The Secret Doctrine, Vol. 1Theosophy / New ThoughtMystical / EsotericEnglishShareThe Secret Doctrine, Vol. 1 41893 edition - EnglishMoreVersion - 1 available1893 editionLanguageEnglishEspañol‹The Secret Doctrine, Vol. 1 1The Secret Doctrine, Vol. 1 2The Secret Doctrine, Vol. 1 3The Secret Doctrine, Vol. 1 4The Secret Doctrine, Vol. 1 5The Secret Doctrine, Vol. 1 6The Secret Doctrine, Vol. 1 7The Secret Doctrine, Vol. 1 8The Secret Doctrine, Vol. 1 9The Secret Doctrine, Vol. 1 10The Secret Doctrine, Vol. 1 11The Secret Doctrine, Vol. 1 12The Secret Doctrine, Vol. 1 13The Secret Doctrine, Vol. 1 14The Secret Doctrine, Vol. 1 15The Secret Doctrine, Vol. 1 16The Secret Doctrine, Vol. 1 17The Secret Doctrine, Vol. 1 18The Secret Doctrine, Vol. 1 19The Secret Doctrine, Vol. 1 20The Secret Doctrine, Vol. 1 21The Secret Doctrine, Vol. 1 22The Secret Doctrine, Vol. 1 23The Secret Doctrine, Vol. 1 24The Secret Doctrine, Vol. 1 25The Secret Doctrine, Vol. 1 26The Secret Doctrine, Vol. 1 27The Secret Doctrine, Vol. 1 28The Secret Doctrine, Vol. 1 29The Secret Doctrine, Vol. 1 30The Secret Doctrine, Vol. 1 31The Secret Doctrine, Vol. 1 32The Secret Doctrine, Vol. 1 33The Secret Doctrine, Vol. 1 34The Secret Doctrine, Vol. 1 35The Secret Doctrine, Vol. 1 36The Secret Doctrine, Vol. 1 37The Secret Doctrine, Vol. 1 38The Secret Doctrine, Vol. 1 39The Secret Doctrine, Vol. 1 40The Secret Doctrine, Vol. 1 41The Secret Doctrine, Vol. 1 42The Secret Doctrine, Vol. 1 43The Secret Doctrine, Vol. 1 44The Secret Doctrine, Vol. 1 45The Secret Doctrine, Vol. 1 46The Secret Doctrine, Vol. 1 47The Secret Doctrine, Vol. 1 48The Secret Doctrine, Vol. 1 49The Secret Doctrine, Vol. 1 50The Secret Doctrine, Vol. 1 51The Secret Doctrine, Vol. 1 52The Secret Doctrine, Vol. 1 53The Secret Doctrine, Vol. 1 54The Secret Doctrine, Vol. 1 55The Secret Doctrine, Vol. 1 56The Secret Doctrine, Vol. 1 57The Secret Doctrine, Vol. 1 58The Secret Doctrine, Vol. 1 59The Secret Doctrine, Vol. 1 60The Secret Doctrine, Vol. 1 61The Secret Doctrine, Vol. 1 62The Secret Doctrine, Vol. 1 63The Secret Doctrine, Vol. 1 64The Secret Doctrine, Vol. 1 65The Secret Doctrine, Vol. 1 66The Secret Doctrine, Vol. 1 67The Secret Doctrine, Vol. 1 68The Secret Doctrine, Vol. 1 69The Secret Doctrine, Vol. 1 70The Secret Doctrine, Vol. 1 71The Secret Doctrine, Vol. 1 72›Stanzas. How Can The Statements Contained In Them Be Verified? True,The Secret Doctrine, Vol. 1 4ListenPlay this chapter in spoken English.Save chapterListen to chapter1though a great portion of the Sanskrit, Chinese, and Mongolian works quoted in the present volumes is known to some Orientalists, yet the chief work—that one from which the Stanzas are given—is not in the possession of European Libraries. THE BOOK OF DZYAN (or DZAN) is utterly unknown to our Philologists, or at any rate was never heard of by them under its present name. This is, of course, a great drawback to those who follow the methods of research prescribed by official Science; but to students of Occultism, and to every genuine Occultist, this will be of little moment. The main body of the doctrines given, however, is found scattered throughout hundreds and thousands of Sanskrit MSS., some already translated—disfigured in their interpretations, as usual—others still waiting their turn. Every scholar, therefore, has an opportunity of verifying the statements herein made, and of checking most of the quotations. A few new facts, new to the profane Orientalist only, and passages quoted from the Commentaries will be found difficult to trace. Several of the teachings also have hitherto been transmitted orally, yet even these in every instance are hinted at in the almost countless volumes of Brâhmanical, Chinese and Tibetan temple‐literature. 2However it may be, and whatsoever is in store for the writer through malevolent criticism, one fact is quite certain. The members of several esoteric schools—the seat of which is beyond the Himâlayas, and whose ramifications may be found in China, Japan, India, Tibet, and even in Syria, and also South America—claim to have in their possession the sum total of sacred and philosophical works in MSS. and print, all the works, in fact, that have ever been written, in whatever language or character, since the art of writing began, from the ideographic hieroglyphs down to the alphabet of Cadmus and the Devanâgari. 3It has been constantly claimed that, ever since the destruction of the Alexandrian Library,(5) every work of a character that might lead the profane to the ultimate discovery and comprehension of some of the mysteries of the Secret Science, owing to the combined efforts of the members of these Brotherhoods, has been diligently searched for. It is added, moreover, by those who know, that once found all such works were destroyed, save three copies of each which were preserved and safely stored away. In India, the last of these precious manuscripts were secured and hidden during the reign of the Emperor Akbar. 