Chapter LXI: Section LI: The “doctrine of the Eye” & the “doctrine of the Heart,” or (10)

542 Now called _St. Reine_ (Côte d’Or) on the two streams, the Ose and
the Oserain. Its fall is a historical fact in Keltic Gaulish
History.

543 _Orthodoxie Maçonnique_, p. 22.

544 _Op. cit._, p. 22.

545 The Christian mob in 389 of our era completed the work of
destruction upon what remained; most of the priceless works were
saved for students of Occultism, but lost to the world.

546 _Op. cit._ p. 23. J. M. Ragon, a Belgian by birth, and a Mason, knew
more about Occultism than any other non‐initiated writer. For fifty
years he studied the ancient Mysteries wherever he could find
accounts of them. In 1805, he founded at Paris the Brotherhood of
_Les Trinosophes_, in which Lodge he delivered for years lectures on
Ancient and Modern Initiation (in 1818 and again in 1841), which
were published, and now are lost. Then he became the writer in chief
of _Hermes_, a masonic paper. His best works were _La Maçonnerie
Occulte_ and the _Fastes Initiatiques_. After his death, in 1866, a
number of his MSS. remained in the possession of the Grand Orient of
France. A high Mason told the writer that Ragon had corresponded for
years with two Orientalists in Syria and Egypt, one of whom is a
Kopt gentleman.

547 _Op. cit._, iv. 462.

548 _History of Magic_, ii. 11.

549 _Neo‐Platonism and Alchemy_, p. 15.

550 _Loc. cit._

551 _Op. cit._, pp. 9, 10.

552 This Divine Effulgence and Essence is the light of the Logos; only
the Vedântin would not use the pronoun “He,” but would say “It.”

553 _Loc. cit._, _note_, p. 10.

554 _Loc. cit._, _note_.

555 See _Esoteric Buddhism_, by A. P. Sinnett, Fifth Edition.

556 See _Isis Unveiled_, Vol. I., pp. 589‐595. The “Sons of God” and
their war with the giants and magicians.

557 _Loc. cit._, _note_.

558 _Op. cit._, p. 18.

559 _Op. cit._, p. 8.

560 No orthodox Christian has ever equalled, far less surpassed, in the
practice of true Christ‐like virtues and ethics, or in the beauty of
his moral nature, Ammonius, the Alexandrian pervert from
Christianity (he was born from Christian parents).

561 _Op. cit._, pp. 3, 4.

562 Quoted by Dr. Wilder, p. 5.

563 “Mortification” is here meant in the moral, not the physical sense;
to restrain every lust and passion, and live on the simplest diet
possible.

564 This is the Neo‐Platonic teaching adopted as a doctrine in the Roman
Catholic Church, with its worship of the Seven Spirits.

565 The Church has made of it the worship of devils. “Daimon” is Spirit,
and relates to our divine Spirit, the seventh Principle and to the
Dhyân Chohans. Jesus prohibited going to the temple or church “as
Pharisees do” but commanded that man should retire for prayer
(communion with his God) into a private closet. Is it Jesus who
would have countenanced in the face of the starving millions, the
building of the most gorgeous churches?

566 _Op. cit._, p. 7.

567 _Op. cit._, p. 7.

568 _Op. cit._, p. 18.

569 The _Talmud_ gives the story of the four Tanaim, who are made, in
allegorical terms, to enter into _the garden of delights_, _i.e._,
to be initiated into the occult and final science.

“According to the teaching of our holy masters the names of the four
who entered the garden of delight, are: Ben Asai, Ben Zoma, Acher,
and Rabbi Akiba....

“Ben Asai looked and—lost his sight.

“Ben Zoma looked and—lost his reason.

“Acher made depredations in the plantation” (mixed up the whole and
failed). “But Akiba, who had entered in peace came out of it in
peace; for the saint, whose name he blessed, had said, ‘This old man
is worthy of serving us with glory.’ ”

“The learned commentators of the _Talmud_, the Rabbis of the
synagogue, explain that the _garden of delight_, in which those four
personages are made to enter, is but that mysterious science, the
most terrible of sciences for weak intellects, which it leads
directly to insanity,” says A. Franck, in his _Kabbalah_. It is not
the pure at heart and he who studies but with a view to perfecting
himself and so more easily acquiring the promised immortality, who
need have any fear; but rather he who makes of the science of
sciences a sinful pretext for worldly motives, who should tremble.
The latter will never understand the kabalistic evocations of the
supreme initiation.—_Isis Unveiled_, ii. 119.

570 _Isis Unveiled_, ii. 119.

571 See _Neo‐Platonism_, p. 9.

572 See the Code published by Sir William Jones, Chapter ix. p. 11.

573 Pliny: _Hist. Nat._, xxx. 1; _Ib._, xvi. 14; xxv. 9, etc.

574 Pomponius ascribes to them the knowledge of the highest sciences.

575 Cæsar, iii. 14.

576 Pliny, xxx. _Isis Unveiled_, i. 18.

577 “The care which they took in educating youth, in familiarizing it
with generous and virtuous sentiments, did them peculiar honour, and
their maxims and discourses, as recorded by historians, prove that
they were expert in matters of philosophy, metaphysics, astronomy,
morality and religion,” says a modern writer. “If kings or princes
desired the advice or the blessings of the holy men, they were
either obliged to go themselves, or to send messengers. To these men
no secret power of either plant or mineral was unknown. They had
fathomed nature to its depths, while psychology and physiology were
to them open books, and the result was that science that is now
termed, so superciliously, _magic_.”

578 _Op. cit._, p. 9.

579 _Op. cit._, p. 11.

580 _Hermes_, iv. 6.

581 From _Saraph_ שרף “fiery, burning,” plural (see _Isaiah_, vi. 2‐6).
They are regarded as the personal attendants of the Almighty, “his
messengers,” angels or metatrons. In _Revelation_ they are the
“seven burning lamps” in attendance before the throne.

582 Venus with the Chaldæans and Egyptians was the wife of _Proteus_,
and is regarded as the mother of the Kabiri, the sons of Phta or
Emepth—the divine light or the Sun. The angels answer to the stars
in the following order: The Sun, the Moon, Mars, Venus, Mercury,
Jupiter, and Saturn; Michael, Gabriel, Samael, Anael, Raphael,
Zachariel, and Orifiel; this is in religion and Christian Kabalism;
astrologically and esoterically the places of the “regents” stand
otherwise, as also in the Jewish, or rather the real Chaldæan
_Kabalah_.

