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But while adopting the number, no modern Philosopher has asked himself how these senses could exist, i.e., be perceived and used in a self‐conscious way, unless there were the sixth sense, mental perception, to register and record them; and—this for the Metaphysicians and Occultists—the seventh to preserve the spiritual fruitage and remembrance thereof, as in a Book of Life which belongs to Karma. The Ancients divided the senses into five, simply because their teachers, the Initiates, stopped at hearing, as being that sense which developed on the physical plane, or rather, got dwarfed and limited to this plane, only at the beginning of the Fifth Race. The Fourth Race already had begun to lose the spiritual condition, so preëminently developed in the Third Race. 3928 Bhagavadgîtâ, ch. vii; ibid., pp. 73, 74. 4929 Ahamkâra, I suppose, that “Egoship,” or “Ahamship,” which leads to every error. 5930 The Elements are the five Tanmâtras of earth, water, fire, air and ether, the producers of the grosser elements. 6931 Anugîtâ, ch. xx; ibid., p. 313. 7932 The conductor in the sense of Upâdhi—a material or physical basis; but, as the second principle of the universal Soul and Vital Force in Nature, it is intelligently guided by the fifth principle thereof. 8933 And too great an exuberance of it in the nervous system leads as often to disease and death. If it were the animal system which generated it, such would not be the case, surely. Hence, the latter emergency shows its independence of the system, and its connection with the Sun‐Force, as Metcalfe and Hunt explain. 9935 Paragranum; Life of Paracelsus, by Dr. F. Hartmann. 10936 In a recent work on Symbolism in Buddhism and Christianity—in Buddhism and Roman Catholicism, rather, many later rituals and dogmas in Northern Buddhism, in its popular exoteric form, being identical with those of the Latin Church—some curious facts are to be found. The author of this volume, with more pretensions than erudition, has indiscriminately crammed into his work ancient and modern Buddhist teachings, and has sorely confused Lamaïsm with Buddhism. On page 404 of this volume, called Buddhism in Christendom, or Jesus the Essene, our pseudo‐Orientalist devotes himself to criticizing the “Seven Principles” of the “Esoteric Buddhists,” and attempts to ridicule them. On page 405, the closing page, he speaks enthusiastically of the Vidyâdharas, “the seven great legions of dead men made wise.” Now, these Vidyâdharas, whom some Orientalists call “demi‐gods,” are in fact, exoterically, a kind of Siddhas, “affluent in devotion,” and, esoterically, they are identical with the seven classes of Pitris, one class of which endow man in the Third Race with Self‐consciousness, by incarnating in the human shells. The “Hymn to the Sun,” at the end of his queer volume of mosaic, which endows Buddhism with a Personal God (!!), is an unfortunate thrust at the very proofs so elaborately collected by the unlucky author. 11Theosophists are fully aware that Mr. Rhys Davids has likewise expressed his opinion on their beliefs. He said that the theories propounded by the author of Esoteric Buddhism “were not Buddhism, and were not esoteric.” The remark is the result of (a) the unfortunate mistake of writing “Buddhism” instead of “Budhaïsm,” or “Budhism,” i.e., of connecting the system with Gautama’s religion instead of with the Secret Wisdom taught by Krishna, Shankarâchârya, and many others, as much as by Buddha; and (b) of the impossibility of Mr. Rhys Davids knowing anything of the true Esoteric Teachings. Nevertheless as he is the greatest Pâli and Buddhist scholar of the day, whatever he may say is entitled to respectful hearing. But when one who knows no more of exoteric Buddhism on Scientific and Materialistic lines, than he knows of Esoteric Philosophy, defames those whom he honours with his spite, and assumes with the Theosophists the airs of a profound scholar, one can only smile or—heartily laugh at him. 12939 Not only does it not deny the occurrence, though attributing it to a wrong cause, as always, each theory contradicting every other (see the theories of Secchi, of Faye, and of Young), the spots depending on the superficial accumulation of vapours cooler than the photosphere (?), etc., etc., but we have men of Science who astrologize upon the spots. Professor Jevons attributes all the great periodical commercial crises to the influence of the sun‐spots every eleventh cyclic year. (See his Investigations into Currency and Finance.) This is worthy of praise and encouragement surely. 13942 Unfortunately, as these pages are being written, the “archebiosis of terrestrial existence” has turned, under a somewhat stricter chemical analysis, into a simple precipitate of sulphate of lime—hence, from the scientific standpoint, not even an organic substance! Sic transit gloria mundi! 14943 Vishnu Purâna, Wilson, I. 16, Fitzedward Hall’s rendering. 