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1. The Hegelian doctrine, which identifies Absolute Being or “Be-ness” with “non-Being,” and represents the Universe as an eternal becoming, is identical with the Vedanta philosophy.

2. Vide infra.

3. See Genesis and the authorised Chronology. In Chapt. ix. “Noah leaveth the Ark” “B.C. 2348.” Chapter x. “Nimrod the first Monarch,” stands over “B.C. 1998.”

4. Annales de Philosophie, June 1860, p. 415.

5. April 30, 1860.

6. “I will mention to thee the writings . . . respecting the belief of the Sabeans,” he says. “The most famous is the Book ‘The Agriculture of the Nabatheans,’ which has been translated by Ibn Wahohijah. This book is full of heathenish foolishness. . . . It speaks of preparations of Talismans, the drawing down of the powers of the Spirits, Magic, Demons, and ghouls, which make their abode in the desert.” (Maimonides, quoted by Dr. D. Chwolsohn, “Die Ssabier und der Ssabismus,” II., p. 458.) The Nabatheans of Mount Lebanon believed in the Seven Archangels, as their forefathers had believed in the Seven Great Stars, the abodes and bodies of these Archangels, believed in to this day by the Roman Catholics, as is shown elsewhere.

7. See “Isis Unveiled,” Vol. II., p. 197.

8. Simply, the womb, the “Holy of Holies” with the Semites.

9. But it was not so, in reality, witness their prophets. It is the later Rabbis and the Talmudic scheme that killed out all spirituality from the body of their symbols; leaving only their Scriptures — a dead shell, from which the Soul has departed.

10. The author of the “Qabbalah” makes several attempts to prove conclusively the antiquity of the Zohar. Thus he shows that Moses de Leon could not be the author or the forger of the Zoharic works in the XIIIth century, as he is accused of being, since Ibn Gebirol gave out the same philosophical teaching 225 years before the day of Moses de Leon. No true Kabalist or scholar will ever deny the fact. It is certain that Ibn Gebirol based his doctrines upon the oldest Kabalistic sources, namely, the “Chaldean Book of Numbers,” as well as some no longer extant Midrashim, the same, no doubt, as those used by Moses de Leon. But it is just the difference between the two ways of treating the same esoteric subjects, which, while proving the enormous antiquity of the esoteric system, points to a decided ring of Talmudistic and even Christian sectarianism in the compilation and glossaries of the Zoharic system by Rabbi Moses. Ibn Gebirol never quoted from the Scriptures to enforce the teachings (vide I. Myer’s Qabbalah, p. 7). Moses de Leon has made of the Zohar that which it has remained to this day, “a running commentary on the . . . Books of the Pentateuch” (ibid.), with a few later additions made by Christian hands. One follows the archaic esoteric philosophy; the other, only that portion which was adapted to the lost Books of Moses restored by Ezra. Thus, while the system, or the trunk on which the primitive original Zohar was engrafted, is of an immense antiquity many of the (later) Zoharic offshoots are strongly coloured by the peculiar views held by Christian Gnostics (Syrian and Chaldean), the friends and co-workers of Moses de Leon who, as shown by Munk, accepted their interpretations.

11. Timaeus, the Locrian, speaking of Arka, calls her “the Principle of best things.” The word arcane, “hidden,” or secret, is derived from Arka. “To no one is the Arcane shown except to the most High” (Codex Nazareus), alluding to nature the female, and Spirit, the male Power. All the Sun-Gods were called Archagetos “born from the Arka,” the divine Virgin-Mother of the Heavens.

12. Because composed of ten dots arranged triangularly in four rows. It is the Tetragrammaton of the Western Kabalists.

13. The student must be aware that Jethro is called the “father-in-law” of Moses; not because Moses was really married to one of his seven daughters. Moses was an Initiate, if he ever existed, and as such an ascetic, a nazar, and could never be married. It is an allegory like everything else. Zipporah (the shining) is one of the personified Occult Sciences given by Revel-Jethro, the Midian priest Initiator, to Moses, his Egyptian pupil. The “well” by which Moses sat down in his flight from the Pharaoh symbolizes the “well of Knowledge.”

14. In Hebrew the phallic symbol lingham and Yoni.

15. It is on that step that one arrives on the plane of the level or floor and open entrance to the King’s chamber, the Egyptian “Holy of Holies.”

16. The candidate for initiation always personified the god of the temple he belonged to, as the High Priest personified the god at all times; just as the Pope now personates Peter and even Jesus Christ upon entering the inner altar — the Christian “Holy of Holies.”

17. Jehovah says to Moses “the Summation of my name is Sacr, the carrier of the germ” — phallus. “It is the vehicle of the annunciation, and the sacr has passed down through ages to the sacr-factum of the Roman priest, and the sacr-fice, and sacrament of the English speaking race.” (Source of Measures, p. 236) Thence marriage is a sacrament in the Greek and Roman Churches.

18. In the fourth chapter of Genesis, v. 26, it is mis-translated, “ . . . And he called his name Enos (man); then began men to call upon the name of the Lord.” — which has no sense in it, since Adam and the others must have done the same.

19. Strictly speaking, the Jews are an artificial Aryan race, born in India, and belonging to the Caucasian division. No one who is familiar with the Armenians and the Parsis can fail to recognize in the three the same Aryan, Caucasian type. From the seven primitive types of the Fifth Race there now remain on Earth but three. As Prof. W. H. Flower aptly said in 1885, “I cannot resist the conclusion so often arrived at by various anthropologists — that the primitive man, whatever he may have been, has in the course of ages diverged into three extreme types, represented by the Caucasian of Europe, the Mongolian of Asia, and the Ethiopian of Africa, and that all existing individuals of the species can be ranged around these types. . . . ” (The President’s address at the Anthrop. Inst. of Great Britain, etc.) Considering that our Race has reached its Fifth Sub-race, how can it be otherwise?

20.  Whenever such analogies between the Gentiles and the Jews, and later the Christians, were pointed out, it was the invariable custom of the latter to say that it was the work of the Devil who forced the Pagans to imitate the Jews for the purpose of throwing a slur on the religion of the one, true living God. To this Faber says very justly “Some have imagined that the Gentiles were servile copyists of the Israelites, and that each point of similitude was borrowed from the Mosaical Institutes. But this theory will by no means solve the problem: both because we find the very same resemblance in the ceremonies of nations far different from Palestine, as we do in the rites of those who are in its immediate vicinity, and because it seems incredible that all should have borrowed from one which was universally disliked and despised.” (Pagan Idol. I., 104.)

21. Their consecrated pillars (unhewn stones) erected by Abraham and Jacob were linghi.

22. Such a pseudo-Kabalist was the Marquis de Mirville in France, who, having studied the Zohar and other old remnants of Jewish Wisdom under the “Chevalier” Drach, an ancient Rabbi Kabalist converted to the Romish Church — wrote with his help half a dozen volumes full of slander and calumnies against every prominent Spiritualist and Kabalist. From 1848 up to 1860 he persecuted unrelentingly the old Count d’Ourches, one of the earliest Eastern Occultists in France, a man the scope of whose occult knowledge will never be appreciated correctly by his survivors, because he screened his real beliefs and knowledge under the mask of Spiritism.

23. Vide Isis Unveiled, Vol. II., 487, et seq.

24. Treat. Kiddusheem, 81. But see the Qabbala by Mr. I. Myer, pp. 92, 94, and the Zohar, quoted in his Volume.

25. In the work of Marangone “Delle grandezze del Archangelo Sancto Mikaele,” the author exclaims: “O Star, the greatest of those that follow the Sun who is Christ! . . . O living image of Divinity! O great thaumaturgist of the old Testament! O invisible Vicar of Christ within his Church! . . .” etc., etc. The work is in great honour in the Latin Church.

