Chapter L: Section XVII: Summary of the Position (2)

164 vi. 15. The _Anugîtâ_ forms part of the Ashvamedha Parvan of the
_Mahâbhârata_. The translator of the _Bhagavadgîtâ_, edited by Max
Müller, regards it as a continuation of the _Bhagavadgîtâ_. Its
original is one of the oldest _Upanishads_.

165 This shows the modern metaphysicians, added to all past and present
Hegels, Berkeleys, Schopenhauers, Hartmanns, Herbert Spencers, and
even the modern Hylo‐Idealists to boot, no better than the pale
copyists of hoary antiquity.

166 It is the knowledge of this law that permits and helps the Arhat to
perform his Siddhis, or various phenomena, such as the
disintegration of matter, the transport of objects from one place to
another, etc.

167 These are ancient Commentaries attached with modern Glossaries to
the Stanzas, for the Commentaries in their symbolical language are
usually as difficult to understand as the Stanzas themselves.

168 In a polemical scientific work, _The Modern Genesis_ (p. 48), the
Rev. W. B. Slaughter, criticizing the position assumed by the
astronomers, says: “It is to be regretted that the advocates of this
[nebular] theory have not entered more largely into the discussion
of it [the beginning of rotation] No one condescends to give us the
_rationale_ of it. How does the process of cooling and contracting
the mass impart to it a rotatory motion?” (Quoted by Winchell,
_World‐Life_, p. 94.) It is not materialistic Science that can ever
solve it. “_Motion is eternal in the unmanifested, and periodical in
the manifest_,” says an Occult teaching. It is “_when heat caused by
the descent of Flame into primordial matter causes its particles to
move, which motion becomes the Whirlwind_.” A drop of liquid assumes
a spheroidal form owing to its atoms moving around themselves in
their ultimate, unresolvable, and noumenal essence; unresolvable for
Physical Science, at any rate. The question is amply treated later
on.

169 The x, the unknown quantity.

170 Which makes Ten, or the perfect number, applied to the “Creator,”
the name given to the totality of the Creators blended by the
Monotheists into One, as the “Elohim,” Adam Kadmon or Sephira, the
Crown—are the androgyne synthesis of the ten Sephiroth, who stand
for the symbol of the manifested Universe in the popularized
_Kabalah_. The Esoteric Kabalists, however, following the Eastern
Occultists, divide the upper Sephirothal triangle (or Sephira,
Chokmah and Binah) from the rest, which leaves seven Sephiroth. As
for Svabhâvat, the Orientalists explain the term as meaning the
universal plastic matter diffused through space, with, perhaps, half
an eye to the Ether of Science. But the Occultists identify it with
“Father‐Mother” on the mystic plane.

171 Arûpa.

172 Boundless Circle.

173 Subjective, Formless.

174 Bhâskara.

175 This refers to the Abstract Thought and concrete Voice, or the
manifestation thereof, the effect of the Cause. Adam Kadmon, or
Tetragrammaton, is the Logos in the _Kabalah_. Therefore this Triad
answers in the latter to the highest Triangle of Kether, Chokmah and
Binah, the last a female potency, and at the same time the male
Jehovah, as partaking of the nature of Chokmah, or the male Wisdom.

176 The Secret Doctrine teaches that the Sun is a central star and not a
planet. Yet the ancients knew of and worshipped seven great gods,
excluding the Sun and Earth. Which was that “Mystery God” they set
apart? Of course not Uranus, only discovered by Herschel in 1781.
But could it not be known by another name? Says Ragon: “Occult
Sciences having discovered through astronomical calculations that
the number of the planets must be seven, the ancients were led to
introduce the Sun into the scale of the celestial harmonies, and
make him occupy the vacant place. Thus, every time they perceived an
influence that pertained to none of the six planets known, they
attributed it to the Sun.... The error seems important, but was not
so in practical results, if the astrologers replaced Uranus by the
Sun, which ... is a central Star relatively motionless, turning only
on its axis and regulating time and measure; and which cannot be
turned aside from its true functions.” (_Maçonnerie Occulte_, p.
447.) The nomenclature of the days of the week is also faulty. “The
Sun‐day ought to be Uranus‐day (Urani dies, Urandi),” adds the
learned writer.

177 Planetary System.

178 “The Sun rotates on its axis always in the same direction in which
the planets revolve in their respective orbits,” astronomy teaches
us.

179 See _Anugîtâ_, Telang, x. 9; and _Aitareya Brâhmana_, Haug, p. 1.

180 This essence of cometary matter, Occult Science teaches, is totally
different from any of the chemical or physical characteristics with
which Modern Science is acquainted. It is homogeneous in its
primitive form beyond the Solar Systems, and differentiates entirely
once it crosses the boundaries of our Earth’s region; vitiated by
the atmospheres of the planets and the already compound matter of
the interplanetary stuff, it is heterogeneous only in our manifested
world.

181 Manas—the Mind‐Principle, or the Human Soul.

182 Buddhi—the Divine Soul.

183 See _Correlation of Physical Forces_, 1843, p. 81; and _Address to
the British Association_, 1866.

184 Very similar ideas were those of W. Mattieu Williams, in _The Fuel
of the Sun_; of Dr. C. William Siemens, _On the Conservation of
Solar Energy_ (_Nature_, XXV, 440‐444, March 9, 1882); and also of
Dr. P. Martin Duncan in an _Address_, as the President of the
Geological Society, London, May, 1877. See _World‐Life_, by
Alexander Winchell, LL.D., p. 53, _et seq_.