15945 In his World‐Life (page 48), in the appended footnotes, Professor Winchell says, “It is generally admitted that at excessively high temperatures matter exists in a state of dissociation—that is, no chemical combination can exist”; and, to prove the unity of Matter, would appeal to the spectrum, which in every case of homogeneity will show a bright line, whereas in the case of several molecular arrangements existing—in the nebulæ say, or a star—“the spectrum should consist of two or three bright lines”! This would be no proof either way to the Physicist‐Occultist, who maintains that beyond a certain limit of visible Matter, no spectrum, no telescope and no microscope are of any use. The unity of Matter, of that which is real cosmic Matter to the Alchemist, or “Adam’s Earth” as the Kabalists call it, can hardly be proved or disproved, by either the French savant Dumas, who suggests “the composite nature” of the “elements” on “certain relations of atomic weights,” or even by Mr. Crookes’ “radiant matter,” though his experiments may seem “to be best understood on the hypothesis of the homogeneity of the elements of matter, and the continuity of the states of matter.” For all this does not go beyond material Matter, so to say, even in what is shown by the spectrum, that modern “eye of Shiva” of physical experiments. It is only of this Matter, that H. St. Claire Deville could say that “when bodies, deemed to be simple, combine with one another, they vanish, they are individually annihilated”; 16simply because he could not follow those bodies in their further transformation in the world of spiritual cosmic Matter. Verily Modern Science will never be able to dig deep enough into the cosmological formations to find the Roots of the World‐Stuff or Matter, unless she works on the same lines of thought as the mediæval Alchemist did. 17946 Concepts of Modern Physics, p. vi. 18947 Book I. ch. II. p. 25. Vishnu Purâna, Fitzedward Hall’s Translation. 19948 Vide in preceding Section VII., “Life, Force, or Gravity,” quotation from Anugitâ. 20949 The word “supernatural” implies above or outside nature. Nature and Space are one. Now Space for the metaphysician exists outside any act of sensation, and is a purely subjective representation, notwithstanding the contention of Materialism, which would connect it forcibly with one or another datum of sensation. For our senses, it is fairly subjective when independent of anything within it. How then can any phenomenon, or anything else, step outside, or be performed beyond, that which has no limits? But when spatial extension becomes simply conceptual, and is thought of in an idea connected with certain actions, as by the Materialists and the Physicists, then again they have hardly a right to define and claim that which can, or cannot, be produced by Forces generated within even limited spaces, as they have not even an approximate idea of what those Forces are. 21950 It is not correct, when speaking of Idealism, to show it based upon “the old ontological assumptions that things or entities exist independently of each other, and otherwise than as terms of relations” (Stallo). At any rate, it is incorrect to say so of Idealism in Eastern Philosophy and its cognition, for it is just the reverse. 22951 Independent, in a certain sense, but not disconnected with it. 23952 “By Fohat, more likely,” would be an Occultist’s reply. 24953 The reason for such psychic capacities is given farther on. 25954 The above was written in 1886, at a time when hopes of success for the “Keely Motor” were at their highest. Every word then said by the writer proved true, and now only a few remarks are added with regard to the failure of Mr. Keely’s expectations, so far, a failure now admitted by the discoverer himself. Though, however, the word failure is here used, the reader should understand it in a relative sense, for, as Mrs. Bloomfield‐Moore explains: “What Mr. Keely does admit is that, baffled in applying vibratory force to mechanics, upon his first and second lines of experimental research, he was obliged either to confess a commercial failure, or to try a third departure from his base or principle, seeking success through another channel.” And this “channel” is on the physical plane. 26955 We learn that these remarks are not applicable to Mr. Keely’s latest discovery; time alone can show the exact limit of his achievements. 27957 This is also the division made by the Occultists, under other names. 28958 Quite so, since there is the seventh beyond, which begins the same enumeration from the first to the last, on another and higher plane. 29959 From Mrs. Bloomfield‐Moore’s paper, The New Philosophy. 30960 In answer to a friend, that eminent Geologist writes: “I can only say, in reply to your letter, that it is at present, and perhaps always will be, impossible to reduce, even approximately, geological time into years, or even into millenniums.” (Signed, William Pengelly, F.R.S.) 31961 Plato, in speaking of the irrational, turbulent Elements, “composed of fire, air, water, and earth,” means Elementary Dæmons. (See Timæus.) 32962 Plato in the Timæus uses the word “secretions” of turbulent Elements. 33963 Valentinus’ Esoteric Treatise on the Doctrine of Gilgul. 34964 See Mackenzie’s Royal Masonic Cyclopædia. 35968 Viveka Chudamani, translated by Mohini M. Chatterji, as “The Crest Jewel of Wisdom.” See Theosophist, July and August, 1886. 36969 The Tanmâtras are literally the type or rudiment of an element devoid of qualities; but esoterically, they are the primeval Noumena of that which becomes in the progress of evolution, a Cosmic Element, in the sense given to the term in Antiquity, not in that of Physics. They are the Logoi, the seven emanations or rays of the Logos. 37970 Ch. xxxvi; Telang’s translation, pp. 387‐8. 38972 The now universal error of attributing to the Ancients the knowledge of only seven planets, simply because they mentioned no others, is based on the same general ignorance of their Occult doctrines. The question is not whether they were, or were not, aware of the existence of the later discovered planets; but whether the reverence paid by them to the four exoteric and three secret Great Gods—the Star‐Angels, had not some special reason. The writer ventures to say there was such a reason, and it is this. Had they known of as many planets as we do now—and this question can hardly be decided at present, either way—they would still have only connected the seven with their religious worship, because these seven are directly and specially connected with our Earth, or, using esoteric phraseology, with our septenary Ring of Spheres. 