565 _De Vita Pithag._
566 The year of his birth is given as 608 B.C.
567 That is to say 332 B.C.
568 _Metaphysics_, vii., F.
569 _Euterpe_, 75, 76.
570 _De Cultu Egypt._
571 xxi. 5 _et seq._
572 II _Kings_, xviii. 4.
573 _Supra_, pp. 386, 387.
574 III. 124.
575 Movers, _Phoinizer_, 282.
576 See _Isis Unveiled_, I. 56.
577 Weber, _Akad‐Vorles_, 213, _et seq._
578 The Chinese seem to have thus anticipated Sir William Thomson’s
theory that the first living germ had dropped to the earth from some
passing comet. Query: Why should this be called _scientific_ and the
Chinese idea a superstitious, foolish theory?
579 Compare Movers, _Phoinizer_, 268.
580 His triadic Goddesses are Sati and Anouki.
581 Ptah was originally the god of Death, of Destruction, like Shiva. He
is a Solar God only by virtue of the Sun’s fire killing as well as
vivifying. He was the national God of Memphis, the radiant and
“fair‐faced” God.
582 _Book of Numbers._
583 Wilson, _Vishnu Purâna_, I. Pref. lxxxiv‐v.
584 There is a curious piece of information in the Buddhist esoteric
traditions. The exoteric or allegorical biography of Gautama Buddha
shows this great Sage dying of an indigestion of “pork and rice”; a
very prosaic end, indeed, with little of the solemn element in it!
This is explained as an allegorical reference to his having been
born in the “Boar” or Varâha Kalpa, when Vishnu assumed the form of
that animal to raise the Earth out of the “Waters of Space.” Now as
the Brâhmans descend direct from Brahmâ and are, so to speak,
identified with him; and as they are at the same time the mortal
enemies of Buddha and Buddhism, we have this curious allegorical
hint and combination. The Brâhmanism of the Boar or Varâha Kalpa has
slaughtered the religion of Buddha in India, swept it from its face.
Therefore Buddha, who is identified with his philosophy, is said to
have died from the effects of eating of the flesh of a wild hog. The
very idea of one who established the most rigorous vegetarianism and
respect for animal life—even to refusing to eat eggs as being
vehicles of latent life—dying of an indigestion of meat, is absurdly
contradictory and has puzzled more than one Orientalist. But the
present explanation, however, unveils the allegory, and makes clear
all the rest. The Varâha, however, is no simple Boar, but seems to
have meant at first some antediluvian lacustrine animal “delighting
to sport in water.” (_Vâyu Purâna._)
585 According to Colonel Wilford, the conclusion of the “Great War” took
place in 1370 B.C., (_Asiatic Researches_, xi. 116.); according to
Bentley, 575 B.C.!! We may yet hope, before the end of this century,
to see the Mahâbhâratan epic proclaimed identical with the wars of
the great Napoleon.
586 See _Royal Asiat. Soc._ ix. 364.
587 Bk. vi. ch. iii.
588 In the Vedânta and Nyâya, Nimitta, from which Naimittika, is
rendered as the Efficient Cause, when antithesized with Upâdâna, the
Physical or Material Cause. In the Sânkhya, Pradhâna is a cause
inferior to Brahmâ, or rather Brahmâ being himself a cause, is
superior to Pradhâna. Hence “Incidental” is a wrong translation, and
ought to be rendered, as shown by some scholars, “Ideal” Cause: even
Real Cause would have been better.
589 XII. iv, 35.
590 _Vâyu Purâna._
591 Wilson, _Vishnu Purâna_, VI, iii.
592 The chief Kumâra, or Virgin‐God, a Dhyân Chohan who refuses to
create. A prototype of St. Michael, who also refuses to do so.
593 See concluding lines in Section, “Chaos: Theos: Kosmos.”
594 _Ibid._, iv.
595 This prospect would hardly suit Christian theology, which prefers an
eternal, everlasting Hell for its followers.
596 The term “Elements” must be here understood to mean not only the
visible and physical elements, but also that which St. Paul calls
Elements—the Spiritual, Intelligent Potencies—Angels and Demons in
their manvantaric forms.
597 When this description is correctly understood by Orientalists, in
its esoteric significance, then it will be found that this cosmic
correlation of World‐Elements may explain the correlation of
physical forces better than those now known. At any rate,
Theosophists will perceive that Prakriti has _seven forms_, or
principles, “reckoned from Mahat to Earth.” The “Waters” mean here
the mystic “Mother”; the Womb of Abstract Nature, in which the
Manifested Universe is conceived. The seven “zones” have reference
to the Seven Divisions of that Universe, or the Noumena of the
Forces that bring it into being. It is all allegorical.
598 _Vishnu Purâna_, Bk. VI. Ch. iv., Wilson’s mistakes being corrected
and the original terms put in brackets.
599 As it is the Mahâ, the Great, or so‐called Final, Pralaya which is
here described, every thing is reäbsorbed into its original One
Element; the “Gods themselves, Brahmâ and the rest” being said to
die and disappear during that long “Night.”
600 The “Builders” of the Stanzas.
601 From the _Siphra Dtzenioutha_, c. i. § 16 _et seq._; as quoted in
Myer’s _Qabbalah_, 232‐3.
602 Compare the _Siphra Dtzenioutha_.
603 Bk. I. Ch. iii.
604 pp. 219, 221.
605 See Jacolliot’s _Les Fils de Dieu_, and _L’Inde des Brahmes_, p.
230.
606 If this is not prophetic, what is?
607 Wilson, _Vishnu Purâna_, Bk. IV. Ch. xxiv.
608 The _Matsya Purâna_ gives Katâpa.
609 _Vishnu Purâna_, _Ibid._
610 Max Müller translates the name as Morya, of the Morya dynasty, to
which Chandragupta belonged. (See _History of Ancient Sanskrit
Literature_). In _Matsya Purâna_, chapter cclxxii, the dynasty of
ten Moryas, or Maureyas, is spoken of. In the same chapter, it is
stated that the Moryas will one day reign over India, after
restoring the Kshattriya race many thousand years hence. Only that
reign will be purely spiritual and “not of this world.” It will be
the kingdom of the next Avatâra. Colonel Tod believes the name
Morya, or Maurya, a corruption of Mori, a Rajpût tribe, and the
commentary on the _Mahâvanso_ thinks that some princes have taken
their name Maurya from their town called Mori, or as Professor Max
Müller gives it, Morya‐Nâgara, which is more correct, after the
original _Mahâvanso_. The Sanskrit Encyclopedia, _Vâchaspattya_, we
are informed by our Brother, Devan Bâdhâdur R. Ragoonath Rao, of
Madras, places Katâpa (Kalâpa) on the northern side of the
Himâlayas, hence in Tibet. The same is stated in the _Bhâgavata
Purâna_, Skanda xii.
611 _Ibid._, ch. iv. The _Vayu Purâna_ declares that Moru will
reëstablish the Kshattriyas in the Nineteenth coming Yuga. (See
_Five Years of Theosophy_, 483, art. “The Moryas and Koothoomi.”)
612 See _Dissertations Relating to Asia_.
613 Ch. lxxxi.
614 I. 11.
615 In the Indian _Purânas_, it is Vishnu, the First, and Brahmâ, the
Second Logos, or the Ideal and Practical Creators, who are
respectively represented, one as manifesting the Lotus, the other as
issuing from it.
616 Not the efforts, however, of the trained psychic faculties of an
Initiate into Eastern Metaphysics, and the Mysteries of Creative
Nature. It is the Profane of the past ages, who have degraded the
pure ideal of cosmic creation into an emblem of mere human
reproduction and sexual functions: it is the Esoteric Teachings, and
the Initiates of the Future, whose mission it is, and will be, to
redeem and ennoble once more the primitive conception, so sadly
profaned by its crude and gross application to exoteric dogmas and
personations, by theological and ecclesiastical religionists. The
silent worship of abstract or noumenal Nature, the only divine
manifestation, is the one ennobling religion of Humanity.
617 Surely the words of the old Initiate into the _primitive_ Mysteries
of Christianity, “Know ye not ye are the Temple of God” (1
_Corinth_, iii. 16), could not be applied in _this_ sense to _men_;
though the meaning _was_, undeniably, so stated, in the minds of the
Hebrew compilers of the _Old Testament_. And here is the abyss that
lies between the symbolism of the _New Testament_ and the Jewish
canon. This gulf would have remained, and have ever widened, had not
Christianity, especially and most glaringly the Latin Church, thrown
a bridge over it. Modern Popery has now spanned it entirely, by its
dogma of the two immaculate conceptions, and the anthropomorphic
and, at the same time idolatrous, character it has conferred upon
the Mother of its God.
618 It was so carried _only_ in the Hebrew _Bible_, and its servile
copyist, Christian theology.
619 The same idea is carried out exoterically in the incidents of the
exodus from Egypt. The Lord God tempts Pharaoh sorely, and “plagues
him with great plagues,” lest the king should escape punishment, and
thus afford no pretext for one more triumph to his “chosen people.”
620 _Exodus_, ii. 10. Even to the seven daughters of the Midianite
priest, who came to draw _water_, and whom Moses helped to _water_
their flock; for which service the Midian gives Moses his daughter
Zipporah, or Sippara, the _shining_ Wave, as wife. (_Exod._ ii.
16‐21.) All this has the same secret meaning.
621 With the Egyptians it was the resurrection in rebirth, after 3,000
years of purification, either in Devachan or the “Fields of Bliss.”
622 Such “frog‐Goddesses” may be seen at Boulak, in the Cairo Museum.
For the statement about the Church‐lamps and inscriptions, the
learned ex‐director of the Boulak Museum, M. Gaston Maspero, must be
held responsible. (See his _Guide au Musée de Boulaq_, p. 146.)
623 The Goddess Τρίμορφος in the statuary of Alcamenes.
624 Ancient Mythology includes ancient Astronomy as well as Astrology.
The planets were the hands pointing out, on the dial of our Solar
System, the hours of certain periodical events. Thus, Mercury was
the _messenger_, appointed to keep time during the daily solar and
lunar phenomena, and was otherwise connected with the God and
Goddess of Light.
625 A caricatured and dwarfed Vedântin notion of Parabrahman containing
within _itself_ the whole Universe, as being that boundless Universe
itself, and _nothing existing outside of itself_.
626 Just as they are to this day in India; the bull of Shiva, and the
cow representing several Shaktis or Goddesses.
627 Hence the worship of the Moon by the Hebrews.
628 “_Male_ and _female_, created he them.”
629 Because it was too sacred. It is referred to as THAT in the _Vedas_.
It is the “Eternal Cause,” and cannot, therefore, be spoken of as a
“First Cause,” a term implying the absence of Cause, at one time.
630 _Pneumatologie: Des Esprits_, tom. III. p. 117; “Archéologie de la
Vierge Mère.”
631 p. 23.
632 Myer’s _Qabbalah_, 335‐6.
633 _Moreh Nebhuchim_, III. xxx.
634 See _De Diis Syriis_, Teraph., II. Synt. p. 31.
635 I. i. 21.
636 See _Pausanias_, viii. 35‐8.
637 Cornutus, _De Natura Deorum_, xxxiv. 1.
638 The Roman Catholics are indebted for the idea of consecrating the
month of May to the Virgin to the pagan Plutarch, who shows that
“May is sacred to Maia (Μαῖα) or Vesta” (Aulus Gellius, _sub voc._
Maia), our mother‐earth, our nurse and nourisher, personified.
639 Thot‐Lunus is the Budha‐Soma of India, or Mercury and the Moon.
640 _Ezekiel_, viii. 16.
641 The Earth flees for her life, in the allegory, before Prithu, who
pursues her. She assumes the shape of a cow, and, trembling with
terror, runs away and hides even in the regions of Brahmâ.
Therefore, it is _not_ our Earth. Again, in every _Purâna_, the calf
changes name. In one it is Manu Svâyambhuva, in another Indra, in a
third the Himavat (Himâlayas) itself, while Meru was the milker.
This is a deeper allegory than one may be inclined to think.
642 His _clear_ realization is, that the Egyptians _prophesied_ Jehovah
(!) and his incarnated Redeemer (the good serpent), etc.; even to
identifying Typhon with the _wicked_ dragon of the garden of Eden.
And this passes as serious and sober _science_!
643 Hathor is the _infernal_ Isis, the Goddess preëminently of the West
or the Nether World.
644 This is from De Mirville, who proudly confesses the similarity, and
he _ought to know_. See “Archéologie de la Vierge Mère,” in his _Des
Esprits_, pp. 111‐113.
645 _Magie_, p. 153.