4Prof. Max Müller shows that no bribes or threats of Akbar could extort the original text of the Vedas from the Brâhmans, and yet boasts that European Orientalists have it.(6) That Europe has the complete text is exceedingly doubtful, and the future may have very disagreeable surprises in store for the Orientalists. 5It is maintained, furthermore, that every sacred book of this kind, the text of which was not sufficiently veiled in symbolism, or which had any direct references to the ancient mysteries, was first carefully copied in cryptographic characters, such as to defy the art of the best and cleverest palæographer, and then destroyed to the last copy. During Akbar’s reign, some fanatical courtiers, displeased at the Emperor’s sinful prying into the religions of the infidels, themselves helped the Brâhmans to conceal their MSS. Such was Badáoní, who had an undisguised horror of Akbar’s mania for idolatrous religions. 6Badáoní, in his Muntakhab at Tawarikh, writes: 7As they [the Shramana and Brâhmans] surpass other learned men in their treatises on morals and on physical and religious sciences, and reach a high degree in their knowledge of the future, in spiritual power, and human perfection, they brought proofs based on reason and testimony, ... and inculcated their doctrines so firmly ... that no man ... could now raise a doubt in his Majesty even if mountains were to crumble to dust, or the heavens were to tear asunder.... His Majesty relished inquiries into the sects of these infidels, who cannot be counted, so numerous they are, and who have no end of revealed books.(7) 8This work “was kept secret and, was not published till the reign of Jahángír.” 9Moreover in all the large and wealthy Lamasaries, there are subterranean crypts and cave‐libraries, cut in the rock, whenever the Gonpa and Lhakhang are situated in the mountains. Beyond the Western Tsaydam, in the solitary passes of Kuen‐lun there are several such hiding‐places. Along the ridge of Altyn‐tag, whose soil no European foot has ever trodden so far, there exists a certain hamlet, lost in a deep gorge. It is a small cluster of houses, a hamlet rather than a monastery, with a poor‐looking temple in it, and one old Lama, a hermit, living near by to watch it. Pilgrims say that the subterranean galleries and halls under it contain a collection of books, the number of which, according to the accounts given, is too large to find room even in the British Museum. 10According to the same tradition the now desolate regions of the waterless land of Tarim—a veritable wilderness in the heart of Turkestan—were in days of old covered with flourishing and wealthy cities. At present, a few verdant oases only relieve its dread solitude. One such, carpeting the sepulchre of a vast city buried under the sandy soil of the desert, belongs to no one, but is often visited by Mongolians and Buddhists. The tradition also speaks of immense subterranean abodes, of large corridors filled with tiles and cylinders. It may be an idle rumour, and it may be an actual fact. 11All this will very likely provoke a smile of doubt. But before the reader rejects the truthfulness of the reports, let him pause and reflect over the following well‐known facts. The collective researches of Orientalists, and especially of late years the labours of students of Comparative Philology and the Science of Religion, have enabled them to ascertain that an incalculable number of MSS., and even of printed works known to have existed, are now to be no more found. They have disappeared without leaving the slightest trace behind them. Were they works of no importance they might, in the natural course of time, have been left to perish, and their very names would have been obliterated from human memory. But this is not so, for, as now ascertained, most of them contained the true keys to works still extant, and now entirely incomprehensible, for the greater portion of their readers, without these additional volumes of commentaries and explanations. 