aod(X $hich is to sayE ?e are %ersonally dead matter, unconscious o# its o$n s%iritual essence, and your real li#e is hid $ith your Divine 4'o =7hristos> in, or mer'ed $ith, Aod =tmF>( no$ it has de%arted #rom you, ye soulless %eo%le. OSee #oloss.,P The Livin$ an+ the Dea+ MPa$e -)3N S%eakin' on 4soteric lines, every irrevocably materialistic %erson is a dead man, a livin' automaton, in s%ite o# his bein' endo$ed $ith 'reat brain %o$er. Disten to $hat "ryasan'ha says, statin' the same #actE That $hich is neither S%irit nor )atter, neither Di'ht nor Darkness, but is verily the container and root o# these, that thou art. The :oot %ro6ects at every Da$n its shado$ on &TS4D@, and that shado$ thou callest Di'ht and Di#e, 8 %oor dead @orm. =This> Di#e3Di'ht streameth do$n$ard throu'h the stair$ay o# the seven $orlds, the stairs o# $hich each ste% become denser and darker. &t is o# this seven3times3seven scale that thou art the #aith#ul climber and mirror, 8 little manB Thou art this, but thou kno$est it not. This is the #irst lesson to learn. The second is to study $ell the Princi%les o# both the ;osmos and ourselves, dividin' the 'rou% into the %ermanent and the im%ermanent, the hi'her and immortal and the lo$er and mortal, #or thus only can $e master and 'uide, #irst the lo$er cosmic and %ersonal, then the hi'her cosmic and im%ersonal. 8nce $e can do that $e have secured our immorality. But some may sayE WHo$ #e$ are those $ho can do so. "ll such are 'reat "de%ts, and none can reach such "de%tshi% in one short li#e.X "'reed( but there is an alternative. W&# the Sun thou canst not be, then be the humble Planet,X says the Boo* of the 3olden Precepts. "nd i# even that is beyond our reach, then let us at least endeavour to kee% $ithin the ray o# some lesser star, so that is silvery li'ht may %enetrate the murky darkness, throu'h $hich the stone %ath o# li#e treads on$ardsE #or $ithout this divine radiance $e risk losin' more than $e ima'ine. *ith re'ard, then, to WsoullessX men, and the Wsecond deathX o# the WSoul,X mentioned in the second volume o# Isis Unveiled, you $ill there #ind that & have s%oken o# such soulless %eo%le, and even o# "vktchi, thou'h & leave the latter unnamed. :ead #rom the last %ara'ra%h on %a'e 3./ to the end o# the #irst %ara'ra%h on %a'e 3/ , and then collate $hat is there said $ith $hat & have no$ to say. The hi'her triad, tmF3Buddhi3)anas, may be reco'ni9ed #rom the #irst line o# the 2uotation #rom the 4'y%tian %a%yrus. &n the ;itual, no$ the Boo* of the Dead, the %uri#ied Soul, the dual )anas, a%%ears as Wthe victim o# the dark in#luence o# the Dra'on "%o%his,X the %hysical %ersonality o# ;Fmari%ic man, $ith his %assions. W&# it has attained the #inal kno$led'e o# the heavenly and in#ernal )ysteries, the AnosisX the divine and the terrestrial )ysteries, o# *hite and Black )a'icthen the de#unct %ersonality W$ill Pa'e , 3

trium%h over its enemyXdeath. This alludes to the case o# a com%lete re3union, at the end o# MPa$e -)4N earth li#e, o# the lo$er )anas, #ull o# Wthe harvest o# li#e,X $ith its 4'o. But i# "%o%his con2uers the Soul, then it Wcannot esca%e a second death.X These #e$ lines #rom a %a%yrus, many thousands o# years old, contain a $hole revelation, kno$n, in those days, only to the Hiero%hants and the &nitiates. The Wharvest o# li#eX consists o# the #inest s%iritual thou'hts, o# the memory or the noblest and most unsel#ish deeds o# the %ersonality, and the constant %resence durin' its bliss a#ter death o# all those it loved $ith divine, s%iritual devotion. ISee >e$ to Theosoph$. %%. 1,/, 1,8, et se".J :emember the teachin'E The Human Soul, lo$er )anas, is the onl$ and direct mediator bet$een the %ersonality and the Divine 4'o. That $hich 'oes to make u% on this earth the personalit$ miscalled individualit$ by the ma6ority, is the sum o# all its mental, %hysical, and s%iritual characteristics, $hich, bein' im%ressed on the Human Soul, %roduces the man. Co$, o# all these characteristics it is the %uri#ied thou'hts alone $hich can be im%ressed on the hi'her, immortal 4'o. This is done by the Human Soul mer'in' a'ain, in its essence, into its %arent source, commin'lin' $ith its Divine 4'o durin' li#e, and re3unitin' itsel# entirely $ith it a#ter the death o# the %hysical man. There#ore, unless ;Fma3)anas transmits to Buddhi3)anas such %ersonal ideations, and such consciousness o# its W&X as can be assimilated by the Divine 4'o, nothin' o# that W&X or %ersonality can survive in the 4ternal. 8nly that $hich is $orthy o# the immortal Aod $ithin us, and identical in its nature $ith the divine 2uintessence, can survive( #or in this case it is its o$n the Divine 4'oVs Wshado$sX or emanations $hich ascend to it and are indra$n by it into itsel# a'ain, to become once more %art o# its o$n, 4ssence. Co noble thou'ht, no 'rand as%iration, desire, or divine immortal love, can come into the brain o# the man o# clay and settle there, e1ce%t as a direct emanation #rom the Hi'her to, and throu'h, the lo$er 4'oE all the rest, intellectual as it may seem, %roceeds #rom the Wshado$,X the lo)er mind, in its association and commin'lin' $ith ;Fma, and %asses a$ay and disa%%ears #or ever. But the mental and s%iritual ideations o# the %ersonal W&X return to it, as %arts o# the 4'oVs 4ssence, and can never #ade out. Thus o# the %ersonality that $as, only its s%iritual e1%eriences, the memory o# all that is 'ood and noble, $ith the consciousness o# its W&X blended $ith that o# all the other %ersonal W&VsX that %receded it, survive and become immortal. 9ainin$ %mmortality MPa$e -)-N There is no distinct or se%arate immortality #or the men o# earth outside o# the 4'o $hich in#ormed them. That Hi'her 4'o is the sole bearer o# all its alter egos on earth and their sole re%resentative in the mental state called Devachan. "s the last embodied %ersonality, ho$ever, has a ri'ht to its o$n s%ecial state o# bliss, unalloyed and #ree #rom the memories o# all others, it is the last life onl$ )hich is full$ and realisticall$ vivid. Devachan is o#ten com%ared to the ha%%iest day in a series o# many thousands o# other WdaysX in the li#e o# a %erson. The intensity o# its ha%%iness makes the man entirely #or'et all others, his %ast becomes obliterated. This is $hat $e call the Devachanic state, the re$ard o# the %ersonality, and it is on this old teachin' that the ha9y 7hristian notion o# Paradise $as built, borro$ed $ith many other thin's #rom the 4'y%tian )ysteries, $herein the doctrine $as enacted. "nd this is the meanin' o# the %assa'e 2uoted in Isis. The Soul has trium%hed over "%o%his, the Dra'on o# @lesh. Hence#orth, the %ersonality $ill live in eternity, in its hi'hest and noblest elements, the memory o# its %ast deeds, $hile the WcharacteristicsX o# the WDra'onX $ill be #adin' out in ;Fma Doka. &# the 2uestion be asked, WHo$ live in eternity, $hen Devachan lasts but #rom 1, to +, years,X the ans$er isE W&n the same $ay as the recollection o# each day $hich is $orth rememberin' lives in the memory o# each one o# us.X @or the sake o# an e1am%le, the days %assed in one %ersonal li#e may be taken as an illustration o# each %ersonal li#e, and this or that Pa'e , ,

%erson may stand #or the Divine 4'o. To obtain the key $hich $ill o%en the door o# many a %sycholo'ical mystery it is su##icient to understand and remember that $hich %recedes and that $hich #ollo$s. )any a S%iritualist has #elt terribly indi'nant on bein' told that %ersonal immortality $as conditional( and yet such is the %hiloso%hical and lo'ical #act. )uch has been said already on the sub6ect, but no one to this day seems to have #ully understood the doctrine. )oreover, it is not enou'h to kno$ that such a #act is said to e1ist. "n 8ccultist, or he $ho $ould become one, must kno$ )h$ it is so( #or havin' learned and com%rehended the raison dG!tre, it becomes easier to set others ri'ht in their erroneous s%eculations, and, most im%ortant o# all, it a##ords one an o%%ortunity, $ithout sayin' too much, to teach other %eo%le to avoid a calamity $hich, sad to say, occurs in our a'e almost daily. This calamity $ill no$ be e1%lained at len'th. 8ne must kno$ little indeed o# the 4astern modes o# e1%ression to #ail to see in this %assa'e 2uoted #rom the Boo* of the Dead, and the %a'es o# Isis, =a> an alle'ory #or the uninitiated, containin' our 4soteric teachin'( and =(> that the t$o terms Wsecond deathX and WSoulX are, in one sense, blinds. WSoulX re#ers indi##erently to Buddhi3)anas and ;Fma3)anas. "s to the term Wsecond death,X the 2uali#ication WsecondX a%%lies to several deaths $hich have to be under'one by the WPrinci%lesX durin' their incarnation, 8ccultists alone understandin' #ully the sense in $hich such a statement is made. @or $e have =1> the death o# the Body( =+> the death o# the "nimal Soul in ;Fma Doka( =3> the death o# the "stral Din'a Sharkra, #ollo$in' that o# the Body( =,> the meta%hysical death o# the Hi'her 4'o, the immortal, every time it W#alls into matter,X or incarnates in a ne$ %ersonality. The "nimal Soul, or lo$er )anas, that shado$ o# the Divine 4'o $hich se%arates #rom it to in#orm the %ersonality, cannot by any %ossible means escape death in ;Fma Doka, at any rate that %ortion o# this re#lection $hich remains as a terrestrial residue and cannot be im%ressed on the 4'o. Thus the chie# and most im%ortant secret $ith re'ard to that Wsecond death,X in the 4soteric teachin', $as and is to this day the terrible %ossibility o# the death o# the Soul, that is, its severance #rom the 4'o on earth durin' a %ersonVs li#etime. This is a real death =thou'h $ith chances o# resurrection>, $hich sho$s no traces in a %erson and yet leaves him morally a livin' cor%se. &t is di##icult to see $hy this teachin' should have been %reserved until no$ $ith such secrecy, $hen, by s%readin' it amon' %eo%le, at any rate amon' those $ho believe in reincarnation, so much 'ood mi'ht be done. But so it $as, and & had no ri'ht to 2uestion the $isdom o# the %rohibition, but have 'iven it hitherto, as it $as 'iven to mysel#, under pledge not to reveal it to the $orld at lar'e. But no$ & have %ermission to 'ive it to all, revealin' its tenets #irst to the 4sotericists, and then $hen they have assimilated them thorou'hly it $ill be their duty to teach others this s%ecial tenet o# the Wsecond death,X and $arn all the Theoso%hists o# its dan'ers.
MPa$e -);N
To make the teachin' clearer, & shall seemin'ly have to 'o over old 'round( in reality, ho$ever, it is 'iven out $ith ne$ li'ht and ne$ details. & have tried to hint at it in the Theosophist as & have done in Isis, but have #ailed to make mysel# understood. & $ill no$ e1%lain it, %oint by %oint.
The Philoso,hical &ationale o. the Tenet

Li$ht an+ Li.e MPa$e -)0N =1> &ma'ine, #or illustrationVs sake, the one homo'eneous, absolute and omni%resent 4ssence, above the u%%er ste% o# the Wstair o# the seven %lanes o# $orlds,X ready to start on its evolutionary 6ourney. "s its correlatin' re#lection 'radually descends, it di##erentiates and trans#orms Pa'e , -

into sub6ective, and #inally into ob6ective matter. Det us call it at its north %ole "bsolute Di'ht( at its south %ole, $hich to us $ould be the #ourth or middle ste%, or %lane, countin' either $ay, $e kno$ it 4soterically as the 8ne and Gniversal Di#e. Co$ mark the di##erence. "bove, D&AHT( belo$, Life. The #ormer is ever immutable, the latter mani#ests under the as%ects o# countless di##erentiations. "ccordin' to the 8ccult la$, all %otentialities included in the hi'her become di##erentiated re#lections in the lo$er( and accordin' to the same la$, nothin' $hich is di##erentiated can be blended $ith the homo'eneous. "'ain, nothin' can endure o# that $hich lives and breathes and has its bein' in the seethin' $aves o# the $orld, or %lane o# di##erentiation. Thus Buddhi and )anas bein' both %rimordial rays o# the 8ne @lame, the #ormer the vehicle, the u%Fdhi or vFhana, o# the one eternal 4ssence, the latter the vehicle o# )ahat or Divine &deation =)ahF3Buddhi in the Purnas>, the Gniversal &ntelli'ent Soulneither o# them, as such, can become e1tinct or be annihilated, either in essence or consciousness. But the %hysical %ersonality $ith its Din'a Sharkra, and the animal soul, $ith its ;Fma, I;Fma :i%a, the vehicle o# the Do$er )anas, is said to d$ell in the %hysical brain, in the #ive %hysical senses and in all the sense3 or'ans o# the %hysical body.J can and do become so. They are born in the realm o# illusion, and must vanish like a #leecy cloud #rom the blue and eternal sky. He $ho has read these volumes $ith any de'ree o# attention, must kno$ the ori'in o# the human 4'os, called )onads, 'enerically, and $hat they $ere be#ore they $ere #orced to incarnate in the human animal. The divine bein's $hom ;arma led to act in the drama o# )anvantaric li#e, are entities #rom hi'her and earlier $orlds and %lanets, $hose ;arma had not been e1hausted $hen their $orld $ent into Pralaya. Such is the teachin'( but $hether it is so or not, the Hi'her 4'os areas com%ared to such #orms o# transitory, terrestrial mud as ourselvesDivine Bein's, Aods, immortal throu'hout the )ahFmanvantara, or the 311, , , , , years durin' $hich the "'e o# BrahmF lasts. "nd as the Divine 4'os, in MPa$e -)@N order to re3become the 8ne 4ssence, or be indra$n a'ain into the "G), have to %uri#y themselves in the #ire o# su##erin' and individual e1%erience, so also have the terrestrial 4'os, the %ersonalities, to do like$ise, i# they $ould %artake o# the immortality o# the Hi'her 4'os. This they can achieve by crushin' in themselves all that bene#its only the lo$er %ersonal nature o# their WselvesX and by as%irin' to trans#use their thinkin' ;Fmic Princi%le into that o# the Hi'her 4'o. *e =i.e., our %ersonalities> become immortal by the mere #act o# our thinkin' moral nature bein' 'ra#ted on our Divine Triune )onad, tmF3Buddhi3)anas, the three in one and one in three =as%ects>. @or the )onad mani#ested on earth by the incarnatin' 4'o is that $hich is called the Tree o# Di#e 4ternal, that can only be a%%roached by eatin' the #ruit o# kno$led'e, the ;no$led'e o# Aood and 4vil, or o# AC8S&S, Divine *isdom. &n the 4soteric teachin's, this 4'o is the #i#th Princi%le in man. But the student $ho had read and understood the #irst t$o Pa%ers, kno$s somethin' more. He is a$are that the seventh is not a human, but a universal Princi%le in $hich man %artici%ates( but so does e2ually every %hysical and sub6ective atom, and also every blade o# 'rass and everythin' that lives or is in S%ace, $hether it be sensible o# it or not. He kno$s, moreover, that i# man is more closely connected $ith it, and assimilates it $ith a hundred#old more %o$er, it is sim%ly because he is endo$ed $ith the hi'hest consciousness on this earth( that man, in short, may become a S%irit, a Deva, or a Aod, in his ne1t trans#ormation, $hereas neither a stone nor a ve'etable, nor an animal, can do so be#ore they become men in their %ro%er turn. =+> Co$ $hat are the #unctions o# BuddhiK 8n this %lane it has none, unless it is united $ith )anas, the conscious 4'o. Buddhi stands to the divine :oot 4ssence in the same relation as )ila%rakriti to Pa'e , .

Parabrahman, in the VedFnta School( or as "laya the Gniversal Soul to the 8ne 4ternal S%irit, or that $hich is beyond S%irit. &t is its human vehicle, one remove #rom that "bsolute, $hich can have no relation $hatever to the #inite and the conditioned. =3> *hat, a'ain, is )anas and its #unctionsK &n its %urely meta%hysical as%ect, )anas, thou'h one remove on the do$n$ard %lane #rom Buddhi, is still so immeasurably hi'her than the %hysical man, that it cannot enter into direct relation $ith the %ersonality, e1ce%t throu'h its re#lection, the lo$er mind. )anas is Spiritual Self7#onsciousness in itsel#, and Divine 7onsciousness $hen united $ith Buddhi, $hich is the true W%roducerX o# that W%roductionX =vikFra>, or Sel#37onsciousness, throu'h )ahat. The T3o E$os MPa$e -)2N Buddhi3)anas, there#ore, is entirely un#it to mani#est durin' its %eriodical incarnations, e1ce%t throu'h the human mind or lo$er )anas. Both are linked to'ether and are inse%arable, and can have as little to do $ith the lo$er TanmFtras, OTanmFtra means subtle and rudimentary #orm, the 'ross ty%e o# the #iner elements. The #ive TanmFtras are really the characteristic %ro%erties or 2ualities o# matter and o# all the elements( the real s%irit o# the $ord is Wsomethin'X or Wmerely transcendental,X in the sense o# %ro%erties or 2ualities.P or rudimentary atoms as the homo'eneous $ith the hetero'eneous. &t is, there#ore, the task o# the lo$er )anas, or thinkin' %ersonality, i# it $ould blend itsel# $ith its Aod, the Divine 4'o, to dissi%ate and %aralyse the TanmFtras, or %ro%erties o# the material #orm. There#ore, )anas is sho$n double, as the 4'o and )ind o# )an. &t is ;Fma3)anas, or the lo$er 4'o, $hich, deluded into a notion o# inde%endent e1istence, as the W%roducerX in its turn and the soverei'n o# the #ive TanmFtras, becomes Ego7ism, the sel#ish Sel#, in $hich case it has to be considered as )ahFbhitic and #inite, in the sense o# its bein' connected $ith "hankFra, the %ersonal W&3creatin'X #aculty. Hence )anas has to be re'arded as eternal and non3eternal in its atomic nature =%aramanu ri%a>, as eternal substance =dravya>, #inite =kFrya3ri%a> $hen linked as a duad $ith ;Fma =animal desire or human egoistic volition>, a lo$er %roduction, in short. ISee Theosophist, "u'ust. 1883. WThe :eal and the Gnreal.XJ *hile, there#ore, the &CD&V&DG"D 4A8, o$in' to its essence and nature, is immortal throu'hout eternity, $ith a #orm =ri%a>, $hich %revails durin' the $hole li#e cycles o# the @ourth :ound, its Sosie, or resemblance, the %ersonal 4'o, has to $in its immortality. =,> "ntahkarana is the name o# that ima'inary brid'e, the path $hich lies bet$een the Divine and the human 4'os, #or they are Egos, durin' human li#e, to rebecome one 4'o in Devachan or CirvFna. This may seem di##icult to understand, but in reality, $ith the hel% o# a #amiliar, thou'h #anci#ul illustration, it becomes 2uite sim%le. Det us #i'ure to ourselves a bri'ht lam% in the middle o# the room, castin' its li'ht u%on the $all. Det the lam% re%resent the Divine 4'o, and the li'ht thro$n on the $all the lo$er )anas, and let the $all stand #or the body. That %ortion o# the atmos%here $hich transmits the ray #rom the lam% to the $all, $ill then %resent the "ntahkarana. *e must #urther su%%ose that the li'ht thus cast is endo$ed $ith reason and intelli'ence, and MPa$e -68N %ossesses, moreover, the #aculty o# dissi%atin' all the evil shado$s $hich %ass across the $all, and o# attractin' all bri'htness to itsel#, receivin' their indelible im%ressions. Co$, it is in the %o$er o# the human 4'o to chase a$ay the shado$s, or sins, and multi%ly the bri'htnesses, or 'ood deeds, $hich make these im%ressions, and thus throu'h "ntahkarana, ensure its o$n %ermanent connection, and its #inal re3union, $ith the Divine 4'o. :emember that the Pa'e , /

latter cannot take %lace $hile there remains a sin'le taint o# the terrestrial, o# matter, in the %urity o# that li'ht. 8n the other hand, the connection cannot be entirely ru%tured and #inal re3union %revented, so lon' as there remains one s%iritual deed, or %otentiality to serve as a thread o# union( but the moment this last s%ark is e1tin'uished, and the last %otentiality e1hausted, then comes the severance. &n an 4astern %arable, the Divine 4'o is likened to the )aster $ho sends out his labourers to till the 'round and to 'ather in the harvest, and $ho is content to kee% the #ield so lon' as it can yield even the smallest return. But $hen the 'round becomes absolutely sterile, not only is it abandoned, but the labourer also =the lo$er )anas> %erishes. 8n the other hand, ho$ever, still usin' our simile, $hen the li'ht thro$n on the $all, or the rational human 4'o, reaches the %oint o# actual s%iritual e1haustion, the "ntahkarana disa%%ears, no more li'ht is transmitted, and the lam% becomes non3e1istent to the ray. The li'ht $hich has been absorbed 'radually disa%%ears and WSoul ecli%seX occurs( the bein' lives on earth and then %asses into ;Fma Doka as a mere survivin' con'eries o# material 2ualities( it can never %ass on$ards to$ards Devachan, but is reborn immediately, a human animal and scour'e. This simile, ho$ever #antasic $ill hel% us to sei9e the correct idea. Save throu'h the blendin' o# the moral nature $ith the Divine 4'o, there is no immortality #or the %ersonal 4'o. &t is only the most s%iritual emanations o# the %ersonal Human Soul $hich survive. Havin', durin' a li#etime, been imbued $ith the notion and #eelin' o# the W& am &X o# its %ersonality, the Human Soul, the bearer o# the very essence o# the ;armic deeds o# the %hysical man, becomes, a#ter the death o# the latter, %art and %arcel o# the Divine @lame, the 4'o. &t becomes immortal throu'h the mere #act that it is no$ stron'ly 'ra#ted on the )onad, $hich is the WTree o# Di#e 4ternal.X "nd no$ $e must s%eak o# the tenet o# the Wsecond death.X *hat ha%%ens to the ;Fmic Human Soul, $hich is al$ays that o# a debased and $icked man or o# a soulless %ersonK This mystery $ill no$ be e1%lained. Death o. the Soul MPa$e -6)N The %ersonal Soul in this case, vi2., in that o# one $ho has never had a thou'ht not concerned $ith the animal sel#, havin' nothin' to transmit to the Hi'her, or to add to the sum o# the e1%eriences 'leaned #rom %ast incarnations $hich its memory is to %reserve throu'hout eternity this %ersonal Soul becomes se%arated #rom the 4'o. &t can 'ra#t nothin' o# sel# on that eternal trunk $hose sa% thro$s out millions o# %ersonalities, like leaves #rom its branches, leaves $hich $ither, die and #all at the end o# their season. These %ersonalities bud, blossom #orth and e1%ire, some $ithout leavin' a trace behind, others a#ter commin'lin' their o$n li#e $ith that o# the %arent stem. &t is the Souls o# the #ormer class that are doomed to annihilation, or "vktchi, a state so badly understood, and still $orse described by some Theoso%hical $riters, but $hich is not only located on our earth, but is in #act this very earth itsel#. Thus $e see that "ntahkarana has been destroyed be#ore the lo$er man has had an o%%ortunity o# assimilatin' the Hi'her and becomin' at one $ith it( and there#ore the ;Fmic WSoulX becomes a se%arate entity, to live hence#orth, #or a short or lon' %eriod accordin' to its ;arma, as a WsoullessX creature. But be#ore & elaborate this 2uestion, & must e1%lain more clearly the meanin' and #unctions o# the "ntahkarana. "s already said, it may be re%resented as a narro$ brid'e connectin' the Hi'her and the Pa'e , 8

