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I. Ch. i‐v. 3746 Compare Genesis xix. 34‐8 and iv. 1. 4747 Vishnu is both Bhûtesha, “Lord of the Elements,” and of all things, and Vishvarûpa, “Universal Substance” or Soul. 5748 Compare, for their “post‐types,” the Treatise written by Trithemius, Agrippa’s master, in the sixteenth century, “Concerning the Seven Secondaries, or Spiritual Intelligences, who, after God, actuate the Universe,” which, in addition to secret cycles and several prophecies, discloses certain facts and beliefs about the Genii, or the Elohim, which preside over and guide the septenary stages of the World’s Course. 6749 From the first, the Orientalists have found themselves beset with great difficulties in regard to any possible order in the Purânic “Creations.” Brahman is very often confused by Wilson with Brahmâ, for which he is criticized by his successors. The Original Sanscrit Texts are preferred by Mr. Fitzedward Hall for the translation of the Vishnu Purâna, to the text used by Wilson. “Had Professor Wilson enjoyed the advantages which are now at the command of the student of Indian philosophy, unquestionably he would have expressed himself differently,” says the editor of his work. This reminds one of the answer given by one of Thomas Taylor’s admirers to those scholars who criticized his translations of Plato: “Taylor might have known less Greek than his critics, but he knew more Plato.” Our present Orientalists disfigure the mystic sense of the Sanskrit texts far more than Wilson ever did, though the latter is undeniably guilty of very gross errors. 7752 Professor Wilson translates as though animals were higher in the scale of “creation” than divinities, or angels, although the truth about the Devas is very plainly stated further on. This “Creation,” says the text, is both Primary (Prâkrita) and Secondary (Vaikrita). It is the Secondary, as regards the origin of the Gods from Brahmâ, the personal anthropomorphic creator of our material universe; it is the Primary as affecting Rudra, who is the immediate production of the First Principle. The term Rudra is not only a title of Shiva, but embraces agents of creation, angels and men, as will be shown further on. 8753 Neither plant nor animal, but an existence between the two. 9754 Five Years of Theosophy, p. 276, art., “Mineral Monad.” 10755 “These notions,” remarks Professor Wilson, “the birth of Rudra and the saints, seem to have been borrowed from the Shaivas, and to have been awkwardly engrafted upon the Vaishnava system.” The esoteric meaning ought to have been consulted before venturing such a hypothesis. 11756 See Sânkhya Kârikâ, v. 46. p. 146. 12757 Parâshara, the Vedic Rishi, who received the Vishnu Purâna from Pulastya and taught it to Maitreya, is placed by the Orientalists at various epochs. As correctly observed, in the Hindû Classical Dictionary: “Speculations as to his era differ widely, from 575 B.C. to 1391 B.C., and cannot be trusted.” Quite so; but they are no more untrustworthy than any other date, as assigned by the Sanskritists, so famous in the department of arbitrary fancy. 13758 They may indeed mark a “special” or extra “creation,” since it is they who, by incarnating themselves within the senseless human shells of the two first Root‐Races, and a great portion of the Third Root‐Race, create, so to speak, a new race: that of thinking, self‐conscious and divine men. 14760 Linga Purâna, Prior Section, lxx. 174. 15762 See Linga, Vâyu and Mârkandeya Purânas. 16764 Weber, Akad. Vorles, 213, 214, etc. 17767 The Gehenna of the Bible was a valley near Jerusalem, where the monotheistic Jews immolated their children to Moloch, if the word of the prophet Jeremiah is to be believed. The Scandinavian Abode of Hel or Hela was a frigid region—Kâma Loka again—and the Egyptian Amenti a place of purification. (See Isis Unveiled, II. 11.) 18769 Cod. Naz., I. 47; see also Psalms, lxxxix. 18. 19771 Concerning Divine Names, traduction Darboy, 364. 20772 See de Mirville, Des Esprits, ii. 322. 