646 De Mirville, _Ibid._, pp. 116 and 119.
647 _Hymns to Minerva_, p. 19.
648 _Sermon sur la Sainte Vierge._
649 _Apoc._, ch. xii.
650 Wägner and McDowall, _Asgard and the Gods_, p. 86.
651 See _De Vitâ Apollionii_, I. xiv.
652 _Adv. Hæres._ xxxvii.
653 Gerald Massey, _The Natural Genesis_, I. 340.
654 Ch. xv.
655 Ch. xi.
656 _De Mundi Opif._, _Par._, pp. 30 and 419.
657 For the same reason the division of the principles in man into seven
is thus reckoned, as they describe the same circle in the higher and
lower human nature.
658 Thus the septenary division is the oldest and preceded the four‐fold
division. It is the root of archaic classification.
659 In Chinese Buddhism and Esotericism, the Genii are represented by
four Dragons—the Mahârâjahs of the Stanzas.
660 _Op. cit._, II. 312‐13.
661 _Ibid._, I. 321.
662 Proclus, _Tim._, I.
663 _Prep. Evang._, I. iii. 3.
664 _Op. cit._, pp. 366‐8.
665 _Job_, ii.
666 _Genesis_, vi.
667 _James_, i. 13.
668 _James_, i. 2, 12; _Matth._, vi. 13. See Cruden, _sub voc._
669 _Padma Purâna._
670 _Vishnu Purâna_, I. i.
671 Vol. II. ch. x.
672 See Chwolsohn, _Nabathean Agriculture_, II. 217.
673 One Day of Brahmâ lasts 4,320,000,000 years—multiply this by 360!
The A‐suras (No‐gods, or Demons) are here still Suras, Gods higher
in hierarchy than such secondary Gods as are not even mentioned in
the _Vedas_. The duration of the War shows its significance, and
also shows that the combatants are only the personified Cosmic
Powers. It is evidently for sectarian purposes and out of _odium
theologicum_ that the illusive form Mâyâmoha, assumed by Vishnu, was
attributed in later reärrangements of old texts to Buddha and the
Daityas, as in the _Vishnu Purâna_, unless it was a fancy of Wilson
himself. He also fancied he found an allusion to Buddhism in the
_Bhagavadgîtâ_, whereas, as proved by K. T. Telang, he had only
confused the Buddhists and the older Chârvâka materialists. The
version exists nowhere in other _Purânas_ if the inference does, as
Professor Wilson claims, in the _Vishnu Purâna_; the translation of
which, especially of Book III. ch. xviii, where the reverend
Orientalist arbitrarily introduces Buddha, and shows him teaching
Buddhism to Daityas, led to another “great war” between himself and
Col. Vans Kennedy. The latter charged him publicly with wilfully
distorting Purânic texts. “I affirm,” wrote the Colonel at Bombay,
in 1840, “that the _Purânas_ do not contain what Professor Wilson
has stated is contained in them; ... until such passages are
produced I may be allowed to repeat my former conclusions that
Professor Wilson’s opinion, that the _Purânas_ as now extant are
compilations made between the eighth and seventeenth centuries
[A.D.!], rests solely _on gratuitous assumptions and unfounded
assertions_, and that his reasoning in support of it is either
futile, fallacious, contradictory, or improbable.” (See _Vishnu
Purâna_, trans. by Wilson, edit, by Fitzedward Hall, Vol. V,
Appendix.)
674 This statement belongs to the _third_ War, since the terrestrial
continents, seas and rivers are mentioned in connection with it.
675 _Vishnu Purâna_, III. xvii (Wilson, Vol. III. 204‐5).
676 Book I. chap. xvii (Wilson, Vol. II. 36), in the story of
Prahlâda—the Son of Hiranyakashipu, the Purânic Satan, the great
enemy of Vishnu, and the King of the Three Worlds—into whose heart
Vishnu entered.
677 _Ibid._, I. iv (Wilson, Vol. I. 64).
678 II _Chronicles_, ii. 5.
679 “There was a day when the _Sons of God_ came before the Lord, and
Satan came _with his brothers_, also before the Lord.” (_Job_ ii.,
Abyss., Ethiopic text.)
680 _Ibid._, Vol. III. 205‐7.
681 _Journal of the Royal Asiat. Society_, xix. 302.
682 Wilson’s opinion that the _Vishnu Purâna_ is a production _of our
era_, and that in its present form it is not earlier than between
the VIIIth and the XVIIth (!!) century, is absurd beyond noticing.
683 P. 3.
684 _Ibid._, p. 2.
685 _Ibid._, p. 21.
686 See _The Monthly Magazine_, for April, 1797.
687 Ἤτοι μὲν πρώτιστα Χάος γ’eνετ᾽ (l. 166); γένετο being considered in
antiquity as meaning: “was _generated_” and not simply “_was_.” (See
Taylor’s “Introd. to the _Parmenides_ of Plato,” p. 260.)
688 It is the confusion between the “Bound,” and the “Infinite,” that
Kapila overwhelms with sarcasms in his disputations with the Brâhman
Yogis, who claim in their mystical visions to see the “Highest One.”
689 _Ibid._
690 See T. Taylor’s article in his _Monthly Magazine_, quoted in the
_Platonist_ of Feb., 1887, edited by T. M. Johnson, F.T.S., Osceola,
Missouri.
691 _Vit. Pythag._, p. 47.
692 _Asgard and the Gods_, 22.
693 Vâch—the “melodious cow, who milks sustenance and Water,” and yields
us “nourishment and sustenance,” as described in the _Rig Veda_.
694 _The Theosophist_, Feb., 1887, pp. 302‐3.
695 _Ibid._, p. 304.
696 _The Masonic Review_, June, 1886.
697 Objective—in the world of Mâyâ, of course; still as real as we are.
698 “In the course of cosmic manifestation, this Daiviprakriti, instead
of being the Mother of the Logos, should, strictly speaking, be
called his Daughter.” (“Notes on the _Bhagavad Gîtâ_,” _op. cit._,
p. 305.)
699 The wise men who, like Stanley Jevons amongst the moderns, invented
a method to make the incomprehensible assume a tangible form, could
only do so by resorting to numbers and geometrical figures.
700 The Pranava, Om, is a mystic term pronounced by the Yogis during
meditation; of the terms called, according to exoteric commentators,
Vyâkritis, or Aum, Bhûh, Bhuvah, Svah, (Om, Earth, Sky, Heaven),
Pranava is, perhaps, the most sacred. They are pronounced with
breath suppressed. See _Manu_ II. 76‐81, and Mitakshara commenting
on the _Yâjnavâkhya‐Smriti_, I. 23. But the esoteric explanation
goes a great deal further.
701 “Lectures on the _Bhagavad Gîtâ_,” _ibid._, p. 307.
702 It is this Trinity that is allegorized by the “Three Steps of
Vishnu,” which mean—Vishnu being considered as the Infinite in
exotericism—that from Parabrahman issued Mûlaprakriti, Purusha (the
Logos) and Prakriti; the four forms—with itself, the synthesis—of
Vâch. And in the _Kabalah_, Ain Suph, Shekinah, Adam Kadmon and
Sephira, the four, or the three, emanations being distinct—yet One.
703 Chaldean _Book of Numbers_. In the current _Kabalah_ the name
Jehovah replaces that of Adam Kadmon.
704 Justin Martyr tells us that, owing to his ignorance of these four
sciences, he was rejected by the Pythagoreans as a candidate for
admission into their school.
705 Diogenes Laërtius, in _Vit. Pythag._
706 31415, or π, the synthesis, or the Host _unified_ in the Logos and
the Point, called in Roman Catholicism the “Angel of the Face,” and
in Hebrew, Michael, מיכאל, “who [is like unto, or the same] as God,”
the manifested representation.
707 Appearing at the beginning of Cycles, as also of every Sidereal
Year, of 25,868 years. Therefore, the Kabeira or Kabarim received
their name in Chaldæa, for it means the Measures of Heaven, from
_Kob_, “measure of,” and _Urim_, “Heavens.”
708 _The Natural Genesis_, II. 316.
709 See Kircher’s _Œdipus Ægypt._, II. 423.
710 This Egyptian word Naja reminds one a good deal of the Indian Nâga,
the Serpent‐God. Brahmâ and Shiva and Vishnu are all crowned and
connected with Nâgas—a sign of their cyclic and cosmic character.
711 _Comment. on the Yashna_, 174.
712 First Treatise, p. 59.
713 Says the translator of Avicebron’s _Qabbalah_ of this “Sum Total”:
“The letter of Kether is י (Yod), of Binah ה (Heh), together YaH,
the feminine Name; the third letter, that of ’Hokhmah, is ו (Vav),
making together יהו YHV of יהוה YHVH, the Tetragrammaton, and really
the complete symbols of its efficaciousness. The last ה (Heh) of
this Ineffable Name _being always applied to the Six Lower and the
last, together the Seven_ remaining Sephiroth.” (Myer’s _Qabbalah_,
p. 263). Thus the Tetragrammaton is holy only in its abstract
synthesis. As a Quaternary containing the lower Seven Sephiroth, _it
is phallic_.
714 The statement will, of course, be found preposterous and absurd, and
simply laughed at. But if one believes in the final submersion of
Atlantis, 850,000 years ago, as taught in _Esoteric Buddhism_—the
gradual first sinking having begun during the Eocene Age—one has
also to accept the statement for the so‐called Lemuria, the
continent of the Third Root‐Race, which was first nearly destroyed
by combustion, and then submerged. As the Commentary teaches: “_The
First Earth having been purified by the Forty‐nine Fires, her
people, born of Fire and Water, could not die ...; the Second Earth
[with its Race] disappeared as vapour vanishes in the air ...; the
Third Earth had everything consumed on it after the Separation, and
went down into the lower Deep [the Ocean]. This was twice eighty‐two
Cyclic Years ago._” Now a Cyclic Year is what we call a Sidereal
Year, and is founded on the Precession of the Equinoxes. The length
of this Sidereal Year is 25,868 years, and the period mentioned in
the Commentary is, therefore, in all equal to 4,242,352 years. More
details will be found in Volume II. Meanwhile, this doctrine is
embodied in the “Kings of Edom.”
715 The same reserve is found in the _Talmud_ and in every national
system of religion whether monotheistic or exoterically
polytheistic. From the superb religious poem by the Kabalist Rabbi
Solomon ben Yehudah Ibn Gabirol, the “Kether Malchuth,” we select a
few definitions given in the prayers of Kippûr: “Thou art One, the
beginning of all numbers, and the foundation of all edifices; Thou
art One, and in the secret of Thy unity the wisest of men are lost,
because they know it not. Thou art One, and Thy Unity is never
diminished, never extended, and cannot be changed. Thou art One, but
_not as an element of numeration; for Thy Unity admits not of
multiplication, change or form_. Thou art Existent; but the
understanding and vision of mortals cannot attain to thy existence,
nor determine for thee the Where, the How, and the Why. Thou art
Existent, but in thyself alone, there being none other that can
exist with thee. Thou art Existent, before all time and without
place. Thou art Existent, and thy existence is so profound and
secret that none can penetrate and discover thy secrecy. Thou art
living, but within no time that can be fixed or known; Thou art
living, but not by a spirit or a soul, for _Thou art Thyself_, the
Soul of all Souls.” There is a distance between this Kabalistical
Deity and the Biblical Jehovah, the spiteful and revengeful God of
Abram, Isaac, and Jacob, who tempted the first and wrestled with the
last. No Vedântin but would repudiate such a Parabrahman!
716 Edkins, _Chinese Buddhism_, ch. xx. And very wisely have they acted.
717 If he rejected it, it was on the ground of what he calls the
“changes,” in other words, rebirths of man, and constant
transformations. He denied immortality to the Personality of man, as
we do, not to Man.
718 He may be laughed at by the Protestants; but the Roman Catholics
have no right to mock him, without becoming guilty of blasphemy and
sacrilege. For it is over 200 years since Confucius was canonized as
a Saint in China by the Roman Catholics, who have thereby obtained
many converts among the ignorant Confucianists.
719 The animals regarded as sacred in the _Bible_ are by no means few in
number; as, for instance, the Goat, the Azaz‐el, or God of Victory.