lo$er )anas. &# you look at the Alossary o# the +oice of the Silence, %%.88 and 80, you $ill #ind it is a %ro6ection o# the lo$er )anas, or, rather, the link bet$een the latter and the Hi'her 4'o, or, bet$een the Human and the Divine or S%iritual Soul. I"s the author o# Esoteric Buddhism and the 0ccult 5orld called )anas the Human Soul, and Buddhi the S%iritual Soul, & have le#t these terms unchan'ed in the +oice, seein' that it $as a book intended #or the %ublic. "t death it is destroyed as a %ath, or medium o# communication, and its remains survive as ;Fma :i%a. the Wshell.X &t is this $hich the S%iritualists see sometimes a%%earin' in the sOance rooms as materiali9ed W#orms,X $hich they #oolishly mistake #or the WS%irits o# the De%arted.X I&n the e1oteric teachin's o# :F6a ?o'a, "ntahkarana is called the inner or'an o# %erce%tion and is divided into #our %artsE the =lo$er> )anas, Buddhi =reason>, "hankFra =%ersonality>, and 7hitta =thinkin' #aculty>. &t also, to'ether $ith several other or'ans, #orms a %art o# Hkva, Sou called also Din'adeh. 4sotericists, ho$ever, must not be misled by this %o%ular version.J So #ar is this #rom bein' MPa$e -66N the case that in dreams, thou'h "ntahkarana is there, the %ersonality is only hal# a$ake( there#ore, "ntahkarana is said to be drun* or insane durin' our normal slee%in' state. &# such is the case durin' the %eriodical death, or slee%, o# the livin' body, one may 6ud'e $hat the consciousness o# "ntahkarana is like $hen it has been trans#ormed a#ter the Weternal slee%X into ;Fma :i%a. But to return. &n order not to con#use the mind o# the *estern student $ith the abstruse di##iculties o# &ndian meta%hysics, let him vie$ the lo$er )anas, or )ind, as the %ersonal 4'o durin' the $akin' state, and as "ntahkarana only durin' those moments $hen it as%ires to$ards its Hi'her 4'o, and thus becomes the medium o# communication bet$een the t$o. &t is #or this reason that it is called the WPath.X Co$, $hen a limb or or'an belon'in' to the %hysical or'anism is le#t in disuse, it becomes $eak and #inally atro%hies. So also it is $ith mental #aculties( and hence the atro%hy o# the lo$er mind3#unction called "ntahkarana, becomes com%rehensible in both com%letely materialistic and de%raved natures. "ccordin' to 4soteric Philoso%hy, ho$ever, the teachin' is as #ollo$sE Seein' that the #aculty and #unction o# "ntahkarana is as necessary as the medium o# the ear #or hearin', or that o# the eye #or seein'( then so lon' as the #eelin' o# "hankFra, that is, o# the %ersonal W&X or sel#ishness, is not entirely crushed out in a man, and the lo$er mind not entirely mer'ed into and become one $ith the Hi'her Buddhi3)anas, it stands to reason that to destroy "ntahkarana is like destroyin' a brid'e over an im%assable chasm( the traveller can never reach the goal on the other shore. "nd here lies the di##erence bet$een the e1oteric and 4soteric teachin'. The #ormer makes the VedFnta state that so lon' as )ind =the lo$er> clin's throu'h "ntahkarana to S%irit =Buddhi3)anas> it is im%ossible #or it to ac2uire true S%iritual *isdom, AnyFna, and that this can only be attained by seekin' to come en rapport, $ith the Gniversal Soul =tmF>( that, in #act it is by i'norin' the Hi'her )ind alto'ether that one reaches :F6a ?o'a. *e say it is not so. Co sin'le run' o# the ladder leadin' to kno$led'e can be ski%%ed. Co %ersonality can ever reach or brin' itsel# into communications $ith tmF, e1ce%t throu'h Buddhi3)anas( to try and become a Hkvanmukta or a )ahFtma, be#ore one has become an "de%t or even a Car6ol =a sinless man> is like tryin' to reach 7eylon #rom &ndia $ithout crossin' the sea. There#ore $e are told that i# $e destroy "ntahkarana be#ore the %ersonal is absolutely under the control o# the im%ersonal 4'o, $e risk to lose the latter and be severed #or ever #rom it, unless indeed $e hasten to re3establish the communication by a su%reme and #inal e##ort.
Pa'e , 0

&eincarnation o. Lo3er Soul MPa$e -63N &t is only $hen $e are indissolubly linked $ith the essence o# the Divine )ind, that $e have to destroy "ntahkarana. Dike as a solitary $arrior %ursued by an army, seeks re#u'e in a stron'hold( to cut himsel# o## #rom the enemy, he #irst destroys the dra$brid'e, and then only commences to destroy the %ursuer( so must the SrotF%atti act be#ore he slays "ntahkarana. 8r as an 8ccult a1iom has itE The Unit (ecomes Three, and Three generate 6our. It is for the latter 8the ?uarternar$9 to re(ecome Three, and for the Divine Three to e4pand into the &(solute 0ne. )onads, $hich become Duads on the di##erentiated %lane, to develo% into Triads durin' the cycle o# incarnations, even $hen incarnated kno$ neither s%ace nor time, but are di##used throu'h the lo$er Princi%les o# the guarternary, bein' omni%resent and omniscient in their nature. But this omniscience is innate, and can mani#est its re#lected li'ht only throu'h that $hich is at least semi3terrestrial or material( even as the %hysical brain $hich, in its turn, is the vehicle o# the lo$er )anas enthroned in ;Fma :i%a. "nd it is this $hich is 'radually annihilated in cases o# Wsecond death.X But such annihilation$hich is in reality the absence o# the sli'htest trace o# the doomed Soul #rom the eternal )4)8:?, and there#ore si'ni#ies annihilation in eternitydoes not mean sim%ly discontinuation o# human li#e on earth, #or earth is "vktchi, and the $orst "vktchi %ossible. 41%elled #orever #rom the consciousness o# the &ndividuality, the reincarnatin' 4'o, the %hysical atoms and %sychic vibrations o# the no$ se%arate %ersonality are immediately reincarnated on the same earth, only in a lo$er and still more ab6ect creature, a human bein' only in #orm, doomed to ;armic torments durin' the $hole o# its ne$ li#e. )oreover, i# it %ersists in its criminal or debauched course, it $ill su##er a lon' series o# immediate reincarnations. Here t$o 2uestions %resent themselvesE =1> *hat becomes o# the Hi'her 4'o in such casesK =+> *hat kind o# an animal is a human creature born soullessK Be#ore ans$erin' these t$o very natural 2ueries, & have to dra$ the attention o# all o# you $ho are born in 7hristian countries to the #act that the romance o# the vicarious atonement and the mission o# Hesus MPa$e -64N as it no$ stands, $as dra$n or borro$ed by some too liberal &nitiates #rom the mysterious and $eird tenet o# the earthly e1%erience o# the reincarnatin' 4'o. The latter is indeed the sacri#icial victim o#, and throu'h, its o$n ;arma in %revious )anvantaras, $hich takes u%on itsel# voluntarily the duty o# savin' $hat $ould be other$ise soulless men or %ersonalities. 4astern truth is thus more %hiloso%hical and lo'ical than *estern #iction. The 7hristos or Buddhi3)anas o# each man, is not 2uite an innocent and sinless Aod, thou'h in one sense it is the W@ather,X bein' o# the same essence $ith the Gniversal S%irit, and at the same time the WSon,X #or )anas is the second remove #rom the W@ather.X By incarnation the Divine Son makes itsel# res%onsible #or the sins o# all the %ersonalities $hich it $ill in#orm. This it can do only throu'h its %ro1y or re#lection, the lo$er )anas. The only case in $hich the Divine 4'o can esca%e individual %enalty and res%onsibility as a 'uidin' Princi%le, is $hen it has to break o## #rom the %ersonality, because matter, $ith its %sychic and astral vibrations, is then, by the very intensity o# its combinations, %laced beyond the control o# the 4'o. "%o%his, the Dra'on, havin' become the con2ueror, Pa'e ,1

the reincarnatin' )anas, se%aratin' itsel# 'radually #rom its tabernacle, breaks #inally asunder #rom the %sycho3animal Soul. Thus, in ans$er to the #irst 2uestion, & sayE =1> The Divine 4'o does one o# t$o thin'sE either =a> it recommences immediately under its o$n ;armic im%ulses a #resh series o# incarnations( or =(> it seeks and #inds re#u'e in the bosom o# the )other, "laya, the Gniversal Soul, o# $hich the )anvantaric as%ect is )ahat. @reed #rom the li#e3im%ressions o# the %ersonality, it mer'es into a kind o# CirvFnic interlude, $herein there can be nothin' but the eternal Present, $hich absorbs the Past and @uture. Bere#t o# the Wlabourer,X both #ield and harvest no$ bein' lost, the )aster, in the in#initude o# his thou'ht, naturally %reserves no recollection o# the #inite and evanescent illusion $hich had been his last %ersonality. "nd then, indeed, is the latter annihilated. =+> The #uture o# the lo$er )anas is more terrible, and still more terrible to humanity than to the no$ animal man. &t sometimes ha%%ens that a#ter the se%aration the e1hausted Soul, no$ become su%remely animal, #ades out in ;Fma Doka, as do all other animal souls. But seein' that the more material is the human mind, the lon'er it lasts, even in the intermediate sta'e, it #re2uently ha%%ens that a#ter the %resent li#e o# the soulless man is ended, he is a'ain and a'ain reincarnated into ne$ %ersonalities, each one more ab6ect than the other. The D3eller on the Threshol+ MPa$e -6-N The im%ulse o# animal life is too stron'( it cannot $ear itsel# out in one or t$o lives only. &n rarer cases, ho$ever, $hen the lo$er )anas is doomed to e1haust itsel# by starvation( $hen there is no lon'er ho%e that even a remnant o# a lo$er li'ht $ill, o$in' to #avourable conditionssay, even a short %eriod o# s%iritual as%iration and re%entanceattract back to itsel# its Parent 4'o, and ;arma leads the Hi'her 4'o back to ne$ incarnations, then somethin' #ar more dread#ul may ha%%en. The ;Fma3)Fnasic s%ook may become that $hich is called in 8ccultism the WD$eller on the Threshold.X This D$eller is not like that $hich is described so 'ra%hically in ,anoni, but an actual #act in Cature and not a #iction in romance, ho$ever beauti#ul the latter may be. Bul$er, ho$ever, must have 'ot the idea #rom some 4astern &nitiate. This D$eller, led by a##inity and attraction, #orces itsel# into the astral current, and throu'h the "uric 4nvelo%e, o# the ne$ tabernacle inhabited by the Parent 4'o, and declares $ar to the lo$er li'ht $hich has re%laced it. This, o# course, can only ha%%en in the case o# the moral $eakness o# the %ersonality so obsessed. Co one stron' in virtue, and ri'hteous in his $alk o# li#e, can risk or dread any such thin'( but only those de%raved in heart. :obert Douis Stevenson had a 'lim%se o# a true vision indeed $hen he $rote his Strange #ase of Dr. .e*$ll and 'r. /$de. His story is a true alle'ory. 4very 7helF $ill reco'ni9e in it a substratum o# truth, and in )r. Hyde a D$eller, an obsessor o# the %ersonality, the tabernacle o# the Parent S%irit. This is a ni'htmare taleBX & $as o#ten told by one, no$ no more in our ranks, $ho had a most %ronounced WD$eller,X a W)r. Hyde,X as an almost constant com%anion. WHo$ can such a %rocess take %lace $ithout oneVs kno$led'eKX &t can and does so ha%%en, and & have almost described it once be#ore in the Theosophist.
Pa'e ,11

The Soul, the lo$er )ind, becomes as a hal# animal %rinci%le almost %araly9ed $ith daily vice, and 'ro$s 'radually unconscious o# its sub6ective hal#, the Dord, and o# the mi'hty Host( IandJ in %ro%ortion to the ra%id sensuous develo%ment o# the brain and nerves, sooner or later, it =the %ersonal Soul> #inally loses si'ht o# its divine mission on earth. Truly, Dike the vam%ire, the brain #eeds and lives and 'ro$s in stren'th at the e1%ense o# its s%iritual %arent . . . and the %ersonal hal#3unconscious Soul becomes senseless, beyond ho%e o# redem%tion. &t is %o$erless to discern the voice o# its MPa$e -6;N Aod. &t aims but at the develo%ment and #uller com%rehension o# natural, earthly li#e( and thus can discover but the mysteries o# %hysical nature . . . . &t be'ins by becomin' virtually dead, durin' the li#e o# the body( and ends by dyin' com%letelythat is, by bein' annihilated as a complete immortal Soul. Such a catastro%he may o#ten ha%%en lon' years be#ore oneVs %hysical death( W*e elbo$ soulless men and $omen at every ste% in li#e.X "nd $hen death arrives . . . there is no more a Soul =the reincarnatin' S%iritual 4'o> to liberate . . . #or it has fled $ears (efore. ;esultA Bere#t o# its 'uidin' Princi%les, but stren'thened by the material elements, ;Fma3)anas, #rom bein' a Wderived li'htX no$ becomes an inde%endent 4ntity. "#ter thus su##erin' itsel# to sink lo$er and lo$er on the animal %lane, $hen the hour strikes #or its earthly body to die, one o# t$o thin's ha%%enE either ;Fma3)anas is immediately reborn in )yalba, the state o# "vktchi on earth, OThe 4arth, or earth3 li#e rather, is the only "vktchi =Hell> that e1ists #or the men o# our humanity on this 'lobe. "vktchi is a state, not a locality, a counter%art o# Devachan. Such a state #ollo$s the Soul $herever it 'oes, $hether into ;Fma Doka as a semi3conscious S%ook, or into a human body $hen reborn to su##er "vktchi. 8ur Philoso%hy reco'ni9es no other Hell.P or, i# it become too stron' in evilWimmortal in SatanX is the 8ccult e1%ressionit is sometimes allo$ed, #or ;armic %ur%oses, to remain in an active state o# "vktchi in the terrestrial "ura. Then throu'h des%air and loss o# all ho%e it becomes like the mythical WdevilX in its endless $ickedness( it continues in its elements, $hich are imbued throu'h and throu'h $ith the essence o# )atter( #or evil is coeval $ith )atter rent asunder #rom S%irit. "nd $hen its Hi'her 4'o has once more reincarnated, evolvin' a ne$ re#lection, or ;Fma3)anas, the doomed lo$er 4'o, like a @rankensteinVs monster, $ill ever #eel attracted to its @ather, $ho re%udiates his son, and $ill become a re'ular WD$eller on the ThresholdX o# terrestrial li#e. & 'ave the outlines o# the 8ccult doctrine in the Theosophist o# 8ctober, 1881, and Covember, 188+, but could not 'o into details, and there#ore 'ot very much embarrassed $hen called u%on to e1%lain. ?et & have $ritten there %lainly enou'h about Wuseless drones,X those $ho re#use to become co3$orkers $ith Cature and $ho %erish by millions durin' the )anvantaric li#e3cycle( those, as in the case in hand, $ho %re#er to be ever su##erin' in "vktchi under ;armic la$ rather than 'ive u% their lives Win evil,X and #inally those $ho are co3$orkers $ith Cature #or destruction. These are thorou'hly $icked and de%raved men, but yet as hi'hly intellectual and acutely spiritual #or evil, as those $ho, are s%iritual #or 'ood. The =lo$er> 4'os o# these may esca%e the la$ o# #inal destruction or annihilation #or a'es to come. The 7or+ MPa$e -60N Thus $e #ind t$o kinds o# soulless bein's on earthE those $ho have lost their Hi'her 4'o in the %resent incarnation, and those $ho are born soulless, havin' been severed #rom their S%iritual Soul in the %recedin' birth. The #ormer are candidates #or "vktchi( the latter are W)r. Hydes,X $hether in or out o# human bodies, $hether incarnated or han'in' about as invisible thou'h %otent Pa'e ,1+

'houls. &n such men, cunnin' develo%s to an enormous de'ree, and no one e1ce%t those $ho are #amiliar $ith the doctrine $ould sus%ect them o# bein' soulless, #or neither :eli'ion nor Science has the least sus%icion that such #acts actually e1ist in Cature. There is, ho$ever, still ho%e #or a %erson $ho has lost his Hi'her Soul throu'h his vices, $hile he is yet in the body. He may be still redeemed and made to turn on his material nature. @or either an intense #eelin' o# re%entance, or one sin'le earnest a%%eal to the 4'o that has #led, or best o# all, an active e##ort to amend oneVs $ays, may brin' the Hi'her 4'o back a'ain. The thread o# connection is not alto'ether broken, thou'h the 4'o is no$ beyond #orcible reach, #or W"ntahkarana is destroyed,X and the %ersonal 4ntity has one #oot already in )yalba( ISee +oice of the Silence, %. 0/.P yet it is not entirely beyond hearin' a stron' s%iritual a%%eal. There is another statement made in Isis Unveiled OLoc. cit.J on this sub6ect. &t is said that this terrible death may be sometimes avoided by the kno$led'e o# the mysterious C")4, the W*8:D.X O:ead the last #ootnote on %.3.8, vol. ii. o# Isis Unveiled, and you $ill see that even %ro#ane 4'y%tolo'ists and men $ho, like Bunsen $ere i'norant o# &nitiation, $ere struck by their o$n discoverers $hen they #ound the W*ord,X mentioned in old %a%yri.P *hat this W*8:D,X $hich is not a W*ordX but a Sound, is, you all kno$. &ts %otency lies in the rhythm or the accent. This means sim%ly that even a bad %erson may, by the study o# the Sacred Science, be redeemed and sto%%ed on the %ath o# destruction. But unless he is in thorou'h union $ith his Hi'her 4'o, he may re%eat it %arrot3like, ten thousand times a day, and the W*ordX $ill not hel% him. 8n the contrary, i# not entirely at one $ith his Hi'her Triad, it may %roduce 2uite the reverse o# a bene#icent e##ect, the Brothers o# the Shado$ usin' it very o#ten #or malicious ob6ects( in $hich case it a$akens and stirs u% nau'ht but the evil, material elements o# Cature. But, i# oneVs nature is 'ood, and sincerely strives to$ards the H&AH4: S4D@, $hich is that "um, throu'h oneVs Hi'her 4'o, $hich is its third MPa$e -6@N letter, and Buddhi the second, there is no attack o# the Dra'on "%o%his $hich it $ill not re%el. @rom those to $hom much is 'iven much is e1%ected. He $ho knocks at the door o# the Sanctuary in #ull kno$led'e o# its sacredness, and a#ter obtainin' admission, de%arts #rom the threshold, or turns round and says, W8h thereVs nothin' in itBX and thus loses his chance o# learnin' the $hole truthcan but a$ait his ;arma. Such are then the 4soteric e1%lanations o# that $hich has %er%le1ed so many $ho have #ound $hat they thou'ht contradictions in various Theoso%hical $ritin's, includin' W@ra'ments o# 8ccult Truth,X in vols. iii, and iv, o# The Theosophist, etc. Be#ore #inally dismissin' the sub6ect, & must add a caution, $hich %ray kee% $ell in mind. &t $ill be very natural #or those o# you $ho are 4sotericists to ho%e that none o# you belon' so #ar to the soulless %ortion o# mankind, and that you can #eel 2uite easy about "vktchi, even as the 'ood citi9en is about the %enal la$s. Thou'h not, %erha%s, e1actly on the Path as yet, you are skirtin' its border, and many o# you in the ri'ht direction. Bet$een such venal #aults as are inevitable under our social environment, and the blastin' $ickedness described in the 4ditorVs note on li%has DviVs WSatan,X ISee Theosophist, vol. iii., 8ctober, 188+, %.13.J there is an abyss. &# not become Wimmortal in 'ood by identi#ication $ith =our> Aod,X or "G), tma3Buddhi3)anas, $e have surely not made ourselves Wimmortal in evilX by coalescin' $ith Satan, the lo$er Sel#. ?ou #or'et, ho$ever, that everythin' must have a be'innin'( that the #irst ste% on a sli%%ery mountain slo%e is the necessary antecedent to oneVs #allin' %reci%itately to the bottom and into the arms o# death. Be it #ar #rom me the sus%icion that any o# the 4soteric students have reached to any considerable %oint do$n the %lane o# s%iritual descent. "ll the same & $arn you to avoid takin' the #irst ste%. ?ou may not reach the bottom in this li#e or the ne1t, but you may no$ 'enerate causes $hich $ill insure your s%iritual destruction in your third, #ourth, #i#th, or even some subse2uent birth. &n the 'reat &ndian e%ic you may read ho$ a mother $hose $hole #amily o# $arrior sons $ere slau'htered in battle, com%lained to ;rishna that thou'h she had the s%iritual vision to enable her to look back #i#ty incarnations, yet she could see no sin o# hers that could have be'otten so Pa'e ,13