583 _Loc. cit._, xiv. 12.

584 This is one more proof that the Ancients knew of seven planets
besides the Sun; for otherwise which is the eighth in such a case?
The seventh, with two others, as stated, were “mystery” planets,
whether Uranus or any other.

585 II. _Sam._, vi. 20‐22.

586 _Judges_, xxi. 21, _et seq._

587 I. _Kings_, xviii. 26.

588 This dance—the Râsa Mandala, enacted by the Gopîs or shepherdesses
of Krishna, the Sun‐God, is enacted to this day in Râjputâna in
India, and is undeniably the same theo‐astronomical and symbolical
dance of the planets and the Zodiacal signs, that was danced
thousands of years before our era.

589 _Isis Unveiled_, ii. 45.

590 II. _Epistle_, i. 19. The English text says: “Until the day‐star
arise in your heart,” a trifling alteration which does not really
matter—as _Lucifer_ is the day as well as the “morning” star—and it
is less shocking to pious ears. There are a number of such
alterations in the Protestant bibles.

591 Again the English translation changes the word “Sun” into “day‐
spring.” The Roman Catholics are decidedly braver and more sincere
than the Protestant theologians. De Mirville: iv. 34, 38.

592 Thus said the Egyptians and the Sabæans in days of old, the symbol
of whose manifested gods, Osiris and Bel, was the sun. But they had
a higher deity.

593 Exiled from the Protestant bible but left in the _Apocrypha_ which,
according to Article VI. of the Church of England, “she doth read
for example of life and instruction of manners” (?), but not to
establish any doctrine.

594 _Cornelius a Lapide_, v. 248.

595 _Ecclesiastes_, xliii. The above quotations are taken from De
Mirville’s chapter “On Christian and Jewish Solar Theology,” iv.
35‐38.

596 Nevertheless the Church has preserved in her most sacred rites the
“star‐rites” of the Pagan Initiates. In the pre‐Christian Mithraic
Mysteries, the candidate who overcame successfully the “twelve
Tortures” which preceded the final Initiation, received a small
round cake or wafer of unleavened bread, symbolising in one of its
meanings, the solar disc, and known as the manna (heavenly
bread).... A lamb, or a bull even, was killed, and with the blood
the candidate had to be sprinkled, as in the case of the Emperor
Julian’s initiation. The seven rules or mysteries that are
represented in the _Revelation_ as the seven seals which are opened
in order were then delivered to the newly born.

597 Truly says S. T. Coleridge: “Instinctively the reason has always
pointed out to men the ultimate end of various sciences.... There is
no doubt but that astrology of some sort or other will be the last
achievement of astronomy; there must be chemical relations between
the planets ... the difference of their magnitude compared with that
of their distances is not explicable otherwise.” Between planets and
our earth with its mankind, we may add.

598 “Christ then,” the author says (p. 40), “is represented by the trunk
of the candlestick.”

599 De Mirville, iv. 41, 42.

600 De Mirville, iv. 42.

601 Notwithstanding the above, written in the earliest Christian period
by the renegade Neo‐Platonist, the Church persists to this day in
her wilful error. Helpless against Galileo, she now tries to throw a
doubt even on the heliocentric system!

602 _Stromateis_, V., vi.

603 The English bible has: “In them (the Heavens) hath he set a
tabernacle for the sun,” which is incorrect and has no sense in view
of the verse that follows, for there _are_ things “hid from the heat
thereof” if the latter word is to be applied to the sun.

604 When the hierophant took his last degree, he emerged from the sacred
recess called _Manneras_ and was given the golden _Tau_, the
Egyptian Cross, which was subsequently placed on his breast, and
buried with him.

605 The three secret names are “Sana, Sanat Sujâta, and Kapila;” while
the four exoteric Gods are called, Sanat Kumâra, Sananda, Sanaka and
Sanâtana.

606 Another Kumâra, the “God of War” is called in the Hindu system the
“eternal celibate”—“the virgin warrior.” He is the Âryan St.
Michael.

607 We give the original: “Coelestia corpora moveri a spirituali
creatura, a _nemine_ Sanctorum vel philosophorum, negatum, legisse
me memini. (_Opusc._ X. art. iii.).... Mihi autam videtur, quod
_Demonstrative_ probari posset, quod ab aliquo intellectu corpora
coelestia moveantur, vel a Deo immediate, vel a mediantibus angelis.
Sed quod mediantibus angelis ca moveat, congruit rerum ordine, quem
Dionysius infallibilem asserit, ut inferiora a Deo per _Media_
secundum cursum communem administrentur” (_Opusc._ II. art. ii.),
and if so, and God _never_ meddles with the once for ever
established laws of Nature, leaving it to his administrators, why
should their being called Gods by the “heathen” be deemed
idolatrous?

608 In one of Des Mousseaux’s volumes on Demonology (_Œuvres des
Demons_) if we do not mistake the statement of the Abbé Huc is
found, and the author testifies to having heard the following story
repeatedly from the Abbé himself. In a lamasery of Tibet, the
missionary found the following:

It is a simple canvas without the slightest mechanical apparatus
attached, as the visitor may prove by examining it at his leisure.
It represents a moonlit landscape, but the moon is not at all
motionless and dead; quite the reverse, for, according to the Abbé,
one would say that our moon herself, or at least her living double,
lighted the picture. Each phase, each aspect, each movement of our
satellite, is repeated in her facsimile, in the movement and
progress of the moon in the sacred picture. “You see this planet in
the painting ride as a crescent, or full, shine brightly, pass
behind the clouds, peep out or set, in a manner corresponding in the
most extraordinary way with the real luminary. It is, in a word, a
most perfect and resplendent reproduction of the pale queen of the
night, which received the adoration of so many people in the days of
old.” We know from the most reliable sources and numerous eye‐
witnesses, that such “machines”—not canvas paintings—do exist in
certain temples of Tibet; as also the “sidereal wheels” representing
the planets, and kept for the same purposes—astrological and
magical. Huc’s statement was translated in _Isis Unveiled_ from Des
Mousseaux’s volume.

609 Cedrenus, p. 338. Whether produced by _clockwork_ or _magic_ power,
such machines—whole celestial spheres with planets rotating—were
found in the Sanctuaries, and some exist to this day in Japan, in a
secret subterranean temple of the old Mikados, as well as in two
other places.

610 Champollion’s _Égypte Moderne_, p. 42.

611 _Musée des Sciences_, p. 230.