As Aben Ezra says: “If thou art capable of comprehending the mystery
of Azazel, thou wilt learn the mystery of His [God’s] name, for it
has similar associates in Scriptures. I will tell thee by allusion
one portion of the mystery; when thou shalt have _thirty three years
of age_ thou wilt comprehend me.” So with the mystery of the
Tortoise. Rejoicing over the poetry of biblical metaphors,
associating “incandescent stones,” “sacred animals,” etc., with the
name of Jehovah, and quoting from the _Bible de Vence_ (XIX. 318) a
pious French writer says: “Indeed all of them are Elohim, _like
their God_”; for, these Angels, “ ‘assume,’ _through a holy
usurpation_, ‘the very divine name of Jehovah each time they
represent him’.” (De Mirville, _Des Esprits_.) No one ever doubted
that the Name must have been _assumed_, when under the guise of the
Infinite, One Incognizable, the Malachim, or Messengers, descended
to eat and drink with men. But if the Elohim and even lower Beings,
_assuming_ the God‐name, were and are still worshipped, why should
the same Elohim be called Devils, when appearing under the names of
other Gods?
720 _Matth._, xxiv. 28.
721 Bryant is right in saying “Druid bardism says of Noah that when he
came out of the ark (the birth of a new cycle), after a stay therein
of a year and a day, that is 364 + 1=365 days, he was congratulated
by Neptune upon his birth from the waters of the Flood, who wished
him a _Happy New Year_.” The “Year,” or cycle, esoterically, was the
new race of men, _born from woman_, after the Separation of the
Sexes, which is the secondary meaning of the allegory; its primary
meaning being the beginning of the Fourth Round, or the _new_
Creation.
722 From an unpublished MS.
723 Or literally: “One Prâdhânika Brahma Spirit: THAT was.” The
“Prâdhânika Brahma Spirit” is Mûlaprakriti and Parabrahman.
724 Wilson, _Vishnu Purâna_, I. 73‐5.
725 Origen, _Contra Celsum_, VI. xxii.
726 _Timæus._
727 “And the fourth creation is _here_ the primary, for _things_
immovable are emphatically known as primary”—according to a
commentary translated by Fitzedward Hall in his editing of Wilson’s
translation.
728 How can “divinities” have been created _after_ the animals? The
esoteric meaning of the expression “animals” is the _germs of all
animal life_, including man. Man is called a _sacrificial animal_,
that is, the only one among the animal creation who sacrifices to
the Gods. Moreover, by “sacred animals” the twelve Signs of the
Zodiac are often meant in the sacred texts, as already stated.
729 _Vishnu Purâna_, _ibid._
730 _Op. cit._, I. ix.
731 Myer’s _Qabbalah_, 415‐16.
732 _Contra Hær._, I. xvii. 1.
733 _Ibid._, I. xxx.
734 Superior to the Spirits, or “Heavens,” of the Earth only.
735 _Ibid._, I. v. 2.
736 See _Isis Unveiled_, II. 183.
737 See also King’s _Gnostics and their Remains_, p. 97. Other sects
regarded Jehovah as Ialdabaoth himself. King identifies him with
Saturn.
738 _Ordinances of Manu_, I. 33.
739 _Irenæus_, _op. cit._, I. xxx. 6.
740 Elsewhere, however, the identity is revealed. See _supra_ the
quotation from Iba Gabirol and his 7 heavens, 7 earths, etc.
741 This must not be confused with _precosmic_ “DARKNESS,” the Divine
ALL.
742 I. 2; and also at the beginning of II.
743 The quotations that follow in treating of the seven Creations,
except when otherwise stated, are all from _Vishnu Purâna_, Bk. I.
Ch. i‐v.
744 I. 240.
745 Brucker, _ibid._
746 Compare _Genesis_ xix. 34‐8 and iv. 1.
747 Vishnu is both Bhûtesha, “Lord of the Elements,” and of all things,
and Vishvarûpa, “Universal Substance” or Soul.
748 Compare, for their “post‐types,” the Treatise written by Trithemius,
Agrippa’s master, in the sixteenth century, “Concerning the Seven
Secondaries, or Spiritual Intelligences, who, after God, actuate the
Universe,” which, in addition to secret cycles and several
prophecies, discloses certain facts and beliefs about the Genii, or
the Elohim, which preside over and guide the septenary stages of the
World’s Course.
749 From the first, the Orientalists have found themselves beset with
great difficulties in regard to any possible order in the Purânic
“Creations.” Brahman is very often confused by Wilson with Brahmâ,
for which he is criticized by his successors. The _Original Sanscrit
Texts_ are preferred by Mr. Fitzedward Hall for the translation of
the _Vishnu Purâna_, to the text used by Wilson. “Had Professor
Wilson enjoyed the advantages which are now at the command of the
student of Indian philosophy, unquestionably he would have expressed
himself differently,” says the editor of his work. This reminds one
of the answer given by one of Thomas Taylor’s admirers to those
scholars who criticized his translations of Plato: “Taylor might
have known less Greek than his critics, but he knew more Plato.” Our
present Orientalists disfigure the _mystic_ sense of the Sanskrit
texts far more than Wilson ever did, though the latter is undeniably
guilty of very gross errors.
750 _Vâyu Purâna._
751 _Collected Works_, III. 381.
752 Professor Wilson translates as though animals were higher in the
scale of “creation” than divinities, or angels, although the truth
about the Devas is very plainly stated further on. This “Creation,”
says the text, is both Primary (Prâkrita) and Secondary (Vaikrita).
It is the Secondary, as regards the origin of the Gods from Brahmâ,
the _personal_ anthropomorphic _creator_ of our material universe;
it is the Primary as affecting Rudra, who is the immediate
production of the First Principle. The term Rudra is not only a
title of Shiva, but embraces agents of creation, angels and men, as
will be shown further on.
753 Neither plant nor animal, but an existence between the two.
754 _Five Years of Theosophy_, p. 276, art., “Mineral Monad.”
755 “These notions,” remarks Professor Wilson, “the birth of Rudra and
the saints, seem to have been _borrowed_ from the Shaivas, and to
have been awkwardly engrafted upon the Vaishnava system.” The
esoteric meaning ought to have been consulted before venturing such
a hypothesis.
756 See _Sânkhya Kârikâ_, v. 46. p. 146.
757 Parâshara, the Vedic Rishi, who received the _Vishnu Purâna_ from
Pulastya and taught it to Maitreya, is placed by the Orientalists at
various epochs. As correctly observed, in the _Hindû Classical
Dictionary_: “Speculations as to his era differ widely, from 575
B.C. to 1391 B.C., and _cannot be trusted_.” Quite so; but they are
no more untrustworthy than any other date, as assigned by the
Sanskritists, so famous in the department of arbitrary fancy.
758 They may indeed mark a “special” or extra “creation,” since it is
they who, by incarnating themselves within the senseless human
shells of the two first Root‐Races, and a great portion of the Third
Root‐Race, create, so to speak, a _new race_: that of thinking,
self‐conscious and _divine_ men.
759 _Hindû Classical Dictionary._
760 _Linga Purâna_, Prior Section, lxx. 174.
761 See _Manu_, I. 10.
762 See _Linga_, _Vâyu_ and _Mârkandeya Purânas_.
763 Movers, _Phoinizer_, 282.
764 Weber, _Akad. Vorles_, 213, 214, etc.
765 IX. 850.
766 _Stromata_, I. v. 6.
767 The Gehenna of the _Bible_ was a valley near Jerusalem, where the
monotheistic Jews immolated their children to Moloch, if the word of
the prophet Jeremiah is to be believed. The Scandinavian Abode of
Hel or Hela was a frigid region—Kâma Loka again—and the Egyptian
Amenti a place of purification. (See _Isis Unveiled_, II. 11.)
768 I. vi. i.
769 _Cod. Naz._, I. 47; see also _Psalms_, lxxxix. 18.
770 I _Cor._, viii. 5.
771 _Concerning Divine Names_, traduction Darboy, 364.
772 See de Mirville, _Des Esprits_, ii. 322.
773 _The Correlation of Physical Forces_, p. 89.
774 _Ibid._, xiv.
775 II _Sam._, xxii. 9, 11.
776 _Deut._, iv. 24.
777 _Op. cit._, III. 415.
778 II _Sam._, xxii. 14, 15.
779 Herodotus, _Polymnia_, 190, 191.
780 viii. 24.
781 _Fa‐hwa‐King._
782 See _La Mission des Juifs_.
783 _China Revealed_, as quoted in Hargrave Jennings’ _Phallicism_, p.
273.
784 p. 202.
785 _Op. cit._, p. 60.
786 _Ibid._
787 O’Brien, _Round Towers of Ireland_, p. 61, quoted by Hargrave
Jennings in his _Phallicism_, p. 246.
788 _Introduction to the Science of Religion_, p. 332.
789 _Pantheon_, text 3.
790 Their intellection, of course, being of quite a different nature to
any we can conceive of on Earth.
791 See his Third Letter to Bentley.
792 _Concepts of Modern Physics_, pp. xi, xii, Introd. to 2nd Ed.
793 “Recherches expérimentales sur la relation qui existe entre la
résistance de l’air et sa température,” p. 68, translated from
Stallo’s quotation.
794 From the criticism of _Concepts of Modern Physics_, in _Nature_. See
Stallo’s work, p. xvi of Introduction.
795 Mr. Robert Ward, discussing the questions of Heat and Light in the
November _Journal of Science_, 1881, shows us how utterly ignorant
is Science about one of the commonest facts of Nature—the heat of
the Sun. He says: “The question of the temperature of the sun has
been the subject of investigation with many scientists: Newton, one
of the first investigators of this problem, tried to determine it,
and after him all the scientists who have been occupied with
calorimetry have followed his example. All have believed themselves
successful, and have formulated their results with great confidence.
The following, in the chronological order of the publication of the
results, are the temperatures (in centigrade degrees) found by each
of them: Newton, 1,699,300°; Pouillet, 1,461°; Tollner, 102,200°;
Secchi, 5,344,840°; Ericsson, 2,726,700°; Fizeau, 7,500°; Waterston,
9,000,000°; Spoëren, 27,000°; Deville, 9,500°; Soret, 5,801,846°;
Vicaire, 1,500°; Rosetti, 20,000°. The difference is as 1,400°
against 9,000,000°, or no less than 8,998,600°!! There probably does
not exist in science a more astonishing contradiction than that
revealed in these figures.” And yet without doubt if an Occultist
were to give out an estimate, each of these gentlemen would
vehemently protest in the name of “exact” Science at the rejection
of his special result.
796 See _Correlation of the Physical Forces_, Preface.
797 _Soirées_, vol. ii.
798 Stallo’s above‐cited work, _Concepts of Modern Physics_, a volume
which has called forth the liveliest protests and criticisms, is
recommended to anyone inclined to doubt this statement. “The
professed antagonism of science to metaphysical speculation,” he
writes, “has led the majority of scientific specialists to assume
that the methods and results of empirical research are wholly
independent of the control of the laws of thought. They either
silently ignore, or openly repudiate, the simplest canons of logic,
including the laws of non‐contradiction, and ... resent with the
utmost vehemence every application of the rule of consistency to
their hypotheses and theories ... and they regard an examination (of
them) ... in the light of these laws as an impertinent intrusion of
‘_à priori_ principles and methods’ into the domains of empirical
science. Persons of this cast of mind find no difficulty in holding
that atoms are absolutely inert, and at the same time asserting that
these atoms are perfectly elastic; or in maintaining that the
physical universe, in its last analysis, resolves itself into ‘dead’
matter and motion, and yet denying that all physical energy is in
reality kinetic; or in proclaiming that all phenomenal differences
in the objective world are ultimately due to the various motions of
absolutely simple material units, and, nevertheless, repudiating the
proposition that these units are equal.” (p. xix.) The blindness of
eminent Physicists to some of the most obvious consequences of their
own theories is marvellous. “When Prof. Tait, in conjunction with
Prof. Stewart, announces that ‘matter is simply passive’ (_The
Unseen Universe_, sec. 104), and then, in connection with Sir
William Thomson, declares that ‘matter has an innate power of
resisting external influences’ (_Treat. on Nat. Phil._, Vol. I. sec.
216), it is hardly impertinent to inquire how these statements are
to be reconciled. When Prof. Du Bois Reymond ... insists upon the
necessity of reducing all the processes of nature to motions of a
substantial, indifferent substratum, _wholly destitute of quality_
(_Ueber die Grenzen des Naturerkennens_, p. 5), having declared
shortly before in the same lecture that ‘resolution of all changes
in the material world into motions of atoms _caused by their
constant central forces_ would be the completion of natural
science,’ we are in a perplexity from which we have the right to be
relieved.” (Pref. xliii.)
799 Stallo, _loc. cit._, p. x.
800 _Silliman’s Journal_, vol. viii. pp. 364 _et seq._
801 See Clerk Maxwell’s _Treatise on Electricity_, and compare with
Cauchy’s _Mémoire sur la Dispersion de la Lumière_.
802 Stallo, _loc. cit._, p. x.
803 _Nature_, vol. xxvii. p. 304.
