Chapter LXII: Section LI: The “doctrine of the Eye” & the “doctrine of the Heart,” or (11)

764 It may not be, perhaps, amiss to remind the reader of the fact that
the “mirror” was a part of the symbolism of the Thesmophoria, a
portion of the Eleusinian Mysteries; and that it was used in the
search for Atmu, the “Hidden One,” or “Self.” In his excellent paper
on the above‐named mysteries, Dr. Alexander Wilder of New York says:
“Despite the assertion of Herodotus and others that the Bacchic
Mysteries were Egyptian, there exists strong probability that they
came originally from India, and were Shaivitic or Buddhistical.
Kore‐Persep‐honeia was but the goddess Parasu‐pani, or Bhavani, and
Zagreus is from Chakra, a country extending from ocean to ocean. If
this is a Turanian story we can easily recognise the ‘horns’ as the
crescent worn by Lama‐priests, and assume the whole legend [the
fable of Dionysus‐Zagreus] to be based on Lama‐succession and
transmigration.... The whole story of Orpheus ... has a Hindu ring
all through.” The tale of “Lama‐succession and transmigration” did
not originate with the Lamas, who date themselves only so far back
as the seventh century, but with the Chaldæans and the Brâhmans,
still earlier.

765 The state of absolute freedom from any sin or desire.

766 The state during which an Adept sees the long series of his past
births, and lives through all his previous incarnations in this and
the other worlds. (See the admirable description in the _Light of
Asia_, p. 166, 1884 ed.)

767 See _supra_, ii. 188, 189.

768 Wilson’s translation, as amended by Fitzedward Hall, i. 40.

769 Prâna is in reality the universal Life Principle.

770 All the uterine contents, having a direct spiritual connection with
their cosmic antetypes, are, on the physical plane, potent objects
in Black Magic, and are therefore considered unclean.

771 See _supra_, ii. Part I.

772 The Solar System or the Earth, as the case may be.

773 So are the animals, the plants, and even the minerals. Reichenbach
never understood what he learned through his sensitives and
clairvoyants. It _is_ the odic, or rather the auric or magnetic
fluid which emanates from man, but it is also something more.

774 See _supra_, i. 181, for the Vedântic exoteric enumeration.

775 See _Lucifer_, January, 1889, “Dialogue upon the Mysteries of After‐
Life.”

776 See _supra_, i, 626‐629.

777 See _supra_, i, 228, _et seq._, and ii. _passim_.

778 _Op. cit._, ii, 456, 461, 465 _et seq._

779 _Jod‐Hevah_, or male‐female on the terrestrial plane, as invented by
the Jews, and now made out to mean Jehovah; but signifying in
reality and literally, “giving being” and “receiving life.”

780 See _Notice sur le Calendrier_, J. H. Ragon.

781 See _supra_, ii. 373; and 152, _et seq._

782 See _supra_, ii. 302, _et seq._

783 _Op. cit._, ii. 81, 6.

784 See Frank’s _Die Kabbala_, p. 314, _et seq._

785 _Genesis_, ii. 7.

786 _Supra_, i. 147.

787 We may refer for confirmation to Origen’s works, who says that “the
seven ruling daimons” (genii or planetary rulers) are Michael, the
Sun (the lion‐like); the second in order, the Bull, Jupiter or
Suriel, etc.; and all these, the “Seven of the Presence,” are the
Sephiroth. The Sephirothal Tree is the Tree of the Divine Planets as
given by Porphyry, or Porphyry’s Tree, as it is usually called.

788 _Supra_, i, 147.

789 Esoterically, green, there being no black in the prismatic ray.

790 Esoterically, light blue. As a pigment, purple is a compound of red
and blue, and in Eastern Occultism blue is the spiritual essence of
the colour purple, while red is its material basis. In reality,
Occultism makes Jupiter blue because he is the son of Saturn, which
is green, and light blue as a prismatic colour contains a great deal
of green. Again, the Auric Body will contain much of the colour of
the Lower Manas if the man is a material sensualist, just as it will
contain much of the darker hue if the Higher Manas has preponderance
over the Lower.

791 Esoterically, the Sun cannot correspond with the eye, nose, or any
other organ, since, as explained, it is no planet, but a central
star. It was adopted as a planet by the post‐Christian Astrologers,
who had never been initiated. Moreover, the true colour of the Sun
is blue, and it appears yellow only owing to the effect of the
absorption of vapours (chiefly metallic) by its atmosphere. All is
Mâyâ on our Earth.