185 When we speak of Neptune, it is not as an Occultist but as a
European. The true Eastern Occultist will maintain that, whereas
there are many yet undiscovered planets in our system, Neptune does
not really belong to it, in spite of its _apparent_ connection with
our Sun and the influence of the latter upon it. This connection is
mâyâvic, imaginary, they say.

186 Word, Voice and Spirit.

187 These are the four “Immortals,” which are mentioned in the _Atharva
Veda_ as the “Watchers” or Guardians of the four quarters of the
sky. (See Ch. lxxvi., 1‐4, _et seq_.)

188 _Conflict between Religion and Science_, pp. 132 and 133.

189 _Principles of Science_, II. 455.

190 _Les Mystères de l’Horoscope_, Ely Star, p. xi.

191 _Psalms_, civ. 4.

192 The difference between the Builders, the Planetary Spirits, and the
Lipika must not be lost sight of. (See Shlokas 5 and 6 of this
Commentary.)

193 That is, he is under the influence of their guiding thought.

194 Cosmic mists.

195 The World to be.

196 Atoms.

197 See A. P. Sinnett’s _Esoteric Buddhism_, 5th annotated edition, pp.
171‐173.

198 The first and greatest Tibetan Reformer who founded the “Yellow‐
Caps,” Gelukpas. He was born in the year 1355 A.D., in the district
of Amdo, and was the Avatâra of Amitâbha, the celestial name of
Gautama Buddha.

199 T. Subba Row seems to identify him with, and to call him, the Logos.
(See his _Lectures on the Bhagavadgîtâ_, in the _Theosophist_, vol.
ix.)

200 Helmholtz, _Faraday Lecture_, 1881.

201 It is well known that sand, when placed on a metal plate in
vibration, assumes a series of regular figures of various
descriptions. Can Science give a _complete_ explanation of this
fact?

202 See _The Masonic Cyclopædia_, Mackenzie; and _The Pythagorean
Triangle_, Oliver.

203 Ormazd is the Logos, the “First Born,” and the Sun.

204 _Against Apion_, I, 25.

205 See _Isis Unveiled_, II., 430‐438.

206 See Dowson’s _Hindû Classical Dictionary_.

207 The mineral atoms.

208 Gaseous clouds.

209 See _Kabbalah Denudata_, “De Anima,” p. 113.

210 “The doctrine of the rotation of the earth about an axis was taught
by the Pythagorean Hicetas, probably as early as 500 B.C. It was
also taught by his pupil Ecphantus, and by Heraclides, a pupil of
Plato. The immobility of the sun and the orbital rotation of the
earth were shown by Aristarchus of Samos as early as 281 B.C. to be
suppositions accordant with facts of observation. The heliocentric
theory was also taught about 150 B.C., by Seleucus of Seleucia on
the Tigris. [It was taught 500 B.C. by Pythagoras.—H.P.B.] It is
said also that Archimedes, in a work entitled _Psammites_,
inculcated the heliocentric theory. The sphericity of the earth was
distinctly taught by Aristotle, who appealed for proof to the figure
of the earth’s shadow on the moon in eclipses. (Aristotle, _De
Cælo_, lib. II., cap, XIV.) The same idea was defended by Pliny.
(_Nat. Hist._, II., 65.) These views seem to have been lost from
knowledge for more than a thousand years....” (Winchell, _World‐
Life_, 551‐2.)

211 _On Vortex Atoms_.

212 _Op. cit._, 567.

213 Abridged from _Principia Rerum Naturalium_.

214 The Lipika.

215 That is: the First is now the Second World.

216 The Formless Universe of Thought.

217 The Shadowy World of Primal Form, or the Intellectual.

218 In the _Rig Veda_, we find the names Brahmanaspati and Brihaspati
alternating with, and equivalent to, each other. Also see
_Brihadâranyaka Upanishad_; Brihaspati is a deity called the “Father
of the Gods.”

219 _Logic_, II. 125.

220 Having already taken the first three.

221 Hosts.

222 The four Aspects are the body, its life or vitality, and the
“double” of the body—the triad which disappears with the death of
the person—and the Kâma Rûpa which disintegrates in Kâma Loka.

223 _On Amos_, iv.

224 _Theol. Cir._, I. vii.

225 See _The Occult World_, pp. 89, 90.

226 Thus the sentence, “Natura Elementorum obtinet revelationem Dei”
(Clemens, _Stromata_, IV. 6), is applicable to both or neither.
Consult the _Zends_, II. 228, and Plutarch _De Iside_, as compared
by Layard, _Académie des Inscriptions_, 1854, Vol. XV.

227 _Exodus_ xxvi, xxvii.

228 _Antiquities_, I. VIII, ch. xxii.

229 _Chinese Buddhism_, p. 216.

230 “Man” was here substituted for “Dragon.” Compare the Ophite Spirits.
The Angels recognized by the Roman Catholic Church, who correspond
to these “Faces,” were with the Ophites: Dragon—Raphael;
Lion—Michael; Bull, or Ox—Uriel; and Eagle—Gabriel. The four keep
company with the four Evangelists, and preface the Gospels.

231 _Ezekiel_, i.

232 The Jews, save the Kabalists, having no names for East, West, South,
and North, expressed the idea by words signifying before, behind,
right and left, and very often confounded the terms exoterically,
thus making the blinds in the _Bible_ more confused and difficult to
interpret. Add to this the fact that out of the forty‐seven
translators of King James’ Bible “only three understood Hebrew, and
of these two died before the Psalms were translated” (_Royal Masonic
Cyclopædia_), and one may easily understand what reliance can be
placed on the English version of the _Bible_. In this work the Douay
Roman Catholic version is generally followed.

233 The vertical line or the figure 1.

234 Circle.

235 Also for those who, etc.

236 The Formless World and the World of Forms.

237 _Theosophist_, Feb., 1877, p. 303.