21773 The Correlation of Physical Forces, p. 89. 22783 China Revealed, as quoted in Hargrave Jennings’ Phallicism, p. 273. 23787 O’Brien, Round Towers of Ireland, p. 61, quoted by Hargrave Jennings in his Phallicism, p. 246. 24788 Introduction to the Science of Religion, p. 332. 25790 Their intellection, of course, being of quite a different nature to any we can conceive of on Earth. 26791 See his Third Letter to Bentley. 27792 Concepts of Modern Physics, pp. xi, xii, Introd. to 2nd Ed. 28793 “Recherches expérimentales sur la relation qui existe entre la résistance de l’air et sa température,” p. 68, translated from Stallo’s quotation. 29794 From the criticism of Concepts of Modern Physics, in Nature. See Stallo’s work, p. xvi of Introduction. 30795 Mr. Robert Ward, discussing the questions of Heat and Light in the November Journal of Science, 1881, shows us how utterly ignorant is Science about one of the commonest facts of Nature—the heat of the Sun. He says: “The question of the temperature of the sun has been the subject of investigation with many scientists: Newton, one of the first investigators of this problem, tried to determine it, and after him all the scientists who have been occupied with calorimetry have followed his example. All have believed themselves successful, and have formulated their results with great confidence. The following, in the chronological order of the publication of the results, are the temperatures (in centigrade degrees) found by each of them: Newton, 1,699,300°; Pouillet, 1,461°; Tollner, 102,200°; Secchi, 5,344,840°; Ericsson, 2,726,700°; Fizeau, 7,500°; Waterston, 9,000,000°; Spoëren, 27,000°; Deville, 9,500°; Soret, 5,801,846°; Vicaire, 1,500°; Rosetti, 20,000°. The difference is as 1,400° against 9,000,000°, or no less than 8,998,600°!! There probably does not exist in science a more astonishing contradiction than that revealed in these figures.” And yet without doubt if an Occultist were to give out an estimate, each of these gentlemen would vehemently protest in the name of “exact” Science at the rejection of his special result. 31796 See Correlation of the Physical Forces, Preface. 32798 Stallo’s above‐cited work, Concepts of Modern Physics, a volume which has called forth the liveliest protests and criticisms, is recommended to anyone inclined to doubt this statement. “The professed antagonism of science to metaphysical speculation,” he writes, “has led the majority of scientific specialists to assume that the methods and results of empirical research are wholly independent of the control of the laws of thought. They either silently ignore, or openly repudiate, the simplest canons of logic, including the laws of non‐contradiction, and ... resent with the utmost vehemence every application of the rule of consistency to their hypotheses and theories ... and they regard an examination (of them) ... in the light of these laws as an impertinent intrusion of ‘à priori principles and methods’ into the domains of empirical science. Persons of this cast of mind find no difficulty in holding that atoms are absolutely inert, and at the same time asserting that these atoms are perfectly elastic; or in maintaining that the physical universe, in its last analysis, resolves itself into ‘dead’ matter and motion, and yet denying that all physical energy is in reality kinetic; or in proclaiming that all phenomenal differences in the objective world are ultimately due to the various motions of absolutely simple material units, and, nevertheless, repudiating the proposition that these units are equal.” (p. xix.) The blindness of eminent Physicists to some of the most obvious consequences of their own theories is marvellous. “When Prof. Tait, in conjunction with Prof. 33Stewart, announces that ‘matter is simply passive’ (The Unseen Universe, sec. 104), and then, in connection with Sir William Thomson, declares that ‘matter has an innate power of resisting external influences’ (Treat. on Nat. Phil., Vol. I. sec. 216), it is hardly impertinent to inquire how these statements are to be reconciled. When Prof. Du Bois Reymond ... insists upon the necessity of reducing all the processes of nature to motions of a substantial, indifferent substratum, wholly destitute of quality (Ueber die Grenzen des Naturerkennens, p. 5), having declared shortly before in the same lecture that ‘resolution of all changes in the material world into motions of atoms caused by their constant central forces would be the completion of natural science,’ we are in a perplexity from which we have the right to be relieved.” (Pref. xliii.) 