838 The Occultists have been accused of worshipping Gods or Devils! We

deny this. Among the numberless hosts of Spirits—entities that have

been or that will be men—there are some immeasurably superior to the

human race, higher and holier than the highest saint on Earth, and

wiser than any mortal without exception. And there are those again

who are no better than we are, and some also who are far worse and

inferior to the lowest savage. It is these last that command the

readiest communication with our Earth, who perceive and sense us, as

the clairvoyants perceive and sense them. The close proximity of our

respective abodes and planes of perception are, unfortunately, in

favour of such inter‐communication, as they are ever ready to

interfere with our affairs for weal or woe. If we are asked how it

is that none but sensitive hysterical natures, neuro‐ and psycho‐

pathic persons, see—and occasionally talk with—“spirits,” we answer

the question by several other queries. We ask: Do you know the

nature of hallucination, and can you define its psychic process? How

can you tell that all such visions are due merely to physical

hallucinations? What makes you feel so sure that mental and nervous

diseases, while drawing a veil over our _normal_ senses (so‐called),

_do not_ reveal at the same time vistas unknown to the healthy man,

by throwing open doors usually closed against your scientific (?)

perceptions; or that a psycho‐spiritual faculty _does not_ forthwith

replace the loss, or the temporary atrophy, of a purely physical

sense? It is disease or the exuberance of nervous fluid which

produces mediumship and visions—hallucinations, as you call them.

But what _does_ Science know even of mediumship? Truly were the

modern Charcots to pay attention to the delirium of their patients

from a more psychic standpoint, Science—Physiology especially—might

be more benefited than it is now, and truth have a wider field of

fact in its knowledge.

839 i. 70; De Mirville, _ibid._, p. 26.

840 These were the early Âryans and the bulk of the Fourth Root‐Race—the

former pious and meditative (given to yoga‐contemplation), the

latter a fighting race of sorcerers, who were rapidly degenerating

owing to their uncontrolled passions.

841 The Northern and Southern Divisions of Lemuria‐Atlantis. The

Hyperborean and the Equatorial lands of the two Continents.

842 De Rougemont, _Peuple Primitif_, iii. 157; De Mirville, _ibid._, p.

29. This is Occult and refers to the property of iron which is

attracted by some magnetic elements, and repelled by others. Such

elements, by an Occult process, can be made as impervious to it as

water to a blow.

843 _Ibid._, _loc. cit._

844 The First Continent, or Island, if so preferred, “the cap of the

North Pole,” has never perished; nor will it to the end of the Seven

Races.

845 See De Rougemont, _ibid._

846 Boulanger, _Règne des Dieux_, Introd.; see De Mirville, _op. cit._,

_ibid._, pp. 32, 33.

847 The Secret Doctrine explains and expounds what Plato says, for it

teaches that those “Inventors” were Gods and Demi‐gods (Devas and

Rishis) who had become—some deliberately, some compelled by

Karma—incarnated in man.

848 The preceding paragraphs are condensed from Plato, _Legg._, l.

iv—_id., in Crit., et in Politic._; De Mirville, _ibid._, pp. 33,

34.

849 Argyle, _Unity of Nature_.

850 _Book of the Dead_, xcix. 33; and clvi. 4. The reader is referred to

Stanza VII, Shloka 1 (i. 240), wherein this verse is explained in

another of its meanings, and also to the _Book of the Dead_, cix. 4

and 5. This is a direct reference to the Esoteric division of man’s

“principles” symbolized by the divine wheat. The legend which

inscribes the third Register of the papyrus (_Book of the Dead_,

cx.) states: “This is the region of the Manes [disembodied men]

_seven_ cubits high—[to wit, those just translated and supposed to

be still sevenfold with all their ‘principles,’ even the body being

represented _astrally_ in the Kâma Loka or Hades, before their

separation]; and there is wheat _three_ cubits high for Mummies in a

_state of perfection_ [_i.e._, those already separated, whose

_three_ higher principles are in Devachan] who are permitted to

glean it.” This region (Devachan) is called “the land of the Re‐

birth of Gods,” and is shown to be inhabited by Shoo, Tefnoot, and

Seb. The “region for the Manes _seven_ cubits high”—for the yet

imperfect Mummies—and the region for those “in a state of

perfection” who “glean wheat _three_ cubits high,” is as clear as

possible. The Egyptians had the same Esoteric Philosophy which is

now taught by the Cis‐Himâlayan Adepts, and the latter, when,

buried, have corn and wheat placed over them.

851 I. xiv. There are Egyptologists who have quite erroneously tried to

identify Osiris with Menes. Bunsen assigns to Menes an antiquity of

5,867 years B.C., and is denounced for it by Christians. But “Isis‐

Osiris” reigned in Egypt before the Zodiac was painted on the

ceiling of the temple of Dendera, and that is over 75,000 years ago!

852 In the text, “corked up” or “screwed up.”

853 _Zohar_, part i, col. 177; De Mirville, _ibid._, p. 88.

854 _Genesis_, vi. 4.

855 _Prælectiones Theol._, ch. ii; De Mirville, _ibid._, p. 84.

856 _Réflexions Critiques sur l’Origine des Anciens Peuples._

857 Rabbi Parcha.

858 i. 6.

859 _Book of Ruth and Schadash_, fol. 63, col. 3, Amsterdam edition.

860 _Zohar_, part ii, col. 73; De Mirville, _ibid._, p. 86.

861 _Ibid._, p. 87.

862 _More Nevochim_, xxvi. 8.

863 _Sagra Scrittura._

864 ii. pp. 14, 29.

865 Chap. viii; Laurence’s Translation, pp. 7 and 8.

866 _Job_, i. 6.

867 The Chaldæan _Book of Numbers_.

868 _Archæology_, xxv. 220, London.

869 _Die Phoinizier_, 70.

870 See Sanchuniathon in Eusebius, _Pr. Ev._, 36; _Genesis_, xvi.

871 _Society of Antiquaries of London_, xxv. 220.

872 _Cartas_, 51; see _Isis Unveiled_, i. 553, _et seqq._

873 He is thus named and included in the list of the Dânavas in _Vâyu

Purâna_; the Commentator of _Bhâgavata Purâna_ calls him a son of

Danu, but the name means also “Spirit of Humanity.”

874 Kashyapa is called the son of Brahmâ, and is the “Self‐born” to whom

a great part of the work of creation is attributed. He is one of the

seven Rishis; exoterically, the son of Marîchi, the son of Brahmâ;

while the _Atharva Veda_ says, “The Self‐born Kashyapa sprang from

Time,” and _Esoterically_ Time and Space are forms of the One

_incognizable_ Deity. As an Âditya, Indra is son of Kashyapa, as

also Vaivasvata Manu, our Progenitor. In the instance given in the

text, he is Kashyapa‐Âditya, the Sun and the Sun‐god, from whom all

the “Cosmic” Demons, Dragons (Nâgas), Serpent or Snake‐gods, and

Dânavas or Giants, are born. The meaning of the allegories given

above is purely astronomical and cosmical, but will serve to prove

the identity of all.

875 _Vishnu Purâna_, Wilson’s Trans., ii. 72.

876 All such stories differ in the _exoteric_ texts. In the

_Mahâbhârata_, Kârttikeya, “the six‐faced Mars,” is the son of Rudra

or Shiva, Self‐born _without a mother_ from the seed of Shiva cast

into the fire. But Kârttikeya is generally called Agnibhû, “Fire‐

born.”

877 Hiranyâksha is ruler or king of the _fifth_ region of Pâtâla, a

Snake‐god.

878 The Elohim also feared the Knowledge of Good and Evil for Adam, and

therefore are shown as expelling him from Eden or killing him

_spiritually_.

879 The story told is, that Târaka (called also Kâlanâbha), owing to his

extraordinary Yoga‐powers, had obtained all the divine knowledge of

Yoga‐vidyâ and the Occult powers of the Gods, who conspired against

him. Here we see the “obedient” Host of Archangels or minor Gods

conspiring against the (future) Fallen Angels, whom Enoch accuses of

the great crime of disclosing to the world all “the _secret things_

done in heaven.” It is Michael, Gabriel, Raphael, Suryal and Uriel

who denounced to the Lord God those of their Brethren who were said

_to have pried into the divine mysteries_ and taught them to men; by

this means they themselves escaped a like punishment. Michael was

commissioned to fight the Dragon, and so was Kârttikeya, and under

the same circumstances. Both are “Leaders of the Celestial Host,”

both Virgins, both “Leaders of Saints,” “Spear‐holders” (Shakti‐

dharas), etc. Kârttikeya is the original of Michael and St. George,

as surely as Indra is the prototype of Kârttikeya.

880 The “life and the light” of the material _physical_ world, the

delight of the senses—not of the soul. Apollo is preëminently the

_human_ God, the God of emotional, pomp‐loving and theatrical Church

ritualism, with lights and music.

881 See _Revelation_ (xii) where we find Apollo’s mother persecuted by

the Python, the Red Dragon, who is also Porphyrion, the scarlet or

red Titan.

882 _Book of God_, p. 88.

883 No “God”—whether called Bel or Jehovah—who _curses_ his (supposed)

own work, because he has made it imperfect, can be the One Infinite

Absolute Wisdom.

884 In the Indian allegory of Târakâmaya, the War between the Gods and

the Asuras headed by Soma (the Moon, the King of Plants), it is

Vishvakarmâ, the artificer of the Gods, who, like Vulcan (Tubal‐

Cain), forges their weapons for them.

885 _Chaldean Account of Genesis_, p. 304. We have said elsewhere that

the “woman with child” of _Revelation_ was Aima, the Great Mother,

or Binah, the third Sephira, “whose name is Jehovah”; and the

“Dragon,” who seeks to devour her coming child (the Universe), is

the Dragon of Absolute Wisdom—that Wisdom which, recognizing the

non‐separateness of the Universe and everything in it from the

Absolute ALL, sees in it no better than the great Illusion,

Mahâmâyâ, hence the cause of misery and suffering.