26. Isaiah, lxiii. 8-9.

27. Metator and [[hegemon]].

28. “La Face et le Representant du Verbe,” p. 18, de Mirville.

29. That which is called in the Vendidad “Farvarshi,” the immortal part of an individual, that which outlives man — the Higher Ego, say the Occultists, or the divine Double.

30. Saith Uriel (chap. xxvi. v. 3), in the “Book of Enoch,” “all those who have received mercy shall for ever bless God the everlasting King,” who will reign over them.

31. Matthew xxiv. 27.

32. Luke x. 18.

33. The Protestant Bible defines Behemoth innocently — “The elephant as some think” (See marginal note in Job xl. 19) in the authorised versions.

34. Astronomy, however, knows nothing of stars that have disappeared unless from visibility, never from existence, since the Science of Astronomy became known. Temporary stars are only variable stars, and it is believed even that the new stars of Kepler and Tycho Brahe may still be seen.

35. Another proof, if any were needed, that the ancient Initiates knew of more than seven planets is to be found in the Vishnu Purana, Book II., ch. xii., where, describing the chariots attached to Dhruva (the pole star), Parasara speaks of “the chariots of the nine planets,” which are attached by aerial cords.

36. Justin: “Cum. Trypho,” p. 284.

37. A division indicative of time.

38. Sanchoniathon calls time the oldest AEon, Protogonos, the “first-born.

39. Philo Judaeus: “Cain and his Birth,” p. xvii.

40. It is suggestive of that spirit of paradoxical negation so conspicuous in our day, that while the evolution hypothesis has won its rights of citizenship in science as taught by Darwin and Haeckel, yet both the eternity of the Universe and the pre-existence of a universal consciousness, are rejected by the modern psychologists. “Should the Idealist be right, the doctrine of evolution is a dream,” says Mr. Herbert Spencer. (See foot note, pp. 1 and 2, Book II.)

41.Section 16 (chap. i.), Mercure Trismegiste — Pimandre . . . . ” “Oh, ma pensee, que s’ensuit il? car je desire grandement ce propos. Pimandre dict, ceci est un mystere cele, jusques a ce jour d’hui. Car nature, soit mestant avec l’home, a produit le miracle tres merveilleux, aiant celluy qui ie t’ay dict, la nature de l’harmonie des sept du pere, et de l’esprit. Nature ne sarresta pas la, mais incontinent a produict sept homes, selon les natures des sept gouverneurs en puissance des deux sexes et esleuez. . . . La generation de ces sept s’est donnee en ceste maniere . . . .”

And a gap is made in the translation, which can be filled partially by resorting to the Latin text of Apuleius. The commentator, the Bishop, says: “Nature produced in him (man) seven men” (seven principles).

42. The only Pharaoh whom the Bible shows going down into the Red Sea was the king who pursued the Israelites, and who remained unnamed, for very good reasons, perhaps. The story was surely made up from the Atlantean legend.

43. Vishnu Purana, Book I., ch. xv.

44. This is pure allegory. The waters are a symbol of wisdom and of occult learning. Hermes represented the sacred Science under the symbol of fire; the Northern Initiates, under that of water. The latter is the production of Nara, the “Spirit of God,” or rather Paramatman, the “Supreme Soul,” says Kulluka Bhatta, Narayana, meaning “he who abides in the deep” or plunged in the Waters of Wisdom — “water being the body of Nara” (Vayu). Hence arises the statement that for 10,000 years they remained in austerity “in the vast Ocean”; and are shown emerging from it. Ea, the God of Wisdom, is the “Sublime Fish,” and Dagon or Oannes is the Chaldean man-fish, who emerges from the waters to teach wisdom.

45. This is explained by the able translator of Anugita in a foot-note (p. 258) in these words: “The sense appears to be this; the course of worldly life is due to the operations of the life-winds which are attached to the SELF, and lead to its manifestations as individual souls.

46. “Vaisvanara (or Vaishvanara) is a word often used to denote the Self” — explains Nilakantha.

47. Translated by Kashinath Trimbak Telang, M.A., Bombay.

48. See Dowson’s Classical Dictionary.

49. See “Five Years of Theosophy.”

50. The partaker of Soma finds himself both linked to his external body, and yet away from it in his spiritual form. The latter, freed from the former, soars for the time being in the ethereal higher regions, becoming virtually “as one of the gods,” and yet preserving in his physical brain the memory of what he sees and learns. Plainly speaking, Soma is the fruit of the Tree of Knowledge forbidden by the jealous Elohim to Adam and Eve or Yah-ve, “lest Man should become as one of us.”

51. We see the same in the modern exoteric religions.

52.Historical Views of Hindu Astronomy.” Quoting from the work in reference to Aryachatta, who is said to give a near approach to the true relation among the various values for the computations of the value of [[pi]], the author of the “Source of Measures” reproduces a curious statement. Mr. Bentley, it is said, “was greatly familiar with the Hindu astronomical and mathematical knowledge . . . this statement of his then may be taken as authentic: the same remarkable trait, among so many Eastern and ancient nations of sedulously concealing the arcana of this kind of knowledge, is a marked one among the Hindus. That which was given out to be popularly taught and to be exposed to public inspection, was but the approximate of a more exact but hidden knowledge. And this very formulation of Mr. Bentley will strangely exemplify the assertion; and explained, will show that it (the Hindu exoteric astronomy and sciences) was derived from a system exact beyond the European one, in which Mr. Bentley himself, of course, trusted as far in advance of the Hindu Knowledge, at any time, in any generation.”

Which is Mr. Bentley’s misfortune, and does not take away from the glory of the ancient Hindu astronomers, who were all Initiates.

53. The Secret Doctrine teaches that every event of universal importance, such as geological cataclysms at the end of one race and the beginning of a new one, involving a great change each time in mankind, spiritual, moral and physical — is pre-cogitated and preconcerted, so to say, in the sidereal regions of our planetary system. Astrology is built wholly upon this mystic and intimate connection between the heavenly bodies and mankind; and it is one of the great secrets of Initiation and Occult mysteries.

54. The Nagas are described by the Orientalists as a mysterious people whose landmarks are found abundantly in India to this day, and who lived in Naga dwipa one of the Seven continents or divisions of Bharatavarsha (old India), the town of Nagpur being one of the most ancient cities in the country.

55. Not less suggestive are the qualities attributed to Rudra Siva, the great Yogi, the forefather of all the Adepts — in Esotericism one of the greatest Kings of the Divine Dynasties. Called “the Earliest” and the “Last,” he is the patron of the Third, Fourth, and the Fifth Root-Races. For, in his earliest character, he is the ascetic Dig-ambara, “clothed with the Elements,” Trilochana, “the three-eyed”; Pancha-anana, “the five-faced,” an allusion to the past four and the present fifth race, for, though five-faced, he is only “four-armed,” as the fifth race is still alive. He is the “God of Time,” Saturn-Kronos, as his damaru (drum), in the shape of an hour-glass, shows; and if he is accused of having cut off Brahma’s fifth head, and left him with only four, it is again an allusion to a certain degree in initiation, and also to the Races.

56. G. Seiffarth’s idea that the signs of the Zodiac were in ancient times only ten is erroneous. Ten only were known to the profane; the initiates, however, knew them all, from the time of the separation of mankind into sexes, whence arose the separation of Virgo-Scorpio into two; which, owing to a secret sign added and the Libra invented by the Greeks, instead of the secret name which was not given, made 12. (Vide Isis Unveiled, Vol. II., p. 456.)

57. The above is, perhaps, a key to the Dalai-Lama’s symbolical name — the “Ocean” lama, meaning the Wisdom Ocean. Abbe Huc speaks of it.

58. Such was the name given in ancient Judea to the Initiates, called also the “Innocents” and the “Infants,” i.e., once more reborn. This key opens a vista into one of the New Testament mysteries; the slaughter by Herod of the 40,000 “Innocents.” There is a legend to this effect, and the event which took place almost a century B.C., shows the origin of the tradition blended at the same time with that of Krishna and his uncle Kansa. In the case of the N. T., Herod stands for Alexander Janneus (of Lyda), whose persecution and murder of hundreds and thousands of Initiates led to the adoption of the Bible story.

59. Zohar ii., 34.

60. What devil could be possessed of more cunning, craft and cruelty than the “Whitechapel murderer” “Jack the Ripper” of 1888, whose unparalleled blood-thirsty and cool wickedness led him to slaughter and mutilate in cold blood seven unfortunate and otherwise innocent women! One has but to read the daily papers to find in those wife and child-beating, drunken brutes (husbands and fathers!), a small percentage of whom is daily brought before the courts, the complete personifications of the devils of Christian Hell!

61. After the polymorphic Pantheism of some Gnostics came the esoteric dualism of Manes, who was accused of personifying Evil and creating of the Devil a God — rival of God himself. We do not see that the Christian Church has so much improved on that exoteric idea of the Manicheans, for she calls God her King of Light, and Satan, the King of Darkness, to this day.

62. To quote in this relation Mr. Laing in his admirable work “Modern Science and Modern Thought” (p. 222, 3rd Ed.): “From this dilemma (existence of evil in the world) there is no escape, unless we give up altogether the idea of an anthropomorphic deity, and adopt frankly the Scientific idea of a First Cause, inscrutable and past finding out; and of a universe whose laws we can trace, but of whose real essence we know nothing, and can only suspect, or faintly discern a fundamental law which may make the polarity of good and evil a necessary condition of existence.” Were Science to know “the real essence,” instead of knowing nothing of it, the faint suspicion would turn into the certitude of the existence of such a law, and the knowledge that this law is connected with Karma.

63. Akasa is not the Ether of Science, as some Orientalists translate it.

64. Says Johannes Tritheim, the Abbot of Spanheim, the greatest astrologer and Kabalist of his day: — “The art of divine magic consists in the ability to perceive the essence of things in the light of nature (astral light), and by using the soul-powers of the spirit to produce material things from the unseen universe, and in such operations the Above and the Below must be brought together and made to act harmoniously. The spirit of Nature (astral light) is a unity, creating and forming everything, and acting through the instrumentality of man it may produce wonderful things. Such processes take place according to law. You will learn the law by which these things are accomplished, if you learn to know yourself. You will know it by the power of the spirit that is in yourself, and accomplish it by mixing your spirit with the essence that comes out of yourself. If you wish to succeed in such a work you must know how to separate Spirit and Life in Nature, and, moreover, to separate the astral soul in yourself and to make it tangible, and then the substance of the soul will appear visibly and tangibly rendered objective by the power of the spirit.” — (Quoted in Dr. Hartman’s “Paracelsus.”)

65. The real original text of 1Corinthians, rendered Kabalistically and esoterically would read (in Chap. xv., verses 44 and 45): “It is sown a soul body (not ‘natural’ body), it is raised a spirit body.” St. Paul was an Initiate, and his words have quite a different meaning when read esoterically. The body “is sown in weakness (passivity); it is raised in power” (43) — or in spirituality and intellect.

66. By Godolphin Mitford, later in life, Murad Ali Bey. Born in India, the son of a Missionary, G. Mitford was converted to Islam, and died a Mahomedan in 1884. He was a most extraordinary Mystic, of a great learning and remarkable intelligence. But he left the Right Path and forthwith fell under Karmic retribution. As well shown by the author of the article quoted “The followers of the defeated Elohim, first massacred by the victorious Jews (the Jehovites), and then persuaded by the victorious Christians and Mohamedans, continued nevertheless. . . Some of these scattered sects have lost even the tradition of the true rationale of their belief — to worship in secrecy and mystery the Principle of Fire, Light, and Liberty. Why do the Sabean Bedouins (avowedly Monotheists when dwelling in the Mohamedan cities) in the solitude of the desert night yet invoke the starry ‘Host of Heaven’? Why do the Yezidis, the ‘Devil Worshippers,’ worship the ‘Muluk-Taoos’ — The ‘Lord Peacock’ — the emblem of pride and of hundred-eyed intelligence (and of Initiation also), which was expelled from heaven with Satan, according to an old Oriental tradition? Why do the Gholaites and their kindred Mesopotamo-Iranian Mohamedan Sects believe in the ‘Noor Illahee’ — the Light of the Elohim — transmitted in anastasis through a hundred Prophet Leaders? It is because they have continued in ignorant superstition the traditional religion of the ‘Light Deities whom Jahveh overthrew’ (is said to have overthrown rather); for by overthrowing them he would have overthrown himself. The’Muluk-Taoos’ — is Maluk — ‘Ruler’ as is shown in the foot-note. It is only a new form of Moloch, Melek, Molech, Malayak, and Malachim” — Messengers, Angels, etc.

67. So does every Yogi and even Christian: one must take the Kingdom of heaven by violence — we are taught. Why should such a desire make of any one a devil?

68. According to the Occult teaching, three yugas passed away during the time of the Third Root-Race, i.e., the Satya, the Treta, and the Dvapara yuga, answering to the golden age of its early innocence: to the silver — when it reached its maturity: and to the Bronze age, when, separating into sexes, they became the mighty demi-gods of old.

69. Prometheus Vinctus.

70. The modern attempt of some Greek scholars (poor and pseudo scholars, they would have appeared in the day of the old Greek writers!) to explain the real meaning of the ideas of AEschylus, which, being an ignorant ancient Greek, he could not express so well himself, is absurdly ludicrous!

71. See also his Memoires de la Societe de la Linguistique following the “Fire Myths,” (Vol. 1, p. 337, et seq.)

72. There is the upper and nether piece of timber used to produce this sacred fire by attrition at sacrifices, and it is the arani; which contains the socket. This is proven by an allegory in the Vayu Purana and others, which tell us that Nemi, the son of Ikshwaku, had left no successor, and that the Rishis, fearing to leave the earth without a ruler, introduced the king’s body into the socket of an arani; — like an upper arani; — and produced from it a prince named Janaka. “It was by reason of the peculiar way in which he was engendered that he was called Janaka.” (But see Goldstuckers Sanskrit Dictionary at the word Arani.) Devaki, Krishna’s mother, in prayer addressed to her, is called “the arani whose attrition engenders fire.”

73. The monad of the animal is as immortal as that of man, yet the brute knows nothing of this; it lives an animal life of sensation just as the first human would have lived, when attaining physical development in the Third Race, had it not been for the Agnishwatta and the Manasa Pitris.

74. The fallen angels, therefore; the Asuras of the Indian Pantheon.

75. The italics are ours; they show how assumptions are raised to laws in our day.

76. Khanoch, or Hanoch, or Enoch means the “Initiator” and “teacher,” as well as the “Son of Man,” Enos (vide Genesis iv., 26), esoterically.

77. Says the Zohar, “Hanokh had a book which was one with the book of the generations of Adam; this is the Mystery of Wisdom.”