238 These voluntary reïncarnations are referred to in our Doctrine as
Nirmânakâyas—the surviving spiritual principles of men.

239 Sûkshma Sharîra, “dream‐like” illusive body, with which are clothed
the inferior Dhyânis of the celestial Hierarchy.

240 Compare this Esoteric tenet with the Gnostic doctrine found in
_Pistis‐Sophia_ (Knowledge‐Wisdom), in which treatise Sophia
(Achamôth) is shown lost in the waters of Chaos (Matter), on her way
to the Supreme Light, and Christos delivering and helping her on the
right Path. Note well, that “Christos” with the Gnostics meant the
Impersonal Principle, the Âtman of the Universe, and the Âtmâ within
every man’s soul—and not Jesus; though in the old Coptic MS., in the
British Museum, “Christos” is replaced by “Jesus” and other terms.

241 _A Catechism of the Visishthadvaita Philosophy_, by N.
Bhâshiyacharya, F.T.S., late Pandit of the Adyar Library.

242 _Träume eines Geistersehers_, quoted by C. C. Massey, in his preface
to Von Hartmann’s _Spiritismus_.

243 _Le Livre des Morts_, Paul Pierret, Chap. xvii. p. 61.

244 See also for other data on this peculiar expression, the Day of
“Come To Us,” _The Funerary Ritual of the Egyptians_, by Viscount de
Rougé.

245 Chaos.

246 Our Universe.

247 _The Theosophist_, Feb., 1887, p. 305.

248 _Op. cit._, p. 306.

249 Madhya is said of something whose commencement and end are unknown,
and Para means infinite. These expressions all relate to infinitude
and to division of time.

250 _Op. cit._, p. 307.

251 From the Sanskrit _Laya_, the point of matter where every
differentiation has ceased.

252 _Five Years of Theosophy_, Art., “Personal and Impersonal God,” p.
200.

253 Elements.

254 Fraction.

255 Presidential Address before the Royal Society of Chemists, March,
1888.

256 P. 242.

257 Worlds.

258 A period of 311,040,000,000,000 years, according to Brâhmanical
calculations.

259 See the _Scientific Arena_, a monthly journal devoted to current
philosophical teaching and its bearing upon the religious thought of
the age. New York: A. Wilford Hall, Ph.D., LL.D., Editor, July,
August, and September, 1886.

260 Such, we believe, is the name applied to what he also calls “Etheric
Centres,” by J. W. Keely, of Philadelphia, the inventor of the
famous “Motor”—destined, as his admirers have hoped, to
revolutionize the motor power of the world.

261 The moon is _dead_ only so far as regards her _inner_
principles—_i.e._, _psychically_ and _spiritually_, however absurd
the statement may seem. Physically, she is only as a semi‐paralysed
body may be. She is aptly referred to in Occultism as the “Insane
Mother,” the great sidereal _lunatic_.

262 Occultists, however, having the most perfect faith in their own
exact records, astronomical and mathematical, calculate the age of
humanity, and assert that men (as separate sexes) have existed in
this Round just 18,618,727 years, as the Brâhmanical teachings and
even some Hindû calendars declare.

263 The commentaries on the Stanzas are resumed on p. 213.

264 In _Esoteric Buddhism_ and _Man: Fragments of Forgotten History_.

265 Many more planets are enumerated in the Secret Books than in modern
astronomical works.

266 p. 48.

267 See, in _Esoteric Buddhism_, “The Constitution of Man,” and the
“Planetary Chain.”

268 Winchell’s _World‐Life_.

269 P. 113 (5th edition).

270 pp. 185‐6.

271 Kosha is “sheath” literally, the sheath of every principle.

272 Sthûla‐upâdhi, or basis of the principle.

273 Life.

274 The Astral Body, or Linga Sharîra.

275 Buddhi.

276 See Diagram II, p. 195.

277 Extract from the Teacher’s letters on various topics.

278 We are not concerned with the other Globes in this work except
incidentally.

279 _Esoteric Buddhism_, p. 136.

280 _Lucifer_, May, 1888.

281 _Esoteric Buddhism_ (5th ed.), p. 46.

282 _Op. cit._, p. 49.

283 _Op. cit._, p. 140.

284 p. 177 _supra_.

285 Occultism divides the periods of Rest (Pralaya) into several kinds:
there is the _Individual_ Pralaya of each Globe, as humanity and
life pass on to the next—seven minor Pralayas in each Round; the
_Planetary_ Pralaya, when seven Rounds are completed; the _Solar_
Pralaya, when the whole system is at an end; and finally the
_Universal_ Pralaya, Mahâ or Brahmâ Pralaya, at the close of the Age
of Brahmâ. These are the chief Pralayas or “destruction periods.”
There are many other minor ones, but with these we are not concerned
at present.

286 Pp. 48, 49.

287 _Ibid._

288 “Physical” here means differentiated for cosmical purposes and work;
that “physical side,” nevertheless, if objective to the apperception
of beings from other planes, is yet quite subjective to us on our
plane.

289 Pp. 276 _et seq_.

290 _Ibid._

291 See diagram, _op. cit._, p. 277.

292 _Op. cit._, pp. 273‐4.

293 _Op. cit._, p. 274‐5.

294 II. 278‐9.

295 P. 48.

296 The _Natures_ of the seven Hierarchies or Classes of Pitris and
Dhyân Chohans which compose our nature and bodies are here meant.

297 Round, or revolution of Life and Being round the seven smaller
Wheels.

298 Thirds.

299 Race.

300 P. 235.

301 _Rev._, xii. 7‐9.

