2. Find out the numerical value of the letters composing the word
according to the methods given in ancient Tantrika works.
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, &c. &c.
I shall now apply some of the above given rules to the names of the
twelve signs of the Zodiac.
I. Mesha.--One of the synonyms of this word is Aja. Now, Aja literally
means that which has no birth, and is applied to the Eternal Brahma in
certain portions of the Upanishads. So, the first sign is intended to
represent Parabrahma, the self-existent, eternal, self-sufficient cause
of all.
II. Rishabham.--This word is used in several places in the Upanishads
and the Veda to mean Pranava (Aum). Sankaracharya has so interpreted it
in several portions of his commentary.*
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* Example, "Rishabhasya--Chandasam Rishabhasya Pradhanasya
Pranavasya."
--------
III. Mithuna.--As the word plainly indicates, this sign is intended to
represent the first androgyne, the Ardhanareeswara, the bisexual
Sephira--Adam Kadmon.
IV. Karkataka.--When the syllables are converted into the corresponding
numbers, according to the general mode of transmutation so often alluded
to in Mantra Shastra, the word in question will be represented by ////.
This sign then is evidently intended to represent the sacred Tetragram;
the Parabrahmadharaka; the Pranava resolved into four separate entities
corresponding to its four Matras; the four Avasthas indicated by
Jagrata (waking) Avastha, Swapna (dreaming) Avastha, Sushupti (deep
sleep) Avastha, and Turiya (the last stage, i.e., Nirvana) Avastha (as
yet in potentiality); the four states of Brahma called Vaiswanara,
Taijasa (or Hiranyagarbha), Pragna, and Iswara, and represented by
Brahma, Vishna, Maheswara, and Sadasiva; the four aspects of
Parabrahma, as Sthula (gross), Sukshma (subtle), Vija (seed), and Sakshi
(witness); the four stages or conditions of the Sacred Word, named
Para, Pasyanti, Madhyama and Vaikhari; Nadam, Bindu, Sakti and Kala.
This sign completes the first quaternary.
V. Simha.--This word contains a world of occult meaning within itself;
and it may not be prudent on my part to disclose the whole of its
meaning now. It will be sufficient for the present purpose to give a
general indication of its significance.
Two of its synonymous terms are Panchasyam and Hari, and its number in
the order of the Zodiacal divisions (being the fifth sign) points
clearly to the former synonym. This synonym--Panchasyam--shows that
the sign is intended to represent the five Brahmas--viz., Isanam,
Aghoram, Tatpurusham, Vamadevam, and Sadyojatam:--the five Buddhas. The
second synonym shows it to be Narayana, the Jivatma or Pratyagatma. The
Sukarahasy Upanishad will show that the ancient Aryan philosophers
looked upon Narayana as the Jivatma.* The Vaishnavites may not admit it.
But as an Advaiti, I look upon Jivatma as identical with Paramatma in
its real essence when stripped of its illusory attributes created by
Agnanam or Avidya--ignorance.
---------
* In its lowest or most material state, as the life-principle which
animates the material bodies of the animal and vegetable worlds, &c.
--Ed. Theos.
---------
The Jivatma is correctly placed in the fifth sign counting from Mesham,
as the fifth sign is the putrasthanam or the son's house according to
the rules of Hindu Astrology. The sign in question represents Jivatma--
the son of Paramatma as it were. (I may also add that it represents the
real Christ, the anointed pure spirit, though many Christians may frown
at this interpretation.)* I will only add here that unless the nature
of this sign is fully comprehended it will be impossible to understand
the real order of the next three signs and their full significance. The
elements or entities that have merely a potential existence in this sign
become distinct separate entities in the next three signs. Their union
into a single entity leads to the destruction of the phenomenal
universe, and the recognition of the pure Spirit and their separation
has the contrary effect. It leads to material earth-bound existence and
brings into view the picture gallery of Avidya (Ignorance) or Maya
(Illusion). If the real orthography of the name by which the sign in
question is indicated is properly understood, it will readily be seen
that the next three signs are not what they ought to be.
