That is to say that birth takes place by one of these modes. You must be

born in one of the six objective modes of existence, or in the seventh

which is subjective. These four are within six modes of existence, _viz._:

_Exoterically_:—

(i) Devas; (ii) Men; (iii) Asuras; (iv) Men in Hell; (v) Pretas, devouring

demons on earth; (vi) animals.

_Esoterically_:—

(i) Higher Gods; (ii) Devas or Pitris (all classes); (iii) Nirmânakâyas;

(iv) Bodhisattvas; (v) Men in Myalba; (vi) Kâma Rûpic existences, whether

of men or animals, in Kâma Loka or the Astral Light; (vii) Elementals

(Subjective Existences).

(3) BHAVA = Karmic existence, not life existence, but as a moral agent

which determines _where_ you will be born, _i.e._, in which of the

Triloka, Bhûr, Bhuvar or Svar (seven Lokas in reality).

The cause or Nidâna of Bhava is Upâdâna, that is, the clinging to

existence, that which makes us desire life in whatever form.

Its effect is Jâti in one or another of the Triloka and under whatever

conditions.

Nidânas are the detailed expression of the law of Karma under twelve

aspects; or we might say the law of Karma under twelve Nidânic aspects.

Skandhas.

Skandhas are the germs of life on all the seven planes of Being, and make

up the totality of the subjective and objective man. Every vibration we

have made is a Skandha. The Skandhas are closely united to the pictures in

the Astral Light, which is the medium of impressions, and the Skandhas, or

vibrations, connected with subjective or objective man, are the links

which attract the Reincarnating Ego, the germs left behind when it went

into Devachan which have to be picked up again and exhausted by a new

personality. The exoteric Skandhas have to do with the physical atoms and

vibrations, or objective man; the Esoteric with the internal and

subjective man.

A mental change, or a glimpse of spiritual truth, may make a man suddenly

change to the truth even at his death, thus creating good Skandhas for the

next life. The last acts or thoughts of a man have an enormous effect upon

his future life, but he would still have to suffer for his misdeeds, and

this is the basis of the idea of a death‐bed repentance. But the Karmic

effects of the past life must follow, for the man in his next birth must

pick up the Skandhas or vibratory impressions that he left in the Astral

Light, since nothing comes from nothing in Occultism, and there must be a

link between the lives. New Skandhas are born from their old parents.

It is wrong to speak of Tanhâs in the plural; there is only one Tanhâ,

_the desire to live_. This develops into a multitude or one might say a

congeries of ideas. The Skandhas are Karmic and non‐Karmic. Skandhas may

produce Elementals by unconscious Kriyâshakti. Every Elemental that is

thrown out by man must return to him sooner or later, since it is his own

vibration. They thus become his Frankenstein. Elementals are simply

effects producing effects. They are disembodied thoughts, good and bad.

They remain crystallized in the Astral Light and are attracted by affinity

and galvanized back into life again, when their originator returns to

earth‐life. You can paralyze them by reverse effects. Elementals are

caught like a disease and hence are dangerous to ourselves and to others.

This is why it is dangerous to influence others. The Elementals which live

after your death are those which you implant in others: the rest remain

latent till you are reincarnated, when they come to life in you. “Thus,”

H. P. B. said, “if you are badly taught by me or incited thereby to do

something wrong, you would go on after my death and sin through me, but I

should have to bear the Karma. Calvin, for instance, will have to suffer

for all the wrong teaching he has given, though he gave it with good

intentions. The worst * * * * does is to arrest the progress of truth.

Even Buddha made mistakes. He applied his teaching to people who were not

ready; and this has produced Nidânas.”

Subtle Bodies.

When a man visits another in his Astral Body, it is the Linga Sharîra

which goes, but this cannot happen at any great distance. When a man

_thinks_ of another at a distance very intently, he sometimes appears to

that person.

In this case it is the Mâyâvi Rûpa, which is created by unconscious

Kriyâshakti, and the man himself is not conscious of appearing. If he

were, and projected his Mâyâvi Rûpa consciously, he would be an

Adept.(860) No two persons can be simultaneously conscious of one

another’s presence, unless one be an Adept. Dugpas use the Mâyâvi Rûpa and

sorcerers also. Dugpas work on the Linga Sharîra of other people.

The Linga Sharîra in the spleen is the perfect picture of the man, and is

good or bad, according to his own nature. The Astral Body is the

subjective image of the man which is to be, the first germ in the matrix,

the model of the physical body in which the child is formed and developed.

The Linga Sharîra may be hurt by a sharp instrument, and would not face a

sword or bayonet, although it would easily pass through a table or other

piece of furniture.

Nothing however can hurt the Mâyâvi Rûpa or thought‐body, since it is

purely subjective. When swords are struck at shades, it is the sword

itself, not its Linga Sharîra or Astral that cuts. Sharp instruments alone

can penetrate Astrals, _e.g._, under water, a blow will not affect you,

but a cut will.

The projection of the Astral Body should not be attempted, but the power

of Kriyâshakti should be exercised in the projection of the Mâyâvi Rûpa.

Fire.

Fire is not an Element but a divine thing. The physical flame is the

objective vehicle of the highest Spirit. The Fire Elementals are the

highest. Everything in this world has its Aura and its Spirit. The flame

you apply to the candle has nothing to do with the candle itself. The Aura

of the object comes into conjunction with the lowest part of the other.

Granite cannot burn because its Aura is Fire. Fire Elementals have no

consciousness on this plane, they are too high, reflecting the divinity of

their own source. Other Elementals have consciousness on this plane as

they reflect man and his nature. There is a very great difference between

the mineral and vegetable kingdoms. The wick of the lamp, for instance, is

negative. It is made positive by fire, the oil being the medium. Æther is

Fire. The lowest part of Æther is the flame which you see. Fire is

Divinity in its subjective presence throughout the universe. Under other

conditions, this Universal Fire manifests as water, air and earth. It is

the one Element in our visible Universe which is the Kriyâshakti of all

forms of life. It is that which gives light, heat, death, life, etc. It is

even the blood. In all its various manifestations it is essentially _one_.

It is the “seven Cosmocratores.”

Evidence of the esteem in which Fire was held are to be found in the _Old

Testament_. The Pillar of Fire, the Burning Bush, the Shining Face of

Moses—all Fire. Fire is like a looking‐glass in its nature, and reflects

the beams of the first order of subjective manifestations which are

supposed to be thrown on to the screen of the first outlines of the

created universe; in their lower aspect these are the creations of Fire.

Fire in the grossest aspect of its essence is the first form and reflects

the lower forms of the first subjective beings which are in the universe.

The first divine chaotic thoughts are the Fire Elementals. When on earth

they take form and come flitting in the flame in the form of the

Salamanders or lower Fire Elementals. In the air you have millions of

living and conscious beings, besides our thoughts which they catch up. The

Fire Elementals are related to the sense of sight and absorb the

Elementals of all the other senses. Thus through sight you can have the

consciousness of feeling, hearing, tasting, etc., since all are included

in the sense of sight.

Hints On The Future.

As time passes on there will be more and more ether in the air. When ether

fills the air, then will be born children without fathers. In Virginia

there is an apple tree of a special kind. It does not blossom but bears

fruit from a kind of berry without any seeds. This will gradually extend

to animals and then to men. Women will bear children without impregnation,

and in the Seventh Round there will appear men who can reproduce

themselves. In the Seventh Race of the Fourth Round, men will change their

skins every year and will have new toe and finger nails. People will

become more psychic, then spiritual. Last of all in the Seventh Round,

Buddhas will be born without sin. The Fourth Round is the longest in the

Kali Yuga, then the Fifth, then the Sixth, and the Seventh Round will be

very short.

The Egos.

On the separation of the Principles at death the Higher Ego may be said to

go to Devachan by reason of the experiences of the Lower. The Higher Ego

in its own plane is the Kumâra.

The Lower Quaternary dissolves; the body rots, the Linga Sharîra fades

out.

At reincarnation the Higher Ego shoots out a Ray, the Lower Ego. Its

energies are upward and downward. The upward tendencies become its

Devachanic experiences; the lower are Kâmic. The Higher Manas stands to

Buddhi as the Lower Manas to the Higher.

As to the question of responsibility, it may be understood by an example.

If you take the form of Jack the Ripper, you must suffer for its misdeeds,

for the law will punish the murderer and hold him responsible. You are the

sacrificial victim. In the same way the Higher Ego is the Christos, the

sacrificial victim for the Lower Manas. The Ego takes the responsibility

of every body it informs.

You borrow some money to lend it to another; the other runs away, but it

is you who are responsible. The mission of the Higher Ego is to shoot out

a Ray to be a Soul in a child.

Thus the Ego incarnates in a thousand bodies, taking upon itself the sins

and responsibilities of each body. At every incarnation a new Ray is

emitted, and yet it is the same Ray in essence, the same in you and me and

every one. The dross of the incarnation disintegrates, the good goes to

Devachan.

The Flame is eternal. From the Flame of the Higher Ego, the Lower is

lighted, and from this a lower vehicle, and so on.

And yet the Lower Manas is such as it makes itself. It is possible for it

to act differently in like conditions, for it has reason and self‐

conscious knowledge of right and wrong, and good and evil, given to it. It

is in fact endowed with all the attributes of the Divine Soul. In this the

Ray is the Higher Manas, the speck of responsibility on earth.

The part of the essence is the essence, but while it is out of itself, so

to say, it can get soiled and polluted. The Ray can be manifested on this

earth because it can send forth its Mâyâvi Rûpa. But the Higher cannot, so

it has to send forth a Ray. We may look upon the Higher Ego as the Sun,

and the personal Manases as its Rays. If we take away the surrounding air

and light the Ray may be said to return to the Sun, so with the Lower

Manas and Lower Quaternary.

The Higher Ego can only manifest through its attributes.

In cases of sudden death, the Lower Manas no more disappears than does the

Kâma Rûpa after death. After the severance the Ray may be said to snap or

be dropped. After death such a man cannot go to Devachan, nor yet remain

in Kâma Loka; his fate is to reincarnate immediately. Such an entity is

then an animal Soul _plus_ the intelligence of the severed Ray. The

manifestation of this intelligence in the next birth will depend entirely

on the physical formation of the brain and on education.

Such a Soul may be re‐united with its Higher Ego in the next birth, if the

environment is such as to give it a chance of aspiration (this is the

“grace” of the Christians); or it may go on for two or three incarnations,

the Ray becoming weaker and weaker, and gradually dissipating, until it is

born a congenital idiot and then finally dissipated in lower forms.

There are enormous mysteries connected with the Lower Manas.

With regard to some intellectual giants, they are in somewhat the same

condition as smaller men, for their Higher Ego is paralyzed, that is to

say, their spiritual nature is atrophied.

The Manas can pass its essence to several vehicles, _e.g._, the Mâyâvi

Rûpa, etc., and even to Elementals which it can ensoul, as the

Rosicrucians taught.

The Mâyâvi Rûpa may be sometimes so vitalized that it goes on to another

plane and unites with the beings of that plane and so ensouls them.

People who bestow great affection upon animal pets are ensouling them to a

certain extent, and such animal Souls progress very rapidly; in return

such persons get back the animal vitality and magnetism. It is, however,

against Nature to thus accentuate animal evolution, and on the whole is

bad.

Monadic Evolution.

The Kumâras do not direct the evolution of the Lunar Pitris. To understand

the latter, we might take the analogy of the blood.

The blood may be compared to the universal Life Principle, the corpuscles

to the Monads. The different kinds of corpuscles are the same as the

various classes of Monads and various kingdoms, not, however, because of

their essence being different, but because of the environment in which

they are. The Chhâyâ is the permanent seed, and Weissmann in his

hereditary germ theory is very near truth.

H. P. B. was asked whether there was one Ego to one permanent Chhâyâ seed,

oversouling it in a series of incarnations; her answer was: “No, it is

Heaven and Earth kissing each other.”

The animal Souls are in temporary forms and shells in which they gain

experience, and in which they prepare materials for higher evolution.

Until the age of seven the astral atavic germ forms and moulds the body;

after that the body forms the Astral.