886 The “seven Karshvares of the Earth”—the seven Spheres of our

Planetary Chain, the seven Worlds, also mentioned in the _Rig Veda_,

are fully referred to elsewhere. There are six Râjamsi (Worlds)

above Prithivî, the Earth, or “this” (Idâm), as opposed to that

which is _yonder_ (the six Globes on the three other planes). (See

_Rig Veda_, i. 34; iii. 56; vii. 10411, and v. 60, 6.)

887 Darmesteter’s Trans., “Sacred Books of the East,” vol. iv. p. 207.

888 _Ibid._, p. 217.

889 _Ibid._, p. 208.

890 _Book of the Dead_, xvii. 62; Anubis is Horus who melts “in him who

is eyeless.”

891 See Lenoir’s _Du Dragon de Metz_.

892 See also _Egyptian Pantheon_, pp. 20, 23.

893 _Book of the Dead_, xvii. 54 and 49.

894 These “Evil Spirits” can by no means be identified with Satan or the

Great Dragon. They are the Elementals generated or begotten by

ignorance—cosmic and human passions—or Chaos.

895 _Assyrian Discoveries_, p. 403.

896 See _Numbers_, xxi. 8, 9. God orders Moses to build a brazen Serpent

(Saraph), to _look upon_ which heals those bitten by the Fiery

Serpents. The latter were the Seraphim, each one of which, as Isaiah

shows (vi. 2), “had six wings”; they are the symbols of Jehovah, and

of all the other Demiurgi who produce out of themselves six sons or

likenesses—seven with their Creator. Thus, the Brazen Serpent _is_

Jehovah, the chief of the “Fiery Serpents.” And yet, in _II Kings_

(xviii. 4) it is shown that king Hezekiah, who, like as David his

father, “did that which was right in the sight of the Lord”—“brake

in pieces the brazen serpent that Moses had made ... and called it

Nehushtan,” or piece of brass.

897 “And Satan stood up against Israel and provoked David to number

Israel” (_I Chronicles_, xxi. 1). “The anger of the Lord [Jehovah]

was kindled against Israel, and he moved David ... to say, Go,

number Israel” (_II Samuel_, xxiv. 1). The two are then identical.

898 ii. 18, 22.

899 Dozens of the most erudite writers have sifted thoroughly the

various meanings of the name J’hovah (with, and without the

Masoretic points), and shown their multifarious bearings. The best

of such works is the _Source of Measures: the Hebrew Egyptian

Mystery_, by J. Ralston Skinner, so often already referred to.

900 In the above‐mentioned work (p. 233), verse 26 of chapter iv of

_Genesis_ is correctly translated “then men began to call

_themselves_ Jehovah,” but less correctly explained, perhaps, as the

last word ought to be written Jah (male) Hovah (female), to show

that from that time the race of distinctly separate man and woman

began.

901 See for explanation the excellent pages of Appendix vii of the same

work.

902 _Op. cit._, p. 293.

903 _Rabba Battra_, 16a.

904 In Demonology, Satan is the leader of the opposition in Hell, the

monarch of which was Beelzebub. He belongs to the fifth kind or

class of Demons (of which there are nine according to mediæval

Demonology), and he is at the head of witches and sorcerers. But see

elsewhere the true meaning of Baphomet, the goat‐headed Satan, one

with Azazel, the scape‐goat of Israel. Nature is the God Pan.

905 See _Isis Unveiled_, ii. 184.

906 See _Codex Nazaræus_, iii. 73.

907 He is also Vulcan or Vul‐cain, the greatest God with the later

Egyptians, and the greatest Kabir. The God of Time was Chiun in

Egypt, or Saturn, or Seth, and Chiun is the same as Cain. (_Source

of Measures_, p. 278.)

908 See Strabo, comparing them to the Cyclopes, xiv. p. 653 _sqq._

Callim., _in Del._, 31. Stat., _Silv._, iv. 6, 47, etc.

909 _Mythologie de la Grèce Antique_, p. 271.

910 Nothing could be more awkward and childish, we say, than this

fruitless attempt to disconnect the genealogies of Cain and of Seth,

or to conceal the identity of names under a different spelling.

Thus, Cain has a Son Enoch, and Seth a Son Enoch (also Enos,

Ch’anoch, Hanoch—one may do what one likes with unvowelled Hebrew

names). In the Cainite line Enoch begets Irad, Irad Mehujael, the

latter Methusael, and Methusael, Lamech. In the Sethite line, Enoch

begets Cainan, and this one Mahalaleel (a variation on Mehujael),

who gives birth to Jared (or Irad); Jared to Enoch (number 3), who

produces Methuselah (from Methusael), and finally Lamech closes the

list. (See _Genesis_, iv. v.) Now all these are symbols

(kabalistically) of solar and lunar years, of astronomical periods

and of physiological (phallic) functions, just as in any other Pagan

symbolical creed. This has been proven by a number of writers.

911 See _Analysis of Ancient Mythology_, ii. 760.

912 vi. 9.

913 See _New Encyclopædia_, by Abraham Rees, F.R.S.

914 See _Hebrews_, v. 6; vii. 1, _et seqq._

915 The Æolian name of Mars was Areus (Ἄρευς), and the Greek Ares (Ἄρης)

is a name over the etymological significance of which, Philologists

and Indianists, Greek and Sanskrit scholars, have vainly worked to

this day. Very strangely, Max Müller connects both the names Mars

and Ares with the Sanskrit root _mar_, whence he traces their

derivation, and from which, he says, comes the name of the Maruts or

Storm‐gods. Welcker, however, offers a more correct etymology. (See

_Griech. Götterlehre_, i. 415.) However it may be, etymologies of

roots and words alone will never yield the Esoteric meaning fully,

though they may help to useful guesses.

916 As the same author shows: “The very name Vulcain appears in the

reading, for in the first words (_Gen._, iv. 5) is to be found

V’elcain, or V’ulcain, agreeably to the deepened _u_ sound of the

letter _vau_. Out of its immediate context, it may be read as, ‘_and

the god Cain_,’ or Vulcain. If, however, anything is wanting to

confirm the Cain‐Vulcain idea, Fuerst says: ‘קין _Cain, the iron

point of a lance, a smith_ (blacksmith), inventor of sharp iron

tools and smith work’ ” (p. 278).

917 _Op. cit._, p. 186.

918 _Append. de Cabiris ap. Orig. Gent._, pp. 364, 376; and the latter

statement on p. 357. See Faber’s _Cabiri_, i. 8.

919 Some derive the word from Paras which produced Pars, Pers, Persia;

but it may be equally derived from Pitaras or Pitris, the Hindû

progenitors of the Fifth Race—the Fathers of Wisdom or the Sons of

“Will and Yoga”—who were called Pitaras, as were the divine Pitris

of the First Race.

920 See for these traditions the _Collection of Persian Legends_, in

Russian, Georgian, Armenian, and Persian; Herbelot’s narrative

_Légendes Persanes_, “Bibliothèque Orientale,” p. 298, 387, etc.,

and Danville’s _Mémoires_. We give in a condensed narrative that

which is scattered in hundreds of volumes in European and Asiatic

languages, as well as in oral traditions.

921 _Genesis_, iv. 16, _et seqq._

922 The _main_ Continent perished in the Miocene times, as already

stated.

923 From Bede downwards all the chronologists of the Church have

differed among themselves, and contradicted each other. “The

chronology of the Hebrew text has been grossly altered, especially

in the interval next after the Deluge”—says Whiston (_Old Test._, p.

20).

924 ii. 170, 171.

925 Hence king Solomon, whose traces are nowhere to be found outside of

the _Bible_. The description of his magnificent palace and city

dovetail with those of the Persian tales, though they were unknown

to all Pagan travellers, even to Herodotus.

926 Herbelot, _op. cit._, p. 829.

927 _Orient. Trad._, p. 454. See also Bailly’s _Lettres sur

l’Atlantide_.

928 See _Orient. Collect._, ii. 119.

929 _Ibid._ Remember that the Rabbins teach that there are to be seven

successive renewals of the Globe; that each will last 7,000 years,

the total duration being thus 49,000 years. (See Rabbi Parcha’s

_Wheel_; also Kenealy’s _Book of God_, p. 176.) This refers to seven

Rounds, seven Root‐Races, and sub‐races, the truly Occult figures,

though sorely confused.

930 _Tales of Derbent._

931 Mergain, or Morgana, the fairy sister of King Arthur, is thus shown

of Oriental descent.

932 Where we find her, indeed, in Great Britain, in the romance of the

Knights of the Round Table. Whence the identity of name and fairy‐

hood, if both heroines did not symbolize the same historical event

which passed into a legend?

933 Herbelot, p. 593; _Armenian Tales_, p. 35.

934 To this day the aborigines of Caucasus speak of their mountains as

Kap‐kaz, using the consonant _p_ instead of the usual _v_ (Kav‐kaz

or Caucasus). But their bards say that it requires seven months for

a swift horse to reach the “dry land” beyond Kaf, holding North

without ever deviating from one’s way.

935 Bailly thought he saw in this Horse a twelve‐oared ship. The Secret

Doctrine teaches that the early Third Race built boats and flotillas

before it built houses. But the “Horse,” though a much later animal,

has, nevertheless, a more occult primitive meaning. The crocodile

and the hippopotamus were considered sacred and represented divine

symbols, both with the ancient Egyptians and with the Mexicans.

Poseidon is, in Homer, the God of the Horse, and assumes that form

himself to please Ceres. Arion, their progeny, is one of the aspects

of that “Horse,” which is a Cycle.

936 The severed parts must be Norway and other lands in the

neighbourhood of the Arctic Circle.

937 Cosmas Indicopleustes in _Collect. Novâ Patrum_, t. ii. p. 188; also

see _Journ. des Savants_, Suppl. 1707, p. 20.

938 The two Poles are called the “right” and “left ends” of our

Globe—the Right being the North Pole—or the head and feet of the

Earth. Every beneficent (astral and cosmic) action comes from the

North; every lethal influence from the South Pole. They are much

connected with and influence “right” and “left” hand magic.