39980 These are planets accepted for purposes of Judicial Astrology only. The astro‐theogonical division differed from the above. The Sun, being a central star and not a planet, stands, with its seven planets, in more occult and mysterious relations to our Globe than is generally known. The Sun was, therefore, considered the great Father of all the Seven “Fathers,” and this accounts for the variations found between the Seven and Eight Great Gods of Chaldean and other countries. Neither the Earth, nor the Moon, its satellite, nor yet the stars, for another reason, were anything more than substitutes used for Esoteric purposes. Yet, even with the exclusion of the Sun and the Moon from the calculation, the Ancients seem to have known of seven planets. How many more are known to us, so far, if we throw out the Earth and Moon? Seven, and no more: Seven primary or principal planets, the rest planetoids rather than planets. 40981 When one remembers that under the powerful telescope of Sir William Herschell, that eminent Astronomer—gauging merely that portion of heaven in the equatorial plane, the approximate centre of which is occupied by our Earth—saw in one quarter of an hour, 16,000 stars pass; and applying this calculation to the totality of the “Milky Way” he found in it no less than eighteen millions of Suns, one wonders no longer that Laplace, in conversation with Napoleon I, should have called God a hypothesis—perfectly useless to speculate upon for exact Physical Science, at any rate. Occult Metaphysics and transcendental Philosophy will alone be able to lift the smallest corner of the impenetrable veil in this direction. 41985 C. W. King in The Gnostics and their Remains (p. 344), identifies it with “that summum bonum of Oriental aspiration, the Buddhist Nirvâna, ‘perfect repose, the Epicurean Indolentia’;” a view that looks flippant enough in its expression, though not quite untrue. 42986 See Origen’s Copy of the Chart, or Diagramma of the Ophites. 43988 Abraham and Saturn are identical in astro‐symbology, and he is the forefather of the Jehovistic Jews. 44991 The Elemental Vortices inaugurated by the “Mind” have not been improved by their modern transformation. 45992 I have often been taken to task for using expressions in Isis denoting belief in a personal and anthropomorphic God. This is not my idea. Kabalistically speaking, the “Architect” is the generic name for the Sephiroth, the Builders of the Universe, as the “Universal Mind” represents the collectivity of the Dhyân Chohanic Minds. 46995 Researches on Light in its Chemical Relations. 47999 Thus, what the writer of the present work said ten years ago in Isis Unveiled was, it seems, prophetic. These are the words: “Many of these mystics, by following what they were taught by some treatises, secretly preserved from one generation to another, achieved discoveries which would not be despised even in our modern days of exact sciences. Roger Bacon, the friar, was laughed at as a quack, and is now generally numbered among ‘pretenders’ to magic art; but his discoveries were nevertheless accepted, and are now used by those who ridicule him the most. Roger Bacon belonged by right, if not by fact, to that Brotherhood which includes all those who study the Occult Sciences. Living in the thirteenth century, almost a contemporary, therefore, of Albertus Magnus and Thomas Aquinas, his discoveries—such as gunpowder and optical glasses, and his mechanical achievements—were considered by everyone as so many miracles. He was accused of having made a compact with the Evil One.” (Vol. I, pp. 64, 65.) 481000 Just so; “those forms of energy ... which become evident ...” in the laboratory of the Chemist and Physicist; but there are other forms of energy wedded to other forms of matter, which are supersensuous, yet are known to the Adepts. 491002 It is just the existence of such worlds on other planes of consciousness that is asserted by the Occultist. The Secret Science teaches that the primitive race was boneless, and that there are worlds invisible to us, peopled as our own, besides the populations of Dhyân Chohans. 501003 Five Years of Theosophy, p. 258 et seq. 511004 Says Mr. Crookes in the same address: “The first riddle which we encounter in chemistry is: ‘What are the elements?’ Of the attempts hitherto made to define or explain an element, none satisfy the demands of the human intellect. The text books tell us that an element is ‘a body which has not been decomposed;’ that it is ‘a something to which we can add, but from which we can take nothing,’ or ‘a body which increases in weight with every chemical change.’ Such definitions are doubly unsatisfactory: they are provisional, and may cease to‐morrow to be applicable in any given case. They take their stand, not on any attribute of the things to be defined, but on the limitations of human power: they are confessions of intellectual impotence.” 521005 And the lecturer quotes Sir George Airy, who says (in Faraday’s Life and Letters, Vol. II., p. 354): “I can easily conceive that there are plenty of bodies about us not subject to this intermutual action, and therefore not subject to the law of gravitation.” 531006 The Vedântic philosophy conceives of such; but then it is not physics, but metaphysics, called by Mr. Tyndall “poetry” and “fiction.” 541007 In the form they are now, we conceive? 551008 And to Kapila and Manu—especially and originally. 561009 Here is a scientific corroboration of the eternal law of correspondences and analogy. 571010 This method of illustrating the periodic law in the classification of elements is, in the words of Mr. Crookes, proposed by Professor Emerson Reynolds, of Dublin University, who ... “points out that in each period, the general properties of the elements vary from one to another, with approximate regularity until we reach the seventh member, which is in more or less striking contrast with the first element of the same period, as well as with the first of the next. Thus chlorine, the seventh member of Mendeleef’s third period, contrasts sharply with both sodium, the first member of the same series, and with potassium, the first member of the next series; whilst on the other hand, sodium and potassium are closely analogous. The six elements, whose atomic weights intervene between sodium and potassium, vary in properties, step by step, until chlorine, the contrast to sodium, is reached. But from chlorine to potassium, the analogue of sodium, there is a change in properties per saltum..... If we thus recognize a contrast in properties—more or less decided—between the first and the last members of each series, we can scarcely help admitting the existence of a point of mean variation within each system. In general the fourth element of each series possesses the property we might expect a transition‐ element to exhibit.... 58Thus for the purpose of graphic translation, Professor Reynolds considers that the fourth member of a period—silicon, for example—may be placed at the apex of a symmetrical curve, which shall represent for that particular period, the direction in which the properties of the series of elements vary with rising atomic weights.” 59Now, the writer humbly confesses complete ignorance of modern Chemistry and its mysteries. But she is pretty well acquainted with the Occult Doctrine with regard to correspondences of types and antetypes in nature, and to perfect analogy as a fundamental law in Occultism. Hence she ventures on a remark which will strike every Occultist, however it may be derided by orthodox Science. This method of illustrating the periodic law in the behaviour of elements, whether or not still a hypothesis in Chemistry, is a law in Occult Sciences. Every well‐read Occultist knows that the seventh and fourth members—whether in a septenary chain of worlds, the septenary hierarchy of angels, or in the constitution of man, animal, plant, or mineral atom—that the seventh and fourth members, we say, in the geometrically and mathematically uniform workings of the immutable laws of Nature, always play a distinct and specific part in the septenary system. From the stars twinkling high in heaven, to the sparks flying asunder from the rude fire built by the savage in his forest; from the hierarchies and the essential constitution of the Dhyân Chohans—organized for diviner apprehensions and a loftier range of perception than the greatest Western Psychologist ever dreamed of, down to Nature’s classification of species among the humblest insects; 60finally from Worlds to Atoms, everything in the Universe, from great to small, proceeds in its spiritual and physical evolution, cyclically and septennially, showing its seventh and fourth number (the latter the turning point) behaving in the same way as is shown in that periodic law of Atoms. Nature never proceeds per saltum. Therefore, when Mr. Crookes remarks on this that he does not “wish to infer that the gaps in Mendeleef’s table, and in this graphic representation of it [the diagram showing the evolution of Atoms] necessarily mean that there are elements actually existing to fill up the gaps; these gaps may only mean that at the birth of the elements there was an easy potentiality of the formation of an element which would fit into the place”—an Occultist would respectfully remark to him that the latter hypothesis can only hold good, if the septenary arrangement of Atoms is not interfered with. This is the one law, and an infallible method that must always lead one who follows it to success. 611011 A group of electricians has just protested against the new theory of Clausius, the famous professor of the University of Bonn. The character of the protest is shown in the signature, which has “Jules Bourdin, in the name of the group of Electricians, which had the honour of being introduced to Professor Clausius in 1881, and whose war‐cry (cri de ralliement) is À bas l’Ether”—down with Ether, even; they want Universal Void, you see! 621012 Smithsonian Contributions, xxi., Art. 1. pp. 79‐97. 631014 Beyond the zero‐line of action. 641016 De Stellâ Novâ in Pede Serpentarii, p. 115. 651017 Hypothèses Cosmogoniques, p. 2, C. Wolf, 1886. 661018 See Philosophical Transactions, p. 269, et seq. 671019 Laplace conceived that the external and internal zones of the ring would rotate with the same angular velocity, which would be the case with a solid ring; but the principle of equal areas requires the inner zones to rotate more rapidly than the outer. (World‐Life, p. 121.) Prof. Winchell points out a good many mistakes of Laplace; but as a geologist he is not infallible himself in his “astronomical speculations.” 681020 Five Years of Theosophy, pp. 249‐251, Art. “Do the Adepts deny the Nebular Theory?” 691021 Had Astronomers, in their present state of knowledge, merely held to the hypothesis of Laplace, which was simply the formation of the Planetary System, it might in time have resulted in something like an approximate truth. But the two parts of the general problem—that of the formation of the Universe, or the formation of the Suns and Stars from the Primitive Matter, and then the development of the Planets round their Sun—rest on quite different facts in Nature and are even so viewed by Science itself. They are at the opposite poles of Being. 701023 Hypothèses Cosmogoniques, p. 3, Wolf. 711024 Vol. I., p. 185, quoted by Wolf, p. 3. Wolf’s argument is here summarised. 721025 Note vii. Summarized from Wolf, p. 6. 731026 Five Years of Theosophy, pp. 241, 242, and 239. 741027 But the spectra of these nebulæ have never yet been ascertained. When they are found with bright lines, then only may they be cited. 751028 Hypothèses Cosmogoniques, p. 3. 761029 Mr. Crookes’ Protyle must not be regarded as the primary stuff, out of which the Dhyân Chohans, in accordance with the immutable laws of Nature, wove our Solar System. This Protyle cannot even be the Prima Materia of Kant, which that great mind saw used up in the formation of the worlds, and thus existing no longer in a diffused state. Protyle is a mediate phase in the progressive differentiation of Cosmic Substance from its normal undifferentiated state. It is, then, the aspect assumed by Matter in its middle passage into full objectivity. 771030 See Stanza III, Commentary 9, (p. 109) about “Light,” or “Cold Flame,” where it is explained that the “Mother”—Chaos—is a cold Fire, a cool Radiance, colourless, formless, devoid of every quality. “Motion as the One Eternal IS, and contains the potentialities of every quality in the Manvantaric Worlds,” it is said. 781031 Hypothèses Cosmogoniques, pp. 4, 5. 791033 Westminster Review, XX., July 27, 1868. 801037 This is a mistake, which implies a material agent, distinct from the influences which move it, i.e., blind matter and perhaps “God” again, whereas this One Life is the very God and Gods “Itself.” 811039 Popular Science Review, Vol. X. 821040 “Is the Jîva a myth, as Science says, or is it not?” ask some Theosophists, wavering between materialistic and idealistic Science. The difficulty of really grasping Esoteric problems concerning the “ultimate state of Matter” is again the old crux of the objective and the subjective. What is Matter? Is the Matter of our present objective consciousness anything but our sensations? True, the sensations we receive come from without, but can we really—except in terms of phenomena—speak of the “gross matter” of this plane as an entity apart from and independent of us? To all such arguments Occultism answers: True, in reality Matter is not independent of, or existent outside, our perceptions. Man is an illusion: granted. But the existence and actuality of other, still more illusive, but not less actual, entities than we are, is not a claim which is lessened, but rather strengthened, by this doctrine of Vedântic and even Kantian Idealism. 831041 See Musée des Sciences, August, 1856. 841042 Book II. of the Commentary on the Book of Dzyan. 851043 Even the question of the plurality of worlds inhabited by sentient creatures is rejected, or is approached with the greatest caution! And yet see what the great astronomer, Camille Flammarion, says in his Pluralité des Mondes. 861044 Nevertheless, it may be shown on the testimony of the Bible itself, and of such good Christian theologians as Cardinal Wiseman, that this plurality is taught in both the Old and the New Testaments. 871045 See Plurality of Worlds, Vol. II. 881046 See on this La Pluralité des Mondes Habités, par C. Flammarion, wherein is given a list of the many men of Science who have written to prove the theory. 891047 World‐Life, pp. 496‐498, et seq. 901049 The Book of Enoch. Trans. by Archbishop Laurence, Ch. LXXIX. 911050 The Âtmâ, or Spirit, the Spiritual SELF, passing like a thread through the five Subtle Bodies, or Principles, Koshas, is called “Thread‐soul,” or Sûtrâtmâ in Vedântic Philosophy. 921051 “The Septenary Principle,” Five Years of Theosophy, p. 197. 931052 Pythagorean Triangle, by the Rev. G. Oliver, p. 36. 941053 See Kant’s Critique de la Raison Pure, Barui’s transl., II. 54. 951054 Plutarch, De Placitis Philosophorum. 961055 In the Greek and Latin Churches—which regard marriage as one of the sacraments—the officiating priest during the marriage ceremony represents the apex of the triangle; the bride, its left feminine side, and the bridegroom the right side, while the base line is symbolized by the row of witnesses, the bridesmaids and best men. But behind the priest there is the Holy of Holies, with its mysterious containments and symbolic meaning, inside of which no one but the consecrated priests should enter. In the early days of Christianity the marriage ceremony was a mystery and a true symbol. Now, however, even the Churches have lost the true meaning of this symbolism. 971056 New Aspects of Life and Religion, by Henry Pratt, M.D., p. 7. Ed. 1886. 981059 Pythagorean Triangle, by the Rev. G. Oliver, pp. 18, 19. 991062 In the World of Form, symbolism finding expression in the Pyramids, has in them both triangle and square, four co‐equal triangles or surfaces, four basic points, and the fifth—the apex. 1001064 Op. cit. By Isaac Myer. P. 174. 1011067 “The lowest designation, or the Deity in Nature, the more general term Elohim, is translated God.” (P. 175.) Such recent works as the Qabbalah of Mr. Isaac Myer, and of Mr. S. L. MacGregor Mathers, fully justify our attitude towards the Jehovistic Deity. It is not the transcendental, philosophical, and highly metaphysical abstraction of the original Kabalistic thought—Ain‐Suph‐Shekinah‐ Adam‐Kadmon, and all that follows—that we oppose, but the crystallization of all these into the highly unphilosophical, repulsive, and anthropomorphic Jehovah, the androgynous and finite deity, for which eternity, omnipotence, and omniscience are claimed. We do not war against the Ideal Reality, but the hideous theological Shadow. 1021068 Let not the word “Psychology” cause the reader, by association of ideas, to carry his thought to modern “Psychologists,” so‐called, whose Idealism is another name for uncompromising Materialism, and whose pretended Monism is no better than a mask to conceal the void of final annihilation—even of consciousness. Here spiritual Psychology is meant. 1031069 “Vishvânara is not merely the manifested objective world, but the one physical basis [the horizontal line of the triangle] from which the whole objective world starts into existence.” And this is the Cosmic Duad, the Androgynous Substance. Only beyond this is the true Protyle. 1041070 T. Subba Row. See Theosophist, Feb. 1887. 1051071 By W. Crookes, F.R.S., V.P.C.S., delivered at the Royal Institution, London, on Friday, February 18th, 1887. 1061072 How true it is will be fully demonstrated only on that day when Mr. Crookes’ discovery of radiant matter will have resulted in a further elucidation with regard to the true source of light, and will have revolutionized all the present speculations. Further familiarity with the northern streamers of the aurora borealis may help the recognition of this truth. 1071073 Genesis of the Elements, p. 1. 1081077 Corresponding on the cosmic scale with the Spirit, Soul, Mind, Life, and the three Vehicles—the Astral, the Mâyâvic and the Physical Bodies (of mankind), whatever division is made. 1091081 “The Lord is a consuming fire.” “In him was life, and the life was the light of men.” 1101082 Which if separated alchemically would yield the Spirit of Life, and its Elixir. 1111083 Foremost of all, the postulate that there is no such thing in Nature as inorganic substances or bodies. Stones, minerals, rocks, and even chemical “atoms” are simply organic units in profound lethargy. Their coma has an end and their inertia becomes activity. 1121085 The orthography of the name—as spelt by himself—is Leibniz. He was of Slavonian descent though born in Germany. 1131087 “Leibnitz’s dynamism,” says Professor Lachelier, “would offer but little difficulty if, with him, the monad had remained a simple atom of blind force. But....” One perfectly understands the perplexity of Modern Materialism! 1141089 Leibnitz was an absolute Idealist in maintaining that “material atoms are contrary to reason.” (Système Nouveau, Erdmann, p. 126, col. 2.) For him Matter was a simple representation of the Monad, whether human or atomic. Monads, he thought (as do we), are everywhere. Thus the human soul is a Monad, and every cell in the human body has its Monad, as has every cell in animal, vegetable, and even in the so‐called inorganic bodies. His Atoms are the molecules of modern Science, and his Monads those simple atoms that Materialistic Science takes on faith, though it will never succeed in interviewing them—except in imagination. But Leibnitz is rather contradictory in his views about Monads. He speaks of his “Metaphysical Points” and “Formal Atoms,” at one time as realities, occupying space; at another as pure spiritual ideas; then he again endows them with objectivity and aggregates and positions in their co‐relations. 1151090 Examen des Principes du P. Malebranche. 1161091 The Atoms of Leibnitz have, in truth, nothing but the name in common with the atoms of the Greek Materialists, or even the molecules of Modem Science. He calls them “Formal Atoms,” and compares them to the “Substantial Forms” of Aristotle. (See Système Nouveau, § 3.) 1171092 Letter to Father Desbosses, Correspondence, xviii. 1181093 Monadologie, § 60. Leibnitz, like Aristotle, calls the “created” or emanated Monads (the Elementals issued from Cosmic Spirits or Gods)—Entelechies, Ἐντελέχειαι, and “incorporeal automata.” (Monadologie § 18.) 1191094 These three “rough divisions” correspond to Spirit, Mind (or Soul), and Body, in the human constitution. 1201095 Brother C. H. A. Bjerregaard, in the lecture already mentioned, warns his audience not to regard the Sephiroth too much as individualities, but to avoid at the same time seeing in them abstractions. “We shall never arrive at the truth,” he says, “much less the power of associating with these celestials, until we return to the simplicity and fearlessness of the primitive ages, when men mixed freely with the gods, and the gods descended among men and guided them in truth and holiness.” (P. 296.) “There are several designations for ‘angels’ in the Bible, which clearly show that beings like the elementals of the Kabbala and the monads of Leibnitz, must be understood by that term rather than that which is commonly understood. They are called ‘morning stars,’ ‘flaming fires,’ ‘the mighty ones,’ and St. Paul sees them in his cosmogonic vision as ‘Principalities and Powers.’ Such names as these preclude the idea of personality, and we find ourselves compelled to think of them as impersonal existences ... as an influence, a spiritual substance, or conscious force.” (Pp. 321, 322.) 1211096 Buddhist Catechism, by H. S. Olcott, President of the Theosophical Society, p. 51. 1221098 We refer those who would regard the statement as an impertinence or irreverence levelled at accepted Science, to Dr. James Hutchinson Stirling’s work As regards Protoplasm, which is a defence of a Vital Principle versus the Molecularists—Huxley, Tyndall, Vogt, and Co.—and request them to examine whether it is true or not to say that, though the scientific premisses may not be always correct, they are, nevertheless, accepted, to fill up a gap or a hole in some beloved materialistic hobby. Speaking of protoplasm and the organs of man, as “viewed by Mr. Huxley,” the author says: “Probably then, in regard to any continuity in protoplasm of power, of form, or of substance, we have seen lacunæ enow. Nay, Mr. Huxley himself can be adduced in evidence on the same side. Not rarely do we find in his essay admissions of probability, where it is certainty that is alone in place. He says, for example: ‘It is more than probable that when the vegetable world is thoroughly explored we shall find all plants in possession of the same powers.’ When a conclusion is decidedly announced, it is rather disappointing to be told, as here, that the premisses are still to collect [!!].... Again, here is a passage in which he is seen to cut his own ‘basis’ from beneath his own feet. After telling us that all forms of protoplasm consist of carbon, hydrogen, oxygen and nitrogen ‘in very complex union,’ he continues: ‘To this complex combination, the nature of which has never been determined with exactness [!!], the name of protein has been applied.’ This, plainly, is an identification, on Mr. 123Huxley’s own part, of protoplasm and protein; and what is said of one, being necessarily true of the other, it follows that he admits the nature of protoplasm never to have been determined with exactness, and that even in his eyes the lis is still sub judice. This admission is strengthened by the words, too, ‘If we use this term (protein) with such caution as may properly arise out of our comparative ignorance of the things for which it stands’ ” ... etc. (pp. 33 and 34, ed. 1872, in reply to Mr. Huxley in Yeast). 124This is the eminent Huxley, the king of physiology and biology, who is proven playing at blind man’s buff with premisses and facts! What may not the “smaller fry” of Science do after this! 1251099 “The Cycles of Matter,” a name given by Professor Winchell to an Essay written in 1860. 1261101 Quoted in Büchner’s Force and Matter. 1271102 Men of Science will say: We deny, because nothing of the kind has ever come within the scope of our experience. But, as argued by Charles Richet, the Physiologist: “So be it, but have you at least demonstrated the contrary?... Do not, at any rate, deny à priori. Actual Science is not sufficiently advanced to give you such right.”—La Suggestion Mentale et le Calcul des Probabilités. 1281103 Lectures on the Philosophy of History, p. 26. Sibree’s Eng. Transl. 1291105 This symbolism does not prevent these now seemingly mythic personages from having ruled the Earth once upon a time under the human form of actual living, though truly divine and god‐like Men. The opinion of Colonel Vallancey—and also of Count de Gebelin—that the “names of the Kabiri appear to be all allegorical, and to have signified no more [?] than an almanac of the vicissitudes of the seasons—calculated for the operations of agriculture” (Collect. de Reb. Hibern., No. 13, Præf. Sect. 5), is as absurd as his assertion that Æon, Cronus, Saturn and Dagon are all one, namely, the “Patriarch Adam.” The Kabiri were the instructors of mankind in agriculture, because they were the Regents over the seasons and Cosmic Cycles. Hence it was they who regulated, as Planetary Spirits or Angels (Messengers), the mysteries of the art of agriculture. 1301106 “Who dread Karma‐Nemesis,” would be better. 1311108 Not all, however, for there are men of Science awakening to truth. This is what we read: “Whatever way we turn our eyes we encounter a mystery ... all in Nature for us is the unknown.... Yet they are numerous, those superficial minds for whom nothing can be produced by natural forces outside of facts observed long ago, consecrated in books and grouped more or less skilfully with the help of theories whose ephemeral duration ought, by this time, to have demonstrated their insufficiency, .... I do not pretend to contest the possibility of invisible beings, of a nature different from ours and capable of moving matter to action. Profound philosophers have admitted this in all epochs, as a consequence of the great law of continuity which rules the universe. That intellectual life, which we see starting in some way from non‐being (néant) and gradually reaching man, can it stop abruptly at man to reäppear only in the infinite, in the sovereign regulator of the world? This is little probable.” Therefore, “I no more deny the existence of spirits than I deny soul, while I yet try to explain certain facts without this hypothesis.” The Non‐Defined Forces, Historical and Experimental Researches, p. 3. (Paris, 1877.) The author is A. de Rochas, a well‐known man of Science in France, and his work is one of the signs of the time. 1321112 The Pleiades, as all know, are the seven stars beyond the Bull, which appear at the beginning of spring. They have a very Occult meaning in the Hindû Esoteric Philosophy, and are connected with Sound and other mystic principles in Nature. 1331113 See Astronomie Antique, pp. 63 to 74. 1341114 Temple de Jerusalem, Vol. II, Part II, Chap. xxx. 1351116 Quoted by De Mirville, Des Esprits, iv. p. 58. 1361119 Astronomy of the Ancients, Lewis, p. 264. 1371124 Cyropædia, viii. p. 7, as quoted in Des Esprits, iv. p. 55. 1381126 Origine de tous les Cultes, “Zodiaque.” 1391127 Vie de Notre Seigneur Jésus Christ, I. p. 9. 1401128 Whether many nations have seen that identical star, or not, we all know that the sepulchres of the “three Magi”—who rejoice in the quite Teutonic names of Kaspar and Melchior, Balthazar being the only exception, and the two having little of the Chaldean ring in them—are shown by the priests in the famous cathedral of Cologne, where the Magian bodies are not only supposed, but firmly believed to have been buried. 1411129 This tradition about the “seventy planets” that preside over the destinies of nations, is based on the Occult cosmogonical teaching that besides our own septenary chain of World‐Planets, there are many more in the Solar System. 1421131 The Mythological Astronomy of the Ancients Demonstrated; Part the Second, or The Key of Urania: pp. 23, 24. Ed. 1823. 1431132 Every scholar is aware, of course, that the Chaldeans claimed the same digits (432), or 432,000, for their Divine Dynasties as the Hindûs do for their Mahâyuga, namely 4,320,000. Therefore has Dr. Sepp, of Munich, undertaken to support Kepler and Wilford in their charge that the Hindûs borrowed them from the Christians, and the Chaldeans from the Jews, who, it is claimed, expected their Messiah in the lunar year of the world 4,320!!! As these figures, according to ancient writers, were based by Berosus on the 120 Saroses—each of the divisions meaning six Neroses of 600 years each, making a sum total of 432,000 years—they would appear to be peremptory, remarks De Mirville (Des Esprits, iii. p. 24). So the pious professor of Munich undertook to explain them in the correct way. He claims to have solved the riddle by showing that “the saros being composed, according to Pliny, of 222 synodial months, to wit, 18 years 6/10,” the calculator naturally fell back on the figures “given by Suidas,” who affirmed that the “120 saroses made 2,222 sacerdotal and cyclic years, which equalled 1,656 solar years.” (Vie de Notre Seigneur Jésus Christ, ii. p. 417.) 144But Suidas said nothing of the kind; and, even supposing he had, he would prove little, if anything, by such a statement. The Neroses and Saroses were the same thorn in the side of uninitiated ancient writers as the apocalyptic 666 of the “Great Beast” is in that of the modern, and the former figures have found their unlucky Newtons, as have the latter. 1451133 See Isis Unveiled, ii. p. 132. 1461134 The reader has to bear in mind that the phrase “climacteric year” has more than the usual significance, when used by Occultists and Mystics. It is not only a critical period, during which some great change is periodically expected, whether in human or cosmic constitution, but it likewise pertains to universal spiritual changes. The Europeans called every 63rd year the “grand climacteric,” and perhaps justly supposed those years to be the years produced by multiplying 7 into the odd numbers 3, 5, 7 and 9. But 7 is the real scale of Nature, in Occultism, and 7 has to be multiplied in quite a different way and method than is as yet known to European nations. 1471137 See Recueil de l’Académie des Inscriptions, 1853, quoted in Des Esprits, iv. p. 62. 1481140 For a detailed scientific proof of this conclusion, see page 121 of M. Bailly’s work, where the subject is discussed technically. 1491141 Why it should be “fictitious” can never be made plain by European Scientists. 1501142 Bailly’s Traité de l’Astronomie Indienne et Orientale, pp. xx. et seq. Ed. 1787. 1511144 Lecture on Protoplasm, by Mr. Huxley. 1521145 Ganot’s Physics, p. 68, Atkinson’s Translation. 1531146 See Vol. I. pp. 338, 339, quoted from Le Mystère et la Science, Conférences, Père Félix de Notre Dame. 1541147 Behold the work of Cycles and their periodical return! Those who denied such “Entities” (Forces) to be bodies, and called them “Spaces,” were the prototypes of our modern “science‐struck” public, and their official teachers, who speak of the Forces of Nature as the imponderable energy of Matter and as modes of motion, and yet hold electricity, for one, as being as atomic as Matter itself—(Helmholtz). Inconsistency and contradiction reign as much in official as in heterodox Science. 1551148 The Virgin of the World of Hermes Mercurius Trismegistus, rendered into English by Dr. Anna Kingsford and Edward Maitland. Pp. 83, 84. 1561149 “Hermes here includes as Gods the sensible Forces of Nature, the elements and phenomena of the Universe,” remarks Dr. A. Kingsford in a foot‐note explaining it very correctly. So does Eastern Philosophy. 1571151 See also Section IX, THE COMING FORCE. 1581152 “O Toom, Toom! issued from the great [female] which is in the bosom of the waters [the great Deep or Space], luminous through the two Lions,” the dual Force, or power of the two solar eyes, or the electro‐positive and the electro‐negative forces. See Book of the Dead, ch. iii. 1591153 See Book of the Dead, chapter xvii. 1601155 An image expressing the succession of divine functions, the transmutation of one form into another, or the correlation of forces. Aam is the electro‐positive force, devouring all others, as Saturn devoured his progeny. 1611156 Aanroo is in the domain of Osiris, a field divided into fourteen sections, “surrounded with an iron enclosure, within which grows the corn of life seven cubits high,” the Kâma Loka of the Egyptians. Those only of the dead, who know the names of the janitors of the “seven halls,” will be admitted into Amenti for ever; i.e., those who have passed through the Seven Races of each Round—otherwise they will rest in the lower fields; and it represents also the seven successive Devachans, or Lokas. In Amenti one becomes pure spirit for the eternity (xxx. 4); while in Aanroo the “soul of the spirit,” or the Defunct, is devoured each time by Uræus—the Serpent, Son of the Earth (in another sense the primordial vital principles in the Sun), i.e., the Astral Body of the deceased or the “Elementary” fades out and disappears in the “Son of the Earth,” limited time. The soul quits the fields of Aanroo and goes on earth under any shape it likes to assume. (See chapter xcix., Book of the Dead.) 1621157 See Book of the Dead, chapter cviii. 4. 1631158 Maspero in the Guide au Musée de Boulaq, p. 152. Ed. 1883. 1641159 See Book of the Dead, ch. xciv. 1651160 Revue des Deux Mondes, 1865, pp. 157 and 158. ‹Previous chapterThe Secret Doctrine, Vol. 1 71Similar 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. Public domain in the United States via Project Gutenberg