dread#ul a ;arma( and ;rishna ans$ered herE W&# thou couldVst look back to thy #i#ty3#irst anterior birth, as & can, thou $ouldVst see thysel# killin' in $anton cruelty the same number o# ants as that o# the sons thou hast no$ lost.X This, o# course, is only a %oetical e1a''eration( yet it is a strikin' ima'e to sho$ ho$ 'reat results come #rom a%%arently tri#lin' causes. The Divine 7itness MPa$e -62N Aood and evil are relative, and are intensi#ied or lessened accordin' to the conditions by $hich man is surrounded. 8ne $ho belon's to that $hich $e call the Wuseless %ortion o# mankind,X that is to say, the lay ma6ority, is in many cases irres%onsible. 7rimes committed in "vidyF, or i'norance, involve %hysical but not moral res%onsibilities or ;arma. Take, #or e1am%le, the case o# idiots, children, sava'es, and %eo%le $ho kno$ no better. But the case o# each $ho is %led'ed to the H&AH4: S4D@ is 2uite another matter. Bou cannot invo*e this Divine 5itness )ith Impunit$, and once that you have %ut yourselves under its tutela'e, you have asked the :adiant Di'ht to shine and search throu'h all the dark corners o# your bein'( consciously you have invoked the Divine Hustice o# ;arma to take note o# your motive, to scrutini9e your actions, and to enter u% all in your account. The ste% is irrevocable as that o# the in#ant takin' birth. Cever a'ain can you #orce yourselves back into the matri1 o# "vidyF and irres%onsibility. Thou'h you #lee to the uttermost %arts o# the earth, and hide yourselves #rom the si'ht o# men, or seek oblivion in the tumult o# the social $hirl, that Di'ht $ill #ind you out and li'hten your every thou'ht, $ord and deed. "ll H.P.B can do is to send to each earnest one amon' you a most sincerely #raternal sym%athy and ho%e #or a 'ood outcome to your endeavours. Cevertheless, be not discoura'ed, but try, ever kee% tryin'( I:ead %%. , and .3 in the +oice of the Silence.J t$enty #ailures are not irremediable i# #ollo$ed by as many undaunted stru''les u%$ard. &s it not so that mountains are climbedK "nd kno$ #urther, that i# ;arma relentlessly records in the 4sotericistVs account, bad deeds that in the i'norant $ould be overlooked, yet, e2ually true is it that each o# his 'ood deeds is, by reason o# his association $ith the Hi'her Sel#, a hundred#old intensi#ied as a %otentiality #or 'ood. @inally, kee% ever in mind the consciousness that thou'h you see no )aster at your bedside, nor hear one audible $his%er in the silence o# the still ni'ht, yet the Holy Po$er is about you, the Holy Di'ht is shinin' into your hour o# s%iritual need and as%irations, and it $ill be no #ault o# the )"ST4:S, or o# their humble mouth%iece and servant, i# throu'h %erversity or moral #eebleness some o# you cut yourselves o## #rom these hi'her %otencies, and ste% u%on the delivery that leads to "vktchi.
Pa'e ,1,
The Secret Doctrine, Volume 3 by H.P. Blavatsky A,,en+i< #otes on Pa,ers %, %%, %%% Pa$e 43;
Students in the $est have little or no idea o# the #orces that lie latent in Sound, the kashic vibrations that may be set u% by those $ho understand ho$ to %ronounce certain $ords. The 8m, or the W0m mani padme hum@ are in s%iritual a##inity $ith cosmic #orces, but $ithout a kno$led'e o# the natural arran'ement, or o# the order in $hich the syllables stand, very little can be achieved. W8mX is, o# course, "um, that may be %ronounced as t$o, three or seven syllables, settin' u% di##erent vibrations.
MPa$e -38N
Co$, letters, as vocal sounds, cannot #ail to corres%ond $ith musical notes, and there#ore $ith numbers and colours( hence also $ith #orces and Tattvas. He $ho remembers the Gniverse is built u% #rom the Tattvas $ill readily understand somethin' o# the %o$er that may be e1ercised by vocal sounds. 4very letter in the al%habet, $hether divided into three, #our, or seven se%tenaries, or #orty3nine letters, has its o$n colour, or shade o# colour. He $ho has learnt the colours o# the al%habetical letters, and the corres%ondin' numbers o# the seven and the #orty3nine colours and shades on the scale o# %lanes and #orces, and kno$s their res%ective order in the seven %lanes, $ill easily master the art o# brin'in' them into a##inity or inter%lay. But here a di##iculty arises. The Sen9ar and Sanskrit al%habets, and other 8ccult ton'ues, besides other %otencies, have a number, colour, and distinct syllable #or every letter, and so had also the old )osaic Hebre$. But ho$ many students kno$ any o# these ton'uesK *hen the time comes, there#ore, it must su##ice to teach the students the numbers and colours attached to the Datin letters only =C.B. as %ronounced in Datin, not in "n'lo3Sa1on, Scotch, or &rish>. This, ho$ever, $ould be at %resent %remature. A 5antra ,erative MPa$e -3)N The colour and number o# not only the %lanets but also the 9odiacal constellations corres%ondin' to every letter o# the al%habet, are necessary to make any s%ecial syllable, and even letter, operative. ISee The +oice of the Silence. %. viii.J there#ore i# a student $ould make Buddhi o%erative, #or instance, he $ould have to intone the #irst $ords o# the )antra on the note mi. But he $ould have still #urther to accentuate the mi, and %roduce mentally the yello$ colour corres%ondin' to this sound and note, on every letter ) in W0m mani padme hum@H this, not because the note bears the same name in the vernacular, Sanskrit, or even the Sen9ar, #or it does notbut because the letter ) #ollo$s the #irst letter, and is in this sacred #ormula also the seventh and the #ourth. "s Buddhi it is second( as Buddhi3)anas it is the second and third combined. H. P. B. PA9E 432 IThe #ollo$in' notes $ere contributed by students and a%%roved by H.P.BJ The Pytha'orean @our, or Tetraktys, $as the symbol o# the ;osmos, as containin' $ithin itsel#, the %oint, the line, the su%er#icies, the solid( in other $ords, the essentials o# all #orms. &ts mystical re%resentation is the %oint $ithin the trian'le. The Decad or %er#ect number is contained in the @our( thus, 1~+~3~,r1 .
Pa'e ,1-

PA9E 4-3
8 PA9E 400 The di##icult %assa'eE WBear in mind . . . . a mystery belo$ truly, ISee Pa'e ,,,J may become a little more clear to the student i# sli'htly am%li#ied.X MPa$e -36N The W%rimordial Trian'leX is the Second Do'os, $hich re#lects itsel# as a Trian'le in the Third Do'os, or Heavenly )an, and then disa%%ears. The Third Do'os, containin' the W%otency o# #ormative creation,X develo%s the Tetraktys #rom the Trian'le, and so becomes the Seven the 7reative @orce, makin' a Decad $ith the %rimordial Trian'le $hich ori'inated it. *hen this heavenly Trian'le and Tetraktys are re#lected in the Gniverse o# )atter, as the astral %aradi'matic man, they are reversed, and the Trian'le, or #ormative %otency, is thro$n belo$ the guaternary, $ith its a%e1 %ointin' do$n$ardsE the )onad o# this astral %aradi'matic man is itsel# a Trian'le, bearin' to the guaternary and Trian'le the relation born by the %rimordial Trian'le to the Heavenly )an. Hence the %hrase, Wthe u%%er Trian'le . . . is shi#ted in the man o# clay belo$ the seven.X Here a'ain the %oint tracin' the Trian'le, the )onad becomin' the Ternary, $ith the guaternary and the lo$er creative trian'le, make u% the Decad, the %er#ect number. W"s above, so belo$.X The student $ill do $ell to relate the kno$led'e here ac2uired to that 'iven on %.,//. Here the u%%er Trian'le is 'iven as Violet, &ndi'o, Blue, associatin' Violet as the %aradi'm o# all #orms $ith &ndi'o as )ahat, and blue as the tmic "ura. &n the guaternary, ?ello$, as substance, is associated $ith ?ello$3 8ran'e, Di#e, and :ed38ran'e, the creative %otency. Areen is the %lane bet$een. The ne1t sta'e is no$ e1%lained. Areen %asses u%$ard to Violet, &ndi'o, Blue, the Trian'le o%enin' out to receive it, and so #ormin' the s2uare, Violet, &ndi'o, Blue, Areen. This leaves the :ed38ran'e, ?ello$3 8ran'e, and ?ello$, and these, havin' thus lost their #ourth member, can only #orm a trian'le. This trian'le revolves, to %oint do$n$ards #or the descent into matter, and Wmirrored on the %lane o# 'ross Pa'e ,1.

nature, it is reversed,X and a%%ears as in the dia'ram #ollo$in' these $ords. ISee supra, i. 80, 0 , and 0-.J "olour an+ S,iritual Soun+ MPa$e -33N &n the %er#ect man the :ed $ill be absorbed by the Areen( ?ello$ $ill become one $ith &ndi'o( ?ello$38ran'e $ill be absorbed in Blue( Violet $ill remain outside the True )an, thou'h connected $ith him. 8r, to translate the coloursE ;Fma $ill be absorbed in the Do$er )anas( Buddhi $ill become one $ith )anas( PrFna $ill be absorbed in the "uric 4''( the %hysical body remains, connected but outside the real li#e. ".Besant Pa$e 4@) To the #ive senses at %resent the %ro%erty o# mankind t$o more on this 'lobe are to be added. The si1th sense is the %sychic sense o# colour. The seventh is that o# s%iritual sound. &n the second instruction, the corrected rates o# vibration #or the seven %rimary colours and their modulations are 'iven. &ns%ectin' these, it a%%ears that each colour di##ers #rom the %recedin' one by a ste% o# ,+, or .1/.
4;6 &e+ -84 ran$e
W W W W W W W W
46 46 46 46 46 46 46
X X X X X X X
-84 -4; -@@ ;38 ;06 0)4 0-;
-4; (ello3 -@@ 9reen ;38 Blue ;06 %n+i$o 0)4 Violet 0-; &e+
Thir+ ctave o. ,sychic colour ,erce,tions
7arryin' the %rocess back$ard, and subtractin' ,+, $e #ind that the #irst or 'round colour is 'reen, #or this 'lobe.
9reen 46 @4 )6; );@ 6)8 6-6 624 33; 30@ 468 4;6 Blue %n+i$o Violet &e+ ran$e (ello3 9reen Blue %n+i$o Violet &e+
!irst semi1octave
Secon+ octave
Pa'e ,1/

The third and #ourth octaves $ould be heat and actinic rays, and are invisible to our %resent %erce%tion. The seventh sense is that o# s%iritual sound( and since the vibrations o# the si1th %ro'ress by ste%s o# .1/ those o# the seventh %ro'ress by ste%s o# /1/. This is their tableE
!a 42 2@ )40 )2; 64624 343 326 44) 428 -32 etc,etc, Sol La Si Do &e 5i !a Sol La Si Do
9reen Soun+ Blue Soun+ %n+i$o Soun+ Violet Soun+ &e+ Soun+ ran$e Soun+ (ello3 Soun+ 9reen Soun+ Blue Soun+ %n+i$o Soun+ Violet Soun+ &e+ Soun+
!irst semi1octave
Secon+
ctave
The #i#th sense is in our %ossessionE it is %ossibly that o# 'eometrical #orm, and its ste%s o# %ro'ression $ould be -1/, or 3-. The #ourth sense is that o# %hysical hearin', music, and its %ro'ressions are +8, or ,1/. The truth o# this is demonstrated by the #act that it is in accord $ith the theories o# Science as to the vibrations o# musical notes. 8ur scale is as #ollo$s. , +8, -., 8,, 11+, 1, , 1.8, 10., ++,, +-+, +8 , 3 8, 33., 3.,, 30+, ,+ , ,,8, ,/., - ,, -3+, -. , -88, .1., .,,, ./+, / . "ccordin' to musical science, the notes 7, 4, A, are as ,, -, ., in their ratios o# vibrations. The same ratio obtains bet$een the notes o# the tri%let A, B, D, and @, ", 7. This 'ives the scale, and reducin' the vibrations to 7 as &, the ratios o# the seven notes to 7 are
) "
2Y@ D
-Y4 E
4Y3 !
3Y6 9
-Y3 A
)-Y@ B
6 "
:educin' these to $hole numbers, $e 'et #or one octaveE
64 "
60 D
38 E
36 !
3; 9
48 A
4B
4@ " Pa'e ,18

By a similar calculation $e can %ut an octave belo$ 7V, and above 7.X *ritin' these three octaves in line, and multi%lyin' by seven $e obtain a nearly e1act corres%ondence $ith our table o# vibration #or the #ourth sense.
MPa$e -3-N
5usical Table
!ourth Sense 6@ -; @4 ))6 )48 );@ )2; ... 664 6-6 6@8 38@ 33; 3;4 326 468 44@ 40; -84 -36 -;8 -@@ ;); ;44 ;06 2; < 0 X ;06 " 28 < 0 X ;38 B @8 < 0 X -;8 A 06 < 0 X -84 9 ;8 ;4 < < 0 0 X X 468 44@ E ! Scale &atio 4 @ )6 ); 68 64 60 38 36 3; 48 44@ -4 < < < < < < < < < < < < < < 0 0 0 0 0 0 0 0 0 0 0 0 0 0 X X X X X X X X X X X X X X Pro+uct 6@ -; @4 ))6 )48 );@ )@2 6)8 664 6-6 6@8 3)33; 30@ E ! 9 A B " D E ! 9 A B " D
H.7.
#otes on Some
ral Teachin$s
The Three Vital Airs

MPa$e -30N
&T is the %ure kFsha that %asses u% SushumnFE its t$o as%ects #lo$ in &dF and Pin'alF. These Pa'e ,10

are the three vital airs, and are symboli9ed by the BrFhmanical thread. They are ruled by the *ill. *ill and Desire are the hi'her and lo$er as%ects o# one and the same thin'. Hence the im%ortance o# the %urity o# the canals( #or i# they soil the vital airs ener'i9ed by the *ill, Black )a'ic results. This is $hy all se1ual intercourse is #orbidden in %ractical 8ccultism. @rom SushumnF, &dF and Pin'alF a circulation is set u%, and #rom the central canal %asses into the $hole body. =)an is a tree( he has in him the macrocosm and the microcosm. Hence the trees used as symbols( the DhyFn37hohanic body is thus #i'ured.>
The Auric E$$

The "uric 4'' is #ormed in curves, $hich may be conceived #rom the curves #ormed by sand on a vibratin' metal disk. 4ach atom, as each body, has its "uric 4'', each centre #ormin' its o$n. This "uric 4'', $ith the a%%ro%riate materials thro$n into it, is a de#ence( no $ild animal, ho$ever #erocious, $ill a%%roach te ?o'k thus 'uardedE it #lin's back #rom its sur#ace all mali'n in#luences. Co *ill %o$er is mani#ested throu'h the "uric 4''. ?. 5hat is the connection (et)een the circulation of the vital airs and the po)er of the Bogj to ma*e his &uric Egg a defence against aggressionY ". &t is im%ossible to ans$er this 2uestion. The kno$led'e is the last $ord o# )a'ic. &t is connected $ith ;undalini, that can as easily destroy as %reserve. The i'norant tyro mi'ht kill himsel#. g. Is the &uric Egg of a child a differentiation of l*sha, into )hich ma$ (e thro)n ($ the &dept the materials he needs for special purposes]e.g., the '$vi ;<paY IThe 2uestion $as some$hat obscurely $orded. 4vidently $hat the 2uestioner $anted to kno$ $as i# the "uric 4'' $as a di##erentiation =Pa'e -38> o# "kFsha, into $hich, as the child became a man, he mi'ht, i# an "de%t, $eave the materials needed #or s%ecial %ur%oses, etc.J &. Takin' the 2uestion in the sense o# an "de%t %uttin' somethin' into or actin' on the "uric 4'' o# a child, then this could not be done, as the "uric 4'' is ;armic, and not even an "de%t must inter#ere $ith such ;armic record. &# the "de%t $ere to %ut anythin' into the "uric 4'' o# another, #or $hich the %erson is not res%onsible, or $hich does not come #rom the Hi'her Sel# o# that %ersonality, ho$ could ;armic 6ustice be maintainedK The "de%t can dra$ into his o$n "uric 4'' #rom his %lanet, or even #rom that o# the 'lobe or o# the universe, accordin' to his de'ree. This envelo%e is the rece%tacle o# all ;armic causes, and %hoto'ra%hs all thin's like a sensitive %late. The child has a very small "uric 4'' $hich is in colour almost %ure $hite. "t birth the "uric 4'' consists o# almost %ure kFsha %lus the TanhFs, $hich, until the seventh year, remain %otential or in latency. The "uric 4'' o# an idiot cannot be said to be human, that is, it is not tin'ed $ith )anas. &t is kFshic Pa'e ,+

vibrations rather than an "uric 4''the material envelo%e, such as that o# the %lant, the mineral or other ob6ect. The "uric 4'' is the transmitter #rom the %eriodical lives to the Di#e eternal, i.e., #rom PrFna to Hkva. &t disa%%ears, but remains. The reason $hy the con#ession o# the :oman 7atholic and Areek 7hurches is so 'reat a sin is because the con#essor inter#eres $ith the "uric 4'' o# the %enitent by means o# his $ill %o$er, en'ra#tin' arti#icially emanations #rom his o$n "uric 4'' and castin' seeds #or 'ermination into the "uric 4'' o# his sub6ect. &t is on the same lines as hy%notic su''estion. The above remarks a%%ly e2ually to Hy%notism, althou'h the latter is a %sycho3%hysical #orce, and it is this $hich constitutes one o# its many serious dan'ers. "t the same time Wa 'ood thin' may %ass throu'h dirty channels,X as in the case o# the breakin' by su''estion o# the alcohol or o%ium habit. )esmerism may be used by the 8ccultist to remove evil habits, i# the intention be %er#ectly %ure( as on the hi'her %lane intention is everythin', and 'ood intention must $ork #or 'ood. ?. Is the &uric Egg the e4pansion of the WPillar of Light,@ the 'nasic Principle, and so not surrounding the child till its seventh $earY The D3eller on the Threshol+ MPa$e -32N &. &t is the "uric 4''. The "uric 4'' is 2uite %ure at birth, but it is a 2uestion $hether the hi'her or lo$er )anas $ill colour it at the seventh year. The )Fnasic e1%ansion is %ure kFsha. The ray o# )anas is let do$n into the vorte1 o# the lo$er Princi%les, and bein' discoloured, and so limited by the ;amic TanhFs and by the de#ects o# the bodily or'anism, #orms the %ersonality. Hereditary ;arma can reach the child be#ore the seventh year, but no individual ;arma can come into %lay till the descent o# the )anas. The "uric 4'' is to the )an "s the "stral Di'ht is to the 4arth "s the 4ther is to the "stral Di'ht "s the "kFsha is to the 4ther The critical states are le#t out in the enumeration. They are the Daya 7entres, or missin' links in our consciousness, and se%arate these #our %lanes #rom one another.
The D3eller
The WD$eller on the ThresholdX is #ound in t$o casesE =a> &n the case o# the se%aration o# the Trian'le #rom the guaternary( =(> *hen ;Fmic desires and %assions are so intense that the ;Fma :i%a %ersists in ;Fma Doka beyond the Devachanic %eriod o# the 4'o, and thus survives the reincarnation o# the Devachanic 4ntity =e.g., $hen reincarnation occurs $ithin t$o hundred or three hundred years>. The WD$ellerX bein' dra$n by a##inity to$ards the :eincarnatin' 4'o to $hom it had belon'ed, and bein' Pa'e ,+1

unable to reach it, #astens on the ;Fma o# the ne$ %ersonality, and becomes the D$eller on the Threshold, stren'thenin' the ;Fmic element and thus lendin' it a dan'erous %otency. Some become mad #rom this cause.
%ntellect
The $hite "de%t is not al$ays at #irst o# %o$er#ul intellect. &n #act, H.P.B had kno$n "de%ts $hose intellectual %o$ers $ere ori'inally belo$ the avera'e. &t is the "de%tVs %urity, his e2ual love to all, his $orkin' $ith Cature, $ith ;arma, $ith his W&nner Aod,X that 'ive him his %o$er. &ntellect by itsel# alone $ill make the Black )a'ician. @or intellect alone is accom%anied $ith %ride and sel#ishnessE it is the intellectual plus the s%iritual that raises man. @or s%irituality %revents %ride and vanity. )eta%hysics are the domain o# the Hi'her )anas( $hereas MPa$e -48N Physics are that o# ;Fma3)anas, $hich does the thinkin' in Physical Science and on material thin's. ;Fma3)anas, like every other Princi%le, is o# seven de'rees. The )athematician $ithout s%irituality, ho$ever 'reat he may be, $ill not reach )eta%hysics( but the )eta%hysician $ill master the hi'hest conce%tions o# )athematics and $ill a%%ly them $ithout learnin' the latter. To be born )eta%hysician the Psychic Plane $ill not be o# much accountE he $ill see its errors immediately he enters it, inasmuch as it is not the thin' he seeks. *ith res%ect to )usic and other "rts, they are the children o# either the )Fnasic or ;Fma3)Fnasic Princi%le, %ro%ortionately as Soul or technicality %redominates.
*arma
"#ter each incarnation, $hen the )Fnasic :ay returns to its @ather, the 4'o, some o# its atoms remain behind and scatter. These )Fnasic atoms, TFnhic and other Wcauses,X bein' o# the same nature as the )anas, are attracted to it by stron' bonds o# a##inity, and on the reincarnation o# the 4'o are unerrin'ly attracted to it and constitute its ;arma. Gntil these are all 'athered u%, the individuality is not #ree #rom rebirth. The Hi'her )anas is res%onsible #or the :ay it sends #orth. &# the :ay be not soiled, no bad ;arma is 'enerated.
The TurLya State

?ou should bear in mind that, in becomin' ;arma3less, 'ood ;arma, as $ell as bad, has to be 'otten rid o#, and that CidFnas, started to$ards the ac2uisition o# 'ood ;arma, are bindin' as those induced in the other direction. @or both are ;arma. ?o'is cannot attain the Turkya state unless the Trian'le is se%arated #rom the guaternary.
5ahat
)ahat is the mani#ested universal ParabrFhmic )ind =#or one )anvantara> on the Third Plane Io# ;osmosJ. &t is the Da$ $hereby the Di'ht #alls #rom %lane to %lane and di##erentiates. The )Fnasa%utras are its emanations. )an alone is ca%able o# conceivin' the Gniverse on this %lane o# e1istence.
Pa'e ,++

41istence is( but $hen the entity does not #eel it, #or that eternity it is not. The %ain o# an o%eration e1ists, thou'h the %atient does not #eel it, and #or the %atient it is not. !ear an+ Hatre+ MPa$e -4)N
Ho3 to A+vance
?. 5hat is the correct pronunciation of &U'Y &. &t should #irst be %ractised %hysically( al$ays at the same %itch, $hich must be discovered in the same $ay as the %articular colour o# the student is #ound, #or each has its o$n tone. "G) consists o# t$o vo$els and one semi3vo$el, $hich latter must be %rolon'ed. Hust as Cature has its @a, so each man has hisE man bein' di##erentiated #rom Cature. The body may be com%ared to an instrument and the 4'o to the %layer. ?ou be'in by %roducin' e##ect on yoursel#( then little by little you learn to %lay on the Tattvas and Princi%les( learn #irst the notes, then the chords, then the melodies. 8nce the student is master o# every chord, he may be'in to be a co3$orker $ith Cature and #or others. He may then, by the e1%erience he has 'ained o# his o$n nature, and by the kno$led'e o# the chords, strike such as $ill be bene#icial in another, and so $ill serve as a keynote #or bene#icial results. Try to have a clear re%resentation o# the 'eometrical trian'le on every %lane, the conce%tion 'radually 'ro$in' more meta%hysical, and endin' $ith the sub6ective Trian'le, tmF3Buddhi3)anas. &t is only by the kno$led'e o# this Trian'le under all #orms that you can succeed, e.g., in enclosin' the %ast and the #uture in the %resent. :emember that you have to mer'e the guaternary in the Trian'le. The Do$er )anas is dra$n u%$ards, $ith the ;Fma, PrFna and Din'a, leavin' only the %hysical body behind, the lo$er rein#orcin' the hi'her. "dvance may be made in 8ccultism even in Devachan, i# the )ind and Soul be set thereon durin' li#e( but it is only as in a dream, and the kno$led'e $ill #ade a$ay as memory o# a dream #ades, unless it be ke%t alive by conscious study.
!ear an+ Hatre+