792 Esoterically, indigo, or dark blue, which is the complement of
yellow in the prism. Yellow is a simple or primitive colour. Manas
being dual in its nature—as is its sidereal symbol, the planet
Venus, which is both the morning and evening star—the difference
between the higher and the lower principles of Manas, whose essence
is derived from the Hierarchy ruling Venus, is denoted by the dark
blue and green. Green, the Lower Manas, resembles the colour of the
solar spectrum which appears between the yellow and the dark blue,
the Higher Spiritual Manas. Indigo is the intensified colour of the
heaven or sky, to denote the upward tendency of Manas toward Buddhi,
or the heavenly Spiritual Soul. This colour is obtained from the
_indigofera tinctoria_, a plant of the highest occult properties in
India, much used in White Magic, and occultly connected with copper.
This is shown by the indigo assuming a copper lustre, especially
when rubbed on any hard substance. Another property of the dye is
that it is insoluble in water and even in ether, being lighter in
weight than any known liquid. No symbol has ever been adopted in the
East without being based upon a logical and demonstrable reason.
Therefore Eastern Symbologists, from the earliest ages, have
connected the spiritual and the animal minds of man, the one with
dark blue (Newton’s indigo), or true blue, free from green; and the
other with pure green.

793 Esoterically, yellow, because the colour of the Sun is orange, and
Mercury now stands next to the Sun in distance, as it does in
colour. The planet for which the Sun is a substitute was still
nearer the Sun than Mercury now is, and was one of the most secret
and highest planets. It is said to have become invisible at the
close of the Third Race.

794 Esoterically, violet, because, perhaps, violet is the colour assumed
by a ray of sunlight when transmitted through a very thin plate of
silver, and also because the Moon shines upon the Earth with light
borrowed from the Sun, as the human body shines with qualifications
borrowed from its double—the aërial man. As the astral shadow starts
the series of principles in man, on the terrestrial plane, up to the
lower, animal Manas, so the violet ray starts the series of
prismatic colours from its end up to green, both being, the one as a
principle and the other as a colour, the most refrangible of all the
principles and colours. Besides which, there is the same great
Occult mystery attached to all these correspondences, both celestial
and terrestrial bodies, colours and sounds. In clearer words, there
exists the same law of relation between the Moon and the Earth, the
astral and the living body of man, as between the violet end of the
prismatic spectrum and the indigo and the blue. But of this more
anon.

795 Magic, _Magia_, means, in its spiritual, secret sense, the “Great
Life,” or divine life _in spirit_. The root is _magh_, as seen in
the Sanskrit _mahat_, Zend _maz_, Greek _megas_, and Latin _magnus_,
all signifying “great.”

796 _Philosophumena_, vi. 9.

797 _Nous_, _Epinoia_; _Phône_, _Onoma_; _Logismos_, _Enthumêsis_.

798 _Philosophumena_, vi. 12.

799 See _supra_, _sub voce_.

800 _The Great Revelation_ (_Hê Megalê Apophasis_), of which Simon
himself is supposed to have been the author.

801 Literally, standing opposite each other in rows or pairs.

802 _Philosophumena_, vi. 18.

803 _Op. cit._, vi. 18.

804 _Op. cit._, i. 13.

805 _Op. cit._, vi. 17.

806 _Op. cit._, i. 5.

807 _Philosophumena_, vi. 14.

808 At first there are the omphalo‐mesenteric vessels, two arteries and
two veins, but these afterwards totally disappear, as does the
“vascular area” on the Umbilical Vesicle, from which they proceed.
As regards the “Umbilical Vessels” proper, the Umbilical Cord
ultimately has entwined around it from right to left the one
Umbilical Vein which takes the oxygenated blood from the mother to
the Fœtus, and two Hypogastric or Umbilical Arteries which take the
used‐up blood from the Fœtus to the Placenta, the contents of the
vessels being the reverse of that which prevails after birth. Thus
Science corroborates the wisdom and knowledge of ancient Occultism,
for in the days of Simon Magus no man, unless an Initiate, knew
anything about the circulation of the blood or about Physiology.
While this Paper was being printed, I received two small pamphlets
from Dr. Jerome A. Anderson, which were printed in 1884 and 1888,
and in which is to be found the scientific demonstration of the
fœtal nutrition as advanced in Paper I. Briefly, the Fœtus is
nourished by osmosis from the Amniotic Fluid and respires by means
of the Placenta. Science knows little or nothing about the Amniotic
Fluid and its uses. If any one cares to follow up this question, I
would recommend Dr. Anderson’s _Remarks on the Nutrition of the
Fœtus_. (Wood & Co., New York.)

809 _Supra_, vol. ii.

810 See Eusebius, _Hist. Eccles._, lib. iii. cap. 26.

811 _De Mysteriis_, p. 100, lines 10 to 19; p. 109, fol. 1.

812 _De Mysteriis_, p. 290, lines 15 to 18, _et seq._, caps. v. and vii.

813 _Ibid._, p. 100, sec. iii, cap. iii.

814 See _supra_, i. 34; i. 4, _et seq._; ii. 39, _et seq._, and 625, _et
seq._

815 The following table lists the wave‐lengths in Millimetres, and the
number of vibrations in Trillions, of the various colours.

Violet extreme: 406, 759
Violet: 423, 709
Violet‐Indigo: 439, 683
Indigo: 449, 668
Indigo‐Blue: 459, 654
Blue: 479, 631
Blue‐Green: 492, 610
Green: 512, 586
Green‐Yellow: 532, 564
Yellow: 551, 544
Yellow‐Orange: 571, 525
Orange: 583, 514
Orange‐Red: 596, 503
Red: 620, 484
Red‐extreme: 645, 465

816 See _Five Years of Theosophy_, pp. 273 to 278.

817 _Apud Grêbaut Papyrus Orbiney_, p. 101.

818 See “Genius,” _Lucifer_, Nov., 1889, p. 227.

819 See _Voice of the Silence_, pp. 68 and 94, art. 28, Glossary.

820 The references to “Nature’s Finer Forces” which follow, have respect
to the eight articles which appeared in the pages of the
_Theosophist_ and not to the fifteen essays and the translation of a
chapter of the Shivâgama which are contained in the book called
_Nature’s Finer Forces_. The _Shivâgama_ in its details is purely
Tântric, and nothing but harm can result from any practical
following of its precepts. I would most strongly dissuade any
student from attempting any of these Hatha Yoga practices, for he
will either ruin himself entirely, or throw himself so far back that
it will be almost impossible to regain the lost ground in this
incarnation. The translation referred to has been considerably
expurgated, and even now is hardly fit for publication. It
recommends Black Magic of the worst kind, and is the very antipodes
of spiritual Râja Yoga. Beware, I say.

821 Prâna, on earth at any rate, is thus but a mode of life, a constant
cyclic motion from within outwardly and back again, an out‐breathing
and in‐breathing of the ONE LIFE, or Jîva, the synonym of the
Absolute and Unknowable Deity. Prâna is not absolute life, or Jîva,
but its aspect in a world of delusion. In the _Theosophist_, May,
1888, p. 478, Prâna is said to be “one stage finer than the gross
matter of the earth.”

822 Remember that our re‐incarnating Egos are called the Mânasaputras,
“Sons of Manas” (or Mahat), Intelligence, Wisdom.

823 It is erroneous to call the fourth human principle “Kâma Rûpa.” It
is no Rûpa or form at all until after death, but stands for the
Kâmic elements in man, his animal desires and passions, such as
anger, lust, envy, revenge, etc., the progeny of selfishness and
matter.

824 Here the world of effects is the Devachanic state, and the world of
causes, earth life.

825 It is this Kâma Rûpa alone that can _materialize_ in mediumistic
séances, which occasionally happens when it is not the Astral Double
or Linga Sharîra, of the medium himself which appears. How, then,
can this vile bundle of passions and terrestrial lusts, resurrected
by, and gaining consciousness only through the organism of the
medium, be accepted as a “departed angel” or the Spirit of a once
human body? As well say of the microbic pest which fastens on a
person, that it is a sweet departed angel.

826 This is accomplished in more or less time, according to the degree
in which the personality (whose dregs it now is) was spiritual or
material. If spirituality prevailed, then the Larva, or Spook, will
fade out very soon; but if the personality was very materialistic,
the Kâma Rûpa may last for centuries and—in some, though very
exceptional cases—even survive with the help of some of its
scattered Skandhas, which are all transformed in time into
Elementals. See the _Key to Theosophy_, pp. 141 _et seq._, in which
work it was impossible to go into details, but where the Skandhas
are spoken of as the germs of Karmic effect.

827 _Key to Theosophy_, p. 141

828 Following _Shivâgama_, the said author enumerates the
correspondences in this wise; Âkâsha, Ether, is followed by Vâyu,
Gas; Tejas, Heat; Âpas, Liquid; and Prithivî, Solid.

829 See Fitz‐Edward Hall’s notes on the _Vishnu Purâna_.

830 The pair which we refer to as the One Life, the Root of All, and
Âkâsha in its pre‐differentiating period answers to the Brahma
(neuter) and Aditi of some Hindus, and stands in the same relation
as the Parabrahman and Mûlaprakriti of the Vedântins.

831 See above, i. diagram, p. 221.

832 Anupâdaka, Opapatika in Pâli, means the “parentless,” born without
father or mother, from _itself_, as a transformation, _e.g._, the
God Brahmâ sprung from the Lotus (the symbol of the Universe) that
grows from Vishnu’s navel, Vishnu typifiying eternal and limitless
Space, and Brahmâ the Universe and LOGOS; the mythical Buddha is
also born from a Lotus.

833 See _Theosophist_, February, 1888, p. 276.

834 Sœmmerring, _De Acervulo Cerebri_, vol. ii. p. 322.

835 In the Greek Eastern Church no child is allowed to go to confession
before the age of seven, after which he is considered to have
reached the age of reason.

836 _De Caus. Ep._, vol xii.

837 _Advers. Med._, ii. 322.

838 _De Lapillis Glandulæ Pinealis in Quinque Ment Alien_, 1753.

839 See “Stray Thoughts on Death and Satan” in the _Theosophist_, vol.
iii. No. 1; also “Fragments of Occult Truth,” vols. iii. and iv.

840 _Op. cit._, ii. 368, _et seq._

841 The essence of the Divine Ego is “pure flame,” an entity to which
nothing can be added and from which nothing can be taken; it cannot,
therefore, be diminished even by countless numbers of lower minds,
detached from it like flames from a flame. This is in answer to an
objection by an Esotericist who asked whence was that inexhaustible
essence of one and the same Individuality which was called upon to
furnish a human intellect for every new personality in which it is
incarnated.

842 The brain, or thinking machinery, is not only in the head, but, as
every physiologist who is not quite a materialist will tell you,
every organ in man, heart, liver, lungs, etc., down to every nerve
and muscle, has, so to speak, its own distinct brain or thinking
apparatus. As our brain has naught to do in the guidance of the
collective and individual work of every organ in us, what is that
which guides each so unerringly in its incessant functions; that
make these struggle, and that too with disease, throws it off and
acts, each of them, even to the smallest, not in a clock‐work
manner, as alleged by some materialists (for, at the slightest
disturbance or breakage the clock stops), but as an entity endowed
with instinct? To say it is Nature is to say nothing, if it is not
the enunciation of a fallacy; for Nature after all is but a name for
these very same functions, the sum of the qualities and attributes,
physical, mental, etc., in the universe and man, the total of
agencies and forces guided by intelligent laws.

843 See _Key to Theosophy_, pp. 147, 148, _et seq._

844 Kâma Rûpa, the vehicle of the Lower Manas, is said to dwell in the
physical brain, in the five physical senses and in all the sense‐
organs of the physical body.

845 Tanmâtra means subtle and rudimentary form, the gross type of the
finer elements. The five Tanmâtras are really the characteristic
properties or qualities of matter and of all the elements; the real
spirit of the word is “something” or “merely transcendental,” in the
sense of properties or qualities.

846 See _Theosophist_, August, 1883, “The Real and the Unreal.”

847 As the author of _Esoteric Buddhism_ and the _Occult World_ called
Manas the Human Soul, and Buddhi the Spiritual Soul, I have left
these terms unchanged in the _Voice_, seeing that it was a book
intended for the public.

848 In the exoteric teachings of Râja Yoga, Antahkarana is called the
inner organ of perception and is divided into four parts: the
(lower) Manas, Buddhi (reason), Ahankâra (personality), and Chitta
(thinking faculty). It also, together with several other organs,
forms a part of Jîva, Soul called also Lingadeh. Esotericists,
however, must not be misled by this popular version.

849 The Earth, or earth‐life rather, is the only Avîtchi (Hell) that
exists for the men of our humanity on this globe. Avîtchi is a
state, not a locality, a counterpart of Devachan. Such a state
follows the Soul wherever it goes, whether into Kâma Loka, as a
semi‐conscious Spook, or into a human body, when reborn to suffer
Avîtchi. Our Philosophy recognizes no other Hell.

850 See _Voice of the Silence_, p. 97.

851 _Loc. cit._

852 Read the last footnote on p. 368, vol. ii. of _Isis Unveiled_, and
you will see that even profane Egyptologists and men who, like
Bunsen, were ignorant of Initiation, were struck by their own
discoveries when they found the “Word” mentioned in old papyri.

853 See _Theosophist_, vol. iii., October, 1882, p. 13.

854 Read pp. 40 and 63 in the _Voice of the Silence_.

855 See _Voice of the Silence_, p. viii.

856 The following notes were contributed by students and approved by H.
P. B.

857 See page 444.

858 All these “spaces” denote the special magnetic currents, the planes
of substance, and the degrees of approach that the consciousness of
the Yogî, or Chelâ, performs towards assimilation with the
inhabitants of the Lokas.

859 [If the Nidânas are read the reverse way, _i.e._, from 12 to 1, they
give the evolutionary order.—ED.]

860 [_I.e._, an Initiate, the word Adept being used by H. P. B. to cover
all grades of Initiation. As above seen, she used the words Mâyâvi
Rûpa in more than one sense.—ED.]