The Astral and the Mind mutually react on each other.

The meaning of the passage in the _Upanishads_, where it says that the

Gods feed on men, is that the Higher Ego obtains its earth experience

through the Lower.

Astral Body.

The Astral can get out unconsciously to the person and wander about.

The Chhâyâ is the same as the Astral Body.

The germ or life essence of it is in the spleen.

“The Chhâyâ is coiled up in the spleen.” It is from this that the Astral

is formed; it evolves in a shadowy curling or gyrating essence like smoke,

gradually taking form as it grows. But it is not projected from the

physical, atom for atom. This latter intermolecular form is the Kâma Rûpa.

At death every cell and molecule gives out its essence, and from it is

formed the Astral of the Kâma Rûpa; but this can never come out during

life.

The Chhâyâ in order to become visible draws upon the surrounding

atmosphere, attracting the atoms to itself; the Linga Sharîra could not

form _in vacuo_. The fact of the Astral Body accounts for the Arabian and

Eastern tales of Djins and bottle imps, etc.

In spiritualistic phenomena, the resemblance to deceased persons is mostly

caused by the imagination. The clothing of such phantoms is formed from

the living atoms of the medium, and is no real clothing, and has nothing

to do with the clothing of the medium. “All the clothing of a

materialization has been paid for.”

The Astral supports life; it is the reservoir or sponge of life, gathering

it up from all the natural kingdoms around, and is the intermediary

between the kingdoms of Prânic and physical life.

Life cannot come immediately from the subjective to the objective, for

Nature goes gradually through each sphere. Therefore the Linga Sharîra is

the intermediary between Prâna and our physical body, and pumps in the

life.

The spleen is consequently a very delicate organ, but the physical spleen

is only a cover for the real spleen.

Now Life is in reality Divinity, Parabrahman. But in order to manifest on

the Physical Plane it must be assimilated; and as the purely physical is

too gross, it must have a medium, _viz._, the Astral. Astral matter is not

homogeneous, and the Astral Light is nothing but the shadow of the real

Divine Light; it is however not molecular.

Those (Kâmarûpic) entities which are below the Devachanic Plane are in

Kâma Loka and only possess intelligence like monkeys. There are no

entities in the four lower kingdoms possessing intelligence which can

communicate with men, but the Elementals have instincts like animals. It

is, however, possible for the Sylphs (the Air Elementals, the wickedest

things in the world) to communicate, but they require to be propitiated.

Spooks (Kâmarûpic entities) can only give the information they see

immediately before them. They see things in the Aura of people, although

the people may not be aware of them themselves.

Earth‐bound spirits are Kâmalokic entities that have been so materialistic

that they cannot be dissolved for a long time. They have only a glimmering

of consciousness and do not know why they are held, some sleep, some

preserve a glimmering of consciousness and suffer torture.

In the case of people who have very little Devachan, the greater part of

the consciousness remains in Kâma Loka, and may last far beyond the normal

period of one hundred and fifty years and remain over until the next

reincarnation of the Spirit. This then becomes the Dweller on the

Threshold and fights with the new Astral.

The acme of Kâma is the sexual instinct, _e.g._, idiots have such desires

and also food appetites, etc., and nothing else.

Devachan is a state on a plane of spiritual consciousness; Kâma Loka is a

place of physical consciousness. It is the shadow of the animal world and

that of instinctual feelings. When the consciousness thinks of spiritual

things, it is on a spiritual plane.

If one’s thoughts are of nature, flowers, etc., then the consciousness is

on the material plane.

But if thoughts are about eating, drinking, etc., and the passions, then

the consciousness is in the Kâmalokic plane, which is the plane of animal

instincts pure and simple.

[Transcriber’s Note: Obvious printer’s errors have been corrected.]

FOOTNOTES

1 The majority of the Pandits know nothing of the Esoteric Philosophy

now, because they have lost the key to it; yet not one of these, if

honest, would deny that the _Upanishads_, and especially the

_Purânas_, are allegorical and symbolical; nor that there still

remain in India a few great scholars who could, if they would, give

them the key to such interpretations. Nor do they reject the actual

existence of Mahâtmâs—initiated Yogis and Adepts—even in this age of

Kali Yuga.

2 This assertion is clearly corroborated by Plato himself, who writes:

“You say that in my former discourse I have not sufficiently

explained to you the nature of the First. I purposely spoke

enigmatically, that in case the tablet should have happened with any

accident, either by sea or land, a person without some previous

knowledge of the subject might not be able to understand its

contents.” (Plato, _Ep._, ii. 312; Cory, _Ancient Fragments_, p.

304.)

3 _Isis Unveiled_, i. 287, 288.

4 _The Dialogues of Plato_, translated by B. Jowett, Regius Professor

of Greek at the University of Oxford, iii. 523.

5 _Op. cit._, p. 561.

6 _Op. cit._, p. 591.

7 This definition places (unwittingly, of course), the ancient

“physical philosopher” many cubits higher than his modern “physical”

_confrère_, since the _ultima thule_ of the latter is to lead

mankind to believe that neither universe nor man have any cause at

all—not an intelligent one at all events—and that they have sprung

into existence owing to blind chance and a senseless whirling of

atoms. Which of the two hypotheses is the more rational and logical

is left to the impartial reader to decide.

8 Italics are mine. Every tyro in Eastern Philosophy, every Kabalist,

will see the reason for such an association of persons with ideas,

numbers, and geometrical figures. For number, says Philolaus, “is

the dominant and self‐produced bond of the eternal continuance of

things.” Alone the modern Scholar remains blind to the grand truth.

9 Here again the ancient Philosopher seems to be ahead of the modern.

For he only “confuses ... first and final causes” (which confusion

is denied by those who know the spirit of ancient scholarship),

whereas his modern successor is confessedly and absolutely ignorant

of both. Mr. Tyndall shows Science “powerless” to solve a single one

of the final problems of Nature and “disciplined [read, modern

materialistic], imagination retiring in bewilderment from the

contemplation of the problems” of the world of matter. He even

doubts whether the men of present Science possess “the intellectual

elements which would enable them to grapple with the ultimate

structural energies of Nature.” But for Plato and his disciples, the

lower types were but the concrete images of the higher abstract

ones; the immortal Soul has an arithmetical, as the body has a

geometrical, beginning. This beginning, as the reflection of the

great universal Archæus (_Anima Mundi_), is self‐moving, and from

the centre diffuses itself over the whole body of the Macrocosm.

10 _Op. cit._, p. 523.

11 Nowhere are the Neoplatonists guilty of such an absurdity. The

learned Professor of Greek must have been thinking of two spurious

works attributed by Eusebius and St. Jerome to Ammonius Saccas, who

wrote nothing; or must have confused the Neoplatonists with Philo

Judæus. But then Philo lived over 130 years before the birth of the

founder of Neoplatonism. He belonged to the School of Aristobulus

the Jew, who lived under Ptolemy Philometer (150 years B.C.), and is

credited with having inaugurated the movement which tended to prove

that Plato and even the Peripatetic Philosophy were derived from the

“revealed” Mosaic Books. Valckenaer tries to show that the author of

the _Commentaries on the Books of Moses_, was not Aristobulus, the

sycophant of Ptolemy. But whatever he was, he was not a

Neoplatonist, but lived before, or during the days of Philo Judæus,

since the latter seems to know his works and follow his methods.

12 Only Clemens Alexandrinus, a Christian Neoplatonist and a very

fantastic writer.

13 The labour of reconciling the different systems of religion.

14 _New Platonism and Alchemy_, by Alex. Wilder, M.D. pp. 7, 4.

15 It is well‐known that, though born of Christian parents, Ammonius

had renounced the tenets of the Church—Eusebius and Jerome

notwithstanding. Porphyry, the disciple of Plotinus, who had lived

with Ammonius for eleven years together, and who had no interest for

stating an untruth, positively declares that he had renounced

Christianity entirely. On the other hand, we know that Ammonius

believed in the bright Gods, Protectors, and that the Neoplatonic

Philosophy was as “pagan” as it was mystical. But Eusebius, the most

unscrupulous forger and falsifier of old texts, and St. Jerome, an

out‐and‐out fanatic, who had both an interest in denying the fact,

contradict Porphyry. We prefer to believe the latter, who has left

to posterity an unblemished name and a great reputation for honesty.

16 Two works are falsely attributed to Ammonius. One, now lost, called

_De Consensu Moysis et Jesu_, is mentioned by the same “trustworthy”

Eusebius, the Bishop of Cæsaræa, and the friend of the Christian

Emperor Constantine, who died, however, a heathen. All that is known

of this pseudo‐work is that Jerome bestows great praise upon it

(_Vir. Illust._, § 55; and Euseb., _H. E._, vi. 19). The other

spurious production is called the _Diatesseron_ (or the “Harmony of

the Gospels”). This is partially extant. But then, again, it exists

only in the Latin version of Victor, Bishop of Capua (sixth

century), who attributed it himself to Tatian, and as wrongly,

probably, as later scholars attributed the _Diatesseron_ to

Ammonius. Therefore no great reliance can be placed upon it, nor on

its “esoteric” interpretation of the Gospels. Is it this work, we

wonder, which led Prof. Jowett to regard the Neo‐platonic

interpretations as “absurdities”?

17 _Op. cit._, p. 7.

18 _Op. cit._, iii, 524.

19 “Imperfect knowledge” of what? That Plato was ignorant of many of

the modern “working hypotheses”—as ignorant as our immediate

posterity is sure to be of the said hypotheses when they in their

turn after exploding join the “great majority”—is perhaps a blessing

in disguise.

20 _Op. cit._, p. 524.

21 _Histoire Critique du Gnosticisme_, by M. J. Matter, Professor of

the Royal Academy of Strasburg, “It is in Pythagoras and Plato that

we find, in Greece, the first elements of [Oriental] Gnosticism,” he

says. (Vol. i, pp. 48 and 50.)

22 _Asiat. Trans._, i, 579.

23 _New Platonism and Alchemy_, p. 4.

24 This fact and others may be found in Chinese Missionary Reports, and

in a work by Monseigneur Delaplace, a Bishop in China. _Annales de

la Propagation de la Foi._

25 The regions somewhere about Udyana and Kashmir, as the translator

and editor of Marco Polo (Colonel Yule) believes (i. 175).

26 _Voyage des Pélerins Bouddhistes_, Vol. I.; _Histoire de la Vie de

Hiouen‐Thsang_, etc., traduit du chinois en français, par Stanislas

Julien.

27 Lao‐tse, the Chinese philosopher.

28 _The Book of Ser Marco Polo_, i. 318.

29 _Isis Unveiled_, i. 599‐601, 603, 598.

30 Ammianus Marcellinus, xxiii. 6.

31 The Rishis—the first group of seven in number—lived in days

preceding the Vedic period. They are now known as Sages and held in

reverence like demigods. But they may now be shown as something more

than merely mortal Philosophers. There are other groups of ten,

twelve and even twenty‐one in number. Haug shows that they occupy in

the Brâhmanical religion a position answering to that of the twelve

sons of Jacob in the Jewish _Bible_. The Brâhmans claim to descend

directly from the Rishis.

32 _Isis Unveiled_, i. 90.

33 See Münter “On the most Ancient Religions of the North before Odin.”

_Mémoires de la Société des Antiquaires de France_, ii. 230.

34 Ammianus Marcellinus, xxvi. 6.

35 “The date of the hundreds of pyramids in the Valley of the Nile is

impossible to fix by any of the rules of modern science; Herodotus

informs us that each successive king erected one to commemorate his

reign, and serve as his sepulchre. But, Herodotus did not tell all,

although he knew that the real purpose of the pyramid was very

different from that which he assigns to it. Were it not for his

religious scruples, he might have added that, externally, it

symbolized the creative principle of Nature, and illustrated also

the principles of geometry, mathematics, astrology and astronomy.

Internally, it was a majestic fane, in whose sombre recesses were

performed the Mysteries, and whose walls had often witnessed the

initiation scenes of members of the royal family. The porphyry

sarcophagus, which Professor Piazzi Smyth, Astronomer Royal of

Scotland, degrades into a corn‐bin, was the baptismal font, upon

emerging from which, the neophyte was ‘born again,’ and became an

adept.” (_Isis Unveiled_, i. 518, 519.)

36 Diog. Laërt., in “Democrit. Vit.”

37 _Satyric_, ix. 3.

38 Pliny, _Hist. Nat._

39 _Isis Unveiled_, i. 512.

40 _Op. cit._, ii. 403.

41 This is precisely what some of them are preparing to do, and many a

“mysterious page” in sacred and profane history are touched on in

these pages. Whether or not their explanations will be accepted—is

another question.

42 _Ibid._

43 This is incorrectly expressed. The true Adept of the “Right Hand”

never punishes anyone, not even his bitterest and most dangerous

enemy; he simply leaves the latter to his Karma, and Karma never

fails to do so, sooner or later.

44 _Op. cit._, ii. 239, 241, 240.

45 See, in this connection, _Pneumatologie des Esprits_, by the Marquis

de Mirville, who devotes six enormous volumes to show the absurdity

of those who deny the reality of Satan and Magic, or the Occult

Sciences—the two being with him synonymous.

46 We think we see the sidereal phantom of the old Philosopher and

Mystic—once of Cambridge University—Henry More, moving about in the

astral mist over the old moss‐covered roofs of the ancient town in

which he wrote his famous letter to Glanvil about “witches.” The

“soul” seems restless and indignant, as on that day of May, 1678,

when the doctor complained so bitterly to the author of _Sadducismus

Triumphatus_ of Scot, Adie and Webster. “Our new inspired saints,”

the soul is heard to mutter, “sworn advocates of the witches ... who

against all sense and reason ... will have no Samuel but a

confederate knave ... these in‐blown buffoons, puffed up with ...

ignorance, vanity and stupid infidelity!” (See “Letter to Glanvil,”

and _Isis Unveiled_, i. 205, 206.)

47 _Études Religieuses._

48 _Études Historiques._

49 _Mémoire_ read at the Académie des Inscriptions des Belles Lettres,

in 1859.

50 See Alfred Maury’s _Histoire des Religions de la Grèce_, i. 248; and

the speculations of Holzmann in _Zeitschrift für Vergleichende

Sprach forschung_, ann. 1852, p. 487, _sq._

51 Creuzer’s _Introduction des Mystères_, iii. 456.

52 The later Nabathæans adhered to the same belief as the Nazarenes and

the Sabæans, honoured John the Baptist, and used Baptism. (See _Isis

Unveiled_, ii. 127; Munck, _Palestine_, p. 525; Dunlap, _Sod, the

Son of Man_, etc.)

53 i. 535.

54 By Hargrave Jennings.

55 See De Mirville’s _Pneumatologie_, iii. 267 _et seq._

56 Psellus, 4: in Cory’s _Ancient Fragments_, 269.

57 _Isis Unveiled_, i, 535, 536.

58 The forty‐two Sacred Books of the Egyptians, mentioned by Clement of

Alexandria as having existed in his time, were but a portion of the

Books of Hermes. Iamblichus, on the authority of the Egyptian priest

Abammon, attributes 1,200 of such books to Hermes, and Manetho

36,000. But the testimony of Iamblichus as a Neoplatonist and

Theurgist is of course rejected by modern critics. Manetho, who is

held by Bunsen in the highest consideration as a “purely historical

personage,” with whom “none of the later native historians can be

compared” (see _Égypte_, i. 97), suddenly becomes a Pseudo‐Manetho,

as soon as the ideas propounded by him clash with the scientific

prejudices against Magic and the Occult knowledge claimed by the

ancient priests. However, none of the Archæologists doubt for a

moment the almost incredible antiquity of the Hermetic books.

Champollion shows the greatest regard for their authenticity and

truthfulness, corroborated as it is by many of the oldest monuments.

And Bunsen brings irrefutable proofs of their age. From his

researches, for instance, we learn that there was a line of sixty‐

one kings before the days of Moses, who preceded the Mosaic period

by a clearly‐traceable civilization of several thousand years. Thus

we are warranted in believing that the works of Hermes Trismegistus

were extant many ages before the birth of the Jewish law‐giver.

“Styli and inkstands were found on monuments of the fourth Dynasty,

the oldest in the world,” says Bunsen. If the eminent Egyptologist

rejects the period of 48,863 years before Alexander, to which

Diogenes Laërtius carries back the records of the priests, he is

evidently more embarrassed with the ten thousand of astronomical

observations, and remarks that “if they were actual observations,

they _must have_ extended over 10,000 years” (p. 14). “We learn,

however,” he adds, “from one of their own old chronological works

... that the genuine Egyptian traditions concerning the mythological

period treated of _myriads_ of years.” (_Égypte_, i. 15; _Isis

Unveiled_, i. 33.)

59 These details are taken from _Pneumatologie_, iii. pp. 204, 205.

60 _Égypte_, p. 143; _Isis Unveiled_, i. 625.

61 _Strom._, VI. vii. The following paragraph is paraphrased from the

same chapter.

62 See _Pneumatologie_, iii. 207. Therefore Empedocles is called

κωλυθάνεμος, the “dominator of the wind.” _Strom._, VI. iii.

63 _Ibid._, iv.

64 Summarised from _Pneumatologie_, iii. 209.

65 _Loc. cit._

66 _Op. cit._, iii. 208.

67 The English speaking people who spell the name of Noah’s

disrespectful son “Ham” have to be reminded that the right spelling

is “Kham” or “Cham.”

68 Black Magic, or Sorcery, is the _evil_ result obtained in any shape

or way through the practice of Occult Arts; hence it has to be

judged only by its effects. The name of neither Ham nor Cain, when

pronounced, has ever killed any one; whereas, if we have to believe

that same Clemens Alexandrinus who traces the teacher of every

Occultist, outside of Christianity, to the Devil, the name of

Jehovah (pronounced Jevo and in a peculiar way) had the effect of

killing a man at a distance. The mysterious Schemham‐phorasch was

not always used for holy purposes by the Kabalists, especially since

the Sabbath or Saturday, sacred to Saturn or the evil Shani,

became—with the Jews—sacred to “Jehovah.”

69 Khoemnis, the pre‐historic city, may or may not have been built by

Noah’s son, but it was not his name that was given to the town, but

that of the Mystery Goddess Khoemnu or Khoemnis (Greek form); the

deity that was created by the ardent fancy of the neophyte, who was

thus tantalised during his “twelve labours” of probation before his

final initiation. Her male counterpart is Khem. The city of Choemnis

or Khemmis (to‐day Akhmem) was the chief seat of the God Khem. The

Greeks identifying Khem with Pan, called this city “Panopolis.”

70 _Pneumatologie_, iii. 210. This looks more like pious vengeance than

philology. The picture, however, seems incomplete, as the author

ought to have added to the “chimney” a witch flying out of it on a

broomstick.

71 How could they escape from the Deluge unless God so willed it? This

is scarcely logical.

72 _Loc. cit._, p. 210.

73 _Matthew_, xvi. 20.

74 _Mark_, v. 43.

75 _Mark_, iv. 11, 12.

76 Is it not evident that the words: “lest at any time they should be

converted (or: ‘lest haply they should turn again’—as in the revised

version) and their sins be forgiven them”—do not at all mean to

imply that Jesus feared that through repentance any outsider, or

“them that are without,” should escape damnation, as the literal

dead‐letter sense plainly shows—but quite a different thing? Namely,

“lest any of the profane should by understanding his preaching,

undisguised by parable, get hold of some of the secret teachings and

mysteries of Initiation—and even of Occult powers? ‘Be converted’

is, in other words, to obtain a knowledge belonging exclusively to

the Initiated: ‘and their sins be forgiven them,’ that is, their

sins would fall upon the illegal revealer, on those who had helped

the unworthy to reap there where they have never laboured to sow,

and had given them, thereby, the means of escaping on this earth

their deserved Karma, which must thus re‐act on the revealer, who,

instead of good, did harm and failed.”

77 _New Platonism and Alchemy_, 1869, pp. 7, 9.

78 vii. 6.

79 History is full of proofs of the same. Had not Anaxagoras enunciated

the great truth taught in the Mysteries, _viz._, that the sun was

surely larger than the Peloponnesus, he would not have been

persecuted and nearly put to death by the fanatical mob. Had that

other rabble which was raised against Pythagoras understood what the

mysterious Sage of Crotona meant by giving out his remembrance of

having been the “Son of Mercury”—God of the Secret Wisdom—he would

not have been forced to fly for his life; nor would Socrates have

been put to death, had he kept secret the revelations of his divine

Daimon. He knew how little his century—save those initiated—would

understand his meaning, had he given out all he knew of the moon.

Thus he limited his statement to an allegory, which is now proven to

have been more scientific than was hitherto believed. He maintained

that the moon was inhabited and that the lunar beings lived in

profound, vast and dark valleys, our satellite being airless and

without any atmosphere outside such profound valleys; this,

disregarding the revelation full of meaning for the few only, must

be so of necessity, if there is any atmosphere on our bright Selene

at all. The facts recorded in the secret annals of the Mysteries had

to remain veiled under penalty of death.

80 _Stromateis_, xii.

81 See _Homilies_ 7, in _Levit._, quoted in the _Source of Measures_,

p. 307.

82 Origen: Huet., _Origeniana_, 167; Franck, 121; quoted from Dunlap’s

_Sôd_, p. 176.

83 _Isis Unveiled_, ii. 350.

84 The materialistic “law‐givers,” the critics and Sadducees who have

tried to tear to shreds the doctrines and teachings of the great

Asiatic Masters past and present—no scholars in the modern sense of

the word—would do well to ponder over these words. No doubt that

doctrines and secret teachings had they been invented and written in

Oxford and Cambridge would be more brilliant outwardly. Would they

equally answer to universal truths and facts, is the next question

however.

85 iii. fol. 1526, quoted in Myer’s _Qabbalah_, p. 102.

86 _New‐Platonism and Alchemy_, p. 6.

87 i. 2.

88 lxiv. 10.

89 The _key_ is shown to be “in the source of measures originating the

British inch and the ancient cubit” as the author tries to prove.

90 The word as a plural might have better solved the mystery. God is

_ever‐present_; if he were _ever‐active_ he could no longer be an

infinite God—nor ever‐present in his limitation.

91 The author is evidently a Mason of the way of thinking of General

Pike. So long as the American and English Masons will reject the

“Creative Principle” of the “Grand Orient” of France they will

remain in the dark.

92 _Source of Measures_, pp. 308, 309.

93 In his _Pneumatologie_, in Vol. iv., pp. 105‐112, the Marquis de

Mirville claims the knowledge of the heliocentric system—earlier

than Galileo—for Pope Urban VIII. The author goes further. He tries

to show that famous Pope, not as the persecutor but as one

persecuted by Galileo, and calumniated by the Florentine Astronomer

into the bargain. If so, so much the worse for the Latin Church,

since her Popes, knowing of it, still preserved silence upon this

most important fact, either to screen Joshua or their own

infallibility. One can understand well that the _Bible_ having been

so exalted over all the other systems, and its alleged monotheism

depending upon the silence preserved, nothing remained of course but

to keep quiet over its symbolism, thus allowing all its blunders to

be fathered on its God.

94 _Op. cit._, App. vii. p. 296. The writer feels happy to find this

fact now mathematically demonstrated. When it was stated in _Isis

Unveiled_ that Jehovah and Saturn were one and the same with Adam

Kadmon, Cain, Adam and Eve, Abel, Seth, etc., and that all were

convertible symbols in the Secret Doctrine (see Vol. ii. pp. 446,

448, 464 _et seq._); that they answered, in short, to secret

numerals and stood for more than one meaning in the _Bible_ as in

other doctrines—the author’s statements remained unnoticed. _Isis_

had failed to appear under a scientific form, and by giving too

much, in fact, gave very little to satisfy the enquirer. But now, if

mathematics and geometry, besides the evidence of the _Bible_ and

_Kabalah_ are good for anything, the public must find itself

satisfied. No fuller, more scientifically given proof can be found

to show that Cain is the transformation of an Elohim (the Sephira

Binah) into Jah‐Veh (or God‐Eve) androgyne, and that Seth is the

Jehovah male, than in the combined discoveries of Seyffarth, Knight,

etc., and finally in Mr. Ralston Skinner’s most erudite work. The

further relations of these personifications of the first human

races, in their gradual development, will be given later on in the

text.