@ear and hatred are essentially one and the same. He $ho #ears nothin' $ill never hate, and he $ho hates nothin' $ill never #ear.
The Trian$le
?. 5hat is the meaning of the phraseA W6orm a clear image of the Triangle on ever$ planeH@ e.g., on the &stral Plane, )hat should one thin* of as the TriangleY &. IH.P.B asked $hether the 2uestion si'ni#ied the meanin' o# MPa$e -46N the Trian'le or the $ay to Pa'e ,+3

re%resent the Trian'le on the Wscreen o# li'ht.X The 2uestioner e1%lainin' that the latter $as the meanin', H.P.B said thatJ it $as only in the Turka state, the #ourth o# the seven ste%s o# :F6a ?o'a that the ?o'k can re%resent to himsel# that $hich is abstract. Belo$ this state, the %erce%tive %o$er, bein' conditioned, must have some #orm to contem%late( it cannot re%resent to itsel# the "ri%a. &n the Turkya state the Trian'le is in yoursel# and is #elt. Belo$ the Turkya state there must be a symbol to re%resent "tmF3 Buddhi3)anas. &t is not a mere 'eometrical Trian'le, but the Triad ima'ed, to make thou'ht %ossible. 8# this Triad, $e can make some kind o# re%resentation o# )anas, ho$ever indistinct( $hile o# "tmF no ima'e can be #ormed. *e must try to re%resent the Trian'le to ourselves on hi'her and hi'her %lanes. *e must #i'ure )anas as overshado$ed by Buddhi, and immersed in tmF. 8nly )anas, the Hi'her 4'o, can be re%resented( $e may think it as the "u'oeides, the radiant #i'ure in ,anoni. " very 'ood Psychic mi'ht see this.
Psychic Vision
Psychic vision, ho$ever, is not to be desired, since Psyche is earthly and evil. )ore and more as Science advances, the %sychic $ill be reached and understood( Psychism has in it nothin' that is s%iritual. Science is ri'ht on its o$n %lane, #rom its o$n stand%oint. The la$ o# the 7onservation o# 4ner'y im%lies that %sychic motion is 'enerated by motion. Psychic motion bein' only motion on the Psychic Plane, a material %lane, the Psycholo'ist is ri'ht $ho sees in it nothin' beyond matter. "nimals have no S%irit, but they have %sychic vision, and are sensitive to %sychic conditions( observe ho$ these react on their health, their bodily state. )otion is the abstract Deity( on the hi'hest %lane it is "ri%a, absoolute( but on the lo$est it is merely mechanical. Psychic action is $ithin the s%here o# %hysical motion. 4re %sychic action can be develo%ed in the brain and nerves, there must be ade2uate action $hich 'enerates it on the Physical Plane. The %aralysed animal that cannot 'enerate action in the %hysical body, cannot think. Psychics merely see on a %lane o# di##erent material density( the s%iritual 'lim%ses sometimes obtained by them come #rom a %lane beyond. " PsychicVs vision is that o# one comin', as it $ere, into the li'hted room, and seein' everythin' there by an arti#icial li'ht( $hen the li'ht is e1tin'uished, vision is lost. S%iritual vision sees by the li'ht $ithin, the li'ht hidden beneath the bushel o# the body, by $hich $e can see clearly and inde%endently o# all outiside. Trian$le an+ Kuaternary MPa$e -43N The Psychic seein' by an e1ternal li'ht, the vision is coloured by the nature o# that li'ht. P. sayin' that she #elt as thou'h she sa$ on three %lanes, H.P.B ans$ered that each %lane $as seven#old, the "stral as every other. She 'ave as an e1am%le on the Physical Plane the vision o# a table $ith the sense o# si'ht( seein' it still, $ith the eyes closed, by retinal im%ression( the ima'e o# it conserved in the brain( it can be recalled by memory( it can be seen in dream( or as an a''re'ate o# atoms( or as disinte'rated. "ll these are on the Physical Plane. Then $e can be'in a'ain on the "stral Plane, and obtain another se%tenary. This hint should be #ollo$ed and $orked out.
Trian$le an+ Kuaternary

?. 5h$ is the violet, the colour of the Linga Sharjra, placed at the ape4 of the , $hen the )acrocosm is #i'ured as , thus thro$in' the yello$, Buddhi, into the lo$er guaternaryK
Pa'e ,+,

&. &t is $ron' to s%eak o# the Wlo$er guaternaryX in the )acrocosm. &t is the Tetraktys, the hi'hest, the most sacred o# all symbols. There comes a moment $hen, in the hi'hest meditation, the Do$er )anas is $ithdra$n into the Triad, $hich thus becomes the guaternary, the Tetraktys o# Pytha'oras, leavin' $hat $as the guaternay as the lo$er Triad, $hich is then reversed. The Triad is re#lected in the Do$er )anas. The Hi'her )anas cannot re#lect itsel#, but $hen the Areen %asses u%$ards it becomes a mirror #or the Hi'her( it is then no more Areen, havin' %assed #rom its associations. The Psyche then becomes s%iritual, the Ternary is re#lected in the @ourth, and the Tetraktys is #ormed. So lon' as you are not dead, there must be somethin' to re#lect the Hi'her Triad( #or there must be somethin' to brin' back to the $akin' consciousness the e1%eriences %assed throu'h on the hi'her %lanes. The Do$er )anas is as a tablet $hich retains the im%ressions made on it durin' trance. The Turkya state is entered on the @ourth Path( it is #i'ured in the dia'ram on %.,/8, in the Second Pa%er. ?. 5hat is the meaning of a triangle formed of lines of light appearing in the midst of intense vi(rating (lueY &. Seein' the Trian'le outside is nothin'( it is merely a re#lection o# the Triad on the "uric 4nvelo%e, and %roves that the seer is outside the Trian'le. &t should be seen in 2uite another $ay. ?ou must MPa$e -44N endeavour to mer'e yoursel# in it, to assimilate yoursel# $ith it. ?ou are merely seein' thin's in the "stral. W*hen the Third 4ye is o%ened in any one o# you, you $ill have somethin' very di##erent to tell me.X ?. 5ith reference to the WPillar of Light@ in a previous "uestion, is the &uric Envelope the /igher Ego, and does it correspond to the ;ing7Pass7-otY IThis 2uestion $as not ans$ered, as 'oin' too #ar. The :in'3Pass3Cot is at the circum#erence o# the mani#ested Gniverse.J
#i+Fnas
?. The root of the -idnas is &vid$. /o) does this differ from '$Y /o) man$ -idnas are there Esotericall$Y &. "'ain too much is asked. The CidFnas, the concatenations o# causes and e##ects =not in the sense o# the 8rientalists>, are not caused by i'norance. They are %roduced by DhyFn 7hohans and Devas, $ho certainly cannot be said to act in i'norance. *e %roduce CidFnas in i'norance. 4ach cause started on the Physical Plane sets u% action on every %lane to all eternity. They are eternal e##ects re#lected #rom %lane to %lane on the Wscreen o# eternity.X
5anas
?. 5hat is the septenar$ classification of 'anasY There are seven degrees of the Lo)er 'anas, and presuma(l$ there are seven degrees of the /igher. &re there then fourteen degrees of 'anas, or is 'anas, ta*en as a )hole, divided into fort$7nine 'nasic firesY Pa'e ,+-

&. 7ertainly there are #ourteen, but you $ant to run be#ore you can $alk. @irst learn the three, and then 'o on to the #orty3nine. There are three Sons o# "'ni( they become seven, and then evolve to the #orty3 nine. But you are still i'norant ho$ to %roduce the three. Dearn #irst ho$ to %roduce the WSacred @ire,X s%oken o# in the Puranas. The #orty3nine #ires are all states o# ;undalink, to be %roduced in ourselves by the #riction o# the triad. @irst learn the se%tenary body, and then that o# each Princi%le. But #irst o# all learn the #irst Triad =the three vital airs>.
The S,inal "or+

?. 5hat is the s$mpathetic nerve and its function in 0ccultismY Is it found onl$ after a certain stage of animal evolution, and )ould seem to (e evolving in comple4it$ to)ards a second spinal cord. PrFna an+ Antahkarana MPa$e -4-N &. "t the end o# the ne1t :ound, Humanity $ill a'ain become male3 #emale, and then there $ill be t$o s%inal cords. &n the Seventh :ace the t$o $ill mer'e into one. The evolution corres%onds to the :aces, and $ith the evolution o# the :aces the sym%athetic develo%s into a true s%inal cord. *e are returnin' u% the arc only $ith sel#3consciousness added. The Si1th :ace $ill corres%ond to the W%uddin' ba's,X but $ill have the %er#ection o# #orm $ith the hi'hest intelli'ence and s%irituality. "natomists are be'innin' to #ind ne$ rami#ications and ne$ modi#ications in the human body. They are in error on many %oints, e.g., as to the s%leen, $hich they call the manu#actory o# $hite blood cor%uscles, but $hich is really the vehicle o# the Din'a Sharkra. 8ccultists kno$ each minute %ortion o# the heart, and have a name #or each. They call them by the names o# the Aods, as BrahmFVs Hall, VishnuVs Hall, etc. They corres%ond $ith %arts o# the brain. The very atoms o# the body are the thirty3three crores o# Aods. The sym%athetic nerve is %layed on by the TFntrikas, $ho call it ShivaVs VknF.
PrFna
?. 5hat is the relation of man to Prna]the periodical lifeY &. Hkva becomes PrFna only $hen the child is born and be'ins to breathe. &t is the breath o# li#e, Ce%hesh. There is no PrFna on the "stral Plane.
Antahkarana
?. The &ntah*arana is the lin* (et)een the /igher and the Lo)er EgosH does it correspond to the um(ilical cord in proNectionY &. Co( the umbilical cord 6oinin' the astral to the %hysical body is a real thin'. "ntahkarana is ima'inary, a #i'ure o# s%eech, and is only the brid'in' over #rom the Hi'her to the Do$er )anas. "ntahkarana only e1ists $hen you commence to Wthro$ your thou'ht u%$ards and do$n$ards.X The )FyFvi :i%a, or )Fnasic body, has no material connection $ith the %hysical body, no umbilical cord. &t is s%iritual and Pa'e ,+.

ethereal, and %asses every$here $ithout let or hindrance. &t entirely di##ers #rom the astral body, $hich, i# in6ured, acts by re%ercussion on the %hysical body. The Devachanic entity, even %revious to birth, can be a##ected by the Skandhas, but these have nothin' to do $ith the "ntahkarana. &t is a##ected, e.g., by the desire #or reincarnation. ?. 5e are told in The +oice of the Silence that )e have to (ecome MPa$e -4;N Wthe path itself,@ and in another passage that &ntah*arana is that path. Does this mean an$thing more than that )e have to (ridge over the gap (et)een the consciousness of the Lo)er and the /igher EgosY &. That is all. ?. 5e are told that there are seven portals on the PathA is there then a sevenfold division of &ntah*aranaY &lso, is &ntah*arana the (attlefieldY &. &t is the battle#ield. There are seven divisions in the "ntahkarana. "s you %ass #rom each to the ne1t you a%%roach the Hi'her )anas. *hen you have brid'ed the #ourth you may consider yoursel# #ortunate.
5iscellaneous
?. 5e are told that "G) Wshould (e practised ph$sicall$.@ Does this mean that, colour (eing more differentiated than sound, it is onl$ through the colours that )e shall get at the real sound of each of usY and that "G) can onl$ have its Spiritual and 0ccult signification )hen attained to the ltm7Buddhi7 'anas of each personY &. "G) means 'ood action, not merely li%3sound. ?ou must say it in deeds. ?. 5ith reference to the , is not the ltm7Buddhi7'anas different for each entit$, according to the plane on )hich he isY &. 4ach Princi%le is on a di##erent %lane. The 7helF must rise to one a#ter the other, assimilatin' each, until the three are one. This is the root o# the Trinity. ?. In The Secret Doctrine )e are told that l*sha is the same as Pradhna. &*asha is the &uric Egg of the earth, and $et l*sha is the same as Pradhna. l*sha is the &uric Egg of the earth, and $et l*sha is 'ahat. 5hat then is the relation of 'anas to the &uric EggY &. )ila%rakriti is the same as kFsha =seven de'rees>. )ahat is the %ositive as%ect o# "kasha, and is the )anas o# the ;osmic Body. )ahat is to kFsha as )anas is to Buddhi, and PradhFna is but another name #or )ila%rakriti.
Pa'e ,+/

The "uric 4'' is kFsha and has seven de'rees. Bein' %ure abstract substance, it re#lects abstract ideas, but also re#lects lo$er concrete thin's. The Third Do'os and )ahat are one, and are the same as the Gniversal )ind, "laya. The Tetraktys is the 7hatur VidyF, or the #our#old kno$led'e in one, the #our3#aced BrahmF. Sacre+ "entres o. Bo+y MPa$e -40N
#F+Ls
?. /ave the -djs an$ fi4ed relationship to the verte(raY can the$ (e located opposite to or (et)een an$ verte(raeY #an the$ (e regarded as occup$ing each a given and fi4ed e4tent in the cordY Do the$ correspond to the divisions of the cord *no)n to &natomistsY &. H.P.B believed that the CFdks corres%onded to re'ions o# the s%inal cord kno$n to "natomists. There are thus si1 or seven CFdks or %le1uses alon' the s%inal cord. The term, ho$ever, is not technical but 'eneral, and a%%lies to any knot, centre, 'an'lion, etc. The sacred CFdks are those $hich run alon' or above SushumnF. Si1 are kno$n to Science, and one =near the atlas> unkno$n. 4ven the TFraka :F6a ?o'ks s%eak only o# si1, and $ill not mention the sacred seventh. &dF and Pin'alF %lay alon' the curved $all o# the cord in $hich is SushumnF. They are semi3material, %ositive and ne'ative, sun and moon , and start into action the #ree and s%iritual current o# SushumnF. They have distinct %aths o# their o$n, other$ise they $ould radiate all over the body. By concentration on &dF and Pin'alF is 'enerated the Wsacred #ire.X "nother name #or ShivaVs VknF =sym%athetic system> is ;FlkVs VknF. The sym%athetic cords and &dF and Pin'alF start #rom a sacred s%ot above the medulla oblon'ata, called Triveni. This is one o# the sacred centres, another o# $hich is Brahmarandra, $hich is, i# you like, the 'rey matter o# the brain. &t is also the anterior #ontanelle in the ne$3born child. The s%inal column is called Brahmadanda, the stick o# BrahmF. This is a'ain symboli9ed by the bamboo rod carried by "scetics. The ?o'is on the other sides o# the HimFlayas, $ho assemble re'ularly at Dake )Fnsarovara, carry a tri%le knotted bamboo stick, and are called Tridandins. This has the same si'ni#ication as the BrFhmanical cord, $hich has many meanin's besides the three vital airs( e.g., it symboli9es the three initiations o# a BrFhman, takin' %laceE =a> at birth, $hen he receives his mystery name #rom the #amily "strolo'er, $ho is su%%osed to have received it #rom the Devas =he is also thus said to be initiated by the Devas>( a Hindu $ill sooner die than reveal this name( =(> at seven, $hen he receives the cord( and =c> at eleven or t$elve, $hen he is initiated into his caste.
Pa'e ,+8

MPa$e -4@N ?.
If it is right to stud$ the (od$ and its organs, )ith their correspondences, )ill $ou give the main outline of these in connection )ith the -djs and )ith the diagram of the orificesY
The S,leen Liver Heart "or,ora1Dua+ri$emina Pictuitary bo+y Pineal $lan+
"orres,on+s to the Lin$a Sharira *Fma PrFna *Fma15anas 5anas1Antahkarana 5anas
until it is touched by the vibratin' li'ht o# ;undalink, $hich %roceeds #rom Buddhi, $hen it becomes Buddhi3)anas. The %ineal 'land corres%onds $ith Divine Thou'ht. The %ituitary body is the or'an o# the Psychic Plane. Psychic vision is caused by the molecular motion o# this body, $hich is directly connected $ith the o%tic nerve, and thus a##ects the si'ht and 'ives rise to hallucinations. &ts motion may readily cause #lashes o# li'ht, such as may be obtained by %ressin' the eyeballs. Drunkenness and #ever %roduce illusions o# si'ht and hearin' by the action o# the %ituitary body. This body is sometimes so a##ected by drunkenness that it is %aralysed. &# an in#luence on the o%tic nerve is thus %roduced and the current thus reversed, the colour $ill %robably be com%ementary.
Sevens
?. If the ph$sical (od$ is no part of the real human septenar$, is the ph$sical material )orld one of the seven planes of the >osmic septenar$Y &. &t is. The body is not a Princi%le in 4soteric %arlance, because the body and the Din'a are both on the same %lane( then the "uric 4'' makes the seventh. The body is an G%Fdhi rather than a Princi%le. The earth and its astral li'ht are as closely related to each other as the body and its Din'a, the earth bein' the G%Fdhi. 8ur %lane in its lo$est division is the earth, in its hi'hest the astral. The terrestrial astral li'ht should o# course not be con#ounded $ith the universal "stral Di'ht. ?. & ph$sical o(Nect )as spo*en of as a septenar$ on the ph$sical plane, inasmuch as )e could =1> directl$ contact itH =+> retinall$ reproduce itH =3> remem(er itH =,> dream of itH =-> vie) it atomicall$H =.> vie) it disintegratedH =/> 5hat is the seventhY These are seven )a$s in )hich )e vie) itA the septenar$ is our )a$ of seeing one thing. Is it o(Nectivel$ septenar$Y
Pa'e ,+0

GkFsha #ature/s Soun+in$1Boar+ MPa$e -42N &. The seventh brid'es across #rom one %lane to another. The last is the idea, the %rivation o# matter, and carries you to the ne1t %lane. The hi'hest o# one %lane touches the lo$est o# the ne1t. Seven is a #actor in nature, as in colours and sounds. There are seven de'rees in the same %iece o# $ood, each %erceived by one o# the seven senses. &n $ood the smell is the most material de'ree, $hile in other substances it may be the si1th. Substances are se%tenary a%art #rom the consciousness o# the vie$er. The %sychometer, seein' a morsel, say o# a table a thousand years hence, $ould see the $hole( #or every atom re#lects the $hole body to $hich it belon's, 6ust as $ith the )onads o# Deibnit9. "#ter the seven material subdivisions are the seven divisions o# the "stral, $hich is its second Princi%le. The disinte'rated matterthe hi'hest o# the material subdivisionsis the %rivation o# the idea o# itthe #ourth. The number #ourteen is the #irst ste% bet$een seven and #orty3nine. 4ach se%tenary is really a #ourteen, because each o# the seven has its t$o as%ects. Thus #ourteen si'ni#ies the inter3relation o# t$o %lanes in its turn. The se%tenary is to be clearly traced in the lunar months, #evers, 'estations, etc. 8n it is based the $eek o# the He$s and the se%tenary Hierarchies o# the Dord o# Hosts.
Soun+s
?. Sound is an attri(ute of l*shaH (ut )e cannot cogni2e an$thing on the l*shic planeH on )hat plane then do )e recogni2e soundY 0n )hat plane is sound produced ($ the ph$sical contact of (odiesY Is there sound on seven planes, and is the ph$sical plane one of themY &. The %hysical %lane is one o# them. ?ou cannot see kFsha, but you can sense it #rom the @ourth Path. ?ou may not be #ully conscious o# it, and yet you may sense it. kFsha is at the root o# the mani#estation o# all sounds. Sound is the e1%ression and mani#estation o# that $hich is behind it, and $hich is the %arent o# many correlations. "ll Cature is a soundin'3board( or rather kFsha is the soundin'3board o# Cature. &t is the Deity, the one Di#e, the one 41istence. =Hearin' is the vibration o# molecular %articles( the order is seen in the sentence, WThe disci%le #eels, hears, sees.X> Sound can have no end. H.P.B remarked $ith re'ard to a ta% made by a %encil on the tableE WBy this time it has a##ected the $hole universe. The %article $hich has had its $ear and tear destroys some =Pa'e -- > thin' $hich %asses into somethin' else. &t is eternal in the CidFnas it %roduces.X " sound, i# not %reviously %roduced on the "stral Plane, and be#ore that on the kFshic, could not be %roduced at all. kFsha is the brid'e bet$een nerve cells and mental %o$ers. ?. W#olours are ps$chic, and sounds are spiritual.@ 5hat, assuming that these are vi(rations, is the successive order \these corresponding to sight and hearingI of the other sensesY &. This %hrase $as not to be taken out o# its conte1t, other$ise con#usion $ould arise. "ll are on all Pa'e ,3

%lanes. The @irst :ace had touch all over like a soundin' board( this touch di##erentiated into the other senses, $hich develo%ed $ith the :aces. The WsenseX o# the @irst :ace $as that o# touch, meanin' the %o$er o# their atoms to vibrate in unison $ith e1ternal atoms. The WtouchX $ould be almost the same as sym%athy. The senses $ere on a di##erent %lane $ith each :ace( e.g., the @ourth :ace had very much more develo%ed senses than ourselves, but on another %lane. &t $as also a very material :ace. The si1th and seventh senses $ill mer'e into the kFshic Sound. W&t de%ends to $hat de'ree o# matter the sense o# touch relates itsel# as to $hat $e call it.X
PrFna
?. Is Prna the production of the countless Wlives@ of the human (od$, and therefore, to some e4tent, of the congeries of the cells or atoms of the (od$Y &. Co( PrFna is the %arent o# the Wlives.X "s an e1am%le, a s%on'e may be immersed in an ocean. The $ater in the s%on'eVs interior may be com%ared to PrFna( outside is Hkva. PrFna is the motor3%rinci%le in li#e. The WlivesX leave PrFna( PrFna does not leave them. Take out the s%on'e #rom the $ater, and it becomes dry, thus symboli9in' death. 4very %rinci%le is a di##erentiation o# Hkva, but the li#e3motion in each is PrFna, the Wbreath o# li#e.X ;Fma de%ends on PrFna, $ithout $hich there $ould be no ;Fma. PrFna $akes the ;Fmic 'erms to li#e( it makes all desires vital and livin'.
The Secon+ S,inal "or+

?. 5ith reference to the ans)er to the "uestion on the second cord, )hat is it that )ill (ecome a second spinal cord in the Si4th ;aceY 5ill Id and Pingal have separate ph$sical ductsY &. &t is the sym%athetic cords $hich $ill 'ro$ to'ether and #orm another s%inal cord. &dF and Pin'alF $ill be 6oined $ith SushumnF, and they $ill become one. &dF is on the le#t side o# the cord, and Pin'alF on the ri'ht. *osmic "onsciousness MPa$e --)N
%nitiates
Pytha'oras $as an &nitiate, one o# the 'randest o# Scientists. His disci%le, "rchytas, $as marvellously a%t in a%%lied Science. Plato and 4uclid $ere &nitiates, but not Socrates. Co real &nitiates $ere married. 4uclid learned his Aeometry in the )ysteries. )odern men o# Science only rediscover the old truths.
*osmic "onsciousness
H.P.B %roceeded to e1%lain ;osmic 7onsciousness, $hich is, like all else, on seven %lanes, o# $hich three are inconceivable and #our are co'ni9able by the hi'hest "de%t. She sketched the %lanes as in the #ollo$in' dia'ram. Pa'e ,31