804 _Op. cit._, p. xxiv.
805 “_Somewhat_ different!” exclaims Stallo. “The real import of this
‘somewhat’ is, that the medium in question _is not, in any
intelligible sense, material at all_, having none of the properties
of matter.” All the properties of matter depend upon differences and
changes, and the “hypothetical” Ether here defined is not only
destitute of differences, but incapable of difference and change—in
the physical sense let us add. This proves that if Ether is
“matter,” it is so only as something visible, tangible and existing,
for _spiritual_ senses alone; that it is a Being indeed—but not of
our plane—Pater Æther, or Âkâsha.
806 _Veræ causæ_ for Physical Science are mâyâvic or illusionary causes
for the Occultist, and _vice versâ_.
807 Very much “differentiated,” on the contrary, since the day it left
its _laya_ condition.
808 _Op. cit._, pp. xxiv‐xxvi.
809 _Sept Leçons de Physique Générale_, p. 38, _et seq._, Ed. Moigno.
810 Defin. 8, B. I. Prop. 69, “Scholium.”
811 See _Modern Materialism_, by the Rev. W. F. Wilkinson.
812 “Attraction,” Le Couturier, a Materialist, writes, “has now become
for the public that which it was for Newton himself—a simple word,
an Idea” (_Panorama des Mondes_), since its cause is unknown.
Herschell virtually says the same, when remarking, that whenever
studying the motion of the heavenly bodies, and the phenomena of
attraction, he feels penetrated at every moment with the idea of
“the existence of causes that act for us under a veil, disguising
their direct action.” (_Musée des Sciences_, August, 1856.)
813 If we are taken to task for believing in operating Gods and Spirits
while rejecting a personal God, we answer to the Theists and
Monotheists: Admit that your Jehovah is _one of the Elohim_, and we
are ready to recognize him. Make of him, as you do, the Infinite,
the ONE and the Eternal God, and we will never accept him in this
character. Of tribal Gods there were many; the One Universal Deity
is a principle, an abstract Root‐Idea, which has nought to do with
the unclean work of finite Form. We do not worship the Gods, we only
honour Them, as beings superior to ourselves. In this we obey the
Mosaic injunction, while Christians disobey their
_Bible_—missionaries foremost of all. “Thou shalt not revile the
Gods,” says one of them—Jehovah—in _Exodus_, xxii. 28; but at the
same time in verse 20 it is commanded: “He that sacrificeth to any
God, save unto the Lord only, he shall be utterly destroyed.” Now in
the original texts it is not “God” but Elohim—and we challenge
contradiction—and Jehovah is one of the Elohim, as proved by his own
words in _Genesis_, iii. 22, when “the Lord God said: Behold the Man
is become as one of us.” Hence both those who worship and sacrifice
to the Elohim, the Angels, and to Jehovah, and those who revile the
Gods of their fellowmen, are far greater transgressors than the
Occultists or than any Theosophist. Meanwhile many of the latter
prefer believing in some one “Lord” or other, and are quite welcome
to do as they like.
814 To liken the “immateriate species to wooden iron,” and to laugh at
Spiller for referring to them as “incorporeal matter” does not solve
the mystery. (See _Concepts of Modern Physics_, p. 165 _et infra_.)
815 See _Vossius_, Vol. II. p. 528.
816 _De Carlo_, I. 9.
817 _De Motibus Planetarum Harmonicis_, p. 248.
818 _World‐Life_, Prof. Winchell, LL.D., pp. 49 and 50.
819 _Panorama des Mondes_, pp. 47 and 53.
820 Newton, _Optics_, III. Query 28, 1704; quoted in _World‐Life_, p.
50.
821 _Ibid._
822 When read in a fair and unprejudiced spirit, Sir Isaac Newton’s
works are an ever ready witness to show how he must have hesitated
between gravitation and attraction, impulse, and some other _unknown
cause_, to explain the regular course of the planetary motion. But
see his _Treatise on Colour_ (Vol. III. Question 31). We are told by
Herschell that Newton left with his successors the duty of drawing
all the scientific conclusions from his discovery. How Modern
Science has abused the privilege of building its newest theories
upon the law of gravitation, may be realized when one remembers how
profoundly religious was that great man.
823 The materialistic notion that because, in Physics, real or sensible
motion is impossible in pure space or vacuum, therefore, the eternal
Motion of and in Cosmos—regarded as infinite Space—is a _fiction_,
only shows once more that such expressions of Eastern metaphysics as
“pure Space,” “pure Being,” the “Absolute” etc., have never been
understood in the West.
824 From Winchell’s _World‐Life_, p. 379.
825 _Correl. Phys. Forces_, p. 173.
826 See _Revue Germanique_ of the 31st Dec. 1860, art., “Lettres et
Conversations d’Alexandre Humboldt.”
827 Prof. Winchell.
828 _World‐Life_, p. 553.
829 But see _Astronomie du Moyen Age_, by Delambre.
830 See _Isis Unveiled_, I. 270, 271.
831 _World‐Life_, 554.
832 Godefroy, _Cosmogonie de la Révélation_.
833 The terms “high” and “low” being only relative to the position of
the observer in Space, any use of those terms tending to convey the
impression that they stand for abstract realities, is necessarily
fallacious.
834 Jacob Ennis, _The Origin of the Stars_.
835 P. 99, note.
836 If such is the case, how does Science explain the comparatively
small size of the planets nearest the Sun? The theory of meteoric
aggregation is only a step farther from truth than the nebular
conception, and has not even the quality of the latter—its
metaphysical element.
837 Laplace, _Système du Monde_, p. 414, ed. 1824.
838 Faye, _Comptes Rendus_, t. xc. pp. 640‐2.
839 Wolf.
840 _Panorama des Mondes_, Le Couturier.
841 _World‐Life_, Winchell, p. 140.
842 Sir William Thomson’s lecture on “The latent dynamical theory
regarding the probable origin, total amount of heat, and duration of
the Sun,” 1887.
843 Thomson and Tait, _Natural Philosophy_. And even on these figures
Bischof disagrees with Thomson, and calculates that 350,000,000
years would be required for the Earth to cool from a temperature of
20,000° to 200° centigrade. This is, also, the opinion of Helmholtz.
844 Coulomb’s Law.
845 _Musée des Sciences_, 15 August, 1857.
846 _Panorama des Mondes_, p. 55.
847 _Revue des Deux Mondes_, July 15, 1860.
848 _Cosmographie._
849 _Soirées._
850 _Discours_, 165.
851 p. 28.
852 _Des Esprits_, III. 155, Deuxième Mémoire.
853 Laing’s _Modern Science and Modern Thought_.
854 _Ibid._, p. 17.
855 _Heaven and Earth._
856 Winchell, _World‐Life_, p. 196.
857 _L’Univers expliqué par la Révélation_, and _Cosmogonie de la
Révélation_. But see De Mirville’s _Deuxième Mémoire_. The author, a
terrible enemy of Occultism, was yet one who wrote great truths.
858 See _Kabbala Denudata_, II. 67.
859 “Sur la Distinction des Forces,” published in the _Mémoires de
l’Académie des Sciences de Montpellier_, Vol. II. fasc. i, 1854.
860 P. 123.
861 _Der Weltæther als Kosmische Kraft_, p. 4.
862 See _Popular Science Review_, Vol. V. pp. 329‐34.
863 See _Correlation of Physical Forces_, p. 110.
864 See Buckwell’s _Electric Science_.
865 Schelling, _Ideen_, etc., p. 18.
866 _Op. cit._, p. 161.
867 _Princ._, Def. iii.
868 _Philosophical Magazine_, Vol. II. p. 252.
869 _Concepts of Modern Physics_, xxxi., Introductory to the 2nd
Edition.
870 _Loc. cit._
871 J. P. Cooke, _The New Chemistry_, p. 13.
872 “It imports that equal volumes of all substances, when in the
gaseous state, and under like conditions of pressure and
temperature, contain the same number of molecules—whence it follows
that the weights of the molecules are proportional to the specific
gravities of the gases; that therefore, these being different, the
weights of the molecule are different also; and inasmuch as the
molecules of certain elementary substances are monatomic (consist of
but one atom each) while the molecules of various other substances
contain the same number of atoms, that the ultimate atoms of such
substances are of different weights.” (_Concepts of Modern Physics_,
p. 34.) As shown further on in the same volume, this cardinal
principle of modern theoretical chemistry is in utter and
irreconcilable conflict with the first proposition of the atomo‐
mechanical theory—namely, the absolute equality of the primordial
units of mass.
873 Wundt, _Die Theorie der Materie_, p. 381.
874 Nazesmann, _Thermochemie_, p. 150.
875 Krœnig, Clausius, Maxwell, etc., _Philosophical Magazine_, Vol. XIX.
p. 18.
876 _Philosophical Magazine_, Vol. XIV. p. 321.
877 Referring to the “Aura,” one of the Masters says in the _Occult
World_: “How could you make yourself understood by, command in fact,
those semi‐intelligent Forces, whose means of communication with us
are not through spoken words, but through sounds and colours in
correlation between the vibrations of the two.” It is this
“correlation” that is unknown to Modern Science, although it has
been many times explained by the Alchemists.
878 The Substance of the Occultist, however, is to the most refined
Substance of the Physicist, what Radiant Matter is to the leather of
the Chemist’s boots.
879 The names of the Seven Rays—which are, Sushumnâ, Harikesha,
Vishvakarman, Vishvatryarchâs, Sannaddha, Sarvâvasu and Svarâj—are
all mystical, and each has its distinct application in a distinct
state of consciousness, for Occult purposes. The Sushumnâ, which, as
said in the Nirukta (11, 6), is only to light up the Moon, is the
Ray nevertheless cherished by the initiated Yogîs. The totality of
the Seven Rays spread through the Solar System constitutes, so to
say, the physical Upâdhi (Basis) of the Ether of Science; in which
Upâdhi, light, heat, electricity, etc., the Forces of orthodox
Science, correlate to produce their terrestrial effects. As psychic
and spiritual effects, they emanate from, and have their origin in,
the supra‐solar Upâdhi, in the Æther of the Occultist—or Âkâsha.
880 Leslie’s _Fluid Theory of Light and Heat_.
881 Buckle’s _History of Civilization_, Vol. III. p. 384.
882 On the plane of manifestation and illusionary matter it may be so;
not that it is nothing more, for it is vastly more.
883 Neutral, or Laya.
884 _Scientific Letters_, Professor Butlerof.
885 _Ibid._
886 _Ibid._
887 _Ibid._
888 Called the “drinker of waters,” solar heat causing water to
evaporate.
889 I. ii. (Wilson, I. 38.)
890 Its founder, Râmânujâchârya, was born A.D. 1017.
891 The Gandharva of the _Veda_ is the deity who knows and reveals the
secrets of heaven and divine truths to mortals. Cosmically, the
Gandharvas are the aggregate Powers of the Solar Fire, and
constitute its Forces; psychically, the Intelligence residing in the
Sushumnâ, the Solar Ray, the highest of the Seven Rays; mystically,
the Occult Force in the Soma, the Moon, or lunar plant, and the
drink made of it; physically, the phenomenal, and spiritually, the
noumenal, causes of Sound and the “Voice of Nature.” Hence, they are
called the 6,333 heavenly singers, and musicians of Indra’s Loka,
who personify, even in number, the various and manifold sounds in
Nature, both above and below. In the later allegories they are said
to have mystic power over women, and to be fond of them. The
Esoteric meaning is plain. They are one of the forms, if not the
prototypes, of Enoch’s Angels, the Sons of God, who saw that the
daughters of men were fair (_Gen._, vi.), who married them, and
taught the daughters of Earth the secrets of Heaven.
892 Pp. 329‐334.
893 Not only “through space,” but filling every point of our Solar
System, for it is the physical residue, so to say, of Ether, its
“lining” (envelope) on our plane; Ether having to serve other cosmic
and terrestrial purposes besides being the “agent” for transmitting
light. It is the Astral Fluid or Light of the Kabalists, and the
Seven Rays of Sun‐Vishnu.
894 What need, then, of etheric waves for the transmission of light,
heat, etc., if _this_ substance can pass through vacuum.
895 And how can it be otherwise? Gross ponderable matter is the body,
the shell, of Matter or Substance, the female passive principle; and
this Fohatic Force is the second principle, Prâna—the male and the
active. On our globe this Substance is the second principle of the
septenary Element—Earth; in the atmosphere, it is that of Air, which
is the cosmic gross body; in the Sun it becomes the Solar Body and
that of the Seven Rays; in Sidereal Space it corresponds with
another principle, and so on. The whole is a homogeneous Unity
alone, the parts are all differentiations.