95 The writings extant in olden times often personified Wisdom as an

emanation and associate of the Creator. Thus we have the Hindu

Buddha, the Babylonian Nebo, the Thoth of Memphis, the Hermes of

Greece; also the female divinities, Neïtha, Metis, Athena, and the

Gnostic potency Achamoth or Sophia. The Samaritan _Pentateuch_

denominated the _Book of Genesis_, Akamouth, or Wisdom, and two

remnants of old treatises, the _Wisdom of Solomon_ and the _Wisdom

of Jesus_, relate to the same matters. The _Book of Mashalim_—the

_Discourses_ or _Proverbs_ of Solomon—thus personifies Wisdom as the

auxiliary of the Creator. In the Secret Wisdom of the East that

auxiliary is found collectively in the first emanations of Primeval

Light, the Seven Dhyáni‐Chohans, who have been shown to be identical

with the “Seven Spirits of the Presence” of the Roman Catholics.

96 _New Platonism and Alchemy_, p. 6.

97 ii. 317. 318. Many verbal alterations from the original text of

_Isis Unveiled_ were made by H. P. B. in her quotations therefrom,

and these are followed throughout.

98 Proclus claims to have experienced this sublime ecstasy six times

during his mystic life; Porphyry asserts that Apollonius of Tyana

was thus united four times to his deity—a statement which we believe

to be a mistake, since Apollonius was a Nirmânakâya (divine

incarnation—not Avatâra)—and he (Porphyry) only once, when over

sixty years of age. Theophany (or the actual appearance of a God to

man), Theopathy (or “assimilation of divine nature”), and

Theopneusty (inspiration, or rather the mysterious power to hear

orally the teachings of a God) have never been rightly understood.

99 Kârana Sharîra is the “causal” body and is sometimes said to be the

“personal God.” And so it is, in one sense.

100 This would be in one sense Self‐worship.

101 “The Gods exist,” said Epicurus, “but they are not what the _hoi

polloi_ [the multitude] suppose them to be. He is not an infidel or

atheist who denies the existence of Gods whom the multitude worship,

but he is such who fastens on the Gods the opinions of the

multitude.”

102 Esoteric, as exoteric, Buddhism rejects the theory that Gautama was

an incarnation or Avatâra of Vishnu, but teaches the doctrine as

herein explained. Every man has in him the materials, if not the

conditions, for theophanic intercourse and Theopneusty, the

inspiring “God” being, however, in every case, his own Higher Self,

or divine prototype.

103 One entirely and absolutely purified, and having nothing in common

with earth except his body.

104 _Mândûkyopanishad_, 4.

105 Acts, viii. 10 (Revised Version).

106 See the explanations given on the subject in “The Elixir of Life,”

by G. M. (From a Chelâ’s Diary), _Five Years of Theosophy_.

107 _I. Cor._, xv. 47, 50.

108 _I. Cor._, iii. 16. Has the reader ever meditated upon the

suggestive words, often pronounced by Jesus and his Apostles? “Be ye

therefore perfect as your Father ... is perfect” (_Matt._, v. 48),

says the Great Master. The words are, “as perfect as your Father

which is in heaven,” being interpreted as meaning God. Now the utter

absurdity of any man becoming as perfect as the infinite, all‐

perfect omniscient and omnipresent Deity, is too apparent. If you

accept it in such a sense, Jesus is made to utter the greatest

fallacy. What was Esoterically meant is, “Your Father who is above

the material and astral man, the highest Principle (save the Monad)

within man, his own personal God, or the God of his own personality,

of whom he is the ‘prison’ and the ‘temple.’ ” “If thou wilt be

perfect (_i.e._, an Adept and Initiate) go and sell that thou hast”

(_Matt._, xix. 21). Every man who desired to become a neophyte, a

chelâ, then, as now, had to take the vow of poverty. The “Perfect,”

was the name given to the Initiates of every denomination. Plato

calls them by that term. The Essenes had their “Perfect,” and Paul

plainly states that they, the Initiates, can only speak before other

Adepts. “We speak wisdom among them [only] that are perfect” (_I.

Cor._ ii. 6.)

109 _John_, i. 21.

110 _John_, iii. “Born” from above, _viz._, from his Monad or divine

EGO, the seventh Principle, which remains till the end of the Kalpa,

the nucleus of, and at the same time the overshadowing Principle, as

the Kâranâtmâ (Causal Soul) of the personality in every rebirth. In

this sense, the sentence “born anew” means “descends from above,”

the last two words having no reference to heaven or space, neither

of which can be limited or located, since one is a state and the

other infinite, hence having no cardinal points. (See _New

Testament, Revised Version_, _loc. cit._)

111 This can have no reference to Christian Baptism, since there was

none in the days of Nicodemus and he could not therefore know

anything of it, even though a “Master.”

112 This word, translated in the _New Testament_ “world” to suit the

official interpretation, means rather an “age” (as shown in the

_Revised Version_) or one of the periods during the Manvantara, a

Kalpa, or Æon. Esoterically the sentence would read: “He who shall

reach, through a series of births and Karmic law, that state in

which Humanity shall find itself after the Seventh Round and the

Seventh Race, when comes Nirvâna, Moksha, and when man becomes

‘equal unto the Angels’ or Dhyân Chohans, is a ‘son of the

resurrection’ and ‘can die no more’; then there will be no marriage,

as there will be no difference of sexes”—a result of our present

materiality and animalism.

113 _Luke_, xx. 27‐38.

114 _John_, ix. 2, 3.

115 The conscious Ego, or Fifth Principle Manas, the vehicle of the

divine Monad or “God.”

116 Some Symbologists, relying on the correspondence of numbers and the

symbols of certain things and personages, refer these “secrets” to

the mystery of generation. But it is more than this. The glyph of

the “Tree of Knowledge of Good and Evil” has no doubt a phallic and

sexual element in it, as has the “Woman and the Serpent”; but it has

also a psychical and spiritual significance. Symbols are meant to

yield more than one meaning.

117 _Wisdom_, xi. 21. Douay version.

118 _Ecclesiasticus_, i. 9. Douay version.

119 _Dogme et Rituel de la Haute Magie_, i. 361.

120 _Isis Unveiled_, i. 6, 7.

121 “Synesius mentions books of stone which he found in the temple of

Memphis, on one of which was engraved the following sentence: ‘One

_nature_ delights in another, one nature overcomes another, one

nature overrules another, and the whole of them are _one_’.”

“The inherent restlessness of matter is embodied in the saying of

Hermes: ‘Action is the life of Phta’; and Orpheus calls nature

πολυμήχανος μάτηρ, ‘the mother that makes many things,’ or the

ingenious, the contriving, the inventive mother.”—_Isis Unveiled_,

i. 257.

122 _Source of Measures_, p. x.

123 _Masonic Review_, July, 1886.

124 See _Source of Measures_, pp. 47‐50, _et pass._

125 See Cary’s translation, pp. 322, 323.

126 _Exodus_, xxxiv. 29, 33.

127 _Op. cit._, V. vii.

128 _The Royal Masonic Cyclopædia_, under “Gnosticism.”

129 In the Ferouers and Devs of Jacobi (Letters F. and D.) the word

“ferouer” is explained in the following manner: The Ferouer is a

part of the creature (whether man or animal) of which it is the type

and which it survives. It is the Nous of the Greeks, therefore

divine and immortal, and thus can hardly be the Devil or the satanic

copy De Mirville would represent it (see _Mémoires de l’Académie des

Inscriptions_, Vol. XXXVII. p. 623, and chap. xxxix. p. 749).

Foucher contradicts him entirely. The Ferouer was never the

“principle of sensations,” but always referred to the most divine

and pure portion of Man’s Ego—the spiritual principle. Anquetil says

that the Ferouer is the purest portion of man’s soul. The Persian

Dev is the antithesis of the Ferouer, for the Dev has been

transformed by Zoroaster into the Genius of Evil (whence the

Christian Devil), but even the Dev is only finite; for having become

possessed of the soul of man by _usurpation_, it will have to leave

it at the great day of Retribution. The Dev obsesses the soul of the

defunct for three days, during which the soul wanders about the spot

at which it was forcibly separated from its body; the Ferouer

ascends to the region of eternal Light. It was an unfortunate idea

that made the noble Marquis de Mirville imagine the Ferouer to be a

“satanic copy” of a _divine_ original. By calling all the Gods of

the Pagans—Apollo, Osiris, Brahmâ, Ormazd, Bel, etc., the “Ferouers

of Christ and of the chief Angels,” he merely exhibits the God and

the Angels he would honour as inferior to the Pagan Gods, as man is

inferior to his Soul and Spirit; since the Ferouer is the immortal

part of the mortal being of which it is the type and which it

survives. Perchance the poor author is unconsciously prophetic; and

Apollo, Brahmâ, Ormazd, Osiris, etc., are destined to survive and

replace—as eternal cosmic verities—the evanescent fictions about the

God, Christ and Angels of the Latin Church!

130 See George Smith’s _Babylon_ and other works.

131 This is as fanciful as it is arbitrary. Where is the Hindu or

Buddhist who would speak of his “Crucified”?

132 _Op. cit._, iv. 237.

133 _Loc. cit._, 250.

134 “_Q._: Who knocks at the door?

_A._: The good cowherd.

_Q._: Who preceded thee?

_A._: The three robbers.

_Q._: Who follows thee?

_A._: The three murderers,” etc., etc.

Now this is the conversation that took place between the priest‐

initiators and the candidates for initiation during the mysteries

enacted in the oldest sanctuaries of the Himâlayan fastnesses. The

ceremony is still performed to this day in one of the most ancient

temples in a secluded spot of Nepaul. It originated with the

Mysteries of the first Krishna, passed to the First Tirthankara and

ended with Buddha, and is called the Kurukshetra rite, being enacted

as a memorial of the great battle and death of the divine Adept. It

is not Masonry, but an initiation into the Occult teachings of that

Hero—Occultism, pure and simple.

135 _Book of Enoch_, Archbishop Laurence’s translation. Introduction, p.

v.

136 _The Book of Enoch_ was unknown to Europe for a thousand years, when

Bruce found in Abyssinia some copies of it in Ethiopic; it was

translated by Archbishop Laurence in 1821, from the text in the

Bodleian Library, Oxford.

137 _Op. cit._, p. xx.

138 _Loc. cit._

139 _Op. cit._, p. xiv., note.

140 _Op. cit._, p. xxxv.

141 _Op. cit._, p. xiii.

142 The Seventh Principle, the First Emanation.

143 _Op. cit._, pp. xxxvii. and xl.

144 _Op. cit._, pp. xl. and li.

145 Who stands for the “Solar” or Manvantaric Year.

146 _Op. cit._, pp. xli., xlii.

147 _Op. cit._, p. xlviii.

148 _Op. cit._, p. xxiii.

149 _Loc. cit._

150 xcii. 9.

151 _Op. cit._, xcii. 4.

152 _Op. cit._, xcii. 4‐7.

153 At the close of every Root‐Race there comes a cataclysm, in turn by

fire or water. Immediately after the “Fall into generation” the

dross of the third Root‐Race—those who fell into sensuality by

falling off from the teaching of the Divine Instructors—were

destroyed, after which the Fourth Root‐Race originated, at the end

of which took place the last Deluge. (See the “Sons of God”

mentioned in _Isis Unveiled_, 593 _et seq._)

154 _Op. cit._, xcii. 11.

155 _Op. cit._, xcii. 7, 11, 13, 15.

156 _Op. cit._, note, p. 152.

157 Those interpolations and alterations are found almost in every case

where figures are given—especially whenever the numbers eleven and

twelve come in—as these are all made (by the Christians) to relate

to the numbers of Apostles, and Tribes, and Patriarchs. The

translator of the Ethiopic text—Archbishop Laurence—attributes them

generally to “mistakes of the transcriber” whenever the two texts,

the Paris and the Bodleian MSS., differ. We fear it is no mistake,

in most cases.