5anas1E$o *Fma15anas or Hi$her Psychic PrFnic1*Fma or Lo3er Psychic Astral Prakritic or Terrestrial 0 ; 4 3 6 ) Para1E$o or Atmic %nner1E$o or Bu++hic E$o15anas *Fma15anas or Lo3er 5anas PrFnic *Fma or Psychic Astral bAective Takin' the lo$est only, the Terrestrial =it $as a#ter$ards decided to call this %lane PrFkritic>, it is divisible into seven %lanes, and these a'ain into seven, makin' the #orty3nine.
Terrestrial
She then took the lo$est %lane o# Prakriti, or the true Terrestrial, and divided it as #ollo$sE
MPa$e --6N
True terrestrial ,lanes or 0th PrFkritic
&ts ob6ective or sensuous %lane is that $hich is sensed by the #ive %hysical senses. 8n its second %lane thin's are reversed. &ts third %lane is %sychicE here is the instinct $hich %revents a kitten 'oin' into the $ater and 'ettin' dro$ned. The #ollo$in' table o# the terrestrial, ob6ective consciousness $as 'ivenE Divisions o. the Astral Plane MPa$e --3N
Astral
The three lo$er PrFkritic are related to the three lo$er o# the "stral Plane immediately succeedin'.
Pa'e ,3+

*ith re'ard to the #irst division o# the second %lane, H.P.B reminded her %u%ils that all seen on it must be reversed in translatin' it, e.g., $ith numbers $hich a%%eared back$ards. The "stral 8b6ective corres%onds in everythin' to the Terrestrial 8b6ective. The second division corres%onds to the second o# the lo$er %lane, but the ob6ects are o# e1treme tenuity, an astrali9ed "stral. This %lane is the limit o# the ordinary medium, beyond $hich he cannot 'o. " non3mediumistic %erson to reach it must be aslee% or in a trance, or under the in#luence o# lau'hin'3'as( or in ordinary delirium %eo%le %ass on to this %lane. The third, the PrFnic, is o# an intensely vivid nature. 41treme delirium carried the %atient to this %lane. &n delirium tremens the su##erer %asses to this and to the one above it. Dunatics are o#ten conscious on this %lane, $here they see terrible visions. &t runs into the @ourth division, the $orst o# the astral %lanes, ;Fmic and terrible. Hence come the ima'es that tem%t( ima'es o# drunkards in ;Fma Doka im%ellin' others to drink( ima'es o# all vices inoculatin' men $ith the desire to commit crimes. The $eak imitate these ima'es in a kind o# monkeyish #ashion, so #allin' beneath their in#luence. This is also the cause o# e%idemics o# vices, and cycles o# disaster, o# accidents o# all kinds comin' in 'rou%s. 41treme delirium tremens is on this %lane. The #i#th division is that o# %remonitions in dreams, o# re#lections #rom the lo$er mentality, 'lim%ses into the %ast and #uture, the %lane o# thin's mental and not s%iritual. The mesmeri9ed clairvoyant can reach this %lane, and even, i# 'ood, may 'o hi'her.
MPa$e --4N
The si1th is the %lane #rom $hich come all beauti#ul ins%irations o# art, %oetry, and music, hi'h ty%es o# dreams, #lashes o# 'enius. Here $e have 'lim%ses o# %ast incarnations, $ithout bein' able to locate or analyse them. *e are on the seventh %lane at the moment o# death or in e1ce%tional visions. The dro$nin' man is here $hen he remembers his %ast li#e. The memory o# events o# this %lane must be centred in the heart, Wthe seat o# Buddha.X There it $ill remain, but im%ressions #rom this %lane are not made on the %hysical brain.
4th *osmic Plane 3r+ *osmic Plane
!ohat ?iva1!ohat PrFnic1*Fma
*osmic *Fma15ans *osmic Li.e *osmic Astral *osmic Bo+y
6n+ *osmic Plane )st *osmic Prakiristic Mne<t $ra,hic ,art o. this oneN
Pa'e ,33
I&n this dia'ram all the ;osmic Planes should be #i'ured as o# one si9ethe si9e 'iven to the lo$est %lane, Prakriti. @urther, $ithin the circle all the PrFkritic Planes should be o# one si9ethat 'iven to the #irst, or lo$est. To do this $ould make so lar'e a dia'ram that the %lanes are com%ressed.4d.J *osmic Planes MPa$e ---N
9eneral #otes
The t$o %lanes above dealt $ith are the only t$o used in the Hatha ?o'a. PrFna and the "uric 4nvelo%e are essentially the same, and a'ain, as Hkva, it is the same as the Gniversal Deity. This, in its @i#th Princi%le, is )ahat, in its Si1th, "laya. =The Gniversal Di#e is also seven3 %rinci%led.> )ahat is the hi'hest Entit$ in ;osmos( beyond this is no diviner 4ntity( it is o# subtlest matter, Sikshma. &n us this is )anas, and the very Do'oi are less hi'h, not havin' 'ained e1%erience. The )Fnasic 4ntity $ill not be destroyed, even at the end o# the )ahFmanvantara, $hen all the Aods are absorbed, but $ill re3emer'e #rom ParabrFhmic latency. 7onsciousness is the ;osmic seed o# su%erkosmic omniscience. &t has the %otentiality o# buddin' into the Divine 7onsciousness.
Pa'e ,3,

:ude %hysical health is a dra$back to seershi%. This $as the case $ith S$edenbor'. @ohat is every$hereE it runs like a thread throu'h all, and has its o$n seven divisions.
&n the ;osmic "uric 4nvelo%e is all the ;arma o# the mani#estin' Gniverse. This is the Hiranya'arbha. Hkva is every$here, and so $ith the other Princi%les.
MPa$e --;N
Pa'e ,3-
The above dia'ram re%resents the ty%e o# all the Solar Systems. )ahat, sin'le be#ore in#ormin' the Gniverse, di##erentiates $hen in#ormin' it, as does )anas in man
Pa'e ,3.
Takin' this #i'ure to re%resent the human Princi%les and %lanes o# consciousness, then Di..erentiation MPa$e --0N /, ., -, re%resent res%ectively, Shiva, Vishnu, BrahmF bein' the lo$est. Shiva is the #our3#aced BrahmF( the 7reator, Preserver, Destroyer, and :e'enerator. Bet$een - and , comes the "ntahkarana. The re%resents the 7hristos, the Sacri#icial Victim cruci#ied bet$een the thievesE this is the double3#aced entity. The VedFntins make this a 2uarternary #or a blindE "ntahkarana, 7hit, Buddhi, and )anas.
Pa'e ,3/
The Secret Doctrine, Volume 3 by H.P. Blavatsky 5anvantaric As,ect o. Parabrahman an+ 5Ula,rakriti
C.B. The number o# rays is arbitrary and $ithout si'ni#icance. Perce%tive li#e be'ins $ith the "stralE it is not our %hysical atoms $hich see, etc. 7onsciousness %ro%er be'ins bet$een ;Fma and )anas. tmF3buddhi acts more in the atoms o# the body, in the bacilli, microbes, etc., than in )an himsel#.
bAective "onsciousness
Sensuous ob6ective consciousness includes all that %ertains to the #ive %hysical senses in man, and rules in animals, birds, #ishes and some insects. Here are the WDives(X their consciousness is in tma3Buddhi( these are entirely $ithout )anas.
Astral "onsciousness
MPa$e --@N
That o# some %lants =e.g., sensitive> o# ants, s%iders, and some ni'ht3#lies =&ndian>, but not o#
bees. The vertebrate animals in 'eneral are $ithout this consciousness, but the %lacental )ammals have all the %otentialities o# human consciousness, thou'h at %resent, o# course, dormant. &diots are on this %lane. The common e1%ression Whe has lost his mindX is an 8ccult truth. @or $hen throu'h #ri'ht or other cause the lo$er mind becomes %aralysed, then the consciousness is on the "stral Plane. The study o# lunacy $ill thro$ much li'ht on these %oints. This may be called the Wnerve %lane.X &t Pa'e ,38

is co'ni9ed by our Wnervous centresX o# $hich Physiolo'y kno$s nothin', e.g., the clairvoyant readin' $ith the eyes banda'ed, readin' $ith the ti%s o# the #in'ers, the %it o# the stomach, etc. This sense is 'reatly develo%ed in the dea# and dumb.
*Fma1PrFnic "onsciousness
The 'eneral li#e3consciousness $hich belon's to all the ob6ective $orld, even to the stones( #or i# stones $ere not livin' they could not decay, emit a s%ark, etc. "##inity bet$een chemical elements is a mani#estation o# this ;Fmic consciousness.
*Fma15Fnasic "onsciousness
The instinctual consciousness o# animals and idiots in its lo$est de'rees, the %lanes o# sensation( in man these are rationali9ed, e.g., a do' shut in a room has the instinct to 'et out, but cannot because its instinct is not su##iciently rationali9ed to take the necessary means( $hereas a man at once takes in the situation and e1tricates himsel#. The hi'hest de'ree o# this ;Fma3)Fnasic consciousness is the %sychic. Thus there are seven de'rees #rom the instinctual animal to the rationali9ed instinctual and %sychic.
5Fnasic "onsciousness
@rom this %lane )anas stretches u%$ards to )ahat.
Bu++hic "onsciousness
The %lane o# Buddhi and the "uric 4nvelo%e. @rom here it 'oes to the @ather in heaven, tmF, and re#lects all that is in the "uric 4nvelo%e. @ive and si1 there#ore cover the %lanes #rom the %sychic to the divine. 5en an+ Pitris MPa$e --2N
5iscellaneous
:eason is a thin' that oscillates bet$een ri'ht and $ron'. But &ntelli'ence&ntuitionis hi'her, it is the clear vision. To 'et rid o# ;Fma $e must crush out all out material instinctsWcrush out matter.X The #lesh is a thin' o# habit( it $ill re%eat mechanically a 'ood im%ulse as $ell as a bad one. &t is not the #lesh $hich is al$ays the tem%ter( in nine cases out o# ten it is the Do$er )anas, $hich, by its ima'es, leads the #lesh into tem%tation. The hi'hest "de%t be'ins his SamFdhi on the @ourth Solar Plane, but cannot 'o outside the Solar System. *hen he be'ins SamFdhi he is on a %ar $ith some o# the DhyFn 7hohans, but he transcends them as he rises to the seventh %lane =CirvFna>.
Pa'e ,30

The Silent *atcher is on the @ourth ;osmic Plane. The hi'her )ind directs the *illE the lo$er turns it into sel#ish Desire. The head should not be covered in meditation. &t is covered in SamFdhi. The DhyFn 7hohans are %assionless, %ure and mindless. They have no stru''le, no %assion to crush. The DhyFn 7hohans are made to %ass throu'h the School o# Di#e. WAod 'oes to School.X The best o# us in the #uture $ill be )Fnasa%utras( the lo$est $ill be Pitris. *e are seven intellectual Hierarchies here. This earth becomes the moon o# the ne1t earth. The WPitrisX are the "stral overshado$ed by tma3Buddhi, #allin' into matter. T he WPuddin'3ba'sX has Di#e and tmF3Buddhi, but no )anas. They $ere there#ore senseless. The reason #or all evolution is the 'ainin' o# e1%erience. &n the @i#th :ound all o# us $ill %ay the %art o# the Pitris. *e shall have to 'o and shoot out our 7hhFyFs into another humanity, and remain until that humanity is %er#ected. The Pitris have #inished their o##ice in this :ound and have 'one into CirvFna( but they $ill return to do the same o##ice u% to the middle %oint o# the @i#th :ound. The @ourth or ;Fmic Hierarchy o# the Pitris becomes the Wman o# #lesh.X The astral body is #irst in the $omb( then comes the 'erm that #ructi#ies it. &t is then clothed $ith matter, as $ere the Pitris. The 7hhFyF is really the lo$er )anas, the shado$ o# the hi'her )ind. This 7hhFyF makes the )FyFvi :i%a. The :ay clothes itsel# MPa$e -;8N in the hi'hest de'ree o# the "stral Plane. The )FyFvi :i%a is com%osed o# the astral body as G%Fdhi, the 'uidin' intelli'ence #rom the heart, the attributes and 2ualities #rom the "uric 4nvelo%es. The "uric 4nvelo%e takes u% the li'ht o# tmF, and overshado$s the coronal circlin' round the head. The "uric @luid is a combination o# the Di#e and *ill %rinci%les, the li#e and the $ill bein' one and the same in ;osmos. &t emanates #rom the eyes and hands, $hen directed by the $ill o# the o%erator. The "uric Di'ht surrounds all bodiesE it is the WauraX emanatin' #rom them, $hether they be animal, ve'etable, or mineral. &t is the li'ht, e.g., seen round ma'nets. tmF3Buddhi3)anas in man corres%onds to the three Do'oi in ;osmos. They not only corres%ond, but Pa'e ,,

each is the radiation #rom ;osmos to )icrocosmos. The third Do'os, )ahat, becomes )anas in man, )anas bein' only )ahat individuali9ed, as the sun3rays are individuali9ed in bodies that absorb them. The sun3rays 'ive li#e, they #ertili9e $hat is already there, and the individual is #ormed. )ahat, so to say #ertili9es, and )anas is the result. Buddhi3)anas is the ;shetra6a. There are seven %lanes o# )ahat, as o# all else.
The Human Princi,les

Here H.P.B dre$ t$o dia'rams, illustratin' di##erent $ays o# re%resentin' the human %rinci%les. &n the #irstE
the t$o lo$er are disre'arded( they 'o out, disinte'rate, are o# not account. :emain #ive, under the radiation o# tmF. Po3er o. %ma$ination MPa$e -;)N &n the secondE
Pa'e ,,1
the lo$er guaternary is re'arded as mere matter, ob6ective illusion, and there remain )anas and the "uric 4'', the hi'her Princi%les bein' re#lected in the "uric 4''. &n all these systems remember the main %rinci%le, the descent and re3ascent o# the S%irit, in man as in ;osmos. The S%irit is dra$n do$n$ards as by s%iritual 'ravitation. Seekin' #urther #or the cause o# this, the students $ere checked, H.P.B 'ivin' only a su''estion on the three Do'oiE 1. Potentiality o# )ind ="bsolute Thou'ht>. +. Thou'ht in Aerm. 3. &deation in "ctivity.
#otes
Protective variation, e.g.,identity o# colourin' o# insects and o# that on $hich they #eed, $as e1%lained to be the $ork o# Cature 4lementals. @orm is on di##erent %lanes, and the #orms o# one %lane may be #ormless to d$ellers on another. The ;osmocratores build on %lanes in the Divine )ind, visible to them thou'h not to us. The %rinci%le o# limitationprincipium individuationis]is @ormE this %rinci%le is Divine Da$ mani#ested in ;osmic )atter, $hich, in its essence, is limitless. The "uric 4'' is the limit o# man as Hiranya'arbha o# the ;osmos.
Pa'e ,,+

The #irst ste% to$ards the accom%lishment o# ;riyFshakti is the use o# the &ma'ination. To ima'ine a thin' is to #irmly create a model o# $hat you desire, %er#ect in all its details. The *ill is then brou'ht into action, and the #orm is thereby trans#erred to the ob6ective $orld. This is creation by ;riyFshakti.
Suns an+ Planets

MPa$e -;6N " comet
%artially cools and settles do$n as a sun. &t then 'radually attracts round it %lanets that are as yet unattached to any centre, and thus, in millions o# years, a Solar System is #ormed. The $orn3 out %lanet becomes a moon to the %lanet o# another system. The sun $e see is a re#lection o# the true SunE this re#lection, as an out$ard concrete thin', is a ;Fma3 :i%a, all the suns #ormin' the ;Fma3:i%a o# ;osmos. To its o$n system the sun is Buddhi, as bein' the re#lection and vehicle o# the true Sun, $hich is tmF, invisible on this %lane. "ll the @ohatic #orces electricity, etcare in this re#lection.
The 5oon
"t the be'innin' o# the evolution o# our 'lobe, the moon $as much nearer to the earth, and lar'er than it is no$. &t has retreated #rom us, and shrunk much in si9e. =The moon 'ave all her Princi%les to the earth, $hile the Pitris 'ave only their 7hhFyFs to man.> The in#luences o# the moon are $holly %sycho3%hysiolo'ical. &t is dead, sendin' out in6urious emanations like a cor%se. &t vam%iri9es the earth and its inhabitants, so that any one slee%in' in its rays su##ers, losin' some o# his li#e3#orce. " $hite cloth is a %rotection, the rays not %assin' throu'h it, and the head es%ecially should be thus 'uarded. &t has most %o$er $hen it is #ull. &t thro$s o## %articles $hich $e absorb, and is 'radually disinte'ratin'. *here there is sno$ the moon looks like a cor%se, bein' unable, throu'h the $hite sno$, to vam%iri9e e##ectually. Hence sno$3covered mountains are #ree #rom its bad in#luences. The moon is %hos%horescent. The :Fkshakas o# Danka and the "tlanteans are said to have sub6ected the moon. The Thessalians learned #rom them their )a'ic. 4soterically, the moon is the symbol o# the Do$er )anas( it is also the symbol o# the "stral. Plants $hich under the sunVs rays are bene#icent are male#icent under those o# the moon. Herbs containin' %oisons are most active $hen 'athered under the moonVs rays. " ne$ moon $ill a%%ear durin' the Seventh :ound, and our moon $ill #inally disinte'rate and disa%%ear. There is no$ a %lanet, the W)ystery Planet,X behind the moon, and it is 'radually dyin'. @inally the time $ill come #or it to send its Princi%les to a ne$ Daya 7entre, and there a ne$ %lanet $ill #orm, to belon' to another Solar System, the %resent )ystery Planet then #unctionin' as moon to that ne$ 'lobe. This moon $ill have nothin' to do $ith our earth, thou'h it $ill come $ithin our ran'e o# vision.
Pa'e ,,3

7hy "ycles &eturn MPa$e -;3
The Solar System

"ll the visible %lanets %laced in our Solar System by "stronomers belon' to it, e1ce%t Ce%tune. There are also some others not kno$n to Science, belon'in' to it, and Wall moons $hich are not yet visible #or ne1t thin's.X The %lanets only move in our consciousness. The :ulers o# the seven Secret Planets have no in#luence on this earth, as this earth has on other %lanets. &t is the sun and moon $hich really have not only a mental, but also a %hysical e##ect. The e##ect o# the sun on humanity is connected $ith ;Fma3PrFna, $ith the most %hysical ;Fmic elements in us( it is the vital %rinci%le $hich hel%s 'ro$th. The e##ect o# the moon is chie#ly ;Fma3)Fnasic or %sycho3%hysiolo'ical( it acts on the %sycholo'ical brain, on the brain mind.
Precious Stones
&n ans$er to a 2uestion, H.P.B said that the diamond and the ruby $ere under the sun, the sa%hire under the moonWbut $hat does it matter to youKX
Time
*hen once out o# the body, and not sub6ect to the habit o# consciousness #ormed by others, time does not e1ist. 7ycles and e%ochs de%end on consciousnessE $e are not here #or the #irst time( the cycles return because $e come back into conscious e1istence. 7ycles are measured by the consciousness o# humanity and not by Cature. &t is because $e are the same %eo%le as in %ast e%ochs that these events occur to us.
Death
The Hindus look u%on death as im%ure, o$in' to the disinte'ration o# the body and the %assin' #rom one %lane to another. W& believe in trans#ormation, not in death.X
Atoms
The "tom is the Soul o# the molecule. &t is the si1 Princi%les, and the molecule is the body thereo#. The "tom is the tman o# the ob6ective ;osmos, i.e., it is on the seventh %lane o# the lo$est Prakriti.
Terms
H.P.B be'an by sayin' that students ou'ht to kno$ the correct meanin' o# the Sanskrit terms used in 8ccultism, and should learn the 8ccult Symbolo'y. To be'in $ith one had better learn the correct
MPa$e -;4N
Pa'e ,,,

4soteric classi#ication and names o# the #ourteen =/ P + > and seven =Sa%ta> Dokas #ound in the e1oteric te1ts. These are 'iven there in a very con#used manner, and are #ull o# Wblinds.X To illustrate this three classi#ications are 'iven belo$.
Lokas
L *AS The $eneral e<oteric, ortho+o< an+ tFntric cate$oryV BhUr1loka Bhuvar1loka S3ar1loka 5ahar1loka The secon+ seven are re.lecte+. ?anar1loka Ta,ar1loka Satya1loka The SFnkhya cate$ory, an+ that o. some Ve+Fntins BrahmF1loka Pitri1loka Soma1loka %n+ra1loka 9an+harva1loka &Fkshasa1loka (aksha1loka An+ an ei$hth. The Ve+Fntic, the nearest a,,roach to the EsotericV Atala Vitala Sutala TalFtala Mor *aratalaN. &asFtala 5ahFtala PFtFla
4ach and all corres%ond 4soterically to the ;osmic or DhyFn 7hohanic Hierarchies, and to the human States o# 7onsciousness and their subdivisions =#orty3nine>. To a%%reciate this the meanin's o# the terms used in the VedFntic classi#ication must be #irst understood.
Pa'e ,,-

Talas an+ Lokas MPa$e -;-N 7or+ Tala Atala means ,lace no ,lace some chan$e .or the betterV i.e., better .or matter, in that more matter enters into it, or, in other 3or+s, it becomes more +i..erentiate+. This is an ancient ccult term.
Vitala
Sutala
$oo+, e<cellent, ,lace. somethin$ that can be $ras,e+ or touche+ M.rom kara, a *aratala han+NV i.e., the state in 3hich matter becomes tan$ible. ,lace o. tasteS a ,lace you can sense 3ith one o. the or$ans &asFtala o. sense. e<oterically =$reat ,lace>S but, Esoterically, a ,lace inclu+in$ 5ahFtala all others subAectively, an+ ,otentially inclu+in$ all that ,rece+es it. somethin$ un+er the .eet M.rom ,a+a, .ootN, the u,F+hi, or PFtFla basis o. anythin$, the anti,o+es, America, etc.
4ach o# the Dokas, %laces, $orlds, states, etc., corres%onds $ith and is trans#ormed into #ive =e1oterically> and seven =4soterically> states or Tattvas, #or $hich there are no de#inite names. These in the main divisions cited belo$ make u% the #orty3nine @iresE - and / TanmFtras, outer and inner senses. - and / Bhitas, or elements. - and / AnyFnendryas, or or'ans o# sensation. - and / ;armendryas, or or'ans o# action. These corres%ond in 'eneral to States o# 7onsciousness, to the Hierarchies o# DhyFn 7hohans, to the Tattvas, etc. These Tattvas trans#orm themselves into the $hole Gniverse. The #ourteen Dokas are made o# seven $ith seven re#lectionsE above, belo$( $ithin, $ithout( sub6ective, ob6ective( %ure, im%ure( %ositive, ne'ative( etc.
E<,lanation o. the States o. "onsciousness "orres,on+in$ to the Ve+Fntic "lassi.ication o. Lokas

/. Atala The tmic or "uric state or localityE it emanates directly #rom "BS8DGT4C4SS, and is the #irst Pa'e ,,.

somethin' in the Gniverse. &ts corres%ondence is the Hierarchy o# non3substantial %rimordial Bein's, in a %lace $hich is no %lace =#or us>, a state $hich is no state. This Hierarchy contains the %rimordial %lane, all that $as, and $ill be, #rom the be'innin' to the end o# the )ahFmanvantara( all is there. This statement should not, ho$ever, be taken to im%ly ;ismetE the latter is contrary to all the teachin's o# 8ccultism. Here are the Hierarchies o# the DhyFni Buddhas. Their state is that o# ParasamFdhi, o# the DharmakFya( a state $here no %ro'ress is %ossible. The entities there may be said to be crystalli9ed in %urity, in homo'eneity. .. Vitala. Here are the Hierarchies o# the celestial Buddhas, or Bodhisattvas, $ho are said to emanate #rom the seven DhyFni Buddhas. &t is related on earth to SamFdhi, to the Buddhic consciousness in man. Co ade%t, save one, can be hi'her than this and live( i# he %asses into the tmic or DharmakFya state ="laya> he can return to earth no more. These t$o states are %urely hy%er3meta%hysical. -. Sutala. " di##erential state corres%ondin' on earth $ith the Hi'her )anas, and there#ore $ith Shabda =Sound>, the Do'os, our Hi'her 4'o( and also to the )anushi Buddha state, like that o# Aautama, on earth. This is the third sta'e o# SamFdhi =$hich is se%tenary>. Here belon' the Hierachies o# the ;umFrasthe "'nishvattas, etc. ,. Karatala corres%onds $ith S%arsha =touch> and to the Hierarchies o# ethereal, semi3ob6ective DhyFn 7hohans o# the astral matter o# the )Fnasa3)anas, or the %ure ray o# )anas, that is the Do$er )anas be#ore it is mi1ed $ith ;Fma =as in the youn' child>. They are called S%arsha Devas, the Devas endo$ed $ith touch. These Hierarchies o# Devas are %ro'ressiveE the #irst have one sense( the second t$o( and so on to sevenE each containin' all the senses %otentially, but not yet develo%ed. S%arsha $ould be rendered better by a##inity, contact. 3. Rastala, or &U,atalaE corres%onds to the Hierachies o# :i%a or Si'ht Devas, %ossessed o# three senses, si'ht, hearin', and touch. These are the ;Fma3)Fnasic entities, and the hi'her 4lementals. *ith the :osicrucians they $ere the Syl%hs and Gndines. &t corres%onds on earth $ith an arti#icial state o# consciousness, such as that %roduced by hy%notism and dru's =mor%hia, etc.>. +. Mahtala. 7orres%onds to the Hierachies o# :asa or Taste Devas , and includes a state o# consciousness embracin' the lo$er #ive senses and emanations o# li#e and bein'. &t corres%onds to ;Fma and PrFna in man, and to Salamanders and Anomes in nature. 1. Ptala. 7orres%onds to the Hierarchies o# Aandha or Smell Devas, the under$orld or anti%odesE )yalba. The s%here o# irrational animals, havin' no #eelin' save that o# sel#3%reservation and 'rati#ication o# the sensesE also o# intensely sel#ish human bein's, $alkin' or slee%in'. This is $hy CFrada is said to have visited PFtFla $hen he $as cursed to be reborn. He re%orted that li#e there $as very %leasant #or those W$ho had never le#t their birth3%laceX( they $ere ha%%y. &t is the earthly state, and corres%onds $ith the sense o# smell. Here are also animal Du'%as, 4lementals o# animals, and Cature S%irits.
Pa'e ,,/

States o. "onsciousness MPa$e -;0N
!urther E<,lanations o. the Same "lassi.ications

/. "uric, tmic, "layic, sense or state. 8ne o# #ull %otentiality, but not o# activity. .. Buddhic( the sense o# bein' one $ith the universe( the im%ossibility o# ima'inin' onesel# a%art #rom it. =&t $as asked $hy the term "layic $as here 'iven to the tmic and not to the Buddhic state. &ns. These classi#ications are not hard and #ast divisions. " term may chan'e %laces accordin' as the classi#ication is e1oteric, 4soteric or %ractical. @or students the e##ort should be to brin' all thin's do$n to states o# consciousness. Buddhi is really one and indivisible. &t is a #eelin' $ithin, absolutely ine1%ressible in $ords. "ll catalo'uin' is useless to e1%lain it.> -. ShFbdic, sense o# hearin'. ,. S%Frshic, sense o# touch. 3. :i%kc, the state o# #eelin' onesel# a body and %erceivin' it =ri%a r #orm>. +. :Fsic, sense o# taste. 1. AFndhic, sense o# smell. "ll the ;osmic and anthro%ic states and senses corres%ond $ith our or'ans o# sensation, AnyFnendryas, rudimentary or'ans #or receivin' kno$led'e throu'h direct contact, si'ht, etc. These are the #aculties o# Sharkra, throu'h Cetra =eyes>, nose, s%eech, etc., and also $ith the or'ans o# action, ;armendryas, hands, #eet, etc. 41oterically, there are #ive sets o# #ive, 'ivin' t$enty3#ive. 8# these t$enty are #acultative and #ive Buddhic. 41oterically Buddhi is said to %erceive( 4soterically it reaches %erce%tion only throu'h the Hi'her )anas. 4ach o# these t$enty is both %ositive and ne'ative, thus makin' #orty in all. There are t$o sub6ective states ans$erin' to each o# the #our sets o# #ive, hence ei'ht in all. These bein' sub6ective can =Pa'e -.8> not be doubled. Thus $e have , ~ 8 r ,8 Wco'nitions o# Buddhi.X These $ith )Fya, $hich includes them all, make ,0. =8nce that you have reached the co'nition o# )Fya, you are an "de%t.> - W - TanmFtras - W - BhUta 9nyFnen+ry - W as *armen+rya - W s T TAL 68 W 68 W S 6 6 6 6 5Fy X 42 F Pa'e ,,8
@ W
The Secret Doctrine, Volume 3 by H.P. Blavatsky The Lokas

&n their e1oteric blinds the BrFhmans count #ourteen Dokas earth included>, o# $hich seven are ob6ective, thou'h not a%%arent, and seven sub6ective, yet #ully demonstrable to the &nner )an. There are seven Divine Dokas and seven in#ernal =terrestrial> Dokas. SEVE# %#!E&#AL MTE&&EST&%ALN L *AS PFtFla Mour earthN. 5ahFtala &asFtala
SEVE# D%V%#E L *AS ) 6 3
BhUrloka Mthe earthN. ) Bhuvarloka Mbet3een the earth an+ the sun O5unLsPN. 6 Svarloka Mbet3een the sun an+ the Pole Star O(o$LsPN. 3 5aharloka Mbet3een the earth an+ the an+ the utmost 4 4 TalFtala Mor *aratalaN. limit o. the Solar System Z ?anarloka Mbeyon+ the Solar System, the abo+e o. Sutala the *umFras 3ho +o not belon$ to this ,laneN. Ta,arloka Mstill beyon+ the 5ahFtmic re$ion, the ; ; Vitala +3ellin$ o. the VairFAa +eitiesN. 0 Satyaloka Mthe abo+e o. the #irvanLsN. 0 Atala I"ll these Ws%acesX denote the s%ecial ma'netic currents, the %lanes o# substance, and the de'rees o# a%%roach that the consciousness o# the ?o'i, or 7hela, %er#orms to$ards assimilation $ith the inhabitants o# the Dokas.J IA:"PH&7 P"A4 -.8" missin'> 5an an+ Lokas MPa$e -;2N These the BrFhmans read #rom the bottom. Co$ all these #ourteen are %lanes #rom $ithout $ithin, and =the seven Divine> States o# 7onsciousness throu'h $hich man can %assand must %ass, once he is determined to 'o throu'h the seven %aths and %ortals o# DhyFni( one need not be disembodied #or this, and all this is reached on earth, and in one or many o# the incarnations. See the orderE the #our lo$er ones =1,+,3,,>, are r<pa( i.e., they are %er#ormed by the &nner )an $ith the #ull concurrence o# the diviner %ortions, or elements, o# the Do$er )anas, and consciously by the %ersonal man. The three hi'her states cannot be reached and remembered by the latter, unless he is a #ully initiated "de%t. " Hatha ?o'k $ill never %ass beyond the )aharloka, %sychically, and the TalFtala =double or dual %lace>, %hysico3mentally. To become a :F6a ?o'k, one has to ascend u% to the seventh %ortal, the Satyaloka. @or such, the )aster ?o'ks tells us, is the #ruition o# ?a6na, or sacri#ice. *hen the Bhir, Bhuvar and Svar'a =states> are once %assed, and the ?o'iVs consciousness centered in )aharloka, it is in the last %lane and state bet$een entire identi#ication o# the Personal and the Hi'her )anas.
Pa'e ,,0

8ne thin' to rememberE $hile the in#ernal =or terrestrial> states are also the seven divisions o# the earth, #or %lanes and states, as much as they are ;osmic divisions, the divine Sa%taloka are %urely sub6ective, and be'in $ith the %sychic "stral Di'ht %lane, endin' $ith the Satya or Hkvanmukta state. These #ourteen Dokas, or s%heres, #orm the e1tent o# the $hole BrahmFnda =$orld>. The #our lo$er are transitory, $ith all their d$ellers, and the three hi'her eternal( i.e., the #ormer states, %lanes and sub6ects, to these, last only a Day o# BrahmF, chan'in' $ith every ;al%aE the latter endure #or an "'e o# BrahmF. &n Dia'ram V. only Body, "stral, ;Fma, Do$er )anas, Hi'her )anas, Buddhi and "uric tmF are 'iven. Di#e is a Gniversal ;osmic Princi%le, and no more than tman does it belon' to individuals. &n ans$er to 2uestions on the dia'ram, H.P.B, said that Touch and Taste have no order. 4lements have a re'ular order, but @ire %ervades them all. 4very sense %ervades every other. There is no universal order, that bein' #irst in each $hich is most develo%ed. Students must learn the corres%ondencesE then concentrate on the or'ans and so reach their corres%ondin' states o# consciousness. Take them in order be'innin' $ith the lo$est, and $orkin' steadily MPa$e -08N u%$ards. " medium mi'ht irre'ularly catch 'lim%ses o# hi'her, but $ould not thus 'ain orderly develo%ment. The 'reatest %henomena are %roduced by touchin' and centerin' the attention u%on the little #in'er. The Dokas and Talas are re#lections the one o# the other. So also are the Hierarchies in each, in %airs o# o%%osites, at the t$o %oles o# the s%here. 4very$here are such o%%ositesE 'ood and evil, li'ht and darkness, male and #emale. H.P.B could not say $hy blue $as the colour o# the earth. Blue is a colour by itsel#, a %rimary. &ndi'o is a colour, not a shade o# blue, so is violet. The VairF6as belon' to, are the #iery 4'os o#, other )anvantaras. They have already been %uri#ied in the #ire o# %assions. &t is they $ho re#used to create. They have reached the Seventh Portal, and have re#used CirvFna, remainin' #or succeedin' )anvantaras. The seven ste%s o# "ntahkarana corres%ond $ith the Dokas. SamFdhi is the hi'hest state on earth that can be reached in the body. Beyond that the &nitiate must have become a CirmFnakFya. Purity o# mind is o# 'reater im%ortance than %urity o# body. &# the G%Fdhi be not %er#ectly %ure, it cannot Pa'e ,-

%reserve recollections comin' #rom a hi'her state. "n act may be %er#ormed to $hich little or no attention is %aid, and it is o# com%aratively small im%ortance. But i# thou'ht o#, d$elt on in the mind, the e##ect is a thousand times 'reater. The thou'hts must be ke%t %ure. :emember that ;Fma, $hile havin' bad %assions and emotions, hel%s you to evolve by 'ivin' also the desire and im%ulse necessary #or risin'. The #lesh, the body, the human bein' in his material %art, is, on this %lane, the most di##icult thin' to sub6ect. The hi'hest "de%t, %ut into a ne$ body, has to stru''le a'ainst it and subdue it, and #inds its sub6u'ation di##icult. The Diver is the Aeneral, the S%leen is the "ide3de37am%. "ll that the Diver does not accom%lish is taken u% and com%leted by the S%leen. H.P.B $as asked $hether each %erson must %ass throu'h the #ourteen states, and ans$ered that the Dokas and Talas re%resented %lanes on this earth, throu'h some o# $hich all must %ass, and throu'h all o# $hich the disci%le must %ass, on his $ay to "de%tshi%. 4veryone %asses throu'h the lo$er Dokas, but not necessarily throu'h the corres%ondin' Talas. There are t$o %oles in everythin'( seven states in every state. (o$Ls in Svarloka MPa$e -0)N Vitala re%resents a sublime as $ell as an in#ernal state. That state $hich #or the mortal is a com%lete se%aration o# the 4'o #rom the %ersonality is #or a Buddha a mere tem%orary se%aration. @or the Buddha it is a ;osmic state. The BrFhmans and Buddhists re'ard the Talas as hells, but in reality the term is #i'urative. *e are in hell $henever $e are in misery, su##er mis#ortune and so on.
!orms in the Astral Li$ht

The 4lementals in the "stral li'ht are re#lections. 4verythin' on earth is re#lected there. &t is #rom these that %hoto'ra%hs are sometimes obtained throu'h mediums. The mediums unconsciously %roduce them as #orms. The "de%ts %roduce them consciously throu'h ;riyFshakti, brin'in' them do$n by a %rocess that may be com%ared to the #ocussin' o# rays o# li'ht by a burnin' 'lass.
States o. "onsciousness
Bhirloka is the $akin' state in $hich $e normally live( it is the state in $hich animals also are, $hen they sense #ood, a dan'er, etc. To be in Svarloka is to be com%letely abstracted on this %lane, leavin' only instinct to $ork, so that on the material %lane you $ould behave as an animal. ?o'ks are kno$n $ho have become crystalli9ed in this state, and then they must be nourished by others. " ?o'k near "llahabad had Pa'e ,-1

been #or #i#ty3three years sittin' on a stone( his 7helFs %lun'e him into the river every ni'ht and then re%lace him. Durin' the day his consciousness returns to Bhirloka, and he talks and teaches. " ?o'k $as #ound on an island near 7alcutta round $hose limbs the roots o# trees had 'ro$n. He $as cut out, and in the endeavour to a$aken him so many outra'es $ere in#licted on him that he died. ?. Is it possi(le to (e in more than one state of consciousness at onceY &. The consciousness cannot be entirely on t$o %lanes at once. The hi'her and lo$er states are not $holly incom%atible, but i# you are on the hi'her you $ill $ool3'ather on the lo$er. &n order to remember the hi'her state on returnin' to the lo$er, the memory must be carried u%$ards to the hi'her. "n "de%t may a%%arently en6oy a dual consciousness( $hen he desires not to see he can abstract himsel#( he may be in a hi'her state and yet return ans$ers to 2uestions MPa$e -06N addressed to him. But in this case he $ill momentarily return to the material %lane, shootin' u% a'ain to the hi'her %lane. This is his only salvation in adverse conditions. The lo$er you 'o in the Talas the more intellectual you become and the less s%iritual. ?ou may be a morally 'ood man but not s%iritual. &ntellect may remain very closely related to ;Fma. " man may be in a Doka to $hich he belon's. Thus a man in Bhirloka only may %ass into the Talas and 'o to the devil. &# he d$ells in Bhuvarloka he cannot become as bad. &# he has reached the Satya state he can 'o into any Tala $ithout dan'er( buoyed u% by his o$n %urity he can never be en'ul#ed. The Talas are brain intellect states, $hile the Dokasor more accurately the three hi'herare s%iritual. )anas absorbs the li'ht o# Buddhi. Buddhi is "ri%a, and can absorb nothin'. *hen the 4'o takes all the li'ht o# Buddhi, it takes that o# tmF, Buddhi bein' the vehicle, and thus the three become one. This done, the full "de%t is one s%iritually, but has a body. The #our#old Path is #inished and he is one. The )asters bodies are, as #ar as they are concerned, illusionary, and hence do not 'ro$ old, become $rinkled, etc. The student, $ho is not naturally %sychic, should #i1 the #our#old consciousness in a hi'her %lane and nail it there. Det him make a bundle o# the #our lo$er and %in them to a hi'her state. He should centre on this hi'her, tryin' not to %ermit the body and intellect to dra$ him do$n and carry him a$ay. Play ducks and drakes $ith the body, eatin', drinkin' and slee%in', but livin' al$ays on the ideal.
5other1Love
)other3love is an instinct, the same in the human bein' and in the animal, and o#ten stron'er in the latter. The continuance o# this love in human bein's is due to association, to blood ma'netism and to %sychic a##inity. @amilies are sometimes #ormed o# those $ho have lived to'ether be#ore, but o#ten not. The causes at $ork are very com%le1 and have to be balanced. Sometimes $hen a child $ith very bad karma is to be born, %arents o# a callous ty%e are chosen, or they may die be#ore the ;armic results a%%ear. 8r the su##erin' throu'h the child may be their o$n ;arma. )other3love as an instinct is bet$een :asFtala and TalFtala.
Pa'e ,-+

"onsciousness an+ Sel.1"onsciousness MPa$e -03N The Di%ikas kee% manVs ;armic record, and im%ress it on the "stral Di'ht. Vacillatin' %eo%le %ass #rom one state o# consciousness to another. Thou'ht arises be#ore desire. The thou'ht acts on the brain, the brain on the or'an, and then desire a$akes. &t is not the outer stimulus that arouses the or'an. Thou'ht there#ore must be slain ere desire can be e1tin'uished. The student must 'uard his thou'hts. @ive minutesV thou'ht may undo the $ork o# #ive years( and thou'h the #ive yearsV $ork $ill be run throu'h more ra%idly the second time, yet time is lost.
"onsciousness
H.P.B be'an by challen'in' the vie$s o# consciousness in the *est, commentin' on the lack o# de#inition in the leadin' Philos%hies. Co distinction $as made bet$een consciousness and sel#3consciousness, and yet in this lay the di##erence bet$een man and the animal. The animal $as conscious only, not sel#3 conscious( the animal does not kno$ the 4'o as Sub6ect, as does man. There is there#ore an enormous di##erence bet$een the consciousness o# the bird, the insect, the beast, and that o# man. But the #ull consciousness o# man is sel#3consciousnessthat $hich makes us say, WI do that.X &# there is %leasure is must be traced to some one e1%eriencin' it. Co$ the di##erence bet$een the consciousness o# man and animals is that $hile there is a Sel# in the animal, the animal is not conscious o# the Sel#. S%encer reasons on consciousness, but $hen he comes to a 'a% he merely 6um%s over it. So a'ain Hume, $hen he says that on intros%ection he sees merely #eelin's and can never #ind any W&,X #or'ets that $ithout an W&X no seein' o# #eelin's $ould be %ossible. *hat is it that studies the #eelin'sK The animal is not conscious o# the #eelin' W& am &,X &t has instinct, but instinct is not sel#3consciousness. Sel#3 consciousness is an attribute o# the mind, not o# the soul, the anima, $hence the very name animal is taken. Humanity had no sel#3consciousness until the comin' o# the )Fnasa%utras in the Third :ace. 7onsciousness, brain3consciousness, is the #ield o# the li'ht o# the 4'o, o# the "uric 4'', o# the Hi'her )anas. The cells o# the le' are conscious, but they are the slaves o# the idea( they are not sel#3 conscious, they cannot ori'inate an idea althou'h $hen they are tired they can convey to the brain an uneasy sensation, and so 'ive rise to the idea o# #ati'ue. &nstinct is the lo$er state o# consciousness. )an has consciousness runnin' throu'h the MPa$e -04N #our lo$er keys o# his se%tenary consciousness( there are seven scales o# consciousness in his consciousness, $hich is none the less essentially and %re3eminently one, a unit. There are millions and millions o# states o# consciousness, as there are millions and millions o# leaves( but as you cannot #ind t$o leaves alike, so you cannot #ind t$o states o# consciousness alike( a state is never e1actly re%eated. &s memory a thin' born in us that it can 'ive birth to the 4'oK ;no$led'e, #eelin', volition, are collea'ues o# the mind, not #aculties o# it. )emory is an arti#icial thin', an ad6unct o# relativeness( it can be shar%ened or le#t dull, and it de%ends on the condition o# the brain3cells $hich store all im%ressions( kno$led'e, #eelin', volition, cannot be correlated, do $hat you $ill. They are not %roduced #rom each other, nor %roduced #rom mind, but are %rinci%les, collea'ues. ?ou cannot have kno$led'e $ithout memory, #or memory stores all thin's, 'arnishin' and #urnishin'. &# you teach a child nothin', it $ill kno$ nothin'. Brain3consciousness de%ends on the intensity o# the li'ht shed by the Hi'her )anas on the Pa'e ,-3

Do$er, and the e1tent o# a##inity bet$een the brain to this li'ht. Brain3mind is conditioned by the res%onsiveneness o# the brain to this li'ht( it is the #ield o# consciousness o# the )anas. The animal has the )onad and the )anas latent, but its brain cannot res%ond. "ll %otentialities are there, but are dormant. There are certain acce%ted errors in the *est $hich vitiate all their theories. Ho$ many im%ressions can a man receive simultaneously into his consciousness and recordK The *estern say oneE 8ccultists say normally seven, and abnormally #ourteen, seventeen, nineteen, t$enty3 one, u% to #orty3nine, im%ressions can be simultaneously received. 8ccultism teaches that the consciousness al$ays receives a seven#old im%ression and stores it in the memory. ?ou can %rove it by strikin' at once the seven notes o# the musical scaleE the seven sounds reach the consciousness simultaneously, but the untrained ear can only reco'ni9e them one a#ter another, and i# you choose you can measure the intervals. The trained ear $ill hear the seven notes at once simultaneously. "nd e1%eriment has sho$n that in t$o or three $eeks a man may be trained to receive seventeen or ei'hteen im%ressions o# colour, the intervals decreasin' $ith %atience. )emory is ac2uired #or this li#e, and can be e1%anded. Aenius is the 'reatest res%onsiveness o# the brain and brain3memory to the Hi'her )anas. &m%ressions on any sense are stored in the memory. Scales o. "onsciousness MPa$e -0-N Be#ore a %hysical sense is develo%ed there is a mental #eelin' $hich %roceeds to become a %hysical sense. @ishes $ho are blind, livin' in the dee% sea, or subterranean $aters, i# they are %ut into a %ond $ill in a #e$ 'enerations develo% eyes. But in their %revious state there is a sense o# seein', thou'h no %hysical si'ht( ho$ else should they in the darkness #ind their $ay, avoid dan'ers, etc.K The mind $ill take in and store all kinds o# thin's mechanically and unconsciously, and $ill thro$ them into the memory as unconscious %erce%tions. &# the attention is 'reatly en'rossed in any $ay, the sense %erce%tion o# any in6ury is not #elt at the time, but later the su##erin' enters into consciousness. So, returnin' to our e1am%le o# the seven notes struck simultaneously, $e have one im%ression, but the ear is a##ected in succession by the notes one a#ter another, so that they are stored in the brain3mind in order, #or the untrained consciousness cannot re'ister them simultaneously. "ll de%ends on trainin' and on attention. Thus the trans#erence o# a sensation %assin' #rom any or'an to the consciousness is almost simultaneous i# your attention is #i1ed on it, but i# any noise distracts your attention, then it $ill take a #raction more o# a second be#ore it reaches your consciousness. The 8ccultist should train himsel# to receive and transmit alon' the line o# the seven scales o# his consciousness every im%ression, or im%ressions, simultaneously. He $ho reduces the intervals o# %hysical time the most has made the most %ro'ress.
"onsciousness, %ts Seven Scales

There are seven scales or shades o# consciousness, o# the Gnit( e.g., in a moment o# %leasure or %ain( #our lo$er and three hi'her.
Pa'e ,-,