612 Translated by the Vicomte de Rougemont. See _Les Annales de
Philosophie Chrétienne_, 7th year, 1861.

613 _Isaiah_, lxiii. 9.

614 Chapter xii. of _Revelation_: “There was war in heaven, Mikael and
his angels fought against the Dragon,” etc. (7) and the great dragon
was cast out (9).

615 He is also the informing Spirit of the Sun and Jupiter, and even of
Venus.

616 _Dogme et Rituel_, ii. 116.

617 If enumerated, they will be found to be the Hindu “divisions” and
choirs of Devas, and the Dhyân Chohans of Esoteric Buddhism.

618 But this fact has not prevented the Roman Church from adopting them
all the same, accepting them from ignorant, though perchance sincere
Church Fathers, who had borrowed them from Kaballists—Jews and
Pagans.

619 To call “usurpers” those who preceded the Christian Beings for whose
benefit these same titles were borrowed, is carrying paradoxical
anachronism a little too far!

620 Or the _divine ages_, the “days and years of Brahmâ.”

621 De Mirville, ii. 325, 326. So we say too. And this shows that it is
to the Kabalists and _Magicians_ that the Church is indebted for her
dogmas and names. Paul never condemned _real_ Gnosis, but the
_false_ one, now accepted by the Church.

622 Sesostris, or Pharaoh Ramses II., whose mummy was unswathed in 1886
by Maspero of the Bulak Museum, and recognised as that of the
greatest king of Egypt, whose grandson, Ramses III. was the last
king of an ancient kingdom.

623 _Op. cit._, p. 422.

624 _Summa_, Quest. xv. Art. v., upon Astrologers, and Vol. III. pp.
2‐29.

625 “The principalities and powers [born] in heavenly places” (_Ephes._,
iii. 10). The verse, “For though there be that are called Gods,
whether in heaven or on earth, as there be Gods many and lords many”
(I. _Corinth._, viii. 5), shows, at any rate, the recognition by
Paul of a plurality of “Gods” whom he calls “dæmons”
(“spirits”—never _devils_). Principalities, Thrones, Dominions,
Rectors, etc. are all Jewish and Christian names for the Gods of the
ancients—the Archangels and Angels of the former being in every case
the Devas and the Dhyân Chohans of the more ancient religions.

626 Answer by Reuvens to Letronne with regard to his mistaken notions
about the Zodiac of Dendera.

627 St. Augustine (_De Gen._, I. iii.) and Delrio (_Disquisit._, Vol.
IV., chap. iii.) are quoted by De Mirville, to show that “the more
astrologers speak the truth and the better they prophesy it, the
more one has to feel diffident, seeing that their agreement with the
devil becomes thereby the more apparent.” The famous statement made
by Juvenal (_Satires_, vi.) to the effect that “not one single
astrologer could be found who did not pay dearly for the help he
received from his genius”—no more proves the latter to be a devil
than the death of Socrates proves his daimon to have been a native
from the nether world—if such there be. Such argument only
demonstrates human stupidity and wickedness, once reason is made
subservient to prejudice and fanaticism of every sort. “Most of the
great writers of antiquity, Cicero and Tacitus among them, believed
in Astrology and the realization of its prophecies;” and “the
penalty of death decreed nearly everywhere against those
mathematicians [astrologers] who happened to predict falsely
diminished neither their number nor their tranquillity of mind.”

628 _Preparatio Evangelica_, I. xiv.

629 _Ast._, iv. 60.

630 _Hist._, I. ii.

631 All these particulars may be found more fully and far more
completely in Champollion Figeac’s _Égypte_.

632 _Op. cit._, p. 230.

633 _Op. cit._, p. 230.

634 In the 1,326 places in the _New Testament_ where the word “God” is
mentioned nothing signifies that in God are included more beings
than God. On the contrary in 17 places God is called the only God.
The places where the Father is so‐called amount to 320. In 105
places God is addressed with high‐sounding titles. In 90 places all
prayers and thanks are addressed to the Father; 300 times in the
_New Testament_ is the Son declared to be inferior to the Father; 85
times is Jesus called the “Son of Man;” 70 times is he called a man.
In not one single place in the bible is it said that God holds
within him three different Beings or Persons, and yet is one Being
or Person.—Dr. Karl von Bergen’s _Lectures in Sweden_.

635 Kali Yuga, the Black or Iron Age.

636 Virgil, _Eclogue_, iv.

637 At the close of our Race, people, it is said, through suffering and
discontent will become more spiritual. Clairvoyance will become a
general faculty. We shall be approaching the spiritual state of the
Third and Second Races.

638 _Vishnu Purâna_, IV., xxiv. 228, Wilson’s translation.

639 _Op. cit._, p. 212.

640 At any rate, the temple secret meaning was the same.

641 _Asiat. Res._, vol. viii. p. 470, _et seq._

642 _Theosophist_, August, 1881.

643 Aug., 1881 to Feb., 1882.

644 _Loc. cit._, iv. 127.

645 _Theosophist_, vol. iii. p. 22.

646 The impartial study of Vaidic and Post‐Vaidic works shows that the
ancient Âryans knew well the precession of the equinoxes, and “that
they changed their position from a certain asterism to two
(occasionally three) asterisms back whenever the precession amounted
to two, properly speaking, to 2 11/61 asterisms or about 29°, being
the motion of the sun in a lunar month, and so caused the seasons to
fall back a complete lunar month.... It appears certain that at the
date of _Sûrya Siddhânta_, _Brahmâ Siddânta_, and other ancient
treatises on astronomy, the vernal equinoctial point had not
actually reached the beginning of Ashvinî, but was a few degrees
east of it.... The astronomers of Europe change westward the
beginning of Aries and of all other signs of the Zodiac every year
by about 50" 25, and thus make the names of the signs meaningless.
But these signs are as much fixed as the asterisms themselves, and
hence the Western astronomers of the present day appear to us in
this respect less wary and scientific in their observations than
their very ancient brethren—the Âryas.”—_Theosophist_, iii. 23.

647 A great deal of misconception is raised by a confusion of planes of
being and misuse of expressions. For instance, certain spiritual
states have been confounded with the Nirvâna of BUDDHA. The Nirvâna
of BUDDHA is totally different from any other spiritual state of
Samâdhi or even the highest Theophania enjoyed by lesser Adepts.
After physical death the kinds of spiritual states reached by Adepts
differ greatly.

648 This region is the one possible point of conciliation between the
two diametrically opposed poles of religion and science, the one
with its barren fields of dogmas on faith, the other over‐running
with empty hypotheses, both overgrown with the weeds of error. They
will never meet. The two are at feud, at an everlasting warfare with
each other, but this does not prevent them from uniting against
Esoteric Philosophy, which for two millenniums has had to fight
against infallibility in both directions, or “mere vanity and
pretence” as Antoninus defined it, and now finds the materialism of
Modern Science arrayed against its truths.

649 Whence some of the Gnostic ideas? Cerinthus taught that the world
and Jehovah having fallen off from virtue and primitive dignity the
Supreme permitted one of his glorious Æons, whose name was the
“Anointed” (Christ) to incarnate in the man Jesus. Basilides denied
the reality of the body of Jesus, and calling it an “illusion” held
that it was Simon of Cyrene who suffered on the Cross in his stead.
All such teachings are echoes of the Eastern Doctrines.

650 A genuine initiated Adept will retain his Adeptship, though there
may be for our world of illusion numberless incarnations of him. The
propelling power that lies at the root of a series of such
incarnations is not Karma, as ordinarily understood, but a still
more inscrutable power. During the period of his lives the Adept
does not lose his Adeptship, though he cannot rise in it to a higher
degree.

651 From the so‐called Brahmâ Loka—the seventh and higher world, beyond
which all is arûpa, formless, purely spiritual—to the lowest world
and insect, or even to an object such as a leaf, there is perpetual
revolution of the condition of existence, evolution and re‐birth.
Some human beings attain states or spheres from which there is only
a return in a new Kalpa (a day of Brahmâ); there are other states or
spheres from which there is only return after 100 years of Brahmâ
(Mahâ‐Kalpa, a period covering 311,040,000,000,000 years). Nirvâna,
it is said, is a state from which there is no return. Yet it is
maintained that there may be, as exceptional cases, re‐incarnation
from that state; only such incarnations are illusion, like
everything else on this plane, as will be shown.

652 This fact of the disappearance of the vehicle of Egotism in the
fully developed Yogî, who is supposed to have reached Nirvâna on
earth, years before his corporeal death, has led to the law in Manu,
sanctioned by millenniums of Brâhmanical authority, that such a
Paramâtmâ should be held as absolutely blameless and free from sin
or responsibility, do whatever he may (see last chapter of the _Laws
of Manu_). Indeed, caste itself—that most despotic, uncompromising
and autocratic tyrant in India—can be broken with impunity by the
Yogî, who is above caste. This will give the key to our statements.

653 [The word “Adept” is very loosely used by H. P. B., who often seems
to have implied by it no more than the possession of special
knowledge of some kind. Here it seems to mean first an uninitiated
disciple and then an initiated one.—EDS.]

654 About fifty years before the birth of Copernicus, de Cusa wrote as
follows: “Though the world may not be absolutely infinite, no one
can represent it to himself as finite, since human reason is
incapable of assigning to it any term.... For in the same way that
our earth cannot be in the centre of the Universe, as thought, no
more could the sphere of the fixed stars be in it.... Thus this
world is like a vast machine, having its centre [Deity] everywhere,
and its circumference nowhere [_machina mundi, quasi habens ubique
centrum, et nullibi circumferentiam_].... Hence, the earth not being
in the centre, cannot therefore be motionless ... and though it is
far smaller than the sun, one must not conclude for all that, that
she is worse [_vilior_—more vile].... One cannot see whether its
inhabitants are superior to those who dwell nearer to the sun, or in
other stars, as sidereal space cannot be deprived of inhabitants....
The earth, very likely [_fortasse_] one of the smallest globes, is
nevertheless the cradle of intelligent beings, most noble and
perfect.” One cannot fail to agree with the biographer of Cardinal
de Cusa, who, having no suspicion of the Occult truth, and the
reason of such erudition in a writer of the fourteenth and fifteenth
centuries, simply marvels at such a miraculous foreknowledge, and
attributes it to God, saying of him that he was a man incomparable
in every kind of philosophy, by whom many a theological mystery
inaccessible to the human mind (!), veiled and neglected for
centuries (_velata et neglecta_) were once more brought to light.
“Pascal might have read De Cusa’s works; but whence could the
Cardinal have borrowed his ideas?” asks Moreri. Evidently from
Hermes and the works of Pythagoras, even if the mystery of his
incarnation and re‐incarnation be dismissed.

655 This is the secret meaning of the statements about the Hierarchy of
Prajâpatis or Rishis. First seven are mentioned, then ten, then
twenty‐one, and so on. They are “Gods” and creators of men—many of
them the “Lords of Beings”; they are the “Mind‐born Sons” of Brahmâ,
and then they became mortal heroes, and are often shown as of a very
sinful character. The Occult meaning of the Biblical Patriarchs,
their genealogy, and their descendants dividing among themselves the
earth, is the same. Again, Jacob’s dream has the same significance.

656 He “of the Seven Virtues” is one who, without the benefit of
Initiation, becomes as pure as any Adept by the simple exertion of
his own merit. Being so holy, his body at his next incarnation
becomes the Avatâra of his “Watcher” or Guardian Angel, as the
Christian would put it.

657 The title of the highest Dhyân Chohans.

658 _Op. cit._, ii. 367.

659 “After death, the soul continueth in the aerial (astral) body, till
it is entirely purified from all angry, sensual passions; then doth
it put off by a _second death_ [when arising to Devachan] the aerial
body as it did the earthly one. Wherefore the ancients say that
there is a celestial body always joined with the soul, which is
immortal, luminous and star‐like.” It becomes natural then, that the
“aerial body” of an Adept should have no such second dying, since it
has been cleansed of all its natural impurity before its separation
from the physical body. The high Initiate is a “Son of the
Resurrection,” “being equal unto the angels,” and cannot die any
more (see _Luke_, xx. 36).

660 _St. John_, xxi. 21.

661 See the extract made in the _Theosophist_ from a glorious novel by
Dostoievsky—a fragment entitled “The Great Inquisitor.” It is a
fiction, naturally, still a sublime fiction of Christ returning in
Spain during the palmy days of the Inquisition, and being imprisoned
and put to death by the Inquisitor, who fears lest Christ should
ruin the work of Jesuit hands.

662 When we say the “great Teacher,” we do not mean His Buddhic Ego, but
that principle in Him which was the vehicle of His personal or
terrestrial Ego.

663 _Five Years of Theosophy_, New Edition, p. 3.

664 _Op. cit._, p. 175, Fifth Edition.

665 It would be useless to raise objections from exoteric works to
statements in this, which aims to expound, however superficially,
the Esoteric Teachings alone. It is because they are misled by the
exoteric doctrine that Bishop Bigandet and others aver that the
notion of a supreme eternal Âdi‐Buddha is to be found only in
writings of comparatively recent date. What is given here is taken
from the secret portions of Dus Kyi Khorlo (Kâla Chakra, in
Sanskrit, or the “Wheel of Time,” or duration).

666 The three bodies are (1) the Nirmânakâya (Pru‐lpai‐Ku in Tibetan),
in which the Bodhisattva after entering by the six Pâramitâs the
Path to Nirvâna, appears to men in order to teach them; (2)
Sambhogakâya (Dzog‐pai‐Ku), the, body of bliss impervious to all
physical sensations, received by one who has fulfilled the three
conditions of moral perfection; and (3) Dharmakâya (in Tibetan,
Chos‐Ku), the Nirvânic body.

667 _Five Years of Theosophy_, art. “Personal and Impersonal God,” p.
129.

668 Adhishtâthâ, the active or working agent in Prakriti (or matter).

669 _Vedânta‐Sûtras_, Ad. I. Pâda iv. Shi. 23. Commentary. The passage
is given as follows in Thibaut’s translation (Sacred Books of the
East, xxxiv.), p. 286: “The Self is thus the operative cause,
because there is no other ruling principle, and the material cause
because there is no other substance from which the world could
originate.”

670 In _Five Years of Theosophy_ (art. “Shâkya Muni’s Place in History,”
p. 234, note) it is stated that one day when our Lord sat in the
Sattapanni Cave (Saptaparna) he compared man to a Saptaparna (seven
leaved) plant.

“Mendicants,” he said, “there are seven Buddhas in every Buddha, and
there are _six_ Bhikshus and but one Buddha in each mendicant. What
are the _seven_? The seven branches of complete knowledge. What are
the _six_? The six organs of sense. What are the five? The five
elements of illusive being. And the One which is also ten? He is a
true Buddha who develops in him the ten forms of holiness and
subjects them all to the One.” Which means that every principle in
the Buddha was the highest that could be evolved on this earth;
whereas in the case of other men who attain to Nirvâna this is not
necessarily the case. Even as a mere human (Manushya) Buddha Gautama
was a pattern for all men. But his Arhats were not necessarily so.

671 See _Isis Unveiled_, ii., 132.

672 “Before one becomes a Buddha he must be a Bodhisattva; before
evolving into a Bodhisattva he must be a Dhyâni‐Buddha.... A
Bodhisattva is the way and Path to his Father, and thence to the One
Supreme Essence” (_Descent of Buddhas_, p. 17, from Âryâsanga). “I
am the Way, the Truth, and the Life: no man cometh unto the Father
but by me” (_St. John_, xiv. 6). The “way” is not the goal. Nowhere
throughout the _New Testament_ is Jesus found calling himself God,
or anything higher than “a son of God,” the son of a “Father” common
to all, synthetically. Paul never said (I. _Tim._, iii. 10), “God
was manifest in the flesh,” but “He who was manifested in the flesh”
(Revised Edition). While the common herd among the Buddhists—the
Burmese especially—regard Jesus as an incarnation of Devadatta, a
relative who opposed the teachings of Buddha, the students of
Esoteric Philosophy see in the Nazarene Sage a Bodhisattva with the
spirit of Buddha Himself in Him.

673 I. _Corinth._, xv. 36.

674 _Op. cit._, Mandala x., hymn 90.

675 Literally, “he who walks [or follows] in the way [or path] of his
predecessors.”

676 Schmidt, in _Slanong Seetsen_, p. 471, and Schlagintweit, in
_Buddhism in Tibet_, p. 53, accept these precious things
_literally_, enumerating them as “the wheel, the precious stone, the
royal consort, the best treasurer, the best horse, the elephant, the
best leader.” After this one can little wonder if “besides a Dhyâni‐
Buddhi and a Dhyâni‐Bodhisattva” each human Buddha is furnished with
“a female companion, a Shakti”—when in truth “Shakti” is simply the
Soul‐power, the psychic energy of the God as of the Adept. The
“royal consort,” the third of the “seven precious gifts,” very
likely led the learned Orientalist into this ludicrous error.

677 A Bodhisattva can reach Nirvâna and live, as Buddha did, and after
death he can either refuse objective reincarnation or accept and use
it at his convenience for the benefit of mankind whom he can
instruct in various ways while he remains in the Devachanic regions
within the attraction of our earth. But having once reached
Paranirvâna or “Nirvâna without remains”—the highest Dharmakâya
condition, in which state he remains entirely outside of every
earthly condition—he will return no more until the commencement of a
new Manvantara, since he has crossed beyond the cycle of births.

678 Tulpa is the voluntary incarnation of an Adept into a living body,
whether of an adult, child, or new‐born babe.

679 Ku‐sum is the triple form of the Nirvâna state and its respective
duration in the “cycle of Non‐Being.” The number seven here refers
to the seven Rounds of our septenary System.

680 _Buddhism in Tibet_, p. 52. This same generic use of a name is found
among Hindus with that of Shankarâchârya, to take but one instance.
All His successors bear his name, but are not reincarnations of Him.
So with the “Buddhas.”

681 [The words within brackets are supplied to introduce the following
statements that are confused and contradictory as they stand, and
which H. P. B. had probably intended to elucidate to some slight
extent, as they are written two or three times with different
sentences following them. The MS. is exceedingly confused, and
everything H. P. B. said is here pieced together, the addition above
made being marked in brackets to distinguish it from hers.—A. B.]

682 King Suddhodana.

683 There are several names marked simply by asterisks.

684 Shankarâchârya died also at thirty‐two years of age, or rather
disappeared from the sight of his disciples, as the legend goes.

685 Does “Tiani‐Tsang” stand for Apollonius of Tyana? This is a simple
surmise. Some things in the life of that Adept would seem to tally
with the hypothesis—others to go against it.

686 According to Esoteric teaching Buddha lived one hundred years in
reality, though having reached Nirvâna in his eightieth year he was
regarded as one dead to the world of the living. See article
“Shâkyamuni’s Place in History” in _Five Years of Theosophy_.

687 It is a _secret_ rite, pertaining to high Initiation, and has the
same significance as the one to which Clement of Alexandria alludes
when he speaks of “the token of recognition being in common with us,
as by cutting off Christ” (Strom., 13). Schlagintweit wonders what
it may be. “The typical representation of a hermit,” he says, “is
always that of a man with long, uncut hair and beard.... A rite very
often selected, though I am unable to state for what reason, is that
of Chod (‘to cut’ or ‘to destroy’) the meaning of which is anxiously
kept a profound secret by the Lamas.” (_Buddhism in Tibet_, p. 163.)

688 Hlun‐Chub is the divining spirit in man, the highest degree of
seership.

689 The secret meaning of this sentence is that Karma exercises its sway
over the Adept as much as over any other man; “Gods” can escape it
as little as simple mortals. The Adept who, having reached the Path
and won His Dharmakâya—the Nirvâna from which there is no return
until the new grand Kalpa—prefers to use His right of choosing a
condition inferior to that which belongs to Him, but that will leave
him free to return whenever He thinks it advisable and under
whatever personality He may select, must be prepared to take all the
chances of failure—possibly—and a lower condition than was His
lot—for a certainty—as it is an occult law. Karma alone is absolute
justice and infallible in its selections. He who uses his rights
with it (Karma) must bear the consequences—if any. Thus Buddha’s
first reincarnation was produced by Karma—and it led Him higher than
ever; the two following were “out of pity” and * * *.

690 The Universe of Brahmâ (Sien‐Chan; Nam‐Kha) is Universal Illusion,
or our phenomenal world.

691 Âkâsha. It is next to impossible to render the mystic word “Tho‐og”
by any other term than “Space,” and yet, unless coined on purpose,
no new appellation can render it so well to the mind of the
Occultist. The term “Aditi” is also translated “Space,” and there is
a world of meaning in it.

692 Dang‐ma, a purified soul, and Lha, a freed spirit within a living
body; an Adept or Arhat. In the popular opinion in Tibet, a Lha is a
disembodied spirit, something similar to the Burmese Nat—only
higher.

693 Kwan‐yin is a synonym, for in the original another term is used, but
the meaning is identical. It is the divine voice of Self, or the
“Spirit‐voice” in man, and the same as Vâchîshvara (the “Voice‐
deity”) of the Brâhmans. In China, the Buddhist ritualists have
degraded its meaning by anthropomorphizing it into a Goddess of the
same name, with one thousand hands and eyes, and they call it Kwan‐
shai‐yin‐Bodhisat. It is the Buddhist “daïmon”‐voice of Socrates.

694 Sangharama is the _sanctum sanctorum_ of an ascetic, a cave or any
place he chooses for his meditation.

695 Amitâbha Buddha is in this connection the “boundless light” by which
things of the subjective world are perceived.

696 Esoterically, “the unsurpassingly merciful and enlightened heart,”
said of the “Perfect Ones,” the Jîvan‐muktas, collectively.

697 These six worlds—seven with us—are the worlds of Nats or Spirits,
with the Burmese Buddhists, and the seven higher worlds of the
Vedântins.

698 Two things entirely distinct from each other. The “faculty is not
distinguished from the subject” only on this material plane, while
thought generated by our physical brain, one that has never
impressed itself at the same time on the spiritual counterpart,
whether through the atrophy of the latter or the intrinsic weakness
of that thought, can never survive our body; this much is sure.

699 _Vedânta Sâra_, translated by Major Jacob, p. 123.

700 Aditi is, according to the _Rig Veda_, “the Father and Mother of all
the Gods”; and Âkâsha is held by Southern Buddhism as the Root of
all, whence everything in the Universe came out, in obedience to a
law of motion inherent in it; and this is the Tibetan “Space” (Tho‐
og).

701 _Mânava‐Dharma‐Shâstra_, i. 6, 7.

702 The “God” of Pythagoras, the disciple of the Âryan Sages, is no
personal God. Let it be remembered that he taught as a cardinal
tenet that there exists a permanent Principle of Unity beneath all
forms, changes, and other phenomena of the Universe.

703 _Isis Unveiled_, i. xvi.

704 _Isis Unveiled_, i. xviii.

705 _Isis Unveiled_ i. 58.

706 _Isis Unveiled_, i. 59.

707 While they are to a great extent identical with those of Esoteric
Buddhism, the Secret Doctrine of the East.

708 _Parerga_, II. iii. 112; quoted in _Isis Unveiled_, i. 58.

709 _Five Years of Theosophy_, p. 338, _et seq._

710 Prof. Max Müller, in a letter to _The Times_ (April, 1857),
maintained most vehemently that Nirvâna meant _annihilation_ in the
fullest sense of the word. (_Chips from a German Workshop_, i. 287.)
But in 1869, in a lecture before the General Meeting of the
Association of German Philologists at Kiel, “he distinctly declares
his belief that the Nihilism attributed to Buddha’s teaching forms
no part of his doctrine, and that it is wholly wrong to suppose that
Nirvâna means annihilation.” (Trubner’s _Amer. and Oriental Lit.
Rec._, Oct. 16th, 1869.)

711 See the _Kalama Sutta_ of the _Anguttaranikayo_, as quoted in _A
Buddhist Catechism_, by H. S. Olcott, President of the Theosophical
Society, pp. 55, 56.

712 _Œdipus Ægypt._, II. i. 291.

713 Sephir, or Aditi (mystic Space). The Sephiroth, be it understood,
are identical with the Hindu Prajâpatis, the Dhyân Chohans of
Esoteric Buddhism, the Zoroastrian Amshaspends, and finally with the
Elohim—the “Seven Angels of the Presence” of the Roman Catholic
Church.

714 According to the Eastern idea, the All comes out from the One, and
returns to it again. Absolute annihilation is simply unthinkable.
Nor can eternal Matter be annihilated. Form may be annihilated: co‐
relations may change. That is all. There can be no such thing as
annihilation—in the European sense—in the Universe.

715 _Isis Unveiled_, i. 289.

716 The Secret Law, the “Doctrine of the Heart,” so called in contrast
to the “Doctrine of the Eye,” or exoteric Buddhism.

717 “Illusive matter in its triple manifestation in the earthly, and the
astral or fontal Soul (the body), and the Platonian dual Soul—the
rational and the irrational one.”

718 _Isis Unveiled_, i. 289.

719 _Isis Unveiled_, i. 290.

720 It is from the texts of all these works that the Secret Doctrine has
been given. The original matter would not make a small pamphlet, but
the explanations and notes from the Commentaries and Glossaries
might be worked into ten volumes as large as _Isis Unveiled_.