158 _Op. cit._, lxxxviii. 99, 100.

159 _Loc. cit._, 94. This passage, as will be presently shown, has led

to a very curious discovery.

160 In the profane history of Gautama Buddha he dies at the good old age

of eighty, and passes off from life to death peacefully with all the

serenity of a great saint, as Barthélemy St. Hilaire has it. Not so

in the Esoteric and true interpretation which reveals the real sense

of the profane and allegorical statement that makes Gautama, the

Buddha, die very unpoetically from the effects of too much pork,

prepared for him by Tsonda. How one who preached that the killing of

animals was the greatest sin, and who was a perfect vegetarian,

could die from eating pork, is a question that is never asked by our

Orientalists, some of whom made (as now do many charitable

missionaries in Ceylon) great fun at the alleged occurrence. The

simple truth is that the said rice and pork are purely allegorical.

Rice stands for “forbidden fruit,” like Eve’s “apple,” and means

Occult knowledge with the Chinese and Tibetans; and “pork” for

Brâhmanical teachings—Vishnu having assumed in his first Avatâra the

form of a boar, in order to raise the earth on the surface of the

waters of space. It is not, therefore, from “pork” that Buddha died,

but for having divulged some of the Brâhmanical mysteries, after

which, seeing the bad effects brought on some unworthy people by the

revelation, he preferred, instead of availing himself of Nirvâna, to

leave his earthly form, remaining still in the sphere of the living,

in order to help humanity to progress. Hence his constant

reincarnations in the hierarchy of the Dalai and Teshu Lamas, among

other bounties. Such is the Esoteric explanation. The life of

Gautama will be more fully discussed later on.

161 _Op. cit._, cv. 21.

162 In the _Bible_ (_Genesis_, iv and v) there are three distinct Enochs

(Kanoch or Chanoch)—the son of Cain, the son of Seth, and the son of

Jared; but they are all identical, and two of them are mentioned for

purposes of misleading. The years of only the last two are given,

the first one being left without further notice.

163 The eternal and incessant “in‐breathing and out‐breathing of

Parabrahman” or Nature, the Universe in Space, whether during

Manvantara or Pralaya.

164 _Op. cit._, iii. 1.

165 _Op. cit._, 30.

166 _Op. cit._, 32.

167 Those who are aware that the term Christos was applied by the

Gnostics to the Higher Ego (the ancient Pagan Greek Initiates doing

the same), will readily understand the allusion. Christos was said

to be cut off from the lower Ego, Chrestos, after the final and

supreme Initiation, when the two became blended in one; Chrestos

being conquered and resurrected in the glorified Christos.—Franck,

_Die Kabbala_, 75; Dunlap, _Sôd_, Vol. II.

168 _Stromateis_, I. xiii.

169 _Op. cit._, II. viii.

170 Many are the marvels recorded as having taken place at his death, or

we should rather say his translation; for he did not die as others

do, but having suddenly disappeared, while a dazzling light filled

the cavern with glory, his body was again seen upon its subsidence.

When this heavenly light gave place to the habitual semi‐darkness of

the gloomy cave—then only, says Ginsburg, “the disciples of Israel

perceived that the lamp of Israel was extinguished.” His biographers

tell us that there were voices heard from Heaven during the

preparation for his funeral, and at his interment, when the coffin

was lowered into the deep cave prepared for it, a flame broke forth

and a voice mighty and majestic pronounced these words: “This is he

who caused the earth to quake, and the kingdoms to shake!”

171 Pockocke, maybe, was not altogether wrong in deriving the German

Heaven, Himmel, from Himâlaya; nor can it be denied that it is the

Hindu Kailâsa (Heaven) that is the father of the Greek Heaven

(Koilon), and of the Latin Cœlum.

172 See Pockocke’s _India in Greece_, and his derivation of Mount

Parnassus from Parnasa, the leaf and branch huts of the Hindu

ascetics, half shrine and half habitation. “Part of the Par‐o‐

Pamisus (the hill of Bamian), is called Parnassus. ‘These mountains

are called Devanica, because they are so full of Devas or Gods,

called “Gods of the Earth,” Bhu Devas. They lived, according to the

Purânas, in bowers or huts, called Parnasas, because they were made

of leaves’ (Parnas),” p. 302.

173 Rawlinson is justly very confident of an Âryan and Vedic influence

on the early mythology and history of Babylon and Chaldæa.

174 This is a Secret Doctrine affirmation, and may or may not be

accepted. Only Abrahm, Isaac and Judah resemble terribly the Hindu

Brahmâ Ikshvâku and Yadu.

175 It is said in _The Gnostics and their Remains_, by C. W. King (p.

13), with regard to the names of Brahmâ and Abram; “This figure of

the _man_, Seir Aupin, consists of 243 numbers, being the numerical

value of the letters in the name ‘Abram’ signifying the different

orders in the celestial Hierarchies. In fact the names Abram and

Brahmâ are equivalent in numerical value.” Thus to one acquainted

with Esoteric Symbolism, it does not seem at all strange to find in

the Loka‐pâlas (the four cardinal and intermediate points of the

compass personified by eight Hindu Gods) Indra’s elephant, named

Abhra—(mâtanga) and his wife Abhramu. Abhra is in a way a Wisdom

Deity, since it is this elephant’s head that replaced that of

Ganesha (Ganapati) the God of Wisdom, cut off by Shiva. Now Abhra

means “cloud,” and it is also the name of the city where Abram is

supposed to have resided—when read backwards—“Arba (Kirjath) the

city of four ... Abram is Abra with an appended _m_ final, and Abra

read backward is Arba” (_Key to the Hebrew Egyptian Mystery_). The

author might have added that Abra meaning in Sanskrit “in, or of,

the clouds,” the cosmo‐astronomical symbol of Abram becomes still

plainer. All of these ought to be read in their originals, in

Sanskrit.

176 Before these theories and speculations—we are willing to admit they

are such—are rejected, the following few points ought to be

explained, (1) Why, after leaving Egypt, was the patriarch’s name

changed by Jehovah from Abram to Abraham. (2) Why Sarai becomes on

the same principle Sarah (_Gen._, xvii.). (3) Whence the strange

coincidence of names? (4) Why should Alexander Polyhistor say that

Abraham was born at Kamarina or Uria, a city of soothsayers, and

invented Astronomy? (5) “The Abrahamic recollections go back at

least three millenniums beyond the grandfather of Jacob,” says

Bunsen (_Egypt’s Place in History_, v. 35.)

177 _Isis Unveiled_, ii. 35.

178 See _Isis Unveiled_, ii. 218‐300. Gematria is formed by a metathesis

from the Greek word γραμματεία; Notaricon may be compared to

stenography; Temura is permutation—a way of dividing the alphabet

and shifting letters.

179 _De Vita Pythag._

180 We are not aware that a copy of this ancient work is embraced in the

catalogue of any European library; but it is one of the “Books of

Hermes,” and it is referred to and quotations are made from it in

the works of a number of ancient and mediæval philosophical authors.

Among these authorities are Arnoldo di Villanova’s _Rosarium

Philosoph._, Francesco Arnuphi’s _Opus de Lapide_, Hermes

Trismegistus’ _Tractatus de Transmutatione Metallorum_ and _Tabula

Smaragdina_, and above all the treatise of Raymond Lully, _Ab

Angelis Opus Divinum de Quinta Essentia_.

181 _Exodus_, xxv. 40.

182 _Sub voce_ “Numbers.”

183 See Johannes Meursius, _Denarius Pythagoricus_.

184 Ragon, _Maçonnerie Occulte_, p. 426, note.

185 _Ibid._, p. 432, note.

186 Extracted from Ragon, _Maçonnerie Occulte_, p. 427, note.

187 Summarised from Ragon, _ibid._, p. 428, note.

188 Ragon mentions the curious fact that the first four numbers in

German are named after the elements.

“Ein, or one, means the air, the element which, ever in motion,

penetrates matter throughout, and whose continual ebb and tide is

the universal vehicle of life.

“Zwei, two, is derived from the old German Zweig, signifying germ,

fecundity; it stands for earth the fecund mother of all.

“Drei, three, is the _trienos_ of the Greeks, standing for water,

whence the Sea‐gods, Tritons; and trident, the emblem of Neptune—the

water, or sea, in general being called Amphitrite (surrounding

water).

“Vier, four, a number meaning in Belgian fire.... It is in the

quaternary that the first solid figure is found, the universal

symbol of immortality, the Pyramid, ‘whose first syllable means

fire.’ Lysis and Timæus of Locris claimed that there was not a thing

one could name that had not the quaternary for its root.... The

ingenious and mystical idea which led to the veneration of the

ternary and the triangle was applied to number four and its figure:

it was said to express a living being, 1, the vehicle of the

triangle 4, vehicle of God, or man carrying in him the divine

principle.”

Finally, “the Ancients represented the world by the number five.

Diodorus explains it by saying that this number represents earth,

fire, water, air and ether or spiritus. Hence, the origin of Pente

(five) and of Pan (the God) meaning in Greek all.” (Compare Ragon,

_op. cit._, pp. 428‐430.) It is left with the Hindu Occultists to

explain the relation this Sanskrit word Pancha (five) has to the

elements, the Greek Pente having for its root the Sanskrit term.

189 The system of the so‐called Senzar characters is still more

wonderful and difficult, since each letter is made to yield several

meanings, a sign placed at the commencement showing the true

meaning.

190 Ragon, _op. cit._, p. 431, note.

191 The Y exoterically signifies only the two paths of virtue or vice,

and stands also for the numeral 150 and with a dash over the letter

Y for 150,000.

192 _Tradition_, chap. on “Numbers.”

193 This is a kind of magical bow and arrow calculated to destroy in one

moment whole armies; it is mentioned in the _Râmâyana_, the

_Purânas_ and elsewhere.

194 _Matthew_, viii. 30‐34.

195 _Dogmatic Theology_, iii. 345.

196 viii. 9, 10.

197 _Adv. Celsum._

198 _Eccles. Hist._, i. 140.

199 _Contra Hæreses_, I. xxiii. 1‐4.

200 _Contra Hæreses_, ii. 1‐6.

201 _Op. cit._, ii. 337.

202 Ten is the perfect number of the Supreme God among the “manifested”

deities, for number 1 is the symbol of the Universal Unit, or male

principle in Nature, and number O the feminine symbol Chaos, the

Deep, the two forming thus the symbol of Androgyne nature as well as

the full value of the solar year, which was also the value of

Jehovah and Enoch. Ten, with Pythagoras, was the symbol of the

Universe; also of Enos, the Son of Seth, or the “Son of Man” who

stands as the symbol of the solar year of 365 days, and whose years

are therefore given as 365 also. In the Egyptian Symbology Abraxas

was the Sun, the “Lord of the Heavens.”

The circle is the symbol of the one Unmanifesting Principle, the

plane of whose figure is infinitude eternally, and this is crossed

by a diameter only during Manvantaras.

203 _I. Cor._, ii. 6‐8.

204 Compare Taylor’s _Eleusinian and Bacchic Mysteries_.

205 _Isis Unveiled_, ii. 89.

206 _Op. cit._, ii. 395.

207 Quoted by De Mirville, _Op. cit._, vi. 41 and 42.

208 Mr. St. George Lane‐Fox has admirably expressed the idea in his

eloquent appeal to the many rival schools and societies in India. “I

feel sure,” he said, “that the prime motive, however dimly

perceived, by which you, as the promoters of these movements, were

actuated, was a revolt against the tyrannical and almost universal

establishment throughout all existing social and so‐called religious

institutions of a usurped authority in some external form

supplanting and obscuring the only real and ultimate authority, the

indwelling spirit of truth revealed to each individual soul, true

conscience in fact, that supreme source of all human wisdom and

power which elevates man above the level of the brute.” (_To the

Members of the Ârya Samâj, the Theosophical Society, Brahmo and

Hindu Samâj and other Religious and Progressive Societies in

India._)

209 _Revelation_, ii. 6.