"onsciousness, %ts Seven Scales Perce%tion o# the cell =i# %araly9ed, the sense is 1 Physical sense3%erce%tionE there, thou'h $ou do not #eel it>. + Sel#3%erce%tion or a%%erce%tionE I.e., sel#3%erce%tion o# cell. 3 Psychic a%%erce%tionE 8# astral double, d}%%el'an'er, carryin' it hi'her to the Physical #eelin', sensations o# %leasure and , Vital %erce%tion %ain, o# 2uality. These are the #our lo$er scales, and belon' to the %sycho3%hysiolo'ical man. )anasic discernment o# the )Fnasic sel#3%erce%tion. Do$er )anas. *ill %erce%tionE Volitional %erce%tion, the voluntary takin' in o# an . idea( you can re'ard or disre'ard %hysical %ain. S%iritual, entirely conscious Because it reaches the Hi'her, sel#3 conscious / a%%erce%tionE conscious )anas. "%%erce%tion means sel#3%erce%tion, conscious action, not as $ith Deibnit9, but $hen attention is #i1ed on the %erce%tion ?ou can take these on any %lanesE e.g., bad ne$s %asses throu'h the #our lo$er sta'es be#ore comin' to the heart.
MPa$e -0;N
8r take SoundE 1. &t strikes the ear. +. Sel#3%erce%tion o# the ear. 3. 8n the %sychic or mental, $hich carries it to ,. Vital =harsh, so#t( stron', $eak( etc.>.
The E$o
8ne o# the best %roo#s that there is an 4'o, a true @ield o# 7onsciousness is the #act already mentionned, that a state o# consciousness, is never e1actly re%roduced, thou'h you should live a hundred years, and %ass throu'h milliards and milliards. &n an active day, ho$ many states and substates there are( it $ould be im%ossible to have cells enou'h #or all. This $ill hel% you to understand $hy some mental states and abstract thin's #ollo$ the 4'o into Devachan, and $hy others merely scatter in s%ace. That $hich touches the 4ntity has an a##inity #or it, as a noble action is immortal and 'oes $ith it into Devachan, #ormin' %art and %arcel o# the bio'ra%hy o# the %ersonality $hich is disinte'ratin'. " lo#ty emotion runs throu'h the seven sta'es, and touches the 4'o, the mind that %lays its tunes in the mind3cells. *e can analy9e the $ork o# consciousness and describe it( but $e cannot de#ine consciousness unless $e %ostulate a Sub6ect.
Pa'e ,--
The Secret Doctrine, Volume 3 by H.P. Blavatsky BhUrloka

The Bhirloka be'ins $ith the Do$er )anas. "nimals do not #eel as do men. The do' thinks more o# his master bein' an'ry than o# the actual %ain o# the lash. The animal does not su##er in memory and in ima'ination, #eelin' %ast and #uture as $ell as actual %resent %ain. Vibrations an+ %m,ressions MPa$e -00N
Pineal 9lan+
The s%ecial %hysical or'an o# %erce%tion is the brain, and %erce%tion is located in the aura o# the %ineal 'land. This aura ans$ers in vibrations to any im%ressions, but it can only be sensed, not %erceived, in the livin' man. Durin' the %rocess o# thou'ht mani#estin' in consciousness, a constant vibration occurs in the li'ht o# this aura, and a clairvoyant lookin' at the brain o# a livin' man may almost count, see $ith the s%iritual eye, the seven scales, the seven shades o# li'ht, %assin' #rom the dullest to the bri'htest. ?ou touch your hand( be#ore you touch it the vibration is already in the aura o# the %ineal 'land, and has its o$n shade o# colour. &t is this aura $hich causes the $ear and tear o# the or'an, by the vibrations its sets u%. The brain, set vibratin', conveys the vibrations to the s%inal cord, and so to the rest o# the body. Ha%%iness as $ell as sorro$ sets u% these stron' vibrations, and so $ears out the body. Po$er#ul vibrations o# 6oy or sorro$ may thus kill.
The Heart
The se%tenary disturbance and %lay o# li'ht around the %ineal 'land are re#lected in the heart, or rather the aura o# the heart, $hich vibrates and illumines the seven brains o# the heart, 6ust as does the aura round the %ineal 'land. This is the e1oterically #our3 but 4soterically seven3leaved lotus, the Sa%ta%arna, the cave o# Buddha, $ith its seven com%artments.
Astral an+ E$o

There is a di##erence bet$een the nature and the essence o# the "stral Body and the 4'o. The "stral Body is molecular, ho$ever ethereali9ed it may beE the 4'o is atomic, s%iritual. The "toms are s%iritual, and are #or ever invisible on this %lane( molecules #orm around them, they remainin' as the hi'her invisible %rinci%les o# the molecules. The eyes are the most 8ccult o# our senses( close them and you %ass to the mental %lane. Sto% all the senses and you are entirely on another %lane.
%n+ivi+uality
&# t$elve %eo%le are smokin' to'ether, the smoke o# their ci'arettes may min'le, but the molecules o# the smoke #rom each have an a##inity $ith each other, and they remain distinct #or ever and ever, no matter MPa$e -0@N ho$ the $hole mass may interblend. So a dro% o# $ater, thou'h it #all into the ocean retains its individuality. &t has become a dro% $ith a li#e o# its o$n, like a man, and cannot be annihilated. "ny 'rou% o# %eo%le $ould a%%ear as a 'rou% in the "stral Di'ht, but $ould not be %ermanent( but a 'rou% meetin' to study 8ccultism $ould cohere and the im%ression $ould be more %ermanent. The hi'her and the more s%iritual the a##inity, the more %ermanent the cohesion.
Pa'e ,-.
The Secret Doctrine, Volume 3 by H.P. Blavatsky Lo3er 5anas

The Do$er )anas is an emanation #rom the Hi'her )anas, and is o# the same nature as the Hi'her. This nature can make no im%ression on this %lane, nor receive anyE an "rchan'el, havin' no e1%erience, $ould be senseless on this %lane, and could neither 'ive nor receive im%ressions. So the Do$er )anas clothes itsel# $ith the essence o# the "stral Di'ht( this astral envelo%e shuts it out #rom its Parent, e1ce%t throu'h the "ntahkarana $hich is its only salvation. Break this and you become an animal.
*Fma
;Fma is li#e, it is the essence o# the blood. *hen this leaves the blood the latter con'eals. PrFna is universal on this %lane( it is in us the vital %rinci%le, PrFnic, rather than PranF.
Sel.1Hoo+
gualities determine the %ro%erties o# WSel#3hood.X "s, #or instance t$o $olves %laced in the same environment $ould %robably not act di##erently. The #ield o# the consciousness o# the Hi'her 4'o is never re#lected in the "stral Di'ht. The "uric 4nvelo%e receives the im%ressions o# both the Hi'her and the Do$er )anas, and it is the latter im%ressions that are also re#lected in the "stral Di'ht. *hereas the essence o# all thin's s%iritual, all that $hich reaches, or is not re6ected by the Hi'her 4'o is not re#lected in the "stral Di'ht, because it is on too lo$ a %lane. But durin' the li#e o# a man, this essence, $ith a vie$ to ;armkc ends, is im%ressed on the "uric 4nvelo%e, and a#ter death and the se%aration o# the Princi%les is united $ith the Gniversal )ind =that is to say, those Wim%ressionsX $hich are su%erior to even the Devachanic Plane>, to a$ait there ;armically until the day $hen the 4'o is to be reincarnated. IThere are thus three sets o# im%ressions, $hich $e may call the ;Fmic, Devachanic and )Fnasic.J @or the entities no matter ho$ hi'h, must have their ;armic re$ards and %unishments on earth. The "ruci.i<ion o. the "hristos MPa$e -02N These s%iritual im%ressions are made more or less on the brain, other$ise the Do$er 4'o $ould not be res%onsible. There are some im%ressions, ho$ever, received throu'h the brain, $hich are not o# our %revious e1%erience. &n the case o# the "de%t the brain is trained to retain these im%ressions. The reincarnatin' :ay may, #or convenience, be se%arated into t$o as%ectsE the lo$er ;Fmic 4'o is scattered in ;Fma Doka( the )Fnasic %art accom%lishes its cycle and returns to the Hi'her 4'o. &t is, in reality, this Hi'her 4'o $hich is, so to s%eak, %unished, $hich su##ers. This is the true cruci#i1ion o# the 7hristos the most abstruse but yet the most im%ortant mystery o# 8ccultism( all the cycle o# our lives han's on it. &t is indeed the Hi'her 4'o that is the su##erer( #or remember that the abstract consciousness o# the hi'her %ersonal consciousness $ill remained im%ressed on the 4'o, since it must be %art and %arcel o# its eternity. "ll our 'randest im%ressions are im%ressed on the Hi'her 4'o, because they are o# the same nature as itsel#. Patriotism and 'reat actions in national service are not alto'ether 'ood, #rom the %oint o# vie$ o# the hi'hest. To bene#it a %ortion o# humanity is 'ood( but to do so at the e1%ense o# the rest is bad. Pa'e ,-/

There#ore, in %atriotism, etc., the venom is %resent $ith the 'ood. @or thou'h the inner essence o# the Hi'her 4'o is unsoilable, the outer 'arment may be soiled. Thus both the bad and the 'ood o# such thou'hts and actions are im%ressed on the "uric 4nvelo%e and the ;arma o# the bad is taken u% by the Hi'her 4'o, thou'h it is %er#ectly 'uiltless o# it. Thus both sets o# im%ressions a#ter death, scatter in the Gniversal )ind, and at reincarnation the 4'o sends out a :ay $hich is itsel#, into a ne$ %ersonality, and there su##ers. &t su##ers in the Sel#3consciousness that it has created by its o$n accumulated e1%eriences. 4very one o# our 4'os has the ;arma o# %ast )anvantaras behind. There are seven Hierarchies o# 4'os, some o# $hich, e.g., in in#erior tribes, may be said to be only 6ust be'innin' the %resent cycle. The 4'o starts $ith Divine 7onsciousness( no %ast, no #uture, no se%aration. &t is lon' be#ore reali9in' that it is itsel#. 8nly a#ter many births does it be'in to discern, by this collectivity o# e1%erience, that it is individual. "t the end o# its cycle o# reincarnation it is still the same Divine 7onsciousness, but it has no$ become individuali9ed Sel#3consciousness. The #eelin' o# res%onsibility is ins%ired by the %resence o# the Di'ht o# the Hi'her 4'o. "s the 4'o in its cycle o# re3birth becomes more and more individuali9ed, it learns more and more by su##erin' to reco'ni9e its o$n res%onsibility, by $hich it #inally 'ains Sel#3consciousness, the consciousness o# all the 4'os o# the $hole Gniverse. "bsolute Bein', to have the idea o# sensation o# all this, must %ass throu'h all e1%erience individually, not universally, so that $hen it returns it should be o# the same omniscience as the Gniversal )ind plus the memory o# all that it has %assed throu'h.
MPa$e -@8N
"t the Day WBe $ith usX every 4'o has to remember all the cycles o# its %ast reincarnations #or )anvantaras. The 4'o comes in contact $ith this earth, all seven Princi%les become one, it sees all that it has done therein. &t sees the stream o# its %ast reincarnations by a certain divine li'ht. &t sees all humanity at once, but still there is ever, as it $ere, a stream $hich is al$ays the W&.X *e should there#ore al$ays endeavour to accentuate our res%onsibility. The Hi'her 4'o is, as it $ere, a 'lobe o# %ure divine li'ht, a Gnit #rom a hi'her %lane, on $hich is no di##erentiation. Descendin' to a %lane o# di##erentiation it emanates a :ay, $hich it can only mani#est throu'h the %ersonality $hich is already di##erentiated. " %ortion o# this :ay, the Do$er )anas, durin' li#e, may so crystalli9e itsel# and become one $ith ;Fma that it $ill remain assimilated $ith )atter. That %ortion $hich retains its %urity #orms "ntahkarana. The $hole #ate o# an incarnation de%ends on $hether "ntahkarana $ill be able to restrain the ;Fma3)anas or not. "#ter death the hi'her li'ht ="ntahkarana> $hich bears the im%ressions and memory o# all 'ood and noble as%irations, assimilates itsel# $ith the Hi'her 4'o, the bad is dissociated in s%ace, and comes back as bad ;arma a$aitin' the %ersonality. The #eelin' o# res%onsibility is the be'innin' o# *isdom, a %roo# that "hankFra is be'innin' to #ade out, the be'innin' o# losin' the sense o# se%arateness.
*Fma &U,a
The ;Fma :i%a eventually breaks u% and 'oes into animals. "ll red3blooded animals come #rom man. Pa'e ,-8

The cold3blooded are #rom the matter o# the %ast. The blood is the ;Fma :i%a. The $hite cor%uscles are the scaven'ers, WdevourersX( they are oo9ed out o# the "stral throu'h the s%leen, and are o# the same essence as the "stral. They are the seat3born o# the 7hhFyF. ;Fma is every$here in the body. The red cells are dro%s o# electrical #luid, the %ers%iration o# all the or'ans oo9ed out #rom every cell. They are the %ro'eny o# the @ohatic Princi%le. &isin$ Above the Brain MPa$e -@)N
Heart
There are seven brains in the heart, the G%Fdhis and symbols o# the seven Hierarchies.
The !ires
The #ires are al$ays %layin' round the %ineal 'land, but $hen ;undalini illuminates them #or a brie# instant the $hole universe is seen. 4ven in dee% slee% the Third 4ye o%ens. This is 'ood #or )anas, $ho %ro#its by it, thou'h $e ourselves do not remember.
Perce,tion
&n ans$er to a 2uestion on the seven sta'es o# %erce%tion, H.P.B said that thou'ht should be centred on the hi'hest, the seventh, and then an attem%t to transcend this $ill %rove that it is im%ossible to 'o beyond it on this %lane. There is nothin' in the brain to carry the thinker on, and i# thou'ht is to rise yet #urther it mi'ht be thou'ht $ithout a brain. Det the eyes be closed, the $ill set not to let the brain $ork, and then the %oint may be transcended and the student $ill %ass to the ne1t %lane. "ll the seen sta'es o# %erce%tion come be#ore "ntahkarana( i# you can %ass beyond them you are on the )Fnasic Plane. Try to ima'ine somethin' $hich transcends your %o$er o# thou'ht, say, the nature o# the DhyFn 7hohans. Then make the brain %assive, and %ass beyond( you $ill see a $hite radiant li'ht, like silver, but o%alescent as mother o# %earl( then $aves o# colour $ill %ass over it, be'innin' in the tenderest violet, and throu'h bron9e shades o# 'reen to indi'o $ith metallic lustre, and that colour $ill remain. &# you see this you are on another %lane. ?ou should %ass throu'h seven sta'es. *hen a colour comes, 'lance at it, and i# it is not 'ood re6ect it. Det your attention be arrested only on the 'reen, indi'o and yello$. These are 'ood colours. The eyes bein' connected $ith the brain, the colour you see most easily $ill be the colour o# the %ersonality. &# you see red, it is merely %hysiolo'ical, and is to be disre'arded. Areen3bron9e is the Do$er )anasE yello$3bron9e the "ntahkarana, MPa$e -@6N indi'o3 bron9e is )anas. These are to be observed, and $hen the yello$3bron9e mer'es into the indi'o you are on the )Fnasic Plane. 8n the )Fnasic Plane you see the Coumena, the essence o# %henomena. ?ou do not see %eo%le or other consciousnesses, but have enou'h to do to kee% your o$n. The trained Seer can see Coumena Pa'e ,-0

al$ays. The "de%t sees the Coumena on this %lane, the reality o# thin's, so cannot be deceived. &n meditation the be'inner may $aver back$ards and #or$ards bet$een t$o %lanes. ?ou hear the tickin' o# a clock on this %lane, then on the astralthe soul o# the tickin'. *hen clocks are sto%%ed here the tickin' 'oes on on hi'her %lanes, in the astral, and then in the ether, until the last bit o# the clock is 'one. &t is the same as $ith a dead body, $hich sends out emanations until the last molecule is disinte'rated. There is no time in meditation, because there is no succession o# states o# consciousness on this %lane. Violet is the colour o# the "stral. ?ou be'in $ith it, but should not stay in it( try to %ass on. *hen you see a sheet o# violet, you are be'innin' unconsciously to #orm a )FyFvi :i%a. @i1 your attention, and i# you 'o a$ay kee% your consciousness #irmly to the )FyFvic Body( do not lose si'ht o# it, hold on like 'rim death.
"onsciousness
The consciousness $hich is merely the animal consciousness is made u% o# the consciousness o# all the cells in the body e1ce%t those o# the heart. The heart is the kin', the most im%ortant or'an in the body o# man. 4ven i# the head be severed #rom the body, the heart $ill continue to beat #or thirty minutes. &t $ill beat #or some hours i# $ra%%ed in cotton $ool and %ut in a $arm %lace. The s%ot in the heart $hich is the last o# all to die is the seat o# li#e, the centre o# all, BrahmF, the #irst s%ot that lives in the #tus and the last that dies. *hen a ?o'i is buried in a trance it is this s%ot that lives, thou'h the rest o# the body be dead, and as lon' as this is alive the ?o'k can be resurrected. This s%ot contains %otentially mind, li#e, ener'y, and $ill. Durin' li#e it radiates %rismatic colours, #iery and o%alescent. The heart is the centre o# s%iritual consciousness, as the brain is the centre o# intellectual. But this consciousness cannot be 'uided by a %erson, nor its ener'y directed by him until he is at one $ith Buddhi3)anas( until then it 'uides himi# it can. Hence the %an's o# remorse, the %rickin's o# conscience, they come #rom the heart, not the head. &n the heart is the only mani#ested Aod, the other t$o are invisible, and it is this $hich re%resents the Triad. tmF3Buddhi3)anas. "hrist an+ A,ollonius MPa$e -@3N &n re%ly to a 2uestion $hether the consciousness mi'ht not be concentrated in the heart, and so the %rom%tin's o# the S%irit cau'ht. H.P.B said that any one $ho could thus concentrate $ould be at one $ith )anas, $ould have united ;Fma3)anas to the Hi'her )anas. The Hi'her )anas could not directly 'uide man, it could only act throu'h the Do$er )anas. There are three %rinci%al centres in man, Heart, Head, and CavelE any t$o o# $hich may be ~ or to each other, accordin' to the relative %redominance o# the centres. The heart re%resents the Hi'her Triad( the liver and s%leen re%resent the guaternary. The solar %le1us is the brain o# the stomach. Pa'e ,.

H.P.B $as asked i# the three centres above3named $ould re%resent the 7hristos, cruci#ied bet$een t$o thieves( she said it mi'ht serve as an analo'y, but these #i'ures must not be over3driven. &t must never be #or'otten that the Do$er )anas is the same in its essence as the Hi'her, and may become one $ith it by re6ectin' ;Fmic im%ulses. The cruci#i1ion o# the 7hristos re%resents the sel#3sacri#ice o# the Hi'her )anas, the @ather that sends his only be'otten Son into the $orld to take u%on him our sinsE the 7hrist3 myth came #rom the )ysteries. So also did the li#e o# "%ollonius o# Tyana( this $as su%%ressed by the @athers o# the 7hurch because o# its strikin' similarity to the li#e o# 7hrist. The %sycho3intellectual man is all in the head $ith its seven 'ate$ays( the s%iritual man is in the heart. The convolutions are #ormed by thou'ht. The third ventricle in li#e is #illed $ith li'ht, and not $ith a li2uid as a#ter death. There are seven cavities in the brain $hich are 2uite em%ty durin' li#e, and it is in these that visions must be re#lected i# they are to remain in the memory. These centres are, in 8ccultism, called the seven harmonies, the scale o# the divine harmonies. They are #illed $ith kFsha, each $ith its o$n colour, accordin' to the state o# consciousness in $hich you are. The si1th is the %ineal 'land, $hich is hollo$ and em%ty durin' li#e( the seventh is the $hole( the #i#th is the third ventricle( the #ourth the %ituitary body. *hen )anas is united MPa$e -@4N to tmF3Buddhi, or $hen tmF3Buddhi is centred in )anas, it acts in the three hi'her cavities, radiatin', sendin' #orth a halo o# li'ht, and this is visible in the case o# a very holy %erson. The cerebellum is the centre, the storehouse o# all the #orces( it is the ;Fma o# the head. The %ineal 'land corres%onds to the uterus( its %eduncles to the @allo%ian tubes. The %ituitary body is only its servant, its torch3bearer, like the servants bearin' li'hts that used to run be#ore the carria'e o# a %rincess. )an is thus andro'yne so #ar as his head is concerned. )an contains in himsel# every element that is #ound in the Gniverse. There is nothin' in the )acrocosm that is not in the )icrocosm. The %ineal 'land, as $as said, is 2uite em%ty durin' li#e( the %ituitary contains various essences. The 'ranules in the %ineal 'land are %reci%itated a#ter death $ithin the cavity. The cerebellum #urnishes the materials #or ideation( the #rontal lobes o# the cerebrum are the #inishers and %olishers o# the materials, but they cannot create o# themselves. 7lairvoyant %erce%tion is the consciousness o# touchE thus readin' letters, %sychometri9in' substances, etc., may be done at the %it o# the stomach. 4very sense has its consciousness, and you can have consciousness throu'h every sense. There may be consciousness on the %lane o# si'ht, thou'h the brain be %araly9ed( the eyes o# a %araly9ed %erson $ill sho$ terror. So $ith the sense o# hearin'. Those $ho are %hysically blind, dea# or dumb, are still %ossessed o# the %sychic counter%arts o# these senses.
Pa'e ,.1
The Secret Doctrine, Volume 3 by H.P. Blavatsky 7ill an+ Desire

4ros in man is the $ill o# the 'enius to create 'reat %ictures, 'reat music, thin's that $ill live and serve the race. &t has nothin' in common $ith the animal desire to create. *ill is the Hi'her )anas. &t is the universal harmonious tendency actin' by the Hi'her )anas. Desire is the outcome o# se%arateness, aimin' at the satis#action o# Sel# in )atter. The %ath o%ened bet$een the Hi'her 4'o and the Do$er enables the 4'o to act on the %ersonal sel#.
"onversion
&t is not true that a man %o$er#ul in evil can suddenly be converted and become as %o$er#ully #or 'ood. His vehicle is too de#iled, and he can at best but neutrali9e the evil, balancin' u% the bad ;armic causes he has set in motion, at any rate #or this incarnation. ?ou cannot take a herrin' barrel and use it #or attar o# roses( the $ood is too soaked throu'h $ith the dri%%in's. *hen evil im%ulses and tendencies have become im%ressed on the %hysical nature, they cannot at once be reversed. The molecules o# the body have been set in a ;Fmic direction, and thou'h they have su##icient intelli'ence to discern bet$een thin's on their o$n %lane, i.e., to avoid thin's harm#ul to themselves, they cannot understand a chan'e o# direction, the im%ulse to $hich is #rom another %lane. &# they are #orced too violently, disease, madness or death $ill result. The Be$innin$s MPa$e -@-N
ri$ines
"bsolute eternal motion, Parabrahman, $hich is nothin' and everythin', motion inconceivably ra%id, in this motion thro$s o## a #ilm $hich is 4ner'y, 4ros. &t thus trans#orms itsel# to )ila%rakrity, %rimordial Substance $hich is still 4ner'y. This 4ner'y, still trans#ormin' itsel# in its ceaseless and inconceivable motion, becomes the "tom, or rather the 'erm o# the "tom, and then it is on the Third Plane. 8ur )anas is a :ay #rom the *orld3Soul and is $ithdra$n at Pralaya( Wit is %erha%s the Do$er )anas o# Parabrahman,X that is, o# the Parabrahman o# the mani#ested Gniverse. The #irst #ilm is 4ner'y, or motion on the mani#ested %lane( "laya is the Third Do'os, )ahF3Buddhi, )ahat. *e al$ays be'in on the Third Plane( beyond that all is inconceivable. tmF is #ocussed in Buddhi, but is embodied only in )anas, these bein' the S%irit, Soul and Body o# the Gniverse.
Dreams
*e may have evil e1%eriences in dreams as $ell as 'ood. *e should, there#ore, train ourselves so as to a$aken directly $e tend to do $ron'. The Do$er )anas is aslee% in sense3dreams, the animal consciousness bein' then 'uided to$ards the "stral Di'ht by ;Fma( the tendency o# such sense3dreams is al$ays to$ards the animal. &# $e could remember our dreams in dee% slee%, then $e should be able to remember all our %ast incarnations. Pa'e ,.+
The Secret Doctrine, Volume 3 by H.P. Blavatsky #i+Fnas