302 See Vol. II, Shloka 17.

303 _Isis Unveiled_, I. 299, 300. Compare also Dunlap, _Sôd: the Son of
the Man_, pp. 51 _et seq._

304 On the authority of Irenæus, of Justin Martyr and of the _Codex_
itself, Dunlap shows that the Nazarenes regarded “Spirit” as a
_female and evil_ Power, in its connection with our Earth.

305 Fetahil is identical with the host of the Pitris, who “created man”
as a “shell” only. He was, with the Nazarenes, the King of Light,
and the Creator; but in this instance he is the unlucky Prometheus,
who fails to get hold of the Living Fire necessary for the formation
of the Divine Soul, as he is ignorant of the secret name, the
ineffable or incommunicable name of the Kabalists.

306 The spirit of Matter and Concupiscence; Kâma Rûpa _minus_ Manas,
Mind.

307 _Codex Nazaræus_, ii. 233.

308 This Mano of the Nazarenes strangely resembles the Hindû Manu, the
Heavenly Man of the _Rig Veda_.

309 “I am the true _Vine_, and my father is the husbandman.” (_John_,
xv. 1.)

310 With the Gnostics, Christ, as well as Michael who is identical with
him in some respects, was the “Chief of the Æons.”

311 _Codex Nazaræus_, i. 135.

312 See the Cosmogony of Pherecydes.

313 I. 301, note.

314 They are found, however, in the Chaldean _Book of Numbers_.

315 _Op. cit._, II. 183 _et seq._

316 For the difference between _nous_, the higher divine Wisdom, and
psyche, the lower and terrestrial, see _St. James_, iii. 15‐17.

317 Jehovah’s connection with the Moon in the _Kabalah_ is well known to
students.

318 For the Nazarenes, see _Isis Unveiled_, II. 131 and 132. The true
followers of the true Christos were all Nazarenes and _Christians_,
and were the opponents of the later Christians.

319 See the diagram of the Lunar Chain of seven worlds, p. 195, where,
as in our own or any other Chain, the upper worlds are spiritual,
while the lowest, whether Moon, Earth, or any other planet, is dark
with matter.

320 The whole Kosmos. The reader is reminded that in the Stanzas Kosmos
often means only our own Solar System, not the Infinite Universe.

321 This is purely astronomical.

322 For a clearer explanation of the above, see “Saptaparna” in the
Index.

323 _Op. cit._, III. 346.

324 _Book of Dzyan_.

325 See _Index_, at the words “Evolution,” “Darwin,” “Kapila,” “Battle
of Life,” etc.

326 _Isis Unveiled_, II. 260.

327 _Vishnu Purâna_.

328 Chain.

329 Earth.

330 Kenealy, _Book of God_, p. 118.

331 Acosta, vi. 14.

332 Kenealy, _Ibid._

333 I, 587‐93.

334 That which was _natural_ in the sight of primitive man, has only now
become _miracle_ to us; and that which was to him a miracle, could
never be expressed in our language.

335 There is no nation in the world in which the feeling of devotion, or
of religious mysticism, is more developed and prominent than in the
Hindû people. See what Max Müller says of this idiosyncrasy and
national feature in his works. This is a direct inheritance from the
primitive _conscious_ men of the Third Race.

336 _Lectures on Heroes_.

337 Vehicle.

338 Âtman.

339 Âtmâ‐Buddhi, Spirit‐Soul. This relates to the cosmic principles.

340 Again.

341 Avalokiteshvara.

342 Builders. The seven creative Rishis, now connected with the
constellation of the Great Bear.

343 Earth.

344 Rosenroth, _Liber Mysterii_ IV. 1.

345 _Genesis_ i.

346 _Auszüge aus dem Zohar_, pp. 13‐15.

347 See _Vishnu Purâna_, Book I.

348 Ch. lxxxviii.

349 Ch. lxiv. 29, 30.

350 _Ibid._, 34, 35.

351 A World, when called a “higher World,” is not higher by reason of
its location, but because it is superior in quality or essence. Yet
such a World is generally understood by the profane as “Heaven,” and
located above our heads.

352 Of Form, the Sthûla Sharîra, External Body.

353 Pearls.

354 Ἄνθρωπος, a work on Occult Embryology, Book I.

355 Namely, a congenital idiot.

356 _John_ iii, 8.

357 Ch. cxlviii.

358 _Ibid._, cxlix. 51.

359 _The Seven Souls of Man_, p. 2; a Lecture by Gerald Massey.

360 _De Iside et Osiride_, xliii.

361 Ch. xli.

362 iv. 5.

363 Mariette’s _Abydos_, plate 51.

364 P. Pierret, _Études Égyptologiques_.

365 _Ritual_, ch. ii.

366 Linked into.

367 _Op. cit._, xvii. 4.

368 Several inimical critics are anxious to prove that no Seven
Principles of Man, or Septenary Constitution of our Chain, were
taught in our earlier volumes, _Isis Unveiled_. Though in that work
the doctrine could only be hinted at, there are many passages,
nevertheless, in which the Septenary Constitution of both Man and
the Chain is openly mentioned. Speaking of the Elohim (II. 420), it
is said: “They remain over the seventh heaven (or spiritual world),
for it is they who, according to the Kabalists, formed in succession
the six material worlds, or rather, attempts at worlds, that
preceded our own, which, they say, is the seventh.” Our Globe, in
the diagram representing the Chain, is, of course, the seventh and
lowest; though, as the evolution on these Globes is cyclic, it is
the fourth, on the descending arc of matter. And again (II. 367) it
is written: “In the Egyptian notions, _as in those of all other
faiths founded on philosophy_, man was not merely ... a union of
soul and body; he was a trinity, when spirit was added to it.
Besides, that doctrine made him consist of ... body, ... astral
form, or shadow, ... animal soul, ... the higher soul, and ...
terrestrial intelligence ... [and] a sixth principle, etc.,
etc.”—the seventh—SPIRIT. So clearly are these principles mentioned,
that even in the _Index_ (II. 683), one finds “Six Principles of
Man,” the seventh being, in strict truth, the synthesis of the six,
and _not_ a principle but a ray of the Absolute ALL.