--------
* Nevertheless it is a true one. The Jiv-atma in the Microcosm (man) is
the same spiritual essence which animates the Macrocosm (universe), the
differentiation, or specific difference between the two Jivatmas
presenting itself but in the two states or conditions of the same and
one Force. Hence, "this son of Paramatma" is an eternal correlation of
the Father-Cause. Purusha manifesting himself as Brahma of the "golden
egg" and becoming Viradja--the universe. We are "all born of Aditi from
the water" (Hymns of the Maruts, X. 63, 2), and "Being was born from
not-being" (Rig-Veda, Mandala I, Sukta 166).--Ed. Theos.
-----------
Kanya or Virgo and Vrischika or Scorpio should form one single sign, and
Thula must follow the said sign if it is at all necessary to have a
separate sign of that name. But a separation between Kanya and
Vrischika was effected by interposing the sign Tula between the two.
The object of this separation will be understood on examining the
meaning of the three signs.
VI. Kanya.--Means a virgin and represents Sakti or Mahamaya. The sign
in question is the sixth Rasi or division, and indicates that there are
six primary forces in Nature. These forces have different sets of names
in Sanskrit philosophy. According to one system of nomenclature, they
are called by the following names*:--(1) Parasakty; (2) Gnanasakti;
(3) Itchasakti (will-power); (4) Kriytisakti; (5) Kundalinisakti; and
(6) Matrikasakti. The six forces are in their unity represented by the
Astral Light.**
---------
* Parasakti:--Literally the great or supreme force or power. It means
and includes the powers of light and heat.
Gnanasakti:--Literally the power of intellect or the power of real
wisdom or knowledge. It has two aspects.
I. The following are some of its manifestations when placed under the
influence or control of material conditions.
(a) The power of the mind in interpreting our sensations; (b) Its power
in recalling past ideas (memory) and raising future expectation; (c)
Its power as exhibited in what are called by modern psychologists "the
laws of association," which enables it to form persisting connections
between various groups of sensations and possibilities of sensations,
and thus generate the notion or idea of an external object; (d) Its
power in connecting our ideas together by the mysterious link of memory,
and thus generating the notion of self or individuality.
II. The following are some of its manifestations when liberated from the
bonds of matter:--
(a) Clairvoyance. (b) Pyschometry.
Itchasakti:--Literally the power of the will. Its most ordinary
manifestation is the generation of certain nerve currents which set in
motion such muscles as are required for the accomplishment of the
desired object.
Kriyasakti:--The mysterious power of thought which enables it to produce
external, perceptible, phenomenal results by its own inherent energy.
The ancients held that any idea will manifest itself externally if one's
attention is deeply concentrated upon it. Similarly an intense volition
will be followed by the desired result.
A Yogi generally performs his wonders by means of Itchasakti and
Kriyasakti.
Kundalinisakti:--Literally the power or force which moves in a
serpentine or curved path. It is the universal life-principle which
everywhere manifests itself in Nature. This force includes in itself
the two great forces of attraction and repulsion. Electricity and
magnetism are but manifestations of it. This is the power or force
which brings about that "continuous adjustment of internal relations to
external relations" which is the essence of life according to Herbert
Spencer, and that "continuous adjustment of external relations to
internal relations" which is the basis of transmigration of souls or
punarjanmam (re-birth) according to the doctrines of the ancient Hindu
philosophers.
A Yogi must thoroughly subjugate this power or force before he can
attain moksham. This force is, in fact, the great serpent of the Bible.
Matrikasakti:--Literally the force or power of letters or speech or
music. The whole of the ancient Mantra Shastra has this force or power
in all its manifestations for its subject-matter. The power of The Word
which Jesus Christ speaks of is a manifestation of this Sakti. The
influence of its music is one of its ordinary manifestations. The power
of the mirific ineffable name is the crown of this Sakti.