34800 Silliman’s Journal, vol. viii. pp. 364 et seq. 35801 See Clerk Maxwell’s Treatise on Electricity, and compare with Cauchy’s Mémoire sur la Dispersion de la Lumière. 36805 “Somewhat different!” exclaims Stallo. “The real import of this ‘somewhat’ is, that the medium in question is not, in any intelligible sense, material at all, having none of the properties of matter.” All the properties of matter depend upon differences and changes, and the “hypothetical” Ether here defined is not only destitute of differences, but incapable of difference and change—in the physical sense let us add. This proves that if Ether is “matter,” it is so only as something visible, tangible and existing, for spiritual senses alone; that it is a Being indeed—but not of our plane—Pater Æther, or Âkâsha. 37806 Veræ causæ for Physical Science are mâyâvic or illusionary causes for the Occultist, and vice versâ. 38807 Very much “differentiated,” on the contrary, since the day it left its laya condition. 39809 Sept Leçons de Physique Générale, p. 38, et seq., Ed. Moigno. 40810 Defin. 8, B. I. Prop. 69, “Scholium.” 41811 See Modern Materialism, by the Rev. W. F. Wilkinson. 42812 “Attraction,” Le Couturier, a Materialist, writes, “has now become for the public that which it was for Newton himself—a simple word, an Idea” (Panorama des Mondes), since its cause is unknown. Herschell virtually says the same, when remarking, that whenever studying the motion of the heavenly bodies, and the phenomena of attraction, he feels penetrated at every moment with the idea of “the existence of causes that act for us under a veil, disguising their direct action.” (Musée des Sciences, August, 1856.) 43813 If we are taken to task for believing in operating Gods and Spirits while rejecting a personal God, we answer to the Theists and Monotheists: Admit that your Jehovah is one of the Elohim, and we are ready to recognize him. Make of him, as you do, the Infinite, the ONE and the Eternal God, and we will never accept him in this character. Of tribal Gods there were many; the One Universal Deity is a principle, an abstract Root‐Idea, which has nought to do with the unclean work of finite Form. We do not worship the Gods, we only honour Them, as beings superior to ourselves. In this we obey the Mosaic injunction, while Christians disobey their Bible—missionaries foremost of all. “Thou shalt not revile the Gods,” says one of them—Jehovah—in Exodus, xxii. 28; but at the same time in verse 20 it is commanded: “He that sacrificeth to any God, save unto the Lord only, he shall be utterly destroyed.” Now in the original texts it is not “God” but Elohim—and we challenge contradiction—and Jehovah is one of the Elohim, as proved by his own words in Genesis, iii. 22, when “the Lord God said: Behold the Man is become as one of us.” Hence both those who worship and sacrifice to the Elohim, the Angels, and to Jehovah, and those who revile the Gods of their fellowmen, are far greater transgressors than the Occultists or than any Theosophist. Meanwhile many of the latter prefer believing in some one “Lord” or other, and are quite welcome to do as they like. 44814 To liken the “immateriate species to wooden iron,” and to laugh at Spiller for referring to them as “incorporeal matter” does not solve the mystery. (See Concepts of Modern Physics, p. 165 et infra.) 45817 De Motibus Planetarum Harmonicis, p. 248. 46818 World‐Life, Prof. Winchell, LL.D., pp. 49 and 50. 47819 Panorama des Mondes, pp. 47 and 53. 48820 Newton, Optics, III. Query 28, 1704; quoted in World‐Life, p. 50. 