939 The more one approaches the Poles the less rotation is felt; at the

Poles proper, the diurnal revolution is quite neutralized. Hence the

expression that the Sphere is “motionless.”

940 It is averred in Occultism that the land or island, which crowns the

North Pole like a skull‐cap, is the only one which prevails during

the whole Manvantara of our Round. All the central continents and

lands will emerge from the sea bottom many times in turn, but this

land will never change.

941 Bear in mind that the Vedic and Avestaic name of Fohat is Apâm‐

Napât. In the _Avesta_ he stands between the Fire‐yazatas and the

Water‐yazatas. The literal meaning is “Son of the Waters,” but these

“Waters” are not the liquid we know, but Æther—the Fiery Waters of

Space. Fohat is the “Son of Æther” in its highest aspect, Âkâsha,

the Mother‐Father of the primitive Seven, and of Sound or the Logos.

Fohat is the Light of the Logos.

942 This “Water” is the blood or fluid of Life which animates the Earth,

compared here to a living body.

943 Occult teaching corroborates the popular tradition which asserts the

existence of a Fountain of Life in the bowels of the Earth and in

the North Pole. It is the blood of the Earth, the electro‐magnetic

current, which circulates through all the arteries, and which is

said to be found stored in the “navel” of the Earth.

944 Occultism points to the Himâlayan Chain as that “belt,” and

maintains that whether under the water or above, it encircles the

Globe. The “navel” is described as situated towards the setting Sun

or to the West of the Himavat in which lie the roots of Meru, which

mountain is North of the Himâlaya. Meru is _not_ “the fabulous

mountain _in_ the navel or centre of the earth,” but its roots and

foundations are in that “navel,” while it is in the far North

itself. This connects it with the “Central” Land “that never

perishes”; the land in which “the day of the mortal lasts six months

and his night another six months.” As the _Vishnu Purâna_ has it:

“For the North of Meru there is, therefore, always night during day

in _other regions_; for Meru is North of all the Dvipas and Varshas”

(islands and countries). (Book ii. chap. viii.) Meru is therefore

neither on Atlas as Wilford suggests, nor, as Wilson tried to show,

“absolutely in the centre of the globe,” only because “relatively

with the inhabitants of the several portions, to all of whom the

East is that quarter where the sun first appears.”

945 Even the Commentaries do not refrain from Oriental metaphor. The

Globe is likened to the body of a woman, “Mother‐Earth.” From her

neck downward, means from the inland sea now beyond the impassable

barrier of ice. The Earth, as Parâshara says, “is the mother and

nurse, augmented with all creatures and their qualities, the

_comprehender_ of all the worlds.”

946 For the Stanzas call this locality by a term translated in the

Commentary as _a place of no latitude_ (Niraksha), the Abode of the

Gods. As a scholiast says in the _Sûrya Siddhânta_ (xii. 42‐44):

“Above them goes the sun when situated at the equinoxes; they have

neither equinoctial shadow nor elevation of the pole (_akshonnati_).

“In both directions from Meru are two pole‐stars (_dhruvatârâ_),

fixed in the midst of the sky, to those _who are situated in places

of no latitude_ (_niraksha_), both these have their place in the

horizon.

“Hence there is, in those cities [in that land], no elevation of the

poles, the two pole‐stars being situated in their horizon; but their

degrees of co‐latitude (_lambaka_) are ninety: at Meru the degrees

of latitude (_aksha_) are of the same number.” (See _Vishnu Purâna_,

Wilson’s Trans., ii. 208.)

947 Wilford makes many mistakes. He identifies, for instance, Shveta‐

dvîpa, the White Island, the “island in the northern part of

Toyambhudi,” with England, and then tries to identify it with Atala.

(a nether region) and Atlantis. Now the Shveta‐dvîpa is the abode of

Vishnu (exoterically), and Atala is a hell. He also places it in the

Euxine or Ikshu (Black) Sea, and then seems to connect it, in

another place, with Africa and Atlas.

948 _Asiatick Researches_, viii. 280.

949 _Op. cit._, _ibid._, p. 201.

950 Every name in the _Purânas_ has to be examined at least under two

aspects, geographically and metaphysically, in its allegorical

application; _e.g._, Nîla, the (blue) mountain which is one of the

boundaries to the north of Meru, is again to be sought

geographically in a mountain range in Orissa, and yet again in a

mountain quite different from the others, in Western Africa. Jambu‐

dvîpa is Vishnu’s dominion—the World, limited in the _Purânas_ to

our Globe, the region which contains Meru _only_, and again it is

divided to contain Bharata‐varsha (India), its _best_ division, and

the fairest, says Parâshara. Likewise with Pushkara and all others.

951 _Ibid._, p. 202.

952 _Sûrya Siddhânta_, Whitney’s Trans., v. 5.

953 _Asiatick Researches_, iii. 300.

954 Jambu, Plaksha, Shâlmali, Kusha, Krauncha, Shâka, and Pushkara.

955 Such as Shâka and Pushkara, for instance, which do not yet exist,

but into which will enter such lands as some portions of America, of

Africa, and Central Asia, with the Gobi region. Let us bear in mind

that Upadvîpas mean “root” islands, or the dry land in general.

956 They were called Demons, Asuras, Giants, and monsters, because of

their wickedness; and thus their country was likened to Atala—a

Hell.

957 Not on the river Nile, surely, but near the Nila mountains of the

Atlas range.

958 _Asiatick Researches_, iii. 225.

959 See vols. viii, x, and xi, of _Asiatick Researches_.

960 _Op. cit._, iii. 326.

961 _Ibid._

962 Says Wilford of the division of Atlantis and Bhârata or India,

confusing the two accounts and Priyavrata with Medhâtithi: “This

division was made by Priyavrata.... He had ten sons, and it was his

intention to divide the whole world between them equally.... In the

same manner Neptune divided the Atlantis between his ten sons: one

of them had ... the extremity of the Atlantis”—which “is probably

the old continent, at the extremity of which is Gades.... This

Atlantis was overwhelmed with a flood; and it seems that _by the

Atlantis, we should understand the antediluvian Earth_, over which

ten princes were born to rule, according to the mythology of the

West [and of the East, also] but _seven_ of them only sate upon the

throne.” (_Op. cit._, viii. 286.) Some also are of opinion that of

the seven Dvîpas _six_ were destroyed by a flood. Wilford takes it

to be “Gades which included Spain,” but it was Plato’s

island—rather.

963 America, the “new” world, is thus, though not _much_, older—still it

_is_ older—than Europe, the “old” world.

964 If Div or Dev‐sefid’s (the Târadaitya’s) abode was on the _seventh

stage_, it is because he came from Pushkara, the Pâtâla (antipodes)

of India, or from America. The latter touched the walls, so to say,

of Atlantis, before the latter finally sank. The word Pâtâla meaning

both the antipodal countries and infernal regions, these became

synonymous in ideas and attributes as well as in name.

965 Neither Atlantis, nor yet Shankha‐dvîpa, was ever called “White

Island.” When tradition says that “the White Island became black on

account of the sins of the people,” it only means the denizens of

the “White Island,” or Siddhapura, or Shveta‐dvîpa, who descended to

the Atlantis of the Third and Fourth Races, to “inform the latter;

and who, having incarnated, became black with sin” figure of speech.

All the Avatâras of Vishnu are said to come originally from the

White Island. According to Tibetan tradition the White Island is the

only locality which escapes the general fate of other Dvipas; it can

be destroyed by neither fire nor water, for—it is the “Eternal

Land.”

966 _Asiatick Researches_, xi. 27.

967 _Genesis_, ix. 1.

968 How wise and grand, how far‐seeing and morally beneficent are the

laws of Manu on connubial life, when compared with the licence

tacitly allowed to man in civilized countries. That those laws have

been neglected for the last two millenniums does not prevent us from

admiring their forethought. The Brâhman was a Grihasta, a family

man, till a certain period of his life, when, after begetting a son,

he broke with married life and became a chaste Yogi. His very

connubial life was regulated by his Brâhman astrologer in accordance

with his nature. Therefore, in such countries as the Punjâb, for

instance, where the lethal influence of Mussulman, and later on of

European, licentiousness, has hardly touched the orthodox Âryan

castes, one still finds the finest men—so far as stature and

physical strength go—on the whole Globe; whereas the mighty men of

old have found themselves replaced in the Deccan, and especially in

Bengal, by men whose generation becomes with every century—and

almost with every year—dwarfed and weakened.

969 Diseases and over‐population are facts that can never be denied.

970 In Mrs. Anna Swanwick’s volume, _The Dramas of Æschylus_, it is said

of “Prometheus Bound” (“Bohn’s Classical Library,” p. 334), that

Prometheus truly appears in it “as the champion and benefactor of

mankind, whose condition: ... is depicted as weak and miserable in

the extreme.... Zeus, it is said, proposed to annihilate these puny

ephemerals, and to plant upon the earth a new race in their stead.”

We see the Lords of Being doing likewise, and exterminating the

first product of Nature and the Sea, in the Stanzas. “Prometheus

_represents_ himself as having frustrated this design, and as being

consequently subjected, for the sake of mortals, to the most

agonizing pain, inflicted by the remorseless cruelty of Zeus. We

have, thus, the Titan, the symbol of finite reason and free will [of

intellectual humanity, or the higher aspect of Manas], depicted _as

the sublime philanthropist_, while Zeus, the Supreme Deity of

Hellas, is portrayed as the cruel and obdurate despot, a character

peculiarly revolting to Athenian sentiment.” The reason for it is

explained further on. The “Supreme Deity” bears, in every ancient

Pantheon—including that of the Jews—a _dual_ character, composed of

light and shadow.

971 The animal world, having simple instinct to guide it, has its

_seasons of procreation_, and the sexes become neutralized during

the rest of the year. Therefore, the free animal knows sickness but

once in its life—before it dies.