721 The monk Della Penna makes considerable fun in his _Memoirs_ (see
Markham’s _Tibet_) of certain statements in the Books of Kiu‐te. He
brings to the notice of the Christian public “the great mountain
160,000 leagues high” (a Tibetan league consisting of five miles) in
the Himâlayan Range. “According to their law,” he says, “in the west
of this world is an eternal world ... a paradise, and in it a Saint
called Hopahma, which means ‘Saint of Splendour and Infinite Light.’
This Saint has many disciples who are all Chang‐chub,” which means,
he adds in a footnote, “the Spirits of those who, on account of
their perfection, do not care to become saints, and train and
instruct the bodies of the reborn Lamas ... so that they may help
the living.” Which means that the presumably “dead” Yang‐Chhub (not
“Chang‐chub”) are simply living Bodhisattvas, some of those known as
Bhante (“the Brothers”). As to the “mountain 160,000 leagues high,”
the _Commentary_ which gives the key to such statements explains
that according to the code used by the writers, “to the west of the
‘Snowy Mountain’ 160 leagues [the cyphers being a blind] from a
certain spot and by a direct road, is the Bhante Yul [the country or
‘Seat of the Brothers’], the residence of Mahâ‐Chohan ...” etc. This
is the real meaning. The “Hopahma” of Della Penna is—the
Mahâ‐Chohan, the Chief.

722 In some MSS. notes before us, written by Gelung (priest) Thango‐pa
Chhe‐go‐mo, it is said: “The few Roman Catholic missionaries who
have visited our land (under protest) in the last century and have
repaid our hospitality by turning our sacred literature into
ridicule, have shown little discretion and still less knowledge. It
is true that the Sacred Canon of the Tibetans, the _Kahgyur_ and
_Bstanhgyur_, comprises 1707 distinct works—1083 public and 624
secret volumes, the former being composed of 350 and the latter of
77 volumes folio. May we humbly invite the good missionaries,
however, to tell us when they ever succeeded in getting a glimpse of
the last‐named secret folios? Had they even by chance seen them I
can assure the Western Pandits that these manuscripts and folios
could never be understood even by a born Tibetan without a key (_a_)
to their peculiar characters, and (_b_) to their hidden meaning. In
our system every description of locality is figurative, every name
and word purposely veiled; and one has first to study the mode of
deciphering and then to learn the equivalent secret terms and
symbols for nearly every word of the religious language. The
Egyptian enchorial or hieratic system is child’s play to our
sacerdotal puzzles.”

723 _Chinese Buddhism_, p. 171.

724 “Buddhi” is a Sanskrit term for “discrimination” or intellect (the
sixth principle), and “Buddha” is “wise,” “wisdom,” and also the
planet Mercury.

725 This curious contradiction may be found in _Chinese Buddhism_, pp.
171, 273. The reverend author assures his readers that “to the
philosophic Buddhists ... Amitâbha Yoshi Fo, and the others are
nothing but the signs of ideas” (p. 236). Very true. But so should
be all other deific names, such as Jehovah, Allah, etc., and if they
are not simply “signs of ideas” this would only show that minds that
receive them otherwise are not “philosophic”; it would not at all
afford serious proof that there are personal, living Gods of these
names in reality.

726 The Chinese Amitâbha (Wu‐liang‐sheu) and the Tibetan Amitâbha
(Odpag‐med) have now become personal Gods, ruling over and living in
the celestial region of Sukhâvatî, or Tushita (Tibetan: Devachan);
while Âdi‐Buddhi, of the philosophic Hindu, and Amita Buddha of the
philosophic Chinaman and Tibetan, are names for universal, primeval
ideas.

727 See _Theosophist_ for March, 1882.

728 The intimate relation of the twenty‐five Buddhas (Bodhisattvas) with
the twenty‐five Tattvas (the Conditioned or Limited) of the Hindus
is interesting.

729 It is curious to note the great importance given by European
Orientalists to the Dalaï Lamas of Lhassa, and their utter ignorance
as to the Tda‐shu (or Teshu) Lamas, while it is the latter who began
the hierarchical series of Buddha‐incarnations, and are _de facto_
the “popes” in Tibet; the Dalaï Lamas are the creations of Nabang‐
lob‐Sang, the Tda‐shu Lama, who was Himself the sixth incarnation of
Amita, through Tsong Kha‐pa, though very few seem to be aware of
that fact.

730 The chanting of a Mantra is not a prayer, but rather a magical
sentence in which the law of Occult causation connects itself with,
and depends on, the will and acts of its singer. It is a succession
of Sanskrit sounds, and when its string of words and sentences is
pronounced according to the magical formulæ in the _Atharva Veda_,
but understood by the few, some Mantras produce an instantaneous and
very wonderful effect. In its esoteric sense it contains the Vâch
(the “mystic speech”), which resides in the Mantra, or rather in its
sounds, since it is according to the vibrations, one way or the
other, of ether that the effect is produced. The “sweet singers”
were called by that name because they were experts in Mantras. Hence
the legend in China that the singing and melody of the Lohans are
heard at dawn by the priests from their cells in the monastery of
Fang‐Kwang. (See _Biography of Chi‐Kai_ in Tien‐tai‐nan‐tchi.)

731 The celebrated Lohan, Mâdhyantika, who converted the king and whole
country of Kashmir to Buddhism, sent a body of Lohans to preach the
Good Law. He was the sculptor who raised to Buddha the famous statue
one hundred feet high, which Hiuen‐Tsaung saw at Dardu, to the north
of the Punjab. As the same Chinese traveller mentions a temple ten
Li from Peshawur—350 feet round and 850 feet high—which was at his
time (A.D. 550) already 850 years old, Koeppen thinks that so far
back as 292 B.C. Buddhism was the prevalent religion in the Punjab.

732 A title of the Tda‐shu‐Hlum‐po Lama.

733 The twelve Nidâwas, called in Tibetan Tin‐brel Chug‐nyi, which are
based upon the “Four Truths.”

734 The Srotâpatti is one who has attained the _first_ Path of
comprehension in the real and the unreal; the Sakridâgâmin is the
candidate for one of the higher Initiations: “one who is to receive
birth once more;” the Anâgâmin is he who has attained the “third
Path,” or literally, “he who will not be reborn again” _unless he so
wishes it_, having the option of being reborn in any of the “worlds
of the Gods,” or of remaining in Devachan, or of choosing an earthly
body with a philanthropic object. An Arhat is one who has reached
the highest Path; he may merge into Nirvâna at will, while here on
earth.