78. Noah is heir to the Wisdom of Enoch; in other words, the Fifth is heir to the Fourth Race.

79. Vide Isis Unveiled, Vol. 1, p. 575, et seq.

80. See Danielo’s criticisms upon De Sacy, in the Annales de Philosophie, p. 393.

81. Astronomie Ancienne, Bailly, Vol. I., p. 203, and Vol. II., p. 216.

82. City of God, I. xv. ch. xxiii.

83. With the Egyptian Gnostics it was Thoth (Hermes), who was chief of the Seven (Vide “Book of the Dead”). Their names are given by Origen, as Adonai (of the Sun) Iao (of the Moon), Eloi (Jupiter), Sabao (Mars), Orai (Venus), Astaphoi (Mercury), and, finally, Ildabaoth (Saturn).

84. The Qabbalah, by Isaac Myer.

85. By very few though, for the creators of the material universe were always considered as subordinate gods to the Most High Deity.

86. Lydus I., c. Ledrenus, I. c.

87. Montfaucon, Antiquities. See plates in Vol. I., plate 77. The disciples of Hermes go after their death to his planet, Mercury — their Kingdom of Heaven.

88. Cornutus.

89. Lydus de Mensibus, iv.

90. Preparat, Evang. I. iii. ch. 2.

91. See the Zohar and the two Qabbalahs (by Messrs. I. Myer and Mathers), with interpretations, if the reader would satisfy himself of this.

92. Certainly not; for very often there are symbols made to symbolize other symbols, and these are in turn used in ideographs.

93. The R of the Slavonian and Russian alphabets (the Kyriletza) is also the Latin P.

94. See Moor’s “Hindu Pantheon,” plate xiii.

95. Described in the “Mission des Juifs” by the Marquis St. Yves d’Alveydre, the hierophant and leader of a large party of French Kabalists, as the Golden Age!

96. The more so since he is the reputed slayer of Tripurasura and the Titan Taraka. Michael is the conqueror of the dragon, and Indra and Karttikeya are often made identical.

97. Nanda is the first Buddhist Sovereign, Chandragupta, against whom all the Brahmins were so arrayed; he of the Morya Dynasty, and the grandfather of Asoka. This is one of those passages that do not exist in the earlier Puranic MSS. They were added by the Vaishnavas, who interpolated almost as much, out of Sectarian spite, as the Christian Fathers did.

98. Pierius Vale.

99. The goddess Basht (or Pasht) was represented with the head of a cat. This animal was sacred in Egypt for several reasons: as a symbol of the Moon “the eye of Osiris” or the “Sun,” during night. The cat was also sacred to Sokhit. One of the mystic reasons was because of its body being rolled up in a circle when asleep. The posture is prescribed for occult and magnetic purposes, in order to regulate in a certain way the circulation of the vital fluid, with which the cat is pre-eminently endowed. “The nine lives of a cat” is a popular saying based on good physiological and occult reasons. Mr. G. Massey gives also an astronomical reason for it which may be found in § I. “Symbolism.” “The cat saw the Sun, had it in its eye by night (was the eye of night), when it was otherwise unseen by men (for as the moon reflects the light of the Sun, so the cat was supposed to reflect it on account of its phosphorescent eyes) . . . We might say the moon mirrored the solar light, because we have looking-glasses. With them the cat’s eye was the mirror.”

100. Also in T’sang-t-ung-ky, by Wei-Pa-Yang.

101. Cocker’s “Christianity and Greek Philosophy,” xi., p. 377.

102. The cry of despair uttered by Count de Montlosier in his Mysteres de la Vie Humaine, p. 117, is a warrant that the Cause of “excellence and goodness,” supposed by Plato to pervade the Universe is neither his Deity, nor our World. “Au spectacle de tant de grandeur oppose a celui de tant de misere, l’esprit qui se met a observer ce vaste ensemble, se represente je ne sais quelle grande diviniti quune diviniti, plus grande et plus pressante encore, aurait comme brisee et mise en pieces en dispersant les debris dans tout l’Univers.” The “still greater and still more exacting divinity” than the god of this world, supposed so “good” — is Karma. And this true Divinity shows well that the lesser one, our inner God (personal for the time being), has no power to arrest the mighty hand of this greater Deity, the Cause awakened by our actions generating smaller causes, which is called the Law of Retribution.

103. See “Isis Unveiled,” Before the Veil, xii. (Vol. I.).

104. Plato: “Parmenides,” 141, E.

105. The Swastica is certainly one of the oldest symbols of the Ancient Races. In our century, says Kenneth R. H. Mackenzie (Royal Masonic Cyclopeadia) it (the Swastica) “has survived in the form of the mallet” in the Masonic Fraternity. Among the many “meanings” the author gives of it, we do not find, however, the most important one, masons evidently not knowing it.

106. See Moor’s Hindu Pantheon, where Wittoba’s left foot bears the mark of the nail — on the figure of his idol.

107. The “Heavens” are identical with “Angels,” as already stated.

108. As confessed by King, the great authority on Gnostic antiquities, these gnostic gems are not the work of the Gnostics, but belong to pre-christian periods, and are the work of magicians (p. 241).

109. The lack of intuition in Orientalists and antiquarians past and present, is remarkable. Thus, Wilson, the translator of Vishnu Purana, declares in his Preface that in the Garuda Purana he found “no account of the birth of Garuda.” Considering that an account of “Creation” in general is given therein, and that Garuda is co-eternal with Vishnu, the Maha Kalpa, or Great Life-CycIe, beginning with and ending with the manifesting Vishnu, what other account of Garuda’s birth could be expected !

110. Vide Revelation xvii., verses 2 and 10; and Leviticus xxiii., verses 15 to 18; the first passage speaking of the “Seven Kings,” of whom five have gone; and the second about the “Seven Sabbaths,” etc.

111. Pistis Sophia is an extremely important document, a genuine Evangel of the Gnostics, ascribed at random to Valentinus, but much more probably a pre-Christian work in its original. It was discovered in a Coptic MS. by Schwartze, in the British Museum, quite accidentally, and translated by him into Latin; after which text and (Latin) version were published by Petermann in the year 1853. In the text itself the authorship of this Book is ascribed to Philip the Apostle, whom Jesus bids to sit down and write the revelation. It is genuine and ought to be as canonical as any other gospel. Unfortunately it remains to this day untranslated.

112. In the Cycle of Initiation, which was very long, water represented the first and lower steps toward purification, while trials connected with fire came last. Water could regenerate the body of matter; fire alone, that of the inner Spiritual man.

113. See Introduction by Kashinath Trimbak Telang, M.A.

114. In the astronomical and cosmical key, Vaisvanara is Agni, son of the Sun, or Viswanaras, but in the psycho-metaphysical symbolism it is the Self, in the sense of non-separateness, i.e., both divine and human.

115. Here the speaker personifies the said divine Self.

116. Compare with these “pairs of opposites,” in the Anugita, the “pairs” of AEons, in the elaborate system of Valentinus, the most learned and profound master of Gnosis. As the “pairs of opposites,” male and female, are all derived from Akasa (undeveloped and developed, differentiated and undifferentiated, or Self or Prajapati), so are the Valentinian “pairs” of male and female AEons shown to emanate from Bythos, the pre-existing eternal Depth, and in their secondary emanation from Ampsiu-Ouraan (or sempiternal Depth and Silence), the second Logos. In the esoteric emanation there are seven chief “pairs of opposites;” and so also in the Valentinian system there were fourteen, or twice seven. Epiphanius, copying incorrectly, “copied one pair twice over,” Mr. C. W. King thinks, “and thus adds one pair to the proper fifteen.” (“The Gnostics,” etc., pp. 263-4.) Here King falls into the opposite error: the pairs of AEons are not 15 (a blind) but 14, as the first AEon is that from which others emanate, Depth and Silence being the first and only emanation from Bythos. As Hippolytus shows: “The AEons of Valentinus are confessedly the Six Radicals of Simon (Magus),” with the seventh, Fire, at their head. And these are: Mind, Intelligence, Voice, Name, Reason and Thought subordinate to Fire, the higher self, or precisely the “Seven Winds” or the “Seven Priests” of Anugita.