896 Or the reverberation, and for Sound repercussion, _on our plane_ of
that which is a perpetual motion of that Substance on higher planes.
Our world and senses are ceaselessly victims of Mâyâ.
897 An honest admission, this.
898 Yet it is not Ether, but only one of the principles of Ether, the
latter being itself one of the principles of Âkâsha.
899 And so does Prâna (Jîva) pervade the whole living body of man; but
alone, without having an atom to act upon, it would be
quiescent—dead; _i.e._, would be in Laya, or, as Mr. Crookes has it,
“locked in Protyle.” It is the action of Fohat upon a compound or
even upon a simple, body that produces life. When a body dies, it
passes into the same polarity as its male energy, and repels
therefore the active agent, which, losing hold of the whole, fastens
on the parts or molecules, this action being called chemical.
Vishnu, the Preserver, transforms himself into Rudra‐Shiva, the
Destroyer—a correlation seemingly unknown to Science.
900 Verily, unless the Occult terms of the Kabalists are adopted!
901 “Unchangeable” only during manvantaric periods, after which it
merges once more into Mûlaprakriti; “invisible” for ever, in its own
essence, but seen in its reflected coruscations, called the Astral
Light by the modern Kabalists. Yet, conscious and grand Beings,
clothed in that same Essence, move in it.
902 One has to add ponderable, to distinguish it from that Ether which
is Matter still, though a substratum.
903 The Occult Sciences reverse the statement, and say that it is the
Sun, and all the Suns that are from it, which emanate at the
manvantaric dawn from the Central Sun.
904 Here, we decidedly beg to differ from the learned gentleman. Let us
remember that this Ether—whether Âkâsha, or its lower principle,
Ether, is meant by the term—is septenary. Âkâsha is Aditi in the
allegory, and the mother of Mârttânda, the Sun, the Devamâtri,
Mother of the Gods. In the Solar System, the Sun is her Buddhi and
Vâhana, the Vehicle, hence the sixth principle; in Kosmos all the
Suns are the Kâma Rûpa of Âkâsha and so is ours. It is only when
regarded as an individual Entity in his own Kingdom, that Sûrya, the
Sun, is the seventh principle of the great body of Matter.
905 To be more correct, let us rather call it Agnosticism. Brutal but
frank Materialism is more honest than Janus‐faced Agnosticism in our
days. Western Monism, so‐called, is the Pecksniff of modern
Philosophy, turning a pharisaical face to Psychology and Idealism,
and its natural face of a Roman Augur, swelling his cheek with his
tongue, to Materialism. Such Monists are worse than Materialists;
because, while looking at the Universe and at psycho‐spiritual man
from the same negative stand‐point, the latter put their case far
less plausibly than do sceptics of Mr. Tyndall’s or even of Mr.
Huxley’s stamp. Herbert Spencer, Bain and Lewes are more dangerous
to universal truths than is Büchner.
906 _Geology_, by Professor A. Winchell.
907 See _Five Years of Theosophy_, pp. 245‐262—Arts. “Do the Adepts deny
the Nebular Theory?” and “Is the Sun merely a Cooling Mass?”—for the
true Occult teaching.
908 _Philosophie Naturelle_, art. 142.
909 _Astronomie_, p. 342.
910 Commentary on Stanza IV, _ante_, pp. 126‐7.
911 _Popular Science Review_, Vol. IV. p. 148.
912 And the _central mass_, too, as will be found, or rather the centre
of the reflection.
913 This “matter” is just like the reflection in a mirror of the flame
from a “photogenic” lamp‐wick.
914 See _Five Years of Theosophy_, p. 258, for an answer to this
speculation of Herschell.
915 _Ibid._, p. 156.
916 Paracelsus for one, who called it Liquor Vitæ, and Archæus.
917 _Alchemical_ “composition,” rather.
918 “This vital force ... radiates around man like a luminous sphere,”
says Paracelsus in _Paragranum_.
919 _Popular Science Review_, Vol. X. pp. 380‐3.
920 _De Generatione Hominis._
921 _De Viribus Membrorum_. See _Life of Paracelsus_, by Franz Hartmann,
M.D., F.T.S.
922 P. 384.
923 Ch. xiii; Telang’s translation, p. 292.
924 _Ibid._, ch. xxxvi; p. 385.
925 The division of the physical senses into five, comes to us from a
great antiquity. But while adopting the number, no modern
Philosopher has asked himself how these senses could exist, _i.e._,
be perceived and used in a self‐conscious way, unless there were the
_sixth_ sense, mental perception, to register and record them;
and—this for the Metaphysicians and Occultists—the _seventh_ to
preserve the spiritual fruitage and remembrance thereof, as in a
Book of Life which belongs to Karma. The Ancients divided the senses
into five, simply because their teachers, the Initiates, stopped at
_hearing_, as being that sense which developed on the physical
plane, or rather, got dwarfed and limited to this plane, only at the
beginning of the Fifth Race. The Fourth Race already had begun to
lose the _spiritual_ condition, so preëminently developed in the
Third Race.
926 _Ibid._, ch. x: pp. 277, 278.
927 _Mundakopanishad_, p. 298.
928 _Bhagavadgîtâ_, ch. vii; _ibid._, pp. 73, 74.
929 Ahamkâra, I suppose, that “Egoship,” or “Ahamship,” which leads to
every error.
930 The Elements are the five Tanmâtras of earth, water, fire, air and
ether, the producers of the grosser elements.
931 _Anugîtâ_, ch. xx; _ibid._, p. 313.
932 The conductor in the sense of Upâdhi—a material or physical basis;
but, as the second principle of the universal Soul and Vital Force
in Nature, it is intelligently guided by the fifth principle
thereof.
933 And too great an exuberance of it in the nervous system leads as
often to disease and death. If it were the animal system which
generated it, such would not be the case, surely. Hence, the latter
emergency shows its independence of the system, and its connection
with the Sun‐Force, as Metcalfe and Hunt explain.
934 P. 387.
935 _Paragranum; Life of Paracelsus_, by Dr. F. Hartmann.
936 In a recent work on Symbolism in Buddhism and Christianity—in
Buddhism and Roman Catholicism, rather, many later rituals and
dogmas in Northern Buddhism, in its popular exoteric form, being
identical with those of the Latin Church—some curious facts are to
be found. The author of this volume, with more pretensions than
erudition, has indiscriminately crammed into his work ancient and
modern Buddhist teachings, and has sorely confused Lamaïsm with
Buddhism. On page 404 of this volume, called _Buddhism in
Christendom, or Jesus the Essene_, our _pseudo_‐Orientalist devotes
himself to criticizing the “Seven Principles” of the “Esoteric
Buddhists,” and attempts to ridicule them. On page 405, the closing
page, he speaks enthusiastically of the Vidyâdharas, “the seven
great legions of dead men made wise.” Now, these Vidyâdharas, whom
some Orientalists call “demi‐gods,” are in fact, exoterically, a
kind of Siddhas, “affluent in devotion,” and, esoterically, they are
identical with the seven classes of Pitris, one class of which endow
man in the Third Race with Self‐consciousness, by incarnating in the
human shells. The “Hymn to the Sun,” at the end of his queer volume
of mosaic, which endows Buddhism with a Personal God (!!), is an
unfortunate thrust at the very proofs so elaborately collected by
the unlucky author.
Theosophists are fully aware that Mr. Rhys Davids has likewise
expressed his opinion on their beliefs. He said that the theories
propounded by the author of _Esoteric Buddhism_ “were not Buddhism,
and were not esoteric.” The remark is the result of (_a_) the
unfortunate mistake of writing “Buddhism” instead of “Budhaïsm,” or
“Budhism,” _i.e._, of connecting the system with Gautama’s religion
instead of with the Secret Wisdom taught by Krishna, Shankarâchârya,
and many others, as much as by Buddha; and (_b_) of the
impossibility of Mr. Rhys Davids knowing anything of the true
Esoteric Teachings. Nevertheless as he is the greatest Pâli and
Buddhist scholar of the day, whatever he may say is entitled to
respectful hearing. But when one who knows no more of exoteric
Buddhism on Scientific and Materialistic lines, than he knows of
Esoteric Philosophy, defames those whom he honours with his spite,
and assumes with the Theosophists the airs of a profound scholar,
one can only smile or—heartily laugh at him.
937 _The Human Species_, pp. 10, 11.
938 _The Theosophist._
939 Not only does it not deny the occurrence, though attributing it to a
wrong cause, as always, each theory contradicting every other (see
the theories of Secchi, of Faye, and of Young), the spots depending
on the superficial accumulation of vapours cooler than the
photosphere (?), etc., etc., but we have men of Science who
_astrologize_ upon the spots. Professor Jevons attributes all the
great periodical commercial crises to the influence of the sun‐spots
every eleventh cyclic year. (See his _Investigations into Currency
and Finance_.) This is worthy of praise and encouragement surely.
940 _Le Soleil_, II. 184.
941 _World‐Life_, p. 48.
942 Unfortunately, as these pages are being written, the “archebiosis of
terrestrial existence” has turned, under a somewhat stricter
chemical analysis, into a simple precipitate of sulphate of
lime—hence, from the scientific standpoint, not even an organic
substance! _Sic transit gloria mundi!_
943 _Vishnu Purâna_, Wilson, I. 16, Fitzedward Hall’s rendering.
944 _Popular Astronomy_, p. 444.
945 In his _World‐Life_ (page 48), in the appended footnotes, Professor
Winchell says, “It is generally admitted that at excessively high
temperatures matter exists in a state of dissociation—that is, no
chemical combination can exist”; and, to prove the unity of Matter,
would appeal to the spectrum, which in every case of homogeneity
will show a _bright_ line, whereas in the case of several molecular
arrangements existing—in the nebulæ say, or a star—“the spectrum
should consist of two or three bright lines”! This would be no proof
either way to the Physicist‐Occultist, who maintains that beyond a
certain limit of visible Matter, no spectrum, no telescope and no
microscope are of any use. The unity of Matter, of that which is
real cosmic Matter to the Alchemist, or “Adam’s Earth” as the
Kabalists call it, can hardly be proved or disproved, by either the
French _savant_ Dumas, who suggests “the composite nature” of the
“elements” on “certain relations of atomic weights,” or even by Mr.
Crookes’ “radiant matter,” though his experiments may seem “to be
best understood on the hypothesis of the homogeneity of the elements
of matter, and the continuity of the states of matter.” For all this
does not go beyond _material_ Matter, so to say, even in what is
shown by the spectrum, that modern “eye of Shiva” of physical
experiments. It is only of this Matter, that H. St. Claire Deville
could say that “when bodies, deemed to be simple, combine with one
another, they vanish, they are individually annihilated”; simply
because he could not follow those bodies in their further
transformation in the world of spiritual cosmic Matter. Verily
Modern Science will never be able to dig deep enough into the
cosmological formations to find the Roots of the World‐Stuff or
Matter, unless she works on the same lines of thought as the
mediæval Alchemist did.
946 _Concepts of Modern Physics_, p. vi.
947 Book I. ch. II. p. 25. _Vishnu Purâna_, Fitzedward Hall’s
Translation.
948 _Vide_ in preceding Section VII., “Life, Force, or Gravity,”
quotation from _Anugitâ_.
949 The word “supernatural” implies _above or outside_ nature. Nature
and Space are one. Now Space for the metaphysician exists outside
any act of sensation, and is a purely subjective representation,
notwithstanding the contention of Materialism, which would connect
it forcibly with one or another datum of sensation. For our senses,
it is fairly subjective when independent of anything within it. How
then can any phenomenon, or anything else, step outside, or be
performed beyond, that which has no limits? But when spatial
extension becomes simply conceptual, and is thought of in an idea
connected with certain actions, as by the Materialists and the
Physicists, then again they have hardly a right to define and claim
that which can, or cannot, be produced by Forces generated within
even limited spaces, as they have not even an approximate idea of
what those Forces are.
950 It is not correct, when speaking of Idealism, to show it based upon
“the old ontological assumptions that things or entities exist
independently of each other, and otherwise than as terms of
relations” (Stallo). At any rate, it is incorrect to say so of
Idealism in Eastern Philosophy and _its_ cognition, for it is just
the reverse.
951 Independent, in a certain sense, but not _disconnected_ with it.
952 “By Fohat, more likely,” would be an Occultist’s reply.
953 The reason for such psychic capacities is given farther on.
954 The above was written in 1886, at a time when hopes of success for
the “Keely Motor” were at their highest. Every word then said by the
writer proved true, and now only a few remarks are added with regard
to the failure of Mr. Keely’s expectations, so far, a failure now
admitted by the discoverer himself. Though, however, the word
_failure_ is here used, the reader should understand it in a
relative sense, for, as Mrs. Bloomfield‐Moore explains: “What Mr.
Keely does admit is that, baffled in applying vibratory force to
mechanics, upon his first and second lines of experimental research,
he was obliged either to confess a _commercial_ failure, or to try a
third departure from his base or principle, seeking success through
another channel.” And this “channel” is on the _physical_ plane.
955 We learn that these remarks are not applicable to Mr. Keely’s latest
discovery; time alone can show the exact limit of his achievements.
956 _Theosophical Siftings_, No. 9.
957 This is also the division made by the Occultists, under other names.
958 Quite so, since there is the _seventh_ beyond, which begins the same
enumeration from the first to the last, on another and higher plane.
959 From Mrs. Bloomfield‐Moore’s paper, _The New Philosophy_.
960 In answer to a friend, that eminent Geologist writes: “I can only
say, in reply to your letter, that it is at present, and perhaps
always will be, impossible to reduce, even approximately, geological
time into years, or even into millenniums.” (Signed, William
Pengelly, F.R.S.)
961 Plato, in speaking of the irrational, turbulent Elements, “composed
of fire, air, water, and earth,” means Elementary Dæmons. (See
_Timæus_.)
962 Plato in the _Timæus_ uses the word “secretions” of turbulent
Elements.
963 Valentinus’ _Esoteric Treatise on the Doctrine of Gilgul_.
964 See Mackenzie’s _Royal Masonic Cyclopædia_.
965 See _Isis Unveiled_, II. 152.
966 See Mackenzie, _ibid._, _sub voc._
967 _Isis Unveiled_, I. 317.
968 _Viveka Chudamani_, translated by Mohini M. Chatterji, as “The Crest
Jewel of Wisdom.” See _Theosophist_, July and August, 1886.
969 The Tanmâtras are literally the type or rudiment of an element
devoid of qualities; but esoterically, they are the primeval Noumena
of that which becomes in the progress of evolution, a Cosmic
Element, in the sense given to the term in Antiquity, not in that of
Physics. They are the Logoi, the seven emanations or rays of the
Logos.
970 Ch. xxxvi; Telang’s translation, pp. 387‐8.
971 See _Theosophist_, August, 1886.
972 The now universal error of attributing to the Ancients the knowledge
of only seven planets, simply because they mentioned no others, is
based on the same general ignorance of their Occult doctrines. The
question is not whether they were, or were not, aware of the
existence of the later discovered planets; but whether the reverence
paid by them to the four exoteric and three secret Great Gods—the
Star‐Angels, had not some special reason. The writer ventures to say
there was such a reason, and it is this. Had they known of as many
planets as we do now—and this question can hardly be decided at
present, either way—they would still have only connected the seven
with their religious worship, because these seven are directly and
specially connected with our Earth, or, using esoteric phraseology,
with our septenary Ring of Spheres.
973 _John_, x. 30.
974 _Ibid._, xx. 17.
975 _Ibid._, xiv. 28.
976 _Matt._, v. 16.
977 _Ibid._, xiii. 43.
978 1 _Cor._, iii. 16.
979 _Theosophist_, Aug., 1886.
980 These are planets accepted for purposes of Judicial Astrology only.
The astro‐theogonical division differed from the above. The Sun,
being a central _star_ and not a planet, stands, with _its_ seven
planets, in more occult and mysterious relations to _our_ Globe than
is generally known. The Sun was, therefore, considered the great
Father of all the Seven “Fathers,” and this accounts for the
variations found between the Seven and Eight Great Gods of Chaldean
and other countries. Neither the Earth, nor the Moon, its satellite,
nor yet the stars, for another reason, were anything more than
_substitutes used for Esoteric purposes_. Yet, even with the
exclusion of the Sun and the Moon from the calculation, the Ancients
seem to have known of _seven_ planets. How many more are known to
us, so far, if we throw out the Earth and Moon? _Seven_, and no
more: Seven primary or principal planets, the rest _planetoids_
rather than planets.
981 When one remembers that under the powerful telescope of Sir William
Herschell, that eminent Astronomer—gauging merely that portion of
heaven in the equatorial plane, the approximate centre of which is
occupied by our Earth—saw in one quarter of an hour, 16,000 stars
pass; and applying this calculation to the totality of the “Milky
Way” he found in it no less than eighteen millions of Suns, one
wonders no longer that Laplace, in conversation with Napoleon I,
should have called God a _hypothesis_—perfectly useless to speculate
upon for _exact_ Physical Science, at any rate. Occult Metaphysics
and transcendental Philosophy will alone be able to lift the
smallest corner of the impenetrable veil in this direction.
982 _Numb._, xi. 16.
983 _Deut._, xxxii. 8, 9.
984 _Ibid._, 9.
985 C. W. King in _The Gnostics and their Remains_ (p. 344), identifies
it with “that _summum bonum_ of Oriental aspiration, the Buddhist
Nirvâna, ‘perfect repose, the Epicurean _Indolentia_’;” a view that
looks flippant enough in its expression, though not quite untrue.
986 See Origen’s Copy of the Chart, or Diagramma of the Ophites.
987 See also Section XIV.
988 Abraham and Saturn are identical in astro‐symbology, and he is the
forefather of the Jehovistic Jews.
989 _John_, viii. 37, 38, 41, 44.
990 _Matthew_, v. 22.
991 The Elemental Vortices inaugurated by the “Mind” have not been
improved by their modern transformation.
992 I have often been taken to task for using expressions in _Isis_
denoting belief in a _personal_ and anthropomorphic God. This is
_not_ my idea. Kabalistically speaking, the “Architect” is the
generic name for the Sephiroth, the Builders of the Universe, as the
“Universal Mind” represents the collectivity of the Dhyân Chohanic
Minds.
993 _Timæus._
994 I. 258.
995 _Researches on Light in its Chemical Relations_.
996 _Modern Chemistry._
997 _Isis Unveiled_, I. 137.
998 _Faraday Lectures_, 1881.
999 Thus, what the writer of the present work said ten years ago in
_Isis Unveiled_ was, it seems, prophetic. These are the words: “Many
of these mystics, by following what they were taught by some
treatises, secretly preserved from one generation to another,
achieved discoveries which would not be despised even in our modern
days of exact sciences. Roger Bacon, the friar, was laughed at as a
quack, and is now generally numbered among ‘pretenders’ to magic
art; but his discoveries were nevertheless accepted, and are now
used by those who ridicule him the most. Roger Bacon belonged by
right, if not by fact, to that Brotherhood which includes all those
who study the Occult Sciences. Living in the thirteenth century,
almost a contemporary, therefore, of Albertus Magnus and Thomas
Aquinas, his discoveries—such as gunpowder and optical glasses, and
his mechanical achievements—were considered by everyone as so many
miracles. He was accused of having made a compact with the Evil
One.” (Vol. I, pp. 64, 65.)
1000 Just so; “those forms of energy ... _which become evident_ ...” in
the laboratory of the Chemist and Physicist; but _there are other
forms of energy_ wedded to _other forms_ of matter, _which are
supersensuous_, yet are known to the Adepts.
1001 _Presidential Address_, p. 16.
1002 It is just the existence of such worlds on other planes of
consciousness that is asserted by the Occultist. The Secret Science
teaches that the primitive race was boneless, and that there are
worlds invisible to us, peopled as our own, besides the
_populations_ of Dhyân Chohans.
1003 _Five Years of Theosophy_, p. 258 _et seq._
1004 Says Mr. Crookes in the same address: “The first riddle which we
encounter in chemistry is: ‘What are the elements?’ Of the attempts
hitherto made to define or explain an element, none satisfy the
demands of the human intellect. The text books tell us that an
element is ‘a body which has not been decomposed;’ that it is ‘a
something to which we can add, but from which we can take nothing,’
or ‘a body which increases in weight with every chemical change.’
Such definitions are doubly unsatisfactory: they are provisional,
and may cease to‐morrow to be applicable in any given case. They
take their stand, not on any attribute of the things to be defined,
but on the limitations of human power: they are confessions of
intellectual impotence.”
1005 And the lecturer quotes Sir George Airy, who says (in _Faraday’s
Life and Letters_, Vol. II., p. 354): “I can easily conceive that
there are plenty of bodies about us not subject to this intermutual
action, and therefore not subject to the law of gravitation.”
1006 The Vedântic philosophy conceives of such; but then it is not
physics, but metaphysics, called by Mr. Tyndall “poetry” and
“fiction.”
1007 In the form they are now, we conceive?
1008 And to Kapila and Manu—especially and originally.
1009 Here is a scientific corroboration of the eternal law of
correspondences and analogy.
1010 This method of illustrating the periodic law in the classification
of elements is, in the words of Mr. Crookes, proposed by Professor
Emerson Reynolds, of Dublin University, who ... “points out that in
each period, the general properties of the elements vary from one to
another, with approximate regularity until we reach the _seventh
member_, which is in more or less striking contrast with the first
element of the same period, as well as with the first of the next.
Thus chlorine, the seventh member of Mendeleef’s third period,
contrasts sharply with both sodium, the first member of the same
series, and with potassium, the first member of the next series;
whilst on the other hand, sodium and potassium are closely
analogous. The six elements, whose atomic weights intervene between
sodium and potassium, vary in properties, step by step, until
chlorine, the contrast to sodium, is reached. But from chlorine to
potassium, the analogue of sodium, there is a change in properties
_per saltum_..... If we thus recognize a contrast in properties—more
or less decided—between the first and the last members of each
series, we can scarcely help admitting the existence of a point of
mean variation within each system. In general the _fourth_ element
of each series possesses the property we might expect a transition‐
element to exhibit.... Thus for the purpose of graphic translation,
Professor Reynolds considers that the fourth member of a
period—silicon, for example—may be placed at the apex of a
symmetrical curve, which shall represent for that particular period,
the direction in which the properties of the series of elements vary
with rising atomic weights.”
Now, the writer humbly confesses complete ignorance of modern
Chemistry and its mysteries. But she is pretty well acquainted with
the Occult Doctrine with regard to _correspondences of types and
antetypes_ in nature, and to perfect analogy as a fundamental law in
Occultism. Hence she ventures on a remark which will strike every
Occultist, however it may be derided by orthodox Science. This
method of illustrating the periodic law in the behaviour of
elements, whether or not still a hypothesis in Chemistry, _is a law
in Occult Sciences_. Every well‐read Occultist knows that the
_seventh_ and _fourth_ members—whether in a septenary chain of
worlds, the septenary hierarchy of angels, or in the constitution of
man, animal, plant, or mineral atom—that the _seventh_ and _fourth_
members, we say, in the geometrically and mathematically uniform
workings of the immutable laws of Nature, always play a distinct and
specific part in the septenary system. From the stars twinkling high
in heaven, to the sparks flying asunder from the rude fire built by
the savage in his forest; from the hierarchies and the essential
constitution of the Dhyân Chohans—organized for diviner
apprehensions and a loftier range of perception than the greatest
Western Psychologist ever dreamed of, down to Nature’s
_classification_ of species among the humblest insects; finally from
Worlds to Atoms, everything in the Universe, from great to small,
proceeds in its spiritual and physical evolution, cyclically and
septennially, showing its seventh and fourth number (the latter the
turning point) behaving in the same way as is shown in that periodic
law of Atoms. Nature never proceeds _per saltum_. Therefore, when
Mr. Crookes remarks on this that he does not “wish to infer that the
gaps in Mendeleef’s table, and in this graphic representation of it
[the diagram showing the evolution of Atoms] necessarily mean that
there are elements actually existing to fill up the gaps; these gaps
may only mean that at the birth of the elements there was an easy
potentiality of the formation of an element which would fit into the
place”—an Occultist would respectfully remark to him that the latter
hypothesis can only hold good, if the septenary arrangement of Atoms
is not interfered with. This is _the one law_, and an infallible
method that must always lead one who follows it to success.
1011 A group of electricians has just protested against the new theory of
Clausius, the famous professor of the University of Bonn. The
character of the protest is shown in the signature, which has “Jules
Bourdin, in the name of the group of Electricians, which had the
honour of being introduced to Professor Clausius in 1881, and whose
war‐cry (_cri de ralliement_) is _À bas l’Ether_”—down with Ether,
even; they want Universal _Void_, you see!
1012 _Smithsonian Contributions_, xxi., Art. 1. pp. 79‐97.
1013 _System of Logic_, p. 229.
1014 Beyond the zero‐line of action.
1015 _Progymnasmata_, p. 795.
1016 _De Stellâ Novâ in Pede Serpentarii_, p. 115.
1017 _Hypothèses Cosmogoniques_, p. 2, C. Wolf, 1886.
1018 See _Philosophical Transactions_, p. 269, _et seq._
1019 Laplace conceived that the external and internal zones of the ring
would rotate with the same angular velocity, which would be the case
with a solid ring; but the principle of equal areas requires the
inner zones to rotate more rapidly than the outer. (_World‐Life_, p.
121.) Prof. Winchell points out a good many mistakes of Laplace; but
as a geologist he is not infallible himself in his “astronomical
speculations.”
1020 _Five Years of Theosophy_, pp. 249‐251, Art. “Do the Adepts deny the
Nebular Theory?”
1021 Had Astronomers, in their present state of knowledge, merely held to
the hypothesis of Laplace, which was simply the formation of the
Planetary System, it might in time have resulted in something like
an approximate truth. But the two parts of the general problem—that
of the formation of the Universe, or the formation of the Suns and
Stars from the Primitive Matter, and then the development of the
Planets round their Sun—rest on quite different facts in Nature and
are even so viewed by Science itself. They are at the opposite poles
of Being.
1022 Aristotle’s _Physica_, viii. 1.
1023 _Hypothèses Cosmogoniques_, p. 3, Wolf.
1024 Vol. I., p. 185, quoted by Wolf, p. 3. Wolf’s argument is here
summarised.
1025 Note vii. Summarized from Wolf, p. 6.
1026 _Five Years of Theosophy_, pp. 241, 242, and 239.
1027 But the spectra of these nebulæ have never yet been ascertained.
When they _are_ found with bright lines, then only may they be
cited.
1028 _Hypothèses Cosmogoniques_, p. 3.
1029 Mr. Crookes’ Protyle must not be regarded as the _primary_ stuff,
out of which the Dhyân Chohans, in accordance with the immutable
laws of Nature, wove our Solar System. This Protyle cannot even be
the Prima Materia of Kant, which that great mind saw used up in the
formation of the worlds, and thus existing no longer in a diffused
state. Protyle is a _mediate_ phase in the progressive
differentiation of Cosmic Substance from its normal undifferentiated
state. It is, then, the aspect assumed by Matter in its middle
passage into full objectivity.
1030 See Stanza III, Commentary 9, (p. 109) about “Light,” or “_Cold_
Flame,” where it is explained that the “Mother”—Chaos—is a cold
Fire, a cool Radiance, colourless, formless, devoid of every
quality. “_Motion as the One Eternal_ IS, _and contains the
potentialities of every quality in the Manvantaric Worlds_,” it is
said.
1031 _Hypothèses Cosmogoniques_, pp. 4, 5.
1032 _World‐Life_, p. 196.
1033 _Westminster Review_, XX., July 27, 1868.
1034 Vol. XIV. p. 252.
1035 _Hypothèses Cosmogoniques._
1036 Which “Light” we call Fohat.
1037 This is a mistake, which implies a material agent, distinct from the
influences which move it, _i.e._, blind matter and perhaps “God”
again, whereas this One Life is the very God and Gods “Itself.”
1038 The same error.
1039 _Popular Science Review_, Vol. X.
1040 “Is the Jîva a myth, as Science says, or is it not?” ask some
Theosophists, wavering between materialistic and idealistic Science.
The difficulty of really grasping Esoteric problems concerning the
“ultimate state of Matter” is again the old crux of the _objective_
and the _subjective_. What is Matter? Is the Matter of our present
objective consciousness anything but our _sensations_? True, the
sensations we receive come _from without_, but can we really—except
in terms of phenomena—speak of the “gross matter” of this plane as
an entity apart from and independent of us? To all such arguments
Occultism answers: True, in _reality_ Matter is not independent of,
or existent outside, our perceptions. Man is an _illusion_: granted.
But the existence and actuality of other, still more illusive, but
not less _actual_, entities than we are, is not a claim which is
lessened, but rather strengthened, by this doctrine of Vedântic and
even Kantian Idealism.
1041 See _Musée des Sciences_, August, 1856.
1042 Book II. of the _Commentary on the Book of Dzyan_.
1043 Even the question of the plurality of worlds inhabited by sentient
creatures is rejected, or is approached with the greatest caution!
And yet see what the great astronomer, Camille Flammarion, says in
his _Pluralité des Mondes_.
1044 Nevertheless, it may be shown on the testimony of the _Bible_
itself, and of such good Christian theologians as Cardinal Wiseman,
that this plurality is taught in both the _Old_ and the _New
Testaments_.
1045 See _Plurality of Worlds_, Vol. II.
1046 See on this _La Pluralité des Mondes Habités_, par C. Flammarion,
wherein is given a list of the many men of Science who have written
to prove the theory.
1047 _World‐Life_, pp. 496‐498, _et seq._
1048 _World‐Life._
1049 _The Book of Enoch._ Trans. by Archbishop Laurence, Ch. LXXIX.
1050 The Âtmâ, or Spirit, the Spiritual SELF, passing like a thread
through the five Subtle Bodies, or Principles, Koshas, is called
“Thread‐soul,” or Sûtrâtmâ in Vedântic Philosophy.
1051 “The Septenary Principle,” _Five Years of Theosophy_, p. 197.
1052 _Pythagorean Triangle_, by the Rev. G. Oliver, p. 36.
1053 See Kant’s _Critique de la Raison Pure_, Barui’s transl., II. 54.
1054 Plutarch, _De Placitis Philosophorum_.
1055 In the Greek and Latin Churches—which regard marriage as one of the
sacraments—the officiating priest during the marriage ceremony
represents the apex of the triangle; the bride, its left feminine
side, and the bridegroom the right side, while the base line is
symbolized by the row of witnesses, the bridesmaids and best men.
But behind the priest there is the Holy of Holies, with its
mysterious containments and symbolic meaning, inside of which no one
but the consecrated priests should enter. In the early days of
Christianity the marriage ceremony was a mystery and a true symbol.
Now, however, even the Churches have lost the true meaning of this
symbolism.
1056 _New Aspects of Life and Religion_, by Henry Pratt, M.D., p. 7. Ed.
1886.
1057 _Ibid._, pp. 7, 8.
1058 _Ibid._, p. 9.
1059 _Pythagorean Triangle_, by the Rev. G. Oliver, pp. 18, 19.
1060 P. 387.
1061 P. 387.
1062 In the World of Form, symbolism finding expression in the Pyramids,
has in them both triangle and square, four co‐equal triangles or
surfaces, four basic points, and the fifth—the apex.
1063 Pp. 385, 386.
1064 _Op. cit._ By Isaac Myer. P. 174.
1065 P. 175.
1066 P. 175.
1067 “The lowest designation, or the Deity in Nature, the more general
term Elohim, is translated God.” (P. 175.) Such recent works as the
_Qabbalah_ of Mr. Isaac Myer, and of Mr. S. L. MacGregor Mathers,
fully justify our attitude towards the Jehovistic Deity. It is not
the transcendental, philosophical, and highly metaphysical
abstraction of the original Kabalistic thought—Ain‐Suph‐Shekinah‐
Adam‐Kadmon, and all that follows—that we oppose, but the
crystallization of all these into the highly unphilosophical,
repulsive, and anthropomorphic Jehovah, the androgynous and _finite_
deity, for which eternity, omnipotence, and omniscience are claimed.
We do not war against the _Ideal Reality_, but the hideous
theological _Shadow_.
1068 Let not the word “Psychology” cause the reader, by association of
ideas, to carry his thought to modern “Psychologists,” so‐called,
whose _Idealism_ is another name for uncompromising Materialism, and
whose pretended Monism is no better than a mask to conceal the void
of final annihilation—even of consciousness. Here _spiritual_
Psychology is meant.
1069 “Vishvânara is not merely the manifested objective world, but the
one physical basis [the horizontal line of the triangle] from which
the whole objective world starts into existence.” And this is the
Cosmic Duad, the Androgynous Substance. Only beyond this is the true
Protyle.
1070 T. Subba Row. See _Theosophist_, Feb. 1887.
1071 By W. Crookes, F.R.S., V.P.C.S., delivered at the Royal Institution,
London, on Friday, February 18th, 1887.
1072 How true it is will be fully demonstrated only on that day when Mr.
Crookes’ discovery of radiant matter will have resulted in a further
elucidation with regard to the true source of light, and will have
revolutionized all the present speculations. Further familiarity
with the northern streamers of the _aurora borealis_ may help the
recognition of this truth.
1073 _Genesis of the Elements_, p. 1.
1074 _De Placit. Philos._
1075 _The Path_, I. 10, p. 297.
1076 P. 11.
1077 Corresponding on the cosmic scale with the Spirit, Soul, Mind, Life,
and the three Vehicles—the Astral, the Mâyâvic and the Physical
Bodies (of mankind), whatever division is made.
1078 _Ibid._ p. 16.
1079 Vol. I, p. 429.
1080 _Ibid._, p. 21.
1081 “The Lord is a consuming _fire_.” “In him was _life_, and the life
was the light of men.”
1082 Which if separated _alchemically_ would yield the Spirit of Life,
and its Elixir.
1083 Foremost of all, the postulate that there is no such thing in Nature
as _inorganic_ substances or bodies. Stones, minerals, rocks, and
even chemical “atoms” are simply organic units in profound lethargy.
Their coma has an end and their inertia becomes activity.
1084 _Ibid._, p. 144.
1085 The orthography of the name—as spelt by himself—is Leibniz. He was
of Slavonian descent though born in Germany.
1086 _Monadologie_, Introd.
1087 “Leibnitz’s dynamism,” says Professor Lachelier, “would offer but
little difficulty if, with him, the monad had remained a simple atom
of _blind force_. But....” One perfectly understands the perplexity
of Modern Materialism!
1088 _The Path_, I. 10, p. 297.
1089 Leibnitz was an _absolute_ Idealist in maintaining that “material
atoms are contrary to reason.” (_Système Nouveau_, Erdmann, p. 126,
col. 2.) For him Matter was a simple representation of the Monad,
whether human or atomic. Monads, he thought (as do we), are
everywhere. Thus the human soul is a Monad, and every cell in the
human body has its Monad, as has every cell in animal, vegetable,
and even in the so‐called _inorganic_ bodies. His Atoms are the
molecules of modern Science, and his Monads those _simple atoms_
that Materialistic Science takes on faith, though it will never
succeed in _interviewing_ them—except in imagination. But Leibnitz
is rather contradictory in his views about Monads. He speaks of his
“Metaphysical Points” and “Formal Atoms,” at one time as
_realities_, occupying space; at another as pure spiritual _ideas_;
then he again endows them with objectivity and aggregates and
positions in their co‐relations.
1090 _Examen des Principes du P. Malebranche._
1091 The Atoms of Leibnitz have, in truth, nothing but the name in common
with the atoms of the Greek Materialists, or even the molecules of
Modem Science. He calls them “Formal Atoms,” and compares them to
the “Substantial Forms” of Aristotle. (See _Système Nouveau_, § 3.)
1092 Letter to Father Desbosses, _Correspondence_, xviii.
1093 _Monadologie_, § 60. Leibnitz, like Aristotle, calls the “created”
or _emanated_ Monads (the Elementals issued from Cosmic Spirits or
Gods)—Entelechies, Ἐντελέχειαι, and “incorporeal automata.”
(_Monadologie_ § 18.)
1094 These three “rough divisions” correspond to Spirit, Mind (or Soul),
and Body, in the human constitution.
1095 Brother C. H. A. Bjerregaard, in the lecture already mentioned,
warns his audience not to regard the Sephiroth too much as
_individualities_, but to avoid at the same time seeing in them
_abstractions_. “We shall never arrive at the truth,” he says, “much
less the power of associating with these celestials, until we return
to the simplicity and fearlessness of the primitive ages, when men
mixed freely with the gods, and the gods descended among men and
guided them in truth and holiness.” (P. 296.) “There are several
designations for ‘angels’ in the Bible, which clearly show that
beings like the elementals of the Kabbala and the monads of
Leibnitz, must be understood by that term rather than that which is
commonly understood. They are called ‘morning stars,’ ‘flaming
fires,’ ‘the mighty ones,’ and St. Paul sees them in his cosmogonic
vision as ‘Principalities and Powers.’ Such names as these preclude
the idea of personality, and we find ourselves compelled to think of
them as impersonal existences ... as an _influence_, a spiritual
substance, or _conscious_ force.” (Pp. 321, 322.)
1096 _Buddhist Catechism_, by H. S. Olcott, President of the Theosophical
Society, p. 51.
1097 _Ibid._ 51, 52.
1098 We refer those who would regard the statement as an impertinence or
irreverence levelled at accepted Science, to Dr. James Hutchinson
Stirling’s work _As regards Protoplasm_, which is a defence of a
Vital Principle _versus_ the Molecularists—Huxley, Tyndall, Vogt,
and Co.—and request them to examine whether it is true or not to say
that, though the scientific premisses may not be always correct,
they are, nevertheless, accepted, to fill up a gap or a hole in some
beloved materialistic hobby. Speaking of protoplasm and the organs
of man, as “viewed by Mr. Huxley,” the author says: “Probably then,
in regard to any continuity in protoplasm of power, of form, or of
substance, we have seen _lacunæ_ enow. Nay, Mr. Huxley himself can
be adduced in evidence on the same side. Not rarely do we find in
his essay admissions of _probability_, where it is _certainty_ that
is alone in place. He says, for example: ‘It is more than probable
that _when_ the vegetable world is thoroughly explored we _shall_
find all plants in possession of the same powers.’ When a conclusion
is decidedly announced, it is rather disappointing to be told, as
here, that the premisses are still to collect [!!].... Again, here
is a passage in which he is seen to cut his own ‘_basis_’ from
beneath his own feet. After telling us that all forms of protoplasm
consist of carbon, hydrogen, oxygen and nitrogen ‘in very complex
union,’ he continues: ‘To this complex combination, _the nature of
which has never been determined with exactness_ [!!], the name of
_protein_ has been applied.’ This, plainly, is an identification, on
Mr. Huxley’s own part, of protoplasm and _protein_; and what is said
of one, being necessarily true of the other, it follows that he
admits the nature of protoplasm never to have been determined with
exactness, and that even in his eyes the _lis_ is still _sub
judice_. This admission is strengthened by the words, too, ‘If we
use this term (protein) with such _caution_ as may properly arise
out of our _comparative ignorance_ of the things for which it
stands’ ” ... etc. (pp. 33 and 34, ed. 1872, in reply to Mr. Huxley
in _Yeast_).
This is the eminent Huxley, the king of physiology and biology, who
is proven playing at blind man’s buff with _premisses_ and _facts_!
What may not the “smaller fry” of Science do after this!
1099 “The Cycles of Matter,” a name given by Professor Winchell to an
Essay written in 1860.
1100 _World‐Life_, pp. 535, 548.
1101 Quoted in Büchner’s _Force and Matter_.
1102 Men of Science will say: We deny, because nothing of the kind has
ever come within the scope of our experience. But, as argued by
Charles Richet, the Physiologist: “So be it, but have you at least
demonstrated the contrary?... Do not, at any rate, deny _à priori_.
Actual Science is not sufficiently advanced to give you such
right.”—_La Suggestion Mentale et le Calcul des Probabilités._
1103 _Lectures on the Philosophy of History_, p. 26. Sibree’s Eng.
Transl.
1104 _Isis Unveiled_, Vol. 1, p. 34.
1105 This symbolism does not prevent these now seemingly mythic
personages from having ruled the Earth once upon a time under the
human form of actual living, though truly divine and god‐like Men.
The opinion of Colonel Vallancey—and also of Count de Gebelin—that
the “names of the Kabiri appear to be all allegorical, and to have
signified no more [?] than an almanac of the vicissitudes of the
seasons—calculated for the operations of agriculture” (_Collect. de
Reb. Hibern._, No. 13, Præf. Sect. 5), is as absurd as his assertion
that Æon, Cronus, Saturn and Dagon are all one, namely, the
“Patriarch Adam.” The Kabiri were the instructors of mankind in
agriculture, because they were the Regents over the seasons and
Cosmic Cycles. Hence it was they who regulated, as Planetary Spirits
or Angels (Messengers), the _mysteries_ of the _art_ of agriculture.
1106 “Who dread Karma‐Nemesis,” would be better.
1107 Dryden.
1108 Not all, however, for there are men of Science awakening to truth.
This is what we read: “Whatever way we turn our eyes we encounter a
mystery ... all in Nature for us is the unknown.... Yet they are
numerous, those superficial minds for whom nothing can be produced
by natural forces outside of facts observed long ago, consecrated in
books and grouped more or less skilfully with the help of theories
whose ephemeral duration ought, by this time, to have demonstrated
their insufficiency, .... I do not pretend to contest the
possibility of invisible beings, of a nature different from ours and
capable of moving matter to action. Profound philosophers have
admitted this in all epochs, as a consequence of the great law of
continuity which rules the universe. That intellectual life, which
we see starting in some way from non‐being (_néant_) and gradually
reaching man, can it stop abruptly at man to reäppear only in the
infinite, in the sovereign regulator of the world? This is little
probable.” Therefore, “I no more deny the existence of spirits than
I deny soul, while I yet try to explain certain facts without this
hypothesis.” _The Non‐Defined Forces, Historical and Experimental
Researches_, p. 3. (Paris, 1877.) The author is A. de Rochas, a
well‐known man of Science in France, and his work is one of the
signs of the time.
1109 ix. 9.
1110 xxxviii. 31, 32.
1111 _Astronomie Antique._
1112 The Pleiades, as all know, are the seven stars beyond the Bull,
which appear at the beginning of spring. They have a very Occult
meaning in the Hindû Esoteric Philosophy, and are connected with
_Sound_ and other mystic principles in Nature.
1113 See _Astronomie Antique_, pp. 63 to 74.
1114 _Temple de Jerusalem_, Vol. II, Part II, Chap. xxx.
1115 Ch. vii.
1116 Quoted by De Mirville, _Des Esprits_, iv. p. 58.
1117 _Natural Genesis_, ii. p. 318.
1118 _Proœm_, 2.
1119 _Astronomy of the Ancients_, Lewis, p. 264.
1120 _Natural Genesis_, ii. p. 319.
1121 Proclus, _In Timæum_, i.
1122 _Genesis_, xlix.
1123 Creuzer, iii. p. 930.
1124 _Cyropædia_, viii. p. 7, as quoted in _Des Esprits_, iv. p. 55.
1125 _Des Esprits_, iv. pp. 59, 60.
1126 _Origine de tous les Cultes_, “Zodiaque.”
1127 _Vie de Notre Seigneur Jésus Christ_, I. p. 9.
1128 Whether many nations have seen that identical star, or not, we all
know that the sepulchres of the “three Magi”—who rejoice in the
quite Teutonic names of Kaspar and Melchior, Balthazar being the
only exception, and the two having little of the Chaldean ring in
them—are shown by the priests in the famous cathedral of Cologne,
where the Magian bodies are not only supposed, but firmly believed
to have been buried.
1129 This tradition about the “seventy planets” that preside over the
destinies of nations, is based on the Occult cosmogonical teaching
that besides our own septenary chain of World‐Planets, there are
many more in the Solar System.
1130 _Des Esprits_, iv. p. 67.
1131 _The Mythological Astronomy of the Ancients Demonstrated_; Part the
Second, or The Key of Urania: pp. 23, 24. Ed. 1823.
1132 Every scholar is aware, of course, that the Chaldeans claimed the
same digits (432), or 432,000, for their Divine Dynasties as the
Hindûs do for their Mahâyuga, namely 4,320,000. Therefore has Dr.
Sepp, of Munich, undertaken to support Kepler and Wilford in their
charge that the Hindûs borrowed them from the Christians, and the
Chaldeans from the Jews, who, it is claimed, expected their Messiah
in the lunar year of the world 4,320!!! As these figures, according
to ancient writers, were based by Berosus on the 120 Saroses—each of
the divisions meaning six Neroses of 600 years each, making a sum
total of 432,000 years—they would appear to be peremptory, remarks
De Mirville (_Des Esprits_, iii. p. 24). So the pious professor of
Munich undertook to explain them _in the correct way_. He claims to
have solved the riddle by showing that “the saros being composed,
according to Pliny, of 222 synodial months, to wit, 18 years 6/10,”
the calculator naturally fell back on the figures “given by Suidas,”
who affirmed that the “120 saroses made 2,222 sacerdotal and cyclic
years, which equalled 1,656 solar years.” (_Vie de Notre Seigneur
Jésus Christ_, ii. p. 417.)
But Suidas said nothing of the kind; and, even supposing he had, he
would prove little, if anything, by such a statement. The Neroses
and Saroses were the same thorn in the side of _uninitiated_ ancient
writers as the apocalyptic 666 of the “Great Beast” is in that of
the modern, and the former figures have found their unlucky Newtons,
as have the latter.
1133 See _Isis Unveiled_, ii. p. 132.
1134 The reader has to bear in mind that the phrase “climacteric year”
has more than the usual significance, when used by Occultists and
Mystics. It is not only a critical period, during which some great
change is periodically expected, whether in human or cosmic
constitution, but it likewise pertains to universal spiritual
changes. The Europeans called every 63rd year the “grand
climacteric,” and perhaps justly supposed those years to be the
years produced by multiplying 7 into the odd numbers 3, 5, 7 and 9.
But 7 is the real scale of Nature, in Occultism, and 7 has to be
multiplied in quite a different way and method than is as yet known
to European nations.
1135 _Des Espirits_; iv. p. 61.
1136 ii. p. 490.
1137 See _Recueil de l’Académie des Inscriptions_, 1853, quoted in _Des
Esprits_, iv. p. 62.
1138 _Ruins of Empires_, p. 360.
1139 See pp. 54, 196, _et seqq_.
1140 For a detailed scientific proof of this conclusion, see page 121 of
M. Bailly’s work, where the subject is discussed technically.
1141 Why it should be “fictitious” can never be made plain by European
Scientists.
1142 Bailly’s _Traité de l’Astronomie Indienne et Orientale_, pp. xx. _et
seq._ Ed. 1787.
1143 Ch. III. “On Matter.”
1144 _Lecture on Protoplasm_, by Mr. Huxley.
1145 Ganot’s _Physics_, p. 68, Atkinson’s Translation.
1146 See Vol. I. pp. 338, 339, quoted from _Le Mystère et la Science_,
Conférences, Père Félix de Notre Dame.
1147 Behold the work of Cycles and their periodical return! Those who
denied such “Entities” (Forces) to be bodies, and called them
“Spaces,” were the prototypes of our modern “science‐struck” public,
and their official teachers, who speak of the Forces of Nature as
the imponderable energy of Matter and as modes of motion, and yet
hold electricity, for one, as being as _atomic as Matter_
itself—(Helmholtz). Inconsistency and contradiction reign as much in
official as in heterodox Science.
1148 _The Virgin of the World_ of Hermes Mercurius Trismegistus, rendered
into English by Dr. Anna Kingsford and Edward Maitland. Pp. 83, 84.
1149 “Hermes here includes as Gods the sensible Forces of Nature, the
elements and phenomena of the Universe,” remarks Dr. A. Kingsford in
a foot‐note explaining it very correctly. So does Eastern
Philosophy.
1150 _Ibid._, pp. 64, 65.
1151 See also Section IX, THE COMING FORCE.
1152 “O Toom, Toom! issued from the great [female] which is in the bosom
of the waters [the great Deep or Space], luminous through the two
Lions,” the dual Force, or power of the two _solar eyes_, or the
electro‐positive and the electro‐negative forces. See _Book of the
Dead_, ch. iii.
1153 See _Book of the Dead_, chapter xvii.
1154 Chapter lxxix.
1155 An image expressing the succession of divine functions, the
transmutation of one form into another, or the correlation of
forces. Aam is the electro‐positive force, devouring all others, as
Saturn devoured his progeny.
1156 Aanroo is in the domain of Osiris, a field divided into _fourteen_
sections, “surrounded with an _iron_ enclosure, within which grows
the _corn of life seven_ cubits high,” the Kâma Loka of the
Egyptians. Those only of the dead, who know the names of the
janitors of the “seven halls,” will be admitted into Amenti _for
ever_; _i.e._, those who have passed through the Seven Races of each
Round—otherwise they will rest in the _lower fields_; and it
represents also the seven successive Devachans, or Lokas. In Amenti
one becomes pure spirit for the eternity (xxx. 4); while in Aanroo
the “soul of the spirit,” or the Defunct, is _devoured_ each time by
Uræus—the Serpent, Son of the Earth (in another sense the primordial
vital principles in the Sun), _i.e._, the Astral Body of the
deceased or the “Elementary” fades out and disappears in the “Son of
the Earth,” _limited_ time. The soul quits the fields of Aanroo and
goes on earth under any shape it likes to assume. (See chapter
xcix., _Book of the Dead_.)
1157 See _Book of the Dead_, chapter cviii. 4.
1158 Maspero in the _Guide au Musée de Boulaq_, p. 152. Ed. 1883.
1159 See _Book of the Dead_, ch. xciv.
1160 _Revue des Deux Mondes_, 1865, pp. 157 and 158.