369 See Diagram III, p. 221.

370 pp. 340‐351, “Genesis of the Soul.”

371 _De Mysteriis_, ii. 3.

372 _Asiatic Researches_, xi. 99, 100.

373 Ch. xxxii. 9.

374 Their Upper Triad.

375 Bhûmi or Prithivî.

376 _Book of the Dead_, i. 7. Compare also _Mysteries of Rostan_.

377 Kingdom.

378 Kingdom.

379 The first Shadow of the Physical Man.

380 Man.

381 The Moon.

382 See _Mantuan Codex_.

383 The formation of the “Living Soul,” or Man, would render the idea
more clearly. A “Living Soul” is a synonym of Man in the _Bible_.
These are our seven “Principles.”

384 _Ha Idra Zuta Kadisha_, xxii. 746.

385 xviii. 12.

386 _Hebrews_, iv.

387 Cruden, _sub voce_.

388 _Book of Numbers_, 1. viii. 3.

389 p. 389.

390 Plate VII. p. 37.

391 Esotericism teaches the same. But Manas is not Nephesh; nor is the
latter the Astral, but the Fourth Principle, and also the Second,
Prâna, for Nephesh is the “Breath of Life” in man, as in beast or
insect; of physical, material life, which has no spirituality in it.

392 Éliphas Lévi, whether purposely or otherwise, has confused the
numbers: with us his No. 2 is No. 1 (Spirit); and by making of
Nephesh both the Plastic Mediator and Life, he thus makes in reality
only six principles, because he repeats the first two.

393 _Zohar_, “Idra Suta,” Book iii., p. 292b.

394 1. 302.

395 Read, in _Isis Unveiled_ (ii. 297‐303), the doctrine of the _Codex
Nazaræus_. Every tenet of our teaching is found there under a
different form and allegory.

396 _Manu_, Bk. I.

397 The word “Sin” is curious, but has a particular Occult relation to
the Moon, besides being its Chaldean equivalent.

398 Professor Zöllner’s theory has been more than welcomed by several
Scientists, who are also Spiritualists; Professors Butlerof and
Wagner, of St. Petersburg, for instance.

399 “The giving reality to abstractions is the error of Realism. Space
and Time are frequently viewed as separated from all the concrete
experiences of the mind, instead of being generalizations of these
in certain aspects.” (Bain, _Logic_, Part II. p. 389.)

400 _The Mysteries of Magic_, by A. E. Waite.

401 Wilson, I. 23, 24.

402 _Five Years of Theosophy_, p. 169.

403 In the Sânkhya philosophy, the seven Prakritis, or “productive
productions,” are Mahat, Ahamkâra, and the _five_ Tanmâtras. See
_Sânkhya Kârikâ_, III., and the Commentary thereon.

404 See _Linga Purâna_, Prior Section, lxx. 12 _et seq._; and _Vâyu
Purâna_, ch. iv., but especially the former _Purâna_—Prior Section,
viii. 67‐74.

405 _Vishnu Purâna_, Book vi., ch. iv. No use to say so to the Hindûs,
who know their _Purânas_ by heart, but very useful to remind our
Orientalists and those Westerns who regard Wilson’s translations as
authoritative, that, in his English translation of the _Vishnu
Purâna_, he is guilty of the most ludicrous contradictions and
errors. So on this identical subject of the seven Prakritis, or the
seven zones of Brahmâ’s Egg, the two accounts differ totally. In
Vol. i. p. 40, the Egg is said to be externally invested by seven
envelopes. Wilson comments: “by Water, Air, Fire, Ether, and
Ahamkâra”—which last word does not exist in the Sanskrit texts. And
in Vol. v. p. 198, of the same _Purâna_, it is written: “in this
manner were the seven forms of nature (Prakriti) reckoned from Mahat
to Earth” (?). Between Mahat, or Mahâ‐Buddhi, and “Water, etc.”, the
difference is very considerable.

406 According to the great metaphysician Hegel also. For him Nature was
a _perpetual becoming_. A purely Esoteric conception. Creation or
Origin, in the Christian sense of the term, is absolutely
unthinkable. As the above‐quoted thinker said: “God (the Universal
Spirit) _objectivizes himself as Nature_, and again rises out of
it.”

407 _Book of Dzyan_, Comm. III, par. 18.

408 P. 19.

409 Primitive, or First Man.

410 Reïncarnation.

411 Vehicle.

412 See, for example, _Sacred Mysteries among the Mayas and the
Quichés_, by Augustus le Plongeon, who shows the identity between
the Egyptian rites and beliefs and those of the people he describes.
The ancient hieratic alphabets of the Mayas and the Egyptians are
almost identical.

413 In _The Theosophist_, 1881.

414 T. Subba Row, _Five Years of Theosophy_, p. 154.

415 Also called the “Sons of Wisdom” and of the “Fire‐Mist,” and the
“Brothers of the Sun,” in the Chinese records. Si‐dzang (Tibet) is
mentioned, in the MSS. of the sacred library of the province of Fo‐
Kien, as the great seat of Occult learning from time immemorial,
ages before Buddha. The Emperor Yu, the “Great” (2,207 B.C.), a
pious Mystic and great Adept, is said to have obtained his Knowledge
from the “Great Teachers of the Snowy Range” in Si‐dzang.