117. Not necessarily at death only, but during Samadhi or mystic trance.

118. All the words and sentences between parenthetical marks, are the writer’s. This is translated directly from the Latin MS. of the British Museum. King’s translation in the Gnostics conforms too much to the gnosticism as explained by the Church-Fathers.

119. Barbelo is one of the three “Invisible Gods,” and, as C. W. King believes, includes “the Divine Mother of the Saviour,” or rather Sophia Achamoth (Vide cap. 359).

120. In other Puranas Jatayu is the son of Aruna, Garuda’s brother, both the Sons of Kasyapa. But all this is external allegory.

121. The reason for it is simple, and was given in “Isis Unveiled.” In geometry, one line fails to represent a perfect body or figure, nor can two lines constitute a demonstratively perfect figure. The triangle alone is the first perfect figure.

122. What is the meaning and the reason of this figure? Because, Manas is the fifth principle, and because the pentagon is the symbol of Man — not only of the five-limbed, but rather of the thinking, conscious man.

123. The reason for it becomes apparent when Egyptian symbology is studied. See further on.

124. So is Brahma’s fifth head, said to be lost, burnt to ashes by Siva’s “central eye”; Siva being also panchanana “five faced.” Thus the number is preserved and secresy maintained on the true esoteric meaning.

125. “When the Sun passes away behind the 30th degree of Makara and will reach no more the sign of the Meenam (pisces) then the night of Brahma has come.” . . .

126. Death of every physical thing truly; but Mara is also the unconscious quickener of the birth of the Spiritual.

127. Osiris is called in the “Book of the Dead” “Osiris, the double Crocodile.” (See ChapterOn the Names of Osiris,” cxlii.) “He is the good and the bad Principle; the Day, and the Night Sun, the God, and the mortal man.” Thus far the Macrocosm and the Microcosm.

128. Reflecting on the Cross, the author of the “Source of Measures” shows that this candlestick in the temple “was so composed that counting on either side there were four candle-sockets; while at the apex, there being one in common to both sides, there were in fact three to be counted on the one side and four on the other, making in all number 7 upon the self-same idea of one in common with the cross display. Take a line of one unit in breadth by three units long, and place it on an incline; take another of four units long, and lean it upon this one, from an opposite incline, making the top unit of the four in length the corner or apex of a triangle. This is the display of the candlestick. Now take away the line of three units in length and cross it on the one of four units in length, and the cross form results. The same idea is conveyed in the six days of the week in Genesis, crowned by the seventh, which was used by itself as a base of circular measure” (p. 51).

129. See Liddell’s Greek-English Lexicon.

130. It had no such meaning in the beginnings; nor during the earlier dynasties.

131. Yet this sense, if once mastered, will turn out to be the secure casket which holds the keys to the Secret Wisdom. True, a casket so profusely ornamented that its fancy work hides and conceals entirely any spring for opening it, and thus makes the unintuitional believe it has not, and cannot have, any opening in it. Still the Keys are there, deeply buried, yet ever present to him who searches for them.

132. Quoted in “The Natural Genesis” (p. 427, Vol. I.).

133. With the Christians, most undeniably. With the pre-Christian symbologists it was, as said, the Bed or Couch of Torture during the Initiation Mystery, the “Crucifix” being placed horizontally, on the ground, and not erect, as at the time when it became the Roman gallows.

134. So it was, and could not be otherwise. Julian (the Emperor) was an Initiate, and as such knew well the “mystery-meaning,” both metaphysical and physical.

135. Apophis or Apap is the Serpent of evil, symbol of human passions. The Sun (Osiris-Horus), destroys him, when Apap is thrown down, bound and chained. The god Aker, “the chief of the gate of the Abyss,” of Aker, the realm of the Sun (xv. 39) binds him. Apophis is the enemy of Ra (light), but the “great Apap has fallen!” exclaims the defunct. “The Scorpion has hurt thy mouth,” he says to the conquered enemy (xxxix. v. 7). The Scorpion is the “worm that never dies” of the Christians. Apophis is bound on the Tau or Tat, “the emblem of stability.” (See the erection of Tat in Tatoo, Ritual xviii.).

136. So have the crypts in cis-Himalayan regions where Initiates live, and where their ashes are placed for seven lunar years.

137. The Natural Genesis, Vol. I. p. 432.

138. The Cross and the Tree are identical and synonymous in symbolism.

139. Sermon the 160th.

140. Hence the Initiates in Greece called the Tau [[I]], son of gaia, “sprung from earth,” like Tityos in Odyssey 7, 324.

141. See the Mahabharata, e.g., III., 189, 3, where Vishnu says, “I called the name of water nara in ancient times, and am hence called Narayana, for that was always the abode I moved in” (Ayana). It is into the water (or chaos, the “moist principle” of the Greeks and Hermes), that the first seed of the Universe is thrown. “The ‘Spirit of God’ moves on the dark waters of Space”; hence Thales makes of it the primordial element and prior to Fire, which was yet latent in that Spirit.

142. The “Potency of the Pythagorean Triangles” (Ragon).

143. There are learned Brahmins who have protested against our septenary division. They are right from their own standpoint, as we are right from ours. Leaving the three aspects, or adjunct principles out of calculation, they accept only four Upadhis (bases) including the Ego — the reflected image of the Logos in the “Karana Sarira” — and even “strictly speaking . . . . only three Upadhis.” For purely theoretical metaphysical philosophy, or purposes of meditation, these three may be sufficient, as shown by the Taraka Yoga system; but for practical occult teaching our septenary division is the best and easiest. It is, however, a matter of school and choice.

144. Protista are not animals. The reader is asked to bear in mind that when we speak of “animals,” the mammalians alone are meant. Crustacea, fishes, and reptiles are contemporary with, and most have preceded physical man in this Round. All were bi-sexual, however, before the age of mammalia in the closing portion of the secondary or Mesozoic ages, yet nearer to the Palaeozoic than the Caenozoic ages. Smaller marsupial mammalia are contemporary with the huge reptilian monsters of the Secondary.

145. “First Divine Spirit within sustains the Heavens, the earth and watery plains, the moon’s orb and shining stars and the Eternal Mind diffused through all the parts of nature, actuates the whole stupendous frame and mingles with the vast body of the universe. Thence proceed the race of men and beasts, the vital principles of the flying kind and the monsters which the Ocean breeds under its smooth crystal plane.” “All proceeds from Ether and from its seven natures” — said the alchemists. Science knows these only in their superficial effects.

146. The Adwaitee Vedantic philosophy classifies this as the highest trinity, or rather the Trinitarian aspect of Chinmatra (Parabrahmam), explained by them as the “bare potentiality of Pragna” — the power or the capacity that gives rise to perception; Chidakasam, the infinite field or plane of Universal Consciousness; and Asath (Mulaprakriti), or undifferentiated matter. (See “Personal and Impersonal God” in “Five Years of Theosophy.”)

147. Differentiated matter existing in the Solar System (let us not touch the whole Kosmos) in seven different conditions, and Pragna, or the capacity of perception, existing likewise in seven different aspects corresponding to the seven conditions of matter, there must necessarily be seven states of consciousness in man; and according to the greater or smaller development of these states, the systems of religions and philosophies were schemed out.

148. Represented as the jealous, angry, turbulent and ever active-god, revengeful, and kind only to his chosen people when propitiated by them.

149. Noah and his three Sons are the collective symbol of this Quaternary in many and various applications, Ham being the Chaotic principle.