12Such, for instance, are the works of Lao‐tse, the predecessor of Confucius. He is said to have written nine hundred and thirty books on ethics and religions, and seventy on magic, one thousand in all. His great work, however, the Tao‐te‐King, the heart of his doctrine and the sacred scripture of the Tao‐sse, has in it, as Stanislas Julien shows, only “about 5,000 words,”(8) hardly a dozen of pages; yet Professor Max Müller finds that “the text is unintelligible without commentaries, so that M. Julien had to consult more than sixty commentators for the purpose of his translation, the earliest going back as far as the year 163 B.C.”, and not earlier, as we see. During the four centuries and a half that preceded this “earliest” of the commentators there was ample time to veil the true Lao‐tse doctrine from all but his initiated priests. The Japanese, among whom are now to be found the most learned of the priests and followers of Lao‐tse, simply laugh at the blunders and hypotheses of European Chinese scholars; and tradition affirms that the commentaries to which our Western Sinologues have access are not the real occult records, but intentional veils, and that the true commentaries, as well as almost all the texts, have long disappeared from the eyes of the profane. 13If we turn to China, we find that the religion of Confucius is founded on the Five King and the Four Shu books—in themselves of considerable extent and surrounded by voluminous Commentaries, without which even the most learned scholars would not venture to fathom the depth of their sacred canon.(9) 14But they have not fathomed it; and this is the complaint of the Confucianists, as a very learned member of that body, in Paris, complained in 1881. 15If our scholars turn to the ancient literature of the Semitic religions, to the Scriptures of Chaldea, the elder sister and instructress, if not the fountain‐head of the Mosaic Bible, the basis and starting‐point of Christianity, what do they find? To perpetuate the memory of the ancient religions of Babylon, to record the vast cycle of astronomical observations of the Chaldean Magi, to justify the tradition of their splendid and preëminently occult literature, what now remains? Only a few fragments, which are said to be by Berosus. 16These, however, are almost valueless, even as a clue to the character of what has disappeared, for they passed through the hands of his Reverence, the Bishop of Cæsarea—that self‐constituted censor and editor of the sacred records of other men’s religions—and they doubtless to this day bear the mark of his eminently veracious and trustworthy hand. For what is the history of this treatise on the once grand religion of Babylon? 17It was written in Greek for Alexander the Great, by Berosus, a priest of the temple of Belus, from the astronomical and chronological records preserved by the priests of that temple—records covering a period of 200,000 years—and is now lost. In the first century B.C. Alexander Polyhistor made a series of extracts from it, which are also lost. Eusebius (270‐340 A.D.) used these extracts in writing his Chronicon. The points of resemblance—almost of identity—between the Jewish and the Chaldean scriptures,(10) made the latter most dangerous to Eusebius, in his rôle of defender and champion of the new faith which had adopted the former scriptures and together with them an absurd chronology. 18Now it is pretty certain that Eusebius did not spare the Egyptian synchronistic tables of Manetho—so much so that Bunsen(11) charges him with mutilating history most unscrupulously, and Socrates, a historian of the fifth century, and Syncellus, vice‐patriarch of Constantinople in the beginning of the eighth, denounce him as the most daring and desperate forger. Is it likely, then, that he dealt more tenderly with the Chaldean records, which were already menacing the new religion, so rashly accepted? 19So that, with the exception of these more than doubtful fragments, the entire Chaldean sacred literature has disappeared from the eyes of the profane as completely as the lost Atlantis. A few facts that were contained in the Berosian History are given later on, and may throw great light on the true origin of the Fallen Angels, personified by Bel and the Dragon. 20Turning now to the oldest specimen of Âryan literature, the Rig Veda, the student if he strictly follows in this the data furnished by the Orientalists themselves, will find that although the Rig Veda contains only about 10,580 verses, or 1,028 hymns, yet in spite of the Brâhmanas and the mass of glosses and commentaries, it is not understood correctly to this day. Why is this so? Evidently because the Brâhmanas, “the scholastic and oldest treatises on the primitive hymns,” themselves require a key, which the Orientalists have failed to secure. 21What, again, do the scholars say of Buddhist literature? Do they possess it in its completeness? Assuredly not. Notwithstanding the 325 volumes of the Kanjur and Tanjur of the Northern Buddhists, each volume, we are told, “weighing from four to five pounds,” nothing, in truth, is known of real Lamaïsm. Yet the sacred canon is said in the Saddharmâlankâra(12) to contain 29,368,000 letters, or, exclusive of treatises and commentaries, five or six times the amount of the matter contained in the Bible, which, as Professor Max Müller states, rejoices in only 3,567,180 letters. Notwithstanding, then, these 325 volumes (in reality there are 333, the Kanjur comprising 108, and Tanjur 225 volumes), “the translators, instead of supplying us with correct versions, have interwoven them with their own commentaries, for the purpose of justifying the dogmas of their several schools.”