416 _Matt._ vi. 5, 6.

417 _The Virgin of the World_, pp. 134‐5.

418 _Paracelsus_, Franz Hartmann, M.D., p. 44.

419 This word is explained by Dr. Hartmann, from the original texts of
Paracelsus before him, as follows. According to this great
Rosicrucian; “Mysterium is everything out of which something may be
developed, which is only germinally contained in it. A seed is the
‘Mysterium’ of a plant, an egg that of a living bird, etc.”

420 _Op. cit._, pp. 41, 42.

421 It is only the mediæval Kabalists who, following the Jewish and one
or two Neo‐Platonists, applied the term Microcosm to man. Ancient
philosophy called the Earth the Microcosm of the Macrocosm, and man
the outcome of the two.

422 “This doctrine, preached 300 years ago,” remarks the translator, “is
identical with the one that has revolutionized modern thought, after
having been put into new shape and elaborated by Darwin. It is still
more elaborated by Kapila in the Sânkhya philosophy.”

423 The Eastern Occultist says that they are guided and informed by
Spiritual Beings, the Workmen in the invisible Worlds, and behind
the veil of Occult Nature, or Nature _in abscondito_.

424 Wilson, I. ii., (Vol. I. 35).

425 A frequent expression in the said “Fragments,” to which we take
exception. The _Universal Mind_ is not a _Being_ or “God.”

426 _The Virgin of the World_, p. 47. “Asclepios,” Pt. I.

427 _Divine Pymander_, ix. 64.

428 _The Virgin of the World_, p. 153.

429 _Op. cit._, pp. 139, 140. Fragments from the “Physical Eclogues” and
“Florilegium” of Stobæus.

430 _Vishnu Purâna_, I. ii, Wilson, I. 13‐15.

431 _Op. cit._, pp. 135‐138.

432 This teaching does not refer to Prakriti‐Purusha beyond the
boundaries of our small universe.

433 The ultimate quiescent state; the Nirvânic condition of the Seventh
Principle.

434 The teaching is all given from our plane of consciousness.

435 Or the “dream of Science,” the primeval really homogeneous matter,
which no mortal can make objective in this Race, or Round either.

436 “Vishnu, in the form of his active energy, neither ever rises nor
sets, and is at once, the _seven‐fold sun_ and distinct from it,”
says _Vishnu Purâna_, II. xi., (Wilson, II. 296).

437 “In the same manner as a man approaching a mirror placed upon a
stand, beholds in it his own image, so the energy (or reflection) of
Vishnu [the Sun] is never disjoined but remains ... in the Sun (as
in a mirror), that is there stationed.” (_Ibid._, _loc. cit._)

438 Compare the Hermetic “Nature” “going down cyclically into matter
when she meets the ‘Heavenly Man’.”

439 The writers of the above knew perfectly well the physical cause of
the tides, of the waves, etc. It is the informing Spirit of the
whole cosmic solar body that is meant here, and which is referred to
whenever such expressions are used from the mystic point of view.

440 _Five Years of Theosophy_, pp. 110, 111, art., “The Twelve Signs of
the Zodiac.”

441 See Stanzas III and IV, and the Commentaries thereupon, and
especially compare the comments on Stanza IV, concerning the Lipika
and the four Mahârâjahs, the agents of Karma.

442 And “Gods” or Dhyânis, too, not only the Genii or “guided Forces.”

443 The meaning of this is that as man is composed of all the Great
Elements—Fire, Air, Water, Earth and Ether—the Elementals which
respectively belong to these Elements feel attracted to man by
reason of their coëssence. That Element which predominates in a
certain constitution will be the ruling Element throughout life. For
instance, if man has a preponderance of the earthly, gnomic Element,
the Gnomes will lead him towards assimilating metals—money and
wealth, and so on. “Animal man is the son of the animal elements out
of which his Soul [life] was born, and animals are the mirrors of
man,” says Paracelsus. (_De Fundamento Sapientiæ._) Paracelsus was
cautious, and wanted the _Bible_ to agree with what he said, and
therefore did not say all.

444 Cyclic progress in development.

445 The God in man and often the incarnation of a God, a highly
Spiritual Dhyân Chohan in him, besides the presence of his own
Seventh Principle.

446 Now, what “God” is meant here? Not God the “Father,” the
anthropomorphic fiction; for that God is the Elohim collectively,
and has no being apart from the Host. Besides, such a God is finite
and imperfect. It is the high Initiates and Adepts who are meant
here by the “few in number.” And it is precisely such men who
believe in “Gods”, and know no “God” but one Universal unrelated and
unconditioned Deity.

447 _The Virgin of the World_, pp. 104‐5, “The Definitions of
Asclepios.”

448 P. 120.

449 _National Reformer_, January 9th, 1887. Article “Phreno‐Kosmo‐
Biology,” by Dr. Lewins.

450 This is Cyclic law; but this law itself is often defied by human
stubbornness.

451 Vol. I. p. 256.

452 _Sepher Jetzirah._

453 As far as “Divine Revelation” is concerned, we agree. Not so with
regard to “human history.” For there is “history” in most of the
allegories and “myths” of India; and events, real actual events, are
concealed under them.

454 When the “false theologies” disappear, then true prehistoric
realities will be found, contained especially in the mythology of
the Âryans and ancient Hindûs, and even the pre‐Homeric Hellenes.

455 See Section VII, “Deus Lunus.”

456 From an MS.

457 _Guide au Musée de Boulaq_, pp. 148, 149.

458 As we said in _Isis Unveiled_ (II. 438‐9): “To the present moment,
in spite of all controversies and researches, History and Science
remain as much as ever in the dark as to the origin of the Jews.
They may as well be the exiled Chandâlas of old India, the
‘bricklayers’ mentioned by Veda‐Vyâsa and Manu, as the Phœnicians of
Herodotus, or the Hyksos of Josephus, or the descendants of Pali
shepherds, or a mixture of all these. The _Bible_ names the Tyrians
as a kindred people and claims dominion over them.... Yet whatever
they may have been, they became a hybrid people, not long after the
time of Moses, for the _Bible_ shows them freely intermarrying not
alone with the Canaanites, but with every other nation or race they
came in contact with.”

459 _Knowledge_, Vol. I; see also Petrie’s letter to _The Academy_, Dec.
17, 1881.

460 _The Origin and Significance of the Great Pyramid_, p. 9.

461 _Op. cit._, I. 519.

462 _The Origin and Significance of the Great Pyramid_, p. 93.

463 vii. 13 _et seq._

464 P. 224.

465 Vol. I. Part I. 46.

466 x. 10.

467 See _Isis Unveiled_, II. 442‐3.

468 _Exodus_, 11. 21.

469 George Smith, _Chaldean Account of Genesis_, pp. 299, 300.

470 II. 3.

471 As a reminder how the _esoteric_ religion of Moses was crushed
several times, and the worship of Jehovah, as reëstablished by
David, put in its place, by Hezekiah for instance, compare _Isis
Unveiled_ (II. 436‐42). Surely there must have been some very good
reasons why the Sadducees, who furnished almost all the High Priests
of Judæa, held to the Laws of Moses and spurned the alleged “Books
of Moses,” the _Pentateuch_ of the Synagogue and the _Talmud_?

472 Once more, remember the Hindû Wittoba crucified in space; the
significance of the “sacred sign,” the Svastika; Plato’s Decussated
Man in Space, etc.

473 See farther on the description given of the early Âryan Initiation:
of Vishvakarman crucifying the Sun, Vikarttana, shorn of his
beams—on a cruciform lathe.

474 _Primeval Man Unveiled; or the Anthropology of the Bible_, by the
author (unknown) of _The Stars and the Angels_, 1870, p. 14.

475 _Op. cit._, p. 195.

476 Especially in the face of the evidence furnished by the authorized
_Bible_ itself in _Genesis_ (iv. 16, 17), which shows Cain going to
the land of Nod and there marrying a wife.

477 _Ibid._, p. 194.

478 _Ibid._, p. 55.

479 _Ibid._, pp. 206‐7.

480 _Acts_, xvii. 23, 24.

481 _Taittirîyaka Upanishad_, Second Vallî, First Anuvâka.

482 _Ephesians_, vi, 12.

483 _Oracles of Zoroaster_, “Effatum,” xvi.

484 _Georgica_, Book II. 325.

485 _Isis Unveiled._

486 _Op. cit._, I. 5‐13, Burnell’s translation.

487 The ideal apex of the Pythagorean Triangle.

488 See A. Coke Burnell’s translation, edited by Ed. W. Hopkins, Ph. D.

489 Ahamkâra, as universal Self‐Consciousness, has a triple aspect, as
has also Manas. For this “conception of I,” or the Ego, is either
_sattva_, “pure quietude,” or appears as _rajas_, “active,” or
remains _tamas_, “stagnant,” in darkness. It belongs to Heaven and
Earth, and assumes the properties of Ether.

490 See _Sânkhya Kârikâ_ III, and Commentaries.

491 The word “eternity,” by which Christian theologians interpret the
term “for ever and ever,” does not exist in the Hebrew tongue.
“Oulam,” says Le Clerc, only imports a time when beginning or end is
not known. It does not mean “infinite duration,” and the term “for
ever,” in the _Old Testament_, only signifies a “long time.” Nor is
the word “eternity” used in the Christian sense in the _Purânas_.
For in _Vishnu Purâna_, it is clearly stated that by “eternity” and
“immortality” only “existence to the end of the Kalpa” is meant.
(Book II. chap. viii.)

492 Orphic Theogony is purely Oriental and Indian in its spirit. The
successive transformations it has undergone, have now separated it
widely from the spirit of ancient Cosmogony, as may be seen by
comparing it even with Hesiod’s _Theogony_. Yet the truly Âryan
Hindû spirit breaks forth everywhere in both the Hesiodic and Orphic
systems. (See the remarkable work of James Darmesteter, “Cosmogonies
Âryennes,” in his _Essais Orientaux_.) Thus the original Greek
conception of Chaos is that of the Secret Wisdom Religion. In
Hesiod, therefore, Chaos is infinite, boundless, endless and
beginningless in duration, an abstraction and a visible presence at
the same time, Space filled with darkness, which is primordial
matter in its _pre‐cosmic_ state. For in its etymological sense,
Chaos is Space, according to Aristotle, and Space is the ever Unseen
and Unknowable Deity, in our philosophy.

493 The _manifested_ Spirit: Absolute, Divine Spirit is one with
absolute Divine Substance; Parabrahman and Mûlaprakriti are one in
essence. Therefore, Cosmic Ideation and Cosmic Substance, in their
primal character, are one also.

494 _Sepher Yetzirah_, Chap. I. Mishna ix.

495 _Ibid._ It is from “Arba” that Abram is derived.

496 _Zohar_, I. 2a.

497 _Sepher Yetzirah_, Mishna ix. 10.

498 _Contributions to the Theory of Natural Selection_.