735 [The Pratyeka Buddha stands on the level of the Buddha, but His work
for the world has nothing to do with its teaching, and His office
has always been surrounded with mystery. The preposterous view that
He, at such superhuman height of power, wisdom and love could be
selfish, is found in the exoteric books, though it is hard to see
how it can have arisen. H. P. B. charged me to correct the mistake,
as she had, in a careless moment, copied such a statement
elsewhere.—A. B.]

736 It is an erroneous idea which makes the Orientalists take literally
the teaching of the Mahâyâna School about the three different kinds
of bodies, namely, the Prulpa‐ku, the Longehod‐drocpaig‐ku, and the
Chos‐ku, as all pertaining to the Nirvânic condition. There are two
kinds of Nirvâna: the earthly, and that of the purely disembodied
Spirits. These three “bodies” are the three envelopes—all more or
less physical—which are at the disposal of the Adept who has entered
and crossed the six Pâramitâs, or “Paths” of Buddha. Once He enters
upon the seventh, He can return no more to earth. See Cosma, _Jour.
As. Soc. Beng._, vii. 142; and Schott, _Buddhismus_, p. 9, who give
it otherwise.

737 _Vedânta Sâra_, translated by Major Jacob, p. 119.

738 _Ibid._, p. 122.

739 _Der Buddhismus_, pp. 327, 357, _et seq._, quoted by Schlagintweit.

740 _Buddhism in Tibet_, p. 41.

741 _Jour. of As. Soc. Bengal_, vii. 144, quoted as above.

742 _Buddhism in Tibet_, p. 44.

743 They maintain also the existence of One Absolute pure Nature,
Parabrahman; the illusion of everything outside of it; the leading
of the individual Soul—a Ray of the “Universal”—into the true nature
of existence and things by Yoga alone.

744 Nirmânakâya (also Nirvânakâya, vulg.) is the body or Self “with
remains,” or the influence of terrestrial attributes, however
spiritualized, clinging yet to that Self. An Initiate in Dharmakâya,
or in Nirvâna “without remains,” is the Jivanmukta, the Perfect
Initiate, who separates his Higher Self entirely from his body
during Samâdhi. [It will be noticed that these two words are here
used in a sense other than that previously given.—A. B.]

745 The “Sacred” Books of Dus‐Kyi Khorlo (“Time Circle”). See _Jour. As.
Soc._, ii. 57. These works were abandoned to the Sikkhim Dugpas,
from the time of Tsong‐Kha‐pa’s reform.

746 _Glossary of Judicial and Revenue Terms_, art. “Yoga,” quoted in
_Buddhism in Tibet_, p. 47.

747 _Buddhism in Tibet_, pp. 47, 48.

748 _Buddhism in Tibet_, pp. 63, 64. The objects found in the casket, as
enumerated in the exoteric legend, are of course symbolical. They
may be found mentioned in the _Kanjur_. They were said to be: (1)
two hands joined; (2) a miniature Choten (Stûpa, or reliquary); (3)
a talisman with “Om mani padme hum” inscribed on it; (4) a religious
book, _Zamatog_ (“a constructed vehicle”).

749 _Alterthumskunde_, ii. 1072.

750 _Op. cit._, ii. 470.

751 Unless one obtains exact information and the right method, one’s
visions, however correct and true in Soul‐life, will ever fail to
get photographed in our human memory, and certain cells of the brain
are sure to play havoc with our remembrances.

752 _Chinese Buddhism_, p. 158. The Rev. Joseph Edkins either ignores,
or—which is more probable—is utterly ignorant of the real existence
of such Schools, and judges by the Chinese travesties of these,
calling such Esotericism “heterodox Buddhism.” And so it is, in one
sense.

753 That country—India—has lost the records of such Schools and their
teachings only so far as the general public, and especially the
inappreciative Western Orientalists, are concerned. It has preserved
them in full in some Mathams (refuges for mystic contemplation). But
it may perhaps be better to seek them with, and from, their rightful
owners, the so‐called “mythical” Adepts, or Mahâtmâs.

754 _Chinese Buddhism_, pp. 155‐159.

755 They certainly reject most emphatically the popular theory of the
transmigration of human entities or Souls _into_ animals, but not
the evolution of men _from_ animals—so far, at least, as their lower
principles are concerned.

756 It is quite consistent, on the contrary, when explained in the light
of the Esoteric Doctrine. The “Western paradise,” or Western heaven,
is no fiction located in transcendental space. It is a _bonâ‐fide_
locality in the mountains, or, to be more correct, one encircled in
a desert within mountains. Hence it is assigned for the residence of
those students of Esoteric Wisdom—disciples of Buddha—who have
attained the rank of Lohans and Anâgâmins (Adepts). It is called
“Western” simply from geographical considerations; and “the great
iron mountain girdle” that surrounds the Avitchi, and the seven
Lokas that encircle the “Western paradise” are a very exact
representation of well‐known localities and things to the Eastern
student of Occultism.

757 The word is translated by the Orientalists as “true man without a
position,” (?) which is very misleading. It simply means the true
inner man, or Ego, “Buddha _within_ Buddha” meaning that there was a
Gautama _inwardly_ as well as _outwardly_.

758 One of the titles of Gautama Buddha in Tibet.

759 The “Esoteric” Schools, or sects, of which there are many in China.

760 A school of contemplation founded by Hiuen‐Tsang, the traveller,
nearly extinct. Fa‐siong‐Tsung means “the School that unveils the
inner nature of things.”

761 Esoteric, or hidden, teaching of Yoga (Chinese: Yogi‐mi‐kean).

762 The “tonsure knife” is made of _meteoric_ iron, and is used for the
purpose of cutting off the “vow‐lock,” or hair from the novice’s
head during his first ordination. It has a double‐edged blade, is
sharp as a razor, and lies concealed within a hollow handle of horn.
By touching a spring the blade jerks out like a flash of lightning,
and recedes back with the same rapidity. A great dexterity is
required in using it without wounding the head of the young Gelung
and Gelung‐ma (candidates to become priests and nuns) during the
preliminary rites, which are public.

763 Chagpa‐Thog‐mad is the Tibetan name of Âryâsanga, the founder of the
Yogâchârya or Naljorchodpa School. This Sage and Initiate is said to
have been taught “Wisdom” by Maitreya Buddha Himself, the Buddha of
the Sixth Race, at Tushita (a celestial region presided over by
Him), and as having received from Him the five books of
_Champaitehos‐nga_. The Secret Doctrine teaches, however, that he
came from Dejung, or Shambhalla, called the “source of happiness”
(“wisdom‐acquired”) and declared by some Orientalists to be a
“fabulous” place.