972 Introduction to “Prometheus Bound,” p. 340.

973 From προ‐μῆτις, “forethought.” “Professor Kuhn,” we are told in the

above‐named volumes, _The Dramas of Æschylus_, “considers the name

of the Titan to be derived from the Sanskrit word Pramantha, the

instrument used for kindling fire. The root _mand_ or _manth_,

implies rotatory motion, and the word _manthâmi_, used to denote the

process of fire kindling, acquired the secondary sense of snatching

away; hence we find another word of the same stock, _pramatha_,

signifying theft.” This is very ingenious, but perhaps not

altogether correct; besides, there is a very prosaic element in it.

No doubt in physical nature, the higher forms may develop from the

lower ones, but it is hardly so in the world of thought. And as we

are told that the word _manthâmi_ passed into the Greek language and

became the word _manthanô_, to learn—that is to say, to appropriate

knowledge, whence _prometheia_, fore‐knowledge, fore‐thought—we may

find, in searching, a more poetical origin for the “fire‐bringer”

than that displayed in its Sanskrit origin. The Svastica, the sacred

sign and the instrument for kindling _sacred_ fire, may explain it

better. “Prometheus, the fire‐bringer, is the Pramantha

personified,” continues the author, “and finds his prototype in the

Âryan Mâtarishvan, a divine ... personage, closely associated with

Agni, the fire‐god of the Vedas.” Matih, in Sanskrit, is

“understanding,” and a synonym of Mahat and Manas, and must be of

some account in the origin of the name; Pramatih is the son of

Fohat, and has his story also.

974 Cronus is “Time,” and thus the allegory becomes very suggestive.

975 It is complained by the author of the version and translator of

“Prometheus Bound” that in this tracing of Io’s wanderings, “no

consistency with our own known geography is attainable” (p. 379).

There may be good reason for it. First of all it is the journey and

wandering from place to place of the _Race_ from which the “tenth,”

or Kalki Avatâra, so called, is to issue. This he calls the “kingly

race born in _Argos_” (888). But Argos has no reference here to

Argos in Greece. It comes from _arg_ or _arka_—the female generative

power symbolized in the Moon—the navi‐formed Argha of the Mysteries,

meaning the Queen of Heaven. Eustathius shows that, in the dialect

of the Arg‐ians, Io signified the Moon; while Esotericism explains

it as the divine Androgyne, or the mystic Ten (10); in Hebrew 10 is

the perfect number, or Jehovah. Arghya in Sanskrit is the libation

cup, the navi‐form or boat‐shaped vessel in which flowers and fruit

are offered to the Deities. Arghyanâth is a title of the Mahâ

Chohan, meaning the “Lord of Libations”; and Arghyavarsha, the “Land

of Libations,” is the mystery name of that region which extends from

Kailâsa mountain nearly to the Shamo Desert—from within which the

Kalki Avatâra is expected. The Airyâna‐Varsedya of the Zoroastrians,

as a locality, is identical with it. It is now said to have been

situated between the Sea of Aral, Baltistan, and Little Tibet; but

in olden times its area was far larger, as it was the birth‐place of

_physical_ humanity, of which Io is the mother and symbol.

976 _Op. cit._, p. 385, note.

977 i. 569, 570.

978 Alexander, who was better acquainted with Attock than with India—for

he never entered India proper—could not have failed to hear the

Indus, near its very sources, called Nîl and Nîlâ. The mistake—if

mistake it is—is thus easily accounted for.

979 That Io is identical, allegorically, with Isis and the Moon is shown

by her being “cow‐horned.” The allegory undeniably reached Greece

from India, where Vâch—the “melodious Cow” of the _Rig Veda_, “from

whom mankind was produced” (_Bhâgavata Purâna_) is shown in the

_Aitareya Brâhmana_ as pursued by her father Brahmâ, who was moved

by an illicit passion, and changed her into a Deer. Hence Io,

refusing to yield to Jupiter’s passion, becomes “horned.” The Cow

was in every country the symbol of the passive generative power of

nature, Isis, Vâch, Venus—the mother of the prolific God of Love,

Cupid, but, at the same time, that of the Logos whose symbol, with

the Egyptians and the Indians, became the Bull, as testified to by

the Apis and the Hindû Bulls in the most ancient temples. In

Esoteric Philosophy the Cow is the symbol of Creative Nature, and

the Bull (her calf) the Spirit which vivifies her, or the “Holy

Spirit,” as Dr. Kenealy shows. Hence the symbol of the horns. These

were sacred also with the Jews, who placed on the altar horns of

Shittim wood, by seizing which a criminal ensured his safety.

980 _Tuscul. Quæst._, I. ii. 20.

981 _Strom._, I. ii, _Oper._, i. 467, Ed. Potter’s.

982 Herodotus and Pausanias supposed that the cause of the condemnation

was that Æschylus, adopting the Theogony of the Egyptians, made

Diana the daughter of Ceres, and not of Latona. (See Ælian, _Var.

Hist._, I. v. xviii; i. 433, Edition Gronov.) But Æschylus _was_

initiated.

983 The Sabasia was a periodical festival with Mysteries enacted in

honour of some Gods, a variant on the Mithraic Mysteries. The whole

evolution of the Races was performed in these Mysteries.

984 Mrs. A. Swanwick, _op. cit._

985 See the foot‐note (p. 431) concerning the etymology of προ‐μῆτις or

_forethought_. Prometheus confesses it in the drama when saying:

O holy ether, swiftly‐wingèd gales....

Behold what I, a god, from gods endure.

And yet what say I? _Clearly I foreknow_

All that must happen....

... The Destined it behoves,

As best I may, to bear, for well I wot

How incontestable the strength of Fate.... (105)

“Fate” stands here for Karma, or Nemesis.

986 Mankind is obviously divided into God‐informed men and lower human

creatures. The intellectual difference between the Âryan and other

civilized nations and such savages as the South Sea Islanders, is

inexplicable on any other grounds. No amount of culture, no

generations of training amid civilization, could raise such human

specimens as the Bushmen, the Veddhas of Ceylon, and some African

tribes, to the same intellectual level as the Âryans, the Semites,

and the Turanians so‐called. The “Sacred Spark” is missing in them,

and it is they who are the only _inferior_ races on the Globe, now

happily—owing to the wise adjustment of Nature which ever works in

that direction—fast dying out. Verily mankind is “of one blood,”

_but not of the same essence_. We are the hot‐house, artificially

quickened plants in Nature, having in us a spark, which in them is

latent.

987 The philosophical view of Indian metaphysics places the Root of Evil

in the differentiation of the Homogeneous into the Heterogeneous, of

the Unit into Plurality.

988 _Sap._, i. 13.

989 Gautama Buddha, named Shâkya Thüb‐pa, is the _twenty‐seventh_ of the

last group, as most of these Buddhas belong to the Divine Dynasties

which instructed mankind.

990 Of these Buddhas, or the “Enlightened,” the far distant predecessors

of Gautama, the Buddha, who represent, we are taught, once living?

men, great Adepts and Saints, in whom the “Sons of Wisdom” had

incarnated, and who were, therefore, so to speak, minor Avatâras of

the Celestial Beings—eleven only belong to the Atlantean Race, and

twenty‐four to the Fifth Race, from its beginnings. They are

identical with the Tirthankaras of the Jainas.

991 This may account for the similarity of the artificial mounds in the

United States of America, and the tumuli in Norway. It is this

identity that has led some American Archæologists to suggest that

Norwegian mariners had _discovered_ America about one thousand years

ago. (See Holmboe’s _Traces de Bouddhisme en Norvège_, p. 23.) There

is no doubt that America is that “far distant land into which pious

men and heavy storms had transferred the sacred doctrine,” as a

Chinese writer suggested by his description to Neumann. But neither

Professor Holmboe, of Stockholm, nor the American Archæologists,

have guessed the right age of the mounds, or the tumuli. The fact

that Norwegians may have re‐discovered the land that their long‐

forgotten forefathers believed to have perished in the general

submersion, does not conflict with the other fact that the Secret

Doctrine of the land which was the cradle of physical man, and of

the Fifth Race, had found its way into the so‐called New World ages

and ages before the “Sacred Doctrine” of Buddhism.

992 See _Physiological Selection_, by G. J. Romanes, F.R.S.

993 _Esoteric Buddhism_, p. 65.

994 _Exodus_, xi.

995 Wrote the late Brahmachârî Bawa, a Yogî of great renown and

holiness: “Extensive works on ‘Ashtar Vidiâ’ and such other sciences

were at different times compiled in the languages of the times from

the Sanskrit originals. But they, together with the Sanskrit

originals, were lost at the time of the partial deluge of our

county.” (The _Theosophist_, June, 1880, “Some Things the Âryans

Knew.”) For Agnyastra, see Wilson’s _Specimens of the Hindû

Theatre_, i. 297.

996 Some wonderful, artificially‐made beast, similar in some way to

Frankenstein’s creation, which spoke and warned his master of every

approaching danger. The master was a “Black Magician,” the

mechanical animal was informed by a Djin, an Elemental, according to

the accounts. The blood of a pure man alone could destroy him. See

Part II, Section XXV, “Seven in Astronomy, Science, and Magic.”

997 The four Karmic Gods, called the Four Mahârâjahs in the Stanzas.

998 _Mythical Monsters_, p. 19.

999 _Travels in Egypt_, vol. ii.

1000 _The Mythological Astronomy of the Ancients Demonstrated_ (p. 3), by

a strangely intuitional Symbologist and Astronomer, a kind of a

self‐made Adept of Norwich, who lived in the first quartet of this

century.

1001 See Proctor, _Knowledge_, i. pp. 242, 400.

1002 Rawlinson’s _Herodotus_, ii. 345.

1003 _The Great Pyramid_, pp. 36, 37.

1004 Staniland Wake, _op. cit._, pp. 6, 7.

1005 _Ibid._

1006 _The Mythological Astronomy of the Ancients Demonstrated_, pp. 4, 5.

1007 The term “Atlantean” must not mislead the reader to regard these as

one race only, or even a nation. It is as though one said

“Asiatics.” Many, multityped, and various were the Atlanteans, who

represented several “humanities,” and almost a countless number of

races and nations, more varied indeed than would be the “Europeans,”

were this name to be given indiscriminately to the five existing

parts of the world, which, at the rate colonization is proceeding,

will be the case, perhaps, in less than two or three hundred years.