There are t$elve CidFnas, e1oteric and 4soteric, the #undamental doctrine o# Buddhism. MPa$e -@;N So also there are t$elve e1oteric Buddhist Sittas called CidFnas, each 'ivin' one CidFna. The CidFnas have a dual meanin'. They areE =1> The t$elve causes o# sentient e1istence, throu'h the t$elve links o# sub6ective $ith ob6ective Cature, or bet$een the sub6ective and ob6ective Catures. =+> " concatenation o# causes and e##ects. 4very cause %roduces an e##ect, and this e##ect becomes in its turn a cause. 4ach o# these has an G%Fdhi =basis>, one o# the sub3divisions o# one o# the CidFnas, and also an e##ect or conse2uence. Both bases and e##ects belon' to one or another CidFna, each havin' #rom three to seventeen, ei'hteen and t$enty3one sub3divisions. The names o# the t$elve CidFnas areE
THE T7ELVE #%DA#AS ) ?arFmarana 6 ?Fti 3 Bhava 4 ',F+Fna TrishnF ; Ve+anF 0 S,arsha @ "ha+ayFtana 2 #FmarU,a )8 Vi$[Fna )) SamskFra )6 Avi+yF Z Z %. the #i+Fnas are rea+ the reverse 3ay, i.e., .rom )6 to ), they $ive the evolutionary or+er.EE+.?P
Pa'e ,.3

=1> H":)":"C", lit death in conse2uence o# decre%itude. Cotice that death and not li#e comes as the #irst o# the CidFnas. This is the #irst #undamental in Buddhist Philoso%hy( every "tom, at every moment, as soon as it is born be'ins dyin'. The #ive Skandhahas are #ounded on it( they are its e##ects or %roduct. )oreover, in its turn, it is based on the #ive Skandhas. They are mutual thin's, one 'ives to the other. =+> HT&, lit. Birth. That is to say, Birth accordin' to one o# the #our modes o# 7haturyoni =the #our $ombs>, vi2.,A =i> Throu'h the $omb, like )ammalia. =ii> Throu'h 4''s. =iii> 4thereal or li2uid Aerms#ish s%a$n, %ollen, insects, etc. =iv> "nu%FdakaCirmFnakFyas, Aods, etc. That is to say that birth takes %lace by one o# these modes. ?ou must be born in one o# the si1 ob6ective modes o# e1istence, or in the seventh $hich is sub6ective. These #our are $ithin si1 modes o# e1istence, vis.E *armic E..ects MPa$e -@0N E4otericall$A] =i> Devas( =ii> )en( =iii> "suras( =iv> )en in Hell( =v> Pretas, devourin' demons on earth( =vi> animals. Esotericall$A777 =i> Hi'her Aods( =ii> Devas or Pitris =all classes>( =iii> CirmFnakFyas( =iv> Bodhisattvas( =v> )en in )yalba( =vi> ;Fma :i%ic e1istences, $hether o# men or animals, in ;Fma Doka or the "stral Di'ht( =vii> 4lementals =Sub6ective 41istences>. =3> BH"V" r ;armic e1istence, not li#e e1istence, but as a moral a'ent $hich determines )here you $ill be born, i.e., in $hich o# the Triloka, Bhir, Bhuvar or Svar =seven Dokas in reality>. Pa'e ,.,

The cause or CidFna o# Bhava is G%FdFna, that is, the clin'in' to e1istence, that $hich makes us desire li#e in $hatever #orm. &ts e##ect is Hatk in one or another o# the Triloka and under $hatever conditions. CidFnas are the detailed e1%ression o# the la$ o# ;arma under t$elve as%ects( or $e mi'ht say the la$ o# ;arma under t$elve CidFnic as%ects.
Skan+has
Skandhas are the 'erms o# li#e on all the seven %lanes o# Bein', and make u% the totality o# the sub6ective and ob6ective man. 4very vibration $e have made is a Skandha. The Skandhas are closely united to the %ictures in the "stral Di'ht, $hich is the medium o# im%ressions, and the Skandhas, or vibrations, connected $ith sub6ective or ob6ective man, are the links $hich attract the :eincarnatin' 4'o, the 'erms le#t behind $hen it $ent into Devachan $hich have to be %icked u% a'ain and e1hausted by a ne$ %ersonality. The e1oteric Skandhas have to do $ith the %hysical atoms and vibrations, or ob6ective man( the 4soteric $ith the internal and sub6ective man. " mental chan'e, or a 'lim%se o# s%iritual truth, may make a man suddenly chan'e to the truth even at his death, thus creatin' 'ood Skandhas #or the ne1t li#e. The last acts or thou'hts o# a man have an enormous e##ect u%on his #uture li#e, but he $ould still have to su##er #or his misdeeds, and this is the basis o# the idea o# a death3bed re%entance. But the ;armic e##ects o# the %ast li#e must #ollo$, #or the man in his ne1t birth must %ick u% the Skandhas or vibratory im%ressions that he le#t in the "stral Di'ht, since nothin' comes #rom nothin' in 8ccultism, and there must be a link bet$een the lives. Ce$ Skandhas are born #rom their old %arents. &t is $ron' to s%eak o# TanhFs in the %lural( there is only one TanhF, the desire to live. This develo%s into a multitude or one mi'ht say a con'eries o# ideas. The Skandhas are ;armic and non3 ;armic. Skandhas may %roduce 4lementals by unconscious ;riyFshakti. 4very 4lemental that is thro$n out by man must return to him sooner or later, since it is his o$n vibration. They thus become his @rankenstein. 4lementals are sim%ly e##ects %roducin' e##ects. They are disembodied thou'hts, 'ood and bad. They remain crystalli9ed in the "stral Di'ht and are attracted by a##inity and 'alvani9ed back into li#e a'ain, $hen their ori'inator returns to earth3li#e. ?ou can %araly9e them by reverse e##ects. 4lementals are cau'ht like a disease and hence are dan'erous to ourselves and to others. This is $hy it is dan'erous to in#luence others. The 4lementals $hich live a#ter your death are those $hich you im%lant in othersE the rest remain latent till you are reincarnated, $hen they come to li#e in you. WThus,X H.P.B said, Wi# you are badly tau'ht by me or incited thereby to do somethin' $ron', you $ould 'o on a#ter my death and sin throu'h me, but & should have to bear the ;arma. 7alvin, #or instance, $ill have to su##er #or all the $ron' teachin' he has 'iven, thou'h he 'ave it $ith 'ood intentions. The $orst does is to arrest the %ro'ress o# truth. 4ven Buddha made mistakes. He a%%lied his teachin' to %eo%le $ho $ere not ready( and this has %roduced CidFnas.X
MPa$e -@@N
Subtle Bo+ies
*hen a man visits another in his "stral Body, it is the Din'a Sharira $hich 'oes, but this cannot ha%%en Pa'e ,.-

at any 'reat distance. *hen a man thin*s o# another at a distance very intently, he sometimes a%%ears to that %erson. &n this case it is the )FyFvk :i%a, $hich is created by unconscious ;riyFshakti, and the man himsel# is not conscious o# a%%earin'. &# he $ere, and %ro6ected his )FyFvi :i%a consciously, he $ould be an "de%t.O &.e., an &nitiate, the $ord "de%t bein' used by H.P.B. to cover all 'rades o# &nitiation. "s above seen, she used the $ords )FyFvi :i%a in more than one sense.3 4ditor P Co t$o %ersons can be simultaneously conscious o# one anotherVs %resence, unless one be an "de%t. Du'%as use the )FyFvi :i%a and sorcerers also. Du'%as $ork on the Din'a Sharkra o# other %eo%le. The Din'a Sharkra in the s%leen is the %er#ect %icture o# the man, and is 'ood or bad, accordin' to his o$n nature. The "stral Body is the sub6ective ima'e o# the man $hich is to be, the #irst 'erm in the matri1, the model o# the %hysical body in $hich the child is #ormed and develo%ed. The Din'a Sharkra may be hurt by a shar% instrument, and $ould not #ace a s$ord or a bayonet, althou'h it $ould easily %ass throu'h a table or other %iece o# #urniture. !ire is *riyFshakti MPa$e -@2N Cothin' ho$ever can hurt the )FyFvi :i%a or thou'ht3body, since it is %urely sub6ective. *hen s$ords are struck at shades, it is the s$ord itsel#, not its Din'a Sharkra or "stral that cuts. Shar% instruments alone can %enetrate "strals, e.g., under $ater, a blo$ $ill not a##ect you, but a cut $ill. The %ro6ection o# the "stral Body should not be attem%ted, but the %o$er o# ;riyFshakti should be e1ercised in the %ro6ection o# the )FyFvi :i%a.
!ire
@ire is not an 4lement but a divine thin'. The %hysical #lame is the ob6ective vehicle o# the hi'hest S%irit. The @ire 4lementals are the hi'hest. 4verythin' in this $orld has its "ura and its S%irit. The #lame you a%%ly to the candle has nothin' to do $ith the candle itsel#. The "ura o# the ob6ect comes into con6unction $ith the lo$est %art o# the other. Aranite cannot burn because its "ura is @ire. @ire 4lementals have no consciousness on this %lane, they are too hi'h, re#lectin' the divinity o# their o$n source. 8ther 4lementals have consciousness on this %lane as they re#lect man and his nature. There is a very 'reat di##erence bet$een the mineral and ve'etable kin'doms. The $ick o# the lam%, #or instance, is ne'ative. &t is made %ositive by #ire, the oil bein' the medium. ther is @ire. The lo$est %art o# ther is the #lame $hich you see. @ire is Divinity in its sub6ective %resence throu'hout the universe. Gnder other conditions, this Gniversal @ire mani#ests as $ater, air and earth. &t is the one 4lement in our visible Gniverse $hich is the ;riyFshakti o# all #orms o# li#e. &t is that $hich 'ives li'ht, heat, death, li#e, etc. &t is even the blood. &n all its various mani#estations it is essentially one. &t is the Wseven 7osmocratores.X 4vidence o# the esteem in $hich @ire $as held are to be #ound in the 0ld Testament. The Pillar o# @ire, the Burnin' Bush, the Shinin' @ace o# )osesall @ire. @ire is like a lookin'3'lass in its nature, and Pa'e ,..

re#lects the beams o# the #irst order o# sub6ective mani#estations $hich are su%%osed to be thro$n on to the screen o# the #irst outlines o# the created universe( in their lo$er as%ect these are the creations o# @ire. @ire in the 'rossest as%ect o# its essence is the #irst #orm and re#lects the lo$er #orms o# the #irst sub6ective bein's $hich are in the universe. The #irst divine chaotic thou'hts are the @ire 4lementals. *hen on earth they take #orm and come #littin' in the #lame in the #orm o# the Salamanders or lo$er @ire 4lementals. &n the air you have millions o# livin' and conscious bein's, besides our thou'hts $hich they catch u%. The @ire 4lementals are related to the sense o# si'ht and absorb the 4lements o# all the other senses. Thus throu'h si'ht you can have the consciousness o# #eelin', hearin', tastin', etc., since all are included in the sense o# si'ht.
MPa$e -28N
Hints on the !uture

"s time %asses on there $ill be more and more ether in the air. *hen ether #ills the air, then $ill be born children $ithout #athers. &n Vir'inia there is an a%%le tree o# a s%ecial kind. &t does not blossom but bears #ruit #rom a kind o# berry $ithout any seeds. This $ill 'radually e1tend to animals and then to men. *omen $ill bear children $ithout im%re'nation, and in the Seventh :ound there $ill a%%ear men $ho can re%roduce themselves. &n the Seventh :ace o# the @ourth :ound, men $ill chan'e their skins every year and $ill have ne$ toe and #in'er nails. Peo%le $ill become more %sychic, then s%iritual. Dast o# all in the Seventh :ound, Buddhas $ill be born $ithout sin. The @ourth :ound is the lon'est in the ;ali ?u'a, then the @i#th, then the Si1th, and the Seventh :ound $ill be very short.
The E$os
&n e1%lainin' the relations o# the Hi'her and Do$er 4'o, Devachan, and the WDeath o# the Soul,X the #ollo$in' #i'ure $as dra$nE 8n the se%aration o# the Princi%les at death the Hi'her 4'o may be said to 'o to Devachan by reason o# the e1%eriences o# the Do$er. The Hi'her 4'o in its o$n %lane is the ;umFra. The Do$er guaternary dissolves( the body rots, the Din'a Sharkra #ades out. "t reincarnation the Hi'her 4'o shoots out a :ay, the Do$er 4'o. &ts ener'ies are u%$ard and do$n$ard. The u%$ard tendencies become its Devachanic e1%eriences( the lo$er are ;Fmic. The Hi'her )anas stands to Buddhi as the Do$er )anas to the Hi'her. &es,onsibility an+ the E$o MPa$e -2)N "s to the 2uestion o# res%onsibility, it may be understood by an e1am%le. &# you take the #orm o# Hack the :i%%er, you must su##er #or its misdeeds, #or the la$ $ill %unish the murderer and hold him res%onsible. Pa'e ,./

?ou are the sacri#icial victim. &n the same $ay the Hi'her 4'o takes the res%onsibility o# every body it in#orms. ?ou borro$ some money to lend it to another( the other runs a$ay, but it is you $ho are res%onsible. The mission o# the Hi'her 4'o is to shoot out a :ay to be a Soul in a child. Thus the 4'o incarnates in a thousand bodies, takin' u%on itsel# the sins and res%onsibilities o# each body. "t every incarnation a ne$ :ay is emitted, and yet it is the same :ay in essence, the same in you and me and every one. The dross o# the incarnation disinte'rates, the 'ood 'oes to Devachan. The @lame is eternal. @rom the @lame o# the Hi'her 4'o, the Do$er is li'hted, and #rom this a lo$er vehicle and so on. "nd yet the Do$er )anas is such as it makes itsel#. &t is %ossible #or it to act di##erently in like conditions, #or it has reason and sel#3conscious kno$led'e o# ri'ht and $ron', and 'ood and evil, 'iven to it. &t is in #act endo$ed $ith all the attributes o# the Divine Soul. &n this the :ay is the Hi'her )anas, the s%eck o# res%onsibility on earth. The %art o# the essence is the essence, but $hile it is out o# itsel#, so to say, it can 'et soiled and %olluted. The :ay can be mani#ested on this earth because it can send #orth its )FyFvi :i%a. But the Hi'her cannot, so it has to send #orth a :ay. *e may look u%on the Hi'her 4'o as the Sun, and the %ersonal )anases as its :ays. &# $e take a$ay the surroundin' air and li'ht the :ay may be said to return to the Sun, so $ith the Do$er )anas and Do$er guaternary. The Hi'her 4'o can only mani#est throu'h its attributes. &n cases o# sudden death, the Do$er )anas no more disa%%ears than does the ;Fma :i%a a#ter death. "#ter the severance the :ay may be said to sna% or be dro%%ed. "#ter death such a man cannot 'o to Devachan, nor yet remain in ;Fma Doka( his #ate is to reincarnate immediately. Such an entity is then an animal Soul plus the intelli'ence o# the severed :ay. The mani#estation o# this intelli'ence in MPa$e -26N the ne1t birth $ill de%end entirely on the %hysical #ormation o# the brain and on education. Such a Soul may be re3united $ith its Hi'her 4'o in the ne1t birth, i# the environment is such as to 'ive it a chance o# as%iration =this is the W'raceX o# the 7hristians>( or it may 'o on #or t$o or three incarnations, the :ay becomin' $eaker and $eaker, and 'radually dissi%atin', until it is born a con'enital idiot and then #inally dissi%ated in lo$er #orms. There are enormous mysteries connected $ith the Do$er )anas. *ith re'ard to some intellectual 'iants, they are in some$hat the same condition as smaller men, #or Pa'e ,.8

their Hi'her 4'o is %araly9ed, that is to say, their s%iritual nature is atro%hied. The )anas can %ass its essence to several vehicles, e.g., the )FyFvi :i%a, etc., and even to 4lementals $hich it can ensoul, as the :osicrucians tau'ht. The )FyFvi :i%a may be sometimes so vitali9ed that it 'oes on to another %lane and unites $ith the bein's o# that %lane and so ensouls them. Peo%le $ho besto$ 'reat a##ection u%on animal %ets are ensoulin' them to a certain e1tent, and such animal souls %ro'ress ra%idly( in return such %ersons 'et back the animal vitality and ma'netism. &t is, ho$ever, a'ainst Cature to thus accentuate animal evolution, and on the $hole is bad.
5ona+ic Evolution
The ;umFras do not direct the evolution o# the Dunar Pitris. To understand the latter, $e mi'ht take the analo'y o# the blood. The blood maybe com%ared to the universal Di#e Princi%le, the cor%uscles to the )onads. The di##erent kinds o# cor%uscles are the same as the various classes o# )onads and various kin'doms, not, ho$ever, because o# their essence bein' di##erent, but because o# the environment in $hich they are. The 7hhFyF the %ermanent seed, and *eissmann in his hereditary 'erm theory is very near truth. H.P.B $as asked $hether there $as one 4'o to one %ermanent 7hhFyF seed, oversoulin' it in a series o# incarnations( her ans$er $asE WCo, it is Heaven and 4arth kissin' each other.X The animal Souls are in tem%orary #orms and shells in $hich they 'ain e1%erience, and in $hich they %re%are materials #or hi'her evolution. !unctions o. the Astral Bo+y MPa$e -23N Gntil the a'e o# seven the astral atavic 'erm #orms and moulds the body( a#ter that the body #orms the "stral. The "stral and the )ind )utually react on each other. The meanin' o# the %assa'e in the Upanishads, $here it says that the Aods #eed on men, is that the Hi'her 4'o obtains its earth e1%erience throu'h the Do$er.
Pa'e ,.0
The Secret Doctrine, Volume 3 by H.P. Blavatsky Astral Bo+y

The "stral can 'et out unconsciously to the %erson and $ander about. The 7hhFyF is the same as the "stral Body. The 'erm or li#e essence o# it is in the s%leen. The 7hhFyF is coiled u% in the s%leen.X &t is #rom this that the "stral is #ormed( it evolves in a shado$y curlin' or 'yratin' essence like smoke, 'radually takin' #orm as it 'ro$s. But it is not %ro6ected #rom the %hysical, atom #or atom. This latter intermolecular #orm is the ;FmF :i%a. "t death every cell and molecule 'ives out its essence, and #rom it is #ormed the "stral o# the ;Fma :i%a( but this can never come out durin' li#e. The 7hhFyF in order to become visible dra$s u%on the surroundin' atmos%here, attractin' the atoms to itsel#( the Din'a Sharkra could not #orm in vacuo. The #act o# the "stral Body accounts #or the "rabian and 4astern tales o# D6ins and bottle im%s, etc. &n s%iritualistic %henomena, the resemblance to deceased %ersons is mostly caused by the ima'ination. The clothin' o# such %hantoms is #ormed #rom the livin' atoms o# the medium, and is no real clothin', and has nothin' to do $ith the clothin' o# the medium. W"ll the clothin' o# a materiali9ation has been %aid #or.X The "stral su%%orts li#e( it is the reservoir or s%on'e o# li#e, 'atherin' it u% #rom all the natural kin'doms around, and is the intermediary bet$een the kin'doms o# PrFnic and %hysical li#e. Di#e cannot come immediately #rom the sub6ective to the ob6ective, #or Cature 'oes 'radually throu'h each s%here. There#ore the Din'a Sharkra is the intermediary bet$een PrFna and our %hysical body, and %um%s in the li#e. The s%leen is conse2uently a very delicate or'an, but the %hysical s%leen is only a cover #or the real s%leen. Co$ Di#e is in reality Divinity( Parabrahman. But in order to mani#est on the %hysical Plane it must be assimilated( and as the %urely %hysical is too 'ross, it must have a medium, vi2., the "stral.
MPa$e -24N "stral
matter is not homo'eneous, and the "stral Di'ht is nothin' but the shado$ o# the real Divine Di'ht( it is ho$ever not molecular. Those =;Fmari%ic> entities $hich are belo$ the Devachanic Plane are in ;ama Doka and only %ossess Pa'e ,/

intelli'ence like monkeys. There are no entities in the #our lo$er kin'doms %ossessin' intelli'ence $hich can communicate $ith men, but the 4lementals have instincts like animals. &t is, ho$ever %ossible #or the Syl%hs =the "ir 4lementals, the $ickedest thin's in the $orld> to commuicate, but they re2uire to be %ro%itiated. S%ooks =;Fmari%ic entities> can only 'ive the in#ormation they see immediately be#ore them. They see thin's in the "ura o# %eo%le, althou'h the %eo%le may not be a$are o# them themselves. 4arth3bound s%irits are ;Fmalokic entities that have been so materialistic that they cannot be dissolved #or a lon' time. They have only a 'limmerin' o# consciousness and do not kno$ $hy they are held, some slee%, some %reserve a 'limmerin' o# consciousness and su##er torture. &n the case o# %eo%le $ho have very little Devachan, the 'reater %art o# the consciousness remains in ;Fma Doka, and may last #ar beyond the normal %eriod o# one hundred and #i#ty years and remain over until the ne1t reincarnation o# the S%irit. This then, becomes the D$eller on the Threshold and #i'hts $ith the ne$ "stral. The acme o# ;Fma is the se1ual instinct, e.g., idiots have such desires and also #ood a%%etites, etc., and nothin' else. Devachan is a state on a %lane o# s%iritual consciousness( ;Fma Doka is a %lace o# %hysical consciousness. &t is the shado$ o# the animal $orld and that o# instinctual #eelin'. *hen the consciousness thinks o# s%iritual thin's, it is on a s%iritual %lane. &# oneVs thou'hts are o# nature, #lo$ers, etc., then the consciousness is on the material %lane. But i# thou'hts are about eatin', drinkin', etc., and the %assions, then the consciousness is in the ;Fmalokic %lane, $hich is the %lane o# animal instincts %ure and sim%le. PEA"E T ALL BE%#9S
Pa'e ,/1

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The Secret Doctrine, Volume 3 by H.P.

The Secret Doctrine, Volume 3

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

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The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

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The Secret Doctrine, Volume 3 by H.P. Blavatsky

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The Secret Doctrine, Volume 3 by H.P. Blavatsky SE"T% # % Preliminary Survey

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

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The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

then can still call the )a'ic o# the "ncients 5su%erstition5K

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The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

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The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

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The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

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The Secret Doctrine, Volume 3 by H.P. Blavatsky

Some o# the reasons #or this secresy may be 'iven.

The Secret Doctrine, Volume 3 by H.P. Blavatsky

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The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky

The Secret Doctrine, Volume 3 by H.P. Blavatsky