49822 When read in a fair and unprejudiced spirit, Sir Isaac Newton’s works are an ever ready witness to show how he must have hesitated between gravitation and attraction, impulse, and some other unknown cause, to explain the regular course of the planetary motion. But see his Treatise on Colour (Vol. III. Question 31). We are told by Herschell that Newton left with his successors the duty of drawing all the scientific conclusions from his discovery. How Modern Science has abused the privilege of building its newest theories upon the law of gravitation, may be realized when one remembers how profoundly religious was that great man. 50823 The materialistic notion that because, in Physics, real or sensible motion is impossible in pure space or vacuum, therefore, the eternal Motion of and in Cosmos—regarded as infinite Space—is a fiction, only shows once more that such expressions of Eastern metaphysics as “pure Space,” “pure Being,” the “Absolute” etc., have never been understood in the West. 51824 From Winchell’s World‐Life, p. 379. 52826 See Revue Germanique of the 31st Dec. 1860, art., “Lettres et Conversations d’Alexandre Humboldt.” 53829 But see Astronomie du Moyen Age, by Delambre. 54830 See Isis Unveiled, I. 270, 271. 55832 Godefroy, Cosmogonie de la Révélation. 56833 The terms “high” and “low” being only relative to the position of the observer in Space, any use of those terms tending to convey the impression that they stand for abstract realities, is necessarily fallacious. 57834 Jacob Ennis, The Origin of the Stars. 58836 If such is the case, how does Science explain the comparatively small size of the planets nearest the Sun? The theory of meteoric aggregation is only a step farther from truth than the nebular conception, and has not even the quality of the latter—its metaphysical element. 59837 Laplace, Système du Monde, p. 414, ed. 1824. 60838 Faye, Comptes Rendus, t. xc. pp. 640‐2. 61840 Panorama des Mondes, Le Couturier. 62842 Sir William Thomson’s lecture on “The latent dynamical theory regarding the probable origin, total amount of heat, and duration of the Sun,” 1887. 63843 Thomson and Tait, Natural Philosophy. And even on these figures Bischof disagrees with Thomson, and calculates that 350,000,000 years would be required for the Earth to cool from a temperature of 20,000° to 200° centigrade. This is, also, the opinion of Helmholtz. 64845 Musée des Sciences, 15 August, 1857. 65847 Revue des Deux Mondes, July 15, 1860. 66852 Des Esprits, III. 155, Deuxième Mémoire. 67853 Laing’s Modern Science and Modern Thought. 68857 L’Univers expliqué par la Révélation, and Cosmogonie de la Révélation. But see De Mirville’s Deuxième Mémoire. The author, a terrible enemy of Occultism, was yet one who wrote great truths. 69859 “Sur la Distinction des Forces,” published in the Mémoires de l’Académie des Sciences de Montpellier, Vol. II. fasc. i, 1854. 70861 Der Weltæther als Kosmische Kraft, p. 4. 71862 See Popular Science Review, Vol. V. pp. 329‐34. 72863 See Correlation of Physical Forces, p. 110. 73864 See Buckwell’s Electric Science. 74868 Philosophical Magazine, Vol. II. p. 252. 75869 Concepts of Modern Physics, xxxi., Introductory to the 2nd Edition. 76871 J. P. Cooke, The New Chemistry, p. 13. 77872 “It imports that equal volumes of all substances, when in the gaseous state, and under like conditions of pressure and temperature, contain the same number of molecules—whence it follows that the weights of the molecules are proportional to the specific gravities of the gases; that therefore, these being different, the weights of the molecule are different also; and inasmuch as the molecules of certain elementary substances are monatomic (consist of but one atom each) while the molecules of various other substances contain the same number of atoms, that the ultimate atoms of such substances are of different weights.” (Concepts of Modern Physics, p. 34.) As shown further on in the same volume, this cardinal principle of modern theoretical chemistry is in utter and irreconcilable conflict with the first proposition of the atomo‐ mechanical theory—namely, the absolute equality of the primordial units of mass. 78873 Wundt, Die Theorie der Materie, p. 381. 79874 Nazesmann, Thermochemie, p. 150. 80875 Krœnig, Clausius, Maxwell, etc., Philosophical Magazine, Vol. XIX. p. 18. 81876 Philosophical Magazine, Vol. XIV. p. 321. 82877 Referring to the “Aura,” one of the Masters says in the Occult World: “How could you make yourself understood by, command in fact, those semi‐intelligent Forces, whose means of communication with us are not through spoken words, but through sounds and colours in correlation between the vibrations of the two.” It is this “correlation” that is unknown to Modern Science, although it has been many times explained by the Alchemists. 83878 The Substance of the Occultist, however, is to the most refined Substance of the Physicist, what Radiant Matter is to the leather of the Chemist’s boots. 84879 The names of the Seven Rays—which are, Sushumnâ, Harikesha, Vishvakarman, Vishvatryarchâs, Sannaddha, Sarvâvasu and Svarâj—are all mystical, and each has its distinct application in a distinct state of consciousness, for Occult purposes. The Sushumnâ, which, as said in the Nirukta (11, 6), is only to light up the Moon, is the Ray nevertheless cherished by the initiated Yogîs. The totality of the Seven Rays spread through the Solar System constitutes, so to say, the physical Upâdhi (Basis) of the Ether of Science; in which Upâdhi, light, heat, electricity, etc., the Forces of orthodox Science, correlate to produce their terrestrial effects. As psychic and spiritual effects, they emanate from, and have their origin in, the supra‐solar Upâdhi, in the Æther of the Occultist—or Âkâsha. 85880 Leslie’s Fluid Theory of Light and Heat. 86881 Buckle’s History of Civilization, Vol. III. p. 384. 87882 On the plane of manifestation and illusionary matter it may be so; not that it is nothing more, for it is vastly more. 88884 Scientific Letters, Professor Butlerof. 89888 Called the “drinker of waters,” solar heat causing water to evaporate. 90890 Its founder, Râmânujâchârya, was born A.D. 1017. 91891 The Gandharva of the Veda is the deity who knows and reveals the secrets of heaven and divine truths to mortals. Cosmically, the Gandharvas are the aggregate Powers of the Solar Fire, and constitute its Forces; psychically, the Intelligence residing in the Sushumnâ, the Solar Ray, the highest of the Seven Rays; mystically, the Occult Force in the Soma, the Moon, or lunar plant, and the drink made of it; physically, the phenomenal, and spiritually, the noumenal, causes of Sound and the “Voice of Nature.” Hence, they are called the 6,333 heavenly singers, and musicians of Indra’s Loka, who personify, even in number, the various and manifold sounds in Nature, both above and below. In the later allegories they are said to have mystic power over women, and to be fond of them. The Esoteric meaning is plain. They are one of the forms, if not the prototypes, of Enoch’s Angels, the Sons of God, who saw that the daughters of men were fair (Gen., vi.), who married them, and taught the daughters of Earth the secrets of Heaven. 92893 Not only “through space,” but filling every point of our Solar System, for it is the physical residue, so to say, of Ether, its “lining” (envelope) on our plane; Ether having to serve other cosmic and terrestrial purposes besides being the “agent” for transmitting light. It is the Astral Fluid or Light of the Kabalists, and the Seven Rays of Sun‐Vishnu. 93894 What need, then, of etheric waves for the transmission of light, heat, etc., if this substance can pass through vacuum. 94895 And how can it be otherwise? Gross ponderable matter is the body, the shell, of Matter or Substance, the female passive principle; and this Fohatic Force is the second principle, Prâna—the male and the active. On our globe this Substance is the second principle of the septenary Element—Earth; in the atmosphere, it is that of Air, which is the cosmic gross body; in the Sun it becomes the Solar Body and that of the Seven Rays; in Sidereal Space it corresponds with another principle, and so on. The whole is a homogeneous Unity alone, the parts are all differentiations. 