There were brown, red, yellow, white and black Atlanteans; giants

and dwarfs, as some African tribes comparatively are, even now.

1008 Says a teacher in _Esoteric Buddhism_ (p. 64): “In the Eocene age,

even in its very first part, the great cycle of the Fourth Race men,

the [Lemuro‐] Atlanteans, had already reached its highest point [of

civilization], and the great Continent, the father of nearly all the

present continents, showed the first symptoms of sinking.” And on

page 70, it is shown that Atlantis as a whole perished during the

Miocene period. To show how the continents, races, nations and

cycles overlap each other, one has but to think of Lemuria, the last

of whose lands perished about 700,000 years before the beginning of

the Tertiary period (p. 65), and the last of “Atlantis” only 11,000

years ago; thus both overlapping—one the Atlantean period, and the

other the Âryan.

1009 See _Traité de l’Astronomie Indienne et Orientale_, part iii.

1010 Ceylon.

1011 This is not so. The forefathers of the Âryan Brâhmans had their

Zodiac and Zodiacal calculations from those born by Kriyâshakti

power, the “Sons of Yoga”; the Egyptians from the Atlanteans of

Ruta.

1012 The former, therefore, may have registered time for seven or eight

millions of years, but the Egyptians _could not_.

1013 _Op. cit._, p. 6.

1014 This question was amply challenged, and as amply discussed and

answered. See _Five Years of Theosophy_, Art., “Mr. Sinnett’s

_Esoteric Buddhism_,” pp. 325‐346.

1015 _Ruins of Empires_, p. 360. Volney says that, as Aries was in its

15th degree 1,447 B.C., it follows that the first degree of Libra

could not have coincided with the Vernal Equinox more lately than

15,194 years B.C., to which if you add 1,790 since Christ, when

Volney wrote this, it appears that 16,984 years have elapsed since

the (Greek or rather Hellenic) origin of the Zodiac.

1016 The word “historical” is used, because, although historians have

almost absurdly dwarfed the dates that separate certain events from

our modern day, nevertheless, once that they are known and accepted,

they belong to history. Thus, the Trojan War _is_ a historical

event, which, though even less than 1,000 years B.C. are assigned to

it, really took place more nearly 6,000 than 5,000 years B.C.

1017 It is a historical fact that Sanchuniathon compiled the full record

of the Phœnician religion from annals and state documents in the

archives of the _older_ Phœnician cities, and wrote it in Phœnician

characters in 1,250 B.C.

1018 Prof. Virchow, in Appendix I, to Schliemann’s _Ilios_. Murray, 1880.

1019 Gosse writes of the latter: “She is set down a thorough heretic, not

at all to be believed, a manufacturer of unsound natural history, an

inventor of false facts in science.” (_Romance of Natural History_,

2nd Series, p. 227.)

1020 Pp. 9, 10.

1021 _Popular Science Monthly_, No. 60, April, 1877.

1022 Dr. Cover writes: “That famous bird of Washington was a myth; either

Audubon was mistaken, or else, as some do not hesitate to affirm, he

_lied_ about it.”

1023 _Ibid._, pp. 10, 11.

1024 _Mythical Monsters_, p. 13, note.

1025 So far back as July, 1888, at a time when the MS. of this work had

not yet left my writing table, and _The Secret Doctrine_ was utterly

unknown to the world, it was already being denounced as a product of

my brain and no more. These are the flattering terms in which the

_Evening Telegraph_ (of America) referred to this still unpublished

work in its issue of June 30, 1888: “_Among the fascinating books

for July reading_ is Mme. Blavatsky’s new book on Theosophy ... (!)

_The Secret Doctrine_.... But because she can soar back into the

Brahmin ignorance ... (!?) _is no proof that everything she says is

true_.” And once the prejudiced verdict has been given on the

mistaken notion that my book was out, and that the reviewer had read

it—neither of which was or could be the case—now that it is really

out, the critic will have to support his first statement, whether

correct or otherwise, and will get out of it, probably by a more

slashing criticism than ever.

1026 _Science of Language_, p. 168.

1027 _The Human Species_, p. 274.

1028 See above, the diagram of the Genealogical Tree of the Fifth Race.

1029 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 Vedânta Philosophy.

1030 _The Religions of India_, p. xiii.

1031 Myer’s _Qabbalah_, p. 175.

1032 See De Mirville, _Pneumatologie_, iii. pp. 218 _et seqq._

1033 _Op. cit._, _ibid._

1034 See _Genesis_ and the authorized chronology. In chapter viii, “Noah

leaveth the ark”—2,348 B.C. In chapter x, “Nimrod the first

monarch,” stands over 1,998 B.C.

1035 _Annales de Philosophie Chrétienne_, June, 1860, p. 415.

1036 April 30, 1860.

1037 “I will mention to thee the writings ... respecting the belief and

institutions of the Sabæans,” 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. 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,

which are believed in to this day by the Roman Catholics, as is

shown elsewhere.

1038 See _Isis Unveiled_, ii. 197.

1039 i. 354.

1040 Sayce; _cf._, p. 115, 2nd ed.

1041 _Op. cit._, pp. 418, 419.

1042 _Ibid._, p. 118.

1043 Simply, the womb, the “Holy of Holies” with the Semites.

1044 See the Valentinian Table in Epiphanius, _Adv. Hær._, I. xxxi. 2.

1045 But it was not so in reality, as 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.

1046 See _II Samuel_, vi. 16‐22.

1047 _Psalms_, xxiv. 3.

1048 _II Kings_, xxiii. 7; see Dunlap, _Sôd; The Mysteries of Adoni_, p.

41.

1049 _Judges_, xxi. 21, 23 _et passim_.

1050 _I Kings_, xviii. 26.

1051 _Isis Unveiled_, ii. 49.

1052 _Ibid._, ii. 444.

1053 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 thirteenth 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 Chaldæan _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 (Myer’s _Qabbalah_, p. 7). Whereas Moses de

Leon has made of the _Zohar_ that which it has remained to this day,

“a running commentary on the Five Books, or 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 Chaldæan), the friends and co‐workers

of Moses de Leon who, as shown by Munk, accepted their

interpretations.

1054 See Franck’s _Kabbala_, Preface.

1055 i. 14.

1056 See Schwartze, _op. cit._, _pagg._ 359, 361, _et seqq._

1057 Sayce, _Hibbert Lectures_, 1887, p. 374.

1058 Timæus, the Locrian, speaking of “Arka” [Arche], calls her “the

principle of best things” (Ἀρχὰ τῶν ἁρίστων). The word _arcane_,

“hidden,” or secret, is derived from this. “To no one is the

_Arcane_ shown except to the ... Most High” (_Codex

Nazaræus_)—alluding to Nature the female, and Spirit, the male

Power. Æsculapius, as a Sun‐God was called _Archagetas_, “born from

the Archa,” the divine Virgin‐Mother of the Heavens. (See Kenealy,

_Book of God_, p. 10.)

1059 Kenealy, _op. cit._, _ibid._

1060 This is composed of ten dots arranged triangularly in four rows. It

is the Tetragrammaton of the Western Kabalists.

1061 From an MS.

1062 See G. Maspéro, _Guide au Musée Boulaq_, 1884, p. 168, No. 1981.

1063 _Ibid._, p. 169, No. 1998.

1064 _Ibid._, p. 172, No. 2068.

1065 The student must be aware that Jethro is not called the “father‐in‐

law” of Moses 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 have been married. It is an

allegory like everything else. Zipporah (the “shining”) is one of

the personified Occult Sciences given by Reuel‐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.”

1066 i. pp. 106‐108 and elsewhere.

1067 In Hebrew the phallic symbol Lingam and Yoni.

1068 See Vol. I, Stanza IV, Shloka 3.

1069 It is at 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.”

1070 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 sanctuary—the Christian “Holy of Holies.”

1071 _Genesis_, i. 27.

1072 Jehovah says to Moses: “the summation of my name is _sacr_, the

carrier of the germ”—phallus. “It is ... the vehicle of enunciation,

and truly enough, as the _sacr_, or carrier of the germ, its use

passed down through ages to the _sacr‐factum_ of the Roman priest,

and the _sacr‐fice_, and _sacr‐ment_ of the English speaking race.”

(_Source of Measures_, p. 236.) Hence marriage is a _sacrament_ in

the Greek and Roman Churches.

1073 4to, London, 1684, vol. i. pp. 120, 121.

1074 _Op. cit._, p. 67.

1075 _Source of Measures_, 159.

1076 _Op. cit._, p. 187.

1077 _Op. cit._, p. 271.

1078 From the same author. See also the Section on “The Symbolism of the

Mystery Names Iao and Jehovah.”

1079 In _Genesis_ (iv. 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.

1080 Strictly speaking, the Jews are an artificial Âryan race, born in

India, and belonging to the Caucasian division. No one who is

familiar with the Armenians and the Parsîs can fail to recognize in

the three the same Âryan, 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 Anthropological Institute of

Great Britain, etc.) Considering that our Race has reached its fifth

sub‐race, how can it be otherwise?

1081 Whenever such analogies between the Gentiles and the Jews, and later

the Christians, have been pointed out, it has been 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 distant 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 Idolatry_,

i. 104.)

1082 _Luke_, i. 28.

1083 Their consecrated Pillars (unhewn stones) erected by Abraham and

Jacob were _Lingams_.

1084 _Op. cit._, p. 67.

1085 See _Introduction to the Old Testament_, and also Bishop Colenso’s

_Elohistic and Jehovistic Writers_.

1086 King’s _Gnostics and their Remains_, p. 327, 2nd ed.

1087 _Ibid._, p. 326.

1088 Such a Pseudo‐Kabalist was the Marquis de Mirville in France, who

studied the _Zohar_ and other old remnants of Jewish Wisdom under

the “Chevalier” Drach, an ancient Rabbi Kabalist converted to the

Romish Church, and with his help wrote 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.

1089 See _Hibbert Lectures_, 1887, pp. 101‐115.

1090 _Exodus_, xxii. 28.