(13) Moreover, “according to a tradition preserved by the Buddhist schools, both of the South and of the North, the sacred Buddhist Canon comprised originally 80,000 or 84,000 tracts, but most of them were lost, so that there remained but 6,000”—as the Professor tells his audience. Lost, as usual—for Europeans. But who can be quite sure that they are likewise lost for Buddhists and Brâhmans? 22Considering the reverence of the Buddhists for every line written upon Buddha and the Good Law, the loss of nearly 76,000 tracts does seem miraculous. Had it been vice versâ, every one acquainted with the natural course of events would subscribe to the statement that, of these 76,000, 5,000 or 6,000 treatises might have been destroyed during the persecutions in, and emigrations from, India. But as it is well ascertained that the Buddhist Arhats began their religious exodus, for the purpose of propagating the new faith beyond Kashmir and the Himâlayas, as early as the year 300 before our era,(14) and reached China in the year 61 A.D.,(15) when Kashyapa, at the invitation of the Emperor Ming‐ti, went there to acquaint the “Son of Heaven” with the tenets of Buddhism, it does seem strange to hear the Orientalists speaking of such a loss as though it were really possible. They do not seem to allow for one moment the possibility that the texts may be lost only for the West and for themselves, or that the Asiatic people should have the unparalleled boldness to keep their most sacred records out of the reach of foreigners, thus refusing to deliver them to the profanation and misuse even of races so “vastly superior” to themselves. 23Judging by the expressed regrets and numerous confessions of almost every one of the Orientalists,(16) the public may feel sufficiently sure, (a) that the students of ancient religions have indeed very few data upon which to build such final conclusions as they generally do about the old faiths, and (b) that such lack of data does not in the least prevent them from dogmatizing. One would imagine that, thanks to the numerous records of the Egyptian theogony and mysteries, preserved in the classics and in a number of ancient writers, the rites and dogmas of Pharaonic Egypt, at least, ought to be well understood; better, at any rate, than the too abstruse philosophies and Pantheism of India, of whose religion and language Europe had hardly any idea before the beginning of the present century. Along the Nile and on the face of the whole country, there stand to this hour, yearly and daily exhumed, ever fresh relics which eloquently tell their own history. Still it is not so. The learned Oxford Philologist himself confesses the truth by saying: 24We see still standing the pyramids, and the ruins of temples and labyrinths, their walls covered with hieroglyphic inscriptions, and with the strange pictures of gods and goddesses. On rolls of papyrus, which seem to defy the ravages of time, we have even fragments of what may be called the sacred books of the Egyptians. Yet, though much has been deciphered in the ancient records of the mysterious race, the mainspring of the religion of Egypt and the original intention of its ceremonial worship are far from being fully disclosed to us.(17) 25Here again the mysterious hieroglyphic documents remain, but the keys by which alone they become intelligible have disappeared. 26In fact so little acquainted are our greatest Egyptologists with the funerary rites of the Egyptians and the outward marks of the difference of sex on the mummies, that it has led to the most ludicrous mistakes. Only a year or two ago, one of this kind was discovered at Boulaq, Cairo. The mummy of what was considered the wife of an unimportant Pharaoh, has, thanks to an inscription found on an amulet hung round its neck, turned out to be that of Sesostris—the greatest King of Egypt! 27Nevertheless, having found that “there is a natural connection between language and religion”; and that “there was a common Âryan religion before the separation of the Âryan race; a common Semitic religion before the separation of the Semitic race; and a common Turanic religion before the separation of the Chinese and the other tribes belonging to the Turanian class”; having, in fact, discovered only “three ancient centres of religion” and “three centres of language”; and though as entirely ignorant of those primitive religions and languages as of their origin—the Professor does not hesitate to declare “that a truly historical basis for a scientific treatment of the principal religions of the world” has been gained! 