210 This “art” is not common jugglery, as some define it now: it is a

kind of psychological jugglery, if jugglery at all, where

fascination and glamour are used as means of producing illusions. It

is hypnotism on a large scale.

211 The author asserts in this his Christian persuasion.

212 Magnetic passes, evidently, followed by a trance and sleep.

213 “Elementals” used by the highest Adept to do mechanical, not

intellectual work, as a physicist uses gases and other compounds.

214 Quoted from De Mirville, _op. cit._, vi. 43.

215 _Ibid._, vi. 45.

216 _Ibid._, p. 46.

217 Amédée Fleury, _Rapports de St. Paul avec Sénèque_, ii. 100. The

whole of this is summarised from De Mirville.

218 But we can never agree with the author “that rites and ritual and

formal worship and prayers are of the absolute necessity of things,”

for the external can develop and grow and receive worship only at

the expense of, and to the detriment of, the internal, the only real

and true.

219 H. Jennings, _op. cit._, pp. 37, 38.

220 See _Isis Unveiled_, ii. 574.

221 xi. 26.

222 Art., by Dr. A. Wilder, in _Evolution_.

223 _Op. cit._, p. 262.

224 In its most extensive meaning, the Sanskrit word has the same

literal sense as the Greek term; both imply “revelation,” by no

human agent, but through the “receiving of the sacred drink.” In

India the initiated received the “Soma,” sacred drink, which helped

to liberate his soul from the body; and in the Eleusinian Mysteries

it was the sacred drink offered at the Epopteia. The Grecian

Mysteries are wholly derived from the Brâhmanical Vaidic rites, and

the latter from the Ante‐Vaidic religious Mysteries—primitive Wisdom

Philosophy.

225 It is needless to state that the _Gospel according to John_ was not

written by John, but by a Platonist or a Gnostic belonging to the

Neoplatonic school.

226 _Ibid._, _loc. cit._ The fact that Peter persecuted the “Apostle to

the Gentiles” under that name, does not necessarily imply that there

was no Simon Magus individually distinct from Paul. It may have

become a generic name of abuse. Theodoret and Chrysostom, the

earliest and most prolific commentators on the Gnosticism of those

days, seem actually to make of Simon a rival of Paul and to state

that between them passed frequent messages. The former, as a

diligent propagandist of what Paul terms the “antithesis of the

Gnosis” (_1. Epistle to Timothy_), must have been a sore thorn in

the side of the apostle. There are sufficient proofs of the actual

existence of Simon Magus.

227 Taylor’s _Eleusinian and Bacchic Mysteries_, Wilder’s ed., p. x.

228 ii. 91‐94.

229 Bunsen, _Egypt’s Place in History_, v. 90.

230 _Ibid._

231 _Stele_, p. 44.

232 See Dowson’s _Hindu Classical Dict._, _sub voc._, “Pîtha‐sthânaru.”

233 See _Preface to St. Matthew’s Gospel_, Baronius, i. 752, quoted in

De Mirville, vi. 63. Jerome is the Father who having found the

authentic and original _Evangel_ (the Hebrew text), by Matthew the

Apostle‐publican, in the library of Cæsarea, “_written by the hand_

of Matthew” (Hieronymus: _De Viris_, Illust. Chap. iii.)—as he

himself admits—set it down as heretical, and substituted for it his

own Greek text. And it is also he who perverted the text in the

_Book of Job_ to enforce belief in the resurrection in flesh (see

_Isis Unveiled_, Vol. ii. pp. 181 and 182, _et seq._), quoting in

support the most learned authorities.

234 De Mirville gives the following thrilling account of the “contest.”

“John, pressed, as St. Jerome tells us, by all the churches of Asia

to proclaim more solemnly [in the face of the miracles of

Apollonius] the divinity of Jesus Christ, after a long prayer with

his disciples on the Mount of Patmos and being in ecstasy by the

divine Spirit, made heard amid thunder and lightning his famous _In

Principio erat Verbum_. When that sublime extasis, that caused him

to be named the ‘Son of Thunder,’ had passed, Apollonius was

compelled to retire and to disappear. Such was his defeat, less

bloody but as hard as that of Simon, the Magician.” (“The Magician

Theurgist,” vi. 63) For our part we have never heard of extasis

producing thunder and lightning and we are at a loss to understand

the meaning.

235 This is the old, old story. Who of us, Theosophists, but knows by

bitter personal experience what clerical hatred, malice and

persecution can do in this direction; to what an extent of

falsehood, calumny and cruelty these feelings can go, even in our

modern day, and what exemplars of _Christ‐like_ charity His alleged

and self‐constituted servants have shown themselves to be!

236 _Isis Unveiled_, ii. 342.

237 _Loc. cit._, ii. 343, 344.

238 _Pneumatologie_, vi. 62.

239 _Les Apologistes Chrétiens au Second Siècle_, p. 106.

240 _Pneumatologie_, vi, 62.

241 Many are they who _do not know_: hence, they do not believe in them.

242 Just so. Apollonius, during a lecture he was delivering at Ephesus

before an audience of many thousands, perceived the murder of the

Emperor Domitian in Rome and notified it at the very moment it was

taking place, to the whole town; and Swedenborg, in the same manner,

saw from Gothenburg the great fire at Stockholm and told it to his

friends, no telegraph being in use in those days.

243 No criterion at all. The Hindu Sâddhus and Adepts acquire the gift

by the holiness of their lives. The Yoga‐Vidyâ teaches it, and no

“spirits” are required.

244 As to the Pontiffs, the matter is rather doubtful.

245 But this alone is no reason why people should believe in this class

of spirits. There are better authorities for such belief.

246 De Mirville’s aim is to show that all such apparitions of the Manes

or disembodied Spirits are the work of the Devil, “Satan’s

simulacra.”

247 He might have added: like the great Shankarâchârya, Tsong‐Kha‐Pa,

and so many other real Adepts—even his own Master, Jesus; for this

is indeed a criterion of true Adeptship, though “to disappear” one

need not fly up in the clouds.

248 See _Dion Cassius_, XXVII. xviii. 2.

249 Lampridius, _Adrian_, xxix. 2.

250 The passage runs as follows: “Aurelian had determined to destroy

Tyana, and the town owed its salvation only to a miracle of

Apollonius; this man so famous and so wise, this great friend of the

Gods, appeared suddenly before the Emperor, as he was returning to

his tent, in his own figure and form, and said to him in the

Pannonian language: ‘Aurelian, if thou wouldst conquer, abandon

these evil designs against my fellow‐citizens: if thou wouldst

command, abstain from shedding innocent blood; and if thou wouldst

live, abstain from injustice.’ Aurelian, familiar with the face of

Apollonius, whose portraits he had seen in many temples, struck with

wonder, immediately vowed to him (Apollonius) statue, portrait and

temple, and returned completely to ideas of mercy.” And then

Vopiscus adds: “If I have believed more and more in the virtues of

the _majestic_ Apollonius, it is because, after gathering my

information from the most serious men, I have found all these facts

corroborated in the Books of the Ulpian Library.” (See Flavius

Vopiscus, _Aurelianus_). Vopiscus wrote in 250 and consequently

preceded Philostratus by a century.

251 _Ep. ad Paulinum._

252 The above is mostly summarised from De Mirville, _loc. cit._, pp.

66‐69.

253 A “true prophet” because an Initiate, one perfectly versed in Occult

astronomy.

254 _Key to Hebrew‐Egyptian Mystery_, p. 259 _et seq._ Astronomy and

physiology are the bodies, astrology and psychology their informing

souls; the former being studied by the eye of sensual perception,

the latter by the inner or “soul‐eye”; and both are _exact_

sciences.

255 _New Platonism and Alchemy_, p. 12

256 _Heracles_, 807.

257 _Æneid_, viii., 274 ff.

258 App., vii., p. 301.

259 _Dogme et Rituel de la Haute Magie_, ii. 88.

260 (Hieronymus, _De Viris Illust._, iii.) “It is remarkable that, while

all Church Fathers say that _Matthew_ wrote in _Hebrew_, the whole

of them use the _Greek_ text as the genuine apostolic writing,

without mentioning what relation the _Hebrew_ Matthew has to our

_Greek_ one! It had many _peculiar additions_ which are wanting in

our (Greek) Evangel” (Olshausen, _Nachweis der Echtheit der

Sämmtlichen Schriften des Neuen Test._, p. 32; Dunlap, _Sôd, the Son

of the Man_, p. 44.)

261 _Commen. to Matthew_ (xii. 13) Book II. Jerome adds that it was

written in the Chaldaic language, but with Hebrew letters.

262 “St. Jerome,” v. 445; Dunlap, _Sôd, the Son of Man_, p. 46.

263 This accounts also for the rejection of the works of Justin Martyr,

who used only this “Gospel according to the Hebrews,” as also did

most probably Tatian, his disciple. At what a late period the

divinity of Christ was fully established we can judge by the mere

fact that even in the fourth century Eusebius did not denounce this

book as spurious, but only classed it with such as the _Apocalypse_

of John; and Credner (_Zur Gesch. des Kan_, p. 120) shows Nicephorus

inserting it, together with the _Revelation_, in his _Stichometry_,

among the Antilegomena. The Ebionites, the _genuine_ primitive

Christians, rejecting the rest of the Apostolic writings, make use

only of this Gospel (_Adv. Hær._, i. 26) and the Ebionites, as

Epiphanius declares, firmly believed, with the Nazarenes, that Jesus

was but a man, “of the seed of a man.”

264 _Isis Unveiled_, ii. 182‐3.

265 _Op. cit._, ii. 5.

266 See also _Isis Unveiled_, ii. 180, to end of chapter.

267 _Source of Measures_, p. 299. This “stream of life” being

emblematised in the Philloc _basso‐relievo_ just mentioned, by the

water poured in the shape of a Cross on the initiated candidate by

Osiris—_Life_ and the Sun—and Mercury—_Death_. It was the _finale_

of the rite of Initiation after the _seven_ and the _twelve_

tortures in the Crypts of Egypt were passed through successfully.

268 Another untrustworthy, untruthful and ignorant writer, an

ecclesiastical historian of the fifth century. His alleged history

of the strife between the Pagans, Neoplatonists, and the Christians

of Alexandria and Constantinople, which extends from the year 324 to

439, dedicated by him to Theodosius, the younger, is full of

deliberate falsifications.

269 _Gems of the Orthodox Christians_, vol. I., p. 135.

270 _Revelation_, xiv. 1.

271 A Dagoba is a small temple of globular form, in which are preserved

the relics of Gautama.

272 Prachidas are buildings of all sizes and forms, like our mausoleums,

and are sacred to votive offerings to the dead.

273 The Talmudistic records claim that, after having been hanged, he was

lapidated and buried under the water at the junction of two streams.

_Mishna Sanhedrin_, Vol. VI., p. 4; _Talmud_, of Babylon, same

article, 43 a, 67 a.

274 _Coptic Legends of the Crucifixion_, MSS. XI.

275 We are at a loss to understand why King, in his _Gnostic Gems_,

represents Solomon’s Seal as a five‐pointed star, whereas it is six‐

pointed, and is the signet of Vishnu in India.

276 King (_Gnostics_) gives the figure of a Christian symbol, very

common during the middle ages, of three fishes interlaced into a

triangle, and having the FIVE letters (a most sacred Pythagorean

number) ΙΧΘΥΣ engraved on it. The number five relates to the same

kabalistic computation.

277 _Op. cit._, ii., 253‐256.

278 _Op. cit._, 301. All this connects Jesus with great Initiates and

solar heroes; all this is purely Pagan, under a newly‐evolved

variation, the Christian scheme.

279 _Op. cit._, 296.

280 Pp. 294, 295.

281 P. 295

282 Pp. 295, 296.

283 Had we known the learned author before his book was printed, he

might have been perchance prevailed upon to add a seventh link from

which all others, far preceding those enumerated in point of time,

and surpassing them in universally philosophical meaning, have been

derived, aye, even to the great pyramid, whose foundation square

was, in its turn, the great Âryan Mysteries.