1091 _Deut._, iv. 19.

1092 _Jude_, 8, 9.

1093 See _Isis Unveiled_, ii. 487, _et seqq._

1094 Treat, _Kiddusheem_, 81. But see Myer’s _Qabbalah_, pp. 92, 94.

1095 Marangone, in his _Delle Grandezze del Archangelo Sancti Mikaele_,

exclaims: “O grandest Star, who followest the Sun who is Christ!...

O living image of Divinity! O great thaumaturgist of the Old

Testament! O invisible Vicar of Christ in his Church!...” The work

is held in great honour in the Latin Church.

1096 _Pneumatologie_, v. 516.

1097 _Ibid._, p. 515.

1098 _Ibid._, p. 514.

1099 _Isaiah_, lxiii. 8, 9.

1100 Metator and ἡγεμών.

1101 _Pneumatologie_, p. 515. “La Face et le Représentant du Verbe.”

1102 That which is called in the _Vendidâd_ Fravarshi, the immortal part

of an individual; that which outlives man—the Higher Ego, say the

Occultists, or the Divine Double.

1103 Darmesteter’s Trans., p. 208.

1104 _Orm. Ahr._, §§ 112, 113; quoted by Darmesteter, “Sacred Books of

the East,” vol. iv. introd., p. lxxiv.

1105 _De Idol._, ii. 373.

1106 See De Mirville, _ibid._, p. 515.

1107 _Ibid._ See also plates in King’s _Gnostics and their Remains_.

1108 P. 518.

1109 _The Book of Enoch the Prophet_, p. xlviii. Ed. 1883.

1110 _Op. cit._, pp. xxxiv, xxxv.

1111 Saith Uriel in the _Book of Enoch_ (xxvi. 3): “Those who have

received mercy shall for ever bless God ... the _Everlasting

King_”—who will reign over them.

1112 _Vishnu Purâna_, III. ii; Wilson’s Trans., iii. 31.

1113 _Matthew_, xxiv. 27.

1114 _Luke_, x. 18.

1115 The Protestant _Bible_ defines Behemoth _innocently_—“The _elephant_

as some think”; see marginal note (_Job_, xl. 15) in the Authorized

Version.

1116 _Job_, xl. 19.

1117 Astronomy, however, knows nothing of stars that have _disappeared_,

unless it be simply from visibility; but never from existence since

the science of Astronomy became known. Temporary stars are only

_variable_ stars, and it is believed that even the _new_ stars of

Kepler and Tycho Brahé may still be seen.

1118 This refers to the “Kings of Edom.”

1119 Another proof, if any were needed, that the ancient Initiates knew

of more than _seven_ planets is to be found in the _Vishnu Purâna_

(II. xii) where, describing the chariots attached to Dhruva (the

Pole Star), Parâshara speaks of “the chariots of the _nine_

planets,” which are attached by aërial cords.

1120 Justin, _Cum Tryphone_, p. 284.

1121 A division indicative of time.

1122 Sanchuniathon calls Time the oldest Æon, Protogonos, the “First‐

born.”

1123 Philo Judæus, _Cain and his Birth_, p. xvii.

1124 _Principles of Psychology_, 474.

1125 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 Hæckel,

yet both the Eternity of the Universe and the Preëxistence of a

Universal Consciousness, are rejected by modern Psychologists.

“Should the Idealist be right, the doctrine of evolution is a

dream,” says Mr. Herbert Spencer.

1126 _Zohar_, 9b.

1127 Verse 6.

1128 Mercure Trismegiste, _Pimandre_, chap. i, sec. 16: “Oh, ma pensée,

que s’ensuit‐il? car je désire grandement ce propos. Pimandre diet,

ceci est un mystère celé, jusques à ce jour d’hui. Car nature, soit

mestant avec l’hôme, a produit le miracle très merveilleux, aîant

celluy qui ie t’av diet, la nature de l’harmonie des sept du père,

et de l’esprit. _Nature ne s’arresta pas là_, mais incontinent a

produict _sept hômes, selon les natures des sept gouverneurs_ en

puissance des deux sexes et esleuez.... La génération de ces _sept_

s’est donnée en ceste manière....”

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).

1129 xxviii. 2‐8.

1130 _Ibid._

1131 _Ibid._, 17.

1132 _Ibid._, 13‐16.

1133 _Ibid._, 18.

1134 _Ibid._, 19.

1135 xxxi. 16, 17. 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.

1136 xxviii. 13, 14.

1137 xxxi. 3‐9.

1138 _Vishnu Purâna._ I. xv.

1139 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

Paramâtman, the “Supreme Soul,” says Kullûka Bhatta; Nârâyana,

meaning “he who abides in the deep” or is plunged in the Waters of

Wisdom—“water being the body of Nara” (_Vâyu Purâna_). 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 Chaldæan

Man‐Fish, who emerges from the Waters to teach Wisdom.

1140 Chap. v; “Sacred Books of the East,” vol. viii. p. 257.

1141 This is explained by the able translator of _Anugîtâ_ 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.”

1142 Vaishvânara is a word often used to denote the Self—explains

Nîlakantha.

1143 _Ibid._, p. 259. Translated by Kâshinâth Trimbak Telang, M.A.,

Bombay.

1144 _Matthew_, iii. 10.

1145 _Isaiah_, x. 19.

1146 _Op. cit._, i. 133.

1147 1845, p. 41.

1148 See Dowson’s _Hindû Classical Dictionary_ for further information on

above.

1149 See _Five Years of Theosophy_, art., “The Elixir of Life.”

1150 The partaker of Soma finds himself both linked to his external body,

and yet away from it in his Spiritual Form. Freed from the former,

he 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.”

1151 We see the same in the modern exoteric religions.

1152 _Historical View of the Hindû Astronomy._ Quoting from the work in

reference to “Argabhatta” [? Âryabhatta] who is said to give a near

approach to the true relation among the various values for the

computations of the value of π, the author of _The Source of

Measures_ reproduces a curious statement. “Mr. Bentley,” it is said,

“was greatly familiar with the Hindû astronomical and mathematical

knowledge.... This statement of his may then 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 Hindûs. 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 Hindû _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 Hindû knowledge, at any time, in any

generation” (pp. 86, 87).

This is Mr. Bentley’s misfortune, and does not take away from the

glory of the ancient Hindû Astronomers, who were all Initiates.

1153 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 precogitated 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.

1154 See Darmesteter’s _Vendidâd_, Introd., p. lviii.

1155 See _Isaiah_, xiv. 12.

1156 _Genesis_, vi.

1157 The Nâgas are described by the Orientalists as a mysterious people

whose landmarks are found abundantly in India to this day, and who

lived in Nâga‐dvîpa, one of the _seven_ continents or divisions of

Bhâratavarsha (old India); the town of Nagpur being one of the most

ancient cities in the country.

1158 xxviii. 3, 4.

1159 Not less suggestive are the qualities attributed to Rudra Shiva, the

great Yogî, 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,” Tri‐lochana, the “three‐eyed,”

Pancha‐ânana, 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‐

Cronus, as his “drum” Damaru, 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.

1160 Gustav 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. This separation, owing to the addition of a secret sign

and the Libra invented by the Greeks, instead of the secret name

which was not given, made twelve. (See _Isis Unveiled_, ii. 456.)

1161 The above is, perhaps, a key to the Dalaï Lama’s symbolical name—the

“Ocean” Lama, meaning the Wisdom‐Ocean. Abbé Huc speaks of this.

1162 _Zohar_, iii. 9b, 10a, Brody Ed. Cremona Ed. iii. fol. 4a, col. 14.

Myer’s _Qabbalah_, pp. 416, 417.

1163 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 _New

Testament_, Herod stands for Alexander Jannæus (of Lyda), whose

persecution and murder of hundreds and thousands of Initiates led to

the adoption of the _Bible_ story.

1164 _Zohar_, ii. 34.

1165 i. § 16.

1166 _Op. cit._, lxxiv. 13.

1167 _Ibid._, § 33.

1168 P. 16.

1169 “Biographical and Critical Essay,” p. xxxviii.

1170 _Histoire de la Magic_, pp. 16, 17.

1171 _Ibid._, _loc. cit._

1172 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 the Christian

Hell!

1173 _Psalm_, lxxxii.

1174 _Genesis_, xvii. 7.

1175 _Op. cit._, p. 209.

1176 _Ibid._, pp. 144, 145.

1177 _Ibid._, p. 146.

1178 _Op. cit._, p. 9. After the Polymorphic Pantheism of some Gnostics

came the Exoteric Dualism of Manes, who was accused of personifying

Evil and making of the Devil a God—the 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.

1179 To quote in this relation Mr. S. Laing, in his admirable work

_Modern Science and Modern Thought_ (p. 222): “From this dilemma

[the 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.

1180 _Histoire de la Magie_, pp. 196, 197.

1181 Âkâsha is _not_ the Ether of Science, as some Orientalists translate

it.

1182 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 by 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. Franz

Hartmann’s _Paracelsus_, pp. 164, 165.)

1183 The real original text of _I Corinthians_, xv. 44, rendered

kabalistically and Esoterically would read: “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” (v. 43)—or in spirituality and intellect.

1184 “The War in Heaven” (_Theosophist_, iii. 24, 36, 67), by Godolphin

Mitford, later in life Murad Ali Beg. 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 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!” (p. 69)—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.

1185 So does every Yogi and even Christian, for one must take the Kingdom

of Heaven _by violence_—we are taught. Why then should such a desire

make of any one a Devil?

1186 _Acad. des Inscrip._, xxxix. 690.

1187 Fargard, xix. 47; Darmesteter’s Trans., p. 218.

1188 _Vendidad_, Far. xx. 12; _op. cit._, p. 222.

1189 _Ibid._, Far. xix. 43; _op. cit._, p. 218.

1190 From the _Vendidad Sadah_, quoted by Darmesteter, _op. cit._, p.

223.

1191 See the Gâtha in Yasna xliv.

1192 _Op. cit._, p. 441.

1193 _Apollodorus_, I. 7, 1.

1194 Ovid., _Metam._, I. 81. _Etym. M._, v. Προμηθεύς.

1195 Pausanias, X. 4, 4.

1196 _Op. cit._, p. 264.

1197 Pausanias, II. 19, 5; _cf._ 20, 3.

1198 _Timæus_, p. 22.

1199 _Strom._, I. p. 380.

1200 Decharme, _ibid._, p. 265.

1201 _Opera et Dies_, 142‐145. According to the Occult Teaching, three

Yugas passed away during the time of the Third Root‐Race, _i.e._,

the Satya, the Tretà, and the Dvâpara Yuga—answering to the Golden

Age in its early innocence; to the Silver, when it reached its

maturity; and to the Bronze Age, when, separating into sexes, it

became the mighty Demi‐gods of old.

1202 _Asgard and the Gods_, pp. 11, 13.

1203 _Op. cit._, p. 266.

1204 _Ibid._, p. 258.

1205 _Ibid._, p. 257.

1206 _Ibid._, p. 258.

1207 _Op. cit._, p. 145.

1208 _Transactions of the Royal Society_, London, 1868.

1209 _The Age and Origin of Man._

1210 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 Æschylus—which, as being an

ignorant ancient Greek, he could not express so well himself—is

absurdly ludicrous!

1211 _Revue Germanique_, 1861, pp. 356, _et seqq._ See also _Mémoires de

la Société de la Linguistique_, i. pp. 337. _et seqq._

1212 Quoted by Decharme, _op. cit._, pp. 258, 259. There is the _upper_

and _nether_ piece of timber used to produce this sacred fire by

attrition at sacrifices, and it is the Aranì which contains the

socket. This is proven by an allegory in the _Vâyu_ and other

_Purânas_, which tell us that Nimi, the son of Ikshvàku, 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 Aranì—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.” See also Goldstücker’s _Sanskrit Dictionary_, _sub

voce_. (_Vishnu Purána_, Wilson’s Trans., iii. 330.) Devaki,

Krishna’s mother, in a prayer addressed to her, is called “the Aranî

whose attrition engenders fire.”

1213 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, on attaining physical development

in the Third Race, had it not been for the Agnishvâtta and the

Mânasa Pitris.

1214 _Op. cit._, p. 259.

1215 Ἰαπετιονίδης. _Theog._, p. 528.

1216 _Theog._, 565.

1217 The Fallen Angels, therefore; the Asuras of the Indian Pantheon.

1218 Decharme, _op. cit._, pp. 259, 260.

1219 _Ibid._, p. 263.

1220 _Ibid._, p. 261.

1221 _Die Herabkunft des Feuers und des Göttertranks_ (Berlin, 1859).

1222 The italics are ours; they show how assumptions are raised to laws

in our day.

1223 Decharme, _op. cit._, p. 262.

1224 _Philosoph. Placit._, iii. 3.

1225 Baudry, _Revue Germanique_, 14 avril, 1861, p. 368.

1226 _Op. cit._, pp. 264, 265.

1227 See _Vishnu Purâna_, Wilson’s Trans., v. 96, note.

1228 xiii. 55, 56.

1229 “Womb of Light,” “Holy Vessel,” are the epithets of the Virgin.

1230 The Virgin is often addressed as the “Morning Star” and the “Star of

Salvation.”

1231 Wilson translates: “Thou art kingly policy, the parent of order.”

1232 _Vishnu Purâna_, Wilson’s Trans., iv. pp. 264, 265.

1233 iii. 290.

1234 See _Joshua_, xv, 15.

1235 Surât xix.

1236 See Mackenzie’s _Royal Masonic Cyclopædia_, _sub voce_ “Enoch.”

1237 Khanoch, or Hanoch, or Enoch Esoterically means the “Initiator” and

“Teacher,” as well as Enos, the “Son of Man.” (See _Genesis_, iv.

26.)

1238 De Mirville, _Pneumatologie_, iii. 70.

1239 Mackenzie, _op. cit._, _sub voc._

1240 _Hebrews_, xi. 5.

1241 De Mirville, _ibid._, p. 71.

1242 Compare the “thieves and robbers” incident, p. 506, _supra_.

1243 De Mirville, _ibid._, p. 73.

1244 _Ibid._, p. 76.

1245 _Antiquities_, ix. 2.

1246 Cap. viii.

1247 Says the _Zohar_, “Hanokh had a book which was one with the Book of

the Generations of Adam; this is the Mystery of Wisdom.”

1248 Noah is heir to the Wisdom of Enoch; in other words, the Fifth is

heir to the Fourth Race.

1249 See _Isis Unveiled_, i. 575, _et seqq._

1250 See the illustration in _Isis Unveiled_, ii. 452.

1251 See Danielo’s criticisms upon De Sacy, in the _Annales de

Philosophie_, p. 393, deuxième article.

1252 De Mirville, _ibid._, pp. 77, 78.

1253 Ch. lxxix, Laurence’s Trans.

1254 _Ibid._, ch. lxiv.

1255 _Ibid._, _loc. cit._, v. 6.

1256 Bailly, _Astronomie Ancienne_, i. 203, and ii. 216; De Mirville,

_ibid._, p. 79.

1257 De Mirville, _ibid._, p. 80.

1258 _City of God_, XV. xxiii.

1259 _Op. cit._, xxxii. 8, 9.

1260 Of the Protestant Biblical Society of Paris, according to the

version revised in 1824 by J. E. Ostervald.

1261 With the Egyptian Gnostics it was Thoth (Hermes), who was chief of

the Seven (see _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), Astaphai (Mercury), and, finally, Ildabaoth

(Saturn). See King’s _Gnostics and their Remains_, p. 344.

1262 See Origen’s Copy of the Chart or Diagramma of the Ophites, in his

_Contra Celsum_.

1263 See Part III of this Volume, Section IV, B, “On Chains of Planets

and their Plurality.”

1264 _Exodus_, xxxiii. 18, 19; see Myer’s _Qabbalah_, p. 226.

1265 _Ibid._, _loc. cit._

1266 _Supra_, p. 481.

1267 See _Revelation_, xxii. 16.

1268 _Op. cit._, ii. 301.

1269 _Gnostics and their Remains._

1270 _II Samuel._

1271 By very few though, for the creators of the material universe were

always considered as subordinate Gods to the Most High Deity.

1272 _Op. cit._, ii. 296, 297. Fürst gives citations from Lydus and

Cedrenus in support of his statements.

1273 See plate 77 in vol. i of Montfaucon’s _Antiquities_. The disciples

of Hermes, after their death, go to his planet, Mercury—their

Kingdom of Heaven.

1274 Cornutus.

1275 Lydus, _De Mensibus_, iv.

1276 _Preparat. Evang._, I. iii. 2.

1277 But see p. 480, _supra_, concerning the Gnostic Priapus.

1278 _Op. cit._, p. 52.

1279 _Ibid._, pp. 3, 4.

1280 Let the reader refer to the _Zohar_ and the two _Qabbalahs_ of Isaac

Myer and S. L. MacGregor Mathers, with interpretations, if he would

satisfy himself of this.

1281 _Ibid._, p. 5.

1282 _Ibid._, p. 12.

1283 See _Book of the Dead_, xvii. 45‐47.

1284 _Op. cit._, i. 421, 422.

1285 _De la Croix Ansée_, _Mem. de l’Académie des Sciences_, pl. 2, Nos.

8, 9, also 16, 2, p. 320; quoted in _Natural Genesis_, p. 423.

1286 Vol. xviii. p. 393, pl. 4; Inman, fig. 38; Gerald Massey, _op.

cit._, _ibid._, p. 422.

1287 Certainly not; for very often there are symbols _made to symbolize

other symbols_, and these are in turn used in ideographs.

1288 The R of the Slavonian and Russian alphabets (the Kyriletza

alphabet) is also the Latin P.

1289 _Ibid._, p. 423.

1290 See Moor’s _Hindû Pantheon_, plate xiii.

1291 See Dowson’s _Hindû Classical Dictionary_, _sub voc._ “Rudra.”

1292 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!

1293 V. xxiii.

1294 Translated from Burnouf’s French Translation, quoted by Fitzedward

Hall, in Wilson’s _Vishnu Purâna_, ii. 307.

1295 The more so since he is the reputed slayer of Tripurâsura and the

Titan Târaka. Michael is the conqueror of the dragon, and Indra and

Kârttikeya are often made identical.

1296 _Ibid._, iv. 235.

1297 _Op. cit._, XII. ii. 26‐32; quoted in _Vishnu Purâna_, Wilson’s

Trans., iv. 230. Nanda is the first Buddhist sovereign,

Chandragupta, against whom all the Brâhmans were so arrayed, he of

the Morya Dynasty, and the grandfather of Ashoka. This is one of

those passages that do not exist in the earlier Paurânic MSS. They

were added by the Vaishnavas, who, out of sectarian spite, were

almost as great interpolators as the Christian Fathers.

1298 _Historical View of the Hindû Astronomy_, p. 65, as quoted by

Wilson, _op. cit._, p. 233.

1299 See _Ezekiel_, i.

1300 _In Quint. Lib. Euclid._

1301 The Goddess Basht, or Pasht, was represented with the head of a cat.

This animal was held sacred in Egypt for several reasons. It was 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 preëminently endowed. “The nine lives of a cat” is

a popular saying based on good physiological and occult reasons. Mr.

Gerald Massey gives also an astronomical reason for it which may be

found in vol. i. pp. 322, 323, of the present work. “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.” (_Luniolatry Ancient and Modern_, p. 2.)

1302 _Ezekiel_, i. 4, 15, 16, 20.

1303 _Eccles._, i. 6.

1304 Fol. 87, col. 346.

1305 Vol. ii. pp. 299, 300.

1306 _Dogme et Rituel de la Haute Magie_, i. 124. Also in _T’sang‐t‐ung‐

ky_, by Wei‐Pa‐Yang.

1307 Cocker’s _Christianity and Greek Philosophy_, xi. p. 377.

1308 The cry of despair uttered by Count de Montlosier, in his _Mystères

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 opposé à celui de tant de misère, l’esprit qui se met à

observer ce vaste ensemble, se represente je ne sais quelle grande

divinité, _qu’ une divinité, plus grande et plus pressante_ encore,

aurait comme brisée et mise en pièces en dispersant les débris dans

tout l’Univers.” The “still greater and still more exacting

divinity” than the God of this world, supposed to be 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.

1309 See _Isis Unveiled_, i. xii and xviii.

1310 Stobæus, _Ecl._, i. 862.

1311 The Svastika is certainty one of the oldest symbols of the Ancient

Races. In our century, says Kenneth R. H. Mackenzie (_Royal Masonic

Cyclopædia_), the Svastika “has survived in the form of the mallet”

in the Masonic Fraternity. Among the many “meanings,” given by the

author, we do not find the most important, Masons evidently being

ignorant of it.

1312 _Isis Unveiled_, i. 508.

1313 _Ibid._, p. 506.

1314 _Ibid._, p. 572.

1315 _Ezekiel_, ix. 4.

1316 _Exodus_, xii. 22.

1317 viii. 29.

1318 _Op. cit._, p. 204.

1319 See Dowson’s _Hindû Classical Dictionary_.

1320 _The Source of Measures_, p. 204.

1321 _Ibid._, p. 205.

1322 See Moor’s _Hindû Pantheon_, where Vittoba’s left foot, in the

figure of his idol, bears the mark of the nails.

1323 See Dr. Lundy’s _Monumental Christianity_, fig. 72.

1324 _Source of Measures_, p. 52.

1325 _Dogme et Rituel de la Haute Magie_, ii. 88.

1326 The “Heavens” are identical with “Angels,” as already stated.

1327 _Philosophumena_, vi. 48; quoted by King, _op. cit._, p. 200.

1328 _Op. cit._, x. 3, 4.

1329 _Pistis Sophia_, _pag._ 378; King, _ibid._, _loc. cit._

1330 See the Section on “The Chronology of the Brâhmans,” p. 69, _supra_.

1331 As confessed by C. W. 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”

(_op. cit._, p. 241).

1332 King, _ibid._, p. 218.

1333 The lack of intuition in Orientalists and Antiquarians past and

present, is remarkable. Thus, Wilson, the translator of _Vishnu

Purâna_, declares in his Preface that in the _Garuda Purâna_ he

found “no account of the birth of Garuda.” Considering that an

account of “Creation” in general is given therein, and that Garuda

is coëternal with Vishnu, the Mahâ Kalpa, or Great Life‐Cycle,

beginning with and ending with the _manifesting_ Vishnu, what other

account of Garuda’s birth could be expected!

1334 _Ibid._, _loc. cit._

1335 See _Revelation_, xvii. 2 and 10; and _Leviticus_, xxiii. 15 to 18;

the first passage speaking of the “seven Kings,” of whom _five_ have

gone; and the second about the “seven Sabbaths,” etc.

1336 _Op. cit._, x. 5‐7.

1337 _Pistis Sophia_ is an extremely important document, a genuine

Evangel of the Gnostics, ascribed, at random to Valectinus, but much

more probably a Pre‐Christian work as to its original. A Coptic MS.

of this work was brought back by Bruce from Abyssinia and discovered

by Schwartze, in the British Museum, quite accidentally, and

translated by him into Latin. The text and Schwartze’s 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 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 into English.

1338 King, _op. cit._, p. 200.

1339 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.

1340 Chap. ix.

1341 See the Introduction by Káshináth Trimbak Telang, M.A.

1342 “Sacred Books of the East,” vol. viii. p. 276.

1343 _Ibid._

1344 _Ibid._

1345 Pp. 258, 259.

1346 _Ibid._, p. 257.

1347 _Ibid._, p. 259.

1348 In the astronomical and cosmical key, Vaishvânara is Agni, son of

the Sun, or Vishvânara, but in the psycho‐metaphysical symbolism it

is the Self, in the sense of non‐separateness, _i.e._, both divine

and human.

1349 Here the speaker personifies the said divine Self.

1350 _Ibid._

1351 Compare with these “pairs of opposites,” in the _Anugîtâ_, the

“pairs” of Æons, in the elaborate system of Valentinus, the most

learned and profound Master of the Gnosis. As the “pairs of

opposites,” male and female, are all derived from Âkâsha

(undeveloped and developed, differentiated and undifferentiated, or

Self or Prajâpati), so are the Valentinian “pairs” of male and

female Æons shown to emanate from Bythos, the preëxisting 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 “copied one pair twice over,” Mr. C. W. King thinks, “and

thus adds one pair to the proper fifteen.” (_The Gnostics and their

Remains_, pp. 263, 264.) Here King falls into the opposite error;

the pairs of Æons are not 15 (a “blind”) but 14, as the _first_ Æon

is That from which others emanate, Depth and Silence being the first

and only emanation from Bythos. As Hippolytus shows: “The Æons 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 _Anugîtâ_.

1352 Not necessarily at death only, but during Samâdhi or mystic trance.

1353 All the words and sentences between parenthetical marks are the

writer’s. This is translated directly from the Latin translation.

King’s translation conforms too much to Gnosticism as explained by

the Church Fathers.

1354 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 (_cf._ _Pistis Sophia_, pag. 359).

1355 _Pagg._ 378, 379.

1356 In other _Purânas_ Jatâyu is the son of Aruna, Garuda’s brother,

both the sons of Kashyapa. But all this is external allegory.

1357 IX. viii. 12, 13.

1358 From Burnouf’s Translation; see Wilson’s _Vishnu Purâna_, iii. 300.

1359 Wilson, _ibid._, p. 302, note.

1360 See _Vâyu Purâna_, which places him in the list of the forty

renowned sons of Kashyapa.

1361 _The Ordinances of Manu_, i. 16; Burnell’s Translation, p. 3, note.

1362 _Ibid._, 27; p. 5.

1363 Vol. i. pp. 355, _et seqq._

1364 _Orthodoxie Maçonnique Suivie de la Maçonnerie Occulte et de

l’Initiation Hermétique_, J. M. Ragon, p. 430; see also the whole of

Chapter XXVII, “Puissance des Nombres d’après Pythagore” for what

follows.

1365 The reason for it is simple, and was given in _Isis Unveiled_. In

geometry, one straight line fails to represent a perfect figure, nor

can two straight lines constitute a perfect figure. The triangle is

the first perfect figure.

1366 Ragon, _ibid._, p. 428, note.

1367 _Ibid._, p. 431.

1368 _Op. cit._, p. 113.

1369 Now what is the meaning and the reason of this figure? The reason is

that Manas is the _fifth_ principle, and that the Pentagon is the

symbol of Man—not only of the five‐limbed, but rather of the

_thinking, conscious_ Man.

1370 The reason for it becomes apparent when Egyptian symbology is

studied. See further on.

1371 _Ibid._, p. 114.

1372 _Ibid._, pp. 114, 115.

1373 _Book of the Dead_, lxxxviii. 2.

1374 _Philosophumena_, v. 14.

1375 See _Philosophumena_, v. 14.

1376 So is Brahma’s _fifth_ head, said to be lost, burnt to ashes by

Shiva’s “central eye”; Shiva being also Panchânana “five‐faced.”

Thus the number is preserved and secrecy maintained on the true

Esoteric meaning.

1377 “When the Sun passes away behind the 30th degree of Makara and will

reach no more the sign of the Mînam (Pisces) then the Night of

Brahmâ has come.”

1378 Death of every physical thing truly; but Mâra is also the

unconscious quickener of the birth of the Spiritual.

1379 Osiris is called in the _Book of the Dead_ (cxlii. B. 17) “Osiris,

the double crocodile.” “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.

1380 _Op. cit._, p. 117.

1381 King’s _Gnostics and their Remains_, p. 297.

1382 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 3 to be counted on the one side and 4 on the other, making in

all the number 7, upon the self‐same idea of one in common with the

cross display. Take a line of one unit in breadth by 3 units long,

and place it on an incline; take another of 4 units long, and lean

it upon this one, from an opposite incline, making the top unit of

the 4 in length the corner or apex of a triangle. This is the

display of the candlestick. Now, take away the line of 3 units in

length, and _cross_ it on the one of 4 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).

1383 From a MS. supposed to be by “St. Germain,” embodied by Ragon, _op.

cit._, p. 434.

1384 It had no such meaning in the beginnings, nor during the earlier

dynasties.

1385 From an unpublished MS.

1386 From St. Germain’s MS.

1387 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 at all. Still the keys are

there, deeply buried, yet ever present to him who searches for them.

1388 _Vishnu Purúna_, I. xv; Wilson’s Trans., ii. 29.

1389 Quoted in Gerald Massey’s _The Natural Genesis_, i. 427.

1390 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.

1391 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.

1392 _Op. cit._, _ibid._, p. 433.

1393 _Book of the Dead._ xxxix. Apophis or Apap is the Serpent of Evil,

the symbol of human passions. The Sun (Osiris‐Horus) destroys him,

and 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. 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, xviii.)

1394 So have the crypts in Cis‐Himâlayan regions where Initiates live,

and where their ashes are placed for seven lunar years.

1395 _The Natural Genesis_, i. 432.

1396 The Cross and the Tree are identical and synonymous in symbolism.

1397 lvii. 3.

1398 _Ibid._, 5.

1399 Sermon clx.

1400 _Vishnu Purâna_, Wilson’s Trans., iii. 174, note by Fitzedward Hall.

1401 Hence the Initiates in Greece called the Tau Γαιήιος, “son of Gaia,”

“sprung from Earth,” like Tityos in the _Odyssey_ (vii. 324).

1402 Ragon, _Orthodoxie Maçonnique_, etc., pp. 432, 433.

1403 _Ibid._, p. 433, note.

1404 See the _Mahâbhârata_, _e.g._, III. 189, 3, where Vishnu says, “I

called the name of water Nârâ in ancient times, and am hence called

Nârâyana, 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.

1405 See the bronze statue of Tripurântaka Shiva, “Mahâdeva destroying

Tripurâsura,” at the Museum of the India House.