28A “scientific treatment” of a subject is no guarantee for its “historical basis”; and with such scarcity of data on hand, no Philologist, even among the most eminent, is justified in giving out his own conclusions for historical facts. No doubt, the eminent Orientalist has thoroughly proved to the world’s satisfaction that, according to the phonetic rules of Grimm’s law, Odin and Buddha are two different personages, quite distinct from each other, and has proved it scientifically. When, however, he takes the opportunity of saying in the same breath that Odin “was worshipped as the supreme deity during a period long anterior to the age of the Veda and of Homer,”(18) he has not the slightest “historical basis” for it, but makes history and fact subservient to his own conclusions, which may be very “scientific” in the sight of Oriental scholars, but yet very wide of the mark of actual truth. The conflicting views of the various eminent Philologists and Orientalists, from Martin Haug down to Prof. Max Müller himself, on the subject of chronology, in the case of the Vedas, are an evident proof that the statement has no “historical” basis to stand upon, “internal evidence” being very often a Jack‐o’‐lantern, instead of a safe beacon to follow. Nor has the Science of modern Comparative Mythology any better argument to bring forward to crush the contention of those learned writers who have insisted for the last century or so that there must have been “fragments of a primeval revelation, granted to the ancestors of the whole race of mankind ... 29preserved in the temples of Greece and Italy.” For this is what all the Eastern Initiates and Pandits have been proclaiming to the world from time to time. And while a prominent Singhalese priest assured the writer that it was well known that the most important tracts, belonging to the Buddhist sacred canon, were stored away in countries and places inaccessible to the European Pandits, the late Svâmi Dayanand Sarasvatî, the greatest Sanskritist of his day in India, assured some members of the Theosophical Society of the same fact with regard to ancient Brâhmanical works. When told that Professor Max Müller had declared to the audiences of his Lectures that the theory “that there was a primeval preternatural revelation granted to the fathers of the human race, finds but few supporters at present”—the holy and learned man laughed. His answer was suggestive. “If Mr. ‘Moksh Mooller’ [as he pronounced the name], were a Brâhman, and came with me, I might take him to a gupa cave [a secret crypt] near Okhee Math, in the Himâlayas, where he would soon find out that what crossed the Kâlapani [the black waters of the ocean] from India to Europe were only the bits of rejected copies of some passages from our sacred books. There was a ‘primeval revelation,’ and it still exists; nor will it ever be lost to the world, but will reäppear; though the Mlechchhas will of course have to wait.” 30Questioned further on the point, he would say no more. This was at Meerut, in 1880. 31No doubt the mystification played by the Brâhmans upon Colonel Wilford and Sir William Jones, in the last century, at Calcutta, was cruel, but it had been well deserved, and no one was more to blame in that affair than the missionaries and Colonel Wilford himself. The former, on the testimony of Sir William Jones himself,(19) were silly enough to maintain that “the Hindûs were even now almost Christians, because their Brahmâ, Vishnu and Mahesha were no other than the Christian trinity.”(20) It was a good lesson. It made the Oriental scholars doubly cautious; but perchance it has also made some of them too shy and, in its reäction, has caused the pendulum of foregone conclusions to swing too much the other way. For “that first supply from the Brâhmanical market,” in answer to the demand of Colonel Wilford, has now created an evident necessity and desire in the Orientalists to declare nearly every archaic Sanskrit manuscript so modern as to give the missionaries full justification for availing themselves of their opportunity. That they do so and to the full extent of their mental powers, is shown by the absurd attempts of late to prove that the whole Purânic story about Krishna was plagiarized by the Brâhmans from the Bible! But the facts cited by the Oxford Professor in his Lectures concerning the now famous interpolations, for the benefit, and later on to the sorrow, of Colonel Wilford, do not at all interfere with the conclusions to which one who studies the Secret Doctrine must unavoidably come. 32For, if the results show that neither the New nor even the Old Testament borrowed anything from the more ancient religion of the Brâhmans and Buddhists, it does not follow that the Jews have not borrowed all they knew from the Chaldean records, the latter being mutilated later on by Eusebius. As to the Chaldeans, they assuredly got their primitive learning from the Brâhmans, for Rawlinson shows an undeniably Vedic influence in the early mythology of Babylon; and Colonel Vans Kennedy has long ago justly declared that Babylonia was, from her origin, the seat of Sanskrit and Brâhman learning. But all such proofs must lose their value, in the presence of the latest theory worked out by Prof. Max Müller. What it is everyone knows. The code of phonetic laws has now become a universal solvent for every identification and “connection” between the gods of many nations. Thus, though the Mother of Mercury (Budha, Thot‐Hermes, etc.) was Maia, the mother of Gautama Buddha, also Mâyâ, and the mother of Jesus, likewise Mâyâ (Illusion, for Mary is Mare, the Sea, the great Illusion symbolically)—yet these three characters have no connection, nor can they have any, since Bopp has “laid down his code of phonetic laws.” 33In their efforts to collect together the many skeins of unwritten history, it is a bold step for our Orientalists to take, to deny à priori everything that does not dove‐tail with their special conclusions. Thus, while new discoveries are daily made of great arts and sciences having existed far back in the night of time, yet even the knowledge of writing is refused to some of the most ancient nations, and they are credited with barbarism instead of culture. Nevertheless traces of an immense civilization, even in Central Asia, are still to be found. This civilization is undeniably prehistoric. And how can there be civilization without a literature in some form, without annals or chronicles? Common sense alone ought to supplement the broken links in the history of departed nations. The gigantic and unbroken wall of the mountains that hem in the whole table‐land of Tibet, from the upper course of the river Khuan‐Khé down to the Karakorum hills, witnessed a civilization during millenniums of years, and should have strange secrets to tell mankind. The eastern and central portions of these regions—the Nan‐chan and the Altyn‐tag—were once upon a time covered with cities that could well vie with Babylon. A whole geological period has swept over the land, since those cities breathed their last, as the mounds of shifting sand and the sterile and now dead soil of the immense central plains of the basin of Tarim testify. The borderlands alone are superficially known to the traveller. 34Within those table‐lands of sand there is water, and fresh oases are found blooming there, wherein no European foot has ever yet ventured, or trodden the now treacherous soil. Among these verdant oases there are some which are entirely inaccessible even to the profane native traveller. Hurricanes may “tear up the sands and sweep whole plains away,” they are powerless to destroy that which is beyond their reach. Built deep in the bowels of the earth, the subterranean stores are secure; and as their entrances are concealed, there is little fear that anyone would discover them, even should several armies invade the sandy wastes where— 35Not a pool, not a bush, not a house is seen, And the mountain‐range forms a rugged screen Round the parch’d flats of the dry, dry desert.... 36But there is no need to send the reader across the desert, when the same proofs of ancient civilization are found even in comparatively populated regions of the same country. The oasis of Tchertchen, for instance, situated about 4,000 feet above the level of the river Tchertchen‐Darya, is now surrounded in every direction by the ruins of archaic towns and cities. There, some 3,000 human beings represent the relics of about a hundred extinct nations and races, the very names of which are now unknown to our ethnologists. An anthropologist would feel more than embarrassed to class, divide and subdivide them; the more so, as the respective descendants of all these antediluvian races and tribes themselves know as little of their own forefathers as if they had fallen from the moon. When questioned about their origin, they reply that they know not whence their fathers had come, but had heard that their first, or earliest, men were ruled by the great Genii of these deserts. This may be put down to ignorance and superstition, yet in view of the teachings of the Secret Doctrine, the answer may be based upon primeval tradition. Alone the tribe of Khoorassan claims to have come from what is now known as Afghanistan, long before the days of Alexander, and brings legendary lore to that effect in corroboration. 37The Russian traveller Colonel (now General) Prjevalsky found quite close to the oasis of Tchertchen the ruins of two enormous cities, the oldest of which, according to local tradition, was destroyed 3,000 years ago by a hero and giant, and the other by Mongolians in the tenth century of our era. 38The emplacement of the two cities is now covered, owing to shifting sands and the desert wind, with strange and heterogeneous relics; with broken china and kitchen utensils and human bones. The natives often find copper and gold coins, melted silver ingots, diamonds, and turquoises, and what is the most remarkable—broken glass.... Coffins of some undecaying wood, or material, also, within which beautifully preserved embalmed bodies are found.... The male mummies are all extremely tall powerfully built men with long wavy hair.... A vault was found with twelve dead men sitting in it. Another time, in a separate coffin, a young girl was discovered by us. Her eyes were closed with golden discs, and the jaws held firm by a golden circlet running from under the chin across the top of the head. Clad in a narrow woollen garment, her bosom was covered with golden stars, the feet being left naked.(21) 39To this, the famous traveller adds that all along their way on the river Tchertchen they heard legends about twenty‐three towns buried ages ago by the shifting sands of the deserts. The same tradition exists on the Lob‐ nor and in the oasis of Kerya. 40The traces of such civilization, and these and like traditions, give us the right to credit other legendary lore, warranted by well educated and learned natives of India and Mongolia who speak of immense libraries reclaimed from the sand, together with various relics of ancient Magic Lore, which have all been safely stowed away. 41To recapitulate. The Secret Doctrine was the universally diffused religion of the ancient and prehistoric world. Proofs of its diffusion, authentic records of its history, a complete chain of documents, showing its character and presence in every land, together with the teaching of all its great Adepts, exist to this day in the secret crypts of libraries belonging to the Occult Fraternity. 42This statement is rendered more credible by a consideration of the following facts: the tradition of the thousands of ancient parchments saved when the Alexandrian library was destroyed; the thousands of Sanskrit works which disappeared in India in the reign of Akbar; the universal tradition in China and Japan that the true ancient texts with the commentaries, which alone make them comprehensible, amounting to many thousands of volumes, have long passed out of the reach of profane hands; the disappearance of the vast sacred and occult literature of Babylon; the loss of those keys which alone could solve the thousand riddles of the Egyptian hieroglyphic records; the tradition in India that the real secret commentaries which alone make the Vedas intelligible, though no longer visible to profane eyes, still remain for the Initiate, hidden in secret caves and crypts; and an identical belief among the Buddhists, with regard to their secret books. 43The Occultists assert that all these exist, safe from Western spoliating hands, to reäppear in some more enlightened age, for which, in the words of the late Svâmi Dayanand Sarasvatî, “the Mlechchhas [outcasts, savages, those beyond the pale of Âryan civilization] will have to wait.” 44For it is not the fault of the Initiates that these documents are now “lost” to the profane; nor was their policy dictated by selfishness, or any desire to monopolise the life‐giving sacred lore. There were portions of the Secret Science that for incalculable ages had to remain concealed from the profane gaze. But this was because the imparting to the unprepared multitude secrets of such tremendous importance was equivalent to giving a child a lighted candle in a powder magazine. 45The answer to a question which has frequently arisen in the minds of students, when meeting with statements such as this, may well be outlined here. 46We can understand, they say, the necessity for concealing from the herd such secrets as the Vril, or the rock‐destroying force, discovered by J. W. Keely, of Philadelphia, but we cannot understand how any danger could arise from the revelation of such a purely philosophical doctrine, for instance, as the evolution of the Planetary Chains. 47The danger was that such doctrines as the Planetary Chain, or the seven Races, at once give a clue to the seven‐fold nature of man, for each principle is correlated to a plane, a planet, and a race, and the human principles are, on every plane, correlated to seven‐fold occult forces, those of the higher planes being of tremendous power. So that any septenary division at once gives a clue to tremendous occult powers, the abuse of which would cause incalculable evil to humanity; a clue which is, perhaps, no clue to the present generation—especially to Westerns, protected as they are by their very blindness and ignorant materialistic disbelief in the occult—but a clue which would, nevertheless, have been very real in the early centuries of the Christian era to people fully convinced of the reality of Occultism, and entering a cycle of degradation which made them rife for abuse of occult powers and sorcery of the worst description. 48The documents were concealed, it is true, but the knowledge itself and its actual existence was never made a secret of by the Hierophants of the Temples, wherein the MYSTERIES have ever been made a discipline and stimulus to virtue. This is very old news, and was repeatedly made known by the great Adepts, from Pythagoras and Plato down to the Neo‐Platonists. It was the new religion of the Nazarenes that wrought a change for the worse in the policy of centuries. 49Moreover, there is a well‐known fact—a very curious one, corroborated to the writer by a reverend gentleman attached for years to a Russian Embassy—that there are several documents in the St. Petersburg Imperial Libraries to show that, even so late as the days when Freemasonry and Secret Societies of Mystics flourished without hindrance in Russia, namely at the end of the last and the beginning of the present century, more than one Russian Mystic travelled to Tibet viâ the Ural Mountains in search of knowledge and initiation in the unknown crypts of Central Asia. And more than one returned years later, with a rich store of information such as could never have been given him anywhere in Europe. Several cases could be cited and well‐known names brought forward, but for the fact that such publicity might annoy the surviving relatives of the late Initiates referred to. Let any one look over the annals and history of Freemasonry in the archives of the Russian metropolis, and he will assure himself of the fact above stated. 50This is a corroboration of what has been stated many times before, unfortunately, too indiscreetly. Instead of benefiting humanity, the virulent charges of deliberate invention and imposture with a purpose, hurled at those who asserted a veritable, even if a little known fact, have only generated bad Karma for the slanderers. But now the mischief is done, and truth should no longer be denied, whatever the consequences. 51Is Theosophy a new religion, we are asked? By no means; it is not a “religion,” nor is its philosophy “new”; for, as already stated, it is as old as thinking man. Its tenets are not now published for the first time, but have been cautiously given out to, and taught by, more than one European Initiate—especially by the late Ragon. 52More than one great scholar has stated that there never was a religious founder, whether Âryan, Semitic or Turanian, who had invented a new religion, or revealed a new truth. These founders were all transmitters, not original teachers. They were the authors of new forms and interpretations, while the truths upon which their teachings were based were as old as mankind. Thus out of the many truths revealed orally to man in the beginning, preserved and perpetuated in the Adyta of the temples through initiation, during the Mysteries and by personal transmission, they selected one or more of such grand verities—actualities visible only to the eye of the real Sage and Seer, and revealed them to the masses. Thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism, which, as time went on, developed into a more or less philosophical cultus, a Pantheon in mythical disguise. Therefore is Confucius, a very ancient legislator in historical chronology, though a very modern sage in the world’s history, shown by Dr. Legge(22) to be emphatically a transmitter, not a maker. As he himself says, “I only hand on: I cannot create new things. I believe in the ancients and therefore I love them.”(23) 53The writer loves them too, and therefore believes in these ancients, and the modern heirs to their Wisdom. And believing in both, she now transmits that which she has received and learnt herself, to all those who will accept it. As to those who may reject her testimony—the great majority—she will bear them no malice, for they will be as right in their way in denying, as she is right in hers in affirming, since they look at Truth from two entirely different stand‐points. Agreeably with the rules of critical scholarship, the Orientalist has to reject à priori whatever evidence he cannot fully verify for himself. And how can a Western scholar accept on hearsay that which he knows nothing about? Indeed, that which is given in these volumes is selected from oral, as much as from written teachings. This first instalment of the esoteric doctrines is based upon ‹Previous chapterThe Secret Doctrine, Vol. 1 3Next chapterThe Secret Doctrine, Vol. 1 5›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. 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