150.  “Source of Measures,” p. 65. The author explains, “Note that in Hebrew, Jared, the father of Enoch, is construed to be ‘the mount of descent,’ and it is said to be the same with Ararat on which the cubical structure of Noah, or foundation measure rested. Jared, in Hebrew, is image_il. The root derivations are the same with those of Ararat, of acre, of earth.” As by Hebrew metrology “Jared, image_ilis, literally in British Y R D; hence in Jared is to be found literally our English word yard (and also image_il, for Jah, or Jehovah, is rod). It is noteworthy that the son of Jared, viz., Enoch, lived 365 years, and it is said of him by rabbinical commentators, that the year period of 365 days was discovered by him, thus bringing, again, time and distance values together, i.e., year time descended by co-ordination, through the yard, or jared, who thus was its father, in or through Enoch; and truly enough, 1296 = yard (or jared) x 4 = 5184, the characteristic value of the solar day, in thirds, which as stated may be styled the parent numerically, of the solar year” (ibid. p. 65). This, however, by the astronomical and numerical Kabalistic methods. Esoterically, Jared is the Third race and Enoch the Fourth — but as he is taken away alive he symbolizes also the Elect saved in the Fourth, while Noah is the Fifth from the beginning — the family saved from the waters, eternally and physically.

151. “Five Years of Theosophy,” Art. “Personal and Impersonal God.”

152. In the “Hebrew Egyptian Mystery, the Source of Measures,” the Author shows (on p. 50) that the figure of the cube unfolded in connection with the circle . . . . “becomes . . a cross proper, or of the tau form, and the attachment of the circle to this last gives the ansated cross of the Egyptians . . . . while there are but 6 faces to a cube, the representation of the cross as the cube unfolded, as to the cross-bars, displays one face of the cube as common to two bars, counted as belonging to either . . . (i.e., once counted horizontally, and once vertically) . . .

4 for the upright, and 3 for the cross bar making seven in all,” adding — “Here we have the famous 4, and 3, and 7.” Esoteric philosophy explains that four is the symbol of the Universe in its potential state, or chaotic matter, and that it requires Spirit to permeate it actively, i.e., the primordial abstract triangle has to quit its one dimensional quality and spread across that matter, thus forming a manifested basis on the three dimensional space, in order that the Universe should manifest intelligibly. This is achieved by the cube unfolded. Hence the ansated cross image_il as the symbol of man, generation and life. In Egypt ank signified soul, life and blood. It is the ensouled, living man, the Septenary.

153. The seven planets are not limited to this number because the ancients knew of no others, but simply because they were the primitive or primordial houses of the seven Logoi. There may be nine and ninety-nine other planets discovered — this does not alter the fact of these seven alone being sacred.

154. The Seven Centres of Energy evolved, or rendered objective by the action of Fohat upon the one element; or, in fact, the “Seventh Principle” of the Seven Elements which exist throughout manifested Kosmos. We may here point out that they are in truth the Sephiroth of the Kabalists; the “Seven gifts of the Holy Ghost” in the Christian system; and in a mystical sense, the seven children or sons of Devaki killed before the birth of Krishna by Kamsa. Our seven principles symbolize all of these. We have to part or separate from them before we reach the Krishna or Christ-state, that of a Jivanmukta, and centre ourselves entirely in the highest, the Seventh or the One.

155. [[Moira]] is destiny, not “Fate,” in this case, as it is an appellation, not a proper noun. (See Wolf’s transl. in Odyssey 22, 413). But Moira, the Goddess of Fate, is a deity “who like [[Aisa]] gives to all their portion of good and evil,” and is therefore Karma (Vide Liddell). By this abbreviation, however, the subject to Destiny or Karma is meant, the Self or Ego, and that which is reborn. Nor is [[Antimimon Pneumatos]] our conscience, but our Buddhi; nor is it again the “counterfeit of Spirit” but “modelled after,” or a counterpart of the Spirit — which Buddhi is, as the vehicle of Atma (Vide Ar. Theism, 17; and Liddell’s definitions).

156. C. W. King’s Gnostics, p. 38.

157. Prof. Roth (in Peter’s Lexicon) defines the Angirases as an intermediate race of higher beings between gods and men; while Prof. Weber, according to his invariable custom of modernising and anthropomorphising the divine, sees in them the original priests of the religion which was common to the Aryan Hindus and Persians. Roth is right. “Angirases” was one of the names of the Dhyanis, or Devas instructors (“guru-deva”), of the late Third, the Fourth, and even of the Fifth Race Initiates.

158. Three submerged, or otherwise destroyed, continents — the first “continent” of the First Race prevailing to the last and existing to this day — are described in the occult Doctrine, the Hyperborean, the Lemurian (adopting the name now known in Science), and the Atlantean. Most of Asia issued from under the waters after the destruction of Atlantis; Africa came still later, while Europe is the fifth and the latest — portions of the two Americas being far older. But of these, more anon. The Initiates who recorded the Vedas — or the Rishis of our Fifth Race — wrote at a time when Atlantis had already gone down. Atlantis is the fourth continent that appeared, but the third that disappeared.

159. Nor is this archaic teaching so very unscientific, since one of the greatest naturalists of the age — the late Professor Agassiz — admitted the multiplicity of the geographical origins of man, and supported it to the end of his life. The unity of the human species was accepted by the illustrious Professor of Cambridge (U.S.A.) in the same way as the Occultists do — namely, in the sense of their essential and original homogeneity and their origin from one and the same source: — e.g., Negroes, Aryans, Mongols, etc., have all originated in the same way and from the same ancestors. The latter were all of one essence, yet differentiated, because belonging to seven planes which differed in degree though not in kind. That original physical difference was but little more accentuated by that of geographical and climatic conditions, later on. This is not the theory of Agassiz, of course, but the esoteric version. It is fully discussed in the Addenda (Part III.).

160. The seven worlds are, as said, the seven spheres of the chain, each presided over by one of the “Seven great gods” of every religion. When the latter became degraded and anthropomorphized, and the metaphysical ideas nearly forgotten, the synthesis or the highest, the seventh, was separated from the rest, and that personification became the eighth god, whom monotheism tried to unify but — failed. In no exoteric religion is God really one, if analyzed metaphysically.

161. The six invisible globes of our chain are both “worlds” and “earths” as is our own, albeit invisible. But where could be the Six invisible earths on this globe?

162. Death came only after man had become a physical creature, vide supra. The men of the First Race and also of the Second, dissolved and disappeared in their progeny.

163. “These are the seven persons by whom in the several Manvantaras” — says Parasara — “created beings have been protected. Because the whole world has been pervaded by the energy of the deity, he is entitled Vishnu, from the root Vis ‘to enter’ or ‘pervade,’ for all the gods, the Manus, the Seven Rishis, the Sons of the Manu, the Indras, all are but the impersonated potencies (Vibhutayah) of Vishnu” (Vish. Purana). Vishnu is the Universe; and the Universe itself is divided in the Rig Veda into seven regions — which ought to be sufficient authority, for the Brahmins, at all events.

164. Vishnu is all — the worlds, the stars, the seas, etc., etc. “Vishnu is all that is, all that is not . . . . but is not Vastubhuta,” “a substance” (Vishnu Purana, Book II. ch. xii). “That which people call the highest God is not a substance but the cause of it; not one that is here, there, or elsewhere, not what we see, but that in which all is — space.”

165. Therefore it is said in the Puranas that the view of Dhruva (the polar star) at night, and of the celestial porpoise (Sisumara, a constellation) “expiates whatever sin has been committed during the day.” The fact is that the rays of the four stars in the circle of perpetual apparition — the Agni, Mahendra, Kasyapa, and Dhruva, placed in the tail of Ursa Minor (Sisumara) — focussed in a certain way and on a certain object produce extraordinary results. The astro-magians of India will understand what is meant.

166. In the Ramayana it is Bala-Rama, Krishna’s elder brother, who does it.

167. With regard to the origin of Rudra, it is stated in several Puranas that his (spiritual) progeny, created in him by Brahma, was not confined to either the seven Kumaras or the eleven Rudras, etc., but “comprehends infinite numbers of beings in person and equipments like their (virgin) father. Alarmed at their fierceness, numbers, and immortality, Brahma desires his son Rudra to form creatures of a different and mortal nature.” Rudra refusing to create, desists, etc., hence Rudra is the first rebel. (Linga, Vayu, Matsya, and other Puranas.)

168. Notwithstanding the terrible, and evidently purposed, confusion of Manus, Rishis, and their progeny in the Puranas, one thing is made clear: there have been and there will be seven Rishis in every Root-Race (called also Manvantara in the sacred books) as there are fourteen Manus in every Round, the “presiding gods, the Rishis and Sons of the Manus” being identical. (See Book III. ch. 1 of Vishnu Purana.) “Six” Manvantaras are given, the Seventh being our own in the Vishnu Purana. The Vayu Purana furnishes the nomenclature of the Sons of the fourteen Manus in every Manvantara, and the Sons of the seven Sages or Rishis. The latter are the progeny of the Progenitors of mankind. All the Puranas speak of the seven Prajapatis of this period (Round).

169. “Chakshuba was the Manu of the sixth period (Third Round and Third Race), in which Indra was Manojava” (Mantradruma in the Bhagavata Purana). As there is a perfect analogy between the “great Round” (Mahakalpa), each of the seven Rounds, and each of the seven great Races in every one of the Rounds — therefore, Indra of the sixth period, or Third Round, corresponds to the close of the Third Race (at the time of the Fall or the separation of sexes). Rudra, as the father of the Maruts, has many points of contact with Indra, the Marutwan, or “lord of the Maruts.” To receive a name Rudra is said to have wept for it. Brahma called him Rudra; but he wept seven times more and so obtained seven other names — of which he uses one during each “period.”

170. See the Puranas.

171. In Vishnu Purana, Book II., chap. iv., it is stated that the Earth, “with its continents, mountains, oceans, and exterior shell, is fifty crores (500 millions) of yojanas in extent,” to which the commentator remarks that “this comprises the planetary spheres; for the diameter of the seven zones and oceans — each ocean being of the same diameter as the continent it encloses, and each successive continent being twice the diameter of that which precedes it — amounts to but two crores or fifty-four lakhs etc. . . . Whenever any contradictions in different Puranas occur, they have to be ascribed . . . to differences of Kalpas and the like.” “The like” ought to read “Occult meaning,” which explanation is withheld by the commentator, who wrote for exoteric, sectarian purposes, and was misunderstood by the translator for various other reasons, the least of which is — ignorance of the esoteric philosophy.

172. The Phoenix, connected with the Solar Cycle of 600 years (with ciphers taken out or with more added according to which cycle is meant), the Western cycle of the Greeks and other nations — is a generic symbol for several kinds of cycles. Fuller details will be given in the section on “Kalpas and Cycles.”

173. The tense is the “past” because the book is allegorical, and has to veil the truths contained.

174. The spheres of action of the combined Forces of Evolution and Karma are (1) the Super-spiritual or noumenal; (2) the Spiritual; (3) the Psychic; (4) the Astro-ethereal; (5) the Sub-astral; (6) the Vital; and (7) the purely physical spheres.

175. In Hinduism, as understood by the Orientalists from the Atharvaveda, the three rajamsi refer to the three strides of Vishnu; his ascending higher step, being taken in the highest world (A. V., VII., 99, 1, cf. 1 155, 5). It is the divo rajah, or the “sky,” as they take it. But it is something besides this in Occultism. The sentence pareshu, guhyeshu, vrateshu, cf. 1, 155, 3, and IX., 75, 2; or again, verse X., 114, in Atharvaveda — has yet to be explained.

176. H. Grattan Guinness, F.R.G.S., in his “Approaching End of the Age.”

177. Having given a number of illustrations from natural history, the doctor adds: “The facts I have briefly glanced at are general facts, and cannot happen day after day in so many millions of animals of every kind, from the Larva or Ovum of a Minute Insect up to Man, at definite periods, from a mere chance or coincidence . . . I think it impossible to come to any less general conclusion than this, that in animals, changes occur every three and a half, seven, fourteen, twenty-one, or twenty-eight days, or at some definite number of weeks” or septenary cycles. Again, the same Dr. Laycock states that: — “Whatever type the fever may exhibit, there will be a paroxysm on the seventh day . . . the fourteenth will be remarkable as a day of amendment . . . ” (either cure or death taking place). “If the fourth (paroxysm) be severe, and the fifth less so, the disease will end at the seventh paroxysm, and . . . change for the better . . . will be seen on the fourteenth day, namely, about three or four o’clock a.m., when the system is most languid.” (See “Approaching End of the Age,” by Grattan Guinness, pp. 258 to 269, wherein this is quoted.)

This is pure “sooth-saying” by cyclic calculations, and it is connected with Chaldean astrolatry and astrology. Thus materialistic Science — medicine, the most materialistic of all — applies our occult laws to diseases, studies natural history with its help, recognizes its presence as a fact in nature, and yet must needs pooh-pooh the same archaic knowledge when claimed by the Occultists. For if the mysterious Septenary Cycle is a law in nature, and it is one, as proven; if it is found controlling the evolution and involution (or death) in the realms of entomology, icthyology and ornithology, as in the Kingdom of the Animal, mammalia and man — why cannot it be present and acting in Kosmos, in general, in its natural (though occult) divisions of time, races, and mental development? And why, furthermore, should not the most ancient adepts have studied and thoroughly mastered these cyclic laws under all their aspects? Indeed, Dr. Stratton states as a physiological and pathological fact, that “in health the human pulse is more frequent in the morning than in the evening for six days out of seven; and that on the seventh day it is slower.” (Ibid. Edinb. Med. and Surg. Journal, Jan. 1843.) Why, then, should not an Occultist show the same in cosmic and terrestrial life in the pulse of the planet and races? Dr. Laycock divides life by three great septenary periods; the first and last, each stretching over 21 years, and the central period or prime of life lasting 28 years, or four times seven. He subdivides the first into seven distinct stages, and the other two into three minor periods, and says that “The fundamental unit of the greater periods is one week of seven days, each day being twelve hours”; and that “single and compound multiples of this unit, determine the length of these periods by the same ratio, as multiples of the unit of twelve hours determine the lesser periods. This law binds all periodic vital phenomena together, and links the periods observed in the lowest annulose animals, with those of man himself, the highest of the vertebrata.” If Science does this, why should the latter scorn the Occult information, namely, that (speaking Dr. Laycock’s language) “one week of the manvantaric (lunar) fortnight, of fourteen days (or seven manus), that fortnight of twelve hours in a day representing seven periods or seven races — is now passed?” This language of science fits our doctrine admirably. We (mankind) have lived over “a week of seven days, each day being twelve hours,” since three and a half races are now gone for ever, the fourth is submerged, and we are now in the Fifth Race.

178. See for the length of such cycles or Yugas in Vriddha Garga and other ancient astronomical Sections (Jyotisha). They vary from the cycle of five years — which Colebrooke calls “the cycle of the Vedas,” specified in the institutes of Parasara, “and the basis of calculation for larger cycles” (Miscell. Essays, Vol. I., pp. 106 and 108) — up to the Mahayuga or the famous cycle of 4,320,000 years.

179. The Hebrew word for “week” is Seven; and any length of time divided by Seven would have been a “week” in their day, even 49,000,000 years, as it is seven times seven millions. But their calculation is throughout septiform.

180. Brahma creates in the first Kalpa (day one) various “sacrificial animals” pasu — or the celestial bodies and the Zodiacal signs, and plants which he uses in sacrifices at the opening of Treta Yuga. The esoteric meaning of it shows him proceeding cyclically and creating astral prototypes on the descending spiritual arc and then on the ascending physical arc. The latter is the sub-division of a two-fold creation, subdivided again into seven descending and seven ascending degrees of spirit falling, and of matter ascending — the inverse of what takes place (as in a mirror which reflects the right on the left side) in this manvantara of ours. It is the same, esoterically, in the Elohistic Genesis (chap. i.), and in the Jehovistic copy, as in Hindu cosmogony.

181. It is very surprising to see theologians and Oriental scholars express indignation at the “depraved taste of the Hindu mystics” who, not content with having invented the “Mind-born” Sons of Brahma, make the Rishis, Manus, and Prajapatis of every kind spring from various parts of the body of their primal Progenitor — Brahma (see Wilson’s footnote in his Vishnu Purana, Vol. I., p. 102). Because the average public is unacquainted with the Kabala, the key to, and glossary of, the much veiled Mosaic Books, therefore, the clergy imagines the truth will never out. Let any one turn to the English, Hebrew, or Latin texts of the Kabala, now so ably translated by several scholars, and he will find that the Tetragrammaton, which is the Hebrew ihvh, is also both the “Sephirothal Tree” — i.e., it contains all the Sephiroth except Kether, the crown — and the united body of the “Heavenly man” (Adam Kadmon) from whose limbs emanate the Universe and everything in it. Furthermore, he will find that the idea in the Kabalistic Books (the chief of which in the Zohar are the “Books of Concealed Mystery,” of the “Greater,” and the “Lesser Holy Assembly”) is entirely phallic and far more crudely expressed than is the four-fold Brahma in any of the Puranas. (See “Kabala Unveiled,” by Mr. S. L. Mathers, Chap. xxii., concerning the remaining members of Microprosopus). For, this “Tree of Life” is also the “tree of knowledge of good and evil,” whose chief mystery is that of human procreation. It is a mistake to regard the Kabala as explaining the mysteries of Kosmos or Nature; it explains and unveils only a few allegories in the Bible, and is more esoteric than is the latter.

182. Simplified in the English Bible to: “Is the Lord (! !) among us, or not?” (See Exodus xvii. 7.)

183. See Kabala Denudata, by S. Liddell MacGregor Mathers, F.T.S., p. 121.

184. Translators often render the word “companion” (angel, also adept) by “Rabbi,” as the Rishis are called gurus. The “Zohar” is, if possible, more occult than the Books of Moses; to read the “Book of Concealed Mystery” one requires the keys furnished by the genuine “Chaldean Book of Numbers,” which is not extant.

185. It is. But Agneyastra are fiery “missile weapons,” not “edged” weapons, as there is some difference between Sastra and Astra in Sanskrit.

186. The Natural Genesis, Vol. I.. pp, 318-319.

187. Yet there are some, who may know something of these, even outside the author’s lines, wide as they undeniably are.

188. This connecting link, like others, was pointed out by the present writer nine years before the appearance of the work from which the above is quoted, namely in Isis Unveiled, a work full of such guiding links between ancient, mediaeval, and modern thought, but, unfortunately, too loosely edited.

189. Ay; but how can the learned writer prove that these “beginnings” were precisely in Egypt, and nowhere else; and only 50,000 years ago?

190. Precisely: and this is just what the Theosophists do. They have never claimed,” original inspiration,” not even as mediums, but have always pointed, and do now point to the “primary signification” of the symbols, which they trace to other countries, older even than Egypt; significations, moreover, which emanate from a hierarchy (or hierarchies, if preferred) of living wise men, mortals, notwithstanding that Wisdom, who reject every approach to supernaturalism.

191. But where is the proof that the ancients did not mean precisely that which the theosophists claim? Records exist for what they say, just as other records exist for what Mr. G. Massey says. His interpretations are very correct, but equally one-sided. Surely nature has more than one physical aspect; for astronomy, astrology, and so on, are all on the physical, not the spiritual plane.

192. It is to be feared that Mr. Massey has not succeeded. We have our followers as he has his followers, and materialistic Science steps in and takes little account of both his and our speculations!

The fact that this learned Egyptologist does not recognise in the doctrine of the “Seven Souls,” as he terms our principles, or “metaphysical concepts,” but “the primitive biology or physiology of the Soul,” does not invalidate our argument. The lecturer touches on only two keys, those that unlock the astronomical and the physiological mysteries of esotericism, and leaves out the other five. Otherwise he would have promptly understood that what he calls the physiological divisions of the living Soul of man, are regarded by theosophists as also psychological and spiritual.

193. This is a great mistake made in the Esoteric enumeration. Manas is the fifth, not the fourth; and Manas corresponds precisely with Seb, the Egyptian fifth principle, for that portion of Manas, which follows the two higher principles, is the ancestral soul, indeed, the bright, immortal thread of the higher Ego, to which clings the Spiritual aroma of all the lives or births.

194. There seems a confusion — lasting for many centuries — in the minds of Western Kabalists. They call Ruach (Spirit) what we call Kama-rupa; whereas, with us Ruach would be the “Spiritual Soul” Buddhi, and Nephesh the 4th principle, the Vital, Animal Soul. Eliphas Levi falls into the same error.

195. Signatura rerum xiv. ps. 10, 15 et seq.

196. This is indeed news! It makes us fear that the Lecturer had never read “Esoteric Buddhism” before criticising it, as there are too many such misconceptions in his notices of it.

197. The Theosophist, 1887 (Madras).

198. According to Svetasvatara-Upanishad (357) the Siddhas are those who are possessed from birth of superhuman powers, as also of “knowledge and indifference to the world.” According to the Occult teachings, however, Siddhas are the Nirmanakayas or the “spirits” (in the sense of an individual, or conscious spirit) of great sages from spheres on a higher plane than our own, who voluntarily incarnate in mortal bodies in order to help the human race in its upward progress. Hence their innate knowledge, wisdom and powers.

199. “The Sacred Books of the East,” vol. viii. Anugita, p. 284, et seq.

200. I propose to follow here the text and the editor’s commentaries, who accepts Arjuna Misra and Nilakantha’s dead-letter explanations. Our Orientalists never trouble to think that if a native commentator is a non-initiate, he could not explain correctly, and if an Initiate, would not.

201. The English editor explains here, saying, “I presume devoted to the Brahman.” This would be a very poor devotion, indeed, in the accomplishment of the gradually emancipating process of Yoga. We venture to say that the “Fire” or Self is the higher real Self “connected with,” that is to say one with Brahma, the One Deity. The “Self” separates itself no longer from the universal Spirit.

202. As Mahat (universal intelligence) is first born, or manifests, as Vishnu, and then, when it falls into matter and develops self-consciousness, it becomes Egoism, Selfishness, so Manas is of a dual nature. It is respectively under the sun and moon, for as Sankaracharya says “The moon is the mind, and the sun the understanding.” The sun and moon are the deities of our planetary Macrocosmos, and therefore Sankara adds that “the mind and the understanding are the respective deities of the (human) organs” (vide Brihadaranyaka, pp. 521, et seq.) This is perhaps why Arjuna Misra says that the moon and the Fire (the self, the sun) constitute the universe.

203. “The body in the Soul,” as Arjuna Misra is credited with saying, or rather the “Soul in the Spirit,” and on a still higher plane of development: “the Self or Atman in the Universal Self.”

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