499 Plato, _Timæus_.

500 Suidas, _sub voc._ “Tyrrhenia.” See Cory’s _Ancient Fragments_, p.
309, 2nd ed.

501 The reader will understand that by “years” is meant “ages,” not mere
periods of 13 lunar months each.

502 See the Greek translation by Philon Byblius.

503 Cory, _Op. cit._, p. 3.

504 _Isis Unveiled_, I. 342.

505 Mithras was regarded among the Persians as the _theos ek petras_—the
God from the rock.

506 Bordj is called a fire‐mountain, a volcano: therefore it contains
fire, rock, earth and water; the male, or active, and the female, or
passive, elements. The myth is suggestive.

507 _Op. cit._, I. 156.

508 Henry Pratt, M.D., _New Aspects of Life_.

509 _Siphrah Dtzenioutha_, i. 16.

510 Damascius, in his Theogony, calls it Dis, “the disposer of all
things.” Cory, _Ancient Fragments_, p. 314.

511 _Isis Unveiled_, I. 341.

512 “Migration of Abraham,” 32.

513 With the Greeks, the River‐Gods, all of them the Sons of the
Primeval Ocean—Chaos, in its masculine aspect—were the respective
ancestors of the Hellenic races. For them the Ocean was the Father
of the Gods; and thus in this connection they had anticipated the
theories of Thales, as rightly observed by Aristotle. (_Metaph._ I.
3‐5.)

514 xxvi. 5.

515 _Isis Unveiled_, I. 133‐4.

516 The Spirit, or hidden voice of the Mantras; the active manifestation
of the latent force, or Occult potency.

517 Orthography of the _Archaic Dictionary_.

518 We do not mean the current or accepted _Bible_, but the _real_
Jewish Scripture, now kabatistically explained.

519 See _Genesis_, ii. 4.

520 It is “unutterable” for the simple reason that it is non‐existent.
It _never_ was either a _name_, or any _word_ at all, but an _idea_
that could not be expressed. A substitute was created for it in the
century preceding our era.

521 The Cosmic Tabernacle of Moses, erected by him in the Desert, was
_square_, representing the four Cardinal Points and the four
Elements, as Josephus tells his readers. (_Antiq._ I. viii. ch.
xxii.) The idea was taken from the pyramids in Egypt, and also in
Tyre, where the pyramids became pillars. The Genii, or Angels, have
their abodes in these four points respectively.

522 Isaac Myer’s _Qabbalah_, published 1888, p. 415.

523 As, for instance, in _Vishnu Purâna_, Bk. I.

524 Plutarch, _De Iside et Osiride_, lvi.

525 _Spirit History of Man_, p. 88.

526 Movers, _Phoinizer_, 268.

527 Cory, _Ancient Fragments_, 240.

528 _Vishnu Purâna_, Bk. I. Ch. iv., Fitzedward Hall’s rendering.

529 Just as Mûlaprakriti is known only to Îshvara, the Logos, as he is
called by T. Subba Row.

530 Franck, _Die Kabbala_, 126.

531 Philo, _Quæst. et Solut._

532 Franck, _Op. cit._, 153.

533 The “Seven Angels of the Face,” with the Christians.

534 _Philosophumena_, vi. 42.

535 _The Kabbalah Unveiled_, 47.

536 _Qabbalah_, 233.

537 p. 79.

538 Arnobius, VI. xii.

539 We employ the term as one accepted and sanctioned by use, and
therefore more comprehensible to the reader.

540 See Dunlap, _Sôd: the Mysteries of Adoni_, 23.

541 With the ancient Jews, as shown by Le Clerc, the word Oulom meant
simply a time whose beginning or end was not known. The term
“Eternity,” properly speaking, did not exist in the Hebrew tongue
with the meaning applied by Vedântins to Parabrahman, for instance.

542 _Zohar_, Part I. fol. 20a.

543 In the Indian Pantheon the double‐sexed Logos is Brahmâ, the
Creator, whose seven “Mind‐born” Sons are the primeval Rishis—the
Builders.

544 Says Rabbi Simeon: “Oh, companions, companions, man as an emanation
was both man and woman, as well on the side of the ‘Father’ as on
the side of the ‘Mother.’ And this is the sense of the words: ‘And
Elohim spake, Let there be Light, and it was Light’; ... and this is
the _two‐fold man_.” (_Auszüge ans dem Sohar_, 13, 15.) Light, then,
in _Genesis_, stood for the Androgyne Ray, or “Heavenly Man.”

545 _Zohar_, iii. 290.

546 _Op. cit._, ii. 261.

547 ix. 1.

548 _Chaldean Account of Genesis_, 62, 63.

549 The Seven Swans that are believed to descend from Heaven on Lake
Mânsarovara, are in the popular fancy the Seven Rishis of the Great
Bear, who assume that form to visit the locality where the _Vedas_
were written.

550 See Petronius, _Satyricon_, cxxxvi.

551 _Progress of Religious Ideas_, I. 17 _et seq._

552 iii. 165.

553 Ch. liv. 3.

554 Ch. xxii. 1.

555 Ch. xlii. 13.

556 Ch. liv. 1, 2; ch. lxxvii. i.

557 _Vishnu Purâna_, I. 39.

558 _Op. cit._, _ibid._

559 Ch. xvii. 50, 51.

560 Ch. xlii. 13.

561 Ch. lxxx. 9.

562 See Max Müller’s “Our Figures.”

563 A Kabalist would be rather inclined to believe that as the Arabic
_cifron_ was taken from the Indian _sunyan_, nought, so the Jewish
Kabalistic Sephiroth (_Sephrim_) were taken from the word _cipher_,
not in the sense of emptiness, but in that of creation by number and
degrees of evolution. And the Sephiroth are 10 or [circle split by
vertical line].

564 See King’s _Gnostics and their Remains_, 370 (2nd ed.).

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.