Modern science has but partly investigated the first, second and fifth
of the forces or powers above named, but it is altogether in the dark as
regards the remaining powers.
** Even the very name of Kanya (Virgin) shows how all the ancient
esoteric systems agreed in all their fundamental doctrines. The
Kabalists and the Hermetic philosophers call the Astral Light the
"heavenly or celestial Virgin." The Astral Light in its unity is the
7th. Hence the seven principles diffused in every unity or the 6 and
one--two triangles and a crown.--Ed. Theos.
-----------
VII. Tula.--When represented by numbers according to the method above
alluded to, this word will be converted into 36. This sign, therefore,
is evidently intended to represent the 36 Tatwams. (The number of
Tatwams is different according to the views of different philosophers
but by Sakteyas generally and by several of the ancient Rishis, such as
Agastya, Dvrasa and Parasurama, &c., the number of Tatwams has been
stated to be 36). Jivatma differs from Paramatma, or to state the same
thing in other words, "Baddha" differs from "Mukta" * in being encased
as it were within these 36 Tatwams, while the other is free. This sign
prepares the way to earthly Adam to Nara. As the emblem of Nara it is
properly placed as the seventh sign.
---------
* As the Infinite differs from the Finite and the Unconditioned
from the Conditioned.--Ed. Theos.
---------
VIII. Vrischika.--It is stated by ancient philosophers that the sun when
located in this Rasi or sign is called by the name of Vishnu (see the
12th Skandha of Bhagavata). This sign is intended to represent Vishnu.
Vishnu literally means that which is expanded--expanded as Viswam or
Universe. Properly speaking, Viswam itself is Vishnu (see
Sankaracharya's commentary on Vishnusahasranamam). I have already
intimated that Vishnu represents the Swapnavastha or the Dreaming State.
The sign in question properly signifies the universe in thought or the
universe in the divine conception.
It is properly placed as the sign opposite to Rishabham or Pranava.
Analysis from Pranava downwards leads to the Universe of Thought, and
synthesis from the latter upwards leads to Pranava (Aum). We have now
arrived at the ideal state of the universe previous to its coming into
material existence. The expansion of the Vija or primitive germ into
the universe is only possible when the 36 "Tatwams" * are interposed
between the Maya and Jivatma. The dreaming state is induced through the
instrumentality of these "Tatwams." It is the existence of these
Tatwams that brings Hamsa into existence. The elimination of these
Tatwams marks the beginning of the synthesis towards Pranava and Brahmam
and converts Hamsa into Soham. As it is intended to represent the
different stages of evolution from Brahmam downwards to the material
universe, the three signs Kanya, Tula, and Vrischika are placed in the
order in which they now stand as three separate signs.
IX. Dhanus (Sagittarius).--When represented in numbers the name is
equivalent to 9, and the division in question is the 9th division
counting from Mesha. The sign, therefore, clearly indicates the 9
Brahmas--the 9 Parajapatis who assisted the Demiurgus in constructing
the material universe.
X. Makara.--There is some difficulty in interpreting this word;
nevertheless it contains within itself the clue to its correct
interpretation. The letter Ma is equivalent to number 5, and Kara means
hand. Now in Sanskrit Thribhujam means a triangle, bhujam or karam
(both are synonymous) being understood to mean a side. So, Makaram or
Panchakaram means a Pentagon.**
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* 36 is three times 12, or 9 Tetraktis, or 12 Triads, the most sacred
number in the Kabalistic and Pythagorean numerals.--Ed. Theos.
** The five-pointed star or pentagram represented the five limbs of
man.--Ed. Theos.
----------
Now, Makaram is the tenth sign, and the term "Dasadisa" is generally
used by Sanskrit writers to denote the faces or sides of the universe.
The sign in question is intended to represent the faces of the universe,
and indicates that the figure of the universe is bounded by Pentagons.