95896 Or the reverberation, and for Sound repercussion, on our plane of that which is a perpetual motion of that Substance on higher planes. Our world and senses are ceaselessly victims of Mâyâ. 96898 Yet it is not Ether, but only one of the principles of Ether, the latter being itself one of the principles of Âkâsha. 97899 And so does Prâna (Jîva) pervade the whole living body of man; but alone, without having an atom to act upon, it would be quiescent—dead; i.e., would be in Laya, or, as Mr. Crookes has it, “locked in Protyle.” It is the action of Fohat upon a compound or even upon a simple, body that produces life. When a body dies, it passes into the same polarity as its male energy, and repels therefore the active agent, which, losing hold of the whole, fastens on the parts or molecules, this action being called chemical. Vishnu, the Preserver, transforms himself into Rudra‐Shiva, the Destroyer—a correlation seemingly unknown to Science. 98900 Verily, unless the Occult terms of the Kabalists are adopted! 99901 “Unchangeable” only during manvantaric periods, after which it merges once more into Mûlaprakriti; “invisible” for ever, in its own essence, but seen in its reflected coruscations, called the Astral Light by the modern Kabalists. Yet, conscious and grand Beings, clothed in that same Essence, move in it. 100902 One has to add ponderable, to distinguish it from that Ether which is Matter still, though a substratum. 101903 The Occult Sciences reverse the statement, and say that it is the Sun, and all the Suns that are from it, which emanate at the manvantaric dawn from the Central Sun. 102904 Here, we decidedly beg to differ from the learned gentleman. Let us remember that this Ether—whether Âkâsha, or its lower principle, Ether, is meant by the term—is septenary. Âkâsha is Aditi in the allegory, and the mother of Mârttânda, the Sun, the Devamâtri, Mother of the Gods. In the Solar System, the Sun is her Buddhi and Vâhana, the Vehicle, hence the sixth principle; in Kosmos all the Suns are the Kâma Rûpa of Âkâsha and so is ours. It is only when regarded as an individual Entity in his own Kingdom, that Sûrya, the Sun, is the seventh principle of the great body of Matter. 103905 To be more correct, let us rather call it Agnosticism. Brutal but frank Materialism is more honest than Janus‐faced Agnosticism in our days. Western Monism, so‐called, is the Pecksniff of modern Philosophy, turning a pharisaical face to Psychology and Idealism, and its natural face of a Roman Augur, swelling his cheek with his tongue, to Materialism. Such Monists are worse than Materialists; because, while looking at the Universe and at psycho‐spiritual man from the same negative stand‐point, the latter put their case far less plausibly than do sceptics of Mr. Tyndall’s or even of Mr. Huxley’s stamp. Herbert Spencer, Bain and Lewes are more dangerous to universal truths than is Büchner. 104906 Geology, by Professor A. Winchell. 105907 See Five Years of Theosophy, pp. 245‐262—Arts. “Do the Adepts deny the Nebular Theory?” and “Is the Sun merely a Cooling Mass?”—for the true Occult teaching. 106908 Philosophie Naturelle, art. 142. 107910 Commentary on Stanza IV, ante, pp. 126‐7. 108911 Popular Science Review, Vol. IV. p. 148. 109912 And the central mass, too, as will be found, or rather the centre of the reflection. 110913 This “matter” is just like the reflection in a mirror of the flame from a “photogenic” lamp‐wick. 111914 See Five Years of Theosophy, p. 258, for an answer to this speculation of Herschell. 112916 Paracelsus for one, who called it Liquor Vitæ, and Archæus. 113917 Alchemical “composition,” rather. 114918 “This vital force ... radiates around man like a luminous sphere,” says Paracelsus in Paragranum. 115919 Popular Science Review, Vol. X. pp. 380‐3. 116921 De Viribus Membrorum. 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