284 We would say cosmic Matter, Spirit, Chaos, and Divine Light, for the

Egyptian idea was identical in this with the Âryan. However, the

author is right with regard to the Occult Symbology of the Jews.

They were a remarkably matter of fact, unspiritual people at all

times; yet even with them “Ruach” was Divine Spirit, not “air.”

285 Mr. Ralston Skinner shows that the symbol ☧, the crossed bones and

skull, has the letter ק _Koph_, the half of the head behind the

ears.

286 Pp. 296‐302. By these numbers, explains the author, “Eli is 113 (by

placing the word in a circle); _amah_ being 345, is by change of

letters to suit the same value משת (in a circle) or Moses, while

Sabachth is John or the dove, or Holy Spirit, because (in a circle)

it is 710 (or 355 × 2). The termination _ni_, as _meni_ or 5651,

becomes Jehovah.”

287 The Western personification of that power, which the Hindus call the

_Vija_, the “one seed,” or _Mahâ Vishnu_—a power, not the God—or

that mysterious Principle that contains in Itself the Seed of

Avatârism.

288 “Arise into Nervi from this decrepit body into which thou hast been

sent. Ascend into thy former abode, O blessed Avatâr!”

289 _The Gnostics and their Remains_, King, pp. 100, 101.

290 _Loc cit._

291 _Op. cit._ 258.

292 _Homilies_ XIX., xx. 1.

293 The Pleroma constituted the synthesis or entirety of all the

spiritual entities. St. Paul still used the name in his Epistles.

294 The “Comforter,” second Messiah, intercessor. “A term applied to the

Holy Ghost.” Manes was the disciple of Terebinthus, an Egyptian

Philosopher, who, according to the Christian Socrates (I. i., cited

by Tillemont, iv. 584), “while invoking one day the demons of the

air, fell from the roof of his house and was killed.”

295 _Cf._ _op. cit._, vi. 169‐183.

296 “The _great serpent_ placed to _watch the temple_,” comments De

Mirville. “How often have we repeated that it was no _symbol_, no

personification but really a serpent occupied by a god!”—he

exclaims; and we answer that at Cairo in a Mussulman, not a

_heathen_ temple, we have seen, as thousands of other visitors have

also seen, a huge serpent that lived there for centuries, we were

told, and was held in great respect. Was it also “occupied by a

God,” or possessed, in other words?

297 The Mysteries of Demeter, or the “afflicted mother.”

298 By the satyrs.

299 This looks rather suspicious and seems interpolated. De Mirville

tries to have what he says of Satan and his Court sending their imps

on earth to tempt humanity and masquerade at _séances_, corroborated

by the ex‐sorcerer.

300 This does not look like sinful food. It is the diet of Chelâs to

this day.

301 “Grafted” is the correct expression. “The seven Builders graft the

divine and the beneficent forces on to the gross material nature of

the vegetable and mineral kingdoms every Second Round”—says the

_Catechism of Lanoos_.

302 Only the Prince of the World is not Satan, as the translator would

make us believe, but the collective Host of the Planetary. This is a

little theological back‐biting.

303 Here the Elemental and Elementary Spirits are evidently meant.

304 The reader has already learned the truth about them in the course of

the present work.

305 Pity the penitent _Saint_ had not imparted his knowledge of the

rotation of the earth and helio‐centric system earlier to his

Church. That might have saved more than one human life—that of Bruno

for one.

306 Chelâs in their trials of initiation, also see _in trances

artificially generated for them_, the vision of the Earth supported

by an elephant on the top of a tortoise standing on nothing—and

this, to teach them to discern the true from the false.

307 Relating to the days of the year, also to 7 × 7 divisions of the

earth’s sublunary sphere, divided into seven upper and seven lower

spheres with their respective Planetary Hosts or “armies.”

308 Daimon is not “demon,” as translated by De Mirville, but Spirit.

309 All this is to corroborate his dogmatic assertions that Pater Æther

or Jupiter is Satan! and that pestilential diseases, cataclysms, and

even thunderstorms that prove disastrous, come from the Satanic Host

dwelling in Ether—a good warning to the men of Science!

310 The translator replaces the word Mediators by mediums, excusing

himself in a foot‐note by saying that Cyprian _must_ have meant

modern mediums!

311 Cyprianus simply meant to hint at the rites and mysteries of

Initiation, and the pledge of secresy and oaths that bound the

Initiates together. His translator, however, has made a Witches’

Sabbath of it instead.

312 “Twelve centuries later, in full renaissance and reform, the world

saw Luther do the same [embrace the Devil he means?]—according to

his own confession and in the same conditions,” explains De Mirville

in a foot‐note, showing thereby the brotherly love that binds

Christians. Now Cyprianus meant by the Devil (if the word is really

in the original text) his Initiator and Hierophant. No Saint—even a

penitent Sorcerer—would be so silly as to speak of his (the Devil’s)

rising from his seat to see him to the door, were it otherwise.

313 Every Adept has “a principality after his death.”

314 Which shows that it was the Hierophant and his disciples. Cyprianus

shows himself as grateful as most of the other converts (the modern

included) to his Teachers and Instructors.

315 This is proved if we take but a single recorded instance. J. Picus

de Mirandola, finding that there was more Christianity than Judaism

in the _Kabalah_, and discovering in it the doctrines of the

Trinity, the Incarnation, the Divinity of Jesus, etc., wound up his

proofs of this with a challenge to the world at large from Rome. As

Ginsburg shows: “In 1486, when only twenty‐four years old, he

[Picus] published nine hundred [Kabalistic] _theses_, which were

placarded in Rome, and undertook to defend them in the presence of

all European scholars whom he invited to the Eternal City, promising

to defray their travelling expenses.”

316 This account is summarised from Isaac Myer’s _Qabbalah_, p. 10, _et

seq._

317 There is not in the decalogue one idea that is not the counterpart,

or the paraphrase, of the dogmas and ethics current among the

Egyptians long before the time of Moses and Aaron. (The Mosaic Law a

transcript from Egyptian Sources; vide _Geometry in Religion_,

1890.)

318 _Book of God._ Kenealy, p. 383. The reference to Klaproth is also

from this page.

319 See _Asiat. Jour._, N.S. vii., p. 275, quoted by Kenealy.

320 _Book of God_, _loc. cit._

321 _Op. cit._, v. 15.

322 _Prolegomena_, iii. 13, quoted by Kenealy, p. 385.

323 See _Book of God_, p. 385. “Care should be taken,” says Butler

(quoted by Kenealy, p. 489), “to distinguish between the Pentateuch

in the Hebrew language but in the letters of the Samaritan alphabet,

and the version of the Pentateuch in the Samaritan language. One of

the most important differences between the Samaritan and the Hebrew

text respects the duration of the period between the deluge and the

birth of Abraham. The Samaritan text makes it longer by some

centuries than the Hebrew text; and the Septuagint makes it longer

by some centuries than the Samaritan.” It is observable that in the

authentic translation of the Latin Vulgate, the Roman Church follows

the computation expressed in the Hebrew text; and in her Martyrology

follows that of the Seventy, both texts being inspired, as she

claims.

324 See Rev. Joseph Wolff’s _Journal_, p. 200.

325 A tree is symbolically a book—as “pillar” is another synonym of the

same.

326 The wife of Moses, one of the seven daughters of a Midian priest, is

called Zipora. It was Jethro, the priest of Midian, who initiated

Moses, Zipora, one of the seven daughters, being simply one of the

seven Occult powers that the Hierophant was and is supposed to pass

to the initiated novice.

327 See for these details the _Book of God_, pp. 244, 250.

328 _Op. cit._ v. 85.

329 As is fully shown in the _Source of Measures_ and other works.

330 Surely even Masons would never claim the _actual_ existence of

Solomon? As Kenealy shows, he is not noticed by Herodotus, nor by

Plato, nor by any writer of standing. It is most extraordinary, he

says, “that the Jewish nation, over whom but a few years before the

mighty Solomon had reigned in all his glory, with a magnificence

scarcely equalled by the greatest monarchs, spending nearly _eight

thousand millions_ of gold on a temple, was overlooked by the

historian Herodotus, writing of Egypt on the one hand, and of

Babylon on the other—visiting both places, and of course passing

almost necessarily within a few miles of the splendid capital of the

national Jerusalem? How can this be accounted for?” he asks (p.

457). Nay, not only are there no proofs of the twelve tribes of

Israel having ever existed, but Herodotus, the most accurate of

historians, who was in Assyria when Ezra flourished, never mentions

the Israelites at all; and Herodotus was born in 484 B.C. How is

this?

331 Clement, _Stromateis_, xxii.

332 _Book of God_, p. 408.

333 _Book of God_, p. 453.

334 _Asiatic Journal_, vii., p. 275, quoted by Kenealy.

335 _Book of God_, p. 385.

336 Speaking of the hidden meaning of the Sanskrit words, Mr. T. Subba

Row, in his able article on “The Twelve Signs of the Zodiac,” gives

some advice as to the way in which one should proceed to find out

“the deep significance of ancient Sanskrit nomenclature in the old

Âryan myths. 1. Find out the synonyms of the word used which have

other meanings. 2. Find out the numerical value of the letters

composing the word according to the methods of the ancient Tântrik

works [_Tântrika Shâstra_—works on Incantation and Magic]. 3.

Examine the ancient myths or allegories, if there are any, which

have any special connection with the word in question. 4. Permute

the different syllables composing the word and examine the new

combinations that will thus be formed and their meanings,” etc. But

he does not give the principal rule. And no doubt he is quite right.

The Tântrika _Shâstras_ are as old as Magic itself. Have they also

borrowed their Esotericism from the Hebrews?

337 Their founder, Sadoc, was the pupil, through Antigonus Saccho, of

Simon the Just. They had their own secret _Book of the Law_ ever

since the foundation of their sect (about 400 B.C.) and this volume

was unknown to the masses. At the time of the Separation the

Samaritans recognised only the _Book of the Law of Moses_ and the

_Book of Joshua_, and their _Pentateuch_ is far older, and is

different from the Septuagint. In 168 B.C. Jerusalem had its temple

plundered, and its Sacred Books—namely, the _Bible_ made up by Ezra

and finished by Judas Maccabeus—were lost (see Burder’s _Josephus_,

vol. ii. pp. 331‐335); after which the _Massorah_ completed the work

of destruction (even of Ezra’s once‐more adjusted _Bible_) begun by

the change into square from horned letters. Therefore the later

_Pentateuch_ accepted by the Pharisees was rejected and laughed at

by the Sadducees. They are generally called atheists; yet, since

those learned men, who made no secret of their freethought,

furnished from among their number the most eminent of the Jewish

high‐priests, this seems impossible. How could the Pharisees and the

other two believing and pious sects allow notorious atheists to be

selected for such posts? The answer is difficult to find for bigotry

and for believers in a personal, anthropomorphic God, but very easy

for those who accept facts. The Sadducees were called atheists

because they believed as the initiated Moses believed, thus

differing very widely from the latter made‐up Jewish legislator and

hero of Mount Sinai.

338 The measurements of the Great Pyramid being those of the temple of

Solomon, of the Ark of the Covenant, etc., according to Piazzi

Smythe and the author of the _Source of Measures_, and the Pyramid

of Gizeh being shown on astronomical calculations to have been built

4950 B.C., and Moses having _written_ his books—for the sake of

argument—not even half that time before our era, how can this be?

Surely if any one borrowed from the other, it is not the Pharaohs

from Moses. Even philology shows not only the Egyptian, but even the

Mongolian, older than the Hebrew.

339 This alone shows how the Books of Moses were tampered with. In

_Samuel_ (ix. 9), it is said: “He that is now a prophet [Nabhi] was

beforetime called a Seer [Roch].” Now since before _Samuel_, the

word “Roch” is met nowhere in the _Pentateuch_, but its place is

always taken by that of “Nabhi,” this proves clearly that the Mosaic

text has been replaced by that of the later Levites. (See for fuller

details _Jewish Antiquities_, by the Rev. D. Jennings, D.D.)

340 _Zohar_, i, 2a.

341 _Zohar_, 42b.

342 _Zohar_, i, 2a. See Dr. Ch. Ginsburg’s essay on _The Cabbalah, its

Doctrines, Developments and Literature_.

343 Cudworth, I. iii, quoted by Wilson, _Vishnu Purâna_, i. 14, note.

344 _Vishnu Purâna_, i. 14.

345 Stanza i, 4.

346 _Mishna_, i. 9.

347 In its manifested state it becomes Ten, the Universe. In the

Chaldæan _Kabalah_ it is sexless. In the Jewish, Shekinah is female,

and the early Christians and Gnostics regarded the Holy Ghost as a

female potency. In the _Book of Numbers_ “Shekina” is made to drop

the final “h” that makes it a feminine name. Nârâyana, the Mover on

the Waters, is also sexless; but it is our firm belief that Shekinah

and Daiviprakriti, the “Light of the Logos,” are one and the same

thing philosophically.

348 The Elohim create the Adam of dust, and in him Jehovah‐Binah

separates himself into Eve, after which the male portion of God

becomes the Serpent, tempts himself in Eve, then creates himself in

her as Cain, passes into Seth, and scatters from Enoch, the Son of

Man, or Humanity, as Jodheva.

349 _The Source of Measures_, p. 8.

350 This identifies Sephira, the third potency, with Jehovah the Lord,

who says to Moses out of the burning bush: “(Here) I am.” (_Exodus_,

iii, 4.) At this time the “Lord” had not yet become Jehovah. It was

not the one Male God who spoke, but the Elohim manifested, or the

Sephiroth in their manifested collectivity of seven, contained in

the triple Sephira.

351 The Brâhmans were wise in their generation when they gradually, for

no other reason than this, abandoned Brahmâ, and paid less attention

to him individually than to any other deity. As an abstract

synthesis they worshipped him collectively and in every God, each of

which represents him. As Brahmâ, the male, he is far lower than

Shiva, the Lingam, who personates universal generation, or Vishnu,

the preserver—both Shiva and Vishnu being the regenerators of life

after destruction. The Christians might do worse than follow their

example, and worship God in Spirit, and not in the male Creator.

352 A plural word, signifying a collective host generically; literally,

the “strong lion.”

353 The writer possesses only a few extracts, some dozen pages in all,

verbatim quotations from that priceless work, of which but two or

three copies, perhaps, are still extant.

354 Aye; but that _spirituality_ can never be discovered, far less

proved, unless we turn to the Âryan Scriptures and Symbology. For

the Jews it was lost, save for the Sadducees, from the day that the

“chosen people” reached the Promised Land, the national Karma

preventing Moses from reaching it.

355 _Op. cit._, pp. 317‐319.

356 _The Book of God_, pp. 388, 389.

357 See Horne’s _Introduction_ (10th edition), vol. ii, p. 33, as quoted

by Dr. Kenealy, p. 389.

358 See Horne’s _Introduction_ (10th edition), vol. ii, p. 33, as quoted

by Dr. Kenealy, p. 389.

359 The author says that Parker’s _quadrature_ is “that identical

measure which was used anciently as the perfect measure, by the

Egyptians, in the construction of the Great Pyramid, which was built

to _monument it and its uses_,” and that “from it the _sacred cubit‐

value was derived_, which was the cubit‐value used in the

construction of the Temple of Solomon, the Ark of Noah, and the Ark

of the Covenant” (p. 22). This is a grand discovery, no doubt, but

it only shows that the Jews profited well by their captivity in

Egypt, and that Moses was a great Initiate.

360 See _Theosophist_, November, 1879, art. “Hindu Music,” p. 47.

361 The Sanskrit letters are far more numerous than the poor twenty‐two

letters of the Hebrew alphabet. They are all musical, and they are

read—or rather chanted—according to a system given in very old

Tântrika works, and are called Devanâgarî, the speech, or language,

of the Gods. And since each letter answers to a numeral, the

Sanskrit affords a far larger scope for expression, and it must

necessarily be far more perfect than the Hebrew, which followed the

same system but could apply it only in a very limited way. If either

of these two languages, were taught to humanity by the Gods, surely

it would more likely be the Sanskrit, the perfect form of the most

perfect language on earth, than the Hebrew, the roughest and the

poorest. For once anyone believes in a language of divine origin, he

can hardly believe at the same time that Angels or Gods or any

divine Messengers have had to develop it from a rough monosyllabic

form into a perfect one, as we see in terrestrial linguistic

evolution.

362 In the first chapter of _Genesis_ the word “God” represents the

Elohim—Gods in the plural, not one God. This is a cunning and

dishonest translation. For the whole _Kabalah_ explains sufficiently

that the Alhim (Elohim) are seven; each creates one of the seven

things enumerated in the first chapter, and these answer

allegorically to the seven creations. To make this clear, count the

verses in which it is said “And God saw that it was good,” and you

will find that this is said seven times—in verses 4, 10, 12, 18, 21,

25, and 31. And though the compilers cunningly represent the

creation of man as occurring on the sixth day, yet, having made man

“male and female in the image of God,” the Seven Elohim repeat the

sacramental sentence, “It was good,” for the seventh time, thus

making of man the seventh creation, and showing the origin of this

bit of cosmogony to be in the Hindu creations. The Elohim are, of

course, the seven Egyptian Khnûmû, the “assistant‐architects”; the

seven Amshaspends of the Zoroastrians; the Seven Spirits subordinate

to Ildabaoth of the Nazareans; the seven Prajâpati of the Hindus,

etc.

363 _Gen._, ii. 21, 22.

364 _Op. cit._, p. 395, note.

365 The seventh esoterically, exoterically the sixth.

366 _Contra Hereses_, I, xviii, 2.

367 _Op. cit._ by Gerald Massey, p. 19.

368 _Op cit._, p. 278.

369 _The Hebrew and other Creations: with a reply to Professor A. H.

Sayce_, p. 19.

370 _Op. cit._, p. 243.

371 When they are the Anupâdakas (Parentless) of the Secret Doctrine.

See Stanzas, i, 9, Vol. i, 56.

372 These originated with the Âryans, who placed therein their “bright‐

crested” (Chitra‐Shikhandan) Seven Rishis. But all this is far more

Occult than appears on the surface.

373 _Op. cit._, pp. 19‐22.

374 _Vishnu Purâna_, Wilson’s Trans., i, 101. The period of these

Kumâras is Pre‐Adamic, _i.e._, before the separation of sexes, and

before humanity had received the creative, or sacred, fire of

Prometheus.

375 The Secret Doctrine says that this was the second creation, not the

first, and that it took place during the Third Race, when men

separated, _i.e._, began to be born as distinct men and women. See

Vol. ii. of this work, Stanzas and Commentaries.

376 This is a Western mangling of the Indian doctrine of the Kumâras.

377 He was regarded by several Gnostic sects as one with Jehovah. See

_Isis Unveiled_, vol. ii. p. 184.

378 Or “man, son of man.” The Church found in this a _prophecy_ and a

confession of Christ, the “Son of Man!”

379 See Stanza ii. 5, Secret Doctrine, ii. 16.

380 _Op. cit._, pp. 23, 24.

381 The _Sepher Jetzirah_ now known is but a portion of the original one

incorporated in the Chaldæan _Book of Numbers_. The fragment now in

possession of the Western Kabalists is one greatly tampered with by

the Rabbis of the Middle Ages, as its masoretic points show. The

“Masorah” scheme is a modern blind, dating after our era and

perfected in Tiberias. (See _Isis Unveiled_, vol. ii, pp. 430‐431.)

382 In the oldest symbolism—that used in the Egyptian hieroglyphics—when

the bull’s head only is found it means the Deity, the Perfect

Circle, with the procreative power latent in it. When the whole bull

is represented, a solar God, a _personal_ deity is meant, for it is

then the symbol of the acting generative power.

383 It took three Root‐Races to degrade the symbol of the One Abstract

Unity manifested in Nature as a Ray emanating from infinity (the

Circle) into a phallic symbol of generation, as it was even in the

_Kabalah_. This degradation began with the Fourth Race, and had its

_raison d’etre_, in Polytheism, as the latter was invented to screen

the One Universal Deity from profanation. The Christians may plead

ignorance of its meaning as an excuse for its acceptance. But why

sing never‐ceasing laudations to the Mosaic Jews who repudiated all

the other Gods, preserved the most phallic, and then most impudently

proclaimed themselves Monotheists? Jesus ever steadily ignored

Jehovah. He went against the Mosaic commandments. He recognized his

Heavenly Father alone, and prohibited public worship.

384 Is it everything to have found out that the celestial circle of 360°

is determined by “the full word‐form of Elohim,” and that this

yields, when the word is placed in a circle, “3.1415, or the

relation of circumference to a diameter of _one_.” This is only its

astronomical or mathematical aspect. To know the full _septenary_

significance of the “Primordial Circle,” the pyramid and the

Kabalistic _Bible_ must be read in the light of the figure on which

the temples of India are built. The mathematical squaring of the

circle is only the terrestrial _résumé_ of the problem. The Jews

were content with the six days of activity and the seventh of rest.

The progenitors of mankind solved the greatest problems of the

Universe with their seven Rays or Rishis.

385 _Genesis_ begins with the _third_ stage of “creation,” skipping the

preliminary two.

386 The three _root_‐principles are, exoterically: Man, Soul, and Spirit

(meaning by “man” the intelligent personality), and esoterically:

Life, Soul, and Spirit; the four vehicles are Body, Astral double,

Animal (or human) Soul, and Divine Soul (Sthûla‐Sharîra, Linga‐

Sharîra, Kâma‐rûpa, and Buddhi, the vehicle of Âtma or Spirit). Or,

to make it still clearer: (1) the _Seventh_ Principle has for its

vehicle the Sixth (Buddhi); (2) the vehicle of Manas is Kâma‐rûpa;

(3) that of Jîva or Prâna (life) is the Linga‐Sharîra (the “double”

of man; the Linga‐Sharîra proper can never leave the body till

death; that which appears is an astral body, reflecting the physical

body and serving as a vehicle for the human soul, or intelligence);

and (4) the Body, the physical vehicle of all the above

collectively. The Occultist recognizes the same order as existing

for the cosmical totality, the _psycho_‐cosmical Universe.

387 St. Denys, the Areopagite, the supposed contemporary of St. Paul,

his co‐disciple, and first Bishop of St. Denis, near Paris, teaches

that the bulk of the “work of creation” was performed by the

“_Seven_ Spirits of the Presence”—God’s _co‐operators_, owing to a

participation of the divinity in them. (_Hierarch._, p. 196.) And

Saint Augustine also thinks that “things were rather created in the

angelic minds than in Nature, that is to say, that the angels

perceived and knew them (all things) in their thoughts before they

could spring forth into actual existence.” (_Vid. De Genesis ad

Litteram_ p. II.) (Summarized from De Mirville, Vol. II., pp.

337‐338.) Thus the early Christian Fathers, even a non‐initiate like

St. Augustine, ascribed the creation of the visible world to Angels,

or Secondary Powers, while St. Denys not only specifies these as the

“_Seven_ Spirits of the Presence,” but shows them owing their power

to the informing divine energy—Fohat in the Secret Doctrine. But the

egotistical darkness which caused the Western races to cling so

desperately to the _Geo_‐centric System, made them also neglect and

despise all those fragments of the true Religion which would have

deprived them and the little globe they took for the centre of the

Universe of the signal honour of having been expressly “created” by

the One, Secondless, Infinite God!

388 De Mirville, ii. 295.

389 To the Occultist and Chelâ the difference made between _Energy_ and

Emanation need not be explained. The Sanskrit word “Sakti” is

untranslatable. It may be Energy, but it is one that proceeds

through itself, not being due to the active or conscious will of the

one that produces it. The “First‐Born,” or Logos, is not an

Emanation, but an Energy inherent in and co‐eternal with

Parabrahman, the One. The _Zohar_ speaks of emanations, but reserves

the word for the seven Sephiroth emanated from the first three—which

form one triad—Kether, Chokmah, and Binah. As for these three, it

explains the difference by calling them “immanations,” something

inherent to and coëval with the subject postulated, or in other

words, “Energies.”