If we take the pentagons as regular pentagons (on the presumption or
supposition that the universe is symmetrically constructed) the figure
of the material universe will, of course, be a Dodecahedron, the
geometrical model imitated by the Demiurgus in constructing the material
universe. If Tula was subsequently invented, and if instead of the
three signs "Kanya," "Tula," and "Vrischikam," there had existed
formerly only one sign combining in itself Kanya and Vrischika, the sign
now under consideration was the eighth sign under the old system, and it
is a significant fact that Sanskrit writers generally speak also of
"Ashtadisa" or eight faces bounding space. It is quite possible that
the number of disa might have been altered from 8 to 10 when the
formerly existing Virgo-Scorpio was split up into three separate signs.
Again, Kara may be taken to represent the projecting triangles of the
five-pointed star. This figure may also be called a kind of regular
pentagon (see Todhunter's "Spherical Trigonometry," p. 143). If this
interpretation is accepted, the Rasi or sign in question represents the
"microcosm." But the "microcosm" or the world of thought is really
represented by Vrischika. From an objective point of view the
"microcosm" is represented by the human body. Makaram may be taken to
represent simultaneously both the microcosm and the macrocosm, as
external objects of perception.
In connection with this sign I shall state a few important facts which I
beg to submit for the consideration of those who are interested in
examining the ancient occult sciences of India. It is generally held by
the ancient philosophers that the macrocosm is similar to the microcosm
in having a Sthula Sariram and a Suksma Sariram. The visible universe
is the Sthula Sariram of Viswam; the ancient philosophers held that as
a substratum for this visible universe, there is another universe--
perhaps we may call it the universe of Astral Light--the real universe
of Noumena, the soul as it were of this visible universe. It is darkly
hinted in certain passages of the Veda and the Upanishads that this
hidden universe of Astral Light is to be represented by an Icosahedron.
The connection between an Icosahedron and a Dodecahedron is something
very peculiar and interesting, though the figures seem to be so very
dissimilar to each other. The connection may be understood by the
under-mentioned geometrical construction. Describe a Sphere about an
Icosahedron; let perpendiculars be drawn from the centre of the Sphere
on its faces and produced to meet the surface of the Sphere. Now, if
the points of intersection be joined, a Dodecahedron is formed within
the Sphere. By a similar process an Icosahedron may be constructed from
a Dodecahedron. (See Todhunter's "Spherical Trigonometry," p. 141, art.
193). The figure constructed as above described will represent the
universe of matter and the universe of Astral Light as they actually
exist. I shall not now, however, proceed to show how the universe of
Astral Light may be considered under the symbol of an Icosahedron. I
shall only state that this conception of the Aryan philosophers is not
to be looked upon as mere "theological twaddle" or as the outcome of
wild fancy. The real significance of the conception in question can, I
believe, be explained by reference to the psychology and the physical
science of the ancients. But I must stop here and proceed to consider
the meaning of the remaining two signs.
XI. Kumbha (or Aquarius).--When represented by numbers, the word is
equivalent to 14. It can be easily perceived then that the division in
question is intended to represent the "Chaturdasa Bhuvanam," or the 14
lokas spoken of in Sanskrit writings.
XII. Mina (or Pisces).--This word again is represented by 5 when written
in numbers, and is evidently intended to convey the idea of
Panchamahabhutams or the 5 elements. The sign also suggests that water
(not the ordinary water, but the universal solvent of the ancient
alchemists) is the most important amongst the said elements.
I have now finished the task which I have set to myself in this article.
My purpose is not to explain the ancient theory of evolution itself, but
to show the connection between that theory and the Zodiacal divisions.
I have herein brought to light but a very small portion of the
philosophy imbedded in these signs. The veil that was dexterously thrown
over certain portions of the mystery connected with these signs by the
ancient philosophers will never be lifted up for the amusement or
edification of the uninitiated public.
Now to summarize the facts stated in this article, the contents of the
first chapter of the history of this universe are as follows: