BP 561 .B52 V.3
Blavatsky, H. P. 1831-1891
The secret doctrine
THE SECRET DOCTRINE
Newnham, Cowell & Gripper, Ltd.,
Printers,
75, Chiswell Street,
London, E.C. i.
THE
Secret Doctrine :
THE SYNTHESIS
OF
SCIENCE RELIGION, AND PHILOSOPHY
H. P. ^BLAVATSKY,
AUTHOR OF "ISIS UNVEII.ED."
satyAt nasti paro dharmah.
"There is uo Religion nigher than Truth."
Volume III.
LONDON :
The Theosophical Publishing House,
1897.
Reprinted 1910, 1913, 1918, 1921.
^' Entered according to Act of Congress, in tne year 1897, by the Theosophical
Book Concern of Chicago, iyi the Office of the Librarian of Congress
it Washingtofi, D.C."
ENTERED AT STATIONERS' HALL.
ALL RIGHTS OF TRANSLATION AND REPRODUCTION RESERVED.
As for what thou hearest others say, who persuade the many that the soul when
once freed from the body neither suffers . . . evil nor is conscious, I know that
thou art better grounded in the doctrines received by us from onr ancestors and in
the sacred orgies of Dionysus than to believe them ; for the mystic symbols are well
known to us who belong to the Brotherhood.
PI.UTARCH.
The problem of life is man. Ma^^c, or rather Wisdom, is the evolved knowledge
of the potencies of man's interior being, which forces are divine emanations, as in-
tuition is the perception of their origin, and initiation our induction into that
knowledge. . . . We begin with instinct ; the end is omniscience.
A. Wil^DER.
TABLE OF CONTENTS.
PAGB
Introductory
I
One Key to All Sacred Books .
3
Assumptions have to be proven
5
The Spirit of Plato's Teaching
7
Self-Contradiction of the Critic
9
The Character of Ammonius Saccas .
II
Plato a follower of Pythagoras
•
13
SECTIC
>N I.
Preliminary Survey >
14
The Protectors of China
•
.
15
The A B C of Magic
17
Magic as old as Man
.
19
The Tree of Knowledge
.
21
Occultism must win the Day .
,
23
Black Magic at work
•
25
Black Magic and Hypnotism .
.
27
The Philosophy stands on its owr
I Merits
29
SECTION II
Modern Criticism and the Ancients
All Honour to Genuine Scientists
What is a Myth ?
Chaldaean Oracles
SECTION III.
The Origin of Mag^c
The Books of Hermes .
What is the Origin of Magic .
Pherecydes of Syror
Cain Mathematical and Anthropomorphic
30
31
35
35
36
37
39
41
43
Vlll
CONTENTS.
SECTION IV.
The Secresy of the Initiates . . ,
Exoteric and Esoteric Teachings
Origen on " Genesis " .
The "Dark Sayings " of the "Testaments "
The Greatest Crime ever perpetrated
Asiatic Religious proclaim their Esotericisni openly
The Wisdom Religion .....
SECTION VII.
Old Wine in New Bottles
Copies that Ante-dated Originals
Which were the Thieves ?
Character of the " Bible "
PAGE
44
45
47
49
5f
53
55
SECTION V.
Some Reasons for Secresy ....
.
• 56
The Key of Practical Theurgy
57
The Ladder of Being .....
.
59
Three Ways open to the Adept
• • •
61
Man is God ......
.
. 63
Jesus taught Reincarnation .
• • •
i
. 65
SECTION VI.
The Dangers of Practical xMagic
. 67
Names are Symbols .....
. 69
The Three Mothers
71
The Bible and Word-Juggling
73
Moses and the Jews .....
75
76
77
79
81
SECTION VIII.
The " Book of Enoch " the Origin and Foundation of Christianity
The "Book of Enoch" and Christianity ....
Enoch records the Races ... ...
The " Book of Enoch " symbolical .....
Occultists do not reject the " Bible " ....
82
S3
85
87
89
CONTENTS. ix
SECTION IX.
PAGE
Hermetic and Kabalistic Doctrines ....... 91
The "Kabalah " and the "Book of Enoch" ..... 93
Numbers and Measures •••..... 95
The Doctrine belongs to All ........ 97
SECTION X.
Various Occult Systems of Interpretations of Alphabets and Numerals . 98
Numbers and Magic ......... 99
Gods and Numbers ......... loi
The Universal Language ••...... 103
SECTION XI.
The Hexagon with the Central Point, or the Seventh Key . . . 105
Occult Weapons .......... 107
SECTION XII.
The Duty of the True Occultist towards Religions .... 109
Christian and non-Christian Adepts . . . . . .111
SECTION XIII.
Post- Christian Adepts and their Doctrines ..... 112
Unfair Criticism . •••...... 113
The Two Eternal Principles . . . . . , , .115
SECTION XIV.
Simon and his Biographer Hippolytus . . . . .117
Uneven Balances . . . . . , . , .no
Stones as "Evidences" •••..... 121
SECTION XV.
St. Paul the Real Founder of present Christianity . . . .122
Abrogation of Law by Initiates . . .... 123
Paul changed to Simon . , . ..... 125
CONTENTS.
SECTION XVI.
Peter a Jewish Kabalist, not an Initiate
The Seat of Peter
SECTION
The Eastern Gupta Vidya and the Kabalah
A Mystery within a Mystery
Authorship of the " Zohar "
Chaldaic and Hebrew .
The First Men .
Many Events not Historical
The real Hebrew Characters I/Ost
Hebrew Esotericism not Primitive
The Concealed of All the Concealed
XX.
PAGE
126
127
SECTION
XVII.
Apollonius of Tyana
• . . 129
The Mjsterious Teacher
. 131
Apollonius cannot be Destroyed
• 133
De Mirville on Apollonius
,
. 135
Apollonius no Fiction .
. ^37
SECl
ION
XVIII.
Facts underlying Adept Biographies .
138
Jesus and Apollonius .
139
Biographies of Initiates
141
Similarity of IvCgends .
143
Nature of Christ
145
A Serious Mistranslation
147
Secret Doctrine of Jesus
149
The Cross and Crucifix
151
The StorA' of Jesus
153
The Primitive Woman .
155
Kabalistic Reading of Gospels
157
Universal Teachings
159
SEC
noN
XIX.
St. Cyprian of Antioch .
160
Magic in Antioch . . . ,
161
Sorcerer become Saint .
■
•
163
164
165
167
169
171
173
175
177
179
CONTENTS.
XI
Three-in-One and Four
The Septenary Sephira
The Blind lycading the Blind
SECTION XXI.
Hebrew Allegories
The Hebrew Bible does not exist
Some Hebrews were Initiates
The Seven Creative Gods
Seven Keys to all Allegories .
Gerald Massey on the Seven Creators
The Father and Mother
SECTION XXII.
The " Zohar " on Creation and the Elohini
Angels as Builders
Who are the Elohim ? .
Monad, Duad, and Triad
The Creative Gods
God the Host .
SECTION XXIII.
What the Occultists and Kabalists have to say
The Mystery of the Sun ....
SECTION XXIV.
Modem Kabalists in Science and Occult Astronomy
The Place of Neptune . . . • •
Self-Generation ex-Nihilo ....
Are there Angels in Stars ? .
SECTION XXV.
Eastern and Western Occultism
Primordial Matter
The Great Deep .
The Chaos of Genesis .
The Bible of Humanity
Chaos is Theos or Kosmos
One Hundred and Eight
i8i
183
185
186
187
189
191
193
195
197
199
201
203
205
207
209
221
21?
-215
217
219
221
222
223
225
.227
229
231
233
Xll
The Idols and the Teraphim
Divining by Teraphim .
Jehovah and Teraphim
Idol of the Moon
CONTENTS.
SECTION XXVI.
SECTION XXVII.
Egyptian Magic
Evidence of Papyri
Symbols and their Reading
Rebirth and Transmigration
The Egyptian Khous
Obsession in Egypt
Two Rituals of Magic
Magical Statues .
Romances — but True
SECTION XXVIII.
The Origin of the Mysteries
An Instant in Heaven .
Growth of Popular Beliefs
A True Priesthood
The Eg>'ptian Priests .
Revealing and Revelling
Atlanteans Degenerating
The Trial of the Sun Initiate
Vishvakarma Vikarttana
The Transmission of Light
Masonry and the Jesuits
SECTION XXIX.
SECTION XXX.
The Mystery " Sun of Initiation "
The Sun as God .
SECTION XXXI.
The Object of the Mysteries
Mysteries and Theophany
The Mysteries and Masonry
PAGE
234
a35
237
239
241
243
245
247
249
251
253
255
257
258
259
261
263
265
267
269
270
271
273
275
277
279
281
283
285
Traces of the Mysteries
Christos and Chrestos .
The Symbolism of Narada*
Eg3T7tian Initiation
The Self-sacrificing Victim
Orpheus .
SECTION XXXIII.
The Last of the Mysteries in Europe
Alesia and Bibractis .....
The Learning of Egypt ....
The Root Races .
The "False Gnosis"
Teachings of Ammonius
Difficulties and Dangers
The Neo-Platonic School
Symbolism of Sun and Stars
The Circle Dance
Christian Astrolatry
Michael the Conqueror
The Christian Sun-God
CONTENTS.
xiii
SECTION XXXII.
PAGE
. 2S7
. 2S9
261
. 293
. 295
. 297
SECTION XXXV.
29S
299
301
SECTION XXXIV.
rs to the Mysteries
. 303
. 305
. 307
.309
. 311
. 313
315
317
319
321
323
SECTION
Pagan Sidereal Worship or Astronomy
The Planetary Angels .
Celestial Wheels
The Promethean Mystery
XXXVI.
325
327
329
33^
SECTION XXXVII.
The Souls of the St^rs— Universal Heliolatry
Christian Star- Worship
A Singular Confession . .
332
333
335
xr.
CONTENTS.
SECTION XXXVIII.
Astrology and Astrolatry
The Defence of Astrology
Its Later Deterioration .
Its Prominent Disciples
Cycles and Avataras
An Unfulfilled Prophecy
Secret Cycles
SECTION XXXIX.
SECTION XLI.
The Doctrine of the Avataras
All Avataras Identical .
Voluntary Incarnations
Cardinal de Cusa
The Seven Rays .
Special Cases
The Higher Astral
The Seven Principles
SECTION XUI.
PAGD
337
339
341
343
345
347
349
SECTION XL.
Secret Cycles . . . . . . . . .
. 350
The Naros . . . . . .
. 351
Age of the Vedas .......
• 353
Testimony of the Song Celestial .....
. 355
Mackey's Arguments .......
. 357
361
363
365
367
369
371
373
374
SECTION XLIII.
The Mystery of Buddha
.376
Shankarachar\a ........
• 377
The Buddha cannot Reincarnate .....
. 379
A Fuller Explanation .....,,
. 3«i
Sacrifice .......,,
. 383
Shankarachirya still Iriving . .....
. 385
CONTENTS.
SECTION XLIV.
XV
" Reincarnations" of Budfllia
Vajradhara
Li\'ing Buddhas .
An Obscure Passage
386
387
389
591
SECTION XLV.
An Unpublished Discourse of Buddba
A Mistaken View
SECTION XLVII.
The Secret Books of " Lam-Rin " and Dz5an
SECTION XLVIII.
Amita Buddha Kwan-Shai-yin, and Kwan->-in. — WTiat the " Book of Dzyan "
and the Lamaseries of Tsong-Khapa say . . . . .
SECTION XLIX.
Lohans in China
Tsong-Khapa
The Lost Word .
Tibetan Prophecies
A Few More Misconceptions Corrected
Misrepresentations of Buddhism
A Mysterious Land
Absurd Conclusions
Materialistic Orientalists
Introduction of Buddhism into Tibet
393
395
SECTION XLVI.
Nirvana-Moksha
. 396
The Akasha
. 397
Matter is ever living
• 399
BHnd Faith not Expected
401
What Annihilation Means
. 403
405
407
409
411
413
SECTION
rected
L.
. 414
• 415
• 417
• 419
. 421
ibet
• 423
XVI
CONTENTS.
The "Doctrine of the Eye'
" Heart's Seal " .
Swedenborg's Claims .
The God "Who"
More Misrepresentations
Aryasanga
SECTION LI.
and the " Doctrine of the Heart," or the
PAOB
424
427
429
SOME PAPERS ON THE BEARING OF OCCULT PHILOSOPHY
ON LIFE.
Note ....
A Warning
The Jewel in the Lotus .
The Pythagorean Triad
Seven Correspondential Contents
Correspondence between Races and Man
Man and the Logos
Cosmic, Spiritual and Physical Centres
Woman and Alchem}" .
Sound and Colour
The Days of the Week .
An Explanation .
Astrology and Lunar Weeks .
Seeing Sounds and Hearing Colours
Planetary and Human Bodies .
Planets and Faculties .
Simon Magus the Magician
Series of ^ons .
The Triple ^on .
Magic and Miracles
Magic a Divine Science
The Seven Hierarchies
Origines ....
Colours and Principles .
The Primordial Seven .
The Hierarchies and Man
Wisdom and Truth
Occult Secresy .
The Light and Dark Sides of Nature
Nature's Finer Forces .
The "Seven Principles"
434
435
437
439
441
443
445
447
449
451
453
455
457
459
461
463
465
467
469
471
473
475
477
479
481
483
4S5
4S7
4S9
491
493
CONTENTS.
XVU
The Auric Egg -
Five or Seven Tattvas .
The Tattvas
Esoteric and Tantra Tables of the Tattvas
Hatha and Raja Yoga .
The Awakening of the Seventh Sense
The Master Chakras
The Human Harp
The Duality of Manas .
The Living and the Dead
Gaining Immortality .
Light and Life .
The Two Egos .
Death of the Soul
Reincarnation of Lower Soul .
The Dweller on the Thresliold
The Word
The Divine Witness
Appendix . . . •
A Mantra Operative
Colour and Spiritual Sound .
Musical Table .
Notes on some Oral Teachings
The Dweller on the Threshold
Fear and Hatred
Triangle and Quaternary-
Prana and Antahkarana
Sacred Centres of the Body
Akasha Nature's Soun-Ung-Board
Kosmic Consciousness .
Divisions of the Astral Plane .
Kosmic Planes .
Differentiation .
Men and Pitris .
Power of Imaginatior. .
Why Cycles Return
Talas and Lokas
States of Consciousness
Man and Lokas .
Yogis in Svarloka
Consciousness and Self-Consciousness
Scales of Consciousness
"Vibrations and Impressions
The Crucifixion of the Christos
xvni
CONTENTS.
Rising above the Brain
Christ and Apollonius .
The Beginnings .
Karmic Effects .
Fire is Kriyashakti
Responsibility and the Ego
Functions of the Astral Body
PAOB
585
587
589
593
PREFACE.
The task of preparing this volume for the press has been a
difficult and anxious one, and it is necessary to state clearly what
has been done. The papers given to me by H. P. B. were quite
unarranged, and had no obvious order : I have, therefore, taken each
paper as a separate Section, and have arranged them as sequentially
as possible. With the exception of the correction of grammatical
errors and the elimination of obviously un-English idioms, the
papers are as H. P. B. left them, save as otherwise marked. In a
few cases I have filled in a gap, but any such addition is enclosed
within square brackets, so as to be distinguished from the text. In
" The Mystery of Buddha " a further difficulty arose ; some of the
Sections had been written four or five times over, each version con-
taining some sentences that were not in the others ; I have pieced
these versions together, taking the fullest as basis, and inserting
therein everything added in any other versions. It is, however,
with some hesitation that I have included these Sections in the
Secret Doctrine. Together with some most suggestive thought, they
contain very numerous errors of fact, and many statements based
on exoteric writings, not on esoteric knowledge. They were given
into my hands to publish, as part of the Third Volume of the Secret
Doctrine^ and I therefore do not feel justified in coming between
the author and the public, either by altering the statements, to
make them consistent with fact, or by suppressing the Sections.
She says she is acting entirely on her own authority, and it will be
XX PREFACE.
obvious to any instructed reader that she makes — possibly de-
liberately— many statements so confused that they are mere blinds,
and other statements — probably inadvertently — that are nothing-
more than the exoteric misunderstandings of esoteric truths. The
reader must here, as everywhere, use his own judgment, but feeling-
bound to publish these Sections, I cannot let them go to the public
without a warning that much in them is certainly erroneous.
Doubtless, had the author herself issued- this book, she would have
entirely re-written the whole of this division ; as it was, it seemed
best to give all she had said in the diflferent copies, and to leave it
in its rather unfinished state, for students will best like to have what
she said as she said it, even though they may have to study it
more closely than would have been the case had she remained to
finish her work.
The quotations made have been as far as possible found, and
correct references given ; in this most laborious work a whole band
of earnest and painstaking students, under the guidance of Mrs.
Cooper- Oakley, have been my willing assistants. Without their
aid it would not have been possible to give the references, as often
a whole book had to be searched through, in order to find a para-
graph of a few lines.
This volume completes the papers left by H. P. B,, with the
exception of a few scattered articles that yet remain and that will be
published in her own magazine Lucifer. Her pupils are well aware
that few will be found in the present generation to do justice to the
occult knowledge of H. P. B. and to her magnificent sweep of
thought, but as she can wait to future generations for the justification
of her greatness as a teacher, so can her pupils afford to wait for the
justification of their trust.
Annie Besant.
INTRODUCTORY
" Power belongs to him who knows ; " this is a very old axiom.
Knowledge — the first step to which is the power of comprehending the
truth, of discerning the real from the false — is for those onl}^ who,
having freed themselves from every prejudice and conquered their
human conceit and selfishness, are ready to accept every and any truth,
once it is demonstrated to them. Of such there are very few. The
majority judge of a work according to the respective prejudices of its
critics, who are guided in their turn by the popularity or unpopularity
of the author, rather than by its own faults or merits. Outside the
Theosophical circle, therefore, the present volume is certain to receive
at the hands of the general public a still colder welcome than its two
predecessors have met with. In our day no statement can hope for a
fair trial, or even hearing, unless its arguments run on the line of
legitimate and accepted enquiry, remaining strictly within the boun-
daries of official Science or orthodox Theology.
Our age is a paradoxical anomaly. It is preeminently materialistic
and as preeminently pietistic. Our literature, our modern thought
and progress, so called, both run on these two parallel lines, so incon-
gruously dissimilar and yet both so popular and so very orthodox, each
in its own way. He who presumes to draw a third line, as a hyphen
of reconciliation between the two, has to be fully prepared for the
worst. He will have his work mangled by reviewers, mocked by the
sycophants of Science and Church, misquoted by his opponents, and
rejected even by the pious lending libraries. The absurd misconcep-
tions, in so-called cultured circles of society, of the ancient Wisdom-
Religion (Bodhism) after the admirably clear and scientifically-presented
explanations in Esoteric Buddhism, are a good proof in point. They
might have served as a caution even to those Theosophists who,
hardened in an almost life-long struggle in the service of their Cause,
are neither timid with their pen, nor in the least appalled by dogmatic
2 THE SECRET DOCTRINE.
assumption and scientific authorit)-. Yet, do what Theosophical writers
may, neither Materialism nor doctrinal pietism will ever give their
Philosophy a fair hearing. Their doctrines will be systematically
rejected, and their theories denied a place even in the ranks of those
scientific ephemera, the ever-shifting "working hj^potheses" of our
day. To the advocate of the "animalistic" theory, our cosmogenetical
and anthropogenetical teachings are "fairy-tales" at best. For to
those who would shirk any moral responsibility, it seems certainly
more convenient to accept descent from a common simian ancestor
and see a brother in a dumb, tailless baboon, than to acknowledge the
fatherhood of Pitris, the " Sons of God," and to have to recognise as a
brother a starveling from the slums.
" Hold back ! " shout in their turn the pietists. " You will never
make of respectable church-going Christians Esoteric Buddhists!"
Nor are we, in truth, in an}' way anxious to attempt the metamor-
phosis. But this cannot, nor shall it, prevent Theosophists from
saying what the}' have to say, especialh^ to those who, in opposing to
our doctrine Modern Science, do so not for her own fair sake, but only
to ensure the success of their private hobbies and personal glorification.
If we cannot pi'ove many of our points, no more can they ; )'et we may
show how, instead of giving historical and scientific facts — for the
edification of those who, knowing less than they, look to Scientists to
do their thinking and form their opinions — the efforts of most of our
scholars seem solely directed to killing ancient facts, or distorting
them into props to support their own .special views. This will be done
in no spirit of malice or even criticism, as the writer readily admits
that most of those she finds fault with stand immeasurably higher in
learning than herself. But great scholai'ship does not preclude bias
and prejudice, nor is it a safeguard against self-conceit, but rather the
reverse. Moreover, it is but in the legitimate defence of our own state-
ments, i.e., the vindication of Ancient Wisdom and its great truths, that
we mean to take our " great authorities" to task.
Indeed, unless the precaution of answering beforehand certain
objections to the fundamental propositions in the present work be
adopted — objections which are certain to be made on the authority of
this, that, or another scholar concerning the Esoteric character of all the
archaic and ancient works on Philosophy — our statements will be once
more contradicted and even discredited. One of the main points in
this Volume is to indicate in the works of the old Aryan, Greek, and
ONE KEY TO ALL SACRED BOOKS. 3
Other Philosophers of note, as well as in all the world -scriptures, the
presence of a strong Esoteric allegory and symbolism. Another of the
objects is to prove that the key of interpretation, as furnished by the
Eastern Hindu-Buddhistic canon of Occultism — fitting as well the
Christian Gospels as it does archaic Egyptian, Greek, Chaldaean, Persian,
and even Hebrew- Mosaic Books — must have been one common to all the
nations, however divergent may have been their respective methods
and exoteric " blinds." These claims are vehemently denied b)* some
of the foremost scholars of our da5^ In his Edinburgh I,ectures, Prof.
Max Miiller discarded this fundamental statement of the Theosophists
by pointing to the Hindu Shastras and Pandits, who know nothing of
such Esotericism.* The learned Sanskrit scholar stated in so many
words that there was no hidden meaning, no Esoteric element or
" blinds," either in the Piiranas or the Upanhhads. Considering that the
word ''Upanishad" means, when translated, the "Secret Doctrine,"
the assertion is, to say the least, extraordinary. Sir M. Monier Williams
again holds the same view with regard to Buddhism. To hear him is to
regard Gautama, the Buddha, as an enemy of every pretence to Esoteric
teachings. He himself never taught them ! All such "pretences " to Occult
learning and " magic powers " are due to the later Arhats, the subse-
quent followers of the " Light of Asia " ! Prof. B. Jowett, again, as
contemptuously passes the sponge over the " absurd" interpretations of
Plato's TimcBus and the Mosaic Books by the Neoplatonists. There is
not a breath of the Oriental (Gnostic) spirit of Mysticism in Plato's
Dialogues, the Regius Professor of Greek tells us, nor any approach to
Science, either. Finall}^, to cap the climax, Prof. Sayce, the Assyri-
ologist, although he does not deny the actual presence, in the Assyrian
tablets and cuneiform literature, of a hidden meaning —
Many of the sacrefl texts ... so written as to be intelligible only to the
initiated —
yet insists that the "keys and glosses" thereof are now in the hands
of the Assyriologists. The modern scholars, he affirms, have in their
possession clues to the interpretation of the Esoteric Records,
Which even the initiated priests [of Chaldaea] did not possess.
* The majority of the Pandits know nothing of the Esoteric Philosophy now, because they have
lost the key to it ; yet not one of these, if honest, would deny that the Upanishads, and especially the
i'uranas, are allegorical and symbolical; nor that there still remain in India a few great scholars who
could, if they would, give them the key to such interpretations. Nor do they reject the actua.
existence of Mahatmas— initiated Yogis and Adepts— even in this age of Kali Yuga.
4 THE SECRET DOCTRINE-
Thus, in the scholarly appreciation of our modern Orientalists and
Professors, Science was in its infancy in the days of the Egyptian and
Chaldsean Astronomers. Panini, the greatest Grammarian in the world,
was unacquainted with the art of writing. So was the Lord Buddha,
and ever>'one else in India until 300 B.C. The grossest ignorance
reigned in the days of the Indian Rishis, and even in those of Thales,
Pythagoras, and Plato. Theosophists must indeed be superstitious
ignoramuses to speak as they do, in the face of such learned evidence
to the contrary !
Truly it looks as if, since the world's creation, there has been but
one age of real knowledge on earth — the present age. In the mistj^
twilight, in the grey dawn of history, stand the pale shadows of the old
Sages of world renown. They were hopelessly groping for the correct
meaning of their own Mysteries, the spirit whereof has departed with-
out revealing itself to the Hierophants, and has remained latent in
space until the advent of the initiates of Modern Science and Research.
The noontide brightness of knowledge has only now arrived at the
" Know- All," who, basking in the dazzling sun of induction, busies
himself with his Penelopeian task of " working hypotheses," and
loudly asserts his rights to universal knowledge. Can anyone wonder,
then, that according to present views the learning of the ancient
Philosopher, and even sometimes that of his direct successors in the
past centuries, has ever been useless to the world and valueless to him-
self? For, as explained repeatedly in so many words, while the Rishis
and the Sages of old have walked far over the arid fields of myth and
superstition, the mediaeval Scholar, and even the average eighteenth
century Scientist, have always been more or less cramped by their "super-
natural " religion and beliefs. True, it is generally conceded that
some ancient and also mediaeval Scholars, such as Pythagoras, Plato,
Paracelsus, and Roger Bacon, followed by a host of glorious names,
had indeed left not a few landmarks over precious mines of Philosophy
and unexplored lodes of Phy.sical Science. But then the actual exca-
vation of these, the smelting of the gold and silver, and the cutting of
the precious jewels they contain, are all due to the patient labours of
the modern man of Science. And is it not to the unparalleled genius
of the latter that the ignorant and hitherto-deluded world owes a
correct knowledge of the real nature of the Kosmos, of the true origin of
the universe and man, as revealed in the automatic and mechanical
theories of the Physicists, in accordance with strictly scientific Philo-
ASSUMPTIONS HAVE TO BE PROVEN. 5
sophy ? Before our cultured era, Science was but a name, Philosophy
a delusion and a snare. According to the modest claims of contem-
porary authority on genuine Science and Philosophy, the Tree of
Knowledge has only now sprung from the dead weeds of superstition,
as a beautiful butterfly emerges from an ugly grub. We have, there-
fore, nothing for which to thank our forefathers. The Ancients have
at best prepared and fertilised the soil ; it is the Moderns who have
planted the "seeds of knowledge and reared the lovely plants called
blank negation and sterile agnosticism.
Such, however, is not the view taken by Theosophists. They repeat
what was stated twenty years ago. It is not sufficient to speak of the
" untenable conceptions of an uncultured past" (Tyndall) ; of the
'' parler enfayitin " of the Vaidic poets (Max Miiller) ; of the "absurdi-
ties" of the Neoplatonists (Jowett); and of the ignorance of the
Chaldaeo- Assyrian initiated Priests with regard to their own symbols,
when compared with the knowledge thereon of the British Orientalist
(Sayce). Such assumptions have to be proven by something more
solid than the mere word of these scholars. For no amount of boastful
arrogance can hide the intellectual quarries out of which the represen-
tations of so many modern Philosophers and Scholars have been carved.
How many of the most distinguished European Scientists have derived
honour and credit for the mere dressing-up of the ideas of these old
Philosophers, whom they are ever ready to disparage, is left to an
impartial posterity to say. Thus it does seem not altogether untrue
as stated in his Unveiled, to say of certain Orientalists and Scholars
of dead languages, that they will allow their boundless conceit and
self-opinionatedness to run away with their logic and reasoning powers,
rather than concede to the ancient Philosophers the knowledge of any-
thing the modern do not know.
As part of this work treats of the Initiates and the secret knowledge
imparted during the Mysteries, the statements of those who, in spite of
the fact that Plato was an Initiate, maintain that no hidden Mysticism
is to be discovered in his works, have to be first examined. Too many
of the present scholars, Greek and Sanskrit, are but too apt to forego
facts in favour of their own preconceived theories based on personal
prejudice. They conveniently forget, at every opportunity, not only
the numerous changes in language, but also that the allegorical style
in the writings of old Philosophers and the secretiveness of the Mystics
had their raisoji d'etre; that both the pre-Christian and the post-
6 THE SECRET DOCTRINE.
Christian classical writers — the great majority at all events — were
under the sacred obligation never to divulge the solemn secrets com-
municated to them in the sanctuaries ; and that this alone is sufficient
to sadly mislead their translators and profane critics. But these critics
will admit nothing of the kind, as will presently be seen.
For over twentj^-two centuries everyone who has read Plato has
been aware that, like most of the other Greek Philosophers of note,
he had been initiated ; that therefore, being tied down by the Sodalian
Oath, he could speak of certain things only in veiled allegories. His
reverence for the Mysteries is unbounded ; he openly confesses that
he writes " enigmatically," and we see him take the greatest precautions
to conceal the true meaning of his words. Every time the subject
touches the greater secrets of Oriental Wisdom — the cosmogou}^ of the
universe, or the ideal preexisting world — Plato shrouds his Philosophy
in the profoundest darkness. His Tirnceus is so confused that no one
but an Initiate can understand th-e hidden meaning. As already said
in his Unveiled :
The speculations of Plato in the Banquet on the creation, or rather the evolution,
of primordial men, and the essay on cosmogony in the Timcsus, must be taken
Jlegorically if we accept them at all. It is this hidden Pythagorean meaning in
Timceus, Cratylus, and Partnenides, and a few other trilogies and dialogues, that the
Neoplatonists ventured to expound, as far as the theurgical vow of secresy would
allow them. The Pythagorean doctrine that God is the Universal Mind diffuse<l
through all things, and the dogma of the soul's immortality, are the leading
features in these apparently incongruous teachings. His piety and the great vene-
ration he felt for the Mysteries are sufficient warrant that Plato would not allow
his indiscretion to get the better of that deep sense of responsibility which is felt
by every Adept. "Constantly perfecting himself in perfect Mysteries a man in
them alone becomes truly perfect," says he in the Phcedrus.
He took no pains to conceal his displeasure that the Mysteries had become less
secret than formerl}'. Instead of profaning them by putting them within the
reach of the multitude, he would have guarded them with jealous care against all
but the most earnest and worthy of his disciples.* While mentioning the Gods on
every page, his monotheism is unquestionable, for the whole thread of his dis-
course indicates that by the term "Gods" he means a class of beings lower in the
scale than Deities, and but one grade higher than men. Even Josephus perceived
and acknowledged this fact, despite the natural prejudice of his race. In his
* This assertion is clearly corroborated by Plato himself, who writes : " You say that in my former
discourse I have not sufficiently explained to you the nature of the First. I purposely spoke
enigmatically, that in case the tablet should have happened with any accident, either by sea or land,
a person without some previous knowledge of the subject might not be able to understand its contents."
(Plato, Ep., ii. 312 ; Cory, Ancient Fragments, p. 304.)
THE SPIRIT OF PLATO'S TEACHING. n
famous onslaught upon Apion, this historian says: "Those, however, among the
Greeks who philosophized in accordance with truth were not ignorant of anything,
... nor did they fail to perceive the chilling superficialities of the mythical
allegories, on which account they justly despised them. . . . By which thing
Plato, being moved, says it is not necessary to admit any one of the other poets
into 'the Commonwealth,' and he dismisses Homer blandly, after having crowned
him and pouring unguent upon him, in order that indeed he should not destroy by
his myths, the orthodox belief respecting one God." *
And this is the " God " of every Philosopher, God infinite and im-
personal. All this and much more, which there is no room here to quote,
leads one to the undeniable certitude that {a), as all the Sciences and
Philosophies were in the hands of the temple Hierophants, Plato, as
initiated by them, must have known them; and {b), that logical
inference alone is amply sufficient to justify anyone in regarding Plato's
writings as allegories and " dark sayings," veiling truths which he had
no right to divulge.
This established, how comes it that one of the best Greek scholars in
England, Prof. Jowett,*the modern translator of Plato's works, seeks to
demonstrate that none of the Dialogues— including even the Timaus—
have any element of Oriental Mysticism about them ? Those who can
discern the true spirit of Plato's Philosophy will hardly be convinced
by the arguments which the Master of Balliol College lays before his
readers. "Obscure and repulsive" to him, the Timcsus may cer-
tainly be ; but it is as certain that this obscurity does not arise, as the
Professor tells his public, " in the infancy of physical science," but
rather in its days of secresy ; not " out of the confusion of theological,
mathematical, and physiological notions," or "out of the desire to
conceive the whole of Nature without any adequate knowledge of the
parts."t For Mathematics and Geometry were the backbone of Occult
cosmogony, hence of "Theology," and the physiological notions of the
ancient Sages are being daily verified by Science in our age ; at least,
to those who know how to read and understand ancient Esoteric works.
The " knowledge of the parts " avails us little, if this knowledge only
leads us the more to ignorance of the Whole, or the " nature and reason
of the Universal," as Plato called Deity, and causes us to blunder most
egregiously because of our boasted inductive methods. Plato may have
• Isis Unveiled, i. 287, 288.
+ The Dialogues of Plato, translated by B. Jowett, Regius Professor of Greek at the University of
Oxford, iii. 523.
8 THE SECRET DOCTRINE.
been " incapable of induction, or generalization in the modern sense" ;*
he may have been ignorant also, of the circulation of the blood, which,
we are told, "was absolutely unknown to him,"t but then, there is
naught to disprove that he knew what blood is — and this is more than
any modern Physiologist or Biologist can claim nowadays.
Though a wider and far more generous margin for knowledge is
allowed the "physical philosopher " by Prof. Jowett than by nearly
any other modern commentator and critic, nevertheless, his criticism
so considerably outweighs his laudation, that it may be as well to
quote his own words, to show clearly his bias. Thus he says :
To briug sense under the control of reason ; to find some way through the
labyrinth or chaos of appearances, either the highwaj' of mathematics, or more
devious paths suggested by the analogy of man with the world and of the world
with man ; to see that all things have a cause and are tending towards an end —
this is the spirit of the ancient physical philosopher. J But we neither appreciate
the conditions of knowledge to which he was subjected, nor have the ideas w-hich
fastened upon his imagination the same hold upon us. For he is hovering between
matter and mind ; he is under the dominion of abstractions ; his impress ions are
taken almost at random from the outside of nature ; he sees the light, but not the
objects which are revealed b}' the light; and he brings into juxtaposition things
which to us appear wide as the poles asunder, because he finds nothing between
them.
The last proposition but one must evidently be distasteful to the
modern "physical philosopher," who sees the "objects" before him,
but fails to see the light of the Universal Mind, which reveals them,
i.e., who proceeds in a diametrically opposite way. Therefore the
learned Professor comes to the conclusion that the ancient Philosopher,
whom he now judges from Plato's Timceiis, must have acted in a
decidedly unphilosophical and even irrational wa)'-. For:
He passes abruptly from persons to ideas and numbers, and from ideas and
7mmbers to persons, \\i& confuses subject and object, yif/'i/ a.i\di final causes, and in
• Op. cit., p. 561.
+ Op. cit., p. 591.
t This definition places (unwittingly, of course), the ancient "physical philosopher" many cubits
higher than his modern "physical " confrere, since the ullima thulc of the latter is to lead mankind
to believe that neither universe nor man have any cause at all— not an intelligent one at all events—
and that they have sprung into existence oviring to blind chance and a senseless whirling of atoms.
Which of the two hypotheses is the more rational and logical is left to the impartial reader to
decide.
\ Italics are mine. Every tyro in Eastern Philosophy, every Kabalist, will see the reason lor such
an association of persons with ideas, numbers, and geometrical figures. For number, says Philolaus,
" is the dominant and self-produced bond of the eternal continuance of things." Alone the modem
Scholar remains blind to the grand truth.
SELF-CONTRADICTION OF THE CRITIC. 9
dreaming of geometrical figures* is lost in a flux of sense. And now an effort of
mind is required on our parts in order to understand his double language, or to
apprehend the twilight character of the knowledge and the genius of ancient philo-
sophers which, under such conditions [.?], seems by a divine power in many
instances to have anticipated the truth. t
Whether '*such conditions" imply those of ignorance and mental
stolidity in "the genius of ancient philosophers" or something else,
we do not know. But what we do know is that the meaning of the
sentences we have italicized is perfectly clear. Whether the Regius
Professor of Greek believes or disbelieves in a hidden sense of geo-
metrical figures and of the Esoteric "jargon," he nevertheless admits
the presence of a " double language" in tlie writings of these Philo-
sophers. Thence he admits a hidden meaning, which must have had
an interpretation. Why, then, does he flatly contradict his own state-
ment on the very next page? And why should he deny to the
7z'w^«5— that preeminently Pythagorean (mystic) Dialogue— any Occult
meaning and take such pains to convince his readers that
The influence which the Timcsus has exercised upon posterity is partly due to
a misunderstanding.
The following quotation from his Introduction is in direct contradic-
tion with the paragraph which precedes it, as above quoted :
In the supposed depths of this dialogue the Neo-Platonists found hidden
meanings and connections with the Jewish and Christian Scriptures, and out of
them they dictated doctrines quite at variance with the spirit of Plato. Believ-ing
that he was inspired by the Holy Ghost, or had received his wisdom from Moses,!
• Here again the ancient Philosopher seems to be ahead of the modern. For he only " confuses
. . . first and final causes " (which confusion is denied by those who know the spirit of ancient
scholarship), whereas his modern successor is confessedly and absolutely ignorant of both. Mr.
Tyndall shows Science " powerless" to solve a single one of the final problems of Nature and "disci-
plined [read, modern materialistic], imagination retiring in bewilderment from the contemplation of
the problems" of the world of matter. He even doubts whether the men of present Science possess
" the intellectual elements which would enable them to grapple vrith the ultimate structural energies
of Nature." But for Plato and his disciples, the lower types were but the concrete images of the
higher abstract ones; the immortal Soul has an arithmetical, as the body has a geometrical,
beginning. This beginning, as the reflection of the great universal Archseus (Anima Mundi), is
self-moving, and from the centre diffu.ses itself over the whole body of the Macrocosm.
+ Op. cit., p. 523.
t Nowhere are the Neoplatonists guilty of such an absurdity. The learned Professor of Greek must
have been thinking of two spurious works attributed by Eusebius and St. Jerome to Ammonius
Saccas, who wrote nothing ; or must have confused the Neoplatouists with Philo Judaeus. But
then Philo lived over 130 years before the birth of the founder of Neoplatonism. He belonged to the
School of Aristobulus the Jew, who lived under Ptolemy Philometer (150 years B.C.), and is credited
with having inaugurated the movement which tended to prove that Plato and even the Peripatetic
Philosophy were derived from the " revealed " Mosaic Books. Valckenaer tries to show that the
author of the Commentaries on the Books of Moses, was not Aristobulus, the sycophant of Ptolemy.
But whatever he was, he was not a Neoplatonist, but lived before, or during the days of Philo Judseus,
since the latter seems to know his works and follow his methods.
lO THE SECRET DOCTRINE.
they seemed to find in his writings the Christian Trinity, the Word, the Church .
. . and the Neo-Platonists had a method of interpretation which could elicit
any meaning out of any words. They were really incapable of distinguishing
between the opinions of one philosopher and another, or between the serious
thoughts of Plato and his passing fancies.* . . . [But] there is no danger of the
modern commentators on the Timceus falling into the absurdity of the Neo-
Platonists.
No danger whatever, of course, for the simple reason that the modern
commentators have never had the key to Occult interpretations. And
before another word is said in defence of Plato and the Neoplatonists,
the learned master of Balliol College ought to be respectfully asked :
What does, or can he know of the Ksoteric canon of interpretation ?
By the term " canon " is here meant that key which was communicated
orally from " mouth to ear " by the Master to the disciple, or by the
Hierophant to the candidate for initiation ; this from time immemorial
throughout a long series of ages, during which the inner — not public —
Mysteries were the most sacred institution of every land. Without
such a key no correct interpretation of either the Dialogues of Plato or
any Scripture, from the Vedas to Homer, from the Ze?td Avesfa to the
Mosaic Books, is possible. How then can the Rev. Dr. Jowett know
that the interpretations made by the Neoplatonists of the various
sacred books of the nations were " absurdities ?" Where, again, has he
found an opportunity of studying these " interpretations " ? History
shows that all such works were destroyed by the Christian Church
Fathers and their fanatical catechumens, wherever they were found.
To say that such men as Ammonius, a genius and a saint, whose learn-
ing and holy life earned for him the title of Theodidaktos (" God-
taught"), such men as Plotinus, Porphyrj^ and Proclus, were " incapable
of distinguishing between the opinions of one philosopher and another,
or between the serious thoughts of Plato and his fancies," is to assume
an untenable position for a Scholar. It amounts to saying that, (a)
scores of the most famous Philosophers, the greatest Scholars and
Sages of Greece and of the Roman Empire were dull fools, and (5) that
all the other commentators, lovers of Greek Philosophy, some of them
the acutest intellects of the age — who do not agree with Dr. Jowett —
are also foolsand no betterthan thosewhom they admire. Thepatronising
tone of the last above-quoted passage is modulated with the most naive
conceit, remarkable even in our age of self-glorification and mutual-
• Only Clemens Alexandrinus, a Christian Neoplatonist and a very fantastic writer.
THE CHARACTER OF AMMONIUS SACCAS. II
admiration cliques. We have to compare the Professor's views with
those of some other scholars.
Says Prof. Alexander Wilder of New York, one of the best Platonists
of the day, speaking of Ammonius, the founder of the Neoplatonic
School :
His deep spiritual intuition, his extensive learning, his familiarity with the
Christian Fathers, Pantsenus, Clement, and Athenagoras, and with the most
erudite philosophers of the time, all fitted him for the labour which he performed
so thoroughly.* He was successful in drawing to his views the greatest scholars
and public men of the Roman Empire, who had little taste for wasting time in
dialectic pursuits or superstitious obser^•ances. The results of his ministration are
perceptible at the present day in every country of the Christian worid ; every pro-
minent system of doctrine now bearing the marks of his plastic hand. Every
ancient philosophy has had its votaries among the moderns ; and even Judaism
... has taken upon itself changes which were suggested by the " God-taught "
Alexandrian. . . He was a man of rare learning and endowments, of blameless
life and amiable disposition. His almost superhuman ken and many excellencies
won for him the title of Theodidaktos ; but he followed the modest example of
Pythagoras, an<l only assumed the title of Philalethian, or lover of truth.t
It would be happy for truth and fact were our modern scholars to
follow as modestly in the steps of their great predecessors. But not
they — Philalethians !
Moreover, we know that :
Like Orpheus, Pvthagoras, Confucius, Socrates, and Jesus himself,t Ammonius
committed nothing 'to writing.} Instead he . . . communicated his most
• The labour of reconciling the different systems of religion.
+ New Matonhm and Alchemy, by Alex. Wilder, M.D. pp. 7. 4-
X It is well-known that, though born of Christian parents, Ammonius had renounced the tenets of
the Church-Eusebius and Jerome notwithstanding. Porphyry, the disciple of Plotinus, who had
lived with Ammonius for eleven years together, and who had no interest for stating an untruth,
positively declares that he had renounced Christianity entirely. On the other hand, we know that
Ammonius believed in the bright Gods. Protectors, and that the Neoplatonic Philosophy was as
'■ pacran " as it was mystical. But Eusebius. the most unscrupulous forger and falsifier of old texts,
and St. Jerome, an out-and-out fanatic, who had both an interest in denying the fact, contradict
Porphyrj-. We prefer to believe the latter, who has left to posterity an unblemished uame and a great
reputation for honesty.
J Two works are falsely attributed to Ammonius. One, now lost, called De Consensu Moysis eljesu,
ismeutioned by the same -trustworthy" Eusebius. the Bishop of Csesar^a, and the fneud of tha
Christian Emperor Constantine, who died, however, a heathen. All that is known of this pseudo-work
is that Jerome bestows great praise upon it ( Vir. Illust., \ 55 ; and Euseb., H. E., vi. 19)- The other
spurious production is called the Dialesseron (or the " Harmony of the Gospels "). This is partially
extant. But then, again, it exists only in the Latin version of Victor, Bishop of Capua (sixth century),
who attributed it himself to Tatian, and as wrongly, probably, as later scholars attributed the
DiaUsseron to Ammonius. Therefore no great reliance can be placed upon it, nor on its "esotenc
interpretation of the Gospels. Is it this work, we wonder, which led Prof. Jowett to regard the Neo-
platonic interpretations as " absurdities " ?
12 THE SECRET DOCTRINE.
important doctrines to persons duly instructed and disciplined, imposing on them
the obligations of secresy, as was done before him by Zoroaster and Pythagoras,
and in the Mysteries. Except a few treatises of his disciples we have only the
declarations of his adversaries from which to ascertain what he actually taught.*
It is from the biassed statements of such " adversaries," probably,
that the learned Oxford translator of Plato's Dialogues came to the
conclusion that:
That which was truly great and truly characteristic of him [Plato], his effort
to realise and connect abstractions, was not understood by them [the Neoplatonists]
at all [?].
He states, contemptuously enough for the ancient methods of
intellectual analysis, that:
In the present day ... an ancient philosopher is to be interpreted from
himself and by the contemporary history of thought.t
This is like saying that the ancient Greek canon of proportion (if
ever found), and the Athena Promachus of Phidias, have to be
interpreted in the present day from the contemporary history of
architecture and sculpture, from the Albert Hall and Memorial Monu-
ment, and the hideous Madonnas in crinolines sprinkled over the fair
face of Italy. Prof. Jowett remarks that "mysticism is not criticism."
No; but neither is criticism always fair and sound judgment.
La critique est ais^e, mais I'art est difficile.
And such "art" our critic of the Neoplatonists — his Greek scholar-
ship notwithstanding — lacks from a to z. Nor has he, very evidently,
the key to the true spirit of the Mysticism of Pythagoras and Plato,
since he denies even in the TimcBus an element of Oriental Mj^sticism,
and seeks to show Greek Philosophy reacting upon the East, forgetting
that the truth is the exact reverse; that it is "the deeper and more
pervading spirit of Orientalism" that had — through Pythagoras and
his own initiation into the Mysteries — penetrated into the verj-- depths
of Plato's soul.
But Dr. Jowett does not see this. Nor is he prepared to admit that
anything good or rational — in accordance with the "contemporary
history of thought" — could ever come out of that Nazareth of the
Pagan Mysteries; nor even that there is anything to interpret of a
hidden nature in the TimcEus or any other Dialogue. For him.
The so-called mysticism of Plato is purely Greek, arising out of his imperfect
• Op. cit., p. 7. + op. cit., iii, 524.
PLATO A FOLLOWER OF PYTHAGORAS. 13
knowledge* and high aspirations, and is the growth of an age in which philosophy
is not wholly separated from poetry and mj-thology.t
Among several other equally erroneous propositions, it is especially
the assumptions (a) that Plato was entirely free from any element of
Eastern Philosophy in his writings, and {b) that every modern scholar,
without being a Mystic and a Kabalist himself, can pretend to judge
of ancient Esotericism — which we mean to combat. To do this
we have to produce more authoritative statements than our own
would be, and bring the evidence of other scholars as great as Dr.
Jowett, ifnot greater, specialists in their subjects, moreover, to bear
on and destroy the arguments of the Oxford Regius Professor of Greek.
That Plato was undeniably an ardent admirer and follower of Pytha-
goras no one wall deny. And it is equally undeniable, as Matter has it,
that Plato had inherited on the one hand his doctrines, and on the
other had drawn his wisdom, from the same sources as the Samian
Philosopher.]: And the doctrines of Pythagoras are Oriental to the
backbone, and even Brahmanical ; for this great Philosopher ever
pointed to the far East as the source whence he derived his information
and his Philosophy, and Colebrooke shows that Plato makes the same
profession in his Epistles, and says that he has taken his teachings
"from ancient and sacred doctrines."§ Furthermore, the ideas of both
Pythagoras and Plato coincide too well with the systems of India
and with Zoroastrianism to admit any doubt of their origin by anyone
who has some acquaintance with these systems. Again :
Pant£enus, Athenagoras, and Clement were thoroughly instructed in the
Platonic philosophy, and comprehended its essential unity with the Oriental
systems. ||
The history of Pantaenus and his contemporaries may give the key
to the Platonic, and at the same time Oriental, elements that predomi-
nate so strikingly in the Gospels over the Jewish Scriptures.
* "Imperfect knowledge" of what? That Plato was ignorant of many of the modem "working
hypotheses"— as ignorant as our immediate posterity is sure to be of the said hypotheses when they
in their turn after exploding join the "great majority "—is perhaps a blessing in disguise.
t Op. cit., p. 524.
t Histoire Critique dtt Gnosticisme, by M. J. Matter, Professor of the Royal Academy of Strasburg,
"It is in Pythagoras and Plato that we find, in Greece, the first elements of [Oriental] Gnosticism,"
he says. (Vol. i, pp. 48 and 50.)
{ Asiat. Trans., i, 579.
II New Piatonism and Alchemy, p. 4.
SECTION I.
Preliminary Survey.
Initiates who have acquired powers and transcendental knowledge
can be traced back to the Fourth Root Race from our own age. As
the multiplicity of the subjects to be dealt with prohibits the introduc-
tion of such a historical chapter, which, however historical in fact and
truth, would be rejected a priori as blasphemy and fable by both Church
and Science — we shall only touch on the subject. Science strikes out,
at its own sweet will and fanc}^ dozens of names of ancient heroes,
simply because there is too great an element of mj^th in their histories ;
the Church insists that biblical patriarchs shall be regarded as his-
torical personages, and terms her seven "Star-angels" the "historical
channels and agents of the Creator," Both are right, since each finds
a strong part}' to side with it. Mankind is at best a sorry herd of
Panurgian sheep, following blindly the leader that happens to suit
it at the moment. Mankind — the majority at any rate — hates to
think for itself. It resents as an insult the humblest invitation to step
for a moment outside the old well-beaten tracks, and, judging for itself,
to enter into a new path in some fresh direction. Give it an unfamiliar
problem to solve, and if its mathematicians, not liking its looks, refuse
to deal with it, the crowd, unfamiliar with mathematics, will stare at
the unknown quantit}-, and getting hopelessly entangled in sundry
ods and ys, will turn round, trying to rend to pieces the uninvited
disturber of its intellectual Nirvana. This may, perhaps, account for
the ease and extraordinary success enjoyed by the Roman Church in
her conversions of nominal Protestants and Free-thinkers, whose name
is legion, but who have never gone to the trouble of thinking for them-
selves on these most important and tremendous problems of man's
inner nature.
And yet, if the evidence of facts, the records preserved in History,
and the iininterrupted anathemas of the Church against "Black Magic"
and Magicians of the accursed race of Cain, are not to be heeded, our
efforts will prove very puny indeed. When, for nearly two millenniums,
THE PROTECTORS OF CHINA. 15
a body of men has never ceased to lift its voice against Black Magic,
the inference ought to be irrefutable that if Black Magic exists as a
real fact, there must be somewhere its counterpart — White Magic,
False silver coins could have no existence if there were no genuine
silver money. Nature is dual in whatever she attempts, and this
ecclesiastical persecution ought alone to have opened the eyes of
the public long ago. However much travellers may be ready to
pervert every fact with regard to abnormal powers with which certain
men are gifted in " heathen " countries ; however eager they may be
to put false constructions on such facts, and — to use an old proverb —
"to call white swan black goose," and to kill it, yet the evidence of
even Roman Catholic missionaries ought to be taken into considera-
tion, once they swear in a body to certain facts. Nor is it because
they choose to see Satanic agency in manifestations of a certain kind,
that their evidence as to the existence of such powers can be dis-
regarded. For what do they say of China ? Those missionaries who
have lived in the country for long years, and have seriously studied
every fact and belief that may prove an obstacle to their success in
making conversions, and who have become familiar with ever>' exoteric
rite of both the official religion and sectarian creeds — all swear to the
existence of a certain body of men, whom no one can reach but the
Emperor and a select body of high officials. A few years ago, before
the waf^'in Tonkin, the archbishop in Pekin, on the report of some
hundreds of missionaries and Christians, wrote to Rome the identical
story that had been reported twenty-five years before, and had been
widely circulated in clerical papers. They had fathomed, it was said,
the mystery of certain official deputations, sent at times of danger by
the Emperor and ruling powers to their Sheu and Kiuay, as they are
called among the people. These Sheu and Kiuay, they explained,
were the Genii of the mountains, endowed with the most miraculous
powers. They are regarded as the protectors of China, by the " igno-
rant" masses; as the incarnation of Satanic power by the good and
"learned" missionaries.
The Sheu and Kiuay are men belonging to another state of being to that of
the ordinary man, or to the state they enjoyed while they were clad in their
bodies. They are disembodied spirits, ghosts and larvae, living, nevertheless, in
objective form on earth, and dwelling in the fastnesses of mountains, inaccessible
to all but those whom they permit to visit them.*
* This fact and others may be found in Chinese Missionary Reports, and in a work by Monseigneur
i.s:!aplace, a Bishop in China. AnnaUs de la Propagation de la Foi.
l5 THE SECRET DOCTRINE.
In Tibet certain ascetics are also called Lha, Spirits, by those with
whom they do not choose to communicate. The Sheu and Kiuay, who
enjoy the highest consideration of theKmperorand Philosophers, and of
Confucianists who believe in no " Spirits," are simply L,ohans — Adepts
who live in the greatest solitude in their unknown retreats.
But both Chinese exclusiveness and Nature seem to have allied
themselves against European curiosity and — as it is sincerely regarded
in Tibet — desecration. Marco Polo, the famous traveller, was perhaps
the European who ventured farthest into the interior of these
countries. What was said of him in 1876 may now be repeated.
The district of the Gobi wilderness, and, in fact, the whole area of Independent
Tartary and Tibet is carefully guarded against foreign intrusion. Those who are
permitted to traverse it are under the particular care and pilotage of certain agents
of the chief authoritj', and are in duty bound to convey no intelligence respecting
places and persons to the outside world. But for this restriction, many might
contribute to these pages accounts of exploration, adventure, and discovery that
would be read with interest. The time will come, sooner or later, when the
dreadful sand of the desert will yield up its long-buried secrets, and then there
will indeed be unlooked-for mortifications for our modern vanity.
" The people of Pashai,"*says Marco Polo, the daring traveller of the thirteenth
centurj-, " are great adepts in sorceries and the diabolic arts." And his learned
tditor adds : "This Paschai, or Udj'aua, was the native country of Padma Sambhava,
one of the chief apostles of L,amaism, i.e., of Tibetan Buddhism, and a great
master of enchantments. The doctrines of Sakya, as they prevailed in Udyana in
old times, were probably strongly tinged with Sivaitic magic, and the Tibetans
still regard the locality as the classic ground of sorcery and witchcraft."
The " old times " are just like the " modern times " ; nothing is changed as to
magical practices except that they have become still more esoteric and arcane,
and that the caution of the adepts increases in proportion to the traveller's curiosity.
Hiouen-Thsang says of the inhabitants: "The men . . . are fond of study,
but pursue it with no ardour. The science of magical formula; has become a regular
professional business luiih them.'''' t We will not contradict the venerable Chinese
pilgrim on this point, and are willing to admit that in the seventh century sojne
people made " a professional business" of magic; so, also, do some people now,
but certainlj' not the true adepts. Moreover, in that century, Buddhism had
hardly penetrated into Tibet, and its races were steeped in the sorceries of the Bhon^
— the pre-lamaic religion. It is not Hiouen-Thsang, the pious, courageous man
who risked his life a hundred times to have the bliss of percei\4ng Buddha's shadow
in the cave of Peshawur, who would have accused the good lamas and monkish
thaumaturgists of "making a professional business" of showing it to travellers.
* The regions somewhere about Udyana and Kashmir, as the translator and editor of Marco Polo
Colonel Yule) believes (i. 175).
t Voyage des Ptlerins Bouddhistes, Vol. I. ; Hisioire de la Vie dn jjicuen- Thsang, etc., traduit du
chinois eu francais, par Stanislas Julien.
THE A B C OF MAGIC. j'j
The injunction of Gautama, contained in his answer to King Prasenajit, his pro-
tector, who called on him to perform miracles, must have been ever-present to the
mind of Hiouen-Thsang. "Great king," said Gautama, "I do not teach the law
to my pupils, telling them, ' Go, ye saints, and before the eyes of the Brahmans
and householders perform, by means of your supernatural powers, miracles greater
than any man can perform.' I tell them when I teach them the law, ' Uve ye
saints, hiding your good works, and showing your sins.' "
Struck with the accounts of magical exhibitions witnessed and recorded by
travellers of every age who had visited Tartary and Tibet, Colonel Yule comes to
the conclusion that the natives must have had " at their command the whole
encyclopaedia of modern Spiritualists." Duhalde mentions among their sorceries
the art of producing by their invocations the figures of Laotseu* and their
divinities in the air, and of making a pencil write answers to questions without
anybody touching it."f
The former invocations pertain to the religious mysteries of their sanctuaries ;
if done otherwise, or for the sake of gain, they are considered sorcery, necromancy,
and strictly forbidden. The latter art, that of making a pencil write without con-
tact, was known and practised in China and other countries before the Christian
era. It is the ABC of magic in those countries.
When Hiouen-Thsang desired to adore the shadow of Buddha, it was
not to "professional magicians" that he resorted, but to the power of his
own soul-invocation ; the power of prayer, faith, and contemplation. All
was dark and dreary near the cavern in which the miracle was alleged to
sometimes take place. Hiouen-Thsang entered and began his devotions. He
made one hundred salutations, but neither saw nor heard an)rthing. Then,
thinking himself too sinful, he cried bitterly and despaired. But as he was about
to give up all hope, he perceived on the eastern wall a feeble light, but it dis-
appeared. He renewed his prayers, full of hope this time, and again he saw the
light, which flashed and disappeared again. After this he made a solemn vow : he
would not leave the cave till he had the rapture to at last see the shadow of the
"Venerable of the Age." He had to wait longer after this, for only after two
hundred prayers was the dark cave suddenly " bathed in light, and the shadow of
Buddha, of a brilliant white colour, rose majestically on the wall, as when the
clouds suddenly open, and all at once display the marvellous image of the
' Mountain of Light.' A dazzling splendour lighted up the features of the divine
countenance. Hiouen-Thsang was lost in contemplation and wonder, and would
not turn his eyes away from the sublime and incomparable object." Hiouen-
Thsang adds in his own diary, Sce-yu-kee, that it is only when man prays with sincere
faith, and if he has received from above a hidden impression, that he sees the
shadow clearly, but he cannot enjoy the sight for any length of time. (Max
Miiller, Buddhist Pilgrims.)
From one end to the other the country is full of mystics, religious philosophers,
Buddhist saints and magicians. Belief in a spiritual world, full of invisible beings
who, on certain occasions, appear to mortals objectively, is universal. "According
• I,ao-tse , the Chinese philosopher. t 772^ Rook of Ser Marco Polo, i. 318.
3 C
iS THE SECRET DOCTRINE.
to the belief of the nations of Central Asia," remarks I. J. Schmidt, "the earth and
its interior, as well as the encompassing atmosphere, are filled with spiritual beings,
which exercise an influence, partly beneficent, partly malignant, on the whole of
organic and inorganic nature. . . . Especially are deserts, and other wild and
uninhabited tracts, or regions in which the influences of nature are displayed on a
gigantic and terrible scale, regarded as the chief abode or rendez-vous of evil spirits.
And hence the steppes of Turan, and in particular the great sandy desert of Gobi,
have been looked on as the dwelling place of malignant beings, from days of
hoary antiquity."
The treasures exhumed by Dr. Schliemann at Mycenae, have awakened popular
cupidity, and the eyes of adventurous speculators are being turned toward the
localities where the wealth of ancient peoples is supposed to be buried, in crypt
or cave, or beneath sand or alluvial deposit. Around no other locality, not even
Peru, hang so man}' traditions as around the Gobi Desert. In independent
Tartary this howling waste of shifting sand was once, if report speaks correctly,
the seat of one of the richest empires the world ever saw. Beneath the surface
is said to lie such wealth in gold, jewels, statuary, arms, utensils, and all that
indicates civilization, luxury, and fine arts, as no existing capital of Christendom
can show to-day. The Gobi sand moves regularly from east to west before terrific
gales that blow continually. Occasionally some of the hidden treasures are
uncovered, but not a native dare touch them, for the whole district is under the
ban of a mighty spell. Death would be the penalty. Bahti — hideoiis, but faithful
gnomes — guard the hidden treasures of this prehistoric people, awaiting the day
when the revolution of C5-clic periods shall again cause their story to be known
for the instruction of mankind.*
The above is purposely quoted from his Unveiled to refresh the
reader's memory. One of the cyclic periods has just been passed, and
we may not have to wait to the end of Maht Kalpa to have revealed
something of the history of the mysterious desert, in spite of the Bahti,
and even the Rakshasas of India, not less " hideoits." No tales
or fictions were given in our earlier volumes, their chaotic state not-
withstanding, to which chaos the writer, entirely free from vanity,
confesses publicly and with many apologies.
It is now generally admitted that, from time immemorial, the distant
East, India especially, was the land of knowledge and of every kind of
learning. Yet there is none to whom the origin of all her Arts and
Sciences has been so much denied as to the land of the primitive
Aryas. From Architecture down to the Zodiac, every Science worthy
of the name was imported by the Greeks, the mysterious Yavanas —
agreeably with the decision of the Orientalists ! Therefore, it is but
logical that even the knowledge of Occult Science should be refused
* Isis Unveiled, i. 599-601, 603, 598.
MAGIC AS OLD AS MAN.
lO
to India, since of its general practice in that country less is known
than in the case of anj' other ancient people. It is so, simply because :
With the Hindus it was, and is, more esoteric, if possible, than it was even
among the Egyptian priests. So sacred was it deemed that its existence was only
half admitted, and it was only practised in public emergencies. It was more than
a religious matter, for it was [and is still] considered divine. The Egyptian hiero-
phants, notwithstanding the practice of a stern and pure morality, could not be
compared for one moment with the ascetical Gymnosophists, either in holiness of
life or miraculous powers developed in them by the supernatural abjuration of
everything earthly. By those who knew them well they were held in still greater
reverence than the magians of Chaldaea. "Denying themselves the simplest
comforts of life, they dwelt in woods, and led the life of the most secluded hermits,"*
while their Egyptian brothers at least congregated together. Notwithstanding
the slur thrown on all who practised magic and divination, history has proclaimed
them as possessing the greatest secrets in medical knowledge and unsurpassed
skill in its practice. Numerous are the volumes preserved in Hindu Mathams, in
which are recorded the proofs of their learning. To attempt to say whether these
Gymnosophists were the real founders of magic in India, or whether they only
practised what had passed to them as an inheritance from the earliest Rishist
— the seven primeval sages —would be regarded as mere speculation by exact
scholars, j^
Nevertheless, this must be attempted. In his Unveiled, all that
could be stated about Magic was set down in the guise of hints ; and
thus, owing to the great amount of material scattered over two large
volumes, much of its importance was lost upon the reader, while it
still more failed to draw his attention on account of the faulty arrange-
ment. But hints may now grow into explanations. One can never re-
peat it too often — Magic is as old as man. It cannot any longer be
called charlatanry or hallucination, when its lesser branches — such as
mesmerism, now miscalled " h^^pnotism," " thought reading," "action
by suggestion," and what not else, only to avoid calling it by its right
and legitimate name — are being so seriously investigated by the most
famous Biologists and Physiologists of both Europe and America.
Magic is indissolubly blended with the Religion of every country and is
* Amniianus Marcellinus, xxiii. 6.
t The Rishis— the first group of seven in number— lived in days preceding the Vedic period.
They are now known as Sages and held in reverence like demigods. But they may now be shown as
something more than merely mortal Philosophers. There are other groups of ten, twelve and even
tweuty-one in number. Haug shows that they occupy in the Brahmanical religion a position
answering to that of the twelve sons of Jacob in the Jewish Bible. The Brafamans claim to descend
directly from the Rishis.
t /sis Unveiled, i. 90.
20 THE SECRET DOCTRINE.
inseparable from its origin. It is as impossible for History to name
the time when it was not, as that of the epoch when it sprang into
existence, unless the doctrines preserved by the Initiates are taken
into consideration. Nor can Science ever solve the problem of the
origin of man if it rejects the evidence of the oldest records in the
world, and refuses from the hand of the legitimate Guardians of the
mysteries of Nature the key to Universal Sj^mbology. Whenever a
writer has tried to connect the first foundation of Magic with a parti-
cular country or some historical event or character, further research
has shown his hj^pothesis to be groundless. There is a most lament-
able contradiction among the Symbologists on this point. Some would
have it that Odin, the Scandinavian priest and monarch, originated the
practice of Magic some 70 years B.C., although it is spoken of re-
peatedly in the Bible. But as it was proven that the mj^sterious rites of
the priestesses Valas (Voilers) were greatly anterior to Odin's age*, then
Zoroaster came in for an attempt, on the ground that he was the
founder of Magian rites ; but Ammianus Marcellinus, Pliny and Arno-
bius, with other ancient Historians, have shown that Zoroaster was but
a reformer of Magic as practised by the Chaldaeans and Egyptians, and
not at all its founder, f
Who, then, of those who have consistently turned their faces away
from Occultism and even Spiritualism, as being "unphilosophical" and
therefore unworthy of scientific thought, has a right to say that he has
studied the Ancients ; or that, if he has studied them, he has un-
derstood all they have said ? Only those who claim to be wiser than
their generation, who think that they know all that the Ancients
knew, and thus, knowing far more to-day, fancy that they are entitled to
laugh at their ancient simple-mindedness and superstition ; those, who
imagine they have discovered a great secret by declaring the ancient
royal sarcophagus, now empty of its King Initiate, to be a " corn-bin,"
and the Pyramid that contained it, a granary, perhaps a wine-cellar ! %
• See Miinter " On the most Ancient Religions of the North before Odin." Memoires de la Sociite des
Antiquaires de France, ii. 230.
t Ammianus Marcellinus, xxvi. 6.
t "The date of the hundreds of pyramids in the Valley of the Nile is impossible to fix by any
of the rules of modem science ; Herodotus informs us that each successive king erected one to com-
memorate his reig-n, and serve as his sepulchre. But, Herodotus did not tell all, although he knew
that the real purpose of the pyramid was very different from that which he assigns to it. Were it not
for his religious scruples, he might have added that, externally, it symbolized the creative principle
of Nature, and illustrated also the principles of geometry, mathematics, astrology and astronomy.
THE TREE OF KNOWI^EDGE. 21
Modern society, on the authority of some men of Science, calls Mao-ic
charlatantr>- . But there are eight hundred millions on the face of the
globe who believe in it to this day ; there are said to be twenty millions
of perfectly sane and often very intellectual men and women, members
of that same society, who believe in its phenomena under the name of
Spiritualism. The whole ancient world, with its Scholars and Philo-
sophers, its Sages and Prophets, believed in it. Where is the country
in which it was not practised ? At what age was it banished, even from
our own country ? In the New World as in the Old Country (the
latter far younger than the former), the Science of Sciences was known
and practised from the remotest antiquity. The Mexicans had their
Initiates, their Priest-Hierophants and Magicians, and their crypts of
Initiation. Of the two statues exhumed in the Pacific States, one
represents a Mexican Adept, in the posture prescribed for the Hindu
ascetic, and the other an Aztec Priestess, in a head-gear which might be
taken from the head of an Indian Goddess ; while the " Guatemalan
Medal" exhibits the "Tree of Knowledge "—with its hundreds of eyes
and ears, symbolical of seeing and hearing— encircled by the " Serpent
of Wisdom " whispering into the ear of the sacred bird. Bernard Diaz
de Castilla, a follower of Cortez, gives some idea of the extraordinary
refinement, intelligence and civilization, and also of the magic arts
of the people whom the Spaniards conquered by brute force. Their
pyramids are those of Egypt, built according to the same secret canon
of proportion as those of the Pharaohs, and the Aztecs appear to
have derived their civilization and religion in more than one way from
the same source as the Egyptians and, before these, the Indians.
Among all these three peoples arcane Natural Philosophy, or Magic,
was cultivated to the highest degree.
That it was natural, not supernatural, and that the Ancients so re-
garded it, is shown by what Eucian says of the "laughing Philosopher,"
Democritus, who, he tells his readers.
Believed in no [miracles] ... but applied himself to discover the method by
which the theurgists could produce them; in a word, his philosophy brought him
to the conclusion that magic was entirely confined to the application and the
imitation of the laws and the works of nature.
Internally, it was a majestic fane, in whose sombre recesses were performed the Mysteries, and whose
walls had often witnessed the initiation scenes of members of the royal family. The porphyry sarco-
phagus, which Professor Piazzi Smyth, Astronomer Royal of ScoUand, degrades into a corn-bin, was
the baptismal font, upon emerging from which, the neophyte was 'born again,' and became an
adept." ylsis Unveiled, i. 518, 519.)
22 THE SECRET DOCTRINE.
Who then can stiil call the Magic of the Ancients " superstition "?
In this respect the opinion of Democritus is of the greatest importance to lis,
since the Magi left by Xerxes, at Abdera, were his instructors, and he had studied
magic, moreover, for a considerable time with the Egyptian priests.* For nearly
ninety years of the one hundred and nine of his life, this great philosopher had
made experiments, and noted them down in a book, which, according to Petronius,t
heated of iiature — facts that he had verified himself. And we find him not only
disbelie\'ing in and utterlj' rejecting miracles, but asserting that every one of those
that were authenticated by eye-witnesses, had, and could have taken place, for all,
even the most incredible, were produced according to the "-hidden laws of nature.'''' %
. . . Add to this that Greece, the "later cradle of the arts and sciences," and
India, cradle of religions, were, and one of them still is, devoted to its study and
practice — and who shall venture to discredit its dignity as a study, and its pro-
fundity as a science ? §
No true Theosophist will ever do so. For, as a member of our great
Oriental body, he knows indubitably that the Secret Doctrine of the
East contains the Alpha and the Omega of Universal Science ; that in
its obscure texts, under the luxuriant, though perhaps too exuberant,
growth of allegorical Symbolism, lie concealed the corner- and the
key-stones of all ancient and modern knowledge. That Stone,
brought down by the Divine Builder, is now rejected by the too-human
workman, and this because, in his lethal materiality, man has lost
every recollection, not onl}'" of his holy childhood, but of his very
adolescence, when he was one of the Builders himself; when "the
morning stars sang together, and the Sons of God shouted for joy,"
after they had laid the measures for the foundations of the earth — to
use the deeply significant and poetical language of Job, the Arabian
Initiate. But those who are still able to make room in their innermost
selves for the Divine Raj', and who accept, therefore, the data of the
Secret Sciences in good faith and humilitj^ the}^ know well that it is in
this Stone that remains buried the absolute in Philosophy, which is
the key to all those dark problems of I^ife and Death, some of which,
at any rate, msiy find an explanation in these volumes.
The writer is vividly alive to the tremendous difficulties that present
themselves in the handling of such abstruse questions, and to all the
dangers of the task. Insulting as it is to human nature to brand truth
• Biog. I^aert., in " Democrit. Vit."
t Satyrtc, ix. 3.
X Pliny, Hist. Nat.
\ /si's Unveiled, i. 512.
OCCULTISM MUST WIN THE DAY. 23
with the name of imposture, nevertheless we see this done daily and
accept it. For every occult truth has to pass through such denial and
its supporters through martyrdom, before it is finally accepted ; though
even then it remains but too often —
A crowu
Goldeu iu show, yet but a wreath of thorns.
Truths that rest on Occult mysteries will have, for one reader who may
appreciate them, a thousand who will brand them as impostures. This is
only natural, and the only means to avoid it would be for an Occultist
to pledge himself to the Pythagorean " vow of silence," and renew it
every five years. Otherwise, cultured society — two-thirds of which
think themselves in duty bound to believe that, since the first appear-
ance of the first Adept, one half of mankind practised deception and
fraud on the other half— cultured society will undeniably assert its
hereditary and traditional right to stone the intruder. Those benevo-
lent critics, who most readily promulgate the now famous axiom of
Carlyle with regard to his countrymen, of being " mostly fools," having
taken preliminary- care to include themselves safely in the only fortu-
nate exceptions to this rule, will in this work gain strength and derive
additional conviction of the sad fact, that the human race is simply
composed of knaves and congenital idiots. But this matters very little.
The vindication of the Occultists and their Archaic Science is working
itself slowly but steadily into the very heart of society, hourly, daily,
and yearly, in the shape of two monster branches, two stray off-shoots
of the trunk of Magic — Spiritualism and the Roman Church. Fact
works its way very often through fiction. Like an immense boa-con-
strictor. Error, in every shape, encircles mankind, trying to smother in
her deadly coils every aspiration towards truth and light. But Error
is powerful only on the surface, prevented as she is by Occult Nature
from going any deeper; for the same Occult Nature encircles the
whole globe, in every direction, leaving not even the darkest corner
unvisited. And, whether by phenomenon or miracle, by spirit-hook or
bishop's crook. Occultism must win the day, before the present era
reaches " Shani's (Saturn's) triple septenary " of the Western Cycle in
Europe, in other words— before the end of the twenty-first century
"A.D."
Truly the soil of the long by-gone past is not dead, for it has only
rested. The skeletons of the sacred oaks of the ancient Druids may
still send shoots from their dried-up boughs and be reborn to a new
24 THE SECRET DOCTRINE.
life, like that handful of corn, in the sarcophagus of a mummy 4,000
years old, which, when planted, sprouted, grew, and " gave a fine
harvest." Why not ? Truth is stranger than fiction. It may any day,
and most unexpectedly, vindicate its wisdom and demonstrate the con-
ceit of our age, by proving that the Secret Brotherhood did not, indeed,
die out with the Philalethians of the last Eclectic School, that the
Gnosis flourishes still on earth, and its votaries are man}^ albeit
unknown. All this may be done b}'- one, or more, of the great Masters
visiting Europe, and exposing in their turn the alleged exposers and
traducers of Magic. Such secret Brotherhoods have been mentioned
by several well-known authors, and are spoken of in Mackenzie's
Royal Masonic Cyclopcsdia. The writer now, in the face of the millions
who deny, repeats boldly, that which was said in his Unveiled.
If they [the Initiates] have been regarded as mere fictions of the novelist, that
fact has only helped the "brother-adepts" to keep their incognito the more
easily. ...
The St. Germains and Cagliostros of this century, having learned bitter lessons
from the vilifications and persecutions of the past, pursue different tactics now-a-
days.*
These prophetic words were written in 1876, and verified in 1886.
Nevertheless, we say again.
There are numbers of these mystic Brotherhoods which have naught to do with
"civilized" countries; and it is in their unknown communities that are concealed
the skeletons of the past. These "adepts" could, if they chose, lay claim to
strange ancestry, and exhibit verifiable documents that would explain many a
mysterious page in both sacred and profane historj'.f Had the keys to the hieratic
writings and the secret of Egyptian and Hindu symbolism been known to the
Christian Fathers, they would not have allowed a single monviment of old to stand
uumutilated.J
But there exists in the world another class of adepts, belonging to a
brotherhood also, and mightier than any other of those known to the
profane. Many among these are personally good and benevolent,
even pure and holy occasionally, as individuals. Pursuing collec-
tively, however, and as a body, a selfish, one-sided object, with relent-
less vigour and determination, they have to be ranked with the adepts
• op. cit., ii. 403.
i- This is precisely what some of them are preparing to do, and many a "mysterious page" in
sacred and profane histQr>' are touched on in these pages. Wliether or not their explanations will be
accepted— is another question.
X Ibid.
BLACK MAGIC AT WORK. 25
of the Black Art. These are our modern Roman Catholic "fathers"
and clergy. Most of the hieratic writings and symbols have been
deciphered by them since the Middle Ages. A hundred times more
learned in secret Symbology and the old Religions than our Orienta-
lists will ever be, the personification of astuteness and cleverness,
every such adept in the art holds the keys tightly in his firmly clenched
hand, and will take care the secret shall not be easily divulged, if he
can help it. There are more profoundly learned Kabalists in Rome
and throughout Europe and America, than is generally suspected.
Thus are the professedly public "brotherhoods" of "black" adepts
more powerful and dangerous for Protestant countries than any host
of Eastern Occultists. People laugh at Magic! Men of Science,
Physiologists and Biologists, deride the potency and even the belief in
the existence of what is called in vulgar parlance "Sorcery" and
"Black Magic"! The Archaeologists have their Stonehenge in Eng-
land with its thousands of secrets, and its twin-brother Karnac of
Brittanj', and yet there is not one of them who even suspects what has
been going on in its crj'pts, and its mysterious nooks and corners, for
the last century. More than that, they do not even know of the exis-
tence of such " magic halls" in their Stonehenge, where curious scenes
are taking place, whenever there is a new convert in view. Hundreds
of experiments have been, and are being made daily at the Salpetriere,
and also by learned hypnotisers at their private houses. It is now
proved that certain sensitives — both men and women — when com-
manded in trance, by the practitioner, who operates on them, to do a
certain thing — from drinking a glass of water up to simulated murder —
on recovering their normal state lose all remembrance of the order
inspired — "suggested" it is now called by Science. Nevertheless, at
the appointed hour and moment, the subject, though conscious and
perfectly awake, is compelled by an irresistible power within himself
to do that action which has been suggested to him b}^ his mesmeriser ;
and that too, whatever it may be, and whatever the period fixed by him
who controls the subject, that is to say, holds the latter under the power
of his will, as a snake holds a bird under its fascination, and finally forces
it to jump into its open jaws. Worse than this: for the bird is con-
scious of the peril ; it resists, however helpless in its final efforts, while
the hypnotized subject does not rebel, but seems to follow the sugges-
tions and voice of his own free-will and soul. Who of our European
men of Science, who believe in such scientific experiments — and very
26 THE vSECRET DOCTRINE.
few are they who still doubt them now-a-days, and who do not feel
convinced of their actual reality — who of them, it is asked, is ready to
admit this as being Black Magic ? Yet it is the genuiyie, undeniable
and actual fascination and sorcery of old. The Mulu Kurunibas of
Nilgiri do not proceed otherwise in their envoiitemeyits when they seek
to destroy an enemy, nor do the Dugpas of Sikkim and Bhutan know
of any more potential agent than their will. Only in them that will
does not proceed by jumps and starts, but acts with certaint}'; it does
not depend on the amount of receptivity or nervous impressibility of
the "subject." Having chosen his victim and placed himself eii
rappo?-t W\t\i him, the Dugpa's "fluid" is sure to find its way, for his
will is immeasurably more strongly developed than the will of the
European experimenter — the self-made, untutored, and tinco7iscio7is
Sorcerer for the sake of Science — who has no idea (or belief either) of
the variety and potency of the vv'orld-old methods used to develop this
power, by the co?iscio?is sorcerer, the " Black Magician" of the East and
West.
And now the question is openlj' and squarel)' asked : Why should
not the fanatical and zealous priest, thirsting to convert some selected
rich and influential member of societ}^ use the same means to accom-
plish his end as the French Physician and experimenter uses in his
case with his subject? The conscience of the Roman Catholic priest
is most likel}^ at peace. He works personally for no selfish purpose, but
with the object of " saving a soul " from " eternal damnation." In his
view, if Magic there be in it, it is holy, meritorious and divine Magic.
Such is the power of blind faith.
Hence, when we are assured by trustworthy and respectable persons
of high social standing, and unimpeachable character, that there are
many well-organised societies among the Roman Catholic priests which,
under the pretext and cover of Modern Spiritualism and medium ship,
hold seances for the purposes of conversion by suggestion, directl}'
and at a distance — we answer : We know it. And when, more-
over, we are told that whenever those priest-hj'pnotists are desirous
of acquiring an influence over some individual or individuals,
selected by them for conversion, they retire to an underground
place, allotted and consecrated b}- them for such purposes {viz., cere-
monial Magic) ; and there, forming a circle, throw their combined
will-power in the direction of that individual, and thus by repeating
the process, gain a complete control over their victim — we again
BLACK MAGIC AND HYPNOTISM. 27
answer : Very likely. In fact we know the practice to be so, whether
this kind of ceremonial Magic and mvoutement is practised at Stone-
henge or elsewhere. We know it, we say, through personal experi-
ence ; and also because several of the writer's best and most loved
friends have been unconsciously drawn into the Romish Church and
under her "benign" protection by such means. And, therefore, we
can only laugh in pity at the ignorance and stubbornness of those
deluded men of Science and cultured experimentalists who, while
believing in the power of Dr. Charcot and his disciples to "envoute"
their subjects, find nothing better than a scornful smile whenever Black
Magic and its potency are mentioned before them. Eliphas Uvi, the
Abbe'-Kabalist, died before Science and the Faculte de Medecine of
France had accepted hypnotism and influence par suggestion among
its scientific experiments, but this is what he said twenty-five years
ago, in his Dogme et Rihiel de la Haute Magie, on "Les Envoutements
et les Sorts " :
That which sorcerers and necromancers sought above all things in their
evocations of the Spirit of Evil, was that magnetic potency which is the lawful
property of the true Adept, and which they desired to obtain possession of for
evil purposes. . . One of their chief aims was the power of spells or of dele-
terious influences. . . . That power may be compared to real poisonings by
^ current of astral light. They exalt their will by means of ceremonies to the
degree of rendering it venomous at a distance. ... We have said in our
"Dogma" what we thought of magic spells, and how this power was exceed-
ingly real and dangerous. The true Magus throws a spell without ceremony
and by his sole disapproval, upon those with whose conduct he is dissatisfied,
and whom he thinks it necessary to punish;* he casts a spell, even by his pardon.
over those who do him injury, and the enemies of Initiates never ^ong -J^^
impunity for their wrong-doing. We have ourselves seen proofs of this fatal law
in numerous instances. The executioners of martyrs always pensh miserabl,
and the Adepts are the martyrs of intelligence. Providence [Karma] seems to
despise those who despise them, and puts to death those who wouM seek to
prevent them from living. The legend of the Wandering Jew is t^e popular
poetrv of this arcanum. A people had sent a sage to crucihxion ; that p.op e
had bidden him "Move on!" when he tried to rest for one moment. Well
that people will become subject, henceforth, to a similar condemnatK>n ; it wU
become entirely proscribed, and for long centuries it will be bidden Move on .
move on !" finding neither rest nor pity.t
* This is incorrectly expressed. The true Adept of the " ^^^^\ «-^ " ;^,7j:,f^^^^^^^^ ^Z^^^Z
even his bitterest and most dangerous enemy; he simply leaves the latter to his Karma, an
never fails to do so, sooner or later.
+ Op. cit., ii. 239, 241, 240.
2b THE SECRET DOCTRINE.
" Fables," and " superstition," will be the answer. Be it so. Before
the lethal breath of selfishness and indifi"erence every uncomfortable
fact is transformed into meaningless fiction, and ever}'' branch of the
once verdant Tree of Truth has become dried up and stripped of its
primeval spiritual significance. Our modern Symbologist is superla-
tively clever only at detecting phallic worship and sexual emblems
even where none were ever meant. But for the true student of Occult
Lore, White or Divine Magic could no more exist in Nature without its
counterpart Black Magic, than day without night, whether these be of
twelve hours or of six months' duration. For him everything in that
Nature has an occult — a bright and a night side to it. Pyramids and
Druid's oaks, dolmens and Bo-trees, plant and mineral — everything
was full of deep significance and of sacred truths of wisdom, when the
Arch-Druid performed his magic cures and incantations, and the
Egyptian Hierophant evoked and guided Chemnu, the "lovely spectre,"
the female Frankenstein-creation of old, raised for the torture and test
of the soul-power of the candidate for initiation, simultaneoush- with
the last agonising cry of his terrestrial human nature. True, Magic
has lost its name, and along with it its rights to recognition. But its
practice is in daily use ; and its progen}^ " magnetic influence," " power
of oratory," " irresistible fascination," " whole audiences subdued and
held as though under a spell," are terms recognised and used by all,
generally meaningless though they now are. Its effects, however, are
more determined and definite among religious congregations such as
the Shakers, the Negro Methodists, and Salvationists, who call it " the
action of the Holy Spirit" and "grace." The real truth is that Magic
is still in full sway amidst mankind, however blind the latter to its
silent presence and influence on its members, however ignorant society
may be, and remain, to its daily and hourly beneficent and maleficent
effects. The world is full of such unconscious magicians — in politics
as well as in daily life, in the Church as in the strongholds of Free-
Thought. Most of those magicians are " sorcerers " unhappily, not
metaphoricall)^ but in sober realit}^, by reason of their inherent selfish-
ness, their revengeful natures, their envj'' and malice. The true student
of Magic, well aware of the truth, looks on in pity, and, if he be wise,
keeps silent. For every effort made by him to remove the universal
cecity is only repaid with ingratitude, slander, and often curses, which,
unable to reach him, will react on those who wish him evil. Lies and
calumny — the latter a teething lie, adding actual bites to empty harmless
THE PHILOSOPHY STANDS ON ITS OWN MERITS. 29
falsehoods — become his lot, and thus the well-wisher is soon torn to
pieces, as a reward for his benevolent desire to enlighten.
Enough has been given, it is believed, to shew that the existence of a
Secret Universal Doctrine, besides its practical methods of Magic, is no
wild romance or fiction. The fact was known to the whole ancient
world, and the knowledge of it has survived in the East, in India espe-
cially. And if there be such a Science, there must be naturally, some-
where, professors of it, or Adepts. In any case it matters little whether
the Guardians of the Sacred Lore are regarded as living, actually exist-
ing men, or are viewed as myths. It is their Philosophy that will have
to stand or fall upon its own merits, apart from, and independent of
any Adepts. For in the words of the wise Gamaliel, addressed by him
to the Sj'nedrion : " If this doctrine is false it will perish, and fall of
itself ; but if true, then — it camiot be destroyed."
SECTION II.
Modern Criticism and the Ancients
The Secret Doctrine of the Aryan East is found repeated under
Egi^ptian symbolism and phraseology in the Books of Hermes. At, or
near, the beginning of the present century, all the books called
Hermetic were, in the opinion of the average man of Science, unworthy
of serious attention. They were set down and loudly proclaimed as
simply a collection of tales, of fraudulent pretences and most absurd
claims. They " never existed before the Christian era," it was said :
" they were all written with the triple object of speculation, deceiving
and pious fraud ; " they were all, even the best of them, silly apocrypha.*
In this respect the nineteenth centurj' proved a most worthy scion of
the eighteenth, for, in the age of Voltaire as well as in this century,
everything, save what emanated direct from the Royal Academy, was
false, superstitious, foolish. Belief in the wisdom of the Ancients
was laughed to scorn, perhaps more so even than it is now. The very
thought of accepting as authentic the works and vagaries of " a false
Hermes, a false Orpheus, a false Zoroaster," of false Oracles, false Sibyls,
and a thrice false Mesraer and his absurd fluid, was tabooed all along
the line. Thus all that had its genesis outside the learned and dogmatic
precincts of Oxford and Cambridge,! or the Academy of France, was
• See, in this connection, Pneumatologie des Esprtls, by the Marquis de Mirville, who devotes six
enormous volumes to show the absurdity of those who deny the reality of Satan and Magic, or the
Occult Sciences — the two being with him synonymous.
1- We think we see the sidereal phantom of the old Philosopher and Mystic— once of Cambridge
University — Henrj' More, moving about in the astral mist over the old moss-covered roofs of the
ancient town in which he wrote his famous letter to Glanvil about "witches." The " .soul " seems
restless and indignant, as on that day of May, 1678, when the doctor complained .so bitterly to the
author of Sadducismus Triumphatus of Scot, .\die and Webster. "Our new inspired saints." the
soul is heard to mutter, ".sworn advocates of the witches . . . who against all sen.se and reason
. . . will have no Samuel but a confederate knave . . . these in-blown buffoons, puffed up with
. . . ignorance, vanity and .stupid infidelity ! " (See " Letter to Glanvil," and Ish Unveiled, i. 205,
206.)
AI.L HONOUR TO GENUINE SCIENTISTS. 3 1
denounced in those days as "unscientific," and " ridiculously absurd."
This tendency has survived to the present day.
Nothing can be further from the intention of any true Occultist — who
stands possessed, by virtue of his higher psychic development, of
instruments of research far more penetrating in their power than any
as yet in the hands of physical experinientalisics — than to look unsym-
pathetically on the efforts that are being made in the area of physical
enquiry. The exertions and labours undertaken to solve as many as
possible of the problems of Nature have always been holy in his sight.
The spirit in which Sir Isaac Newton remarked that at the end of all
his astronomical work he felt a mere child picking up shells beside the
Ocean of Knowledge, is one of reverence for the boundlessness of
Nature which Occult Philosophy itself cannot eclipse. And it may
freely be recognised that the attitude of mind which this famous simile
describes is one which fairly represents that of the great majority of
geuuhie Scientists in regard to all the phenomena of the physical plane
of Nature. In dealing with this they are often caution and moderation
itself. They observe facts with a patience that cannot be surpassed.
They are slow to cast these into theories, with a prudence that cannot
be too highly commended. And, subject to the limitations under
which they observe Nature, they are beautifully accurate in the record
of their observations. Moreover, it may be conceded further that
modern Scientists are exceedingly careful not to affirm negations.
They may say it is immensely improbable that any discovery will ever
conflict with such or such a theory, now supported by such and such
an aggregation of recorded facts. But even in reference to the broadest
generalizations — which pass into a dogmatic form only in brief popular
text books of scientific knowledge — the tone of "Science" itself, if
that abstraction may be held to be embodied in the persons of its
most distinguished representatives, is one of reserve and often of
modesty.
Far, therefore, from being disposed to scoff at the errors into which
the limitations of their methods may betray men of Science, the true
Occultist will rather appreciate the pathos of a situation in which great
industry' and thirst for truth are condemned to disappointment, and
often to confusion.
That which is to be deplored, however, in respect to Modern Science, is
in itself an evil manifestation of the excessive caution which in its most
favourable aspect protects Science from over-hasty conclusions:
32 THE SECRET DOCTRINE.
namely, the tardiness of Scientists to recognise that other instruments
ot research may be applicable to the mysteries of Nature besides those
of the physical plane, and that it may consequently be impossible to
appreciate the phenomena of any one plane correctl)^ without observing
them as well from the points of view ajBforded by others. In so far then
as they ^vilfully shut their eyes to evidence which ought to have shown
them clearly that Nature is more complex than physical phenomena
alone would suggest, that there are means by which the faculties of
human perception can pass sometimes from one plane to the other, and
that their energy is being misdirected while they turn it exclusively on
the minutise of physical structure or force, they are less entitled to
sympathy than to blame.
One feels dwarfed and humbled in reading what M. Renan, that
learned modern "destroyer" of every religious belief, past, present and
future, has to say of poor humanity and its powers of discernment. He
believes
Mankind has but a very narrow mind; and the number of men capable of
seizing acutely {finement) the true analogy of things, is quite imperceptible.*
Upon comparing, however, this statement with another opinion ex-
pressed by the same author, namely, that :
The mind of the critic should yield to facts, hands and feet bound, to be dragged
by them wherever they may lead him,t
one feels relieved. When, moreover, these two philosophical statements
are strengthened by a third enunciation of the famous Academician,
which declares that :
Tout parti pris a priori, doit etre banni de la science,!
there remains little to fear. Unfortunately M. Renan is the first to
break this golden rule.
The evidence of Herodotus — called, sarcastically no doubt, the
"Father of History," since in every question upon which Modern Thought
disagrees with him, his testimony goes for nought — the sober and
earnest assurances in the philosophical narratives of Plato and Thucy-
dides, Polybius, and Plutarch, and even certain statements of Aristotle
himself, are invariably laid aside whenever they are involved in what
modern criticism is pleased to regard as a myth. It is some time
since Strauss proclaimed that :
* Etudes Religieuses.
i- Etudes Historiques.
% Memoire read at the Academic des Inscriptions des Belles Lettres, in 1859.
WHAT IS A MYTH ? 33
The presence of a supernatural element or miracle in a narrative is an infallible
sign of the presence in it of a myth ;
and such is the canon of criticism tacitly adopted by every modern critic.
But what is a myth — fiv6o<i — to begin with ? Are we not told distinctly
by ancient writers that the word means tradition ? Was not the lyatin
term fabula, a fable, synonymous with something told, as having
happened in pre-historic times, and not necessarily an invention. With
such autocrats of criticism and despotic rulers as are most of the
French, English, and German Orientalists, there may, then, be no end
of historical, geographical, ethnological and philological surprises in
store for the century to come. Travesties in Philosophy have become so
common of late, that the public can be startled by nothing in this direc-
tion. It has already been stated by one learned speculator that Homerwas
simply "a mythical personification of the epopee"*; by another, that
Hippocrates, son of Esculapius " could only be a chimera " ; that the
Asclepiades, their seven hundred years of duration notwithstanding,
might after alFprove simply a " fiction"; that "the city of Troy (Dr. Schlie-
mann to the contrary) existed only on the maps," etc. Why should not
the world be invited after this to regard every hitherto historical charac-
ter of days of old as a myth? Were not Alexander the Great needed
by Philology as a sledge-hammer wherewith to break the heads of
Brahmanical chronological pretensions, he would have become long
ago simply "a symbol for annexation," or " a genius of conquest," as
has been already suggested by some French writer.
Blank denial is the only refuge left to the critics. It is the most
secure asylum for some time to come in which to shelter the last of the
sceptics. For one who denies unconditionally, the trouble of arguing is
unnecessary, and he also thus avoids what is worse, having to yield occa-
sionally a point or two before the irrefutable arguments and facts of his
opponent. Creuzer, the greatest of all the modern Symbologists, the
most learned among the masses of erudite German Mythologists, must
have envied the placid self-confidence of certain sceptics, when he
found himself forced in a moment of desperate perplexity to admit that :
We are compelled to return to the theories of trolls and genii, as they were
understood by the ancients; [it is a doctrine] without which it becomes absolutely
impossible to explain to oneself anything with regard to the Mysteriest
of the Ancients, which Mysteries are undeniable.
- See A!fred Maury's Histoire des Religions de la Grice, i. 248 ; and the speculatioiis of Holzmann
xsxZeitschriftJiir Vcrgleichende Sprach forschung, ann. 1852, p. 487, sq.
+ Creuzer o introauction des Mvstires, iii. 456.
3 D
^^ THE SECRET DOCTRINE.
Roman Catholics, who are guilty of precisely the same worship, and
to the very letter — having borrowed it from the later Chaldaeans, the
Lebanon Nabathaeans, and the baptized Sabseans,-' and not from the
learned Astronomers and Initiates of the days of old — would now, by
anathematizing it, hide the source from which it came. Theology and
Churchianism would fain trouble the clear fountain that fed them from
the first, to prevent posterity from looking into it, and thus seeing
their original prototype. The Occultists, however, believe the time has
come to give everyone his due. As to our other opponents — the
modern sceptic and the Epicurean, the cynic and the Sadducee — they
may find an answer to their denials in our earlier volumes. As to
many unjust aspersions on the ancient doctrines, the reason for them
is given in these words in /sis Unveiled :
The thought of the present-day commentator and critic as to the ancient
learning, is limited to and runs round the exoterism of the temples ; his insight
is either unv/illing or unable to penetrate into the solemn adyta of old, where the
hierophant instructed the neophyte to regard the public worship in its true light.
No ancient sage would have taught that man is the king of creation, and that the
starry heaven and our mother earth were created for his sake.t
When we find such works as Phallicisin % appearing in our day in
print, it is easy to see that the day for concealment and travesty has
passed away. Science, in Philology, Symbolism and Comparative
Religion, has progressed too far to make wholesale denials any longer,
and the Church is too wise and cautious not to be now making the best
of the situation. Meanwhile, the " rhombs of Hecate" and the "wheels
of Lucifer,"§ daily exhumed on the sites of Babylonia, can no longer
be used as clear evidence of a Satan-worship, since the same symbols
are shown in the ritual of the Latin Church. The latter is too learned
to be ignorant of the fact that even the later Chaldaeans, who had gra-
dually fallen into dualism, reducing all things to two primal Principles,
never worshipped Satan or idols, any more than did the Zoroastrians,
who now lie under the same accusation, but that their Religion was
as highly philosophical as any ; their dual and exoteric Theosophy
became the heirloom of the Jews, who, in their turn, were forced to
share it with the Christians. Parsis are to this day charged with
• The later Nabathseans adhered to the same belief as the Nazareues and the Sabaeans, honoured
John the Baptist, and used Baptism. (See Isis Unveiled, ii. 127; Munck, /'a/M/f;;;?, p. 525 ; Dualap,
Std, the Son of Man, etc.)
+ i. 535-
X By Hargrave Jennings.
? See De Mirville's Pneumalologie, iii. 267 ei seq.
CHALDEAN ORACLES. 35
Heliolatry, and yet in the Chaldaean Oracles, under tlie " Magical and
Philosophical Precepts of Zoroaster" one finds the following:
Direct not thy mind to the vast measures of the earth ;
For the plant of truth is not upon ground.
Nor measure the measures of the sun, collecting rules,
For he is carried by the eternal will of the Father, not foJ" your sake.
Dismiss the impetuous course of the moon ; for she runs always by work of
necessit}'.
The progression of the stars was not generated for your sake.
There was a vast difference between the true worship taught to those
who showed themselves worthy, and the state religions. The Magians
are accused of all kinds of superstition, but this is what the same
Chaldaean Oracle says :
The wide aerial flight of birds is not true,
Nor the dissections of the entrails of victims ; they are all mere toj'^s,
The basis of mercenary fraud ; flee from these
If you would open the sacred paradise of piety,
WTiere virtue, wisdom, and equity are assembled. *
As we say in our former work :
Sureh' it is not those who warn people against "mercenarj' fraud" who can be
accused of it; and if they accomplished acts which seem miraculous, who can with
fairness presume to den^- that it was done merely because they possessed a know-
ledge of natural philosophy and psychological science to a degree unknown to our
schools ?t
The above quoted stanzas are a rather strange teaching to come from
those who are universally believed to have worshipped the sun, and
moon, and the starry hosts, as Gods. The sublime profundity of the
Magian precepts being beyond the reach of modern materialistic
thougnt, the Chaldaean Philosophers are accused of Sabaeanism and
Sun-worship, which was the religion only of the uneducated
masses.
• Psellus, 4; in Cory's Ancient Fragments, 289. + Isis Unveiled, i, 535, 536.
SECTION III.
The Origin of Magic.
Things of late have changed, true enough. The field of investiga-
tion has widened ; old religions are a little better understood ; and
since that miserable day when the Committee of the French Academy,
headed by Benjamin Franklin, investigated Mesmer's phenomena
only to proclaim them charlatanry and clever knavery, both heathen
Philosophy and Mesmerism have acquired certain rights and privileges,
and are now viewed from quite a different standpoint. Is full justice
rendered them, however, and are they any better appreciated ? We are
afraid not. Human nature is the same now, as when Pope said of
the force of prejudice that :
The diflference is as great between
The optics seeing, as the objects seen.
All manners take a tincture from our own.
Or some discolour'd through our passions shown,
Or fancy's beam enlarges, multiplies.
Contracts, inverts, and gives ten thousand dyes.
Thus in the first decades of our century Hermetic Philosophy was
regarded by both Churchmen and men of Science from two quite
opposite points of view. The former called it sinful and devilish ; the
latter denied point-blank its authenticity, notwithstanding the evidence
brought forward by the most erudite men of every age, including our
own. The learned Father Kircher, for instance, was not even noticed ;
and his assertion that all the fragments known under titles of works
by Mercury Trismegistus, Berosus, Pherecydes of Syros, etc., were rolls
that had escaped the fire which devoured 100,000 volumes of the great
Alexandrian Library — was simply laughed at. Nevertheless the edu-
cated classes of Europe knew then, as they do now, that the famous
Alexandrian Library, the " marvel of the ages," was founded by
Ptolemy Philadelphus ; that numbers of its MSS. had been carefully
THE BOOKS OF HERMES. 3^1
copied from hieratic texts and the oldest parchments, Chaldaean, Phoeni-
cian, Persian, etc. ; and that these transliterations and copies amounted,
in their turn, to another 100,000 rolls, as Josephus and Strabo assert.
There is also the additional evidence of Clemens Alexandrinus, that
ought to be credited to some extent.* Clemens testified to the exist-
ence of an additional 30,000 volumes of the Books of Thoth, placed in
the library of the Tomb of Osymandias, over the entrance of which
were inscribed the words, "A Cure for the Soul."
Since then, as all know, entire texts of the "apocryphal" works of
the " false " Pymander, and the no less " false " Asclepias, have been
found by Champollion in the most ancient monuments of Egj'pt.f As
said in Isis Unveiled :
After having devoted their whole lives to the study of the records of the old
Egyptian wisdom, botli Champollion-Figeac and ChanipoUiou Junior publicly
declared, notwithstanding many biassed judgments hazarded by certain hasty and
unwise critics, that the Books of Hermes "truly contain a mass of Egj'ptian tradi-
tions which are constantly corroborated by the most authentic records and monu-
ments of Eg5'pt of the hoariest antiquity."+
The merit of Champollion as an Egyptologist none will question, and
if he declare that everything demonstrates the accuracy of the writings
of the mysterious Hermes Trismegistus, and if the assertion that their
antiquity runs back into the night of time be corroborated by him in
' The forty-two Sacred Books of the Egyptians, mentioued by Clement of Alexandria as having
existed in his time, were but a portion of the Books of Hermes. lamblichus, on the authority of
the Egyptian priest Abammon, attributes 1,200 of such books to Hermes, and Manetho 36,000. But
the testimony of lamblichus as a Neoplatonist and Theurgist is of course rejected by modem
critics. Manetho, who is held by Bunsen in the highest consideration as a "purely historical
personage," with whom "none of the later native historians can be compared" (see Egvpte, i. 97),
suddenly becomes a Pseudo-Manetho, as soon as the ideas propounded by him clash with the
scientific prejudices against Magic and the Occult knowledge claimed by the ancient priests.'
However, none of the Archaeologists doubt for a moment the almost incredible antiquity of the
Hermetic books. Champollion shows the greatest regard for their authenticity and truthfulness,
corroborated as it is by many of the oldest monuments. And Bunsen brings irrefutable proofs of
their age. From his researches, for instance, we learn that there was a line of sixty-one kings
before the days of Moses, who preceded the Mosaic period by a clearly -traceable civilization of
several thousand years. Thus we are warranted in believing that the works of Hermes Trismegistus
were extant many ages before the birth of the Jewish law-giver. "Styli and inkstands were found
on monuments of the fourth Dynasty, the oldest in the world," says Bunsen. If the eminent
Egyptologist rejects the period of 48,863 j'ears before Alexander, to which Diogenes I^aertius carries
back the records of the priests, he is evidently more embarrassed with the ten thousand of astrono-
mical observations, and remarks that " if they were actual observations, they must have extended
over 10,000 years " (p. 14). " We learn, however," he adds, " from one of their own old chronological
works . . . that the genuine Egyptian traditions concerning the mythological period treated of
myriads of years." {Bgypte, i. 15; Isis Unveiled, i. 33.)
■•■ These details are taken fix>m Pneumalologie, iii. pp. 204, 205.
i Egypte, p. 143 ; Isis Unveiled, i. 625.
38 THE SECRET DOCTRINE.
minutest details, then indeed criticism ought to be fully satisfied. Says
Champollion :
These inscriptions are only the faithful echo and expression of the most ancient
verities.
Since these words were written, some of the " apocryphal "
verses by the " mythical " Orpheus have also been found copied
word for word, in hierogb'^phics, in certain inscriptions of the
Fourth Dynasty, addressed to various Deities. Finally, Creuzer dis-
covered and immediately pointed out the very significant fact that
numerous passages found in Homer and Hesiod were undeniably
borrowed by the two great poets from the Orphic Hymns, thus prov-
ing the latter to be far older than the Iliad or the Odyssey.
And so gradually the ancient claims come to be vindicated, and
modern criticism has to submit to evidence. Many are now the
writers who confess that such a type of literature as the Hermetic
works of Egypt can never be dated too far back into the prehistoric ages.
The texts of many of these ancient works, that of Enoch included, so
loudly proclaimed " apocryphal " at the beginning of this century, are
now discovered and recognised in the most secret and sacred sanc-
tuaries of Chaldaea, India, Phoenicia, Egypt and Central Asia. But
even such proofs have failed to convince the bulk of our Materialists.
The reason for this is very simple and evident. All these texts — held
in universal veneration in Antiquity, found in the secret libraries of
all the great temples, studied (if not always mastered) by the greatest
statesmen, classical writers, philosophers, kings and laymen, as much
as by renowned Sages — what were they ? Treatises on Magic and
Occultism, pure and simple ; the now derided and tabooed Theosophy
— hence the ostracism.
Were people, then, so simple and credulous in the days of Pytha-
goras and Plato ? Were the millions of Babylonia and Egypt, of India
and Greece, with their great Sages to lead them, all fools, that during
those periods of great learning and civilization which preceded the
year one of our era — the latter giving birth but to the intellectual dark-
ness of mediaeval fanaticism — so many otherwise great men should
have devoted their lives to a mere illusion, a superstition called Magic?
It would seem so, had one to remain content with the word and
conclusions of modern Philosophy.
Every Art and Science, however, whatever its intrinsic merit, has had
its discoverer and practitioner, and subsequently its proficients to teach
WHAT IS THE ORIGIN OF MAGIC?
it. What is the origin of the Occult Sciences, or Magic? Who were
Its professors, and what is known of them, whether in history or legend?
Clemens Alexandrinus, one of the most intelligent and learned of the
early Christian Fathers, answers this question in his Stromateis,
That ex-pupil of the Neoplatonic School argues :
If there is instruction, you must seek for the master.*
And so he shows Cleanthes taught by Zeno, Theophrastus by Aris-
totle, Metrodorus by Epicurus, Plato by Socrates, etc. And he adds
ttiat when he had looked further back to Pythagoras, Pherecydes, and
Thales, he had still to search for their masters. The same for the
Egyptians, the Indians, the Babylonians, and the Magi themselves
He would not cease questioning, he says, to learn who it was they all
had for their masters. And when he (Clemens) had traced down the
enquiry to the very cradle of mankind, to the first generation of men
he would reiterate once more his questioning, and ask, " Who is their
teacher ? " Surely, he argues, their master could be - no one of men "
And even when we should have reached as high as the Angels the
same query would have to be offered to them: "Who were their
(meaning the ' divine ' and the 'fallen ' Angels) masters ? "
The aim of the good father's long argument is of course to discover
two distinct masters, one the preceptor of biblical patriarchs, the other
the teacher of the Gentiles. But the students of the Secret Doctrine
need go to no such trouble. Their professors are well aware who
were the Masters of their predecessors in Occult Sciences and
Wisdom.
The two professors are finally traced out by Clemens, and are
as was to be expected, God, and his eternal and everlasting enemy and
opponent, the Devil ; the subject of Clemens' enquiry relating to
the ^..a/ aspect of Hermetic Philosophy, as cause and effect. Admit,
ting the moral beauty of the virtues preached in every Occult work
with which he was acquainted. Clemens desires to know the cause of
the apparent contradiction between the doctrine and the practice good
and evil Magic, and he comes to the conclusion that Magic has two
ongins-divineand diabolical. He perceives its bifurcation into two
channels, hence his deduction and inference.
We perceive it too, without, however, necessarily designating such
bifurcation^iabolical. for we judge the "left-hand path" as it
• Strom., VI. vii. The following paragraph is paraphrased from the same chapter.
40 THE SECRET DOCTRINE.
issued from the hands of its founder. Otherwise, judging also by the
effects of Clemens' own religion and the walk in life of certain of its
professors, since the death of their Master, the Occultists would have
a right to come to somewhat the same conclusion as Clemens. They
would have a right to say that while Christ, the Master of all true
Christians, was in every way godly, those who resorted to the horrors
of the Inquisition, to the extermination and torture of heretics, Jews
and Alchemists, the Protestant Calvin who burnt Servetus, and his
persecuting Protestant successors, down to the whippers and burners
of witches in America, must have had for thei7- Master, the Devil. But
Occultists, not believing in the Devil, are precluded from retaliating in
this way.
Clemens' testimony, however, is valuable in so far as it shows (i) the
enormous number of works on Occult Sciences in his day ; and (2)
the extraordinary pow^ers acquired through those Sciences hy certain
men.
He devotes, for instance, the whole of the sixth book of his Strovia-
ieis to this research for the first two " Masters" of the true and the false
Philosoi^h}'- respectively, both preserved, as he says, in the Egyptian
sanctuaries. Very pertinently too, he apostrophises the Greeks, asking
them why they should not accept the " miracles " of Moses as such,
since they claim the very same privileges for their own Philosophers,
and he gives a number of instances. It is, as he says, ^achus obtain-
ing through his Occult powers a marvellous rain ; it is Aristasus causing
the winds to blow; Empedocles quieting the gale, and forcing it to
cease, etc.*
The books of Mercurius Trismegistus most attracted his attention.f
He is also warm in his praise of Hystaspes (or Gushtasp), of the Sibyl-
line books, and even of the right Astrology.
There have been in all ages use and abuse of Magic, as there are use
and abuse of Mesmerism or Hypnotism in our own. The ancient
world had its Apollonii and its Pherecydae, and intellectual people
could discriminate then, as they can now. While no classical or pagan
writer has ever found one word of blame for Apollonius of Txana, for
instance, it is not so with regard to Pherecydes. Hesj'^chius of Miletia,
• See Pneumatologie, iii. 207. Therefore Empedocles is called KU)XvBa.V€fXO<;, the "dominatorof
the wind." Strom., VI. iii.
+ Ibid., iv.
PHERECYDES OF SYROS. 41
Philo of Byblos and Eusthathius charge the latter unstintingly with
having built his Philosophy and Science on demoniacal traditions — i.e.,
on Sorcery. Cicero declares that Pherecydes is, potius divinus quam
medicus, " rather a soothsayer than a physician," and Diogenes Laertius
gives a vast number of stories relating to his predictions. One day
Pherecydes prophesies the shipwreck of a vessel hundreds of miles
away from him ; another time he predicts the capture of the Lacedae-
monians by the Arcadians ; finallj^ he foresees his own wretched end.*
Bearing in mind the objections that will be made to the teachings of
the Esoteric Doctrine as herein propounded, the writer is forced to
meet some of them beforehand.
Such imputations as those brought by Clemens against the
" heathen" Adepts, only prove the presence of clairvoyant powers and
prevision in every age, but are no evidence in favour of a Devil. They
are, therefore, of no value except to the Christians, for whom Satan
is one of the chief pillars of the faith. Baronius and De Mirville, for
instance, find an unanswerable proof of Demonology in the belief
in the co-eternity of Matter with Spirit !
De Mirville writes that Pherecydes
Postulates in principle the primordiality of Zeus or Ether, and then, on the same
plane, a principle, coeternal and coactive, which he calls the fifth element, or
Ogenos.t
He then points out that the meaning of Ogenos is given as that
which shuts up, which holds captive, and that is Hades, " or in a word,
hell."
The synonyms are known to every schoolboy without the Marquis
going to the trouble of explaining them to the Academy ; as to the
deduction, every Occultist will of course deny it and only smile at its
folly. And now we come to the theological conclusion.
The resume oi the views of the Latin Church — as given by authors of
the same character as the Marquis de Mirville— amounts to this : that
the Hermetic Books, their wisdom — fully admitted in Rome — notwith-
standing, are " the heirloom left by Cain, the accursed, to mankind."
It is " generally admitted," says that modern memorialist of Satan in
History :
That immediately after the Flood Cham and his descendants had propagated
anew the ancient teachings of the Cainites and of the submerged Race. %
* Summarised from Ptieutnatologie, iii. 209. + J^c. cit. X Op. cit., iii. 208.
42
THE SECRET DOCTRINE.
This proves, at any rate, that Magic, or Sorcery as he calls it, is an
antediluvian Art, and thus one point is gained. For, as he says :—
The evidence of Berosius makes Ham identical with the first Zoroaster, founder
of Bactria, the first author of all the magic arts of Babylonia, the Chemesenua or
Cham,* the infamous'^ of the faithful Noachians, finally the object of adoration
for Eg>'pt, which having received its name Wf^^'-^, whence chemistry, built in his
honour a town called Choemnis, or the "city of fire." J Ham adored it, it is said,
whence the name Chammaim given to the pyramids; which in their turn have
been vulgarised into our modern noun "chimney."§
This statement is entirely wrong. Kgypt was the cradle of
Chemistry and its birth-place — this is pretty well known by this time.
Only Kenrick and others show the root of the word to be chemi or chein,
which is not Cham or Ham, but Khem, the Egyptian phallic God of the
Mysteries.
But this is not all. De Mirville is bent upon finding a satanic origin
even for the now innocent Tarot.
He goes on to sa}':
As to the means for the propagation of this evil Magic, tradition points it out, in
certain runic characters traced on metallic plates [or leaves, des lames'] which have
escaped destruction by the Deluge. || This might have been regarded as legendary,
had not subsequent discoveries shown it far from being so. Plates were found
covered with curious and utterly undecipherable characters, characters of un-
deniable antiquity, to which the Chamites [Sorcerers, with the author] attribute
the origin of their marvellous and terrible powers. T
The pious author may, meanwhile, be left to his own orthodox
• The English speaking people who spell the name of Noah's disrespectful son " Ham " have to be
reminded that the right spelling is " Kham" or " Cham."
+ Black Magic, or Sorcery, is the evil result obtained in any shape or way through the practice of
Occult Arts ; hence it has to be judged only by its effects. The name of neither Ham nor Cain, when
pronounced, has ever killed any one ; whereas, if we have to believe that same Clemens Alexandrinus
who traces the teacher of every Occultist, outside of Christianity, to the Devil, the name of
Jehovah (pronounced Jevo and in a peculiar way) had the effect of killing a man at a distance. The
mysterious Schetnham-phorasch was not always used for holy purposes by the Kabalists, especially
since the Sabbath or Saturday, sacred to Saturn or the evil Shani, became— with the Jews— sacred to
"Jehovah."
t Khoemnis, the pre-historic city, may or may not have been built by Noah's son, but it was not
his name that was given to the town, but that of the Mystery Goddess Khoemnu or Khoemnis
(Greek form) ; the deity that was created by the ardent fancy of the neophyte, who was thus tantalised
during his " twelve labours " of probation before his final initiation. Her male counterpart is Khem.
The city of Choemnis or Khemmis (to-day Akhmem) was the chief seat of the God Khem. The
Greeks identifying Khem with Pan, called this city " Panopolis."
{ Pneumatologie, iii. 210. This looks more like pious vengeance than philology. The picture, how-
ever, seems incomplete, as the author ought to have added to the " chimney " a witch flying out
of it on a broomstick.
U How could they escape from the Deluge unless God so willed it ? This is scarcely logical.
If Loc. cii., p. 210.
CAIN, MATHEMATICAL AND ANTHROPOMORPHIC. 43
beliefs. He, at anj^ rate, seems quite sincere in his views. Neverthe-
less, his able arguments will have to be sapped at their very foundation,
for it must be shown on mathematical grounds who, or rather what, Cain
and Ham really were. De Mirville is only the faithful son of his
Church, interested in keeping Cain in his anthropomorphic character
and in his present place in " Holy Writ." The student of Occultism,
on the other hand, is solely interested in the truth. But the age has to
follow the natural course of its evolution.
SECTION lY.
The Secresy of Initiates.
The false rendering of a number of parables and sa5'ings of Jesus is
not to be wondered at in the least. From Orpheus, the first initiated
Adept of whom history catches a glimpse in the mists of the pre-
Christian era, down through Pythagoras, Confucius, Buddha, Jesus,
Apollonius of Tyana, to Ammonius Saccas, no Teacher or Initiate has
ever committed anything to writing for public use. Each and all of
them have invariably recommended silence and secres3' on certain facts
and deeds ; from Confucius, who refused to explain publicly and satis-
factorily what he meant by his " Great Extreme," or to give the key to
the divination by "straws," down to Jesus, who charged his disciples
to tell no man that he was Christ* (Chrestos), the "man of sorrows "
and trials, before his supreme and last Initiation, or that he had pro-
duced a "miracle" of resurrection.f The Apostles had to preserve
silence, so that the left hand should not know what the right hand did ;
in plainer words, that the dangerous proficients in the Left Hand
Science — the terrible enemies of the Right Hand Adepts, especially
before their supreme Initiation — should not profit by the publicity so
as to harm, both the healer and the patient. And if the above is main-
tained to be simply an assumption, then what may be the meaning of
these awful words ;
Unto you it is given to know the mystery of the Kingdom of God; but
unto them that are without all these things are done in parables ; that seeing they
may see and not perceive; and hearing, they may hear and not understand; lest
at any time they should be converted and their sins should be forgiven them. X
* Matthezv^ xvi. 20- + Mark, v. 43. t Mark, iv. 11, 12.
EXOTERIC AND ESOTERIC TEACHINGS. 45
Unless interpreted in the sense of the law of silence and Karma, the
utter selfishness and uncharitable spirit of this remark are but too
evident. These words are directly connected with the terrible dogma
of predestination. Will the good and intelligent Christian cast such a
slur of cruel selfishness on his Saviour ? *
The work of propagating such truths in parables was left to the
disciples of the high Initiates. It was their duty to follow the key-note
of the Secret Teaching without revealing its mysteries. This is shown
in the histories of all the great Adepts. Pythagoras divided his classes
into hearers of exoteric and esoteric lectures. The Magians received
their instructions and were initiated in the far hidden caves of Bactria.
"When Josephus declares that Abraham taught Mathematics he meant
by it " Magic," for in the Pythagorean code Mathematics mean Esoteric
Science, or Gnosis.
Professor Wilder remarks :
The Essenes of Judaea and Carmel made similar distinctions, dividing their
adherents into neoph>-tes, brethren and the perfect. . . . Ammonius obligated
his disciples by oath not to divulge his higher doctrines, except to those who had
been thoroughlj' instructed and exercised [prepared for initiation].t
One of the most powerful reasons for the necessity of strict secresy
is given by Jesus Himself, if one may credit Matthew. For there the
Master is made to say plainly :
Give not that which is holy unto the dogs, neither cast ye your pearls before
swine ; lest they trample them under their feet, and turn again and rend you. J
Profoundly true and wise words. Many are those in our own age,
and even among us, who have been forcibly reminded of them — often
when too late.§
• Is it not evident that the words : " lest at any time they should be converted (or: "lest haply
they should turn again " — as in the revised version) and their sins be forgiven them"— do not at all
mean to imply that Jesus feared that through repentance any outsider, or "them that are without,"
should escape damnation, as the Uteral dead-letter sense plainly shows^but quite a different thing ?
Namely, "lest any of the profane should by understanding his preaching, undisguised by parable,
get hold of some of the secret teachings and mysteries of Initiation — and even of Occult powers ?
"Be converted" is, in other words, to obtain a knowledge belonging exclusively to the Initiated . •
" and their sins be forgiven them," that is, their sins would fall -upon the illegal revealer, on those
who had helped the unworthy to reap there where they have never laboured to sow, and had given
them, thereby, the means of escaping on this earth their deserved Karma, which must thus re-act on
the revealer, who, instead of good, did harm and faUed.
■t New Platonism and Alchemy, i86g, pp. 7, 9.
t vii. 6.
} History is full of proofs of the same. Had not Anaxagoras enunciated the great truth taught
in the Mysteries, vtx., that the sun was surely larger than the Peloponnesus, he would not havt been
^rsecuted and nearly put to death by the fanatical mob. Had that other rabble which was raised
46 THE SECRET DOCTRINE.
Even Maimonides recommends silence with regard to the true mean-
ing of the Bible texts. This injunction destroys the usual affirmation
that " Holy Writ" is the only book in the world whose divine oracles
contain plain unvarnished truth. It may be so for the learned Kaba-
lists ; it is certainly quite the reverse with regard to Christians, For
this is what the learned Hebrew Philosopher says :
Whoever shall find out the true sense of the Book of Genesis ought to take care
not to divulge it. This is a maxim that all our sages repeat to us, and above all
respecting the work of the six days. If a person should discover the true meaning
of it by himself, or by the aid of another, then he ought to be silent, or if he vSpeaks
. he ought to speak of it obscurely, in an enigmatical manner, as I do myself, leaving
the rest to be guessed by those who can understand me.
The Symbology and Ksoterism of the Old Testament being thus con-
fessed by one of the greatest Jewish Philosophers, it is only natural to
find Christian Fathers making the same confession with regard to the
New Testament, and the Bible in general. Thus we find Clemens
Alexaudrinus and Origen admitting it as plainly as words can do it.
Clemens, who had been initiated into the Eleusinian Mysteries sa5^s, that :
The doctrines there taught contained in them the end of all instructions as they
were taken from Moses and the ptophets,
a slight perversion of facts pardonable in the good Father. The words
admit, after all, that the Mysteries of the Jews were identical with those
of the Pagan Greeks, who took them from the Egyptians, who borrowed
them, in their turn, from the Chaldaeans, who got them from the
Aryans, the Atlanteans and so on — far beyond the days of that Race.
The secret meaning of the Gospel is again openly confessed by Clemens
when he says that the Mysteries of the Faith are not to be divulged to
all.
But since this tradition is not published alone for him who perceives the magnifi-
cence of the word ; it is requisite, therefore, to hide in a Mystery the wisdom
spoken, which the Son of God taught.*
against Pythagoras understood what the mysterious Sage of Crotona meant by giving out his remem-
brance of having been the " Son of Mercury" — God of the Secret Wisdom — he would not have been
forced to fly for his life; nor would Socrates have been put to death, had he kept secret the revelations
of his divine Daimon. He knew how little his century — save those initiated — would understand
his meaning, had he given out aU he knew of the moon. Thus he limited his statement to an
allegory, which is now proven to have been more scientific than was hitherto believed. He main-
tained that the moon was inhabited and thai the lunar beings lived in profound, vast and dark
valleys, our satellite being airless and without any atmosphere outside such profound valleys ;
this, disregarding the revelation full of meaning for the few only, must be so of necessity, if there
is any atmosphere on our bright Selene at all. The facts recorded in the secret annals of the
Mysteries had to remain veiled under penalty of death.
* Stromaleis, xii.
OKIGEN ON " GENESIS." 47
Not less explicit is Origen with regard to the Bible and its symbolical
fables. He exclaims :
If we hold to the letter, and must understand what stands written in the law
after the manner of the Jews and common people, then I should blush to confess
aloud that it is God who has given these laws : then the laws of men appear more
excellent and reasonable.*
And well he might have "blushed," the sincere and honest Father
of early Christianity in its days of relative purity. But the Christians
of this highly literary and civilised age of ours do not blush at all; they
swallow, on the contrar}-, the " light" before the formation of the sun,
the Garden of Eden, Jonah's whale and all, notwithstanding that the
same Origen asks in a very natural fit of indignation :
What man of sense will agree with the statement that the first, second and third
days in which the evening is named and the morning, were without sun, moon, and
stars, and the first day without a heaven ? What man is found such an idiot as to
suppose that God planted trees in Paradise, in Eden, like a husbaudman, etc. .' I
believe that every man must hold these things for images, under which a hidden
sense lies concealed ?t
Yet millions of "such idiots" are found in our age of enlightenment
andnotonlj' in the third century. When Paul's unequivocal statement in
Galatians, iv. 22-25, that the story of Abraham and his two sons is all
" an allegor>-," and that "Agar is Mount Sinai " is added to this, then
little blame, indeed, can be attached to either Christian or Heathen who
declines to accept the Bible in any other light than that of a very
ingenious allegory.
Rabbi Simeon Ben-" Jochai," the compiler of the Zohar, never im-
parted the most important points of his doctrine otherwise than orally,
and to a verj' limited number of disciples. Therefore, without the
final initiation into the Mercavah, the study of the Kabalah will be ever
incomplete, and the. Mercavah can be taught only" in darkness, in a
deserted place, and after many and terrific trials." Since the death of
that great Jewish Initiate this hidden doctrine has remained, for the
outside world, an inviolate secret.
Among the venerable sect of the Tanaira, or rather the Tananim, the wise men,
there were those who taught the secrets practically and initiated some disciples
into the grand and final Mystery. But the Mishna Hagiga, 2nd Section, say that
the table of contents of the Mercaba " must only be delivered to wise old ones." The
Gentatu is still more dogmatic. " The more important secrets of the Mysteries
• See Homilies 7, in Levit., quoted in the Source of Measures, p. 307.
t Origen: Huet., Origeniana, 167; Pranck, 121; qu»ted from Dunlap's Sdd, p. 176.
43 THE SECRET DOCTRINE.
were not even revealed to all priests. Alone the initiates had them divulged."
And so we find the same great secresy prevalent in every ancient religion.*
What says the Kabalah itself? Its great Rabbis actually threaten
him who accepts their sayings verbatim. We read in the Zohar :
Woe to the man who sees in the Thorah, i.e., Law, only simple recitals and
ordinary words ! Because if in truth it only contained these, we would even to-day
be able to compose a Thorah much more worthy of admiration. For if we find
only the simple words, we would only have to address ourselves to the legislators
of the earth, t to those in whom we most frequently meet with the most grandeur.
It would be sufficient to imitate them, and make a Thorah after their words and
example. But it is not so ; each word of the Thorah contains an elevated meaning
and a sublime mystery. . . . The recitals of the Thorah are the vestments of the
Thorah. Woe to him who takes this garment for the Thorah itself. . . . The
simple take notice only of the garments or recitals of the Thorah, they know no
other thing, they see not that which is concealed under the vestment. The more
instructed men do not pay attention to the vestment, but to the bodj- which it
envelops, t
Ammonius Saccas taught that the Secret Doctrine of the Wisdom-
Religion was found complete in the Books of Thoth (Hermes), from
which both Pythagoras and Plato derived their knowledge and much of
their Philosophy ; and these Books were declared by him to be "identical
with the teachings of the Sages of the remote East." Professor
A. Wilder remarks :
As the name Thoth means a college or assembly, it is not altogether improbable
that the books were so named as being the collected oracles and doctrines of the
sacerdotal fraternity of Memphis. Rabbi Wise has suggested the same hypothesis
in relation to the divine utterances recorded in the Hebrew Scriptures. §
This is very probable. Only the " divine utterances " have never
been, so far, understood by the profane. Philo Judaeus, a non-initiate,
attempted to give their secret meaning and — failed.
But Books of Thoth or Bible, Vedas or Kabalah, all enjoin the same
secresy as to certain mysteries of nature symbolised in them. "Woe
be to him who divulges unlawfully the words whispered into the ear of
* Isis Unveiled, ii. 350.
+ The materialistic "law-givers," the critics and Sadducees who have tried to tear to shreds the
doctriues and teachings of the great Asiatic Masters past and present— no scholars in the modem
sense of the word— would do well to ponder over these words. No doubt that doctrines and secret
teachings had they been invented and written in Oxford and Cambridge would be more brilliant out-
wardly. Would they equally answer to universal truths and facts, is the next question however.
X iii. fol. 1526, quoted in Myer's Qabbalah, p. loz.
\ New-Platonism and Alchemy, p. 6.
THE "DARK SAYINGS" OF THE "TESTAMENTS." 49
Manushi by the First hiitiatory Who that "Initiator" was is made
plain in the Book of Enoch :
From them [the Angels] I heard all things, and understood what I saw ; that
which will not take place in this generation [Race], but in a generation which is to
succeed at a distant period [the 6th and 7th Races] on account of the elect [the
Initiates].*
Again, it is said with regard to the judgment of those who, when they
have learned " every secret of the angels," reveal them, that:
They have discovered secrets, and they are those who have been judged ; but not
thou, my son [Noah] . . . thou art pure and good 2LX\.^free from the reproach
of discovering [revealing] secrets. t
But there are those in our centur}', who, having "discovered secrets"
unaided and owing to their own learning and acuteness only, and who
being, nevertheless, honest and straightforward men, undismayed by
threats or warning since they have never pledged themselves to secresy,
feel quite startled at such revelations. One of these is the learned
author and discoverer of one " Key to the Hebrew-Egyptian Mystery."
As he says, there are "some strange features connected with the pro-
mulgation and condition " of the Bible.
Those who compiled this Book were men as we are. They knew, saw, handled
and realized, through the key measure,! the law of the living, ever-active God.§
They needed no faith that He was, that He worked, planned, and accomplished, as
a mighty mechanic and architect.|| What was it, then, that reserved to them alone
this knowledge, while first as men of God, and second as Apostles of Jesus the
Christ, they doled out a blinding ritual service, and an empty teaching of faith
and no substance as proof, properU- coming through the exercise of just those
senses which the Deity has given all men as the essential means of obtaining any
right understanding .' Mystery and parable, and dark saying, and cloaking of the
true meanings are the burden of the Testaments, Old and New. Take it that the
narratives of the Bible were purposed inventions to deceive the ignorant masses,
even while enforcing a most perfect code of moral obligations: How is it possible
to justif}' so great frauds, as part of a Divine economy, when to that economy,
the attribute of simple and perfect truthfulness must, in the nature of things, be
• 1. z.
+ Ixiv. 10.
% The key is shown to be "in the source of measures originating- the British inch and the
ancient cubit" as the author tries to prove.
\ The word as a plural might have better solved the mystery. God is ever-present ; if he were
ever-active he could no longer be an infinite God— nor ever-present in his limitation.
II The author is evidently a Mason of the way of thinking of General Pike. So long as th e
American and English Masons will reject the " Creative Principle " of the "Grand Orient " of France
they will remain in the dark.
50 THE SECRET DOCTRINE.
ascribed? What has, or what by possibility ought mystery to have, with the
promulgation of the truths of God ?*
Nothing whatever most certainly, if those mysteries had been
given from the first. And so it was with regard to the first, semi-
divine, pure and spiritual Races of Humanity. They had the " truths
of God," and lived up to them, and their ideals. They preserved them,
so long as there was hardl}' an}^ evil, and hence scarcely a possible
abuse of that knowledge and those truths. But evolution and the
gradual fall into materiality is also one of the "truths" and also one
of the laws of " God." And as mankind progressed, and became with
ever}' generation more of the earth, earthh% the individuality of each
temporary Ego began to assert itself. It is personal selfishness that
develops and urges man on to abuse of his knowledge and power.
And selfishness is a human building, whose windows and doors are
ever wide open for every kind of iniquity to enter into man's soul.
Few were the men during the early adolescence of mankind, and fewer
still are they now, who feel disposed to put into practice Pope's forcible
declaration that he would tear out his own heart, if it had no better
disposition than to love only himself, and laugh at all his neighbours.
Hence the necessit)' of gradually taking away from man the divine
knowledge and power, which became with every new human cycle more
dangerous as a double-edged weapon, whose evil side was ever
threatening one's neighbour, and whose power for good was
lavished freely only upon self. Those few "elect" whose inner natures
had remained unaffected by their outward physical growth, thus became
in time the sole guardians of the m5''steries revealed, passing the know-
ledge to those most fit to receive it, and keeping it inaccessible to
others. Reject this explanation from the Secret Teachings, and the
very name of Religion will become s5''nonymous with deception and
fraud.
Yet the masses could not be allowed to remain without some sort of
moral restraint. Man is ever craving for a "beyond " and cannot live
without an ideal of some kind, as a beacon and a consolation. At the
same time, no average man, even in our age of universal education,
could be entrusted with truths too metaphysical, too subtle for his
mind to comprehend, ^vithout the danger of an imminent reaction
setting in, and faith in Gods and Saints making room for an unscientific
blank Atheism. No real philanthropist, hence no Occultist, would
* Source of Measures, pp. 308, 309.
THE GREATEST CRIME EVER PERPETRATED. 5 1
dream for a moment of amankind without one tittle of Religion. Even
the modern day Religion in Europe, confined to Sundays, is better than
none. But if, as Bunyan put it, " Religion is the best armour that a
man can have," it certainly is the '"worst cloak" ; and it is that "cloak"
and false pretence which the Occultists and the Theosophists fight
against. The true ideal Deity, the one living God in Nature, can
never suffer in man's worship if that outward cloak, woven by man's
fancy, and thrown upon the Deity by the crafty hand of the priest
greedy of power and domination, is drawn aside. The hour has struck
with the commencement of this century to dethrone the " highest
God " of every nation in favour of One Universal Deity— the God of
Immutable Law, not charity ; the God of Just Retribution, not mercy,
which is merely an incentive to evil-doing and to a repetition of it.
The greatest crime that was ever perpetrated upon mankind was com-
mitted on that day when the first priest invented the first prayer with
a selfi'sh object in view. A God who may be propitiated by iniquitous
prayers to " bless the arms" of the worshipper, and send defeat and
death to thousands of his enemies — his brethren ; a Deity that can be
supposed not to turn a deaf ear to chants of laudation mixed with
entreaties for a " fair propitious wind " for self, and as naturally dis-
astrous to the selves of other navigators who come from an opposite
direction — it is this idea of God that has fostered selfishness in man,
and deprived him of his self-reliance. Prayer is an ennobling action
when it is an intense feeling, an ardent desire rushing forth from our
very heart, for the good of other people, and when entirely detached
from any selfish personal object ; the craving for a beyond is natural
and holy in man, but on the condition of sharing that bliss with others.
One can understand and well appreciate the words of the " heathen "
Socrates, who declared in his profound though untaught wisdom, that :
Our praj^ers should be for blessings on all, in general, for the Gods know best
what is good for us.
But official prayer — in favour of a public calamity, or for the benefit
of one individual irrespective of losses to thousands — is the most
ignoble of crimes, besides being an impertinent conceit and a supersti-
tion. This is the direct inheritance by spoliation from the Jehovites —
the Jews of the Wilderness and of the Golden Calf.
It is "Jehovah," as will be presently shown, that suggested the
necessity of veiling and screening this substitute for the unpronounce-
able name, and that led to all this "mystery, parables, dark sayings
52 THE SECRET DOCTRINE.
and cloaking." Moses had, at any rate, initiated his seventy Elders
into the hidden truths, and thus the writers of the Old Testameiit staud
to a degree justified. Those of the New Testament have failed to do
even so much, or so little. They have disfigured the grand central
figure of Christ by their dogmas, and have led people ever since into
millions of errors and the darkest crimes, in His holy name.
It is evident that w^ith the exception of Paul and Clement of
Alexandria, who had been both initiated into the Mysteries, none of
the Fathers knew much of the truth themselves. They were mostly
uneducated, ignorant people ; and if such as Augustine and Lactantius,
or again the Venerable Bede and others, were so painfully ignorant
until the time of Galileo* of the most vital truths taught in the Pagan
temples — of the rotundity of the earth, for example, leaving the
heliocentric system out of question — how great must have been the
ignorance of the rest! I^earning and sin were synonymous with the
early Christians. Hence the accusations of dealing with the Devil
lavished on the Pagan Philosophers.
But truth must out. The Occultists, referred to as "the followers of
the accursed Cain," by such writers as De Mirville, are now in a posi-
tion to reverse the tables. That which was hitherto known onl}"- to
the ancient and modern Kabalists in Europe and Asia, is now pub-
lished and shown as being mathematically true. The author of the
Key to the Hebrew- Egyptiayi Mystery or the Source of Measures has now
proved to general satisfaction, it is to be hoped, that the two great
God-names, Jehovah and Elohim, stood, in one meaning of their
numerical values, for a diameter and a circumference value, respec-
tively; in other words, that they are numerical indices of geometrical
relations; and finalh'^ that Jehovah is Cain and vice versa.
This view, says the author.
Helps also to take the horrid blemish off from the name of Cain, as a put-up job
to destroy his character ; for even without these showings, by the very text, he
[Cain] was Jehovah. So the theological schools had better be alive to making the
• In his Pneumatologte, in Vol. iv., pp. 105- 112, the Marquis de Mirville claims the knowledge of
the heliocentric system— earlier than Galileo— for Pope Urban VIII. The author goes further. He
tries to show that famous Pope, not as the persecutor but as oue persecuted by Galileo, and
calumniated by the Florentine Astronomer into the bargain. If so, so much the worse for the Latin
Church, since her Popes, knowing of it, still preserved silence upon this most important fact, either to
screen Joshua or their own infallibility. One can understand well that the Bible having been so
exalted overall the other systems, and its alleged mouothei.sm depending upon the silence preserved,
nothing remained of course but to keep quiet over its symbolism, thus allowing all its blunders to be
fathered on its God.
ASIATIC RELIGIONS PROCLAIM THEIR ESOTERISM OPENLY. 53
amend honorable, if such a thing is possible, to the good name and fame of the God
they worship.*
This is not the first warning received b}^ the " theological schools,"
which, however, no doubt knew it from the beginning, as did Clemens of
Alexandria and others. But if it be so they will profit still less by it,
as the admission would involve more for them than the mere sacredness
and dignity of the established faith.
But, it may also be asked, why is it that the Asiatic religions, which
have nothing of this sort to conceal and which proclaim quite openly
the Esoterism of their doctrines, follow the same course ? It is simply
this : While the present, and no doubt enforced silence of the Church
on this subject relates merely to the external or theoretical form of the
Bidle— the unveiling of the secrets of which would have involved no
practical harm, had they been explained from the first — it is an entirely
different question with Eastern Esoterism and Symbology. The grand
central figure of the Gospels would have remained as unaffected by the
symbolism of the 0/d Testameyit being revealed, as would that of the
Founder of Buddhism had the Brahmanical writings of the Piiraiias, that
preceded his birth, all been shown to be allegorical. Jesus of Nazareth,
moreover, would have gained more than he would have lost had he
been presented as a simple mortal left to be judged on his own precepts
and merits, instead of being fathered on Christendom as a God whose
many utterances and acts are now so open to criticism. On the
other hand the symbols and allegorical sayings that veil the grand
truths of Nature in the Vedas, the Brdhfna?ias, the Upanishads and
especially in the I,amaist Chagpa Thogmed and other works, are quite
of a different nature, and far more complicated in their secret meaning.
While the Biblical glyphs have nearly all a triune foundation, those of
the Eastern books are worked on the septenary principle. The)^ are
• op. cit., App. vii. p. 296. The writer feels happy to find this fact now mathemati-
cally demonstrated. When it was stated in Isis Unveiled that Jehovah and Saturn were
one and the same with Adam Kadmon, Cain, Adam and Eve, Abel, Seth, etc., and that
all were convertible symbols in the Secret Doctrine (see Vol. ii. pp. 446, 448, 464 et seq.);
that they answered, in short, to secret numerals and stood for more than one meaning-
in the Bible as in other doctrines— the author's statements remained unnoticed. Isis had
failed to appear under a scientific form, and by giving too much, in fact, gave very little to satisfy
the enquirer. But now, if mathematics and geometry, besides the evidence of the Bible and Kabalah
are good for anything, the public must find itself satisfied. No fuller, more scientifically given proof
can be found to show that Cain is the transformation of an Elohim (the Sephira Binah) into Jah-
Veh (or God-Eve) androgyne, and that .Seth is the Jehovah male, than in the combined discoveries of
Seyfiarth, Knight, etc., and finally in Mr. Ralston Skinner's most erudite work. The further
relations of these personifications of the first human races, in their gradual development, will be
given later on in the text.
54 'THE SECRET DOCTRINE.
as closelj' related to the mysteries of Physics and Physiology, as to
Psychism and the transcendental nature of cosmic elements and Theo-
gony; unriddled they would prove more than injurious to the unini-
tiated ; delivered into the hands of the present generations in their
actual state of ph5^sical and intellectual development, in the absence
of spirituality and even of practical morality, they would become abso-
lutely disastrous.
Nevertheless the secret teachings of the sanctuaries have not re-
mained without witness ; they have been made immortal in various
ways. They have burst upon the world in hundreds of volumes full
of the quaint, head-breaking phraseology of the Alchemist ; they have
flashed like irrepressible cataracts of Occult mystic lore from the pens
of poets and bards. Genius alone had certain privileges in those dark
ages when no dreamer could offer the world even a fiction without
suiting his heaven and his earth to biblical text. To genius alone it
was permitted in those centuries of mental blindness, when the fear
of the " Holy Office" threw a thick veil over every cosmic and psychic
truth, to reveal unimpeded some of the grandest truths of Initiation.
Whence did Ariosto, in his Orlando Ftcj'ioso, obtain his conception of
that valley in the Moon, where after our death we can find the ideas
and images of all that exists on earth ? How came Dante to imagine
the man}^ descriptions given in his Inferno — a new Johannine Apocalypse,
a true Occult Revelation in verse — his visit and communion with the
Souls of the Seven Spheres ? In poetry and satire every Occult truth
has been welcomed — none has been recognised as serious. The Comte
de Gabalis is better known and appreciated than Porphyr}'- and lam-
blichus. Plato's mysterious Atlantis is proclaimed a fiction, while
Noah's Deluge is to this day on the brain of certain Archaeologists, who
scojEf at the archetypal world of Marcel Palingenius' Zodiac, and would
resent as a personal injury being asked to discuss the four worlds of
Mercury Trismegistus — the Archetypal, the Spiritual, the Astral and
the Elementary, with three others behind the opened scene. Evidentlj'
civilised society is still but half prepared for the revelation. Hence,
the Initiates will never give out the whole secret, until the bulk of
mankind has changed its actual nature and is better prepared for truth.
Clemens Alexandrinus was positively right in saying, " It is requisite
to hide in a mystery the wisdom spoken " — which the " Sons of God"
teach.
That Wisdom, as will be seen, relates to all the primeval truths
THE WISDOM-RELIGION. 55
delivered to the first Races, the "Mind-born," by the " Builders" of the
Universe Themselves.
There was in every ancient country having claims to civilisation, an Esoteric
Doctrine, a system which was designated Wisdom,* and those who were
devoted to its prosecution were first denominated sages, or wise men. . . .
Pythagoras termed this system r] yvaio-LS toiv ovnov, the Gnosis or Knowledge of
things that are. Under the noble designation of Wisdom, the ancient teachers,
the sages of India, the magians of Persia and Babylon, the seers and prophets
of Israel, the hierophants of Egypt and Arabia, and the philosophers of Greece
and the West, included all knowledge which they considered as essentially
divine; classifying a part as esoteric and the remainder as exterior. The
Rabbis called the exterior and secular series the Mercavah, as being the bodj- or
vehicle which contained the higher knowledge.t
lyater on, we shall speak of the law of the silence imposed on Eastern
chelts.
• The writings extant in olden times often personified Wisdom as an emanation and associate of
the Creator. Thus we have the Hindu Buddha, the Babylonian Nebo, the Thoth of Memphis, the
Hennes of Greece; also the female divinities, NeVtha, Metis. Athena, and the Gnostic potency
Achamoth or Sophia. The Samaritan Pentateuch denominated the Book of Genesis, Akamouth,
or Wi.sdom, and two remnants of old treatises, the IVisdom of Solomon and the IVisdom of
/esus, relate to the same matters. The Book of Afas/ialint— the Discourses or Proverbs of
Solomon— thus personifies Wisdom as the auxiliary of the Creator. In the Secret Wisdom of the
Kast that auxiliary is found collectively in the first emanations of Primeval Light, the Seven Dhyani-
Chohans, who have been shown to be identical with the " Seven Spirits of the Presence " of the
Roman Catholics.
t New Platonism and Akketny, p. 6,
SECTION V.
Some Reasons for Secresy.
The fact that the Occult Sciences have been withheld from the
world at large, and denied by the Initiates to Humanity, has often been
made matter of complaint. It has been alleged that the Guardians
of the Secret Lore were selfish in withholding the "treasures" of
Archaic Wisdom ; that it was positiveh* criminal to keep back such
knowledge — " if any " — from the men of Science, etc.
Yet there must have been some very good reasons for it, since from
the ver}^ dawn of History such has been the policy of every Hierophant
and " Master." Pythagoras, the first Adept and real Scientist in pre-
Christian Europe, is accused of having taught in public the immobility
of the earth, and the rotatory motion of the stars around it, while he
was declaring to his privileged Adepts his belief in the motion of the
Earth as a planet, and in the heliocentric system. The reasons for
such secres3% however, are many and were never made a mystery of
The chief cause was given in Iszs Unveiled. It may now be repeated.
From the very day when the first mystic, taught by the first Instructor of the
"divine Dynasties" of the early races, was taught the means of communication
between this world and the worlds of the invisible host, between the sphere of
matter and that of pure spirit, he concluded that to abandon this mysterious
science to the desecration, willing or unwilling, of the profane rabble — was to lose it.
An abuse of it might lead mankind to speed}' destruction ; it was like surrounding a
group of children with explosive substances, and furnishing them with matches.
The first divine Instructor initiated but a select few, and these kept silence with the
multitudes. They recognised their "God" and each Adept felt the great "SELF"
within himself. The Atmau, the Self, the mighty Lord and Protector, once that
man knew him as the "I am," the "Ego Sum," the "Asmi," showed his full
power to him who could recognise the "still small voice." From the days of the
primitive man described by the first Vedic poet, down to our modern age, there has
not been a philosopher worthy of that name, who did not carry in the silent sanc-
tuary of his heart the grand and mysterious truth. If initiated, he learnt it as a
THE KEY OF PRACTICAL THEURGY. 57
sacred science; if otherwise, then, like Socrates, repeating to himself as well as his
fellow-men, the noble injunction, "O man, know thyself," he succeeded in recog-
nising his God -within himself "Ye are Gods," the king-psalmist tells us, and we
find Jesus reminding the scribes that this expression was addressed to other mortal
men, claiming for themselves the same privilege without any blasphemy. And as a
faithful echo, Paul, while asserting that we are all "the temple of the living God,"
cautioush- remarked elsewhere that after all these things are only for the " wise,"
and it is "unlawful " to speak of them.*
Some of the reasons for this secresy may here be given.
The fundamental law and master-key of practical Theurgy, in its
chief applications to the serious study of cosmic and sidereal, of
psychic and spiritual, mysteries was, and still is, that which was called
by the Greek Neoplatonists "Theophania." In its generally-accepted
meaning this is "communication between the Gods (or God) and those
initiated mortals who are spiritually fit to enjoy such an intercourse."
Esoterically, however, it signifies more than this. For it is not only
the presence of a God, but an actual — howbeit temporary — incarnation,
the blending, so to say, of the personal Deity, the Higher Self, with
man — its representative or agent on earth. As a general law, the
Highest God, the Over-soul of the human being (Atma-Buddhi), only
overshadows the individual during his life, for purposes of instruction
and revelation; or as Roman Catholics — who erroneously call that
Over-soul the "Guardian Angel"— would say, "It stands outside and
watches." But in the case of the theophanic mystery, it incarnates
itself in the Theurgist for purposes of revelation. When the incarna-
tion is temporsLvy, during those mj-sterious trances or "ecstasy," which
Plotinus defined as
The liberation of the mind from its finite consciousness, becoming one and
identified with the Infinite,
this sublime condition is very short. The human soul, being the
offspring or emanation of its God, the "Father and the Son" become
one, "the divine fountain flowing like a stream into its human bed. "f
In exceptional cases, however, the myster)^ becomes complete; the
* ii. 317, 318. Many verbal alterations from the original text of /sis Unveiled were made by H. P. B.
in her quotations therefrom, and these are followed throughout.
+ Proclus claims to have experienced this sublime ecstasy six times during his mystic life ;
Porphyry asserts that .\pollonius of Tyana was thus united four times to his deity— a statement which
we believe to be a mistake, since ApoUonius was a Nirmanakaya (divine incarnation— not Avatara)—
and he (Porphyry) only once, when over sixty years of age. Theophany (or the actual appearance of
a God to man), Theopathy (or "assimilation of divine nature"), and Theopueusty (inspiration, or
rather the mysterious power to hear orally the teachings of a God) have never been rightly under-
stood.
58 THE SECRET DOCTRINE.
Word is made Flesh in real fact, the individual becoming divine in the
full sense of the term, since his personal God has made of him his
permanent life-long tabernacle — "the temple of God," as Paul says.
Now that which, is meant here by the personal God of Man is, of
course, not his seventh Principle alone, as per se and in essence that is
merely a beam of the infinite Ocean of Light. In conjunction with our
Divine Soul, the Buddhi, it cannot be called a Duad, as it otherwise
A
might, since, though formed from Atma and Buddhi (the two higher
Principles), the former is no entity but an emanation from the Absolute,
and indivisible in reality from it. The personal God is not the Monad,
but indeed the prototype of the latter, what for want of a better term we
call the manifested Karanatma* (Causal Soul), one of the "seven" and
chief reservoirs of the human Monads or Egos. The latter are gradually
formed and strengthened during their incarnation-cycle by constant
additions of individuality from the personalities in which incarnates
that androgynous, half-spiritual, half-terrestrial principle, partaking of
both heaven and earth, called by the Vedantins Jiva and Vijiianamaya
Kosha, and by the Occultists the Manas (mind) ; that, in short, which
uniting itself partially with the Monad, incarnates in each new birth.
In perfect unity with its (seventh) Principle, the Spirit unalloyed, it is
the divine Higher Self, as every student of Theosophy knows. After
every new incarnation Buddhi-Manas culls, so to say, the aroma of the
flower called personality, the purely earthly residue of which — its
dregs — is left to fade out as a shadow. This is the most difficult —
because so transcendentally metaphysical — portion of the doctrine.
As is repeated many a time in this and other works, it is not the
Philosophers, Sages, and Adepts of antiquity who can ever be chai-ged
with idolatry. It is they in fact, who, recognising divine unity, were
the only ones, owing to their initiation into the mysteries of Esotericism,
to understand correctly the virovoia (h^'ponea), or under-meaning of the
anthropomorphism of the so-called Angels, Gods, and spiritual Beings
of every kind. Each, worshipping the one Divine Essence that per-
vades the whole world of Nature, reverenced, but never worshipped
or idolised, any of these "Gods," whether high or low — not even his
own personal Deity, of which he was a Ray, and to whom he
appealed.f
* Karana Sharira is the "causal" body and is sometimes said to be the "personal God." And so
it is, in one sense.
+ This would be in one sense Self-worship.
THE LADDER OF BEING. 59
The holy Triad emanates from the One, and is the Tetraktys ; the gods, daimons,
and souls are an emanation of the Triad. Heroes and men repeat the hierarchy in
themselves.
Thus said Metrodorus of Chios, the Pythagorean, the latter part of
the sentence meaning that man has within himself the seven pale
reflections of the seven divine Hierarchies ; his Higher Self is, there-
fore, in itself but the refracted beam of the direct Ray. He who
regards the latter as an Entity, in the usual sense of the term, is one
of the "infidels and atheists," spoken of by Epicurus, for he fastens
on that God "the opinions of the mitltitude "— an anthropomorphism
of the grossest kind.* The Adept and the Occultist know that " what
are styled the Gods are only the first principles " (Aristotle). None
the less they are intelligent, conscious, and living " Principles," the
Primary Seven Lights manifested from Light U7ima7iifested—w\i\ch. to
us is Darkness. They are the Seven — exoterically four— Kumaras or
"Mind-Born Sons" of Brahma. And it is they again, the Dhyan
Chohans, who are the prototypes in the aeonic eternity of lower Gods
and hierarchies of divine Beings, at the lowest end of which ladder of
being are we — men.
Thus perchance Polytheism, when philosophically understood, may
be a degree higher than even the Monotheism of the Protestant, say,
who limits and conditions the Deity in whom he persists in seeing the
Infinite, but whose supposed actions make of that " Absolute and
Infinite " the most absurd paradox in Philosophy. From this stand-
point Roman Catholicism itself is immeasurably higher and more
logical than Protestantism, though the Roman Church has been pleased
to adopt the exotericism of the heathen " multitude " and to reject the
Philosophy of pure Esotericism.
Thus every mortal has his immortal counterpart, or rather his
Archetype, in heaven. This means that the former is indissolubly
united to the latter, in each of his incarnations, and for the duration of
the cycle of births ; only it is by the spiritual and intellectual Principle
in him, entirely distinct from the lower self, never through the earthly
personality. Some of these are even liable to break the union
altogether, in case of absence in the moral individual of binding, viz.,
of spiritual ties. Truh% as Paracelsus puts it in his quaint, tortured
• "The Gods exist," said Epicurus, " but they are not what the hoi polloi [the multitude] suppose
them to be. He is not an infidel or atheist who denies the existence of Gods whom the multitude
worship, but he is such who fastens on, the Gods the opinions of the multitude.",
6o THE SECRET DOCTRINE.
phraseology, man with his three (compound) Spirits is suspended like
a foetus by all three to the matrix of the Macrocosm ; the thread
which holds him united being the "Thread-Soul," Siitratma, and
Taijasa (the "Shining") of the Vedantins. And it is through this
spiritual and intellectual Principle in man, through Taijasa — the
Shining, " because it has the luminous internal organ as its associate"
— that man is thus united to his heavenly prototype, never through
his lower inner self or Astral Body, for which there remains in most
cases nothing but to fade out.
Occultism, or Theurgy, teaches the means of producing such union.
But it is the actions of man — his personal merit alone — that can produce
it on earth, or determine its duration. This lasts from a few seconds —
a flash — to several hours, during which time the Theurgist or Theo-
phanist is that overshadowing "God" himself; hence he becomes
endowed for the time being with relative omniscience and omnipotence.
With such perfect (divine) Adepts as Buddha* and others such a
hypostatical state of avataric condition may last during the whole life ;
whereas in the case of full Initiates, who have not 5'et reached the
perfect state of Jivanmukta,t Theopneusty, when in full sway, results for
the high Adept in a full recollection of everything seen, heard, or
sensed.
Taijasa has fruitiou of the supersensible. J
For one less perfect it will end only in a partial, indistinct remem-
brance ; while the beginner has to face in the first period of his psychic
experiences a mere confusion, followed by a rapid and finall)^ complete
oblivion of the mysteries seen during this super-hypnotic condition.
The degree of recollection, when one returns to his waking state and
physical senses, depends on his spiritual and psychic purification, the
greatest enemy of spiritual memory being man's physical brain, the
organ of his sensuous nature.
The above states are described for a clearer comprehension of terms
used in this work. There are so many and such various conditions
and states that even a Seer is liable to confound one with the other.
• Esoteric, as exoteric, Buddhism rejects tlie theory that Gautama was an incarnation or
Avatara of Vishnu, but teaches the doctrine as herein explained. Everyman has in him the materials,
if not the conditions, for theophanic intercourse and Theopneusty, the inspiring " God " being, how-
ever, in every case, his own Higher Self, or divine prototype.
t One entirely and absolutely purified, and having nothing in common with earth except his
body.
t Mdndakyopanishad, 4.
THREE WAYS OPEN TO THE ADEPT. 6 1
To repeat : the Greek, rarely-used word, " Theophania," meant more
with the Neoplatonists than it does with the modern maker of diction-
aries. The compound word, "Theophania" (from "theos," "God,"
and "phainomai," "to appear"), does not simply mean " a manifesta-
tion of God to man by act7ial appearance " — an absurditj-, by the waj^ —
but the actual presence of a God in man, a divine incarnation. When
Simon the Magician claimed to be " God the Father," what he wanted
to convey was just that which has been explained, namely, that he was
a divine incarnation of his own Father, whether we see in the latter an
Angel, a God, or a Spirit; therefore he was called " that power of God
which is called great,"* or that power which causes the Divine Self to
enshrine itself in its lower self — man.
This is one of the several mysteries of being and incarnation.
Another is that when an Adept reaches during his lifetime that state of
holiness and purity that makes him "equal to the Angels," then at death
his apparitional or astral body becomes as solid and tangible as was the
late body, and is transformed into the real man.f The old physical
body, falling off like the cast-off serpent's skin, the body of the " new"
man remains either visible or, at the option of the Adept, disappears
from view, surrounded as it is by the Akashic shell that screens it. In
the latter case there are three ways open to the Adept :
(i.) He may remain in the earth's sphere (Vayu or Kama-loka), in
that ethereal locality concealed from human sight save during flashes
of clairvo3'ance. In this case his astral body, owing to its great purit}--
and spirituality, having lost the conditions required for Akashic light
(the nether or terrestrial ether) to absorb its semi-material particles, the
Adept will have to remain in the company of disintegrating shells —
doing no good or useful work. This, of course, cannot be.
(2. j He can by a supreme effort of will merge entirely into, and
get united with, his Monad. By doing so, however, he would {a)
deprive his Higher Self of posthumous Samadhi — a bliss which is not
real Nirvana — the astral, however pure, being too earthl}^ for such
state ; and (^) he would thereby open himself to Karmic law ; the
action being, in fact, the outcome of personal selfishness — of reaping
the fruits produced by and for oneself — alone.
(3.) The Adept has the option of renouncing conscious Nirvana and
• Acts, viii. 10 (Revised Version).
+ See the explanations gfiven on the subject in "The Elixir of Life," by G. M. (From a Chela's
Diary), Five Years of Theosophy.
62 THE SECRET DOCTRINE.
rest, to work on earth for the good of maukind. This he can do in a
two-fold way : either, as above said, by consolidating his astral body
into physical appearance, he can reassume the self-same personality ;
or he can avail himself of an entirely new physical bod3^ whether that
of a newly-born infant or — as Shankaracharya is reported to have done
with the bod}' of a dead Rajah — by " entering a deserted sheath," and
living in it as long as he chooses. This is what is called "continuous
existence." The Section entitled " The Mystery about Buddha" will
throw additional light on this theory, to the profane incomprehensible,
or to the generality simply absurd. Such is the doctrine taught, every-
one having the choice of either fathoming it still deeper, or of leaving
it unnoticed.
The above is simply a small portion of what might have been
given in his Unveiled, had the time come then, as it has now. One can-
not study and profit by Occult Science, unless one gives himself up to it
— heart, soul, and body. Some of its truths are too awful, too dangerous,
for the average mind. None can \.oy and play with such terrible weapons
with impunity. Therefore it is, as St. Paul has it, "unlawful" to
speak of them. L,et us accept the reminder and talk only of that
which is " lawful."
The quotation on p. 56 relates, moreover, only to psychic or spiritual
Magic. The practical teachings of Occult Science are entirely different,
and few are the strong minds fitted for them. As to ecstasy, and such
like kinds of self-illumination, this may be obtained by oneself and
without any teacher or initiation, for ecstacy is reached by an inward
command and control of Self over the physical Ego ; as to obtaining
mastery over the forces of Nature, this requires a long training, or the
capacity of one born a " natural Magician." Meanwhile, those who
possess neither of the requisite qualifications are strongly advised to
limit themselves to purely spiritual development. But even this is diffi-
cult, as the first necessary qualification is an unshakable belief in one's
own powers and the Deity within oneself; otherwise a man would
simply develop into an irresponsible medium. Throughout the whole
mystic literature of the ancient world we detect the same idea of
spiritual Esoterism, that the personal God exists within, nowhere
outside, the worshipper. That personal Deity is no vain breath, or a
fiction, but an immortal Entity, the Initiator of the Initiates, now that
the heavenly or Celestial Initiators of primitive humanity — the Shishta
of the preceding cj^cles — are no more among us. Ivjke an under-
MAN IS GOD.
63
current, rapid and clear, it runs without mixing its crystalline purity
with the muddy and troubled waters of dogmatism, an enforced
anthropomorphic Deity and religious intolerance. We find this idea in
the tortured and barbarous phraseology of the Codex Nazarccus, and in
the superb Neoplatonic language of the Fourth Gospel of the later
Religion, in the oldest Veda and in the Avesta, in the Abhidharma, in
Kapila's Sdnkhya, and the Bhagavad Gitd. We cannot attain Adeptship
and Nirvana, Bliss and the " Kingdom of Heaven," unless we link our-
selves indissolubly with our Rex L,ux, the Lord of Splendour and of
Light, our immortal God within us. " Aham eva param Brahman " —
" I am verily the Supreme Brahman " — has ever been the one living
truth in the heart and mind of the Adepts, and it is this which helps
the Mystic to become one. One must first of all recognise one's own
immortal Principle, and then only can one conquer, or take the King-
dom of Heaven by violence. Only this has to be achieved by the
higher — not the middle, nor the third — man, the last one being of
dust. Nor can the second man, the " Son " — on this plane, as his
" Father " is the Son on a still higher plane — do anything without
the assistance of the first, the " Father." But to succeed one has to
identify oneself with one's divine Parent.
The first man is of the earth, earthy ; the second [inner, our higher] man is the Lord
from heaven Behold, I show you a mystery.*
Thus says Paul, mentioning but the dual and trinitarian man for the
better comprehension of the non-initiated. But this is not all, for the
Delphic injunction has to be fulfilled: man must know himself in
order to become a perfect Adept. How few can acquire the knowledge,
however, not merely in its inner mystical, but even in its literal sense,
for there are two meanings in this command of the Oracle. This is the
doctrine of Buddha and the Bodhisattvas pure and simple.
Such is also the mystical sense of what was said by Paul to the
Corinthians about their being the " temple of God," for this meant
Esoterically :
Ye are the temple of [the, or your] God, and the Spirit of [a, or your] God
dwelleth in you.t
• I. Cor., XV. 47, 50.
+ I. Cor., iii. 16. Has the reader ever meditated upon the suggestive words, often prouounced by
Jesus and his Apostles ? " Be ye therefore perfect as your Father . . is perfect " [Matt., v. 48), says
the Great Master. The words are, '■ as perfect as your Father which is in heaven," being interpreted
as meaning God. Now the utter absurdity of any man becoming as perfect as the infinite, all-perfect
omniscient and omnipresent Deity, is too apparent. If you accept it in such a sense, Jesus is made
64 the; secret doctrine.
This carries precisely the same meaning as the " I am veriiy
Brahman" of theVedantin. Nor is the latter assertion more blasphe-
mous than the Pauline — if there were any blasphemj^ in either, which
is denied. Only the Vedantin, who never refers to his bod}^ as being
himself, or even a part of himself, or aught else but an illusory form for
others to see him in, constructs his assertion more openly and sincerely
than was done by Paul.
The Delphic command "Know th3'self " was perfectly comprehen-
sible to every nation of old. So it is now, save to the Christians, since,
with the exception of the Mussulmans, it is part and parcel of every
Eastern religion, including the Kabalisticall}^ instructed Jews. To
understand its full meaning, however, necessitates, first of all, belief in
Reincarnation and all its mj^steries ; not as laid down in the doctrine of
the French Reincarnationists of the Allan Kardec school, but as they
are expounded and taught by Esoteric Philosophy. Man must, in
short, know who' he was, before he arrives at knowing what he is.
And how many are there among Europeans who are capable of develop-
ing within themselves an absolute belief in their past and future
reincarnations, in general, even as a law, let alone mystic knowledge
of one's immediately precedent life ? Early education, tradition and
training of thought, everything is opposing itself during their whole
lives to such a belief. Cultured people have been brought up in that
most pernicious idea that the wide difference found between the units
of one and the same mankind, or even race, is the result of chance ;
that the gulf between man and man in their respective social positions,
birth, intellect, physical and mental capacities — every one of which
qualifications has a direct influence on every human life — that all this
is simply due to blind hazard, only the most pious among them finding
equivocal consolation in the idea that it is " the will of God." They
have never analysed, never stopped to think of the depth of the oppro-
brium that is thrown upon their God, once the grand and most equit-
able law of the manifold re-births of man upon this earth is foolishly
rejected. Men and women anxious to be regarded as Christians, often
to litter the greatest fallacy. What was Esoterically meant is, " Your Father who is above the
material and astral man, the highest Principle (save the Monad) within man, his own personal God. or
the God of his own personality, of whom he is the ■prison' and the temple.'" "If thou wilt
l>e perfect {i.e., an Adept and Initiate) go and sell that thou hast " {Matt., xix. 21). Every man
who desired to become a neophyte, a chela, then, as now, had to take the vow of poverty. The
"Perfect," was the name given to the Initiates of every denomination. Plato calls them by that
term. The E-ssenes had their '" Perfect," and Paul plainly states that they, the Initiates, can only
speak before other Adepts. "We speak wisdom among them [only] that are perfect "(I. Cor. ii. 6.)
JESUS TAUGHT REINCARNATION. 65
truly and sincerely trying to lead a Christ-like life, have never paused
to reflect over the words of their own Bible. " Art thou Elias?" the
Jewish priests and Levites asked the Baptist * Their Saviour taught
His disciples this grand truth of the Esoteric Philosophy, but verily, if
His Apostles comprehended it, no one else seems to have realised its
true meaning. No; not even Nicodemus, who, to the assertion;
" Except a man be born againf he cannot see the Kingdom of God,"
answers : " How can a man be born when he is old ? " and is forthwith
reproved by the remark : " Art thou a master in Israel and knowest
not these things ? "—as no one had a right to call himself a " Master "
and Teacher, without having been initiated into the mysteries (a) of a
spiritual re-birth through water, fire and spirit, and {b) of the re-birth
from flesh-t Then again what can be a clearer expression as to the
doctrine of manifold re-births than the answer given by Jesus to the
Sadducees, "who deny that there is any resurrection," i.e., any
re-birth, since the dogma of the resurrection in the flesh is now regarded
as an absurdity even by the intelligent clergy :
They who shall be accounted worthy to obtain that world [Nirvana] ^ . . .
neither marry . . . neither can they die any more,
which shows that they had already died, and more than once. And
again :
Now that the dead are raised even Moses shewed ... he calleth the I^rd
the God of Abraham, and the God of Isaac, and the God of Jacob, for he is not a
God of the dead but of the living. ||
The sentence " now that the dead are raised'' evidently applied to
the then actual re-births of the Jacobs and the Isaacs, and not to their
* John, i. 21.
^ John, in. "Born " from above, viz., from his Monad or di\-iue Ego, the seventh Principle, which
remains till the end of the Kalpa, the nucleus of, and at the same time the overshadowing Principle,
as the Karanatma (Causal Soul) of the personality in every rebirth. lu this sense, the .sentence " born
anew" means "descends from above," the last two words having no reference to heaven or space,
neither of which can be limited or located, since one is a state and the other infinite, hence having
no cardmal points. (See Neiu Testament. Revised Version, loc. cit.)
t This can have no reference to Christian Baptism, since there was none in the days of Nicodemus
and he could not therefore know anything of it, even though a " Master."
\ This word, translated in the New Testament "world" to suit the official interpretation, means
rather an "age" (as shown in the >?^M.s^rf r,?yiw«) or one of the periods during the Manvantara, a
Kalpa, or ,«;on. Esoterically the sentence would read: "Hewhoshall reach, through a series of births
and Karmic law, that statein which Humanity shall find it.self after the Seventh Round and the Seventh
Race, when comes Nirvana. Moksha, and when man becomes ' equal unto the .\ugels ' or Dhyan
Chohans, is a 'son of the resurrection ' and ' can die no more ' ; then there will be no marriage, as
there will be no difference of sexes "—a result of our present materiality and animalism.
ji Luke, XX. 27-38.
66 THE SECRET DOCTRINE.
future resurrection ; for in such case they would have been still dead
in the interim, and could not be referred to as " the living."
But the most suggestive of Christ's parables and "dark sayings" is
found in the explanation given by him to his Apostles about the blind
man :
Master, who did sin, this man or his parents, that he was born blind? Jesus
answered, Neither hath this [blind, physical] man sinned nor his parents; but that
the works of [his] God should be made manifest in him.*
Man is the "tabernacle," the "building" only, of his God; and of
course it is not the temple but its inmate — the vehicle of " God" f —
that had sinned in a previous incarnation, and had thus brought the
Karma of cecity upon the new building. Thus Jesus spoke truly ; but
to this day his followers have refused to understand the words of
wisdom spoken. The Saviour is shown by his followers as though he
were paving, by his words and explanation, the way to a precon-
ceived programme that had to lead to an intended miracle. Verily the
Grand Martyr has remained thenceforward, and for eighteen centuries,
the Victim crucified daily far more cruelly by his clerical disciples
and lay followers than he ever could have been by his allegorical
enemies. For such is the true sense of the words "that the works of
God should be made manifest in him," in the light of theological inter-
pretation, and a very undignified one it is, if the Esoteric explanation
is rejected.
Doubtless the above will be regarded as fresh blasphemy. Neverthe-
less there are a number of Christians whom we know — whose hearts go
out as strongly to their ideal of Jesus, as their souls are repelled from the
theological picture of the official Saviour — who will reflect over our
explanation and find in it no offence, but perchance a relief
* John, Ix. 2, 3.
■f The conscious Ego, or Fifth Principle Manas, the vehicleof the divine Monad or " God."
SECTION VI.
The Dangers of Practical Magic.
Magic is a dual power : nothing is easier than to turn it into Sorcery;
ayi evil thought suffices for it. Therefore while theoretical Occultism is
harmless, and may do good, practical Magic, or the fruits of the Tree
of Life and Knowledge,* or other\vise the " Science of Good and
Evil," is fraught with dangers and perils. For the study of theoretical
Occultism there are, no doubt, a number of works that may be read
with profit, besides such books as the Finer Forces of Nature, etc.,
the Zohar, Sepher fctzirah. The Book of E7ioch, Franck's Kabalah,
and many Hermetic treatise's. These are scarce in European lan-
guages, but works in Latin by the mediaeval Philosophers, generally
known as Alchemists and Rosicrucians, are plentiful. But even the
perusal of these may prove dangerous for the unguided student. If
approached without the right key to them, and if the student is unfit,
owing to mental incapacity, for Magic, and is thus unable to discern
the Right from the Left Path, let him take our advice and leave this
study alone ; he will only bring on himself and on his family un-
expected woes and sorrows, never suspecting whence they come, nor
what are the powers awakened bj^ his mind being bent on them.
Works for advanced students are many, but these can be placed at the
disposal of only sworn or "pledged" chelas (disciples), those who have
pronounced the ever-binding oath, and who are, therefore, helped and
protected. For all other purposes, well-intentioned as such works may
* Some Symbologists, relying: on the correspondence of numbers and the symbols of certain things
and personages, refer these "secrets" to the mystery of generation. But it is more than this. The
glyph of the " Tree of Knowledge of Good and Evil " has no doubt a phallic and sexual element in
it, as has the "Woman and the Serpent" ; but it has also a psychical and spiritual significance.
Symbols are meant to yield more than one meaning:.
68 THE SKCRET DOCTRINE.
be, thej^ can only mislead the unwary and guide him imperceptibly to
Black Magic or Sorcery' — if to nothing worse.
The mystic characters, alphabets and numerals found in the divisions
and sub-divisions of the Great Kabalah, are, perhaps, the most danger-
ous portions in it, and especially the numerals. We say dangerous,
because they are the most prompt to produce effects and results, and
this with or without the experimenter's will, even without his know-
ledge. Some students are apt to doubt this statement, simply because
after manipulating these numerals they have failed to notice any dire
physical manifestation or result. Such results would be found the least
dangerous : it is the moral causes produced and the various events
developed and brought to an unforeseen crisis, that would testify to the
truth of what is now stated had the la}- students only the power of
discernment.
The point of departure of that special branch of the Occult teaching
known as the " Science of Correspondences," numerical or literal or
alphabetical, has for its epigraph with the Jewish and Christian Kaba-
lists, the two mis-interpreted verses which say that God
ordered all things in number, measure and weight ;*
and :
He created her in the Holy Ghost, and saw her, and numbered her, and measured
her.t
But the Eastern Occultists have another epigraph: ''Absolute Unity,
X, within number and plurality." Both the Western and the Eastern
students of the Hidden Wisdom hold to this axiomatic truth. Only
the latter are perhaps more sincere in their confessions. Instead of
putting a mask on their Science, they show her face openlj^ even if
they do veil carefully her heart and soul before the in appreciative
public and the profane, who are ever ready to abuse the most sacred
truths for their own selfish ends. But Unity is the real basis of the
Occult Sciences — physical and metaphysical. This is shown even by
Eliphas Ivcvi, the learned Western Kabalist, inclined as he is to be
rather Jesuitical. He says :
Absolute Unity is the supreme and final reason of things. Therefore, that
reason can be neither one person, nor three persons; it is Reason, and pre-
eminently Reason {raison par excellence).X
* IVisdom, xi. 21. Douay version.
t Ecclesiasticus, i. 9. Douay version.
t Dogme ct Rituel de la Haute Magie, i. 361.
NAMES ARE SYMBOLS. g^
The meaning of this Unity in Plurality in " God " or Nature, can be
solved only by the means of transcendental methods, by numerals, as
by the correspondences between soul and the Soul. Names, in the
Kabalah as in the Bible, such as Jehovah, Adam Kadmon, Eve, Cain,
Abel, Enoch, are all of them more intimately connected, by geometrical
and astronomical relations, with Physiology (or Phallicism) than with
Theology or Religion. Little as people are as yet prepared to admit it,
this will be shown to be a fact. If all those names are symbols for things
hidden, as well as for those manifested, in the Bible as in the Vedls,
their respective mysteries differ greatly. Plato's motto " God geome-
trises" was accepted by both Aryans and Jews; but while the former
applied their Science of Correspondences to veil the most spiritual and
sublime truths of Nature, the latter used their acumen to conceal only
one— to them the most divine— of the mysteries of Evolution, namely,
that of birth and generation, and then they deified the organs of the
latter.
Apart from this, every cosmogony, from the earliest to the latest, is
based upon, interlinked with, and most closely related to, numerals and
geometric figures. Questioned by an Initiate, these figures and numbers
will yield numerical values based on the integral values of the Circle—
" the secret habitat of the ever-invisible Deity " as the Alchemists have
it— as they will yield every other Occult particular connected with such
mysteries, whether anthropographical, anthropological, cosmic, or
psychical. " In reuniting Ideas to Numbers, we can operate upon Ideas
in the same way as upon Numbers, and arrive at the Mathematics of
Truth," writes an Occultist, who shows his great wisdom in desiring to
remain unknown.
Any Kabalist well acquainted with the Pythagorean system of numerals and
geometry can demonstrate that the metaphysical views of Plato were based upon
the strictest mathematical principles. "True mathematics," savs the Magicon,
"IS something with which all higher sciences are connected; common mathe-
matics is but a deceitful phantasmagoria, whose much praised infallibility only
arises from this— that materials, conditions and references are made to founda-
tion." . . .
The cosmological theory of numerals which Pjthagoras learned in India, and
from the Egyptian Hierophants, is alone able to reconcile the two units, matter
and spirit, and cause each to demonstrate the other mathematically. The sacred
numbers of the universe in their esoteric combination can alone solve the greau
problem, and explain the theory of radiation and the cycle of the emauatTons.
The lower orders, before they develop into higher ones, must emanate from the
70 THE SECRET DOCTRINE.
higher spiritual ones, and when arrived at the turning-point, be reabsorbed into
the infinite.*
It is upon these true Mathematics that the knowledge of the Kosmos
and of all mysteries rests, and to one acquainted with them, it is the
easiest thing possible to prove that both Vaidic and Biblical structures
are based upon " God-in-Nature" and " Nature-in-God," as the radical
law. Therefore, this law — as everything else immutable and fixed in
eternity — could find a correct expression only in those purest transcen-
dental Mathematics referred to by Plato, especially in Geometry as trans-
cendentally applied. Revealed to men — we fear not and will not retract
the expression — in this geometrical and s3'mbolical garb, Truth has
grown and developed into additional symbology, invented by man for
the wants and better comprehension of the masses of mankind that
came too late in their cj^clic development and evolution to have shared
in the primitive knowledge, and would never have grasped it other-
wise. If later on, the clergy — crafty and ambitious of power in every age
— anthropomorphised and degraded abstract ideals, as well as the real
and divine Beings who do exist in Nature, and are the Guardians
and Protectors of our manvantaric world and period, the fault and guilt
rests with those would-be leaders, not with the masses.
But the day has come when the gross conceptions of our forefathers
during the Middle Ages can no longer satisfy the thoughtful religionist.
The mediaeval Alchemist and Mystic are now transformed into the
sceptical Chemist and Physicist ; and most of them are found to have
turned awaj^ from truth, on account of the purely anthropomorphic
ideas, the gross Materialism, of the forms in which it is presented to
them. Therefore, future generations have either to be gradually ini-
tiated into the truths underlying Exoteric Religions, including their own,
or be left to break the feet of clay of the last of the gilded idols. No
educated man or woman would turn away from any of the now called
"superstitions" which they believe to be based on nursery tales and
ignorance, if they could only see the basis of fact that underlies every
" superstition." But let them once learn for a certainty that there is
hardly a claim in the Occult Sciences that is not founded on philo-
sophical and scientific facts in Nature, and they will pursue the study
of those Sciences with the same, if not with greater, ardour than that
they have expended in shunning them. This cannofbe achieved at
• Isis Unveiled, i. 6, 7.
THE THREE MOTHERS.
71
once, for to benefit mankind such truths have to be revealed gradually
and with great caution, the public mind not being prepared for them.
However much the Agnostics of our age may find themselves in the
mental attitude demanded by Modern Science, people are always apt
to cling to their old hobbies so long as the remembrance of them lasts.
They are like the Emperor Julian — called the Apostate, because he loved
truth too well to accept aught else — who, though in his last Theophany
he beheld his beloved Gods as pale, worn-out, and hardly discernible
shadows, nevertheless clung to them. Let, then, the world cling to its
Gods, to whatever plane or realm they may belong. The true Occultist
would be guilty of high treason to mankind, were he to break for ever
the old deities before he could replace them with the whole and un-
adulterated truth — and this he cannot do as yet. Nevertheless, the
reader may be allowed to learn at least the alphabet of that truth. He
may be shown, at any rate, what the Gods and Goddesses of the Pagans,
denounced as demons by the Church, are not, if he cannot learn the
whole and final truth as to what they are. Let him assure himself that
the Hermetic "Tres Matres," and the "Three Mothers" of the Sepher
Jetzirah are one and the same thing ; that they are no Demon-Goddesses,
but Light, Heat, and Electricity, and then, perchance, the learned
classes will spurn them no longer. After this, the Rosicrucian Illuminati
may find followers even in the Royal Academies, which will be more
prepared, perhaps, than they are now, to admit the grand truths of
archaic Natural Philosophy, especially when their learned members
shall have assured themselves that, in the dialect of Hermes, the " Three
Mothers" stand as symbols for the whole of the forces or agencies
which have a place assigned to them in the modern system of the
" correlation of forces." * Even the polytheism of the " superstitious "
Brahman and idolater shows its rahon d'etre, since the three Shaktis of
the three great Gods, Brahma, Vishnu, and Shiva, are identical with the
" Three Mothers" of the monotheistic Jew.
The whole of the ancient religious and mystical literature is symboli-
cal. The Books of Hermes, the Zohar, the Ya- Yakav, the Egyptian Book
* "Synesius mentions books of stone which he found in the temple of Memphis, on one of which
was en^aved the following sentence: 'One nature delights in another, one nature overcomes
another, one nature overrules another, and the whole of them are one' ."
" The inherent restlessness of matter is embodied in the saying of Hermes : ' Action is the life of
Phta ' ; and Orpheus calls nature TPoXv/A^^^avos fxdrrjp, ' the mother that makes many things,' or
the ingenious, the contriving, the inventive mother."— /fw Unveiled, i. 257.
•J2 THE SECRET DOCTRINE.
of the Dead, the Vedas, the Upanishads, and the Bible, are as full of
symbolism as are the Nabathean revelations of the Chaldaic Qu-tamy ;
it is a loss of time to ask which is the earliest; all are simply different
versions of the one primeval Record of prehistoric knowledge and
revelation.
The first four chapters of Genesis contain the synopsis of all the rest
of the Pentateuch, being only the various versions of the same thing in
different allegorical and symbolical applications. Having discovered
that the Pyramid of Cheops with all its measurements is to be found
contained in its minutest details in the structure of Solomon's Temple ;
and having ascertained that the biblical names Shem, Ham and
Japhet are determinative
of pyramid measures, in connection with the 600-year period of Noah and the
500- year period of Shem, Ham and Japhet; . . . the term "Sons of Elohim"
and "Daughters" of H-Adam, [are] for one thing astronomical terms,*
the author of the very curious work already mentioned — a book very
little known in Europe, we regret to say — seems to see nothing in his
discovery bej'^ond the presence of Mathematics and Metrology in the
Bible. He also arrives at most unexpected and extraordinary conclu-
sions, such as are very little warranted b}^ the facts discovered. His
impression seems to be that because the Jewish biblical names are all
astronomical, therefore the Scriptures of all the other nations can be
" only this and nothing more." But this is a great mistake of the
erudite and wonderfully acute author of The Source of Meastires, if he
really thinks so. The "Key to the Hebrew- Egyptian Mystery" un-
locks but a certain portion of the hieratic writings of these two nations,
and leaves those of other peoples untouched. His idea is that the
Kabalah " is only that sublime Science upon which Masonry is based " ;
in fact he regards Masonry as the substance of the Kabalah, and the
latter as the " rational basis of the Hebrew text of Holy Writ." About
this we will not argue with the author. But why should all those who
may have found in the Kabalah something beyond "the sublime
Science " upon which Masonry is alleged to have been built, be held
up to public contempt ?
In its exclusiveness and one-sidedness such a conclusion is pregnant
with future misconceptions and is absolutely wrong. In its unchari-
table criticism it throws a slur upon the " Divine Science " itself
• Source of Measures, p. x.
THE BIBLE AND WORD-JUGGLING. 73
The Kabalah is indeed " of the essence of Masonry," but it is depen-
dent on Metrology only in one of its aspects, the less Esoteric, as even
Plato made no secret that the Deity was ever geometrising. For the
uninitiated, however learned and endowed with genius they maybe, the
Kabalah, which treats only of "the garment of God," or the veil and
cloak of truth,
is built from the ground upward with a practical application to present uses.*
Or in other words represents an exact Science only on the terrestrial
plane. To the initiated, the Kabalistic L,ord descends from the
primeval Race, generated spiritually from the " Mind-born Seven."
Having reached the Earth the Divine Mathematics — a synonym for
Magic in his day, as we are told by Josephus — veiled her face. Hence
the most important secret yet yielded by her in our modern day is the
identity of the old Roman measures and the present British measures,
of the Hebrew-Eg>'ptian cubit and the Masonic inch.f
The discovery is most wonderful, and has led to further and minor
unveilings of various riddles in reference to Symbology and biblical
names. It is thoroughly understood and proven, as shown by Nacha-
nides, that in the days of Moses the initial sentence in Genesis was
made to read Rrash ithbara Elohim, or " In the head-source [or
Mulaprakiti — the Rootless Root] developed [or evolved] the Gods
[Elohim], the heavens and the earth ; " whereas it is now, owing to
the Massora and theological cunning, transformed into Brashith bara
Elohim, or, " In the beginning God created the heavens and the
earth" — which word juggling alone has led to materialistic anthropo-
morphism and dualism. How many more similar instances may not be
found in the Bible, the last and latest of the Occult works of antiquity ?
There is no longer any doubt in the mind of the Occultist, that, notwith-
standing its form and outward meaning, the Bible — as explained by the
Zohar or Midrash, the Yetzirah (Book of Creation) and the Comme?itary
on the Ten Sephiroth (by Azariel Ben Manachem of the Xllth century) —
is part and parcel of the Secret Doctrine of the Aryans, which explains
in the same manner the Vedas and all other allegorical books. The
Zohar, in teaching that the Impersonal One Cause manifests in the Uni-
verse through Its Emanations, the Sephiroth — that Universe being in its
• Masonic Review, July, 1886.
+ See Source 0/ Measures, pp. 47—50, et pass.
"74 THE SECRET DOCTRINE.
totality simply the veil woven from the Deity's own substance — is un-
deniably the copy and faithful echo of the earliest Vedas. Taken by
itself, without the additional help of the Vaidic and of Brahmanical
literature in general, the Bible will never yield the universal secrets of
Occult Nature. The cubits, inches, and measures of this physical
plane will never solve the problems of the world on the spiritual plane
— for Spirit can neither be weighed nor measured. The working out
of these problems is reserved for the "mystics and the dreamers" who
alone are capable of accomplishing it.
Moses was an initiated priest, versed in all the mj^steries and the
Occult knowledge of the Egyptian temples — hence thoroughly ac-
quainted with primitive Wisdom. It is in the latter that the symbolical
and astronomical meaning of that " Mystery of Mysteries," the Great
Pyramid, has to be sought. And having been so familiar with the
geometrical secrets that lay concealed for long aeons in her strong
bosom — the measurements and proportions of the Kosmos, our little
Earth included — what wonder that he should have made use of his
knowledge ? The Esoterism of Egypt was that of the whole world at
one time. During the long ages of the Third Race it had been the
heirloom, in common, of the whole of mankind, received from their
Instructors, the " Sons of Light," the primeval Seven. There was a
time also when the Wisdom-Religion was not symbolical, for it became
Esoteric only gradually, the change being necessitated by misuse and
by the Sorcery of the Atlanteans. For it was the "misuse" only,' and
not the use, of the divine gift that led the men of the Fourth Race to
Black Magic and Sorcery, and finally to become " forgetful of Wisdom " ;
while those of the Fifth Race, the inheritors of the Rishis of the Treta
Yuga, used their powers to atrophise such gifts in mankind in general,
and then, as the " Elect Root," dispersed. Those who escaped the
" Great Flood " preserved only its memory, and a belief founded on
the knowledge of their direct fathers of one remove, that such a
Science existed, and was now jealousl}' guarded b}-^ the "Elect Root"
exalted by Enoch. But there must again come a time when man shall
once more become what he was during the second Yuga (age), when
his probationar3' cycle shall be over and he shall gradually become what
he was — semi-corporeal and pure. Does not Plato, the Initiate, tell us
in the PhcBdrus all that man once was, and that which he may yet again
become :
Before man's spirit sank into sensuality and became embodied through the loss
MOSES AND THE JEWS. 75
of his wings, he lived among the Gods in the airy spiritual world where everything
is true and pure.*
Elsewhere he speaks of the time when men did not perpetuate
themselves, but lived as pure spirits.
I^et those men of Science who feel inclined :q l;iugh at this, themselves
unravel tLe myster>- of the origin of the first man.
Unwilling that his chosen people — chosen by him — should remain
as grossly idolatrous as the profane masses that surrounded them,
Moses utilised his knowledge of the cosmogonical mysteries of the
Pyramid, to build upon it the Genesiacal Cosmogony in symbols and
glyphs. This was more accCvSsible to the minds of the hot polloi than
the abstruse truths taught to the educated in the sanctuaries. He
invented nothing but the outward garb, added not one iota ; but in this
he merely followed the example of older nations and Initiates. If he
clothed the grand truths revealed to him by his Hierophant under the
most ingenious imager^-, he did it to meet the requirements of the
Israelites ; that stiff-necked race would accept of no God unless He were
as anthropomorphic as those of the Olympus ; and he himself failed to
foresee the times when highly educated statesmen would be defending
the husks of the fruit of wisdom that grew and developed in him on
Mount Sinai, when communing with his own personal God — his divine
Self. Moses understood the great danger of delivering such truths to
the selfish, for he understood the fable of Prometheus and remembered
the past. Hence, he veiled them from the profanation of public gaze
and gave them out allegorically. And this is why his biographer says
of him, that when he descended from Sinai,
Moses wist not that the skin of his face shone . . . and he put a veil upon
his face.t
And so he " put a veil " upon the face of his Pentateuch ; and to such
an extent that, using orthodox chronology, only 3376 3''ears after the
event people begin to acquire a conviction that it is " a veil indeed."
It is not the face of God or even of a Jehovah shining through ; not even
the face of Moses, but verily the faces of the later Rabbis.
No wonder if Clemens wrote in the Stromateis that :
Similar, then, to the Hebrew enigmas in respect to concealment are those of
the Egyptians also.t
* See Gary's translation, pp. 322, 323.
* Exodus, xxxiv. 29, 33.
X Op. cit.. v. vii.
SECTION VII.
Old Wine in New Bottles.
It is more than likely, that the Protestants in the days of the
Reformation knew nothing of the true origin of Christianity, or, to be
more explicit and correct, of I^atin Kcclesiasticism. Nor is it probable
that the Greek Church knew much of it, the separation between the
two having occurred at a time when, in the struggle for political power
the lyatin Church was securing, at any cost, the alliance of the highlj''
educated, the ambitious and influential Pagans, while these were willing
to assume the outward appearance of the new worship, provided thej--
were themselves kept in power. There is no need to remind the reader
here of the details of that struggle, well-known to every educated man. It
is certain that the highly cultured Gnostics and their leaders — such men
as Saturnilus, an uncompromising ascetic, as Marcion, Valentinus,
Basilides, Menander and Cerinthus — were not stigmatised by the (now)
Latin Church because they were heretics, nor because their tenets and
practices were indeed '' ob turpitudinem portentosam nimiumet horribilem,"
" monstrous, revolting abominations," as Baronius says of those of Car-
pocrates ; but simply because they knew too much of fact and truth.
Kenneth R. H. Mackenzie correctly remarks :
They were stigmatised by the later Roman Church because they came into
conflict with the purer Church of Christianity — the possession of which was
usurped by the Bishops of Rome, but which original continues in its docility
towards the founder, in the Primitive Orthodox Greek Church.*
Unwilling to accept the responsibility of gratuitous assumptions, the
writer deems it best to prove this inference by more than one personal
and defiant admission of an ardent Roman Catholic writer, evidently
entrustedwith the delicate task by the Vatican. The Marquis de Mirville
• The Royal Masonic Cyclopeedia, under " Gnosticism."
COPIES THAT ANTS-DATED ORIGINAI,S. jj
makes desperate efforts to explain in the Catholic interest certain
remarkable discoveries in Archaeology and Palaeography, though the
Church is cleverly made to remain outside of the quarrel and defence.
This is undeniably shown by his ponderous volumes addressed to
the Academy of France between 1803 and 1865. Seizing the pre-
text of drawing the attention of the materialistic "Immortals"
to the "epidemic of Spiritualism," the invasion of Europe and America
by a numberless host of Satanic forces, he directs his efforts towards
proving the same, by giving the full Genealogies and the Theogony of
the Christian and Pagan Deities, and by drawing parallels between the
two. All such wonderful likenesses and identities are only " seeming
and superficial," he assures the reader. Christian symbols, and even
characters, Christ, the Virgin, Angels and Saints, he tells them, were
all personated centuries beforehand by the fiends of hell, in order to
discredit eternal truth by their ungodly copies. By their knowledge
of futurity the devils anticipated events, having "discovered the
secrets of the Angels." Heathen Deities, all the Sun-Gods named
Soters — Saviours — born of immaculate mothers and dying a violent
death, were only Ferouers*— as they were called by the Zoroastrians—
the demon-ante-dated copies (-copies anticipees) of the Messiah to come.
The danger of recognition of such facsimiles had indeed lately
become dangerously great. It had lingered threateningly in the air,
hanging like a sword of Damocles over the Church, since the days of
Voltaire, Dupuis and other writers on similar lines. The discoveries
In the Ferouer, and Devs of Jacob! (Letters F. and D.) the word " ferouer " is explained in the
followmg manner : The Ferouer is a part of the creature (whether man or animal) of which it is the
WH^K T^"^ 'V-^"'^-i^es- « IS the Nous of the Greeks, therefore divine and immortal, and thus can
hardly be the Devil or the satanic copy De Mirville would represent it {^^^Mimoire, de I'Academte des
Inscrtpuons, Vol. XXXVII. p. 623, and chap, xxxix. p. 749). Foucher contradicts him entirely The
Ferouer was never the " principle of sensations," but always referred to the most divine and pure
portion of Man's Ego-the spiritual principle. Anquetil says that the Ferouer is the purest portion of
man's soul. The Persian Dev is the antithesis of the Ferouer, .for the Dev has been transformed
by Zoroaster into the Genius of E%-il (whence the Christian Devil), but even the Dev is only finite- for
having become possessed of the soul of man by usurpation, it will have to leave it at the great day of
Retribution. The Dev obsesses the soul of the defunct for three days, during which the soul wanders
about the spot at which it was forcibly separated from its body; the Ferouer ascends to the region of
eternal Light. It was an unfortunate idea that made the noble Marquis de Mirville imagine the
^erouer to be a "satanic copy" of a divine original. By calling all the Gods of the Pagans-
Apollo, Osiris, Brahma, Ormazd, Bel, etc., the " Ferouers of Christ and of the chief Angels " he
merely exhibits the God and the Angels he would honour as inferior to the Pagan Gods as'man
is inferior to his Soul and Spirit ; since the Ferouer is the immortal part of the mortal being of which
It ,s the type and which it survives. Perchance the poor author is unconsciously prophetic; and
Apollo, Brahma Ormazd, Osiris, etc., are destined to sundve and replace-as eternal cosmic verities-
the evanescent fictions about the God, Christ and Angels of the Latin Church '
78 THE SECRET DOCTRINE.
of the Egyptologists, the finding of Assyrian and Babylonian pre-
Mosaic relics bearing the legend of Moses* and especially the many
rationalistic works published in England, such as Supernatural Religio7i
made recognition unavoidable. Hence the appearance of Protestant
and Roman Catholic writers deputed to explain the inexplicable ; to
reconcile the fact of Divine Revelation with the mystery that the divine
personages, rites, dogmas and symbols of Christianity were so often
identical with those of the several great heathen religions. The former
— the Protestant defenders — tried to explain it, on the ground of
"prophetic, precursory ideas"; the Latinists, such as De Mirville, by
inventing a double set of Angels and Gods, the one divine and true, the
other — the earlier — "copies ante-dating the originals" and due to a
clever plagiarism by the Evil One. The Protestant stratagem is an old
one, that of the Roman Catholics is so old that it has been forgotten,
and is as good as new. Dr. I,undy's Monumental Christianity and A
Miracle i?i Stone belong to the first attempts. De Mirville's
Pneumatologie to the second. In India and China, ever}' such effort on
the part of the Scotch and other missionaries ends in laughter, and
does no harm ; the plan devised by the Jesuits is more serious. De
Mirville's volumes are thus very important, as they proceed from a
source which has undeniably the greatest learning of the age at its
service, and this coupled with all the craft and casuistry that the sons
of Loyola can furnish. The Marquis de Mirville was evidently helped
by the acutest minds in the service of Rome.
He begins by not only admitting the justice of every imputation and
charge made against the Eatin Church as to the originality of her dogmas,
but by taking a seeming delight in anticipating such charges ; for he
points to every dogma of Christianity as having existed in Pagan rituals
in Antiquity. The whole Pantheon of Heathen Deities is passed in re-
view by him, and each is shown to have had some point of resemblance
with the Trinitarian personages and Mary. There is hardly a mystery,
a dogma, or a rite in the Eatin Church that is not shown by the author
as having been " parodied by the Curvati " — the "Curved," the Devils.
All this being admitted and explained, the Symbologists ought to be
silenced. And so they would be, if there were no materialistic critics
to reject such omnipotency of the Devil in this world. For, if Rome
admits the likenesses, she also claims the right of judgment between
* See George Smith's Babylon and other works.
WHICH WERE THE THIEVES? 79
the true and the false Avat^ra, the real and the unreal God, between
the original and the copy— though the copy precedes the original by
millenniums.
Our author proceeds to argue that whenever the missionaries try to
convert an idolater, they are invariably answered :
We had our Crucified before yours. What do you come to show us.'* Ao-ain,
what should we gain by denyiug the mysterious side of this copy, under the plea
that according to Weber all the present Purdnas are remade from older ones, since
here we have in the same order of personages a positive precedence which no one
would ever think of contesting, t
And the author instances Buddha, Krishna, Apollo, etc. Having
admitted all this he escapes the diflficulty in this wise :
The Church Fathers, however, who recognized their own property under all
such sheep's clothing . . . knowing by means of the Gospel ... all the
ruses of the pretended spirits of light; the Fathers, we say, meditating upon the
decisive words, "all that ever came before me are robbers" [John, x. 8), did not
hesitate in recognizing the Occult agency at work, the general and superhuman
direction given beforehand to falsehood, the universal attribute and environment
of all these false Gods of the nations; ''omnes dii gentium dcemonia {elilim):'
{Psalm xcv.)J
With such a policy everything is made easy. There is not one glaring
resemblance, not one fully proven identity, that could not thus be made
away with. The above-quoted cruel, selfish, self- glorifying words,
placed by John in the mouth of Him who was meekness and charity
personified, could never have been pronounced by Jesus. The Occul-
tists reject the imputation indignantly, and are prepared to defend the
man as against the God, by showing whence come the words plagiar-
ised by the author of the Fourth Gospel. They are taken bodily from
the "Prophecies" in the Book of Eyioch. The evidence on this head of
the learned biblical scholar, Archbishop I^aurence, and of the author of
lh.Q Ez'olutio7t of Christianity, who edited the translation, may be brought
forward to prove the fact. On the last page of the Introduction to the
Book of Enoch is found the following passage :
The parable of the sheep rescued by the good Shepherd from hireling guardians
and ferocious wolves, is obviously borrowed by the fourth Evangelist from
• This is as fanciful as it is arbitrary. Where is the Hindu or Buddhist who mjUM s^yv^ 01
id " .' °^
his " Crucified " .'
+ Op. cit., iv. 237
\ Loc. cit., 250.
8o THE SECRET DOCTRINE.
Enoch, Ixxxix, in which the author depicts the shepherds as killing and destroying
the sheep before the advent of their Lord, and thus discloses the true meaning of
that hitherto mysterious passage in the Johannine parable— "All that ever came
before me are thieves and robbers" — language in which \>'e now detect an obvious
reference to the allegorical shepherds of Enoch.
"Obvious" truly, and something else besides. For, if Jesus pro-
nounced the words in the sense attributed to him, then he must
have read the Book of Enoch — a purely Kabalistic, Occult work, and
he therefore recognised the worth and value of a treatise now declared
apocryphal by his Churches. Moreover, he could not have been
ignorant that these words belonged to the oldest ritual of Initiation.*
And if he had not read it, and the sentence belongs to John, or who-
ever wrote the Fourth Gospel, then what reliance can be placed on the
authenticity of other sayings and parables attributed to the Christian
Saviour ?
Thus, De Mirville's illustration is an unfortunate one. Kver)^ other
proof brought by the Church to show the infernal character of the
ante-and-anti-Christian copyists may be as easily disposed of. This
is perhaps unfortunate, but it is a fact, nevertheless — Magna est Veritas
et prevalebit.
The above is the answer of the Occultists to the two parties who
charge them incessantly, the one with " Superstition," and the other
with " Sorcery." To those of our Brothers who are Christians, and
twit us with the secresy imposed upon the Eastern Chelas, adding
invariably that their own " Book of God " is " an open volume" for all
"to read, understand, and be saved" we would reply by asking them to
study what we have just said in this Section, and then to refute it — if
they can. There are very few in our da5^s who are still prepared to
assure their readers that the Bible had
' " Q.: Who knocks at the door ?
A . : The good cowherd.
Q. : Who preceded thee ?
A . : The three robbers.
Q.: Who follows thee?
A. : The three murderers," etc., etc.
Now this is the conversation that took place between the priest-initiators and the candidates for
i!iitiation during the mysteries enacted in the oldest sanctuaries of the Himalayan fastnesses. The
ceremony is still perfonned to this day in one of the most ancient temples in a secluded spot of
Nepaul. It originated with the Mysteries of the first Krishna, passed to the First Tirthankara and
ended with Buddha, and is called the Kurukshetra rite, being enacted as a memorial of the great
battle and death of the divine Adept. It is not Masonry, but an initiation into the Occult teachings
of that Hero — Occultism, pure and simple.
CHARACTER OF THE BIBLE. (<i
God for its author, salvation for its end, and truth without any mixture of error
tor its matter.
Could Locke be asked the question now, he would perhaps be un-
willing to repeat again that the Bid/e is
all pure, all sincere, nothing too much, nothing wanting.
The Btd/e, if it is not to be shown to be the very reverse of all this,
sadlj' needs an interpreter acquainted with the doctrines of the East, as
the)^ are to be found in its secret volumes ; nor is it safe now, after
Archbishop Laurence's translation of the Book 0/ Enoch, to cite Cowper
and assure us that the Bid/e
. . . gives a light to every age.
It gives, but borrows none.
for it does borrow, and that very considerably ; especially in the
opinion of those who, ignorant of its symbolical meaning and of
the universality of the truths underlj'ing and concealed in it, are
able to judge only from its dead-letter appearance. It is a grand
volume, a master-piece composed of clever, ingenious fables con-
taining great verities ; but it reveals the latter only to those who,
like the Initiates, have a key to its inner meaning ; a tale sublime
in its morality and didactics truh' — still a tale and an allegory ; a
repertory of invented personages in its older Jewish portions, and of
dark sayings and parables in its later additions, and thus quite mislead-
ing to anyone ignorant of its Esotericism. Moreover it is Astrolatry and
Sabaean worship, pure and simple, that is to be found in the Penta-
teuch when it is read exoterically, and Archaic Science and Astronom}'^
to a most wonderful degree, when interpreted — Esoterically.
3 o
SECTION VIII.
The Book of Enoch the Origin and the
Foundation of Christianity.
While making a good deal of the Mercavah, the Jews, or rather their
synagogues, rejected the Book of Enoch, either because it was not in-
cluded from the first in the Hebrew Canon, or else, as Tertullian thought,
it was
Disavowed by the Jews like all other Scripture which speaks of Christ.*
But neither of these reasons was the real one. The Synedrion would
have nothing to do with it, simply because it was more of a magic than
a purely kabalistic work. The present day Theologians of both lyatin
and Protestant Churches class it among apocryphal productions.
Nevertheless the New Testament, especially in the Acts and Epistles,
teems with ideas and doctrines, now accepted and established as dogmas
b}' the infallible Roman and other Churches, and even with whole sen-
tences taken bodily from Enoch, or the " pseudo-Enoch," who wrote
under that name in Aramaic or Syro-Chaldaic, as asserted b}^ Bishop
Laurence, the translator of the Ethiopian text.
The plagiarisms are so glaring that the author of The Evolutwi oj
Christianity, who edited Bishop Laurence's translation, was compelled
to make some suggestive remarks in his Introduction. On internal
evidence! this book is found to have been written before the Christian
period (whether two or twenty centuries does not matter). As correctly
argued by the Editor, it is
Either the inspired forecast of a great Hebrew prophet, predicting with miracu-
lous accuracy the future teaching of Jesus of Nazareth, or the Semitic romance
•• JiooK of Enoch, Archbishop I..aurence's translation. Introduction, p. v.
+ The Book of Enoch was unknown to Europe for a tliousaud years, when Bruce found in Abyssinia
some copies of it in Kthiopic ; u was translated by Archbishop l,aurence in 1821. from the XiOF* hi
the Bodleian Library, Oxford.
THE BOOK OF ENOCH AND CHRISTIANITY. 83
from which the latter borrowed His conceptions of the triumphant return of the
Son of man, to occupy a judicial throne in the midst of rejoicing saints and
trembling sinners, expectant of everlasting happiness or eternal lire; and whether
these celestial visions be accepted as human or Divine, they have exercised so vast
an influence on the destinies of mankind for nearly two thousand years that
candid and impartial seekers after religious truth can no longer delay enquiry into
the relationship of the Book of Enoch with the revelation, or the evolution, of
Christianity. *
The Book of Eiioch
Also records the supernatural control of the elements, through the action of
individual angels presiding over the winds, the sea, hail, frost, dew, the lightning's
flash, and reverberating thunder. The names of the principal fallen angels are
also given, among whom we recognize some of the invisible powers named in the
incantations [magical] inscribed on the terra-cotta cups of Hebrew-Chaldee conju-
rations.t
We also find on these cups the word " Halleluiah," showing that
A word with which ancient Syro-Chaldaeans conjured has become, through the
vicissitudes of language, the Shibboleth of modern Revivalists. t
The Editor proceeds after this to give fifty-seven verses from various
parts of the Gospels and Ads, with parallel passages from the Book of
Enoch, and says :
The attention of theologians has been concentrated on the passage in the Epistle
of Jude, because the author specifically names the prophet; but the cumulative
coincidence of language and ideas in Enoch and the authors of the New Testament
Scripture, as disclosed in the parallel passages which we have collated, clearly
indicates that the work of the Semitic Milton was the inexhaustible source from
which Evangelists and Apostles, or the men who wrote in their names, borrowed
their conceptions of the resurrection, judgment, immortality, perdition, and of the
universal reign of righteousness, under the eternal dominion of the Son of man.
This evangelical plagiarism culminates in the Revelation of John, which adapts
the visions of Enoch to Christianity, with modifications in which we miss the
sublime simplicity of the great master of apocalyptic prediction, who prophesied
in the name of the antediluvian patriarch. §
In fairness to truth, the hypothesis ought at least to have been sug-
gested, that the Book of Enoch in its present form is simply a transcript
— with numerous pre-Christian and post-Christian additions and inter-
polations— from far older texts. Modern research went so far as to
point out that Enoch is made, in Chapter Ixxi, to divide the day and
night into eighteen parts, and to represent the longest day in the year
as consisting of twelve out of these eighteen parts, while a day of six-
• op. cil.. p. XX. + Loc. cit. X Op. cit., p. riv., note. \ Op. cit., p. xxxv.
84 THE SECRET DOCTRINE.
teen hours in length could not have occurred in Palestine. The trans-
lator, Archbishop Laurence, remarks thus :
The region in which the author lived must have been situated not lower than
forty-five degrees north latitude, where the longest day is fifteen hours and a-half,
nor higher perhaps than forty-nine degrees, where the longest day is precisely
sixteen hours. This will bring the country where he wrote as high up at least as
the northern districts of the Caspian and Euxine Seas . . . the author of the
Book of Efioch was perhaps a member of one of the tribes which Shalmaneser
carried away, and placed "in Halah and in Habor by the river Goshen, and in the
cities of the Medes." *
Further on, it is confessed that :
It cannot be said that internal evidence attests the superiority of the Old Testa'
ment to the Book of Enoch. . . . The Book of Enoch teaches the preexistence
of the Son of man, the Elect One, the Messiah, who "from the beginning existed
in secretjt and whose name was invoked in the presence of the Lord of Spirits,
before the sun and the signs were created." The author also refers to the "other
Power who was upon Earth over the water on that day" — an apparent reference to
the language of Genesis, i. ^.X [We maintain that it applies as well to the Hindu
Narayana — the "mover on the waters."] We have thus the Lord of Spirits, the
Elect One, and a third Power, seemingly foreshadowing this Trinity [as much as
the Trimurti] of futurity; but although Enoch's ideal Messiah doubtless exercised
an important influence on primitive conceptions of the Divinity of the Son of
man, we fail to identify his obscure reference to another "Power" with the
Trinitarianism of the Alexandrine school; more especially as "angels of power"
abound in the visions of Enoch. §
An Occultist would hardly fail to identify the said '' Power." The
Editor concludes his remarkable reflections by adding :
Thus far we learn that the Book of Enoch was published before the Christian
Era by some great Unknown of Semitic [?] race, who, believing himself to be
inspired in a post-prophetic age, borrowed the name of an antediluvian patriarch ||
to authenticate his own enthusiastic forecast of the Messianic kingdom. And as
the contents of his marvellous book enter freely into the composition of the New
Testament, it follows that if the author was not an inspired prophet, who predicted
the teachings of Christianity, he was a visionary enthusiast whose illusions were
accepted by Evangelists and Apostles as revelation— alternative conclusions which
involve the Divine or human origin of Christian ity.lT
• Op. cit., p. xiii.
t The Seventh Principle, the First Emanation.
t Op. cit., pp. xxxvii. and xl.
\ Op. cit.. pp. xl. and li.
II Who stands for the "Solar " or Manvantaric Year.
5f Op. cit., pp. xli., xlii.
ENOCH RECORDS THE RACES. 85
The outcome of all of which is, in the words of the same Editor ;
The discovery that the language and ideas of alleged revelation are found in a
preexistent work, accepted by Evangelists and Apostles as inspired, but classed by
modern theologians among apocryphal productions.*
This accounts also for the unwillingness of the reverend librarians
of the Bodleian Library to publish the Ethiopian text of the Book of
Enoch.
The prophecies of the Book of Enoch are indeed prophetic, but they
were intended for, and cover the records of, the five Races out of the
seven — everything relating to the last two being kept secret. Thus
the remark made by the Editor of the English translation, that :
Chapter xcii. records a series of prophecies extending from Enoch's own time to
about one thousand years beyond the present generation,t
is faulty. The prophecies extend to the end of our present Race, not
merely to a " thousand years " hence. Very true that :
In the system of [Christian] chronology adopted, a day stands [occasionallyj for
a hundred, and a week for seven hundred years.ij
But this is an arbitrary and fanciful system adopted by Christians to
make Biblical chronology fit with facts or theories, and does not repre-
sent the original thought. The " days " stand for the undetermined
periods of the Side-Races, and the "weeks" for the Sub-Races, the
Root- Races being referred to by an expression that is not even found
in the English translation. Moreover the sentence at the bottom of
page 150:
Subsequently, in the fourth week . •. . the visions of the holy and the
righteous shall be seen, the order of generation after generation shall take place, §
is quite wrong. It stands in the original : " the order of generation
after generation had taken place on the earth," etc. ; that is, after the
first human race procreated in the truly human way had sprung up in
the Third Root-Race ; a change which entirely alters the meaning.
Then all that is given in the translation — as very likely also in the
Ethiopic text, since the copies have been sorely tampered with — as
about things which were to happen in the future, is, we are informed,
in the past tense in the original Chaldaean MSS., and is not pro-
phecy, but a narrative of what had already come to pass. When
Enoch begins " to speak from a book " |i he is reading the account
• op. cit., p. xlviii. + Op. cil., p. xxiii. J Loc. cil. \ Xcii. 9. || Op. cil., xcii. 4.
86 THE SECRET DOCTRINE.
given by a great Seer, and the prophecies are not his own, but are from
the Seer. Enoch or Enoichion means "internal eye" or Seer. Thus
every Prophet and Adept may be called " Enoichion," without be-
coming a pseudo-Enoch. But here, the Seer who compiled the present
Book of Enoch is distinctly shown as reading out from a book :
I have been born the seventh in the first week [the seventh branch, or Side-Race,
of the first Sub-Race, after physical generation had begun, namely, in the third
Root-Race] . . . But after me, in the second week [second Sub-Race] great
wickedness shall arise [arose, rather] and in that week the end of the first shall
take place, in which mankind shall be safe. But when the first is completed
iniquity shall grow up.*
As translated it has no sense. As it stands in the Esoteric text, it
simply means, that the First Root-Race shall come to an end during
the second Sub-Race of the Third Root-Race, in the period of which
time mankind will be safe ; all this having no reference whatever to
the biblical Deluge. Verse loth speaks of the sixth week [sixth Sub-
Race of the Third Root- Race] when
All those who are in it shall be darkened, the hearts of all of them shall be
forgetful of wisdom [the divine knowledge will be dying out] and in it shall a man
ascend.
This "man" is taken by the interpreters, for some mysterious
reasons of their own, to mean Nebuchadnezzar; he is in reality the first
Hierophant of the purely human Race (after the allegorical Fall into
generation) selected to perpetuate the dying Wisdom of the Devas
(Angels or Elohim). He is the first "Son of Man" — the mysterious
appellation given to the divine Initiates of the first human school of
the Manushi (men), at the very close of the Third Root-Race. He is
also called the " Saviour," as it was He, with the other Hierophants,
who saved the Elect and the Perfect from the geological conflagration,
leaving to perish in the cataclysm of the Closef those who forgot the
primeval wisdom in sexual sensuality.
And during its completion [of the "sixth week," or the sixth Sub-Race] he shall
burn the house of dominion [the half of the globe or the then inhabited continent]
with fire, and all the race of the elect root shall be dispersed. J
• Op. cil., xcii. 4-7.
t At the close of every Root-Race there comes a cataclysm, in turn by fire or water. Immediately
after the " Fall into generation " the dross of the third Root-Race — those who fell into sensuality by
falling off from the teaching of the Divine Instructors— were destroyed, after which the Fourth
Root-Race originated, at the end of which took place the last Deluge. (See the "Sons of God"
mentioned in Isis Unveiled, ,■593 et seq.)
X Op. cit., xcii. II.
THE BOOK OF ENOCH SYMBOLICAL. 87
The above applies to the Elect Initiates, and not at all to the Jews,
the supposed chosen people, or to the Babylonian captivity, as inter-
preted by the Christian theologians. Considering that we find Enoch,
or his perpetuator, mentioning the execution of the "decree upon
sinners" in several diflferent weeks,* saying that "every work of the
ungodly shall disappear from the whole earth " during this fourth time
(the Fourth Race), it surely can hardly apply to the one solitary
Deluge of the Bible, still less to the Captivity.
It follows, therefore, that as the Book of Enoch covers the five Races
of the Manvantara, with a few allusions to the last two, it does not
contain " Biblical prophecies," but simply facts taken out of the Secret
Books of the East. The editor, moreover, confesses that:
The preceding six verses, viz., 13th, 14th, istb, i6th. 17th, and i8th, are taken
from between the 14th and 15th verses of the nineteenth chapter, where they are
to be found in the MSS.t
By this arbitrary transposition, he has made confusion still more
confused. Yet he is quite right in saying that the doctrines of the
Gospels, and even of the Old Testament, have been taken bodily from
the Book of Enoch, for this is as evident as the sun in heaven. The
whole of the Pentateuch was adapted to fit in with the facts given, and
this accounts for the Hebrews refusing to give the book a place in their
Canon, just as the Christians have subsequently refused to admit it
among their canonical works. The fact that the Apostle Jude and
many of the Christian Fathers referred to it as a revelation and a
sacred volume, is, however, an excellent proof that the early Christians
accepted it ; among these the most learned — as, for instance, Clement
of Alexandria — understood Christianity and its doctrines in quite a
different light from their modern successors, and viewed Christ under
an aspect that Occultists only can appreciate. The early Nazarenes
and Chrestians, as Justin Martyr calls them, were the followers of
Jesus, of the true Chrestos and Christos of Initiation ; whereas, the
modern Christians, especially those of the West, may be Papists, Greeks,
Calvinists, or Lutherans, but can hardly be called Christians, i.e., the
followers of Jesus, the Christ.
Thus the Book of Enoch is entirely symbolical. It relates to the
history of the human Races and of their early relation to Theogony,
the symbols being interblended with astronomical and cosmic mysteries.
• op. cil., xcii. 7, II, 13, 15. + Op. cit., note, p. 152..
88 THE SECRET DOCTRINE.
One chapter is missing, however, in the Noachian records (from both
the Paris and the Bodleian MSS.), namely. Chapter Iviii. in Sect. X ;
this could not be remodelled, and therefore it had to disappear, dis-
figured fragments alone having been left of it. The dream about the
cows, the black, red and white heifers, relates to the first Races, their
division and disappearance. Chapter Ixxxviii, in which one of the
four Angels "went to the white cows and taught them a mystery,"
after which, the mystery being born " became a man," refers to (a) the
first group evolved of primitive Aryans, and (<5) to the " mystery of the
Hermaphrodite " so called, having reference to the birth of the first
human Races as they are now. The well-known rite in India, one that
has survived in that patriarchal country to this day, known as the
passage, or rebirth through the cow — a ceremony to which those of
lower castes who are desirous of becoming Brahmans have to submit —
has originated in this myster5^ Let any Kastern Occultist read with
careful attention the above-named chapter in the Book of Enoch, and he
will find that the " lyord of the Sheep," in whom Christians and
European Mystics see Christ, is the Hierophant Victim whose name in
Sanskrit we dare not give. Again, that while the Western Churchmen
see Kg3^ptians and Israelites in the " sheep and wolves," all these
animals relate in truth to the trials of the Neophyte and the mysteries
of initiation, whether in India or Egypt, and to that most terrible penalty
incurred hy the "wolves" — those who reveal indiscriminately that
which is only for the knowledge of the Elect and the " Perfect."
The Christians who, thanks to later interpolations,* have made out
in that chapter a triple prophecy relating to the Deluge, Moses and
Jesus, are mistaken, as in reality it bears directlj' on the punishment
and loss of Atlantis and the penalty of indiscretion. The " Lord of the
sheep" is Karma and the "Head of the Hierophants" also, the
Supreme Initiator on earth. He says to Enoch, who implores him to
save the leaders of the sheep from being devoured by the beasts of
prey:
I will cause a recital to be made before me . . . how many they have
* Those interpolations and alterations are found almost in every case where figures are given—
especially whenever the numbers eleven and twelve come in— as these are all made (by the Chris-
tians) to relate to the numbers of Apostles, and Tribes, and Patriarchs. The translator of the
Rthiopic text — Archbishop Laurence— attributes them generally to "mistakes of the transcriber"
whenever the two texts, the Paris and the Bodleian MSS., differ. We fear it is no mistake, in
most cases.
OCCULTISTS DO NOT REJECT THE BIBLE. 89
delivered up to destruction, and . . . what they will do; whether they will act
as I have commanded them or not
Of this, however, they shall be ignorant ; neither shalt thou make any explana-
tion to them, neither shalt thou reprove them ; but there shall be an account of
all the destruction done by them in their respective seasons.*
. . . He looked in silence, rejoicing they were devoured, swallowed up, and
carried off, and leaving them in the power of every beast for food. . . .t
Those who labour under the impression that the Occultists of any
nation reject the Bible, in its original text and meaning, are wrong.
As well reject the Books of Thoth, the Chaldsean Kabalah or the
Book of Dzyan itself. Occultists only reject the one-sided inter-
pretations and the human element in the Bible, which is an Occult,
and therefore a sacred, volume as much as the others. And terrible
indeed is the punishment of all those who transgress the permitted
limits of secret revelations. From Prometheus to Jesus, and from
Him to the highest Adept as to the lowest disciple, every revealer
of mysteries has had to become a Chrestos, a " man of sorrow " and
a martyr. " Beware," said one of the greatest Masters, " of reveal-
ing the Myster>' to those without " — to the profane, the Sadducee and
the unbeliever. All the great Hierophants in history are shown end-
ing their lives by violent deaths — Buddha,j Pythagoras, Zoroaster,
most of the great Gnostics, the founders of their respective schools ;
and in our own more modern epoch a number of Fire- Philosophers, of
Ro.sicrucians and Adepts. All of these are shown — whether plainly or
under the veil of allegory — as paying the penalty for the revelations
they had made. This may seem to the profane reader only coincidence.
* op. cit., Ixxxviii. 99, 100.
t Loc. cit., 94. This passage, as will be presently shown, has led to a very curious discovery.
i In the profane history of Gautama Buddha he dies at the good old age of eighty, and passes
off from life to death peacefully %vith all the serenity of a great saint, as Barthelemy St. Hilaire has ,
it. Not so in the Esoteric and true interpretation which reveals the real sense of the profane and
allegorical statement that makes Gautama, the Buddha, die very unpoetically from the effects of too
much pork, prepared for him by Tsonda. How one who preached that the killing of animals was the
greatest sin, and who was a perfect vegetarian, could die from eating pork, is a question that is
never asked by our Orientalists, some of whom made (as now do many charitable missionaries in
Ceyloni great fun at the alleged occurrence. The simple truth is that the said rice and pork are
purely allegorical. Rice stands for " forbidden fruit," like Eve's " apple, ' and means Occult know-
ledge with the Chinese and Tibetans ; and " pork " for Brahmanical teachings— Vishnu having
assumed in his first Avatara the form of a boar, in order to raise the earth on the surface of the
waters of space. It is not, therefore, from " pork " that Buddha died, but for having divulged some
of the Brahmanical mysteries, after which, seeing the bad effects brought on some unworthy people
by the revelation, he preferred, instead of availing himself of Nirvana, to leave his earthly form,
remaining still in the sphere of the liviug, in order to help humanity to progress. Hence his
constant reincarnations in the hierarchy of the Dalai and Teshu Lamas, among otlier bounties.
Such is the Esoteric explanation. The life of Gautama will be more fully discussed later on.
90 THE SECRET DOCTRINE.
To the Occultist, the death of every "Master" is significant, and
appears pregnant with meaning. Where do we find in history that
" Messenger " grand or humble, an Initiate or a Neophj'te, who, when
he was made the bearer of some hitherto concealed truth or truths, was
not crucified and rent to shreds by the "dogs" of envy, malice and
ignorance ? Such is the terrible Occult law ; and he who does not feel in
himself the heart of a lion to scorn the savage barking, and the soul of
a dove to forgive the poor ignorant fools, let him give up the Sacred
Science. To succeed, the Occultist must be fearless ; he has to brave
dangers, dishonour and death, to be forgiving, and to be silent on that
which cannot be given. Those who have vainly laboured in that direc-
tion must wait in these days — as the Book of Enoch teaches — " until
the evil-doers be consumed " and the power of the wicked annihilated.
It is not lawful for the Occultist to seek or even to thirst for revenge :
let him
Wait until sin pass away; for their [the sinners'] names shall be blotted out of
the holy books [the astral records], their seed shall be destroyed and their spirits
slain.*
Esoterically, Enoch is the " Son of man," the first ; and symboli-
cally, the first Sub-Race of the Fifth Root Race.f And if his name
yields for purposes of numerical and astronomical glyphs the meaning
of the solar year, or 365, in conformity to the age assigned to him in
Genesis, it is because, being the seventh, he is, for Occult purposes, the
personified period of the two preceding Races with their fourteen Sub-
Races. Therefore, he is shown in the Book as the great grandfather of
Noah who, in his turn, is the personification of the mankind of the
Fifth, struggling with that of the Fourth Root-Race — the great period
of the revealed and profaned Mysteries, when the " sons of God "
coming down on Earth took for wives the daughters of men, and taught
them the secrets of the Angels ; in other words, when the " mind-
born " men of the Third Race mixed themselves with those of the
Fourth, and the divine Science was gradually brought down by men to
Sorcery.
' op. cit., cv. 21.
+ 111 the Bible (Genesis, iv and v) there are three distinct Enochs (Kanoch or Chaiioch) — the son o£
Cain, the son of Seth, and the son of Jared ; but they are all identical, and two of them are men-
tioned for purposes of misleading. The years of only the last two are ^ven, the first one being
iefl without further notice.
SECTION IX.
HERMETIC AND KaBALISTIC DOCTRIISTKS.
The cosmogony of Hermes is as veiled as the Mosaic system, only
it is upon its face far more in harmony with the doctrines of the Secret
Sciences and even of Modern Science. Says the thrice great Trisme-
gistus, " the hand that shaped the world out of formless pre-existent
matter is no hand" ; to which Geiiesis is made to reply, "The world
was created out of nothing," although \.\x^Kabalah denies such a mean-
ing in its opening sentences. The Kabalists have never, any more than
have the Indian Aryans, admitted such an absurdity. With them, Fire.
or Heat, and Motion* were chiefly instrumental in the formation of
the world out of preexisting Matter. The Parabrahman and Mulapra-
kriti of the Vedantins are the prototypes of the En Suph and Shekinah
of the Kabalists. Aditi is the original of Sephira, and the Prajapatis
are the elder brothers of the Sephiroth. The nebular theory of
Modern Science, with all its mysteries, is solved in the cosmogony of
the Archaic Doctrine ; and the paradoxical though very scientific
enunciation, that " cooling causes contraction and contraction causes
heat; therefore cooling causes heat," is shown as the chief agency
in the formation of the worlds, and especially of our sun and solar
system.
All this is contained within the small compass of Sepher Jetzirah in
its thirty-two wonderful Ways of Wisdom, signed "Jah Jehovah
Sabaoth," for whomsoever has the key to its hidden meaning. As to
the dogmatic or theological interpretation of the first verses in Genesis
It IS pertinently answered in the same book, where speaking of the
• The eternal and incessant "in-breathing and out-breathing of Parabrahman" or Nature, the
Universe in Space, whether during Manvantara or Pralaya.
92 THE SECRET DOCTRINE.
Three Mothers, Air, Water and Fire, the writer describes tliem as
a balance with
The good in one scale, the evil in the other, and the oscillating tongue of the
Balance between them. *
One of the secret names of the One Kternal and Ever- Present Deity,
was in everj^ country the same, and it has preserved to this day a
phonetic likeness in the various languages. The Aum of the Hindus,
the sacred syllable, had become the 'Awiv with the Greeks, and the
^vum with the Romans — the Pan or All. The "thirtieth way" is
called in the Sepher Jetzi7-ah the "gathering understanding," because
Thereby gather the celestial adepts judgments of the stars and celestial signs,
and their observations of the orbits are the perfection of science, t
The thirty-second and last is called therein the " serving understand-
ing," and it is so-called because it is
A disposer of all those that are ser^'ing in the work of the Seven Planets,
according to their Hosts. +
The "work" was Initiation, during which all the mj^steries con-
nected with the " Seven Planets " were divulged, and also the mystery
of the " Sun-Initiate " with his seven radiances or beams cut off— the
glory and triumph of the anointed, the Christos ; a mystery that makes
plain the rather puzzling expression of Clemens :
For we shall find that very many of the dogmas that are held by such sects [of
Barbarian and Hellenic Philosophy] as have not become utterly senseless, and are
not cut out from the order of nature ["by cutting off Christ,"^ or rather Chrestos]
. . . correspond in their origin and with the truth as a whole. ||
In his Unveiled,^ the reader will find fuller information than can be
given here on the Zohar and its author, the great Kabalist, Simeon
Ben Jochai. It is said there that on account of his being known
to be in possession of the secret knowledge and of the Mercaba, which
insured the reception of the " Word," his very life was endangered,
• op. cii., iii. I.
t Op. cit., 30.
t Op. cit., 32.
? Those who are aware that the term Christos was applied by the Gnostics to the Higher Ego (the
aucieut Pagan Greek Initiates doing the same), will readily understand the allusion. Christos was
said to be cut off from the lower Ego, Chrestos, after the final and supreme Initiation, when the
two became blended in one ; Chrestos being conquered and resurrected in the glorified Christos.—
Franck, Die Kabbala, 75; Dunlap, Sod, Vol. II.
H Siromaleis, I. xiii.
V, Op. cii., II. viii.
THE KABAI,AH AND THE BOOK OF ENOCH. 93
and he had to fl}^ to the wilderness, where he lived in a cave for twelve
years surrounded b}^ faithful disciples, and finally died there amid signs
and wonders* His teachings on the origin of the Secret Doctrine,
or, as he also calls it, the Secret Wisdom, are the same as those found
in the East, with the exception that in place of the Chief of a Host of
Planetary Spirits he puts " God," saying that this Wisdom was first
taught by God himself to a certain number of Elect Angels ; whereas
in the Eastern Doctrine th^ saying is different, as will be seen.
Some synthetic and kabalistic studies on the sacred Book of Enoch
and the Taro (Rota) are before us. We quote from the MS. copy of a
Western Occultist, which is prefaced by these words :
There is but one Law, one Principle, one Agent, one Truth and one Word. That
which is above is analogical!)- as that which is below. All that which is, is the
result of quantities and of equilibriums.
The axiom of Eliphas Levi and this triple epigraph show the identity
of thought between the East and the West with regard to the Secret
Science which, as the same MS. tells us, is :
The key of things concealed, the key of the sanctuan,-. This is the Sacred
Word which gives to the Adept the supreme reason of Occultism and its Mys-
teries. It is the Quintessence of Philosophies and of Dogmas; it is the Alpha and
Omega; it is the Light, Life and Wisdom Universal.
The Taro of the sacred Book of Enoch, or Rota, is prefaced, moreover,
with this explanation :
The antiquity of this Book is lost in the night of time. It is of Indian origin,
and goes back to an epoch long before Moses. . . . It is written upon detached
leaves, which at the first were of fine gold and precious metals. ... It is
symbolical, and its combinations adapt themselves to all the wonders of the
Spirit. Altered by its passage across the Ages, it is nevertheless preserved — thanks
to the ignorance of the curious — in its types and its most important primitive
figures.
This is the Rota of Enoch, now called Taro of Enoch, to which De
Mirville alludes, as we saw, as the means used for " evil Magic," the
• Many are the marvels recorded as having- taken place at his death, or we should rather say his
translation ; for he did not die as others do, but having: suddenly disappeared, while a dazzling light
filled the cavern with glory, his body was again seen upon its subsidence. When this heavenly light
gave place to the habitual semi -darkness of the gloomy cave — then only, says Ginsburg, "the
disciples of Israel perceived that the lamp of Israel was extinguished." His biographers tell us that
there were voices heard from Heaven during the preparation for his funeral, and at his interment,
when the coffin was lowered into the deep cave prepared for it, a flame broke forth and a voice
mighty and majestic pronounced these v.-ords : "This is he who caused the earth to quake, and the
kingdoms to shake ! "
94
THE SECRET DOCTRINE.
" metallic plates [or leaves] escaped from destruction during the Deluge"
and which are attributed by him to Cain. They have escaped the
Deluge for the simple reason that this Flood was not " Universal."
And it is said to be " of Indian origin," because its origin is with the
Indian Aryans of the first Sub-Race of the Fifth Root-Race, before the
final destruction of the last stronghold of Atlantis. But, if it originated
with the forefathers of the primitive Hindus, it was not in India that it
was first used. Its origin is still more ancient and must be traced
beyond and into the Himaleh,* the Snowy Range. It was born in that
mysterious locality which no one is able to locate, and which is the
despair of both Geographers and Christian Theologians — the region in
which the Brahman places his Kailasa, the Mount Sumeru, and the
Parvati Pamir, transformed by the Greeks into Paropamisus.
Round this locality, which still exists, the traditions of the Garden
of Eden were built. From these regions the Greeks obtained their
Parnassusf ; and thence proceeded most of the biblical personages, some
of them in their day men, some demi-gods and heroes, some — though
very few — mj^hs, the astronomical doubles of the former. Abram was
one of them — a Chaldaean Brahman,:]: says the legend, transformed
later, after he had repudiated his Gods and left his Ur {^pur, " town " ?)
in Chaldaea, into A-brahm§ (or A-braham) "no-brahraan" who emi-
grated. Abram becoming the "father of many nations" is thus ex-
plained. The student of Occultism has to bear in mind that every God
and hero in ancient Pantheons (that of the Bible included), has three
biographies in the narrative, so to say, running parallel with each other
and each connected with one of the aspects of the hero — historical,
astronomical and perfectly mythical, the last serving to connect the
other two together and smooth away the asperities and discordancies
in the narrative, and gathering into one or more symbols the verities
of the first two. Localities are made to correspond with astronomical
* Pockocke, may be, was not altogether wrong in deriving the German Heaven, Himmel, from
Himalaya; nor can it be denied that it is the Hindu Kailasa (Heavenj that is tlie father of the Greek
Heaven (Koilon), and of the L,atin Ccelura.
+ See Pockocke's India in Greece, and his derivation of Mount Parnassus from Parnasa, the leaf and
branch huts of the Hindu ascetics, half shrine and halfhabitation. "Part of the Par-o-Pamisus (the hill
ofBamian), is called Parnassus. 'These mountains are called Devanica, because they are so full of
Devas or Gods, called "Gods of the Earth," Bhu Devas. They lived, according to the Puranas, in
bowers or huts, called Parnasas, because they were made of leaves' (Parnas)," p. 302.
X Rawlinson is justly very confident of an Aryan and Vedic influence on the early mythology anil
history of Babylon and Chaldaea.
} This is a Secret Doctrine affirmation, and may or may not be accepted. Only Abrahui, Isaac and
Judah resemble terribly the Hindu Brahma Ikshvaku and Yadu.
NUMBERS AND MEASURES. 95
and even with psychic events. History was thus made captive by
ancient Mystery, to become later on the great Sphynxof the nineteenfn
century. Only, instead of devouring her too dull querists who wiii
unriddle her whether she acknowledges it or not, she is desecrated and
mangled by the modern CEdipus, before he forces her into the sea of
speculations in which the Sphynx is drowned and perishes. This has
now become self-evident, not only through the Secret Teachings, par-
simoniously as they may be given, but by earnest and learned Sym-
bologists and even Geometricians. The Key to the Hebreiv Egyptian
Mystery, in which a learned Mason of Cincinnati, Mr. Ralston Skinner,
unveils the riddle of a God, with such ungodly ways about him as the
Biblical Jah-ve, is followed by the establishment of a learned society
under the presidentship of a gentleman from Ohio and four vice-
presidents, one of whom is Piazzi Smyth, the well-known Astronomer
and Egyptologist. The Director of the Royal Observatory in Scotland
and author of The Great Pyramid, PharaoJiic by name, Hicmanitarian by
fact, its Marvels, Mysteries, and its Teachings, is seeking to prove the
same problem as the American author and Mason : namely, that the
English sj'stem of measurement is the same as that used by the ancient
Egyptians in the construction of their Pyramid, or in Mr. Skinners
own words that the Pharaonic "source of measures" originated the
" British inch and the ancient cubit." It " originated " much more
than this, as will be fully demonstrated before the end of the next cen-
tury. Not onh' is everything in Western religion related to measures,
geometrical figures, and time-calculations, the principal period-dura-
tions being founded on most of the historical personages,* but the
latter are also connected with heaven and earth truly, onl)^ with tne
A.
Indo- Aryan heaven and earth, not with those of Palestine.
The prototypes of nearly all the biblical personages are to be sought
• It is said in The Gnostics and their Remains, by C. W. King (p. 13), with regard to the names of
Brahma and Abram ; " This figure of the man, Seir Anpin, consists of 243 numbers, being the numeri-
cal value of the letters in the name 'Abram' signifying the different orders in the celestial iRcr-
archies. In fact the names Abram and Brahma are equivalent in numerical value." Thus to one
acquainted with Esoteric Symbolism, it does not seem at all strange to find in the I,oka-palas (the
four cardinal and intermediate points of the compass personified by eight Hindu Gods) Indra's
elephant, named Abhra— (matanga) and his wife Abhramu. Abhra is in a way a Wisdom Deity,
•iiuce it is this elephant's head that replaced that of Ganesha (Ganapati) the God ofWisdom, cut off by
Sliiva. Now Abhra means " cloud," and it is also the name of the city where Abram is supposed to
have resided— when read backwards—" Arba (Kirjath) the city of four. . . Abram is Abra with an
appended m fiii;.l, and Abra read backward is A^::ha." (Key to the Hebrew Egyptian Mystery). The
author might have added that Abra meaning in Sanskrit " in, or of, the clouds," thecosmo-astronomical
symbol of Abram becomes still plainer. All of these ought to be read in their originals, in .Sansicr't.
g6 THE SECRET DOCTRINE.
for in the early Pantheon of India. It is the "Mind-born" Sons or
Brahma, or rather of the Dhyani-Pitara (the " Father-Gods "), ine
" Sorts of Light," who have given birth to the "Sons of Earth'' — the
Patriarchs. For if the Rig Veda and its three sister Vedas have been
" milked out from fire, air and sun," or Agni, Indra, and Surya, as
Manu- Smriti tells us, the Old Testameyit was most undeniablj^ " milked
out " of the most ingenious brains of Hebrew Kabalists, partly in
Egypt and partly in Babylonia — " the seat of Sanskrit literature and
Brahman learning from her origin," as Colonel Vans Kennedy truly
declared. One of such copies was Abram or Abraham, into whose
bosom every orthodox Jew hopes to be gathered after death, that bosom
being localised as " heaven in the clouds" or Abhra.*
From Abraham to Enoch's Taro there seems to be a considerable
distance, yet the two are closely related by more than one link.
Gaffarel has shown that the four symbolical animals on the twenty-first
key of the Taro, at the third septenary, are the Teraphim of the Jews
invented and worshipped by Abram's father Terah, and used in the
oracles of the Urim and Thummim. Moreover, astronomically Abraham
is the sun-measure and a portion of the sun, while Enoch is the solar
year, as much as are Hermes or Thot ; and Thot, numerically, " was
the equivalent of Moses, or Hermes," "the lord of the lower realms,
also esteemed as a teacher of wisdom," the same Mason-mathema-
tician tells us ; and the Taro being, according to one of the latest bulls
of the Pope, " an invention of Hell," the same " as Masonry and
Occultism," the relation is evident. The Taro contains indeed the
mystery of all such transmutations of personages into sidereal bodies
and vice versa. The "wheel of Enoch" is an archaic invention, the
most ancient of all, for it is found in China. Eliphas Levi says there
was not a nation but had it, its real meaning being preserved in the
greatest secresy. It was a universal heirloom.
As we see, neither the Book of Enoch (his "Wheel"), nor the Zohar,
nor an)'' other kabalistic volume, contains merely Jewish wisdom.
• Before these theories and speculations— we are willing to admit they are such— are rejected, the
following few points ought to be explained, (i) Why, after leaving Egypt, was the patriarch's name
changed by Jehovah from Abram to Abraham. (2I Why Sarai becomes on the same principle Sarah
(Gen., -xyn.). (3) Whence the strange coincidence of names? (4) Why should Alexander Polyhistor
say that Abraham was born at Kamarina or Una, a city of soothsayers, and invented Astronomy -
(5) " The Abrahamic recollections go back at least three millenniums beyond the grandfather of
Jacob," says Bunsen (Egypt's Place in History, v. 35.)
THE DOCTRINE BELONGS TO ALL. 97
The doctrine itself being the result of whole millenniums of thought, is there-
fore the joint property of Adepts of every nation under the sun. Nevertheless the
Zohar teaches practical Occultism more than any other work on that subject; not
•as it is translated and commented upon by its various critics though, but with the
secret signs on its margins. These signs contain the hidden instructions, apart
from the metaphysical interpretations and apparent absurdities so fully credited
by Josephus, who was never .initiated and gave out the dead letter as he had
received it.*
* Jsvi Unveiled^ ii. 75^.
Z H
SECTION X.
YarioUvS Occult Systems of Interpretations
OF Alphabets and Numerals.
The transcendental methods of the Kabalah must not be mentioned
in a public work ; but its various systems of arithmetical and geo-
metrical ways of unriddling certain symbols may be described. The
Zohar methods of calculation, with their three sections, the Gematria,
Notaricon and Temura, also the Albath and Algath, are extremely
difficult to practise. We refer those who would learn more to Cornelius
Agrippa's works.* But none of those systems can ever be understood
unless a Kabalist becomes a real Master in his Science. The Sym-
bolism of Pythagoras requires still more arduous labour. His symbols
are very numerous, and to comprehend even the general gist of his
abstruse doctrines from his Symbology would necessitate years of study.
His chief figures are the square (the Tetraktys), the equilateral triangle,
the point within a circle, the cube, the triple triangle, and finally the
forty-seventh proposition of Kuclid's Elements, of which proposition
Pythagoras was the inventor. But with this exception, none of the
foregoing symbols originated with him, as some believe. Millenniums
before his day, they were well known in India, whence the Samian Sage
brought them, not as a speculation, but as a demonstrated Science,
says Porphyry, quoting from the Pythagorean Moderatus.
The numerals of PVthagoras were hieroglyphical symbols by means whereof he
explained all ideas concerning the nature of things.t
• See Isis Unveiled, ii. 218-300. Gematria is formed by a metathesis from the Greek word
•ypa/i./u,aT€ia ; Notaricon may be compared U> stenography ; Temura is permutation— a way of divid-
ing the alphabet and shifting letters.
+ De Vita Pythag.
NUMBERS AND MAGIC. 99
The fundamental geometrical figure of the Kabalah, as given in
the Book of Nuynbcrs* that figure which tradition and the Esoteric
Doctrines tell us was given by the Deity Itself to Moses on Mount
Sinai,t contains the key to the universal problem in its grandiose,
because simple, combinations. This figure contains in itself all the
other-s.
The Symbolism of numbers and their mathematical inter-relations
is also one of the branches of Magic, especially of mental Magic,
divination and correct perception in clairvoyance. Systems differ,
but the root idea is everywhere the same. As shown in the Royal
Masonic Cyclopadia, by Kenneth R. H. Mackenzie :
One system adopts unity, another trinity, a third quinquinity; again we have
sexagons, heptagons, novems, and so on, until the mind is lost in the survey of the
materials alone of a science of numbers. J
The Devanagari characters in which Sanskrit is generally written,
have all that the Hermetic, Chaldasan and Hebrew alphabets have, and
in addition the Occult significance of the " eternal sound," and the
meaning given to every letter in its relation to spiritual as well as
terrestrial things. As there are only twenty-two letters in the
Hebrew alphabet and ten fundamental numbers, while in the Devanagari
there are thirty-five consonants and sixteen vowels, making altogether
fifty-one simple letters, with numberless combinations in addition,
the margin for speculation and knowledge is in proportion con-
siderably wider. Every letter has its equivalent in other lan-
guages, and its equivalent in a figure or figures of the calcu-
lation table. It has also numerous other significations, which
depend upon the special idiosyncrasies and characteristics of the
person, object, or subject to be studied. As the Hindus claim to
have received the Devanagari characters from Sarasvati, the inven-
tress of Sanskrit, the "language of the Devas" or Gods (in their
exoteric pantheon), so most of the ancient nations claimed the same
privilege for the origin of their letters and tongue. The Kabalah
■ We arc not aware that a copy of this ancient work is embraced in the catalog-ue of any European
librarj' ; but it is one of the " Books of Hermes," and it is referred to and quotations are made from
it in the works of a number of ancient and mediaeval philosophical authors. Among these authori-
ties are Amoldo di ViWano-va.'s Rosarium Philosoph., Francesco Amuphi's Ofius de Lapide, Hermes
Trismegistus' Traciatus de Transmutatione Metallorum and Tabula Smaragdina, and above all the
treatise of Raymond Lully, Ab Angelis Opus Divinum de Quinta Essentia.
+ Exodus, XXV. 40.
J Sub voce " Numbers."
lOO THE SECRET DOCTRINE.
calls the Hebrew alphabet the " letters of the Angels," which were
communicated to the Patriarchs, just as the Devanagari was to the
Rishis by the Devas. . The Chaldseans found their letters traced in the
sk}' by the "yet unsettled stars and comets," says the Book of Numbers ;
while the Phoenicians had a sacred alphabet formed by the twistings of
the sacred serpents. The Natar Khari (hieratic alphabet) and secret
(sacerdotal) speech of the Egyptians is closely related to the oldest
"Secret Doctrine Speech." It is a Devanagari with mystical combina-
tions and additions, into which the Senzar largely enters.
The power and potency of numbers and characters are well known to
many Western Occultists as being compounded from all these systems,
but are still unknown to Hindu students, if not to their Occultists. In
their turn European Kabalists are generally ignorant of the alphabeti-
cal secrets of Indian Esoterism. At the same time the general reader
in the West knows nothing of either; least of all how deep are the
traces left by the Esoteric numeral systems of the world in the
Christian Churches.
Nevertheless this system of numerals solves the problem of cosmo-
gony for whomsoever studies it, while the system of geometrical figures
represents the numbers objectively.
To realise the full comprehension of the Deific and the Abstruse
enjoyed by the Ancients, one has to study the origin of the figurative
representations of their primitive Philosophers. The Books of Hermes
are the oldest repositories of numerical Symbology in Western
Occultism. In them we find that the number ten* is the Mother of the
Soul, lyife and lyight being therein united. For as the sacred anagram
Teruph shows in the Book of the Keys (Numbers), the number i (one)
is born from Spirit, and the number lo (ten) from Matter; "the unity
has made the ten, the ten, the unity " ; and this is only the Pantheistic
axiom, in other words " God in Nature and Nature in God."
The kabalistic Gematria is arithmetical, not geometrical. It is one
of the methods for extracting the hidden meaning from letters, words,
and sentences. It consists in applying to the letters of a word the
sense they bear as numbers, in outward shape as well as in their
individual sense. As illustrated by Ragon:
The figure I signified the living man (a body erect), man being the only living
being enjo3'ing this faculty. A head being added to it, the gl3rph (or letter) P was
* See Johannes Meursius, Denarius Pythagoricus.
GODS AND NUMBERS. lOI
obtained, meaning paternity, creative potency ; the R signifying the walking man
(with his foot forward) going, tens, iturus.*
The characters were also made supplementary to speech, every letter being at
once a figure representing a sound for the ear, an idea to the mind; as, for instance,
the letter F, which is a cutting sound like that of air rushing quickly through
space; fury, fusee, fugue, all words expressive of, and depicting what they signify.t
But the above pertains to another system, that of the primitive and
philosophical formation of the letters and their outward glyphic form —
not to Geraatria. The Teniura is another kabalistic method, by which
any word could be made to yield its mystery out of its anagram. So in
Sepher Jetzirah we read " One — the Spirit of the Alahim of Lives." In
the oldest kabalistic diagrams the Sephiroth (the seven and the three)
are represented as wheels or circles, and Adam Kadmon, the primitive
Man, as an upright pillar. " Wheels and seraphim and the holy
creatures " (Chioth) says Rabbi Akiba. In still another system of the
sj-mbolical Kabalah called Albath — which arranges the letters of the
alphabet by pairs in three rows — all the couples in the first row bear
the numerical value ten ; and in the system of Simeon Ben Shetah (an
Alexandrian Neoplatonist under the first Ptolemy) the uppermost
couple — the most sacred of all — is preceded by the Pythagorean cypher :
one, and a nought — lo.
All beings, from the first divine emanation, or " God manifested,"
down to the lowest atomic existence, " have their particular number
which distinguishes each of them and becomes the source of their
attributes and qualities as of their destiny." Chance, as taught by
Cornelius Agrippa, is in reality only an unknown progression ; and
time but a succession of numbers. Hence, futurity being a compound
of chance and time, these are made to serve Occult calculations in order
to find the result of an event, or the future of one's destiny. Said
Pythagoras :
There is a mysterious connection between the Gods and numbers, on which the
science of arithmancy is based. The soul is a world that is self-moving; the soul
contains in itself, and is, the quaternary, the tetraktys [the perfect cube].
There are lucky and unlucky, or beneficent and maleficent numbers.
Thus while the ternary — the first of the odd numbers (the one being
the perfect and standing by itself in Occultism) — is the divine figure or
the triangle ; the duad was disgraced by the Pythagoreans from the
* Rag-on, Mafonnerie Occulte, p. 426, note.
+ Ibid., p. 432, note.
I02 THE SECRET DOCTRINE.
first. It represented Matter, the passive and evil principle — the
number of Maya, illusion.
While the number one symbolized harmony, order or the good principle (the
cue God expressed in Latin by Solus, from which the word Sol, the Sun, the symbol
of the Deity), number two expressed a contrary idea. The science of good and
evil began with it. All that is double, false, opposed to the only reality, was
depicted by the binary. It also expressed the contrasts in Nature which are always
double : night and day, light and darkness, cold and heat, dampness and dryness,
health and sickness, error and truth, male and female, etc. . . . The Romans
dedicated to Pluto the second month of the year, and the second day of that
month to expiations in honour of the Manes. Hence the same rite established by
the Latin Church, and faithfull}' copied. Pope John XIX. instituted in 1003 the
Festival of the Dead, which had to be celebrated on the 2nd of November, the
second month of autumn.*
On the other hand the triangle, a purely geometrical figure, had
great honour shewn it by every nation, and for this reason :
In geometry a straight line cannot represent an absolutely perfect figure, any
more than two straight lines. Three straight lines, on the other hand, produce by
their junction a triangle, or the first absolutely perfect figure. Therefore, it sym-
bolized from the first and to this day the Eternal — the first perfection. The word
for deity in Latin, as in French, begins with D, in Greek the delta or triangle, a ,
whose three sides symbolize the trinity, or the three kingdoms, or, again, divine
nature. In the middle is the Hebrew Yod, the initial of Jehovah [see Eliphas
Levi's Dognie et Riiutl, i. 154], the animating spirit or fire, the generating principle
represented \>y the letter G, the initial of "God" in the northern languages, whose
philosophical significance is generation, t
As stated correctly by the famous Mason Ragon, the Hindu Trimurti
is personified in" the world of ideas by Creation, Preservation and
Destruction, or Brahma, Vishnu and Shiva ; in the world of matter by
Earth, Water and Fire, or the Sun, and sj^mbolised b}'- the Lotus, a
flower that lives by earth, water, and the sun.j The Lotus, sacred to
• Extracted from Ragon, MoQonnerie Occulte, p. 427, note.
+ Summarised from Ragon, ibid., p. 428, note.
% Ragon mentions the curious fact that the first four numbers in German are named after the
elements.
" Kin, or one, means the air, the element which, ever in motion, penetrates matter throughout, and
■whose continual ebb and tide is the universal vehicle of life.
" Zwei, two, is derived from the old German Zv?eig, signifying germ, fecundity ; it stands for earth
the fecund mother of all.
" Drei, three, is the trienos of the Greeks, standing for water, whence the Sea-gods, Tritons; and
trident, the emblem of Neptune— the water, or sea, in general being called Amphitrite (surrounding
water).
•' Vier, four, a number meaning in Belgian fire. . . It is in the quaternary that the first solid
figure is found, the universal symbol of immortality, the Pyramid, ' whose first syllable means fire.'
Lysis and Timaeus of Locris claimed that there was not a thing one could name that had not the
THE UNIVERSAL LANGUAGE. I03
Isis, had the same significance in Egypt, whereas in the Christian
symbol, the Lotus, not being found in either Judaea or Europe, was re-
placed by the water-lily. In every Greek and Latin Church, in all the
pictures of the Annunciation, the Archangel Gabriel is depicted with
this trinitarian sj^mbol in his hand standing before Mary, while above
the chief altar or under the dome, the Eye of the Eternal is painted
within a triangle, made to replace the Hebrew Yod or God.
Truly, says Ragon, there was a time when numbers and alphabetical
characters meant something more they do now — the images of a mere
insignificant sound.
Their mission was nobler then. Each of them represented by its form a complete
sense, which, besides the meaning of the word, had a double* interpretation
adapted to a dual doctrine. Thus when the sages desired to write something to be
understood only by the savants, they confabulated a story, a dream, or some other
fictitious subject with personal names of men and localities, that revealed b}- their
lettered characters the true meaning of the author l>y that narrative. Such were
all their religious creations, t
Every appellation and term had its raison d'etre. The name of a
plant or mineral denoted its nature to the Initiate at the first glance.
The essence of everything was easily perceived by him once that it was
figured by such characters. The Chinese characters have preserved
much of this graphic and pictorial character to this day, though the
secret of the full system is lost. Nevertheless, even now, there are
those among that nation who can write a long narrative, a volume, on
one page ; and the s^^mbols that are explained historically, allegorically
and astronomically, have survived until now.
Moreover, there exists a universal language among the Initiates,
which an Adept, and even a disciple, of any nation may understand by
reading it in his own language. We Europeans, on the contrary,
possess only one graphic sign common to all, & (and) ; there is a
language richer in metaphysical terms than any on earth, whose every
quaternary for its root. . . The ingenious and mystical idea which led to the veneration of t4ie
ternary and the triangle was applied to number four and its fig-ure : it was said to express a living
being, i, the vehicle of the triangle 4, vehicle of God, or man carrying in him the divine principle."
Finally, " the Ancients represented the world by the number five. Diodorus explains it by saying
that this number represents earth, fire, water, air and ether or spiritus. Hence, the origin of Peiitc
(five) and of Pan (the God) meaning in Greek all." (Compare Ragon, op. cit., pp. 428-430.) It is left
with the Hindu Occultists to explain the relation this Sanskrit word Pancha (five) has to the
elea»ents, the Greek Pente having for its root the Sanskrit term.
• The system of the so-called Senzar characters is still more wonderful and difiRcult, since each
letter is made to yield several meanings, a sign placed at the commencement showring the true
meaning.
+ Ragon, op. cil., p. 431, note.
I04 THE SECRET DOCTRINE.
word is expressed by like common signs. The L,itera Pythagorse, so
called, the Greek Y (the English capital Y) if traced alone in a message,
was as explicit as a whole page filled with sentences, for it stood as a
symbol for a number of things — for white and black Magic, for instances-
Suppose one man enquired of another : To what School of Magic does
so and so belong? and the answer came back with the letter traced
with the right branch thicker than the left, then it meant " to right
hand or divine Magic ; " but if the letter were traced in the usual
way, with the left branch thicker than the right, then it meant
the reverse, the right or left branch being the whole biography of a
man. In Asia, especially in the Devanagari characters, every letter
had several secret meanings.
Interpretations of the hidden sense of such apocalyptic writings are
found in the keys given in the Kabalah, and they are among its most
sacred lore. St. Hieronymus assures us that they were known to the
School of the Prophets and taught therein, which is very likely.
Molitor, the learned Hebraist, in his work on tradition says that :
The two and twenty letters of the Hebrew alphabet were regarded as an emana-
tion, or the visible expression of the divine forces inherent in the ineffable name.
These letters find their equivalent in, and are replaced by numbers,
in the same way as in the other systems. For instance, the twelfth
and the sixth letter of the alphabet yield eighteen in a name ; the
other letters of that name added being always exchanged for that
figure which corresponds to the alphabetical letter ; then all those
figures are subjected to an algebraical process which transforms them
again into letters ; after which the latter yield to the enquirer " the
most hidden secrets of divine Permanency (eternity in its immutability)
in the Futurity."
• The y exoterically signifies only the two paths of virtue or vice, and stands also lor the numeral
150 and with a dash over the letter Y for 150,000.
SECTION XL
The Hexagon \^ith the Central Point, or
THE Seventh Key.
Arguing upon the virtue in names (Baalshem), Molitor thinks it im-
possible to deny that the Kabalah — its present abuses notwithstand-
ing— has some very profound and scientific basis to stand upon. And
if it is claimed, he argues.
That before the Name of Jesus every other Name must bend, why should not the
Tetragrammaton have the same power ? *
This is good sense and logic. For if Pythagoras viewed the hexagon
formed of two crossed triangles as the symbol of creation, and the Egyp-
tians,asthat ofthe union of fire and water (or of generation), the Essenes
saw in it the Seal of Solomon, the Jews the Shield of David, the Hindus
the Sign of Vishnu (to this day) ; and if even in Russia and Poland
the double triangle is regarded as a powerful talisman — then so wide-
spread a use argues that there is something in it. It stands to
reason, indeed, that such an ancient and universally revered symbol
should not be merely laid aside to be laughed at by those who know
nothing of its virtues or real Occult significance. To begin with,
even the known sign is merely a substitute for the one used by the
Initiates. In a Tantrika work in the British Museum, a terrible curse
is called down upon the head of him who shall ever divulge to the
profane the real Occult hexagon known as the " Sign of Vishnu,"
"Solomon's Seal," etc.
The great power of the hexagon — with its central mystic sign the T,
or the Svastika, a septenary — is well explained in the seventh key of
Things Concealed, for it says :
* Tradition, chap, on " Numbers."
I06 THE SECRET DOCTRINE.
The seventh key is the hierogl5'ph of the sacred septenary-, of royalty, of the
priesthood [the Initiate], of triumph and true result by struggle. It is magic
power in all its force, the true "Holy Kingdom." In the Hermetic Philosophy it
is the quintessence resulting from the union of the two forces of the great Magic
Agent [Akasha, Astral Light.] ... It is equally Jakin and Boaz bound by the
will of the Adept and overcome by his omnipotence.
The force of this key is absolute in Magic. All religions have con-
secrated this sign in their rites.
We can only glance hurriedly at present at the long series of antedilu-
vian works in their postdiluvian and fragmentary, often disfigured, form.
Although all of these are the inheritance from the Fourth Race — now
lying buried in the unfathomed depths of the ocean — still they are not
to be rejected. As we have shown, there was but one Science at the
dawn of mankind, and it was entirely divine. If humanity on reach-
ing its adult period has abused it — especially the last Sub-Races of the
Fourth Root- Race — it has been the fault and sin of the practitioners
who desecrated the divine knowledge, not of those who remained true
to its pristine dogmas. It is not because the modern Roman Catholic
Church, faithful to her traditional intolerance, is now pleased to see in
the Occultist, and even in the innocent Spiritualist and Mason, the
descendants of " the Kischuph, the Hamite, the Kasdim, the Cephene,
the Ophite and the Khartumim" — all these being "the followers of
Satan," that they are such indeed. The State or National Religion of
every country has ever and at all times verj^ easily disposed of rival
schools by professing to believe they were dangerous heresies — the old
Roman Catholic State Religion as much as the modern one.
The anathema, however, has not made the public any the wiser in
the Mysteries of the Occult Sciences. In some respects the world is
all the better for such ignorance. The secrets of Nature generally
cut both ways, and in the hands of the undeserving they are more
than likely to become murderous. Who in our modern day knows
anything of the real significance of, and the powers contained in,
certain characters and signs — talismans — whether for beneficent or evil
purposes ? Fragments of the Runes and the writing of the Kischuph,
found scattered in old mediaeval libraries ; copies from the Ephesian
and Milesian letters or characters ; the thrice famous Book of Thotk,
and the terrible treatises (still preserved) of Targes, the Chaldsean, and
his disciple Tarchon, the Etruscan — who flourished long before the
Trojan War — are so many names and appellations void of sense (though
met with in classical literature) for the educated modem scholar. Who,
OCCULT WEAPONS. I07
in the nineteenth century, believes in the art, described in such treatises
as those of Targes, of evoking and directing thunder-bolts ? Yet the
same is described in the Brahmanical literature, and Targes copied his
" thunder-bolts " from the Astra,* those terrible engines of destruction
known to the Mahabharatan Aryans. A whole arsenal of dynamite
bombs would pale before this art — if it ever becomes understood by the
Westerns. It is from an old fragment that was translated to him, that
the late L/Ord Bulwer L,ytton got his idea of Vril. It is a lucky thing,
indeed, that, in the face of the virtues and philanthropy that grace our
age of iniquitous wars, of anarchists and dynamiters, the secrets con-
tained in the books discovered in Numa's tomb should have been
burnt. But the science of Circe and Medea is not lost. One can dis-
cover it in the apparent gibberish of the Tantrika Sutras, the Kuku-nia
of the Bhutan! and the Sikhim Dugpas and " Red-caps " of Tibet,
and even in the sorcery of the Nilgiri Mula Kurumbas. Very luckily
few outside the high practitioners of the Left Path and of the Adepts
of the Right — in whose hands the weird secrets of the real meaning
are safe — understand the " black " evocations. Otherwise the Western
as much as the Eastern Dugpas might make short work of their
enemies. The name of the latter is legion, for the direct descendants
of the antediluvian sorcerers hate all those who are not with them,
arguing that, therefore, they are against them.
As for the "Little Albert" — though even this small half-esoteric
volume has become a literary relic — and the " Great Albert " or the
" Red Dragon," together with the numberless old copies still in exis-
tence, the sorry remains of the mythical Mother Shiptons and the
Merlins — we mean the false ones — all these are vulgarised imitations
of the original works of the same names. Thus the " Petit Albert" is
the disfigured imitation of the great work written in Latin by Bishop
Adalbert, an Occultist of the eighth century, sentenced by the second
Roman Concilium. His work was reprinted several centuries later
and named Alberti Parvi Lucii Libellus de Mirabilibus Natures Arcanis.
The severities of the Roman Church have ever been spasmodic. While
one learns of this condemnation, which placed the Church, as will be
shown, in relation to the Seven Archangels, the Virtues or Thrones of
God, in the most embarrassing position for long centuries, it remains a
* This is a kind of magical bow and arrow calculated to destroy in one moment whole armies ; it is
mentioned in the R&m&yana, the Pur&nas and elsewhere.
I08 THE SECRET DOCTRINE.
wonder indeed, to find that the Jesuits have not destroyed the archives,
with all their countless chronicles and annals, of the Histor)^ of France
and those of the Spanish Escurial, along with them. Both history and
the chronicles of the former speak at length of the priceless talisman
received b}"- Charles the Great from a Pope. It was a little volume on
Magic — or Sorcery, rather — all full of kabalistic figures, signs, mys-
terious sentences and invocations to the stars and planets. These
were talismans against the enemies of the King (^les ennemis de CJiarle-
magne), which talismans, the chronicler tells us, proved of great help,
as "ever}' one of them [the enemies] died a violent death." The small
volume, Enchiridium Leonis Papce, has disappeared and is very luckily
out of print. Again the Alphabet of Thoth can be dimly traced in the
modern Tarot which can be had at almost every bookseller's in Paris.
As for its being understood or utilised, the many fortune-tellers in
Paris, who make a professional living by it, are sad specimens of
failures of attempts at reading, let alone correctly interpreting, the
s5'mbolism of the Tarot without a preliminary philosophical study of
the Science. The real Tarot, in its complete symbology, can be found
only in the Bab3'lonian cylinders, that any one can inspect and study
in the British Museum and elsewhere. Any one can see these Chaldaean,
antediluvian rhombs, or revolving cylinders, covered with sacred signs ;
but the secrets of these divining "wheels," or, as de Mirvdlle calls
them, " the rotating globes of Hecate," have to be left untold for some
time to come. Meanwhile there are the "turning-tables" of the
modern medium for the babes, and the Kabalah for the strong. This
may afford some consolation.
People are very apt to use terms which they do not understand, and
to pass judgments on prima facie evidence. The difference between
White and Black Magic is very difficult to realise fully, as both have
to be judged by their motive, upon which their ultimate though not
their immediate effects depend, even though these may not come for
years. Between the " right and the left hand [Magic] there is but a
cobweb thread," says an Eastern proverb. I^et us abide by its wisdom
and wait till we have learned more.
We shall have to return at greater length to the relation of the
Kabalah to Gupta Vidya, and to deal further with esoteric and
numerical systems, but we must first follow the line of Adepts in post-
Christian times.
SECTION XII.
The Duty of the True Occultist to\^ard
Religions.
Having disposed of pre-Christian Initiates and their Mysteries —
though more has to be said about the latter — a few words must be given
to the earliest post-Christian Adepts, irrespective of their personal
beliefs and doctrines, or their subsequent places in History, whether
sacred or profane. Our task is to analyse this adeptship with its
abnormal thaumaturgical, or, as now called, psychological powers ; to
give each of such Adepts his due, by considering, firstly, what are the
historical records about them that have reached us at this late day, and
secondly, to examine the laws of probability with regard to the said
powers.
And at the outset the writer must be allowed a few words in justifica-
tion of what has to be said. It would be most unfair to see in these
pages any defiance to, or disrespect for, the Christian religion— least of
all, a desire to wound anyone's feelings. The Theosophist believes in
neither Divine nor Satanic miracles. At such a distance of time
he can only obtain prima facie evidence and judge of it by the
results claimed. There is neither Saint nor Sorcerer, Prophet nor
Soothsayer for him ; only Adepts, or proficients in the production of
feats of a phenomenal character, to be judged by their words and
deeds. The only distinction he is now able to trace depends on
the results achieved — on the evidence whether they were beneficent
or maleficent in their character as affecting those for or against whom
the powers of the Adept were used. With the division so arbitrarily
made between proficients in " miraculous " doings of this or that
Religion by their respective followers and advocates, the Occultist can-
not and must not be concerned. The Christian whose Religion com-
no THE SECRET DOCTRINE.
mands him to regard Peter and Paul as Saints, and divinely inspired
and glorified Apostles, and to view Simon and Apollonius as Wizards
and Necromancers, helped by, and serving the ends of, supposed Evil
Powers — is quite justified in thus doing if he be a sincere orthodox
Christian. But so also is the Occultist justified, if he would serve truth
and only truth, in rejecting such a one-sided view. The student of
Occultism must belong to no special creed or sect, yet he is bound to
show outward respect to every creed and faith, if he would become an
Adept of the Good Law. He must not be bound by the pre-judged and
sectarian opinions of anyone, and he has to form his own opinions and
to come to his own conclusions in accordance with the rules of evidence
furnished to him by the Science to which he is devoted. Thus, if the
Occultist is, by way of illustration, a Buddhist, then, while regarding
Gautama Buddha as the grandest of all the Adepts that lived, and the
incarnation of unselfish love, boundless charity, and moral goodness,
he will regard in the same light Jesus — proclaiming Him another such
incarnation of every divine \'irtue. He will reverence the memory of
the great Martyr, even while refusing to recognise in Him the incarna-
tion on earth of the One Supreme Deity, and the " Very God of Gods"
in Heaven. He will cherish the ideal man for his personal virtues, not
for the claims made on his behalf by fanatical dreamers of the earl}^
ages, or by a shrewd calculating Church and Theology. He will even
believe in most of the " asserted miracles," only explaining them in
accordance with the rules of his own Science and by his psychic dis-
cernment. Refusing them the term " miracle " — in the theological
sense of an event "contrarj^ to the established laws of nature" — he
will nevertheless view them as a deviation from the laws known (so
far) to Science, quite another thing. Moreover the Occultist will, on
\^^ prima facie evidence of the Gospels — whether proven or not — class
most of such works as beneficent, divine Magic, though he will be
justified in regarding such events as casting out devils into a herd of
swine* as allegorical, and as pernicious to true faith in their dead-
letter sense. This is the view a genuine, impartial Occultist would
take. And in this respect even the fanatical Mussulmans who regard
Jesus of Nazareth as a great Prophet, and show respect to Him, are
giving a wholesome lesson in charity to Christians, who teach and
accept that " religious tolerance is impious and absurd, "f and who will
Matthew, viii. 30-34. + Dagmatic Theology, iii. 345.
CHRISTIAN AND NON-CHRISTIAN ADEPTS. Ill
never refer to the prophet of Islam by any other term but that of a
" false prophet." It is on the principles of Occultism, then, that Peter
and Simon, Paul and Apollonius, will now be examined.
These four Adepts are chosen to appear in these pages with good
reason. They are the first in post-Christian Adeptship— as recorded
in profane and sacred writings— to strike the key-note of " miracles,"
that is of psychic and physical phenomena. It is only theological
bigotry and intolerance that could so maliciously and arbitrarily separate
the two harmonious parts into two distinct manifestations of Divine and
Satanic Magic, into "godly" and " ungodly" works.
SECTION XIIL
Post=Christiak Adepts and their Doctrines.
What does the world at large know of Peter and Simon, for example?
Profane history has no record of these two, while that which the so-
called sacred literature tells us of them is scattered about, contained in
a few sentences in the Acfs. As to the Apocrypha, their very name
forbids critics to trust to them for information. The Occultists, how-
ever, claim that, one-sided and prejudiced as they may be, the apocry-
phal Gospels contain far more historically true events and facts than
does the New Testame^it, the Acts included. The former are crude tra-
dition, the latter (the official Gospels) are an elaborately made up legend.
The sacredness of the New Testament is a question of private belief
and of blind faith, and while one is bound to respect the private
opinion of one's neighbour, no one is forced to share it.
Who was Simon Magus, and what is known of him ? One learns
in the Acts simply that on account of his remarkable magical Arts he
was called " the Great Power of God." Philip is said to have baptised
this Samaritan ; and subsequently he is accused of having offered
money to Peter and John to teach him the power of working true
" miracles," false ones, it is asserted, being of the Devil.* This is all,
if we omit the words of abuse freely used against him for working
"miracles" of the latter kind. Origen mentions him as having visited
Rome during the reign of Nero,f and Mosheim places him among the
open enemies of Christianity ;| but Occult tradition accuses him of
nothing worse than refusing to recognise " Simeon " as a Vicegerent of
God, whether that "Simeon" was Peter or anyone else being still left
an open question with the critic.
• viii. 9, 10. t Adv. Celsum. t Eccles. Hist., i. 140.
UNFAIR CRITICISM. Hj
That which Irenaeus* and Epiphaniusf say of Simon Magus — namely,
that he represented himself as the incarnated trinity ; that in Samaria
he was the Father, in Judaea the Son, and had given himself out to the
Gentiles as the Holy Spirit — is simply backbiting. Times and events
change ; human nature remains the same and unaltered under every
sky and in every age. The charge is the result and product of the
traditional and now classical odium theologicum. No Occultists — all of
whom have experienced personally, more or less, the effects of theolo-
gical rancour — will ever believe such things merely on the word of an
Irenaeus, if, indeed, he ever wrote the words himself Further on it is
narrated of Simon that he took about with him a woman whom he in-
troduced as Helen of Troy, who had passed through a hundred reincar-
nations, and who, still earlier, in the beginning of aeons, was Sophia,
Divine Wisdom, an emanation of his own (Simon's) Eternal Mind,
when he (Simon) was the " Father" ; and finally, that by her he had
"begotten the Archangels and Angels, by whom this world was
created," etc.
Now we all know to what a degree of transformation and luxuriant
growth any bare statement can be subjected and forced, after
passing through only half a dozen hands. Moreover, all these claims
may be explained and even shown to be true at bottom. Simon Magus
was a Kabalist and a Mystic, who, like so many other reformers,
endeavoured to found a new Religion based on the fundamental teach-
ings of the Secret Doctrine, yet without divulging more than necessary
of its mysteries. Why then should not Simon, a Mystic, deeply imbued
with the fact of serial incarnations (we may leave out the number " one
hundred," as a ver)^ probable exaggeration of his disciples), speak of
an}' one whom he knew psychically as an incarnation of some
heroine of that name, and in the way he did — if he ever did so ? Do
we not find in our own century some ladies and gentlemen, not charla-
tans but intellectual persons highly honoured in society, whose
inner conviction assures them that they were — one Queen Cleopatra,
another one Alexander the Great, a third Joan of Arc, and who or what
not? This is a matter of inner conviction, and is based on more or less
familiarity with Occultism and belief in the modern theory of reincar-
nation. The latter differs from the one genuine doctrine of old, as will
be shown, but there is no rule without its exception.
• Contra Hareses, I. xxiii. 1-4. + Contra Hcereses, ii. 1-6.
31
114 "^^^ SECRET DOCTRINE.
As to the Magus being "one with God the Father, God the Son, and
God the Holy Ghost," this again is quite reasonable, if we admit that a
Mystic and Seer has a right to use allegorical language ; and in this case,
moreover, it is quite justified by the doctrine of Universal Unit)'- taught
in Esoteric Philosophy. Every Occultist will say the same, on (to him)
scientific and logical grounds, in full accordance with the doctrine he
professes. Not a Vedantin but says the same thing daily : he is, of
course, Brahman, and he is Parabrahman, once that he rejects the indi-
viduality of his personal spirit, and recognises the Divine Ray which
dwells in his Higher Self as only a reflection of the Universal Spirit.
This is the echo in all times and ages of the primitive doctrine of
Emanations. The first Emanation from the Unknown is the " Father,"
the second the " Son," and all and everything proceeds from the One,
or that Divine Spirit which is " unknowable." Hence, the assertion
that by her (Sophia, or Minerva, the Divine Wisdom) he (Simon), when
yet in the bosom of the Father, himself the Father (or the first collec-
tive Emanation), begot the Archangels — the " Son " — who were the
creators of this world.
The Roman Catholics themselves, driven to the wall by the irrefut-
able arguments of their opponents — the learned Philologists and Sym-
bologists who pick to shreds Church dogmas and their authorities, and
point out the plurality of the Elohim in the Bib/e—SLdtnit to-day that
the first "creation " of God, the Tsaba, or Archangels, must have par-
ticipated in the creation of the Universe. Might not we suppose :
Although "God alone created the heaven and the earth" . . . that however
unconnected they [the Angels] may have been with the primodial e.v nihth crea-
tion, they ma)- have received a mission to achieve, to continue, and to sustain it?*
exclaims De Mir\dlle, in answer to Renan, Lacour, Maury and the izitti
quanti of the French Institute. With certain alterations it is precisely
this which is claimed by the Secret Doctrine. In truth there is not a
single doctrine preached by the many Reformers of the first and the
subsequent centuries of our era, that did not base its initial teachings on
this universal cosmogony. Consult Mosheim and see what he has to say
of the many " heresies " he describes. Cerinthus, the Jew,
Taught that the Creator of this world . . . the Sovereign God of the
Jewish people, was a Being . . . who derived his birth from the Supreme God ;
that this Being, moreover.
Fell by degrees from his native virtue and primitive dignity.
* op. cit., ii. 337.
THE TWO ETERNAL PRINCIPLES. II5
Basilides, Carpocrates and Valentinus, the Eg>'ptian Gnostics of the
second century, held the same ideas with a few variations. Basilides
preached seven ^ons (Hosts or Archangels), who issued from the sub-
stance of the Supreme. Two of them, Power and Wisdom, begot the
heavenly hierarchy of the first class and dignity; this emanated a second ;
the latter a third, and so on ; each subsequent evolution being of a nature
less exalted than the precedent, and each creating for itself a Heaven
as a dwelling, the nature of each of these respective Heavens decreas-
ing in splendour and purity as it approached nearer to the earth. Thus
the number of these Dwellings amounted to 365 ; and over all presided
the Supreme Unknown called Abraxas, a name which in the Greek
method of numeration jdelds the number 365, which in its mystic and
numerical meaning contains the number 355, or the man value.* This
was a Gnostic Mystery based upon that of primitive Evolution, which
ended with " man."
Saturnilus of Antioch promulgated the same doctrine slightly
modified. He taught two eternal principles. Good and Evil, which are
simply Spirit and Matter. The seven Angels who preside over the
seven Planets are the Builders of our Universe — a purely Eastern doc-
trine, as Saturnilus was an Asiatic Gnostic. These Angels are the
natural Guardians of the seven Regions of our Planetary System, one
of the most powerful among these seven creating Angels of the third
order being " Saturn," the presiding genius of the Planet, and the God
of the Hebrew people : namely, Jehovah, who was venerated among
the Jews, and to whom they dedicated the seventh day or Sabbath,
Saturday — •' Saturn's day " among the Scandinavians and also among
the Hindus.
Marcion, who also held the doctrine of the two opposed principles of
Good and Evil, asserted that there was a third Deity between the two —
one of a " mixed nature" — the God of the Jews, the Creator (with his
Host) of the lower, or our. World. Though ever at war with the Evil
• Ten is the perfect number of the Supreme God amongf the "manifested " deities, for number I is
the symbol of the Universal Unit, or male principle in Nature, and number O the feminine symbol
Chaos, the Deep, the two forming thus the symbol of Androgyne nature as well as the fuU value of
the solar year, which was also the value of Jehovah and Enoch. Ten, with Pythagoras, was the symbol
of the Universe ; also of Enos, the Son of Seth, or the ".Son of Man " who stands as the symbol of the
solar year of 365 days, and whose years are therefore given as 365 also. In the Egyptian Symbology
Abraxas was the Sun, the " Lord of the Heavens."
The circle is the symbol of the one Unmanifesting Principle, the plane of whose figure is infinitude
eternally, and this is crossed by a diameter only during Manvaiitaras.
Il6 THE SECRET DOCTRINE.
Principle, this intermediate Being was nevertheless also opposed to the
Good Principle, whose place and title he coveted.
Thus Simon was only the son of his time, a religious Reformer like
so many others, and an Adept among the Kabalists. The Church, to
which a belief in his actual existence and great powers is a necessity —
in order the better to set oflf the " miracle" performed by Peter and his
triumph over Simon — extols unstintingly his wonderful magic feats.
On the other hand, Scepticism, represented by scholars and learned
critics, tries to make away with him altogether. Thus, after denying
the very existence of Simon, they have finally thought fit to merge
his individuality entirely in that of Paul. The anonymous author of
Supernatural Religio7i assiduously endeavoured to prove that by Simon
Magus we must understand the Apostle Paul, whose Epistles were
secretl}*^ as well as openly calumniated and opposed by Peter, and
charged with containing "dysnoetic learning." Indeed this seems
more than probable when we think of the two Apostles and contrast
their characters.
The Apostle of the Gentiles was brave, outspoken, sincere, and very learned ;
the Apostle of Circumcision, cowardly, cautious, insincere, and very ignorant.
That Paul had been, partially at least, if not completely, initiated into the theurgic
mysteries, admits of little doubt. His language, the phraseology so peculiar to the
Greek philosophers, certain expressions used only by the Initiates, are so many
sure ear-marks to that supposition. Our suspicion has been strengthened by an
able article entitled "Paul and Plato," by Dr. A. Wilder, in which the author puts
forward one remarkable and, for us, very precious observation. In the Epistles to
the Corinthians, he shows Paul abounding with "expressions suggested b}' the ini-
tWions of Sabazius and Eleusis, and the lectures of the (Greek) philosophers.
He (Paul) designates himself an idiotes — a person unskilful in the Word, but not in
the gnosis or philosophical learning. 'We speak wisdom among the perfect or
initiated,' he writes, even the hidden wisdom, 'not the wisdom of this world, nor of
the Archons of this world, but divine wisdom in a mystery, secret — which notie of
the Archons of this world knew.' "*
What else can the Apostle mean by those unequivocal words, but that he himself,
as belonging to the Mystae (Initiated), spoke of things shown and explained only
in the Mysteries? The "dixnne wisdom in a mystery which none of the Archons of
this world knew," has evidently some direct reference to the Basileus of the Eleu-
sinian Initiation who did know. The Basileus belonged to the staff of the great
Hierophant, and was an Archon of Athens; and as such was one of the chief
Mj-stro, belonging to the interior Mysteries, to which a very select and small
number obtained an entrance.t The magistrates supervising the Eleusinia were
called Archons. J
We will deal, however, first with Simon the Magician.
* /. Cor., ii. 6-8. t Compare Taylor's Eleusinian aud Bacchic Mysteries. t /sis Unveiled, ii. 89.
SECTION XIV.
Simon and his Biographer Hippolytus.
As shown in our earlier volumes, Simon was a pupil of the Tanaim
of Samaria, and the reputation he left behind him, together with the
title of " the Great Power of God," testify in favour of the ability and
learning of his Masters. But the Tanaim were Kabalists of the same
secret school as John of the Apocalypse, whose careful aim it was to
conceal as much as possible the real meaning of the names in the
Mosaic Books. Still the calumnies so jealously disseminated against
Simon Magus by the unknown authors and compilers of the Acts
and other writings, could not cripple the truth to such an extent as
to conceal the fact that no Christian could rival him in thaumaturgic
deeds. The story told about his falling during an aerial flight, break-
ing both his legs and then committing suicide, is ridiculous. Posterity
has heard but one side of the story. Were the disciples of Simon to
have a chance, we might perhaps find that it was Peter who broke bc^th
his legs. But as against this hypothesis we know that this Apostle
was too prudent ever to venture himself in Rome. On the confession
of several ecclesiastical writers, no Apostle ever performed such
" supernatural wonders," but of course pious people will say this only
the more proves that it was the Devil who worked through Simon.
He was accused of blasphemy against the Holy Ghost, only because he
introduced as the "Holy Spiritus" the Mens (Intelligence) or "the
Mother of all." But we find the same expression used in the Book of
Enoch, in which, in contradistinction to the "Son of Man," he speaks
of the "Son of the Woman." In the Codex of the Nazarenes, and in
the Zohar, as well as in the Books of Hermes, the same expression is
used ; and even in the apocryphal Evangelium of the Hebrews we read
that Jesus admitted the female sex of the Holy Ghost by using the
expres.sion " My Mother, the Holy Pneuma."
Il8 THE SECRET DOCTRINE.
After long ages of denial, however, the actual existence of Simon
Magus has been finally demonstrated, whether he was Saul, Paul or
Simon. A manuscript speaking of him under the last name has been
discovered in Greece and has put a stop to any further speculation.
In his Histoire des Trois Premiers Siecles de fEglise* M. de Pressense
gives his opinion on this additional relic of early Christianity. Owing
to the numerous myths with which the history of Simon abounds — he
says — many Theologians (among Protestants, he ought to have added)
have concluded that it was no better than a clever tissue of legends.
But he adds :
It contains positive facts, it seems, now warranted by the unanimous testimony
of the Fathers of the Church and the narrative of Hippolytus recently dis-
covered, t
This MS. is very far from being complimentary to the alleged
founder of Western Gnosticism. While recognising great powers in
Simon, it brands him as a priest of Satan — which is quite enough to
show that it was written by a Christian. It also shows that, like
another '• servant of the Evil One " — as Manes is called by the Church
— Simon was a baptised Christian ; but that both, being too well versed
in the mysteries of true primitive Christianity, were persecuted for it.
The secret of such persecution was then, as it is now, quite transparent
to those who study the question impartially. Seeking to preserve his
independence, Simon could not submit to the leadership or authority
of any of the Apostles, least of all to that of either Peter or John, the
fanatical author of the Apocalypse. Hence charges of heresy followed
by "anathema maranatha." The persecutions by the Church were
never directed against Magic, when it was orthodox; for the new
Theurgy, established and regulated by the Fathers, now known to
Christendom as "grace" and "miracles," was, and is still, when it
does happen, only Magic — whether conscious or unconscious. Such
phenomena as have passed to posterity under the name of "divine
miracles" were produced through powers acquired by great purity of
life and ecstasy. Prayer and contemplation added to asceticism are the
best means of discipline in order to become a Theurgist, where there
is no regular initiation. For intense prayer for the accomplishment of
some object is only intense will and desire, resulting in unconscious
Magic. In our own day George Miiller of Bristol has proved it. But
* op. cil., ii. 395. t Quoted by De Mirville, Op. cil., vi. 41 and 42.
UNEVEN BAI^ANCES. II9
'•divine miracles" are produced by the same causes that generate
eifects of Sorcer>^ The whole difference rests on the good or evil
effects aimed at, and on the actor who produces them. The thunders
of the Church were directed only against those who dissented from
the formulae and attributed to themselves the production of certain
marvellous eflfects, instead of fathering them on a personal God ; and
thus, while those Adepts in Magic Arts who acted under her direct
instructions and auspices were proclaimed to posterity and history as
saints and friends of God, all others were hooted out of the Church and
sentenced to eternal calumny and curses from their day to this. Dogma
and authority have ever been the curse of humanity, the great extin-
guishers of light and truth.*
It was perhaps the recognition of a germ of that which, later on, in
the then nascent Church, grew into the virus of insatiate power and
ambition, culminating finally in the dogma of infallibilit}-, that forced
Simon, and so many others, to break away from her at her very birth.
Sects and dissensions began with the first century. While Paul
rebukes Peter to his face, John slanders under the veil of vision the
Nicolaitans, and makes Jesus declare that he hates them.f Therefore
we pay little attention to the accusations against Simon in the MS.
found in Greece.
It is entitled Philosophumeyia. Its author, regarded as Saint Hip-
polytus by the Greek Church, is referred to as an " unknown heretic"
by the Papists, only because he speaks in it " very slanderously " of
Pope Callistus, also a Saint. Nevertheless, Greeks and Latins agree
in declaring the Philosophuviena to be an extraordinary and very
erudite work. Its antiquity and genuineness have been vouched for by
the best authorities of Tiibingen.
Whoever the author may have been, he expresses himself about
Simon in this wise :
Simon, a man well versed in magic arts, deceived many persons partly by the
* Mr. St. George lyane-Fox has admirably expressed the idea in his eloquent appeal to the many
rival schools and societies in India. " I feel sure," he said, " that the prime motive, however dimly
perceived, by which you, as the promoters of these naovements, were actuated, was a revolt against
the t3Tannical and almost universal establishment throughout all existing social and so-called reli-
gious institutions of a usurped authority in some external form supplanting and obscuring the oulj'
real and ultimate authority, the indwelling spirit of truth revealed to each individual soul, true con-
science in fact, that supreme source of all human wisdom and power which elevates man above the
level of the brute." ( To the Members of the Arya Samaj, the Theosophical Society, Brahmo and Hindu
Sam&j aud other Religious and Progressive Societies in India.)
+ Revelation, ii. 6.
I20 THE SECRET DOCTRINE.
art of Thrasymedes,* and partly wiih ike he/p of de/nons.f . . . He determined to
pass himself off as a god. . . . Aided by his wicked arts, he turned to profit not
only the teachings of Moses, but those of the poets. . . . His disciples use to
this day his charms. Thanks to incantations, to philtres, to their attractive
caressesj and what they call "sleeps," they send demons to influence all those
whom they would fascinate. With this object they employ what they call " familiar
demons."§
Further on the MS. reads :
The Magus (Simon) made those who wished to enquire of the demon, write what
their question was on a leaf of parchment ; this, folded in four, was thrown into a
burning brazier, in order that the smoke should reveal the contents of the writing
to the Spirit (demon) (P/iilos., IV. iv.) Incense was thrown by handfuls on the
blazing coals, the Magus adding, on pieces of papyrus, the Hebrew names of the
Spirits he was addressing, and the flame devoured all. Very soon the divine Spirit
seemed to overwhelm the Magician, who uttered unintelligible invocations, and
plunged in such a state he answered every question — phantasmal apparitions being
often raised over the flaming brazier [ibid., iii.) ; at other times fire descended from
heaven upon objects previously pointed out by the Magician {ibid.) ; or again the
deity evoked, crossing the roOm, would trace fiery orbs in its flight {ibid., ix.).(|
So far the above statements agree with those of Anastasius the
Sinai'te :
People saw Simon causing statues to walk ; precipitating himself into the flames
without being burnt ; metamorphosing his body into that of various animals [lycan-
thropy] ; raising at banquets phantoms and spectres ; causing the furniture in the
rooms to move about, by invisible spirits. He gave out that he was escorted by a
number of shades to whom he gave the name of "souls of the dead." Finally, he
used to fly in the air . . . (Anast., Patrol. Grecque, vol. Ixxxix., col. 523,
quaest. xx.).1I
Suetonius saj's in his Nero,
In those days an Icarus fell at his first ascent near Nero's box and covered it with
his blood.**
This sentence, referring evidentl)^ to some unfortunate acrobat who
• This " art " is not common jugglery, as some define it now : it is a kind of psychological jugglery,
if jugglery at all, where fascination and glamour are used as means of producing illusions. It is
hypnotism on a large scale.
+ The author asserts in this his Christian persuasion.
i Magnetic passes, evidently, followed by a trance and sleep.
{ "Elementals" used by the highest Adept to do mechanical, not intellectual work, as a physicist
uses gases and other compounds.
II Quoted ft-om De Mirville, op. cii., vi. 43.
T Ibid., VI. 45.
" Ibid., p. 46.
STONES AS "EVIDENCES." 121
missed his footing and tumbled, is brought forward as a proof that it
was Simon who fell* But the latter's name is surely too famous, if
one must credit the Church Fathers, for the historian to have men-
tioned him simply as "an Icarus." The writer is quite aware that there
exists in Rome a locality named Simonium, near the Church of SS.
Cosmas and Daimanus (Via Sacra), and the ruins of the ancient temple
of Romulus, where the broken pieces of a stone, on which it is alleged
the two knees of the Apostle Peter were impressed in thanksgiving
after his supposed victory over Simon, are shown to this day. But
what does this exhibition amount to ? For the broken fragments of
one stone, the Buddhists of Ceylon show a whole rock on Adam's Peak
with another imprint upon it. A crag stands upon its platform, a terrace
of which supports a huge boulder, and on the boulder rests for nearlj'-
three thousand years the sacred foot-print, of a foot five feet long. Whj'^
not credit the legend of the latter, if we have to accept that of St. Peter ?
"Prince of Apostles," or "Prince of Reformers," or even the "First-
born of Satan," as Simon is called, all are entitled to legends and
fictions. One may be allowed to discriminate, however.
That Simon could fly, i.e., raise himself in the air for a few minutes,
is no impossibility. Modern mediums have performed the same feat
supported by a force that Spiritualists persist in calling " spirits." But
if Simon did .so, it was with the help of a self-acquired blind power that
heeds little the pra^'ers and commands of rival Adepts, let alone Saints.
The fact is that logic is against the supposed fall of Simon at the prayer
of Peter. For had he been defeated publicly by the Apostle, his dis-
ciples would have abandoned him after such an evident sign of in-
feriority, and would have become orthodox Christians. But we find
even the author of Philosophiimena, just such a Christian, showing
otherwise. Simon had lost so little credit with his pupils and the
masses, that he went on daily preaching in the Roman Campania after
his supposed fall from the clouds "far above the Capitolium," in which
fall he broke his legs only ! Such a lucky fall is in itself suflSciently
miraculous, one would say.
• Amedee Fleury, Rapports de St. Paul avec Senigue. ii. lOO. The whole of this is summarised from
De MirWlle.
SECTION XV,
St» Paul the real Founder of present
Christianity.
We may repeat with the author of Phallicism :
We are all for construdian—^v^n for Christian, although of course philosophiccl
construction. We have nothing to do with reality, in man's limited, mechanical,
scientific sense, or with realism. We have undertaken to show that mysticism is
the very life and soul of religion ; * . . . that the Bible is only misread and mis-
represented when rejected as advancing supposed fabulous and contradictory things ;
that Moses did not make mistakes, but spoke to the "children of men " in the only
way in which children in their nonage can be addressed ; that the world is, indeed,
a very diiFerent place from that which it is assumed to be ; that what is derided as
superstition is the only true and the only scientific knowledge, and moreover that
modern knowledge and modem science are to a great extent not only superstition,
but superstition of a very destructive and deadly kind.t
/ All this is perfectly true and correct. But it is also true that the
New Testamejit, the Acts and the Epistles — however much the historical
figure of Jesus may be true — are all symbolical and allegorical sayings,
and that " it was not Jesus but Paul who was the real founder of Chris-
tianity ; " X but it was not the official Church Christianity, at any rate.
" The disciples were called Christians first in Antioch," the Acts of the
Apostles tell us,§ and they were not so called before, nor for a long time
after, but simply Nazarenes.
This view is found in more than one writer of the present and the
past centuries. But, hitherto, it has always been laid aside as an un-
* But we can never agree with the author " that rites and ritual and formal worship and prayers
are of the absolute necessity of things," for the external can develop and grow and receive worship
only at the expense of, and to the detriment of, the internal, the only real and true.
+ H.Jennings, op. cit., pp. 37, 38.
X See Ists Unveiled, ii. 574.
\ xi. 26.
ABROGATION OF LAW BY INITIATES. 1 23
proven hypothesis, a blasphemous assumption ; though, as the author
of Paul, the Fozifider of Ckristiatiity* truly says :
Such men as Irenaeus, Epiphanius and Eusebius have transmitted to posterity a
reputation for such untruth and dishonest practices that the heart sickens at the
story of the crimes of that period.
The more so, since the whole Christian scheme rests upon their say-
ings. But we find now another corroboration, and this time on the
perfect reading of biblical glyphs. In The Source of Measures we und
the following:
It must be borne in mind that our present Christianity is Pauline, not Jesus.
Jesus, in his life, was a Jew, conforming to the law; even more, He says: "The
scribes and pharisees sit in Moses' seat ; whatsoever therefore they command you
to do, that observe and do." And again : " I did not come to destroy but to fulfil
the law." Therefore, He was under the law to the day of his death, and could not,
while in life, abrogate one jot or tittle of it. He was circumcised and commanded
circumcision. But Paul said of circumcision that it availed nothing, and he (Paul)
abrogated the law. Saul and Paul—th.aA. is, Saul, under the law, and Paul, freed
from the obligations of the law — were in one man, but parallelisms in the flesh, of
Jesus the man under the law as observing it. who thus died in Chrestos and arose,
freed from its obligations, in the spirit world as Chrisios, or the triumphant Christ.
It was the Christ who was freed, but Christ was in the Spirit. Saul in the flesh was
the function of, and parallel of Chrestos. Paul in the flesh was the function and
parallel of Jesus become Christ in the spirit, as an early reality to answer to and act
for the apotheosis ; and so armed with all authority in the flesh to abrogate human
law.t
The real reason why Paul is shown as "abrogating the law" can be
found only in India, where to this day the most ancient customs and
privileges are preserved in all their purity, notwithstanding the abuse
levelled at the same. There is onl)^ one class of persons who can
disregard the law of Brahmanical institutions, caste included, with im-
punity, and that is tho: perfect " Svamis," the Yogis — who have reached,
or are supposed to have reached, the first step towards the Jivanmukta
state — or the full Initiates. And Paul was undeniably an Initiate. We
will quote a passage or two from Isis Unveiled, for we can say now
nothing better than what was said then :
Take Paul, read the little of original that is left of him in the writings attributed
to this brave, honest, sincere man, and see whether anyone can find a word therein
to show that Paul meant by the word Christ anything more than the abstract ideal
of the personal divinity indwelling in man. For Paul, Christ is not a person, but
* Art., by Dr. A. Wilder, in Evolution. t Op. cit., p. 262.
124 '^^^ SECRET DOCTRINE.
an embodied idea. "If any man is in Christ he is a new creation," he is reborn, a^
after initiation, for the Lord is spirit — the spirit of man. Paul was the only one oi
the apostles who had understood the secret ideas underlying the teachings of Jesus,
although he had never met him.
But Paul himself was not infallible or perfect.
Bent upon inaugurating a new and broad reform, one embracing the whole of
humanity, he sincerely set his own doctrines far above the wisdom of the ages, above
the ancient Mysteries and final revelation to the Epoptse.
Another proof that Paul belonged to the circle of the "Initiates" lies in tne
following fact. The apostle had his head shorn at Cenchrese, where Lucius
i/lpuleius) was initiated, because " he had a vow." The Nazars — or set apart — as
we see in the Jewish Scriptures, had to cut their hair, which they wore long, and
which "no razor touched" at any other time, and sacrifice it on the altar of initia-
tion. And the Nazars were a class of Chaldsean Theurgists or Initiates.
It is shown in Isis Ufiveiled that Jesus belonged to this class.
Paul declares that : " According to the grace of God which is given unto me, as a
wise master-builder, I have laid the foundation." (/. Corinth., iii. lo.)
This expression, master-builder, used only once in the whole Bible, and by Paul,
may be considered as a whole revelation. In the Mysteries, the third part of the
sacred rites was called Bpopteia, or revelation, reception into the secrets. In sub-
stance it means the highest stage of clairvoyance — the divine ; ... but the
real significance of the word is "overseeing," from OTrrofiat — "I see myself." In
Sanskrit the root dp had the same meaning originally, though now it is understood
as meaning " to obtain." *
The word epopteia is compound, from cTri " upon," and oTrro/Aat " to look," or an
overseer, an inspector — also used for a master-builder. The title of master-mason,
in Freemasonry, is derived from this, in the sense used in the Mysteries. Therefore,
when Paul entitles himself a "master-builder," he is using a word pre-eminently
kabalistic, theurgic, and masonic, and one which no other apostle uses. He thus
declares himself an adept, having the right to initiate others.
If we search in this direction, with those sure guides, the Grecian Mysteries and
the Kabalah, before us, it will be easy to find the secret reason why Paul was so
persecuted and hated by Peter, John, and James. The author of the Revelation was
a Jewish Kabalist, pur sang, with all the hatred inherited b}' him from his fore-
fathers toward the pagan Mysteries.t His jealousy during the life of Jesus extended
even to Peter ; and it is but after the death of their common master that we see the
* In its most extensive meaning, the Sanskrit word has the same literal sense as the Greek term ;
both imply " revelation," by no human agent, but through the " receiving of the sacred drink." In
India the initiated received the " Soma," sacred drink, which helped to liberate his soul from tht
body ; and in the Eleusinian Mysteries it was the sacred drink offered at the Epopteia. The Grecian
Mysteries are wholly derived from the Brahmanical Vaidic rites, and the latter from the Ante-Vaidic
religious Mysteries— primitive Wisdom Philosophy.
+ It is needless to state that the Gospel according lojohn was not written by John, but by a Platonist
or a Gnostic belonging to the Neoplatonic school.
PAUL CHANGED TO SIMON. I25
two apostles — the former of whom wore the Mitre and the Petaloon of the Jewish
Rabbis — preach so zealously the nte of circumcision. In the eyes of Peter, Paul,
who had humiliated him, and whom he felt so much his superior in "Greek learn-
ing" and philosophj^ must have naturally appeared as a magician, a man polluted
with the "Gnosis," with the "wisdom" of the Greek Mysteries — hence, perhaps,
"Simon the Magician " as a comparison, not a nickname.*
• Hid., loc. cit. The fact that Peter persecuted the "Apostle to the Gentiles" under that name,
does not necessarily imply that there was no Simon Magus individually distinct from Paul. It may
have become a generic name of abuse. Theodoret and Chrysostom, the earliest and most prolific
conunentators on the Gnosticism of those days, seem actually to make of Simon a rival of Paul and to
state that between them passed frequent mes.sages. The former, as a diligent propagandist of what
Paul terms the "antithesis of the Gnosis" (/. Epistle to Timothy), must have been a sore thorn in
the side of the apostle. There are sufficient proofs of the actual existence of Simon Magus.
SECTION XVI.
Peter a jE^^nsH Kabalist, not an Initiate.
As to Peter, biblical criticism has shown that in all probabilit,v he
had no more to do with the foundation of the Latin Church at Rome
than to furnish the pretext, so readil.y seized upon by the cunning
Irenseus, of endowing the Church with a new name for the Apostle —
Petra or Kiffa — a name which, by an easy play upon words, could be
readily connected with Petroma. The Petroma was a pair of stone
tablets used by the Hierophants at the Initiations, during the final
Myster3\ In this lies concealed the secret of the Vatican claim to the
seat of Peter, As already quoted in his Unveiled, ii. 92 :
In the Oriental countries the designation Peter (in Phoenician and Chaldaic an
interpreter), appears to have been the title of this personage.*
So far, and as the "interpreters" of A^<?^-Christianism, the Popes
have most undeniably the right to call themselves successors to the
title of Peter, but hardly the successors to, least of all the interpreters
of, the doctrines of Jesus, the Christ ; for there is the Oriental Church,
older and far purer than the Roman hierarchy, which, having ever
faithfully held to the primitive teachings of the Apostles, is known
historically to have refused to follow the Latin seceders from the
original Apostolic Church, though, curiously enough, she is still
referred to by her Roman sister as the "Schismatic" Church. It is
useless to repeat the reasons for the statements above made, as they
may all be found in his Unveiled,] where the words, Peter, Patar, and
Pitar, are explained, and the origin of the "Seat of Pitah" is shown.
The reader will find upon referring to the above pages that an inscrip-
tion was found on the cofl5n of Queen Mentuhept of the Eleventh
Dynasty (2250 B.C. according to Bunsen), which in its turn was shown
• Taylor's Eleuitnian and Bacchic Mysteries, Wilder's ed., p. x. t U. 91-94.
THE SEAT OF PETER. 127
to have been transcribed from the Seventeenth Chapter of the Book of
the Dead, dating certainly not later than 4500 B.C. or 496 years before
the World's Creation, in the Genesiacal chronology. Nevertheless,
Baron Bunsen shows the group of the hieroglyphics given iPeter-ref-su,
the "Mystery Word") and the sacred formulary mixed up with a whole
series of glosses and various interpretations on a monument 4,000
years old.
This is identical with saying that the record (the true interpretation) was at that
time no longer intelligible. • . . We beg our readers to understand that a sacred
text, a hymn, containing the words of a departed spirit, existed in such a state,
about 4,000 years ago, as to be all but unintelligible to royal scribes.*
"Unintelligible" to the non-initiated — this is certain; and it is so
proved by the confused and contradictory glosses. Yet there can be
no doubt that it was — for it still is — a mystery word. The Baron further
explains :
It appears to me that our PTR is literally the old Aramaic and Hebrew " Patar,"
which occurs in the history' of Joseph as the specific word for interpreting, whence
also Pitrum is the term for interpretation of a text, a dream.t
This word, PTR, was partially interpreted owing to another word
similarly written in another group of hieroglyphics, on a stele, the
glyph used for it being an opened eye, interpreted by De Rouge]: as
"to appear," and by Bunsen as "illuminator," which is more correct.
However it may be, the word Patar, or Peter, would locate both master
and disciple in the circle of initiation, and connect them with the Secret
Doctrine; while in the "Seat of Peter" we can hardly help seeing a
connection with Petroma, the double set of stone tablets used by the
Hierophant at the Supreme Initiation during the final Mystery, as
already stated, also with the Pitha-sthana (seat, or the place of a seat),
a term used in the Mysteries of the Tantriks in India, in which the
limbs of Sati are scattered and then united again, as those of Osiris by
Isis.§ Pitha is a Sanskrit word, and is also used to designate the seat
of the initiating Lama.
Whether all the above terms are due simplj^ to "coincidences" or
otherwise is left to the decision of our learned Symbologists and Philo-
logists. We state facts — and nothing more. Many other writers, far
* Bunsen, Egypt's Place in History, v. 90.
+ Ibid.
t Stele, p. 44.
? See Dowson's Hindu Classical Diet., sub voc, " Pitha-sthanatn."
128 THE SECPv^T DOCTRINE.
more learned and entitled to be J -^ard than the author has ever claimed
to be, have sufficiently demonstrated that Peter never had anything
to do with the foundation of the Latin Church ; that his supposed
name Petra or KiflFa, also the whole story of his Apostleship at Rome,
are simply a play on the term, which meant in every country, in one
or another form, the Hierophant or Interpreter of the Mysteries ; and
that finally, far from dying a martyr at Rome, where he had probably
never been, h'^ died at a good old age at Babylon. In Scpher Toldoth
Jeshu, a Hebrew manuscript of great antiquity — evidently an original
and very precious document, if one may judge from the care the Jews
took to hide it from the Christians — Simon (Peter) is referred to as " a
faithful servant of God," who passed his life in austerities and medita-
tion, a Kabalist and a Nazarene who lived at Babylon "at the top of a
tower, composed hymns, preached charit5%" and died there.
SECTION XVIL
Apollonius of Tyana.
It is said in /sis Unveiled that the greatest teachers of divinity agree
that nearly all ancient books were written symbolically and in a lan-
guage intelligible only to the Initiated. The biographical sketch of
ApoUonius of Tyana aifords an example. As everj' Kabalist knows, it
embraces the whole of the Hermetic Philosophy, being a counterpart
in many respects of the traditions left us of King Solomon. It reads
like a fairy story, but, as in the case of the latter, sometimes facts and
historical events are presented to the world under the colours of
fiction. The journey to India represents in its every stage, though of
course allegorically, the trials of a Neophyte, giving at the same time a
geographical and topographical idea of a certain country as it is even
now, if one knows where to look for it. The long discourses of ApoUo-
nius with the Brahmans, their sage advice, and the dialogues with the
Corinthian Menippus would, if interpreted, give the Esoteric Catechism.
His visit to the empire of the wise men, his interview with their king
Hiarchas, the oracle of Amphiaraus, explain symbolically manj' of the
secret dogmas of Hermes — in the generic sense of the name — and of
Occultism. Wonderful is this to relate, and were not the statement
supported by numerous calculations already made, and the secret
already half revealed, the writer would never have dared to say it.
The travels of the great Magus are correctly, though allegorically
described — that is to say, all that is related by Damis had actually
taken place — but the narrative is based upon the Zodiacal signs.
As transliterated by Damis under the guidance of ApoUonius and
translated by Fhilostratus, it is a marvel indeed. At the conclusion
of what may now be related of the wonderful Adept of Tyana our mean-
ing will become clearer. Sufl&ce it to say for the present that the dia-
logues spoken of would disclose, if correctly understood, some of the
most important secrets of Nature. Eliphas Levi points out the great
130 ^HE SECRET DOCTRINE.
resemblance which exists between King Hiarchus and the fabulous
Hiram, from whom Solomon ' procured the cedars of Lebanon and the
gold of Ophir. But he keeps silent as to another resemblance of which,
as a learned Kabalist, he could not be ignorant. Moreover, according
to his invariable custom, he mystifies the reader more than he teaches
him, divulging nothing and leading him off the right track.
lyike most of the historical heroes of hoary antiquity, whose lives and
works strongly difier from those of commonplace humanity, ApoUonius
is to this day a riddle, which has, so far, found no CE)dipus. His exis-
tence is surrounded with such a veil of mystery that he is often mis-
taken for a myth. But according to every law of logic and reason, it is
quite clear that Apollonius should never be regarded in such a light.
If the Tyanean Theurgist may be put down as a fabulous character, then
history has no right to her Caesars and Alexanders. It is quite true
that this Sage, who stands unrivalled in his thaumaturgical powers to
this day — on evidence historically attested — came into the arena of
public life no one seems to know whence, and disappeared from it, no
one seems to know whither. But the reasons for this are evident.
Every means was used — especially during the fourth and fifth centuries
of our era — to sweep from people's minds the remembrance of this
great and holy man. The circulation of his biographies, which were
many and enthusiastic, was prevented by the Christians, and for a ver}'
good reason, as we shall see. The diary of Damis survived most mira-
culously, and remained alone to tell the tale. But it must not be
forgotten that Justin Martyr often speaks of Apollonius, and the charac-
ter and truthfulness of this good man are unimpeachable, the more in
that he had good reasons to feel bewildered. Nor can it be denied that
there is hardly a Church Father of the first six centuries that left
Apollonius unnoticed. Only, according to invariable Christian customs
of charity, their pens were dipped as usual in the blackest ink of odium
theologicum, intolerance and one-sidedness. St. Jerome (Hieronymus)
gives at length the story of St. John's alleged contest with the Sage of
Tyana — a competition of " miracles" — in which, of course, the truthful
saint* describes in glowing colours the defeat of Apollonius, and seeks
* See Preface to St. Matthew's Gospel, Baronius, i. 752, quoted in De Mirville, vi. 63. Jerome is the
Father who having found the authentic and orig-inal Evangel (the Hebrew text), by Matthew the
Apostle-publican, in the library of Ciesarea, " written by the hand of Matthew " (Hieronymus : De
Viris, Illust. Chap, iii.)— as he himself admits— set it down as heretical, and substituted for it his own
Greek text. And it is also he who perverted the text in the Book 0/ Job to enforce belief in the re-
surrection in flesh (see Isis Unveiled, Vol. ii. pp. 181 and 182, et seq.), quoting in support the moi>i
learned authorities.
THE MYSTERIOUS TEACHER. I'^I
corroboration in St. John's Apocrypha proclaimed doubtful even by the
Church.*
Therefore it is that nobody can say where or when ApoUonius was
born, and ever^'one is equally ignorant of the date at which, and of the
place where he died. Some think he was eighty or ninety years old
at the time of his death, others that he was one hundred or even one
hundred and seventeen. But, whether he ended his days at Ephesus
in the year 96 a.d., as some say, or whether the event took place at
Lindus in the temple of Pallas- Athene, or whether again he disappeared
from the temple of Dictynna, or whether, as others maintain, he did
not die at all, but when a hundred years old renewed his life by Magic.
and went on working for the benefit of humanity, no one can tell.
The Secret Records alone have noted his birth and subsequent career.
But then — " who hath believed in that report ? "
All that history knows is that ApoUonius was the enthusiastic founder
of a new school of contemplation. Perhaps less metaphorical and more
practical than Jesus, he nevertheless inculcated the same quintessence
of spirituality, the same high moral truths. He is accused of having
confined them to the higher classes of society instead of doing what
Buddha and Jesus did, instead of preaching them to the poor and the
afflicted. Of his reasons for acting in such an exclusive way it is im-
possible to judge at so late a date. But Karmic law seems to be mixed
up with it. Born, as we are told, among the aristocracy, it is very
likely that he desired to finish the work undone in this particular
direction by his predecessor, and sought to oifer "peace on earth and
good will" to a/t men, and not alone to the outcast and the criminal.
Therefore he associated with the kings and the mighty ones of the age.
Nevertheless, the three "miracle-workers" exhibited striking simi-
larity of purpose. Like Jesus and like Buddha, ApoUonius was the
uncompromising enemy of all outward show of piety, all display of
useless religious ceremonies, bigotry and hypocrisy. That his " mira-
cles " were more wonderful, more varied, and far better attested in
• De MirviUe gives Uie following Uirilling account of Uie " contest."
"John, pressed, as St. Jerome tells us, by all the churches of Asia to proclaim more solemnly [in the
face of the miracles of ApoUonius] the divinity of Jesus Christ, after a long prayer with his disciples
on the Mount of Patmos and being in ecstasy by the divine Spirit, made heard amid thunder and
lightning his famous In Pyincipio eral Verbum. When that sublime extasis, that caused him to be
named the 'Son of Thunder,' had passed, ApoUonius was compelled to retire and to disappear.
Such was his defeat, less bloody but as hard as that of Simon, the Magician. ("The Magician Theur-
eist," vi. 63) For our part we have never heard of extasis producing thunder and lightning and we
are at a loss to understand the meaning.
132 THE SECRET DOCTRINE.
History than any others, is also true. Materialism denies ; but evi-
dence, and the affirmations of even the Church herself, however much
he is branded by her, show this to be the fact.*
The calumnies set afloat against Apollonius were as numerous as they were false.
So late as eighteen centuries after his death he was defamed by Bishop Douglas in
his work against miracles. In this the Right Reverend bishop crushed himself
against historical facts. For it is not in the miracles, but in the identity of ideas
and doctrines preached that we have to look for a similarity between Buddha, Jesus
and Apollonius. If we study the question with a dispassionate mind, we shall soon
perceive that the ethics of Gautama, Plato, Apollonius, Jesus, Ammonius Sakkas,
and his disciples, were all based on the same mystic philosophy — that all wor-
shipped one divine Ideal, whether they considered it as the "Father" of humanity,
who lives in man, as man lives in Him, or as the Incomprehensible Creative Prin-
ciple. All led God-like lives. Ammonius, speaking of his philosophy, taught that
their school dated from the days of Hermes, who brought his vnsdom from India.
It was the same mystical contemplation throughout as that of the Yogin : the com-
munion of the Brahman with his ow^n luminous Self^the " Atman."t
The groundwork of the Eclectic School is thus shown to be identical
with the doctrines of the Yogis — the Hindu Mystics ; it is proved that
it had a common origin, from the same source as the earlier Buddhism
of Gautama and of his Arhats.
The Ineffable Name in the search for which so many Kabalists — unacquainted
with any Oriental or even European Adepts — vainly consume their knowledge and
lives, dwells latent in the heart of every man. This mirific name which, according
to the most ancient oracles, " rushes into the infinite worlds, dt^oiTT/roxTTpoe^aXiyyi,'
can be obtained in a twofold way: by regular initiation, and through the "small
voice " which Elijah heard in the cave of Horeb, the mount of God. And " when
Elijah heard it he wrapped his face in his mantle and stood in the entering of the
cave. And behold there came M^ voice."
When Apollonius of Tyana desired to hear the "small voice," he used to wrap
himself up entirely in a mantle of fine wool, on which he placed both his feet, after
having performed certain magnetic passes, and pronounced not the "name" but
an invocation well known to every adept. Then he drew the mantle over his head
and face, and his translucid or astral spirit was free. On ordinary occasions he
no more wore wool than the priests of the temples. The possession of the secret
combination of the "name" gave the Hierophant supreme power over every being,
human or otherwise, inferior to himself in soul-strength. J
* This is the old, oldstory. Who of us, Theosophists, but knows by bitter personal experience whnt
clerical hatred, malice and persecution can do in this direction ; to what an extent of falsehood,
calumny and cruelty these feelings can go, even in our modern day. and what exemplars of Christ-
like charity His alleged and self-constituted servants have shown themselves to be !
+ Isis Unveiled, ii. 342.
% Loc. cit., ii. 343, 344.
APOLLONIUS CANNOT BE DESTROYED. I33'
To whatever school he belonged, this fact is certain, that Apollonius
of Tyana left an imperishable name behind him. Hundreds of works
were written upon this wonderful man ; historians have seriously dis-
cussed him ; pretentious fools, unable to come to any conclusion about
the Sage, have tried to deny his very existence. As to the Church,
although she execrates his memor>-, she has ever tried to present him
m the light of a historical character. Her policy now seems to be to
direct the impression left by him into another channel — a well known
and a very old stratagem. The Jesuits, for instance, while admitting
his " miracles," have set going a double current of thought, and they
have succeeded, as they succeed in all they undertake. Apollonius is
represented by one party as an obedient " medium of Satan," surround-
ing his theurgical powers by a most wonderful and dazzling light;
while the other party professes to regard the whole matter as a clever
romance, written with a predetermined object in view.
In his voluminous Memoirs of Satan, the Marquis de Mirville, in the
course of his pleading for the recognition of the enemy of God as the
producer of spiritual phenomena, devotes a whole chapter to this great
Adept,. The following translation of passages in his book unveils the
whole plot. The reader is asked to bear in mind that the Marquis
wrote every one of his works under the auspices and authorisation of
the Holy See of Rome.
It would be to leave the first centur>- incomplete and to ofFer an insult to the
memory of St. John, to pass over in silence the name of one who had the honour ot
being his special antagonist, as Simon was that of St. Peter, Elymas that of Paul,
etc. In the first years of the Christian era, . . . there appeared at Tyana in
Cappadocia one of those extraordinary men of whom the Pythagorean School was
so very lavish. As great a traveller as was his master, initiated in all the secret
doctrines of India, Egypt and Chaldaea, endowed, therefore, with all the theurgic
powers of the ancient Magi, he bewildered, each in its turn, all the countries which
he visited, and which all— we are obliged to admit— seem to have blessed his
memory. We could not doubt this fact without repudiating real historical records.
The details of his life are transmitted to us by a historian of the fourth century
(Philostratus), himself the translator of a diary that recorded day by day the life of
the philosopher, written by Damis, his disciple and intimate friend.*
De Mirville admits the possibility of some exaggerations in both
recorder and translator; but he "does not believe they hold a very
wide space in the narrative." Therefore, he regrets to find the Abbe
♦ Pneumatologie, vi. 62.
J-. THE SECRET DOCTRINE.
Freppel " in his eloquent Essays,* calling the diary of Damis a romance."
Why?
[Because] the orator bases his opinion on the perfect similitude, calculated as he
imagines, of that legend with the life of the Saviour. But in studying the subject
more profoundly, he [Abbe Freppel] can convince himself that neither Apollonius,
nor Damis, nor again Philostratus ever claimed a greater honour than a likeness to
St. John. This programme was in itself sufficiently fascinating, and the travesty as
suflficiently scandalous; for owing to magic arts Apollonius had succeeded in
counterbalancing, in appearance, several of the miracles at Ephesus [produced by
vSt. John], etct
The unguis hi herba has shown its head. It is the perfect, the won-
derful similitude of the life of Apollonius with that of the Saviour that
places the Church between Scylla and Charybdis. To deny the life
and the " miracles " of the former, would amount to denying the trust-
worthiness of the same Apostles and patristic writers on whose evidence
is built the life of Jesus himself. To father the Adept's beneficent
deeds, his raisings of the dead, acts of charity, healing powers, etc., on
the " old enemy " would be rather dangerous at this time. Hence the
stratagem to confuse the ideas of those who rely upon authorities and
criticisms. The Church is far more clear-sighted than any of our great
historians. The Church knows that to deny the existence of that
Adept would lead her to denjang the Emperor Vespasian and his His-
torians, the Emperors Alexander Severus and Aurelianus and their
Historians, and finally to deny Jesus and every evidence about Him,
thus preparing the way to her flock for finally denying herself. It
becomes interesting to learn what she says in this emergency, through
her chosen speaker, De Mirville. It is as follows :
What is there so new and so impossible in the narrative of Damis
concerning their voyages to the countries of the Chaldees and the
Gymnosophists ? — he asks. Try to recall, before denying, what were
in those days those countries of marvels par excellence, as also the testi-
mony of such men as P3'thagoras, Empedocles and Democritus, who
ought to be allowed to have known what they were writing about.
With what have we finally to reproach Apollonius ? Is it for having
made, as the Oracles did, a series of prophecies and predictions won-
derfully verified ? No : because, better studied now, we know what they
are.:}: The Oracles have now become to us, what they were to every
• Les Apologistes ChrUuns au Second Siicle, p. ro6.
+ Pneumatologie , vi, 62.
X Many are they who do not know,: hence, they do not believe in tliem.
DE MIRVILLB ON APOLLONIUS. 135
one during the past century, from Van Dale to Fontenelle. Is it for
having been endowed with second sight, and having had visions at
a distance ? * No ; for such phenomena are at the present day
endemical in half Europe. Is it for having boasted of his knowledge
of every existing language under the sun, without having ever learned
one of them ? But who can be ignorant of the fact that this is the best
criterionf of the presence and assistance of a spirit of whatever nature
it may be ? Or is it for having believed in transmigration (reincarna-
tion) ? It is still believed in (by millions) in our day. No one has any
idea of the number of the men of Science who long for the re-establish-
ment of the Druidical Religion and of the Mysteries of Pythagoras.
Or is it for having exorcised the demons and the plague ? The Eg>'p-
tians, the Etruscans and all the Roman Pontiffs had done so long
before.]: For having conversed with the dead ? We do the same to-day,
or believe we do so — which is all the same. For having believed in
the Empuses ? Where is the Demonologist that does not know that
the Empuse is the " south demon " referred to in David's Psalms, and
dreaded then as it is feared even now in all Northern Europe ? § For
having made himself invisible at will ? It is one of the achievements
of mesmerism. For having appeared after his (supposed) death to the
Emperor Aurelian above the city walls of Tyaua, and for having com-
pelled him thereby to raise the siege of that town ? Such was the
mission of every hero beyond the tomb, and the reason of the worship
vowed to the Manes. || For having descended into the famous den of
Trophonius, and taken from it an old book preserved for years after by
the Emperor Adrian in his Antium library? The trustworthy and
sober Pausanias had descended into the same den before ApoUonius,
and came back no less a believer. For having disappeared at his
death ? Yes, like Romulus, like Votan, like Lycurgus, like Pythag-
• Just so. Apollonius, during a lecture he was delivering at Ephesus before an audience of many
thousands, perceived the murder of the Emperor Domitian in Rome and notified it at the very
moment it was taking place, to the whole town; and Swedenborg, in the same manner, saw from
Gothenburg the great fire at Stockholm and told it to his friends, no telegraph being in use in those
days.
+ No criterion at all. The Hindu Saddhus and Adepts acquire the gift by the holiness of their
lives. The Yoga-Vidya teaches it, and no " spirits " are required.
X As to the Pontiffs, the matter is rather doubtful.
\ But this alone is no reason why people should believe in this class of spirits. There are better
authorities for such belief.
II De Mirville's aim is to show that all siich apparitions of the Manes or disembodied Spirits are the
work of the Devil, "Satan's simulacrn '
136 THE SECRET DOCTRINE.
oras,* always under the most mysterious circumstances, ever attended by
apparitions, revelations, etc. Let us stop here and repeat once more :
had the life of Apollonius been simple romance, he would never have
attained such a celebrity during his lifetime or created such a numerous
sect, one so enthusiastic after his death.
And, to add to this, had all this been a romance, never would a Cara-
calla have raised a hereon to his memoryf or Alexander, Severus
have placed his bust between those of two Demi-Gods and of the true
God, I or an Empress have corresponded with him. Hardly rested
from the hardships of the siege at Jerusalem, Titus would not have
hastened to write to Apollonius a letter, asking to meet him at Argos
and adding that his father and himself (Titus) owed all to him, the
great Apollonius, and that, therefore, his first thought was for their
benefactor. Nor would the Emperor Aurelian have built a temple and
a shrine to that great Sage, to thank him for his apparition and com-
munication at Tyana. That posthumous conversation, as all knew,
saved the city, inasmuch as Aurelian had in consequence raised the
siege. Furthermore, had it been a romance, Histor}^ would not have
had Vopiscus,§ one of the most trustworthy Pagan Historians, to certify
to it. Finally, x\pollonius would not have been the object of the
admiration of such a noble character as Epictetus, and even of several
of the Fathers of the Church ; Jerome for instance, in his better moments,
writing thus of Apollonius :
This travelling philosopher found something to learn wherever he went ; and pro-
fiting everywhere thus improved with every day.||
• He mig:ht have added : like the great Shankaracharya, Tsong-Kha-Pa, and so many other real
Adepts — even his own Master, Jesus ; for this is indeed a criterion of true Adeptship, though " to dis-
appear" one need not fly up in the clouds.
■•■ See Dion Cassius, XXVII. xviii. 2.
t Lampridius, Adrian, xxix. 2.
? The passage runs as follows : "Aurelian had determined to destroy Tyana, and the town owed
its salvation only to a miracle of Apollonius ; this man so famous and so wise, this great friend of the
Gods, appeared suddenly before the Emperor, as he was returning to his tent, in his own figure and
form, and said to him in the Pannonian language : ' Aurelian, if thou wouldst conquer, abandon the.se
evil designs against my fellow-citizens : if thou wouldst command, abstain from shedding innocent
blood ; and if thou wouldst live, abstain from injustice.' Aurelian, familiar with the face of Apollonius,
whose portraits he had seen in many temples, struck with wonder, immediately vowed to him (Apol-
lonius) statue, portrait and temple, and returned completely to ideas of mercy." And then Vopiscus
adds: " If I have believed more and more in the virtues of the majestic Apollonius, it is because, after
gathering my information from the most serious men, I have found all these facts corroborated in
the Books of the Ulpian Library." (See Klaxnus Vopiscus, Aurelianus). Vopi.scus wrote in 350 and
consequently preceded Philostratus by a century.
|: Ep. ad Paulinum.
APOLI^ONIUS NO FICTION. I37
As to his prodigies, without wishing to fathom them, Jerome most
undeniably admits them as such ; which he would assuredly never have
done, had he not been compelled to do so by facts. To end the sub-
ject, had Apolloniusbeen a simple hero of a romance, dramatised in the
fourth century, the Ephesians would not, in their enthusiastic grati-
tude, have raised to him a golden statue for all the benefits he had con-
ferred upon them.*
TBe above is niostl5' summarised trom De Mirville, loc. cit., pp oo-«
SECTION XVIII.
Facts underlying Adept Biographies
The tree is known by its fruits ; the nature of the Adept by his
words and deeds. These words of charity and mercy, the noble advice
put into the mouth of Apollonius (or of his sidereal phantom), as
given by Vopiscus, show the Occultists who Apollonius was. Why
then call him the " Medium of Satan " seventeen centuries later ?
There must be a reason, and a very potent reason, to justify and
explain the secret of such a strong animus of the Church against one
of the noblest men of his age. There is a reason for it, and we give
it in the words of the author of the Key to the Hebrew- Egyptian
Mystery in the Source of Measures, and of Professor Seyffarth. The
latter analyses and explains the salient dates in the life of Jesus, and
thus throws light on the conclusions of the former. We quote both,
blending the two.
According to solar months (of thirty days, one of the calendars in use among
the Hebrews) all remarkable events of the Old Testament happened on the days of
the equinoxes and the solstices ; for instance, the foundations and dedications of
the temples and altars [and consecration of the tabernacle]. On the same cardinal
days, the most remarkable events of the New Testament happened ; for instance, the
annunciation, the birth, the resurrection of Christ, and the birth of John the Baptist.
And thus we learn that all remarkable epochs of the New Testament v^^x^ tj'pically
sanctified a long time before by the Old Testam,enl, beginning at the day succeeding
the end of the Creation, which was the day of the vernal equinox. During the
crucifixion, on the 14th day of Nisau, Dionysius Areopagita saw, in Ethiopia, an
eclipse of the sun, and he said, " Now the Lord (Jehovah) is suflFering something."
Then Christ arose from the dead on the 22d March, 17 Nisan, Sunday, the day of
the vernal equinox (Seyf., quoting Philo de Septen) — that is, on Easter, or on the
day when the sun gives new life to the earth. The words of John the Baptist
" He must increase, but I must decrease," serve to prove, as is affirmed by the
fathers of the church, that John was born on the longest day of the year, and
Christ, who was six months younger, on the shortes*^, 22d June and 22d December,
the solstices.
JESUS AND APOLI.ONIUS. 130
This only goes to show that, as to another phase, John and Jesus were l)ui
epitomisers of the history of the same sun, under differences of aspect or condition ;
and one condition following another, of necessity, the statement, Luke, ix. 7, was
not only not an empty one, but it was true, that which "was said of some,' that
(in Jesus) John was risen from the dead." (And this consideration serves to explain
why it has been that the Life of Apollonius of Tyana, by Philostratus, has been so
persistently kept back from translation and from popular reading. Those who
have studied it in the original have been forced to the comment that either the
Life of Apollonius has been taken from the New resiament, or that the New
Testament narratives have been taken from the Life of Apollonius, because of
the manifest sameness of the means of construction of the narratives. The expla-
nation is simple enough, when it is considered that the names oi Jesus, Hebrew 2J^
and Apollonius, or Apollo, are alike names of the sun in the heavens; and necessarily
the history of the one, as to his travels through the signs, with the personifications
of his sufferings, triumphs and miracles, could be but the history of the othe?;
where there was a widespread, common method of describing those travels by per-
sonification.) It seems also that, for long afterward, all this was known to rest upon
an astronomical basis; for the secular church, so to speak, was founded byConstan-
tine, and the objective condition of the worship established was that part of his
decree, in which it was affirmed that the venerable day of the sun should be the day
set apart for the worship of Jesus Christ, as .b««-day. There is something weird and
startling in some other facts about this matter. The prophet Daniel (true prophet,
as says Graetz),* by use of the pyramid numbers, or astrological numbers, foretold
the cutting off of the M^shiac, as it happened (which would go to show the accuracy
of his astronomical knowledge, if there was an eclipse of the sun at that time).
. . . Now, however, the temple was destroyed in the year 71, in the month Virgo,
and 71 is the Dove number, as shown, or 71 x 5 = 355, and with the fish, a Jehovah
number.
"Is it possible," queries further on the author, thus answering the
intimate thought of every Christian and Occultist who reads and
studies his work :
Is it possible that the events of humanity do run co-ordinately with these number
forms ? If so, while Jesus Christ, as an astronomical figure, was true to all that has been
advanced, and more, possibly. He may, as a man, have filled up, under the numbers,
answers in the sea of life to predestined type. The personality of Jesus does not
appear to have been destroyed, because, as a condition, he was answering to astrono-
mical forms and relations. The Arabian says, "Your destiny is written in tlie
stars, "t
Nor is the "personality" of Apollonius "destroyed" for the same
• A " true prophet " because an Initiate, one perfectly versed in Occult astronomy.
t K^ to Hebrew- Egyptian Mystery, p. 259 et seq. Astronomy and physiolotrv are the bodies
^Z"L^t:Zt:'TT'' "''^""^"^ ^°"'^ = ^^^ ^^^^ ^"^ stu^rbyThe e%^f i^^i
perception, the latter by the inner or " soul-eye - : and both ar* exact sciences
140 THE SECRET DOCTRINE.
reason. The case of Jesus covers the ground for the same possibility
in the cases of all Adepts and Avataras — such as Buddha, Shankara-
charya, Krishna, etc. — all of these as great and as historical for their
respective followers and in their countries, as Jesus of Nazareth is now
for Christians and in this land.
But there is something more in the old literature of the early
centuries. lamblichus wrote a biography of the great Pythagoras.
The latter so closely resembles the life of Jesus that it may be taken for a
travesty. Diogenes Laertius and Plutarch relate the history of Plato according to a
similar st5'le.*
Why then wonder at the doubts that assail every scholar who
studies all these lives ? The Church herself knew all these doubts in
her early stages ; and though only one of her Popes has been known
publicly and openly as a Pagan, how many more were there who were
too ambitious to reveal the truth ?
This ''mysterj^" for mystery indeed it is to those who, not being
Initiates, fail to find the key of the perfect similitude between the lives
of Pythagoras, Buddha, Apollonius, etc. — is only a natural result for
those who know that all these great characters were Initiates of the
same School. For them there is neither " travesty " nor " copy " of one
from the other ; for them they are all " originals," only painted to
represent one and the same subject : the mystic, and at the same time
the public, life of the Initiates sent into the world to save portions of
humanity, if they could not save the whole bulk. Hence, the same pro-
gramme for all. The assumed " immaculate origin " lor each, refer-
ring to their " mystic birth " during the Mystery of Initiation, and
accepted literally by the multitudes, encouraged in this by the better
informed but ambitious clergy. Thus, the mother of each one of them
was declared a rirgin, conceiving her son directly by the Holy Spirit of
God ; and the Sons, in consequence, were the " Sons of God," though
in truth, none of them was any more entitled to such recognition than
were the rest of his brother Initiates, for they were all — so far as their
mystic lives were concerned — only " the epitomisers of the history of
the same Sun," which epitome is another mystery within the Mystery.
The biographies of the external personalities bearing the names of
such heroes have nothing to do with, and are quite independent of the
private lives of the heroes, being only the mystic records of their
public and, parallel therewith, of their inner lives, in their characters as
• New Platonism and Alchemy, p. 12
BIOGRAPHIES OF INITIATES. I41
Neophytes and Initiates. Hence, the manifest sameness of the means
of construction of their respective biographies. From the beginning
of Humanity the Cross, or Man, with his arms stretched out horizon-
tally, typifying his kosmic origin, was connected with his psychic
nature and with the struggles which lead to Initiation. But, if it is
once shown that (a) every true Adept had, and still has, to pass through
the seven and the twelve trials of Initiation, symbolised by the twelve
labours of Hercules ; {b) that the day of his real birth is regarded as
that day when he is born into the world spiritually, his very age being
counted from the hour of his second birth, which makes of him a " twice-
born," a Dvija or Initiate, on which day he is indeed born of a God and
from an immaculate Mother ; and {c) that the trials of all these person-
ages are made to correspond with the Esoteric significance of initiatory
rites — all of which corresponded to the twelve zodiacal signs — then
every one will see the meaning of the travels of all those heroes
through the signs of the Sun in Heaven ; and that they are in each
individual case a personification of the " suflferings, triumphs and
miracles " of an Adept, before and after his Initiation. When to the
world at large all this is explained, then also the mystery of all those
lives, so closely resembling each other that the history of one seems to
be the history of the other, and vice versa, will, like everything else,
become plain.
Take an instance. The legends — for they are all legends for
exoteric purposes, whatever may be the denials in one case — of the
lives of Krishna, Hercules, Pythagoras, Buddha, Jesus, Apollonius,
Chaitanya. On the worldly plane, their biographies, if written by one
outside the circle, would differ greatly from what we read of them in
the narratives that are preserved of their mystic lives. Nevertheless,
however much masked and hidden from profane gaze, the chief features
of such lives will all be found there in common. Each of those charac-
ters is represented as a divinely begotten Soter (Saviour), a title
bestowed on deities, great kings and heroes ; everyone of them, whether
at their birth or afterwards, is searched for, and threatened with death
(yet never killed) by an opposing power (the world of Matter and Illu-
sion), whether it be called a king Kansa, king Herod, or king Mara
(the Evil Power). They are all tempted, persecuted and finally said to
have been murdered at the end of the rite of Initiation, i.e., in their
physical personalities, of which they are supposed to have been rid for
ever after spiritual " resurrection " or " birth." And having thus come
1^2 THE SECRKT DOCTRINE.
to an end by this supposed violent death, they all descend to the
Nether World, the Pit or Hell— the Kingdom of Temptation, Lust and
Matter, therefore of Darkness, whence returning, having overcome the
" Chrest-condition," they are glorified and become "Gods."
It is not in the course of their everyday life, then, that the great
similarity is to be sought, but in their inner state and in the most impor-
tant events of their career as religious teachers. All this is connected
with, and built upon, an astronomical basis, which serves, at the same
time, as a foundation for the representation of the degrees and trials of
Initiation: descent into the Kingdom of Darkness and Matter, for the
last time, to emerge therefrom as " Suns of Righteousness," is the most
important of these and, therefore, is found in the history of all the
Soters— from Orpheus and Hercules, down to Krishna and Christ.
Says Euripides :
Heracles, who has gone from the chambers of earth,
Iveaving the nether home of Pluto.*
And Virgil writes :
At Thee the Stygian lakes trembled ; Thee the janitor of Orcus
Feared. . . Thee not even Typhon frightened. . .
Hail, true son of Jove, glory added to the Gods.t
Orpheus seeks, in the kingdom of Pluto, Eurydice, his lost Soul ;
Krishna goes down into the infernal regions and rescues therefrom
his six brothers, he being the seventh Principle ; a transparent allegory
of his becoming a " perfect Initiate," the whole of the six Principles
merging into the seventh. Jesus is made to descend into the kingdom
of Satan to save the soul of Adam, or the symbol of material physical
humanity.
Have any of our learned Orientalists ever thought of searching for
the origin of this allegon^ for the parent "Seed" of that "Tree of
lyife " which bears such verdant boughs since it was first planted on
earth by the hand of its " Builders " ? We fear not. Yet it is found,
as is now shown, even in the exoteric, distorted interpretations of the
Vedas—oi the Rig Veda, the oldest, the most trustworthy of all the four
— this root and seed of all future Initiate-Saviours being called in it
the Visvakarmt, the "Father" Principle, "beyond the comprehension
of mortals ; " in the second stage Surya, the " Son," who oflFers Himself
as a sacrifice to Himself; in the third, the Initiate, who sacrifices His
• Heracles, 807. ^^Eneid, viii.. 274, ff.
SIMILARITY OF LEGENDS. 143
physical to His spiritual Self. It is in VisvakarmS, the " omnificent," who
becomes (mystically) Vikkartana, the " sun shorn of his beams," who
suffers for his too ardent nature, and then becomes glorified (by purifi-
cation), that the keynote of the Initiation into the greatest Mystery of
Nature was struck. Hence the secret of the wonderful " similarity."
All this is allegorical and mystical, and yet perfectly comprehensible
and plain to any student of Eastern Occultism, even superficially
acquainted with the Mysteries of Initiation. In our objective Universe
of Matter and false appearances the Sun is the most fitting emblem of
the life-giving, beneficent Deity. In the subjective, boundless World
of Spirit and Realiiy the bright luminary has another and a mystical
significance, which cannot be fully given to the public. The so-called
"idolatrous" Parsis and Hindus are certainly nearer the truth in their
religious reverence for the Sun, than the cold, ever-analysing, and as
ever-mistaken, public is prepared to believe, at present. The Theoso-
phists, who will be alone able to take in the meaning, may be told that
the Sun is the external manifestation of the Seventh Principle of our
Planetary System, while the Moon is its Fourth Principle, shining
in the borrowed robes of her master, saturated with and reflecting
every passionate impulse and evil desire of her grossly material body.
Earth. The whole cycle of Adeptship and Initiation and all its mysteries
are connected with, and subservient to, these two and the Seven Planets.
Spiritual clairvoyance is derived from the Sun; all psychic states,
diseases, and even lunacy, proceed from the Moon.
According even to the data of History— her conclusions being
remarkably erroneous while her premises are mostly correct— there is
an extraordinary agreement between the " legends" of every Founder
of a Religion (and also between the rites and dogmas of all) and the
names and course of constellations headed by the Sun. It does not
follow, however, because of this, that both Founders and their Religions
should be, the one myths, and the other superstitions. They are, one
and all, the different versions of the same natural primeval Mystery,
on which the Wisdom-Religion was based, and the development of its
Adepts subsequently framed.
And now once more we have to beg the reader not to lend an ear to
the charge— against Theosophy in general and the writer in parti-
cular—of disrespect toward one of the greatest and noblest characters
in the History of Adeptship— Jesus of Nazareth— nor even of hatred to
the Church. The expression of truth and fact can hardly be regarded,
144 "^^^ SECRBT DOCTRINE.
with any approximation to justice, as blasphemy or hatred. The whole
question hangs upon the solution of that one point : Was Jesus as " Son
of God" and "Saviour" of Mankind, unique in the World's annals?
Was His case — among so many similar claims — the only exceptional and
unprecedented one ; His birth the sole supernaturally immaculate ;
and were all others, as maintained by the Church, but blasphemous
Satanic copies and plagiarisms by anticipation ? Or was He only the
" son of his deeds," a pre-eminently holy man, and a reformer, one of
many, who paid with His life for the presumption of endeavouring,
in the face of ignorance and despotic power, to enlighten mankind
and make its burden lighter by His Ethics and Philosophy? The first
necessitates a blind, all-resisting faith ; the latter is suggested to every
one by reason and logic. Moreover, has the Church always believed as
she does now — or rather, as she pretend, she does, in order to be thus
justified in directing her anathema against those who disagree with her—
or has she passed through the same throes of doubt, nay, of secret denial
and unbelief, suppressed only by the force of ambition and love of power?
The question must be answered in the affirmative as to the second
alternative. It is an irrefutable conclusion, and a natural inference
based on facts known from historical records. Leaving for the present
untouched the lives of many Popes and Saints that loudly belied their
claims to infallibility and holiness, let the reader turn to Ecclesiastical
History, the records of the growth and progress of the Christian
Church (not of Christianity), and he will find the answer on those
pages. Says a writer •.
The Church has known too well the suggestions of freethought created by
enquiry, as also all those doubts that provoke her anger to-day ; and the " sacred
truths " she would promulgate have been in turn admitted and repudiated, trans-
formed and altered, amplified and curtailed, by the dignitaries of the Church hier-
archy, even as regards the most fundamental dogmas.
Where is that God or Hero whose origin, biography, and genealogy'
were more hazy, or more difficult to define and finally agree upon than
those of Jesus ? How was the now irrevocable dogma with regard to
His true nature settled at last? By His mother, according to the
Evangelists, He was a man — a simple mortal man ; by His Father He
is God 5 But how ? Is He then man or God, or is He both at the same
time? asks the perplexed writer. Truly the propositions oflfered on
this point of the doctrine have caused floods of ink and blood to be shed,
in turn, on poor Humanity, and still the doubts are not at rest. In this,
as in everything else, the wise Church Councils have contradicted
NATURE OF CHRIST. I45
themselves and changed their minds a number of times. Let us
recapitulate and throw a glance at the texts offered for our inspection.
This is History.
The Bishop Paul of Samosata denied the divinity of Christ at the
first Council of Antioch ; at the very origin and birth of theological
Christianity, He was called " Son of God " merely on account of His
holiness and good deeds. His blood was corruptible in the Sacrament
of the Eucharist.
At the Council of Nicaea, held a.d. 325, Arius came out with his pre-
misses, which nearly broke asunder the Catholic Union.
Seventeen bishops defended the doctrines of Arius, who was exiled
for them. Nevertheless, thirty 5'ears after, a.d. 355, at the Council of
Milan, three hundred bishops signed a letter of adherence to the Arian
views, notwithstanding that ten years earlier, a.d. 345, at a new Council
of Antioch, the Eusebians had proclaimed that Jesus Christ was the Son
of God and One with His Father.
At the Council of Sirmium, a.d. 357, the "Son" had becorie no
longer consubstantial. The Anomaeans, who denied that consubstan-
tiality, and the Arians were triumphant. A year later, at the second
Council of Ancyra, it was decreed that the " Son was not consubstantial
but only similar to the Father in his substance." Pope Liberius
ratified the decision.
During several centuries the Councils fought and quarrelled, sup-
porting the most contradictory and opposite views, the fruit of their
laborious travail being the Holy Trinit}-, which, Minerva-like, issued
forth from the theological brain, armed with all the thunders of the
Church. The new mystery was ushered into the worla amid some
terrible strifes, in which murder and other crimes haa a high hand.
At the Council of Saragossa, a.d. 380, it was proclaimed that the Father,
Son and Holy Spirit are one and the same Person, Christ's human
nature being merely an " illusion " — an echo of the Avataric Hindu
doctrine. " Once upon this slippery path the Fathers had to slide
down ad abs7irdum — which they did not fail of doing." How deny
human nature in him who was born ot a woman ? The onh^ wise
remark made during one of the Councils of Constantinople came from
Eutyches, who was bold enough to say : " May God preser^^e me from
reasoning on the nature of my God" — for which he was excommuni-
cated b\- Pope Flavins.
At the Council of Ephesus, a.d. 449, Eutyches had his revenge. As
Eusebius, the veracious Bishop of Caesarea, was forcing him into the
3 L
ja6 the secret doctrine.
admission of iwo distinct natures in Jesus Christ, the Council rebelled
against him and it was proposed that Eusebius should be burned alive.
The bishops arose like one man, and with fists clenched, foaming with
rage, demanded that Eusebius should be torn into two halves, and be
dealt by as he would deal with Jesus, whose nature he divided.
Eutyches was re-established in his power and office, Eusebius and
Flavins deposed. Then the two parties attacked each other most vio-
lently and fought. St. Flavins was so ill-treated by Bishop Diodorus,
who assaulted and kicked him, that he died a few days later from the
injuries inflicted.
Every incongruity was courted in these Councils, and the result is
the present living paradoxes called Church dogmas. For instance, at the
first Council of Ancyra, a.d. 314, it was asked, " In baptizing a woman
with child, is the unborn baby also baptized by the fact ? " The Council
answered in the negative; because, as was alleged, "the person thus
receiving baptism must be a consenting party, which is impossible to
the child in its mother's womb." Thus then unconsciousness is a
canonical obstacle to baptism, and thus no child baptised nowadays is
baptised at all in fact. And then what becomes of the tens of thou-
sands of starving heathen babies baptised by the missionaries during
famines, and otherwise surreptitiously "saved" by the too zealous
Padres? Follow one after another the debates and decisions of the
numberless Councils, and behold on what a jumble of contradictions
the present infallible and Apostolic Church is built !
And now we can see how greatly paradoxical, when taken
literally, is the assertion in Genesis : " God created man in his own
image." Besides the glaring fact that it is not the Adam of dust
(of Chapter ii.), who is thus made in the divine image, but the Divine
Androgyne (of Chapter i.), or Adam Kadmon, one can see for oneself
that God — the God of the Christians at any rate — was created by man
in his own image, amid the kicks, blows and murders of the early
Councils.
A curious fact, one that throws a flood of light on the claim that
Jesus was an Initiate and a martyred Adept, is given in the work,
(already so often referred to) which may be called " a mathematical
revelation " — The Source of Measures.
Attention is called to the part of the 46th verse of the 27th Chapter of Matthew,
as follows: "EH, Eli, Lama Sabachthani? — that is to say, My God, my God, why
hast thou forsaken me?" Of course, our versions are taken from the original
A SERIOUS MISTRANSI.ATION. I47
Greek manuscripts (the reason why we have no original Hebrew manuscripts
concerning these occurrences being because the enigmas in Hebrew would betray
themselves on comparison with the sources of their derivation, the Old Testament).
The Greek manuscripts, without exception, give these words as —
'HXi 'HXt \afia ara^a^Oavi
They are Hebrew words, rendered into the Greek, and in Hebrew are as follows:
TD-nnDiD noS hi^ hi^
The Scripture of these words says, " that is to say. My God, my God, why hast
thou forsaken me' " as their proper translation. Here then are the words, beyond
all dispute ; and beyond all question, such is the interpretation gfiven of them by
Scripture. Now the words will not bear this interpretation, and it is a false render-
ing. The true meaning is just the opposite of the one given, and is—
My God, my God, how thon dost glorify me!
But even more, for while lama is why, or how, as a verbal it connects the idea of
to dazzle, or adverbially, it could run " how dazslingly,'' and so on. To the unwar\-
reader this interpretation is enforced, and made to answer, as it were, to the fulfil-
ment of a prophetic utterance, by a marginal reference to the first verse of the
twenty-second Psalm, which reads :
" My God, my God, why hast thou forsaken me } "
The Hebrew of this verse for these words is —
as to which the reference is correct, and the interpretation sound and good, but
with an utterly diflferent word. The words are—
Eli, Eli, lamah azabvtha-ni?
No wit of man, however scholarly, can save this passage {torn falseness of render-
ing on its face ; and as so, it becomes a most terrible blow upon the proper first-face
sacredness of the recital.*
For ten years or more, sat the revisers (?) of the Bible, a most impos-
ing and solemn array of the learned of the land, the greatest Hebrew
and Greek scholars of England, purporting to correct the mistakes and
blunders, the sins of omission and of commission of their less learned
predecessors, the translators of the Bible. Are we going to be told
that none of them saw the glaring difference between the Hebrew words
in Psalm xxii., azabvtha-ni, and sabachthayii in Matthew ; that they were
!iot aware of the deliberate falsification ?
For " falsification" it was. And if we are asked the reason why the
early Church Fathers resorted to it, the answer is plain : Because the
Sacramental words belonged in their true rendering to Pagan temple
• App., vii., p. 301.
148 THE SECRET DOCTRINE.
rites. They were pronounced after the terrible trials of Initiation, and
were still fresh in the memory of some of the "Fathers" when the
Gospel of Matthew was edited into the Greek language. Because,
finally, many of the Hierophants of the Mysteries, and many more of
the Initiates were still living in those days, and the sentence rendered
in its true words would class Jesus directly with the simple Initiates.
The words " My God, my Sun, thou hast poured thy radiance upon
me ! " were the final words that concluded the thanksgiving prayer of
the Initiate, "the Son and the glorified Elect of the Sun." In Kgypt
we find to this day carvings and paintings that represent the rite. The
candidate is between two divine sponsors ; one "Osiris-Sun " with the
head of a hawk, representing life, the other Mercury — the ibis-headed,
psychopompic genius, who guides the Souls after death to their new
abode. Hades — standing for the death of the physical body, figuratively.
Both are shown pouring the " stream of life," the water of purification,
on the head of the Initiate, the two streams of which, interlacing, form
a cross. The better to conceal the truth, this basso-relievo has also been
explained as a " Pagan presentment of a Christian truth." The Cheva-
lier des Mousseaux calls this Mercury :
The assessor of Osiris-Sol, as St. Michael is the assessor, Ferouer, of the Word.
The monogram of Chrestos and the Labarum, the standard of Con-
stantine — who, by the by, died a Pagan and was never baptised — is a
symbol derived from the above rite and also denotes " life and death."
Ivong before the sign of the Cross was adopted as a Christian symbol,
it was employed as a secret sign of recognition among Neophytes and
Adepts. Say Eliphas Levi :
The sign of the cross adopted by the Christians does not belong exclusively to
them. It is kabalistic, and represents the oppositions and quaternary equilibrium
of the elements. We see by the occult verse of the Pater, to which we have called
attention in another work, that there were originally two ways of making it, or, at
least, two very different formulas to express its meaning: one reserved for priests
and initiates ; the other given to neophytes and the profane.*
One can understand now why the Gospel of Matthew, the Evangel of
the Ebionites, has been for ever excluded in its Hebrew form from the
world's curious gaze.
Jerome found the authentic and original Evangel written in Hebrew, by Matthew
the Publican, at the library collected at Caesarea bj- the mart)'r Pamphilius,
" I received permission frotn the Na2arceans,yfho at Beroea of Syria used this (gospel)
• Dogme et Rituel de la Haute Magte, ii. 88.
SECRET DOCTRINE OF JESUS. I49
to translate it," he writes toward the end of the fourth centur>'.* " In the Evangel
which the Nazarenes and Ebionites use," said Jerome, " which recently I trans-
lated from Hebrew into Greek, and which is called by most persons the genuine
gospel of Matthew," etc.t
That the apostles had received a "secret doctrine " from Jesus, and that he him-
self taught one, is evident from the following words of Jerome, who confessed it in
an unguarded moment. Writing to the Bishops Chromatins and Heliodorus, he
complains that "a difficult work is enjoined, since this (translation) has been com-
manded me by your Felicities, which Si. Matthew himself, the Apostle and Evan-
gelist, did not wish to be openly written. For if this had not been secret, he (Matthew,
would have added to the Evangel that what he gave forth was his ; but he made
up this book sealed up in the Hebrew characters, which he put forth even in such a
way that the book, written in Hebrew letters and by the hand of himself, might be
possessed by the men most religious ; who also, in the course of time, received it
from those who preceded them. But this ver)' book they never gave to any one to
be transcribed, and its text they related some one way and some another. "t And
he adds further on the same page: "And it happened that this book, ha\nng
been published by a disciple of Manichffius, named Seleucus, who also wrote falsely
The Acts of the Apostles, exhibited matter not for edification, but for destruction ;
and that this (book) was approved in a synod which the ears of the Church properly
refused to listen to."§
Jerome admits, himself, that the book which he authenticates as being written
"by the hand of Matthew," was nevertheless a book which, notwithstanding that
he translated it twice, was nearly unintelligible to him, for it was arcane. Never-
theless, Jerome coolly sets down every commentary upon it but his own as heretical.
More than that, Jerome knew that this Gospel was the only original one, yet he
becomes more zealous than ever in his persecution of the " Heretics." Why ? Be-
cause to accept it was equivalent to reading the death sentence of the established
Church. The Gospel according to the Hebrews was well known to have been the
' (Hieronymus, Z?^ Viris must.,nx.) "It is remarkable that, while all Church Fathers say that
^faU^uwv^i^ in Hebrew, ih^ whole of them use the Greek text as the genuine apostolic wnting,
without mentioning what relation the Hebrew Matthew has to our Greek one ! It had many peculiar
additions which are wantit.g in our (Greek) Evangel " (Olshausen, Nachwets der Echtheit der Samml-
lichen Schriften des Seuen Test., p. 32 ; Dunlap, Sod, the Son of the Man, p. 44-)
* Commen. to Matthew (xii. 13) Book II. Jerome adds that it was written in the Chaldaic language,
but with Hebrew letters.
X " St. Jerome," v. 445 ; Dunlap, Sod, the Son of Man, p. 46.
? This accounts also for the lejection of the works of Justin Martyr, who used only this " Gospel
according to the Hebrews," as also did most probably Tatian. his disciple. At what a late period the
divinity of Christ was fully established we can judge by the mere fact that even in the fourth century-
Eusebius did not denounce this book as spurious, but only classed it with such as the Apocalypse of
lohn • and Credner [Zur Gesch. des Kan, p. 120) shows Nicephorus inserting it, together with the
Revelation, in his Stichometry, among the Antilegomena. The Ebionites, the genuine pnm.tive
Christians rejecting the rest of the Apostolic writings, make use only of this Gospel (Adv. Har., 1.
26) and the Ebionites, as Epiphanius declares, firmly beUeved, with the Nazarenes, that Jesus was
but a man, " of the seed of a man."
I50 THE SECRET DOCTRINE.
only one accepted for four centuries by the Jewish Christians, the Nazarenes and
the Ebionites. And neither of the latter accepted the divinity o/Christ.*
The Ebionites were the first, the earliest Christians, whose re-
presentative was the Gnostic author of the Clementine Homilies, and as
the author of Supernatural Religion shows,t Ebionitic Gnosticism
had once been the purest form of Christianity. They were the pupils
and followers of the early Nazarenes — the kabalistic Gnostics. They
believed in the ^ons, as the Cerinthians did, and that " the world was
put together by Angels" (Dhyan Chohans), as Epiphanius complains
{Contra Ebionitas) : " Ebion had the opinion of the Nazarenes, the form
of Cerinthians." " They decided that Christ was of the seed of a man,"
he laments.^ Thus again :
The badge of Dan-Scorpio is death-life, in the symbol ^ , as cross-bones and skully
. . . or life-death . . . the standard of Constantine, the Roman Emperor.
Abel has been shown to be Jesus, and Cain-Vulcain, or Mars, pierced him. Constan-
tine was the Roman Emperor, whose warlike god was Mars, and a Roman soldier
pierced Jesus on the cross. . . .
But the piercing of Abel was the consummation of his marriage with Cain, and
this was proper under the form of Mars Generator ; hence the double glyph, one of
Mars-Generator [Osiris-Sun] and Mars-Destroyer [Mercury the God of Death in the
Egyptian basso-relievo] in one ; significant, again, of the primal idea of the living
cosmos, or of birth and death, as necessary to the continuation of the stream of
life.§
To quote once more from /sis Unveiled :
A Latin cross of a perfect Christian shape was found hewn upon the granite
slabs of the Adytum of the Serapeum ; and the monks did not fail to claim that
the cross had been hallowed by the Pagans in a "spirit of prophecy." At least,
Sozomen, with an air of triumph, records the fact.|| But archaeology and sym-
bolism, those tireless and implacable enemies of clerical false pretences, have
found in the hieroglj-phics of the legend running round the design at least a
partial interpretation of its meaning.
According to King and other numismatists and archaeologists, the cross was
* Isis Unveiled, ii. 182-3.
+ Op. cit., ii. 5.
X See also Isis Unveiled, ii. 180, to end of chapter.
\ Source of Measures, p. 299. This" stream of life " being emblematised in the Philloc basso-telievo
just mentioned, by the water poured in the shape of a Cross on the initiated candidate by Osiris—
Life and the Sun— and MercMry— Death. It was the fnale of the rite of Initiation after the seven
and the twelve tortures in the Crypts of Egypt were passed through successfully.
Il Another untrustworthy, untruthful and ignorant writer, an ecclesiastical historian of the fifth
century. His alleged history of the strife between the Pagans, Neoplatonists, and the Christians of
Alexandria and Constantinople, which extends from the year 324 to 439, dedicated by him to Th«o-
dosius, the younger, is full of deliberate falsifications.
THE CROSS AND CRUCIFIX. 15I
placed there as the symbol of eternal life. Such a Tau, or Egyptian cross, was
used in the Bacchic and Eleusinian Mysteries. Symbol of the dual generative
power, it was laid upon the breast of the Initiate, after his " new birth " was
accomplished, and the Mystae had returned from their baptism in the sea. It was
a mystic sign that his spiritual birth had regenerated and united his astral soul
with his divine spirit, and that he was ready to ascend in spirit to the blessed
abodes of light and glory— the Eleusiuia. The Tau was a magic talisman at the
same time as a religious emblem. It was adopted by the Christians through the
Gnostics and Kabalists, who used it largely, as their numerous gems testify. These in
turn had the Tau (or handled cross) from the Egyptians, and the Latin Cross from the
Buddhist missionaries, who brought it from India (where it can be found even now)
two or three centuries B.C. The Assyrians, Egyptians, ancient Americans, Hindus
and Romans had it in various, but very slight modifications of shape. Till ver\-
late in the middle ages, it was considered a potent spell against epilepsy and
demoniacal possession, and the "signet of the living God" brought down in St.
John's vision by the angel ascending from the east to " seal the servants of our God
in the foreheads," was but the same mystic Tau— the Egyptian Cross. In the
painted glass of St. Denis (France) this angel is represented as .stamping this
sign on the forehead of the elect; the legend reads, SIGNUM TAY. In King's
Gnostics, the author reminds us that " this mark is commonly borne by St. Anthony,
an Egyptian recluse."* What the real meaning of the Tau was, is explained to us
by the Christian St. John, the Egyptian Hermes, and the Hindu Brahmans. It is
but too evident that, with the Apostle at least, it meant the " Ineffable Name," as he
calls this " signet of the living God " a few chapters further ont the ''Father's name
written in their foreheads."
The Brahmatma, the chief of the Hindu Initiates, had on his head-gear two keys,
symbol of the revealed mystery of life and death, placed cross-like ; and in some
Buddhist pagodas of Tartary and Mongolia, the entrance of a chamber within the
temple, generally containing the staircase which leads to the inner dagoba,! and
the porticos of some Prachidas\ are ornamented with a cross formed of two fishes,
as found on some of the zodiacs of the Buddhists. We should not wonder at
all at learning that the sacred device in the tombs in the catacombs at Rome, the
"Vesica Piscis," was derived from the said Buddhist zodiacal sign. How general
must have been that geometrical figure in the world-symbols, may be inferred from
the fact that there is a Masonic tradition that Solomon's temple was built on three
foundations, forming the "triple Tau" or three crosses.
In its mystical sense, the Egyptian cross owes its origin, as an emblem, to the
realisation by the earliest philosophy of an androgynous dualism of every manifesta-
tion in nature, which proceeds from the abstract ideal of a likewise androgynous
deity, while the Christian emblem is simply due to chance. Had the Mosaic law
* Gems 0/ the Orthodox Christians, vol. I., p. 135.
♦ Revelation, xiv. i.
i A Dagoba is a small temple of globular form, in which are preserved the relics of Gautama.
\ Prachidas are buildings of all sizes and forms, like our mausoleums, and are sacred to v otive
offerings to the dead.
152 THE vSECRET DOCTRINE.
prevailed, Jesus should have been lapidated.* The crucifix was an instrument of
torture, and utterly common among Romans as it was unknown among Semitic
nations. It was called the " Tree of Infamy." It is but later that it was adopted as
a Christian symbol ; but during the first two decades the apostles looked upon it
with horror.t It is certainly not the Christian Cross that John had in mind when
speaking of the " signet of the living God," hutihe fnysticTau — the Tetragrammaton,
or mighty name, which, on the most ancient Kabalistic talismans, was represented
by the four Hebrew letters composing the Holy Word.
The famous Lady Ellenborough, known among the Arabs of Damascus, and in
the desert, after her last marriage, as Hanoum Medjouye, had a talisman in her
possession, presented to her by a Druse from Mount Lebanon. It was recognised bj' a
certain sign on its left corner as belonging to that class of gems which is known in
Palestine as a " Messiafitc" amulet, of the second or third century B.C. It is a green
stone of a pentagonal form ; at the bottom is engraved a fish ; higher, Solomon's
Seal;:!: and still higher, the four Chaldaic letters— Jod, He, Vau, He, lAHO, which
form the name of the Deity. These are arranged in quite an unusual way, running
from below upward, in reversed order, and forming the Egj'ptian Tau. Around
these there is a legend which, as the gem is not our property, we are not at liberty
to give. The Tau, in its mystical sense, as well as the Crux ansata, is the Tree of
Life.
It is well known that the earliest Christian emblems — before it was ever attempted
to represent the bodily appearance of Jesus — were the Lamb, the Good Shepherd,
and The Fish. The origin of the latter emblem, which has so puzzled the
archaeologists, thus becomes comprehensible. The whole secret lies in the easily
ascertained fact that, while in the Kabalah the King Messiah is called " Interpreter,"
or Revealer of the Mystery, and shown to be the fifth emanation, in the Talmud —
for reasons we will now explain — the Messiah is very often designated as " DAG,"
or the Fish. This is an inheritance from the Chaldees, and relates — as the very
name indicates — to the Babylonian Dagon, the man-fish, who was the instructor
and interpreter of the people, to whom he appeared. Abarbanel explains the
name, by stating that the sign of his (Messiah's) coming is the conjunction of Saturn
and Jupiter in the sign Pisces.\ Therefore, as the Christians were intent upon
identifying their Christos with the Messiah of the Old Testament, they adopted it so
readily as to forget that its true origin might be traced still further back than the
Babylonian Dagon. How eagerly and closely the ideal of Jesus was united, by the
early Christians, with every imaginable kabalistic and pagan tenet, may be inferred
from the language of Clemens, of Alexandria, addressed to his co-religionists.
' The Talmudistic records claim that, after having been hanged, he was lapidated and buried under
the water at the junction of two streams. Mishna Sanhedrin, Vol. VI., p. 4; Talmud, of Babylon,
same article, 43 a, 67 a.
+ Coptic Legends of the Crucifixion, MSS. XI.
} We are at a loss to understand why King, in his Gnostic Gems, represents Solomon's Seal as a
five-pointed star, whereas it is six-pointed, and is the signet of Vishnu in India.
\ King {Gnostics) gives the figure of a Christian symbol, very common during the middle ages, of
three fishes interlaced into a triangle, and having the FIVE letters (a most sacred Pythagorean
number) IX©Y2 engraved on it. The number five relates to the same kabalistic computation.
THE STORY OF JESUS. I53
When they were debating upon the choice of the most appropriate symbol to
remind them of Jesus, Clemens advised them in the following words: "Let the
engraving upon the gem of your ring be either a dove, or a ship running before the
ivind (the Argha), or 2. fish:'' Was the good father, when writing this sentence
labouring under the recollection of Joshua, son of Nun (called y«wi in the Greek
and Slavonian versions) ; or had he forgotten the real interpretation of these pagan
symbols ?*
And now, with the help of all these passages scattered hither and
thither in his and other works of this kind, the reader will see and
judge for himself which of the two explanations — the Christian or that
of the Occultist — is the nearer to truth. If Jesus were not an Ini-
tiate, why should all these allegorical incidents of his life be given ?
Why should such extreme trouble be taken, so much time wasted try-
ing to make the above : (a) answer and dovetail with purposely picked
out sentences in the Old Testamc7it, to show them as prophecies;
and {b) to preserve in them the initiatory symbols, the emblems
so pregnant with Occult meaning and all of these belonging to
Pagan 7nystic Philosophy ? The author of the Source of Measures gives
out that mystical intent ; but only once now and again, in its one-sided,
numerical and kabalistic meaning, without paying any attention to, or
having concern with, the primeval and more spiritual origin, and he
deals with it only so far as it relates to the Old Testament. He attri-
butes the purposed change in the sentence " Eli, Eli, lama sabachthani "
to the principle already mentioned of the crossed bones and skull in the
Labarum,
As an emblem of death, being placed over the door of life and signifying birth, or
of the intercontainment of two opposite principles in one, just as, mystically, the
Sa\'iour was held to be man-woman.t
The author's idea is to show the mystic blending by the Gospel
writers of Jehovah, Cain, Abel, etc., with Jesus (in accordance with
Jewish kabalistic numeration) ; the better he succeeds, the more clearly
he shows that it was a forced blending, and that we have not a record
of the real events of the life of Jesus, narrated by eye-witnesses or the
Apostles. The narrative is all based on the signs of the Zodiac :
Each a double sign or male-female [in ancient astrological MagicJ— viz : it was
Taurus-Eve, and Scorpio was Mars- Lupa, or Mars with the female wolf [in relation to
* Op. cil., ii., 253-256.
t Op. cil., 301. All this connects Jesus with great Initiates and solar heroes; all this is purely
Pagan, under a newly-evolved variation, the Christian scheme.
154 '^^^ SECKET DOCTRINE.
Romulus]. So, as these signs were opposites of each other, yet mel in the centre,
they were connected ; and so in fact it was, and in a double sense, the conception of
the year was in Taurus, as the conception of Eve by Mars, her opposite, in Scorpio.
The birth would be at the winter solstice, or Christmas. On the contrary, bv con-
ception in Scorpio — viz., of Lupa by Taurus — birth would be in lyco. Scorpio was
Chrestos in humiliation, while Leo was Christos in triutnph. While Taurus-Eve
fulfilled astronomical functions. Mars- Lupa fulfilled spiritual ones by type.*
The author bases all this on Egyptian correlations and meanings of
Gods and Goddesses, but ignores the Aryan, which are far earlier.
Mooth or Mouth, was the Egj-ptian cognomen of Venus, (Eve, mother of all living)
[as Vach, mother of all living, a permutation oi Aditi, as Eve was one of Sephirajor
the moon. Plutarch [his, 374) hands it down that Isis was sometimes called Muth,
which word means mother. . . (Issa, rTtDN» woman). (Isis, p. 372). Isis, he says
is that part of Nature, which, as feminine, contains in herself, as (nutrix) nurse, all
things to be born. . . " Certainly the moon," speaking astronomically, " chiefly
exercises this function in Taurus, Venus being the house (in opposition to Mars,
generator, in Scorpio), because the sign is lima, hypsoma. Since. . . Isis Metheur
differs from Isis 3futh and that in the vocable Muth the notion of bringing forth may
be concealed, and since fructification must take place, 5a/ being joined with Luna in
Libra, it is not improbable that Muth first indeed signifies Venus in Libra ; hence
Luna in Libra." (Beitrage zur Kenntniss, pars. 11, S. 9, under Muth.)\
Then Fuerst, under Bohu, is quoted to show
The double play upon the word Muth by help of which the real intent is produced
in the occult way . . . sin, death, and woman are one in the glyph, and corre-
latively connected with intercourse and death.X
All this is applied by the author only to the exoteric and Jewish
euhemerised symbols, whereas they were meant, first of all, to conceal
cosmogonical mysteries, and then, those of anthropological evolution
with reference to the Seven Races, already evoluted and to come, and
especially as regards the last branch races of the third Root- Race.
However, the word void (primeval Chaos) is shown to be taken for
Eve-Venus-Naamah, agreeably with Fuerst's definition; for as he
says:
In this primitive signification [of void] was ini [bohu] taken in the Biblical cos-
mogony, and used in establishing the dogma pND Q)-^ Jes (us) nCavm, Jes-us
from nothing), respecting creation. [Which shows the writers of the Nezv Testament
considerably skilled in the Kabalah and Occult Sciences, and corroborates still more
our assertion.] Hence Aquila translates ovhiv vulg. vacua (hence vacca, cow)
[hence also the horns of Isis— Nature, Earth, and the Moon— taken from Vach, the
Hindu " Mother of all that lives," identified with Viraj and called in Atharvaveda
the daughter of Kama, \.\v^ first desires: "That daughter of thine, O Kama, is calUd
• op. Cit., 296. + Pp. 294, 295. J p ^gj_
THE PRIMITIVE WOMAN.
155
the cow, she whom Sages name Vdch-Virdj," who was milked hy Brihaspati, the
Rishi, which is another mystery] Onkelos and Sauiarit. "'3p"'T
The Phoenician cosmogony has connected Bohu IHl Baav into a personified ex-
pression denoting the pritnitive substance, and as a deity, the mother of races of
the gods [which is Aditi and Vach]. The Aramean name n"in!l» r\"in!l, Nn"in2,
Bacj^, Bv^-os, Buto, for the mother of the gods, which passed over to the Gnostics,
Babylonians and Eg>'ptians, is identical then with Mot (mo, our Muth) properly,
(Bw^) originated in Phoenician from an interchange of b with m*
Rather, one would say, go to the origin. The mystic euhemerisation
of Wisdom and Intelligence, operating in the work of cosmic evolution,
or Buddhi under the names of Brahma, Purusha, etc., as male power,
and Aditi-Vach, etc., as female, whence Sarasvati, Goddess of Wisdom,
who became under the veils of Esoteric concealment, Butos, Bythos-
Depth, the grossly material, personal female, called Eve, the "primitive
woman " of Irenaeus, and the world springing out oi Nothing.
The workings out of this glj^ih of 4th Genesis help to the comprehension of the
division of one character into the forms of two persons; as Adam and Eve, Cain
and Abel, Abram and Isaac, Jacob and Esau, andsoon [all male and female] . . .
Now, as linking together several great salient points in the Biblical structure : (/)
as to the Old and New Testaments ; with also (2) as to the Roman Empire; (j) as to
confirming the meanings and uses of symbols ; and (7) as to confirming the entire
explanation and reading of the glyphs ; as (5) recognising and laying down the base
of the great pyramid as the foundation square of the Bible construction ; (6) as well
as the new Roman adoption under Constantine — the following given :t
Cain has been shown to be . . . the 360 circle of the Zodiac, the perfect and
exact standard, by a squared division ; hence his name of Melchizadik ....
[The geometrical and numerical demonstrations here follow.] It has been
repeatedly stated that the object of the Great Pyramid construction was to measure
the heavens and the earth . . . [the objective spheres as evoluting from the sub-
jective, purely spiritual Kosmos, we beg leave to add]; therefore, its measuring con-
tainment would indicate all the substance of measure of the heavens and the earth, or
agreeably to ancient recognition. Earth, Air, IVater and Fire.X (The base side of
this pyramid was diameter to a circumference in feet of 2400. The characteristic
of this is 24 feet, or 6 x 4 = 24, or this very Cain-Adam square.) Now, by the
restoration of the encampment of the Israelites, as initiated by Moses, by the great
• Pp- 295, 296.
t Had we known the leanied author before his book was printed, he might have been perchance
prevailed upon to add a seventh link from which all others, far preceding- those enumerated in
point of time, and surpassing them in universally philosophical meaning, have been derived, aye,
even to the great pyramid, whose foundation square was, in its turn, the great Aryan Mysteries.
X We would say cosmic Matter, Spirit, Chaos, and Divine Light, for the Egyptian idea was
identical in this with the Aryan. However, the author is right with regard to the Occult Symbology
of the Jews. They were a remarkably matter of fact, unspiritual people at all times; yet even with
ihem " Ruach " was Divine Spirit, not " air."
156 THE SECRET DOCTRINE.
scholar, Father Athanasiiis Kircher, the Jesuit priest, the above is precisely, by-
Biblical record and traditionary sources, the method of laj^ing off this encampment.
The four intenor squares were devoted to (i) Moses and Aaron; (2) Kohath; (3)
Gershom; and (4) Merari — the last three being the heads of the Levites. The
attributes of these squares were the primal attributes of Adam-Mars and were
concreted of the elements. Earth, Air, Fire, Water, or D"' = lam = Water, ~nD =
Nour = Fire, ni") = Rouach = Air, and nil?!"' = labeshah = Earth. The initial
letters of these words are INRI — the symbol usually translated as /esus A^azarenus
^ex /udeeorum — "Jesus of Nazareth, King of the Jews." This sqtiare of INRI is
the Adam square, which was extended from, as a foundation, into four others of
144 X 2 = 288, to the side of the large square of 288 x 4 = 1152, = the whole
circumference. But this square is the display of also circular elements and 11,5-2
can denote this. Put INRI into a circle, or read it as the letters sta.nd in the square,
as to its values of 152 1, and we have /^ ^\ which reads 115-2.
_5_^
But as seen Cain denotes this as, or in, the 115 of his name: which 115 was the
very complement to make up the 360 day year, to agree with the balances of the
standard circle, which were Cain. The corner squares of the larger square are,
A = Leo, and B = Dan Scorpio ; and it is seen that Cain pierces Abel at the inter-
section of the equinoctial with the solstice cross lines, referred to from Dan-Scorpio on
the celestial circle. But Dan-Scorpio borders on Libra, the scales, whose sign is
^ (which sign is that of the ancient pillozv on -which, the back 0/ the head to the ears*
rested, the pillow of Jacob), and is represented for one symbol as XPS • • •
Also the badge of Dan-vScorpio is death-life, in the symbol f . Now the cross is
the emblem of the origin of jneasures, in the Jehovah form of a straight line
one of a denomination of 20612, the perfect circumference ; hence Cain was this as
Jehovah, for the text says that he was Jehovah. But the attachment of a man to
this cross was that of 113: 355 to 6561 : 5153 x 4 = 20612, as shown. Now, over the
/^mrf of Jesus crucified was placed the inscription, of which the initial letters of the
words have always been retained as symbolic, and handed down and used as a
monogram of Jesus Chrestos — viz., Y^'SJ. or Jesus Nazarenus Rex Jiidcsorum; but
they are located on the Cross, or the cubed /orw2 of the circular origin of measures
which measure the substance of Earth, Air, Fire and Water, or INRI = 1152, as
shown. Here is the mart on the cross, or 113: 355 combined with 6561 : 5153 x 4 =
20612. These a.rethe pyram,id-base numbers as coming from 113 : 355 as the Hebrew
source ; whence the Adam-square, which is the pyramid base, and the centre one
to the larger square of the encampment. Bend INRI into a circle, and we have
1 152, or the circumference of the latter. But Jesus dying (or Abel married) made
iise of the very words needed to set forth all. He sa5'S, Eh, Eh, Lama Sabachth-
am . . Read them by their power values, in circular form, as produced from
♦ Mr. Ralston Skinner shows that the symbol » , the crossed bones and skull, has the letter p Koph,
the half of the head behind the ears.
KABAXISTIC READING OF GOSPELS. 157
the Adam form as shown, and we have ^Sn = 113, -Sn = 113. or 113-311 : ^°^
= 345 or Moses in the Cain-Adam pyramid circle: FinDtD = 710, equals Dove, or
Jonah' and 710 - 2 = 355. or 355 - 553 ; and finally, as determinative of all T or ni,
where 3 = nun, fish = 565. and . = i or 10 ; together 565 - = H-iH- or the Chnst
value
[All of the above] throws light on the transfiguration scene on the mount. There
were present there Peter and James and John with Jesus ; or D^ lami, James,
Water ; n^1\ Peter, Earth ; TiT), John, Spirit, Air, and -113^ Jesus, Fire, Lifo—
together INRI. But behold Eli and Moses met them there, or ""Sn and HoS or
EH and Lamah, or 113 and 345- And this shows that the scene of transfiguration
was connected with the one above set forth.*
This kabalistical reading of the Gospel narratives— hitherto supposed
to record the most important, the most mystically awful, yet most real
events of the life of Jesus— must fall with terrible weight upon some
Christians. Every honest trusting believer who has shed tears of re-
verential emotion over the events of the short period of the public life
of Jesus of Nazareth, has to choose one of the two ways opening before
him after reading the aforesaid : either his faith has to render him quite
imperv'ious to any light coming from human reasoning and evident
fact ; or he must confess that he has lost his Saviour. The One whom
he had hitherto considered as the unique incarnation on this earth of
the One Living God in heaven, fades into thin air, on the authority of
the properly read and correctly interpreted Bible itself. Moreover,
since on the authority of Jerome himself and his accepted and authentic
confession, the book written by the hand of Matthew " exhibits matter
not for edification but for destruction " (of Church and human Chris-
tianity, and only that) what truth can be expected from his famous
Vulgate? Human mysteries, concocted by generations of Church
Fathers bent upon evoUnng a religion of their own invention, are seen
instead of a divi7ie Revelation ; and that this was so is corroborated by
a prelate of the Latin Church. Saint Gregory Nazianzen wrote to his
friend and confidant. Saint Jerome:
Nothing can impose better on a people than verbiage ; the less they understand
the more they admire. . . Our fathers and doctors have often said, not what
they thought, but that to which circumstances and necessity forced them.
- Pp. 296-302. By these numbers, explains the author, " EH is 113 (by placing the word in a circle) :
amah being 345, is by change ofletters to suit the same value D tDD (in a circle) or Moses, while Sabachth
is John or the dove, or Holy Spirit, because (in a circle) it is 710 (or 355 x 2). The termination ni, as
meni or 5651, becomes Jehovah."
158 THE SECRET DOCTRINE.
Which then of the two — the clergy, or the Occultists and Theoso-
phists — are the more blasphemous and dangerous? Is it those who
would impose upon the world's acceptance a Saviour of their own
fashioning, a God with human shortcomings, and who therefore is cer-
tainly not a perfect divine Being ; or those others who say : Jesus of
Nazareth was an Initiate, a holy, grand and noble character, but withal
human, though truly " a Son of God" ?
If Humanit)^ is to accept a so-called supernatural Religion, how far
more logical to the Occultist and the Psychologist seems the trans-
parent allegor}' given of Jesus by the Gnostics. They, as Occultists,
and with Initiates for their Chiefs, differed only in their renderings of
the story and in their symbols, and not at all in substance. What say
the Ophites, the Nazarenes, and other "heretics"? Sophia, "the
Celestial Virgin," is prevailed upon to send Christos, her emanation, to
the help of perishing humanity, from whom Ilda-Baoth (the Jehovah
of the Jews) and his six Sons of Matter (the lower terrestrial Angels)
are shutting out the divine light. Therefore, Christos, the perfect, *
Uniting himself with Sophia [divine wisdom] descended through the seven plane-
tary regions, assuming in each an analogous form . . . [and] entered into the
man Jesus at the moment of his baptism in the Jordan. From this time forth
Jesus began to work miracles ; before that he had been entirely ignorant of his own
mission.
Ilda-Baoth, discovering that Christos was bringing to an end his
kingdom of Matter, stirred up the Jews, his own people, against Him,
and Jesus was put to death. When Jesus was on the Cross Christos
and Sophia left His body, and returned to Their own sphere. The
material body of Jesus was abandoned to the earth, but He Himself, the
Inner Man, was clothed with a body made up oi ^zther.]
Thenceforth he consisted merely of soul and spirit. . . During his sojourn
upon earth of eighteen months after he had risen, he received from Sophia that per-
fect knowledge, that true Gnosis, which he communicated to the small portion of
the Apostles who were capable of receiving the same. +
The above is transparently Eastern and Hindu ; it is the Ssofe^Hc
Doctrine pure and simple, save for the names and the allegory. It is,
* The Western personification of that power, which the Hindus call the Vija, tne " one seed," or
Maha yishnu—a power, not the God — or that mysterious Principle that contains in Itself the
■Seed of Avatirism.
+ "Arise into Nervi from this decrepit body into which thou hast been sent. Ascend into thy
former abode, O blessed Avatar ! "
t The Gnostics and their Remains, King, pp. 100, loi.
UNIVERSAL TEACHINGS. 1 59
more or less, the history of ever)^ Adept who obtains Initiation. The
Baptism in the Jordan is the Rite of Initiation, the final purification,
whether in sacred pagoda, tank, river, or temple lake in Egypt or
Mexico. The perfect Christos and Sophia — divine Wisdom and Intelli-
gence— enter the Initiate at the moment of the mystic rite, by trans-
ference from Guru to Chela, and leave the physical body, at the moment
of the death of the latter, to re-enter the Nirmanakaya, or the astral
Ego of the Adept.
The spirit of Buddha [collectively] overshadows the Bodhisattvas of his Church
says the Buddhist Ritual of Arj^asangha.
Says the Gnostic teaching •
When he [the spirit of Christos] shall have collected all the Spiritual, all the
Light [that exists in matter], out of Ilbadaoth's empire. Redemption is accom-
plished and the end of the world arrived.*
Say the Buddhists :
When Buddha [the Spirit of the Church] hears the hour strike, he will send
Maitreya Buddha — after whom the old world will be destroyed
That which is said of Basilides by King maj' be applied as truthfully
to every innovator, so called, whether of a Buddhist or of a Christian
Church. In the eyes of Clemens Alexandrinus, he says, the Gnostics
taught very little that was blameable in their mystical transcendental
views.
In his eyes the latter [Basilides], was not a ha-ctic, that is an innovator upon the
accepted doctrines of the Catholic Church, but only a theosophic speculator who
sought to express old truths by new formulai.t
There was a Secret Doctrine preached by Jesus ; and " secresy " in
those days meant Secrets, or Mysteries of Initiation, all of which have
been either rejected or disfigured by the Church. In the Clementine
Homilies we read :
And Peter said : " We remeralier that our Lord and Teacher, commanding
us, said ' Guard the mysteries for me and the sons of my house.'" Wherefore also
he explained to His disciples privately the Mysteries of the Kingdom of the
Heavens, j
Loc. cil, + Op, cit., o. 258. : Homilies XIX., xx. 1.
SECTION XIX.
St. Cyprian of Antioch.
Thk iBons (Stellar Spirits) — emanated from the Unknown of the Gnos-
tics, and identical with the Dh5^an Chohans of the Esoteric Doctrine —
and their Pleroma, having been transformed into Archangels and the
"Spirits of cix«_ Presence" by the Greek and l,atin Churches, the pro-
totj^pes have lost caste. The Pleroma* was now called the " Heavenly
Host," and therefore the old name had to become identified with Satan
and his " Host." Might is right in every age, and History is full of con-
trasts. Manes had been called the " Paraclete "f by his followers.
He was an Occultist, but passed tc posterity, owing to the kind
exertions of the Church, as a Sorcerer, so a matcn had to be found for
him by way of contrast. We recognise this match in St. Cyprianus of
Antioch, a self-confessed if not a real " Black Magician," it seems, whom
the Church — as a reward for his contrition and humility — subsequently
raised to the high rank of Saint and Bishop.
What history knows of him is not much, and it is mostly based on
his own confession, the truthfulness of which is warranted, we are told,
by St. Gregory, the Empress Eudoxia, Photius and the Holy Church.
This curious document was ferreted out by the Marquis de Mir\nlle, J in
the Vatican, and by him translated into French for the first time, as he
assures the reader. We beg his permission to re-translate a few pages,
not for the sake of the penitent Sorcerer, but for that of some students
of Occultism, who will thus have an opportunity of comparing the
• The Pleroma constituted the synthesis or entirety of all the spiritual entities. St. Paul still used
the name in his Epistles.
+ The "Comforter," second Messiah, intercessor. "A term applied to the Holy Ghost." Maues
was the disciple of Terebinthus, an Egyptian Philosopher, who, according to the Christian Socrates
(I. i., cited by Tillemont, iv. 584), "while invoking one day the demons of the air, fell from the roof of
iis house and was killed."
I Cf. op.cit., vi. 169-183.
MAGIC IN ANTIOCH. l6l
methods of ancient Magic (or as the Church calls it, Demonism) with
those of modem Theurgy and Occultism.
The scenes described took place at Antioch about the middle of the
third century, 252 A.D., says the translator. This Confession was
written by the penitent Sorcerer after his conversion ; therefore, we are
not surprised to find how much room he gives in his lamentations to
reviling his Initiator "Satan," or the "Serpent Dragon," as he calls
him. There are other and more modern instances of the same trait in
human nature. Converted Hindus, Parsis and other "heathen" of
India are apt to denounce their forefathers' religions at every opportu-
nity. Thus runs the Confession :
O all of 30U who reject the real mysteries of Christ, see my tears ! . . . You
■who wallow in your demoniacal practices, learn by my sad example all the vanity
of their [the demons'] baits ... I am that Cyprianus, who, vowed to Apollo
from his infancy, was early initiated into all the arts of the dragon.* Even before
the age of seven I had already been introduced into the temple of Mithra : three
years later, my parents taking me to Athens to be received as citizen, I was per-
mitted likewise to penetrate the mysteries of Ceres lamenting her daughter, t and
I also became the guardian of the Dragon in the Temple of Pallas.
Ascending after that to the summit of Mount Olympus, the Seat of the Gods, as
it is called, there too I was initiated into the sense, and the real meaning of their
[the Gods'] speeches and their clamorous manifestations {strepituuin). It is there
that I was made to see in imagination (phaniasia) [or nidyd] those trees and all those
herbs that operate such prodigies with the help of demons ; . . . and I saw
their dances, their warfares, their snares, illusions and promiscuities. I heard their
singing. J I saw finally, for fort}- consecutive days, the phalanx of the Gods and
Goddesses, sending from Olympus, as though they were Kings, spirits to represent
them on earth and act in their name among all the nations.^
At that time I lived entirely on fruit, eaten only after sunset, the virtues of which
were explained to me by the seven priests of the sacrifices. ||
When I was fifteen my parents desired that I should be made acquainted, not
only with all the natural laws in connection with the generation and corruption of
• "The great serpent placed to watch the temple," comments De Mirville. " How often have we
repeated that it was no symbol, no personification but really a serpent occupied by a god! " — he
exclaims; and we answer that at Cairo in a Mussulman, not a heathen temple, we have seen, as
thousands of other visitors have also seen, a huge serpent that lived there for centuries, we were told,
and was held in great respect. Was it also " occupied by a God," or possessed, in other words ?
•♦•The Mysteries of Demeter, or the '" afflicted mother."
* By the satyrs.
} This looks rather suspicious and seems interpolated. De Mirville tries to have what he says of
Satan and his Court sending their imps on earth to tempt humanity and masquerade at seances,
corroborated by the ex-sorcerer.
II This docs not look like sinful lood. It is the diet of Chelas to this day.
3 M
l62 THE SECRET DOCTRINE.
bodies on earth, in the air and in the seas, but also with all the other forces grafted *
(insitas) on these by the Prince of the World in order to counteract their prima''
and divine constitution.! At twenty I went to Memphis, where, penetrating into
the Sanctuaries, I was taught to discern all that pertains to the communications of
demons [Daimones or Spirits] with terrestrial matters, their aversion for certain
places, their sympathy and attraction for others, their expulsion from certain planets,
certain objects and laws, their persistence in preferring darkness and their resis-
tance to light.^ There I learned the number of the fallen Princes,^ that which
takes place in human souls and the bodies they enter into communication with.
I learnt the analogy that exists between earthquakes and the rains, between the
motion of the earth || and the motion of the seas; I saw the spirits of the Giants
plunged in subterranean darkness and seemingly supporting the earth like a man
carrying a burden on his shoulders.^
When thirty I travelled to Chaldsea to study there the true power of the air,
placed by some in the fire and by the more learned in light [Akasha]. I was taught
to see that the planets were in their variety as dissimilar as the plants on earth,
and the stars were like armies ranged in battle order. I knew the Chaldaean
division of Ether into 365 parts,** and I perceived that everyone of the demons who
divide it among themselvestt was endowed with that material force that permitted
him to execute the orders of the Prince and guide all the movements therein [in the
Ether].JJ They [the Chaldees] explained to me how those Princes had become
participants in the Council of Darkness, ever in opposition to the Council of
Light.
I got acquainted with the Mediatores [surely not mediums as De Mirville ex-
plains !],§§ and upon seeing the covenants they were mutually bound by, I was
struck with wonder upon learning the nature of their oaths and observances. ||||
• "Grafted" is the correct expression. "The seven Builders graft the divine and the beneficent
forces on to the gross material nature of the vegetable and mineral kingdoms every Second Round "—
says the Catechism of Lanoos.
+ Only the Prince of the World is not Satan, as the translator would make us beheve, but the collec-
tive Host of the Planetary. This is a little theological back-biting.
X Here the Elemental and Elementary Spirits are evidently meant.
} The reader has already learned the truth about them in the course of the present work.
;| Pity the penitent Saint had not imparted his knowledge of the rotation of the earth and helio-
centric system earlier to his Church. That might have saved more than one human life— that of Bruno
for one.
^ Chelas in their trials ot initiation, also see in trances artificially generated for them, the vision of
the Earth supported by an elephant on the top of a tortoise standing on nothing— and this, to teach
them to discern the true from the false.
•• Relating to the days of the year, also to 7 x 7 divisions of the earth's sublunary sphere, divided
into seven upper and seven lower spheres with their respective Planetary Hosts or " armies."
tt Daimon is not " demon," as translated by De Mirville, but Spirit.
XX All this is to co.Toborate his dogmatic assertions that Pater .5Jther or Jupiter is Satan ! and that
pestilential diseases, cataclysms, and even thunderstorms that prove disastrous, come from the Satanic
Host dwelling in Ether- a good warning to the men of Science!
?{ The translator replaces the word Mediators by mediums, excusing himself in a foot-note by saying
that Cyprian must have meant modern mediums !
nil Cyprianus simply meant to hint at the rites and mysteries of Initiation, and the pledge of secresy
and oaths that bound the Initiates together. His translator, however, has made a Witches' Sabbath
of it instead.
SORCERER BECOME SAINT. 1 63
Believe me, I saw the De\nl ; believe me I have embraced him* [like the witches
at the Sabbath (?)] when I was yet quite young, and he saluted me by the title of
the new Jambres, declaring me worthy of my ministry (initiation). He promised
me continual help during life and a principality after death.t Having become in
great honour [an Adept] under his tuition, he placed under my orders a phalanx of
demons, and when I bid him good-bj-e, " Courage, good success, excellent Cyprian,"
he exclaimed, rising up from his seat to see me to the door, plunging thereby those
present into a profound admiration. +
Having bidden farewell to his Chaldaean Initiator, the future
Sorcerer and Saint went to Antioch. His tale of *' iniquity" and sub-
sequent repentance is long but we will make it short. He became " an
accomplished Magician," surrounded by a host of disciples and "candi-
dates to the perilous and sacrilegious art." He shows himself distri-
buting love-philtres and dealing in deathly charms "to rid young
wives of old husbands, and to ruin Christian virgins." Unfortunately
Cyprianus was not above love himself. He fell in love with the beau-
tiful Justine, a converted maiden, after having vainly tried to make her
share the passion one named Aglaides, a profligate, had for her. His
" demons failed " he tells us, and he got disgusted with them. This
disgust brings on a quarrel between him and his Hierophant, whom he
insists on identifying with the Demon ; and the dispute is followed by
a tournament between the latter and some Christian converts, in which
the " Evil One " is, of course, worsted. The Sorcerer is finally baptised
and gets rid of his enemy. Having laid at the feet of Anthimes,
Bishop of Antioch, all his books on Magic, he became a Saint in com-
pany with the beautiful Justine, who had converted him ; both suffered
martyrdom under the Emperor Diocletian; and both are buried side by
side in Rome, in the Basilica of St. John I,ateran, near the Baptistery.
• "Twelve centuries later, in full renaissance and reform, the world saw Luther do the same [em-
brace the Devil he means ?] — according to his own confession and in the same conditions," explains
De Mirvnlle in a foot-note, showing thereby the brotherly love that binds Christians. Now Cyprianus
meant by the Devil (if the word is really in the original text) his Initiator and Hierophant. No Saint
—even a penitent Sorcerer— would be so silly as to sp>eak of his (the Devil's^ rising from his seat to see
him to the door, were it otherwise.
+ Every Adept has " a principality after his death."
i Which shows that it was the Hierophant and his disciples C->'j?rianus shows himself as grateful
as most of the other converts (the modem included) to his Teachers and Instructors.
SECTION XX.
The Eastern Gupta Vidya & the Kabalah.
We now return to the consideration of the essential identity between
the Eastern Gupta Vidya and the Kabalah as a system, while we must
also show the dissimilarity in their philosophical interpretations since
the Middle Ages.
It must be confessed that the views of the Kabalists — meaning by the
word those students of Occultism who study the Jewish Kabalah and
who know little, if anything, of any other Esoteric literature or of its
teachings — are as varied in their synthetic conclusions upon the
nature of the mysteries taught even in the Zphar alone, and are as wide
of the true mark, as are the dicta upon it of exact Science itself. I,ike
the mediaeval Rosicrucian and the Alchemist — like the Abbot Trithe-
mius, John Reuchlin, Agrippa, Paracelsus, Robert Fludd, Philalethes,
etc. — by whom they swear, the continental Occultists see in the Jewish
Kabalah alone the universal well of wisdom ; they find in it the secret
lore of nearly all the mysteries of Nature — metaphysical and divine —
some of them including herein, as did Reuchlin, those of the Christian
Bible. For them the Zohar is an Esoteric Thesaurus of all the mys-
teries of the Christian Gospel ; and the Sepher Yetzirah is the light
that shines in every darkness, and the container of the keys to open
every secret in Nature. Whether many of our modern followers of the
mediaeval Kabalists have an idea of the real meaning of the symbology
of their chosen Masters is another question. Most of them have
probably never given even a passing thought to the fact that the Eso-
teric language used by the Alchemists was their own, and that it was
given out as a blind, necessitated by the dangers of the epoch they
lived in, and not as the Mystery-language, used by the Pagan Initiates,
which the Alchemists had re-translated and re-veiled once more.
A MYSTERY WITHIN A MYSTERY. 1 6c
And now the situation stands thus: as the old Alchemists have
not left a key to their writings, the latter have become a mystery
within an older mysterj-. The Kabalah is interpreted and checked only
by the light which mediaeval Mystics have thrown upon it, and they,
in their forced Christolog>', had to put a theological dogmatic mask on
every ancient teaching, the result being that each Mystic among our
modern European and American Kabalists interprets the old symbols
in his own way, and each refers his opponents to the Rosicrucian and
the Alchemist of three and four hundred years ago. Mystic Christian
dogma is the central maelstrom that engulfs every old Pagan symbol,
and Christianity— Anti-Gnostic Christianity, the modern retort that has
replaced the alembic of the Alchemists— has distilled out of all recogni-
tion the Kabalah, i.e., the Hebrew Zohar and other rabbinical mystic
works. And now it has come to this : The student interested in the
Secret Sciences has to believe that the whole cycle of the symbolical
" Ancient of Days," every hair of the mighty beard of Macroprosopos,
refers only to the history of the earthly career of Jesus of Nazareth !
And we are told that the Kabalah " was first taught to a select company
of angels" by Jehovah himself— who, out of modesty, one must think,
made himself only the third Sephiroth in it, and a female one into the
bargain. So many Kabalists, so many explanations. Some believe-
perchance with more reason than the rest— that the substance of the
Kabalah is the basis upon which Masonry is built, since modern
Masonry is undeniably the dim and hazy reflection of primeval Occult
Masonry, of the teaching of those divine Masons who established the
Mysteries of the prehistoric and prediluvian Temples of Initiation,
raised by truly superhuman Builders. Others declare that the tenets
expounded in the Zohar relate merely to mysteries terrestrial and pro-
fane, having no more concern with metaphysical speculations— such as
the soul, or the post-viortem life of man— than have the Mosaic books.
Others, again— and these are the real, genuine Kabalists, who had their
instructions from initiated Jewish Rabbis— affirm that if the two most
learned Kabalists of the mediaeval period, John Reuchlin and Para-
celsus, differed in their religious professions— the former being the
Father of the Reformation and the latter a Roman Catholic, at least in
appearance— the Zohar cannot contain much of Christian dogma or
tenet, one way or the other. In other words, they maintain that
the numerical language of the Kabalistic works teaches universal
truths— and not any one Religion in particular. Those who make this
l66 THE SECRET DOCTRINE.
Statement are perfectly right in saying that the Mystery-language used
in the Zohar and in other Kabalistic literature was once, in a time of
unfathomable antiquity, the universal language of Humanity. But
they become entirely wrong if to this fact they add the untenable
theory that this language was invented by, or was the original property of,
the Hebrews, from whom all the other nations borrowed it.
They are wrong, because, although the Zohar ("iHT ZHR), The Book
of Splendour of Rabbi Simeon Ben lochai, did indeed originate with
him — his son, Rabbi Eleazar, helped by his secretary, Rabbi Abba, com-
piling the Kabalistic teachings of his deceased father into a work
called the Zohar — those teachings were not Rabbi Simeon's, as the
Gupta Vidya shows. The}^ are as old as the Jewish nation itself, and
far older. In short, the writings which pass at present under the title
of the Zohar oi Rabbi Simeon are about as original as were the Kg3'p-
tian synchronistic Tables after being handled by Eusebius, or as St.
Paul's Epistles after their revision and correction by the " Holy
Church."*
Let us throw a rapid retrospective glance at the history and the
tribulations of that very same Zohar, as we know of them from trust-
worthy tradition and documents. We need not stop to discuss whether
it was written in the first century B.C. or in the first century a.d.
Suffice it for us to know that there was at all times a Kabalistic litera-
ture among the Jews ; that though historically it can be traced only
from the time of the Captivity, yet from the Pentateuch down to the
Talmud the documents of that literature were ever written in a kind of
Mystery-language, were, in fact, a series of s}^mbolical records which
the Jews had copied from the Egyptian and the Chaldsean Sanctuaries,
only adapting them to their own national history — if history it can be
called. Now that which we claim — and it is not denied even by the
most prejudiced Kabalist, is that although Kabalistic lore had passed
orally through long ages down to the latest Pre-Christian Tanaim, and
although David and Solomon may have been great Adepts in it, as is
claimed, yet no one dared to write it down till the days of Simeon
* This is proved if we take but a single recorded instance. J. Picus de Mirandola, finding: that
there was more Christianity than Judaism in the Kabalah, and discovering in it the doctrines of the
Trinity, the Incarnation, the Divinity of Jesus, etc., wound up his proofs of this vrith a challenge to
the world at large from Rome. As Ginsburg shows: " In i486, when only twenty-four years old, he
[Picus] published nine hundred [Kabalistic] theses, which were placarded in Rome, and under-
took to defend them in the presence of all European scholars whom he invited to the Eternal City,
promising to defray their travelling expenses."
AUTHORSHIP OF THE ZOHAR. 167
Ben lochai. In short, the lore found in Kabalistic literature was
never recorded in writing before the first century of the modem era.
This brings the critic to the following reflection : While in India we
find the Vedas and the Brahmanical literature written down and edited
ages before the Christian era — the Orientalists themselves being
obliged to concede a couple of millenniums of antiquity to the older
manuscripts ; while the most important allegories in Genesis are found
recorded on Babylonian tiles centuries B.C. ; while the Egyptian sarco-
phagi yearly yield proofs of the origin of the doctrines borrowed and
copied by the Jews ; yet the Monotheism of the Jews is exalted and
thrown into the teeth of all the Pagan nations, and the so-called
Christian Revelation is placed above all others, like the sun above
a row of street gas- lamps. Yet it is perfectly well known, having been
ascertained beyond doubt or cavil, that no manuscript, whether Kaba-
listic, Talmudistic, or Christian, which has reached our present genera-
tion, is of earlier date than the first centuries of our era, whereas
this can certainly never be said of the Egyptian papyri or the Chaldasan
tiles, or even of some Eastern writings.
But let us limit our present research to the Kabalah, and chiefly to
the Zohar — called also the Midrash. This book, whose teachings were
edited for the first time between 70 and no a.d., is known to have been
lost, and its contents to have been scattered throughout a number of
minor manuscripts, until the thirteenth century. The idea that it was the
composition of Moses de Leon of Valladolid, in Spain who passed^f
ofi" as a pseudograph of Simeon Ben lochai, is ridiculom and was wel
disposed of by Munk— though he does point to more thau one modern
interpolation in the Zohar. At the same time it is more than certain
that the present Book of Zohar was written by Moses de Leon, and,
owing to joint editorship, is more Christian in its colouring than is many
a genuine Christian volume. Munk gives the reason why, saying that
it appears evident that the author made use of ancient documents, and
among these of certain Midraschim, or collections of traditions and
Biblical expositions, which we do not now possess.
As a proof, also, that the knowledge of the Esoteric system taught in
the Zohar came to the Jews very late indeed — at any rate, that they had
so far forgotten it that the innovations and additions made by de Leon
provoked no criticism, but were thankfully received — Munk quotes
from Tholuck, a Jewish authority, the following information : Haya
Gaon, who died in 1038, is to our knowledge the first author who deve-
l68 THE SECRET DOCTRINE.
loped (and perfected) the theory of the Sephiroth, and he gave them
names which we find again among the Kabalistic names used by Dr.
Jellinek. Moses Ben Schem-Tob de Leon, who held intimate inter-
course with the Syrian and Chaldaean Christian learned scribes, was
enabled through the latter to acquire a knowledge of some of the
Gnostic writings.*
Again, the Sepher Jetzirah {Book of Creation) — though attributed to
Abraham and though very archaic as to its contents — is first men-
tioned in the eleventh century by Jehuda Ho Levi (Chazari). And
these two, the Zohar and Jetzirah, are the storehouse of all the sub-
sequent Kabalistic works. Now let us see how far the Hebrew sacred
canon itself is to be trusted.
The word "Kabalah" comes from the root "to receive," and has a
meaning identical with the Sanskrit "Smriti" ("received by tradi-
tion")— a system of oral teaching, passing from one generation of
priests to another, as was the case with the Brahmanical books
before they were embodied in manuscript. The Kabalistic tenets came
to the Jews from the Chaldseans ; and if Moses knew the primitive and
universal language of the Initiates, as did every Egyptian priest, and
was thus acquainted with the numerical S5'^stem on which it was based,
he may have — and we say he has — written Genesis and other " scrolls."
The five books that now pass current under his name, the Pentateuch,
are not withal the original Mosaic Records. f Nor were they written
in the old Hebrew square letters, nor even in the Samaritan charac-
ters, for both alphabets belong to a date later than that of Moses,
and Hebrew — as it is now known — did not exist in the days of the
great lawgiver, either as a language or as an alphabet.
As no statements contained in the records of the Secret Doctrine of
the Kast are regarded as of any value by the world in general, and
since to be understood by and convince the reader one has to quote
names familiar to him, and use arguments and proofs out of documents
which are accessible to all, the following facts may perhaps demon-
strate that our assertions are not merely based on the teachings of
Occult Records:
(i) The great Orientalist and scholar, Klaproth, denied positively
• This account is summarised from Isaac Myer's Qabbalah, p. lo, et seq.
t There is not in the decalogue one idea that is not the counterpart, or the paraphrase, of the
dogmas and ethics current among the Egyptians long before the time of Moses and Aaron. (The
Mosaic Law a transcript from Egyptian Sources; vide Geometry in Religion, 1890.)
CHAI,DAIC AND HEBRKW. 1 69
the antiquity of the so-called Hebrew alphabet, on the ground that the
square Hebrew characters in which the Biblical manuscripts are written,
and which we use in printing, were probably derived from the
Palmyrene writing, or some other Semitic alphabet, so that the
Hebrew Bible is written merely in the Chaldaic phonographs of Hebrew
words.
The late Dr. Kenealy pertinently remarked that the Jews and Chris-
tians rel)' on
A phonograph of a dead and almost unknown language, as abstruse as the cunei-
form letters on the mountains of Ass^-ria.*
(2) The attempts made to carry back the square Hebrew character to
the time of Esdras (b.c. 458) have all failed.
(3) It is asserted that the Jews took their alphabet from the Baby-
lonians during their captivity. But there are scholars who do not carry
the now-known . Hebrew square letters beyond the late period of the
fourth century, A.D.f
The Hebrew Bible is preciselj- as if Homer were printed, not in Greek, but in
English letters; or as if Shakespeare's works were phonographed in Burmese. J
(4) Those who maintain that the ancient Hebrew is the same as the
Syraic or Chaldaic have to see what is said in Jeremiah, wherein the
Ivord is made to threaten the house of Israel with bringing against it
the mighty and ancient nation of the Chaldseans :
A nation whose language thou knowest not, neither understandest what thej-
say.f •
This is quoted by Bishop Walton || against the assumption of the
identity of Chaldaic and Hebrew, and ought to settle the question.
(5) The real Hebrew of Moses was lost after the seventy years' cap-
tivity, when the Israelites brought back Chaldaic with them and grafted
it on their own language, the fusion resulting in a dialectical variety of
Chaldaic, the Hebrew tincturing it very slightly and ceasing from that
time to be a spoken language.^
* Book of God. Kenealy, p. 383. The reference to Klaproth is also from this page.
+ See Asiat.Jour., N.S. vii., p. 275, quoted by Kenealy.
t Book of God, loc. cit.
\ Op. cit., V. 15.
II Prolegomena, iii. 13, quoted by Kenealy, p. 385.
1 See Book of God, p. 385. " Care should be taken," says Butler (quoted by Kenealy, p. 489), " to
distin^ish between the Pentateuch in the Hebrew language but in the letters of the Samaritan
alphabet, and the version of the Pentateuch in the Samaritan language. One of the most important
differences between the Samaritan and the Hebrew text respects the duration of the period between
lyo THE SECRET DOCTRINE.
As to our statement that the present Old Testament does not contain
the original Books of Moses, this is proven by the facts that :
(i) The Samaritans repudiated the Jewish canonical books and their
" Law of Moses." They will have neither the Psalms of David, nor
the Prophets, nor the Talmud and Mishna : nothing but the real Books
of Moses, and in quite a different edition.* The Books of Moses and
of Joshua are disfigured out of recognition by the Talmudists, they say.
(2) The " black Jews " of Cochin, Southern India — who know no-
thing of the Babylonian Captivity or of the ten " lost tribes " (the latter
a pure invention of the Rabbis), proving that these Jews must have
come to India before the year 600 B.C. — have their Books of Moses
which they will show to no one. And these Books and Laws differ
greatly from the present scrolls. Nor are they written in the square
Hebrew characters (semi-Chaldaic and semi-Palmyrean) but in the
archaic letters, as we were assured by one of them — letters entirely un-
known to all but themselves and a few Samaritans.
(3) The Karaim Jews of the Crimea — who call themselves the descen-
dants of the true children of Israel, i.e., of the Sadducees — reject the
Torah and the Pentateuch of the Synagogue, reject the Sabbath of the
Jews (keeping Friday), will have neither the Books of the Prophets
nor the Psalms — nothing but their own Books of Moses and what they
call his one and real Law.
This makes it plain that the Kabalah of the Jews is but the distorted
echo of the Secret Doctrine of the Chaldseans, and that the real Kabalah
is found only in the Chaldaean Book of Numbers now in the possession
of some Persian Sufis. Every nation in antiquity had its traditions
based on those of the Aryan Secret Doctrine ; and each nation points
to this day to a Sage of its own race who had received the primordial
revelation from, and had recorded it under the orders of, a more or less
divine Being. Thus it was with the Jews, as with all others. They
had received their Occult Cosmogony and Laws from their Initiate,
Moses, and they have now entirel}^ mutilated them.
Adi is the generic name in our Doctrine of all the first men, i.e.,
the first speaking races, in each of the seven zones — hence probably
the deluge and the birth of Abraham. The Samaritan text makes it longer by some centuries than
the Hebrew text ; and the Septuagint makes it longer by some centuries than the Samaritan." It is
observable that in the authentic translation of the Latin Vulgate, the Roman Church follows the com-
putation expressed in the Hebrew text ; and in her Martyrology follows that of the Seventy, both
texts being inspired, as she claims.
• See Rev. Joseph \io\?L's Journal, p. 200.
THE FIRST MEN.
171
"Ad-am." And such first men, in every nation, are credited with
having been taught the divine mysteries of creation. Thus, the
Sabaeans (according to a tradition preserved in the Sufi works) say
that when the "Third First Man" left the country adjacent to India
for Babel, a tree* was given to him, then another and a third tree, whose
leaves recorded the history of all the races; the "Third First Man"
meant one who belonged to the Third Root- Race, and yet the Sabaeans
call him Adam. The Arabs of Upper Egypt, and the Mohammedans
generally, have recorded a tradition that the Angel Azaz-el brings a
message from the Wisdom-Word of God to Adam whenever he is re-
born ; this the Sufis explain by adding that this book is given to every
Seli-Allah (" the chosen one of God ") for his wise men. The story
narrated by the Kabalists — namely, that the book given to Adam
before his Fall (a book full of mysteries and signs and events which
either had been, were, or were to be) was taken away by the Angel
Raziel after Adam's Fall, but again restored to him lest men might
lose its wisdom and instruction ; that this book was delivered by
Adam to Seth, who passed it to Enoch, and the latter to Abraham, and
so on in succession to the most wise of every generation — relates to all
nations, and not to the Jews alone. For Berosus narrates in his turn
that Xisuthrus compiled a book, writing it at the command of his
deity, which book was buried in Ziparaf or Sippara, the City of the Sun,
in Ba-bel-on-ya, and was dug up long afterwards and deposited in the
temple of Belos ; it is from this book that Berosus took his histor}^ of
the antediluvian dynasties of Gods and Heroes, ^lian (in Nimrod)
speaks of a Hawk (emblem of the Sun), who in the days of the begin-
nings brought to the Egyptians a book containing the wisdom of their
religion. The Sam-Sam of the Sabaeans is also a Kabalah, as is the
Arabic Zem-Zem ( Well of Wisdom^.X
We are told by a very learned Kabalist that Seyflfarth asserts that
the old Eg3T)tian tongue was only old Hebrew, or a Semitic dialect ;
and he proves this, our correspondent thinks, by sending him " some
500 words in common " in the two languages. This proves very little
to our mind. It only shows that the two nations lived together for
centuries, and that before adopting the Chaldaean for their phonetic
• A tree is symbolically a book — as " pillar " is another synonym of the same.
t The wife of Moses, one of the seven daughters of a Midian priest, is called Zipora. It was Jethro,
the priest of Midian, who initiated Moses, Zipora, one of the seven daughters, being simply one o'
the seven Occult powers that the Hierophant was and is supposed to pass to the initiated novice,
X See for these details the Book of God, pp. 244, 250.
172 THE SECRET DOCTRINE.
tongue the Jews had adopted the old Coptic or Egyptian. The Israeli-
tish Scriptures drew their hidden wisdom from the primeval Wisdom-
Religion that was the source of other Scriptures, only it was sadly
degraded by being applied to things and mysteries of this Earth, in-
stead of to those in the higher and ever-present, though invisible,
spheres. Their national history, if they can claim any autonomy
before their return from the Babylonian captivity, cannot be carried
back one day earlier than the time of Moses. The language of Abra-
ham— if Zeruan (Saturn, the emblem of time — the "Sar," "Saros," a
"cycle") can be said to have any language — was not Hebrew, but
Chaldaic, perhaps Arabic, and still more likely some old Indian dialect.
This is shown by numerous proofs, some of which we give here ; and
unless, indeed, to please the tenacious and stubborn believers in Bible
chronology, we cripple the years of our globe to the Procrustean bed of
7,000 3^ears, it becomes self-evident that the Hebrew cannot be called
an old language, merely because Adam is supposed to have used it
in the Garden of Eden. Bunsen says in Egypt's Place in Universal
History that in the
Chaldsean tribe immediately connected with Abraham, we find reminiscences of
dates disfigured and misunderstood as genealogies of single men, or figures of
epochs. The Abrahamic recollections go back at least three millennia beyond the
grandfather of Jacob.*
The Bible of the Jews has ever been an Esoteric Book in its hidden
meaning, but this meaning has not remained one and the same through-
out since the days of Moses. It is useless, considering the limited
space we can give to this subject, to attempt anything like the detailed
history of the vicissitudes of the so-called Pentateuch, and besides, the
history is too well known to need lengthy disquisitions. Whatever
was, or was not, the Mosaic Book of Creation — from Geyiesis down to
the Prophets — the Pentateuch of to-day is not the same. It is sufficient
to read the criticisms of Erasmus, and even of Sir Isaac Newton, to see
clearly that the Hebrew Scriptures had been tampered with and re-
modelled, had been lost and rewritten, a dozen times before the days
of Ezra. This Ezra himself may yet one day turn out to have been
Azara, the Chaldaean priest of the Fire and Sun-God, a renegade who,
through his desire of becoming a ruler, and in order to create an Eth-
narchy, restored the old lost Jewish Books in his own way. It was an
* op. cit., V. 85.
MANY EVENTS NOT HISTORICAL. 173
easy thing for one versed in the secret system of Esoteric numerals, or
Symbology, to put together events from the stray books that had been
preserved by various tribes, and make of them an apparently harmo-
nious narrative of creation and of the evolution of the Judaean race.
But in its hidden meaning, from Genesis to the last word of Deuteronomy, «
the Pentateuch is the symbolical narrative of the sexes, and is an apo- /
theosis of Phallicism, under astronomical and physiological persona-
tions* Its coordination, however, is only apparent ; and the human
hand appears at every moment, is found ever>' where in the " Book of
God." Hence the Kings of Edom discuss in Genesis before any king
had reigned in Israel ; Moses records his own death, and Aaron dies
twice and is buried in two diflFerent places, to say nothing of other
trifles. For the Kabalist they are trifles, for he knows that all these
events are not history, but are simply the cloak designed to envelope
and hide various physiological peculiarities ; but for the sincere
Christian, who accepts all these " dark sayings " in good faith, it
matters a good deal. Solomon may very well be regarded as a
mythf by the Masons, as they lose nothing by it, for all their secrets
are Kabalistic and allegorical — for those few, at any rate, who under-
stand them. For the Christian, however, to give up Solomon, the son of
David — from whom Jesus is made to descend — involves a real loss.
But how even the Kabalists can claim great antiquity for the Hebrew
texts of the old Biblical scrolls now possessed by the scholars is not made
at all apparent. For it is certainly a fact of history, based on the con-
fessions of the Jews themselves, and of Christians likewise, that :
The Scriptures having perished in the captivity of Nabuchodonozar, Esdras, the
Levite, the priest, in the times of Artaxerxes, king of the Persians, having become
inspired, in the exercise of prophecy restored again the whole of the ancient
Scriptures. J
• As is fully shown in the Source of Measures and other works.
+ Surely even Masons would never claim the actual existence of Solomon ? As Keuealy shows, he
is not noticed by Herodotus, nor by Plato, nor by any writer of standing. It is most extraordinary,
he says, " that the Jewish nation, over whom but a few years before the mighty Solomon had reigned
in all his glory, with a magnificence scarcely equalled by the greatest mouarchs, spending nearly
eight thousand millions of gold on a temple, was overlooked by the historian Herodotus, writing of
Egypt on the one hand, and of Babylon on the other — visiting both places, and of course passing
almost necessarily within a few miles of the splendid capital of the national Jerusalem ? How can
this be accounted for ? " he asks (p. 457). Nay, not only are there no proofs of the twelve tribes of
Israel havingever existed, but Herodotus, the most accurate of historians, who was in Assvria when
E«a flourished, never mentions the Israelites at all ; and Herodotus was born in 48/1 B.r_ How is
this?
% Clement, Slromateis, xxii.
1^4 THE SECRET DOCTRINE.
One must have a strong belief in " Esdras," and especially in his
good faith, to accept the now-existing copies as genuine Mosaic Books ;
for:
Assuming that the copies, or rather phonographs which had been made by
Hilkiah and Esdras, and the various anonymous editors, were really true and
genuine, they must have been wholly exterminated by Antiochus ; and the versions
of the Old Testament which now subsist must have been made by Judas, or by
some unknown compilers, probably from the Greek of the Seventy, long after the
appearance and death of Jesus.*
The Bible, therefore, as it is now (the Hebrew texts, that is),
depends for its accuracy on the genuineness of the Septuagint ; this,
we are again told, was written miraculously by the Seventj'', in Greek,
and the original copy having been lost since that time, our texts
are re-translated back into Hebrew from that language. But in
this vicious circle of proofs we once more have to rely upon the
good faith of two Jews — Josephus and Philo Judaeus of Alexandria —
these two Historians being the only witnesses that the Septuagint
was written under the circumstances narrated. And yet it is just
these circumstances that are very little calculated to inspire one with
confidence. For what does Josephus tell us ? He says that Ptolemy
Philadelphus, desiring to read the Hebrew Law in Greek, wrote to
Eleazar, the high-priest of the Jews, begging him to send him six mcji
from each of the twelve tribes^ who should make a translation for him.
Then follows a truly miraculous story, vouchsafed by Aristeas, of these
seventy-two men from the twelve tribes of Israel, who, shut up in an
island, compiled their translation in exactly seventy-two days, etc.
All this is very edifying, and one might have had very little reason
to doubt the story, had not the " ten lost tribes " been made to play
their part in it. How could these tribes, lost between 700 and 900 B.C.,
each send six men some centuries later, to satisfy the whim of Ptolemy,
and to disappear once more immediately afterwards from the horizon ?
A miracle, verily.
We are expected, nevertheless, to regard such documents as the
Septuagint as containing direct divine revelation : Documents origin-
ally written in a tongue about which nobody now knows anything ;
written by authors that are practically mythical, and at dates as to
which no one is able even to make a defensible surmise ; documents of
the original copies of which there does not now remain a shred. Yet
Book of God, p. 408.
THE REAL HEBREW CHARACTERS LOST. 175
people will persist in talking of the ancient Hebrew, as if there were any
man left in the world who now knows one word of it. So little, indeed,
was Hebrew known that both the Septuagint and the New Testament
had to be written in a heathen language (the Greek), and no better
reasons for it given than what Hutchinson says, namely, that the Holy
Ghost chose to write the New Testament in Greek.
The Hebrew language is considered to be very old, and yet there
exists no trace of it anywhere on the old monuments, not even in
Chaldaea. Among the great number of inscriptions of various kinds
found in the ruins of that countr>' :
One in the Hebrew Chaldee letter and language has never been found \ nor has a
single authentic medal or gem in this new-fangled character been ever discovered,
which could carry it even to the days of Jesus.*
The original Book of Daniel is written in a dialect which is a mixture
of Hebrew and Aramaic ; it is not even in Chaldaic, with the exception
of a few verses interpolated later on. According to Sir W. Jones and
other Orientalists, the oldest discoverable languages of Persia are the
Chaldaic and Sanskrit, and there is no trace of the " Hebrew" in these.
It would be verj' surprising if there were, since the Hebrew known to
the Philologists does not date earlier than 500 B.C., and its characters
belong to a far later period still. Thus, while the real Hebrew charac-
ters, if not altogether lost are nevertheless so hopelessly transformed —
A mere inspection of the alphabet showing that it has been shaped and made
regular, in doing which the characteristic marks of some of the letters have been
retrenched in order to make them more square and uniform — t
that no one but an initiated Rabbi of Samaria or a " Jain " could
read them, the new system of the masoretic points has made them a
sphinx-riddle for all. Punctuation is now to be found ever>'where in
all the later manuscripts, and by means of it anything can be made of
a text ; a Hebrew scholar can put on the texts any interpretation he
likes. Two instances given by Kenealj^ will sufl&ce :
In Genesis, xlix. 21, we read :
Naphtali is a hind let loose ; he giveth goodly words.
By only a slight alteration of the points Bochart changes this into :
Napthali is a spreading tree, shooting forth beautiful branches.
So again, in Psalms (xxix. 9), instead of:
' Book of God, p. 453.
+ Asiatic Journal, -vu., p. 275, quoted by Kenealj'.
176 THE SECRET DOCTRINE.
The voice of the Lord maketh the hind to calve, and discovereth the forests :
Bishop Lowth gives :
The voice of the Ivord striketh the oak, aud discovereth the forests.
The same word in Hebrew signifies "God " and " nothing," etc.*
With regard to the claim made by some Kabalists that there was
in antiquity one knowledge and one language, this claim is also
our own, and it is very just. Only it must be added, to make the
thing clear, that this knowledge and language have both been esoteric
ever since the submersion of the Atlanteans. The Tower of Babel
myth relates to that enforced secrecy. Men falling into sin were re-
garded as no longer trustworthy for the reception of such knowledge,
and, from being universal, it became limited to the few. Thus, the
"one-lip" — or the Mystery-language — being gradually denied to sub-
sequent generations, all the nations became severally restricted to
their own national tongue ; and forgetting the primeval Wisdom-lan-
guage, they stated that the Lord — one of the chief Lords or Hierophants
of the Mysteries of the Java Aleim — had confounded the languages of
all the earth, so that the sinners could understand one another's speech
no longer. But Initiates remained in every land and nation, and the
Israelites, like all others, had their learned Adepts. One of the keys
to this Universal Knowledge is a pure geometrical and numerical
system, the alphabet of every great nation having a numerical value for
every letter,f and, moreover, a system of permutation of syllables and
synonyms which is carried to perfection in the Indian Occult methods,
and which the Hebrew certainly has not. This one system, containing
the elements of Geometry and Numeration, was used by the Jews for
the purpose of concealing their Esoteric creed under the mask of a
popular and national monotheistic Religion. The last who knew the
system to perfection were the learned and " atheistical" Sadducees, the
greatest enemies of the pretensions of the Pharisees and of their con-
* Rook of God, p. 385.
1- Speaking of the hidden meaning of the Sanskrit words, Mr. T. Subba Row, in his able article on
" The Twelve Signs of the Zodiac," gives some advice as to the way in which one should proceed to
find out " the deep significance of ancient Sanskrit nomenclature in the old Arj'an myths, i. Find
out the synonyms of the word used which have other meanings. 2. Find out the numerical value of
the letters composing the word according to the methods of the ancient Tantrik works [Tanlrifca
Shdstra—vioTi.s on Incantation and Magic]. 3. Examine the ancient myths or allegories, if there
are any, which have any special connection with the word in question. 4. Permute the different
syllables composing the word and examine the new combinations that will thus be formed and their
meanings," etc. But he does not give the principal rule. And no doubt he is quite right. The
Tantrika Shastras are as old as Magic itself. Have they also borrowed their Esotericism from the
Hebrews .'
HKBREW ESOTERICISM NOT PRIMITIVE. ^»77
fused notions brought from Babylon. Yes, the Sadducees, the Illu-
sionists, who maintained that the Soul, the Angels, and all similar
Beings, were illusions because they were temporary— thus showing
themselves at one with Eastern Esotericism. And since they rejected
every book and Scripture, with the exception of the Law of Moses, it
seems that the latter must have been very different from what it is
now.*
The whole of the foregoing is written with an eye to our Kabalists.
Great scholars as some of them undoubtedly are, they are nevertheless
wrong to hang the harps of their faith on the willows of Talmudic
growth— on the Hebrew scrolls, whether in square or pointed charac-
ters, now in our public libraries, museums, or even in the collections
of Paleographers. There do not remain half-a-dozen copies from the
true Mosaic Hebrew scrolls in the whole world. And those who are
in possession of these — as we indicated a few pages back — would not
part with them, or even allow them to be examined, on any considera-
tion whatever. How then can any Kabalist claim priority for Hebrew
Esotericism, and say, as does one of our correspondents, that "the
Hebrew has come down from a far remoter antiquity than any of them
[whether Egyptian or even Sanskrit!], and that it was the source, or
nearer to the old original source, than any of them " ?t
As our correspondent says : " It becomes more convincing to me
every day that in a far past time there was a mighty civilization with
• Their founder, Sadoc, was the pupil, through Antigonus Saccho, of Simon the Just. They had
their own secret Book of the Law ever since the foundation of their sect (about 400 B.C.) and this
volume was unknown to the masses. At the time of the Separation the Samaritans recognised o-aiy
the Book of the Law of Moses and the Book offoshua, and their Pentateuch is far older, and is different
from the Septuagint. In 168 B.C. Jerusalem had its temple plundered, and its Sacred Book.s — namely,
the Bible made up by Ezra and finished by Judas Maccabeus— were lost (see Bxirder'sfosephus, vol.
ii. pp. 331-335); after which the Massorah completed the work of destruction (even of Ezra's once-
more adjusted Bible) begun by the change into square from horned letters. Therefore the later Pen-
tateuch accepted by the Pharisees was rejected and laughed at by the Sadducees. They are generally
called atheists ; yet, since those learned men, who made no secret of their freethought, furnished from
among their number the most eminent of the Jewish high-priests, this seems impossible. How could
the Pharisees and the other two believing and pious sects allow notorious atheists to be selected for
such posts.' The answer is difi&cult to find for bigotry and for believers in a personal, anthropo-
morphic God, but very easy for those who accept facts. The Sadducees were called atheists because they
believed as the initiated Moses believed, thus differing very widely from the latter made-up Jewish
legislator and hero of Mount Sinai.
+ The measurements of the Great Pyramid being those of the temple of Solomon, of the Ark of
the Covenant, etc., according to Piazzi Smythe and the author of the Source of Measures, and
the PjTamid of Gizeh being shown on astronomical calculations to have been built 4950 B.C., ana
Moees having written his books — for the sake of argument — not even half that time before our era,
how can this be ? Surely if any one borrowed from the other, it is not the Pharaohs from Moses. Even
philology shows not only the Egyptian, but even the Mongolian, older than the Hebrew.
3 N
178 THE SECRET DOCTRINE.
enormous learning, which had a common language over the earth, as co
which its essence can be recovered from the fragments which now exist y
Aye, there existed indeed a mighty civilization, and a still mightier
secret learning and knowledge, the entire scope of which can never
be discovered by Geometry and the Kabalah alone : for there are seven
keys to the large entrance-door, and not one, nor even two, keys can
ever open it sufficiently to allow more than glimpses of what lies within.
Everj' scholar must be aware that there are two distinct styles — two
schools, so to speak — plainly traceable in the Hebrew Scripures: the
Elohistic and the Jehovistic. The portions belonging to these respec-
tively are so blended together, so completely mixed up by later hands,
that often all external characteristics are lost. Yet it is also known
that the two schools were antagonistic ; that the one taught esoteric,
the other exoteric, or theological doctrines ; that the one, the Elohists,
were Seers (Roch), whereas the other, the Jehovists, were prophets
(Nabhi),* and that the latter — who later became Rabbis — were gene-
rally only nominally prophets by virtue of their official position, as the
Pope is called the infallible and inspired vicegerent of God. That,
again, the Elohists meant by "Elohim" "forces," identifying their
Deity, as in the Secret Doctrine, with Nature ; while the Jehovists
made of Jehovah a personal God externally, and used the term simply
as a phallic symbol — a number of them secretly disbelieving even in
metaphysical, abstract Nature, and synthesizing all on the terrestrial
scale. Finally, the Elohists made of man the divine incarnate image
of the Elohim, emanated first in all Creation ; and the Jehovists show
him as the last, the crowning glory of the animal creation, instead of
his being the head of all the sensible beings on earth. (This is reversed
by some Kabalists, but the reversion is due to the designedly-produced
confusion in the texts, especially in the first four chapters of Genesis^
Take the Zohar and find in it the description relating to Ain-Supb,
the Western or Semitic Parabrahman. What passages have come so
nearly up to the Vedantic ideal as the following :
The creation [the evolved Universe] is the garment of that which has no name,
the garment woven from the Deity's own subsiatice.\
* This alone shows how the Books of Moses were tampered with. In Samuel (ix. 9), it is said : " He
that is now a prophet [Nabhi] was beforetime called a Seer [Roch]." Now since before Samuel, the
word " Roch " is met nowhere in the Pentateuch, but its place is always taken by that of " Nabhi," this
proves clearly that the Mosaic text has been replaced by that of the later Invites. (See for fuller
dtia.\ls Jewish Antiquilies, by the Rev. D. Jennings, D.P.)
t Zohar, i, 2a.
THE C0NCEAI3D OF ALI, THE CONCEAI^KD. 1 79
Between that which is Ain or " nothing," and the Heavenly Man,
there is an Impersonal First Cause, however, of which it is said :
Before It gave any shape to this world, before It produced anj' form, It was alone,
without form or similitude to anything else. Who, then, can comprehend It, how
It was before the creation, since It was formless ? Hence it is forbidden to repre-
sent It by any form, similitude, or even by Its sacred name, by a single letter or a
single point.*
The sentence that follows, however, is an evident later interpolation ;
for it draws attention to a complete contradiction :
And to this the words {DetU. iv. 15), refer — " Ye saw no manner of similitude on
the day the Lord spake unto you."
But this reference to Chapter iv. of Deuteronomy, when in Chapter v.
God is mentioned as speaking " face to face " with the people, is very
clumsy.
Not one of the names given to Jehovah in the Bible has any reference
whatever to either Ain-Suph or the Impersonal First-Cause (which is
the Logos) of the Kabalah ; but they all refer to the Emanations.
It says
For although to reveal itself to us, the concealed of all the concealed sent forth
the Ten Emanations [Sephiroth] called the Form of God, Form of the Heavenly
Man, yet since even this luminous form was too dazzling for our vision, it had to
assume another form, or had to put on another garment, which is the Universe. The
Universe, therefore, or the visible world, is a farther expansion of the Divine Sub-
stance, and is called in the Kabalah " The Garment of God."t
This is the doctrine of all the Hindu Puranas, especially that of the
Vishyiu Purdna. Vishnu pervades the Universe and is that Universe ;
Brahma enters the Mundane Egg, and issues from it as the Universe ;
Brahma even dies with it and there remains only Brahman, the imper-
sonal, the eternal, the unborn, and the unqualifiable. The Ain-Suph
of the Chaldaeans and later of the Jews is assuredly a copy of the Vaidic
Deity; while the " Heavenly Adam," the Macrocosm which unites in
itself the totality of beings and is the Esse of the visible Universe, finds
his original in the Puranic Brahma., In Sod, " the Secret of the Law,"
one recognizes the expressions used in the oldest fragments of the
Gupta Vidya, the Secret Knowledge. And it is not venturing too much
to say that even a Rabbi quite familiar with his own special Rabbinical
Hebrew would only comprehend its secrets thoroughly if he added to
• Zohar, 42b.
t Zohar, i, 2a. See Dr. Ch. Ginsburg's essay on The Cabbalak, its Doctrines, Developments and
Literature.
l8o THE SECRET DOCTRINE.
his learning a serious knowledge of the Hindu philosophies. Let us
turn to Stanza I. of the Book of Dzyan for an example.
The Zohar premises, as does the Secret Doctrine, a universal, eternal
Essence, passive — because absolute — in all that men call attributes.
The pregenetic or pre-cosmical Triad is a pure metaphysical abstrac-
tion. The notion of a triple hj^postasis in one Unknown Divine Essence
is as old as speech and thought. Hiranyagarbha, Hari, and Shankara
— the Creator, the Preserver, and the Destroyer — are the three mani-
fested attributes of it, appearing and disappearing with Kosmos ; the
visible Triangle, so to speak, on the plane of the ever-invisible Circle.
This is the primeval root-thought of thinking Humanity ; the Pytha-
gorean Triangle emanating from the ever-concealed Monad, or the
Central Point.
Plato speaks of it and Plotinus calls it an ancient doctrine, on which
Cudworth remarks that :
Since Orpheus, Pythagoras, and Plato, who all of them asserted a Trinity of
divine hypostases, unquestionably derived their doctrine from the Egyptians, it
may be reasonably suspected that the Egyptians did the like before them.*
The Egyptians certainly derived their Trinity from the Indians.
Wilson justly observes :
As, however, the Grecian accounts and those of the Egyptians are much more
perplexed and unsatisfactory than those of the Hindus, it is most probable that
we find amongst them the doctrine in its most original, as well as most methodical
and significant form.t
This, then, is the meaning :
" Darkness alone filled the Boundless All, for Father, Mother and Son
were once more 0?ie."l
Space was, and is ever, as it is between the Manvantaras. The
Universe in its pre-kosraic state was once more homogeneous and one
—outside its aspects. This was a Kabalistic, and is now a Christian
teaching.
As is constantly shown in the Zohar, the Infinite Unity, or Ain-Suph,
is ever placed outside human thought and appreciation ; and in Sepher
Jetzirah we see the Spirit of God — the Logos, not the Deity itself —
called One.
• Cudworth, I. iii, quoted by Wilson, Vishnu Purdna, i. 14, note
+ Wishnu Purdna, i. 14.
t Stanza i, 4.
THREE-IN-ONE AND FOUR. l8l
One is the Spirit of the living God, . . who liveth for ever. Voice, Spirit, [of
the Spirit], and Word : this is the Holy Spirit,*
— and the Quaternary. From this Cube emanates the whole Kosmos.
Says the Secret Doctrine :
" // is called to life. The mystic Cube in which rests the Creative Idea,
the manifesting Mantra [or articulate speech — Vach] and the holy
Purnsha [both radiations of prima materia] exist in the Eternity in the
Divine Substance in their latent state
— during Pralaya.
And in the Sepher fetzirah, when the Three-in-One are to be called
into being — by ifhe manifestation of Shekinah, the first efFulgency or
radiation in the manifesting Kosmos — the "Spirit of God," or Number
One,t fructifies and awakens the dual Potenc}', Number Two, Air, and
Number Three, Water ; in these " are darkness and emptiness, slime
and dung" — which is Chaos, the Tohu-Vah-Bohu. The Air and
Water emanate Number Four, Ether or Fire, the Son. This is the
Kabalistic Quaternary. This Fourth Number, which in the manifested
Kosmos is the One, or the Creative God, is with the Hindus the
" Ancient," Sanat, the Prajapati of the Vedas and the Brahma of the
Brahmans — the heavenly Androgyne, as he becomes the male only
after separating himself into two bodies, Vach and Viraj. With the
Kabalists, he is at first the Jah-Havah, only later becoming Jehovah,
like Viraj, his prototype ; after separating himself as Adam-Kadmon
into Adam and Eve in the formless, and into Cain-Abel in the semi-
objective, world, he became finally the Jah-Havah, or man and woman,
in Enoch, the son of Seth.
For, the true meaning of the compound name of Jehovah — of which,
unvoweled, you can make almost anything — is : men and women, or
humanity composed of its two sexes. From the first chapter to the end
of the fourth chapter of Genesis every name is a permutation of another
name, and every personage is at the same time somebody else. A
Kabalist traces Jehovah from the Adam of earth to Seth, the third son
— or rather race — of Adam.:J: Thus Seth is Jehovah male ; and Enos,
• Mishna, i. 9.
t In its manifested state it becomes Ten, the Universe. In the Chaldaean Kabalah it is sexless. In the
Jewish, Shekinah is female, and the early Christians and Gnostics regarded the Holy Ghost as a
female potency. In the Book of Numbers " Shekina " is made to drop the final " h " that makes it a
feminine name. NarSyana, the Mover on the Waters, is also sexless ; but it is our firm belief that
Shekinah and Daiviprakriti, the " Lig-ht of the Logos," are one and the .same thing philosophically.
t The Elohim create the Adam of dust, and in him Jehovah-Binah .separates himself into Eve,
after which the male portion of God becomes the Serpent, tempts himself in Eve, then creates himself
182 THE SECRET DOCTRINE.
being a permutation of Cain and Abel, is Jehovah male and female, or
our mankind. The Hindu Brahma- Viraj, Viraj-Manu, and Manu-Vai-
vasvata, with his daughter and wife, Vach, present the greatest analogy
with these personages — for anyone who will take the trouble of studying
the subject in both the Bible and the Purdnas. It is said of Brahma
that he created himself as Manu, and that he was born of, and was
identical with, his original self, while he constituted the female portion
Shata-rupa" (hundred-formed). In this Hindu Eve, "the mother of
all living beings," Brahma created Viraj, who is himself, but on a
lower scale, as Cain is Jehovah on an inferior scale : both are the first
males of the Third Race. The same idea is illustrated in the Hebrew
name of God (n*in^-) Read from right to left " Jod" 0) is the father,
" He" (n) the mother, " Vau" W the son, and " He" (n)' repeated at
the end of the word, is generation, the act of birth, materiality. This
is surely a sufficient reason why the God of the Jews and Christians
should be personal, as much as the male Brahma, Vishnu, or Shiva of
the orthodox, exoteric Hindu.
Thus the term of Jhvh alone — now accepted as the name of " One
living [male] God " — will yield, if seriously studied, not only the whole
mystery of ^m;^^ (in the Biblical sense,) but also that of the Occult
Theogony, from the highest divine Being, the third in order, down to
man. As shown by the best Hebraists :
The verbal rm, or Hayah, or E-y-e, means to be, to exist, «rliile rpfT or Chiyah,
or H-y-e, means to live, as motion of existetice*
Hence Eve stands as the evolution and the never-ceasing " becom-
ing " of Nature. Now if we take the almost untranslatable Sanskrit
word Sat, which means the quintessence of absolute immutable Being,
or Be-ness — as it has been rendered by an able Hindu Occultist— we
shall find no equivalent for it in any language ; but it may be regarded
as most closely resembling " Ain," or " En-Suph," Boundless Being.
Then the term Hayah, " to be," as passive, changeless, yet manifested
existence may perhaps be rendered by the Sanskrit Jivatma, universal
life or soul, in its secondary and cosmic meaning ; while " Chayah, " to
live," as " motion of existence," is simply Prana, the ever-changing
life in its objective sense. It is at the head of this third category that
the Occultist finds Jehovah— the Mother, Binah, and the Father, Are-
in her as Cain, passes into Beth, and scatters from Enoch, the Son of Man, or Humanity, as Jod
heva.
* The Source of Measures, p. 8.
THE SEPTENARY SEPHIRA. 183
lini. This is made plain in the Zohar, when the emanation and evolu-
tion of the Sephiroth are explained : First, Ain-Suph, then Shekinah,
the Garment or Veil of Infinite Light, then Sephira or the Kadmon,
and, thus making the fourth, the spiritual Substance sent forth irom
the Infinite Light. This Sephira is called the Crown, Kether, and has
besides, six other names — in all seven. These names are : i. Kether ;
2. the Aged ; 3. the Primordial Point ; 4. the White Head ; 5. the
Long Face; 6. the Inscrutable Height; and 7. Ehejeh ("I am".)*
This septenary Sephira is said to contain in itself the nine Sephiroth.
But before showing how she brought them forth, let us read an expla-
nation about the Sephiroth in the Talmtid, which gives it as an archaic
tradition, or Kabalah.
There are three groups (or orders) of Sephiroth : i. The Sephiroth
called " divine attributes " (the Triad in the Holy Quaternary) ; 2. the
sidereal (personal) Sephiroth ; 3. the metaphysical Sephiroth, or a peri-
phrasis of Jehovah, who are the first three Sephiroth (Kether, Chokmah
and Binah), the rest of the seven being the personal " Seven Spirits of
the Presence " (also of the planets, therefore). Speaking of these, the
angels are meant, though not because they are seven, but because they
represent the seven Sephiroth which contain in them the universality
of the Angels.
This shows {a) that, when the first four Sephiroth are separated, as
a Triad-Quaternary — Sephira being its synthesis — there remain only
seven Sephiroth, as there are seven Rishis ; these become ten when
the Quaternary, or the first divine Cube, is scattered into units ; and {U)
that while Jehovah might have been viewed as the Deity, if he be in-
cluded in the three divine groups or orders of the Sephiroth, the
collective Elohim, or the quaternary indivisible Kether, once that he
becomes a male God, he is no more than one of the Builders of the
lower group — a Jewish Brahma.f A demonstration is now attempted.
The first Sephira, containing the other nine, brought them forth in
• This identifies Sephira, the third potency, with Jehovah the Lord, who says to Moses out of
the burning bush: "(Here) I am." (Exodus, iii, 4.) At this time the "Lord" had not yet become
Jehovah. It was not the one Male God who spoke, but the Elohim manifested, or the Sephiroth in
their manifested collectivity of seven, contained in the triple Sephira.
•t The Brahmans were wise in their generation when they gradaally, for no other reason than this,
abandoned Brahma, and paid less attention to him individually than to any other deity. As an
abstract synthesis they worshipped him collectively and in every God, each of which represents him.
As Brahma, the male, he is far lower than Shiva, the Lingam, who personates universal generation,
or Vishnu, the preserver— both Shiva and Vishnu being the regenerators of life after destruction.
The Christians might do worse than follow their example, and worship God in Spirit, and not in
the male Creator.
184 THE SECRET DOCTRINE.
this order: (2) Hokmah (Chokmah, or Wisdom), a masculine active
potency represented among the divine names as Jah ; and, as a permu-
tation or an evolution into lower forms in this instance — becoming the
Auphanim (or the Wheels — cosmic rotation of matter) among the
army, or the angelic hosts. From this Chokmah emanated a feminine
passive potency called (3) Intelligence, Binah, whose divine name is
Jehovah, and whose angelic name, among the Builders and Hosts, is
Arelim* It is from the union of these two potencies, male and female
(or Chokmah and Binah) that emanated all the other Sephiroth, the
seven orders of the Builders. Now if we call Jehovah by his divine
name, then he becomes at best and forthwith "a female passive"
potency in Chaos. And if we view him as a male God, he is no more
than one of many, an Angel, Arelim. But straining the analysis to its
highest point, and if his male name Jah, that of Wisdom, be allowed
to him, still he is not the "Highest and the one Iviving God;"
for he is contained with many others within Sephira, and Sephira
herself is a third Potency in Occultism, though regarded as the first in
the exoteric Kabalah — and is one, moreover, of lesser importance than
the Vaidic Aditi, or the Primordial Water of Space, which becomes
after many a permutation the Astral Ivight of the Kabalist.
Thus the Kabalah, as we have it now, is shown to be of the greatest
importance in explaining the allegories and "dark sayings" of the
Bible. As an Esoteric work upon the mysteries of creation, however,
it is almost worthless as it is now disfigured, unless checked by the Chal-
daean Book of Numbers or by the tenets of the Eastern Secret Science,
or Esoteric Wisdom. The Western nations have neither the original
Kabalah, nor yet the Mosaic Bible.
Finally, it is demonstrated by internal as well as by external
evidence, on the testimony of the best European Hebraists, and the
confessions of the learned Jewish Rabbis themselves, that " an ancient
document forms the essential basis of the Bible, which received very
considerable insertions and supplements ; " and that " the Pentateuch
arose out of the primitive or older document by means of a supplemen-
tary one." Therefore in the absence of the Book of Numbers,] the
Kabalists of the West are only entitled to come to definite conclusions,
when they have at hand some data at least from that " ancient docu-
• A plural word, sig-nifying a collective host generically ; literally, the " strong lion."
■t- The writer possesses only a few extracts, some dozen pages in all, verbatim quotations from that
priceless work, of which but two or three copies, perhaps, are still extant.
THE BUND LEADING THE BUND. 1 85
ment" — data now found scattered throughout Egyptian papyri,
Assyrian tiles, and the traditions preserved by the descendants of the
disciples of the last Nazars. Instead of that, most of them accept as
their authorities and infallible guides Sabre d' Olivet — who was a man
of immense erudition and of speculative mind, but neither a Kabalist
nor an Occultist, either Western or Eastern — and the Mason Ragon,
the greatest of the " Widow's sons," who was even lesr. of an Orientalist
than d' Olivet, for Sanskrit learning was almost unknown in the days of
both these eminent scholars.
SECTION XXI.
Hebrew Allegories.
How can any Kabalist, acquainted with the foregoing, deduce his con-
clusions with regard to the true Esoteric beliefs of the primitive Jews,
from that only which he now finds in the Jewish scrolls ? How can
any scholar — even though one of the keys to the universal language be
now positively discovered, the true key to the numerical reading of a
pure geometrical system — give out anything as his final conclusion ?
Modern Kabalistic speculation is on a par now with modern " specula-
tive Masonry ; " for as the latter tries vainly to link itself with the
ancient — or rather the archaic — Masonry of the Temples, failing to
make the link because all its claims have been shown to be inaccurate
from an archaeological standpoint, so fares it also with Kabalistic
speculation. As no m5^stery of Nature worth running after can be
revealed to humanity by settling whether Hiram Abif was a living
Sidonian builder, or a solar myth, so no fresh information will be added
to Occult I/Dre by the details of the exoteric privileges conferred on the
Collegia Fabrorum by Numa Pompilius. Rather must the symbols
used in it be studied in the Aryan light, since all the Symbolism of the
ancient Initiations came to the West with the light of the Eastern Sun.
Nevertheless, we find the most learned Masons and Symbologists
declaring that all these weird symbols and glyphs, that run back to a
common origin of immense antiquity, were nothing more than a display
of cunning natural phallicism, or emblems of primitive typolog>'.
How much nearer the truth is the author of The Source of Measures,
who declares that the elements of human and numerical construc-
tion in the Bible do not shut out the spiritual elements in it, albeit
so few now understand them. The words we quote are as suggestive
as they are true :
How desperately blinding becomes a superstitious use, through ignorance, of such
emblems, when they are made to possess the power of bloodshed and torture.
THE HEBREW BIBI.E DOES NOT EXIST. l87
through orders of propaganda of any species of religious cultus. When one thinks
of the horrors of a Moloch, or Baal, or Dagon worship ; of the correlated blood-
deluges under the Cr.oss baptized in gore by Constantine, at the initiative of the
secular Church ; . . . when one thinks of all this and then that the cause of all
has been simply ignorance of the real radical reading of the Moloch, and Baal, and
Dagon, and the Cross and the Tphillin, all running back to a common origin, and
after all being nothing more than a display of pure and natural mathematics, . . .
one is apt to feel like cursing ignorance, and to lose confidence in what are called
intuitions of religion ; one is apt to wish for a return of the day when all the world
was of one lip and of one knowledge. . . . But while these elements [of the
construction of the pyramid] are rational and scientific, ... let no man
consider that with this discover>* comes a cutting- off of the spirittmlity* oi fhe. Bible
intention, or of man's relation to this spiritual foundation. Does one wish to build
a house ? No house was ever actually built with tangible material until first the
architectural design of building had been accomplished, no matter whether the
structure was palace or hovel. So with these elements and numbers. They are
not of man, nor are they of his invention. They have been revealed to him to the
extent of his ability to realize a system, which is the creative system of the eternal
God. . . . But spititually, to man the value of this matter is that he can
actually in contemplation, bridge over all material construction of the cosmos, and
pass into the very thought and mind of God, to the extent of recognizing this
system of design for cosmic creation — yea, even before the words went forth : " Lei
there be."f
But true as the above words may be, when coming from one who has
re-discovered, more completely than anyone else has done during the
past centuries, one of the keys to the universal Mystery lyanguage, it is
impossible for an Eastern Occultist to agree with the conclusion of the
able author of The Sozcrce of Measures. He " has set out to find the
truth,' and yet he still believes that :
The best and most authentic vehicle of communication from [the creative] God
to man . . . is to be found in the Hebrew Bible.
To this we must and shall demur, giving our reasons for it in a few
words. The "Hebrew Bible" exists no more, as has been shown
in the foregoing pages, and the garbled accounts, the falsified and pale
copies we have of the real Mosaic Bible of the Initiates, warrant the
making of no such sweeping assertion and claim. All that the scholar can
fairly claim is that the Jewish Bible, as now extant— in its latest and final
interpretation, and according to the newly-discovered key — may give
* Aye ; but that spirituality can never be discovered, far less proved, unless we turn to the Aryan
Scriptures and Symbolog>'. For the Jews it was lost, save for the Sadducees, from the day that the
" chosen people " reached the Promised Land, the national Karma preventing Moses from reaching
it.
t Op. cit., pp. 317-319.
1 88 THE SECRET? DOCTRINE.
a partial presentment of the truths it contained before it was mangled.
But how can he tell what the Pentateuch contained before it had been
re-composed by Esdras ; then corrupted still more by the ambitious
Rabbis in later times, and otherwise remodelled and interfered with ?
Leaving aside the opinion of the declared enemies of the Jewish Scrip-
tures, one may quote simply what their most devoted followers say.
Two of these are Home and Prideaux. The avowals of the former
will be suflBcient to show how much now remains of the original Mosaic
books, unless indeed we accept his sublimely blind faith in the inspira-
tion and editorship of the Holy Ghost. He writes that when a Hebrew
scribe found a writing of any author he was entitled, if he thought fit,
being " conscious of the aid of the Holy Spirit," to do exactly as he
pleased with it — to cut it up, or copy it, or use as much of it as he
deemed right, and so to incorporate it with his own manuscript. Dr.
Kenealy aptly remarks of Home, that it is almost impossible to get
any admission from him
That makes against his church, so remarkably guarded is he [Home] in his
phraseology and so wonderfully discreet in the use of words that his language,
like a diplomatic letter, perpetually suggests to the mind ideas other than those
which he really means ; I defy any unlearned person to read his chapter on " Hebrew
characters " and to derive any knowledge from it whatever on the subject on
which he professes to treat.*
And yet this same Home writes :
We are persuaded that the things to which reference is made proceeded from the
original writers or compilers of the books {^Old Testament]. Sometimes the}' took
other writings, annals, genealogies, and such like, with which they incorporated
additional matter, or which they put together with greater or less condensation.
The Old Testament authors used the sources they employed (that is, the writing of
other people) with freedom and independence. Conscious of the aid of the Divine
Spirit, they adapted their own productions, or the productions of others, to the wants
of the times. But in these respects they cannot be said to have corrupted the text
of Scripture. They made the text.f
But of what did they make it ? Why, of the writings of other persons,
justly observes Keneal)'^ :
And this is Home's notion of what the Old Testament is — a cento from the
writings of unknown persons collected and put together by those who, he says,
were divinely inspired. No infidel that I know of has ever made so damaging a
charge as this against the authenticity of the Old Testam.ent.*
• The Book of God, pp. 388, 389.
t See Home's Introduction (loth edition), vol. ii, p. 33, as quoted by Dr. Kenealy, p. 389.
SOME HEBREWS WERE INITIATES. 189
This is quite sufficient, we think, to show that no key to the universal
lano-uage-system can ever open the mysteries of Creation in a work in
which, whether through design or carelessness, nearly every sentence
has been made to apply to the latest outcome of religious views — to
Phallicism, and to nothing else. There are a sufficient number of stray
bits in the Elohistic portions of the Bible to warrant the inference that the
Hebrews who wrote it were Initiates ; hence the mathematical coordi-
nations and the perfect harmony between the measures of the Great
Pyramid and the numerals of the Biblical glyphs. But surely if one
borrowed from the other, it cannot be the architects of the Pyramid who
borrowed from Solomon's Temple, if only because the former exists to
this day as a stupendous living monument of Ksoteric records, while
the famous temple has never existed outside of the far later Hebrew
scrolls.* Hence there is a great distance between the admission that
some Hebrews were Initiates, and the conclusion that because of this
the Hebrew Bible must be the best standard, as being the highest
representative of the archaic Esoteric System.
Nowhere does the Bible say, moreover, that the Hebrew is the lan-
guage of God ; of this boast, at any rate, the authors are not guilty.
Perhaps because in the days when the Bible was last edited the claim
would have been too preposterous — hence dangerous. The compilers
of the Old Testament, as it exists in the Hebrew canon, knew well that
the language of the Initiates in the days of Moses was identical with
that of the Egyptian Hierophants ; and that none of the dialects that
had sprung from the old Syriac and the pure old Arabic of Yarab — the
father and progenitor of the primitive Arabians, long before the time
of Abraham, in whose days the ancient Arabic had already become
vitiated — that none of those languages was the one sacerdotal universal
tongue. Nevertheless all of them included a number of words which
could be traced to common roots. And to do this is the business of
modern Philology, though to this day, with all the respect due to the
labours of the eminent Philologists of Oxford and Berlin, that Science
seems to be hopelessly floundering in the Cimmerian darkness of mere
hypothesis.
• The author says that Parker's qu adrature is " that identical measure which was used ancientlj'
as the perfect measure, by the Egyptians, in the construction of the Great Pyramid, which was built
to monument it and its uses," and that "from it the sacred cubit-value was derived, which T?»a3 the
cubit- value used in the construction of the Temple of Solomon, the Ark of Noah, and th» Ark of the
Covenant " (p. 22). This is a grand discovery, uo doubt, but it only shows that the Jews profited well
by their captivity in Egypt, and that Moses was a great Initiate.
190 THE SECRET DOCTRINE.
Ahrens, when speaking of the letters as arranged in the Hebrew
sacred scrolls, and remarking that they were musical notes, had pro-
bably never studied Aryan Hindu music. In the Sanskrit language
letters are continually arranged in the sacred Ollas so that they may
become musical notes. For the whole Sanskrit alphabet and the
Vedas, from the first word to the last, are musical notations reduced to
writing ; the two are inseparable.* As Homer distinguished between
the "language of Gods " and the "language of men,"f so did the
Hindus. The Devanagari, the Sanskrit characters, are the " speech of
the Gods," and Sanskrit is the divine language.
It is argued in defence of the present version of the Mosaic
Books that the mode of language adopted was an " accommodation "
to the ignorance of the Jewish people. But the said " mode of lan-
guage "fdrags down the "sacred text" of Ksdras and his colleagues to
the level of the most unspiritual and gross phallic religions. This plea
confirms the suspicions entertained by some Christian Mj^stics and
many philosophical critics, that :
(cC) Divine Power as an Absolute Unity had never anything more to
do with the Biblical Jehovah and the " Lord God " than with any other
Sephiroth or Number. The Ain-Suph of the Kabalah of Moses is as
independent of any relation with the created Gods as is Parabrahman
Itself.
(J)) The teachings veiled in the Old Testameyit under allegorical ex-
pressions are all copied from the Magical Texts of Babylonia, by Esdras
and others, while the earlier Mosaic Text had its source in Egypt.
A few instances known to almost all Symbologists of note, and
especiall}^ to the French Egyptologists, may help to prove the state-
ment. Furthermore, no ancient Hebrew Philosopher, Philo no more
than the Sadducees, claimed, as do now the ignorant Christians, that
* See Theosophisi, November, 1879, art. " Hindu Music," p. 47.
f The Sanskrit letters are far more numerous than the poor twenty-two letters of the Hebrew
alphabet. They are all musical, and they are read— or rather chanted— according to a system given
in very old Tantrika works, and are called Devanagari, the speech, or language, of the Gods. And
since each letter answers to a numeral, the Sanskrit affords afar larger scope for expression, and
it must nece.ssEirily be far more perfect than the Hebrew, which followed the same system
but could apply it only in a very limited way. If either of these two languages were taught to
humanity by the Gods, surely it would more likely be the Sanskrit, the perfect form of the most
perfect language on earth, than the Hebrew, the roughest and the poorest. For once anytwie
believes in a language of divine origin, he can hardly believe at the same time that Angels or Gods
or any divine Messengers have had to develop it from a rough monosyllabic form into a perfect one.
as we see in terrestrial linguistic evolution.
THE SEVEN CREATIVE GODS. I91
the events in the Bible should be taken literally. Philo says most
explicitly :
The verbal statements are fabulous [in the Book of the Law] : it is in the alieeory
that we shall find the truth.
Let us give a few instances, beginning with the latest narrative, the
Hebrew, and thus if possible trace the allegories to their origin.
1. Whence the Creation in six days, the seventh day as day of rest,
the seven Elohim,* and the division of space into heaven and earth, in
the first chapter of Genesis ?
The division of the vault above from the Abyss, or Chaos, below is
one of the first acts of creation or rather of evolution, in ever}' cosmo-
gony. Hermes in Pymander speaks of a heaven seen in seven circles
with seven Gods in them. We examine the Assyrian tiles and find
the same on them — the seven creative Gods busy each in his own
sphere. The cuneiform legends narrate how Bel prepared the seven
mansions of the Gods ; how heaven was separated from the earth. In
the Brahmanical allegory everything is septenary, from the seven zones,
or envelopes, of the Mundane Egg down to the seven continents,
islands, seas, etc. The six days of the week and the seventh, the
Sabbath, are based primarily on the seven creations of the Hindu
Brahma, the seventh being that of man ; and secondarily on the number
of generation. It is preeminently and most conspicuously phallic. In
the Babylonian system the seventh day, or period, was that in which
man and the animals were created.
2. The Elohim make a woman out of Adam's rib.f This process is
found in the Magical Texts translated by G. Smith.
The seven Spirits bring forth the woman from the loins of the man,
explains Mr. Sayce in his Hibbert Lectures. %
* In the first chapter of Genesis the word "God " represents the Elohim— Gods iu the plural, not
one God. This is a cunning and dishonest translation. For the whole Kabalah explains sufficiently
that the Alhim (Elohim) are seven ; each creates one of the seven things enumerated in the first
chapter, and these answer allegorically to the seven creations. To make this clear, count the verses
in which it is said " And God saw that it was good," and you will find that this is said seven times -
in verses 4, 10, 12, 18, 21, 25, and 31. And though the compilers cunningly represent the creation of
man as occurring on the sixth day, yet, having made man " male and female in the image of God."
the Seven Elohim repeat the sacramental sentence, " It was good," for the seventh time, thus making
of man theseventh creation, and showing the origin of this bit of cosmogony to be in the Hindu creations
The Elohim are, of course, the seven Egyptian Khnumu, the " a.ssistant-architects " ; the seven
Amshaspends of the Zoroastrians ; the Seven Spirits subordinate to Hdabaoth of the Nazareans ; the
seven Prajapati of the Hindus, etc.
+ Gen., ii. 21 22.
t Op. cit., p. 395, note.
J 92 THE SECRET DOCTRINE.
The mystery of the woman who was made from the man is repeated
in every national religion, and in Scriptures far antedating the Jewish.
You find it in the Avestan fragments, in the Egyptian Book of the Dead,
and finally in Brahma, the male, separating from himself, as a female
self, Vach, in whom he creates Viraj.
3. The two Adams of the first and second chapters in Genesis origi-
nated from garbled exoteric accounts coming from the Chaldseans and
the Egyptian Gnostics, revised later from the Persian traditions, most
of which are old Aryan allegories. As Adam Kadmon is the seventh
creation,* so the Adam of dust is the eighth ; and in the Puranas
one finds an eighth, the Anugraha creation, and the Egyptian Gnostics
had it. Irenseus, complaining of the heretics, says of the Gnostics :
Sometimes they will have him [mau] to have been made on the sixth day, and
sometimes on the eighth. t
The author of The Hebrew and Other Creations writes :
These two creations of man on the sixth day and on the eighth were those of the
Adamic, or fleshly man, and of the spiritual man, who were known to Paul and the
Gnostics as the first and second Adam, the man of earth and the man of Heaven.
Irenseus also says the)' insisted that Moses began with the Ogdoad of the Seven
Powers and their mother, Sophia (the old Kefa of Egypt, who is the Living Word
at Ombos).^
Sophia is also Aditi with her seven sons.
One might go on enumerating and tracing the Jewish " revelations "
ad infinitum to their original sources, were it not that the task is super-
fluous, since so much is already done in that direction by others — and
done thoroughly well, as in the case of Gerald Massey, who has sifted
the subject to the very bottom. Hundreds of volumes, treatises, and
pamphlets are being written yearly in defence of the " divine-inspira-
tion " claim for the Bible ; but symbolical and archaeological research
is coming to the rescue of truth and fact — therefore of the Esoteric
Doctrine — upsetting every argument based on f ith and breaking it as
an idol with feet of clay. A curious and learned book. The Approaching
Endof the Age, by H. Grattan Guinness, professes to solve the mysteries
of the Bible chronology and to prove thereby God's direct revelation
to man. Among other things its author thinks that :
It is impossible to deny that a septiform chronology luas divinely appointed in the
elaborate ritual of Judaism.
* The seventh esoterically, exotericaUy the sixth.
+ Contra Heresei, I, xviii, •^.
% Op. cit. by Gerald Massey, p. 19.
SEVEN KEYS TO ALT. AI.LEGORIES. 193
This Statement is innocently accepted and fervently believed in by
thousands and tens of thousands, only because they are ignorant of the
Bibles of other nations. Two pages from a small pamphlet, a lecture
by Mr. Gerald Massey,* so upset the arguments and proofs of the
enthusiastic Mr. Grattan Guinness, spread over 760 pages of small
print, as to prevent them from ever raising their heads any more. Mr.
Massey treats of the Fall, and says :
Here, as before, the genesis does not begin at the beginning. There was an
earlier Fall than that of ;the Primal Pair. In this the number of those who failed
and fell was seven. We meet with those seven in Egypt— eight with the Mother-
where they are called the " Children of Inertness," who were cast out from Am-
Smen, the Paradise of the Eight; also in a Babylonian legend of Creation, as the
Seven Brethren, who were Seven Kings, like the Seven Kings in the Book of
Revelation ; and the Seven Non-Sentient Powers, who became the Seven Rebel
Angels that made war in heaven. The Seven Kronidse, described as the Seven
Watchers, who in the beginning were formed in the interior of heaven. The
heaven, like a vault, they extended or hollowed out ; that which was not visible
they raised, and that which had no exit they opened; their work of creation being
exactly identical with that of the Elohim in the Book of Genesis. These are the
Seven elemental Powers of space, who were continued as Seven Timekeepers. It is
said of them : " In watching was their office, but among the stars of heaven their
watch they kept not," and their failure was the Fall. In the Book of Enoch the
same Seven Watchers in heaven are stars which transgressed the commandment of
God before their time arrived, for they came not in their proper season, therefore
was he offended with them, and bound them until the period of the consummation
of their crimes, at the end of the secret, or great year of the Worid, i.e., the Period
of Precession, when there was to be restoration and rebeginning. The Seven
deposed constellations are seen by Enoch, looking like seven great blazing moun-
tains overthrown— the seven mountains in Revelation, on which the Scarlet Lady
sits.t
There are seven keys to this, as to every other allegory, whether in
the Bible or in pagan religions. While Mr. Massey has hit upon the
key in the mysteries of cosmogony, John Bentley in his Hindu Astro-
nomy claims that the Fall of the Angels, or War in Heavai, as given by
the Hindus, is but a figure of the calculations of time-periods, and goes
on to show that among the Western nations the same war, with like
results, took the form of the war of the Titans.
In short, he makes it astronomical. So does the author of The Source
of Measures :
* op cit.. p. 278.!
+ TTte Hebrew and other Creations : with a reply to Professor A. H. Sayce, p. i<5.
3 <
194 THE SECRET DOCTRINE.
The celestial sphere with the earth, was divided into twelve compartments
[astronomically], and these compartments were esteemed as sexed, the lords or
husbands being respectively the planets presiding over them. This being the
settled scheme, want of proper correction would bring it to pass, after a time, that
error and confusion would ensue by the compartments coming under the lordship
of the wrong planets. Instead of lawful wedlock, there would be illegal intercourse,
as between the planets, "sons of Elohim,"" and these compartments, "daughters of
H-Adam," or the earth-v\?in ; and in fact the fourth verse of sixth Genesis will bear
this interpretation for the usual one, viz., " In the same days, or periods, there were
untimely births in the earth ; and also behind that, when the sons of Elohim came
to the daughters of H-Adam, they begat to them the offspring of harlotry," etc.,
astronomically indicating this confusion.*
Do any of these learned explanations explain anything except a
possible ingenious allegory, and a personification of the celestial bodies,
by the ancient Mythologists and Priests? Carried to their last word they
would undeniabl}^ explain much, and would thus furnish one of the right
seven keys, fitting a great many of the Biblical puzzles yet opening none
naturally and entirely, instead of being scientific and cunning master-
keys. But they yet prove one thing — that neither the septiform
chronology nor the septiform theogony and evolution of all things is
of divine origin in the Bible. For let us see the sources at which the
Bible sipped its divine inspiration with regard to the sacred number
seven. Says Mr. Massey in the same lecture :
The Book of Genesis tells us nothing about the nature of these Elohim, erro-
neouslj' rendered "God," who are creators of the Hebrew beginning, and who are
themselves preextant and seated when the theatre opens and the curtain ascends.
It says that in the beginning the Elohim created the heaven and the earth. In
thousands of books the Elohim have been discussed, but . . . with no conclu-
sive result. . . The Elohim are Seven in number, whether as nature-powers,
gods of constellations, or planetary gods, ... as the Pitris and Patriarchs,
Manus and Fathers of earlier times. The Gnostics, however, and the Jewish
Kabalah preserve an account of the Elohim of Genesis by which we are able to
identify them with other forms of the seven primordial powers. . . . Their
names are Ildabaoth, Jehovah (or Jao), Sabaoth, Adonai, Eloeus, Oreus, and
Astanphaeus. Ildabaoth signifies the Lord God of the fathers, that is the fathers
who preceded the Father; and thus the seven are identical with the seven Pitris or
Fathers of India (Irenaeus, B. I., xxx., 5). Moreover, the Hebrew Elohim were
preextant by name and nature as Phoenician divinities or powers. Sanchoniathon
mentions them by name, and describes them as Auxiliaries of Kronos or Time. In
this phase, then, the Elohim are time-keepers in heaven! In the Phoenician
mythology the Elohim are the Seven sons of Sydik [Melchizedek], identical with
• Op. cil., p. 243.
GERALD MASSEY ON THE SEVEN CREATORS. 195
the Seven Kabiri, who in Egypt are the Seven sons of Ptah, and the Seven Spirits
oi^&in The Book of the Dead; . , . in America with the seven Hohgates, . .
in Assyria with the seven Lumazi. . . . They are always seven in number ,
who JCab—that is, turn round, together, whence the "Kab-iri." . . .
They are also the Hi or Gods, in Assyrian, who were seven in number ! . . .
They were first born of the Mother in Space,* and then the Seven Companions
passed into the sphere of time as auxiliaries of Kronus, or Sons of the Male Parent.
As Damascius says in his Primitive Principles, the Magi consider that space and
time were the source of all ; and from being powers of the air the gods were
promoted to become time-keepers for men. Seven constellations were assigned to
them. ... As the seven turned round in the ark of the sphere they were
designated the Seven Sailors' Companions, Rishis, or Elohim. The first "Seven
Stars " are not planetary. They are the leading stars of seven constellations which
turned round with the Great Bear in describing the circle of the year.t These the
Assyrians called the seven Lumazi, or leaders of the flocks of stars, designated sheep.
On the Hebrew line of descent or development, these Elohim are identified for us
by the Kabalists and Gnostics, who retained the hidden wisdom or gnosis, the clue
of which is absolutely essential to any proper understanding of mj-thology or
theology. . . . There were two constellations with seven stars each. We call
them the Two Bears. But the seven stars of the Lesser Bear were once considered
to be the seven heads of the Polar Dragon, which we meet with— as the beast with
seven heads— in the Akkadian Hymns and in Revelation. The mythical dragon
originated in the crocodile, which is the dragon of Egypt. . . . Now in one
particular cult, the Sut-Typhonian, the first god was Sevekh [the seven-fold], who
wears the crocodile's head, as well as the Serpent, and who is the Dragon, or whose
constellation was the Dragon. ... In Egypt the Great Bear was the constella-
tion of Typhon, or Kepha, the old genetrix, called the Mother of the Revolutions ;
and the Dragon with seven heads was assigned to her son, Sevekh-Kronus, or Saturn,
called the Dragon of Life. That is, the typical dragon or serpent with seven heads
was female at first, and then the type was continued, as male in her son Sevekh,
the Sevenfold Serpent, in Ea the Sevenfold, ... lao Chnubis, and others.
We find these two in The Book of Revelation. One is the Scariet Lady, the mother
of mystery, the great harlot, who sat on a scarlet-coloured beast with seven heads,
which is the Red Dragon of the Pole. She held in her hand the unclean things of
her fornication. That means the emblems of the male and female, imaged by the
Egyptians at the Polar Centre, the very uterus of creation, as was indicated by the
Thigh constellation, called the Khepsh of Typhon, the old Dragon, in the northern
birthplace of Time in heaven. The two revolved about the pole of heaven, or the
Tree, as it was called, which was figured at the centre of the starry motion. In The
Book of Enoch these two constellations are identified as Leviathan and Behemoth-
Bekhmut, or the Dragon and Hippopotamus = Great Bear, and they are the primal
pair that were first created in the Garden of Eden. So that the Egyptian first
• When they are the Anupadakas (Parentless) of the Secret Doctrine. See Stanzas, i, 9, Vol. 1, 56-
t These originated with the Aryans, who placed therein their " bnght- crested " (Chitra-
Shikhandan) Seven Rishis. But all this is far more Occult than appears on the surface.
196 THE SECRET DOCTRINE.
mother, Kefa [or Kepha] whose name signifies " mystery," was the original of the
Hebrew Chavah, our Eve ; and therefore Adam is one with Sevekh the sevenfold
one, the solar dragon in whom the pov/ers of light and darkness were combined,
and the sevenfold nature was shown in the seven rays worn by the Gnostic lao-
Chnubis, god of the number seven, who is Sevekh by name and a form of the first
father as head of the Seven.*
All this gives the key to the astronomical prototype of the allegory
in Genesis, but it furnishes no other key to the mystery involved in the
sevenfold glyph. The able Eg>'ptologist shows also that Adam himself
according to Rabbinical and Gnostic tradition, was the chief of the
Seven who fell from Heaven, and he connects these with the Patriarchs,
thus agreeing with the Esoteric Teaching. For by mystic permutation
and the m5^stery of primeval rebirths and adjustment, the Seven Rishis
are in reality identical with the seven Prajapatis, the fathers and
creators of mankind, and also with the Kumaras, the first sons of
Brahma, who refused to procreate and multiply. This apparent con-
tradiction is explained by the seven-fold nature — make it four-fold on
metaphysical principles and it will come to the same thing — of the
celestial men, the Dhyan Chohans. This nature is made to divide and
A
separate ; and while the higher principles (AtmS-Buddhi) of the
" Creators of Men " are said to be the Spirits of the seven constellations,
their middle and lower principles are connected with the earth and are
shown
Without desire or passion, inspired with holy wisdom, estranged from the
Universe and undesirous of progeny,t
remaining Kaumaric (virgin and uudefiled) ; therefore it is said they
refused to create. For this they are cursed and sentenced to be born and
reborn " Adams," as the Semites would say.
Meanwhile let me quote a few lines more from Mr. G. Massey's lec-
ture, the fruit of his long researches in Egyptology and other ancient
lore, as it shows that the septenary division was at one time a universal
doctrine :
Adam as the father among the Seven is identical with the Egyptian Atum, . .
whose other name of Adon is identical with the Hebrew Adonai. In this way the
second Creation in Genesis reflects and continues the later creation in the mj'thos
which explains it. The Fall of Adam to the lower world led to his being humanised
on earth, by which process the celestial was turned into the mortal, and this, which
• Op. eit., pp. 19-22.
+ K»jAnt< /^rdwo, Wilson's Trans., i, loi. The period of these Kumiras is Pre-Adamic. r.<»., before
the separation of sexeg, and before humanity had received the creative, or sacred, fire of Prometheus.
THE FATHER AND MOTHER. I97
belongs to the astronomical allegory, got literalised as the Fall of Man, or descent
of the soul into matter, and the conversion of the angelic into an earthly being. .
. . It is found in the [Babylonian] texts, whenEa, the first father, is said to "grant
forgiveness to the conspiring gods," for whose " redemption did he create mankind."
(Sayce; Hib. Lee, p. 140) . . . The Elohim, then, are the Eg5T)tian, Akkadian,
Hebrew, and • Phoenician form of the Universal Seven Powers, who are Seven in
Egypt, Seven in Akkad, Babylon, Persia, India, Britain, and Seven among the
Gnostics and Kabalists. Thej* were the Seven fathers who preceded the Father in
Heaven, because they were earlier than the individualised fatherhood on earth. .
. . When the Elohim said : "Let us make man in our image, after our likeness,"
there were seven of them who represented the seven elements, powers, or souls that
went to the making of the human being who came into existence before the
Creator was represented anthropomorphically, or could have conferred the human
likeness on the Adamic man. It was in the sevenfold image of the Elohim that
man was first created, with his seven elements, principles or souls,* and therefore
he could not have been formed in the image of the one God. The seven Gnostic
Elohim tried to make a man in their own image, but could not for lack of virile
power.t Thus their creation in earth and heaven was a failure . . . because
the\- themselves were lacking in the soul of the fatherhood ! When the Gnostic
laldabaoth,* chief of the Seven, cried: "I am the father and God," his mother
Sophia [Achamoth] replied : " Do not tell lies, Ildabaoth, for the first man (Anthro-
pos, son of Anthropos)§ is above thee." That is, man who had now been created in
the image of the fatherhood was superior to the gods who were derived from the
Mother- Parent alone ! || For, as it had been first on earth, so was it afterwards in
heaven [the Secret Doctrine teaches the reverse] ; and thus the primary gods were
held to be soulless like the earliest races of men. . . . The Gnostics taught that
the Spirits of Wickedness, the inferior Seven, derived their origin from the great
Mother alone, who produced without the fatherhood ! It was in the image, then,
of the sevenfold Elohim that the seven races were formed which we sometimes
hear of as the Pre-Adamite races of men, because they were earlier than the father-
hood, which was individualised only in the second Hebrew Creation.!
This shows sufl5ciently how the echo of the Secret Doctrine — of the
Third and Fourth Races of men, made complete by the incarnation in
humanity of the Manasa Putra, Sons of Intelligence or Wisdom —
reached every corner of the globe. The Jews, however, althougn tHey
borrowed of the older nations the groundwork on which to build their
* The Secret Doctrine says that this was the second creation, not the first, and that it took place
during- the Third Race, when men separated, i.e., began to be bom as distinct men and women.
See Vol. ii. of this work, Stanzas and Commentaries.
+ This is a Western mangling of the Indian doctrine of the Kumaras.
X He was regarded by several Gnostic sects as one with Jehovah. See his Unveiled, vol. ii. p. 184.
\ Or "man, son of man." The Church found in this a prophecy ^.wA. a confession of Christ, the
"Son of Man ! "
II See stanza ii. 5, Secret Doctrine, u. 16.
^ Op. cit., pp. 23, 24.
igS THE SECRET DOCTRINE.
revelation, never had more than three keys out of the seven in their
mind, while composing their national allegories — the astronomical, the
numerical (metrology), and above all the purely anthropological, or
rather physiological key. This resulted in the most phallic religion of
all, and has now passed, part and parcel, into Christian theology, as is
proved by the lengthy quotations made from a lecture of an able Egyp-
tologist, who can make naught of it save astronomical myths and
phallicism, as is implied by his explanations of " fatherhood '^ in the
allegories.
SECTION XXII.
The •'•'Zohar" on Creation and the Elohik
The opening sentence in Genesis, as every Hebrew scholar knows,
is:
Now there are two well-known ways of rendering this line, as any other
Hebrew writing : one exoteric, as read by the orthodox Bible interpreters
(Christian), and the other Kabalistic, the latter, moreover, being divided
into the Rabbinical and the purely Kabalistic or Occult method. As in
Sanskrit writing, the words are not separated in the Hebrew, but are
made to run together — especially in the old systems. For instance, the
above, divided, would read : " B'rashith bara Elohim eth hashamayitn
v'eth Kareths ;" and it can be made to read thus: " Rrash ithbara Elohim
ethhashamayint ifeth'areis" thus changing the meaning entirely.
The latter means, " In the beginning God made the heavens and the
earth," whereas the former, precluding the idea of any beginning,
would simply read that " out of the ever-existing Essence [divine] [or
out of the womb — also head — thereof] the dual [or androgjme] Force
[Gods] shaped the double heaven ; " the upper and the lower heaven
being generally explained as heaven and earth. The latter word means
Esoterically the " Vehicle," as it gives the idea of an empty globe,
within which the manifestation of the world takes place. Now, ac-
cording to the rules of Occult sj^mbolical reading as established in
the old Sepher Jetzirah (in the Chaldaean Book of Numbers*^ the initial
fourteen letters (or " B'rasitb' raalaim ") are in themselves quite
sufficient to explain the theory of "creation" without any further ex-
* The Sepher Jetzirah now known is but a portion of the original one incorporated in the Chaldaean
Book of Numbers. The fragment now in possession of the Western Kabalists is one gfreatly tampered
with by the Rabbis of the Middle Ages, as its masoretic points show. The " Masorah " scheme is a
modem blind, dating: after our era and perfected in Tiberias. (See Isii Unveiled, vol. ii, pp. 43o-43i)
200 THE SECRKT DOCTRINE.
planation or qualification. Every letter of them is a sentence ; and,
placed side by side with the hieroglyphic or pictorial initial version of
"creation" in the Book of Dzyan, the origin of the Phoenician and
Jewish letters would soon be found out. A whole volume of explana-
tions would give no more to the student of primitive Occult Symbology
than this : the head of a bull within a circle, a straight horizontal line,
a circle or sphere, then another one with three dots in it, a triangle,
then the Svastika (or Jaina cross) ; after these come an equilateral
triangle within a circle, seven small bulls' heads standing in three rows,
one over the other ; a black round dot (an opening), and then seven
lines, meaning Chaos or Water (feminine).
Anyone acquainted with the symbolical and numerical value of the
Hebrew letters will see at a glance that this glyph and the letters of
" B'rasitb' raalaim " are identical in meaning. " Beth " is " abode " or
"region;" " Resh," a "circle" or "head;" " Aleph," "bull" (the
symbol of generative or creative power*) ; " Shin," a " tooth " (300
exoterically — a trident or three in one in its Occult meaning) ; "Jodh,"
the perfect unity or "one " f ; " Tau," the " root " or " foundation " (the
same as the cross with the Egyptians and Aryans) : again, " Beth,"
"Resh," and "Aleph." Then " Aleph," or seven bulls for the seven
Alaim ; an ox-goad, " lyamedh," active procreation; "He," the
"opening" or "matrix;" " Yodh," the organ of procreation; and
"Mem," "water" or " chaos," the female Power near the male that
precedes it.
The most satisfactory and scientific exoteric rendering of the opening
sentence of Genesis — on which was hung in blind faifh the whole
Christian religion, synthesized by its fundamental dogmas — is un-
deniably the one given in the Appendix to The Source of Measures by
Mr. Ralston Skinner. He gives, and we must admit in the ablest,
clearest, and most scientific way, the numerical reading of this first
'■' In the oldest symbolisni^that used in the Egyptian hierog-lyphics— when the bull's head only is
found it means the Deity, the Perfect Circle, with the procreative power latent in it. When the
■whole bull is represented, a solar God, a personal deity is meant, for it is then the symbol of the acting
generative power.
+ It took three Root-Races to degrade the symbol of the One Ab.stract Unity manifested in Nature as
a Ray emanating from infinity (the Circle) into a phallic symbol of generation, as it was even in the
Kabalah. This degradation began with the Fourth Race, and had its raison d'etre in Polytheism, as
the latter was invented to screen the One Universal Deity from profanation. The Christians may
plead ignorance of its meaning as an excuse for its acceptance. But why sing never-ceasing lauda-
tions to the Mosaic Jews who repudiated all the other Gods, preserved the most phallic, and then
most impudently proclaimed themselves Monotheists .' Jesus ever steadily ignored Jehovah. He
Wint against the Mosaic commandments. He recognized his Heavenly Father alone, and prohibited
public worship.
ANGELS AS BUILDERS. 20I
sentence and chapter in Genesis. By the means of number 31, or the
word " El " (i for " Aleph " and 30 for " L^amedh "), and other numerical
Bible symbols, compared with the measures used in the great pyramid
of Eg3'P^j ^^ shows the perfect identity between its measurements —
inches, cubits, and plan — and the numerical values of the Garden of
Eden, Adam and Eve, and the Patriarchs. In short, the author shows
that the pyramid contains in itself architectural!)^ the whole of Genesis,
and discloses the astronomical, and even the physiological, secrets in
its symbols and glyphs ; yet he will not admit, it would seem, the
psycho-cosmical and spiritual mysteries involved in these. Nor does
the author apparently see that the root of all this has to be sought in
the archaic legends and the Pantheon of India.* Failing this, whither
does his great and admirable labour lead him ? Not further than to
find out that Adam, the earth, and Moses or Jehovah " are the same"
— or to the a-b-c of comparative Occult Symbology — and that the days
in Genesis being "circles" "displayed by the Hebrews as squares," the
result of the sixth-day's labour culminates in the fructifying principle.
Thus the Bible is made to yield Phallicism, and that alone.
Nor — read in this light, and as its Hebrew texts are interpreted by
Western scholars — can it ever yield anything higher or more sublime
than such phallic elements, the root and the corner-stone of its dead-
letter meaning. Anthropomorphism and Revelation dig the impassable
chasm between the material world and the ultimate spiritual truths.
That creation is not thus described in the Esoteric Doctrine is easily
shown. The Roman Catholics give a reading far more approaching
the true Esoteric meaning than that of the Protestant. For several of
their saints and doctors admit that the formation of heaven and earth,
of the celestial bodies, etc., belongs to the work of the "Seven Angels
of the Presence." St. Denys calls the " Builders" " the cooperators of
God," and St. Augustine goes even farther, and credits the Angels
with the possession of the divine thought, the prototype, as he says,
of everything created.f And, finally, St. Thomas Aquinas has a long
• Is it everything to have found out that the celestial circle of 360" is determined by " the full word-
form of Klohim," and that this yields, when the word is placed in a circle, " 3'i4i5, or the relation of cir-
cumference to a diameter of one."' This is only its astronomical or mathematical aspect. To know
the full septenary significance of the " Primordial Circle," the pyramid and the Kabalistic Bible must
be read in the light of the figure on which the temples of India are built. The mathematical squaring
of the circle is only the terrestrial risumi of the problem. The Jews were content with the six days
of activity and the seventh of rest. The progenitors of mankind solved the greatest problems of the
Universe with their seven Rays or Rishis.
+ Genesis begins with the third stage of " creation," skipping the pre iminary two.
202 THE SECRET DOCTRINE.
dissertation upon this topic, calling God the primar}', and the Angels
the secondary, cause of all visible effects. In this, with some dogmatic
differences of form, the " Angelic Doctor" approaches ver}^ nearly the
Gnostic ideas. Basilides speaks of the lowest order of Angels as the
Builders of our material world, and Saturnilus held, as did the Sabaeans,
that the Seven Angels who preside over the planets are the real
creators of the world ; the Kabalist-monk, Trithemius, in his De
Secundis Deis, taught the same.
The eternal Kosmos, the Macrocosm, is divided in the Secret Doctrine,
like man, the Microcosm, into three Principles and four Vehicles,*
which in their collectivity are the seven Principles. In the Chaldsean
or Jewish Kabalah, the Kosmos is divided into seven worlds : the
Original, the Intelligible, the Celestial, the Elementary, the Lesser
(Astral), the Infernal (Kama-loka or Hades), and the Temporal (of
man). In the Chaldaean system it is in the Intelligible World, the
second, that appear the " Seven Angels of the Presence," or the
Sephiroth (the three higher ones being, in fact, one, and also the
sum total of all). They are also the "Builders" of the Eastern
Doctrine : and it is only in the third, the celestial world, that the seven
planets and our solar system are built by the seven Planetary Angels,
the planets becoming their visible bodies. Hence — as correctl}' stated
— if the universe as a whole is formed out of the Eternal One Substance
or Essence, it is not that everlasting Essence, the Absolute Deity,
that builds it into shape ; this is done by the first Rays, the Angels
or Dhyan Chohans, that emanate from the One Element, which becom-
ing periodically Light and Darkness, remains eternally, in its Root-
Principle, the one unknown yet existing Reality.
A learned Western Kabalist, Mr. S. L. MacGregor Mathers, whose
reasoning and conclusions will be the more above suspicion since he is
untrained in Eastern Philosophy and unacquainted with its Secret
Teachings, writes on the first verse of Genesis in an unpublished essay :
* The three roo/- principles are, exoterically : Man, Soul, and Spirit (meaning by " man " the in-
telligent personality), and esoterically: Life, Soul, and Spirit: the four vehicles are Body, Astral
double, Animal (or human) Soul, and Divine Soul (Sthfila-Sharira, lyinga-Sharira, Kama-rupa, and
Buddhi, the vehicle of Atma or Spirit). Or, to make it still clearer : (i) the Seventh Principle has for
its vehicle the Sixth (Buddhi); (2) the vehicle of Manas is Kama-rupa; (3) that of Jiva or Prana (life)
is the Linga-Sharira (the "double" of man : the Linga-Shanra proper can never leave the body till
death ; that which appears is an astral body, reflecting the physical body and serving as a vehicle for
the human soul, or inteUigence) ; and (4) the Body, the phys^ical vehicle of all the above collectively.
The Occultist recognizes the same order as existing for the cosmical totality, the ^ycAo-cosmical
Universe.
WHO ARE THE EtOHIM ? 2Q3
Berashith Bara Elohim — "In the beginning the Elohim created!" Who are
these Elohim of Genesis ?
ya-yHvta Elohim Ath Ha-Adam Be-Tzaltno, Be-Tzelem Elohim Bara Otho,
Zakhar Vingebah Bara Otham — "And the Elohim created the Adam in Their own
Image, in the Image of the Elohim created They them, Male and Female created
They them ! " Who are they, the Elohim ? The ordinary English translation of the
Bible renders the word Elohim by " God : " it translates o. plural noun by a singular
one. The only excuse brought forward for this is the somewhat lame one that the
word is certainly plural, but is not to be used in a plural sense : that it is " a plural
denoting excellence." But this is only an assumption whose value may be justly
gauged by Genesis i. 26, translated in the orthodox Biblical version thus : " And
God [Elohim] said, ' Let us make man in our own image, after our likeness.' "
Here is a distinct admission of the fact that "Elohim " is not a '• plural of excel-
lence," but a plural noun denoting more than one being.*
What, then, is the proper translation of "Elohim," and to whom is it referable?
" Elohim " is not only a plural, but a feminine plural f And yet the translators of
the Bible have rendered it by a masculine singular ! Elohim is the plural of the
feminine noun El-h, for the final letter, -h, marks the gender. It, however, instead
of forming the plural in -oth, takes the usual termination of the masculine pluial,
which is -im.
Although in the great majority of cases the nouns of both genders take the
terminations appropriated to them respectively, there are yet many masculines
which form the plural in -oth, as well as feminine which form it in -im while some
nouns of each gender take alternately both. It must be observed, however, that the
termination of the plural does not affect its gender, which remains the same as in
the singular
To find the real meaning of the symbolism involved in this word Elohim we
must go to that key of Jewish Esoteric Doctrine, the little-known and less-linder-
stood Kabalah. There we shall find that this word represents two united masculine
and feminine Potencies, co-equal and co-eternal, conjoined in everlasting union for
the maintenance of the Universe — the great Father and Mother of Nature, into
whom the Eternal One conforms himself before the Universe can subsist. For the
teaching of the Kabalah is that before the Deity conformed himself thus — i.e. as
• St. Denys, the Areopagrite, the supposed contemporary of St. Paul, his co-disciple, and first Bishop
of St. Denis, near Paris, teaches that the bulk of the "work of creation" was performed by the
"Seven Spirits of the Presence "^Ood'sco-o^^ra/orj, owing to a participation of the divinity in them.
(Hierarch., p. 196.) And Saint Augustine also thinks that " things were rather created in the angelic
minds than in Nature, that is to say, that the angels perceived and knew them (all things) in their
thoughts before they could spring forth into actual existence." ( Vid. De Genesis ad Litieram p., II.)
(Summarized from De Mirville, Vol. II., pp. 337-338.) Thus the early Christian Fathers, even a non-
initiate like St. Augustine, ascribed the creation of the visible world to Angels, or Secondary
Powers, while St. Denys not only specifies these as the " Seven Spirits of the Presence," but shows
them owing their power to the informing divine energy— Fohat in the Secret Doctrine. But the
egotistical darkness which caused the Western races to cling so desperately to the C^o-centric
System, made them also neglect and despise all those fragfments of the true ReUgion which would
have deprived them and the little globe they took for the centre of the Universe of the sigrnal
honour of having been expressly "created " by the One, Secondless, Infinite God !
204
THE SECRET DOCTRINE.
male and female — the Worlds of the Universe could not subsist? or in the words of
Genesis, that " the earth was formless and void." Thus, then, is the conformation
of the Elohim, the end of the Formless and the Void and the Darkness, for only
after that conformation can the Rtiach Elohim — the "Spirit of the Elohim" —
vibrate upon the countenance of the Waters. But this is a very small part of the
information which the Initiate can derive from the Kabalah concerning this word
Elohim.
Attention must here be called to the confusion — if not worse — which
reigns in the Western interpretations of the Kabalah. The Eternal
One is said to conform himself into two : the Great Father and Mother
of Nature. To begin with, it is a horribly anthropomorphic conception
to apply terms impl5nng sexual distinction to the earliest and first
differentiations of the One. And it is even more erroneous to identify
these first differentiations — the Purusha and Prakriti of Indian
Philosophy — with the Elohim, the creative powers here spoken of; and
to ascribe to these (to our intellects) unimaginable abstractions, the
formation and construction of this visible world, full of pain, sin, and
sorrow. In truth, the " creation by the Elohim " spoken of here is
but a much later " creation," and the Elohim far from being supreme,
or even exalted powers in Nature, are only lower Angels. This was
the teaching of the Gnostics, the most philosophical of all the early
Christian Churches. They taught that the imperfections of the world
were due to the imperfection of its Architects or Builders — the
imperfect, and therefore inferior. Angels. The Hebrew Elohim
correspond to the Prajapati of the Hindus, and it is shown else-
where from the Esoteric interpretation of the Puranas that the
Prajapati were the fashioners of man's material and astral ioxvci only :
that they could not give him intelligence or reason, and therefore in
symbolical language they " failed to create man." But, not to repeat
what the reader can find elsewhere in this work, his attention needs
only to be called to the fact that " creation" in this passage is not the
Primary Creation, and that the Elohim are not " God,'' nor even the
higher Planetary Spirits, but the Architects of this visible physical
planet and of man's material body, or encasement.
A fundamental doctrine of the Kabalah is that the gradual development of the
Deity from negative to positive Existence is symbolized bj' the gradual develop-
ment of the Ten Numbers of the denary scale of numeration, from the Zero,
through the Unity, into the Plurality. This is the doctrine of the Sephiroth, or
Emanations.
For the inward and concealed Negative Form concentrates a centre which is the
primal Unity. But the Unity is one and indivisible : it can neither be increased by
MONAD, DUAD, AND TRIAD. ao^
multiplication nor decreased by division, for ixi = i, and no more; and i-i-i = i,
and no less. And it is this changelessness of the Unity, or Monad, which makes it
a fitting type of the One and Changeless Deity. It answers thus to the Christian
idea of God the Father, for as the Unity is the parent of the other numbers, so is
the Deity the Father of All.
The philosophical Eastern mind would never fall into the error
which the conyiotation of these words implies. With them the "One
and Changeless" — Parabrahman — the Absolute All and One, cannot be
conceived as standing in any relation to things finite and conditioned,
and hence they would never use such terms as these, which in their
very essence imply such a relation. Do they, then, absolutely sever
man from God? On the contrary. They feel a closer union than the
Western mind has done in calling God the " Father of All," for they
know that in his immortal essence man is himself the Changeless,
Secondless One.
But we have just said that the Unity is one and changeless by either multiplica-
tion or division ; how then is two, the Duad, formed } By reflection. For, unlike
Zero, the Unity is partly definable — that is, in its positive aspect ; and the defini-
tion creates an Eikon or Eidolon of itself which, together with itself, forms a Duad ;
and thus the number two is to a certain extent analogous to the Christian idea of
the Son as the Second Person. And as the Monad vibrates, and recoils into the
Darkness of the Primary Thought, so is the Duad left as its vice-gerent and repre-
sentative, and thus co-equal with the Positive Duad is the Triune Idea, the
number three, co-equal and co-eternal with the Duad in the bosom of the Unity,
yet, as it were, proceeding therefrom in the numerical conception of its sequence.
This explanation would seem to imply that Mr. Mathers is aware
that this "creation" is not the truly divine or primary one, since the
Monad — the first manifestation on our plane of objectivity — " recoils
into the Darkness of the Primal Thought," i.e., into the subjectivity of
the first divine Creation.
And this, again, also partly answers to the Christian idea of the Holy Ghost, and
of the whole three forming a Trinity in unity. This also explains the fact in
geometry of the three right lines being the smallest number which will make a ■
plane rectilineal figure, while two can never enclose a space, being powerless and
without effect till completed by the number Three. These three first numbers of
the decimal scale the Qabalists call by the names of Kether, the Crown, Chokmah,
Wisdom, and Binah, Understanding ; and they furthermore associate with them
these divine names: with the Unity, Eheich, "I exist; " with the Duad, Yah; and
with the Triad, Elohim ; they especially also call the Duad, Abba— the Father,
and the Triad, Aima — the Mother, whose eternal conjunction is symbolized in the
word Elohim.
But what especially strikes the student of the Kabalah is the malicious persistency
2o6 THE SECRET DOCTRINE.
with which the translators of the Bible have jealously crowded out of sight and sup-
pressed everj' reference to the feminine form of the Deity. Thej- have, as we have
just seen, translated the feminine plural " Elohim," by the masculine singular,
" God." But they have done more than this : they have carefull}' hidden the fact
that the word Ruach — the "Spirit" — is feminine, and that consequently the Holy
Ghost of the New Testament is a feminine Poteucj-. How many Christians are
cognizant of the fact that in the account of the Incarnation in Luke (i. 35) two
divine Potencies are mentioned ?
" The Holy Ghost shall come upon thee, and the Power of the Highest shall
overshadow thee." The Holy Ghost (the feminine Potency) descends, and the
Power of the Highest (the masculine Potency) is united therewith. "Therefore
also that holy thing which shall be born of thee shall be called the Son of God "—
of the Elohim namely, seeing that these two Potencies descend.
lu the Sepher Yetzirah, or Book of Formation, we read :
" One is vShe the Ruach Elohim Chiim — (Spirit of the Living Elohim). . . .
Voice, Spirit, and Word ; and this is She, the Spirit of the Holy One." Here again
we see the intimate connection which exists between the Holy Spirit and the
Elohim. Furthermore, farther on in this same Book of Formation — which, is, be
it remembered,'one of the oldest of the Kabalistical Books, and whose authorship is
ascribed to Abraham the Patriarch — we shall find the idea of a Feminine Trinity in
the first place, from whom a masculine Trinity proceeds ; or, as it is -said in the
text : " Three Mothers whence proceed three Fathers." And yet this double Triad
forms, as it were, but one complete Trinity. Again it is worthy of note that the
Second and Third Sephiroth (Wisdom and Understanding) are both distinguished
by feminine names, Chokmah and Binah, notwithstanding that to the former
more particularly the masculine idea, and to the latter the feminine, are attributed,
under the titles of Abba and Aima (or Father and Mother). This Aima (the Great
Mother) is magnificently symbolized in the twelfth chapter of the Apocalypse,
which is undoubtedly one of the most Kabalistical books in the Bible. In fact,
mthout the Kabalistical keys its meaning is utterly unintelligible.
Now, in the Hebrew, as in the Greek, alphabet, there are no distinct numeral
characters, and consequently each letter has a certain numerical value attached to
it. From this circumstance results the important fact that every Hebrew word
constitutes a number, and every number a word. This is referred to in the Revela-
tions (xiii. 18) in mentioning the " number of the beast " ! In the Kabalah words
of equal numerical values are supposed to have a certain explanatory connection
with each other. This forms the science of Gematria, which is the first division of
the Literal Kabalah. Furthermore, each letter of the Hebrew alphabet had for the
Initiates of the Kabalah a certain hieroglyphical value and meaning which, rightly
applied, gave to each word the value of a mystical sentence ; and this again was
variable according to the relative positions of the letters with regard to each other.
From these various Kabalistical points of view let us now examine this word
Elohim.
First then we can divide the word into the two words, which signify " The
Feminine Divinity of the Waters ; " compare with the Greek Aphrodite, " sprung
THE CREATIVE GODS. 207
from the foam of the sea." Again it is divisible into the " Mighty One, Star of the
Sea," or "the Mighty One breathing forth the Spirit upon the Waters." Also by
combination of the letters we get " the Silent Power of lah." And again, " My
God, the Former of the Universe," for Mah is a secret Kabalistical name applied to
the idea of Formation. Also we obtain "Who is my God." Furthermore "the
Mother in lah."
The total number is i + 30 + 5 + lo + 40 = 86 = "Violent heat," or "the Power
of Fire." If we add together the three middle letters we obtain 45, and the first
and last letters yield 41, making thus "the Mother of Formation." Lastl>, we
shall find the two divine names "El" and "Yah," together with the letter m,
which signifies " Water," for Mem, the name of this letter, means " water."
If we divide it into its component letters and take them as hieroglyphical signs
we shall have :
" Will perfected through Sacrifice progressing through successive Transforma-
tion by Inspiration."
The last few paragraphs of the above, in which the word " Elohiin"
is Kabalistically analyzed, show conclusively enough that the Elohim
are not one, nor two, nor even a trinity, but a Host — the army of the
creative powers.
The Christian Church, in making of Jehovah — one of these very
Elohim — the one Supreme God, has introduced hopeless confusion into
the celestial hierarchy, in spite of the volumes written by Thomas
Aquinas and his school on the subject. The only explanation to be
found in all their treatises on the nature and essence of the numberless
classes of celestial beings mentioned in the Bible — Archangels, Thrones,
Seraphim, Cherubim, Messengers, etc. — is that "The angelic host is
God's militia." They are " Gods the creatures'' while he is " God the
Creator-/' but of their true functions — of their actual place in the
economy of Nature — not one word is said. They are
More brilliant than the flames, more rapid than the wind, and they live in love
and harmony, mutually enlightening each other, feeding on bread and a mystic
beverage — the communion wine and water .-' — surrounding as with a ftver of fire the
throne of the Lamb, and veiling their faces with their wings. This throne of love
and glory they leave only to carry to the stars, the earth, the kingdoms and all the
sons of God, their brothers and pupils, in short, to aU creatures like themselves the
divine influence As to their number, it is that of the great army of
Heaven (Sabaoth), more numerous than the stars Theology shows us
these rational luminaries, each constituting a species, and containing in their
natures such or another position of Nature : covering immense space, though of a
determined area ; residing — incorporeal though they are — within circumscribed
limits; . . . more rapid than light or thunderbolt, disposing of all the elements
of Nature, providing at will inexplicable mirages [illusions .^J, objective and subjec-
30S THE SECRET DOCTRINE.
tive in turn, speaking to men a language at one time articulate, at another purely
spiritual.*
We learn farther on in the same work that it is these Angels and
their hosts who are referred to in the sentence of verse I, chapter ii, of
Genesis : Igitur perfecti sunt cceli et terra et omnis ornatus eorum : "
and that the Vulgate has peremptorily substituted for the Hebrew word
"tsaba" ("host") that of "ornament;" Munck shows the mistake
of substitution and the derivation of the compound title, " Tsabaoth-
Elohim," from " tsaba. '^ Moreover, Cornelius a ]>pide, "the master
of all Biblical commentators," says de Mirville, shows us that such
was the real meaning. Those Angels are stars.
All this, however, teaches us very little as to the true functions of
this celestial army, and nothing at all as to its place in evolution and
its relation to the earth we live on. For an answer to the question,
" Who are the true Creators ? " we must go to the Ksoteric Doctrine,
since there only can the key be found which will render intelligible the
Theogonies of the various world-religions.
There we find that the real creator of the Kosmos, as of all visible
Nature — if not of all the invisible hosts of Spirits not yet drawn into
the "Cycle of Necessity," or evolution — is "the Lord — the Gods," or
the "Working Host," the "Army" collectively taken, the "One in
many,"
The One is infinite and unconditioned. It cannot create, for It can
have no relation to the finite and conditioned. If everything we see,
from the glorious suns and planets down to the blades of grass and the
specks of dust, had been created by the Absolute Perfection and were
the direct work of even the First Energy that proceeded from It,t then
every such thing would have been perfect, eternal, and unconditioned,
*De Mirville, ii. 295.
tTo the Occultist and Chela the difference made between Energy and Emanation need not be ex-
plained. The Sanskrit word " Sakti " is untranslatable. It may be Energy, but it is one that proceeas
through itself, not being due to the active or conscious will of the one that produces it. The " First-
Bom," or Logos, is not an Emanation, but an Energy inherent in and co-eternal with Parabrahman,
the One. The Zohar speaks of emanations, but reserves the word for the seven Sephiroth emanated
from the first three — which form one triad — Kether, Chokmah, and Binah. As for these three, it
explains the difference by calling them "iuunanations," something inherent to and coeval with the
subject postulated, or in other words, " Energies."
It is these "Auxiliaries," the Auphanim, the half-human Prajipatis, the Angels, the Architects
under the leadershipof the" Angel of the Great Council," with the restof the Kosmos- Builders of other
nations, that can alone explain the imperfection of the Universe. This imperfection is one of the
arguments of the Secret Science in favour of the existence and activity of these " Powers." And who
know better than the few philosophers of our civilised lands how near the truth PhUo was in ascribing
the origin of evil to the admixture of inferior potencies in the arrangement of matter, and even in the
formatiot: of man— a task entrusted to the divine lyOgos.
GOD THE HOST. ^09
like its author. The millions upon millions of imperfect works found
in Nature testify loudly that they are the products of finite, conditioned
beings — though the latter were and are Dhyan Chohans, Archangels,
or what ever else they may be named. In short, these imperfect works
are the unfinished production of evolution, under the guidance of the
imperfect Gods. The Zohar gives us this assurance as well as the
Secret Doctrine. It speaks of the auxiliaries of the "Ancient of
Days," the " Sacred Aged," and calls them Auphanim, or the living-
Wheels of the celestial orbs, who participate in the work of the crea-
tion of the Universe.
Thus it is not the " Principle," One and Unconditioned, nor even Its
reflection, that creates, but only the " Seven Gods " who fashion the
Universe out of the eternal Matter, vivified into objective life hy the
reflection into it of the One Reality.
The Creator is they — " God the Host" — called in the Secret Doctrine
the Dhyau Chohans ; with the Hindus the Prajapatis ; with the Western
Kabalists the Sephiroth ; and with the Buddhist the Devas — impersonal
because blind forces. They are the Amshaspends with the Zoroas-
trians, and while with the Christian Mystic the " Creator" is the "Gods
of the God," with the dogmatic Churchman he is the " God of the
Gods," the " Lord of lords," etc.
" Jehovah " is only the God who is greater than all Gods in the eyes
of Israel.
I know, that the Lord [of Israel] is great and that our Lord is above all gods. *
And again :
For all the gods of the nations are idols, but the Lord made the heavens.t
The Egyptian Neteroo, translated by Champollion " the other Gads ''"
are the Elohim of the Biblical writers, behind which stands concealed
the One God, considered in the diversity of his powers.J This One is
not Parabrahman, but the Unmanifested Logos, the Demiurgos, the
real Creator or Fashioner, that follows him, standing for the Demiurg"!
collectively taken. Further on the great Egyptologist adds :
We see Eg>'pt concealing and hiding, so to say, the God of Gods behind the agents
she surrounds him with ; she gives the precedence to her great gods before the one
- Psalms cxxxv. 5.
t Psalms xcvi. 5.
X Rather as Ormazd or Ahura-Mazda, Vit-nam- Ahtoi, and all the unmanifested I<ogoi. Jehovah is
the manifested Viraj, corresponding to Binah. the third Sephira in the Kabalah. a female Powo:
which would find its prototype rather in the Prajapati, than in Brahma, the Creator.
2IO THE SECRET DOCTRINE.
and sole Deity, so that the attributes of that God become their property. Those
great Gods proclaim themselves uncreate. . . . Neith is " that which is,'' as
Jehovah ;* Thoth is self-createdt without having been begotten, etc. Judaism,
annihilating these potencies before the grandeur of its God, they cease to be simply
Powers, like Philo's Archangels, like the Sephiroth of the Kabalah, like the
Ogdoades of the Gnostics— they merge together and become transformed into God
himself. :J
Jehovah is thus, as the Kabalah teaches, at best but the " Heavenly
Man," Adam Kadmon, used by the self-created Spirit, the Logos, as a
chariot, a vehicle in His descent towards manifestation in the phe-
nomenal world.
Such are the teachings of the Archaic Wisdom, nor can the;' be
repudiated even by the orthodox Christian, if he be sincere and open-
minded in the study of his own Scripture. For if he reads St. Paul's
Epistles carefully he will find that the Secret Doctrine and the Kabalah
are fully admitted by the " Apostle of the Gentiles." The Gnosvs
which he appears to condemn is no less for him than for Plato " the
supreme knowledge of the truth and of the One Being ; "§ for what v^t.
Paul condemns is not the true, but only the false, Gnosis and its
abuses : otherwise how could he use the language of a Platonist p^r
sang? The Ideas, types (Archai), of the Greek Philosopher; tiie
Intelligences of Pythagoras ; the ^ons or Emanations of the Pantheist ;
the Logos or Word, Chief of these Intelligences ; the Sophia or
Wisdom ; the Demiurgos, the Builder of the world under the direction
of the Father, the Unmanifested Logos, from which He emanates ; Am-
Suph, the Unknown of the Infinite ; the angelic Periods ; the Seven
Spirits who are the representatives of the Seven of all the oider
cosmogonies — are all to be found in his writings, recognized by the
Church as canonical and divinely inspired. Therein, too, may be
recognized the Depths of Ahriman, Rector of this our World, the
" God of this World ; " the Pleroma of the Intelligences ; the Arch-
ontes of the air ; the Principalities, the Kabalistic Metatron ; and they
can easily be identified again in the Roman Catholic writers when read
in the original Greek and Latin texts, English translations giving but a
very poor idea of the real contents of these.
* Neith is Aditi, evidently.
tThe Self-created Logos, Narayana, Purushottauia, aud others.
i Mire cVApis, pp. 32-35. Quoted by De Mirville.
} See Republic, 1. vi.
SECTION XXIII.
What the Occultists and Kabalists have
TO SAY.
The Zohar, an unfathomable store of hidden wisdom and mystery,
is very often appealed to by Roman Catholic writers. A very learned
Rabbi, now the Chevalier Drach, having been converted to Roman
Catholicism, and being a great Hebraist, thought fit to step into the
shoes of Picus de Mirandola and John Reuchlin, and to assure his new
co-religionists that the Zohar contained in it pretty nearly all the
dogmas of Catholicism. It is not our province to show here how far
he has succeeded or failed ; only to bring one instance of his explana-
tions and preface it with the following:
The Zohar, as already shown, is not a genuine production of the
Hebrew mind. It is the repository and compendium of the oldest doc-
trines of the East, transmitted orally at first, and then written down in
independent treatises during the Captivity at Babylon, and finally
brought together by Rabbi Simeon Ben lochai, toward the begin-
ning of the Christian era. As Mosaic cosmogony was born under a
new form in Mesopotamian countries, so the Zohar was a vehicle in
which were focussed rays from the light of Universal Wisdom. What-
ever likenesses are found between it and the Christian teachings, the
compilers of the Zohar never had Christ in their minds. Were it
otherwise there would not be one single Jew of the Mosaic law left in
the world by this time. Again, if one is to accept literally what the
Zohar says, then any religion under the sun may find corroboration in
its symbols and allegorical sayings ; and this, simply because this work
is the echo of the primitive truths, and every creed is founded on some
of these ; the Zohar being but a veil of the Secret Doctrine. This is
so evident that we have only to point to the said ex-Rabbi, the
Chevalier Drach, to prove the fact.
212 THE SECRET DOCTRINE.
In Part III, fol. 87 (col. 346th) the Zohar treats of the Spirit guiding:
the Sun, its Rector, explaining that it is not the Sun itself that is
meant thereby, but the Spirit "on, or under" the Sun. Drach is
anxious to show that it was Christ who was meant by that "Sun," or
the Solar Spirit therein. In his comment upon that passage which
refers to the Solar Spirit as " that stone which the builders rejected,"
he asserts most positively that this
Sun-stone {pierre soleil) is identical with Christ, who was that stone,
and that therefore
The sun is undeniably {sans coniredit) the second hypostasis of the Deity,* or
Christ.
If this be true, then the Vaidic or pre-Vaidic Aryans, Chaldaeans and
Egyptians, like all Occultists past, present, and future, Jews included,
have been Christians from all eternity. If this be not so, then
modern Church Christianity is Paganism pure and simple exoterically,
and transcendental and practical Magic, or Occultism, Esoterically.
For this " stone " has a manifold significance, a dual existence, with
gradations, a regular progression and retrogression. It is a "mystery"
indeed.
The Occultists are quite ready to agree with St. Chrysostom, that
the infidels — the profane, rather —
Being blinded by sun-light, thus lose sight of the true Sun in the contemplation
of the false one.
But if that Saint, and along with him now the Hebraist Drach, chose
to see in the Zohar and the Kabalistic Sun " the second h^'postasis,"
this is no reason why all others should be blinded by them. The
mystery of the Sun is the grandest perhaps, of all the innumerable
mysteries of Occultism. A Gordian knot, truly, but one that cannot
be severed with the double-edged sword of scholastic casuistry. It is
a tTnr di*o dignus vindice nodus, and can be untied only by the Gods.
Tue meaning of this is plain, and every Kabalist will understand it.
Contra solem ne loquaris was not said by Pythagoras with regard to the
visible Sun. It was the "Sun of Initiation" that was meant, in its
triple form— two of which are the " Day-Sun " and the " Night-Sun."
If behind the physical luminary there were no mystery that people
sensed instinctively, why should every nation, from the primitive
* Harmonie entre VEglise et la Synagogue, t. II., p. 427, by the Chevalier Drach. See De Min-ille
iv. 38, 39.
THE MYSTERY OF THE SUN. 213
peoples down to the Parsis of to-day, have turned towards the Sun
during prayers? The Solar Trinity is not Mazdean, but is universal,
and is as old as man. All the temples in Antiquity were invariably
made to face the Sun, their portals to open to the East. See the old
temples of Memphis and Baalbec, the Pyramids of the Old and of the
New (?) Worids, the Round Towers of Ireland, and the Serapeum of
Egypt. The Initiates alone could give a philosophical explanation of
this, and a reason for it— its mysticism notwithstanding— were only the
world ready to receive it, which alas ! it is not. The last of the Solar
Priests in Europe was the Imperial Initiate, Julian, now called the
Apostate.* He tried to benefit the world by revealing at least a portion
of the great mystery of the rpcTrXacnos and— /^^ died. " There are three
in one," he said of the Sun— the central Sunf being a precaution of
Nature : the first is the universal cause of all, Sovereign Good and
perfection; the Second Power is paramount Intelligence, having
dominion over all reasonable beings, vocpoZs ; the third is the visible
Sun. The pure energy of solar intelligence proceeds from the
luminous seat occupied by our Sun in the centre of heaven, that pure
energy being the Logos of our system ; the " Mysterious Word Spirit
produces all through the Sun, and never operates through any other
medium," says Hermes Trismegistus. For it is hi the Sun, more
than in any other heavenly body that the [unknown] Power placed the
• Julian died for the same crime as Socrates. Both divulged a portion of the solar mystery, the
heliocentric system being only a part of what was given during Initiation-one consciously, the
other unconsciously, the Greek Sage never having been initiated. It was not the real solar system
that was preserved in such secrecy, but the mysteries connected with the Sun's constitution. Socrates
was sentenced to death by earthly and woridly judges; Julian died a violent death because the
hitherto protecting hand was withdrawn from him, and, no longer shielded by it, he was simply
left to his destiny or Karma. For the student of Occultism there is a suggestive diflference between
the two kinds of death. Another memorable instance of the unconscious divulging of secrets per-
taining to mysteries is that of the poet, P. Ovidius Naso, who, like Socrates, had not been initiated.
In his case the Emperor Augustus, who was an Initiate, mercifully changed the penalty of death
into banishment to Tomos on the Euxine. This sudden change from unbounded royal favour to
banishment has been a fruitful scheme of speculation to classical scholars not initiated into the
Mysteries. They have quoted Ovid's own hues to show that it was some great and heinous immo-
raUty of the Emperor of which Ovid had become unwillingly cognizant. The inexorable law of the
death penalty, always following upon the revelation of any portion of the Mysteries to the profane,
was unknown to them. Instead of seeing the amiable and merciful act of the Emperor in jts true
light they have made it an occasion for traducing his moral character. The poet's own
words can be no evidence, because as he was not an Initiate, it could not be explained to
him in what his offence consisted. There have been comparatively moaem instances of
poets unconsciously revealing in their verses so much of the hidden knowledge as to
make even Initiates suppose them to be fellow -Initiates, and come to talk to them on the subject.
This only shows that the sensitive poetic temperament is sometimes so far transported beyond the
bounds of ordinary sense as to get glimpses into what has been impressed on the Astral Light. In
xne Lighl of Asia there are two passages Uiat might make an Initiate of the first degree think
that Mr. Edwin Arnold had been initiated himseirin the Himalyan ashrams, but this is not so.
- A proof that Julian was acquainted with the heliocentric system.
2s^ THE SECRET DOCTRINE.
scat of its habitation. Only neither Hermes Trismegistus nor Julian
(an initiated Occultist), nor any other, meant by this Unknown Cause
Jehovah, or Jupiter. They referred to the cause that produced all the
manifested "great Gods" or Demiurgi (the Hebrew God included) of
our system. Nor was our visible, material Sun meant, for the latter
was only the manifested sj^mbol. Philolaus the Pythagorean, explains
and completes Trismegistus by saying :
The Suu is a mirror of fire, the splendour of whose flames by their reflection in
that mirror [the Sun] is poured upon us, and that splendour we call image.
It is evident that Philolaus referred to the central spiritual Sun,
whose beams and effulgence are onh^ mirrored by our central Star, the
Sun. This is as clear to the Occultists as it was to the Pythagoreans.
As for the profane of pagan antiquity, it was, of course, the physical
Sun that was the "highest God" for them, as it seems — if Chevalier
Drach's view be accepted — to have now virtually become for the
modern Roman Catholics. If words mean anything, the statement
made by the Chevalier Drach that " this sun is, undeniably, the second
hypostasis of the Deit}'," imply what we say ; as " this Sun " refers to
the Kabalistic Sun, and " hypostasis" means substance or subsistence
of the Godhead or Trinit}^ — distinctly personal. As the author, being
an ex- Rabbi, thoroughly versed in Hebrew, and in the mysteries of
the Zohar, ought to know the value of words ; and as, moreover, in
writing this, he was bent upon reconciling " the seeming contradic-
tions," as he puts it, between Judaism and Christianit}' — the fact becomes
quite evident.
But all this pertains to questions and problems which will be solved
naturally and in the course of the development of the doctrine. The
Roman Catholic Church stands accused, not of worshipping under other
names the Divine Beings worshipped by all nations in antiquity, but
of declaring idolatrous, not only the Pagans ancient and modern, but
every Christian nation that has freed itself from the Roman j'oke.
The accusation brought against herself by more than one man of
Science, of worshipping the stars like true Sabaeans of old, stands to
this day uncontradicted, yet no star-worshipper has ever addressed his
adoration to the material stars and planets, as will be shown before the
last page of this work is written ; none the less is it true that those
Philosophers alone who studied Astrology and Magic knew that the
last word of those sciences was to be sought in, and expected from, the
Occult forces emanating from those constellations.
SECTION XXIYo
Modern Kabalists in Science and Occult
Astronomy.
There is a physical, an astral, and a super-astral Universe in the
three chief divisions of the Kabalah ; as there are terrestrial, super-
terrestrial, and spiritual Beings. The " Seven Planetary Spirits " may
be ridiculed bj' Scientists to their hearts' content, yet the need of
intelligent ruling and guiding Forces is so much felt to this day that
scientific men and specialists, who will not hear of Occultism or of
ancient systems, find themselves obliged to generate in their inner
consciousness some kind of semi-mystical system. Metcalt's " sun-
force" theory, and that of Zaliwsky, a learned Pole, which made
Electricity the Universal Force and placed its storehouse in the Sun,*
were revivals of the Kabalistic teachings. Zaliwsky tried to prove that
Electricity, producing "the most powerful, attractive, calorific, and
luminous effects," was present in the physical constitution of the Sun
and explained its peculiarities. This is very near the Occult teaching.
It is only by admitting the gaseous nature of the Sun-reflector, and the
powerful Magnetism and Electricity of the solar attraction and repul-
sion, that one can explain (a) the evident absence of 2>.ny waste of
power and luminosity in the Sun — inexplicable by the ordinary laws of
combustion ; and (Jf) the behaviour of the planets, so often contradict-
ing every accepted rule of weight and gravity. And Zaliwsky makes
this " solar electricity" ^^ differ from anything known on earths
Father Secchi may be suspected of having sought to introduce
Forces of quite a new order and. quite foreign to gravitation, which he had discovered
in Space, t
* La Gravitation, par r EUclriciU, p. 7, quoted by De Mirvilk. iv. 156.
t De Mirville, iv. 157.
216 THE SECRET DOCTRINE.
in order to reconcile Astronomy with theological Astrouom3\ But
Nagy, a member of the Hungarian Academ}^ of Sciences, was no
clerical, and yet he develops a theorj-^ on the necessit}'^ of intelligent
Forces whose complacency "would lend itself to all the whims of the
comets." He suspects that :
Notwithstanding all the actual researches on the rapidity of light — that aazzling
prodtict of an un knozvii force . . . which we see too frequently to understand —
that light is motionless in reality.*
C. E. Love, the well-known railway builder and engineer in France,
tired of blind forces, made all the (then) " imponderable agents" — now
called "forces" — subordinates of Electricity, and declares the latter to
be an
Intelligence — albeit molecular in nature and niaterial.t
In the author's opinion these Forces are atomistic agents, endowed
with intelligence, spontaneous will, and motion,:]: and he thus, like the
Kabalists, makes the causal Forces substantial, while the Forces that
act on this plane are onlj'- the effects of the former, as with him matter
is eternal, and the Gods also ;§ so is the Soul likewise, though it has
inherent in itself a still higher Soul [Spirit], preexistent, endowed with
memory, and superior to Electric Force ; the latter is subservient to
the higher Souls, those superior Souls forcing it to act according to the
eternal laws. The concept is rather hazy, but is evidently on the
Occult lines. Moreover, the system proposed is entirely pantheistic,
and is worked out in a purely scientific volume. Monotheists and
Roman Catholics fall foul of it, of course ; but one who believes in the
Planetary Spirits and who endows Nature with living Intelligences,
must always expect this.
In this connection, however, it is curious that after the moderns have
so laughed at the ignorance of the ancients.
Who, knowing only of seven planets [yet having an ogdoad which did not
include the earth !], invented therefore seven Spirits to fit in with the Clumber,
Babinet should have vindicated the " superstition " unconsciously to
himself. In the Revue des Deux Mondcs this eminent French Astro-
nomer writes :
• Memoir on the Solar System, p. 7, De Mirville, iv. 157.
+ Essai sur PIdeniiti des Agents Producteurs du Son, de la Lumiire, etc., p. 15, Ibid.
t Ibid., p. 218.
} Summarised from Ibid., p. 213. De Mirville. iv. 158.
THE PLACE OF NEPTUNE. 217
The ogdoad of the Aucients included the earth [which is an error], i.e., eight or
seven according to whether or not the earth was comprised in the number.*
De Mirville assures his readers that :
M. Babinet was telling me but a few daj's ago that we had in reality only eight
big planets, including the earth, and so many small ones between Mars and Jupiter
. . . . Herschel offering to call all those beyond the seven primary planets
asteroids ! t
There is a problem to be solved in this connection. How do Astro-
nomers know that Neptune is a planet, or even that it is a body
belonging to our system ? Being found on the very confines of our
Planetary World, so called, the latter was arbitrarily expanded to
receive it ; but what reallj' mathematical and infallible proof have
Astronomers that it is (a) a planet, and {b) one of our planets ? None
at all ! It is at such an immeasurable distance from us, the
Apparent diameter of the sun being to Neptune but one-fortieth of the sun's
apparent diameter to us,
and it is so dim and hazy when seen through the best telescope that it
looks like an astronomical romance to call it one of our planets.
Neptune's heat and light are reduced to g-^o P^rt of the heat and light
received b)'' the earth. His motion and that of his satellites have
always looked suspicious. They do not agree — in appearance, at least
— with those of the other planets. His system is retrograde, etc. But
even the latter abnormal fact resulted only in the creation of new
hypotheses by our Astronomers, who forthwith suggested a probable
overturn of Neptune, his collision with another body, etc. Was
Adams' and Leverrier's discovery so welcomed because Neptune was as
necessary as was Ether to throw a new glory upon astronomical pre-
vision, upon the certitude of modern scientific data, and principally
upon the power of mathematical analysis ? It would so appear. A
new planet that widens our planetarj' domain by more than four
hundred million leagues is worthy of annexation. Yet, as in the case
of terrestrial annexation, scientific authority may be proved "right"
only because it has " might." Neptune's motion happens to be dimly
perceived : Eureka ! it is a planet ! A mere motion, however, proves
very little. It is now an ascertained fact in Astronomy that there are
no absolutely fixed stars in Nature,:]: even though such stars should
* May, 1855. Ibid., p. 139.
+ La Terre et notre Systhne solaire. De Mirville, iv. 139.
:* If, as Sir W. Herschel thought, the so-called fixed stars have resulted from, and owe their origin
Vrj nebular combustion, they cannot be fixed any more than is our sun, which was believed to be
2l8 THE SECRET DOCTRINE.
continue to exist in astronomical parlance, while they have passed
from the scientific imagination. Occultism, however, has a strange
theorj^ of its own with regard to Neptune.
Occultism says that if several hypotheses resting on mere assump-
tion— which have been accepted only because they have been taught
by eminent men of learning — are taken away from the Science of
Modern Astronomy, to which they serve as props, then even the pre-
sumably universal law of gravitation will be found to be contrary to the
most ordinary truths of mechanics. And really one can hardly blame
Christians — foremost of all the Roman Catholics — however scientific
some of these may themselves be, for refusing to quarrel with their
Church for the sake of scientific beliefs. Nor can we even blame them
for accepting in the secresy of their hearts — as some of them do — the
theological " Virtues" and " Archons" of Darkness, instead of all the
blind forces offered them by Science.
Never can there be intervention of any sort in the marshalling and the regular
precession of the celestial bodies ! The law of gravitation is the law of laws ; who
ever witnessed a stone rising in the air against gravitation ? The permanence of
the universal law is shown in the behaviour of the sidereal worlds and globes eter-
nally faithful to their primitive orbits; never wandering beyond their respective
paths. Nor is there any intervention needed, as it could only be disastrous.
Whether the first sidereal incipient rotation took place owing to an intercosmic
chance, or to the spontaneous development of latent primordial forces ; or again,
whether that impulse was given once for all by God or Gods — it does not make the
slightest difference. At this stage of cosmic evolution no intervention, superior or
inferior, is admissible. Were any to take place, the universal clock-work would
stop, and Kosmos would fall into pieces.
Such are stray sentences, pearls of wisdom, fallen from time to time
from scientific lips, and now chosen at random to illustrate a query.
We lift our diminished heads and look heavenward. Such seems to be
the fact : worlds, suns, and stars, the shining myriads of the heavenly
hosts, remind the Poet of an infinite, shoreless ocean, whereon move
swiftly numberless squadrons of ships, millions upon millions of
cruisers, large and small, crossing each other, whirling and gyrating in
motionless and is now found to rotate around its axis every twenty-five days. As the fixed star
nearest to the sun. however, is eight-thousand times farther away from him than is Neptune, the
illu.sions furnished by the telescopes must be also eig-ht-thousand times as great. We will therefore
leave the question at rest, repeating only what A. Maury said in his work (La Terre et V Homme,
published in 1858) : " It is utterly impossible, so far, to decide anything concerning Neptune's consti-
tution, analogy alone authorising us to ascribe to him a rotary motion like that of other planets "
tDe Mirville, iv. 140).
SELF-GENERATION EX-NIHII,0? 210
every direction ; and Science teaches us, that though they be wiihout
rudder or compass or any beacon to guide them, they are nevertheless
secure from collision — almost secure, at an3'^ rate, save in chance acci-
dents— as the whole celestial machine is built upon and guided by an
immutable, albeit blind, law, and by constant and accelerating force or
forces. " Built upon " by whom ? " By self-evolution," is the answer.
Moreover, as dynamics teach that
A bod}- in motion tends to continue in the same state of relative rest or motion
unless acted upon by some external force,
this force has to be regarded as self-generated — even if not eternal,
since this would amount to the recognition of perpetual motion — and
so well self-calculated and self-adjusted as to last from the beginning
to the end of Kosmos. But "self-generation" has still to generate
from something, generation ex-nihilo being as contrary to reason as it
is to Science. Thus we are placed once more between the horns of a
dilemma : are we to believe in perpetual motion or in self-generation
ex-nihilo ? And if in neither, who or what is that something, which
first produced that force or those forces ?
There are such things in mechanics as superior levers, which give
the impulse and act upon secondary or inferior levers. The former,
however, need an impulse and occasional renovation, otherwise they
would themselves very soon stop and fall back into their original status.
What is the external force which puts and retains them in motion ?
Another dilemma !
As to the law of cosmical jioyi-ijitervention, it could be justified only
in one case, namely, if the celestial mechanism were perfect; but it is
not. The so-called unalterable motions of celestial bodies alter and
change incessantly ; they are very often disturbed, and the wheels of
even the sidereal locomotive itself occasionally jump off their invisible
rails, as may be easily proved. Otherwise why should Laplace speak
of the probable occurrence at some future time of an out-and-out
reform in the arrangement of the planets ; * or Lagrange maintain the
gradual narrowing of the orbits ; or our modern Astronomers, again,
declare that the fuel in the sun is slowly disappearing ? If the laws
and forces which govern the behaviour of the celestial bodies are im-
mutable, such modifications and wearing-out of substance or fuel, of
force and fluids, would be impossible; yet they are not denied. There-
* Exposition du vtai System du Monde, p. 282.
220 THE SECRET DOCTRINE.
fore one has to suppose that such modifications will have to rely upon
the laws of forces, which will have to self-regenerate themselves once
more on such occasions, thus producing an astral antinomy, and a kind
of phj'sical palinomy, since, as Laplace says, one would then see fluids
disobeying themselves and reacting in a way contrary to all their attri-
butes and properties.
Newton felt ver>^ uncomfortable about the moon. Her behaviour in
progressivel}' narrowing the circumference of her orbit around the
earth made him nervous, lest it should end one day in our satellite
falling upon the earth. The world, he confessed, needed repairing,
and that very often.* In this he was corroborated by Herschel.f He
speaks of real and quite considerable deviations, besides those which
are only apparent, but gets some consolation from his conviction that
somebod}' or something will probably see to things.
We may be answered that the personal beliefs of some pious As-
tronomers, however great they may be as scientific characters, are no
proofs of the actual existence and presence in space of intelligent
supramundane Beings, of either Gods or Angels. It is the behaviour
of the stars and planets themselves that has to be analysed and infer-
ences must be drawn therefrom. Renan asserts that nothing that we
know of the sidereal bodies warrants the idea of the presence of any
Intelligence, whether internal or external to them.
Let us see, saj^s Reynaud, if this is a fact, or only one more empty
scientific assumption.
The orbits traversed by the planets are far from being immutable. They are, on
the contrary, subject to perpetual mutation in position, as in form. Elongations,
contractions, and orbital widenings, oscillations from right to left, slackening and
quickening of speed .... and all this on a plane which seems to vacillate. J
As is very pertinently observed by des Mousseux :
Here is a path having little of the mathematical and mechanical precision claimed
for it ; for we know of no clock which, having gone slow for several minutes
should catch up the right time of itself and without a turn of the key.
So much for blind law and force. As for the physical impossibilit}- —
a miracle indeed in the sight of Science — of a stone raised in the air
against the law of gravitation, this is what Babinet — the deadliest
• See the passage quoted by Herschel in Natmal Philosophy, p. 165. De MirviUe, iv. 105,
+ Loc. cit.
% Terre el del, p. 28. Ibid.
ARE THERE ANGELS IN STARS 221
enemy and opponent of the phenomena of levitation— (cited by Arago)
says :
Everyone knows the theory of bolides [meteors] and aerolithes. ... In
Connecticut an immense aerolith was seen [a mass of eighteen hundred feet in
diameter], bombarding a whole American zone and returning to the spot [in mid-air i
from which it had started.*
Thus we find in both of the cases above cited— that of self-correcting
planets and of meteors of gigantic size flying back into the air— a
" blind force " regulating and resisting the natural tendencies of " blind
matter," and even occasionally repairing its mistakes and correcting
its failures. This is far more miraculous and even " extravagant," one
would say, than any " Angel-guided " Element.
Bold is he who laughs at the idea of Von Halier, who declares
that:
The stars are perhaps an abode of glorious Spirits; as here Vice reigns, there i«
Virtue master.t
• CEuvres d' Arago, vol. i., p. 219 ; quoted by De Mirville, iii. 462.
♦ " Die Sterne sind vielleichl ein Sitz verklarter Geister ;
W/'u: hier das Lasier herrscht, ist dorl die Tugend Meisler."
SECTION XXY.
Eastern and Western Occultism:
In The Thcosophist for March, 1886,* in an answer to the " Solar
Sphinx," a member of the London Lodge of the Theosophical Society
wrote as follows :
We hold and believe that the re\aval of Occult Knowledge now in progress will
some day demonstrate that the Western system represents ranges of perceptions
which the Eastern — at least as expounded in the pages of The Theosophist — has yet
to attain.t
The writer is not the only person labouring under this erroneous im-
pression. Greater Kabalists than he had said the same in the United
States. This only proves that the knowledge possessed by Western
Occultists of the true Philosophy, and the " ranges of perceptions " and
thought of the Eastern doctrines, is very superficial. This assertion
wdll be easily demonstrated by giving a few instances, instituting com-
parisons between the two interpretations of one and the same doctrine
— the Hermetic Universal Doctrine. It is the more needed since, were
• op. cit., p. 411.
t Whenever Occult doctrines were expounded in the pages of TTu Theosophist, care was taken each
time to declare a subject incomplete when the whole could not be given in its fulness, and no writer
has ever tried to mislead the reader. As to the Western "ranges of perception " concerning doc-
trines really Occult, the Eastern Occultists have been made acquainted with them for some time past.
Thus they are enabled to assert with confidence that the West may be in possession of Hermetic
philosophy as a sp>eculative system of dialectics, the latter being used in the West admirably well,
but it lacks entirely the knowledge of Occultism. The genuine Eastern Occultist keeps silent and
unknown, never publishes what he knows, and rarely even speaks of it, as he knows too well the
penalty of indiscretion.
PRIMORDlAIv MATTER. 223
we to neglect bringing forward such comparisons, our work would be
left incomplete.
We may take the late Eliphas Levi, rightly referred to by another
Western Mystic, Mr. Kenneth Mackenzie, as " one of the greatest re-
presentatives of modern Occult Philosophy,"* as presumably the best
and most learned expounder of the Chaldaean Kabalah, and compare
his teaching with that of Eastern Occultists. In his unpublished manu-
scripts and letters, lent to us by a Theosophist, who was for fifteen
years his pupil, we had hoped to find that which he was unwilling to
publish. What we do find, however, disappoints us greatly. We will
take these teachings, then, as containing the essence of Western or
Kabalistic Occultism, analyzing and comparing them with the Eastern
interpretation as we go on.
Eliphas Levi teaches correctly, though in language rather too rhap-
sodically rhetorical to be sufl&ciently clear to the beginner, that
Eternal life is Motion equilibrated by the alternate manifestations of force.
But why does he not add that this perpetual motion is independent
of the manifested Forces at work ? He says :
Chaos is the Tohu-vah-bohu of perpetual motion and the sum total of primordial
matter ;
and he fails to add that Matter is "primordial" only at the beginning
of every new reconstruction of the Universe matter in abscondito, as it
is called by the Alchemists, is eternal, indestructible, without beginning
or end. It is regarded by Eastern Occultists as the eternal Root of all,
the Mulaprakriti of the Vedantin, and the Svabhavat of the Buddhist,
the Divine Essence, in short, or Substance ; the radiations from This
are periodically aggregated into graduated forms, from pure Spirit to
gross Matter ; the Root, or Space, is in its abstract presence the Deity
Itself, the Ineffable and Unknown One Cause.
Ain-Suph with him also is the Boundless, the infinite and One Unity,
secondless and causeless as Parabrahman. Ain-Suph is the indivisible
point, and therefore, as "being everywhere and nowhere," is the abso-
lute All. It is also " Darkness " because it is absolute Light, and the
Root of the seven fundamental Cosmic Principles. Yet Eliphas Levi,
by simply stating that " Darkness was upon the face of the Earth,"
fails to show (a) that " Darkness" in this sense is Deity Itself, and he is
• See The Royal Masonic Cyclopctdia, art. "Sepher Jetzirah."
<>24 THE SECRET DOCTRINE.
therefore withholding the only philosophical solution of this problem for
the human mind ; and {b) he allows the unwary student to believe that
b}' " Earth " our own little globe — an atom in the Universe — is meant.
In short, this teaching does not embrace the Occult Cosmogony, but
deals simply with Occult Geology and the formation of our cosmic
speck. This is further shown by his making a resume oi the Sephiro-
thal Tree in this wise :
God is harmony, the astronomy of Powers and Unity outside of the World.
This seems to suggest (a) that he teaches the existence of an extra-
cosmic God, thus limiting and conditioning both the Kosmos and the
divine Infinity and Omnipresence, which cannot be extraneous to or
outside of one single atom ; and {b) that by skipping the whole of the
pre-cosmic period — the manifested Kosmos here being meant — the very
root of Occult teaching, he explains only the Kabalistic meaning of the
dead-letter of the Bible and Genesis, leaving its spirit and essence un-
touched. Surely the " ranges of perception " of the Western mind will
not be greatly enlarged by such a limited teaching.
Having said a few words on Tohu-vah-bohu — the meaning of which
Wordsworth rendered graphically as "higgledy-piggledy" — and having
explained that this term denoted Cosmos, he teaches that :
Above the dark abyss [Chaos] were the Waters; , . . the earth {la terre .''\ was
Tohu-vah-bohu, i.e., in confusion, and darkness covered the face of the Deep, and
vehement Breath moved on the Waters when the Spirit exclaimed [.?], "Let there
be light," and there was light. Thus the earth [our globe, of course] was in a state
of cataclysm ; thick vapours veiled the immensity of the sky, the earth was covered
with waters and a violent wind was agitating this dark ocean, when at a given
moment the equilibrium revealed itself and light reappeared ; the letters that com-
pose the Hebrew word "Bereshith" (the first word of Genesis) are "Beth," the
binary, the verb manifested by the act, 2. feminine letter; then " Resch," the Verbum
and Life, number 20, the disc multiplied by 2; and " Aleph," the spiritual principle,
the Unit, a masculine letter.
Place these letters in a triangle and you have the absolute Unit}', that without
being included into numbers creates the number, the first manifestation, which is
2, and these two united by harmony resulting from the analogy of contraries [oppo-
sites], make i, only. This is why God is called Elohim (plural).
All this is very ingenious, but is very puzzling, besides being incorrect.
For owing to the first sentence, " Above the dark abyss were the Waters,"
the French Kabalist leads the student away from the right track. This an
Eastern Chela will see at a glance, and even one of the profane may
see it. For if the Tohu-vah-bohu is "under" and the Waters are
THE GREAT DEEP. 225
•^^ above," then these two are quite distinct from each other, and tbis is
not the case. This statement is a very important one, inasmuch as it
entirely changes the spirit and nature of Cosmogony, and brings it
down to a level with exoteric Genesis — perhaps it was so stated with an
eye to this result. The Tohu-vah-bohu is the "Great Deep" and is
identical with " the Waters of Chaos," or the primordial Darkness. By
stating the fact otherwise it makes both " the Great Deep " and the
"Waters" — which cannot be separated except in the phenomenal
world — limited as to space and conditioned as to their nature. Thus
Eliphas in his desire to conceal the last word of Esoteric Philosophy,
fails — whether intentionally or otherwise does not matter — to point out
the fundamental principle of the one true Occult Philosophy, namely,
the unity and absolute homogeneity of the One Eternal Divine Element,
and he makes of the Deity a male God. Then he says :
Above the Waters was the powerful Breath of the Elohim [the creative Dhyan
Chohans]. Above the Breath appeared the Light, and above the Light the Word
. . . . that created it.
Now the fact is quite the reverse of this : it is the Primeval Light that
creates the Word or Logos, Who in His turn creates physical light.
Tq prove and illustrate what he says he gives the following figure :
Now any Eastern Occultist upon seeing this would not hesitate to
pronounce it a " left-hand " magic figure. It is entirely reversed, and
it represents the third stage of religious thought, that current in
Dvapara Yuga, when the one principle is already separated into maie
and female, and humanity is approaching the fall into materiality
3 Q
226 THE SECRET DOCTRINE.
which brings the Kali Yuga. A student of Eastern Occultism would
draw it thus :
For the Secret Doctrine teaches us that the reconstruction of the
Universe takes place in this wise : At the periods of new generation,
perpetual Motion becomes Breath ; from the Breath comes forth
primordial Light, through whose radiance manifests the Eternal Thought
concealed in darkness, and this becomes the Word (Mantra).* It is
That (the Mantra or Word) from which all This (the Universe) sprang
into being.
Further on Eliphas Levi says :
This [the concealed Deity] radiated a ray into the Eternal Essence [Waters of
Space] and, fructifying thereby the primordial germ, the Essence expanded,t
giving birth to the Heavenly Man from whose mind were born all forms.
The Kabalah states very nearly the same. To learn what it really
teaches one has to reverse the order in which Eliphas Levi gives it,
replacing the word " above" by that of " in," as there cannot surely be
any " above" or "under" in the Absolute. This is what he says :
Above the waters the powerful breath of the Elohim; above the Breath the
Light; above Light the Word, or the Speech that created it. We see here the
spheres of evolution : the souls [.^] driven from the dark centre (Darkness) toward
the luminous circumference. At the bottom of the lowe-st circle is the Tohu-vah-
bohu, or the chaos which precedes all manifestation [Naissances — generation] ; then
the region of Water; then Breath; then Light; and, lastly, the Word.
• In the exoteric sense, the Mantra (or that psychic faculty or power that conveys perception or
thought) is the older portion of the Vedas, the second part of which is composed of the Brahmanas.
In Esoteric phraseology Mautr.i is the Word made flesh, or rendered objective, through divine raaj^c.
+ The secret meaning of the word " Brahma " is ' expansion," " increase,' or " orrowth."
THE CHAOS OF GENESIS. 227
The construction of the above sentences shows that the learned Abbe
had a decided tendency to anthropomorphize creation, even though the
latter has to be shaped out of preexisting material, as the Zohar shows
plainly enough.
This is how the " great" Western Kabalist gets out of the difl&culty:
he keeps silent on the first stage of evolution and imagines a second
Chaos. Thus he says :
The Tohu-vah-bohu is tlie Latin Limbus, or twilight of the morning and evening
of life.* It is in perpetual motion, t it decomposes continually, J and the work of
putrefaction accelerates, because the world is advancing towards regeneration. §
The Tohu-vah-bohu of the Hebrews is not exactly the confusion of things called
Chaos by the Greeks, and which is found described in the commencement of the
Metamorphosis of Ovid; it is something greater and more profound; it is the
foundation of religion, it is the philosophical affirmation of the immateriality of
God.
Rather an affirmation of the materiality of a personal God. If a man
has to seek his Deity in the Hades of the ancients — for the Tohu-vah-
bohu, or the lyimbus of the Greeks, is the Hall of Hades — then one can
wonder no longer at the accusations brought forward by the Church
against the " witches " and sorcerers versed in Western Kabalism, that
the}'' adored the goat Mendes, or the devil personified by certain spooks
and Elementals. But in face of the task Eliphas I^evi had set before
himself — that of reconciling Jewish Magic with Roman ecclesiasticism
— he could say nothing else.
Then he explains the first sentence in Genesis :
Let us put on one side the \Tilgar translation of the sacred texts and see what is
hidden in the first chapter of Genesis.
He then gives the Hebrew text quite correctly, but transliterates it :
Bereschith Bara Eloim uth aschamam ouatti aares ouares ayete Tohu-vah-bohu.
. . . Ouimas Eloim rai avur ouiai aour.
And he then explains :
The first word, "Bereschith," signifies "genesis," a word equivalent to "nature."
• Why not give at once its theological meaning, as we find it in Webster? With the Roman
Catholics it means simply " purgatory," the borderland between heaven and hell (Limbus patritm and
Limbus infantum), the one for all men, whether good, bad or indifferent ; the other for the souls of
unbaptized children ! With the ancients it meant simply that which in Esoteric Buddhism is called
the Kama IvOka, between Devachan and Avitchi.
+ As Chaos, the eternal Element, not as the Kama I/)ka surely r
t A proof that by this word Eliphas Levi means the lowest region of the terrestrial Akasha.
} Evidently he is concerned only with our periodical world, or me terrestrial globe.
228 THE SECRET DOCTRINE.
"The act of generation or production," we maintain ; not " nature."
He then continues :
The phrase, then, is incorrectly translated in the Bible. It is not "in the begin-
ning," for it should be at the stage of the generating force,* which would thus
exclude every idea of the ex-nihilo ... as nothing cannot produce something.
The word "Eloim" or "Elohim" signifies the generating Powers, and such is the
Occult sense of the first verse. . . . "Bereschith" ("nature" or "genesis"),
"Bara" ("created") "Eloim" ("the forces") "Athat-ashamaim" ("heavens")
"ouath" and "oaris" ("the earth"); that is to saj-, "The generative potencies
created indefinitely (eternally t) those forces that are the equilibrated opposites
that we call heaven and earth, meaning the space and the bodies, the volatile and
the fixed, the movement and the weight.
Now this, if it be correct, is too vague to be understood by any one
ignorant of the Kabalistic teaching. Not only are his explanations un-
satisfactory and misleading — in his published works they are still
worse — but his Hebrew transliteration is entirely wrong : it precludes
the student, who would compare it for himself with the equivalent
symbols and numerals of the words and letters of the Hebrew alphabet,
from finding anything of that he might have found were the words cor-
rectly spelt in the French transliteration.
Compared even with exoteric Hindu Cosmogony, the philosophy
which Eliphas Levi gives out as Kabalistic is simpl)^ mystical Roman
Catholicism adapted to the Christian Kabalah. His Histoire de la Magie
shows it plainly, and reveals also his object, which he does not even care
to conceal. For, while stating with his Church, that
The Christian religion has imposed silence on the lying oracles of the Gentiles
and put an end to the prestige of the false gods, J
he promises to prove in his work that the real Sanctum Regnum, the
great Magic Art, is in that Star of Bethlehem which led the three Magi
to adore the Saviour of the World. He says :
We will prove that the study of the sacred Pentagram had to lead all the Magi
to know the new name which should be raised above all names, and before which
everj- being capable of worship has to bend his knee.^
* In the " reawakening " of the Forces would be more correct.
t An action which is incessant in eternity cannot be called " creation ; " it is evolution, and the
eternally or ever-becoming of the Greek Philosopher and the Hindu Vedantin ; it is the Sat and the
one Being-uess of Pannenides, or the Being identical with Thought. Now how can the Potencies be
said to " create movement," once it is seen movement never had any beginning, but existed in the
Eternity ? Why not say that the reawakened Potencies transferred motion from the eternal to the
temporal plane of being 't Surely this is not Creation.
X Histoire de la Magie. Int., p. i.
\ Histoire de la Magie. Int., p. 2.
THE BIBLE OF HUMANITY. 229
This shows that I,evi's Kabalah is mystic Christianit}^ and not Oc-
cultism ; for Occultism is universal and knows no diflference between
the " Saviours" (or great Avataras) of the several old nations. Eliphas
Levi was not an exception in preaching Christianity under a disguise
of Kabalism. He was undeniably " the greatest representative of
modem Occult Philosoph}^" as it is studied in Roman Catholic coun-
tries generally, where it is fitted to the preconceptions of Christian
studeflts. But he never taught the real universal Kabalah, and
least of all did he teach Eastern Occultism. Let the student compare
the Eastern and Western teaching, and see whether the philosophy of
the 6^awwAaaf5 " has yet to attain the ranges of perception" of this Western
system. Everyone has the right to defend the system he prefers, but in
doing this, there is no need to throw slurs upon the sj'stem of one's brother.
In view of the great resemblance between many of the fundamental
"truths" of Christianity and the " myths" of Brahmanism, there have
been serious attempts made lately to prove that the Bhagavad Gita
and most of the Brdhmanas and the Purdtias are of a far later date than
the Mosaic Books and even than the Gospels. But were it possible that an
enforced success should be obtained in this direction, such argument
cannot achieve its object, since the Rig Veda remains. Brought down
to the most modem limits of the age assigned to it, its date cannot be
made to overlap that of the Pentateuch, which is admittedly later.
The Orientalists know well that they cannot make away with the
landmarks, followed by all subsequent religions, set up in that " Bible
of Humanity " called the Rig Veda. It is there that at the very dawn
of intellectual humanity were laid the foundation-stones of all the
faiths and creeds, of ever>' fane and church built from first to last ; and
the}^ are still there. Universal " myths," personifications of Powers
divine and cosmic, primary and secondary, and historical personages
of all the now-existing as well as of extinct religions are to be found in
the seven chief Deities and their 330,000,000 correlations of the Rig
Veda, and those Seven, with the odd millions, are the Rays of the one
boundless Unity.
But to This can never be offered profane worship. It can only be
the "object of the most abstract meditation, which Hindus practise in
order to obtain absorption in it." At the beginning of every " dawn "
of " Creation," eternal Light — which is darkness — assumes the aspect
of so-called Chaos : chaos to the human intellect ; the eternal Root
to the superhuman or spiritual sense.
230 THE SECRET DOCTRINE.
" Osiris is a black God." These were the words pronounced at " low
breath" at Initiation in Egypt, because Osiris Noumenon is darkness
to the mortal. In this Chaos are formed the " Waters," Mother Isis,
Aditi, etc. They are the "Waters of I/ife," in which primordial germs
are created — or rather reawakened — by the primordial Light. It is
Purushottama, or the Divine Spirit, which in its capacity of Narayana,
the Mover on the Waters of Space, fructifies and infuses the Breath of
life into that germ which becomes the "Golden Mundane Egg," in
which the male Brahma is created ;* and from this the first Prajapati,
the 1^0 rd of Beings, emerges, and becomes the progenitor of mankind.
And though it is not he, but the Absolute, that is said to contain the
Universe in Itself, yet it is the duty of the male Brahma to manifest it in
a visible form. Hence he has to be connected with the procreation of
species, and assumes, like Jehovah and other male Gods in subsequent
anthropomorphism, a phallic symbol. At best every such male God,
the " Father " of all, becomes the "Archetypal Man." Between him
and the Infinite Deity stretches an abyss. In the theistic religions of
personal Gods the latter are degraded from abstract Forces into physi-
cal potencies. The Water of Life — the " Deep " of Mother Nature — is
viewed in its terrestrial aspect in anthropomorphic religions. Behold,
how holy it has become by theological magic ! It is held sacred and is
deified now as of old in almost every religion. But if Christians use it
as a means of spiritual purification in baptism and prayer ; if Hindus
paj)- reverence to their sacred streams, tanks, and rivers ; if Parsi, Ma-
hommedan and Christian alike believe in its efficacy, surely that element
must have some great and Occult significance. In Occultism it stands
for the Fifth Principle ofKosmos, in the lower septenary: for the whole
visible Universe was built by Water, say the Kabalists who know the
difference between the two waters — the " Waters of lyife " and those of
Salvation — so confused together in dogmatic religions. The " King-
Preacher" says of himself :
I, the Preacher, was king over Israel in Jerusalem, and I gave my heart to seek
and search out by wisdom concerning all things that are done under heaven.t
Speaking of the great work and glory of the Elohim J — unified into the
• The Vaishnavas, who regard Vishnu as the Supreme God and the fashioner of the Universe,
claim that Brahma sprang from the navel of Vishnu, the " imperishable," or rather from the lotus
that grew from it. But the " navel " here means the Central Point, the mathematical symbol of in-
finitude, or Parabrahman, the One and the Secondless.
+ Ecclesiastes, i. 12, 13.
i It is probably needless to say here what everyone knows. The translation of the Protestant
Bible is not a word for word rendering of the earlier Greek and Latin Bibles : the sense is very
often disfigured, and " God " is put where " Jahve " and " Elohim " stand.
CHAOS IS THEOS OR KOSMOS. 23 1
" Lord God " in the English Bible, whose garment, he tells us, is light
and heaven the curtain — he refers to the builder
Who layeth the beams of his chambers in the waters,*
that is, the divine Host of the Sephiroth, who have constructed the
Universe out of the Deep, the Waters of Chaos. Moses and Thales
were right in saying that only earth and water can bring forth a living
Soul, water being on this plane the principle of all things, Moses was
an Initiate, Thales a Philosopher — i.e., a Scientist, for the words were
synonymous in his day.
The secret meaning of this is that water and earth stand in the
Mosaic Books for the prima materia and the creative (feminine) Prin-
ciple on our plane. In Egypt Osiris was Fire, and Isis was the Earth
or its synonym Water ; the two opposing elements — just because of
their opposite properties — being necessary to each other for a common
object : that of procreation. The earth needs solar heat and rain to
make her throw out her germs. But these procreative properties of Fire
and Water, or Spirit and Matter, are symbols but of physical genera-
tion. While the Jewish Kabalists symbolized these elements only in
their application to manifested things, and reverenced them as the
emblems for the production of terrestrial life, the Eastern Philosophy
noticed them only as an illusive emanation from their spiritual proto-
types, and no unclean or unholy thought marred its Esoteric religious
symbology.
Chaos, as shown elsewhere, is Theos, which becomes Kosmos : it is
Space, the container of everything in the Universe. As Occult Teach-
ings assert, it is called by the Chaldaeans, Egyptians, and every other
nation Tohu-vah-bohu, or Chaos, Confusion, because Space is the great
storehouse of Creation, whence proceed not forms alone, but also ideas,
which could receive their expression only through the IvOgos, the
Word, Verbum, or Sound.
The numbers i, 2, 3, 4 are the successive emanations front Mother [^Space^
as she forms running downward her garment, spreading it upo?i the seven
steps of Creation. \ The roller returns upon itself as one e7id joins the other
• Psalms, civ. 2, 3.
+ To avoid misunderstanding of the word " creation " so often used by us, the remarks of the
author of Through the Gates of Gold may be quoted owing to their clearness and simplicity. " The
words ' to create ' are often understood by the ordinary mind to convey the idea of evolving some-
thing out of nothing. This is clearly not its meaning. We are mentally obliged to provide our
Creator with chaos from which to produce the worlds. The tiller of the soil, who is the typical pro-
ducer of social life, must have his material : his earth, his sky, rain and sun, and the seeds to place
232 THK SKCRET DOCTRINE.
in infinitude, and the 7iumbers 4, 3, a7id 2 are displayed, as it is the oniy
side of the veil that we can perceive, the first number beitig lest in its i?i-
accessible solitude.
. . . Father, which is Botindless Time, generates Mother, which is
infinite Space, iii Eternity ; and Mother ge7ierates Father in Manvantaras,
which are divisions of durations, that Day when that world becomes 07ie
ocean. The7i the Mother becomes Nard [ Waters — the Great Deep^ for
Nara \_the Supre7ne Spirit^ to rest — or i7iove — up07i, when, it is said, that
I, 2, 3, 4 descend and abide i7i the world of the U7isee7i, while the 4, 3, 2,
become the limits in the visible world to deal with the 77ia7iifestations of
Father \_Time^.*
This relates to the Mahayugas which in figures become 432, and with
the addition of noughts, 4,320,000.
Now it is surpassingly strange, if it be a mere coincidence, that the
numerical value of Tohu-vah-bohu, or " Chaos," in the Bible — which
Chaos, of course, is the "Mother" Deep, or the Waters of Space —
should yield the same figures. For this is what is found in a Kabalist
manuscript:
It is said of the Heavens and the Earth in the second verse of Genesis that they
were "Chaos and Confusion" — that is, they were "Tohu-vah-bohu; " '^ axi^L darkness
was upon the face of the deep," i.e., "the perfect material out of which con-
struction was to be made lacked organization." The order of the digits of these
words as they stand — i.e.,^ the letters rendered by their numerical value — is 6,526,654
and 2,386. By art speech these are key- working numbers loosely shuffled together,
the germs and keys of construction, but to be recognized, one by one, as used and
required. They follow symmetrically in the work as immediately following the
first sentence of grand enunciation: "In Rash developed itself Gods, the heavens
and the earth."
Multiply the numbers of the letters of "Tohu-vah-bohu" together continuously
from right to left, placing the consecutive single products as we go, and we will have
the following series of values, viz., {a) 30, 60, 360, 2,160, 10,800, 43,200, or as by the
characterizing digits ; 3, 6, 36, 216, 108, and 432; (b) 20, 120, 720, 1,440, 7,200, or 2, 12,
72, 144, 72, 432, the series closing in 432, one of the most famous numbers of
antiquity, and which, though obscured, crops out in the chronology up to the
Flood.: . • .
within the earth. Out of nothing he can produce nothing. Out of a void nature cannot arise ;
there is that material beyond, behind, or within, from which she is shaped by our desire for a
Universe." (P. 72.)
• Commentary on Stanza ix. on Cycles.
t Or, read from right to left, the letters and their corresponding numerals stand thus : " t," 4 ;
"2l,"5; "bh," 2 ; ." V," 6; "v,"0; "h,"s; "v" or "w," 6; which yields "thuvbhu," 4566256, or
" Tohu-vah-bohu."
X Mr. Ralston Skinner's MSS.
ONE HUNDRED AND EIGHT. 233
This shows that the Hebrew usage of play upon the numbers must
have come to the Jews from India. As we have seen, the final series
yields, besides many another combination, the figures io8 and 1008—
the number of the names of Vishnu, whence the 108 grains of the Yoo-is
rosary— and close with 432, the truly " famous" number in Indian and
Chaldaean antiquity, appearing in the cycle of 4,320,000 years in the
former, and in the 432,000 years, the duration of the Chaldsean divine
dynasties.
V
SECTION XXVL
The Idols and the Teraphim.
The meaning of the " fairy-tale " told by the Chaldaean Qu-tamy is
easily understood. His modus operayidi with the " idol of the moon "
was that of all the Semites, before Terah, Abraham's father, made images
— the Teraphim, called after him — or the "chosen people" of Israel
ceased divining by them. These teraphim were just as much " idols"
as is any pagan image or statue.* The injunction " Thou shalt not
bow to a graven image," or teraphim, must have either come at a later
date, or have been disregarded, since the bowing-down to and the
divining by the teraphim seem to have been so orthodox and general
that the "L,ord" actually threatens the Israelites, through Hosea, to
deprive them of their teraphim.
For the children of Israel shall abide many days without a king, . . . with-
out a sacrifice, and without an image,
Matzebah, or statue, or pillar, is explained in the Bible to mean
" without an ephod and without teraphim."!
Father Kircher supports very strongly the idea that the statue of the
Egyptian Serapis was identical in everyway with those of the seraphim,
or teraphim, in the temple of Solomon. Says lyouis de Dieu :
They were, perhaps, images of angels, or statues dedicated to the angels, the
presence of one of these spirits being thus attracted into a teraphim and answering
the inquirers [consultans]; and even in this hypothesis the word "teraphim" would
* That the teraphim was a statue, and no small article either, is shown in Samuel xix., where
Michal takes a teraphim ("image," as it is translated) and puts it in bed to represent David, her
husband, who ran away from Saul (see verse 13, et seg.). It was thus of the size and shape of a
human figure — a statue or real idol.
+ 0/>. cit., iii. 4
DIVINING BY TERAPHIM.
235
become the equivalent of "seraphim" by changing the "t" into "s" in the manner
of Syrians.*
What says the Septuagint ? The teraphim are translated successively
by ctSwXa — forms in someone's likeness ; eidolon, an " astral body ; "
yXvrrra — the sculptured ; KevoTd4>La — sculptures in the sense of containing
something hidden, or receptacles ; 6r]\ov<i — manifestations ; aX^e€ia<s
truths or realities ; fjuopcfx^fxara or (fxoTLo-fxov^ — luminous, shining likenesses.
The latter %xpression shows plainly what the teraphim were. The
Vulgate translates the term by " annuntientes," the " messengers who
announce," and it thus becomes certain that the teraphim were the
oracles. They were the animated statues, the Gods who revealed
themselves to the masses through the Initiated Priests and Adepts in
the Egyptian, Chaldsean, Greek, and other temples.
As to the way of divining, or learning one's fate, and of being instructed
by the teraphim, f it is explained quite plainly by Maimonides and
Seldenas. The former says :
The worshippers of the teraphim claimed that the light of the principal stars
[planets], penetrating into and filling the carved statue through and through, the
angelic virtue [of the regents, or animating principle in the planets] conversed
with them, teaching them many most useful arts and sciences. t
In his turn Seldenus explains the same, adding that the teraphim§
were built and fashioned in accordance with the position of their re-
spective planets, each of the teraphim being consecrated to a special
"star-angel," those that the Greeks called stoichae, as also according to
figures located in the sky and called the "tutelary Gods" :
Those who traced out the (TToiyfio. were called (TTOt;^£tcj/xaTi/coi [or the diviners
by the planets] and the oToixeta.H
Ammianus Marcellinus states that the ancient divinations were always
• Louis de Dieu, Genesis, xiczi. 19. See De Mirville, iii. 257.
+ " The teraphim of Abram's father, Terah, the ' maker of images,' were the Kabeiri Gods, and we
see them worshipped by Micah, by the Danites, and others. (Judges, xvii.-xviii., etc.) Teraphim were
identical with seraphim, and these were serpent images, the origin of which is in the Sanskrit
'Sarpa' (the 'serpent') a symbol sacred to all the deities as a symbol of immortality. Kiyun, or
the God Kivan, worshipped by the Hebrews in the wilderness, is Shiva, the Hindu Saturn. (The
Zendic 'h' is 's' in India; thus, ' Hapta ' is 'Sapta;' 'Hindu' is 'Sindhaya.' (A. Wilder)
'The -'s" continually softens to "h" from Greece to Calcutta, from the Caucasus to Egypt,' says
Dunlap. Therefore the letters ' k,' 'h,' and 's' are interchangeable. The Greek story shows that
Dardanus, the Arcadian, having received them as a dowry, carried them to Samothrace, and thence to
Troy ; and they were worshipped long before the days of glory of Tyre or Sidon, though the
former had been built 2760 b.c. From where did Dardanus derive them ? " Isis Unveiled, i. 570.
X Maimon, Mare Nevochim, III. xxx.
(Those dedicated to the sun were made in gold, and those to the moon in silver.
\De Diis Syriis, Teraph. II. Syat, p. 31.
THE SECRET DOCTRINE.
accomplished with the help of the " spirits " of the elements (spiritus
elementorum), or as they are called in Greek -rrvev/xaTa twv o-Toi;^etW. Now
the latter are not the "spirits" of the stars (planets), nor are they
divine Beings ; they are simply the creatures inhabiting their respective
elements, called by the Kabalists, elementary spirits, and by the Theo-
sophists elementals.* Father Kircher, the Jesuit, tells the reader :
Every god had such instruments of divination to speak through. Each had his
speciahty.
Serapis gave instruction on agriculture ; Anubis taught sciences ;
Horus advised upon ps5'chic and spiritual matters ; Isis was consulted
on the rising of the Nile, and so on.f
This historical fact, furnished by one of the ablest and most erudite
among the Jesuits, is unfortunate for the prestige of the " lyord God of
Israel " with regard to his claims to priority and to his being the one
living God. Jehovah, on the admission of the Old Testament itself,
conversed with his elect in no other way, and this places him on a par
with every other Pagan God, even of the inferior classes. In Judges,
xvii., we read of Micah having an ephod and a teraphim fabricated, and
consecratingthem to Jehovah (see the Septuagint and the Vulgate) ; these
objects were made by a founder from the two hundred shekels of silver
given to him by his mother. True, King James' " Holy Bible" explains
this little bit of idolatry by saying :
In those days there was no king in Israel, but every man did that which was
right in his own eyes.
Yet the act must have been orthodox, since Micah, after hiring a priest,
a diviner, for his ephod and teraphim, declares : " Now know I that the
Lord will do me good." And if Micah's act — who
Had an house of Gods, and made an ephod and teraphim and consecrated one of
his sons
to their service, as also to that of the " graven image " dedicated " unto
the Lord" by his mother — now seems prejudicial, it was not so in those
days of one religion and one lip. How can the Latin Church blame the
act, since Kircher, one of her best writers, calls the teraphim " the holy
instruments of primitive revelations ; " since Genesis shows us Rebecca
going " to enquire of the Lord,"| and the Lord answering her (certainly
• Those that the Kabalists call elementary spirits are sylphs, gnomes, undines and salanwisders,
nature-spirits, in short. The spirits of the angels formed a distinct class.
+ CEdipus, ii. 444-
t Op. cit., XXV. 22 et seq.
JEHOVAH AND TERAPHIM. 237
through his teraphim), and delivering to her several prophecies ? And
if this be not sufficient, there is Saul, who deplores the silence of the
ephod,* and David who consults the thummim, and receives oral advice
from the I/)rd as to the best way of killing his enemies.
The thummim and urim, however — the object in our days of so much
conjecture and speculation — was not an invention of the Jews, nor had it
originated with them, despite the minute instruction given about it
by Jehovah to Moses. For the priest-hierophant of the Eg>^ptian
temples wore a breastplate of precious stones, in every way similar to
that of the high priest of the Israelites.
The high-priests of Egypt wore suspended on their necks an image of sapphire,
called Truth, the manifestation of truth becoming evident in it.
Seldenus is not the only Christian writer who assimilates the Jewish
to the Pagan teraphim, and expressed a conviction that the former had
borrowed them from the Egyptians. Moreover, we are told by DoUinger,
a preeminently Roman Catholic writer :
The teraphim were used and remained in many Jewish families to the days of
Josiah.t
As to the personal opinion of Bollinger, a Papist, and of Seldenus, a
Protestant — both of whom trace Jehovah in the teraphim of the Jews
and " evil spirits " in those of the Pagans — it is the usual one-sided
judgment of odium theologicum and sectarianism. Seldenus is right,
however, in arguing that in the days of old, all such modes of communi-
cation had been primarily established for purposes of divine and angelic
communications only. But
The holy Spirit (spirits, rather) spake [not] to the children of Israel [alone] by
urim and thummim, while the tabernacle remained,
as Dr. A. Cruden would have people believe. Nor had the Jews alone
need of a " tabernacle " for such a kind of theophanic, or divine com-
munication ; for no Bath-Kol (or "Daughter of the divine Voice"),
called thummim, could be heard whether by Jew, Pagan, or Christian,
were there not a fit tabernacle for it. The " tabernacle " was simply
the archaic telephone of those days of Magic when Occult powers were
acquired by Initiation, just as they are now. The nineteenth century
* The ephod was a linen garment worn by the high priest, but as the thummim was attached to it,
the entire paraphernalia of divination was often comprised in that single word, ephod. See
I. Sam., xxviii. 6, and xxx. 7, 8.
+ Paganism and Judaiiin, iv. 197.
238 THE SECRET DOCTRINE.
has replaced with an electric telephone the "tabernacle" of specified
metals, wood, and special arrangements, and has natural mediums
instead of high priests and hierophants. Why should people wonder,
then, that instead of reaching Planetary Spirits and Gods, believers
should now communicate with no greater beings than elementals and
animated shells — the demons of Porphyry ? Who these were, he tells
us candidly in his work On the Good and Bad Demons :
They whose ambition is to be taken for Gods, and whose leader demands to be
recognized as the Supreme God.
Most decidedly — and it is not the Theosophists who will ever deny
the fact — there are good as well as bad spirits, beneficent and
malevolent " Gods " in all ages. The whole trouble was, and still is, to
know which is which. And this, we maintain, the Christian Church
knows no more than her profane flock. If anything proves this, it is,
most decidedly, the numberless theological blunders made in this
direction. It is idle to call the Gods of the heathen "devils," and
then to copy their symbols in such a servile manner, enforcing the
distinction between the good and the bad with no weightier proof
than that they are respectively Christian and Pagan. The planets —
the elements of the Zodiac — have not figured only at Heliopolis as the
twelve stones called the "mysteries of the elements" (elementorum
arcana). On the authority of many an orthodox Christian writer they
were found also in Solomon's temple, and may be seen to this day in
several old Italian churches, and even in Notre Dame of Paris.
One would really say that the warning in Clement's Stromateis has
been given in vain, though he is supposed to quote words pronounced
by St. Peter. He says :
Do not adore God as the Jews do, who think they are the only ones to know
Deity and fail to perceive that, instead of God, they are worshipping angels, the
lunar months, and the moon.*
Who after reading the above can fail to feel surprise that, notwith-
standing such understanding of the Jewish mistake, the Christians are
still worshipping the Jewish Jehovah, the Spirit who spoke through his
teraphim ! That this is so, and that Jehovah was simply the " tutelary
genius," or spirit, of the people of Israel — only one of the pneumata ton
stoicheion (or "great spirits of the elements"), not even a high
"Planetary" — is demonstrated on the authority of St. Paul and of
• op. cil., I. vi. 5.
IDOL OF THE MOON. 23^
Clemens Alexandrinus, if the words they use have any meaning. With
the latter, the word o-roixcta signifies not only elements, but also
Generative cosmological principles, and notably the signs [or constellations] of
the Zodiac, of the months, days, the sun and the moon.*
The expression is used by Aristotle in the same sense. He says,
Twv aarpiLv oTotx"a,f while Diogenes Laertius calls SwScKa a-TotxeCa, the
twelve signs of the Zodiac. :J: Now having the positive evidence of
Ammianus Marcellinus to the effect that
Ancient divination was always accomplished with the help of the spirits of the
elements,
or the same irvea.fj.aTa Tw o-Toix«wv, and seeing in the Bible numerous
passages that (a) the Israelites, including Saul and David, resorted to
the same divination, and used the same means ; and (d) that it was
their "Lord" — namely, Jehovah — who answered them, what else can
we believe Jehovah to be than a " spiritus elementorum" ?
Hence one sees no great difference between the *' idol of the moon "
— the Chaldaean teraphim through which spoke Saturn — and the idol
of urim and thummim, the organ of Jehovah. Occult rites, scientific
at the beginning — and forming the most solemn and sacred of sciences
— have fallen through the degeneration of mankind into Sorcer>% now
called "superstition." As Diogenes explains in his History :
The Kaldhi, having made long observations on the planets and knowing better
than anyone else the meaning of their motions and their influences, predict to
people their futurity. They regard their doctrine of 'CQ.^five great orbs — which they
call interpreters, and we, planets — as the most important. And though they allege
that it is the sun that furnishes them with most of the predictions for great forth-
coming events, yet they worship more particularly Saturn. Such predictions made
to a number of kings, especially to Alexander, Antigonus, Seleucus, Nicanor, etc.,
. . have been so marvellously realised that people were struck with admira-
tion. §
It follows from the above that the declaration made by Qu-tamy, the
Chaldaean Adept — to the effect that all that he means to impart in his
work to the profane had been told by Saturn to the moon, by the latter to
her idol, and by that idol, or teraphim, to himself, the scribe — no more
implied idolatry than did the practice of the same method by King
* Discourse to the Gentiles, p. 146.
■I- De Gener., I. II. iv.
t See Cosmos, by Menage, I., vi., \ 101.
{ Op. cit., I. ii.
240 THE SECRET D0CTRINE.
David. One fails to perceive in it, therefore, either an apocrypha or
a " fairy-tale." The above-named Chaldaean Initiate lived at a period
far anterior to that ascribed to Moses, in whose day the Sacred Science
of the sanctuary was still in a flourishing condition. It began to
decline only when such scoffers as Lucian had been admitted, and the
pearls of the Occult Science had been too often thrown to the hungry
dogs of criticism and ignorance.
SECTION XXVII.
Egyptian Magic.
Few of our students ot Occultism have had the opportunity of
examining Egyptian papyri — those living, or rather re-arisen
witnesses that Magic, good and bad, was practised many thousands
of years bacls: into the night of time. The use of the papyrus prevailed
up to the eighth century of our era, when it was given up, and its
fabrication fell into disuse. The most curious of the exhumed docu-
ments were immediately purchased and taken away from the countr^^
Yet there are a number of beautifully-preserved papyri at Bulak, Cairo,
though the greater number have never been yet properly read.*
Others — those that have been carried awa}' and may be found in the
museums and public libraries of Europe — have fared no better. In the
days of the Vicomte de Rouge, some twenty-five j^ears ago, only a few
of them " were two-thirds deciphered ; " and among those some most
interesting legends, inserted parenthetically and for purposes of
explaining royal expenses, are in the Register of the Sacred Accounts.
This may be verified in the so-called "Harris" and Anastasi collections,
and in some papyri recently exhumed ; one of these gives an account
of a whole series of magic feats performed before the Pharaohs Ramses
II. and III. A curious document, the first-mentioned, truly. It is a
papyrus of the fifteenth century B.C., written during the reign of
Ramses V., the last king of the eighteenth dynasty, and is the work
of the scribe Thoutmes, who notes down some of the events with
• "The characters employed ou those parchments," writes De Mirville, "are sometimes hierogly-
phics, placed perpendicularly, a kind of lineary tachygraphy (abridged characters), where the image
is often reduced to a simple stroke ; at other times placed in horizontal lines ; then the hieratic or sacred
writing, going from right to left as in all Semitic languages ; lastly, the characters of the country,
used for oflBcial documents, mostly contracts, etc., but which since the Ptolemies has been also
adopted for the monuments," v. 8i, 82. A copy of the Harris papyrus, translated by Chabas —
Papyrus magique — may be studied at the British Museum.
242 THE SECRET DOCTRINE.
regard to defaulters occurring on the twelfth and thirteenth days of
the month of Paophs. The document shows that in those days of
"miracles" in Egypt the taxpayers were not found among the living
alone, but ever>' mummy was included. All and everything was taxed ;
and the Khou of the mummy, in default, was punished "by the priest-
exorciser, who deprived it of the liberty of action." Now what was
the Khou ? Simply the astral body, or the aerial simulacrum of the
corpse or the mummy — that which in China is called the Hauen, and
in India the Bhut.
Upon reading this papyrus to-day, an Orientalist is pretty sure to
fling it aside in disgust, attributing the whole affair to the crass super-
stition of the ancients. Truly phenomenal and inexplicable must have
been the dullness and credulity of that otherwise highly philosophical
and civilized nation if it could carry on for so many consecutive ages,
for thousands of years, such a system of mutual deception .' A system
whereby the people were deceived by the priests, the priests by
their King-Hierophants, and the latter themselves were cheated by
the ghosts, which were, in their turn, but " the fruits of hallucination."
The whole of antiquity, from Menes to Cleopatra, from Manu to
Vikramaditya, from Orpheus down to the last Roman augur, were
h)^sterical, we are told. This must have been so, if the whole were
not a system of fraud. Life and death were guided by, and were under
the .sway of, sacred "conjuring." For there is hardly a papyrus,
though it be a simple document of purchase and sale, a deed belonging
to daily transactions of the most ordinary kind, that has not Magic,
white or black, mixed up in it. It looks as though the sacred scribes
of the Nile had purposely, and in a prophetic spirit of race-hatred, carried
out the (to them) most unprofitable task of deceiving and puzzling the
generations of a future white race of unbelievers yet unborn ! Anyhow,
the papyri are full of Magic, as are likewise the stelae. We learn,
moreover, that the papyrus was not merely a smooth-surfaced parch-
ment, a fabric made of
Ivigneous matter from a shrub, the pellicles of which superposed one over the
other formed a kiud of writing-paper;
but that the shrub itself, the implements and tools for fabricating the
parchment, etc., were all previously subjected to a process of magical
preparation — according to the ordinance of the Gods, who had taught
that art, as they had all others, to their Priest- Hierophants.
There are, however, some modern Orientalists who seem to have an
EVIDENCE OF PAPYRI. 243
inkling of the true nature of such things, and especially of the analogy
and the relations that exist between the Magic of old and our modern-
day phenomena. Chabas is one of these, for he indulges, in his trans-
lation of the " Harris " papyrus, in the following reflections :
Without ha\ang recourse to the imposing ceremonies of the wand of Hermes, or
to the obscure formulae of an unfathomable mysticism, a mesmerizer in our own
day will, by means of a few passes, disturb the organic faculties of a subject, incul-
cate the knowledge of foreign languages, transport him to a far-distant country, or
into secret places, make him guess the thoughts of those absent, read in closed
letters, etc. . . . The antre of the moderri sybil is a modest-looking room,
the tripod has made room for a small round table, a hat, a plate, a piece of furni-
ture of the most vulgar kind; only the latter is even superior to the oracle of anti-
quity [how does M. Chabas know?], inasmuch as the latter only spoke,* while the
oracle of our day writes its answers. At the command of the medium the spirits of
the dead descend to make the furniture creak, and the authors of bygone centuries
deliver to lis works written b}' them bej-ond the grave. Human credulity has no
narrower limits to-day than it had at the dawn of historical times. ... As
teratology is an essential part of general physiology now, so the pretended Occult
Sciences occupy in the annals of humanity a place which is not without its impor-
tance, and deserve for more than one reason the attention of the philosopher and
the historian. t
Selecting the two Champollions, Lenormand, Bunsen, Vicomte de
Rouge, and several other Egyptologists to serve as our witnesses, let us
see what they say of Egyptian Magic and Sorcery. They may get out
of the difiicult}'' b)' accounting for each " superstitious belief" and
practice b}' attributing them to a chronic psychological and physio-
logical derangement, and to collective hj-'steria, if they like ; still facts
are there, staring us in the face, from the hundreds of these mysterious
papyri, exhumed after a rest of four, five, and more thousands of years,
with their magical containments and evidence of antediluvian Magic.
A small library, found at Thebes, has furnished fragments of every
kind of ancient literature, many of which are dated, and several of
which have thus been assigned to the accepted age of Moses. Books
or manuscripts on ethics, history, religion and medicine, calendars and
• And what of the "Mene, mene, tekel, upharsin," the words that " the fingers of a man's hand,"
whose body and arm remained in\'isible, wrote on the walls of Belshazzar's palace? {Daniel, v.)
What of the writings of Simon the Magician, and the magic characters on the walls and in the air of
the crypts of Initiation, without mentioning the tables of stone on which the finger of God wrote the
commandments ? Between the writisg of one God and other Gods the difference, if any, lies only in
their respective natures ; and if the tree is to be known by its fruits, then preference would have to be
given always to the Pagan Gods. It is the immortal " To be or not to be." Either all of them are—
or at any rate, may be— true, or all are surely pious frauds and the result of credulity.
+ Papyrus Magique, p. 186.
244 '^'^^ SECRET DOCTRINE.
registers, poems and novels — ever3^thing — may be had in that precious
collection ; and old legends — traditions of long forgotten ages (please
to remark this: legends recorded during the Mosaic period) — are already-
referred to therein as belonging to an immense antiquity, to the period
of the dynasties of Gods and Giants. Their chief contents, how-
ever, are formulae of exorcisms against black Magic, and funeral
rituals : true breviaries, or the vade ineaim of every pilgrim-traveller in
eternity. These funeral texts are generally written in hieratic charac-
ters. At the head of the papyrus is invariably placed a series of
scenes, showing the defunct appearing before a host of Deities succes-
sively, who have to examine him. Then comes the judgment of the
Soul, while the third act begins with the launching of that Soul into
the divine light. Such papyri are often forty feet long.*
The following is extracted from general descriptions. It will show
how the moderns understand and interpret Egyptian (and other)
Symbology.
The papyrus of the priest Nevo-loo (or Nevolen), at the Louvre, may
be selected for one case. First of all there is the bark carrying the
coffin, a black chest containing the defunct's mummy. His mother,
Ammenbem-Heb, and his sister, Hooissanoob, are near ; at the head and
feet of the corpse stand Nephtys and Isis clothed i-n red, and near
them a priest of Osiris clad in his panther's skin, his censer in his right
hand, and four assistants carrying the mummy's intestines. The coffin
is received by the God Anubis (of the jackal's head), from the hands of
female weepers. Then the Soul rises from its mummy and the Khou
(astral body) of the defunct. The former begins its worship of the
four genii of the East, of the sacred birds, and of Ammon as a ram.
Brought into the " Palace of Truth," the defunct is before his judges.
While the Soul, a scarabaeus, stands in the presence of Osiris, his astral
Khou is at the door. Much laughter is provoked in the West by the
invocations to various Deities, presiding over each of the limbs of the
mummy, and of the living human body. Onl}^ judge: in the papyrus
of the mummy Petamenoph " the anatomy becomes theographical,"
" astrology is applied to physiolog5%" or rather "to the anatomy of the
human body, the heart and the soul." The defunct's " hair belongs to
the Nile, his eyes to Venus (Isis), his ears to Macedo, the guardian of
the tropics ; his nose to Anubis, his left temple to the Spirit dwelling
See Maspero's Guide to the Bulak Museum, among others.
SYMBOLS AND THEIR READING.
245
in the sun. . . . What a series of intolerable absurdities and ignoble
prayers ... to Osiris, imploring him to give the defunct in the
other world, geese, eggs, pork, etc." *
It might have been prudent, perhaps, to have waited to ascertain
whether all these terms of " geese, eggs, and pork" had not some other
Occult meaning. The Indian Yogi who, in an exoteric work, is invited
to drink a certain intoxicating liquor till he loses his senses, was also
regarded as a drunkard representing his sect and class, until it was
found that the Esoteric sense of that " spirit " was quite different : that
it meant divine light, and stood for the ambrosia of Secret Wisdom.
The symbols of the dove and the lamb which abound now in Eastern
and Western Christian Churches may also be exhumed long ages hence,
and speculated upon as objects of present-day worship. And then some
" Occidentalist,'' in the forthcoming ages of high Asiatic civilization
and learning, may write karmically upon the same as follows : " The
ignorant and superstitious Gnostics and Agnostics of the sects of
' Pope' and ' Calvin ' (the two monster Gods of the Dynamite-Christian
period) adored a pigeon and a sheep ! " There will be portable hand-
fetishes in all and every age for the satisfaction and reverence of the
rabble, and the Gods of one race will always be degraded into devils by
the next one. The cycles revolve within the depths of Lethe, and
Karma shall reach Europe as it has Asia and her religions.
Nevertheless,
This grand and dignified language [in the Book of the Dead], these pictures full of
majesty, this orthodoxy of the whole evidently proving a very precise doctrine
concerning the immortality of the soul and its personal survival,
as shown by De Rouge and the Abbe Van Drival, have charmed some
Orientalists. The psychostasy (or judgment of the Soul) is certainly a
whole poem to him who can read it correctly and interpret the images
therein. In that picture we see Osiris, the horned, with his sceptre
hooked at the end — the original of the pastoral bishop's crook or crosier
— the Soul hovering above, encouraged by Tmei, daughter of the Sun
of Righteousness and Goddess of Mercy and Justice ; Horus and
Anubis, weighing the deeds of the soul. One of these papyri shows
the Soul found guilty of gluttony sentenced to be re-born on earth as
a hog ; forthwith comes the learned conclusion of an Orientalist,
De Mirville (from whom much of the preceding is taken), v. 81, 85.
246 THE SECRET DOCTRINE.
" This is an indisputable proof of belief in vietempsychosis, of trans-
migration into animals,'' etc.
Perchance the Occult law of Karma might explain the sentence
otherwise. It may, for all our Orientalists know, refer to the physio-
logical vice in store for the Soul when re-incarnated — a vice that will
lead that personality into a thousand and one scrapes and mis-
adventures.
Tortures to begin with, then metempsychosis during 2>,oqo years, as a hawk, an angel,
a lotus-flower, a heron, a stork, a swallow, a serpent, and a crocodile : one sees that
the consolation of such a progress was far from being satisfactory,
argues De Mirville, in his work on the Satanic character of the Gods
of Egypt.* Again, a simple suggestion may throw on this a great
light. Are the Orientalists quite sure they have read correctly the
"metempsychosis during 3,000 years"? The Occult Doctrine teaches
that Karma waits at the threshold of Devachan (the Amenti of
the Egyptians) for 3,000 years ; that then the eternal Ego is reincar-
nated dc ?iovo, to be punished in its new temporary personality for
sins committed in the preceding birth, and the suffering for which,
in one shape or another, will atone for past misdeeds. And the
hawk, the lotus-flower, the heron, serpent, or bird — ever>^ object in
Nature, in short — had its symbolical and manifold meaning in ancient
religious emblems. The man who all his life acted hypocritically and
passed for a good man, but had been in sober reality watching like a
bird of prey his chance to pounce upon his fellow-creatures, and had
deprived them of their property, will be sentenced by Karma to bear
the punishment for hypocrisy and covetousness in a future life. What
will it be ? Since every human unit has ultimately to progress in its
evolution, and since that " man " will be reborn at some future time as
a good, sincere, well-meaning man, his sentence to be re-incarnated as
a hawk may simply mean that he will then be regarded metaphorically
as such. That, notwithstanding his real, good, intrinsic qualities, he
will, perhaps during a long life, be unjustly and falsely charged with
and suspected of greed and hypocrisy and of secret exactions, all of
which will make him suffer more than he can bear. The law of retri-
bution can never err, and yet how many such innocent victims of false
appearance and human malice do we not meet in this world of in-
cessant illusion, of mistake and deliberate wickedness. We see them
* See De Mirville, v. 84, 85.
REBIRTH AND TRANSMIGRATION. 247
every day, and they may be found within the personal experience of
each of us. What Orientalist can say with any degree of assurance
that he has understood the religions of old ? The metaphorical lan-
guage of the priests has never been more than superficially' revealed,
and the hieroglj^phics have been ver\' poorly mastered to this day.*
What says /sis Unveiled on this question of Eg3'ptian rebirth and
transmigration, and does it clash with anj'^thing that we say now ?
It will be observed that this philosophj- of cycles, which was allegorized by the
Egyptian Hierophants in the "cycle of necessity," explains at the same time the
allegory of the "Fall of Man." According to the Arabian descriptions, each of
the seven chambers of the pyramids — those grandest of all cosmic symbols — was
known by the name of a planet. The peculiar architecture of the pyramids shows
in itself the drift of the metaphjsical thought of their builders. The apex is lost
in the clear blue sky of the land of the Pharaohs, and typifies the primordial point
lost in the unseen Universe from whence started the first race of the spiritual
prototj-pes of man. Each mummy from the moment that it was embalmed lost its
physical indi\'iduality in one seuse : it symbolised the human race. Placed in such
a way as was best calculated to aid the exit of the "Soul," the latter had to pass
through the seven planetary chambers before it made its exit through the sym-
bolical apex. Each chamber typified, at the same time, one of the seven spheres
[of our Chain] and one of the seven higher tj^pes of physico-spiritual humanit}'
alleged to be above our own. Every 3000 years the soul, representative of its race,
had to return to its primal point of departure before it underwent another evolution
into a more perfected spiritual and physical transformation. We must go deep
indeed into the abstruse metaphysics of Oriental mysticism before we can realise
fully the infinitude of the subjects that were embraced at one sweep by the majestic
thought of its e.xponents.t
This is all Magic when once the details are given ; and it relates at
the same time to the evolution of our seven Root-Races, each with the
characteristics of its special guardian or "God," and his Planet. The
astral body of each Initiate, after death, had to reenact in its funeral
mystery the drama of the birth and death of each Race — the past and
the future — and pass through the seven "planetary chambers," which,
as said above, typified also the seven spheres of our Chain.
The mystic doctrine of Eastern Occultism teaches that
" The Spiritual Ego \jiot the astral Khou~\ has to revisit, before it in-
carnates into a new body, the scenes it left at its last disincarnation. It
* One sees this difficulty arise even with a perfectly known language like Sanskrit, the meaning of
which is far easier to comprehend than the hieratic %vritings of Egypt. Everyone knows how hope-
lessly the Sanskritists are often puzzled over the real meaning and how they fail in rendering the
meaning correctly in their respective translations, in which one Orientalist contradicts the other.
+ Op. cit., i. 297.
248 THE SECRET DOCTRINE.
has to see for itself and take copiizance of all the effects produced by
the causes \Jhe Nidanas^ generated by its actions in a previous life; that,
seeing, it should recognize the justice of the decree, and help the law of Retri-
bution {^Karma'] instead of impedi?ig it."*
The translations by Vicomte de Rouge of several Eg5^ptian papj^ri,
imperfect as they may be, give us one advantage : they show undeni-
ably the presence in them of white, divine Magic, as well as of
Sorcery, and the practice of both throughout all the dynasties. The
Book of the Dead, far older than Genesis\ or any other book of the Old
Testament, shows it in every line. It is full of incessant prayers and
exorcisms against the Black Art. Therein Osiris is the conqueror
of the "aerial demons." The worshipper implores his help against
Matat, "from whose eye proceeds the invisible arrow." This "invisible
arrow" that proceeds from the eye of the Sorcerer (whether living or
dead) and that "circulates throughout the world," is the evil eye —
cosmic in its origin, terrestrial in its effects on the microcosmical plane.
It is not the Latin Christians whom it behoves to view this as a super-
stition. Their Church indulges in the same belief, and has even a
prayer against the "arrow circulating in darkness."
The most interesting of all those documents, however, is the
"Harris" papyrus, called in France ^'le papyrus tnagique de Chabas,"
as it was first translated by the latter. It is a manuscript written in
hieratic characters, translated, commented upon, and published in
i860 by M. Chabas, but purchased at Thebes in 1855 by Mr. Harris.
Its age is given at between twentj^-eight and thirty centuries. We
quote a few extracts from these translations:
Calendar of lucky and unlucky days : . . • He who makes a bull work on the
20th of the month of Pharmuths will surely die ; he who on the 24th day of the
same month pronounces the name of Seth aloud will see trouble reigning in his
house from that day ; ... he who on the 5th day of Patchous leaves his house
falls sick and dies.
Exclaims the translator, whose cultured instincts are revolted :
If one had not these words under our eyes, one could never believe in such ser\n-
tude at the epoch of the Ramessides.+
• Book II., Commentary.
t Bunsen and ChampoUion so declare, and Dr. Carpenter says that the Book of the Dead, .sculptured
on the oldest monuments, with " the very phra.ses we find in the New Testament in connection with
the Day of Judgment . . . was engraved probably 2,000 years before the time of Christ." (See
Isis Unveiled, i., 518.)
t De Minrille, v. 88. Just such a calendar and horoscope interdictions exist in India in our day, as
well as in China and all the Buddliist countries.
THE EGYPTIAN KHOUS. 249
We belong to the nineteenth century of the Christian era, and are
therefore at the height of civilization, and under the benign sway and
enlightening influence of the Christian Church, instead of being
subject to the Pagan Gods of old. Nevertheless we personally know
dozens, and have heard of hundreds, of educated, highly-intellectual
persons who would as soon think of committing suicide as of starting
on any business on a Friday, of dining at a table where thirteen sit
down, or of beginning a long journey on a Monday. Napoleon the
Great became pale when he saw three candles lit on a table. Moreover,
we may gladly concur with De Mirv'ille in this, at any rate, that such
"superstitions" are "the outcome of observation and experience." If
the former had never agreed with facts, the authority of the Calendar,
he thinks, would not have lasted for a week. But to resume :
Genethliacal influences : The child born on the 5th day of Paophi will be killed
by a bull ; on the 27th by a serpent. Born on the 4th of the month of Athyr, he will
succumb to blows.
This is a question of horoscopic predictions; judiciary astrology is
firmly believed in in our own age, and has been proven to be scientifi-
cally possible by Kepler.
Of the Khous two kinds were distinguished : first, the justified
Khous, i.e., those who had been absolved from sin by Osiris when they
were brought before his tribunal ; these lived a second life. Secondly,
there were the guilty Khous, "the Khous dead a second time;" these
were the damned. Second death did not annihilate them, but they
were doomed to wander about and to torture people. Their existence
had phases analogous to those of the living man, a bond so intimate
between the dead and the living that one sees how the observation
of religious funeral rites and exorcisms and prayers (or rather magic
incantations) should have become necessary.* Says one prayer:
Do not permit that the venom should master his limbs [of the defunct], . . .
that he should be penetrated by any male dead, or any female dead ; or that the
shadow of any spirit should haunt him (or her).t
M. Chabas adds :
These Khous were beings of that kind to which human beings belong after their
death ; they were exorcised in the name of the god Chons. . . . The Manes
then could enter the bodies of the li^'ing, haunt and obsess them. Formulae and
talismans, and especially statues or divine fl^ures, were used against such formidable
invasions.:}: . . . They were combated by the help of the divine power, the god
♦ See De Mirville, iii. 65. + Pap. Mag., p. 163. t Ibid., p. 168.
250 THE SECRET DOCTRINE.
Chons being famed for such deliverances. The Khou, in obeying the orders of the
god, none the less preserved the precious faculty inherent in him of accommodating
himself in any other body at will.
The most frequent formula of exorcism is as follows. It is very
suggestive :
Men, gods, elect, dead spirits, amous, negroes, menti-u, do not look at this soul
to show cruelty toward it.
This is addressed to all who were acquainted with Magic.
"Amulets and mystic names." This chapter is called "very mys-
terious," and contains invocations to Penhakahakaherher and Uranao-
karsankrobite, and other such easy names. Says Chabas:
We have proofs that mystic names similar to these were in common use during
the stay of the Israelites in Egypt.
And we ma}'' add that, whether got from the Egyptians or the
Hebrews, these are sorcery names. The student can consult the works
of Eliphas L,evi, such as his Grinioire des Sorciers. In these exorcisms
Osiris is called Mamuram-Kahab, and is implored to prevent the
twice-dead Khou from attacking the justified Khou and his next of kin,
since the accursed (astral spook)
Can take any form he likes and penetrate at will into any locality or body.
In studying Eg>^ptian papyri, one begins to find that the subjects of
the Pharaohs were not verj^ much inclined to the Spiritism or Spiritual-
ism of their day. They dreaded the "blessed spirit" of the dead more
than a Roman Catholic dreads the devil !
But how uncalled-for and unjust is the charge against the Gods of
Egypt that they are these " devils," and against the priests of exercis-
ing their magic powers with the help of "the fallen angels," maybe
seen in more than one papyrus. For one often finds in them records
of Sorcerers sentenced to the death penalty, as though they had been
living under the protection of the holy Christian Inquisition. Here is
one case during the reign of Ramses III, quoted by De Mirville from
Chabas.
The first page begins with these words: "From the place where I am to the
people of my countrj'." There is reason to suppose, as one will see, that the person
who wrote this, in the first personal pronoun, is a magistrate making a report, and
attesting it before men, after an accustomed formula, for here is the main part of
this accusation : " This Hai, a bad man, was an overseer [or perhaps keeper] of
sheep : he said : ' Can I have a book that will give me great power ? ' . . . And
a book was given him with the formulae of Ramses-Meri-Amen, the great God, his
OBSESSION IN EGYPT. 25I
royal master ; and he succeeded in getting a divine power enabling him to fascinate
men. He also succeeded in building a place and in finding a very deep place, and
produced men of Menh [magical homunculi .?] and . . . love-writings . .
stealing them from the Khen [the occult library of the palace] by the hand of the
stonemason Atirma, ... by forcing one of the supervisors to go aside, and
acting magically on the others. Then he sought to read futurity by them and suc-
ceeded. All the horrors and abominations he had conceived in his heart, he did
them really, he practised them all, and other great crimes as well, such as the horror
[?] of all the Gods and Goddesses. Likewise let the prescriptions great {severe .^]
unto death be done unto him, such as the divine words order to be done to him."
The accusation does not stop there, it specifies the crimes. The first line speaks of
a hand paralysed by means of the men of Menh, to whom it is simply said, " Let such
an effect be produced'' and it is produced. Then come the great abominations, such as
deserve death. . . . The judges who had examined him (the culprit) reported
saying, " Let him die according to the order of Pharaoh, and according to what is
written in the lines of the divine language."
M. Chabas remarks:
Documents of this kind abound, but the task of analysing them all cannot be
attempted with the limited means we possess.*
Then there is an inscription taken in the temple of Khous, the God
who had power over the elementaries, at Thebes. It was presented by
M. Prisse d'Avenne to the Imperial — now National — Library of Paris,
and was translated first by Mr. S. Birch. There is in it a whole
romance of Magic. It dates from the day of Ramses XII. f of the
twentieth dynasty ; it is from the rendering of M. de Rouge as quoted
by De Mirville, that we now translate it.
This monument tells us that one of the Ramses of the twentieth dynasty, while
collecting at Naharain the tributes paid to Egypt by the Asiatic nations, fell in love
with a daughter of the chief of Bakhten, one of his tributaries, married her and,
bringing her to Eg>'pt with him, raised her to the dignity of Queen, under the royal
name of Ranefrou. Soon afterwards the chief of Bakhten dispatched a messenger
to Ramses, praying the assistance of Egyptian science for Bent-Rosh, a young sister
of the queen, attacked with illness in all her limbs.
The messenger asked expressly that a "wise-man" [an Initiate — Reh-Het] should
be sent. The king gave orders that all the hierogrammatists of the palace and the
guardians of the secret books of the Khen should be sent for, and choosing from
among them the royal scribe Thoth-em-Hebi, an intelligent man, well versed in
writing, charged him to examine the sickness.
* Maimonides in his Treatise on Idolatry says, speaking of the Jewish teraphim : " They talked
with men." To this day Christian Sorcerers in Italy, and negro Voodoos at New Orleans fabricate
small wax figures in the likeness of their victims, and transpierce them with needles, the wound, as on
the teraphim or Menh, being repercussed on the living, often killing them. Mysterious deaths are
still many, and not all are traced to the guilty hand.
+ The Ramses of Lepsius, who reigned some 1300 years before our era.
252 THE SECRET DOCTRINE.
Arrived at Bakhten, Thoth-em-Hebi found that Bent-Rosh was possessed by a
Khou (Em-seh-'eru ker h'ou), but declared himself too weak to engage in a struggle
with him.*
Eleven years elapsed, and the young girl's state did not improve. The chief of
Bakhten again sent his messenger, and on his formal demand Khons-peiri-Seklerem-
Zam, one of the divine forms of Chons — God the Son in the Theban Trinity— was
dispatched to Bakhten. . . .
The God [incarnate] hav-ing saluted {besa) the patient, she felt immediatel}' relieved^
and the Khou who was in her manifested forthwith his intention of obeying the
orders of the God. " O great God, who forcest the phantom to vanish," said the
Khou, " I am thy slave and I will return whence I came ! "t
Evidently Khons-peiri-Seklerem-Zam was a real Hierophaut of the
class named the "Sons of God," since he is said to be one of the forms
of the God Khons; which means either that he was considered as an
incarnation of that God — an Avatara — or that he was a full Initiate.
The same text shows that the temple to which he belonged was one of
those to which a School of Magic was attached. There was a Khen in
it, or that portion of the temple which was inaccessible to all but the
highest priest, the library or depository of secret works, to the stud)^ and
care of which special priests were appointed (those whom all the
Pharaohs consulted in cases of great importance), and wherein they
communicated with the Gods and obtained advice from them. Does
not L,ucian tell his readers in his description of the temple of Hiera-
polis, of "Gods who manifest their presence indepetidently?":!: And
further on that he once travelled with a priest from Memphis, who told
him he had passed twenty- three years in the subterranean crypts of
his temple, receiving instructions on Magic from the Goddess Isis her-
self. Again we read that it was b}^ Mercury himself that the great
Sesostris (Ramses II.) was instructed in the Sacred Sciences. On which
Jablonsky remarks that we have here the reason why Amun (Ammon)
— whence he thinks our "Amen" is derived — was a real evocation to
the light. §
In the Papyrus Anastasi, which teems with various formulae for the
• One may judge how trustworthy are the translations of such Egyptian documents when the
sentence is rendered in three different ways by three Egyptologists. Rouge says : " He found her in
a state io fall under ilte power of spirits," or, "with her limbs quite stiff," (?) another version ; and
Chabas translates : " And the Scribe found the Khou too wicked." Between her being in possession
of an evil Khou and "with her limbs tiuite stiff," there is a difference.
+ De Mir\ille, v. 247, 248.
X Some translators would have I,ucian speak of the inhabitants of the city, but they fail tC
show that this view is maintainable.
} De Mir^nlle, v. 256, 257.
TWO RITUAI^S OF MAGIC. 253
evocation of Gods, and with exorcisms against Khous and the elemen-
tal' demons, the seventh paragraph shows plainly the difference made
between the real Gods, the Planetary Angels, and those shells of
mortals which are left behind in Kama-loka, as though to tempt man-
kind and to puzzle it the more hopelessly in its vain search after the
truth, outside the Occult Sciences and the veil of Initiation. This
seventh verse saj^s with regard to such divine evocations or theomantic
consultations:
One must invoke that divine and great name* only in cases of absolute necessity,
and when one feels absolutely pure and irreproachable.
Not SO in the formula of black Magic. Reuvens, speaking of the
two rituals of Magic of the Anastasi collection, remarks that they
Undeniably form the most instructive commentary upon the Egyptian mysteries
attributed to Jamblichus, and the best pendant to that classical work, for under-
standing the thaumaturgj' of the philosophical sects, thaumaturgy based on ancient
Egyptian religion. According to Jamblichus, thaumaturgy was exercised by the
ministry of secondary genii.t
Reuvens closes with a remark which is very suggestive and is very
important to the Occultists who defend the antiquity and genuineness
of their documents, for he says:
All that he [Jamblichus] gives out as theology we find as history in our papyri.
But then how deny the authenticity, the credibility, and, beyond all,
the trustworthiness of those classical writers, who all wrote about
Magic and its Mysteries in a most worshipful spirit of admiration and
reverence? Listen to Pindarus, who exclaims:
Happy he who descends into the grave thus initiated, for he knows the end of his
life and the kingdomj given by Jupiter.§
• How can de Mirv'ille see Satan in the Egyptian God of the great divine Name, when he himself
admits that nothing was greater than the name of the oracle of Dodona, as it was that of the God of
the Jews, lAO, or Jehovah ? That ''oracle had been brought by the Pelasgians to Dodona more
than fourteen centuries b.c. and left with the forefathers of the Hellenes, and its history is well-
known and may be read in Herodotus. Jupiter, who loved the fair nj'mph of the ocean, Dodona, had
ordered Pelasgus to carry his cult to Thessaly. The name of the God of that oracle at the temple
of Dodona was Zeus Pelasgicos, the Zeuspater (God the Father), or as De Mirville explains : " It was the
m.u\s par excellence, the name that the Jews held as the ineflfable, the unpronounceable Name — in
s\\or\., Jaoh-pater , i.e., 'he who was, who is, and who will be,' otherwise the Eternal." And the author
admits that Maury is right "in discovering in the name of the Vaidic ludra the Biblical Jehovah,"
and does not even attempt to deny the etj^mologfical connection between the two names — " the great
and the lost name with the sun and the thunder-bolts." Strange confessions, and still stranger
contradictions.
+ Reuvens' Letter to Letronne on the jslh number of the Papyri Anastasi." See De Mirville. v. 258.
} The Eleusinian Fields.
{ Fragments, ix.
2.54 '"'^E SECRET DOCTRINE.
Or to Cicero :
Initiation not only teaches us to feel happy in this life, but also to die with better
hope.*
Plato, Pausanias, Strabo, Diodorus and dozens of others bring their
evidence as to the great boon of Initiation ; all the great as well as the
partially-initiated Adepts, share the enthusiasm of Cicero.
Does not Plutarch, thinking of what he had learned in his initiation, console him-
self for the loss of his wife? Had he not obtained the certitude at the Mysteries of
Bacchus that "the soul [spirit] remains incorruptible, and that there is a here-
after".^ . . . Aristophanes went even farther : " All those who participated in
the Mysteries," he says, "led an innocent, calm, and holy life ; they died looking
for the light of the Eleusinian Fields [Devachan], while the rest could never expect
anything but eternal darkness [ignorance ?].
. . . And when one thinks about the importance attached by the States to the
principle and the correct celebration of the Mysteries, to the stipulations made in
their treaties for the security of their celebration, one sees to what degree those Mys-
teries had so long occupied their first and their last thought.
It was the greatest among public as well as private preoccupations, and this is only
natural, since according to Dollinger, " the Eleusinian Mysteries were viewed as the
efflorescence of all the Greek religion, as the purest essence of all its conceptions, t
Not only conspirators were refused admittance therein, but those who had not
denounced them ; traitors, perjurers, debauchees, J . . , so that Porphyry could
say that : " Our soul has to be at the moment of death as it was during the Mysteries,
i.e., exempt from any blemishes, passion, envy, hatred, or anger."§
Truly,
Magic was considered a Divine Science which led to a participation in the attri-
butes of the Divinity itself. ||
Herodotus, Thales, Parmenides, Empedocles, Orpheus, Pythagoras,
all went, each in his day, in search of the wisdom of Egypt's great
Hierophants, in the hope of solving the problems of the universe.
Says Philo :
The Mysteries were known to unveil the secret operations of Nature.il
The prodigies accomplished by the priests of theurgic magic are so well authenti-
cated and the evidence — if human testimony is worth anything at all — is so over-
whelming that, rather than confess that the pagan theurgists far outrivalled the
* De Legihus, II. iv.
t Judaism and Paganism, i. i8
t Frag, of Styg., ap. Slob.
\ De Special. Legi.
II De Mirville, v. 278, 279.
H Isit Unveiled, i. 25.
MAGICAI, STATUES. SI55
Christians in miracles, Sir David Brewster conceded to the former the greatest pro-
ficiency in physics and everything that pertains to natural philosophy. Science
finds herself in a very disagreeable dilemma. . . .
" Magic," says Psellus, " formed the last part of the sacerdotal science. It investi-
gated the nature, power, and quality of everything sublunary ; of the elements and
their parts, of animals, of various plants and their fruits, of stones and herbs. In
short, it explored the essence and power of everything. From hence, therefore, it
produced its effects. And it formed statues [magnetized] which procure health, and
made all various figures and things [talismans], which could equally become the
instruments of disease as well 'as of health. Often, too, celestial fire is made to
appear through magic, and then statues laugh and lamps are spontaneously en-
kindled." *
This assertion of Psellus that Magic "made statues which procure
health," is now proven to the world to be no dream, no vain boast of a
hallucinated Theurgist. As Reuvens saj's, it becomes "history." For
it is found in the Papy^-us Magique of Harris and on the votive stele
just mentioned. Both Chabas and De Rouge state that :
On the eighteenth line of this very mutilated monument is found the formula
with regard to the acquiescence of the God (Chons) who made his consent known by
a motion he imparted to his statue. t
There was even a dispute over it between the two Orientalists.
While M. de Rouge wanted to translate the word "Han" b}'- "favour"
or "grace," M. Chabas insisted that "Han" meant a "movement" or
"a sign'' made by the statue.
Excesses of power, abuse of knowledge and personal ambition very
often led selfish and unscrupulous Initiates to black Magic, just as the
same causes led to precisely the same thing among Christian popes
and cardinals ; and it was black Magic that led finally to the abolition
of the Mysteries, and not Christianit}', as is often erroneously thought.
Read Mommsen's Roman History, vol. i., and 3'ou will find that it was the
Pagans themselves who put an end to the desecration of the Divine
Science. As ^■axXy as 560 B.C. the Romans had discovered an Occult
association, a school of black Magic of the most revolting kind ; it
celebrated mysteries brought from Etruria, and very soon the moral
pestilence had spread all over Italy
More than seven thousand Initiates were prosecuted, and most of them were sen-
tenced to death. . . .
Later on, Titus-Livius shows us another three thousand Initiates sentenced during
a sii'igle year for the crime of poisoning. J
* Isis Unveiled, i. 282, 283. + De Mir^dlle, v. 248. % De Mirville, v. 28^
256 THE SECRET DOCTRINE.
And yet black Magic is derided and denied !
Paulthier may or may not be too enthusiastic in saying that India
appears to him as
The grand and primitive hearth of human thought, that has ended by embracing
the whole ancient world,
but he was right in his idea. That primitive thought led to Occult
knowledge, which in our Fifth Race is reflected from the earliest
days of the 'Egyptian Pharaohs down to our modern times. Hardly a
hieratic papyrus is exhumed with the tightly swathed-up mummies of
kings and high priests that does not contain some interesting infor-
mation for the modern students of Occultism.
All that is, of course, derided Magic, the outcome of primitive
knowledge and of revelation, though it was practised in such ungodly
waj'S by the Atlantean Sorcerers that it has since become necessary
for the subsequent Race to draw a thick veil over the practices which
were used to obtain so-called magical effects on the ps3'chic and
on the physical planes. In the letter no one in our century will believe
the statements, with the exception of the Roman Catholics, and these
will give the acts a Satanic origin. Nevertheless, Magic is so mixed up
with the history of the world, that if the latter is ever to be written it
has to rely upon the discoveries of Archaeology, Egyptology, and hieratic
writings and inscriptions ; if it insists that they must be free from that
" superstition of the ages " it will never see the light. One can well
imagine the embarrassing position in which serious Eg>'ptologists,
Assyriologists, savants and academicians find themselves. Forced to
translate and interpret the old pap5^ri and the archaic inscriptions on
stelae and Babylonian cylinders, they find themselves compelled from
first to last to face the distasteful, and to them repulsive, subject of
Magic, with its incantations and paraphernalia. Here they find sober
and grave narratives from the pens of learned scribes, made up under
the direct supervision of Chaldaean or Egyptian Hierophants, the most
learned among the Philosophers of antiquity. These statements were
written at the solemn hour of the death and burial of Pharaohs, High
Priests, and other mighty ones of the land of Chemi ; their purpose was
the introduction of the newly-born, Osirified Soul before the awful-
tribunal of the " Great Judge" in the region of Amenti — there where a
lie was said to outweigh the greatest crimes. Were the Scribes and
Hierophants, Pharaohs, and King- Priests all fools or frauds to have
either believed in, or tried to make others believe in, such *' cock-and
ROMANCES — BUT TRUE. 257
bull stories " as are found in the most respectable papyri ? Yet there
is no help for it. Corroborated by Plato and Herodotus, by Manetho
and Syncellus, as by all the greatest and most trustworthy authors and
philosophers who wrote upon the subject, those papyri note down — as
seriously as thej^ note any history, or any fact so well known and
accepted as to need no commentary — whole royal dynasties of Manes,
to wit, of shadows and phantoms (astral bodies), and such feats of
magic skill and such Occult phenomena, that the most credulous
Occultist of our own times would hesitate to believe them to be true.
The Orientalists have found a plank of salvation, while yet publishing
and delivering the papyri to the criticism of literary Sadducees : they
generally call them " romances of the days of Pharaoh So-and-So.*'
The idea is ingenious, if not absolutely fai
SECTION XXVIII.
The Origin of the Mysteries.
All that is explained in the preceding Sections and a hundredfold
more was taught in the Mysteries from time immemorial. If the first
appearance of those institutions is a matter of historical tradition with
regard to some of the later nations, their origin must certainly be
assigned to the time of the Fourth Root Race. The Mysteries were
imparted to the elect of that Race when the average Atlantean had begun
to fall too deeply into sin to be trusted with the secrets of Nature. Their
establishment is attributed in the Secret Works to the King-Initiates of
the divine dynasties, when the " Sons of God" had gradually allowed
their country to become Kookarma-des (the land of vice).
The antiquity of the Mysteries may be inferred from the history of
the worship of Hercules in Egypt. This Hercules, according to what
the priests told Herodotus, was not Grecian, for he says :
Of the Grecian Hercules I could in no part of Egjpt procure any knowledge :
. . . the name was never borrowed bj' Egypt from Greece. . . . Hercules,
, . . . as they [the priests] affirm, is one of the twelve (great Gods), who
were reproduced from the earlier eight Gods 17,000 years before the year of
Amasis.
Hercules is of Indian origin, and — his Biblical chronology put aside
-Colonel Tod was quite right in his suggestion that he was Balarama
or Baladeva. Now one must read the Purdiias with the Esoteric key in
one'shand in order to find out how on almost every page they corroborate
the Secret Doctrine. The ancient classical writers so well understood
this truth that they unanimously attributed to Asia the origin of
Hercules.
A section of the Mahdbhdrata is devoted to the history of the Hercula, of which
race was Vyasa. . . . Diodorus has the same legend with some variety. He
AN INSTANT IN HEAVBN. 250
says : " Hercules was born amongst the Indians and, like the Greeks, they furnish
him with a club and lion's hide." Both [Krishna and Baladeva] are (lords) of the
race (cfila) of Heri (Heri-cul-es) of which the Greeksmight have made the compound
Hercules.*
The Occult Doctrine explains that Hercules was the last incarnation
of one of the seven " Lords of the Flame," as Krishna's brother, Bala-
deva. That his incarnations occurred during the Third, Fourth, and
Fifth Root-Races, and that his worship was brought into Egypt from
Lanka and India by the later immigrants. That he was borrowed by
the Greeks from the Egyptians is certain, the more so as the Greeks
place his birth at Thebes, and only his twelve labours at Argos. Now
we find in the Vishnu Purana a complete corroboration of the statement
made in the Secret Teachings, of which Puranic allegory the following
is a short summary :
Raivata, a grandson of Sharyati, Manu's fourth son, finding no man
worthy of his lovely daughter, repaired with her to Brahma's region to
consult the God in this emergency. Upon his arrival, Haha, Huhu, and
other Gandharvas were singing before the throne, and Raivata, waiting
till they had done, imagined that but one Muhurta (instant) had passed,
whereas long ages had elapsed. When they had finished Raivata pros-
trated himself and explained his perplexity. Then Brahma asked him
whom he wished for a son-in-law, and upon hearing a few personages
named, the Father of the World smiled and said : " Of those whom you
have named the third and fourth generation [Root-Races] no longer
survive, for many successions of ages [Chatur-Yuga, or the four Yuga
cycles] have passed away while you were listening to our songsters.
Now on earth the twenty-eighth great age of the present Manu is nearly
finished and the Kali period is at hand. You must therefore bestow
this virgin-gem upon some other husband. For you are now alone."
Then the Raja Raivata is told to proceed to Kushasthali, his ancient
capital, which was now called Dvaraka, and where reigned in his stead
a portion of the divine being (Vishnu) in the person of Baladeva, the
brother of Krishna, regarded as the seventh incarnation of Vishnu
whenever Krishna is taken as a full divinity.
" Being thus instructed by the Lotus-born [Brahma], Raivata re-
turned with his daughter to earth, where he found the race of men
dwindled in stature [see what is said in the Stanzas and Commentaries
of the races of mankind gradually decreasing in stature] ; . . .
• Tod's Rajaslhan, i. 28.
26o THE SECRET DOCTRINE.
reduced in vigour, and enfeebled in intellect. Repairing to the city of
Kushasthali, he found it much altered," because, according to the
allegorical explanation of the commentator, " Krishna had reclaimed
from the sea a portion of the countr}-," which means in plain language
that the continents had all been changed meanwhile — and " had reno-
vated the city " — or rather built a new one, Dvaraka ; for one reads
in the Bhagavad Purdna* that Kushasthali was founded and built
by Raivata within the sea ; and subsequent discoveries showed that
it '|was the same, or on the same spot, as Dvaraka. Therefore it
was on an island before. The allegor}^ in Vishnu Purdna shows King
Raivata giving his daughter to "the wielder of the ploughshare" — or
rather " the plough-bannered" — Baladeva, who "beholding the damsel
of excessively lofty height. . . . shortened her with the end of his
ploughshare, and she became his wife."*
This is a plain allusion to the Third and Fourth Races — to the
Atlantean giants and the successive incarnations of the "Sons of the
Flame " and other orders of Dhyan Chohans in the heroes and kings of
mankind, down to the Kali Yuga, or Black Age, the beginning of which
is within historical times. Another coincidence : Thebes is the city of a
hundred gates, and Dvaraka is so called from its many gateways or
doors, from the word " Dvara," " gatewa3^" Both Hercules and
Baladeva are of a passionate, hot temper, and both are renowned for the
fairness of their white skins. There is not the slightest doubt that
Hercules is Baladeva in Greek dress. Arrian notices the great
similarity between the Theban and the Hindu Hercules, the latter
being worshipped b}^ the Suraseni who built Methorea, or Mathura,
Krishna's birthplace. The same writer places Sandracottus (Chandra-
gupta, the grandfather of King Asoka, of the clan of Morya) in the
direct line of the descendants of Baladeva.
There were no Mysteries in the beginning, we are taught. Know-
ledge (Vidj^a) was common property, and it reigned universally
throughout the Golden Age (Satya Yuga). As says the Commentary :
Men had not created evil yet in those days of bliss and purity, for they
'd'cre of God-like viore than of hjimaji Jiature.
But when mankind, rapidly increasing in numbers, increased also in
variet}' of idiosyncrasies of body and mind, then incarnated Spirit
showed its weakness. Natural exaggerations, and along with these
O/. c«V., ix. iii. 28. + Vishnu Purdna, \\.\. Wilson's translation, iii. 248-2,s4-
GROWTH OF POPULAR B^WEFS. 261
superstitions, arose in the less cultured and healthy minds. Selfishness
was born out of desires and passions hitherto unknown, and but too
often knowledge and power were abused, until finally it became neces-
sary to limit the number of those who knew. Thus arose Initiation.
Every separate nation now arranged for itself a religious system,
according to its enlightenment and spiritual wants. Worship of mere
form being discarded by the wise men, these confined true knowledge
to the very few. The need of veiling truth to protect it from desecra-
tion becoming more apparent with ever}- generation, a thin veil was
used at first, which had to be gradually thickened according to the
spread of personality and selfishness, and this led to the Mysteries.
They came to be established in every country and among every people,
while to avoid strife and misunderstanding exoteric beliefs were allowed
to grow up in the minds of the profane masses. Inoffensive and
innocent in their incipient stage— like a historical event arranged in the
form of a fairy tale, adapted for and comprehensible to the child's mind
—in those distant ages such beliefs could be allowed to grow and make
:he popular faith without any danger to the more philosophical and
abstruse truths taught in the sanctuaries. Logical and scientific
observation of the phenomena in Nature, which alone leads man to the
knowledge of eternal truths— provided he approaches the threshold of
observation unbiassed by preconception and sees with his spiritual eye
before he looks at things from their physical aspect— does not lie within
the province of the masses. The marvels of the One Spirit of Truth,
the ever-concealed and inaccessible Deity, can be unravelled and
assimilated only through Its manifestations by the secondary " Gods,'
Its acting powers. While the One and Universal Cause has to remain
for ever in absco7idito, Its manifold action may be traced through the
effects in Nature. The latter alone being comprehensible and manifest
to average mankind, the Powers causing those effects were allowed to
grow in the imagination of the populace. Ages later in the Fifth, the
Aryan, Race some unscrupulous priests began to take advantage of the
too-easy beliefs of the people in every country, and finally raised those
secondar>^ Powers to the rank of God and Gods, thus succeeding in
isolating them altogether from the One Universal Cause of all causes .*
• There were no Brahmans as a hereditary caste in days of old. In .those long-departed ages a
man became a Brahman through personal merit and Initiation. Gradually, however, despotism
crept in, and the son of a Brahman was created a Brahman by right of protection first, then by that of
heredity. The rights of blood replaced those of real merit, and thus arose the body of Brahmans,
which was soon changed into a powerful caste.
262 THE SECRET DOCTRINE.
Henceforward the knowledge of the primeval truths remained
entirel)' in the hands of the Initiates.
The Mysteries had their weak points and their defects, as every
institution welded with the human element must necessarily have. Yet
Voltaire has characterised their benefits in a few words :
In the chaos of popular superstitions there existed an institution which has
ever prevented man from falling into absolute brutality : it was that of the
Mysteries.
Verily, as Ragon puts it of Masonry ;
Its temple has Time for duration, the Universe for space. ..." Let us divide
that we may rule," have said the crafty; "Let us unite to resist," have said the
first Masons.*
Or rather, the Initiates whom the Masons have never ceased to claim
as their primitive and direct Masters. The first and fundamental prin-
ciple of moral strength and power is association and solidarity of
thought and purpose. "The Sons of Will and Yoga" united in the
beginning to resist the terrible and ever-growing iniquities of the left-
hand Adepts, the Atlanteaus. This led to the foundation of still more
Secret Schools, temples of learning, and of Mysteries inaccessible to all
except after the most terrible trials and probations.
Anything that might be said of the earliest Adepts and their divine
Masters would be regarded as fiction. It is necessarj-, therefore, if we
would know something of the primitive Initiates to judge of the tree
by its fruits ; to examine the bearing and the work of their successors
in the Fifth Race as reflected in the works of the classic writers and the
great Philosophers. How were Initiation and the Initiates regarded
during some 2,000 years by the Greek and Roman writers ? Cicero
informs his readers in very clear terms. He sa^'s :
An Initiate must practise all the virtues in his power: justice, fidelity, liberality,
modesty, temperance ; these virtues cause men to forget the talents that he may
lack.t
Ragon says :
When the Egyptian priests said : " All for the people, nothing through the
people," they were right: in an ignorant nation truth must be revealed only to
• Des Initiatiom Anciennes and Modernes. "The mysteries," says Ragon, "were the gr«ft of
India." In this he is mistaken, for the Aryan race had brought the mysteries of Initiation from
Atlantis. Nevertheless he is right in saying that the mysteries preceded all civilisations, and that by
polishing the mind and morals of the peoples they served as a base for all the laws— civil, political,
and religious.
t De Off., i. 33.
A TRUE naESTHOOD. 263
trustworthy persons. • . . We have seen in our days, "all through the people,
nothing for the people," a false and dangerous system. The real axiom ought to be :
" All for the people and with the people." *
But in order to achieve this reform the masses have to pass through
a dual transformation : (a) to become divorced from every element of
exoteric superstition and priestcraft, and (b) to become educated men,
free from every danger of being enslaved whether by a man or an
idea.
This, in view of the preceding, may seem paradoxical. The Initiates
were " priests," we may be told — at any rate, all the Hindu, Egyptian,
Chaldaean, Greek, Phoenician, and other erophants and Adepts were
priests in the temples, and it was they who invented their respective
exoteric creeds. To this the answer is possible : '• The cowl does not
make the friar." If one may believe tradition and the unanimous
opinion of ancient writers, added to the examples we have in the
" priests " of India, the most conservative nation in the world, it becomes
quite certain that the Egyptian priests were no more priests in the
sense we give to the word than are the temple Brahmans. They could
never be regarded as such if we take as our standard the European
clergy. Laurens observes very correctly that :
The priests of Egypt were not, strictly speaking, ministers of religion. The
word "priest," which translation has been badly interpreted, had an acceptation
very diflFerent from the one that is applied to it among us. In the language of
antiquity, and especially in the sense of the initiation of the priests of ancient
Egypt, the word "priest" is synonymous with that of "philosopher." . . . The
institution of the Egj'ptian priests seems to have been really a confederation of sages
gathered to study the art of ruling men, to centre the domain of truth, modulate its
propagation, and arrest its too dangerous dispersion. t
The Egyptian Priests, like the Brahmans of old, held the reins of the
governing powers, a system that descended to them by direct inheritance
from the Initiates of the great Atlantis. The pure cult of Nature in the
earliest patriarchal days — the word "patriarch" applying in its first
original sense to the Progenitors of the human race,:J: the Fathers,
Chiefs, and Instructors of primitive men — became the heirloom of those
• Des Iniltations, p. 22.
+ Essais Historiques sur la Franc- Maconnerie, pp. 142, 143.
t The word "patriarch" is composed of the Greek word "Patria" ("family," "tribe," or
" nation" and " Archos " (a "chief"), the paternal principle. The Jewish Patriarchs who were
pastors, passed their name to the Christian Patriarchs ; yet they were no priests, but were simply the
heads of their tribes, like the Indian Rishis.
204 THE SECRET DOCTRINE.
alone who could discern the noumenon beneath the phenomenon.
Later, the Initiates transmitted their knowledge to the human kings,
as their divine Masters had passed it to their forefathers. It was their
prerogative and duty to reveal the secrets of Nature that were useful to
mankind — the hidden virtues of plants, the art of healing the sick, and
of bringing about brotherly love and mutual help among mankind. No
Initiate was one if he could not heal — aye, recall to life from apparent
death (coma) those who, too long neglected, would have indeed died
during their lethargy.* Those who showed such powers were forthwith
set above the crowds, and were regarded as Kings and Initiates.
Gautama Buddha was a King-Initiate, a healer, and recalled to life
those who were in the hands of death. Jesus and Apollonius were
healers, and were both addressed as Kings by their followers. Had they
failed to raise those who were to all intents and purposes the dead, none
of their names would have passed down to posterity ; for this was the
first and crucial test, the certain sign that the Adept had upon Him the
invisible hand of a primordial divine Master, or was an incarnation of
one of the " Gods."
The later royal privilege descended to our Fifth Race kings through
the kings of Egypt. The latter were all initiated into the mysteries of
medicine, and they healed the sick, even when, owing to the terrible
trials and labours of final Initiation, they were unable to become full
Hierophants. They were healers by privilege and by tradition, and were
assisted in the healing art by the Hierophants of the temples, when they
themselves were ignorant of Occult curative Science. So also in far
later historical times we find Pyrrhus curing the sick by simply
touching them with his foot ; Vespasian and Hadrian needed only to
pronounce a few words taught to them by their Hierophants, in order
to restore sight to the blind and health to the cripple. From that time
onward history has recorded cases of the same privilege conferred on the
emperors and kings of almost every nation. f
That which is known of the Priests of Eg3^pt and of the ancient
• There is no need to observe here that the resurrection of a really dead body is an impossibility in
Nature.
t The kings of Hungary claimed that they could cure the jaundice ; the Dukes of Burgundy were
credited with preserving people from the plague ; the kings of Spain delivered those possessed by
the devil. The prerogative of curing the king's evil was given to the kings of France, in reward for the
virtues of good King Robert. Francis the First, during a short stay at Marseilles for his son's wed-
ding, touched and cured of that disease upwards of 500 persons. The kings of England had the same
privilege.
THE EGYPTIAN PRIESTS. 265
Brahmans, corroborated as it is by all the ancient classics and histori-
cal writers, gives us the right to believe in that which is only tradi-
tional in the opinion of sceptics. Whence the wonderful knowledo'e
of the Egyptian Priests in every department of Science, unless they
had it from a still more ancient source? The famous "Four," the seats
of learning in old Ugypt, are more historically certain than the begin-
nings of modern England. It was in the great Theban sanctuary that
Pythagoras upon his arrival from India studied the Science of Occult
numbers. It was in Memphis that Orpheus popularized his too-abtruse
Indian metaphysics for the use of Magna Grecia; and thence Thales,
and ages later Democritus, obtained all they knew. It is to Sais that
all the honour must be given of the wonderful legislation and the art
of ruling people, imparted by its Priests to Lycurgus and Solon, who
will both remain objects of admiration for generations to come.
And had Plato and Eudoxus never gone to worship at the shrine of
Heliopolis, most probably the one would have never astonished future
generations with his ethics, nor the other with his wonderful know-
ledge of mathematics.*
The great modern writer on the Mysteries of Egyptian Initiation —
one, however, who knew nothing of those in India — the late Ragon,
has not exaggerated in maintaining that:
All the notions possessed by Hindustan, Persia, Syria, Arabia, Chaldaea, Sydonia,
and the priests of Babylonia, [on the secrets of Nature], was known to the Egyptian
priests. It is thus Indian philosophj', without mysteries, which, having pene-
trated into Chaldaea and ancient Persia, gave rise to the doctrine of Egj'ptian
Mysteries, t
The Mysteries preceded the hieroglyphics. | They gave birth to the
latter, as permanent records were needed to preserve and commemorate
their secrets. It is primitive Philosophy§ that has served as the
• See r,aurens' ^ssat's Historiques for further information as to the world-mde, universal knowledge
of the Egyptian Priests.
t Des Initiations, p. 24.
} The word comes from the Greek " hieros " (sacred ") and " glupho " ("I grrave "). The Egyptian
characters were sacred to the Gods, as the Indian Devanagari is the language of the Gods.
\ The same author had(as Occultists have) a veryreasonable objection to the modem etymology ofthe
word "philosophy," which is interpreted" love of wisdom," and is nothing of the kind. The philo-
sophers were scientists, and philosophy was a real science — not simply verbiage, as it is in our day.
The term is composed of two Greek words whose meaning is intended to convey its secret sense, and
ought to be interpreted as "wisdom of love." Now it is in the last word, "love," that lies hidden
the esoteric significance : for " love " does not stand here as a noun, nor does it mean " affection " or
"fondness," but is the term used for Eros, that primordial principle in divine creation, synonymous
vrith iroCTO?. the abstract desire in Nature for procreation, resulting in an everlasting series of
266 THE SECRET DOCTRINE.
foundation-stone for modern Philosophy; onl)^ the progeny, while
perpetuating the features of the external body, has lost on its way the
Soul and Spirit of its parent.
Initiation, though it contained neither rules and principles, nor any
special teaching of Science — as now understood — was nevertheless
Science, and the Science of sciences. And though devoid of dogma,
of physical discipline, and of exclusive ritual, it was yet the one true
Religion — that of eternal truth. Outwardly it was a school, a college,
wherein were taught sciences, arts, ethics, legislation, philanthropy, the
cult of the true and real nature of cosmic phenomena ; secretly, during
the Mysteries, practical proofs of the latter were given. Those who
could learn truth on all things — i.e., those who could look the great
Isis in her unveiled face and bear the awful majesty of the Goddess —
became Initiates. But the children of the Fifth Race had fallen too
deeply into matter always to do so with impunity. Those who failed
disappeared from the world, without leaving a trace behind. Which of
the highest kings would have dared to claim any individual, however
high his social standing, from the stern priests, once that the victim
had crossed the threshold of their sacred Adytum ?
The noble precepts taught by the Initiates of the early races passed
to India, Egypt, and Greece, to China and Chaldsea, and thus spread all
over the world. All that is good, noble, and grand in human nature,
every divine faculty and aspiration^ were cultured by the Priest-
Philosophers who sought to develop them in their Initiates. Their code
of ethics, based on altruism, has become universal. It is found in
Confucius, the "atheist," who taught that "he who loves not his
brother has no virtue in him," and in the Old Tcsia?neiit precept, "Thou
shalt love thy neighbour as thyself."* The greater Initiates became
like unto Gods, and Socrates, mVXdlo' s Ph(zdo, is represented as saying :
The Initiates are sure to come into the companj' of the Gods.
In the same work the great Athenian Sage is made to say:
phenomena. It means " divine love," that universal element of divine omnipresence spread through-
out Nature and which is at once the chief cause and effect. The " wisdom of love " (or " philo.sophia,")
meant attraction to and love of ever>'thing hidden beneath objective phenomena and the knowledge
thereof Philosophy meant the highest Adeptship— love of and assimilation with Deity. In his
modesty Pythagoras even refused to be called a Philosopher (or one who knows every hidden thing in
things \'isible ; cause and effect, or absolute truth), and called himself simply a Sage an aspirant to
philosophy, or to Wisdom of Love— love in its exoteric meaning being as degraded by men then as
it is now by its purely terrestrial application.
• Lev., xix. i8.
REVEAIvING AND REVEIIvING. 267
It is quite apparent that those who have estabhshed the Mysteries, or the secret
asseniblies of the Initiates, were no mean persons, but powerful genii, who from the
first ages had endeavoured to make us understand under those enigmas that he who
will reach the invisible regions unpurified will be hurled into the abyss [the Eighth
Sphere of the Occult Doctrine ; that is, he will lose his personality for ever], while
he who will attain them purged of the maculations of this world, and accomplished
in virtues, will be received in the abode of the Gods.
Said Clemens Alexandrinus, referring to the Mysteries:
Here ends all teaching. One sees Nature and all things.
A Christian Father of the Church speaks then as did the Pagan
Pretextatus, the pro-consul of Achaia (fourth century a.d.), " a man
of eminent virtues," who remarked that to deprive the Greeks of "the
sacred Mysteries which bind in one the whole of mankind," was to render
their very lives worthless to them. Would the Mysteries have ever
obtained the highest praise from the noblest men of antiquity had they
not been of more than human origin ? Read all that is said of this
unparalleled institution, as much by those who had never been ini-
tiated, as by the Initiates themselves. Consult Plato, Euripides,
Socrates, Aristophanes, Pindar, Plutarch, Isocrates, Diodorus, Cicero,
Epictetus, Marcus Aurelius, not to name dozens of other famous Sages
and writers. That which the Gods and Angels had revealed, exoteric
religions, beginning with that of Moses, revelled and hid for ages from
the sight of the world. Joseph, the son of Jacob, was an Initiate,
otherwise he would not have married Aseneth, the daughter of Petephre
("Potiphar" — "he who belongs to Phre," the Sun-God), priest of
Heliopolis and governor of On.* Every truth revealed by Jesus, and
which even the Jews and early Christians understood, was revelled by
the Church that pretends to serve Him. Read what Seneca says, as
quoted by Dr. Kenealy:
" The world being melted and having reentered the bosom of Jupiter [or Para-
brahman], this God continues for some time totally concentred in himself and
remains concealed, as it were, wholly immersed in the contemplation of his own
ideas. Afterwards we see a new world spring from him. . . . An innocent race
of men is formed." And again, speaking of a mundane dissolution as involving the
destruction or death of all, he [Seneca] teaches us that when the laws of Natvire
shall be buried in ruin and the last day of the world shall come, the Southern Pole
shall crush, as it falls, all the regions of Africa ; and the North Pole shall overwhelm
all the countries beneath its axis. The affrighted sun shall be deprived of its light ;
• " On,"'the " Sun," the Egyptian name of Heliopolis (the " City of the Sun ").
268 THE SECRET DOCTRINE.
the palace of heaven, falling to decay, shall produce at once both life and death, and
some kind of dissolution shall equally seize upon all the deities, who thus shall
return to their original chaos.*
One might fancj^ oneself reading the Piiranic account by Parashara
of the great Pralaya. It is nearly the same thing, idea for idea. Has
Christianity nothing of the kind ? I^et the reader open any English
Bible and read chapter iii. of the Secoyid Epistle of Peter, and he will
find there the same ideas.
There shall come in the last days scoflFers, .... saying, Where is the promise
of his coming ? for since the fathers fell asleep all things continue as they were
from the beginning of the creation. For this they willingly are ignorant of
that by the word of God the heavens were of old, and the earth standing out of
the water and in the water : whereby the world that then was, being overflowed
with water, perished. But the heavens and the earth, which are now, by the same
word are .... reserved unto fire, .... in the which the heavens shall
pass away with a great noise, and the elements shall melt with fervent heat. . .
Nevertheless we ... . look for new heavens and a new earth.
If the interpreters chose to see in this a reference to a creation, a
deluge, and a promised coming of Christ, when they will live in a
New Jerusalem in heaven, that is no fault of Peter. What he meant
was the destruction of the Fifth Race and the appearance of a new
continent for the Sixth Race.
The Druids understood the meaning of the Sun in Taurus, therefore
when all the fires were extinguished on the ist of November their
sacred and inextinguishable fire remained alone to illumine the horizon
like those of the Magi and the modern Zoroastrian. And like the early
Fifth Race and the later Chaldaeans and Greeks, and again like the
Christians (who do it to this day without suspecting the real meaning),
they greeted the "Morning-Star," the beautiful Venus- Lucifer. f Strabo
speaks of an island near Britannia where Ceres and Persephone were
worshipped with the same rites as in Samothrace, and this was the
sacred lerna, where a perpetual fire was lit. The Druids believed in
the rebirth of man, not, as Lucian explains,
That the same Spirit shall animate a new body, not here, but in a different world,
but in a series of reincarnations in this same world ; for as Diodorus
* Book of God, p. i6o.
+ Mr. Kenealy quotes, in his Book of God, Vallancey, who says : " I had not been a week landed
in Ireland from Gibraltar, where I had studied Hebrew and Chaldaic under Jews of various
countries, wheu I heard a peasant girl say to a boor standing by her ' Feach an Maddin Nag '
{' Behold the morning star '), pointing to the planet Venus, the Maddena Nag of the Chaldeans."
ATLANTEANS DEGENERATING. 269
says, they declared that the souls of men after a determinate period
would pass into other bodies.*
These tenets came to the Fifth Race Aryans from their ancestors of
the Fourth Race, the Atlanteans. They piously preserved the teach-
ings, while their parent Root-Race, becoming with every generation
more arrogant, owing to the acquisition of superhuman powers, were
gradually approaching their end.
* There was a time when the whole world, the totality of mankind, had one religion, lis they were
of "one lip." "All the reli^ons of the earth were at first one, and emanated irom one centre,"
says Faber.
SECTION XXIX,
The Trial of the Sun Initiate.
We will begin with the ancient Mysteries — those received from the
Atlanteans by the primitive Aryans — whose mental and intellectual
state Professor Max Miiller has described with such a masterly hand,
yet left so incomplete withal.
He says : We have in it [in the Rig Veda] a period of the intellectual life of man to
which there is no parallel in any other part of the world. In the hymns of the Veda
we see man left to himself to solve the riddle of this world. . . . He invokes the
gods around him, he praises, he worships them. But still with all these gods . .
. . beneath him, and above him, the early poet seems ill at rest within himself.
There, too, in his own breast, he has discovered a power that is never mute when
he prays, never absent when he fears and trembles. It seems to inspire his prayers
and yet to listen to them ; it seems to live in him, and yet to support him and all
around him. The only name he can find for this mysterious power is " Brahman ; "
for brahman meant originally force, will, wish, and the propulsive power of creation.
But this impersonal brahman too, as soon as it is named, grows into something
strange and divine. It enjds by being one of many gods, one of the great triad,
worshipped to the present day. And still the thought within him has no real
name; that power which is nothing but itself, which supports the gods, the
heavens, and every living being, floats before his mind, conceived but not expressed.
At last he calls it " Atman," for atman, originally breath or spirit, comes to mean
Self and Self alone. Self, whether divine or human ; Self, whether creating or
suffering; Self, whether One or All ; but always Self, independent and free. " Who
has seen the first-born ?" says the poet, "when he who had no bones (i.e., form)
bore him that had bones ? Where was the life, the blood, the Self of the world ?
Who went to ask this from any one who knew it ? ■" (Rig Veda, I, 164, 4.) This idea
of a divine Self once expressed, ever>thing else must acknowledge its supremacy ;
Self\& the Lord of all things ; it is the King of all things ; as all the spokes of a wheel
are contained in the nave and circumference, all things are contained in this Self;
all selves are contained in this Self.'" (Brihadaranyaka, IV, v. 15).*
Chips from a German IVorkshop, i. 69, 70.
\nSHVAKARMA AND VIKARTTANA. 27I
This Self, the highest, the one, and the universal, was symbolised on
the plane of mortals by the Sun, its life-giving effulgence being in its
turn the emblem of the Soul — killing the terrestrial passions which
have ever been an impediment to the re-union of the Unit Self (the
Spirit) with the All-Self Hence the allegorical mystery, only the broad
features of which may be given here. It was enacted by the " Sons of
the Fire-Mist " and of " Light." The second Sun (the "second hypos-
tasis " of Rabbi Drach) appeared as put on his trial, Vishvakarma, the
Hierophant, cutting ofif seven of his beams, and replacing them with a
crown of brambles, when the "Sun" became Vikarttana, shorn of his
beams or rays. After that, the Sun — enacted by a neophyte ready to
be initiated — was made to descend into Patala, the nether regions, on
a trial of Tantalus. Coming out of it triumphant, he emerged from this
region of lust and iniquity, to re-become Karmasakshin, witness of the
Karma of men,* and arose once more triumphant in all the glor}^ of his
regeneration, as the Graha-Rajah, King of the Constellations, and was
addressed as Gabhastiman, "re-possessed of his rays."
The " fable " in the popular Pantheon of India, founded upon, and
born out of the poetical mysticism of the Rig- Veda — the sayings of
which were mostly all dramatised during the religious Mysteries — grew
in the course of its exoteric evolution into the following allegorj'. It
may be found now in several of the Purdnas and in other Scriptures.
In the Rig- Veda and its Hymns, Vishvakarma, a Mystery-God, is the
Logos, the Demiurgos, one of the greatest Gods, and spoken of in two
of the hymns as the highest. He is the Omnificent (Vishvakarma),
called the " Great Architect of the Universe," the
All seeing God, .... the father, the generator, the disposer, who gives the
gods their names, and is beyond the comprehension of mortals,
as is every Mystery-God. Esoterically, He is the personification of the
creative manifested Power ; and mystically He is the seventh principle in
man, in its collectivity. For He is the son of Bhuvana, the self-created,
luminous Essence, and of the virtuous, chaste and lovely Yoga-Siddha,
the virgin Goddess, whose name speaks for itself, since it personified
Yoga-power, the "chaste mother" that creates the Adepts. In the
Rig-Vaidic Hymns, Vishvakarma performs the "great sacrifice," i.e.,
sacrifices himself for the world ; or, as the Nirukta is made to say, trans-
lated by the Orientalists :
Surya. the Sun, is one of the nine divinities that witness all human actions.
272 THE SECRET DOCTRINE.
Vishvakarma first of all ofifers up all the world in a sacrifice, and then ends by
sacrificing himself.
In the mystical representations of his character, Vishvakarma is
often called Vittoba, and is pictured as the " Victim," the " Man- God,"
or the Avatara crucified in space.
[Of the true Mysteries, the real Initiations, nothing of course can be
said in public ; they can be known only to those who are able to experi-
ence them. But a few hints can be given of the great ceremonial
Mysteries of Antiquity, which stood to the public as the real Mysteries,
and into which candidates were initiated with much ceremony and
display of Occult Arts. Behind these, in silence and darkness, were the
true Mysteries, as they have always existed and continue to exist. In
Egypt, as in Chaldaea and later in Greece, the M3^steries were celebrated
at stated times, and the first day was a public holiday, on which, with
much pomp, the candidates were escorted to the Great Pyramid and
passed thereinto out of sight. The second day was devoted to cere-
monies of purification, at the close of which the candidate was presented
with a white robe ; on the third day] * he was tried and examined as to
his proficiency in Occult learning. On the fourth day, after another
ceremony symbolical of purification, he was sent alone to pass through
various trials, finally becoming entranced in a subterranean crypt, in
utter darkness, for two days and two nights. In Kgypt, the entranced
neophyte was placed in an empty sarcophagus in the Pyramid, where
the initiatory rites took place. In India and Central Asia, he was
bound on a lathe, and when his body had become like that of one dead
(entranced), he was carried into the crypt. Then the Hierophant
kept watch over him " guiding the apparitional soul (astral body)
i'rom this world of Samsara (or delusion) to the nethef kingdoms, from
which, if successful, he had the right of releasing seveji suffering souls'''
(Elementaries). Clothed with his Anandamayakosha, the body ot
bliss — the Srotapanna remained there where we have no right to
follow him, and upon returning — received the Word, with or without
the "heart's blood" of the Hierophant.f
• [There is a gap in H. P. B.'s MS., and the paragraph in brackets supplies what was missing.—
A. B.]
* In Jsis Unveiled, Vol. II., pp. 41, 42, a portion of this rite is referred to. Speaking of the dogma
of Atonement, it is traced to ancient "heathendom" again. We say: "This cornerstone of a
church which had believed herself built on a firm rock for long centuries, is now excavaied by
science and proved to come from the Gnostics. Professor Draper shows it as hardly known in the
days of Tertullian, and as having ' originated among the Gnostic heretics' (see Confiicl Between Re-
THE TRANSMISSION OF LIGHT. 273
Ooly in truth the Hierophaut was never killed — neither in India nor
elsewhere, the murder being simply feigned — unless the Initiator had
chosen the Initiate for his successor and had decided to pass to him
the last and supreme Word, after which he had to die — only one
man in a nation having the right to know that word. Many are those
grand Initiates who have thus passed out of the world's sight, dis-
appearing
As mysteriously from the sight of men as Moses from the top of Mount Pisgah
(Nebo, oracular Wisdom), aftei he had laid his hands upon Joshua, who thus became
"full of the spirit of wisdom," i.e., initiated.
But he died, he was not killed. For killing, if really done, would
belong to black, not to divine Magic. It is the transmission of light,
rather than a transfer of life, of life spiritual and divine, and it is the
shedding of Wisdom, not of blood. But the uninitiated inventors of
theological Christianity took the allegorical language a la lettre ; and
instituted a dogma, the crude, misunderstood expression of which
horrifies and repels the spiritual " heathen."
All these Hierophants and Initiates were types of the Sun and of the
Creative Principle (spiritual potency) as were Vishvakarma and
ligion and Science, p. 224). . . . But there are sufficient proofs to show that it originated amoug
them no more than did their anointed Christos and Sophia. The former they modelled on the original
of the King Messiah, the male principle of wisdom, and the latter on the third Sephiroth, from the
Chaldasan Kabalah, and even from the Hindu Brahmi and Sarasvati, and the Pagan Dionysius and
Demeter. And here we are on firm ground, if it were only because it is now proved that the Neji'
Testament n.-ver appeared in its complete form, such as we find it now, till 300 years after the period
of the apostles, and the Zohar and other Kabalistic books are found to belong to the first century
before our era, if not to be far older still.
"The Gnostics entertained manj' of the Essenean ideas ; and theEssenes had their greater and minor
Mysteries at least two centuries before our era. They were the Isarim ox hiitiates, the descendants of
the Egyptian hierophants, in whose country they had been settled for several centuries before they
were converted to Buddhistic monasticism by the missionaries of King Asoka, and amalgamated later
with the earliest Christians : and they existed, probably, before the old Egj'ptiau temples were dese-
crated and ruined in the incessant invasions of Persians, Greeks, and other conquering hordes. The
hierophants had their atonement enacted in the Mysterj- of Initiation ages before the Gnostics, or
even the Essenes, had appeared. It was known among hierophants as the Baptism of Blood, and
was considered not as an atonement for the ' fall of man ' in Eden, but simply as an e.xpiation for
the past, present, and future sins of ignorant, but nevertheless polluted mankind. The hierophant
had the option of either offering his pure and sinless life as a sacrifice for his race to the gods whom
he hoped to rejoin, or an animal victim. The former depended entirely on their own will. At the
last moment of the solemn 'new birth,' the Initiator passed ' the word' to the initiated, and imrL.e-
diately after the latter had a weapon placed in his right hand, and was ordered to strike. This is the
true origin of the Christian dogma of atonement."
As Ballanche says, quoted by Ragon : " Destruction is the great God of the World," justifying
therefore the philosophical conception of the Hindu Shiva. According to this immutable and sacrec
law, the Initiate was compelled to kill the Initiator ; otherwise initiation remained incomplete. . .
It is death that generates life." Orthodoxie maconnique, p. 104. All that, however, was emblematic
and exoteric. Weapon and killing must be understood in their allegorical sense.
3 T
274 THE SECRET DOCTRINE.
Vikarttana, from the origin of the Mysteries. Ragon, the famous
Mason, gives curious details and explanations with regard to the Sun
rites. He shows that the biblical Hiram, the great hero of Masonry
(the "widow's son") a type taken from Osiris, is the Sun-God, the
inventor of arts, and the "architect," the name Hiram meaning the ele-
vated, a title belonging to the Sun. Every Occultist knows how closely
related to Osiris and the Pyramids are the narratives in Kings con-
cerning Solomon, his Temple and its construction ; he knows also that
the whole of the Masonic rite of Initiation is based upon the Biblical
allegory of the construction of that Temple, Masons conveniently forget-
ting, or perhaps ignoring, the fact that the latter narrative is modelled
upon Egyptian and still earlier symbolisms. Ragon explains it by
showing that the three companions of Hiram, the " three murderers,"
typify the three last months of the year ; and that Hiram stands for the
Sun — from its summer solstice downwards, when it begins decreasing —
the whole rite being an astronomical allegory.
During the summer solstice, the Sun provokes songs of gratitude from all that
breathes ; hence Hiram, who represents it, can give to whomsoever has the right to
il, the sacred Word, that is to say life. When the Sun descends to the inferior
signs all Nature becomes mute, and Hiram can no longer give the sacred Word to
the companions, who represent the three inert months of the year. The first com-
panion strikes Hiram feebly with a rule twenty-four inches long, symbol of the
twenty-four hours which make up each diurnal revolution ; it is the first distribu-
tion of time, which after the exaltation of the mighty star, feebly assails his exis-
tence, giving him the first blow. The second companion strikes him with an iron
square, symbol of the last season, figured by the intersections of two right lines,
which would divide into four equal parts the Zodiacal circle, whose centre symbo-
lises Hiram's heart, where it touches the point of the four squares representing the
four seasons: second distribution of time, which at that period strikes a heavier
blow at the solar existence. The third companion strikes him mortally on his fore-
head with a heavy blow of his mallet, whose cylindrical form symbolises the year,
the ring or circle : third distribution of time, the accomplishment of which deals
the last blow to the existence of the expiring Sun. From this interpretation it has
been inferred that Hiram, s.fou?ider of metals, the hero of the new legend with the
title of architect, is Osiris (the Sun) of modern initiation ; that Isis, his widow, is the
Lodge, the emblem of the Earth {loka in Sanskrit, the world) and that Horus, son of
Osiris (or of light) and the widow's son, is the free Mason, that is to say, the Initiate
who inhabits the terrestrial lodge (the child of the Widow, and of Light.)*
And here again, our friends the Jesuits have to be mentioned, for the
above rite is of their making. To give one instance of their success in
• Orthodoxie mafonni^ue, pp. 102-104.
MASONRY AND THE JESUITS. 275
throwing dust into the eyes of ordinary individuals to prevent their
seeing the truths of Occultism, we will point out what they did in what
is now called Freemasonry.
This Brotherhood does possess a considerable portion of the sym-
bolism, formulae, and ritual of Occultism, handed down from time
immemorial from the primeval Initiations. To render this Brother-
hood a mere harmless negation, the Jesuits sent some of their most able
emissaries into the Order, who first made the simple brethren believe
that the true secret was lost with Hiram Abiff ; and then induced them
to put this belief into their formularies. They then invented specious
but spurious higher degress, pretending to give further light upon this
lost secret, to lead the candidate on and amuse him with forms
borrowed from the real thing but containing no substance, and all
artfully contrived to lead the aspiring Neophyte to nowhere. And yet
men of good sense and abilities, in other respects, will meet at intervals,
and with solemn face, zeal and earnestness, go through the mockery of
revealing "substituted secrets" instead of the real thing.
If the reader turns to a very remarkable and very useful work called
The Royal Masonic Cyclopaedia, Art. " Rosicrucianism," he will find its
author, a high and learned Mason, showing what the Jesuits have done
to destroy Masonry. Speaking of the period when the existence of this
mysterious Brotherhood (of which many pretend to know "something"
if not a good deal, and know in fact nothing) was first made known, he
says :
There was a dread among the great masses of society in byegone days of the un-
seen— a dread, as recent events and phenomena .show very clearly, not yet overcome
in its entirety. Hence students of Nature and mind were forced into an obscurity
not altogether unwelcome. . . . The Kabalistic reveries of a Johann Reuchlin
led to the fiery action of a Luther, and the patient labours of Trittenheim produced
the modern system of diplomatic cipher writing. . . . It is very worthy of re-
mark, that one particular century, and that in which the Rosicrucians first showed
themselves, is distinguished in history as the era in which most of these efibrts at
throwing off the trammels of the past [Poperj' and Ecclesiasticism] occurred.
Hence the opposition of the losing party, and their virulence against anj'thing
mysterious or unknown. They freely organised pseudo-Rosicrucian and Masonic
societies in return ; and these societies were instructed to irregularly entrap the weaker
brethren of the True and Invisible Order, and then triumphantly betray anything
they might be so inconsiderate as to communicate to the superiors of these
transitory and unmeaning associations. Every wile was adopted by the authori-
ties, fighting in self-defence against the progress of truth, to engage, by persuasion,
interest or terror, such as might be cajoled into receiving the Pope as Master —
276 THE SECRET DOCTRINE.
when gained, as many converts to that faith know, but dare not own, the}' are
treated with neglect, and left to fight the battle of life as best they may, not even
being admitted to the knowledge of such miserable aporrheta as the Romish faith
considers itself entitled to withhold.
But if Masonry has been spoiled, none is able to crush the real, in-
visible Rosicrucian and the Eastern Initiate. The symbolism of
Vishvakarma and Surya Vikarttana has survived, where Hiram Abiff
was indeed murdered, and we will now return to it. It is not simply an
astronomical, but is the most solemn rite, an inheritance from the
Archaic Mysteries that has crossed the ages and is used to this day. It
typifies a whole drama of the Cycle of Life, of progressive incarnations,
and of psychic as well as of physiological secrets, of which neither the
Church nor Science knows anything, though it is this rite that has led
'•he former to the greatest of its Christian Mysteries.
SECTION XXX.
The Mystery " Sun of Initiation.'
The antiquity of the Secret Doctrine may be better realised when it
is shown at what point of history its Mysteries had already been
desecrated, by being made subservient to the personal ambition of
despot-ruler and crafty priest. These profoundly philosophical and
scientifically composed religious dramas, in which were enacted the
grandest truths of the Occult or Spiritual Universe and the hidden
lore of learning, had become subject to persecution long before the days
when Plato and even Pythagoras flourished. Withal, primal revelations
given to Mankind have not died with the Mysteries ; they are still pre-
served as heirlooms for future and more spiritual generations.
It has been alread}^ stated in his Uyiveiled* that so far back as in the
days of Aristotle, the great Mysteries had already lost their primitive
grandeur and solemnity. Their rites had fallen into desuetude, and they
had to a great degree degenerated into mere priestly speculations and had
become religious shams. It is useless to state when they first appeared
in Europe and Greece, since recognised history may almost be said to
begin with Aristotle, everything before him appearing to be in an
inextricable chronological confusion. Suffice it to say, that in Egypt
the Mysteries had been known since the days of Menes, and that the
Greeks received them only when Orpheus introduced them from India.
In an article " Was writing known before Panini ? "f it is stated that the
Pandus had acquired universal dominion and had taught the " sacri-
ficial " Mysteries to other races as far back as 3,300 B.C. Indeed, when
Orpheus, the son of Apollo or Helios, received from his father the
phorminx — the seven-stringed lyre, symbolical of the sevenfold mystery
* op. cii., i. 15.
T Five Years of Theosophy, p. 258. A curious question to start and to deny, when it is well-known
even to the Orientalists that, to take but one case, there is Yaska, who was a predecessor of Panini,
and his work still exists ; there are seventeen writers of Nirukta (glossary) known to have preceded
y.iska
278 THE SECRET DOCTRINE.
of Initiation — these Mysteries were already' hoary with age in Central
Asia and India. According to Herodotus it was Orpheus who brought
them from India, and Orpheus is far anterior to Homer and Hesiod.
Thus even in the days of Aristotle few were the true Adepts left in
Europe and even in Egypt. The heirs of those who had been dispersed
b}- the conquering swords of various invaders of old Eg>'pt had been
dispersed in their turn. As 8,000 or 9,000 years earlier the stream of
knowledge had been slowly running down from the tablelands of
Central Asia into India and towards Europe and Northern Africa,
so about 500 years B.C. it had begun to flow backward to its old home
and birthplace. During the two thousand subsequent years the know-
ledge of the existence of great Adepts nearly died out in Europe.
Nevertheless, in some secret places the Mysteries were still enacted in all
their primitive purity. The " Sun of Righteousness" still blazed high
on the midnight sky ; and, while darkness was upon the face of the
profane world, there was the eternal light in the Adyta on the nights of
Initiation. The true Mysteries were never made public. Eleusinia and
Agrse for the multitudes ; the God Ev^SouX^ " of the good counsel," the
great Orphic Deity, for the neophyte.
This mystery God — mistaken by our Symbologists for the Sun— who
was He ? Everyone who has any idea of the ancient Egyptian exoteric
faith is quite aware that for the multitudes Osiris was the Sun in
Heaven, " the Heavenly King," Ro-Imphab ; that by the Greeks the
Sun was called the " Eye of Jupiter," as for the modern orthodox Parsi
he is " the Eye of Ormuzd : " that the Sun, moreover, was addressed as
the "All-seeing God " (7roXvd<^^aXyu.os) as the " God Saviour," and the
"saving God " (AiViov -ri}? o-wxTyptas). Read the papyrus of Papheronraes
at Berlin, and the stela as rendered by Mariette Bey,* and see what
they say :
Glory to thee, O Sun, divine child ! . . . thy rays carry life to the pure and
to those ready. . . . The Gods [the "Sons of God "] who approach thee tremble
with delight and awe. . . . Thou art the first born, the Son of God, the Word.t
The Church has now seized upon these terms and sees presentments
of the coming Christ in these expressions in the initiatory rites and
• La Mire d'Apis, p. 47.
+ One just initiated is called the " first-bom," and in India he becomes dwija, "tvsdce born," only
after his final and supreme Initiation. Every Adept is a "Son of God " and a " Son of Light " after
receiving- the "Word," when he becomes the "Word" himself, afler receiving- the seven divine attri-
butes or the " lyre of Apollo."
THE SUN AS GOD.
279
prophetic utterances of the Pagan Oracles. Thej^ are nothing of the
kind, for they were applied to every worthy Initiate. If the expres-
sions that were used in hieratic writings and glyphs thousands of years
before our era are now found in the laudatory hymns and prayers of
Christian Churches, it is simply because they have been unblushingly
appropriated by the Latin Christians, in the full hope of never being
detected by posterity. Everything that could be done had been done
to destroy the original Pagan manuscripts and the Church felt secure.
Christianity has undeniably had her great Seers and Prophets, like
every other religion ; but their claims are not strengthened by denying
their predecessors.
Listen to Plato :
Know then, Glaucus, that when I speak of the production of good, it is the Sun I
mean. The Son has a perfect analogy with his Father.
lamblichus calls the Sun " the image of divine intelligence or
Wisdom." Eusebius, repeating the words of Philo, calls the rising
Sun (avaroXi]) the chief Angel, the most ancient, adding that the Arch-
angel who is polyonymotis (of many names) is the Verbum or Christ.
The word Sol (Sun) being derived from solus, the One, or the "He
alone," and its Greek name Helios meaning the " Most High," the
emblem becomes comprehensible. Nevertheless, the Ancients made a
difference between the Sun and its prototj'pe.
Socrates saluted the rising Sun as does a true Parsi or Zoroastrian
in our own day ; and Homer and Euripides, as Plato did after them
several times, mention the Jupiter-Logos, the "Word" or the Sun,
Nevertheless, the Christians maintain that since the oracle consulted
on the God lao answered : " It is the Sun," therefore
The Jehovah of the Jews was well known to the Pagans and Greeks;*
and " lao is our Jehovah," The first part of the proposition has
nothing, it seems, to do with the second part, and least of all can the
conclusion be regarded as correct. But if the Christians are so anxious
to prove the identity. Occultists have nothing against it. Only, in
such case, Jehovah is also Bacchus. It is very strange that the people
of civilised Christendom should until now hold on so desperately to
the skirts of the idolatrous Jews — Sabaeaus and Sun worshippers as
they were,! like the rabble of Chaldsea — and that they should fail to see
that the later Jehovah is but a Jewish development of the Ja-va, or the
• See De Mirville, iv. 15. t II. Kings, zxiii. j-'^.
28o THE SECRET DOCTRINE.
lao, of the Phoenicians ; that this name, in short, was the secret name
of a Mystery-God, one of the many Kabiri. " Highest God " as He
was for one little nation, he never was so regarded by the Initiates who
conducted the Mysteries ; for them he was but a Planetary Spirit
attached to the visible Sun ; and the visible Sun is only the central
Star, not the central spiritual Sun.
And the Angel of the Lord said unto him [Manoah] "Why askest thou thus after
my name, seeing it is secret." *
However this may be, the identity of the Jehovah of Mount Sinai with
the God Bacchus is hardly disputable, and he is surely — as already
shown in Isis Unveiled — Dionysos.f Wherever Bacchus was worshipped
there was a tradition of Nyssa,:|: and a cave where he was reared.
Outside Greece, Bacchus was the all-powerful " Zagreus, the highest of
Gods," in whose service was Orpheus, the founder of the Mysteries.
Now, unless it be conceded that Moses was an initiated Priest, an
Adept, whose actions are all narrated allegorically, then it must be
admitted that he personally, together with his hosts of Israelites,
worshipped Bacchus.
And Moses built an altar, and called the name of it Jehovah Nissi [or, lao-nisi, or
again Dionisi].§
To Strengthen the .statement we have further to remember that the
place where Osiris, the Egyptian Zagreus or Bacchus, was born, was
Mount Sinai, which is called by the Egyptians Mount Nissa. The
brazen serpent was a nis, QJnD, and the month of the Jewish Passover is
Nisan.
* Judges, xiii. i8. Satnson, Manoah's son, was an Initiate of that " M3'stery " I,ord, Ja-va ; he was
consecrated before his birth to become a "Nazarite " (a chela) an Adept. His sin with Dalilah, and
the cropping of his long hair that " no razor was to touch " shows how well he kept his sacred vow.
The allegory of Samsoii proves the Esotericism of the Bible, as also the character of the " Mystery
Gods " of the Jews. True, Movers gives a definition of the Phcenician idea of the ideal sunlight as a
spiritual influence issuing from the highest God, lao, "' the light conceivable only by intellect — the
physical and spiritual Principle of all things; out of which the soul emanates." It was the male
Essence, or Wisdom, while the primitive matter or Chaos was the female. Thus the first two princi-
ples, co-eternal and infinite, were already with the primitive Phoenicians, spirit and matter. But this
is the echo of Jewish thought, not the opinion of Pagan Philosophers.
t See Isis Unveiled, ii. 526.
t Beth -San or Scythopolis in Palestine had that designation ; so had a spot on Mount Parnassus.
But Diodorus declares that Nyssa was between Phoenicia and Egypt ; Euripides states that Dionysos
came to Greece from India ; and Diodorus adds his testimony : " Osiris was brought up in Ny.ssa, in
Arabia the Happy ; he was the son of Zeus, and was named from his father (nominative Zeus, geni-
tive Dios) and the place Dio-Nysos "— the Zeus or Jove of Nyssa. This identity of nam'? or title is
very significant. In Greece Dionj-sos was second only to Zeus, and Pindar says : " So F.ither Zeus
governs all things, and Bacchus he governs also."
\ Ex., xvii. 15
SECTION XXXI.
The Objects of the Mysteries,
The earliest Mysteries recorded in history are those of Saniothrace.
After the distribution of pure Fire, a new life began. This was the new
birth of the Initiate, after which, like the Brahmans of old in India, he
became a dwija — a " twice born,"
Initiated into that which may be rightly called the most blessed of all Mysteries
. . . being ourselves pure,*
says Plato. Diodorus Siculus, Herodotus, and Sanchoniathon the
Phoenician — the oldest of Historians — say that these Mysteries originated
in the night of time, thousands of years probably before the historical
period. lamblichus informs us that Pythagoras
Was initiated in all the Mysteries of Byblus and Tyre, in the sacred operations of
the Syrians, and in the Mysteries of the Phoenicians.t
As was said in Isis Unveiled :
When men like Pythagoras, Plato and lamblichus, renowned for their severe
morality, took part in the Mysteries and spoke of them with veneration, it ill
behoves our modern critics to judge them [and their Initiates] upon their merely
external aspect.
Yet this is what has been done until now, especially by the Christian
Fathers. Clement Alexandrinus stigmatises the Mysteries as " in-
decent and diabolical " though his words, showing that the Eleusinian
Mysteries were identical with, and even, as he would allege, borrowed
from, those of the Jews, are quoted elsewhere in this work. The Mys-
teries were composed of two parts, of which the Lesser were performed
* Phadrus, Gary's translation, p. 326.
+ Life of Pythagoras, p. 297. "Since Pythagoras," he adds, "also spent two and twenty years in the
adyta of the temples in Egypt, associated with the Magiaus in Babylon, and was instructed by
them in their venerable knowledge, it is not at all wonderful that he was skilled in Mag^cor Theurgy,
and was therefore able to perform things which surpass merely human power, and which appear to
be perfectly incredible to the vulgar " (p. 298).
282 THE SECRET DOCTRINE.
at Agrse, and the Greater at Eleusis, and Clement had been himself
initiated. But the Katharsis, or trials of purification, have ever been
misunderstood. lamblichus explains the worst ; and his explanation
ought to be perfectly satisfactory^ at any rate for every unprejudiced
mind.
He says : —
Exhibitions of this kind in the Mysteries were designed to free us from licentious
passions, by gratifying the sight, and at the same time vanquishing all evil thought,
through the awful sanctity with which these rites were accompanied.
Dr. Warburton remarks :
The wisest and best men in the Pagan world are unanimous in this, that the
Mysteries were instituted pure, and proposed the noblest ends by the worthiest
means.
Although persons of both sexes and all classes were allowed to take
part in the Mj'steries, and a participation in them was even obliga-
tory, very few indeed attained the higher and final Initiation in these
celebrated rites. The gradation of the Mysteries is given us by Proclus
in the fourth book of his Theology of Plato.
The perfective rite, precedes in order the initiation Telete, Muesis, and the ini-
tiation, Epopteia, or the final apocalypse [revelation].
Theon of Smyrna, in Mathematica, also divides the mystic rites into
five parts :
The first of which is the previous purification ; for neither are the Mj'steries com-
municated to all who are willing to receive them ; but there are certain persons
who are prevented by the voice of the crier since it is necessary
that such as are not expelled from the Mysteries should first be refined by certain
purifications : but after purification the reception of the sacred rites succeeds. The
third part is denominated epopteia or reception. And the fourth, which is the end
and design of the revelation, is (the investiture) the binding of the head and fixing
of the crowns* . . . whether after this he [the initiated person] becomes a
torchbearer, or an hierophant of the Mysteries, or sustains some other part of thf
sacerdotal ofiice. But the fifth, which is produced from all these, is friendship ana
interior communion with God. And this was the last and most awful of all the
Mysteries, t
The chief objects of the Mysteries, represented as diabolical by the
• This expression must not be understood simply literally ; for, as in the initiation of certain Brother-
hoods, it has a secret meaning that we have just explained ; it was hinted at by Pythagoras, when he
describes his feelings after the Initiation, and says that he was crowned by the Gods in whose
presence he had drunk " the waters of life "—in the Hindu Mysteries there was the fount of life, and
soma, the sacred drink.
+ Eleusinian and Bacchic Mysteries. T. Taylor, p. 46, 47.
MYSTERIES AND THEOPHANY. 283
Christian Fathers and ridiculed b}^ modem writers, were instituted with
the highest and the most moral purpose in view. There is no need to
repeat here that which has been alread}^ described in /sis Unveiled"^ that
whether through temple Initiation or the private study of Theurgy, every
student obtained the proof of the immortality of his Spirit, and the
sur\'ival of his Soul. What the last epopteia was is alluded to by Plato
in Ph^drus :
Being initiated in those Mysteries, which it is lawful to call the most blessed of all
mysteries ... we were freed from the molestations of evils, which otherwise
await us in a future period of time. Likewise in consequence of this divine i7titia-
iion, we became spectators of entire, simple, immoveable, and blessed visions, resi-
dent in a pure light.t
This veiled confession shows that the Initiates enjoyed Theophany—
saw visions of Gods and of real immortal Spirits. As Taylor correctly
infers :
The most sublime part of the epopteia or final revealing, consisted in beholding
the Gods [the high Planetary Spirits] themselves, invested with a resplendent
light.:
The statement of Proclus upon the subject is unequivocal :
In all the Initiations and Mysteries, the Gods exhibit many forms of themselves,
and appear in a variety of shapes ; and sometimes indeed a formless light of them-
selves is held forth to the view ; sometimes this light is according to a human fomt
and sometimes it proceeds into a different shape.§
Again we have
Whatever is on earth is the resemblance and shadow of something that is in the
sphere, while that resplendent thing [the prototype of the Soul-Spirit] remaineth in
unchangeable condition, it is well also with its shadow. When that resplendent one
removeth far from its shadow life removeth [from the latter] to a distance. Again
that light is the shadow of something more resplendent than itself. ||
Thus speaks the Desatir, in the Book of Shet (the prophet Zirtusht),
thereby showing the identity of its Esoteric doctrines with those of the
Greek Philosophers.
The second statement of Plato confirms the view that the Mysteries
of the Ancients were identical with the Initiations practised even
now among the Buddhist and the Hindu Adepts. The higher
* II. Ill, 113.
+ Eleusinian and Bacchic Mysteries, p. 63.
t Op. cit., p. 65.
\ Quoted by Taylor, p. 66.
II Verses 35-38.
284 THE SECRET DOCTRINE.
visions, the most truthful, were produced through a regular discipline
of gradual Initiations, and the development of ps3^chical powers. In
Europe and Egypt the Mystse were brought into close union with
those whom Proclus calls " mystical natures," " resplendent Gods,"
because, as Plato says :
[We] were ourselves pure and immaculate, being liberated from this surrounding
vestment, which we denominate body, and to which we are now bound like an
oyster to its shell.*
As to the East,
The doctrine of planetary and terrestrial Pitris was revealed entirely in ancient
India, as well as now, only at the last moment of initiation, and to the adepts of
superior degrees, t
The word Pitris may now be explained and something else added.
In India the chela of the third degree of Initiation has two Gurus:
One, the living Adept ; the other the disembodied and glorified
Mahatma, Who remains the adviser or in.structor of even the high
Adepts. Few are the accepted chelas who even see their living Master,
their Guru, till the day and hour of their final and for ever binding
vow. It is this that was meant in his Unveiled^.wYiQn it was stated that
few of the fakirs (the word chela being unknown to Europe and
America in those days) however
Pure, and honest, and self-devoted, have yet ever seen the astral form of a purely
human pitar {an ancestor or father), otherwise than at the solemn moment of their
first and last initiation. It is in the presence of his instructor, the Guru, and just
before the vatou-fakir [the just initiated chela] is despatched into the world of the
living, with his seven-knotted bamboo wand for all protection, that he is suddeulv
placed face to face with the unknown Presence [of his Pitar or Father, the glori-
fied invisible Master, or disembodied Mahatma]. He sees it, and falls prostrate at
the feet of the evanescent form, but is not entrusted with the great secret of its
evocation, for it is the supreme mystery of the holy syllable.
The Initiate, says Eliphas Eevi, knows ; therefore, " he dares all and
keeps silent." Says the great French Kabalist :
You may see him often sad, never discouraged or desperate ; often poor, never
humbled or wretched ; often persecuted, never cowed down or vanquished. For he
remembers the widowhood and the murder of Orpheus, the exile and solitary death
of Moses, the martyrdom of the prophets, the tortures of Apollonius, the Cross of
the Saviour. He knows in what forlorn state died Agrippa, whose memory is slan-
dered to this day ; he knows the trials that broke down the great Paracelsus, and
Phadrus, 64, quoted by Taylor, p. 64. t Isis Unveiled, ii. m.
THE MYSTERIES AND MASONRY. 285
all that Raymond Lully had to suffer before he arrived at a bloody death. He
remembers Swedenborg having to feign insanity, and losing even his reason before
his knowledge was forgiven to him ; St. Martin, who had to hide himself all his
life ; Cagliostro, who died forsaken in the cells of the Inquisition * ; Cazotte, who
perished on the guillotine. Successor of so man)' victims, he dares, nevertheless,
but understands the more the necessity to keep silent.t
Masonry — not the political institution known as tlie Scotch L,odge,
but real Masonry, some rites of which are still preserved in the Grand
Orient of France, and that Elias Ashmole, a celebrated English Occult
Philosopher of the XVIIth centtirj^ tried in vain to remodel, after the
manner of the Indian and Egyptian Mysteries — Masonry rests, accord-
ing to Ragon, the great authority upon the subject, upon three funda-
mental degrees : the triple duty of a Mason is to study ivhejice he comes,
what he is, and whither he goes ; the study that is, of God, of himself,
and of the future transformation.:]: Masonic Initiation was modelled
on that in the lesser Mysteries. The third degree was one used in
both Egypt and India from time immemorial, and the remembrance of it
lingers to this day in every Lodge, under the name of the death and
resurrection of Hiram AbifF, the " Widow's Son." In Egypt the latter
was called "Osiris;" in India " Loka-chakshu " (Eye of the World),
ind " Dinakara " (day-maker) or the Sun — and the rite itselt was
everywhere named the *' gate of death." The coffin, or sarcophagus,
of Osiris, killed by Typhon, was brought in and placed in the middle
of the Hall of the Dead, with the Initiates all around it and the
candidate near by. The latter was asked whether he had participated
in the murder, and notwithstanding his denial, and after sundry and
very hard trials, the Initiator feigned to strike him on the head with a
hatchet ; he was thrown down, swathed in bandages like a mummy,
and wept over. Then came lightning and thunder, the supposed
corpse was surrounded with fire, and was finally raised.
Ragon speaks of a rumour that charged the Emperor Com modus —
when he was at one time enacting the part of the Initiator — with
having plaj^ed this part in the initiatory drama so seriously that he
actually killed the postulant when dealing him the blow with the
hatchet. This shows that the lesser Mysteries had not quite died out
in the second century a.d.
• This is false, and the AbbS Constant (Eliphas I^vi) knew it was so. Why did he promulgate tht
untruth ?
t Dogme de la Haute Magie, i. 219, 220.
J Orthodox ie ^fa<;onniquf, p. 99.
286 THE SECRET DOCTRINE.
The Mysteries were carried into South and Central America. Northern
Mexico and Peru by the Atlanteans in those days when
A pedestrian from the North [of what was once upon a time also India] migli.
have reached — hardly wetting his feet — the Alaskan Peninsula, through Manchooria,
across the future Gulf of Tartary, the Kurile and Aleutian Islands ; while another
traveller, furnished with a cauoe and starting from the South, could have walked
over from Siam, crossed the Polynesian Islands and trudged into any part of the
continent of South America.*
They continued to exist down to the day of the Spanish invaders.
These destroyed the Mexican and Peruvian records, but were pre-
vented from laying their desecrating hands upon the many Pyramids —
the lodges of an ancient Initiation — whose ruins are scattered over
Puente Nacional, Cholula, and Teotihuacan. The ruins of Palenque,
of Ococimgo in Chiapas, and others in Central America are known to
all. If the pyramids and temples of Guiengola and Mitla ever betray
their secrets, the present Doctrine will then be shown to have been a
forerunner of the grandest truths in Nature. Meanwhile they have all
a claim to be called Mitla, "the place of sadness" and "the abode ot
the (desecrated) dead."
Five Yeats of Theosophy, p. 214.
SECTION XXXIL
Traces of the Mysteries.
Says the Royal Masonic Cyclopedia, art. " Sun : "
In all times, the Sun has necessarily played an important part as a symbol, and
especially in Freemasonry. The W.M. represents the rising sun, the J.W. the sun
at the meridian, and the S.W. the setting sun. In the Druidical rites, the Arch-
Druid represented the sun, and was aided by two other oflficers, one representing
the Moon in the West, and the other the Sun at the South in its meridian. It is
quite unnecessary to enter into any lengthened discussion on this symbol.
It is the more "unnecessary" since J. M. Ragon has discussed it
very fully, as one may find at the end of Section XXIX., where part of his
explanations have been quoted. Freemasonry derived her rites from
the East, as we have said. And if it be true to say of the modern
Rosicrucians that " they are invested with a knowledge of chaos, not
perhaps a very desirable acquisition," the remark is still more true when
applied to all the other branches of Masonry, since the knowledge of
^heir members about the full signification of their symbols is nil.
Dozens of hypotheses are resorted to, one more unlikely than the
other, as to the "Round Towers" of Ireland; one fact is enough
to show the ignorance of the Masons, namely, that, according to the
Royal Masonic Cyclopaedia, the idea that they are connected with
Masonic Initiation may be at once dismissed as unworthy of notice.
The "Towers," which are found throughout the East in Asia, were
connected with the Mystery-Initiations, namely, with the Vishvakarma
and the Vikarttana rites. The candidates for Initiation were placed
in them for three days and three nights, wherever there was no temple
with a subterranean crypt close at hand. These round towers were
built for no other purposes. Discredited as are all such monuments of
Pagan origin by the Christian clerg>', who thus " soil their own nest,"
they are still the living and indestructible relics of the Wisdom of old.
288 THE SECRET DOCTRINE.
Nothing exists in this objective and illusive world of ours that cannot
be made to serve two purposes — a good and a bad one. Thus in later
ages, the Initiates of the Left Path and the authropomorphists took m
hand most of those venerable ruins, then silent and deserted by their
first wise inmates, and turned them indeed into phallic monuments.
But this was a deliberate, wilful, and vicious misinterpretation of their
real meaning, a deflection from their first use. The Sun — though ever,
even for the multitudes, /xovos oipavov ^eos, " the only and one King and
God in Heaven," and the Ev(3ov\rj, "the God of Good Counsel" of
Orpheus — had in every exoteric popular religion a dual aspect which
was anthropomorphised by the profane. Thus the Sun was Osiris-
Typhon, Ormu7A-A/iriman, Bel-Jupiter and Baa/, the life-giving and
tiie deat/i-giving luminary. And thus one and the same monolith,
pillar, pyramid, tower or temple, originally built to glorify the first
principle or aspect, might become in time an idol-fane, or worse, a
phallic emblem in its crude and brutal form. The Lingara of the
Hindus has a spiritual and highly philosophical meaning, while the
missionaries see in it but an " indecent emblem ; " it has just the
meaning which is to be found in all those baalim, chammanim, and the
bamoth with the pillars of unhewn stone of the Bible, set up for the
glorification of the male Jehovah But this does not alter the fact
that the pureia of the Greeks, the nur-hags of Sardinia, the teocalli
of Mexico, etc., were all in the beginning of the same character
as the "Round Towers" of Ireland. They were sacred places o
Initiation.
In 1877, the writer, quoting the authority and opinions of some most
eminent scholars, ventured to assert that there was a great difference
between the terms Chrcstos and Christos, a difference having a pro-
found and Esoteric meaning. Also that while Christos means " to
live" and "to be born into a new life," Chrestos, in "Initiation"
phraseology, signified the death of the inner, lower, or personal nature
in man ; thus is given the key to the Brahmanical title, the twice-born ;
and finally,
There were Chrestians long before the era of Christianity, and the Essenes be-
longed to them.* .
For this epithets sufficiently opprobrious to characterise the writer
could hardly be found. And yet then as well as now, the author never
• In I. Fitter, ii 3 Jesus is called " the Lord Chrestos.
CHRISTOS AND CHRESTOS. 289
attempted a statement of such a serious nature without showing as
many learned authorities for it as could be mustered. Thus on the
next page it was said :
Lepsius shows that the word Nofre means Chrestos, " good," and that one of the
titles of Osiris, '-Onnofre," must be translated "the goodness of God made mani-
fest." "The worship of Christ was not universal at this early date," explains
Mackenzie, "by which I mean that Christolatry had not been introduced ; but the
worship of' Chrestos— t'a.^ Good Principle— had preceded it by many centuries, and
even survived the general adoption of Christianity, as shown on monuments still in
existence. . . . Again, we have an inscription which is pre-Christian on an
epitaphial tablet (Spon. il/ziT.£:;7^fi^., Ant., x. xviii. 2). Yaxu'^c Aapto-atwv At/ct/aoo-u
Hpo)? Xp7jo-T€ Xaipc, and de Rossi {Roma Sotteranea, tome i., tav. xxi.) gives us
another example from the catacombs—" M\\a. Chreste, in Pace."*
To-day the writer is able to add to all those testimonies the corrobo-
ration of an erudite author, who proves whatever he undertakes to show
on the authority of geometrical demonstration. There is a most
curious passage with remarks and explanations in the Source of Mea-
sures, whose author has probably never heard of the " Mystery-God "
Visvakarma of the early Aryans. Treating on the difference between
the terms Chrest and Christ, he ends by saying that :
There were two Messiahs: one who went down into the pit for the salvation of
this world ; this was the Sun shorn of his golden rays, and crowned with black-
ened ones (symbolising this loss), as the thorns : the other was the triumphant
I^Iessiah mounting up to the summit of the arch of heaven, and personified as the
Lion of the Tribe of Judah. In both instances he had the cross; once in humilia-
tion and once holding it in his control as the law of creation. He being
Jehovah.
And then the author proceeds to give "the fact" that "there were
two Messiahs," etc., as quoted above. And this— leaving the divine
and mystic character and claim for Jesus entirely independent of this
event of His mortal life— shows Him, beyond any doubt, as an Initiate
of the Egyptian Mysteries, where the same rite of Death and of
spiritual Resurrection for the neophyte, or the suffering Chrestos on
his trial and new birth by Regeneration, was enacted— for this was a
universally adopted rite.
The "pit" into which the Eastern Initiate was made to descend was.,
as shown before, Patala, one of the seven regions of the nether world,
over which ruled Vasuki, the great "snake God." This pit, Patala, has
Isis Unveiled, ii. 323
3 U
290 THE SECRET DOCTRINE.
in the Eastern Symbolism preciselj' the same manifold meaning as is
found by Mr. Ralston Skinner in the Hebrew word shiac in its
application to the case in hand. For it was the synonym of Scorpio —
Patala's depths being "impregnated with the brightness of the new
Sun" — represented by the "newly born" into the glory; and Patala
was and is in a sense, "a pit, a grave, the place of death, and the door
of Hades or Sheol" — as, in the partially exoteric Initiations in India,
the candidate had to pass through the matrix of the heifer before
proceeding to Patala. In its non-mystic sense it is the Antipodes —
America being referred to in India as Patala. But in its symbolism it
meant all that, and much more. The fact alone that Vasuki, the ruling
Deity of Patala, is represented in the Hindu Pantheon as the great
Naga (Serpent) — who was used by the Gods and Asuras as a rope
round the mountain Mandara, at the churning of the ocean for
Amrita, the water of immortality — connects him directly with Initia-
tion.
For he is Shesha Naga also, serving as a couch for Vishnu, and
upholding the seven worlds ; and he is also Ananta, "the endless," and
the symbol of eternity — hence the " God of Secret Wisdom," degraded
by the Church to the role of the tempting Serpent, of Satan. That
what is now said is correct may be verified by the evidence of even the
exoteric rendering of the attributes of various Gods and Sages both in
the Hindu and the Buddhist Pantheons. Two instances will suffice to
show how little our best and most erudite Orientalists are capable of
dealing correctly and fairly with the symbolism of Eastern nations,
while remaining ignorant of the corresponding points to be found only
in Occultism and the Secret Doctrine.
(i) The learned Orientalist and Tibetan traveller, Professor Emil
Schlagintweit, mentions in one of his works on Tibet, a national legend
to the effect that
Nagarjuna [a "mythological" personage "without any real existence," the
learned German scholar thinks] received the book Paramartha, or according to
others, the book Avatamsaka, from the Nagas, fabulous creatures of the nature of
serpents, who occupy a place among the beings superior to man, and are regarded
as protectors of the law of Buddha. To these spiritual beings Shakyamuni is said
to have taught a more philosophical religious system than to men, who were not
sufficiently advanced to understand it at the time of his appearance. *
Nor are men sufficiently advanced for it now; for "the more philo-
Buddliism in Tibet, p. 31.
THE SYMBOUSM OF NARADA. 291
sophical religious system " is the Secret Doctrine, the Occult Eastern
Philosophy, which is the corner-stone of all sciences rejected by the
unwise builders even at this day, and more to-day perhaps than ever
before, in the great conceit of our age. The allegory means simply
that Nagarjuna having been initiated by the " Serpents" — the Adepts,
"the wise ones" — and driven out from India by the B rah mans, who
dreaded to have their Mysteries and sacerdotal Science divulged (the
real cause of their hatred of Buddhism), went awa)^ to China and Tibet,
where he initiated many into the truths of the hidden Mysteries taught
by Gautama Buddha.
(2) The hidden symbolism of Narada — the great Rishi and the
author of some of the Rig-Vaidic hymns, who incarnated again later
on during Krishna's time — has never been understood. Yet, in con-
nection with the Occult Sciences, Narada, the son of BrahmS, is one of
the most prominent characters; he is directly connected in his first
incarnation with the "Builders" — hence with the seven "Rectors" of
the Chri.stian Church, who "helped God in the work of creation."
This grand personification is hardly noticed by our Orientalists, who
refer only to that which he is alleged to have said of Patala, namely,
" that it is a place of sexual and sensual gratifications." This is
thought to be amusing, and the reflection is suggested that Narada, no
doubt, " found the place delightful." Yet this sentence simply shows
him to have been an Initiate, connected directly with the Mysteries,
and walking, as all the other neophytes, before and after him, had to
walk, in " the pit among the thorns " in the " sacrificial Chrest condi-
tion," as the suffering victim made to descend thereinto — a mystery,
truly !
Narada is one of the seven Rishis, the "mind-born sons" of
Brahma. The fact of his having been during his incarnation a high
Initiate — he, like Orpheus, being the founder of the Mysteries — is
corroborated, and made evident by his history. The Mahabhdraia
states that Narada, having frustrated the scheme formed for peopling
the universe, in order to remain true to his vow of chastity, was
cursed by Daksha, and sentenced to be born once more. Again, when
born during Krishna's time, he is accused of calling his father Brahma
" a false teacher," because the latter advised him to get married, and
he refused to do so. This shows him to have been an Initiate, going
against the orthodox worship and religion. It is curious to find this
Rishi and leader among the " Builders" and the " Heavenly Host " as
292 THE SECRET DOCTRINE.
the prototype of the Christian "leader" of the same "Host" — the
Archangel Mikael. Both are the male " Virgins," and both are
the only ones among their respective " Hosts " who refuse to create.
Narada is said to have dissuaded the Hari-ashvas, the five thousand sons
of Daksha, begotten by him for the purpose of peopling the Earth,
from producing offspring. Since then the Hari-ashvas have " dispersed
themselves through the regions, and have never returned." The Initiates
are, perhaps, the incarnations of these Hari-ashvas ?
It was on the seventh day, the third of his ultimate trial, that the
neophyte arose, a regenerated man, who, having passed through his
second spiritual birth, returned to earth a glorified and triumphant
conqueror of Death, a Hierophant.
An Eastern neophyte in his Chrest condition may be seen in a certain
engraving in Moor's Hindu Pantheon, whose author mistook another
form of the crucified Sun or Vishnu, Vittoba, for Krishna, and calls
it " Krishna crucified in Space." The engraving is also given in Dr.
Eundy's Mo7t7Wte7ital Christianity, in which work the reverend author
has collected as many proofs as his ponderous volume could hold of
" Christian symbols before Christianity," as he expresses it. Thus he
shows us Krishna and Apollo as good shepherds, Krishna holding the
cruciform Conch and the Chakra, and Krishna " crucified in Space," as
he calls it. Of this figure it may be truly said, as the author says of it
himself :
This representation I believe to be anterior to Christiauit}-. ... It looks like
a Christian crucifix in many respects. . . . The drawing, the attitude, the nail-
marks in hands and feet, indicate a Christian origin, while the Parthian coronet of
seven points, the absence of the wood, and of the usual inscription, and the rays of
glory above, would seem to point to some other than a Christian origin. Can it be
the victim-man, or the priest and victim both in one, of the Hindu Mythology, who
offered himself a sacrifice before the worlds were .-*
It is surely so.
' Can it be Plato's Second God who impressed himself on the universe in the form
of the cross ? Or is it his divine man, who would be scourged, tormented, fettered,
have his eyes burnt out ; and lastly . . . would be crucified ?
It is all that and much more ; archaic religious Philosophy was
universal, and its Mysteries are as old as man. It is the eternal symbol
of the personified Sun — astronomically purified — in its mystic meaning
regenerated, and symbolised by all the Initiates in memor>' of a sinless
Humanity when all were " Sons of God." Now, mankind has become
EGYPTIAN INITIATION. 293
the "Son of Evil" trul}'. Does all this take anything away from the
dignity of Christ as an ideal, or of Jesus as a divine man ? Not at all.
On the contrar}', made to stand alone, glorified above all other "Sons of
God," He can only foment evil feelings in all those many millioned
nations who do not believe in the Christian system, provoking their
hatred and leading to iniquitous wars and strifes. If. on the other
hand, we place Him among a long series of "Sons of God" and
Sons of divine I^ight, every man may then be left to choose for himself,
among those many ideals, which he will choose as a God to call to his
help, and worship on earth as in Heaven.
Many among those called "Saviours" were " good shepherds," as
was Krishna for one, and all of them are said to have " crushed the
serpent's head" — in other words to have conquered their sensual nature
and to have mastered divine and Occult Wisdom. Apollo killed
Python, a fact which exonerates him from the charge of being himself
the great Dragon, Satan : Krishna slew the snake Kalinaga, the Black
Serpent ; and the Scandinavian Thor bruised the head of the symbolical
reptile with his crucifixion mace.
In Egypt every city of importance was separated from its burial-place
by a sacred lake. The same ceremony of judgment, as is described in
The Book of the Dead — " that precious and mysterious book " (Bunsen)
— as taking place in the world of Spirit, took place on earth during the
burial of the mummy. Forty-two judges or assessors assembled on the
shore and judged the departed " Soul" according to its actions when in
the body. After that the priests returned within the sacred precincts
and instructed the neophytes upon the probable fate of the Soul, and
the solemn drama that was then taking place in the invisible realm
whither the Soul had fled. The immortality of the Spirit was strongly
inculcated on the neophytes by the Al-om-Jah — the name of the
highest Egyptian Hierophant. In the Crata Nepoa — the priestly
Mysteries in Egypt — the following are described as four out of the seven
degrees of Initiation.
After a preliminary trial at Thebes, where the neophyte had to pass
through many probations, called the " Twelve Tortures," he was com-
manded, in order that he might come out triumphant, to govern his
passions and never lose for a moment the idea of his inner God or
seventh Principle. Then, as a symbol of the wanderings of the
unpurified Soul, he had to ascend several ladders and wander in dark-
ness in a cave with man}'- doors, all of which were locked. Having
294 '^^^ SECRET DOCTRINE.
overcome all, he received the degree of Pastophoris, after which he
became, in the second and third degrees, the Neocoris and Melanc-
phoris. Brought into a vast subterranean chamber, thickly furnished
with mummies l3ung in state, he was placed in presence of the coffin
which contained the mutilated body of Osiris. This was the hall
called the " Gates of Death," whence the verse in Job :
, Have the gates of Death been opened to thee,
Hast thou seen the doors of the shadow of death ?
Thus asks the " Lord," the Hierophant, the Al-om-jah, the Initiator
of Job, alluding to this third degree of Initiation. For the Book oj
Job is the poem of Initiation par excellence.
When the neophyte had conquered the terrors of this trial, he was
conducted to the " Hall of Spirits," to be judged by them. Among the
rules in which he was instructed, he was commanded :
Never to either desire or seek revenge ; to be alwaj-s ready to help a brother in
danger, even unto the risk of his own life ; to bury every dead body ; to honour his
parents above all ; to respect old age, and protect those weaker than himself; and,
finally, to ever bear in mind the hour of death, and that of resurrection in a new
and imperishable body.
Purity and chastity were highly recommended, and adultery was
threatened with death. Thus the Eg>'ptian neophyte was made a
Kristophoros. In this degree the mystery-name of lAO was communi-
cated to him.
Let the reader compare the above sublime precepts with the precepts
of Buddha, and the noble commandments in the "Rule of Life" for
the ascetics of India, and he will understand the unity of the Secret
Doctrine everywhere.
It is impossible to deny the presence of a sexual element in many
religious symbols, but this fact is not in the least open to censure,
once it becomes generally known that — in the religious traditions of
every country — man was not born in the first " human " race from
father and mother. From the bright " mind-born Sons of Brahma,"
the Rishis, and from Adam Kadmon with his Emanations, the
Sephiroth, down to the " parentless," the Anupadaka, or the Dhyani-
Buddhas, from whom sprang the Bodhisattvas and Manushi-Buddhas,
the earthly Initiates — men — the first race of men was with every nation
held as being born without father or mother. Man, the " Manushi-
Buddha," the Manu, the "Enosh," son of Seth, or the "Son of Man"
as he is called — is born in the present way only as the consequence.
THE SELF-SACRIFICING VICTIM. 29^
the unavoidable fatality, of the law of natural evolution. Mankind —
having reached the last limit, and that turning point where its spiritual
nature had to make room for mere physical organisation — had to " fall
into matter" and generation. But man's evolution and involution
are cyclic. He will end as he began. Of course to our grossly
material minds even the sublime symbolism of Kosnios conceived in
the matrix of Space after the divine Unit had entered into and
fructified it with Its holy fiat, will no doubt suggest materiality. Not
so with primitive mankind. The initiatory rite in the Mysteries of
the self-sacrificing Victim that dies a spiritual death to save the world
from destruction — really from depopulation — was established during
the Fourth Race, to commemorate an event, which, physiologically,
has now become the Mystery of Mysteries among the world-problems.
In the Jewish script it is Cain and the female Abel who are the
sacrificed and sacrificing couple — both immolating themselves (as
permutations of Adam and Eve, or the dual Jehovah) and shedding
their blood " of separation and union," for the sake of and to save
mankind by inaugurating a new physiological race. Later still, when
the neophyte, as already mentioned, in order to be re-born once more
iniK) his lost spiritual state, had to pass through the entrails (the womb)
of a virgin heifer * killed at the moment of the rite, it involved again a
mystery and one as great, for it referred to the process of birth, or
rather the first entrance of man on to this earth, through Vach — " the
melodious cow who milks forth sustenance and water " — and who is
the female Logos. It had also reference to the same self-sacrifice of
the "divine Hermaphrodite" — of the third Root- Race — the trans-
formation of Humanity into truly physical men, after the loss of
spiritual potency. When, the fruit of evil having been tasted along
with the fruit of good, there was as a result the gradual atrophy of
spirituality and a strengthening of the materiality in man, then he was
doomed to be born thenceforth through the present process. This is
the Myster}^ of the Hermaphrodite, which the Ancients kept so secret
and veiled. It was neither the absence of moral feeling, nor the
presence of gross sensuality in them that made them imagine their
Deities under a dual aspect ; but rather their knowledge of the
mysteries and processes of primitive Nature. The Science of Physio-
logy was better known to them than it is to us now. It is in this
* The .Aryans replaced the living cow by one made of gold, silver or any other metal, and the rite is
preserved to this day, when one desires to become a Brahman, a twice-born, in India.
296 THE SECRET DOCTRINE.
that lies buried the key to the Symbolism of old, the true focus of
national thought, and the strange dual-sexed images of nearly every
God and Goddess in both pagan and monotheistic Pantheons.
Says Sir William Drummond in CEdipus Jtiddictis :
The truths of science were the arcana of the priests because these truths were the
foundations of religion.
But why should the missionaries so cruelly twit the Vaishnavas and
Krishna worshippers for the supposed grossly indecent meaning of
their symbols, since it is made clear bej'ond the slightest doubt, and by
the most unprejudiced writers, that Chrestos in the pit — whether the
pit be taken as meaning the grave or hell — had likewise a sexual
element in it, from the ver}'' origin of the symbol.
This fact is no longer denied to-day. The "Brothers of the Rosy
Cross " of the Middle Ages were as good Christians as any to be
found in Europe, nevertheless, all their rites were based on symbols
whose meaning was pre-eminently phallic and sexual. Their biographer,
Hargrave Jennings, the best modern authoritj'' on Rosicrucianism,
speaking of this mystic Brotherhood, describes how
The tortures and the sacrifice of Calvary, the Passion of the Cross, were, in thei
[the Rose-Croix's] glorious blessed magic and triumph, the protest and appeal. *
Protest — by whom ? The answer is, the protest of the crucified Rose,
the greatest and the most unveiled ot all sexual symbols — the Yoni
and lyingam, the " victim " and the " murderer," the female and male
principles in Nature. Open the last work of that author, Phallicism,
and see in what glowing terms he describes the sexual symbolism in
that which is most sacred to the Christian :
The flowing blood streamed from the crown, or the piercing circlet of the thorns
of Hell. The Rose is feminine. Its lustrous carmine petals are giiarded with thorns.
The Rose is the most beautiful of flowers. The Rose is the Queen of God's Garden
(Mary, the Virgin). It is not the Rose alone which is the magical idea, or truth.
But it is the " crucified rose," or the " martyred rose " (by the grand mystic apoca-
lyptic figure) which is the talisman, the standard, the object of adoration of all the
"Sons of Wisdom" or the true Rosicrucians.*
Not of all the " Sons of Wisdom," by an)' means, not even of the
true Rosicrucian. For the latter would never put in such sickening
relievo, in such a purely sensual and terrestrial, not to say animal
light, the grandest, the noblest of Nature's sjaubols. To the Rosi-
* Op.cit., p. 141.
ORPHEUS. 297
crucian, the " Rose " was the symbol of Nature, of the ever prolific and
virgin Earth, or Isis, the mother and nourisher of man, considered as
feminine and represented as a virgin woman by the Egyptian Initiates.
Like every other personification of Nature and the Earth she is the
sister and wife of Osiris, as the two characters answer to the personified
symbol of the Earth, both she and the Sun being the progeny of the
same mysterious Father, because the Earth is fecundated by the Sun —
according to the earliest Mysticism — by divine insufiQation. It was
the pure ideal of mystic Nature that was personified in the " World
Virgins," the " Celestial Maidens," and later on by the human Virgin,
Mary, the Mother of the Saviour, the Salvator Mimdi now chosen by
the Christian World. And it was the character of the Jewish maiden
that was adapted by Theology to archaic Symbolism,* and not the
Pagan symbol that was modelled for the new occasion.
We know through Herodotus that the Mysteries were brought from
India by Orpheus^— a hero far anterior to both Homer and Hesiod.
Very little is really known of him, and till very lately Orphic litera-
ture, and even the Argonauts, were attributed to Onamacritus, a con-
temporary of Pisistratus, Solon and Pythagoras — who was credited
with their compilation in the present form toward the close of the
sixth century B.C.. or 800 years after the time of Orpheus. But we are
told that in the days of Pausanias there was a sacerdotal family, who,
like the Brahmans with the Vcdas, had committed to memory all the
Orphic Hymns, and that they were usually thus transmitted from one
generation to another. By placing Orpheus so far back as 1200 B.C.,
official Science— so careful in her chronology to choose in each
case as late a period as possible — admits that the Mysteries, or in other
words Occultism dramatised, belong to a still earlier epoch than the
Chaldaeans and Egyptians.
The downfall of the Mysteries in Europe may now be mentioned.
• In Ragon's Orthodoxie Maqonnique, p. 105, note, we find the following statement — borrowed from
Albumazar the Arabian, probably : "The Virgin of the Magi and Chaldaans. The Chaldsean sphere
[globe] showed in its heavens a newly-born babe, called Christ and Jesus ; it was placed in the arms
of the Celestial Virgin. It was to this Virgin that Eratosthenes, the Alexandrian Librarian, bom 276
years before our era, gave the name of Isis, mother of Horus." This is only what Kircher gives {in
ySdipus y^gypticus, iii. 5), quoting Albumazar : " In the first decan of the Virgin rises a maid,
called Aderenosa, that is pure, immaculate virgin . . . sitting upon an embroidered throne nurs-
ing a boy . . . ; a boy, named Jessus . . which signifies Issa, whom they also call Christ in
Greek." (See Isis Unveiled, ii. 491.)
SECTION XXXIII.
The Last of the Mysteries in Europe.
As was predicted by the great Hermes in his dialogue with ^sculapius,
the time had indeed come when impious foreigners accused Egypt of
adoring monsters, and naught but the letters engraved in stone
upon her monuments survived — enigmas unintelligible to posterity
Her sacred Scribes and Hierophants became wanderers upon the facL.-
of the earth. Those who had remained in Egypt found themselves
obliged for fear of a profanation of the sacred Mysteries to seek refuge
in deserts and mountains, to form and establish secret societies and
brotherhoods — such as the Essenes ; those who had crossed the oceans
to India and even to the (now-called) New World, bound themselves
by solemn oaths to keep silent, and to preserve secret their Sacred
Knowledge and Science ; thus these were buried deeper than ever out
of human sight. In Central Asia and on the northern borderlands of
India, the triumphant .sword of Aristotle's pupil swept away from his
path of conquest every vestige of a once pure Religion : and its Adepts
receded further and further from that path into the most hidden spots
of the globe. The cycle of * * * * being at its close, the first hour
for the disappearance of the Mysteries struck on the clock of the
Races, with the Macedonian conqueror. The first strokes of its last
hour sounded in the year 47 B.C. Alesia* the famous city in Gaul, the
Thebes of the Kelts, so renowned for its ancient rites of Initiation and
Mysteries, was, as J. M. Ragon well describes it :
The ancient metropolis and the tomb of Initiation, of the religion of the Druids
and of the freedom of Gaul.t
• Now called St. Reine (Cote d'Or) on the two streams, the Ose and the Oserain. Its fall is a histo-
rical fact in Keltic Gaulish History.
+ Orlhodoxie Mafonnique, p. 22.
AI^ESIA AND BIBRACTIS. 299
It was during the first century before our era, that the last and
supreme hour of the great Mysteries had struck. History shows the
populations of Central Gaul revolting against the Roman yoke. The
country was subject to Caesar, and the revolt was crushed ; the result
was the slaughter of the garrison at Alesia (or Alisa), and of all its
inhabitants, including the Druids, the college-priests and the neo-
phytes ; after this the whole city was plundered and razed to the
ground.
Bibractis, a city as large and as famous, not far from Alesia, perished
a few years later. J. M. Ragon describes her end as follows :
Bibractis, the mother of sciences, the soul of the early nations [in Europe], a
town equally famous for its sacred college of Druids, its civilisation, its schools, in
which 40,000 students were taught philosophy, literature, grammar, jurisprudence,
medicine, astrology, occult sciences, architecture, etc. Rival of Thebes, of
Memphis, of Athens and of Rome, it possessed an amphitheatre, surrounded
with colossal statues, and accommodating 100,000 spectators, gladiators, a capitol,
temples of Janus, Pluto, Proserpine, Jupiter, Apollo, Minerva, Cybele, Venus and
Anubis; and in the midst of those sumptuous edifices the Naumachy, with its vast
basin, an incredible construction, a gigantic work wherein floated boats and galleys
devoted to naval games; then a Champ de Mars, an aqueduct, fountains, public
baths ; finally fortifications and walls, the construction of which dated from the
heroic ages.*
Such was the last city in Gaul wherein died for Europe the secrets of
the Initiations of the Great Mysteries, the Mysteries of Nature, and of
her forgotten Occult truths. The rolls and manuscripts of the famous
Alexandrian I^ibrarj^ were burned and destroyed by the same Caesar,t
but while History deprecates the action of the Arab general, Amrus,
who gave the final touch to this act of vandalism perpetrated by the
great conqueror, it has not a word to say to the latter for his destruc-
tion of nearly the same amount of precious rolls in Alesia, nor to the
destroyer of Bibractis. While Sacrovir — chief of the Gauls, who
revolted against Roman despotism under Tiberius, and was defeated
by Silius in the year 21 of our era — was burning himself alive with his
fellow conspirators on a funeral pyre before the gates of the city, as
Ragon tells us, the latter was sacked and plundered, and all her trea-
sures of literature on the Occult Sciences perished by fire. The once
majestic city, Bibractis, has now become Autun, Ragon explains.
* op. cit. p. 22.
+ The Christian mob in 389 of our era completed the work of destruction upon what remained ; most
of the priceless works were saved for students of Occultism, but lost to the world.
30O THE SECRET DOCTRINE.
A few monuments of glorious antiquity are still there, such as the temples of
Janus and of Cybele.
Ragon goes on :
Aries, founded two thousand years before Christ, was sacked in 270. This metro-
polis of Gaul, restored 40 years later by Constantine, has preserved to this day a
few remains of its ancient splendour ; amphitheatre, capitol, an obelisk, a block of
granite 17 metres high, a triumphal arch, catacombs, etc. Thus ended Kelto-
Gaulic civilisation. Csesar, as a barbarian worthy of Rome, had already accom-
plished the destruction of the ancient Mysteries by the sack of the temples and
their initiatory colleges, and by the massacre of the Initiates and the Druids. Re-
mained Rome ; but she never had but the lesser Mysteries, shadows of the Secret
Sciences. The Great Initiation was extinct.*
A few further extracts may be given from liis Occult Masonry, as they
bear directly upon our subject. However learned and erudite, some of
the chronological mistakes of that author are very great. He says :
After deified man (Hermes) came the King- Priest [theHierophant] Menes was the
first legislator and the founder of Thebes of the hundred palaces. He filled that
city with magnificent splendour ; it is from his day that the sacerdotal epoch of
Egypt dates. The priests reigned, for it is they who made the laws. It is said that
there have been three hundred and twenty-nine [Hierophants] since his time— all
of whom have remained unknown.
After that, genuine Adepts having become scarce, the author shows
the Priests choosing false ones from the midst of slaves, whom they
exhibited, having crowned and deified them, for the adoration of the
ignorant masses.
Tired of reigning in such a servile way, the kings rebelled and freed themselves.
Then came Sesostris, the founder of Memphis (1613, they sa}-, before our era). To
the sacerdotal election to the throne succeeded that of the warriors. . . Cheops
who reigned from 1178 to 1122 built the great Pyramid which bears his name. He
is accused of having persecuted theocracy and closed the temples.
This is Utterly incorrect, though Ragon repeats " History." The
Pyramid called by the name of Cheops is the Great Pyramid, the
building of which even Baron Bunsen assigned to 5,000 B.C. He says
in Egypt's Place i7i Universal History :
* op. cit. p. 23. J. M. Ragon, a Belgian by birth, and a Mason, knew more about Occultism than any
other non-initiated writer. For fifty years he studied the ancient Mysteries wherever he could find
accounts of them. In 1805, he founded at Paris the Brotherhood of J^s Trinosop/tes, in which Lodge
he delivered for years lectures on Ancient and Modern Initiation (in 1818 and again in 1841), which
were published, and now are lost. Then he became the writer in chief of Hermes, a masonic paper.
His best works were Lxl Ma^onncrie OccuUe and the Fasles Initiattques. After his death, in 1866, a
number ofhis MSS. remained in the possession of the Grand Orient of France. A high Mason told
the writer that Ragon had corresponded for years with two Orientalists in Syria and Egj'pt, one of
whom is a Kopt gentleman.
THE I.EARNING OF EGYPT. 30I
The Origines of Egypt go back to the ninth millennium before Christ.*
And as the Mysteries were performed and the Initiations took place
in that Pyramid — for indeed it was built for that purpose — it looks
strange and an utter contradiction with known facts in the history of
the Mysteries, to suppose that Cheops, if the builder of that Pyramid,
ever turned against the initiated Priests and their temples. Moreover,
as far as the Secret Doctrine teaches, it was not Cheops who built the
Pyramid of that name, whatever else he might have done.
Yet, it is quite true that
Owing to an Ethiopian invasion and the federated government of twelve chiefs,
royalty fell into the hands of Amasis, a man of low birth.
This was in 570 B.C., and it is Amasis who destroyed priestly
power. And
Thus perished that ancient theocracy which showed its crowned priests for so
many centuries to EgA'pt and the whole world.
Eg3'pt had gathered the students of all countries around her Priests
and Hierophants before Alexandria was founded. Ennemoser asks :
How comes it that so little has become known of the Mysteries and of their
particular contents, through so many ages, and amongst so many different times
and people .•• The answer is that it is again owing to the universally strict silence
of the initiated. Another cause may be found in the destruction and total loss of
all the written memorials of the secret knowledge of the remotest antiquity.
Numa's books, described by Liv^) consisting of natural philosophy, were found in
his tomb ; but they were not allowed to be made known, lest they should reveal
the most secret mysteries of the state religion. . . . The senate and the tribunes
of the people determined . . . that the books themselves should be burned,
which was done.t
Cassain mentions a treatise, well-known in the fourth and fifth cen-
turies, which was accredited to Ham, the son of Noah, who in his turn
was reputed to have received it from Jared, the fourth generation from
Seth, the son of Adam.
Alchemy also was first taught in Egypt by her learned Priests, though
the first appearance of this system is as old as man. Many writers
have declared that Adam was the first Adept ; but that was a blind
and a pun upon the name, which is " red earth " in one of its meanings.
The correct information — under its allegorical veil — is found in the
sixth chapter of Genesis, which speaks of the "Sons of God" who
took wives of the daughters of men, after which they communicated
* op. cit., iv. 462. -^History of Magic, ii. ii.
302 THE SECRET DOCTRINE.
to these wives many a mystery and secret of the phenomenal world.
The cradle of Alchemy, says Olaus Borrichius, is to be sought in the
most distant times. Democritus of Abdera was an Alchemist, and a
Hermetic Philosopher. Clement of Alexandria wrote considerably
upon the Science, and Moses and Solomon are called proficients in it.
We are told by W. Godwin :
The first authentic record on this subject is an edict of Diocletian about 300 years
A.D., ordering a diUgent search to be made in Egypt for all the ancient books
which treated of the art of making gold and silver, that they might, without dis-
tinction, be consigned to the flames.
The Alchemy of the Chaldaeans and the old Chinamen is not even
the parent of that Alchemy which revived among the Arabians many
centuries later. There is a spiritual Alchemy and a physical transmu-
tation- '^he knowledge of both was imparted at the Initiations.
SECTION XXXIV.
The Post-Christian Successors to
THE Mysteries.
The Eleusinian Mysteries were no more. Yet it was these which gave
their principal features to the Neo-platonic school of Ammouius
Saccas, for the Eclectic System was chiefly characterised by its Theurgy
and ecstasis. It was lamblichus who added to it the Egyptian doctrine
of Theurgy with its practices, and Porphyry, the Jew, who opposed this
new element. The school, however, with but few exceptions, practised
asceticism and contemplation, its mystics passing through a discipline
as rigorous as that of the Hindu devotee. Their efforts never tended
so much to develop the successful practice of thaumaturgy, necromancy
or sorcery — such as they are now accused of— as to evolve the higher
faculties of the inner man, the Spiritual Ego. The school held that a
number of .spiritual beings, denizens of spheres quite independent of
the earth and of the human cycle, were mediators between the " Gods "
and men, and even between man and the Supreme Soul. To put it in
plainer language, the soul of man became, owing to the help of the
Planetary Spirits, " recipient of the soul of the world " as Emerson puts
it. Apollonius of Tyana asserted his possession of such a power in
these words (quoted by Professor Wilder in his Neo-Plalonism) :
I can see the present and the future in a clear mirror. The sage [Adept] need
not wait for the vapours of the earth and the corruption of the air to foresee plagues
and fevers; he must know them later than God, but earlier than the people. The
iheoi or gods see the future ; common men, the present ; sages, that which is
about to take place. My peculiar abstemious mode of living produces such an
acuteness of the senses, or creates some other faculty, so that the greatest and most
remarkable things may be performed.*
* Neo-Platonism and Alchemy, p. 15.
304 'I'HE SECRET DOCTRINE.
Professor A. Wilder's comment thereupon is remarkable :
This is what may be termed spiritual photography. The soul is the camera in
which facts and events, future, past, and present, are alike fixed ; and the mind
becomes conscious of them. Beyond our everyday world of limits, all is as one day
or state — the past and future comprised in the present. Probably this is the " great
day," the "last day," the "day of the Lord," of the Bible writers— the day into
which everyone passes by death or ecstasis. Then the soul is freed from the con-
straint of the body, and its nobler part is united to higher nature and becomes par-
taker in the wisdom and foreknowledge of the higher beings.*
How far the system practised by the Neo-Platonists was identical
with that of the old and the modern Vedantins may be inferred from
what Dr. A. Wilder says of the Alexandrian Theosophists.
The anterior idea of the New Platonists was that of a single Supreme Essence.
All the old philosophies contained the doctrine that de.o\, thcoi, gods or dis-
posers, angels, demons, and other spiritual agencies, emanated from the Supreme
Being. Ammonius accepted the doctrine of the Books of Hermes, that from
the divine All proceeded the Divine Wisdom or Amun ; that from Wisdom pro-
ceeded the Demiurge or Creator; and from the Creator, the subordinate spiritual
beings ; the world and its peoples being the last. The first is contained in the
second, the first and second in the third, and so on through the entire series.t
This is a perfect echo of the belief of the Vedantins, and it proceeds
directly from the secret teachings of the Kast. The same author
says :
Akin to this is the doctrine of the Jewish Kabala which was taught by the Pharsi
or Pharisees, who probably borrowed it, as their sectarian designation would seem
to indicate, from the Magians of Persia. It is substantially embodied in the follow-
ing synopsis.
The Divine Being is the All, the source of all existence, the Infinite ; and He
cannot be known. The Universe reveals Him, and subsists by Him. At the
beginning His effulgence went forth everj-where.i Eventually He retired within
Himself and so formed around Him a vacant space. Into this He transmitted His
first Emanation, a Ray, containing in it the generative and conceptive power, and
hence the name IE, or Jah. This in its turn produced the tikkuji, th.^ pattern or
idea of form ; and in this emanation, which also contained the male and female, or
generative and conceptive potencies, were the three primitive forces of Ught,
Spirit and Life. This Tikkuu is united to the Ray, or first emanation, and per-
vaded by it : and by that union is also in perpetual communication with the infinite
source. It is the pattern, the primitive man, the Adam Kadmon, the macrocosm of
• Loc. cit.
+ Op. cit., pp. 9, 10.
X This Divine Eflfulgence and Essence is the light of the I^ogfos ; only the Vedantiu would not use
the pronoun " He," but would say " It."
THE ROOT RACES. 305
Pythagoras and other philosophers. From it proceeded the Sephiroth. . . .
From the Sephiroth in turn emanated the four worlds, each proceeding out of the
one immediately above it, and the lower one enveloping its superior. These worlds
became less pure as they descended in the scale, the lowest of all being the material
world.*
This veiled enunciation of the Secret Teaching will be clear to our
readers by this time. These worlds are :
Aziliith is peopled with the purest emanations [the First, almost spiritual. Race
of the human beings that were to inhabit] the Fourth ; the second, Beriah, by a
lower order, the servants of the former [the second Race]; the third, /.f^VaA, by the
cherubim and seraphim, the Elohim and B'ni Elohim ["Sons of Gods" or Elohim,
our Third Race]. The fourth world, Asiah, is inhabited by the Klipputh, of whom
Belial is chief [the Atlantean Sorcerers].+
These worlds are all the earthly duplicates of their heavenly proto-
types, the mortal and temporary reflections and shadows of the more
durable, if not eternal, races dwelling in other, to us, invisible worlds.
The souls of the men of our Fifth Race derive their elements from these
four worlds— Root Races— that preceded ours : namely, our intellect,
Manas, the fifth principle, our passions and mental and corporeal appe-
tites. A conflict having arisen, called "war in heaven," among our
prototypical worlds, war came to pass, aeons later, between the Atlan-
teansj of Asiah, and those of the third Root Race, the B'ni Elohim or
the "Sons of God,"§ and then evil and wickedness were intensified.
Mankind (in the last sub-race of the third Root Race) having
Sinned in their first parent [a physiological allegory, truly !] from whose soul everj-
human soul is an emanation,
says the Zokar, men were " exiled " into more material bodies to
Expiate that sin and become proficient in goodness.
To accomplish the cycle of necessity, rather, explains the doctrine ;
to progress on their task of evolution, from which task none of us can
be freed, neither by death nor suicide, for each of us have to pass
through the " Valley of Thorns " before he emerges into the plains
of divine light and rest. And thus men will continue to be born in
new bodies
Till they have become sufficiently pure to enter a higher form of existence.
* Loc. cil., note, p. lo.
+ Loc. cil., note.
X See Esoteric Buddhism, by A. P. Sinnett, Fifth Edition.
\ See Isis Unveiled, Vol. I., pp. 589-595. The "Sous of God" and their war with the giants anO
magicians.
3 X
3o6 THE SECRET DOCTRINE.
This means only that Mankind, from the First down to the last, or
Seventh Race, is composed of one and the same company of actors, who
have descended from higher spheres to perform their artistic tour on
this our planet. Earth. Starting as pure spirits on our downvv'ard
journey around the world (verily!) with the knowledge of truth — now
feebly echoed in the Occult Doctrines — inherent in us, cyclic law brings
us down to the reversed apex of matter, which is lost down here on
earth and the bottom of which we have already struck ; and then, the
same law of spiritual gravity will make us slowly ascend to still higher,
still purer spheres than those we started from.
Foresight, prophecy, oracular powers ! Illusive fancies of man's
dwarfed perceptions, which see actual images in reflections and
shadows, and mistake past actualities for prophetic images of a future
that has no room in Kternity. Our macrocosm and its smallest micro-
cosm, man, are both repeating the same plaj^ of universal and individual
events at each station, as on every stage on which Karma leads them to
enact their respective dramas of life. False prophets could have no
existence had there been no true prophets. And so there were, and
many of both classes, and in all ages. Only, none of these ever saw
anything but that which had already come to pass, and had been before
prototypically enacted in higher spheres — if the event foretold related
to national or public weal or woe — or in some preceding life, if it con-
cerned only an individual, for every such event is stamped as an
indelible record of the Past and Future, which are onl3% after all, the
ever Present in Kternity. The " worlds " and the purifications spoken
of in the Zohar and other Kabalistic books, relate to our globe and races
no more and no less than they relate to other globes and other races
that have preceded our own in the great cycle. It was such funda-
mental truths as these that were performed in allegorical plays and
images during the Mysteries, the last Act of which, the Epilogue for
the Mystae, was the anastash or "continued existence," as also the
" Soul transformation."
Hence, the author of Neo-platonisni and Alchemy shows us that all
such Eclectic doctrines were strongly reflected in the Epistles of Paul,
and were
Inculcated more or less among the Churches. Hence, such passages as these
"Ye were dead in errors and sins; ye walked according to the ceon of this worl'^I,
accoralng to the archon that has the domination of the air." "We wrestle not
against flesh and blood, but against the dominations, against potencies, again?!
THE "PAI^SE GNOSIS."' 30?
the lords of darkness, and against the mischievousness of spirits in the empyrean
regions." But Paul was evidently hostile to the effort to blend his gospel with
the gnostic ideas of the Hebrew-Egyptian school, as seems to have been attempted
at Ephesus ; and accordingly, wrote to Timothy, his favourite disciple, " Keep safe
the precious charge entrusted to thee ; and reject the new doctrines and the anta-
gonistic principles of the gnosis, falsely so-called, of which some have made pro-
fession and gone astray from the faith."*"
But as the Gnosis is the Science pertaining to our Higher Self, as
blind faith is a matter of temperament and emotionalism, and as Paul's
doctrine was still newer and his interpretations far more thickly veiled,
to keep the inner truths hidden far away from the Gnostic, preference
has been given to the former by every earnest seeker after truth.
Besides this, the great Teachers who professed the so-called " false
Gnosis " were very numerous in the days of the Apostles, and were as
great as any converted Rabbi could be. If Porphyry, the Jew Malek,
went against Theurg>' on account of old traditional recollections, there
were ot'her teachers who practised it. Plotinus, lamblichus, Proclus
were all thaumaturgists, and the latter
Elaborated the entire theosophy and theurgy of his predecessors into a complete
system, t
As to Ammouius,
Countenanced by Clemens and Athenagoras, in the Church, and by learned men
of the Synagogue, the Academy, and the Grove, he fulfilled his labour by teaching
a common doctrine for all. j
Thus it is not Judaism and Christianity that re-modelled the ancient
Pagan 'Wisdom, but rather the latter that put its heathen curb, quietly
and insensibly, on the new faith ; and this, moreover, was still further
influenced by the Eclectic Theosophical system, the direct emanation
of the 'Wisdom Religion. All that is grand and noble in Christian
theology comes from Neo-Platonism. It is too well-known to now need
much repetition that Ammonius Saccas, the God-taught (theodidaktos)
and the lover of the truth ( philalethes ) , in establishing his school,'
made a direct attempt to benefit the world by teaching those portions
of the Secret Science that were permitted by its direct guardians to be
revealed in those days.§ The modern movement of our own Theo-
* Loc. cil., note.
+ Op. cit., p. i8.
X Op. cit., p. 8.
\ No orthodox Christian has ever equalled, far less surpassed, in ttie practice of true Christ-like
virtues and ethics, or in the beauty of his moral tiature, Aratnonius, the Alexandrian pen.'ert from
Christianity (he was born from Christian parents).
308 THE SECRET DOCTRINE.
sophical Society was begun on the same principles ; for the Neo-Platonic
school of Ammonius aimed, as we do, at the reconcilement of all sects
and peoples, under the once common faith of the Golden Age, tr5dng
to induce the nations to lay aside their contentions — in religious matters
at any rate — bj' proving to them that their various beliefs are all the more
or less legitimate children of one common parent, the Wisdom Religion.
Nor was the Eclectic Theosophical system — as some writers inspired
by Rome would make the world believe — developed only during the
third century of our era ; but it belongs to a much earlier age, as has
been shown by Diogenes Laertius. He traces it to the beginning of the
dynasty of the Ptolemies ; to the great seer and prophet, the Egyptian
Priest Pot-Amun, of the temple of the God of that name — for Amun is
the God of Wisdom. Unto that day the communication between the
Adepts of Upper India and Bactria and the Philosophers of the West
had never ceased.
Under Philadelphus . . . the Hellenic teachers became rivals of the College
of Rabbis of Babylon. The Buddhistic, Vedantic and Magian systems were ex-
pounded along with the philosophies of Greece. . . . Aristobulus, the Jew,
declared that the ethics of Aristotle were derived from the law of Moses (!); and
Philo, after him, attempted to interpret the Pentateuch in accordance with the doc-
trines of Pythagoras and the Academy. In Josephus it is said that, in the Book of
the Genesis, Moses wrote philosophically— that is, in the figurative style ; and the
Essenes of Carmel were reproduced in the Therapeutse of Egypt, who, in turn,
were declared by Eusebius to be identical with the Christians, though they actually
existed long before the Christian era. Indeed, in its turn, Christianity also was taught
at Alexandria, and underwent an analogous metamorphosis. Pantsenus, Athena-
goras and Clement were thoroughly instructed in the Platonic philosophy, and
comprehended its essential unity with the oriental systems.*
Ammonius, though the son of Christian parents, was a lover of the
truth, a true Philaletheian foremost of all. He set his heart upon the
work of reconciling the different systems into a harmonious whole, for
he had already perceived the tendency of Christianity to raise itself on
the hecatomb which it had constructed out of all other creeds and faiths.
What says history ?
The ecclesiastical historian, Mosheim, declares that
Ammonius, conceiving that not only the philosophers of Greece, but also all those
ofthe different barbarous nations, were perfectly in unison with each other with regard
to every essential point, made it his business so to temper and expound the tenets of
all these various sects, as to make it appear they had all of them originated from one
» Op. cit., pp. 3, 4-
TEACHINGS OF AMMONIUS. 309
and the same source, and all tended to one and the same end. Again, Mosheim says
that Ammonius taught that the religion of the multitude went hand in hand with
philosophy, and with her had shared the fate of being by degrees corrupted and
obscured with mere human conceits, superstition, and lies ; that it ought, there-
fore, to be brought back to its original purity by purging it of this dross and ex-
pounding it upon philosophical principles ; and that the whole which Christ had
in view was to reinstate and restore to its primitive integrity the Wisdom of the
Ancients.*
Now what was that " Wisdom of the Ancients " that the Founder of
Christianity " had in view " ? The system taught by Ammonius in his
Eclectic Theosophical School was made of the crumbs permitted to be
gathered from the antediluvian lore ; those Neo-Platonic teachings are
described in the Edinburgh Eyicyclopcedia as follows :
He [Ammonius] adopted the doctrines which were received in Egypt concerning
the Universe and the Deity, considered as constituting one great whole; concern-
ing the eternity of the world, the nature of souls, the empire of Providence [Karma]
and the government of the world by demons [daimons or spirits, archangels]. He
also established a system of moral discipline which allowed the people in general
to live according to the laws of their countr}'^ and the dictates of nature ; but
required the wise to exalt their minds by contemplation, and to mortify the body.t
so that they might be capable of enjoying the presence and assistance of the demons
[including their own daimon or Seventh Principle] . . . and ascending after
death to the presence of the Supreme [Soul] Parent. In order to reconcile the
popular religions, and particularly the Christian, with this new system, he made
the wliole history of the heathen gods an allegorj', maintaining that they were only
celestial ministers:): entitled to an inferior kind of worship ; and he acknowledged
that Jesus Chiist was an excellent man and the friend of God, but alleged that it
was not his design entirely to abolish the worship of demons, § and that his only in-
tention was to purify the ancient religion.
No more could be declared except for those Philaletheians who
were initiated, " persons duh' instructed and disciplined " to whom
Ammonius communicated his more important doctrines.
Imposing on them the obligations of secrec}', as was done before him by Zoroas- .
ter and Pythagoras, and in the Mysteries [where an oath was required from the
• Quoted by Dr. Wilder, p. 5.
t " MortiScation " is here meant in the moral, not the physical sense; to restrain every lust and
passion, and live on the simplest diet possible.
t This is the Neo-Platonic teaching adopted as a doctrine in the Roman Catholic Church, with its
worship of the Seven Spirits.
} The Church has made of it the worship of devils, " Daimon " is Spirit, and relates to our divine
Spirit, the seventh Principle and to the Dhyan Chohans. Jesus prohibited going- to the temple or
church "as Pharisees do" but commanded that man should retire for prayer (communion with his
God) into a private closet. Is it Jesus who would have countenanced in the face of the starving
millions, the building of the most gorgeous churches ?
3IO THE SECRET DOCTRINE-
neophytes or catechumens not to divulge what they had learned]. The great Pj'tha-
goras divided his teachings into exoteric and esoteric*
Has not Jesus done the same, since He declared to His disciples that
to them it was given to know the m5^steries of the kingdom of heaven,
whereas to the multitudes it was not given, and therefore He spoke in
parables which had a two- fold meaning ?
Dr. A. Wilder proceeds :
Thus Ammonius found his work ready to his hand. His deep spiritual intuition,
his extensive learning, and his familiarit}' with the Christian fathers, Pantasnus,
Clement and Athenagoras, and with the most erudite philosophers of the time, all
fitted him for the labour he performed so thoroughly. . . . The results of his
ministration are perceptible at the present daj' in every country of the Christian
world ; every prominent system of doctrine now bearing the marks of his plastic
hand. Ever}' ancient philosophy has had its votaries among the moderns ; and
even Judaism, oldest of them all, has taken upon itself changes which were sug-
gested by the " God-taught " Alexandrian. t
The Neo-Platonic School of Alexandria founded by Ammonius — the
prototype proposed for the Theosophical Society — taught Theurgy and
Magic, as much as they were taught in the days of Pythagoras, and by
others far earlier than his period. For Proclus sa5^s that the doctrines
of Orpheus, who was an Indian and came from India, were the origin of
the systems afterwards promulgated.
What Orpheus delivered in hidden allegories, Pythagoras learned when he was
initiated into the Orphic Mysteries ; and Plato next received a perfect knowledge
of them from Orphic and Pythagorean writings, j
The Philaletheians had their division into neophytes (chclas) and
Initiates, or Masters ; and the eclectic system was characterised by three
distinct features, which are purely Vedantic ; a Supreme Essence, One
and Universal ; the eternity and indivisibility of the human spirit ; and
Theurgy, which is Mantncism. So also, as we have seen, they had their
secret or Esoteric teachings like any other mystic school. Nor were
they allowed to reveal anything of their secret tenets, any more than
were the Initiates of the Mysteries. Only the penalties incurred b}' the
revealers of the secrets of the latter were far more terrible, and this
prohibition has survived to this day, not only in India, but even among
the Jewish Kabalists in Asia.§
• op. cit., p. 7.
+ Op. cit., p. 7.
X Op. oil., p. 18.
{ The Talmud gives the story of the four Tanaim, who are made, in allegorical tenus, to enter into
the garden of delights, i.e., to be initiated into the occult and final science.
DIFFICULTIES AND DANGERS. 31I
One of the reasons for such secrecy may be the undoubtedly serious
difficulties and hardships of chelaship, and the dangers attendino*
Initiation. The modern candidate has, like his predecessor of old, to
either conquer or die ; when, which is still worse, he does not lose his
reason. There is no danger to him who is true and sincere, and,
especially, unselfish. For he is thus prepared beforehand to meet any
temptation.
He, who fully recognised the power of his immortal spirit, and never doubted for
one moment its omnipotent protection, had naught to fear. But woe to the candi-
date in whom the slightest physical fear— sickly child of matter— made him lose
sight and faith in his own invulnerability. He who was not wholly confident of
his moral fitness to accept the burden of these tremendous secrets was doomed.*
There were no such dangers in Neo-Platonic Initiations. The selfish
and the unworthy failed in their object, and in the failure was the
punishment. The chief aim was " reunion of the part with the ally
This All was One, with numberless names. Whether called Did, the
"bright Ivord of Heaven" by the Aryan ; lao, by the Chaldaean and
Kabalist ; labe by the Samaritan ; the Ttu or Tuisco by the Northman ;
Duw, by the Briton ; Zeus, by the Thracian or Jupiter by the Roman —
it was the Being, the Facit, One and Supreme,! the unborn and the
inexhaustible source of every emanation, the fountain of life and light
eternal, a Ray of which every one of us carries in him on this earth.
The knowledge of this Mystery had reached the Neo-Platonists from
India through Pythagoras, and still later through Apollonius of Tyana
and the rules and methods for producing ecstasy had come from the
A,
same lore of the divine Vidya, the Gnosis. For Aryavarta, the bright
focus into which had been poured in the beginning of time the flames
"According to the teaching of our holy masters the names of the four who entered the garden of
delight, are : Ben Asai, Ben Zoraa, Acher, and Rabbi Akiba. . . .
" Ben Asai looked and — lost his sight.
" Ben Zoma looked and — lost his reason.
"Acher made depredations in the plantation " (mixed up the whole and failed). " But Akiba, who
had entered in peace came out of it in peace; for the saint, whose name he blessed, had said, 'This
old man is worthy of serving us with glorj'." "'
" The learned commentators of the Talmud, the Rabbis of the synagogue, explain that the garden
0/ delight, in which those four personages are made to enter, is but that mysterious science, the most
terrible of sciences for weak intellects, which it leads directly to insanity," says A. Franck, in his
Kabbalah. It is not the pure at heart and he who studies but with a view to perfectmg himself and
so more easily acquiring the promised immortality, who need have any fear ; but rather he who
makes of the science of sciences a siuful pretext for worldly motives, who should tremble. The latter
will never understand the kabalistic evocations of the supreme initiation. — hn Unveiled, ii. 119.
" Isis Unveiled, ii. 119.
+ See Aeo-Pialonism, p. 9.
312 THE SECRET DOCTRINE.
of Divine Wisdom, had become the centre from which radiated the
" tongues of fire " into every portion of the globe. What was Samadhi
but that
Sublime ecstasy, in which state things divine and the mysteries of Nature are
revealed to us,
of which Porphyry speaks ?
The efflux from the di\-ine soul is imparted to the human spirit in unreserved
abundance, accomplishing for the soul a union with the divine, and enabling it
while in the body to be partaker of the life which is not in the body,
he explains elsewhere.
Thus under the title of Magic was taught every Science, physical and
metaphysical, natural or deemed supernatural by those who are ignorant
of the omnipresence and universality of Nature.
Divine Magic makes of man a God ; human magic creates a new fiend.
We wrote in Isis U7iveiled :
In the oldest documents now in the possession of the World — the Vedas and the
older laws of Manu— we find many magical rites practised and permitted by the
Brahmaus.* Tibet, Japan, and China, teach in the present age that which was
taught by the oldest Chaldasans. The clergy of these respective countries prove
moreover what they teach — namely, that the practice of moral and phj'sical purity,
and of certain austerities, developes the vital soul-power of self-illumination.
Affording to man the control over his own immortal spirit, it gives him trul}'
magical powers over the elementary spirits inferior to himself. In the "West we
find magic of as high an antiquit}- as in the East The Druids of Great Britain
practised it in the silent crypts of their deep caves; and Pliny devotes many a
chapter to the " wisdom " t of the leaders of the Celts The Semothees — the Druids
of the Gauls — expounded the physical as well as the spiritual sciences. They
taught the secrets of the universe, the harmonious progress of the heavenly
bodies, the formation of the earth, and above all— the immortality of the Soul.:{:
In their sacred groves— natural academies built by the hand of the Invisible Archi-
tect— the initiates assembled at the still hour of midnight, to learn about what man
once was, and what he will be.§ They needed no artificial illumination, nor life-
drawing gas, to light up their temples, for the chaste goddess of night beamed her
most silvery rays on their oak-crowned heads ; and their white-robed sacred bards
knew how to converse with the solitary queen of the starry vault. ||
During the palmy days of Neo-Platonism these Bards were no more,
* See the Code published by Sir William Jones, Chapter ix. p. ii.
t Pliny : Hist. Nat., xxx. i ; lb., xvi. 14 ; xxv. 9, etc.
X Pomponius ascribes to them the knowledge of the highest sciences.
{ Csesar, iii. 14.
II Pliny, XXX. Isis Lhiveiled, i. 18.
THE NEO-PLATONIC SCHOOL. 3^S
for their cycle had run its course, and the last of the Druids had
perished at Bibractis and Alesia. But the Neo-Platonic school was for
a lono- time successful, powerful and prosperous. Still, while adopting
Aryan Wisdom in its doctrines, the school failed to follow the wisdom
of the Brahmans in practice. It showed its moral and intellectual
superiority too openly, caring too much for the great and powerful of
■^his earth While the Brahmans and their great Yogis— experts m
matters of philosophy, metaphysics, astronomy, morals and religion
-preserved their dignity under the sway of the most powerful princes,
remained aloof from the world and would not condescend to visit them
or ask for the slightest favour,* the Emperors Alexander, Severus, and
Julian and the greatest among the anscocracy of the land, embraced the
tenets'of the Neo-Platonists, who mixed freely with the worm. Tne
system ilourished for several centuries and comprised within the ranks
of its followers the ablest and most learned among the men of tne time;
Hypatia, the teacher of the Bishop Synesius, was one of the ornaments
of the School until the fatal and shameful day when she was murdered
by the Christian mob at the instigation of Bishop Cyril of Alexandria.
The school was finally removed to Athens, and closed by order of the
Emperor Justinian.
How accurate is Dr. Wilder' s remark that
Modern .vriters have commented upon the peculiar views of the Neo-Platonists
upon these [metaphysical] subjects, seldom representing them correctly, even if this
was desired or intended.t
The few speculations on the sublunary, material, and spiritual
universes that they did put into writing-Ammonius never having
himself written a line, after the wont of reformers-could not enable
posterity to judge them rightly, even had not the early Christian
Vandals, the later crusaders, and the fanatics of the Middle Ages,
destroyed three parts of that which remained of the Alexandrian
Library and its later schools.
Professor Draper shows that Cardinal Ximenes alone
. .. The care which thev took in educating youth, in familiarizing it with ^^^''^'''^f^'^^^.'^^Zs
termed, so supercihously, magic'
t Op. cit., p. 9-
314 THE SECRET DOCTRINE.
Delivered to the flames in the squares of Granada eighty thousand Arabic manu-
scripts, many of them translations of classical authors.
In the Vatican Library, whole passages in the most rare and precious
treatises of the Ancients were found erased and blotted out, " for the
sake of interlining them with absurd psalmodies ! " Moreover it is
well known that over thirty-six volumes written by Porphyry were
burnt and otherwise destroyed by the " Fathers." Most of the little that
is known of the doctrines of the Eclectics is found in the writings of
Plotinus and of those same Church Fathers.
Says the author of Neo-Platonism :
What Plato was to Socrates, and the Apostle John to the head of the Christian
faith, Plotinus became to the God-taught Ammonius. To Plotinus, Origeues, and
Longinus we are indebted for what is known of the Philaletheian system. They were
duly instructed, initiated and entrusted with the interior doctrines.*
This accounts marvellously for Origen's calling people " idiots" who
believe in the Garden of Eden and Adam and Eve fables ; as also for
the fact that so few of the writings of that Church Father have passed
to posterit}^ Between the secrecy imposed, the vows of silence and
that which was maliciously destroyed by every foul means, it is indeed
miraculous that even so much of the Philaletheian tenets has reached
the world.
* up. Cll., p. II.
SECTION XXXV.
Symbolism of Sun and Stars.
And the Heaven was visible in Seven Circles and the planets appeared with all
their signs, in star-form, and the stars were divided and numbered with the rulers
that were in them, and their revolving course, through the agency of the divine
Spirit.*
Here Spirit denotes Pnetima, collective D^ity, manifested in its
" Builders," or, as the Chtirch has it, " the seven Spirits of the Presence,"
the mediantibiis angclis of whom Thomas Aquinas says that " God
never works but through them."
These seven " rulers" or mediating Angels were the Kabiri Gods of
the Ancients. This was so evident, that it forced from the Church,
together with the admission of the fact, an explanation and a theorj%
whose clumsiness and evident sophistry are such that it must fail to
impress. The world is asked to believe, that while the Planetar}'-
Angels of the Church are divine Beings, the genuine "Seraphim,"!
these very same angels, under identical names and planets, were
and are " false " — as Gods of the ancients. They are no better than
pretenders ; the cunning copies of the real Angels, produced before-
hand through the craft and power of Lucifer and of the fallen Angels,
Now, what are the Kabiri?
Kabiri, as a name, is derived from Habir "jin, great, and also from
Venus, this Goddess being called to the present day Kabar, as is also her
star. The Kabiri were worshipped at Hebron, the city of the Anakim,
or anakas (kings, princes). The)' are the highest Planetary Spirits, the
"greatest Gods" and "the powerful." Varro, following Orpheus,
* Hermes, iv. 6.
t From Saraph rf rltD " fiery> burning," plural (see Isaiah, vi. 2-6). They are regarded as the per-
sonal attendants of the Almighty, " his messengers," angels or metratons. In Revelation they are
th£ " seven burning lamps" in attendance before the throne.
3l6 THE SECRET DOCTRINE.
calls these Gods cvSwarol, " diviue Powers." The word Kabirim
when applied to men, and the words Heber, Gheber (with refer-
ence to Nimrod, or the " giants " of Genesis, vi.) and Kabir, are all
derived from the " m3-sterious Word" — the Ineffable and the " Un-
pronounceable." Thus it is they who represent tsaba, the "host
of heaven." The Church, however, bowing before the angel Anael
(the regent of Venus),* connects the planet Venus with L,ucifer, the
chief of the rebels under Satan — so poetically apostrophized by the
prophet Isaiah as " O Ivucifer, son of the morning."! AH the Mystery
Gods were Kabiri. As these " seven lictors " relate directly to the
Secret Doctrine their real status is of the greatest importance.
Suidas defines the Kabiri as the Gods who command all the other
daemons (Spirits), KajSeipous Saifjiovas. Macrobius introduces them as
Those Penates and tutelary deities, through whom we live and learn and know
{Saturn, I. iii. ch. iv.).
The teraphim through which the Hebrews consulted the oracles of
the Urim and the Thummim, were the symbolical hieroglyphics of the
Kabiri. Nevertheless, the good Fathers have made of Kibir the
synonym, of devil and of daimon (spirit) a demon.
The M^'steries of the Kabiri at Hebron (Pagan and Jewish) were
presided over by the seven Planetary Gods, among the rest by Jupiter
and Saturn under their mystery names, and they are referred to as
tt^io;)(€p(Tos and d^to'xcpo-a, and bj^ Euripides as d^toxpews 6 ^eos. Creu-
zer, moreover, shows that whether in Phoenicia or in Egypt, the
Kabiri were always the seven planets as known in antiquity, who,
together with their Father the Sun — referred to elsewhere as their
" elder brother" — composed a powerful ogdoad; % the eight superior
powers, as TrapeSol, or solar assessors, danced around him the sacred
circular dance, the symbol of the rotation of the planets around the
Sun. Jehovah and Saturn, moreover, are one.
It is quite natural, therefore, to find a French writer, D'Anselme,
* Venus with the Chaldseans and Egyptians was the wife of Proteus, and is regarded as the mother
of the Kabiri, the sons of Phta or Emepth — the divine light or the Sun. The angels answer to the
stars in the following order : The Sun, the Moon, Mars, Venus, Mercurj', Jupiter, and Saturn ;
Michael, Gabriel, Saraael, Anael, Raphael, Zachariel, and Orifiel ; this is in religion and Christian
Kabalism ; astrologically and esoterically the places of the " regents " stand otherwise, as also in the
Jewish, or rather the real Chalda;an Kabalah.
t Iu)c. cit., xiv. 12.
X This is one more proof that the Ancients knew of seven planets besides the Sun ; for otherwise
which is the eighth in such a case ? The seventh, with two others, as stated, were " mystery" planets,
whether Uranus or any other.
THE CIRCLE DANCE. S^T
appl^'ing the same terms of d^tdx£,oo"09 and a$t6x^pcra to Jehovah and
his word, and they are correctly so applied. For if the " circle dance "
prescribed by the Amazons for the Mysteries— being the "circle
dance" of the planets, and characterised as " the motion of the divine
Spirit carried on the waves of the great Deep"— can now be called
"infernal" and "lascivious" when performed by the Pagans, then the
same epithets ought to be applied to David's dance; * and to the dance
of the daughters of Shiloh,t and to the leaping of the prophets of Baal ;+
they were all identical and all belonged to Sabaean worship. King
David's dance, during which he uncovered himself before his maid-
servants in a public thoroughfare, saying :
I will p/ay (act wantonly) before nTft (Jehovah), and I will yet be more vile than
this,
was certainly more reprehensible than any " circle dance" during the
Mysteries, or even than the modern Rasa Mandala in India,§ which is
the same thing. It was David who introduced Jehovistic worship into
Judea, after sojourning so long among the Tyrians and Philistines,
where these rites were common.
David knew nothing of Moses ; and if he introduced the Jehovah-worship, it was
not in its monotheistic character, but simply as that of one of the many {Aabi-
rean) gods of the neighbouring nations, a tutelary deity of his own. n-'HT. to
whom he had given the preference— whom he had chosen among "all other (Kabeiri)
gods." II
and who was one of the " associates," Chabir, of the Sun. The Shakers
dance the " circle dance" to this day when turning round for the Holy
Ghost to move them. In India it is Nara-yana who is " the mover on
the waters;" and Narayana is Vishnu in his secondary form, and
Vishnu has Krishna for an Avatara, in whose honour the " circle dance "
is still enacted by the Nautch-girls of the temples, he being the
Sun-God and they the planets as symbolised by the gopis.
Let the reader turn to the works of De Mirville, a Roman Catholic
writer, or to Momimcntal Christianity, by Dr. Lundy, a Protestant
• II. Sam., vi. 20-22.
T Judges, xxi. 21, el seq.
t I. Kings, xviii. 26.
\ This dance-the Rasa Mandala, enacted by the Gopis or shepherdesses of Krishna, the Sun-
God is enacted to this day in Rajputana in India, and is undeniably the same theo- astronomical and
symbolical dance of the planets and the Zodiacal signs, that was danced thousands of years before
our era.
I! Isis Unveiled, ii. 45.
3i3 THE SKCRHT DOCTRINE.
divine, if he wants to appreciate to any degree the subtlety and casuistry
of their reasonings. No one ignorant of the occult versions can fail to
be impressed with the proofs brought forward to show how cleverly
and perseveringly " Satan has worked for long millenniums to tempt a
humanity" unblessed with an infallible Church, in order to have
himself recognised as the "One living God," and his fiends as holy
Angels. The reader must be patient, and study with attention what
the author says on behalf of his Church. To compare it the better
with the version of the Occultists, a few points may be quoted here
verbatim.
St. Peter tells us : " May the divine Lucifer arise in your hearts" * [Now the Sun
is Christ]. ..." I will send my Son from the Sun," said the Eternal through
the voice of prophetic traditions ; and prophecy having become history the Evange-
lists repeated in their turn : The Sun rising from on high visited us.t
Now God says, through Malachi, that the Sun shall arise for those
who fear his name. What Malachi meant by "the Sun of Righteous-
ness" the Kabalists alone can tell; but what the Greek, and even the
Protestant, theologians understood by the term is of course Christ,
referred to metaphorical^. Only, as the sentence, " I will send my
Son from the Sun," is borrowed verbatim from a Sibylline Book, it
becomes very hard to understand how it can be attributed to, or classed
with any prophecy relating to the Christian Saviour, unless, indeed,
the latter is to be identified with Apollo. Virgil, again, says, " Here
comes the Virgin's and Apollo's reign," and Apollo, or Apollyon, is to
this day viewed as a form of Satan, and is taken to mean the Anti-
christ. If the Sibylline promise, "He will send his Son from the Sun"
applies to Christ, then either Christ and Apollo are one — and then
why call the latter a demon? — or the prophecy had nothing to do
with the Christian Saviour, and, in such a case, why appropriate it at
all?
But De Mirville goes further. He shows us St. Denys, the Areo-
pagite, affirming that
The Sun is the special signification, and the statue of God.i: . . . It is by the
• li. Epistle, i. ig. The English text says: "Until the day-star arise in your heart," a trifling
alteration which does not really matter— as Lucifer is the day as well a.s the " morning " star— and it
is less shocking to pious ears. There are a number of such alterations in the Protestant bibles.
t Again the English translation changes the word "Sun" into "day-spring." The Roman
Catholics are decidedly braver and more sincere than the Protestant theologians. De Mir\ine,
iv. 34, 38.
X Thus said the Egyptians and the Sabaeans in days of old, the symbol of whose manifested gods,
Osiris and Bel, was the sun. But they had a higher deity.
CHRISTIAN ASTROLATRY.
^319
Eastern door that the glorj- of the Lord penetrated into the temples [of the Jews
and Christians, that divine glory being Sun-light.] . . . " We build our churches
towards the east," says in his turn St. Ambrose, " for during the Mysteries we begin
by renouncing him who is in the west."
"He who is in the west" is Typhon, the Egyptian god of darkness
— the west having been held by them as the "Typhouic Gate of
Death." Thus, having borrowed Osiris from the Egyptians, the
Church Fathers thought little of helping themselves to his brother
Typhon. Then again :
The prophet Baruch* speaks of the stars that rejoice in their vessels and citadels
(Chap, iii.); and Ecclesiasies applies the same terms to the sun, which is said to be
"the admirable vessel of the most High," and the "citadel of the Lord" (jivXa)(T}.\
In every case there is no doubt about the thing, for the sacred writer says, It is
a Spirit who rules the sun's course. Hear what he sajs (in Eccles., i. 6), "The sun
also ariseth — and its spirit lighting all in its circular path (gyrat gyrans) returneth
according to his circuits."!
De Mirville seems to quote from texts either rejected by or unknown
to Protestants, in whose bible there is no forty-third chapter of
Ecclesiasies ; nor is the sun made to go "in circuits" in the latter, but
the wind. This is a question to be settled between the Roman and the
Protestant Churches. Our point is the strong element of Sabseanism
or Heliolatr}' present in Christianit3^
An (Ecumenical Council having authoritatively put a stop to Chris-
tian Astrolatry by declaring that there were no sidereal Souls in sun,
moon, or planets, St. Thomas took upon himself to settle the point in
dispute. The "angelic doctor" announced that such expressions did
not mean a "soul," but only an Intelligence, not resident in the sun or
stars, but one that assisted them, "a guiding and directing intelli-
gence."§
* Exiled from the Protestant bible but left in the Apocrypha which, according to Article VI. of the
Church of England, " she doth read for example of life and instruction of manners " (?), but not to
establish any doctrine.
T Cornelius a Lapide, v. 248.
X Ecclesiasies, xliii. The above quotations are taken from De Mirville's chapter " On Christian
and Jewish Solar Theology," iv. 35-38.
\ Nevertheless the Church has preserved in her most sacred rites the " star-rites " of the Pagan
Initiates. In the pre-Christian Mithraic Mysteries, the candidate who overcame successfully the
"twelve Tortures" which preceded the final Initiation, received a small round cake or wafer of
unleavened bread, symbolising in one of its meanings, the solar disc, and known as the manna
(heavenly bread ). . . . A lamb, or a bull even, was killed, and with the blood the candidate had to
be sprinkled, as in the case of the Emperor Julian's initiation. The seven rules or mysteries that are
represented in the Revelation as the seven seals which are opened in order were then delivered to
the newly born.
320 THE SECRET DOCTRINE.
Thereupon the author, comforted by the explanation, quotes Clement
the Alexandrian, and reminds the reader of the opinion of that philo-
sopher, the inter-relation that exists "between the seven branches of
the candlestick — the seven stars of the Revelation," and the sun :
The six branches (says Clement) fixed to the central candlestick have lamps, but
the sun placed in the midst of the wandering ones (TrXavT^TCov) pours his beams
on them all ; this golden candlestick hides one more mystery : it is the sign of
Christ, not only in shape, but because he sheds his light through the ministry
of the seven spirits primarily created, and who are the Seven E3'es of the
Lord. Therefore the principal planets are to the seven primeval spirits, according
to St. Clement, that which the candlestick-sun is to Christ Himself, namely — their
vessels, their <fivXa)(^ai.
Plain enough, to be sure ; though one fails to see that this explana-
tion even helps the situation. The seven-branched chandelier of the
Israelites, as well as the "wanderers" of the Greeks, had a far more
natural meaning, a purely astrological one to begin with. In fact
from Magi andChaldseans down to the rauch-laughed-at Zadkiel, ever}^
astrological work will tell its reader that the Sun placed in the midst
of the planets, with Saturn, Jupiter and Mars on one side, and Venus,
Mercury and the Moon on the other, the planets' line crossing
through the whole Earth, has always meant what Hermes tells us,
namely, the thread of destiny, or that whose action (influence) is
called destiny.* But symbol for symbol w^e prefer the sun to a candle-
stick. One can understand how the latter came to represent the sun
and planets, but no one can admire the chosen symbol. There is
poetr}^ and grandeur in the sun when it is made to symbolize the "Kye
of Ormuzd," or of Osiris, and is regarded as the Vahan (vehicle) of
the highest Deity. But one must for ever fail to perceive that any
particular glory is rendered to Christ by assigning to him the trunk of
a candlestick,! in a Jewish synagogue, as a mystical seat of honour.
There are then positively two suns, a sun adored and a sun adoring.
The Apocalypse proves it.
The Word is found in Chap, vii., in the angel who ascends with the rising of
the sun, having the seal of the living God. . . . While commentators differ on
the personality of this angel, St. Ambrose and many other theologians see in him
• Truly saj's S. T. Coleridge : " Instinctively the reason has always pointed out to men the ultimate
end of various sciences. . . . There is no doubt but that astrology of some sort or other will be
the last achievement of astronomy ; tiiere must be chemical relations between the planets . . .
the difference of their magnitude compared with that of their distances is not explicable otherwise.*
Between planets and our earth with its mankind, we may add.
T " Christ then," the author says (p. 40), " is represented by the trunk of the candlestick."
MICHAEL THE CONQUEROR. 321
Christ himself. . . • He is the Sjpi adored. But in Chap. xix. we find an
angel standing in the sun, inviting all the nations to gather to the great supper of
the Lamb. This time it is literally and simply the angel of the sun— who cannot
be mistaken for the "Word," since the prophet distinguishes him from the Word,
the King of Kings and the Lord of Lords. . . . The angel in the sun seems to
be an adoring sun. Who may be the latter ? And who else can he be but the
Morning Star, the guardian angel of the Word, hisferouer, or angel of the face, as
the Word is the angel of the Face (presence) of his Father, his principal attribute
and strength, as his name itself implies (Mikael), the powerful rector glorified by
the Church, the Rector potens who will fell the Antichrist, the Vice- Word, in short,
who represents his master, and seems to be otie with him*
Yes, Mikael is the alleged conqueror of Ormuzd, Osiris, Apollo,
Krishna, Mithra, etc., of all the Solar Gods, in short, known and
unknown, now treated as demons and as "Satan." Nevertheless, the
"Conqueror" has not disdained to don the war-spoils of the vanquished
foes — their personalities, attributes, even their names — to become the
alter ego of these demons.
Thus the Sun-God here is Honover or the Eternal. The prince' is Ormuzd, since
he is the first of the seven Amshaspends [the demon copies of the seven original
angels] (caput angelorum) ; the lamb {hamal), the Shepherd of the Zodiac
and the antagonist of the snake. But the Sun (the Eye of Ormuzd) has also
his rector, Korshid or the Mitraton, who is the Ferouer of the face of Ormuzd.
his Ized, or the morning star. The Mazdeans had a triple Sun. . . . For us
this Korshid-Mitraton is the first of the psychopompian genii, and the guide of the
sun, the immolator of the terrestrial Bull [or lamb] whose wounds are licked by the
serpent [on the famous Mithraic monument].!
St. Paul, in speaking of the rulers of this world, the Cosmocratores,
only said what was said b)^ all the primitive Philosophers of the ten
centuries before the Christian era, only he was scarcely understood,
and was often wilfully misinterpreted. Damascius repeats the teach-
ings of the Pagan writers when he explains that
There are seven series of cosmocratores or cosmic forces, which are double : the
higher ones commissioned to support and guide the superior world; the lower
ones, the inferior world [our own].
And he is but saying what the ancients taught. lamblichus gives this
dogma of the duality of all the planets and celestial bodies, of gods
and daimons (spirits). He also divides the Archontes into two classes
— the more and the less spiritual ; the latter more connected with and
clothed with matter, as having a form, while the former are bodiless
De MirviUe, iv. 41, 42. t De Mirville, iv. 42.
322 THE SECRET DOCTRINE.
(arupd). But what have Satan and his angels to do with all this?
Perhaps only that the identity of the Zoroastrian dogma with the Chris-
tian, and of Mithra, Ormuzd, and Ahriman with the Christian Father,
Son, and Devil, might be accounted for. And when we say "Zoroastrian
dogmas" we mean the exoteric teaching. How explain the same
relations between Mithra and Ormuzd as those between the Archangel
ivlikaei and Christ ?
Ahura Mazda saj-s to hoi}- Zaratushta : " When I created [emanated] IVIithra
. I created him that he. should be invoked and adored equally with
myself."
A
For the sake of necessary reforms, the Zoroastrian Aryans transformed
the Devas, the bright Gods of India, into devs or devils. It was their
Karma that in their turn the Christians should vindicate on this point
the Hindus. Now Ormuzd and Mithra have become the devs of Christ
and Mikael, the dark lining and aspect of the Saviour and Angel.
The day of the Kami . of Christian theology will come in its turn.
Alread}^ the Protestants have begun the first chapter of the religion
that will seek to transform the "Seven Spirits" and the host of the
Roman Catholics into demons and idols. Every religion has its Karma,
as has every individual. That which is due to human conception and
is built on the abasement of our brothers who disagree with us, must
have its day. "There is no religion higher than truth."
The Zoroastrians, Mazdeans, and Persians borrowed their conceptions
from India ; the Jews borrowed their theory of angels from Persia ; the
Christians borrowed from the Jews.
Hence the latest interpretation by Christian theolog}' — to the great
disgust of the sjmagogue, forced to share the symbolical candlestick
with the hereditary enemy — that the seven-branched candlestick repre-
sents the seven Churches of Asia and the seven planets which are the
angels of those Churches. Hence also, the conviction that the Mosaic
Jews, the inventors of that symbol for their tabernacle, were a kind of
Sabseans, who blended their planets and the spirits thereof into one,
and called them — only far later — ^Jehovah. For this we have the testi-
mony of Clemens Alexandrinus, St. Hieronymus and others.
And Clement, as an Initiate of the Mysteries — at which the secret of
the heliocentric system was taught several thousands of years before
Galileo and Copernicus — proves it by explaining that
By these various symbols connected with (sidereal) phenomena the totality
of all ,the creatures which bind heaven with earth, are figured. . . . The
THE CHRISTIAN SUN-GOD. 323
chandelier represented the motion of the seven luminaries, describing their astral
revolution. To the right and the left of that candelabrum projected the six branches,
each of which had its lamp, because the Sun placed as a candelabrum in the middle
of other planets distributes light to them.* . . . As to the cherubs having twelve
wings between the two, they represent to us the sensuous world in the twelve
zodiacal signs.t
And yet, in the face of all this evidence, sun, moon, planets, all are
shown as being demoniacal before, and divine only after, the appear-
ance of Christ. All know the Orphic verse : " It is Zeus, it is Adas,
it is the Sun, it is Bacchus," these names having been all S5'nonymous
for classic poets and writers. Thus for Deniocritus " Deity is but a
soul in an orbicular fire," and that fire is the Sun. For lamblichus the
sun was " the image of divine intelligence"; for Plato " an immortal
living Being." Hence the oracle of Claros when asked to say who was
the Jehovah of the Jews, answered, " It is the Sun." We may add
the words in Psalm xix. 4
In the sun hath he placed a tabernacle for himself j . . . his going forth is
from the end of the heaven, and his circuit unto the ends of it : and there is nothing
hid from the heat thereof
Jehovah then is the sun, and thence also the Christ of the Roman
Church. And now the criticism of Dupuis on that verse becomes com-
prehensible, as also the despair of the Abbe Foucher. " Nothing is
more favourable to Sabseism than this text of the Vulgate ! " he
exclaims. And, however disfigured may be the words and sense in
the English authorised bible, the Vulgate and the Septuagint both give
the correct text of the original, and translate the latter : " In the sun
he established his abode " ; while the Vulgate regards the " heat " as
coming direct from God and not from the sun alone, since it is God
who issues forth from, and dwells in the sun and performs the circuit :
i7i sole posuit . . . . ei ipse exultavit. From these facts it will be
seen that the Protestants were right in charging St. Justin with saying
that
God has permitted us to worship the sun.
• Notwithstanding the above, written in the earliest Christian period by the renegade Neo-
Platouist, the Church persists to this day in her wilful error. Helpless against Galileo, she now tries
to throw a doubt even on the heliocentric system !
t Siromateis, V., vi.
i The English bible has : " In them (the Heavens) hath he set a tabernacle for the sun," which is
ncorrect and has no sense in view of the verse that follows, for there are thing's " hid from the heat
thereof" if the latter word is to be ai)pl;ed to the sun.
324 THE SECRET DOCTRINE.
And this, notwithstanding the lame excuses that what was really
meant was that
God permitted himself to be worshipped in, or within, the sun,
which is all the same.
It will be seen from the above, that while the Pagans located in the
sun and planets only the inferior powers of Nature, the representative
Spirits, so to say, of Apollo, Bacchus, Osiris, and other solar gods, the
Christians, in their hatred of Philosophy, appropriated the sidereal
localities, and now limit them to the use of their anthropomorphic
deity and his angels — new transformations of the old, old gods.
Something had to be done in order to dispose of the ancient tenants,,
so they were disgraced into " demons," wicked devils.
SECTION XXXVI
Pagan Sidereal Worship, or AstroloS¥,
The Teraphim of Abram's father Terah, the " maker of images," and
the Kabiri Gods are directly connected with ancient Sabsean worship
or Astrolatry. Kiyun, or the God Kivan, worshipped by the Jews
in the wilderness, is Saturn and Shiva, later on called Jehovah.
Astrology existed before astronomy, and Astro7iomus was the title
of the highest hierophant in Egypt* One of the names of
the Jewish Jehovah, " Sabaoth," or the " Eord of Hosts" {tsabaotJi),
belongs to the Chaldsean Sabaeans (or Tsabcsa7is), and has for its root the
word tsab, meaning a "car," a "ship," and "an army"; sabaoth thus
meaning literally the army of the ship, the crew, or a naval host, the sky
being metaphorically referred to as the " upper ocean " in the doctrine.
In his interesting volumes. The God of Moses, Eacour explains that
all such words as
The celestial armies or the hosts of heaven, signify not only the totality of the
heavenly constellations, but also the Aleim on whom they are dependent ; the
aleitzbaout are the forces or souls of the constellations, the potencies that maintain
and guide the planets in this order and procession ; . . . the Jae-va-Tzbaout
signifies Him, the supreme chief of those celestial bodies.
In his collectivity, as the chief " Order of Spirits," not a chief
Spirit.
The Sabaeans having worshipped in the graven images only the
celestial hosts — angels and gods whose habitations were the
planets, never in truth worshipped the stars. For on Plato's
authority, we know that among the stars and constellations, the
• When the {hierophant took his last degree, he emerged from the sacred recess called Manneras
and was given the golden Tau, the Egyptian Cross, which was subsequently placed on his breast, and
buried with him.
326 THE SECRET DOCTRINE.
planets alone had a right to the title of theoi (Gods), as that name was
derived from the verb QCiv, to run or to circulate. Seldenus r.lso tells
us that they were likewise called
Q(.oi. /3ouXai6t (God-Councillors) aud pa/38o(j!)dpot {liclors) as they (the planets)
were present at the sun's consistory, solis consistoris adsiantes.
Saj's the learned Kircher :
The sceptres the seven presiding angels were armed with, explain these names
of Rhabdophores and lictors given to them.
Reduced to its simplest expression and popular meaning, this is of
course fetish worship. Yet esoteric astrolatry was not at all the
worship of idols, since under the names of" CouT.cillors " and " Lictors,"
present at the " Sun's consistory," it was not the planets in their
material bodies that were meant, but their Regents or " Souls "
(Spirits). If the prayer " Our Father in heaven,"©- "Saint" so-and-
so in " Heaven " is not an idolatrous invocation, then " Our Father
in Mercury," or "Our Lady in Venus," "Queen of Heaven," etc., is
no more so ; for it is precisely the same tiling, the name making
no difference in the act. The word used in the Christian prayers,
"in heaven" cannot mean an5'thing abstract. A dwelling — whether
of Gods, angels or Saints (every one of these being anthropomorphic
individualities and beings) — must necessarily mean a locality, some
defined spot in that " heaven " ; hence it is quite immaterial for
purposes of worship whether that spot be considered as " heaven " in
general, meaning nowhere in particular, or in the Sun, Moon or
Jupiter.
The argument is futile that there were
Two deities, and two distinct hierarchies or tsabas in heaven, in the ancient
world as in our modern times . . . the one, the living God and his host, and
the other, Sata?i, Lucifer with his councillors and lictors, or the fallen angels.
Our opponents say that it is the latter which Plato with the whole
of antiquity worshipped, and which two-thirds of humanity worship
to this day. "The whole question is to know how to discern between
the two."
Protestant Christians fail to find any mention of angels in the Penta-
teuch, we may therefore leave them aside. The Roman Catholics and
the Kabalists find such mention ; the former, because they have
accepted Jewish angelology, without suspecting that the " tsabsean
Hosts" were colonists and settlers on Judsean territory from the lands
of the Gentiles; the latter, because they accepted the bulk of the
THE PLANETARY ANGELS. 327
Secret Doctrine, keeping the kernel for themselves and leaving the
husks to the unwary.
Cornelius a Lapide points out and proves the meaning of the
word tsaba in the first verse of Chapter ii. of Genesis ; and he does so
correctly, guided, as he probably was, by learned Kabalists. The Protes-
tants are certainly wrong in their contention, for angels are mentioned
in the Pentateuch under the word isaba, which means " hosts " of angels.
In the Vulgate the word is translated ornatus, meaning the "sidereal
army," the ornament also of the sky— kabalistically. The biblical
scholars of the Protestant Church, and the savants among the material-
ists, who failed to find "angels" mentioned by Moses, have thus
committed a serious error. For the verse reads :
Thus the lieaveti and the earth were finished and all the host of them,
the "host" meaning "the army of stars and angels"; the last two
words being, it seems, convertible terms in Church phraseology. A
Lapide is cited as an authority for this ; he says that
Tsaba does not mean either one or the other but ''the one and the other;' or both,
siderum ac angelontm.
If the Roman Catholics are right on this point, so are the Occultists
when they claim that the angels worshipped in the Church of Rome
are none else than their "Seven Planets," the Dhyan Chohans of
Buddhistic Esoteric Philosophy, or the Kumaras, "the mind-born sons
of Brahma," known under the patronymic of Vaidhatra. The identity
between the Kumaras, the Builders or cosmic Dhyan Chohans, and the
Seven Angels of the Stars, will be found without one single flaw if
their respective biographies are studied, and especially the charac-
teristics of their chiefs, Sanat-Kumara (Sanat Sujata), and Michael
the Archangel. Together with the Kabirim (Planets), the name of
the above in Chaldsea, they were all ''divine Powers" (Forces).
Fuerot says that the name Kabiri was used to denote the seven sons of
p^"I^» meaning Pater Sadie, Cain, or Jupiter, or again of Jehovah.
There are seven Kumaras— four exoteric and three secret — the names
of the latter being found in the Sankhya Bhashya, by Gaudapada-
charya.* They are all " Virgin Gods," who remain eternally pure and
innocent and decline to create progeny. In their primitive aspect,
these Aryan seven "mind-born sons" of God are not the regents of
* The three secret names are " Sana, Sanat Sujata, and KapUa ; " while the four exoteric Gods are
called, Sanat Kumara, Sauanda, Saiiaka and Sanatana.
328 THE SECRET DOCTRINE.
the planets, but dwell far beyond the planetary region. But the same
mysterious transference from one character or dignit}' to another is
found in the Christian Angel-scheme. The " Seven Spirits of the
Presence " attend perpetually on God, and yet we find them under the
same names of Mikael, Gabriel, Raphael, etc., as "Star-regents" or
the informing deities of the seven planets. Suffice it to say that the
Archangel Michael is called "the invincible virgin combatant" as he
"refused to create,"* which would connect him with both Sana
Sujata and the Kumara who is the God of War.
The above has to be demonstrated by a few quotations. Comment-
ing upon St. John's " Seven Golden Candlesticks," Cornelius a L,apide
says :
These seven lights relate to the seven branches of the candlestick by which were
represented the seven [principal] planets in the temples of Moses and Solomon
. . or, better still, to the seven principal Spirits, commissioned to watch over
the salvation of men and churches.
St. Jerome says :
In truth the candlestick with the seven branches was the type of the world and
its planets.
St. Thomas Aquinas, the great Roman Catholic doctor writes :
I do not remember having ever met in the works of saints or philosophers a
denial that the planets are guided by spiritual beings. ... It seems to me that it
may be proved to demonstration that the celestial bodies are guided by some intelli-
gence, either directly by God, or by the mediation of angels. But the latter opinion
seems to be far more consonant with the order of things asserted by St. Denj's to be
without exception, that everything on earth is, as a rule, governed by God through
intermediarj' agencies.t
And now let the reader recall what the Pagans sa}'- of this. All the
classical authors and philosophers who have treated the subject,
repeat with Hermes Trismegistus, that the seven Rectors — the planets
including the sun — were the associates, or the co-workers, of the
Unknown All represented by the Demiurgos — commissioned to contain
• Another Kumira, the "God of War" is called in the Hindu system the "eternal celibate"—
'■ the virgin warrior." He is the Aryan St. Michael.
f We give the original : " Coelestia corpora moveri a spiritual! creatura, a nemine Sanctorum vel
philosophorum, negatum, legisse me memiui. (O^mjc. X. art. iii.). . . . Mihi autam videtur, quod
Demonstrativt' probari posset, quod ab aliquo inteUectu corpora coelestia moveantur. vel a Deo
immediate, vel a mediantibus angelis. Sed quod mediantibus augelis ca moveat, congruit rerum
ordiiie, quern Dionysius infallibilem asserit, ut inferiora a Deo per Media secundum cursum
communem admiuistrc-ntur " {Opusc. II. art. ii.l, and if so, and God never meddles with the once for
ever established laws of Nature, leaving it to his administrators, why should their being called God3
by the " heathen " be deemed idolatrous '
CELESTIAL WHEELS. 329
the Cosmos — our planetary world — within seven circles. Plutarch
shows them representing " the circle of the celestial worlds." Again,
Denj's of Thracia and the learned Clemens of Alexandria both describe
the Rectors as being shown in the Egyptian temples in the shape of
mysterious wheels or spheres always in motion, which made the
Initiates affirm that the problem of perpetual motion had been
solved by the celestial wheels in the Initiation Adyta* This doctrine
of Hermes was that of Pythagoras and of Orpheus before him. It is
called by Proclus " the God-given " doctrine. lamblichus speaks of
it with the greatest reverence. Philostratus tells his readers that the
whole sidereal court of the Babylonian heaven was represented in the
temples
In globes made of sapphires and supporting the golden images of their respective
gods.
The temples of Persia were especially famous for these representa-
tions. If Cedrenus can be credited
The Emperor Heraclius on his entry into the city of Bazaenm was struck with
admiration and wonder before the immense machine fabricated for King Chosroes,
which represented the night-sky with the planets and all their revolutions, with the
angels presiding over them.t
It was on such "spheres" that Pythagoras studied Astronomy in
the adyta arcana of the temples to which he had access. And it was
there on his Initiation, that the eternal rotation of those spheres —
"the mysterious wheels" as they are called by Clemens and Denys, and
which Plutarch calls " world-wheels"— demonstrated to him the verity
• In one of Des Mousseaux's volumes on Demonologry {CEuvres (Us Demons if we do not mistake
the statement of the Abbe Hue is found, and the author testifies to having- heard the following
story repeatedly from the Abbe himself. In a lamasery of Tibet, the missionary found the following :
It is a simple canvas without the slightest mechanical apparatus attached, as the visitor may
prove by examining it at his leisure. It represents a moonlit landscape, but the moon is not at all
motionless and dead ; quite the reverse, for, according to the Abbe, one would say that our moon her-
self, or at least her living double, lighted the picture. Each phase, each aspect, each movement of
our satellite, is repeated in her facsimile, in the movement and progress of the moon in the sacred
pncture. " You see this planet in the painting ride as a crescent, or full, shine brightly, pass behind
the clouds, peep out or set, in a manner corresponding in the most extraordinary way with the real
luminary. It is, in a word, a most perfect and resplendent reproduction of the pale queen of the
night, which received the adoration of so many people in the days of old." We know from the most
reliable sources and numerous eye-witnesses, that such " machines "—not canvas paintings— do exist
in certain temples of Tibet ; as also the " sidereal wheels " representing the planets, and kept for the
same purposes- astrological and magical. Hue's statement was translated in Isis Unveiled from Des
Mousseaux's volume.
^ Cedrenus, p. 338. Whether produced hy clockwork or magic power, such machines— whole celes-
tial spheres with planets rotating— were found in the Sanctuaries, and some exist to this day in
Japan, in a secret subterranean temple of the old Mikados, as well as in two other places.
330 THE SECRET DOCTRINE.
of what had been divulged to him, namely, the heliocentric system,
the great secret of the Adyta. All the discoveries of modern astronomy,
like all the secrets that can be revealed to it in future ages, were con-
tained in the secret obsen^atories and Initiation Halls of the temples
of old India and Egypt. It is in them that the Chaldaean made his
calculations, repealing to the world of the profane no more than it was
fit to receive.
We may, and shall be told, no doubt, that Uranus was unknown to
the ancients, and that they were forced to reckon the .sun amongst the
planets and as their chief How does an5^one know? Uranus is a
modern name ; but one thing is certain: the ancients had a planet, "a
mysteiy planet," that thej^ never named and that the highest Astro-
nomus, the Hierophant, alone could " confabulate with." But this
seventh planet was not the sun, but the hidden Divine Hierophant,
who was said to have a crown, and to embrace within its wheel
" seventy-seven smaller wheels." In the archaic secret system of the
Hindus, the sun is the visible Logos "Surj'a"; over him there is
another, the divine or heavenl)' Man — who, after having established
the system of the world of matter on the archetype of the Unseen
Universe, or Macrocosm, conducted during the M5^steries the heavenly
Rasa Mandala ; when he was said :
To give with his right foot the impulse to Tyant or Bhumi [Earth] that makes
her rotate in a double revolution.
What sa3's Hermes again ? When explaining Egyptian Cosmology
he exclaims :
Listen, O my son . . . the Power has also formed seven agents, who contain
within their circles the material world, and whose action is called destiny. . . .
When all became subject to man, the Seven, willing to favour human intelligence,
comnmnicated to him their powers. But as soon as man knew their true essence
and his own nature, he desired to penetrate within and beyond the circles and thus
break their circumference by usurping the power of him who has dominion over
the Fire [vSun] itself; after which, having robbed one of the Wheels of the Sun of
the sacred fire, he fell into slavery.*
It is not Prometheus who is meant here. Prometheus is a S5'-mbol
and a personification of the whole of mankind in relation to an event
which occurred during its childhood, so to sa}' — the " Baptism b}'- Fire "
— which is a mystery within the great Promethean Mystery, one that
** Champollion's E9;yptc Moderne, p. 42.
THE PROMETHEAN MYSTERY. 331
may be at present mentioned only in its broad general features. By
reason of the extraordinary growth of human intellect and the develop-
ment in our age of the fifth principle (Manas) in man, its rapid progress
has paralysed spiritual perceptions. It is at the expense of wisdom
that intellect generally lives, and mankind is quite unprepared in its
present condition to comprehend the awful drama of human dis-
obedience to the laws of Nature and the subsequent Fall, as a result.
Tt can only be hinted at. in its place.
SECTION XXXYil
The Souls of the Stars— Universal
Heliolatry.
In order to show that the Ancients have never " mistaken stars for
Gods," or Angels and the sun for the highest Gods and God, but have
worshipped onlj' the Spirit of all, and have reverenced the minor Gods
supposed to reside in the sun and planets — the difference between
these two worships has to be pointed out. Saturn, " the Father of
Gods" must not be confused with his namesajie — the planet of the
same name with its eight moons and three rings. The two — though
in one sense identical, as are, for instance, physical man and his soul —
must be separated in the question of worship. This has to be done the
more carefully in the case of the seven planets and their Spirits, as
the whole formation of the universe is attributed to them in the Secret
Teachings. The same difference has to be shown again between the
stars of the Great Bear, the Rikslia and the Chitra Shikhandina, " the
bright-crested," and the Rishis — the mortal Sages who appeared on
earth during the Satya Yuga. If all of these have been so far closely
united in the visions of the seers of every age — the bible seers
included — there must have been a reason for it. Nor need one go
back so far as into the periods of "superstition" and "unscientific
fancies " to find great men in our epoch sharing in them. It is well
known that Kepler, the eminent astronomer, in common with many
other great men who believed that the heavenly bodies ruled favourably
or adversely the fates of men and nations — fully credited besides this
the fact that all heavenly bodies, even our own earth, are endowed with
living and thinking souls.
Le Couturier's opinion is worthy of notice in this relation :
CHRISTIAN STAR- WORSHIP. 333
We are too inclined to criticize unsparingly everything concerning astrology and
its ideas ; nevertheless our criticism, to be one, ought at least to know, lest it
should be proved aimless, what those ideas in truth are. And when among the
men we thus criticize, we find such names as those of Regiomontanus, Tycho
Brahe, Kepler, etc., there is reason why we should be careful. Kepler was an
astrologer by profession, and became an astronomer in consequence. He was
earning his livelihood by genethliac figures, which, indicating the state of the
heavens at the moment of the birth of individuals, were a means to which ever3-one
resorted for horoscopes. That great man was a believer in the principles of astro-
logy, without accepting all its foolish results.*
But astrology is nevertheless proclaimed as a sinful science, and
together with Occultism is tabooed by the Churches. It is very doubtful,
however, whether mystic "star worship" can be so easily laughed
down as people imagine — at any rate by Christians. The hosts of
Angels, Cherubs and Planetary Archangels are identical with the
minor Gods of the Pagans. As to their "great Gods," if Mars has
been shown — on the admission of even the enemies of the Pagan
astrologers — to have been regarded by the latter simply as the
personified strength of the one highest impersonal Deity, Mercury
being personified as its omniscience, Jupiter as its omnipotency, and
soon, then the "superstition" of the Pagan has indeed become the
" religion" of the masses of the civilized nations. For with the latter.
Jehovah is the synthesis of the seven Elohira, the eternal centre of
all those attributes and forces, the Alei of the Aleim, and the Adonai
of the Adonim. And if with them Mars is now called St. Micnael, the
''strength of God," Mercury Gabriel, the "omniscience and fortitude
of the lyord," and Raphael " the blessing or healing power of God,"
this is simply a change of names, the characters behind the masks
remaining the same.
The Dalai-lama's mitre has seven ridges in honour of the seven
chief Dhyani Buddhas. In the funeral ritual of the Eg3"ptians the
defunct is made to exclaim :
Salutation to you, O Princes, who stand in the presence of Osiris. . . . Send
me the grace to have my sins destroyed, as you have done for the seven spirits who
follow their Lord !t
Brahma's head is ornamented with seven rays, and he is followed by
the«seven Rishis, in the seven Svargas. China has her seven Pagodas ;
* Musee des Sciences, p. 230.
t Translated by the Vicomte de Rougemont. See Les Annates de ffiilosophie Chritienne, 7th year,
1861.
334 THE SECRET DOCTRINE.
the Greeks had their seven Cyclopes, seven Demiurgi, and the Mystery
Gods, the seven Kabiri, whose chief was Jupiter-Saturn, and with the
Jews, Jehovah. Now the latter Deity has become chief of all, the
highest and the one God, and his old place is taken by Mikael
(Michael). He is the " Chief of the Host" {tsaba); the " Archi-
strategus of the Lord's army " ; the " Conqueror of the Devil " — Victor
diaboli — and the " Archisatrap of the Sacred Militia," he who slew the
"Great Dragon." Unfortunately astrology and symbology, having
no inducement to veil old things with new masks, have preserved the
real name of Mikael—" that was Jehovah"— Mikael being the Angel of
the face of the I^ord,* " the guardian of the planets," and the living
image of God. He represents the Deity in his visits to earth, for as it i.s
well expressed in Hebrew, he is one Sm'TD> who is as God, or who is
like unto God. It is he who cast out the serpent. f
Mikael, being the regent of the planet Saturn, is — Sahini.X His
mystery-name is Sabbathiel, because he presides over the Jev/ish
Sabbath, as also over the astrological Saturday. Once identified, the
reputation of the Christian conqueror of the devil is in still greater
danger from further identifications. Biblical angels are called Mala-
chim, the messengers between God (or rather the gods) and men. In
Hebrew Sn^d Malach, is also " a King," and Malech or Melech was
likewise Moloch, or again Saturn, the Seb of Egypt, to whom Dies
Sahirni, or the Sabbath, was dedicated. The Sabaeans separated and
distinguished the planet Saturn from its God far more than the Roman
Catholics do their angels from their stars; and the Kabalists make
or the Archangel Mikael the patron of the seventh work of magic.
lu theological symbolism . . . Jupiter [the Sun] is the risen and glorious
Saviour, and Saturn, God the Father, or the Jehovah of Moses, §
says Eliphas L,evi, who ought to know. Jehovah and the Saviour,
Saturn and Jupiter, being thus one, and Mikael being called the living
image of God, it does seem dangerous for the Church to call Saturn,
Satan— /<? dieu mauvais. However, Rome is strong in casuistry and
will get out of this as she got out of every other identification, with
glory to herself and to her own full satisfaction. Nevertheless all her
• Isaiah, Ixiii. 9.
■^ Chapter xii. of Revelation : "There was war in heaven, Mikael and his angels fought agaiE.«' the
ivaijon," etc. (7) and the g^reat dragon was cast out (9).
He is also the informing Spirit of the Sun and Jupiter, and evc:n of Venus.
5 Dogm: el Rilti^U, ii. no.
A SINGULAR CONFESSION. 335
dogmas and rituals seem like so many pages torn out from the histor.v
of Occultism, and then distorted. The extremel)- thin partition that
separates the Kabalistic and Chaldaean Theogony from the Roman
Catholic Angelology and Theodicy is now confessed by at least one
Roman Catholic writer. One can hardh* believe one's eyes in finding
the following (the passages italicized by us should be carefully
noticed) :
One of the most characteristic features of our Holy Scriptures is the calculated
discretion used in the enunciation of the mysteries less directly useful to salvation.
. . . Thus, beyond those "myriads of myriads" of angelic creatures just noticed*
and all these prudently elementary divisions, there are certainly many others, whose
very names have not yet reached us.t " For," excellently says St. John Chrysos-
toni, "there are doubtless, {sine dubio,) many other Virtues [celestial beings] whose
denominations we are yet far from kno\\dng. . . . The nine orders are not by
any means the only populations in heaven, where, on the contrary, are to be found
numberless tribes of inhabitants infinitely varied, and of which it would be impossi-
ble to ^ive the slightest idea through human tongue. . . . Paul, who had learned
their names, reveals to us their existence." {De Incomprehensibili Natura Dei,
Bk. IV.) ....
It would thus amount to a gross mistake to see merely errors in the Angelology of
the Kabalists and Gnostics, so severely treated by the Apostle of the Gentiles, for
his imposing censure reached only their exaggerations and mcious interpretations,
and still more, the applicatioti of those noble titles to the miserable personalities of
demoniacal usurpers.X Often nothing so resemble each other as the language of the
judges and that of the convicts [of saints and Occultists]. One has to penetrate deeply
into this duul study [of creed and profession] and what is still better, to trust blindly
to the authority of the tribunal [the Church of Rome, of course] to enable oneself to
seize precisely the point of the error. The Gnosis condemned by St. Paul remains,
nevertheless, for him as for Plato the supreme knowledge of all truths, and of the
Being par excellence, o oi/tws wv {Republ. Bk. VI). The Ideas, types, a.pya.1 of the
Greek philosopher, the Intelligences of Pythagoras, the aeons or emanations, the
occasion of so much reproach to the first heretics, the Logos or Word, Chief of these
Intelligences, the Demiurgos, the architect of the world under his father's direction
[of the Pagans], the unknown God, the En-soph, or the It of the Infinite [of the
Kabalists], the angelical periods,^ the seven spirits, the Depths of Ahriman, the
World's Rectors, the Archontes of the air, the God of this world, the pleroma of the
• If enumerated, theywill be found to be the Hindu "divisions" and choirs of Devas, and the
Dhyan Chohans of Esoteric Buddhism.
t But this fact has not prevented the Roman Church rom adopting them all the same, accepting
thttn fiom ignorant, though perchance sincere Church Fathers, who had borrowed them from Kaba
tio'cs — ^Jev/s and Pagans.
J To call "usurpers" those who preceded the Christian Beings for whose benefit these saiac title»
•ere borrowed, is cai-ryiag paradoxical anachronism a little too far !
5 Or the divine ages, the " days and years of Brahma.'
336 THE SECRET DOCTRINE.
intelligences, down to Metatron the angel of the Jews, all this is found word for
7vord, as so many truths, in the works of our greatest doctors, and in St. Paul.*
If an Occultist, eager to charge the Church with a numberless series
of plagiarisms were to write the above, could he have written more
strongly ? And have we, or have we not, the right, after such a com-
plete confession, to reverse the tables and to say of Roman Catholics
and others what is said of the Gnostics and Occultists. "They used
our expressions and rejected our doctrines." For it is not the "pro-
moters of the false Gnosis " — who had all those expressions from their
archaic ancestors — who helped themselves to Christian expressions,
but verily the Christian Fathers and Theologians, who helped them-
selves to our nest, and have tried ever since to soil it.
The words above quoted will explain much to those who are search-
ing for truth and for truth only. They will show the origin of certain
rites in the Church inexplicable hitherto to the simple-minded, and
will give the reason why such words as "Our Lord the Sun" were
used in prayer by Christians up to the fifth and even sixth century
of our era, and embodied in the Liturgy, until altered into "Our Lord,
the God." Let us remember that the early Christians painted Christ
on the walls of their subterranean necropolis, as a shepherd in the
guise of, and invested with all the attributes of Apollo, driving away
the wolf, Fenris, who seeks to devour the Sun and his Satellites.
• De Mirville, ii. 325, 326. So we say too. And this shows that it is to the Kabalists atid Magicians
ihat the Church is indebted for her dogmas and names. Paul never condemned reai Gnosis, but the
■Jalse one. now accepted by the Church-
SECTION XXXYIIL
Astrology and Astrolatry.
The books of Kermes Trismegistus contain the exoteric meaning,
still veiled for all but the Occultist, of the Astrolog5' and Astrolatry
of the Khaldi. The two subjects are closely connected. Astrolatry,
or the adoration of the heavenly host, is the natural result of only half-
revealed Astrology, whose Adepts carefulh' concealed from the non-
initiated masses its Occult principles and the wisdom imparted to them
by the Regents of the Planets — the " Angels." Hence, divine Astro-
logy for the Initiates ; superstitious Astrolatry for the profane. St.
Justin asserts it :
From the first invention of the hieroglyphics it was not the vulj^ar, but the dis-
tinguished and select men who became initiated in the secrecy of the temples into
the science of every kind of Astrology — even into its most abject kind: that Astro-
logj' which later on found itself prostituted in the public thoroughfares.
There was a vast difference between the Sacred Science taught by
Petosiris and Necepso — the first Astrologers mentioned in the Egyptian
manuscripts, believed to have lived during the reign of Ramses II.
rSesostris) * — and the miserable charlatanry of the quacks called
Chaldasans, who degraded the Divine Knowledge under the last
Emperors of Rome. Indeed, one may fairly describe the two as the
" high ceremonial Astrology" and "astrological Astrolatry." The first
depended on the knowledge by the Initiates of those (to us) immaterial
Forces or Spiritual Entities that affect matter and guide it. Called by
the ancient Philosophers the Archontes and the Cosmocratores, they
were the types or paradigms on the higher planes of the lower and
more material beings on the scale of evolution, whom we call Ele-
raentals and Nature-Spirits, to whom the Sabaeans bowed and whom
they worshipped, without suspecting the essential difference. Hence
* Sesostris, or Pharaoh Ramses II., whose mummy was unswathed in 1886 by Maspero of the Bulak
IMuseum, and recognised as that of the greatest king of Egypt, whose grandson, Ramses III. was
the last king of an ancient kingdom.
3 ■'-
338 THE SECRET DOCTRINE.
the latter kind when not a mere pretence, degenerated but too often
into Black Magic. It was the favourite form of popular or exoteric
Astrology, entirely ignorant of the apotelesmatic principles of the
primitive Science, the doctrines of which were imparted only at
Initiation. Thus, while the real Hierophants soared like Demi-Gods
to the very summit of spiritual knowledge, the hoi polloi among the
Sabseans crouched, steeped in superstition — ten millenniums back, as
they do now— in the cold and lethal shadow of the vallej'-s of matter.
Sidereal influence is dual. There is the physical and physiological
influence, that of exotericism ; and the high spiritual, intellectual, and
moral influence, imparted by the knowledge of the planetary Gods.
Baill)', speaking with only an imperfect knowledge of the former, called
Astrology, so far back as the eighteenth century, " The very foolish
mother of a very wise daughter" — Astronomy. On the other hand,
Arago, a luminary of the nineteenth century, supports the realit}'^ of
the sidereal influence of the Sun, Moon and Planets. He asks :
Where do we find lunar influences refuted by arguments that science would dare
to avow ?
But even Bailly, having, as he thought, put down Astrolog}' as publicly
practised, dares not do the same with the real Astrology. He says :
Judiciary Astrology was at its origin the result of a profound system, the work of
an enlightened nation that would wander too far into the mysteries of God and
Nature.
A Scientist of a more recent date, a member of the Institute of France,
and a professor of History, Ph. I^ebas, discovers (unconsciously to him-
self) the very root of Astrology in his able article on the subject in the
Dictionnaire Encyclopedique dc France. He well understands, he tells
his readers, that the adhesion to that Science of such a number of highl:
intellectual men should be in itself a sufficient motive for believing tha
all Astrology is not folly :
While proclaiming in politics the sovereignty of the people and of public opinion
can we admit, as heretofore, that mankind allovi-ed itself to be radically deceived in
this only: that an absolute and gross absurdity reigned in the minds of whole
nations for so many centuries without being based on anything save — on one hand
humrin imbecility, and on the other charlatanry ? How for fifty centuries and more
can most men have been either dupes or knaves.^ . . . Even though we may
find it impossible to decide between and separate the realities of Astrology from
the elements of invention and empty dreaming in it, . . . let us, neverthe-
less, repeat with Bossuet and all modern philosophers, that "nothing that has been
dominant could be absolutely false." Is it not true, at all events, that there is a
THE DEFENCE OF ASTROLOGY. 339
physical reaction on one another among the planets ? Is it not again true, that the
Tjlanets have an influence on the atmosphere, and consequently at any rate a
mediate action on vegetaiion and animals? Has not modem science demonstrated
now these two points beyond any doubt ? ... Is it anj- less true that human
iberty of action is not absolute : that all is bound, that all weighs, planets as the
rest, on each individual will ; that Providence [or Karma] acts on us and directs
men through those relations that it has established between them and the visible
objects and the whole universe ? . . . Astrolatry, in its essence, is nothing but
.hat ; we are bound to recognise that an instinct superior to the age the}- lived in
guided the efforts of the ancient Magi. As to the materialism and annihilation of
human moral freedom with which Bailly charges their theory (Astrology), the re-
probate has no sense whatever. All the great astrologers admitted, without one
single exception, tliat man could react against the influence of the stars. This prin-
ciple is established in the Ptolemceian Tetrabiblos, the true astrological Scriptures,
in chapters ii. and iii. of book i.*
Thomas Aquinas had corroborated Lebas in anticipation ; he says :
The celestial bodies are the cause of all that happens in this sublunary world, they
act indirectly on human actions ; but not all the effects produced by them are un-
avoi hible.t
The Occultists and Theosophists are the first to confess that there
is white and black Astrology. Nevertheless, Astrology has to be
studied in both aspects by those who wish to become proficient in it ;
and the good or bad results obtained do not depend upon the principles,
which are the same in both kinds, but in the Astrologer himself. Thus
Pythagoras, who established the whole Copernican system by the
Books of Hermes 2,000 years before Galileo's predecessor was born,
found and studied in them the whole Science of divine Theogouy, of
the communication with, and the evocation of, the world's Rectors —
the Princes of the " Principalities" of St. Paul — the nativity of each
Planet and of the Universe itself, the formulae of incantations and the
consecration of each portion of the human body to the respective
Zodiacal sign corresponding to it. All this cannot be regarded as
childish and absurd — still less "devilish" — save by those who are, and
wish to remain, tyros in the Philosophy of the Occult Sciences. No
true thinker — no one who recognises the presence of a common bond
between man and visible, as well as invisible. Nature — would see in
the old relics of Archaic Wisdom — such as the Petettieiioph Papyrus, for
instance — "childish nonsense and absurdity," as many Academicians
• op. cit., p. 422.
■i- Summa, Quest, xv. Art. t., upoa Astrologers, and Vol. III. pp. 2-29.
340 THE SECRET DOCTRINE.
and Scientists have done. But upon finding in such ancient documents
the application of the Hermetic rules and laws, such as
The consecration of one's hair to the celestial Nile ; of the left temple to the
living Spirit in the sun, and in the right one to the spirit of Amnion,
he will endeavour to study and comprehend better the " laws of
correspondences." Nor will he disbelieve in the antiquity of Astrology
on the plea that some Orientalists have thought fit to declare that the
Zodiac was not very ancient, being only the invention of the Greeks
of the Macedonian period. For this statement, be.sides having been
shown to be entirely erroneous by a number of other reasons, may
be entirely disproved by facts relating to the latest discoveries
in Egypt, and by the more accurate readings of hieroglyphics and
inscriptions of the earliest dynasties. The published polemics on the
contents of the so-called " Magic " Papyri of the Anastasi collection
indicate the antiquity of the Zodiac. As the Lettres a Lettrone say:
The papyri discourse at length upon the four bases or
Foundations of the world, the identity of which it is impossible, according to
ChampoUion, to mistake, as one is forced to recognise in them the Pillars of the
World of St. Paul. It is they who are invoked with the gods of all the celestial
zones, quite analogous, once more, to the Spiritualia nequitice in ccplestibus of the
same Apostle.*
That invocation was made in the proper terms ... of the formula, repro-
duced far too faithfully by Jamblichus for it to be possible to refuse him any longer
the merit of having transmitted to posterity the ancient and primitive spirit of the
Egyptian Astrologers.t
As Letronne had tried to prove that all the genuine Egj^ptian Zodiacs
had been manufactured during the Roman period, the Sensaos mumm}'
is brought forward to show that :
All the Zodiacal monuments in Eg>'pt were chiefly astronomical. Royal tombs
and funereal rituals are so many tables of constellations and of their influences for
all the hours of every month.
Thus the genethliac tables themselves prove that they are far older than the
period assigned to their origin ; all the Zodiacs of the sarcophagi of later epochs
* "The principalities and powers [born] in heavenly places" (Epkes., iii. lo). The verse, "For
though there be that are called Gods, whether in heaven or on earth, as there be Gods many and
lords many'' (I. Corinth., viii. 5), shows, at any rate, the recognition by Paul of a plurality of
"Gods" whom he calls "daemons" (" spirits" -never devils). Principalities, Thrones, Dominions.
Rectors, etc. are all Jewish and Christian names for the Gods of the ancients — the Archangels and
Angels of the former being in everj' case the Devas and the Dhyiin Chohans of the more ancient
religions.
■f Answer by I'.juvens to I,etronne with regard to his mistaken notions about the Zodiai: of
Dendern.
ITS LATER DETERIORATION. 34I
being simple reminiscences of the Zodiacs belonging to the mythological [archaic]
period.
Primitive Astrology was as far above modern jiidiciar}' Astrology,
so-called, as the guides (the Planets and Zodiacal signs) are above the
lamp-posts. Berosns shows the sidereal sovereignty of Bel and Mylitta
(Sun and Moon), and only " the twelve lords of the Zodiacal Gods,"
the "thirty-six Gods Counsellors" and the "twenty-four Stars, judges
of this world," which support and guide the Universe (our solar system),
watch over mortals and reveal to mankind its fate and their own
decrees. Judiciar}' Astrology as it is now known, is correctly
denominated by the I,atin Church the
Materialistic and pantheistic prophesying by the objective planet itself, indepen-
dently of its Rector [the Mlac of the Jews, the ministers of the Eternal commis-
sioned by him to announce his will to mortals] ; the ascension or conjunction of the
planet at the moment of the birth of an individual deciding his fortune and the
moment and mode of his death. *
Every student of Occultism knows that the heavenly bodies are
closely related during each Manvautara with the mankind of that special
cycle ; and there are some who believe that each great character born
during that period has — as every other mortal has," only in a far stronger
degree — his destiny outlined within his proper constellation or star,
traced as a self-prophecy, an anticipated autobiography, by the in-
dwelling Spirit of that particular star. The human Monad in its first
beginning is that Spirit, or the Soul of that star (Planet) itself. As
our Sun radiates its light and beams on ever}'' body in space within the
boundaries of its system, so the Regent of every Planet-star, the Parent-
monad, shoots out from itself the Monad of every " pilgrim " Soul born
under its house within its own group. The Regents are esoterically
seven, whether in the Sephiroth, the " Angels of the Presence," the
Rishis, or the Amshaspends. "The One is no number" is said in all
the esoteric works.
* St. Augustine [De Gen., I. iii.) and Delrio (DUquisit., Vol. IV., chap, iii.) are quoted by De Mirville,
to show that " the more astrologers speak the truth and the better they prophesy it, the more one has
to feel diflSdeut, seeing that their agreement with the devil becomes thereby the more apparent."
The famous statement made by Juvenal (Satires, vi.) to the effect that " not one single astrologer
could be found who did not pay dearly for the help he received from his genius" — no more proves
the latter to be a devil than the death of Socrates proves his daitnon to have been a native from
the nether world — if such there be. Such argument only demonstrates human stupidity and
wickedness, once reason is made subservient to prejudice and fanaticism of every sort. " Most of the
great writers of antiquity, Cicero and Tacitus among them, believed in Astrology and the realiza-
tion of its prophecies;" and "the penalt)' of death decreed nearly everywhere against those
mathematicians [astrologers] who happened to predict falsely diminished neither their number
nor their tranquillity of mind."
342 THE SECRET DOCTRINE.
From the Kasdim and Gazziin (Astrologers) the noble primitive
science passed to the Khartumim Asaphim (or Theologians) and the
Hakamim (or scientists, the Magicians of the lower class), and from
these to the Jews during their captivity. The Books of Moses had been
buried in oblivion for centuries, and when re-discovered by Hilkiah had
lost their true sense for the people of Israel. Primitive Occult Astrology
was on the decline when Daniel, the last of the Jewish Initiates of the
old school, became the chief of the Magi and Astrologers of Chaldasa.
In those daj's even Egypt, who had her wisdom from the same source
as Babylon, had degenerated from her former grandeur, and her glory
had begun to fade out. Still, the science of old had left her eternal
imprint on the world, and the seven great Primitive Gods reigned for
ever in the Astrology and in the division of time of every nation upon
the face of the earth. The names of the daj's of our (Christian) week
are those of the Gods of the Chaldseaus, who translated them from those
of the Aryans; the uniformity of these antediluvian names in every
nation, from the Goths back to the Indians, would remain inexplicable,
as Sir W. Jones thought, had not the riddle been explained to us by the
invitation made by the Chaldsean oracles, recorded by Porphyr}'^ and
quoted by Eusebius : "
To carry those names first to the Egyptian and Phoenician colonies, then to the
Greeks, with the express recommendation that each God should be invoked only
on that day that had been called by his name. . . .
Thus Apollo says in those oracles : " I must be invoked on the day of the sun ;
Mercury after his directiojis, then Chronos [Saturn], then Venus, and do not fail
to call seven times each of those gods." *
This is slightly erroneous. Greece did not get her astrological
instruction from Egypt or from Chaldsea, but direct from Orpheus, as
Lucian tells us.f It was Orpheus, as he says, who imparted the Indian
Sciences to nearly all the great monarchs of antiquity ; and it was they,
the ancient kings favoured by the Planetary Gods, who recorded the
principles of Astrology — as did Ptoleraus, for instance. Thus I^ucian
writes :
The Boeotian Tiresias acquired the greatest reputation in the art of predicting
futurit}-. ... In those days divination was not as slightly treated as it is now ;
and nothing was ever undertaken without previous consultation with diviners,
whose oracles were all directed by astrology. ... At Delphos the virgin com-
• Prepatatin P.vanselica, I. xiv. + Asl., iv. 60.
ITS PROMINENT DISCIPI^ES. 343
missioned to announce futurity was the symbol of the Heavenly Virgin, . , . and
Our Lady.
On the sarcophagus of an Egyptian Pharaoh, Neith, mother of Ra, the
heifer that brings forth the Sun, her body spangled with stars, and
wearing the solar and lunar discs, is equalh^ referred to as the " Heavenh^
Virgin " and " Our Lad}- of the Starry Vault."
Modern judiciar}^ Astrologj^ in its present form began only during the
time of Diodorus, as he apprises the world.-'" But Chaldaean Astrologj'
was believed in b)^ most of the great men in History, such as Caesar,
Plin5% Cicero — whose best friends, Nigidius Figulus and Lucius
Tarrutius, were themselves Astrologers, the former being famous as a
prophet. Marcus Antonius never travelled without an Astrologer
recommended to him by Cleopatra. Augustus, when ascending the
throne, had his horoscope drawn by Theagenes. Tiberius discovered
pretenders to his throne b}- means of Astrology and divination.
Vitellius dared not exile the Chaldseans, as they had announced the
day of their banishment as that of his death. Vespasian consulted them
daily; Domitian would not move without being advised by the prophets;
Adrian was a learned Astrologer himself; and all of them, ending with
Julian (called the Apostate because he would not become one), believed
in, and addressed their prayers to, the Planetary " Gods." The
Emperor Adrian, moreover, "predicted from the January calends up
to December 31st, every event that happened to him daily." Under
the wisest emperors Rome had a School of Astrology, wherein were
secretly taught the occult influences of the Sun, Moon, and Saturn. f
Judiciary Astrology is used to this day by the Kabalists ; and Eliphas
Levi, the modern French Magus, teaches its rudiments in his Dogmc d
Ritucl de la Haute Magic. But the ke}' to ceremonial or ritualistic
Astrology, with the teraphim and the urim and thummim of Magic, is
lost to Europe. Hence our century of Materialism shrugs its shoulders
and sees in Astrology — a pretender.
Not all scientists scoff at it, however, and one may rejoice in reading
in the Musee des SciencesX the suggestive and fair remarks made by Le
Couturier, a man of science of no mean reputation. He thinks it curious
» Hist.. I. ii.
+ All these particulars may be found more fully aud far more completely in Champollion
Figeac's Egypte.
t Op. cit., p. 2-,i.
344 THE SECRET DOCTRINE.
to notice that while the bold speculations of Democritus are found
vindicated by Dalton,
The reveries of the alchemists are also on their way to a certain rehabilitation.
They receive renewed life from the minute investigations of their successors, the
chemists ; a very remarkable thing indeed is to see how much modern discoveries
have served to vindicate, of late, the theories of the Middle Ages from the charge of
absurdity laid at their door. Thus, if, as demonstrated by Col. Sabine, the direction
of a piece of steel, hung a few feet above the soil, may be influenced by the position
of the moon, whose body is at a distance of 240,000 miles from our planet, who then
could accuse of extravagance the belief of the ancient astrologers [or the modern,
either] in the influence of the stars on human destiny.*
* Op. cit., p. 230.
SECTION XXXIX.
Cycles and Ayataras.
We have already drawn attention to the facts that the record of
the life of a World-Saviour is emblematical, and must be read by its
mystic meaning, and that the figures 432 have a cosmic evolutionary
significance. We find these two facts throwing light on the origin of
the exoteric Christian religion, and clearing away much of the obscurity
surrounding its beginnings. For is it not clear that the names and
characters in the Synoptical Gospels and in that 01 St. John are not
historical ? Is it not evident that the compilers of the life of Christ,
desirous to show that the birth of their Master was a cosmic, astro-
nomical, and divinely-preordained event, attempted to coordinate the
same with the end of the secret cycle, 4.320 ? When facts are collated
this answers to them as little as does the other cycle of " thirty-three
solar years, seven months, and seven days," which has also been brought
forward as supporting the same claim, the soli-lunar cycle in which the
Sun gains on the Moon one solar year. The combination of the three
figures, 4, 3, 2, with cyphers according to the cycle and Manvantara
concerned, was, and is, preeminently Hindu. It will remain a secret
even though several of its significant features are revealed. It relates,
for instance, to the Pralaya of the races in their periodical dissolution,
before which events a special Avatara has always to descend and incar-
nate on earth. These figures were adopted by all the older nations,
such as those of Egypt and Chaldaea, and before them were current
among the Atlanteans. Evidently some of the more learned among
the early Church Fathers who had dabbled, whilst Pagans, in temple
secrets, knew them to relate to the Avataric or Messianic : . jstery, and
tried to apply this cycle to the birth of their Messiah; they failed
because the figures relate to the respective ends of the Root-Races and
not to any individual. In their badly-directed efforts, moreover, an
error of five years occurred. Is it possible, if their claims as to the
346
THE SECRET DOCTRINE.
importance and universality of the event were correct, that such a vital
mistake should have been allowed to creep into a chronological com-
putation preordained and traced in the heavens by the finger of God ?
Again, what were the Pagan and even Jewish Initiates doing, if this
claim as to Jesus be correct ? Could they, the custodians of the key to
A
the secret cycles and Avataras, the heirs of all the Aryan, Egyptian,
and Chaldaean wisdom, have failed to recognise their great "God-
Incarnate," one with Jehovah, ■•' their Saviour of the latter days, him
whom all the nations of Asia still expect as their Kalki Avatara, Mait-
reya Buddha, Sosiosh, Messiah, etc. ?
The simple secret is this : There are cycles within greater cycles,
which are all contained in the one Kalpa of 4,320,000 years. It is at
the end of this cycle that the Kalki Avatara is expected — the Avatara
Whose name and characteristics are secret, Who will come forth from
Shamballa, the " City of Gods," which is in the West for some nations,
in the East for others, in the North or South for yet others. And this
is the reason why, from the Indian Rishi to Virgil, and from Zoroaster
down to the latest Sibyl, all have, since the beginning of the Fifth Race,
prophesied, sung, and promised the cyclic return of the Virgin — Virgo,
the constellation — and the birth of a divine child who should bring back
to our earth the Golden Age.
No one, however fanatical, would have sufficient hardihood to main-
tain that the Christian era has ever been a return to the Golden Age
— Virgo having actually entered into Libra since then. Eet us trace
as briefly as possible the Christian traditions to their true origin.
First of all, they discover in a few lines from Virgil a direct prophecy
of the birth of Christ. Yet it is impossible to detect in this prophecy
any feature of the present age. It is in the famous fourth Eclogue in
which, half a century before our era, Pollio is made to ask the Muses
of Sicily to sing to him about greater events.
The last era of Cuni^ean song is now arrived and the grand series of ages [that
series which recurs again and again in the course of our mundane revolution]
begins afresh. Now the Virgin Astraea returns, and the reign of Saturn reconi-
" In the 1,326 places in the New Testament where the word " God " is mentioned nothing signifies
that in God are included more beings than God. On the contrary in 17 places God is called the
only God. The places wliere the Father is so-called amount to 320. In 105 places God is addressed
v/ith high-sounding titles. In 90 places all prayers and thanks are addressed to the Father; 300
times in the Neiu Testament is the Son declared to be inferior to the Father; 85 times is Jesus called
the "Son of Man ; " 70 times is he called a man. In not one single place in the bible is it said that
God holds within him three different Beings or Persons, and yet is one Being or Person.— Dr. Karl
von Bergen's Lectures in Sweden.
AN UNFULFILI.ED PROPHECY 347
mer.ces. Now a new progeny descends from the celestial realms. Do thou, chaste
Ivucina, smile propitious to the infant B03' who will bring to a close the present Ao'e
of Iron,* and introduce throughout the whole world the Age of Gold. . . . He
shall share the life of Gods and shall see heroes mingled in society with Gods, him-
self be seen by them and all the peaceful world. . . . Then shall the herds no
longer dread the huge lion, the serpent also shall die : and the poison's deceptive
plant shall perish. Come then, dear child of the Gods, great descendant of Jupiter!
. . . The time is near. See, the world is shaken with its globe saluting thee :
the earth, the regions of the sea, and the heavens sublime.t
It is in these few lines, called the "Sib)'lline prophecy about the
coming of Christ," that his followers now see a direct foretelling of the
event. Now who will presume to maintain that either at the birth of
Jesus or since the establishment of the so-called Christian religion,
any portion of the above-quoted sentences can be shown as prophetic ?
Has the " last age " — the Age of Iron, or Kali Yuga — closed since then ?
Quite the reverse, since it is shown to be in full sway just now, not
only because the Hindus use the name, but by universal personal
experience. Where is that " new race that has descended from the
celestial realms " ? Was it the race that emerged from Paganism into
Christianity ? Or is it our present race, with nations ever red-hot for
fight, jealous and envious, ready to pounce upon each other, showing
mutital hatred that would put to blush cats and dogs, ever lying and
deceiving one another? Is it this age of ours that is the promised
"Golden Age" — in which neither the venom of the serpent nor of
any plant is any longer lethal, and in which we are all secure under
the mild sway of God-chosen sovereigns? The wildest fancy of an
opium-eater could hardly suggest a more inappropriate description, if it
is to be applied to our age or to any age since the year one of our era.
What of the mutual slaughter of sects, of Christians by Pagans, and of
Pagans and Heretics by Christians ; the horrors of the Middle Ages and
of the Inquisition; Napoleon, and since his day, an " armed peace" at
best — at the worst, torrents of blood, shed for supremacy over acres of
land, and a handful of heathen : millions of soldiers under arms, ready
for battle; a diplomatic body playing at Cains and Judases ; and instead
of the •' mild swa}?- of a divine sovereign " the universal, though un-
recognised, sway of Caesarism, of "might" in lieu of " right," and the
breeding therefrom of anarchists, socialists, petroleuses, and destroyers
of ever)' description ?
* Kali Yuga, the Black or Iron Age. ■(• Virgil, Eclogue, iv.
348 THE SECRET DOCTRINE.
The Sibylline prophecy and Virgil's inspirational poetry remain un-
fulfilled in every point, as we see.
The fields are yellow with soft ears of corn ;
but so they were before our era :
The blushing grapes shall hang from the rude brambles, and dewy honey shall [or
may] distil from the rugged oak ;
but they have not thus done, so far. We must look for another inter-
pretation. What is it ? The Sibylline Prophetess spoke, as thousands
of other Prophets and Seers have spoken, though even the few such
records that have survived are rejected by Christian and infidel, and
their interpretations are only allowed and accepted among the Initiated.
The Sibyl alluded to cycles in general and to the great cycle especially.
Let us remember how the Puranas corroborate the above, among others
the Vishnu Purana :
When the practices taught by the Vedas, and the Institutes of Law shall have
nearly ceased, and the close of the Kali Yuga [the "Iron Age" of Virgil] shall be
nigh, an aspect of that divine Being who exists of his own spiritual nature in the
character of Brahma and even is the beginning and the end [Alpha and Omega],
■ . . shall descend upon earth : he will be born in the family of Vishnuyashas,
an eminent Brahman of Shamballah . . . endowed with the eight superhuman
powers. By his irresistible might he will destroy ... all whose minds are
devoted to iniquity. He will then reestablish righteousness upon earth ; and the
minds of those who live at the end of the [Kali] Age shall be awakened, and shall
be as pellucid as crystal.* The men who are thus changed by virtue of that peculiar
time shall be as the seeds of human beings [the Shistha, the survivors of the future
cataclysm], and shall give birth to a race who shall follow the laws of the Krita [or
Satya] Yuga [the age of purity, or the " Golden Age"]. For it is said : " When the
sun and moon and Tishya [asterisms] and the planet Jupiter are in one mansion the
Krita Age [the Golden] shall return. t
The astronomical cycles of the Hindus — those taught publicly — have
been sufficiently well understood, but the esoteric meaning thereof,
in its application to transcendental subjects connected with them,
has ever remained a dead-letter. The number of cycles was
enormous ; it ranged from the Maha Yuga cycle of 4,320,000
years down to the small septenary and quinquennial cycles, the
latter being composed of the five years called respectively the
• At the close of our Race, people, it is said, through suffering- and discontent will become more
spiritual. Clairvoyance will become a general faculty. We shall be approaching the spiritual state
of the Third and Second Races.
+ Vh-hnu Purana, IV., xxiv. 228, Wilson's translation.
SECRET CYCLES. 349
Samvatsara, Parivatsara, Idvatsara, Anuvatsara, and Vatsara, each
having secret attributes or qualities attached to them. Vriddhagarga
gives these in a treatise, now the property of a Trans-Himalayan
Matham (or temple) ; and describes the relation between this quinquen-
nial and the Brihaspati cyde, based on the conjunction of the Sun and
Moon every sixtieth year : a cycle as mysterious— for national events
in general and those of the Aryan Hindu nation especially— as it is
important.
SECTION XL.
Secret Cycles,
The former five-year cycle comprehends sixt}^ solar-siaereal moniuh
of 1800 days, sixty-one solar months (or 1830 days) ; sixty-two lunar
months (or i860 lunations), and sixty-seven lunar-asterismal months
(or 1809 such daj'-s).
In his Kdla Sankalita, Col. Warren very properly regards these years
as cycles ; this they are, for each year has its own special importance
as having some bearing upon, and connection with, specified events
in individual horoscopes. He writes that in the cycle of sixty
there
Are contained five cycles of twelve j'ears, each supposed equal to one year of the
planet (Brihaspati, or Jupiter) ... I mention this cycle because I found it
mentioned in some books, but I know of no nation or tribe that reckons time after
that account.*
The ignorance is ver}' natural, since Col. Warren could know nothing
of the secret cycles and their meanings. He adds :
The names of the five cycles or Yugas are: . . . (i) Samvatsara, {2) Parivat-
sara, (3) Idvatsara, (4) Anuvatsara, (5) Udravatsara.
The learned Colonel might, however, have assured himself that
there were "other nations" which had the same secret cycle, if he had
but remembered that the Romans also had their lustrum of five years
(from the Hindus undeniably) which represented the same period if
multiplied by \2.\ Near Benares there are still the relics of all these
cycle-records, and of astronomical instruments cut out of solid rock,
the everlasting records of Archaic Initiation, called by Sir W. Jones
• op. cit., p. 212. + At any rate, the temple secret nieajiing: was the same.
THE NAROS. 351
(as suggested by the prudent Brahmans who surrounded him) old
"back records" or reckonings. But in Stonehenge they exist to this
day. Higgins says that Waltire found the barrov/s of tumuli sur-
rounding this giant-temple represented accurately the situation and
magnitude of the fixed stars, forming a complete orrerj^ or planisphere.
As Colebrooke found out, it is the cycle of the Vedas, recorded in the
Jyoiisha, one of the Vedangas, a treatise on Astronomy, which is the
basis of calculation for all other C3'cles, larger or smaller ; * and the
Vedas were written in characters, archaic though they be, long after
those natural observations, made b)'' the aid of their gigantic mathe-
matical and astronomical instruments, had been recorded by the men
of the Third Race, who had received their instruction from the
Dhyan Chohans. Maurice speaks truly when he observes that all
such
Circular stone monuments were intended as durable symbols of astronomical
cycles by a race who, not having, or for political reasons, forbidding the use of
letters, had no other permanent method of instructing their disciples or hanaing
down their knowledge to posterity.
He errs only in the last idea. It was to conceal their knowledge
from profane posterity, leaving it as an heirloom only to the Initiates,
that such monuments, at once rock observatories and astronomical
treatises, were cut out.
It is no news that as the Hindus divided the earth into seven zones,
so the more western peoples — Chaldaeans, Phoenicians, and even the
Jews, who got their learning either directly or indirectly from the
Brahman?; — made all their secret and sacred numerations bj- 6 and 12,
though using the number 7 whenever this would not lend itself to
handling. Thus the numerical base of 6, the exoteric figure given by
Arya Bhatta, was made good use of. From the first secret cycle of 600
— the Naros, transformed successively into 60,000 and 60 and 6, and,
with other noughts added into other secret cycles — down to the smallest,
an Archaeologist and Mathematician can easily find it repeated in every
country, known to every nation. Hence the globe was divided into 60
degrees, which, multiplied by 60, became 3,600 the "great j^ear."
Hence also the hour with its 60 minutes of 60 seconds each. The
Asiatic people count a cycle of 60 years also, after which comes the
lucky seventh decad, and the Chinese have their small cycle of 60
days, the Jews of 6 days, the Greeks of 6 centuries — the Naros again
• Asiai. Res., voi. x-iii. p. 470, et scq.
352
THE SBCRET DOCTRINE.
The Babylonians had a great year of 3,600, being the Naros multiplied
by 6. The Tartar cycle called Van was 180 years, or three sixties ; this
multii^lied by 12 times 12=144, makes 25,920 years, the exact period of
revolution of the heavens.
India is the birthplace of arithmetic and mathematics ; as " Our
Figures," in Chips from a German Workshop, by Prof. Max Miiller, shows
beyond a doubt. As well explained by Krishna Shastri Godbole in The
Theosophist :
The Jews . . . represented the units (1-9) by the first nine letters of our
alphabet; the tens (10-90) by the next nine letters; the first four hundreds (100-400)
by the last four letters, and the remaining ones (500-900) by the second forms of the
letters "kaf" (iith), " mim " (13th), "nun" (13th), " pe " (17th), and "sad" (i8th);
and they represented other numbers by combining these letters according to their
value. . . . The Jews of the present period still adhere to this practice of nota-
tion in their Hebrew books. The Greeks had a numerical system similar to that
used by the Jews, but they carried it a little farther by using letters of the alphabet
".vith a dash or slant-line behind, to represent thousands (1000-9000), tens of thou-
."zands (10,000-90,000) and one hundred of thousands (100,000) the last, for instance,
being represented by "rho" with a dash behind, while "rho" singly represented
100. The Romans represented all numerical values by the combination (additive
ivhen the second letter is of equal or less value) of six letters of their alphabet:
: (= i), V (= 5), X (= 10), c (for "centum" = 100), d (= 500), and m (= 1000): thus
20 = XX, 15 = XV, and 9 = ix. These are called the Roman numerals, and are
adopted by all European nations when using the Roman alphabet. The Arabs at
first followed their neighbours, the Jews, in their method of computation, so much
so that they called it Abjad from the first four Hebrew letters — "alif," "beth,''
"gimel" — or rather "jimel," that is, "jim" (Arabic being wanting in "g"), and
"daleth," representing the first four units. But when in the early part of the
Christian era they came to India as traders, they found the country already using
for computation the decimal scale of notation, which they forthwith borrowed
literally ; viz., without altering its method of writing from left to right, at variance
with their own mode of writing, which is from right to left. They introduced .this
system into Europe through Spain and other European countries lying along the
coast of the Mediterranean and under their sway, during the dark ages of European
history. It has thus become evident that the Arj'as knew well mathematics or the
science of computation at a time when all other nations knew bitt little, if anything,
of it. It has also been admitted that the knowledge of arithmetic and algebra was
first introduced from the Hindus by the Arabs, and then taught by them to the
Western nations. This fact convincingly proves that the Aryan civilisation is older
than that of any other nation in the world ; and as the Vedas are avowedly proved
tue oldest wor'i of that civilisation, a presumption is raised in favour of their great
antic aicv.*
Theosophist, August, 1881.
AGE OF THE VEDAS. 353
But while the Jewish nation, for instance — regarded so long as the
first and oldest in the order of creation — knew nothing of arithmetic
and remained utterly ignorant of the decimal scale of notation — the
latter existed for ages in India before the actual era.
To become certain of the immense antiquity of the Arj-an Asiatic
nations and of their astronomical records one has to study more than
the Vcdas. The secret meaning of the latter will never be understood
by the present generation of Orientalists ; and the astronomical works
which give openly the real dates and prove the antiquity of both the
nation and its science, elude the grasp of the collectors of ollas and old
manuscripts in India, the reason being too obvious to need explanation.
Yet there are Astronomers and Mathematicians to this day in India,
humble Shastris and Pandits, unknown and lost in the midst of that
population of phenomenal memories and metaphysical brains, who have
undertaken the task and have proved to the satisfaction of many that
the Vedas are the oldest works in the world. One of such is the Shastri
just quoted, who published in The Thcosophist* an able treatise proving
astronomically and mathematically that :
If the Post- Vaiclika works alone, the Upanishads, the Brahmanas, etc., clown to
the Puranas, when examined criticall}' earn' us back to 20,000 B.C., then the time of
the composition of the Vedas themselves cannot be less than 30,000 B.C., in round
numbers, a date which we may take at present as the age of that Book of
books, t
And what are his proofs ?
Cycles and the evidence yielded by the asterisms. Here are a few
extracts from his rather lengthy treatise, selected to give an idea of his
demonstrations and bearing directly on the quinquennial cycle spoken
of just now. Those who feel interested in the demonstrations and are
advanced mathematicians can turn to the article itself, " The Antiquity
of the Vcdas" % and judge for themselves.
10. Somakara in his commentary on the Shesha Jyotisha quotes a passage from
the Satapatha Brdhynana, which contains an observation on the change of the tropics,
and which is also found in the Sakhdyana Brdhniana, as has been noticed by Prof.
Max Miiller in his preface to Rigveda Samhiid (p. xx. foot-note, vol. iv.). The pas-
sage is this : . . , " The full-moon night in Phalguna is the first night of Sam-
vatsara, the first year of the quinquennial age." This passage clearly shows that
the quinquennial age which, according to the sixth verse of th.Q Jyotisha, begins on
the 1st of Magha ( Januarj-Februarj-), once began on the 15th of Phalguna (February-
- Aug., 1881 to Feb., 1882. t Loc. cit., iv. 127. % Theosophist, vol. iii. p. 22.
3 AA
254 THE SECRET DOCTRINE.
March). Now when the rsth of Phdlguna of the first year called Samvatsara of the
quinquennial age begins, the moon, according to \.\i^ Jyoiisha, is in
Y^ ( ^ i or fth of the Uttara Phalguni, and
I -l-
I
3
+ 8
29
I
_^ + -
I
XX I
the sun in ru^^ '^ 1 ' **'' i^^ °^ Purva Bhadrapadd. Hence the
25
position of the four principal points on the ecliptic was then as follows:
The winter solstice in 3°29' of Purva Bhadrapada.
The vernal equinox in the beginning of Mrigashirsha.
The summer solstice in lo of Purva Phalguni.
The autumnal equinox in the middle of Jyeshtha.
The vernal equinoctial point, we have seen, coincided with the beginning of
Krittika in 1421 B.C. ; and from the beginning of Krittika to that of Mrigashirsha,
was, in consequence, 142 1 + 26 2/3 x 72 = 1421 + 1920 = 3341 B.C., supposing the rate
oi precession to be 50'' a year. When we take the rate to be 3°2o" in 247 years, the
time comes up to 1516 + 19607 = 34767 B.C.
When the winter solstice by its retrograde motion coincided after that with the
beginning of Purva Bhadrapada, then the commencement of the quinquennial age
was changed from the 15th to the ist of Phalguna (February-March). This change
took place 240 years after the date of the above observation, that is, in 3101 B.C.
This date is most important, as from it an era was reckoned in after times. The
commencement of the Kali or Kali Yuga (derived from "kal," "to reckon"),
though said by European scholars to be an imaginary date, becomes thus an astro-
nomical fact.
Interchange of Krittika and Ashvini.*
We thus see that the asterisms, twenty-seven in number, were counted from the
Mrigashirsha when the vernal equinox was in its beginning, and that the practice of
thus counting was adhered to till the vernal equinox retrograded to the beginning
of Krittika, when it became the first of the asterisms. For then the winter solstice
had changed, receding from Phalguna (Februarj--March) to Magha (January-
Februarj-), one complete lunar month. And, in like manner, the place of Krittika
• The impartial study of Vaidic and Post-Vaidic works shows that the ancient Aryans knew well
the precession of the equinoxes, and " that they changed their position from a certain asterism to
two (occasionally three) asterisms back whenever the precession amounted to two, properly speaking,
to 2 11/61 asterisms or about 29°, being the motion of the sun in a lunar month, and so
caused the seasons to fall back a complete lunar month. . . It appears certain that at
the date of SUrya Siddkdnia, Brahma Siddanta, and other ancient treatises on astronomy,
the vernal equinoctial point had not actually reached the beginning of Ashvini, but was a few
degrees east of it. . . The astronomers of Europe change westward the beginning of Arios and of
all other signs of the Zodiac every year by about 50" 25, and thus make the names of the signs
meaningless. But these signs are as much fixed as the asterisms themselves, and hence the Western
astronomers of the present day appear to us in this respect less wary and scientific in their observa-
tions than their very ancient brethren— the Aryas." — Theosophist, iii. 23.
TESTIMONY OF THE SONG CELESTIAI.. * 355
was occupied by Ashvini, that is, the latter became the first of the asterisms, head-
ing all others, when its beginning coincided with the vernal equinoctial point, or, in
other words, when the winter solstice was in Pansha (December-February). Now
from the beginning of Krittika to that of Ashvini there are two asterisms, or 26 2/3°,
and the time the equinox takes to retrograde this distance at the rate of i in 72
}-ears is 1920 years; and hence the date at which the vernal equinox coincided
with the commencement of Ashvini or with the end of Revati is 1920- 142 1 =
499 A.D.
BenTi,ey's Opinion.
12. The next and equally-important observation we have to record here is one
discussed by Mr. Bentley in his researches into the Indian antiquities. " The first
lunar asterism," he says, "in the division of twenty-eight was called Mula, that is
to say, the root or origin. In the division of twenty-seven the first lunar asterism
was called Jyeshtha, that is to say, the eldest or first, and consequently of the same
import as the former" (vide his Historical View of the Hindu Astrotioviy, p. 4).
From this it becomes manifest that the vernal equinox was once in the beginning
of Mula, and Miila was reckoned the first of the asterisms when they were twenty-
eight in number, including Adhijit. Now there are fourteen asterisms, or 180°,
from the beginning of Mrigashirsha to that of Mula, and hence the date at which
the vernal equinox coincided with the beginning of Mula was at least 3341 + 180
X 72 = 16,301 B.C. The position of the four principal points on the ecliptic was
then as given below :
The winter solstice in the beginning of Uttara Phalguui in the month of
Shravana.
The vernal equinox in the beginning of Mula in Karttika.
The summer solstice in the beginning of Purva Bhadrapada in Magha.
The autumnal equinox in the beginning of Mrigashirsha in Vaishakha.
A Proof from the Bhagavad Gita.
13. The Bhagavad did, as well as the Bhdgavata, makes mention of an observa-
tion which points to a still more remote antiquity than the one discovered by Mr.
Bentley. The passages are given in order below :
" I am the Margashirsha [viz. the first among the months] and the spring {viz. the
first among the seasons]."
This shows that at one time the first month of spring was Margashirsha. A
season includes two months, and the mention of a month suggests the season,
" I am the Samvatsara among the years [which are five in number] and the spring
among the seasons, and the Margashirsha among the months and the Abhijit among
the asterisms [which are twentj'-eight in number]."
This clearly points out that at one time in the first year called Samvatsara, of the
quinquennial age, the Madhu, that is, the first month of spring, was Margashirsha,
and Abhijit was the first of the asterisms. It then coincided with the vernal
equinoctial point, and thence from it the asterisms were counted. To find the date
of this observation : There are three asterisms from the beginning of Mula to the
beginning of Abh<jit, and hence the date in question is at least 16,301 + 3/7 x qoX
255 'tHE SECRET DOCTRINE.
72 = 19,078 or about 20,000 B.C. The Samvatsara at this time began in BhadrapadS,
the ^\nnter solstitial month.
So far then 20,000 years are mathematically proven for the antiquity
of the Vedas. And this is simply exoteric. Any mathematician, pro-
vided he be not blinded by preconception and prejudice, can see this,
and an unknown but very clever amateur Astronomer, S. A. Mackey,
has proved it some sixty 5'ears back.
His theory about the Hindu Yugas and their length is curious — as
being so very near the correct doctrine.
It is said in volume ii. p. 131, of Asiatic Researches that : " The great ancestor of
Yudhister reigned 27,000 j'ears ... at the end of the brazen age." In volume
ix. p. 364, we read :
" In the beginning of the Cali Yuga, in the reign of Yudhister. And Yudister
. . . began his reign immediately after the flood called Praiaya."
Here we find three different statements concerning Yudhister ... to explain
these seeming differences we must have recourse to their books of science, where
we find the heavens and the earth divided into five parts of unequal dimensions, by
circles parallel to the equator. Attention to these divisions will be found to be of the
utmost importance . . . as it will be found that from them arose the division of their
Maha-Yuga into its four component parts. Every astronomer knows that there is
a point in the heavens called the pole, round which the whole seems to turn in
twenty-four hours ; and that at ninety degrees from it they imagine a circle called
the equator, which divides the heavens and the earth into two equal parts, the
north and the south. Between this circle and the pole there is another imaginary
circle called the circle of perpetual appaHtion : between which and the equator
there is a point in the heavens called the zenith, through which let another
imaginary circle pass, parallel to the other two ; and then there wants but the
circle of perpetual occultation to complete the round. . . . No astronomer of
Europe besides myself has ever applied them to the development of the Hindu
mysterious numbers. We are told in the Asiatic Researches that Yudhister brought
Vicramaditya to reign in Cassimer, which is in the latitude of 36 degrees. And
in that latitude the circle of perpetual apparition would extend up to 72 degrees
altitude, and from that to the zenith there are but iS degrees, but from the zenith
to the equator in that latitude there are 36 degrees, and from the equator to the
circle of perpetual occultation there are 54 degrees. Here we find the semi-circle
of 180 degrees divided into four parts, in the proportion of i, 2, 3, 4, i.e., 18, 36,
54, 72. Whether the Hindu astronomers were acquainted with the motion of the
earth or not is of no consequence, since the appearances are the same ; and if it
will give those gentlemen of tender consciences any pleasure I am willing to admit
that they imagined the heavens rolled round the earth, but they had observed the
stars in the path of the sun to move forward through the equinoctial points, at the
rate of fifty-four seconds of a degree in a year, which carried the whole zodiac round
in 24,000 years ; in which time they also observed that the angle of obliquity varied,
so as to extend or contract the width of the tropics 4 degrees on each side, which rate
mackey's arguments. 357
of motion would earn- the tropics from the equator to the poles in 540,000 years :
in which time the Zodiac would have made twenty-two and a half revolutions, which
are expressed by the parallel circles from the equator to the poles ... or what
amounts to the same thing, the north pole of the ecliptic would have moved from the
north pole of the earth to the equator. . . . Thus the poles become inverted in
1,080,000 years, which is their Maha Yuga, and which they had divided into four
unequal parts, in the proportions of i, 2, 3, 4, for the reasons mentioned above ;
which are 108,000, 216,000, 324,000, and 432,000. Here we have the most positive
proofs that the above numbers originated in ancient astronomical observations, and
consequently are not deserving of those epithets which have been bestowed upon
them by the Essayist, echoing the voice of Bentley, Wilford, Dupuis, etc.
I have now to show that the reign of Yudhister for 27,000 j^ears is neither absurd
nor disgnsting, but perhaps the Essa}-ist is not aware that there were several
Yudhisters or Judhisters. In volume ii. p. 131, Asiatic Researches : " The great
ancestor of Yudhister reigned 27,000 years at the end of the brazen or third age."
Here I must again beg your attention to this projection. This is a plane of that
machine which the second gentleman thought so verj- clumsy; it is that of a. pro-
long spheroid, called by the ancients an atroscope. " Let the longest axis represent
the poles of the earth, making an angle of 28 degrees with the horizon ; then will
the seven divisions above the horizon to the North Pole, the temple of Buddha, and
the seven from the North Pole to the circle of perpetual apparition represent the
fourteen INIanvantaras, or very long periods of time, each of which, according to the
third volume of Asiatic Researches, p. 258 or 259, was the reign of a Menu. But Capt.
Wilford, in volume v. p. 243, gives us the following information: "The Egyptians
had fourteen dynasties, and the Hindus had fourteen dynasties, the rulers of which
are called Menus." . . .
Who can here mistake the fourteen very long periods of time for those which
constituted the Cali Yuga of Delhi, or any other place in the latitude of 28 degrees,
where the blank space from the foot of Meru to the seventh circle from the equator,
constitutes the part passed over by the tropic in the next age ; which proportions
differ considerably from those in the latitude of 36 ; and because the numbers in the
Hindu books differ, Mr. Bentley asserts that: "This shows what little dependence
is to be put in them." But, on the contrary, it shows with what accuracy the Hindus
had observed the motions of the heavens in different latitudes.
Some of the Hindus inform us that " the earth has two spindles which are sur-
rounded by seven tiers of heavens and hells at the distance of one Raju each." This .
needs but little explanation when it is understood that the seven divisions from the
equator to their zenith are called Rishis or Raslias. But what is most to our present
purpose to know is that they had given names to each of those divisions which the
tropics passed over during each revolution of the Zodiac. In the latitude of 36
degrees where the Pole or Meru was nine steps high at Cassimere, they were called
Shastras; in latitude 28 degrees at Delhi, where the Pole or Meru was seven steps
high, they were called Menus ; but in 24 degrees, at Cacha, where the Pole or Meru
was but six steps high, they were called Sacas. But in the ninth volume {Asiatic
Researches) Yudhister, the son of Dherma, or Justice, was the first of the six Sacas;
358 THE SECRET DOCTRINE.
the name implies the end, and as everything has two ends, Yudhister is as applicable
to the first as to the last. And as the division on the north of the circle of perpetual
apparition is the first of the Cali Yuga, supposing the tropics to be ascending, it
was called the division or reign of Yudhister. But the division which immediately
precedes the circle of perpetual apparition is the last of the third or brazen age, and
was therefore called Yudhister, and as his reign preceded the reign of the other, as
the tropic ascended to the Pole or Mem, he was called the father of the other — " the
great ancestor of Yudhister, who reigned twenty-seven thousand years, at the end of
the brazen age." (Vol. ii. Asiatic Researches.)
The ancient Hindus observed that the Zodiac went forward at about the rate of
fift3'-four seconds a year, and to avoid greater fractions, stated it at that, which
would make a complete round in 24,000 years ; and observing the angle of the poles
to vary nearly 4 degrees each round, stated the three numbers as such, which would
have given forty-five rotcnds of the Zodiac to half a revolution of the poles ; but
finding that forty-five rounds would not bring the northern tropic to coincide with
the circle of perpetual apparition by thirty minutes of a degree, which required the
Zodiac to move one sign and a half more, which we all know it could not do in less
than 3,000 years, they were, in the case before us, added to the end of the brazen
age ; which lengthen the reign of that Yudhister to 27,000 3'ears instead of 24,000,
but, at another time they did not alter the regular order of 24,000 years to the reign
of each of these long-winded monarchs, but rounded up the time b}' allowing a
regency to continue three or four thousand years. In volume ii. p. 134, Asiatic
Researches, we are told that : ' ' Paricshit, the great nephew and successor of Yudhister,
is allowed without controversy to have reigned in the interval between the brazen
and earthen, or Cali Ages, and to have died at the setting-in of the Cali Yug." "Here
we find an interregmiin at the end of the h'azen age, and before the setting-in of the
Cali Yug : and as there can be but one brazen or Treta Yug, i.e., the third age, in
a Maha Yuga of 1,080,000 years : the reign of this Paricshit must have been in the
second Maha Yuga, when the pole had returned to its original position, which
must have taken 2,160,000 years : and this is what the Hindus call the Prajanatha
Yuga. Analogous to this custom is that of some nations more modern, who, fond
of even numbers, have made the common year to consist of twelve months of thirty
days each, and the five days and odd measure have been represented as the reign of
a little serpent biting his tail, and di\'ided into five parts, etc.
But "Yudhister began his reign immediately after the flood called Pralaya," i.e.,
at the end of the Cali Yug (or age of heat), when the tropic had passed from the
pole to the other side of the circle of perpetual apparition, which coincides with
the northern horizon ; here the tropics or summer solstice would be again in the
same parallel of north declination, at the commencement of their first age, as he was
at the end of their third age, or Treta Yug, called the brazen age. . . .
Enough has been said to prove that the Hindu books of science are not disgusting
absurdities, originated in ignorance, vanity, and credulit}-; but books containing
the most profound knowledge of astronomy and geography.
What, therefore, can induce those gentlemen of tender consciencesto insist that
Yudhister was a real mortal man I have no guess ; unless it be that they fear for
the fate of Jared and his grandfather, Methuselah }
THE
MYSTERY OF BUDDHA.
SECTION XLI.
The Doctrine of Ayataras.
A STRANGE Story— a legend rather — is persistently current among
the disciples of some great Himalayan Gurus, and even among laymen,
to the effect that Gautama, the Prince of Kapilavastu, has never left
the terrestrial regions, though his body died and was burnt, and its
relics are preserved to this day. There is an oral tradition among the
Chinese Buddhists, and a written statement among the secret books of
the Lamaists of Tibet, as well as a tradition among the Aryans, that
Gautama Buddha had two doctrines : one for the masses and His lay
disciples, the other for His " elect," the Arhats. His policy and after
Him that of His Arhats was, it appears, to refuse no one admission into
the ranks of candidates for Arhatship, but never to divulge the final
mysteries except to those who had proved themselves, during long years
of probation, to be worthy of Initiation. These once accepted were con-
secrated and initiated without distinction of race, caste or wealth, as in
the case of His western successor. It is the Arhats who have set forth
and allowed this tradition to take root in the people's mind, and it is
the basis, also, of the later dogma of Lamaic reincarnation or the suc-
cession of human Buddhas.
The little that can be said here upon the subject may or may not
help to guide the psychic student in the right direction. It being left
to the option and responsibility of the writer to tell the facts as she
personally understood them, the blame for possible misconceptions
created must fall only upon her. She has been taught the doctrine,
but it was left to her sole intuition — as it is now left to the sagacity of
the reader — to group the mj'sterious and perplexing facts together.
The incomplete statements herein given are fragments of what is
contained in certain secret volumes, but it is not lawful to divulge the
details.
The esoteric version of the mystery given in the secret volumes may
362 THE SECRET DOCTRINE.
be told very briefly. The Buddhists have always stoutly denied that their
Buddha was, as alleged by the Brahmans, an Avatara of Vishnu in the
same sense as a man is an incarnation of his Karmic ancestor. They
deny it partly, perhaps, because the esoteric meaning of the term
" Maha Vishnu " is not known to them in its full, impersonal, and
general meaning. There is a mysterious Principle in Nature called
" Maha Vishnu," which is not the God of that name, but a principle
which contains Bija, the seed of Avatarism or, in other words, is the
potency and cause of such divine incarnations. All the World-Saviours,
the Bodhisattvas and the Avataras, are the trees of salvation grown out
from the one seed, the Bija or " Maha Vishnu." Whether it be called
Adi-Buddha (Primeval Wisdom) or Maha Vishnu, it is all the same.
Understood esoterically, Vishnu is both Saguna and Nirguna (with
and without attributes). In the first aspect, Vishnu is the object of
exoteric worship and devotion ; in the second, as Nirguna, he is the
culmination of the totality of spiritual wisdom in the Universe —
Nirvana,* in short — and has as worshippers all philosophical minds.
In this esoteric sense the Lord Buddha was an incarnation of Maht
Vishnu.
This is from the philosophical and purely spiritual standpoint. From
the plane of illusion, however, as one would saj'', or from the terrestrial
standpoint, those initiated kyiow that He was a direct incarnation of one
of the primeval "Seven Sons of Light" who are to be found in every
Theogony^-the Dhyan Chohans whose mission it is, from one eternity
(aeon) to the other, to watch over the spiritual welfare of the regions
under their care. This has been already enunciated in Esoteric
Buddhism.
One of the greatest mysteries of speculative and philosophical Mys-
ticism— and it is one of the mysteries now to be disclosed — is the viodus
operandi in the degrees of such hypostatic transferences. As a matter
of course, divine as well as human incarnations must remain a closed
book to the theologian as much as to the physiologist, unless the
esoteric teachings be accepted and become the religion of the world.
This teaching may never be fuU}^ explained to an unprepared public ;
but one thing is certain and may be said now: that between the dogma
* A g^reat deal of misconception is raised by a confusion of planes of being and misuse of expres-
sions. For instance, certain spiritual states have been confounded with the Nirvana of Buddha.
The Nirvana of Buddha is totally different from any other spiritual state of Samidhi or even the
highest Theophania enjoyed by lesser Adepts. After physical death the kinds of spiritual states
reached by Adepts differ greatly.
AI.L AVATARAS IDENTICAL. 363
of a newly-created soul for each new birth, and the physiological
assumption of a temporary animal soul, there lies the vast region of
Occult teaching * with its logical and reasonable demonstrations, the
links of which may all be traced in logical and philosophical sequence
in nature.
This " Mysters^" is found, for him who understands its right mean-
ing, in the dialogue between Krishna and Arjuna, in the Bhagavad Gita,
chapter iv. Says the Avatara :
Many births of mine have passed, as also of yours, O Arjuna ! All those I know,
but you do not know yours, O harasser of your enemies.
Although I am unborn, with exhaustless Atma, and am the Lord of all that
is ; yet, taking up the domination of my nature I am born by the power of
illusion, t
Whenever, O son of Bharata, there is decline of Dharma [the right law] and the
rise of Adharma [the opposite of Dharma] there I manifest myself.
For the salvation of the good and the destruction of wickedness, for the establish-
ment of the law, I am born in every yuga.
Whoever comprehends truly my divine birth and action, he, O Arjuna, having
abandoned the body does not receive re-birth ; he comes to me.
Thus, all the Avataras are one and the same : the Sons of their
"Father," in a direct descent and line, the "Father," or one of the
seven Flames becoming, for the time being, the Son, and these two
being one — in Eternity. What is the Father ? Is it the absolute Cause
of all ?— the fathomless Eternal ? No ; most decidedly. It is Karan-
atma, the " Causal Soul" which, in its general sense, is called by the
Hindus Ishvara, the Lord, and by Christians, " God," the One and
Only. From the standpoint of unity it is so ; but then the lowest of
the Elementals could equally be viewed in such case as the " One and
Only." Each human being has, moreover, his own divine Spirit or
personal God. That divine Entity or Flame from which Buddhi
emanates stands in the same relation to man, though on a lower plane,
* This region is the one possible point of conciliation between the two diametrically opposed poles
of religion and science, the one with its barren fields of dogmas on faith, the other over-running
with empty hypotheses, both overgrown with the weeds of error. They will never meet. The two
are at feud, at an everlasting warfare with each other, but this does not prevent them from uniting
-against Esoteric Philosophy, which for two millenniums has had to fight against infallibility in
both directions, or "mere vanity and pretence" as Antoninus defined it, and now finds the
materialism of Modem Science arrayed against its truths.
+ Whence some of the Gnostic ideas '>. Cerinthus taught that the world and Jehovah having fallen
ofif from virtue and primitive dignity the Supreme permitted one of his glorious .i^ons, whose name
was the " Anointed " (Christ) to incarnate in the man Jesus. Basilides denied the reality of t«he body
of Jesus, and calling it an " illusion " held that it was Simon of Cyrene' who suffered ox the Cross in
his stead. All such teachings are echoes of the Eastern Doctrines. ,
364 THE SECRET DOCTRINE.
as the Dhyani-Buddha to his human Buddha. Hence monotheism,
and polytheism are not irreconcilable ; they exist in Nature.
Truly, " for the salvation of the good and the destruction of wicked-
ness," the personalities known as Gautama, Shankara, Jesus and a few
others were born each in his age, as declared—" I am born in every
Yuga " — and they were all born through the same Power.
There is a great mystery in such incarnations and they are outside
and beyond the cycle of general re-births. Rebirths may be divided
into three classes : the divine incarnations called Avataras ; those of
Adepts who give up Nirvana for the sake of helping on humanitj^ — the
Nirmanakayas ; and the natural succession of rebirths for all — the
common law. The Avatara is an appearance, one which may be
termed a special illusion within the natural illusion that reigns on the
planes under the sway of that power, Maya ; the Adept is re-born
consciously^ at his will and pleasure ; * the units of the common herd
unconsciously follow the great law of dual evolution.
What is an Avatara? for the term before being used ought to be well
understood. It is a descent of the manifested Deity — whether under
the specific name of Shiva, Vishnu, or Adi-Buddha — into an illusive
form of individualit}^ an appearance which to men on this illusive
plane is objective, but is not so in sober fact. That illusive form,
having neither past nor future, because it had neither previous incar-
nation nor will have subsequent rebirths, has naught to do with Karma,
which has therefore no hold on it.
Gautama Buddha was born an Avatara in one sense. But this, in
view of unavoidable objections on dogmatic grounds, necessitates
explanation. There is a great difference between an Avatara and a
Jivanmukta : one, as already stated, is an illusive appearance. Karma-
less, and having never before incarnated ; and the other, the Jivanmukta,
is one who obtains Nirvana by his individual merits. To this expres-
sion again an uncompromising, philosophical Vedantin would object.
He might say that as the condition of the Avatara and the Jivanmukta
are one and the same state, no amount of personal merit, in howsoever
many incarnations, can lead its possessor to Nirvana. Nirvana, he
would say, is actionless ; how can, then, any action lead to it? It is
* A genuine initiated Adept will retain his Adeptship, though there may be for our world of illusion
numberless incarnations of him. The propelling power that lies at the root of a series of such
incarnations is noi Karma, as ordinarily understood, but a still more inscrutable power. During the
period of his live.s the Adept does not lose his Adeptship, though he cannot rise in it to a higher
degree.
VOI^UNTARY INCARNATIONS. 365
neither a result nor a cause, but an ever-present, eternal Is, as
Nagasena defined it. Hence it can have no relation to, or concern
with, action, merit, or demerit, since these are subject to Karma. All
this is very true, but still to our mind there is an important difference
between the two. An Avatara is ; a Jivanmukta becomes one. If the
state of the two is identical, not so are the causes which lead to it. An
Avatara is a descent of a God into an illusive form ; a Jivanmukta,
who may have passed through numberless incarnations and may have
accumulated merit in them, certain^ does not become a Nirvani
because of that merit, but only because of the Karma generated by it,
which leads and guides him in the direction of the Guru who will
initiate him into the mysterj^ of Nirvana and who alone can help him
to reach this abode.
The Shastras say that from our works alone we obtain Moksha, and
if we take no pains there will be no gain and we shall be neither
assisted nor benefited by Deity [the Maha-Guru]. Therefore it is
maintained that Gautama, though an Avatara in one sense, is a true
human Jivanmukta, owing his position to his personal merit, and thus
more than an Avatara. It was his personal merit that enabled him to
achieve Nirvana.
Of the voluntary and conscious incarnations of Adepts there are two
types — those of Nirmanakayas, and those undertaken by the proba-
tionary chelas who are on their trial.
The greatest, as the most puzzling m3'^stery of the first type lies in
the fact, that such re-birth in a human body of the personal Kgo of
some particular Adept — when it has been dwelling in the Mayavi or
the Kama Rupa, and remaining in the Kama Loka — may happen even
when his " Higher Principles" are in the state of Nirvana.* Let it be
understood that the above expressions are used for popular purposes,
and therefore that what is written does not deal with this deep and
mysterious question from the highest plane, that of absolute spirituality,
nor again from the highest philosophical point of view, comprehensi-
ble but to the very few. It must not be supposed that anything can go
• From the so-called Brahma I,oka — the seventh and higher world, beyond which all is arupa,
formless, purely spiritual — to the lowest world and insect, or even to an object such as a leaf, there is
perpetual revolution of the condition of existence, evolution and re-birth. Some human beings
attain states or spheres from which there is only a return in a new Kalpa (a day of Brahma) ;
there are other states or spheres from which there is only return after loo years of Brahma (Maha-
Kalpa, a period covering 311,040,000,000,000 years). Nirvana, it is said, is a state from which there is
no return. Yet it is maintained that there may be, as exceptional cases, re-incarnation from that
state ; only such incarnations are illusion, like everything else on this plane, as will be shown.
366 THE SECRET DOCTRINE.
into Nirvana which is not eternally there ; but human intellect in con-
ceiving the Absolute must put It as the highest term in an indefinite
series. If this be borne in mind a great deal of misconception will be
avoided. The content of this spiritual evolution is the material on
various planes with which the Nirvani was in contact prior to his
attainment of Nirvana. The plane on which this is true, being in the
series of illusive planes, is undoubtedly not the highest. Those who
search for that must go to the right source of study, the teachings of
the Upanishads, and must go in the right spirit. Here we attempt
only to indicate the direction in which the search is to be made, and in
showing a few of the mysterious Occult possibilities we do not bring
our readers actually to the goal. The ultimate truth can be communi-
cated only from Guru to initiated pupil.
Having said so much, the statement still will and must appear incom-
prehensible, if not absurd, to many. Firstly, to all those who are
unfamiliar with the doctrine of the manifold nature and various aspects
of the human Monad ; and secondly to those who view the septenary
division of the human entity from a too materialistic standpoint. Yet
the intuitional Occultist, who has studied thoroughly the mysteries of
Nirvana — who knows it to be identical with Parabrahman, and hence
unchangeable, eternal and no Thing but the Absolute All — will seize
the possibilit}' of the fact. They know that while a Dharmakaya — a
Nirvani "without remains," as our Orientalists have translated it,
being absorbed into that Nothingness, which is the one real, because
Absolute, Consciousness — cannot be said to return to incarnation on
Earth, the Nirvani being no longer a he, a she, or even an it, the
Nirmanakaya — or he who has obtained Nirvtna " with remains," i.e.,
who is clothed in a subtle body, which makes him impervious to all
outward impressions and to every mental feeling, and in whom the
notion of his Ego has not entirely ceased — can do so. Again, every
Eastern Occultist is aware of the fact that there are two kinds of
Nirmanakayas — the natural, and the assumed ; that the former is the
name or epithet given to the condition of a high ascetic, or Initiate,
who has reached a stage of bliss second only to Nirvana ; while the
latter means the self-sacrifice of one who voluntarily gives up the abso-
lute Nirvana, in order to help humanity and be still doing it good, or,
in other words, to save his fellow-creatures by guiding them. It maj'
be objected that the Dharmakaya, being a Nirvani or Jivanmukta, can
have no "remains" left behind him after death, for having attained that
CARDINAL DE CUSA. 367
State from which no further incarnations are possible, there is no need
for him of a subtle body, or of the individual Ego that reincarnates
from one birth to another, and that therefore the latter disappears of
logical necessity ; to this it is answered : it is so for all exoteric pur-
poses and as a general law. But the case with which we are dealing
is an exceptional one, and its realization lies within the Occult powers
of the high Initiate, who, before entering into the state of Nirvana, can
cause his " remains " (sometimes, though not very well, called his
Mtyavi Rupa), to remain behind,* whether he is to become a Nirvani,
or to find himself in a lower state of bliss.
Next, there are cases — rare, yet more frequent than one would be
disposed to expect — which are the voluntary and conscious reincarna-
tions of Adepts! on their trial. Every man has an Inner, a " Higher
Self," and also an Astral Body. But few are those who, outside the
higher degrees of Adeptship, can guide the latter, or any of the prin-
ciples that animate it, when once death has closed their short terrestrial
life. Yet such guidance, or their transference from the dead to a living
body, is not only possible, but is of frequent occurrence, according to
Occult and Kabalistic teachings. The degrees of such power of course
var3- greatly. To mention but three: the lowest of these degrees
would allow an Adept, who has been greatly trammelled during life
in his study and in the use of his powers, to choose after death
another body in which he could go on with his interrupted studies,
though ordinarily he would lose in it every remembrance of his pre-
vious incarnation. The next degree permits him, in addition to this,
to transfer the memory of his past life to his new body ; while the
highest has hardly any limits in the exercise of that wonderful
faculty.
As an instance of an Adept who enjoyed the first mentioned power
some mediaeval Kabalists cite a well-known personage of the fifteenth
century — Cardinal de Cusa ; Karma, due to his wonderful devotion to
• This fact of the disappearance of the vehicle of Egotism iu the fully developed Yogi, who is
supposed to have reached Nir\'ana on earth, years before his corporeal death, has led to the law ia
Manu, sanctioned by millenniums of Brahmanical authority, that such aParamatmi should be held at.
absolutely blameless and free from sin or responsibility, do whatever he may (see last chapter of the
Laws of Manu). Indeed, caste itself— that most despotic, uncompromising and autocratic tyrant
in India— can be broken with impunity by the Yogi, who is above caste. This will give the key to
our statements.
+ [The word " Adept " is very loosely used by H. P. B., who often seems to have implied by it no
more than the possession of special knowledge of some kind. Here it seems to mean first an
uninitiated disciple and then an initiated one. — Eds.]
368 THE SECRET DOCTRINE.
Esoteric study and the Kabalah, led the suiFering Adept to seek intel-
lectual recuperation and rest from ecclesiastical tj'ranny in the body of
Copernicus. Se non e vcro e ben irovato ; and the perusal of the lives of
the two men might easily lead a believer in such powers to a ready
acceptance of the alleged fact. The reader having at his command the
means to do so is asked to turn to the formidable folio in Latin of the
fifteenth century, called De Docta Igjtorantia, written by the Cardinal
de Cusa, in which all the theories and hj'potheses — all the ideas — of
Copernicus <4re found as the key-notes to the discoveries of the great
astronomer.* Who was this extraordinarily learned Cardinal ? The
son of a poor boatman, owng all his career, his Cardinal's hat, and the
reverential awe rather than friendship of the Popes Eugenius IV.,
Nicholas V., and Pius II., to the extraordinary learning which seemed
innate in him, since he had studied nowhere till comparatively late in
life. De Cusa died in 1473 ; moreover, his best works were written
before he was forced to enter orders — to escape persecution. Nor did
the Adept escape it.
In the voluminous work of the Cardinal above-quoted is found a ver}-
suggestive sentence, the authorship of which has been variously attri-
buted to Pascal, to Cusa himself, and to the Zohar, and which belongs
by right to the Books of Hermes •
The world is an infinite sphere, whose centre is everj'where and whose circumfer-
ence is nowhere.
This is changed by some into : " The centre being nowhere, and the
circumference everj^where," a rather heretical idea for a Cardinal,
though perfectly orthodox from a Kabalistic standpoint.
• About fifty years before the birth of Copernicus, de Cusa wrote as follows : " Though the world
may not be absolutely infinite, no one can represent it to himself as finite, since human reason is in-
capable of assigning to it any term. . . . For in the same way that our earth cannot be in the
centre of the Universe, as thought, no more could the sphere of the fixed stars be in it. . . . Thus
this world is like a vast machine, having its centre [Deity] everywhere, and its circumference nowhere
{machina tnundt, quasi habens ubigue centrum, et miUibi Circti7nfcrentm7n'\. . . . Hence, the earth
not being in the centre, cannot therefore be motionless .... and though it is far smaller than
the sun, one must not conclude for all that, that she is worse [wV/o;— more vile]. . . . One cannot
see whether its inhabitants are superior to those who dwell nearer to the sun, or in other stars, as
sidereal space cannot be deprived of inhabitants. . . . The earth, very likely [fortasae] one of
the smallest globes, is nevertheless the cradle of intelligent beings, most noble and perfect." One
cannot fail to agree with the biographer of Cardinal de Cusa, who, having no suspicion of the Occult
truth, and the reason of such erudition in a writer of the fourteenth and fifteenth centuries, simply
marvels at such a miraculous foreknowledge, and attributes it to God, saying of him that he was a
man incomparable in every kind of philosophy, bj- whom niany a theological mystery inaccessible to
the human mind (!), veiled and neglected for centuries (velata et neglecta) were once more brought to
light. " Pascal might have read De Cusa's works ; but whence could the Cardinal have borrowed his
ideas?" asks Moreri. Evidently from Hermes and the works of Pythagoras, even if the mystery of
his incarnation and re-incarnatiou be dismissed.
THE SEVEN RAYS. 369
The theory of rebirth must be set forth by Occultists, and then
applied to special cases. The right comprehension of this psychic facfi
is based upon a correct view of that group of celestial Beings who are
universally called the seven Primeval Gods or Angels — our Dhyan
Chohans — the " Seven Primeval Raj's " or Powers, adopted later on by
the Christian Religion as the " Seven Angels of the Presence." Arupa,
formless, at the upper rung of the ladder of Being, materializing more
and more as they descend in the scale of objectivity and form, ending in
the grossest and most imperfect of the Hierarchy, man — it is the former
purely spiritual group that is pointed out to us, in our Occult teaching,
as the nursery and fountain-head of human beings. Therein germinates
that consciousness which is the earliest manifestation from causal Con-
sciousness— the Alpha and the Omega of divine being and life for ever.
And as it proceeds downward through ever>^ phase of existence descend-
ing through man, through animal and plant, it ends its descent only in
the mineral. It is represented by the double triangle — the most mys-
terious and the most suggestive of all mystic signs, for it is a double
glyph, embracing spiritual and physical consciousness and life, the
former triangle running upwards, and the lower downwards, both inter-
laced, and showing the various planes of the twice-seven modes of
consciousness, the fourteen spheres of existence, the Lokas of the
Brahmans.
The reader may now be able to obtain a clearer comprehension of the
whole thing. He will also see what is meant by the " Watchers," there
being one placed as the Guardian or Regent over each of the seven
divisions or regions of the earth, according to old traditions, as there
is one to watch over and guide every one of the fourteen worlds or
J^okas.* But it is not with any of these that we are at present con-
cerned, but with the " Seven Breaths," so-called, that furnish man with
his immortal Monad in his cj-clic pilgrimage.
The Commentary on the Book of Dzyan says :
Descending on his region first as Lord of Glory, the Flame (or Breath),
having called into consciotis being the highest of the Emaiiations of that
special region, ascends front it again to Its primeval seat, whence It watches
* This is the secret meaning of the statements about the Hierarchy of Prajapatis or Rishis. First
seven are mentioned, then ten, then twenty-oue, and so on. They are " Gods " and creators of men —
many of them the " Lords of Being's" ; they are the " Mind-born Sons " of Brahma, and then they
became mortal heroes, and are often shown as of a very sinful character. The Occult meaning of the
Biblical Patriarchs, their genealogy, and their descendants dividing among themselves the earth, is
the same. Again, Jacob's dream has the same significance.
3 BB
yjQ ^ THE SECRET DOCTRINE.
over and guides lis countless Beams (Moiiads). It chooses as Its Avatdras
only those who had the Seven Virtues in them* in their previous incarna-
tion. As for the rest. It overshadows each with one of Its countless beams.
Yet even the " beam " is a part of the Lord of Lords. \
The septenary principle in man — who can be regarded as dual only
as concerns psychic manifestation on this gross earthly plane — was
known to all antiquity, and may be found in every ancient Scripture.
The Egyptians knew and taught it, and their division of principles is
in every point a counterpart of the Aryan Secret Teaching. It is thus
given in Isis Unveiled :
In the Egj-ptian notions, as in those of all other faiths founded on philosophy,
man was not merely ... a union of soul and body : he was a trinity when
Spirit was added to it. Besides, that doctrine made him consist of Kha (body),
Khaba (astral form or shadow), Ka (animal soul or life-principle), Ba (the higher
soul), and Akh (terrestrial intelligence). They had also a sixth principle, named
Sah (or mummy), but the functions of this one commenced after the death of the
body.t
The seventh principle being of course the highest, uncreated Spirit
was generically called Osiris, therefore ever}'' deceased person became
Osirified — or an Osiris — after death.
But in addition to reiterating the old ever-present fact of reincarna-
tion and Karma — not as taught by the Spiritists, but as by the most
Ancient Science in the world — Occultists must teach cyclic and evolu-
tionary reincarnation : that kind of re-birth, mysterious and still incom-
prehensible to many who are ignorant of the world's history, which was
cautiously mentioned in Isis Unveiled. A general re-birth for every
individual with interlude of Kama I^oka and Devachan, and a cyclic
conscious reincarnation with a grand and divine object for the few.
Those great characters who tower like giants in the history of mankind
like Siddartha Buddha and Jesus in the realm of the spiritual, and
Alexander the Macedonian and Napoleon the Great in the realm of
physical conquests are but the reflected images of human types which
had existed — not ten thousand years before, as cautiously put forward
in his Utiveiled, but for millions of consecutive 3^ears from the begin-
ning of the Manvantara. For — with the exception of real Avataras, as
* He " of the Seven Virtues " is one who, without the benefit of Initiation, becomes as pure as env
Adept by the simple exertion of his own merit. Being so holy, his body at his next incamatioa
becomes the Avatara of his " Watcher" or Guardian Angel, as the Christian would put it.
■!• The title of the highest Dhyau Chohans.
* C^. r;»/., ii. 367.
SPECIAI, CASES. 371
above explained — they are the same unbroken Ra^'s (Monads), each
respectively of its own special Parent-Flame — called Devas, Dhyan
Chohans, or Dhyani-Buddhas, or again, Planetary Angels, etc. — shining
in seonic eternity as their prototypes. It is in their image that some
men are born, and when some specific humanitarian object is in view,
the latter are hypostatically animated by their divine prototypes repro-
duced again and again by the mysterious Powers that control and guide
the destinies of our world.
No more could be said at the time when Is is Unveiled was written ;
hence the statement was limited to the single remark that
There is no prominent character in all the annals of sacred or profane historj'
whose prototype we cannot find in the half fictitious and half real traditions of
bygone religions and mythologies. As the star, glimmering at an immeasurable
distance above our heads, in the boundless immensity of the sky, reflects itself in
the smooth waters of a lake, so does the imagery of men of the antediluvian ages
reflect itself in the periods we can embrace in a historical retrospect.
But now that so many publications have been brought out, stating
much of the doctrine, and several of them giving many an erroneous
view, this vague allusion may be amplijfied and explained. Not only
does this statement apply to prominent characters in history in general,
but also to men of genius, to every remarkable man of the age, who
soars be3'ond the common herd with some abnormally developed
special capacity in him, leading to the progress and good of mankind.
Each is a reincarnation of an individuality that has gone before him
with capacities in the same line, bringing thus as a dowry to his new
form that strong and easily re-awakened capacity or quality which had
been fully developed in him in his preceding birth. Very often they
are ordinary mortals, the Egos of natural men in the course of their
cyclic development.
But it is with " special cases " that we are now concerned. Let us
suppose that a person during his cycle of incarnations is thus selected
for special purposes — the vessel being sufficiently clean — by his personal
God, the Fountain-head (on the plane of the manifested) of his Monad,
who thus becomes his in-dweller. That God, his own prototype or
" Father in Heaven," is, in one sense, not only the image in which he,
the spiritual man, is made, but in the. case we are considering, it is
that spiritual, individual Ego himself. This is a case of permanent,
life-long Theophania. Let us bear in mind that this is neither
Avatarisra, as it is understood in Brahmanical Philosophy, nor is the
272 THE SECRET DOCTRINE.
man thus selected a Jivanmukta or Nirvani, but that it is a wholly
exceptional case in the realm of Mysticism. The man may or may not
have been an Adept in his previous lives ; he is so far, and simply, an
extremely pure and spiritual individual — or one who was all that in
his preceding birth, if the vessel thus selected is that of a newly-born
infant. In this case, after the physical translation of such a saint or
Bodhisattva, his astral principles cannot be subjected to a natural dis-
solution like those of any common mortal. They remain in our sphere
and within human attraction and reach ; and thus it is that not only a
Buddha, a Shankarachtrya, or a Jesus can be said to animate several
persons at one and the same time, but even the principles of a high
Adept may be animating the outward tabernacles of common mortals.
A certain Ray (principle) from Sanat Kumara spiritualized (animated)
Pradyumna, the son of Krishna during the great Mahabharata period,
while at the same time, he, Sanat Kumara, gave spiritual instruction to
King Dhritarashtra. Moreover, it is to be remembered that Sanat-
Kumara is " an eternal youth of sixteen," dwelling in Jana Loka, his own
sphere or spiritual state.
Even in ordinary mediumistic life, so-called, it is pretty well ascer-
tained that while the body is acting — even though only mechanically —
or resting in one place, its astral double may be appearing and acting
independently in another, and very often distant place. This is quite
a common occurrence in mystic life and history, and if this be so with
ecstatics, Seers and Mj^stics of every description, why cannot the same
thing happen on a higher and more spiritually developed plane of
existence ? Admit the possibility on the lower psychic plane, then why
not on a higher plane ? In the cases of higher Adeptship, when the
body is entirely at the command of the Inner Man, when' the Spiritual
Ego is completely reiinited with its seventh principle even during the
life-time of the personality, and the Astral Man or personal Ego has
become so purified that he has gradually assimilated all the qualities
and attributes of the middle nature (Buddhi and Manas in their
terrestrial aspect) that personal Ego substitutes itself, so to say, for the
spiritual Higher Self, and is thenceforth capable of living an independent
life on earth ; when corporeal death takes place the following m}'sterious
event often happens. As a Dharmakaya, a Nirvani " without remains "
entirely free from terrestrial admixture, the Spiritual Ego cannot
return to reincarnate on earth. But in such cases, it is affirmed, the
personal Ego of even a Dharmakaya can remain in our sphere as a
THE HIGHER ASTRAL. 373
whole and return to inearnation on earth if need be. For now it can
no lon<.er be subject, like the astral remains of any ordinary man to
!radua°l dissolution in the Kama Loka (the limbu. or purgatory of the
Roman Catholic, and the ..Summer-land" of the Sp^J-aUst) .t can
not die a second ^ ^^^Z^:^:^^:":^.
It has become too holy and pure, no ion-,ci u>
natural li-'ht and spirituality, either to sleep m the unconsciotts
Slumber of°a lower n' vSnic state, or to be dissolved like any ord.uary
astral shell and disappear m its entirety. ^t- - -
But Tn that coudttiou known as the NirmSnakaya [the N.rvaur
.'with remains,"] he can still help humanity.
. Le Te sufi-er and bear the sins of all [be reincarnated uuto new
misery] but let the world besaved ! " was said by Gautama Buddha : an
Exclamation the real meaning of which is little understood now by h
crucfied body could truly say: -.1 am with my Father and one w.th
Him" which clid not prevent the astral from taking a form agam nor
fohn from tarrying indeed till his Master had come; nor hmder John
romfirng to recognize him when he did come, or from 'ben opposing
hTm But in the ahurch that remark generated the absurd rdea of
the millennium or chiliasm, in its physical sense.
^ince then the '.Man of Sorrows" has returned perchance, more
th!"once unknown to, and undiscovered by, his blind followers^
stcethen also, this grand '.Son of God" has been incessant y and
most cruelly crucified daily and hourly by the Churches founded m
feiame But the Apostles, only half-initiated, failed to tarry for
Sieir Master, and not recognizing him, spurned him every time
he returned. t •
joined withihe »"•■"■>-'' \'T,T; r.rh.eco'fd, W.'.ince U has b». cleansed of .11 it.
■• aerial bod, " of an Adept should have .w ,he nhv'tol body The high Initial, i. a •' Son ot the
™«'";^X?T::raCS o th:rn:Stii: r'S .n-pHsoned and pnt to death bythe
CSrotr^lhlfla^sCchJt shonld ruin the wo,, of Jesnit hands.
SECTION XLIL
The Seven Principles.
The " Myster,v of Buddha" is that of several other Adepts — perhaps
of many. The whole trouble is to understand correctlj^ that other
mystery : that of the real fact, so abstruse and transcendental at first
sight, about the " Seven Principles " in man, the reflections in man of
the seven powers in Nature, physically, and of the seven Hierarchies
of Being, intellectually and spiritually. Whether a man — material,
ethereal, and spiritual — is for the clearer comprehension of his (broadl}^-
speaking) triple nature, divided into groups according to one or another
system, the foundation and the apex of that division will be always the
same. There being only three Upadhis (bases) in man, any number of
Koshas (sheaths') and their aspects may be built on these without des-
troying the harmony of the whole. Thus, while the Esoteric System
accepts the septenary division, the Vedantic classification gives five
Koshas, and the Taraka Raja Yoga simplifies them into four — the three
Upadhis synthesized by the highest principle, Atma.
That which has just been stated will, of course, suggest the question:
" How can a spiritual (or semi-spiritual) personality lead a triple or
even a dual life, shifting respective * Higher Selves ' ad libihim, and be
still the one eternal Monad in the infinity of a Manvantara?" The
answer to this is easy for the true Occultist, while for the uninitiated
^>rofane it must appear absurd. The *' Seven Principles" are, of course,
the manifestation of one indivisible Spirit, but only at the end of the
Manvantara, and when they come to be re-united on the plane of the
One Reality does the unity appear ; during the ** Pilgrim's " journey the
reflections of that indivisible One Flame, the aspects of the one eternal
Spirit, have each the power of action on one of the manifested planes of
existence — the gradual differentiations from the one unmanifested plane
— on that plane namely to which it properly belongs. Our earth
THE PURIFIED SELF. 375
affording every Mayavic condition, it follows that the purified Ego-
tistical Principle, the astral and personal Self of an Adept, though form-
ing in reality one integral whole with its Highest Self (Atm^ and
Buddhi) may, nevertheless, for purposes of universal mercy and benevo-
lence, so separate itself from its divine Monad as to lead on this plane
of illusion and temporary being a distinct independent conscious life
of its own under a borrowed illusive shape, thus serving at one and the
same time a double purpose : the exhaustion of its own individual
Karma, and the saving of millions of human beings less favoured than
itself from the effects of mental blindness. If asked : " When the
change described as the passage of a Buddha or a Jivanmukta into
Nirvana takes place, where does the original consciousness which
animated the body continue to reside — in the Nirvani or in the subse-
quent reincarnations of the latter's 'remains' (the Nirmanaka5^a)? "
the answer is that iinprisoned consciousness may be a " certain know-
ledge from observation and experience," as Gibbon puts it, but dis-
embodied consciousness is not an effect, but a cause. It is a part of the
whole, or rather a Ra}^ on the graduated scale of its manifested activity,
of the one all-pervading, limitless Flame, the reflections of which alone
can differentiate ; and, as such, consciousness is ubiquitous, and can be
neither localized nor centred on or in any particular subject, nor can it
be limited. Its effects alone pertain to the region of master, for thought
is an energy that affects matter in various ways, but consciousness per
se, as understood and explained by Occult philosophy, is the highest
quality of the sentient spiritual principle in us, the Divine Soul (or
Buddhi) and our Higher Ego, and does not belong to the plane of
materiality. After the death of the physical man, if he be an Initiate,
it becomes transformed from a human quality into the independent
principle itself; the conscious Ego becoming Consciousness per se
without any Ego, in the sense that the latter can no longer be limited
or conditioned by the senses, or even by space or time. Therefore it is
capable, without separating itself from or abandoning its possessor,
Buddhi, of reflecting itself at the same time in its astral man that was,
without being under any necessity for localizing itself This is shown
at a far lower stage in our dreams. For if consciousness can display
activity during our visions, and while the body and its material brain are
fast asleep — and if even during those visions it is all but ubiquitous —
how much greater must be its power when entirely free from, and
having no more connection with, our physical brain.
SECTION XLIII.
The Mystery of Buddha.
Now the m5''stery of Buddha lies in this : Gautama, an incarnation of
pure Wisdom, had yet to learn in His human body and to be initiated
into the world's secrets like any other mortal, until the day when He
emerged from His secret recess in the Himalaj^as and preached for the
first time in the grove of Benares. The same with Jesus : from the age
of twelve to thirty years, when He is found preaching the Sermon on
the Mount, nothing is positively said or known of Him. Gautama had
sworn inviolable secrec)' as to the Esoteric Doctrines imparted to Him.
In His immense pit}- for the ignorance — and as its consequence the
suflferings — of mankind, desirous though He was to keep inviolate His
sacred vows. He failed to keep within the prescribed limits. While
constructing His Esoteric Philosophy (the " E^'e-Doctrine") on the
foundations of eternal Truth, He failed to conceal certain dogmas,
and trespassing bej^ond the lawful lines, caused those dogmas to be
misunderstood. In His anxiet}^ to make awa}^ with the false Gods,
He revealed in the " Seven Paths to Nirvana " some of the mysteries
of the Seven Lights of the Ariipa (formless) World. A little of the
truth is often worse than no truth at all.
Truth and fiction are like oil and water : they will never mix.
His new doctrine, which represented the outward dead bod}' of the
Esoteric Teaching without its vivifjdng Soul, had disastrous effects : it
was never correctly understood, and the doctrine itself was rejected by
the Southern Buddhists. Immense philanthropy, a boundless love and
charity for all creatures, were at the bottom of His unintentional
mistake ; but Karma little heeds intentions, whether good or bad, if
the}' remain fruitless. If the " Good L,aw " as preached resulted in the
most sublime code of ethics and the unparalleled philosophy of things
external in the visible Kosmos, it biassed and misguided immature
minds into believing there was nothing more under the outward
mantle of the system, and its dead-letter only was accepted. More-
SHANKARACHARYA. 377
over, the new teaching unsettled many great minds which had previously-
followed the orthodox Brahmanical lead.
Thus, fifty odd years after his death " the great Teacher " * having
refused full Dharmakaya and Nirvana, was pleased, for purposes of
Karma and philanthropy, to be reborn. For Him death had been no
death, but as expressed in the " Elixir of L,ife,"f He changed
A sudden plunge into darkness to a transition into a brighter light.
The shock of death was broken, and like many other Adepts, He
threw off the mortal coil and left it to be burnt, and its ashes to serve
as relics, and began interplanetary life, clothed in His subtle body.
He was reborn as Shankara, the greatest Vedantic teacher of India,
whose philosophy — based as it is entirely on the fundamental axioms
of the eternal Revelation, the Shruti, or the primitive Wisdom-
Religion, as Buddha from a different point of view had before based His
— finds itself in the middle-ground between the too exuberantly veiled
metaphysics of the orthodox Brahmans and those of Gautama, which,
stripped in their exoteric garb of every soul-vivifying hope, transcen-
dental aspiration and symbol, appear in their cold wisdom like crystal-
line icicles, the skeletons of the primeval truths of Esoteric Philosophy.
Was Shankaracharya Gautama the Buddha, then, under a new
personal form ? It may perhaps only puzzle the reader the more if he
be told that there was the " astral " Gautama inside the outward Shan-
kara, whose higher principle, or Atman, was, nevertheless, his own
divine prototype — the "Son of Eight," indeed — the heavenly, mind-
born son of Aditi.
This fact is again based on that mysterious transference of the divine
ex-personality merged in the impersonal Individuality — now in its full
A,
trinitarian form of the Monad as Atma-Buddhi-Manas — to a new body,
whether visible or subjective. In the first case it is a Manushya-Buddha ;
in the second it is a Nirmanakaya. The Buddha is in Nirvana, it is
said, though this once mortal vehicle — the subtle body — of Gautama is
still present among the Initiates ; nor will it leave the realm of conscious
• Being so long as suffering mankind needs its divine help — not to the
end of this Root Race, at any rate. From time to time He, the
" astral " Gautama, associates Himself, in some most mysterious —
• When we say the " great Teacher," we do not mean His Buddhic Ego, but that principle in Him
which was the vehicle of His personal or terrestrial Ego.
+ Five Years of Theosophy, New Edition, p. 3.
378 THE SECRET DOCTRINE.
to US quite incomprehensible — manner, with Avataras and great saints,
and works through them. And several such are named.
Thus it is averred that Gautama Buddha was reincarnated in Shan-
karacharya — that, as is said in Esoteric Buddhism :
Shankaracharya simply zvas Buddha in all respects in a new body.*
While the expression in its mystic sense is true, the way of putting
it may be misleading until explained. Shankara was a Buddha, most
assuredly, but he never was a reincarnation of the Buddha, though
Gautama's " Astral " Ego — or rather his Bodhisattva — may have been
associated in some mysterious way with Shankaracharya. Yes, it was
perhaps the Ego, Gautama, under a new and better adapted casket —
that of a Brahman of Southern India. But the Atman, the Higher
Self that overshadowed both, was distinct from the Higher Self of the
translated Buddha, which was now in Its own sphere in Kosmos.
Shankara was an Avatara in the full sense of the term. According
to Sayanacharya, the great commentator on the Vcdas, he is to be held
as an Avatara, or direct incarnation of Shiva — the lyOgos, the Seventh
Principle in Nature — Himself. In the Secret Doctrine Shri Shankar-
acharya is regarded as the abode — for the thirty-two years of his mortal
life — of a Flame, the highest of the manifested Spiritual Beings, one
of the Primordial Seven Ra3's.
And now what is meant by a " Bodhisattva" ? Buddhists of the
Mahayana mystic system teach that each Buddha manifests Himself
(hypostatically or otherwise) simultaneously in three worlds of Being,
nameh', in the world of Kama (concupiscence or desire — the sensuous
universe or our earth) in the shape of a man ; in the world of Riipa
(form, yet supersensuous) as a Bodhisattva ; and in the highest
Spiritual World (that of purely incorporeal existences) as a Dhyani-
Buddha. The latter prevails eternally in space and time, i.e., from
one Maha-Kalpa to the other — the synthetic culmination of the three
being Adi-Buddha,t the Wisdom-Principle, which is Absolute, and
therefore out of space and time. Their inter-relation is the follow-
ing : The Dhyani-Buddha, when the world needs a human Buddha,
• op. cit., p. 175, Fifth Edition.
+ It would be useless to raise objections from exoteric works to statements in this, which aims to
expound, however superficially, the Esoteric Teaching's alone. It is because they are misled by the
exoteric doctrine that Bishop Bigandet and others aver that the notion of a supreme eternal Adi-
Buddha is to be found only in writings of comparatively recent date. What is given here is taken
from the secret portions of Dus Kyi Khorlo (Kala Chakra, in Sanskrit, or the " Wheel of Time," or
duration).
THE BUDDHA CANNOT REINCAkNATE. 379
" creates " through the power of Dhj^ana (meditation, omnipotent
devotion), a mind-born son — a Bodhisattva — whose mission it is after
the physical death of his human, or Manushya-Buddha, to continue his
work on earth till the appearance of the subsequent Buddha. The
Esoteric meaning of this teaching is clear. In the case of a simple
mortal, the principles in him are only the more or less bright reflec-
tions of the seven cosmic, and the seven celestial Principles, the Hier-
archy of supersensual Beings. In the case of a Buddha, they are
almost the principles in esse themselves. The Bodhisattva replaces in
him the Ktrana Sharira, the Ego principle, and the rest correspond-
ingly ; and it is in this way that Esoteric Philosophy explains the
meaning of the sentence that " by virtue of Dhyana [or abstract
meditation] the Dhyani-Buddha [the Buddha's Spirit or Monad] creates
a Bodhisattva," or the astrally clothed Ego within the Manushya-Buddha.
Thus, while the Buddha merges back into Nirvana whence it pro-
ceeded, the Bodhisattva remains behind to continue the Buddha's
work upon earth. It is then this Bodhisattva that may have afforded
the lower principles in the apparitional body of Shankaracharya, the
Avatara.
Now to say that Buddha, after having reached Nir\^ana, returned
thence to reincarnate in a new body, would be uttering a heresy from
the Brahmanical, as well as from the Buddhistic standpoint. Even in
the Mahay ana exoteric School in the teaching as to the three ' ' Buddhic ' '
bodies,* it is said of the Dharmakaya— the ideal formless Being— that
once it is taken, the Buddha in it abandons the world of sensuous
perceptions for ever, and has not, nor can he have, any more connec-
tion with it. To say, as the Esoteric or Mystic School teaches, that
though Buddha is in Nirvana he has left behind him the Nirmanakaya
(the Bodhisattva) to work after him, is quite orthodox and in accord-
ance with both the Esoteric Mahay^na and the Prasanga Madhyamika
Schools, the latter an anti-esoteric and most rationalistic system. ^For
in the Kdla Chakra Commentary it is shown that there is : (i) Adi-
Buddha, eternal and conditionless ; then (2) come Sambhogakaya-
Buddhas, or Dhyani-Buddhas, existing from (geonic) eternity and never
disappearing— the Causal Buddhas so to say ; and (3) the Manushya-
* The three bodies are (i) the Nirmanakaya (Pru-lpai-Ku in Tibetan), in which the Bodhisattva
after entering by the six Piramitas the Path to Nirvana, appears to men in order to teach them ; (2)
Sarabhogakaya (Dzog-pai-Ku), the. body of bliss imper^■ious to all physical sensations, received by
one who has fulfilled the three conditions of moral perfection ; and (3) Dharmakava (in Tibetan,
Chos-Ku), the Nirvanic body.
380 THE SECRET DOCTRINE.
Bodhisattvas. The relation between them is determined by the
definition given. Adi -Buddha is Vajradhara, and the Dhyani-Buddhas
are Vajrasattva ; yet though these two are diflferent Beings on their
respective planes, They are identical in fact, one acting through the
other, as a Dhyani through a human Buddha. One is " Endless In-
telligence ; " the other only " Supreme Intelligence." It is said of Phra
Bodhisattva— who was subsequently on earth Buddha Gautama :
Having fulfilled all the conditions for the immediate attainment of perfect Buddha-
ship, the Holy One preferred, from unlimitc charity towards living beings, once
more to reincarnate for the benefit of man.
The Nirvana of the Buddhists is only the threshold of Paranirvana,
according to the Esoteric Teaching : while with the Brahmans,
it is the sumnmvi bonum, that final state from which there is no more
return — not till the next Maha-Kalpa, at all events. And even this
last view will be opposed by some too orthodox and dogmatic Philo-
sophers who will not accept the Esoteric Doctrine. With them
Nirvana is absolute nothingness, in which there is nothing and no
one: only an unconditioned All. To understand the full character-
istics of that Abstract Principle one must sense it intuitionally and
comprehend fully the " one permanent condition in the Universe,"
which the Hindiis define so truly as
The state of perfect unconsciousness — bare Chidakasham (field of consciousness)
in fact,
however paradoxical it may seem to the profane reader.*'
Shankaracharya was reputed to be an Avatara, an assertion the
writer implicitly believes in, but which other people are, of course, at
liberty to reject. And as such he took the body of a southern Indian,
newl3''-born Brahman baby ; that body, for reasons as important as
they are mysterious to us, is said to have been animated by Gautama's
astral personal remains. This divine Non-Ego chose as its own
Upadhi (physical basis), the ethereal, human Ego of a great Sage in
this world of forms, as the fittest vehicle for Spirit to descend into.
Said Shankaracharya :
Parabrahman is Karta[Purusha], as there is no other Adhishtatha,t and Parabrah'
man is Prakriti, there being no other substance. J
• Five Years of Theosophy, art. " Personal and Impersonal God," p. 129.
+ Adhishtatha, the active or working agent in Prakriti (or matter).
t Vedanla-Stilras, Ad. I. Pada iv. Shi. 23. Commentary. The passage is given as follows in
Thibaut's translation (Sacred Books of the East, xxxiv.), p. 286: "The Self is thus the operative
cause, because there is no other ruling principle, and the material cause because there is no other
substance from which the world could oriprinate."
A FULLER EXPLANATION. S^I
New what is true of the Macrocosmical is also true of the Microcosmi-
cal plane It is therefore nearer the truth to say— when once we accept
such a possibilitv-that the "astral" Gautama, or the Nirmanak^ya,
was the'Upadhi of Shankarlcharya's spirit, rather than that the latter
was a reincarnation of the former.
When a ShankarachSrya has to be born, naturally every one of the
principles in the manifested mortal man must be the purest and finest
that exist on earth. Consequently those principles that were once
attached to Gautama, who was the direct great predecessor of Shankara,
we-e naturally attracted to him, the economy of Nature forbidding the
re-evolution of similar principles from the crude state. But it must be
remembered that the higher ethereal principles are not, like the lower
more material ones, visible sometimes to man (as astral bodies), and
they have to be regarded in the light of separate or independent Powers^
or Gods, rather than as material objects. Hence the right way of
representino- the truth would be to say that the various principles, the
Bodhisattva, of Gautama Buddha, which did not go to Nirvana, re-
united to form the middle principles o! Shankaracharya, the earthly
^"irfs absolutely necessar>' to study the doctrine of the Buddhas
esoterically and understand the subtle differences between the various
planes of existence to be able to comprehend correctly the above. Put
more clearly Gautama, the human Buddha, who had, exoterically,
Amitabha for his Bodhisattva and Avalokiteshvara for his Dhyam-
Buddha-the triad emanating directly from Adi-Buddha-assimilated
these by his " Dhyana" (meditation) and thus become a Buddha (" en-
lightened "). In another manner this is the case with all men ; every-
one of us has his Bodhisattva-the middle principle, if we hold for a
moment to the trinitarian division of the septenary group-and his
Dhyani-Buddha, or Chohan, the " Father of the Son." Our connecting
link with the higher Hierarchy of Celestial Beings lies here m a nut-
shell only we are too sinful to assimilate them^
'"^Z^Znts'^^isaid " there are seven Buddhas in every Buddha, and there are «> Bhikshus and
"Mendicants, ne saia, tacre a branches of complete know-
but one Buddha m each mendicant What are ^^e J^^« • ^h^ ^ ^^^^^ ^^ .^^^_
ledge, ^.-hat are the ..> ? The six organs <^^^^^;JJ^l'^ZTJ 6.e..Xo^s in him the ten forms
s;:^Ssa^dt:?jStriu:rs^e..^p^
pattern for all men. But his Arhats were not necessarily so.
382 THE SECRET DOCTRINE.
Six centuries after the translation of the human Buddha (Gautama)
another Reformer, as noble and as loving, though less favoured by-
opportunity, arose in another part of the world, among another and a
less spiritual race. There is a great similarity between the subsequent
opinions of the world about the two Saviours, the Eastern and the
Western. While millions became converted to the doctrines of the
two Masters, the enemies of both — sectarian opponents, the most dan-
gerous of all — tore both to shreds by insinuating maliciously-distorted
statements based on Occult truths, and therefore doubly dangerous.
While of Buddha it is said by the Brahmans that He was truly an
Avatara of Vishnu, but that He had come to tempt the Brahmans from
their faith, and was therefore the evil aspect of the God ; of Jesus the
Bardesanian Gnostics and others asserted that He was Nebu, the
false Messiah, the destroyer of the old orthodox religion. " He is the
founder of a new sect of Nazars," said other sectarians. In Hebrew
the word "Naba" means '^ to speak by inspiration," CnI13' and 113 is
Nebo, the God of wisdom). But Nebo is also Mercury, who is Buddha
in the Hindu monogram of planets. And this is shown by the fact
that the Talmudists hold that Jesus was inspired by the Genius (or
Regent) of Mercury confounded by Sir William Jones with Gautame
Buddha. There are many other strange points of similarity between
Gautama and Jesus, which cannot be noticed here.*
If both the Initiates, aware of the danger of furnishing the uncul-
tured masses with the powers acquired by ultimate knowledge, left the
innermost corner of the sanctuary in profound darkness, who, ac-
quainted with human nature, can blame either of them for this ? Yet
although Gautama, actuated by prudence, left the Esoteric and most
dangerous portions of the Secret Knowledge untold, and lived to the
ripe old age of eighty — the Esoteric Doctrine says one hundred — years,
dying with the certainty of having taught its essential truths, and of
having sown the seeds for the conversion of one-third of the world. He
yet perhaps revealed more than was strictly good for posterity. But
Jesus, who had promised His disciples the knowledge which confers
upon man the pov/er of producing " miracles " far greater than He had
ever produced Himself, died, leaving but a few faithful disciples — men
only half-way to knowledge. They had therefore to struggle with a
world to which they could impart only what they but half-knew them-
selves, and — no more. In later ages the exoteric followers of both
* See /sis Unveiled, ii. 132.
SACRIFICE. 3^i
mangled the truths given out, often out of recognition. With regara
to tne adherents of the Western Master, the proof of this lies in the
very fact that none of them can now produce the promised " miracles. "
They have to choose : either it is they who have blundered, or it is
their Master who must stand arraigned for an empty promise, an un-
called-for boast.* Why such a difference in the destiny of the two t
For the Occultist this enigma of the unequal favour of Karma or Pro-
vidence is unriddled by the Secret Doctrine.
It is " not lawful " to speak of such things publicly, as St. Paul tells
IS. One more explanation only may be given in reference to this sub-
ject. It was said a few pages back that an Adept who thus sacrifices
himself to live, giving up full Nirvana, though he can never lose the
knowledge acquired by him in previous existences, yet can never rise
higher in such borrowed bodies. Why ? Because he becomes simply
the vehicle of a " Son of Light " from a still higher sphere, Who being
Arupa, has no personal astral body of His own fit for this world. Such
" Sons of Light," or Dhyani-Buddhas, are the Dharmakayas of preced-
ing Manvantaras, who have closed their cycles of incarnations in the
ordinary sense and who, being thus Karmaless, have long ago dropped
their individual Rupas, and have become identified with the first Prin-
ciple. Hence the necessity of a sacrificial Nirmanakaya, ready to
suffer for the misdeeds or mistakes of the new body in its earth-
pilgrimage, without any future reward on the plane of progression and
rebirth, since there are no rebirths for him in the ordinary sense.
The Higher Self, or Divine Monad, is not in such a case attached to
the lower Ego ; its connection is only temporary, and in most cases it
acts through decrees of Karma. This is a real, genuine sacrifice, the
explanation of which pertains to the highest Initiation of Gnana (Occult
Knowledge). It is closely linked, by a direct evolution of Spirit and
involution of Matter, with the primeval and great Sacrifice at the
foundation of the manifested Worlds, the gradual smothering and
* " Before one becomes a Buddha he must be a Bodhisattva ; before evolving into a Bodhisattva he
must be a Dhyani-Buddha. ... A Boddhisattva is the way and Path to his Father, and thence to
the One Supreme Essence" (Descent of Buddhas, p. 17, from Aryasanga). '"I am the Way, the
Truth, and the Life : no man cometh unto the Father but by me " (St. John, six. b). The "way" is
not the goal. Nowhere throughout the New Testament is Jesus found calling himself God, or any-
thinghigher than " asonofGod," the son of a" Father" common to all, synthetically. Paul never said
<I. Tim., iii. 10), " God was manifest in the flesh," but "He who was manifested in the flesh " (Revised
Edition). Wliile the common herd among the Buddhists— the Burmese especially— regard Jesus as an
ncarnation of Devadatta, a relative who opposed the teachings of Buddha, the students of Esot eric
Philosophy see in the Nazarene Sage a Bodhisattva with the spirit of Buddha Himself in Him.
^S4. THE SECRET DOCTRINE.
d'iath of the spiritual in the material. The seed •' is not quickened
except it die." * Hence in the Purusha Sukta of the Rig Veda,\ the
mother-fount and source of all subsequent religions, it is stated alle-
goricall}'' that "the thousand-headed Purusha" was slaughtered at the
foundation of the World, that from his remains the Universe might
arise. This is nothing more nor less than the foundation — the seed,
truly — of the later many-formed symbol in various religions, including
Christianity, of the sacrificial lamb. For it is a play upon the words.
"Aja" (Purusha), "the unborn," or eternal Spirit, means also " lamb,"
in Sanskrit. Spirit disappears — dies, metaphorically — the more it gets
involved in matter, and hence the sacrifice of the " unborn," or the
"lamb."
Why the Buddha chose to make this sacrifice will be plain only to
those who, to the minute knowledge of His earthl}^ life, add that of a
thorough comprehension of the laws of Karma. Such occurrences,
however, belong to the most exceptional cases.
As tradition goes, the Brahmans had committed a heavy sin by
persecuting Gautama Buddha and His teachings instead of blending
and reconciling them with the tenets of pure Vaidic Brahmanism, as
was done later by Shankaracharya. Gautama had never gone against
the Vedas, only against the exoteric growth of preconceived interpreta-
tions. The Shruti — divine oral revelation, the outcome of which was
the Veda — is eternal. It reached the ear of Gautama Siddartha as
it had those of the Rishis who had written it down. He accepted
the revelation, while rejecting the later overgrowth of Brahmanical
thought and fancy, and built His doctrines on one and the same
basis of imperishable truth. As in the case of His Western successor,
Gautama, the "Merciful," the "Pure," and the "Just," was the first
found in the Eastern Hierarchy of historical Adepts, if not in the
world-annals of divine mortals, who was moved by that generous feel-
ing which locks the whole of mankind within one embrace, with no
petty differences of race, birth, or caste. It was He who first enunciated
that grand and noble principle, and He again who first put it into
practice. For the sake of the poor and the reviled, the outcast and
the hapless, invited by Him to the king's festival table. He had excluded
those who had hitherto sat alone in haughty seclusion and selfishness,
believing that they would be defiled by the very shadow of the dis-
I. Corinth., xv. 36. + Op. cit., Mandala x., hymn 90.
SHANKARACHARYA STILI, LIVING. 36!y
inherited ones of the land — and these non-spiritual BrShmans turtted
against Him for that preference. Since then such as these have never
forgiven the prince-beggar, the son of a king, who, forgetting His rank
and station, had flung widely open the doors of the forbidden sanctuary
to the pariah and the man of low estate, thus giving precedence to
personal merit over hereditary rank or fortune. The sin was theirs —
the cause nevertheless Himself: hence the " Merciful and the Blessed
One " could not go out entirely from this world of illusion and created
causes without atoning for the sin of all — therefore of these Brahmans
also. If " man afflicted by man " found safe refuge with the Tathagata,
" man afflicting man " had also his share in His self-sacrificing, all-
embracing and forgiving love. It is stated that He desired to atone
for the sin of His enemies. Then only was He willing to become a full
Dharmakaya, a Jivanmukta " without remains."
The close of Shankaracharya's life brings us face to face with a fresh
mystery. Shankaracharya retires to a cave in the Himalayas, permit-
ting none of his disciples to follow him, and disappears therein for
ever from the sight of the profane. Is he dead ? Tradition and
popular belief answer in the negative, and some of the local Gurus, if
they do not emphatically corroborate, do not deny the rumour. The
truth with its mysterious details as given in the Secret Doctrine is
known but to them ; it can be given out fully only to the direct folloivers
of the great Dravidian Guru, and it is for them alone to reveal of it as
much as they think fit. Still it is maintained that this Adept of Adepts
lives to this day in his spiritual entity as a mysterious, unseen, yet
overpowering presence among the Brotherhood of Shamballa, hevovd,
far beyond, the snow^'-capped Himalayas.
SECTION XLIV.
"Reincarnations" of Buddha
Every section in the chapter on •* Dezhin Shegpa" * (Tathagata) in
the Commentaries represents one year of that great Philosopher's life,
in its dual aspect of public and private teacher, the two being con-
trasted and commented upon. It shows the Sage reaching Buddha-
hood through a long course of stud^^ meditation, and Initiations, as
any other Adept would have to do, not one rung of the ladder up to
the arduous " Path of Perfection " being missed. The Bodhisattva
became a Buddha and a Nirvani through personal effort and merit,
after having had to undergo all the hardships of every other neophyte
— not by virtue of a divine birth, as thought by some. It was only the
reaching of Nirvana while still living in the body and on this earth
that was due to His having been in previous births high on the " Path
of Dzyan " (knowledge, wisdom). Mental or intellectual gifts and
abstract knowledge follow an Initiate in his new birth, but he has to
acquire phenomenal powers anew, passing through all the successive
stages. He has to acquire Rinchen-na-dun ("the seven precious
gifts")! one after the other. During the period of meditation no
worldly phenomena on the physical plane must be allowed to enter
into his mind or cross his thoughts. Zhine-lhagthong (Sanskrit :
Vipashya, religious abstract meditation) will develop in him most
wonderful faculties independently of himself. The four degrees of
• Literally, " he who walks [or follows] in the way [or path] of his predecessors."
t Schmidt, iu Slanong Seetsen, p. 471, and Schlagrintweit, in Buddhism in Tibet, p. 53, accept these
precious things literally, enumerating' them as " the wheel, the precious stone, the royal consort, the
best treasurer, the best horse, the elephant, the best leader." After this one can little wonder if
"besides a Dhyani-Buddhi and a Dhyani-Bodhisattva " each human Buddha is furnished with " a
female companion, a Shakti " — when in truth " Shakti " is simply the Soul-power, the psychic energy
of the God as of the Adept. The " royal consort," the third of the " seven precious gifts," very likely
led the learned Orientalist into this ludicrous error.
VAJRADHARA. 387
contemplation, or Sam-tan (Sanskrit : Dhyana), once acquired, every-
thing becomes easy. For, once that man has entirely got rid of the
idea of individuality, merging his Self in the Universal Self, becoming,
so to say, the bar of steel to which the properties inherent in the
loadstone (Adi Buddha, or Anima Mundi) are imparted, powers hitherto
dormant in him are awakened, mysteries in invisible Nature are
unveiled, and becoming a Thonglam-pa (a Seer) he becomes a
Dhyani-Buddha. Every Zung (Dharani, a mystic word or mantra)
of the I/)kottaradharma (the highest world of causes) will be known
to him.
Thus, after His outward death, twenty years .ater, Tathagata in His
immense love and "pitiful mercy" for erring and ignorant humanity,
refused Paranirvana* in order that He might continue to help
men.
Says a Commentary :
Having reached the Path of Deliverance [ Thar-lani] from transmigra-
tion, one cannot perform Tiilpa] any longer, for to become a Paranirvdni
is to close the circle of the Septenary Ku-Sum.X He has merged his
borrowed Dorjesempa [ Vajrasattva'\ into the Universal ayid become 07ie
ivith it.
Vajradhara, also Vajrasattva (Tibetan: Dorjechang and Dorjedzin,
or Dorjosampa), is the regent or President of all the Dhyan Chohans
or Dhyani Buddhas, the highest, the Supreme Buddha ; personal, yet
never manifested objectively ; the " Supreme Conqueror," the " Lord of
all Mysteries," the " One without Beginning or End " — in ^hort, the
Logos of Buddhism. For, as Vajrasattva, He is simply the Tsovo
(Chief) of the Dhyani Buddhas or Dhyan Chohans, and the Supreme
Intelligence in the Second World ; while as Vajradhara (Dorjechang),
He is all that which was enumerated above. " These two are one, and
yet two," and over them is "Chang, the Supreme Unmanifested and
• A Bodhisattva can reach Nirvana and live, as Buddba did, and after death he can either refuse
objective reincarnation or accept and use it at his convenience for the benefit of mankind whom he
can instruct in various ways while he remains in the Devachanic regions within the attraction of our
earth. But having: once reached Paranirvana or "Nirvana without remains "—the highest
Dhai-makaya condition, in which state he remains entirely outside of every earthly condition — he
will return no more until the commencement of a new Manvantara, since he has crossed beyond the
cycle of births.
+ Tulpa is the voluntary incarnation of an Adept into a living body, whether of an adult, child, or
new-bom babe.
i Ku-sum is the triple form of the Nirvana state and its respective duration in the " cycle of Non-
Being." The number seven here refers to the seven Rounds of onr septenary System.
388 THE SECRET DOCTRINE.
Universal Wisdom that has no name." As two in one He (They) is
the Power that subdued and conquered Evil from the beginning, allow-
ing it to reign only over willing subjects on earth, and having no power
over those who despise and hate it. Esoterically the allegory is easily
understood; exoterically Vajradhara (Vajrasattva) is the God to whom
all the evil spirits swore that they would not impede the propagation
of the Good I^aw (Buddhism), and before whom all the demons tremble.
Therefore, we say this dual personage has the same role assigned to it in
canonical and dogmatic Tibetan Buddhism as have Jehovah and the
Archangel Mikael, the Metatron of the Jewish Kabalists. This is easily
shown. Mikael is " the angel of the face of God," or he who represents
his Master. " My face shall go with thee " (in English, "presence"),
before the Israelites, says God to Moses {Exodus, xxxiii. 14). " The
angel of my presence " (Hebrew : " of my face ") {Isaiah, Ixiii. 9), etc.
The Roman Catholics identify Christ with Mikael, who is also his ferouer,
or "face," mystically. This is precisely the position of Vajradhara,
or Vajrasattva, in Northern Buddhism. For the latter, in His Higher
Self as Vajradhara (Dorjechang), is never manifested, except to the sev.en
Dhyan Chohans, the primeval Builders. Esoterically, it is the Spirit of
the "Seven" collectively, their seventh principle, or Atman. Exoteri-
cally, any amount of fables may be found in Kala Chakra, the most
important work in the Gyut [or (D)gyu] division of the Kanjur, the
division of mystic knowledge [(D)gyu]. Dorjechang (wisdom)
Vajradhara, is said to live in the second Arupa World, which connects
him with Metatron, in the first world of pure Spirits, the Briatic world
of the Kabalists, who call this angel El-Shaddai, the Omnipotent and
Mighty One. Metatron is in Greek ayycXos (Messenger), or the
Great Teacher. Mikael fights Satan, the Dragon, and conquers him
and his Angels. Vajrasattva, who is one with Vajrapani, the Subduer
of the Evil Spirits, conquers Rahu, the Great Dragon who is always
trying to devour the sun and moon (eclipses). " War in Heaven " in the
Christian legend is based upon the bad angels having discovered the secrets
(magical wisdom) of the good ones (Enoch), and the mystery of the "Tree
of lyife.'* Let anyone read simply the exoteric accounts in the Hindu
and Buddhist Pantheons — the latter version being taken from the
former — and he will find both resting on the same primeval, archaic
allegory from the Secret Doctrine. In the exoteric texts (Hindu and
Buddhist), the Gods churn the ocean to extract from it the Water
of Life — Amrita — or the Elixir of Knowledge. In both the Dragon
LIVING BUDDHAS. 389
Steals some of this, and is exiled from heaven by Vishnu, or Vajra-
dhara, or the chief God, whatever may be his name. We find the
same in the Book of E7ioch, and it is poetized in St. John's Revelation.
And now the allegory, with all its fanciful ornamentations, has become
a dogma !
As will be found mentioned later, the Tibetan I^amaseris contain
many secret and semi-secret volumes, detailing the lives of great Sages.
Many of the statements in them are purposely confused, and in others
the reader becomes bewildered, unless a clue be given him, by the use
of one name to cover many individuals who follow the same line of
teaching. Thus there is a succession of "living Buddhas'" and the
name "Buddha" is given to teacher after teacher. Schlagintweit
writes :
To each human Buddha belongs a Dhyani- Buddha, and a Dhyani-Bodhisattva,
and the unlimited number of the former also involves an equally unlimited number
of the latter.*
[But if this be so — and the exoteric and semi-exoteric use of the
name justify the statement — the reader must depend on his own
intuition to distinguish between the Dhyani Buddhas and the human
Buddhas, and must not apply to the great Buddha of the Fifth Race
all that is ascribed to " the Buddha" in books where, as said, blinds are
constantly introduced.
In one of these books some strange and obscure statements are made
which the writer gives, as before, entirel3^ on her own responsibility,
since a few may sense a meaning hidden under words misleading in
their surface meaning.]! It is stated that at the age of thirty-three,
ShankarachSr>'a, tired of his mortal body, "put it oflf" in the cave he
had entered, and that the Bodhisattva, that served as his lower
personality, was freed
With the burden of a sin upon him which he had not committed.
At the same time it is added :
At whatever age one puts off his outward body by free will, at that age will he be
made to die a violent death against his will in his next rebirth.
• Buddhism in Tibet, p. 52. This same generic use of a name is found among Hindus with that of
Shankaracharj'a, to take but one instance. All His successors bear his name, but are not reincarna-
tions of Him. So with the " Buddhas."
+ [The words within brackets are supplied to introduce the following statements that are confused
and contradictory as they stand, and which H. P. B. had probably intended to elucidate to some
slight extent, as they are written two or three times with different sentences following them. The
MS. is exceedingly confused, and everything H. P. B. said is here pieced together, the addition above
made being marked in brackets to distinguish it from hers. — A. B.]
390 THE SECRET DOCTRINE.
Now, Karma could have no hold on " Maha Shankara " (as
Shankara is called in the secret work), as he had, as Avatara, no Ego
of his own, but a Bodhisattva — a willing sacrificial victim. Neither
had the latter any responsibility for the deed, whether sinful or other-
wise. Therefore we do not see the point, since Karma cannot act
unjustly. There is some terrible mystery involved in all this story,
one that no uninitiated intellect can ever unravel. Still, there it :s.
suggesting the natural quer}% "Who, then, was punished by Karma r ''
and leaving it to be answered.
A few centuries later Buddha tried one more incarnation, it is said,
in * * * *, and again, fift}'' years subsequent to the death of this Adept,
in one whose name is given as Tiani-Tsang.* No details, no further
information or explanation is given. It is simply stated that the last
Buddha had to work out the remains of his Karma, which none of the
Gods themselves can escape, forced as he was to bury still deeper
certain m5'steries half revealed by him — hence misinterpreted. The
words used would stand when translated if
Born fifty-two j'ears too earl}' as Shramana Gautama, the son of King Zastang ;
then retiring fifty-seven years too soon as Maha Shankara, who got tired of his
outward form. This wilful act aroused and attracted King Karma, who killed the
new form of * * * at thirty-three, J the age of the bod}' that was put oflf. [At
whatever age one puts off his outward body by free will, at that age will he be made
to die in his next incarnation against his will — Commentar}'.] He died in his next
(body) at thirty-two and a little over, and again in his next at eighty — a Maya, and
at one hundred, in reality. The Bodhisattva chose Tiani-Tsang, § then again the
Sugata became Tsong-Kha-pa, who became thus Dezhin-Shegpa [Tathagata^ — "one
who follows in the way and manner of his predecessors"]. The Blessed One could
do good to his generation as * * * but none to posterity, and so as Tiani-Tsang
he became incarnated only for the "remains" [of his precedent Karma, as \re
understand it]. The Seven Ways and the Four Truths were once more hidden out
of sight. The Merciful One confined since then his attention and fatherly care to
the heart of Bodyul, the nursery-grounds of the seeds of truth. The blessed
" remains " since then have overshadowed and rested in many a holy body of human
Bodhisattvas.
No further information is given, least of all are there any details or
• King Suddhodana.
■t- There are several names marked simply by asterisks.
J Shankar.icharya died also at thirty-two years of age, or rather disappeared from the sight of his
disciples, as the legend goes.
t Does " Tiani-Tsang " stand for Apollonius of Tyana .- This is a simple surmise. Some things in
the life of that Adept would seem to tally with the hypothesis— others to go against it.
AN OBSCURE PASSAGE. 391
explanations to be found in the secret volume. All is darkness and
mystery in it, for it is evidently written but for those who are already
instructed. Several flaming red asterisks are placed instead of names,
and the few facts given are abruptly broken off. The key of the riddle
is left to the intuition of the disciple, unless the " direct followers "
of Gautama the Buddha — "those who are to be denied by His Church
for the next cycle" — and of Shankaracharya, are pleased to add more.
The final section gives a kind of summary of the seventy sections
— covering seventy-three years of Buddha's life * — from which the last
paragraph is summarized as follows :
Emerging from , the most excellent seat of the three secrets [Sang-Sum], the
Master of incomparable mercy, after having performed on all the anchorites the
rite of , and each of these having been cut ofF.t perceived through [the power of]
Hlun-Chub t what was his next duty. The Most- Illustrious meditated and asked
himself whether this would help [the future] generations. What they needed was
the sight of Maya in a body of illusion. Which } . . . The great conqueror of
pains and sorrows arose and proceeded back to his birthplace. There Sugata was
welcomed by the few, for they did not know Shramana Gautama. "Shakya [the
Mighty] is in Nirvana. . . . He has given the Science to the Shuddhas [Shudra],"
said they of Damze Yul [the country of Brahmaus : India]. ... It was for that,
born of pit)-, that the All-Gloiious One had to retire to , and then appear
[karmically] as Maha Shankara ; and out of pity as , and again as , and
again as Tsong-Kha-pa. . . . For, he who chooses in humiliation must go down,
and he who loves not allows Karma to raise him.§
This passage is confessedly obscure and written for the few. It is not
lawful to say any more, for the time has not yet come when nations are
* According to Esoteric teaching Buddha lived one hundred years in reality, though having
reached Nirvana in his eightieth year he was regarded as one dead to the world of the living. See
article " Shakyamuni's Place in History " in Five Years of Theosophy.
+ It is a secret rils, pertaining to high Initiation, and has the same significance as the one to which
Clement of Alexandria alludes when he speaks of " the token of recognition being in common with
us, as by cutting oflf Christ " (Strom., 13). Schlagintweit wonders what it may be. "The typical re-
presentation of a hermit," he says, " is always that of a man with long, uncut hair and beard. . . .
A rite very often selected, though I am unable to state for what reason, is that of Chod (' to cut ' or
' to destroy ') the meaning of which is anxiously kept a profound secret by the I<amas." (Buddhism
in Tibet, p. i6j.)
i Hluu-Chub is the divining spirit in man, the highest degree of seership.
\ The secret meaning of this sentence is that Karma exercises its sway over the Adept as much as
over any other man ; " Gods " can escape it as little as simple mortals. The Adept who, having
reached the Path and won His Dharmakaya — the Nirvana from which there is no return until the new
g^rand Kalpa — prefers to use His right of choosing a condition inferior to that which belongs to Him,
but that will leave him free to return whenever He thinks it advisable and under whatever personality
He may select, must be prepared to take all the chances of failure — possibly — and a lower condition
than was His lot— for a certainty— as it is an occult law. Karma alone is absolute justice and infalli-
ble in its selections. He who uses his rights with it (Karma) must bear the consequences- if any.
Thus Buddha's first reincarnation was prodtr -"d by Karma — and it led Him higher than ever ; the
two following were " out of pity " and * * •
392 THE SECRET DOCTRINE.
prepared to hear the whole truth. The old religions are full of mysteries,
and to demonstrate some of them would surely lead to an explosion of
hatred, followed, perhaps, by bloodshed and worse. It will be suflScient
to know that while Gautama Buddha is merged in Nirvana ever since
his death, Gautama Shakyamuni may have had to reincarnate — this dual
inner personality being one of the greatest mysteries of Esoteric
psychism.
"The seat of the three secrets" refers to a place inhabited by high
Initiates and their disciples. The " secrets " are the three mystic
powers known as Gopa, Yasodhara, and Uptala Varna, that Csomo de
Koros mistook for Buddha's three wives, as other Orientalists have
mistaken Shakti (Yoga power) personified by a female deity for His
wife ; or the Draupadi — also a spiritual power — for the wife in common
of the five brothers Pandava.
SECTION XLY.
An Unpublished Discourse of Buddha.
(It is found in the second Book of Commentaries and is addressed to
the Arhats.)
Said the All- Merciful : Blessed are ye, O Bhikshus, happy are 5'e who
have understood the mystery of Being and Non-Being explained in
Bas-pa [Dharma, Doctrine], and have given preference to the latter, for
ye are verily my Arhats. . . . The elephant, who sees his form
mirrored in the lake, looks at it, and then goes away, taking it for the
real body of another elephant, is wiser than the man who beholds his
face in the stream, and, looking at it, says, "Here am I . . . I am
I": for the "I," his Self, is not in the world of the twelve Nidanas and
mutability, but in that of Non-Being, the only world beyond the snares
of Maya. . . . That alone, which has neither cause nor author,
which is self-existing, eternal, far beyond the reach of mutability, is
the true " I" [Ego], the Self of the Universe. The Universe of Nam-
Kha says: "I am the world of Sien-Chan";* the four illusions laugh
and reply, "Verily so." But the truly wise man knows that neither
man, nor the Universe that he passes through like a flitting shadow, is
any more a real Universe than the dewdrop that reflects a spark of the
morning sun is that sun. . . . There are three things, Bhikshus,
that are everlastingly the same, upon which no vicissitude, no modifi-
cation can ever act: these are the Law, Nirvana, and Space,! and those
three are One, since the first two are within the last, and that last one
a Maya, so long as man keeps within the whirlpool of sensuous
existences. One need not have his mortal body die to avoid the
• The Universe of Brahma (Sien-Chan ; Nain-Kha) is Universal niusion, or our phenomenal world.
+ Akasha. It is next to impossible to render the mystic word "Tho-og" by any other term than
"Space," and yet, unless coined on purpose, no new appellation can render it so well to the mind of
the Occultist. The term " Aditi " is also translated " Space," and there is a world of meaning in it.
394 THE SECRET DOCTRINE.
clutches of concupiscence and other passions. The Arhat who
observes the seven hidden precepts of Bas-pa may become Dang-ma
and Lha.* He may hear the "holj' voice" of . . . [Kwan-3'in],t and
find himself within the quiet precincts of his Sangharama :{: trans-
ferred into Amitabha Baddha.§ Becoming one with Auuttara Samyak
Sambodhi,|| he may pass through all the six worlds of Being (Rupa-
loka) and get into the first three worlds of Arupa.^ . . . He who
listens to my secret law, preached to my select Arhats, will arrive with
its help at the knowledge of Self, and thence at perfection.
It is due to entirely erroneous conceptions of Eastern thought and
to ignorance of the existence of an Esoteric key to the outward
Buddhist phrases that Burnouf and other great scholars have inferred
from such propositions — held also by the Vedantins — as "my body is
not body" and "mj^self is no self of mine," that Eastern psychology
was all based upon non-permanency. Cousin, for instance, lecturing
upon the subject, brings the two following propositions to prove, on
Burnouf 's authority, that, unlike Brahmanisra, Buddhism rejects the
perpetuity of the thinking principle. These are :
r. Thought or Spirit**— for the faculty is not distinguished from the subject —
appears only with sensation and does not survive it.
2. The Spirit cannot itself lay hold of itself, and in directing attention to itself it
draws from it only the conviction of its powerlessness to see itself otherwise than as
successive and transitory.
This all refers to Spirit embodied, not to the freed Spiritual Self on
whom Maya has no more hold. Spirit is no body; therefore have the
• Dang-ma, a purified soul, and I,ha, a freed spirit within a living body ; an Adept or Arhat. In
the popular opinion in Tibet, a Lha is a disembodied spirit, something similar to the Burmese Nat-
only higher.
+ Kwan-yin is a synonym, for in the original another term is used, but the meaning is identical. It
is the divine voice of Self, or the " Spirit-voice " in man, and the same as Vachishvara (the " Voice-
deity ") of the Brahmans. In China, the Buddhist ritualists have degraded its meaning by anthro-
pomorphizing it into a Goddess of the same name, with one thousand hands and eyes, and they call
it Kwan-shai-yin-Bodhisat. It is the Buddhist " daVmon "-voice of Socrates.
t Sangharama is the sanctum sanctorum of an ascetic, a cave or any place he chooses for his medi-
tation.
i Amitabha Buddha is in this connection the " boundless light " by which things of the subjective
world are perceived.
II Esoterically, " the unsurpassingly merciful and enlightened heart," said of the " Perfect Ones,"
the Jivan-muktas, collectively.
•I These six worids— seven with us— are the worlds of Nats or .Spirits, with the Burmese Buddhists,
and the seven higher worlds of the Vedantins.
** Two things entirely distinct from each other. The " faculty is not distinguished from the
subject " only on this material plane, while thought generated by our physical brain, one that has
nes-er impressed itself at the same time on the spiritual counterpart, whether through the atrophy of
the latter or the intrinsic weakness of that thought, can never survive our body ; this much is sure.
A MISTAKEN VIEW. 395
Orientalists made of it "nobody" and nothing. Hence they proclaim
Buddhists to be Nihilists, and Vedantins to be the followers of a creed
in which the "Impersonal [God] turns out on examination to be a
myth " ; their goal is described as
The complete extinction of all spiritual, mental, and bodily powers by absorption
into the Impersonal.*
Vedanta Sara, translated by Major jacoc, p. 123
SECTION XLVI
IN IRYANA=MOKSHA.
The few sentences given in the text from one of Gautama Buddha's
secret teachings show how uncalled for is the epithet of "Materialist"
when applied to One Whom two-thirds of those who are looked upon as
great Adepts and Occultists in Asia recognize as their Master, whether
under the name of Buddha or that of Shankaracharya. The reader will
remember the just-quoted words are what Buddha Sanggyas (or Pho) is
alleged by the Tibetan Occultists to have taught : there are three eternal
things in the Universe — the Law, Nirvana, and Space. The Buddhists
of the Southern Church claim, on the other hand, that Buddha held
only two things as eternal — Akasha and Nirvana. But Akasha being
the same as Aditi,* and both being translated " Space," there is no
discrepancy so far, since Nir\^ana as well as Moksha, is a state. Then
in both cases the great Kapilavastu Sage unifies the two, as well as the
three, into one eternal Element, and ends by saying that even " that
One is a Maya" to one who is not a Dang-ma, a perfectly purified Soul.
The whole question hangs upon materialistic misconceptions and
ignorance of Occult Metaphysics. To the man of Science who regards
Space as simply a mental representation, a conception of something
existing ^w yi?rwa, and having no real being outside our mind, Space
per se is verily an illusion. He may fill the boundless interstellar space
with an "imaginary" ether, nevertheless Space for him is an abstraction.
Most of the Metaphysicians of Europe are so wide of the mark, from the
purely Occult standpoint, of a correct comprehension of " Space," as
are the Materialists, though the erroneous conceptions of both of course
differ widely.
• Aditi is according to the Rig Veda, " the Father and Mother of all the Gods " ; and Akasha is
held by Southern Buddhism as the Root of all, whence everything in the Universe came out, iu
obedience to a law of motion inherent in it ; and this is the Tibetan " Space " (Tho-og).
THE AKASHA. 357
If, bearing in mind the philosophical views of the Ancients upon this
question, we compare them with what is now termed exact physical
Science, it will be found that the two disagree only in inferences and names,
and that their postulates are the same when reduced to their most simple
expression. From the beginning of the human ^ons, from the very
dawn of Occult Wisdom, the regions that the men of Science fill with
ether have been explored by the Seers of every age. That which the
world regards simply as cosmic Space, an abstract representation, the
Hindu Rishi, the Chaldaean Magus, the Egyptian Hierophant held, each
and all, as the one eternal Root of all, the playground of all the Forces
in Nature. It is the fountain-head of all terrestrial life, and the abode
of those (to us) invisible swarms of existences — of real beings, as of the
shadows only thereof, conscious and unconscious, intelligent and
senseless — that surround us on all sides, that interpenetrate the atoms
of our Kosmos, and see us not, as we do not either see or sense them
through our physical organisms. For the Occultist "Space" and
" Universe " are synonyms. In Space there is not Matter, Force, nor
Spirit, but all that and much more. It is the One Element, and that
one the Anima Mundi — Space, Akasha, Astral Light — the Root of I^ife
which, in its eternal, ceaseless motion, like the out- and in-breathing of
one boundless ocean, evolves but to reabsorb all that lives and feels and
thinks and has its being in it. As said of the Universe in his Unveiled,
it is:
The combination of a thousand elements and j-et the expression of a single Spirit
— a chaos to the sense, a Kosmos to the reason.
Such were the views upon the subject of all the great ancient
Philosophers, from Manu down to Pythagoras, from Plato to Paul.
When the dissolution [Pralaj^a] had arrived at its term the great Being [Para-
Atma, or Para-Purusha], the Lord existing through himself, out of whom and through
whom all things were, and are, and will be, . . . resolved to emanate from his
own substance the various creatures.*
The mystic Decad [cff Pythagoras] (i + 2 + 3 + 4 = 10) is a way of expressing this
idea. The One is God ; t the Two, matter; the Three, combining Monad and Duad
and partaking of the nature of both, is the phenomenal world ; the Tetrad, or form
of perfection, expresses the emptiness of all ; and the Decad, or sum of all, involves
the entire Cosmos. J
• Mdnava-Dkarma-Shdstra, i. 6, 7.
+ The " God" of Pythagoras, the disciple of the Aryan Sagres, is no personal God. I,et it be remem
bered that he taught as a cardinal t enet that there exists a permanent Principle of Unity beneath al
forms, changes, and other p henomena of the Universe.
* I sis Unveiled, i. xvi.
398 THE SiiCRET DOCTRINE.
Plato's " God" is the "Universal Ideation," and Paul saying "Out of
him, and through him, and in him, all things are," had surely a
Principle — never a Jehovah — in his profound mind. The key to the
Pythagorean dogmas is the key to every great Philosophy. It is the
general formula of unity in multiplicity, the One evolving the many
and pervading the All. It is the archaic doctrine of Emanation in a
few words.
Speusippus and Xenocrates held, like their great Master, Plato, that:
The Anima Mundi (or "world-soul") was not the Deity, but a manifestation.
Those philosophers never conceived of the One as an animate nature. The original
One did not exist, as we understand the term. Not till he (it) had united with the
many emanated existences (the Monad and Duad), was a being produced. The
TLfxtov ("honoured"), the something manifested, dwells in the centre as in the cir-
cumference, but it is only the reflection of the Deity — the World-Soul. In this doc-
trine we find the spirit of Esoteric Buddhism.*
And it is that of Esoteric Brahminism and of the Vedantin Adwaitis.
The two modern philosophers, Schopenhauer and von Hartmann,
teach the same ideas. The Occultists say that :
The psychic and ectenic forces, the " ideo-motor " and "electro-biological powers,"
" latent thought," and even " unconscious cerebration " theories can be condensed
in two words : the Kabalistic Astral Light.t
Schopenhauer only synthesized all this by calling it Will, and con-
tradicted the men of Science in their materialistic views, as von
Hartmann did later on. The author of \\xq. Philosophy of the Uyiconscious
calls their views " an instinctual prejudice."
Furthermore, he demonstrates that no experimenter can have anything to do
with matter properly so termed, but only with the forces into which he divides it.
The visible effects of matter are but the effects of force. He concludes thereby that
that which is now called matter is nothing but the aggregation of atomic forces, to
express which the word "matter" is used ; outside of that, for science, matter is
but a word void of sense. J
As much, it is to be feared, as those other terms with which we are
now concerned, " Space," "Nirvana," and so on.
The bold theories and opinions expressed in Schopenhauer's works differ widely
from those of the majority of our orthodox scientists. § " In reality," remarks this
• Isis Unveiled, i. xviii.
t Isis Unveiled \. 58.
X Isis Unveiled, i. 59.
\ WTiile they are to a great extent identical with those of Esoteric Buddhism, the Secret Doctrine
of the East.
MATTER IS EVER LIVING, •^gg
daring speculator, " there is neither Matter nor Spirit. The tendency to gravita-
tion in a stone is as unexplaiuable as thought in the human brain. ... If matter
can— no one knows why— fall to the ground, then it can also— no one knows why-
think. ... As soon, even in mechanics, as we trespass beyond the purely
mathematical, as soon as we reach the inscrutable adhesion, gravitation, and so on
we are faced by phenomena which are to our senses as mysterious as the will and
thought in man : we find ourselves facing the incomprehensible, for such is everv
force in nature. Where is, then, that matterwhich you all pretend to know so well'
and from which— being so familiar with it— you draw all your conclusions and
explanations, and attribute to it all things ? . . . That which can be fully
realized by our reason and senses is but the superficial ; they can never reach the
true inner substance of things. Such was the opinion of Kant. If you consider
that there is in a human head some sort of a spitit, then you are obliged to concede
the same to a stone. If your dead and utterly-passive matter can manifest a ten-
dency toward gravitation or, like electricity, attract and repel and send out sparks
then as well as the brain it can also think. In short, every particle of the so-called
spirit we can replace with an equivalent of matter, and everj- particle of matter
replace with spirit. . . . Thus, it is not the Christian division of all things into
matter and spirit that can ever be found philosophically exact ; but only if we
divide them into will and manifestation, which form of division has naught to do
\vith the former, for it spiritualizes everj-thing: all that which is in the first instance
real and objective— body and matter— it transforms into a representation, and every
manifestation into will."*
The matter oi science may be for all objective purposes a " dead and
utterly-passive matter " ; to the Occultist not an atom of it can be dead
— " Ivife is ever present in it." We send the reader who would know
more about it to our article, " Transmigration of I.ife-Atoms."t What
we are now concerned with is the doctrine of Nir\'ana.
A "system of atheism" it may be justly called, since it recognizes
neither God nor Gods— least of all a Creator, as it entirely rejects
creation. The Fecit ex nihilo is as incomprehensible to the Occult
metaphysical Scientist as it is to the scientific Materialist. It is at this
point that all agreement stops between the two. But if such be the sin
of the Buddhist and Brahman Occultist, then Pantheists and Atheists,
and also theistical Jews— the Kabalists— must also plead " guilty " to
it ; yet no one would ever think of calling the Hebrews of the Kabalah
"Atheists." Except the Talmudistic and Christian exoteric systems
there never was a religious Philosophy, whether in the ancient or
modern world, but rejected a priori the ex nihilo hypothesis, simply
because Matter was always co-eternalized with Spirit.
• Parerga, 11. iii. 112 ; quoted in IsU UnveiUd, i. 58. t Five years of Theosophy, p. 338, ei seq.
•fOO THE SECRET DOCTRINE.
Nirvana, as well as the Moksha of the Vedantins, is regarded by
most of the Orientalists as a synonym of annihilation ; yet no more
"laxing injustice could be done, and this capital error must be pointed
out and disproved. On this most important tenet of the Brahmo-
Buddhistic system — the Alpha and the Omega of "Being" or "Non-
Being" — rests the whole edifice of Occult Metaphysics. Now the
rectification of the great error concerning Nirvana may be very easily
accomplished with relation to the philosophically inclined, to those
who.
In the glass of things temporal see the image of things spiritual.
On the other hand, to that reader who could never soar beyond the
details of tangible material form, our explanation will appear meaning-
less. He may comprehend and even accept the logical inferences
from the reasons given — the true spirit will ever escape his intuitions.
The word " nihil " having been misconceived from the first, it is
continually used as a sledge-hammer in the matter of Esoteric
Philosophy. Nevertheless it is the duty of the Occultist to try and
explain it.
Nirvana and Moksha, then, as said before, have their being in non-
being, if such a paradox be permitted to illustrate the meaning the
better. Nirvana, as some illustrious Orientalists have attempted to
prove, does mean the "blowing-out"* of all sentient existence. It is
like the flame of a candle burnt out to its last atom, and then suddenly
extinguished. Quite so. Nevertheless, as the old Arhat Nagasena
afl&rmed before the king who taunted him : " Nirvana is" — and Nirvana
is eternal. But the Orientalists deny this, and say it is not so. In
their opinion Nirvana is not a re-absorption in the Universal Force,
not eternal bliss and rest, but it means literally "the blowing-out, the
extinction, complete annihilation, and not absorption." The La^ik-
ctvatara quoted in support of their arguments by some Sanskritists, and
which gives the different interpretations of Nirvana by the Tirthika
Brahmans, is no authority to one who goes to primeval sources for
information, namely, to the Buddha who taught the doctrine. As well
quote the Char\'-aka Materialists in their support.
• Prof. Max Mailer, in a letter to The Times (April, 1857), maintained most vehemently that Nirvana
meant annihilation in the fullest sense of the word. {Chips from a German Workshop, i. 287.) But in
1869, in a lecture before the General Meeting of the Association of German Philologists at Kiel. " he
distinctly declares his belief that the Nihilism attributed to Buddha's teaching forms no part of his
doctrine, and that it is wholly wrong to suppose thatNiri-ana means annihilation." (Trubner's Amer.
*nd Oriental L:t. Rec, Oct. i6th, 1869.)
BLIND FAITH NOT EXPECTED. 40I
If we bring as an argument the sacred Jaina books, wherein the
dying Gautama Buddha is thus addressed: "Arise into Nirvi [Nir-
vana] from this decrepit body into which thou hast been sent. . . .
Ascend into thy former abode, O blessed AvatSra " ; and if we add
that this seems to us the very opposite of nihilism, we maj^ be told
that so far it may only prove a contradiction, one more discrepancy in
the Buddhist faith. If again we remind the reader that since Gautama
is believed to appear occasionall)', re-descending from his " former
abode" for the good of humanity and His faithful congregation, thus
making it incontestable that Buddhism does not teach final annihila-
tion, we shall be referred to authorities to whom such teaching is
ascribed. And let us say at once : Men are no authority for us in ques-
tions of conscience, nor ought the)'- to be for anyone else. If anyone
holds to Buddha's Philosophy, let him do and say as Buddha did and
said ; if a man calls himself a Christian, let him follow the command-
ments of Christ — not the interpretations of His many dissenting priests
and sects.
In A Buddhist Catechism the question is asked :
Are there any dogmas in Buddhism which we are required to accept on
faith ?
A. No. We are earnestly enjoined to accept nothing whatever on faith, whether
it be written in books, handed down from our ancestors, or taught by sages. Our
I/Ord Buddha has said that we must not believe in a thing said mereh' because it is
said; nor traditions because they have been handed down from antiquity; nor
rumours, as such ; nor writings by sages, because sages wrote them : nor fancies
that we may suspect to have been inspired in us by a Deva (that is, in presumed
spiritual inspiration); nor from inferences drawn from some haphazard assumption
we may have made ; nor because of what seems an analogical necessity ; nor on the
mere authority of our teachers or masters. But we are to believe when the writing,
doctrine, or sa5ang is corroborated \sy our own reason and consciousness. " For
this," says he in concluding, " I taught you not to believe merely because you have
heard, but when you believed of your consciousness, then to act accordingly and
abundantly."*
That Nirvana, or rather, that state in which we are in Nirvana, is
quite the reverse of annihilation is suggested to us by our " reason
and consciousness," and that is suflScient for us personally. At the
same time, this fact being inadequate and ver>' ill-adapted for the
general reader, something more efficient may be added.
• See the Kalama Suila of the Angultaranikayo, as quoted ia A Buddhist Catechism, by H. S.
Olcott, President of the Theosophical Society, pp. 55, 56.
3 D3
402 THE SECRET DOCTRINE.
Without resorting to sources unsympathetic to Occultism, ^\i^ Kabalah
furnishes us with the most luminous and clear proofs that the term
" nihil " in the minds of the Ancient Philosophers had a meaning quite
different from that it has now received at the hands of Materialists.
It means certainly "nothing" — or "no-thing." F. Kircher, in his work
on the Kabalak and the Egyptian Mysteries * explains the term
admirabl3\ He tells his readers that in the Zohar the first of the
Sephirotlif has a name the significance of which is " the Infi^iite,'' but
which was translated indifferently by the Kabalists as "Ens" and
" Non-Ens " (" Being" and " Non-Being") ; a Being, inasmuch as it is
the root and source of all other beings ; Non-Being because Ain Soph —
the Boundless and the Causeless, the Unconscious and the Passive
Principle — resembles nought else in the Universe.
The author adds :
This is the reason why St. Denys did not hesitate to call it Nihil.
" Nihil " therefore stands — even with some Christian theologians and
thinkers, especially with the earlier ones who lived but a few removes
from the profound Philosophy of the initiated Pagans — as a synonym
for the impersonal, divine Principle, the Infinite All, which is no Being
or thing — the En orAin Soph, the Parabrahman of the Vedanta. Now
St. Denys was a pupil of St. Paul — an Initiate — and this fact makes
ever^'thing clear.
The " Nihil" is in esse the Absolute Deity itself, the hidden Power or
Omnipresence degraded by Monotheism into an anthropomorphic
Being, with all the passions of a mortal on a grand scale. Union with
That is not annihilation in the sense understood in Europe.:}: In the
East annihilation in Nirvana refers but to matter : that of the visible as
well as the invisible bod)-, for the astral body, the personal double, is
still matter, however sublimated. Buddha taught that the primitive
Substance is eternal and unchangeable. Its vehicle is the pure,
luminous ether, the boundless, infinite Space,
Not a void resulting from the absence of forms, but on the contrary, the founda-
' CEdipus AZgypt., 11. i. 291.
T Sephir, or Aditi (mystic Space). The Sephiroth, be it understood, are identical with the Hindu
Prajipatis, the Dhyan Chohans of Esoteric Buddhism, theZoroastrian Amshaspends, andfinally with
the Elohim— the "Seven Angels of the Presence" of the Roman Catholic Church.
* According to the Eastern idea, the All comes out from the One, and returns to it again. Absolute
annihilation is simply unthinkable. Nor can eternal Matter be annihilated. Form maybe annihi-
lated : co-relations may change. That is all. There can be no such thing as annihilation— in the
European sense— in the Universe.
WHAT ANNIHILATION MEANS. 4.03
tion of all forms . . . [This] denotes it to be the creation of Ma)'a, all the works
of which are as nothing before the uncreated Form [Spirit], in whose profound and
sacred depths all motion must cease for ever.*
Motion here refers only to illusive objects, to their change as opposed
to perpetuity, rest — perpetual motion being the Eternal L,aw, the cease-
less Breath of the Absolute.
The mastery of Buddhistic dogmas can be attained only according to
the Platonic method : from universals to particulars. The key to it lies
in the refined and mystical tenets of spiritual influx and divine life.
Saith Buddha :
Whosoever is tinacquaiiiied with my Lazv,\ and dies in that state must
return to earth until he becomes a perfect Samano [ascetic']. To achieve
this object he must destroy withiti himself the trinity of Mdyd.X He miist
extinguish his passio?is, ujiite and identify himself with the Law [the teach-
ing of the Secret Doctrine\ and comprehend the philosophy of a7inihilation.%
No, it is not in the dead-letter of Buddhistical literature that scholars
may ever hope to find the true solution of its metaphysical subtleties.
Alone in all antiquity the Pythagoreans understood them perfectly, and
it is on the (to the average Orientalist and the Materialist) incomprehen-
sible abstractions of Buddhism that Pythagoras grounded the principal
tenets of his Philosophy. ^
Annihilation means with the Buddhistical Philosophy only a
dispersion of matter, in whatever form or semblayice of form it may be,
foi* everything that bears a shape was created, and thus must sooner or
later perish, i.e., change that shape; therefore, as something temporal,
though seeming to be permanent, it is but an illusion, Maya ; for as
eternity has neither beginning nor end, the more or less prolonged
duration of some particular form passes, as it were, like an instantaneous
flash of lightning. Before we have the time to realize that we have
seen it, it is gone and passed for ever ; hence even our astral bodies,
pure ether, are but illusions of matter so long as they retain their
terrestrial outline. The latter changes, says the Buddhist, according
to the merits or demerits of the person during his lifetime, and this is
• Isis Unveiled, i. 289.
•»■ The Secret Law, the " Doctrine of the Heart," so called in contrast to the " Doctrine of the EyP,"
or exoteric Buddhism.
% " Illusive matter in its triple manifestation in the earthly, and the astral or fontal Soul (the body),
and the Platonian dual Soul — the rational and the irrational one."
\ Isis Unveiled, i. 289.
404 THE SECRET DOCTRINE.
metempsychosis. When the spiritual Entity breaks loose for ever from
every particle of matter, then only it enters upon the eternal and
unchangeable Nirvana. He exists in Spirit, in nothing ; as a form, a
shape, a semblance, he is completely annihilated, and thus will die no
more, for Spirit alone is no Maya, but the only Reality in an illusionary
universe of ever-passing forms.
It is upon this Buddhist doctrine that the Pythagoreans grounded the principal
tenets of their philosophy. "Can that Spirit which gives life and motion, and par-
takes of the nature of light, be reduced to nonentity?" they ask. "Can that sen-
sitive Spirit in brutes which exercises memory, one of the rational faculties, die and
become nothing?" And Whitelock Bulstrode in his able defence of Pythagoras
expounds this doctrine by adding :
"If you say they [the brutes] breathe their Spirits into the air, and there vanish,
that is all that I contend for. The air indeed is the proper place to receive them,
being according to Laertius full of souls ; and according to Epicurus full of atoms,
the principles of all things; for even this place wherein we walk and birds fly has so
much of a spiritual nature that it is invisible, and therefore may well be the receiver
of forms, since the forms of all bodies are so ; we can only see and hear its effects ;
the air itself is toe fine and above the capacity of the age. What then is the ether
in the region above, and what are the influences of forms that descend from thence ? "
The Spirits of creatures, the Pythagoreans hold, who are emanations of the most
sublimated portions of. ether — emanations, breaths, but not forms. Ether is corrup-
tible— all philosophers agree in that ; — and what is incorruptible is so far from
being annihilated when it gets rid of the form that it lays a good claim to
imnio?'tatity.
" But what is that which has no bod}% no form; which is imponderable, invisible,
and indivisible— that which exists, and yet is not?" ask the Buddhists. "It is
Nirvana," is the answer. It is fiothing—not a region, but rather a state.*
* Isis Unveiled, i. 290.
SECTION XLVIL
The Secret Books of ''Lam-Rin" and Dzyan,
The Book of Dzyan — from the Sanskrit word "Dhyan" (mystic
meditation) — is the first volume of the Commentaries upon the seven
secret folios of Kiu-te, and a Glossary of the public works of the same
name. Thirty-five volumes of Kiu-te for exoteric purposes and the use
of the laymen may be found in the possession of the Tibetan Gelugpa
Lamas, in the library of any monastery ; and also fourteen books of
Commentaries and Annotations on the same by the initiated Teachers.
Strictly speaking, those thirty-five books ought to be termed " The
Popularised Version " of the Secret Doctrine, full of myths, blinds, and
errors ; the fourteen volumes of Commentaries, on the other hand — with
their translations, annotations, and an ample glossary of Occult terms,
worked out from one small archaic folio, the Book of the Secret Wisdom
of the Wor/d* — contain a digest of all the Occult Sciences. These, it
appears, are kept secret and apart, in the charge of the Teshu Lama of
Tji-gad-je. The Books of Kiu-te are comparatively modern, having been
edited within the last millennium, whereas, the earliest volumes of the
Commentaries are of untold antiquity, some fragments of the original
cylinders having been preserved. With the exception that they explain
and correct some of the too fabulous, and to every appearance, grosslj'-
exaggerated accounts in the Books of IKiu-tef — properly so-called — the
Commentaries have little to do with these. They stand in relation to
* It is from the texts of all these works that the Secret Doctrine has been given. The original
matter -would not make a small pamphlet, but the explanations and notes from the Commentaries
and Glossaries might be worked into ten volumes as large as Isis Unveiled.
t The monk Delia Penna makes considerable fun in his Memoirs (see Markham's Tibet) of certain
statements in the Books of Kiu-te. He brings to the notice of the Christian public "the great moun-
tain 160,000 leagues high " (a Tibetan league consisting of five miles) in the Himalayan Range.
"According to their law," he says, "in the west of this world is an eternal world . . . a paradise,
and in it a Saint called Hopahma, which means 'Saint of Splendour and Infinite Light.' This Saint
has many disciples who are all Chang-chub," which means, he adds in a footnote, "the Spirits of
those who, on account of their perfection, do not care to become saints, and train and instruct the
bodies of the reborn Lamas ... so that they may help the living." Which means that the presum-
ably " dead " Yang-Chhub (not " Chang-chub ") are simply living Bodhisattvas, some of those known
as Bhante ("the Brothers"). As to the "mountain 160,000 leagues high," the Cbwjw/^w/ary which
gives the key to such statements explains that according to the code used by the writers, " to the west
of the ' Snowy Mountain ' 160 leagues [the cyphers being a blind] from a certain spot and by a direct
road, is the Bhante Yul [the country or 'Seat of the Brothers'], the residence of Maha-Chohan ..."
etc. This is the real meaning. The " Hopahma " of Delia Penna is— the Maha-Chohan, the Chief.
4o6 THE SECRET DOCTRINE.
them as the Chaldseo- Jewish Kabalah stands to the Mosaic Books. In
the work known as the Avatumsaka Si'itra, in section : " The Supreme
Atman [Soul] as manifested in the character of the Arhats and Pratyeka
Buddhas," it is stated that :
Because from the beginning all sentient creatures have confused the truth and
embraced the false, therefore there came into existence a hidden knowledge called
Alaya Vijnana.
"Who is in possession of the true knowledge?" is asked. "The
great Teachers of the Snowy Mountain," is the response.
These "great Teachers" have been known to live in the "Snowy
Range " of the Himalayas for countless ages. To deny in the face of
millions of Hindus the existence of their great Gurus, living in the
Ashrams scattered all over the Trans- or the Cis-Himalayau slopes
is to make oneself ridiculous in their eyes. When the Buddhist
Saviour appeared in India, their Ashrams — for it is rarely that these
great Men are found in Lamaseries, unless on a short visit — were on
*.he spots they now occupy, and that even before the Brahmans them-
selves came from Central Asia to settle on the Indus. And before that
more than one Aryan Dvija of fame and historical renown had sat at
their feet, learning that which culminated later on in one or another
of the great philosophical schools. Most of these Himalayan Bhante
A
were Aryan Brahmans and ascetics.
No student, unless very advanced, would be benefited by the perusal of
those exoteric volumes.* The)' must be read with a key to their meaning,
and that key can only be found in the Commentaries. Moreover there
are some comparatively modern works that are positively injurious so
far as a fair comprehension o. even exoteric Buddhism is concerned.
Such are the ^?/^^/^/5/ Cosmos, by Bonze Jin-ch'on of Pekin; the Shing-
Tau-ki (or The Records of the Enlightenment of Tathdgata), by Wang Puk
— seventh century ; Hisai Sictra (or Book of Creatio?i), and some others.
* In some MSS. notes before us, written by Gelung (priest) Thango-pa Chhe-go-mo, it is said : "The
few Roman Catholic missionaries who have visited our laud (under protest) in the last century and
have repaid our hospitality by turning our sacred literature into ridicule, have shown little discretion
and still less knowledge. It is true that the Sacred Canon of the Tibetans, the Kahgyur and
Bstanhgyur , comprises 1707 distinct works— 1083 public and 624 secret volumes, the former being com-
posed of 350 and the latter of 77 volumes folio. May we humbly invite the good missionaries, however,
to tell us when they ever succeeded in getting a glimpse of the last-named secret folios ? Had they
even by chance seen them I can assure the Western Pandits that these manuscripts and folios could
never be understood even by a bom Tibetan without a key (a) to their peculiar characters, and [b) to
their hidden meaning. In our system every description of locality is figurative, every name and word
purposely veiled ; and one has first to study the mode of deciphering and then to learn the equiva-
lent secret terms and symbols for nearly every word of the religious language. The Egyptian
enchorial or hieratic system is child's play to our sacerdotal puzzles."
SECTION XLVIIL
Amita Buddha KwAN-SHAi=Ym, and Kwan=
YIN.— What the "Book of Dzyan" and the
Lamaseries of Tsong=Kha=pa say.
As a supplement to the Commentaries there are man}' secret folios on
the lives of the Buddhas and Bodhisattvas, and among these there is
one on Prince Gautama and another on His reincarnation in Tsong-
Kha-pa. This great Tibetan Reformer of the fourteenth century, said
to be a direct incarnation of Amita Buddha, is the founder of the
secret School near Tji-gad-je, attached to the private retreat of the
Teshu lyama. It is with Him that began the regular sj^stem of Lamaic
incarnations of Buddhas (Sang-gyas), or of Shak^^a-Thub-pa (Shakya-
muni). Araida or Amita Buddha is called by the author of Chinese
Buddhism, a. mythical being. He speaks of
Amida Buddha (Ami-to Fo) a fabulous personage, worshipped assiduously —
like Kwaii-yiu — by the Northern Buddhists, but unknown in Siam, Burmah, and
Ceylon.*
Very likely. Yet Amida Buddha is not a " fabulous " personage,
A A
since (a) " Amida " is the Senzar form of " Adi" ; " Adi-Buddhi " and
" Adi-Buddha,"t as already shown, existed ages ago as a Sanskrit term
for "Primeval Soul" and "Wisdom" ; and (d) the name was applied
to Gautama Shakyamuni, the last Buddha in India, from the seventh
centur}', when Buddhism was introduced into Tibet. "Amitabha" (in
Chinese, " Wu-liang-sheu ") means literally "Boundless Age," a
* Otinese Buddhism, p. 171.
t "Buddhi" is a Sanskrit term for "discrimination" or intellect (the sixth principle), and
" Buddha" is "wise," "wisdom," and also the planet Mercury.
408 THE SECRET DOCTRINE.
synonym of "En," or " Ain-Suph," the "Ancient of Days,'^ and is an
epithet that connects Him directly with the Boundless Adi-Buddhi
(primeval and Universal Soul) of the Hindus, as well as with the Anima
Mundi of all the ancient nations of Europe and the Boundless and
Infinite of the Kabalists. If Amitabha be a fiction of the Tibetans, or
a new form of Wu-liang-sheu, "a fabulous personage," as the author-
compiler of Chinese Buddhis77i tells his readers, then the "fable" must
be a very ancient one. For on another page he says himself that the
addition to the canon, of the books containing the
Legends of Kwan->nn aud of the Western heaven with its Buddha, Amitabha,
was also previous to the Council of Kashmere, a little before the beginning of
our era,*
and he places
the origin of the primitive Buddhist books which are common to the Northern and
Southern Buddhists before 246 B.C.
Since Tibetans accepted Buddhism only in the seventh centur>' a.d.,
how comes it that they are charged with inventing Amita-Buddha ?
Besides which, in Tibet, Amitabha is called Odpag-med, which shows
that it is not the name but the abstract idea that was first accepted of
an unknown, invisible, and Impersonal Power — taken, moreover, from
the Hindu "Adi-Buddhi," and not from the Chinese "Amitabha."!
There is a great difference between the popular Odpag-med (Amitabha)
who sits enthroned in Devachan (Sukhavati), according to the Mani
Kambum Scriptures — the oldest historical work in Tibet, and the philo-
sophical abstraction called Amida Buddha, the name being passed now
to the earthly Buddha, Gautama.
* This curious contradiction may be Ibuud in Chinese Buddhism, pp. 171, 273. The reverend author
assures his readers that " to the philosophic Buddhists . . . Amitabha Yoshi Fo, and the others
are nothing but the signs of ideas" (p. 236). Very true. But so should be all other deific names, such
as Jehovah, Allah, etc., aud if they are not simply "signs of ideas" this would only show that minds
that receive them otherwise are not " philosophic " ; it would not at all afford serious proof that there
are personal, li\-ing Gods of these names in reality.
t The Chinese Axnitabha (Wu-liang-sheu) and the Tibetan Amitabha , (Odpag-med) have now
become personal Gods, ruling over and living in the celestial region of Sukhavati, or Tushita
<Tibetan : Devachan) ; while Adi-Buddhi, of the philosophic Hindu, and Amita Buddha of the philo-
pophic Chinaman and Tibetan, are names for universal, primeval ideas.
SECTION XLIX.
TS0NG=KhA=PA.— LOHANS IN ChinAo
In an article, " Reincarnation in Tibet," everything that could be
said about Tsong-Kha-pa was published * It was stated that this
reformer was not, as is alleged by Parsi scholars, an incarnation of one
of the celestial Dhyanis, or the five heavenly Buddhas, said to have been
created by Shakyamuni after he had risen to Nir\'ana, but that he was an
incarnation of Amita Buddha Himself. The records preserved in the
Gon-pa, the chief Lamasery of Tda-shi-Hlumpo, show that Sang-gyas
left the regions of the "Western Paradise" to incarnate Himself in
Tsong-Kha-pa, in consequence of the great degradation into which His
secret doctrines had fallen.
Wheuever made too public, the Good Law of Cheu [magical powers] fell invaria-
bly into sorcery or " black magic." The Dwijas, the Hoshang [Chinese monks]
and the Lamas could alone be entrusted safely with the formulae.
Until the Tsong-Kha-pa period there had been no Sang-gyas (Buddha)
incarnations in Tibet.
Tsong-Kha-pa gave the signs whereby the presence of one of
the twenty-five Bodhisattvas f or of the Celestial Buddhas (Dhyan
Chohans) in a human bod}' might be recognized, and He strictly forbade
necromancy. This led to a split amongst the Lamas, and the mal-
contents allied themselves with the aboriginal Bhons against the re-
formed Lamaism. Even now they form a powerful sect, practising the
most disgusting rites all over Sikkhim, Bhutan, Nepaul, and even on the
borderlands of Tibet. It was worse then. With the permission of the
Tda-shu or Teshu L,ama,:I: some hundred Lohans (Arhats), to avert strife,
' See Theosophist for March, 1882.
T The intimate relation of the twenty-five Buddhas (Bodhisattvas) with the twenty-five Tattvas (the
Conditioned or Limited) of the Hindus is interesting.
t It is curious to note the great importance given by European Orientalists to the DalaV Lamas of
Lhassa, and their utter ignorance as to the Tda-shu (or Teshu) Lamas, while it is the latter who began
the hierarchical series of Buddha-incarnations, and are de Jacto the "popes" in Tibet; the Dalai'
Lamas are the creations of Nabang-lob-Sang, the Tda-shu Lama, who was Himself the sixth incarna-
tion of Amita, through Tseng Kha-pa, though very few seem to be aware of that fact.
4IO THE SECRET DOCTRINE.
went to settle in China in the famous monastery near Tien-t'-ai, where
thej^ soon became subjects for legendarj^ lore, and continue to be so to
this day. They had been already preceded by other Lohans,
The world-famous disciples of Tatbagata, called the "sweet-voiced " on account
of their ability to chant the Mantras with magical effect.*
The first ones came from Kashmir in the year 3,000 of Kali Yuga (about
a century before the Christian era),t while the last ones arrived at the end
of the fourteenth century, 1,500 years later ; and, finding no room for
themselves at the lamasery of Yihigching, they built for their own use
the largest monastery of all on the sacred island of Pu-to (Buddha, or
Put, in Chinese), in the province of Chusan. There the Good Law, the
" Doctrine of the Heart," flourished for several centuries. But when
the island was desecrated by a mass of Western foreigners, the chief
Lohans left for the mountains of . In the Pagoda of Pi-yun-ti,
near Pekin, one can still see the " Hall of the Five-hundred Lohans."
There the statues of the first-comers are arranged below, while one
solitary Lohan is placed quite under the roof of the building, which
seems to have been built in commemoration of their visit.
The works of the Orientalists are full of the direct landmarks of
Arhats (Adepts), possessed of thaumaturgic powers, but these are
spoken of — whenever the subject cannot be avoided — with unconcealed
scorn. Whether innocently ignorant of, or purposely ignoring, the
importance of the Occult element and symbology in the various
Religions they undertake to explain, short work is generally made of
such passages, and they are left untranslated. In simple justice, how-
ever, it should be allowed that much as all such miracles may have been
exaggerated by popular reverence and fancy, they are neither less
credible nor less attested in " heathen " annals than are those of the
* The chanting of a Mantra is not a prayer, but rather a mag-ical sentence in which the law of
Occult causation connects itself with, and depends on, the will and acts of its singer. It is a succes-
sion of Sanskrit sounds, and when its string of words and sentences is pronounced according to the
magical formulae in the Alharva Veda, but understood by the few, some Mantras produce an instan-
taneous and very wonderful effect. In its esoteric sense it contains the Viich (the "mystic speech "),
which resides in the Mantra, or rather in its sounds, since it is according to the vibrations, one way
or the other, of ether that the effect is produced. The " sweet singers " were called by that name
because they were experts in Mantras. Hence the legend in China that the singing and melody of
the I<ohans are heard at dawn by the priests from their cells in the monastery of Fang-Kwang. (See
Biography of Chi-Kai in Tien-tai-nan-tchi.)
t The celebrated Lohan, Madhyantika, who converted the king and whole country of Kashmir to
Buddhism, sent a body of I^ohans to preach the Good Law. He was the sculptor who raised to
Buddha the famous statue one hundred feet high, which Hiuen-Tsaung saw at Dardu, to the north of
the Punjab. As the same Chinese traveller mentions a temple ten Li from Peshawur — 350 feet round
and 850 feet high — which was at his time (a.d. 550) already 830 years old, Koeppen thinks that so far
back as 292 B.C. Buddhism was the prevalent religion in the Punjab.
THE LOST WORD. ^jj
numerous Christian Saints in the church chronicles. Both have an
equal right to a place in their respective histories.
If, after the beginning of persecution against Buddhism, the Arhats
were no more heard of in India, it was because, their vows prohibiting
retaliation, they had to leave the country and seek solitude and security
in China, Tibet, Japan, and elsewhere. The sacerdotal powers of the
Brahmans being at that time unlimited, the Simons and Apolloniuses
of Buddhism had as much chance of recognition and appreciation by
the Brahmanical Irenaeuses and TertuUians as had their successors in
the Judsean and Roman worlds. It was a historical rehearsal of the
dramas that were enacted centuries later in Christendom. As in the
case of the so-called " Heresiarchs " of Christianitj', it was not for
rejecting the Vedas or the sacred Syllable that the Buddhist Arhats
were persecuted, but for understanding too well the secret meaning of
both. It was simply because their knowledge was regarded as dangerous
and their presence in India unwelcome, that they had to emigrate.
Nor were there a smaller number of Initiates among the Brahmans
themselves. Even to-day one meets most wonderfully-gifted Saddhus
and Yogis, obliged to keep themselves unnoticed and in the shadow,
not only owing to the absolute secresy imposed upon them at their
Initiation but also for fear of the Anglo-Indian tribunals and courts of
law, wherein judges are determined to regard as charlatanry, imposition,
and fraud, the exhibition of, or claim to, any abnormal powers, and one
may judge of the past by the present. Centuries after our era the
Initiates of the inner temples and the Mathams (monastic communities)
chose a superior council, presided over by an all-powerful Brahm-Atma,^
the Supreme Chief of all those Mahatmas. This pontificate could be
exercised only by a Brahman who had reached a certain age, and he it
was who was the sole guardian of the mystic formula, and he was the
Hierophant who created great Adepts. He alone could explain the
meaning of the sacred word, AUM, and of all the religious sj^mbols
and rites. And whosoever among those Initiates of the Supreme
Degree revealed to a profane a single one of the truths, even the smallest
of the secrets entrusted to him, had to die ; and he who received
the confidence was put to death.
But there existed, and still exists to this day, a Word far surpassing
the mj'^sterious monosyllable, and which renders him who comes into
possession of its key nearly the equal of Brahman. The Brahmatmas
alone possess this key, and we know that to this day there are two
412 THE SECRET DOCTRINE.
great Initiates in Southern India who possess it. It can be passed only
at death, for it is the "Lost Word." No torture, no human power,
could force its disclosure b)' a Brahman who knows it ; and it is well
guarded in Tibet.
Yet this secres}' and this profound mystery are indeed disheartening,
since they alone — the Initiates of India and Tibet — could thoroughly
dissipate the thick mists hanging over the history of Occultism, and
force its claims to be recognized. The Delphic injunction, ''Know
thyself,'' seems for the few in this age. But the fault ought not to be
laid at the door of the Adepts, who have done all that could be done,
and have gone as far as Their rules permitted, to open the eyes of
the world. Only while the European shrinks from public obloquj^ and
the ridicule unsparingly thrown on Occultists, the Asiatic is being
discouraged b}^ his own Pandits. These profess to labour under the
gloomy impression that no Biga Vidya, no Arhatship (Adeptship), is
possible during the Kali Yuga (the " Black Age") we are now passing
through. Even the Buddhists are taught that the Lord Buddha is
alleged to have prophesied that the power would die out in "one
millennium after His death." But this is an entire mistake. In the
Digha Nikaya the Buddha saj^s :
Hear, Subhadra ! The world wnll never be without Rahats, if the ascetics in my
con.cjregations well and truly keep my precepts.
A similar contradiction of the view brought forward by the BrShmans
is made by Krishna in the Bhagavad Gita, and there is further the
actual appearance of many Saddhus and miracle-workers in the past,
and even in the present age. The same holds good for China and
Tibet. Among the commandments of Tsong-Kha-pa there is one that
enjoins the Rahats (Arhats) to make an attempt to enlighten the world,
including the "white barbarians," ever)'' century, at a certain specified
period of the cycle. Up to the present daj-none of these attempts has been
ver}' successful. Failure has followed failure. Have we to explain the fact
by the light of a certain prophecy ? It is said that up to the time when
Pban-chhen-rin-po-chhe (the Great Jewel of Wisdom) * condescends to
be reborn in the land of the P'helings (Westerners), and appearing as the
Spiritual Conqueror (Chom-den-da), destroys the errors and ignorance
of the ages, it will be of little use to try to uproot the misconceptions
♦ A title of the Tda-shu-Hlum-po I^ama.
TIBETAN PROPHECIES.
413
of Fheling-pa (Europe) : her sons will listen to no one. Another pro-
phecy declares that the Secret Doctrine shall remain in all its purity in
Bhod-yul (Tibet), only to the day that it is kept free from foreign in-
vasion. The very visits of Western natives, however friendly, would
be baneful to the Tibetan populations. This is the true key to Tibetan
exclusiveness.
SECTION L.
A FEW MORE Misconceptions Corrected.
Notwithstanding widespread misconceptions and errors — often
most amusing to one who has a certain knowledge of the true doctrines —
about Buddhism generally, and especially about Buddhism in Tibet, all
the Orientalists agree that the Buddha's foremost aim was to lead human
beings to salvation by teaching them to practise the greatest purity and
virtue, and by detaching them from the service of this illusionary world,
and the love of one's still more illusionary — because so evanescent and
unreal — body and physical self. And what is the good of a virtuous
life, full of privations and suffering, if the only result of it is to be
annihilation at the end ? If 'even the attainment of that supreme per-
fection which leads the Initiate to remember the whole series of his
past lives, and to foresee that of the future ones, by the full development
of that inner, divine eye in him, and to acquire the knowledge that
unfolds the causes * of the ever-recurring cj^cles of existence, brings
him finally to non-being, and nothing more — then the whole .system
is idiotic, and Epicureanism is far more philosophical than stick
Buddhism. He who is unable to comprehend the subtle, and yet so
potent, difference between existence in a material or physical state
and a purely spiritual existence — Spirit or " Soul-life " — will never
appreciate at their full value the grand teachings of the Buddha, even
in their exoteric form. Individual or personal existence is the cause of
pains and sorrows ; collective and impersonal life-eternal is full of
divine bliss and joy for ever, with neither causes nor effects to darken
its light. And the hope for such a life-eternal is the ke5mote of the
whole of Buddhism. If we are told that impersonal existence is no
existence at all, but amounts to annihilation, as was maintained by some
French reincarnationists, then we would ask : What difference can it
* The twelve Nidiuas ca-jJtd in Tibetan Tin-brel Chug-uyi, which are based upon the " Four
Truths."
MISREPRESENTATIONS OF BUDDHISM. ,|.:5
make in the spiritual perceptions of an Kgo whether he enter Nirvana
loaded with the recollections only of his own personal lives — tens of
thousands accordingto the modern reincarnationists — or whether, merged
entirely in the Parabrahmic state it becomes one with the All, with the
absolute knowledge and the absolute feeling of representing collective
humanities ? Once that an Ego lives only ten distinct individual lives
he must necessarily lose his one self, and become mixed up — merged,
so to say — with these ten selves. It really seems that so long as this
great mystery remains a dead-letter to the world of Western thinkers,
and especially to the Orientalists, the less the latter undertake to
explain it the better for Truth.
Of all the existing religious Philosophies, Buddhism is the least
understood. The Lassens, Webers, Wassiljows, the Burnoufs and
Juliens, and even such" eye-witnesses" of Tibetan Buddhism as Csoma
de Koros and the Schlagintweits, have hitherto only added perplexity
to confusion. None of these has ever received his information from a
genuine Gelugpa source : all have judged Buddhism from the bits of
knowledge picked up at Tibetan frontier lamaseries, in countries
thickly populated by Bhutanese and L,eptchas, Bhons, and red-capped
Dugpas, along the line of the Himalayas. Hundreds of volumes pur-
chased from Burats, Shamans, and Chinese Buddhists, have been read
and translated, glossed and misinterpreted according to invariable custom .
Esoteric Schools would cease to be worthy of their name were their
literature and doctrines to become the property of even their profane
co-religionists — still less of the Western public. This is simple
common-sense and logic. Nevertheless this is a fact which our
Orientalists have ever refused to recognize : hence they have gone on,
gravely discussing the relative merits and absurdities of idols, " sooth-
saying tables," and "magical figures of Phurbu" on the "square
tortoise." None of these have anything to do with the real philo-
sophical Buddhism of the Gelugpa, or even of the most educated among,
the Sakyapa and Kadampa sects. All such "plates" and sacrificial
tables, Chinsreg magical circles, etc., were avowedly got from Sikkhim,
Bhutan, and Eastern Tibet, from Bhons and Dugpas. Nevertheless,
these are given as characteristics of Tibetan Buddhism ! It would be
as fair to judge the unread Philosophy of Bishop Berkeley after studying
Christianity in the clown-worship of Neapolitan lazzaroni, dancing a
mystic jig before the idol of St. Pip, or carrying the ex-voto in wax of
the phallus of SS. Cosmo and Domiano, at Tsernie.
^_l6 THE SECRET DOCTRINE.
It is quite true that the primitive Shravakas (listeners or hearers) and
the Shramanas (the " thought-restrainers " and the "pure") have
degenerated, and that many Buddhist sects have fallen into mere
dogmatism and ritualism. Like ever)^ other Esoteric, half-suppressed
teaching, the words of the Buddha convey a double meaning, and
every sect has gradually come to claim to be the only one knowing the
correct meaning, and thus to assume supremacy over the rest. Schism
has crept in, and has fastened, like a hideous cancer, on the fair body of
early Buddhism. Nagarjuna's Mahayana (" Great Vehicle") School
was opposed by the Hinayana(or "Little Vehicle") System, and even the
Yogacharya of Aryasanga became disfigured by the yearly pilgrimage
from India to the shores of Mansarovara, of hosts of vagabonds
with matted locks vv^ho play at being Yogis and Fakirs, preferring this
to work. An affected detestation of the world, and the tedious and
useless practice of the counting of inhalations and exhalations as a
means to produce absolute tranquillity of mind or meditation, have
brought this school within the region of Hatha Yoga, and have made
it heir to the Brahmanical Tirthikas. And though its Srotapatti, its
Sakridagamin, Anagamin, and Arhats,* bear the same names in almost
every school, yet the doctrines of each differ greatly, and none of these
is likely to gain real Abhijnas (the supernatural abnormal five powers).
One of the chief mistakes of the Orientalists when judging on
" internal (?) evidence," as they express it, was that they assumed that
the Pratyeka Buddhas, the Bodhisattvas, and the "Perfect" Buddhas
were a later development of Buddhism. For on these three chief
degrees are based the seven and twelve degrees of the Hierarchy of
Adeptship. The first are those who have attained the Bodhi (wisdom)
of the Buddhas, but do not become Teachers.f The human Bodhisattvas
are candidates, so to say, for perfect Buddhaship (in Kalpas to come),
and with the option of using their powers now if need be. " Perfect "
• The Srotapatti is one who has attained the firU Path of comprehension in the real and the
unreal ; the Sakridagamin is the candidate for one of the higher Initiations : " one who is to receive
birth once more ; " the Anagamin is he who has attained the •' third Path," or literally, " he who will
not be reborn again " unless he so wishes it, having the option of being reborn in any of the " worlds
of the Gods," or of remaining in Devachan, or of choosing an earthly body with a philanthropic
object. An Arhat is one who has reached the highest Path; he may merge into Nirvana at will, while
here on earth.
f [The Pratyeka Buddha stands on the level of the Buddha, but His work for the world has noth-
ing to do with its teaching, and His ofl&ce has always been surrounded with mystery. The prepos-
terous view that He, at such superhuman height of power, wisdom and love could be selfish, is found
in the exoteric books, though it is hard to see how it can have arisen. H. P. B. charged me to
correct the mistake, as she had, in a careless moment, copied such a statement elsewhere.— .'V. B.]
A MYSTERIOUS LAND. 4 1'/
£uddhas are simply " perfect " Initiates. All these are men, and not
disembodied Beings, as is given out in the Hinayana exoteric books.
Their correct character may be found only in the secret volumes of
IvUgrub or Nagarjuna, the founder of the Mahayana system, who is said
to have been initiated by the Nagas (fabulous " Serpents," the veiled
name for an Initiate or Mahatma). The fabled report found in Chinese
records that Nagarjuna considered his doctrine to be in opposition to
that of Gautama Buddha, until he discovered from the Nagas that it
was precisely the doctrine that had been secretly taught by Shakyamuni
Himself, is an allegory, and is based upon the reconciliation between
the old Brahmanical secret Schools in the Himalayas and Gautama's
Esoteric teachings, both parties having at first objected to the rival
schools of the other. The former, the parent of all others, had been
established beyond the Himalayas for ages before the appearance of
.Shakyamuni. Gautama was a pupil of this; and it was with them,
■ hose Indian Sages, that He had learned the truths of the Sungata, the
emptiness and impermanence of every terrestrial, evanescent thing, and
the mysteries of Prajna Paramita, or "knowledge across the River,"
which finally lands the " Perfect One " in the regions of the One Reality.
But His Arhats were not Himself. Some of them were ambitious, and
they modified certain teachings after the great councils, and it is
on account of these "heretics" that the Mother-School at first refused
to allow them to blend their schools, when persecution began driving
away the Esoteric Brotherhood from India. But when finally most of
them submitted to the guidance and control of the chief Ashrams, then
A
the Yogacharya of Aryasanga was merged into the oldest Lodge. For
it is there from time immemorial that has lain concealed the final hope
and light of the world, the salvation of mankind. Many are the names
of that School and land, the name of the latter being now regarded by
the Orientalists as the mythic name of a fabulous country. It is
from this mysterious land, nevertheless, that the Hindu expects his
Kalki Avatara, the Buddhist his Maitreya, the Parsi his Sosiosh, and
the Jew his Messiah, and so would the Christian expect thence his
Christ — if he only knew of it.
There, and there alone, reigns Paranishpanna (Gunggrub), the
absolutely perfect comprehension of Being and Non-Being, the change-
less true Existence in Spirit, even while the latter is seemingly still ir
the body, every inhabitant thereof being a Non-Ego because he has
i/v^ouine the Perfect Ego. Their voidness is "self-existent and perfect"
41 8 THE SECRET DOCTRINE.
— if there were profane eyes to sense and perceive it — because it has
become absolute ; the unreal being transformed into conditionless
Reality, and the realities of this, our world, having vanished in their
own nature into thin (non-existing) air. The "Absolute Truth"
(Dondam-pay-den-pa ; Sanskrit : Paramarthasatya), having conquered
"relative truth" (Kunza-bchi-den-pa ; Sanskrit: Samvritisatya), the
inhabitants of the mysterious region are thus supposed to have reached
the state called in mystic phraseology Svasamvedana (" self-analyzing
reflection ") and Paramartha, or that absolute consciousness of the
personal merged into the impersonal Ego, which is above all, hence
above illusion in every sense. Its " Perfect" Buddhas and Bodhisattvas
may be on every nimble Buddhist tongue as celestial — therefore
unreachable Beings, while these names may suggest and say nothing to
the dull perceptions of the European profane. What matters it to Those
who, being in this world, yet live outside and far beyond our illusive
earth ! Above Them there is but one class of Nirvanis, namely,
the Chos-ku (Dharmakaya), or the Nirvanis " without remains " — the
pure Arupa, the formless Breaths.*
Thence emerge occasionally the Bodhisattvas in their Prul-pai-ku
(or Nirmanakaya) body and, assuming an ordinary appearance, they
teach men. There are conscious, as well as unconscious, incarnations.
Most of the doctrines contained in the YogScharya, or Mahayana
systems are Esoteric, like the rest. One day the profane Hindu and
Buddhist may begin to pick the Bible to pieces, taking it literall}-.
Education is fast spreading in Asia, and already there have been made
some attempts in this direction, so that the tables may then be cruelly
turned on the Christians. Whatever conclusions the two may arrive
at, they will never be half as absurd and unjust as some of the theories
launched by Christians against their respective Philosophies. Thus,
according to Spence Hardy, at death the Arhat enters Nirvana :
That is, he ceases to exist.
And, agreeably to Major Jacob, the Jivanmukta,
* It is an erroneous idea which makes the Orientalists take literally the teaching of the Mahayana
School about the three different kinds of bodies, namely, the Prulpa-ku, the Longehod-dzocpaig-ku,
and the Chos-ku, as all i>ertaining to the Nirvanic condition. There are two kinds of Nirvana : the
earthly, and that of the purely disembodied Spirits. These three " bodies " are the three envelopes —
all more or less physical — which are at the disposal of the Adept who has entered and cros.sed the
six Piramitas, or " Paths " of Buddha. Once He enters upon the seventh. He can return no more to
earth. See Cosma, your. As. Soc. Beng., vii. 142; and Schott, Buddhumus, p. 9. who give it other-
ABSURD CONCLUSIONS. 419
Absorbed into Brahma, enters upon an unconscious and stonelike existence."
Shankaracharya is shown as saying in his prolegomena to the
Shvetashvatara :
Gnosis, once arisen, requires nothing farther for the realization of its result: it
needs subsidia only that it may arise.
The Theosophist, it has been argued, as long as he lives, may do good
and evil as he chooses, and incur no stain, such is the efficacy of gnosis.
\nd it is further alleged that the doctrine of Nirvana lends itself to
immoral inferences, and that the Quietists of all ages have been taxed
with immorality .t o t 1
According to Wassilyewt and Csoma de Koros,§ the Prasanga School
adopted a peculiar mode of
Deducing the absurdity and erroneousness of every esoteric opinion. ||
Correct interpretations of Buddhist Philosophy are crowned by that
gloss on a. thesis from the Prasanga School, that
Even an Arhat goes to hell in case he doubt anything.U
thus making of the most free-thinking religion in the world a blind-
faith system. The " threat " refers simply to the well-known law that
even an Initiate mav fail, and thus have his object utterly ruined, if he
doubt for one moment the efficacy of his psychic powers-the alphabet
of Occultism, as every Kabalist well knows.
The Tibetan sect of the Ngo-vo-nyid-med par Mraba (" they who
deny existence," or " regard nature as Maya "^^ can never be contrasted
for one moment with some of the nihilistic or materialistic schools o.
India, such as the Charvaka. They are pure VedSntins-if anythmg-
in their views. And if the Yogacharyas may be compared with, or
called the Tibetan Vishishtadwaitis, the Prasanga School is surely the
Adwaita Philosophy of the land. It was divided into two: one was
originally founded by Bhavya, the Svantatra Madhyamika School, and
the other by Buddhapalita ; both have their exoteric and esoteric divi-
sions It is necessarv to belong to the latter to know anything oi tne
* Vcdanta S&ra, translated by Major Jacob, p. 119.
+ /bid., p. 122.
i DerBudd/usmus, pp. 327. 357, et seg., quoted by Schlagintweit.
? Buddhism in Tibet, p. 4i-
;i Jour, of As. Soc. Bengal, vii. 144, quoted as above.
1 Buddhism in Tibet, p. 44- . t, v, „t,«,o., • t>ip il1ii«;ion of
.. They naaintain also the existence of One Absolute P»« ^ajure Parabr^^^^^^^^^^
everything outside of it ; the leading of the individual Soul-a Ray of the X^uiversal
nature of existence and things by Yoga alone.
420 TI-IE SECRET DOCTRINE.
esoteric doctrines of that sect, the most metaphysical and philosophical
of all. Chandrakirti (Dava Dagpa) wrote his commentaries on the
Prasanga doctrines and taught publicly ; and he expressly states that
there are two ways of entering the " Path" to Nirvana. Any virtuous
man can reach by Naljorngonsum (" meditation by self-perception"),
the intuitive comprehension of the four Truths, without either belong-
ing to a monastic order or having been initiated. In this case it was
considered as a heresy to maintain that the visions which may arise in
consequence of such meditation, or Vishna (internal knowledge), are
not susceptible of errors (Namtog or false visions), for they are. Alaya
alone having an absolute and eternal existence, can alone have absolute
knowledge ; and even the Initiate, in his Nirmanakaya* body may com-
mit an occasional mistake in accepting the false for the true in his ex-
plorations of the " Causeless " World. The Dharmakaya Bodhisattva
is alone infallible, when in real Samadhi. Ala5'a, or N3'ing-po,
being the root and basis of all, invisible and incomprehensible to
human eye and intellect, it can reflect only its reflection — not Itself.
Thus that reflection will be mirrored like the moon in tranquil and
clear water only in the passionless Dharmakaya intellect, and will be
distorted by the flitting image of eversdhing perceived in a mind that
is itself liable to be disturbed.
In short, this doctrine is that of the Raj-Yoga in its practice of the
two kinds of the Samadhi state ; one of the " Paths " leading to the
sphere of bliss (Sukhavati or Devachan), where man enjoys perfect,
unalloyed happiness, but is yet still connected with personal existence ;
and the other the Path that leads to entire emancipation from the
worlds of illusion, self, and unrealit5\ The first one is open to all and
is reached by merit simply ; the second — a hundredfold more rapid —
is reached through knowledge (Initiation). Thus the followers of the
Prasanga School are nearer to Esoteric Buddhism than are the Yoga-
charyas ; for their views are those of the most secret Schools, and only
the echo of these doctrines is heard in the Yaiyiyaiigshapda and other
works in public circulation and use. For instance, the unreality of two
out of the three divisions of time is given in public works, namely {a)
that there is neither past nor future, both of these divisions being
* Nirtndnakaya (also Nirvanakaya, vulg.) is the body or Self "with remains," or the influence of
terrestrial attributes, however spiritualized, clinging yet to that Self. An Initiate in Dharmakaya,
or in Nirvana "without remains," is the Jivanmukta, the Perfect Initiate, who separates his Higher
Self entirely from his body during Samadhi. [It will be noticed that these two words are her"
used in a sense other than that previously given. — A. B.]
MATERIAI^ISTIC ORIENTAWSTS. 42I
correlative to the present ; and (b) that the reality of things can never be
sensed or perceived except by him who has obtained the Dharmakaya
body; here again is a difficulty, since this body " without remains"
carries the Initiate to full Paranirvtna, if we accept the exoteric explana-
tion verbally, and can therefore neither sense nor perceive. But
evidently our Orientalists do not feel the caveat in such incongruities,
and they proceed to speculate without pausing to reflect over it.
Literature on Mysticism being enormous, and Russia, owing to the free
intercourse with the Burats, Shamans, and Mongolians, having alone
purchased whole libraries on Tibet, scholars ought to know better by
this time. It suffices to read, however, what Csoma wrote on the
origin of the Kala Chakra System,* or Wassilyew on Buddhism, to
make one give up every hope of seeing them go below the rind of the
" forbidden fruit." When Schlagintweit is found saying that Tibetan
Mysticism is not Yoga —
That abstract devotion by which supernatural powers are acquired,t
as Yoga is defined by Wilson, but that it is closely related to Siberian
Shamanism, and is "almost identical with the Tantrika ritual"; and
that the Tibetan Zung is the '' Dharanis" and the Gyut only the Ta7i-
tras — pre-Christian Tantra being judged by the ritual of the modern
Tantrikas — one seems almost justified in suspecting our materialistic
Orientalists of acting as the best friends and allies of the missionaries.
Whatever is not known to our geographers seems to be a non-existent
locality. Thus :
Mysticism is reported to have originated in the fabulous country, Sambhala.
. . . . Csoma, from rar^tt/ investigations, places this [fabulous ?] country beyond
the Sir Daria [Yaxartes] between 45° and 50° north latitude. It was first known in
India in the year 965 A.D., and was introduced . . . into Tibet from India, via
Kashmir, in the year 1025 A.D.J
"It" meaning the "Dus-kyi Khorlo," or Tibetan Mysticism. A
system as old as man, known in India and practised before Kurope
had become a continent, "was first known," we are told, only nine or
ten centuries ago! The text of its books in its present form may have
"originated" even later, for there are numerous such texts that have
been tampered with by sects to suit the fancies of each. But who has read
* The "Sacred" Books of Dus-Kyi Khorlo ("Time Circle"). See Jour. As. Soc, ii. 57. These
works were abandoned to the Sikkhim Dugpas. from the time of Tsong-Kha-pa's reform.
+ Clossarv of Judicial and Revenue Terms, art. "Yoga," quoted in Buddhism in Tibet, p. .17.
X Buddhism in Tibet, pp. 47, 48.
422 THE SECRET DOCTRINE.
the onginal book on Dus-Kyi Khorlo, re- written byTsong-Kha-pa, with
his Commentaries? Considering that this grand Reformer burnt every
book on Sorcer>' on which he could lay his hands in 1387, and that he
has left a whole librarj' of his own works — not a tenth part of which
has ever been made known — such statements as those above-quoted
are, to say the least, premature. The idea is also cherished — from a
happy hj^pothesis offered by Abbe Hue — that Tsong-Kha-pa derived
his wisdom and acquired his extraordinary powers from his intercourse
with a stranger from the West, "remarkable for a long nose." This
stranger is believed by the good Abbe "to have been a European mis-
sionary " ; hence the remarkable resemblance of the religious ritual in
Tibet to the Roman Catholic service. The sanguine " Lama of Jeho-
vah" does not say, however, who were the five foreigners who appeared
in Tibet in the year 371 of our era, to disappear as suddenly and mys-
teriousl}^ as they came, after leaving with King Thothori-N^'ang-tsan
instructions how to use certain things in a casket that " had fallen from
heaven" in his presence precisely fifty years before, or in the year
A.D. 331.*
There is generall}^ a hopeless confusion about Eastern dates among
European scholars, but nowhere is this so great as in the case of
Tibetan Buddhism. Thus, while some, correctly enough, accept the
seventh century as the date of the introduction of Buddhism, there are
others — such as Lassen and Koeppung, for instance — who show on
good authority, the one, the construction of a Buddhist monastery on
the slopes of the Kailas Range so far back as the year 137 B.c.,t and
the other, Buddhism established in and north of the Punjab, as earlj'
as the year 292 B.C. The difference though trifling — only just one
thousand years — is nevertheless puzzling. But even this is easily
explained on Esoteric grounds. Buddhism — the veiled Esotericism of
Buddha — was established and took root in the seventh century of the
Christian era ; while true Esoteric Buddhism, or the kernel, the very
spirit of Tathagata's doctrines, was brought to the place of its birth,
the cradle of humanity, by the chosen Arhats of Buddha, who were
sent to find for it a secure refuge, as
* Buddhism in Tibet, pp. 63, 64. The objects found in the casket, as enumerated in the exoteric
legend, are of course symbolical. They may be found mentioned in the Kanjur. They were rs-^id to
be; \\) two hands joined; (2) a miniature Choten (Stupa, or reliquary); (3) a talisman with "Om
mani padme hum" inscribed on it : (d) a religions t>ooV-, Zamaiog (" a constructed vehicle' ).
t AUerlhumskunde, ii. 1072.
INTRODUCTION OF BUDDHISM INTO TIBET. 42"
The Sage had perceived the dangers ever since he had entered upon Thonglam
("the Path of seeing," or clairvoyance).
Amidst populations deepl}' steeped in Sorcery the attempt proved a
failure; and it was not until the School of the "Doctrine of the Heart"
had merged with its predecessor, established ages earlier on the slope
facing Western Tibet, that Buddhism was finally engrafted, with its
two distinct Schools — the Esoteric and the exoteric divisions — in the
Iraid of the Bhon-pa.
SECTION LI
The " Doctrine of the Eye" & the " Doctrine
OF THE Heart," or the "Heart's Seal."
Prof. Albrecht Weber was right when he declared that the
Northern Buddhists
Alone possess these [Buddhist] Scriptures complete.
For, while the Southern Buddhists have no idea of the existence of an
Esoteric Doctrine — enshrined like a pearl within the shell of every
religion — the Chinese and the Tibetans have preserved numerous
records of the fact. Degenerate, fallen as is now the Doctrine publicl}'
preached by Gautama, it is yet preserved in those monasteries in China
that are placed beyond the reach of visitors. And though for over two
millennia every new " reformer," taking something out of the original
has replaced it by some speculation of his own, still truth lingers even
now among the masses. But it is only in the Trans-Himalayan fast-
nesses— loosel}^ called Tibet — in the most inaccessible spots of desert
and mountain, that the Esoteric "Good Law" — the " Heart's Seal " —
lives to the present daj' in all its pristine purit}-.
Was Emanuel Swedenborg wrong when he remarked of the forgotten,
long-lost Word :
Seek for it in China ; peradventure you may find it in Great Tartary.
He had obtained this information, he tells his readers, from certain
" Spirits," who told him that they performed their worship according
to this (lost) ancient Word. On this it was remarked in Isis Unveiled
that
Other students of Occult Sciences had more than the word of "spirits" to rely
UDon in this special case : they have seen the books
SWEDBNBORG'S CI.AIMS. 425
mat contain the " Word."* Perchance the names of those " Spirits "
who visited the great Swedish Theosophist were Eastern. The word
of a man of such undeniable and recognised integrity, of one whose
learning in Mathematics, Astronomy, the natural Sciences and Philo-
sophy was far in advance of his age, cannot be trifled with or rejected
as unceremoniously as if it were the statement of a modern Theoso-
phist ; further, he claimed to pass at will into that state when the
Inner Self frees itself entirely from every physical sense, and lives and
breathes in a world where every secret of Nature is an open book to
the Soul-eye.f Unfortunately two-thirds of his public writings are ilso
allegorical in one sense ; and, as they have been accepted literally,
criticism has not spared the great Swedish Seer any more than other
Seers.
Having taken a panoramic view of the hidden Sciences and Magic
with their Adepts in Europe, Eastern Initiates must now be mentioned.
If the presence of Esotericism in the Sacred Scriptures of the West
only now begins to be suspected, after nearly two thousand years of
blind faith in their verbatim wisdom, the same may well be granted as
to the Sacred Books of the East. Therefore neither the Indian nor the
Buddhist system can be understood without a key, nor can the study
of comparative Religion become a " Science " until the symbols of
every Religion yield their final secrets. At the best such a study will
remain a loss of time, a playing at hide-and-seek.
On the authority of a Japanese Encyclopedia, Remusat shows the
Buddha, before His death, committing the secrets of His system to
His disciple, Kasyapa, to whom alone was entrusted the sacred
keeping of the Esoteric interpretation. It is called in China Ching-fa-
yin- Tsang (" the Mystery of the Eye of the Good Doctrine "). To any
student of Buddhist Esotericism the term, " the Mystery of the Eye,"
would show the absence of any Esotericism. Had the word " Heart "
stood in its place, then it would have meant what it now only professes
to convey. The " Eye Doctrine " means dogma and dead-letter form,
church ritualism intended for those who are content with exoteric
formulas. The " Heart Doctrine," or the " Heart's Seal " (the Sin Yin),
is the only real one. This may be found corroborated by Hiuen Tsang.
• op. cit., ii. 470.
+ Unless one obtains exact information and the right method, one's visions, however correct ana
true in Soul-life, will ever fail to get photographed in our human memory, and certain cells of the
brain are sure to play havoc with our remembrances.
426 THE SECRET DOCTRINE.
In his translation of Mahd-Prajnd-Pdramitd {Ta-poh-je-King), in one
hundred and twenty volumes, it is stated that it was Buddha's " favourite
disciple Ananda," who, after his great Master had gone into Nirvana,
was commissioned by Kasyapa to promulgate " the Eye of the Doc-
trine," the "Heart" of the Law having been left with the Arhats
alone.
The essential difference that exists between the two — the " Eye " and
the " Heart," or the outward form and the hidden meaning, the cold
metaphysics and the Divine Wisdom — is clearly demonstrated in
several volumes on " Chinese Buddhism," written by sundry mis-
sionaries. Having lived for years in China, they still know no more
than they have learned from pretentious schools calling themselves
esoteric, yet freely supplying the open enemies of their faith with pro-
fessedly ancient manuscripts and esoteric works ! This ludicrous con-
tradiction between profession and practice has never, as it seems,
struck any of the western and reverend historians of other peoples'
secret tenets. Thus many esoteric schools are mentioned in Chinese
Buddhism by the Rev. Joseph Edkins, who believes quite sincerely that
he has made " a minute examination " of the secret tenets of Buddhists
whose works "were until lately inaccessible in their original form."
It really will not be saying too much to state at once that the genuine
Esoteric literature is " inaccessible" to this day, and that the respect-
able gentleman who was inspired to state that
It does not appear that there was any secret doctrine which those who knew it
would not divulge,
made a great mistake if he ever believed in what he says on page i6i
of his work. L,et him know at once that all those Yu-luh (" Records
of the Sayings ") of celebrated teachers are simply blinds, as complete
— if not more so — than those in the Puranas of the Brahmans. It is
useless to enumerate an endless string of the finest Oriental scholars
or to bring forward the researches of Remusat, Burnouf, Koeppen, St.
Hilaire, and St. Julian, who are credited with having exposed to view
the ancient Hindu world, by revealing the sacred and secret books of
Buddhism : the world that they reveal has never been veiled. The
mistakes of all the Orientalists may be judged by the mistake of one of
the most popular, if not the greatest among them all — Prof. Max
Miiller. It is made with reference to what he laughingly translates as
the "god Who" (Ka).
THE GOD " WHO.
427
The authors of the Brdhmanas had so completely broken with the past, that,
forgetful of the poetical character of the hj-mns and the yearning of the poets after
the Unknown God, they exalted the interrogative pronoun itself into a deity, and
acknowledged a god Ka (or Who ?) . . . Wherever interrogative verses occur
the author states that Ka is Prajapati, or the Lord of Creatures. Nor did they stop
here. Some of the hymns in which the interrogative pronoun occurred were called
Kadvat, i.e., having Kad or Quid. But soon a new adjective was formed, and not
only the hymns but the sacrifice also offered to the god were called Kaya, or
"Who"-ish. . . . At the time of Panini this word acquired such legitimacy as
to call for a separate rule explaining its formation. The Commentator here explains
Ka by Brahman.
Had the commentator explained It even by Parabrahman he would
have been still more in the right than he was by rendering It as
" Brahman." One fails to see why the secret and sacred Myster3^-Name
of the highest, sexless, formless Spirit, the Absolute, — Whom no one
would have dared to classify with the rest of the manifested Deities, or
even to name during the primitive nomenclature of the symbolical
Panthenon, should not be expressed by an interrogative pronoun. Is
it those who belong to the most anthropomorphic Religion in the world
who have a right to take ancient Philosophers to task for even an exag-
gerated religious awe and veneration ?
But we are now concerned with Buddhism. Its Esotericism and oral
instruction, which is written down and preserved in single copies by
the highest chiefs in genuine Esoteric Schools, is shown by the
author Sau-Kian-yi-su. Contrasting Bodhidharma with Buddha, he
exclaims :
"Julai" (Tathagata) taught great truths and the causes of things. He became
the instructor of men and Devas. He saved multitudes, and spoke the contents of
more than five hundred works. Hence arose the Kiau-men, or exoteric branch of
the system, and it was believed to be the tradition of the words of Buddha. Bodhi-
dharma brought from the Western Heaven [Shamballa] the "Seal of Truth " (true
seal )and opened the fountain of contemplation in the East. He pointed directly
to Buddha's heart and nature, swept away the parasitic and alien growth of book- '
instruction, and thus established the Tsung-men, or Esoteric branch of the system
containing the tradition of the heart of Buddha.*
A few remarks made by the author of Chinese Buddhis?n throw a flood
of light on the universal misconceptions of Orientalists in general, and
'■' Chinese Buddhism, p. 158. The Rev. Joseph Edkins either ignores, or— which is more probable—
IS utterly ignorant of the real existence of such Schools, and judges by the Chinese travesties of
these, calling such Bsotericism " heterodox Buddhism." And so it is, in one sense.
426 THE SECRET DOCTRINE.
cf the missionaries in the "lauds of the Gentiles" in particular. They
appeal very forcibly to the intuition of Theosophists — more particularly
of those in India. The sentences to be noticed are italicized.
The common [Chinese] word for the esoteric Schools is dan, the Sanskrit Dhydfia
. . . Orthodox Buddhism has in China slowl}^ but steadily become heterodox.
The Buddhism of books and ancient traditions has become the Buddhism of mystic
contemplation. . . . The history of ancient schools springing up long ago in the
Buddhist communities of India caji now be otily very partially recovered. Possibly
some light ma}' be thrown back by China upon th« religious history of the country
from which Buddhism came.* In no part of the story is aid to the recovery of the
lost knowledge more likely to be found than in the accounts of the patriarchs, the
line of whom was completed by Bodhidharma. In seeking the best explanation of
the Chinese and Japanese narrative of the patriarchs, and the seven Buddhas
terminating in Gautama, or Shakyamuni, it is important to know the Jain tradi-
tions as they were early in the sixth century of our era, when the Patriarch Bodhi-
dharma removed to China. . . .
In tracing the rise of the various schools of esoteric Buddhism it must be kept in
mind that a principle somewhat similar to the dogma of apostolical succession
belongs to them all. They all profess to derive their doctrines through a succession
of teachers, each instructed personally by his predecessor, till the time of Bodhi-
dharma, afid so further up in the series to Shakyamuni himself and the earlier
Buddhas.'^
It is complained further on, and is mentioned as a falling away from
strict orthodox Buddhism, that the Lamas of Tibet dre received in Pekijt
with the utmost respect by the Emperor.
The following passages, taken from different parts of the book,
summarise Mr. Edkins' views :
Hermits are not uncommonly met with in the vicinity of large Buddhist temples
. . . their hair being allowed to grow unshorn. . . . The doctrine of metem-
psychosis is rejected. Buddhism is one form of Pantheism on the ground that the
doctrine of metempsychosis makes all nature instinct with life, and that that life is
the Deity assuming different forms of personalitj^that Deity not being a self-conscious,
free-acting Self-Cause, but an all-pervading Spirit. The esoteric Buddhists of China,
keeping rigidly to their one doctrine,:}: say nothing of the metempsychosis, . . .
or any other of the more material parts of the Buddhist system. . . . The
Western paradise promised to the worshippers of Amida Buddha is . . . incon
* That country— India — has lost the records of such Schools and their teachings only so far as the
general public, and especially the inappreciative Western Orientalists, are concerned. It has preserved
them in full in some Mathams (refuges for mystic contemplation). But it may perhaps be better to
seek them with, and from, their rightful owners, the so-called " mythical " Adepts, or Mahatmas.
•* "tbrniose liuddhism, pp. 155-159.
t They certainly reject most emphatically the popular theory of the transmigration of human
entities or Souls into animals, but not the evolution of men from animals — so far, r.t least, as their
lower principles are concerned.
MORE MISREPRESENTATIONS. 429
sistent with the doctrine of Nirvana [?].* . . . It promises immortaCity instead
of annihilation. The great antiquity of this School is evident from the early date
of the translation of the Aniida Sutra, which came from the hands of Kumarajiva,
and the Ku-liang-sheu-King, dating from the Han dynasty. Its extent of influence
is seen in the attachment of the Tibetans and Moguls to the worship of this
Buddha, and in the fact that the name of this fictitious personage [?] is more com-
monly heard in China than that of the historical Shakyamuni.
We fear the learned writer is on a false track as to Nirvana and
Amita Buddha. However, here we have the evidence of a missionarj'
to show that there are. several schools of Esoteric Buddhism in the
Celestial Empire. When the misuse of dogmatical orthodox Buddhist
Scriptures had reached its climax, and the true spirit of the Buddha's
Philosophy was nearly lost, several reformers appeared from India,
who established an oral teaching. Such were Bodhidharma and
Nagarjuna, the authors of the most important works of the contempla-
tive School in China during the first centuries of our era. It is known,
moreover, as is said in Chinese Buddhism, that Bodhidharma became
the chief founder of the Esoteric Schools, which were divided into five
principal branches. The data given are correct enough, but ever>' con-
clusion, without one single exception, is wrong. It was said in his
Unveiled that —
Buddha teaches the doctrine of a new birth as plainly as Jesus does. Desirin'j-
to break with the ancient Mysteries, to which it was impossible to admit the
ignorant masses, the Hindu reformer, though generally silent upon more than one
secret dogma, clearly states his thought in several passages. Thus, he says:
" Some people are born again ; evil-doers go to hell [Avitchi] ; righteous people go to
heaven [Devachan] ; those who are free from all worldly desires enter Nirvana"
{Precepts of i fie Dhammapada, v. 126). Elsewhere Buddha states that " it is better to
believe in a future life, in which happiness or misery can be felt : for if the heart
believes therein it will abandon sin and act A^rtuously ; and even if there is no
resurrection [rebirth], such a life will bring a good name and the reward of men.
But those who believe in extinction at death will not fail to commit any sin
that they may choose, because of their disbelief in a future." (See IVheel of the
Law.)
How is immortality, then, "inconsistent with the doctrine of
' It IS quite consistent, on the contrary, when explained in the light of the Esoteric Doctrine The
" Western paradise," or Western heaven, is no fiction located in transcendental space. It is a hona-fide
locahty in the mountains, or, to be more correct, one encircled in a desert within mountains Hence
it IS assigned for the residence of those students of Esoteric Wisdom-disciples of Buddha-who
have attained the rank of I.ohans and Anagamins (Adepts). It is called "Western" simply from
geographical considerations ; and " the great iron mountain girdle" that surrounds the Avitchi and
the seven Lokas that encircle the "Western paradise " are a very exact representation of weU-known
localities and thines to the Eastern student of Occultism-
430 THE SECRET DOCTRINE.
Nirvana?" The above are only a few of Buddha's openly- expressed
thoughts to his chosen Arhats ; the great Saint said much more. As a
comment upon the mistaken views held in our century by the Oriental-
ists, " who vainly try to fathom Tathagata's thoughts," and those ot
Brahmans, " who repudiate the great Teacher to this day," here are
some original thoughts expressed in relation to the Buddha and the
study of the Secret Sciences. They are from a work written in Chinese
by a Tibetan, and published in the monastery of Tientai for circulation
among the Buddhists
Who live in foreign lands, and are in danger of being spoiled by missionaries,
as the author truly says, every convert being not only " spoiled " for
his own creed, but being also a sorry acquisition for Christianity. A
translation of a few passages, kindly made from that work for the pre-
sent volumes is now given.
No profane ears having heard the mighty Chau-yan [secret and enlightening
precepts] of Vu-vei-Tchen-jen [Buddha within Buddha],* of our beloved Lord and
Bodhisattva, how can one tell what his thoughts really were? The holy Sang-gyas-
Panclihen t never offered an insight into the One Reality to the unreformed [unini-
tiated] Bhikkus. Few are those even among the Tu-fon [Tibetans] who knew it ;
as for the Tsung-men j Schools, they are going with every day more down hill.
. . . . Not even the Fa-siong-Tsung§ can give one the wisdom taught in real
Naljor-chod-pa [Sanskrit: II Yogacharya]: . . . it is all " Eye " Doctrine, and no
more. The loss of a restraining guidance is felt, since the Tch'-an-si [teachers] of
inward meditation [self-contemplation or Tchung-kwan] have become rare, and the
Good Law is replaced by idol-worship [Siang-kyan]. It is of this [idol- or image-
worship] that the Barbarians [Western people] have heard, and know nothing of
Bas-pa-Dharma [the secret Dharma or doctrine]. Why has truth to hide like a
tortoise within its shell ? Because it is now found to have become like the Lama's
tonsure knife,1I a weapon too dangerous to use even for the Lanoo. Therefore no
one can be entrusted with the knowledge [Secret Science] before his time. The
* The word is translated by the Orientalists as " true man without a position," (?) which is very
misleading. It simply means the true inner man, or Ego, "Buddha within Buddha " meaning that
there was a Gautama inwardly as well as oulwardiy.
t One of the titles of Gautama Buddha in Tibet.
t The " Esoteric " Schools, or sects, of which there are many in China.
\ A school of contemplation founded by Hiuen-Tsang, the traveller, nearly extinct. Fa-siong-
Tsung means "the School that unveils the inner nature of things."
li Esoteric, or hidden, teaching of Yoga (Chinese: Yogi-mi-kean).
'\ The "tonsure knife" is made of meleoric iron, and is used for the purpose of cutting off the
'vow-lock," or hair from the novice's head during his first ordination. It has a double-edged
blade is sharp as a razor, and lies concealed within a hollow handle of horn. By touching a spring
tha blade jerks out like a flash of lightning, and recedes back with the same rapidity. A great
dexterity is required in using it without wounding the head of the young Gelung and Gelung-ma
(candidates to become priests and nuns) during the preliminary rites, which are pubUc.
ARYASANGA. 43I
Chagpa-Thog-mad have become rare, and the best have retired to Tushita the
Blessed.*
Further on, a man seeking to master the mysteries of Esotericism
before he had been declared by the initiated Tch'-an-si (teachers) to be
ready to receive them, is likened lo
One who would, without a lantern and on a dark night, proceed to a place full
of scorpions, determined to feel on the ground for a needle his neighbour has
dropped.
Again :
He who would acquire the Sacred Knowledge should, before he goes any farmer
"trim his lamp of inner understanding," and then "with the help of such good
light" use his meritorious actions as a dust-cloth to remove every impurity from
his mystic mirror,t so that he should be enabled to see in its lustre the faithful
reflection of Self. .... First, this ; then Tong-pa-nya,t lastly ; Samma Sam-
buddha.§
In Chinese Buddhism a corroboration of these statements is to be
found in the aphorisms of Lin-tsi :
Within the body which admits sensations, acquires knowledge, thinks, and acts,
there is the " true man without a position " Wu-wei-chen-jen. He makes himself
clearly visible ; not the thinnest separating film hides him. Why do you not recog-
nise nim? ... If the mind does not come to conscious existence, there is
deliverance everywhere What is Buddha? Arts. A mind clear and at
rest. What is the Law } Ans. A mind clear and enlightened. What is Tau ?
Ahs. In every place absence of impediments and pure enlightenment. These three
• Chagpa-Thog-mad is the Tibetan name of Aryasanga, the founder of the Yogacharya or
Naljorchodpa School. This Sage and Initiate is said to have been taught " Wisdom " by Mai-
treva Buddha Himself, the Buddha of the Sixth Race, at Tushita (a celestial region presided over
by Him), and as having received from Him the 6ve books of Champailehos-nga. The Secret Doctrine
teaches, however, that he came from Dejung, or Shambhalla, called the "source of happiness "
C wisdom-acquired ") and declared by some Orientalists to be a " fabulous " place.
t It may not be, perhaps, amiss to remind the reader of the fact that the " mirror" was a part of
the symbolism of the Thesmophoria, a portion of the Eleusinian Mysteries ; and that it was used in
the search for Atmu, the "Hidden One." or "Self" In his excellent paper on the above-named
mysteries, Dr. Alexander Wilder of New York says : " Despite the assertion of Herodotus and
others that the Bacchic Mysteries were Egyptian, there exists strong probability that they came
originally from India, and were Shaivitic or Buddhistical. Kore-Perscp-honeia was but the goddess
Parasu-pani, or Bhavani, aud Zagreus is from Chakra, a country extending from ocean to ocean. If
this is a Turanian story we can easily recognise the ' horns " as the crescent worn by Lama-priests,
and assume the whole legend [the fable of Dionysus-Zagreus] to be based on Lama-succession and
transmigration. . . . The whole story of Orpheus . . . has a Hindu ring all through." The
t.ile of "Lama-succession and transmigration " did not originate with the Lamas, who date them-
selves only so far back as the seventh century, but with the Chaldoeaiis and the Brahmans, still earlier.
X The state of absolute freedom from any siu or desire.
The state during which an Adept sees the long series of his past births, and lives through all his
previous incarnations in this and the other worlds. (See the admirable description in the Light of
. .ji'a, p. i66, 1884 ed.l
432 THE SECRET DOCTRINE.
The reverend author of Chinese Buddhism makes merry over the
symbolism of Buddhist discipline. Yet the self-inflicted "slaps on the
cheek" and "blows under the ribs" find their pendants in the morti-
fications of the body and self-flagellation — " the discipline of the
scourge " — of the Christian monks, from the first centuries of Chris-
tianity down to our own day. But then the said author is a Protestant,
who substitutes for mortification and discipline — good living and com-
fort. The sentence in the Lin-tsi,
The "true man, without a position," Wu-wei-chen-jen, is wrapped in a prickly
shell, like the chestnut. He cannot be approached. This is Buddha — the Buddha
within you,
is laughed at. Truly
An infant cannot understand the seven enigmas !
SOME PAPERS ON THE
BEARING OF OCCULT
PHILOSOPHY ON LIFE.
NOTB.
Papers I. II. III. of the following were written by H. P. B. and
were circulated privately during her lifetime, but they were written
with ihe idea that they would be published after a time. They are
papeis intended for students rather than for the ordinary reader, and
will repay careful study and thought. The " Notes of some Oral
Teaching " were written down by some of her pupils and were partially
corrected by her, but no attempt has been made to relieve them of
their fragmentary character. She had intended to make them the
basi.<? for written papers similar to the first three, but her failing health
rendered this impossible, and they are published with her consent, the
time for restricting them to a limited circle having expired.
Annie Besant.
PAPER I
A WARNING.
THERi< is a Strange law in Occultism which has been ascertamed
and proven by thousands of years of experience ; nor has it failed to
demonstrate itself, almost in every case, during the years that the
Theosophical Society has been in existence. As soon as anyone
pledges himself as a " Probationer," certain Occult effects ensue. Of
these the first is the throwing outward of everything latent in the
nature of the man ; his faults, habits, qualities or subdued desires,
whether good, bad or indifferent.
For instance, if a man be vain or a sensualist, or ambitious,
whether by atavism or by karmic heirloom, those vices are sure to
break out, even if he has hitherto successfully concealed and repressed
them. They will come to the front irrepressibly, and he will have to
fight a hundred times harder than before, until he kills all such
tendencies in himself.
On the other hand, if he be good, generous, chaste and abstemious,
or has any virtue hitherto latent and concealed in him, it will work its
way out as irrepressibly as the rest. Thus a civilized man who hates to
be considered a saint, and therefore assumes a mask, will not be able to
conceal his true nature, whether base or noble.
This is an immutable law in the domain of the occult.
Its action is the more marked, the more earnest and sincere the
desire of the candidate, and the more deeply he has felt the reality and
importance of his pledge.
The ancient occult axiom, " Know Thyself," must be familiar to
ever}' student ; but few if any have apprehended the real meaning of
this wise exhortation of the Delphic Oracle. You all know your earthly
pedigree, but who of you has ever traced all the links of heredity.
436 THE SECRET DOCTRINE.
astral, psychic and spiritual, which go to make you what you are?
Many have written and expressed their desire to unite themselves with
their Higher Ego, yet none seem to know the indissoluble link con-
necting their " Higher Egos" with the One Universal Self.
For all purposes of Occultism, whether practical or purely meta-
physical, such knowledge is absolutely requisite. It is proposed,
therefore, to begin these papers by showing this connection in all
directions with the worlds : Absolute, Archetypal, Spiritual, Manasic,
Psychic, Astral, and Elemental. Before, however, we can touch upon
the higher worlds — Archetypal, Spiritual and Manasic — we must
master the relations of the seventh, the terrestrial world, the lower
Prakriti, or Malkuth as in the Kabalah, to the worlds or planes which
immediately follow it.
OM.
" Om," says the Aryan Adept, the son of the Fifth Race, who with
this syllable begins and ends his salutation to the human being, his
conjuration of, or appeal to, non-human Presences.
" Om-Mani," murmurs the Turanian Adept, the descendant of the
Fourth Race ; and after pausing he adds, " Padme-Hum."
This famous invocation is very erroneously translated by the
Orientalists as meaning, " Oh the Jewel in the Lotus." For although,
literally, Om is a syllable sacred to the Deity, Padme means " in the
Lotus," and Mani is any precious stone, still neither the words them-
selves, nor their symbolical meaning, are thus really correctly rendered.
In this, the most sacred of all Eastern formulas, not only has every
syllable a secret potency producing a definite result, but the whole
invocation has seven different meanings and can produce seven distinct
results, each of which may differ from the others.
The seven meanings and the seven results depend upon the intona-
tion which is given to the whole formula and to each of its syllables ;
and even the numerical value of the letters is added to or diminished
according as such or another rhythm is made use of. Let the student
remember that number underlies form, and number guides sound.
Number lies at the root of the manifested Universe: numbers and
harmonious proportions guide the first differentiations of homogeneous
substance into heterogeneous elements ; and number and numbers set
limits to the formative hand of Nature.
Know the corresponding numbers of the fundamental principle of
THE JEWEL IN THE LOTUS. 437
every element and its sub-elements, learn their interaction and behaviour
on the occult side of manifesting Nature, and the law of correspondences
will lead 3'ou to the discovery of the greatest mysteries of macrocos-
mical life.
But to arrive at the macrocosmical, you must begin by the micro-
cosmical, i.e., you must study Man, the microcosm — in this case as
physical science does — inductively, proceeding from particulars to
universals. At the same time, however, since a key-note is required to
analyze and comprehend any combination of differentiations of sound,
we must never lose sight of the Platonic method, which starts with one
general view of all, and descends from the universal to the individual.
This is the method adopted in Mathematics — the only exact science that
exists in our day.
Let us study Man, therefore ; but if we separate him for one moment
from the Universal Whole, or view him in isolation, from a single
aspect, apart from the "Heavenly Man" — the Universe symbolized by
Adam Kadmon or his equivalents in every Philosophy — we shall either
land in Black Magic or fail most ingloriously in our attempt.
Thus the mystic sentence, " Om Mani Padme Hjim,'" when rightlj^
understood, instead of being composed of the almost meaningless words,
*' Oh the Jewel in the Lotus," contains a reference to this indissoluble
union between Man and the Universe, rendered in seven different ways,
and having the capability of seven different applications to as many
planes of thought and action.
From whatever aspect we examine it, it means : " I am that I am " ;
" I am in thee and thou art in me." In this conjunction and close
union the good and pure man becomes a God. Whether consciously or
unconsciously, he will bring about, or innocently cause to happen,
unavoidable results. In the first case, if an Initiate (of course an
Adept of the Right-hand Path alone is meant), he can guide a beneficent
or a protecting current, and thus benefit and protect individuals and
even whole nations. In the second case, although quite unaware of
what he is doing, the good man becomes a shield to whomsoever he is
with.
Such is the fact ; but its how and why have to be explained, and this
can be done only when the actual presence and potency of numbers in
sounds, and hence in words and letters, have been rendered clear. The
formula, " Om Mani Padme Htifn,'" has been chosen as an illustration
on account of its almost infinite potency in the mouth of an Adept, and
438 THE SECRET DOCTRINE.
of its potentiality when pronounced by any man. Be careful, all you
who read this : do not use these words in vain, or when in anger, lest
you become yourself the first sacrificial victim, or, what is worse,
endanger those whom you love.
The profane Orientalist, who all his life skims mere externals, will
tell you flippantl}^ and laughing at the superstition, that in Tibet this
sentence is the most powerful six-syllabled incantation and is said to
have been delivered to the nations of Central Asia by Padmapani, the
Tibetan Cbenresi.*
But who is Padmapani, in reality ? Each of us must recognize him
for himself, whenever he is read3\ Each of us has within himself the
"Jewel in the lyotus," call it Padmapani, Krishna, Buddha, Christ, or
whatever name we maj^ give to our Divine Self. The exoteric stor}*
runs thus :
The supreme Buddha, or Amitabha, they say, at the hour of the
creation of man, caused a rosy ray of light to issue from his right eye.
The ray emitted a sound and became Padmapani Bodhisattva. Then the
Deity allowed to stream forth from his left eye a blue ray of light,
which, becoming incarnate in the two virgins Dolma, acquired the
power to enlighten the minds of living beings. Amitabha then called
the combination, which forthwith took up its abode in man, " Om Mani
Padme Hum,'' " I am the Jewel in the I/Dtus and in it I will remain."
Then Padmapani, " the One in the lyOtus " vowed never to cease work-
ing until he had made Humanity feel his presence in itself and had
thus saved it from the misery of rebirth. He vowed to perform the
feat before the end of the Kalpa, adding that, in case of failure, he
wished that his head should split into numberless fragments. The
Kalpa closed ; but Humanity felt him not within its cold, evil heart.
Then Padmapani' s head split and was shattered into a thousand frag-
ments. Moved with compassion, the Deity re-formed the pieces into
ten heads, three white, and seven of various colours. And since that
day man has become a perfect number, or Ten.
In this allegory the potency of Sound, Colour, and Number is so
ingeniously introduced as to veil the real Esoteric meaning. To the
outsider it reads like one of the many meaningless fair5^-tales of
creation ; but it is pregnant with spiritual and divine, physical and
magical meaning. From Amitabha — no colotir, or the white glory — are
• See supra, ii. i88, 189.
THE PYTHAGORKAN TETRAD. 439
born the seven differentiated colours of the prism. These each emit a
corresponding sound, forming the seven of the musical
scale. As Geometry, among the Mathematical Sciences,
is specially related to Architecture, and also (proceeding
to Universals) to Cosmogony, so the ten Jods of the
Pythagorean Tetrad, or Tetraktys, being made to sym-
bolize the Macrocosm, the Microcosm, or man, its image,
had also to be divided into ten points. For this Nature herself has
provided, as will be seen.
But before this statement can be proved and the perfect correspon-
dences between the Macrocosm and the Microcosm demonstrated, a few
words of explanation are necessary.
To the learner who would study the Esoteric Sciences with their
double object: {a) of proving Man to be identical in spiritual and
physical essence with both the Absolute Principle and with God in
Nature ; and (3) of demonstrating the presence in - him of the same
potential powers as exist in the creative forces in Nature — to such a
one a perfect knowledge of the correspondences between Colours,
Sounds, and Numbers is the first requisite. As already said, the sacred
formula of the far East, " Om Marii Padme Hum'' is the one best calcu-
lated to make these correspondential qualities and functions clear to
the learner.
In the allegory of Padmapani, the Jewel (or Spiritual Ego) in the
Lotus, or the symbol of androgynous man, the numbers 3, 4, 7, 10, as
synthesizing the Unit, Man, are prominent, as I have already said. It
is on the thorough knowledge and comprehension of the meaning and
potency of these numbers, in their various and multiform combinations,
and in their mutual correspondence with sounds or words, and colours
or rates of motion (represented in physical science by vibrations), that
the progress of a student in Occultism depends. Therefore we must
begin with the first, initial word. Cm, or Aum. Cm is a " blind." The
sentence " Om Mani Padme Hum" is not a six- but a seven-syllabled
phrase, as the first syllable is double in its right pronunciation, and
triple in its essence, A-um. It represents the for ever concealed
primeval triune differentiation, not frotn but zw the One Absolute, and
is therefore symbolized by the 4, or the Tetraktys, in the metaphysical
world. It is the Unit-ray, or Atman.
It is the Atman, this highest Spirit in man, which, in conjunction
^Yith Buddhi and Manas, is called the upper Triad, or Trinity. This
440 THE SECRET DOCTRINE.
Triad with its four lower human principles, is, moreover, enveloped with
an auric atmosphere, like the \^olk of an egg (the future embryo) by the
albumen and shell. This, to the perceptions of higher Beings from
other planes, makes of each individuality an oval sphere of more or less
radiancy.
To show the student the perfect correspondence between the birth of
Kosmos, a World, a Planetary Being, or a Child of Sin and Earth,
a more definite and clear description must be given. Those acquainted
with Physiology will understand it better than others.
Who, having read say the Vishnu or other Parana, is not familiar
with the exoteric allegory of the birth of Brahma (male-female) in the
Egg of the World, Hiranyagarbha, surrounded b}"- its seven zones, or
rather planes, which in the world of form and matter become seven
and fourteen L,okas ; the numbers seven and fourteen reappearing as
occasion requires.
Without giving out the secret analysis, the Hindus have from time
immemorial compared the matrix of the Universe, and also the solar
matrix, to the female uterus. It is written of the former: "Its womb
is vast as the Meru," and
The future mighty oceans lay asleep in the waters that filled its cavities, the con-
tinents, seas and mountains, the stars, planets, the gods, demons and mankind.
The whole resembled, in its inner and outer coverings, the cocoanut
filled interiorly with pulp, and covered externally with husk and rind.
"Vast as Meru," say the texts.
Meru was its Amnion, and the other mountains were its Chorion,
adds a verse in Vishnu Purana*
In the same way is man born in his mother's womb. As Brahma
is surrounded, in exoteric traditions, by seven layers within and seven
without the Mundane Egg, so is the embryo (the first or the seventh
layer, according to the end from which we begin to count). Thus, just
as Esotericism in its Cosmogony enumerates seven inner and seven
outer layers, so Physiology notes the contents of the uterus as seven
also, although it is completely ignorant of this being a copy of what
takes place in the Universal Matrix. These contents are :
I. Embryo. 2. A^nnio tic Fluid, immediately surrounding the Embryo.
3. Amnion, a membrane derived from the FcEtus, which contains the
fluid. 4. Umbilical Vesicle, which serves to convey nourishment origi-
• Wilson's translation, as amended by Fitzedward Hall, i. 40.
SEVEN CORRESPONDENTIAL CONTENTS.
441
nally to the Embryo and to nourish it. 5. AUantois, a protrusion from
the Embr5^o in the form of a closed bag, which spreads itself between
3 and 7, in the midst of 6, and which, after being specialized into the
Placenta, serves to conduct nourishment to the Embrj-o. 6. hiterspace
between 3 and 7 (the Amnion and Chorion), filled with an albuminous
fluid. 7. Chorion, or outer layer.
Now, each of these seven contents severally corresponds with, and
is formed after, an antetype, one on each of the seven planes of being,
with which in their turn correspond the seven states of Matter and all
other forces, sensational or functional, in Nature.
The following is a bird's-eye view of the seven correspondential
contents of the wombs of Nature and of Woman. We may contrast
them thus :
Cosmic Process,
(upper pole.)
(i) The mathematical Point,
called the " Cosmic Seed," the
Monad of Leibnitz ; which con-
tains the whole Universe, as the
acorn the oak. This is the first
bubble on the surface of boundless
homogeneous Substance, or Space,
the bubble of differentiation in its
incipient stage. It is the begin-
ning of the Orphic or Brahma's
Egg. It corresponds in Astrology
and Astronomy to the Sun.
Human Process.
(lower pole.)
(i) The terrestrial Embryo,
which contains in it the future
man with all his potentialities.
In the series of principles of the
A.
human system it is the Atman, or
the super-spiritual principle, just
as in the physical Solar System it
is the Sun.
(2) The vis vitcB of our solar
system exudes from the Sun.
{a) It is called, when referred
to the higher planes, Akasha.
{b) It proceeds from the ten
"divinities," the ten numbers of
the Sun, which is itself the " Per-
fect Number." These are called
Dis — in reality Space — the forces
(2) The Amniotic Fluid exudes
from the Embryo.
(a) It is called, on the plane of
matter, Prana.*
(J)) It proceeds, taking its source
in the universal One Life, from the
heart of man and Buddhi, over
which the Seven Solar Rays (Gods)
preside.
• Prana is in reality the universal Life Principle.
442
THE SECRET DOCTRINE-
spread in Space, three of which
are contained in the Sun's Atman,
or seventh principle, and seven
are the rays shot out by the Sun.
(3) The Ether of Space, which,
in its external aspect, is the plastic
crust which is supposed to enve-
lope the Sun. On the higher
plane it is the whole Universe, as
the third differentiation of evolv-
ing Substance, Mulaprakriti be-
coming Prakriti.
(a) It corresponds mystically to
the manifested Mahat, or the Intel-
lect or Soul of the World.
(3) The Amnion, the membrane
containing the Amniotic Fluid and
enveloping the Embryo. After
the birth of man it becomes the
third layer, so to say, of his mag-
neto-vital aura.
(a) Manas, the third principle
(counting from above), or the
Human Soul in Man.
(4) The sidereal contents of
Ether, the substantial parts of it,
unknown to Modern Science, repre-
sented :
(a) In Occult and Kabalistic
Mysteries, by Elementals.
{b') In physical Astronomy, by
meteors, comets, and all kinds of
casual and phenomenal cosmic
bodies.
(4) Umbilical Vesicle, serving,
as Science teaches, to nourish the
Embryo originally, but, as Occult
Science avers, to carrj'to the Foetus
by osmosis the cosmic influences
extraneous to the mother.
(a) In the grown man these
become the feeders of Kama, over
which they preside.
{b') In the physical man, his pas-
sions and emotions, the moral me-
teors and comets of human nature.
(5) Life currents in Ether, having
their origin in the Sun : the canals
through which the vital principle
of that Ether (the blood of the
Cosmic Body) passes to nourish
everything on the Earth and on
the other Planets : from the miner-
als, which are thus made to grow
(5) The Allantois, a protrusion
from the Embryo, which spreads
itself between the Amnion and
Chorion ; it is supposed to conduct
the nourishment from the mother
to the Embrj^o. It corresponds to
the life-principle, Prana or Jiva.
CORRESPONDENCE BETWEEN RACES AND MAN.
443
and become specialized, from the
plants, which are thus fed, to ani-
mal and man, to whom life is thus
imparted.
(6) The double radiation, psychic
and physical, which radiates from
the Cosmic Seed and expands
around the whole Kosmos, as well
as around the Solar System and
every Planet. In Occultism it is
called the upper divine, and the
lower material. Astral lyight.
(6) The Allantois is divided into
two layers. The interspace between
the Amnion and the Chorion con-
tains the Allantois and also an
albuminous fluid.*
(7) The outer crust of every
sidereal body, the Shell of the
Mundane Egg, or the sphere of
our Solar System, of our Earth, and
of every man and animal. In
sidereal space. Ether proper; on
the terrestrial plane, Air, which
again is built in seven layers.
(7) The Chorion, or the Zona
Pellucida, the globular object called
Blastodermic Vesicle, the outer
and the inner layers of the mem-
brane of which go to form the
physical man. The outer, or ecto-
derm, forms his epidermis ; the
inner, or endoderm, his muscles,
bones, etc. Man's skin, again, is
composed of seven layers.
(a) The "primitive" becomes
the " permanent " Chorion.
(«) The primordial potential
world-stuff becomes (for the Man-
vantaric period) the permanent
globe or globes.
Even in the evolution of the Races we see the same order as in
Nature and Man.f Placental animal-man became such only after the
separation of sexes in the Third Root-Race. In the physiological
evolution, the placenta is fully formed and functional only after the
third month of uterine life.
* All the uterine contents, having a direct spiritual connection with their cosmic antetj-pes, are, on
the physical plane, potent objects in Black Magic, and are therefore considered unclean.
t See supra, ii. Part I.
444 THE SECRET DOCTRINE.
Let us put aside such human conceptions as a personal God, and
hold to the purely divine, to that which underlies all and everything in
boundless Nature. It is called by its Sanskrit Esoteric name in the
Vedas, Tat (or That), a term for the unknowable Rootless Root. If
we do so, we may answer these seven questions of the Esoteric Catechism
thus :
(i) Q.— What is the Eternal Absolute ?
A.— That.
(2) Q. — How came Kosmos into being?
A.— Through That.
(3) Q. — How, or what will it be when it falls back into Pralaya ?
A. — In That.
(^^ Q. — Whence all the animate, and supposition alh% the "inani-
mate" nature?
A. — From That.
(5) Q. — What is the Substance and Essence of which the Universe is
formed ?
A.— That.
(^6) O. — Into what has it been and will be again and again resolved ?
A.— Into That.
(7) Q. — Is That then both the instrumental and material cause of
the Universe ?
A. — What else is it or can it be than That ?
As the Universe, the Macrocosm and the Microcosm,* are ten. why
should we divide Man into seve7i "principles"? This is the reason why
the perfect number ten is divided into two : in their completeness, i.e..
super-spiritually and physically, the forces are ten : to wit, three on
the subjective and inconceivable, and seven on the objective plane.
Bear in mind that I am now giving 3^ou the description of the two
opposite poles : {a) the primordial Triangle, which, as soon as it has
reflected itself in the " Heavenly Man," the highest of the lower seven
— disappears, returning into " Silence and Darkness " ; and {U) the
astral paradigmatic man, whose Monad (Atma) is also represented by a
triangle, as it has to become a ternary in conscious Devachanic inter-
ludes. The purely terrestrial man being reflected in the universe of
Matter, so to say, upside down, the upper Triangle, wherein the creative
ideation and the subjective potentiality of the formative faculty resides,
• The Solar System or the Earth, as the case may be.
DIAGRAM I.
Ist.-Maeroeosm and Its 3, 7, or 10 Centres of Creative Forees.
A. Sexless, Unmanifested Logos.
B. Potential Wisdom.
C. Universal Ideation.
. Creative Logos.
. Eternal Substance.
, Spirit.
D. The Spiritual Forces acting :
^Matter.
/ PILAKRirr.- ■■ MAHAT. \
/ Vspiritual.^, \
L
0/Psychic,Q
)
V' j-0 Astral. Q\)y
A. B. C. The Unknowable.
I- h. c. This is Pradha I undif-
ferentiated matter is — * nkhya
philosophy, or Good,- il anffl
Chaotic Darkness (Satt\ a, Raj.ii
and Tamas), neutralizing each
other. When differentiated, they
become the Seven Creative Po-
tencies; Spirit, Substance and
Fire stimulating Matter to form
itself
2nd.-Mieroeosm (the Inner Man. and fUs 3, 7, 6|lb Centres of Potential Fo.ees.
(Atman, although exoterically reckoned
as the seventh principle, is noindividual
pnnciple at all, and belongs to the Uni-
versal Soul; 7 is the Auric Egg, the
Magnetic Sphere round every human
and animal being.)
1. BuDDHi, the vehicle of Atm.?.
2. Manas, the vehicle of Buddhi.
3. Lower Manas (the Upper and
Lower Manas are two aspects of
one and the same principle) and
4. K.AMA RiiPA, its vehicle.
5. Pr.ana, Life, and
6. LiNGA SharIra, its vehicle.
i/D
a^Si
^ b
<?\ \
;--.« yj
k ^"^ri
I. II. III. are the Three Hypostases
of Atman, its contact with Na-
ture and Man being the Fourth
making it a Quaternary, or Te-
traktys, the Higher Self.
■• 2. 3. 4. 5. 6. These six princi-
ples, acting on four different
planes, and having their Auric
Envelope on the seventh (vide
infra), are those used by the
Adepts of the Right-Hand, or
White Magicians.
*The Physical Body; is no princi-
ple ; it is entirely ignored, being
used only in Black Magic.
3pd.— IVlier
I the Physieal-^an) arid His ih 6rifices, or centres of Helion,
I. (BriJDHi) Right Eye.
3. (Lowi-R Manas) Right Ear.
5. (Life Principle) Right Nostril.
7. The Organ of the Creative
'Logos, the Mouth.
8. 9- 10. As this Lower Ternary has a
direct coimcctionwiththeHigheV.itmic
Tnad and its three aspects (creative, p7e-
ser\ative and destructive, or rather re-
generative), the abuse of the corres-
ponding functions is the most terrible
of Karmic sins-the Sin against the
Holy Ghost with the Christians. ■^
C-^2&>-.
2. (Manas) Left Eye.
4. (Kama Rup.a) Left Ear.
6. (Life Vehicle) Left Nostril,
7- The Paradigm of the loili (cre-
ative) orifice in the Lower Triad.
These Physical Organs are 'Jscd
only by Dugpas in Black Magic.
MAN AND THE LOGOS.
445
is shifted in the man of cla}' below the seven. Thus three of the ten,
containing in the archetypal world only ideative and paradigmatical
potentiality, i.e., existing in possibility, not in action, are in fact one.
The potency of formative creation resides in the Logos, the synthesis
of the seven Forces or Rays, which becomes forthwith the Quaternary,
the sacred Tetraktys. This process is repeated in man, in whom the
lower physical triangle becomes, in conjunction with the female One,
the male-female creator, or generator. The same on a still lower plane
in the animal world. A mystery above, a mystery below, truly.
This is how the upper and highest, and the lower and most animal,
stand in mutual relation.
DIAGRAM I.
In this diagram, we see that physical man (or his body) does not
share in the direct pure waves of the divine Essence which flows from
the One in Three, the Unmanifested, through the Manifested Logos
(the upper face in the diagram). Purusha, the primeval Spirit, touches
the human head and stops there. But the Spiritual Man (the synthesis
of the seven principles) is directly connected with it. And here a few
words ought to be said about the usual exoteric enumeration of* the
principles. At first an approximate division only was made and given
out. Esoteric Buddhism begins with Atma, the seventh, and ends with
the Physical Body, the first. Now neither Atma, which is no
individual " principle," but a radiation from and one with the Unmani-
fested Logos ; nor the Body, which is the material rind, or shell, of the
Spiritual Man, can be, in strict truth, referred to as "principles."
Moreover, the chief " principle " of all, one not even mentioned hereto-
fore, is the "Luminous Egg" (Hiranyagarbha), or the invisible
magnetic sphere in which ever}- man is enveloped.* It is the direct
emanation : (a) from the Atmic Ray in its triple aspect of Creator,
Preserver and Destroyer (Regenerator); and {b) from Buddhi-Manas.
T\iQ. seventh aspect of this individual Aura is the faculty of assuming the
form of its body and becoming the " Radiant," the Luminous Augoeides.
It is this, strictly speaking, which at times becomes the form called
Mayavi Rupa. Therefore, as explained in the second face of the
diagram (the astral man), the Spiritual Man consists of only five
* So are the animals, the plants, and even the minerals. Reichenbach never understood what he
learned througfh his sensitives and clairvoyants. It is the odic, or rather the auric or magnetic fluid
which emanates from man, but it is also something more.
446 THE SECRET DOCTRINE.
principles, as taught by the Vedantins,* who substitute, tacitly, for the
physical this sixth, or Auric, Body, and merge the dual Manas (the
dual mind, or consciousness) into one. Thus they speak of five Koshas
(sheaths or principles), and call Atma the sixth yet no "principle."
This is the secret of the late Subba Row's criticism of the division in
Esoteric Buddhism. But let the student now learn the true Ksoteric
enumeration.
The reason why public mention of the Auric Body was not permitted
was on account of its being so sacred. It is this Body which, at death,
assimilates the essence of Buddhi and Manas and becomes the vehicle
of these spiritual principles, which are not objective, and then, with the
full radiation of Atma upon it ascends as Manas-Taijasi into the
Devachanic state. Therefore is it called by many names. It is the
Sutratma, the silver " thread " which " incarnates" from the beginning
of Manvantara to the end, stringing upon itself the pearls of human
existence, in other words, the spiritual aroma of every personality it
follows through the pilgrimage of life.f It is also the material from
which the Adept forms his Astral Bodies, from the Augoeides and the
Mayavi Rupa downwards. After the death of man, when its most
ethereal particles have drawn into themselves the spiritual principles of
Buddhi and the Upper Manas, and are illuminated with the radiance of
Atma, the Auric Bod}' remains either in the Devachanic state of con-
sciousness, or, in the case of a full Adept, prefers the state of a
Nirmanaka^'a, that is, one who has so purified his whole s}' stem that he
is above even the divine illusion of a Devachani. Such an Adept
remains in the astral (invisible) plane connected with our earth, and
henceforth moves and lives in the possession of all his principles except
the Kama Riipa and Physical Body. In the case of the Devachani,
the lyinga Sharira — the alter ego of the body, which during life is within
the physical envelope while the radiant aura is without — strengthened
by the material particles which this aura leaves behind, remains close to
the dead body and outside it, and soon fades awa5^ In the case of the
full Adept, the body alone becomes subject to dissolution, while the
centre of that force which was the seat of desires and passions, disappears
with its cause — the animal body. But during the life of the latter all
these centres are more or less active and in constant correspondence
• See supra, i. 181, for the Vedantic exoteric enumeration.
+ Sec Lucifer, January, 1889 "Dialogue upon the Mysteries of •\fter-Life.
COSMIC, SPIRITUAL. AND PHYSICAL CENTRES. 447
with their prototypes, the cosmic centres, and their microcosms the
principles. It is only through these cosmic and spiritual centres that
the physical centres (the upper seven orifices and the lower triad) can
benefit by their Occult interaction, for these orifices, or openino-s, are
channels conducting into the body the influences that the will of ma7i
attracts and uses, viz., the cosmic forces.
This will has, of course, to act primarily through the spiritual princi-
ples. To make this clearer, let us take an example. In order to stop
pain, let us say in the right eye, you have to attract to it the potent
magnetism from that cosmic principle which corresponds to this eye
and also to Buddhi. Create, by a powerful will effort, an imaginary line
of communication between the right eye and Buddhi, locating the latter
as a ce7itre in the same part of the head. This line, though you may
call it " imaginary," is, once you succeed in seeing it with your mental
eye and give it a shape and colour, in truth as good as real. A rope in
a dream is not and yet is. Moreover, according to the prismatic colour
with which you endow your line, so will the influence act. Now Buddhi
and Mercury correspond with each other, and both are yellow, or radiant
and golden coloured. In the human system, the right eye corresponds
with Buddhi and Mercury ; and the left with Manas and Venus or
Lucifer. Thus, if your line is golden or silvery, it will stop the pain ;
if red, it will increase it, for red is the colour of Kama and corresponds
with Mars. Mental or Christian Scientists have stumbled upon the
effects without understanding the causes. Having found by chance the
secret of producing such results owing to mental abstraction, they
attribute them to their union with God (whether a personal or
impersonal God they know best), whereas it is simply the effect of one
or another principle. However it may be, they are on the path of dis-
covery, although they must remain wandering for a long time to come.
lyCt not Esoteric students commit the same mistake. It has
often been explained that neither the cosmic planes of substance
nor even the human principles — with the exception of the lowest
material plane or world and the physical body, which, as has been said,
are no " principles," — can be located or thought of as being in Space and
Time. As the former are seven in One, so are we seven in One — that
same absolute Soul of the World, which is both Matter and non -Matter,
Spirit and non-Spirit, Being and non-Being. Impress yourselves well
with this idea, all those of you who would study the mysteries of SELF.
Remember that with our physical senses alone at our command, none
448 THF SKCRET DOCTRINE.
of US can hope to reach beyond gross Matter. We can do so oniy
through one or another of our seven spiritual senses, either by training,
or if one is a born Seer. Yet even a clairvoyant possessed of such
faculties, if not an Adept, no matter how honest and sincere he may be,
will, through his ignorance of the truths of Occult Science, be led by
the visions he sees in the Astral Light only to mistake for God or
Angels the denizens of those spheres of which he may occasionally
catch a glimpse, as witness Swedenborg and others.
These seven senses of ours correspond with every other septenate in
nature and in ourselves. Physically, though invisibly, the human
Auric Envelope (the amnion of the physical man in every age of life)
has seven layers, just as Cosmic Space and our ph3^sical epidermis
have. It is this Aura which, according to our mental and physical state
of purity or impurity, either opens for us vistas into other worlds, or
shuts us out altogether from anything but this three-dimensional world
f Matter.
Each of our seven physical senses (two of which are still unknown
to profane Science), and also of our seven states of consciousness — viz. :
(i) waking; (2) waking-dreaming; (3) natural sleeping ; (4) induced
or trance-sleep ; (5) psychic ; (6) super-psychic ; and (7) purely spiritual
— corresponds with one of the seven Cosmic Planes, develops and uses
one of the seven super-senses, and is connected directly, in its use on
the terrestro-spiritual plane, with the cosmic and divine centre of force
that gave it birth, and which is its direct creator. Each is also con-
nected with, and under the direct influence of, one of the seven sacred
Planets.* These belonged to the Lesser Mysteries, whose followers
were called Mystai (the veiled), seeing that they were allowed to
perceive things only through a mist, as it were "with the eyes closed";
while the Initiates or " Seers " of the Greater Mysteries were called
Epoptai (those who see things unveiled). It was the latter only who
were taught the true mysteries of the Zodiac and the relations and cor-
respondences between its twelve signs (two secret) and the ten human
orifices. The latter are now of course ten in the female, and only nine
in the male ; but this is merely an external difference. In the second
volume of this work it is stated that till the end of the Third
Koot-Race (when androgynous man separated into male and female)
tlie ten orifices existed in the hermaphrodite, first potentially, then
• See supra, i. 626-629.
WOMAN AND ALCHEMY. 449
functionally. The evolution of the human embryo shows this. For
instance, the only opening formed at first is the buccal cavity, "a cloaca
communicating with the anterior extremity of the intestine." These
become later the mouth and the posterior orifice : the Logos differen-
tiating and emanating gross matter on the lower plane, in Occult
parlance. The difficulty which some students will experience in recon-
ciling the correspondences between the Zodiac and the orifices can be
easily explained. Magic is coeval with the Third Root-Race, which
began by creating through Kriyashakti and ended by generating its
species in the present way.* Woman, being left with the full or perfect
cosmic number 10 (the divine number of Jehovah), was deemed higher
and more spiritual than man. In Egypt, in days of old, the marriage
service contained an article that the woman should be the " lady of the
lord," and real lord over him, the husband pledging himself to be
"obedient to his wife" for the production of alchemical results such as
the Elixir of Life and the Philosopher's Stone, for the spiritual help of
the woman was needed by the male Alchemist. But woe to the
Alchemist who should take this in the dead-letter sense of physical
imion. Such sacrilege would become Black Magic and be followed by
certain failure. The true Alchemist of old took aged women to help
him, carefully avoiding the young ones ; and if any of them happened
to be married they treated their wives for months both before and during
their operations as sisters.
The error of crediting the Ancients with knowing only ten of the
zodiacal signs is explained in Isis Unveiled.] The Ancients did know
of twelve, but viewed these signs differently from ourselves. They
took neither Virgo nor Scorpio singly into consideration, but regarded
them as two in one, since they were made to refer directly and symboli-
cally to the primeval dual man and his separation into sexes. During
the reformation of the Zodiac, Libra was added as the twelfth sign,
though it is simply an equilibrating sign, at the turning point — the
mysterj'' of separated man.
Let the student learn all this well. Meanwhile we have to recapitu-
late what has been said.
(i) Each human being is an incarnation of his God, in other words,
one with his " Father in Heaven," just as Jesus, an Initiate, is made to
say. As many men on earth, so many Gods in Heaven ; and yet these
* See supra, i. 228, et seq., and ii. passim. t Op. cit., ii. 456, 461, 465 et seq.
GG
450 THE SECRET DOCTRINE.
Gods are in reality One, for at the end of every period of activity, they
are withdrawn, like the rays of the setting sun, into the Parent
Luminary, the Non-Manifested IvOgos, which in its turn is merged into
the One Absolute. Shall we call these " Fathers " of ours, whether
individually or collectively, and under any circumstances, our per-
sonal Gsd ? Occultism answers. Never. Ail that an average man can
know of his " Father " is what he knows of himself, through and
within himself. The Soul of his " Heavenly Father " is incarnated
in him. This Soul is himself, if he be successful in assimilat-
ing the Divine Individuality while in his physical, animal shell. As
to the Spirit thereof, as well expect to be heard by the Absolute. Our
prayers and supplications are vain, unless to potential words we add
potent acts, and make the Aura which surrounds each one of us so
pure and divine that the God within us may act outwardly, or in
other words, become as it were an extraneous Potency. Thus have
Initiates, Saints, and very holy and pure men been enabled to help
others as well as themselves in the hour of need, and produce what are
foolishly called " miracles," each by the help and with the aid of the
God within himself, which he alone has enabled to act on the outward
plane.
(2) The word Aum or Om, which corresponds to the upper Triangle,
if pronounced by a very holy and pure man, will draw out, or awaken,
not only the less exalted Potencies residing in the planetary spaces and
elements, but even his Higher Self, or the " Father" within him. Pro-
nounced by an averagely good man, in the correct wa3% it will help to
strengthen him morally, especially if between two " Aums " he medi-
tates intently upon the AuM within him, concentrating all his attention
upon the ineffable glory. But woe to the man who pronounces it after
the commission of some far-reaching sin : he will only thereb}^ attract
to his own impure photosphere invisible Presences and Forces which
could not otherwise break through the Divine Envelope.
Aum is the original of Amen. Now, Amen is not a Hebrew term,
but, like the word Halleluiah, was borrowed by the Jews and Greeks
from the Chaldees. The latter word is often found repeated in certain
magical inscriptions upon cups and urns among the Babylonian and
Ninevean relics. Amen does not mean "so be it," or "verily," but
signified in hoary antiquity almost the same as Aum. The Jewish
Tanai'm (Initiates) used it for the same reason as the Aryan Adepts use
Aum, and with a like success, the numerical value of AMeN in Hebrew
SOUND AND COIvOUR. as.!
letters being 91, the same as thefull value of YHVH,^ 26, and ADoNa V,
65, or 91. Both words mean the afl&rmation of the being, or existence
of the sexless " Lord " within us.
(3) Esoteric Science teaches that every sound in the visible world
awakens its corresponding sound in the invisible realms, and arouses
to action some force or other on the Occult side of Nature. Moreover,
every sound corresponds to a colour and a number (a potency spiritual,
psychic or physical) and to a sensation on some plane. All these find
an echo in every one of the so-far developed elements, and even on the
terrestrial plane, in the Lives that swarm in the terrene atmosphere,
thus prompting them to action.
Thus a prayer, unless pronounced mentally and addressed to one's
" Father" in the silence and solitude of one's " closet," must have more
frequently disastrous than beneficial results, seeing that the masses are
entirely ignorant of the potent efi"ects which they thus produce. To
produce good effects, the prayer must be uttered by " one who knows
how to make himself heard in silence," when it is no longer a prayer,
but becomes a command. Why is Jesus shown to have forbidden his
hearers .to go to the public synagogues ? Surely every praying man
was not a hypocrite and a liar, nor a Pharisee who loved to be seen
praying by people! He had a motive, we must suppose: the same
motive which prompts the experienced Occultist to prevent his pupils
from going into crowded places now as then, from entering churches,
seance rooms, etc., unless they are in sympathy with the crowd.
There is one piece of advice to be given to beginners, who cannot
help going into crowds— one which may appear superstitious, but
which in the absence of Occult knowledge will be found efiicacious.
As well known to good Astrologers, the days of the week are not in
the order of those planets whose names they bear. The fact is that
the ancient Hindus and Egyptians divided the day into four parts, each
day being under the protection (as ascertained by practical magic) of
a planet; and everyday, as correctly asserted by Dion Cassius, received
the name of the planet which ruled and protected its first portion. Let
the student protect himself from the " Powers of the Air" (Elementals)
which throng public places, by wearing either a ring containing some
jewel of the colour of the presiding planet, or else of the metal sacred
to it. But the best protection is a clear conscience and a firm desire to
benefit Humanity.
* Jod-Hevah, or male-female on the terrestrial plane, as invented by the Jews, and now made out
to mean Jehovah ; but signifying in reality and literally, "giving being " and " receiving life."
452
THE SECRET DOCTRINE.
THE PLANETS, THE DAYS OF THE WEEK AND THEIR CORRES-
PONDING COLOURS AND METALS.
In the accompanying diagram the days of the week do not stand in
their usual order, though they are placed iu their correct sequence as
determined by the order of the colours in the solar spectrum and the
corresponding colours of their ruling planets. The fault of the con-
fusion in the order of the days revealed by this comparison lies at the
door of the early Christians. Adopting from the Jews their lunar
months, they tried to blend them with the solar planets, and so made a
mess of it ; for the order of the days of the week as it now stands does
not follow the order of the planets.
Now, the Ancients arranged the planets in the following order :
Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn, counting the Sun
as a planet for exoteric purposes. Again, the Eg3Ttians and Indians,
the two oldest nations, divided their day into four parts, each of which
was under the protection and rule of a planet. In course of time each
day came to be called by the name of that planet which ruled its first
portion — the morning. Now, when they arranged their week, the
Christians proceeded as follows : they wanted to make the day of the
Sun, or Sunday, the seventh, so they named the days of the week by
taking every fourth planet in turn ; e.g., beginning with the Moon
(Monday), they counted thus : Moon, Mercur>% Venus, Sun, Mars ;
thus Tuesday, the day whose first portion was ruled by Mars, became
the second day of the week ; and so on. It .should be remembered also
that the Moon, like the Sun, is a substitute for a secret planet.
The present division of the solar year was made several centuries
later than the beginning of our era ; and our week is not that of the
Ancients and the Occultists. The septenary division of the four parts
of the lunar phases is as old as the world, and originated with the
people who reckoned time by the lunar months. The Hebrews never
used it, for they counted only the seventh day, the Sabbath, though the
second chapter of Genesis seems to speak of it. Till the days of
the Csesars there is no trace of a week of seven days among any
nation save the Hindus. From India it passed to the Arabs, and
reached Europe with Christianity. The Roman week consisted of eight
days, and the Athenian of ten.* Thus one of the numberless contra-
• See Notice sur le CaUndrier, J. H. Ragon.
Objeciive, Terresirial Plane,
UlAGJ^AM 11.
bert'ani 'corr^p^ndi ^T ".^T" T "" ''" "" """'"" ^""«'P'<" ^^'^ "»
.0 no visible Ran.,. ATMA. Colour' or'! "e"! ,^"™J«"/" "■ ''"' '""X ">""M<i
for it proceeds from ,„, It ;„', ,J« ,1 Numbers. Sounds, Colour., olc,
the Spiritual Sun; aor ^' " '"""'" *'"="' '■'*=^ "" "" enun,er«ed hero la ih.
""• order used lor oKoterio purpom.
NUMBERS
METALS.
PLANETS. \ ^"^ HUMAN
1 PRISCJPLES.
1 DAYS OF THE
WEEK.
TUESOAY.
Dtts ilarlit. or
COLOURS
I. Rko.
SOUND. (
Physical Man's Key-note.
Hon
Mars.
The Planet ofGeneratian.
K*MA ROpa.
The vehicle or sea
Sut.
/(<iritt»
Do.
siiticis and Passions
Sa.
Life Spiriiual and Life Physical.
Colo.
The Sun.
The Giver of Life physically.
Spiritually and esotericaily
ibe substitute for the inier-
Mercurial Planet, a sacted
PRiNA OR JIVA.
Life.
Sunday.
Ditt Solu. or
2. Orangb.
Hi.
Rk.
Because Buddhi fs (so to speak)
lorms with the seventh, or Auric
Envelopk, the Devachanic
Triad.
Mercurv.
phur^'as^BuooM;
Flamrof""spint*'
(See Alchemical
The Messenger and ifae Tn-
icrprcterodtieGods.
Buddhi.
Splriiu,il Soul, or
Aitnic H^v; veblcle
of Aima
WiDHBSDAV.
DtetMtiemn.or
Woden. Day of
Buddha In the
South, and of
Woden in thc
Norih-Gods of
Wisdom
3- VULLOVV
Ma,
Ml.
Fa,
The middle principle— between
the purely matecial and puteiv
i^picitual triads. The conscious
Leao,
Saiuhh
K*»A Mamas.
ThcI.o^flrMind.or
Animal Soul
AURJC ElVttOI'«
Saturn
S
Tin
JUP-TER.
Thursday.
Diet Jovu, or
Tbor
3. BLUt.
S Ihdiooor
Dark Blub
Da
Sol.
fi
When alloyed
becomes Bronze
{ibe dual prlaci-
piei
V£t4US
The Morning and the Even-
ing Star.
The Hii;ber Mlad,
or Huauf, Soul.
Dta ytnttis, or
Fiigo
U.
Contains in itself the reflection
ol Septenary Man.
S.LVE«
Thk Moon
Tbc Patent of the Earth
Lisii* ^harIra
The rts.r^l Double
of Man, iba Pareni
oftbcPbvicalMan
Monday.
Dits Lunat, or
Moon,
7 ViOLtl
Ni. &i
THE DAYS OF THE WEEK. 453
•dictions and fallacies of Christendom is the adoption of the Indian
septenary week of the lunar reckoning, and the preservation at the
same time of the mythological names of the planets.
Nor do modern Astrologers give the correspondences of the days and
planets and their colours correctly ; and while Occultists can give good
reason for every detail of their own tables of colours, etc., it is doubtful
whether the Astrologers can do the same.
To close this first Paper, let me say that the readers must in all
necessity be separated into two broad divisions : those who have not
quite rid themselves of the usual sceptical doubts, but who long to
ascertain how much truth there may be in the claims of the Occultists ;
and those others who, having freed themselves from the trammels of
Materialism and Relativitv, feel that true and real bliss must be sought
only in the knowledge and personal experience of that which the
Hindu Philosopher calls the Brahmavidya, and the Buddhist Arhat the
realization of Adibuddha, the primeval Wisdom. Let the former pick
out and study from these Papers only those explanations of the pheno-
mena of life which profane Science is unable to give them. Even
with such limitations, they will find by the end of a year or two that
they will have learned more than all their Universities and Colleges
can teach them. As to the sincere believers, they will be rewarded by
seeing their faith transformed into knowledge. True knowledge is of
Spirit and in Spirit alone, and cannot be acquired in any other way
except through the region of the higher mind, the only plane from
which we can penetrate the depths of the all-pervading Absoluteness.
He who carries out only those laws established by human minds, who
lives that life which is prescribed" by the code of mortals and their
fallible legislation, chooses as his guiding star a beacon which shines
on the ocean of Maya, or of temporary delusions, and lasts for but one
incarnation. These laws are necessary for the life and welfare of
physical man alone. He has chosen a pilot who directs him through
the shoals of one existence, a master who parts with him, however, on
the threshold of death. How much happier that man who, while
strictly performing on the temporary objective plane the duties of daily
life, carrying out each and every law of his country, and rendering, in
short, to Caesar what is Caesar's, leads in reality a spiritual and perma-
nent existence, a life with no breaks of continuity, no gaps, no inter-
454 THE SECRET DOCTRINE.
ludes, not even during those periods which are the halting-places of
the long pilgrimage of purely spiritual life. All the phenomena of the
lower human mind disappear like the curtain of a proscenium, allowing
him to live in the region beyond it, the plane of the noumenal, the one
reality. If man by suppressing, if not destroying, his selfishness and
personality, only succeeds in knowing himself as he is behind the veil
of physical Maya, he will soon stand beyond all pain, all misery, and
beyond all the wear and tear of change, which is the chief originator of
pain. Such a man will be physically of Matter, he will move surrounded
by Matter, and yet he will live beyond and outside it. His body will
be subject to change, but he himself will be entirely without it, and
will experience everlasting life even while in temporary bodies of short
duration. All this may be achieved by the development of unselfish
universal love of Humanity, and the suppr-ession of personality, or
selfishness, which is the cause of all sin, and consequently of all human
sorrow.
PAPER II
AN EXPLANATION.
In view of the abstruse nature of the subjects dealt with, the present
Paper will begin with an explanation of some points which remained
obscure in the preceding one, as well as of some statements in which
there was an appearance of contradiction.
Astrologers, of whom there are many among the Esotericists, are
likely to be puzzled by some statements distinctly contradicting their
teachings ; whilst those who know nothing of the subject may perhaps
find themselves opposed at the outset by those who have studied the
exoteric systems of the Kabalah and Astrology. For let it be distinctly
known, nothing of that which is printed broadcast, and available to
every student in public libraries or museums, is really Esoteric, but is
either mixed with deliberate " blinds," or cannot be understood and
studied with profit without a complete glossary of Occult terms.
The following teachings and explanations, therefore, may be useful
to the student in assisting him to formulate the teaching given in the
preceding Paper.
In Diagram I. it will be observed that the 3, 7, and 10 centres are
respectively as follows :
(a) The 3 pertain to the spiritual world of the Absolute, and there-
fore to the three higher principles in Man.
(d) The 7 belong to the spiritual, psychic, and physical worlds and
to the body of man. Physics, metaphysics and hyper-physics are the
triad that symbolizes man on this plane.
(£•) The 10, or the sum total of these, is the Universe as a whole, in
all its aspects, and also its Microcosm — Man, with his ten orifices.
I,aying aside, for the moment, the Higher Decad (Kosmos) and the
456 THE SECRET DOCTRINE.
Lower Decad (Man), the first three numbers of the separate sevei3»
have a direct reference to the Spirit, Soul and Auric Envelope of the
human being, as well as to the higher supersensual world. The
lower four, or the four aspects, belong to Man also, as well as to the
Universal Kosmos, the whole being synthesized by the Absolute.
If these three discrete or distributive degrees of Being be conceived,
according to the Symbolog}'^ of all the Eastern Religions, as contained
in one Ovum, or Egg, the name of that Egg will be Svabhavat, or the
All-Being on the manifested plane. This Universe has, in truth,
neither centre nor periphery ; but in the individual and finite mind of
man it has such a definition, the natural consequence of the limitations
of human thought.
In Diagram II., as already stated therein, no notice need be taken of
the numbers used in the left-hand column, as these refer only to the
Hierarchies of the Colours and Sounds on the metaphysical plane, and
are not the characteristic numbers of the human principles or of the
planets. The human principles elude enumeration, because each man
differs from ever}^ other, just as no two blades of grass on the whole
earth are absolutelj^ alike. Numbering is here a question of spiritual
progress and the natural predominance of one principle over another.
With one man it may be Buddhi that stands as number one ; with
another, if he be a bestial sensualist, the Lower Manas. With one the
physical bod)-, or perhaps Prana, the life principle, will be on the first
and highest plane, as would be the case in an extremely health}' man^
full of vitalit)' ; with another it may come as the sixth or even seventh
downward. Again, the colours and metals corresponding to the planets
and human principles, as will be observed, are not those known exo-
terically to modern Astrologers and Western Occultists.
Let us see whence the modern Astrologer got his notions about the
correspondence of planets, metals and colours. And here we are
reminded of the modern Orientalist, who, judging by appearances
credits the ancient Akkadians (and also the Chaldseans, Hindus and
Egyptians) with the crude notion that the Universe, and in like manner
the earth, was like an inverted, bell-shaped bowl ! This he demon-
strates by pointing to the symbolical representations of some Akkadian
inscriptions and to the Assyrian carvings. It is, however, no place
here to explain how mistaken is the Assyriologist, for all such repre-
sentations are simply symbolical of the Khargakkurra, the World-
Mountain, or Meru, and relate only to the North Pole, the Land of the
ASTROLOGY AND LUNAR WEEKS.
457
Gods. Now, the Assyrians arranged their exoteric teaching about the
planets and their correspondences as follows :
Numbers. \ Pianels \ Metals.
1
Colours.
Solar Days of Week.
I.
vSaturn.
Lead.
Black.
Saturday. (Whence Sabbath,
'-in honour of Jehovah.)
2.
Jupiter.
Tin.
White, but a.s often Purple
or Orange.
Thursday.
3. Mars.
Iron.
Red.
Tuesday.
4-
Sun.
Gold.
Yellow-golden.
Sunday.
5-
Venus. 1 Copper.
1
Green or Yellow.
Friday.
6.
Mercury. [ Quicksilver.
Blue.
Wednesday.
7. 1 Moou.
Silver.
Silver-white.
Monday.
This is the arrangement now adopted by Christian Astrologers, with
the exception of the order of the days of the week, of which, by asso-
ciating the solar planetary names with the lunar weeks, they have made
a sore mess, as has been already shown in Paper I. This is the Ptole-
maic geocentric system, which represents the Universe as in the follow-
ing diagram, showing our Earth in the centre of the Universe, and the
Sun a Planet, the fourth in number :
Heaven ot
the Moon
>■ »
Mercury
Venus
,, „
Sun
)i ..
Mars
>. ..
Jupiter
Saturn
Firmament.
And if the Christian chronology and order of the days of the week
are being daily denounced as being based on an entirely wrong astro-
nomical foundation, it is high time to begin a reform also in Astrology
built on such lines, and coming to us entirely from the Chaldsean and
Assyrian exoteric mob.
But the correspondences given in these Papers are purely Esoteric.
• See sHpra, ii. 373; and . 152, et seq.
458 THE SECRET DOCTRINE.
For this reason it follows that when the Planets of the Solar S5'stem
are named or symbolized (as in Diagram II.) it must not be supposed
that the planetar)'^ bodies themselves are referred to, except as types on
a purely physical plane of the septenary nature of the psychic and
spiritual worlds. A material planet can correspond only to a material
something. Thus when Mercury is said to correspond to the right eye,
it does not mean that the objective planet has any influence on the
right optic organ, but that both stand rather as corresponding mysti-
cally through Buddhi. Man derives his Spiritual Soul (Buddhi) from
the essence of the Manasa Putra, the Sons of Wisdom, who are the
Divine Beings (or Angels) ruling and presiding over the planet
Mercury.
In the same way Venus, Manas and the left eye are set down as
correspondences. Exoterically, there is, in reality, no such association
of physical eyes and phj^sical planets ; but Ksoterically there is ; for
tne right eye is the " Eye of Wisdom," i.e., it corresponds magnetically
with that Occult centre in the brain which we call the "Third Eye";*
while the left corresponds with the intellectual brain, or those cells
which are the organ on the physical plane of the thinking faculty.
The kabalistic triangle of Kether, Chokmah and Binah shows this.
Chokmah and Binah, or Wisdom and Intelligence, the Father and
Mother, or, again, the Father and Son, are on the same plane and
react mutually on one another.
When the individual consciousness is turned inward, a conjunction
of Manas and Buddhi takes place. In the spiritually regenerated man.
this conjunction is permanent, the Higher Manas clinging to Buddhi
beyond the threshold of Devachan, and the Soul, or rather the Spirit,
which should not be confounded with Atma, the Super-Spirit, is then
said to have the "Single Eye." Esoterically, in other words, the
" Third Eye " is active. Now Mercury is called Hermes, and Venus,
Aphrodite, and thus their conjunction in man on the psycho-physical
plane gives him the name of the Hermaphrodite, or Androgyne. The
absolutely Spiritual Man is, however, entirely disconnected from sex.
The Spiritual Man corresponds directly with the higher " coloured
circles," the Divine Prism which emanates from the One Infinite White
Circle ; while physical man emanates from the Sephiroth, which are
the Voices or Sounds of Eastern Philosoph3^ And these " Voices "
* See supra, ii. 302, et seg.
SEEING SOUNDS AND HEARING COI.OURS. 459
are lower than the " Colours," for they are the seven lower Sephiroth.
or the objective Sounds, seen, not heard, as the Zohar shows,* ana
even the Old Testament also. For, when property translated, verse 18
of chapter xx. Exodus would read : " And the people saw the Voices "
(or Sounds, not the " thunderings " as now translated); and these
Voices, or Sounds, are the Sephiroth. f
In the same way the right and left nostrils, into which is breathed
the ''Breath of Lives "J are here said to correspond with Sun and
Moon, as Brahma-Prajapati and Vach, or Osiris and Isis, are the
parents of the natural life. This Quaternary, viz. : the two eyes and
two nostrils, Mercury and Venus, Sun and Moon, constitutes the
Kabalistic Guardian-Angels of the Four Corners of the Earth. It is
the same in the Eastern Esoteric Philosophy, which, however, adds
that the Sun is not a planet, but the central star of our system, and
the Moon a dead planet, from which all the principles are gone,
both being substitutes, the one for an invisible inter- Mercurial planet,
and the other for a planet which seems to have now altogether dis-
appeared from view. These are the Four Maharajahs,§ the " Four Holy
Ones" connected with Karma and Humanity, Kosmos and Man, in all
their aspects. They are : the Sun, or its substitute Michael ; Moon, or
substitute Gabriel ; Mercury, Raphael ; and Venus, Uriel. It need
hardh"- be said here again that the planetary bodies themselves, being
only physical symbols, are not often referred to in the Esoteric System,
but, as a rule, their cosmic, psychic, physical and spiritual forces are
symbolized under these names. In short, it is the seven physical
planets which are the lower Sephiroth of the Kabalah, and our triple
physical Sun whose reflection only we see, which is symbolized, or
rather personified, by the Upper Triad, or Sephirothal Crown.il
Then, again, it will be well to point out that the numbers attached to
the psychic principles in Diagram I. appear the reverse of those in
exoteric writings. This is because numbers in this connection are
purely arbitrary, changing with every school. Some schools count
• op. cit., ii. 81, 6.
t See Prank's Die Kabbala, p. 314, et seq.
\ Genesis, ii. 7.
} Supra, i. 147.
II We may refer for confirmation to Origen's works, who says that "the seven ruling daimons"
(gpeuii or planetaj^ rulers) are Michael, the Sun (the lion-like); the second in order, the Bull, Jupiter
or Suriel, etc,; and all these, the " Seven of the Presence," are the Sephiroth. The Sephirothal Tree
is the Tree of the Divine Planets as given by Porphyry, or Porphyry's Tree, as it is usually called.
460 THE SECRET DOCTRINE.
three, some four, some six, and others seven, as do all tne Buddhist
Esotericists. As said before,* the Esoteric School has been divided
into two departments since the fourteenth century, one for the inner
Eanoos, or higher Chelas, the other for the outer circle, or lay Chelas.
Mr. Sinnett was distinctly told in the letters he received from one of
the Gurus that he could not be taught the real Esoteric Doctrine given
out only to the pledged disciples of the Inner Circle. The numbers
and principles do not go in regular sequence, like the skins of an onion,
but the student must work out for himself the number appropriate to
each of his principles, when the time comes for him to enter upon
practical study. The above will suggest to the student the necessity
of knowing the principles by their names and their appropriate
faculties apart from any system of enumeration, or by association with
their corresponding centres of actions, colours, sounds, etc., until
these become inseparable.
The old and familiar mode of reckoning the principles, given in the
Theosophist and Esoteric Biiddhisvi, leads to another apparently perplex-
ing contradiction, though it is really none at all. The principles
numbered 3 and 2, viz : Linga Sharira and Prana, or Jiva, stand in the
reverse order to that given in Diagram I. A moment's consideration
will sufi&ce to explain the apparent discrepancy between the exoteric
enumeration, and the Esoteric order given in Diagram I. For in
Diagram I. the Einga Sharira is defined as the vehicle of Prana, or
Jiva, the life principle, and as such must of necessity be inferior to
Prana, not superior as the exoteric enumeration would suggest. The
principles do not stand one above the other, and thus cannot be taken
in numerical sequence ; their order depends upon the superiority and
predominance of one or another principle, and therefore differs in
every man.
The Linga Sharira is the double, or protoplasmic antetype of the
body, which is its image. It is in this sense that it is called in
Diagram II. the parent of the physical body, i.e., the mother by con-
ception of Prana, the father. This idea is conveyed in the Egyptian
mythology by the birth of Horus, the child of Osiris and Isis, although,
like all sacred Mythoi, this has both a threefold spiritual, and a
sevenfold psycho-physical application. To close the subject, Prana,
the life principle, can, in sober truth, have no number, as it pervade^
• Supra, i, 147.
PI^ANETARY AND HUMAN BODIES.
461
every other principle, or the human total. Each number of the seven
would thus be naturally applicable to Praua-Jiva exoterically as it is to
the Auric Body Esoterically. As Pythagoras showed, Kosmos was
produced not through or by number, but geometrically, i.e., following the
proportions of numbers.
To those who are unacquainted with the exoteric astrological natures
ascribed in practice to the planetary bodies, it may be useful if we set
them down here after the manner of Diagram II., in relation to their
dominion over the human bodj^ colours, metals, etc., and explain at
the same time why genuine Esoteric Philosophy diflfers from the astro-
logical claims.
Planets.
Days.
Metals. Parts of the Body.
Colours.
Saturn.
Saturday.
I^ead.
Right Ear, Knees and Bony System.
Black.*
Jupiter.
Thursday.
Tin. Left Bar, Thighs, Feet and Arterial
System.
Purple.t
Mars.
Tuesday.
Iron.
Forehead and Nose, the Skull, Sex-
function and Muscular System.
Red.
Sun.
Sunday.
Gold.
Right Eye, Heart and Vital Centres.
Orange.t
Venus. Friday.
Copper.
Chin and Cheeks, Neck and Reins
and the Venous System.
Yellow.?
Mercury. Wednesday.
Quicksilver.
Mouth, Hands, Abdominal Viscera
and Nervous System.
Dove or
Cream. 11
Moon.
Monday.
Silver.
Breasts, Left Eye, the Fluidic
System, Saliva, Lymph, etc.
Wliite.51
* Esoterically, green, there being no black in the prismatic ray.
+ Esoterically, light blue. As a pigment, purple is a compound of red and blue, and in Eastern
Occultism blue is the spiritual essence of the colour purple, while red is its material basis. In reality.
Occultism makes Jupiter blue because he is the son of Saturn, which is green, and light blue as a
prismatic colour contains a great deal of green. Again, the Auric Body will contain much of the
colour of the Lower Manas if the man is a material sensualist, just as it will contain much of the
darker hue if the Higher Manas has preponderance over the Lower.
t Esoterically, the Sun cannot correspond with the eye, nose, or any other organ, since, as
explained, it is no planet, but a central star. It was adopt^ as a planet by the post-Christian Astro-
logers, who had never been initiated. Moreover, the true colour of the Sun is blue, and it appears
yellow only owing to the eflfect of the absorption of vapours (chiefly metalUc) by its atmosphere.
All is Maya on our Earth.
\ Esoterically, indigo, or dark blue, which is the complement of yellow in the prism. Yellow is a
simple or primitive colour. Manas being dual in its nature— as is its sidereal symbol, the planet
452 THE SECRET DOCTRINE.
Thus it will be seen that the influence of the solar system in the
exoteric kabalistic Astrology is by this method distributed over the
entire human body, the primary metals, and the gradations of colour
from black to white ; but that Esotericism recognizes neither black nor
white as colours, because it holds religiously to the seven solar or
natural colours of the prism. Black and white are artificial tints. They
belong to the Earth, and are only perceived by virtue of the special
construction of our physical organs. White is the absence of all
colours, and therefore no colour; black is simply the absence of light,
and therefore the negative aspect of white. The seven prismatic
colours are direct emanations from the Seven Hierarchies of Being,
each of which has a direct bearing upon and relation to one of the
human principles, since each of these Hierarchies is, in fact, the creator
and source of the corresponding human principle. Each prismatic
colour is called in Occultism the " Father of the Sound" which corre-
sponds to it ; Sound being the Word, or the Logos, of its Father-
Thought. This is the reason why sensitives, connect every colour
with a definite sound, a fact well recognized in Modern Science
(<f.^., Francis Galton's Human Faculty). But black and white are
Venus, which is both the morning and evening star— the difference between the higher and the lower
principles of Manas, whose essence is derived from the Hierarchy ruling Venus, is denoted by the
dark blue and green. Green, the Lower Manas, resembles the colour of the sclar spectrum which
appears between the yellow and the dark blue, the Higher Spiritual Manas. Indigo is the intensified
colour of the heaven or sky, to derote the upward tendency of Manas toward Buddhi, or the
heavenly Spiritual Soul. This colour is obtained from the indigofera tincioria, a plant of the
highest occult properties in India, much used in AVhite Magic, and occultly connected with copper.
This is shown by the indigo assuming a copper lustre, especially when rubbed on any hard substance.
Another property of the dye Ls that it is insoluble in water and even in ether, being lightet in weight
than any known liquid. No symbol has ever been adopted in the East without being based upon
a logical and demonstrable reason. Therefore Eastern Symbologists, from the earliest ages, have
connected the spiritual and the animal minds of man, the one with dark blue (Newton's indigo), or
true blue, free from green ; and the other with pure green.
II Esoterically, yellow, because the colour of the Sun is orange, and Mercury now stands next to
the Sun in di.stance, as it does in colour. The planet for which the Sun is a substitute was still
nearer the Sun than Mercury now is, and was one of the most secret and highest planets. It is said
to have become invisible at the close of the Third Race.
H Esoterically, violet, because, perhaps, violet is the colour assumed by a ray of sunlight when
transmitted through a very thin plate of .silver, and also because the Moon shiues upon the Earth
with light borrowed from the Sun, as the human body shines with qualifications borrowed from its
double— the aerial man. As the astral shadow starts the series of principles in man, on the terres.
trial plane, up to the lower, animal Manas, so the violet ray starts the series of prismatic colours from
its end up to green, both being, the one as a principle and the other as a colour, the most refrangibVe
of all the principles and colours. Besides which, there is the same great Occult mystery attached ta
all these correspondences, both celestial and terrestrial bodies, colours and sounds. In clearer wordu,,
there exists the same law of relation between the Moon and the Earth, the astral and the living body
of »an, as between the violet end of tlie prismatic spectrum and the indigo and the blue. But of this
more anon.
PI^NETS AND FACULTIES. 46^
entirely negative colours, and have no representatives in the world of
subjective being.
Kabalistic Astrology says that the dominion of the planetary bodies
in the human brain also is defined thus : there are seven primary
groups of faculties, six of which function through the cerebrum, and
the seventh through the cerebellum. This is perfectly correct Esoteri-
cally. But when it is further said that : Saturn governs the devotional
faculties ; Mercury, the intellectual ; Jupiter, the sympathetic ; the Sun,
the governing faculties ; Mars, the selfish ; Venus, the tenacious ; and
the Moon, the instincts ; — we say that the explanation is incomplete
and even misleading. For, in the first place, the physical planets can
rule only the physical body and the purely physical functions. All the
mental, emotional, psychic and spiritual faculties, are influenced by
the Occult properties of the scale of causes which emanate from the
Hierarchies of the Spiritual Rulers of the planets, and not by the
planets themselves. This scale, as given in Diagram II., leads the
student to perceive in the following order: (i) colour; (2) sound;
(3) the sound materializes into the spirit of the metals, i.e., the metallic
Elementals ; (4) these materialize again into the physical metals ;
(5) then the harmonial and vibratory radiant essence passes into the
plants, giving them colour and smell, both of which " properties "
depend upon the rate of vibration of this energy per unit of time ; (6)
from plants it passes into the animals ; (7) and finally culminates in the
" principles " of man.
Thus we see the Divine Essence of our Progenitors in Heaven circling
through seven stages ; Spirit becoming Matter, and Matter returning
to Spirit. As there is sound in Nature which is inaudible, so there is
colour which is invisible, but which can be heard. The creative force,
at work in its incessant task of transformation, produces colour, sound
and numbers, in the shape of rates of vibration which compound and
dissociate the atoms and molecules. Though invisible and inaudible
to us in detail, yet the synthesis of the whole becomes audible to us on
the material plane. It is that which the Chinese call the " Great
Tone," or Kung. It is, even by scientific confession, the actual tonic
of Nature, held by musicians to be the middle Fa on the keyboard
of a piano. We hear it distinctly in the voice of Nature, in the roaring
of the ocean, in the sound of the foliage of a great forest, in the distant
roar ol a great city, in the wind, the tempest and the storm ; in short,
in everything in Nature which has a voice or produces sound. To the
464
THE SECRET DOCTRINE.
hearing of all who hearken, it culminates in a single definite tone, of
an unappreciable pitch, which, as said, is the F, or Fa, of the diatonic
scale. From these particulars, that wherein lies the difference between
the exoteric and the Esoteric nomenclature and symbolism will be
evident to the student of Occultism. In short, kabalistic Astrology, as
practised in Europe, is the semi-esoteric Secret Science, adapted for the
outer and not for the inner circle. It is, furthermore, often left incom-
plete and not infrequently distorted to conceal the real truth. While
it symbolizes and adapts its correspondences on the mere appearances
of things. Esoteric Philosophy, which concerns itself pre-eminently
with the essence of things, accepts only such symbols as cover the
whole ground, i.e., such symbols as yield a spiritual as well as a psychic
and physical meaning. Yet even Western Astrology has done excel-
lent woru:, for it has helped to carry the knowledge of the existence of
a Secret Wisdom throughout the dangers of the Mediaeval Ages
and their dark bigotry up to the present day, when all danger has dis-
appeared.
The order of the planets in exoteric practice is that defined by their
geocentric radii, or the distance of their several orbits from the Earth
as a centre, viz., Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon.
In the first three of these we find symbolized the celestial Triad of
supreme power in the physical, manifested universe, or Brahma, Vishnu
and Shiva ; while in the last four we recognize the symbols of the ter-
restrial quaternary ruling over all natural and physical revolutions of
the seasons, quarters of the day, points of the compass, and elements.
Thus:
Spring.
Summer.
Autumn .
Winter.
Morning.
Noon.
Evening.
Night.
Youth.
Adolescence.
Manhood.
Age.
Fire.
Air.
Water.
Earth.
East.
South.
West.
North.
But Esoteric Science is not content with analogies on the purely
objective plane of the physical senses, and therefore it is absolutely
necessary to preface further teachings in this direction with a clear
explanation of the real meaning of the word Magic.
SIMON MAGUS THE MAGICIAN. 465
WHAT MAGIC IS, IN REALITY.
Esoteric Science is, above all, the knowledge of our relations with
and, in Divine Magic,* inseparableness from our divine Selves — the latter
meaning something else besides our own higher Spirit. Thus, before
proceeding to exemplify and explain these relations, it may perhaps be
useful to give the student a correct idea of the full meaning of this most
misunderstood word " Magic." Many are those willing and eager to
study Occultism, but very few have even an approximate idea of the
Science itself. Now, very few of our American and European students
can derive benefit from Sanskrit works or even their translations, as these
translations are, for the most part, merely blinds to the uninitiated. I
therefore propose to offer to their attention demonstrations of the afore-
said drawn from Neo- Platonic works. These are accessible in transla-
tion ; and in order ro throw light on that which has hitherto been full
of darkness, it vvill suffice to point to a certain key in them. Thus the
Gnosis, both pie Christian and post-Christian, will serve our purpose
admirably.
There are millions of Christians who know the name of Simon Magus,
and the little that is told about him in the Acts; but very few who have
even heard of the many motley, fantastic and contradictory details which
tradition records about his life. The story of his claims and his death
is to be found only in the prejudiced, half- fantastic records about him
in the works of the Church Fathers, such as Irenaeus, Epiphanius and
St. Justin, and especially in the anonymous Philosophtimena. Yet he is
a historical character, and the appellation of " Magus " was given to
him and was accepted by all his contemporaries, including the heads
of the Christian Church, as a qualification indicating the miraculous
powers he possessed, and irrespective of whether he was regarded as a
white (divine) or a black (infernal) Magician. In this respect, opinion
has always been made subservient to the Gentile or Christian proclivi-
ties of his chronicler.
It is in his system and in that of Menander, his pupil and successor,
that we find what the term "Magic" meant for Initiates in those days.
Simon, as all the other Gnostics, taught that our world was created
by the lower angels, whom he called JSons. He mentions only three
• Magic. Magia, means, in its spiritual, secret sense, the "Great Life," or divine life in spirit. The
root is magk, as seen in the Sanskrit ma hat, 2:end maz, Greek ntegas, and Latin magnus, all signify-
ing-" great."
3 HH
466 THK SECRET DOCTRINE.
degrees of such, because it was and is useless, as we have before
explained, to teach anything about the four higher ones, and he there-
fore begins at the plane of globes A and G. His system is as near to
Occult Truth as any, so that we may examine it, as well as his own and
Menander's claims about " Magic," to find out what they meant by the
term. Now, for Simon, the summit of all manifested creation was
Fire. It was, with him as with us, the Universal Principle, the Infinite
Potency, born from the concealed Potentiality. This Fire was the
primeval cause of the manifested world of being, and was dual, having
a manifested and a concealed, or secret, side.
The secret side of the Fire is concealed iu its evident [or objective] side, and the
objective is produced from the secret side,*
he writes, which amounts to saying that the visible is ever present in
the invisible, and the invisible in the visible. This was but a new form
of stating Plato's idea of the Intelligible (NoHon) and the Sensible
(Aistheton), and Aristotle's teaching on the Potency (Dunamis) and
the Act (Energeia). For Simon, all that can be thought of, all that can
be acted upon, was perfect intelligence. Fire contained all. And thus
all the parts of that Fire, being endowed with intelligence and reason,
were susceptible of development by extension and emanation. This is
our teaching of the Manifested Logos, and these parts in their primor-
dial emanation are our Dhyan Chohans, the "Sons of Flame and Fire,"
or higher ^ons. This " Fire " is the symbol of the active and living
side of Divine Nature. Behind it lay " infinite Potentiality in Potenti-
ality," which Simon named " that which has stood, stands and will
stand," or permanent stability and personified immutability.
From the Potency of Thought, Divine Ideation thus passed to Action.
Hence the series of primordial emanations through Thought begetting
the Act, the objective side of Fire being the Mother, the sacred side of
it being the Father. Simon called these emanations Syzygies (a united
pair, or couple), for they emanated two-by-two, one as an active, and
the other as a passive ^on. Three couples thus emanated (or six in
all, the Fire being the seventh), to which Simon gave the following
names : " Mind and Thought ; Voice and Name ; Reason and Reflec-
tion,"! the first in each pair being male, the last female. From these
primordial six emanated the six ^ons of the Middle World. Let us
see what Simon himself says :
• Pkilosophumena, vi. 9. + Nous, Epinoia ; Phone, Oitonta; Logismos, EnthutnHis.
SERIES OF ^ONS. 467
Each of these six primitive beings contained the entire infinite Potency [of its
parent] ; but it was there only in Potency, and not in Act. That Potency had to be
called forth [or conformed] through an image in order that it should manifest in all
its essence, virtue, grandeur and eflFects ; for only then could the emanated Potency
become similar to its parent, the eternal and infinite Potency. If, on the contrary,
it remained simply potentially in the six Potencies and failed to be conformed
through an image, then the Potency would not pass into action, but would get
lost,*
in clearer terms, it would become atrophied, as the modern expression
goes.
Now, what do these words mean if not that to be equal in all things
to the Infinite Potencj^ the .^ons had to imitate it in its action, and
become themselves, in their turn, emanative Principles, as was their
Parent, giving life to new beings, and becoming Potencies i7i aciu them-
selves ? To produce emanations, or to have acquired the gift of Kriya-
shakti.t is the direct result of that power, an eflfect which depends on
our own action. That power, then, is inherent in man, as it is in the
primordial ^ons and even in the secondary Emanations, by the very
fact of their and our descent from the One Primordial Principle, the
Infinite Power, or Potency. Thus we find in the system of Simon
Magus that the first six ^ons, synthesized by the seventh, the Parent
Potenc)", passed into Act, and emanated, in their turn, six secondary
^ons, which were each synthesized by their respective Parents. In the
Philosophumena we read that Simon compared the ^ons to the "Tree
of lyife.' Said Simon in the Revelation : \
It is written that there are two ramifications of the universal ^ons, having neither
beginning nor end, issued both from the same Root, the invisible and incomprehen-
sible Potentiality, Sige [Silence]. One of these [series of ^ons] appears from above.
This is the Great Potency, Universal Mind [or Divine Ideation, the Mahat of the
Hindus] ; it orders all things and is male. The other is from below, for it is the
Great [manifested] Thought, the female .^^on, generating all things. These [two
kinds of .^ons] corresponding § with each other, have conjunction and manifest
the middle distance [the intermediate sphere, or plane], the incomprehensible Air
which has neither beginning nor end.||
This female "Air" is our Ether, or the kabalistic Astral I^ight. It
• Philosophumena, vi. 12.
t See supra, sub voce.
t The Great Revelation (Hi Megale Apophasis), of which Simon himself is supposed to have been
the author.
} Literally, standing opposite each other in rows or pairs.
0 Philosophumena, vi. 18.
468 THE SECRET DOCTRINE.
is, then, the Second World of Simon, born of Fire, the principle of
everything. We call it the One Life, the Intelligent, Divine Flame,
omnipresent and infinite. In Simon's system this Second World v/as
ruled by a Being, or Potenc}', both male and female, or active and
passive, good and bad. This Parent-Being, like the primordial infinite
Potency, is also called " that which has stood, stands and will stand,"
so long as the manifested Kosmos shall last. When it emanated in
actu and became like unto its own Parent, it was not dual or androgyne.
It is the Thought (Sige) that emanated from it which became as itself
(the Parent), having become like unto its image (or antet5^pe) ; the
second had now become in its turn the first (on its own plane or sphere).
As Simon has it :
It [the Parent or Father] was one. For having it [the Thought] in itself, it was
alone. It was not, however, first, though it was preexisting; but manifesting itself
to itself from itself, it became the second (or dual). Nor was it called Father before
it [the Thought] gave it that name. As, therefore, itself developing itself by itself,
manifested to itself its own Thought, so also the Thought being manifested did
not act, but seeing the Father hid it in itself, that is, (hid) that Potency (in itself).
And the Potency {Dufiamis, viz. : Nous] and Thought {Epinoia] are male-female.
Whence they correspond with one another — for Potency in no way differs from
Thought — being one. So from the things above is found Potency, and from those
below. Thought. It comes to pass, therefore, that that which is manifested from
them, although being one, yet is found to be twofold, the androgyne having the
female in itself. So is Mind in Thought, things inseparable from each other
which though being one are yet found dual.*
He [Simon] calls the first Syzygy of the six Potencies and of the seventh, which
is with it. Nous and Epinoia, Heaven and Earth: the male looks down from on
high and takes thought for his Syzygy [or spouse], for the Earth below receives
those intellectual fruits which are brought down from Heaven and are cognate to
the Earth.t
Simon's Third World with its third series of six ^ons and the
seventh, the Parent, is emanated in the same way. It is this same
note which runs through every Gnostic system — gradual development
downward into Matter by similitude ; and it is a law which is to be
traced down to primordial Occultism, or Magic. With the Gnostics,
as with us, this seventh Potency, synthesizing all, is the Spirit brooding
over the dark waters of undiflferentiated Space, NarSyana, or Vishnu,
in India; the Holy Ghost in Christianity. But while in the latter the
conception is conditioned and dwarfed by limitations necessitating
• op. cit., vi. 18. + op. cit., i. 13.
THE TRIPLE ^ON. 460
faith and grace, Eastern Philosophy shows it penradjnsj every atom,
conscious or unconscious. Irenasus supplements the mibrmation on
the further development of these six ^ons. We learn from him teat
Thought, having separated itself from its Parent, and knowing througn
its identity of Essence with the latter what it had to know, proceeded
on the second or intermediate plane, or rather World (each of such
Worlds consisting of two planes, the superior and inferior, male and
female, the latter assuming finally both Potencies and becoming an-
drogyne), to create inferior Hierarchies, Angels and Powers, Dominions
and Hosts, of every description, which in their turn created, or rather
emanated out of their own Essence, our world with its men and beings,
over which they watch.
It thus follows that every rational being — called Man on Earth — is of
the same essence and possesses potentially all the attributes of the
higher -^ons, the primordial Seven. It is for him to develope, " with
the image before him of the highest," by imitation m achi, the Potency
with which the highest of his Parents, or Fathers, is endowed. Here
we may again quote with advantage from the Philosophumejia :
So then, according to Simon, this blissful and imperishable [principle] is con-
cealed in everything in potency, not in act. This is "that which has stood, stands
and will stand," viz., that which has stood above in ingenerable Potency; that
which stands below in the stream of the waters generated in an image; that which
will stand above, beside the blissful infinite Potency, if it makes itself like unto
this image. For three, he says, are they that stand, and without these three ^ons
of stability, there is no adornment of the generable which, according to them [the
Simonians], is borne on the water, and being moulded according to the similitude
is a perfect and celestial (^on), in no manner of thinking inferior to the ingener-
able Potency. Thus they say : "I and thou [are] one ; before me [wast] thou ; that
which is after thee [is] I." This, he says, is the one Potency, divided into above
and below, generating itself, nourishing itself, seeking itself, finding itself; its own
mother, father, brother, spouse, daughter and son, one, for it is the Root of all.*
Thus of this triple .^on, we learn the first exists as " that which
has stood, stands and will stand," or the uncreate Power, Atman ; the
second is generated in the dark waters of Space (Chaos, or undifieren-
tiated Substance, our Buddhi), from or through the image of the former
reflected in those waters, the image of Him, or It, which moves on
them ; the third World (or, in man, Manas) will be endowed with every
power of that eternal and omnipresent Image if it but assimilates it to
itself. For,
* Ofi. cii., vi. 17.
470 TPIE SECRET DOCTRINE.
All that is eternal, pure aud incorruptible is coucealed in everj'thing that is,
if only potentially, not actually. And
Everything is that image, provided the lower image (man) ascends to that highest
Source and Root in Spirit and Thought.
Matter as Substance is eternal and has never been created. Therefore
Simon Magus, with all the great Gnostic Teachers and Eastern Philo-
sophers, never speaks of its beginning. " Eternal Matter " receives its
various forms in the lower -^on from the Creative Angels, or Builders,
as we call them. Why, then, should not Man, the direct heir of the
highest ^on, do the same, by the potency of his thought, v/hich is
born from Spirit ? This is Kriyashakti, the power of producing forms
on the objective plane through the potency of Ideation and Will, from
invisible, indestructible Matter.
Truly says Jeremiah,* quoting the "Word of the Lord" :
Before I formed thee in the belly I knew thee; and before thou earnest forth out
of the womb I sanctified thee,
for Jeremiah stands here for Man when he was yet an ^on, or Divine
Man, both with Simon Magus and Eastern Philosophy. The first three
chapters of Genesis are as Occult as that which is given in Paper I. For
the terrestrial Paradise is the Womb, says Simon, f Eden the region
surrounding it. The river which went out of Eden to water the garden
is the Umbilical Cord ; this cord is divided into four Heads, the streams
that flowed out of it, the four canals which serve to carry nutrition to the
Foetus, i.e., the two arteries and the two veins which are the channels
for the blood and convey the breathing air, the unborn child, according
to Simon, being entirely enveloped by the Amnion, fed through the
Umbilical Cord and given vital air through the Aorta. J
• op. cit., i. 5.
t Philosophumena, vi. 14.
X At first there are the omphalo-mesenteric vessels, two arteries and two veins, but these afterwards
totally disappear, as does the "vascular area" on the Umbilical Vesicle, from which they proceed.
As regards the •' Umbilical Vessels" proper, the Umbilical Cord ultimately has entwined around it
from right to left the one Umbilical Vein which takes the oxygenated blood from the mother to the
Foetus, and two Hypogastric or Umbilical Arteries which take the used-up blood from the Foetus to
the Placenta, the contents of the vessels being the reverse of that which prevails after birth. Thus
Science corroborates the wisdom and knowledge of ancient Occultism, for in the days of Simon
Magus no man, unless an Initiate, knew anything about the circulation of the blood or about Physi-
ology. While this Paper was being printed, I received two small pamphlets from Dr. Jerome A.
Anderson, which were printed in 1884 and 1888, and in which is to be found the scientific demon-
stration of the foetal nutrition as advanced in Paper I. Briefly, the FcEtus is nourished by osmosis
from the Amniotic Fluid and respires by means of the Placenta. Science knows little or nothing
about the Amniotic Fluid and its uses. If any one cares to follow up this question, I would recom-
mead Dr. Anderson's Remarks on the Nutrition of the Faius. (Wood & Co., New York.)
MAGIC AND MIRACI^ES. 47 1
The above is given for the elucidation of that which is to follow. The
disciples of Simon Magus were numerous, and were instructed by him
in Magic. They made use of so-called "exorcisms" (as in the New
Testamenf), incantations, philtres ; believed in dreams and visions, and
produced them at will ; and finally forced the lower orders of spirits to
obey them. Simon Magus was called "the Great Power of God," literally
" the Potency of the Deity which is called Great." That which was
then termed Magic we now call Theosophia, or Divine Wisdom, Power
and Knowledge.
His direct disciple, Menander, was also a, great Magician. Says
Irenaeus, among other writers :
The successor of Simon was Menander, a Samaritan by birth, who reached the
highest summits in the Science of Magic.
Thus both master and pupil are shown as having attained the highest
powers in the art of enchantments, powers which can be obtained onl}^
through " the help of the Devil," as Christians claim ; and j^et their
"works" were identical with those spoken of in the New Testament,
wherein such phenomenal results are called divine miracles, and are,
therefore, believed in and accepted as coming from and through God.
But the question is, have these so-called "miracles" of the " Christ "
and the Apostles ever been explained any more than the magical achieve-
ments of so-called Sorcerers and Magicians ? I say, never. We Occul-
tists do not believe in supernatural phenomena, and the Masters laugh
at the word " miracle." Let us see, then, what is really the sense of
the word Magic.
The source and basis of it lie in Spirit and Thought, whether on the
purely divine or the terrestrial plane. Those who know the history of
Simon have the two versions before them, that of White and of Black
Magic, at their option, in the much talked of union of Simon with
Helena, whom he called his Epinoia (Thought). Those who, like the
Christians, had to discredit a dangerous rival, talk of Helena as being
a beautiful and actual woman, whom Simon had met in a house of ill-
fame at Tyre, and who was, according to those who wrote his life, the
reincarnation of Helen of Troy. How, then, was she " Divine
Thought " ? The lower angels, Simon is made to say in Philosophu-
mena, or the third ^ons, being so material, had more badness in them
than all the others. Poor man, created or emanated from them, had
the vice of his origin. What was it ? Only this: when the third -^ons
possessed themselves, in their turn, of the Divine Thought through
472 THE SECRET DOCTRINE.
the transmission into them of Fire, instead of making of man a com-
plete being, according to the universal plan, they at first detained from
him that Divine Spark (Thought, on Earth Manas) ; and that was the
cause and origin of senseless man's committing the original sin as the
angels had committed it aeons before by refusing to create.* Finally,
after detaining Epinoia prisoner amongst them and having subjected
the Divine Thought to every kind of insult and desecration, they ended
by shutting it into the already defiled body of man. After this, as
interpreted by the enemies of Simon, she passed from one female body
into another through ages and races, until Simon found and recognized
her in the form of Helena, the "prostitute," the "lost sheep" of the
parable. Simon is made to represent himself as the Saviour descended
on Earth to rescue this "lamb" and those men in whom Epinoia is still
under the dominion of the lower angels. The greatest magical feats
are thus attributed to Simon through his sexual union with Helena,
hence Black Magic. Indeed, the chief rites of this kind of Magic are
based on such disgusting literal interpretation of noble myths, one of
the noblest of which was thus invented by Simon as a symbolical mark
of his own teaching. Those who understood it correctly knew what
was meant by " Helena." It was the marriage of Nous (Atma-Buddhi)
with Manas, the union through which Will and Thought become one
and are endowed with divine powers. For Atman in man, being of an
unalloyed essence, the primordial Divine Fire (or the eternal and uni-
versal " that which has stood, stands and will stand "), is of all the
planes ; and Buddhi is its vehicle or Thought, generated by and gener-
ating the "Father" in her turn, and also Will. She is "that which
has stood, stands and will stand," thus becoming, in conjunction with
Manas, male-female, in this sphere only. Hence, when Simon spoke
of himself as the Father and the Son and the Holy Ghost, and of
Helena as his Epinoia, Divine Thought, he meant the marriage of his
Buddhi with Manas. Helena was the Shakti of the inner man, the
female potency.
Now, what says Menander? The lower angels, he taught, were the
emanations of Ennoia (Designing Thought). It was Ennoia who
taught the Science of Magic and imparted it to him, together with the
art of conquering the creative angels of the lower world. The latter
stand for the passions of our lower nature. His pupils, after receiving
• Supra, vol. ii.
MAGIC A DIVINE SCIBNCE. 473
baptism from him {i.e., after Initiation), were said to " resurrect from
the dead" and, "growing no older," became "immortal."* This
"resurrection" promised by Menander meant, of course, simply the
passage from the darkness of ignorance into the light of truth, the
awakening of man's immortal Spirit to inner and eternal life. This is
the Science of the Raja Yogis — Magic.
Every person who has read Neo- Platonic Philosophy knows how its
chief Adepts, such as Plotinus, and especially Porphyry, fought against
phenomenal Theurgy. But, beyond all of them, Jamblichus, the author
of the De Mysteriis, lifts high the veil from the real term Theurg5% and
shows us therein the true Divine Science of Raja Yoga.
Magic, he says, is a lofty and sublime Science, Divine, and exalted
above all others.
It is the great remedy for all. ... It ueither takes its source iu, nor is it
limited to, the body or its passions, to the human compound or its constitution ;
but all is derived by it from our upper Gods,
our divine Egos, which run like a silver thread from the Spark in us
up to the primeval divine Fire.f
Jamblichus execrates physical phenomena, produced, as he says, by
the bad demons who deceive men (the spooks of the seance room), as
vehemently as he exalts Divine Theurgy. But to exercise the latter, he
teaches, the Theurgist must imperatively be " a man of high morality
and a chaste Soul." The other kind of Magic is itsed only by impure,
selfish'men, and has nothing of the Divine in it. No real Vates would
ever consent to find in its communications anything coming from our
higher Gods. Thus one (Theurgy) is the knowledge of our Father (the
Higher Self) ; the other, subjection to our lower nature. One requires
holiness of the Soul, a holiness which rejects and excludes everything
corporeal ; the other, the desecration of it (the Soul). One is the union
with the Gods (with one's God), the source of all Good ; the other
intercourse with demons (Elementals), which, unless we subject them,
will subject us, and lead us step by step to moral ruin (mediumship).
In short :
Theurgy unites us most strongly to divine nature. This nature begets itself
through itself, moves through its own powers, supports all, and is intelligent.
Being the ornament of the Universe, it invites us to intelligible truth, to perfection
• See Eusebius, Hist. Eccles., lib. iii. cap. 26.
^ Ve Mysieiiis, p. 100, lines lo to 19; p. log, fol. i.
474 I'HE SECRET DOCTRINE.
and imparting perfection to others. It unites us so intimately to all the creative
actions of the Gods, according to the capacity of each of us, that the soul having
accomplished the sacred rites is consolidated in their [the Gods'] actions and intelli-
gences, until it launches itself into and is absorbed by the primordial divine
essence. This is the object of the sacred Initiations of the Egyptians.*
Now, Jamblichus shows us how this union of our Higher Soul with
the Universal Soul, with the Gods, is to be effected. He speaks of
Manteia, which is Samadhi, the highest trance. f He speaks also of
dream which is divine vision, when man re-becomes again a God. By
Theurg}-, or Raja Yoga, a man arrives at : (i) Prophetic Discernment
through our God (the respective Higher Ego of each of us) revealing
to us the truths of the plane on which we happen to be acting ; (2)
Ecstacy and Illumination ; (3) Action in Spirit (in Astral Body or
through Will) ; (4) and Domination over the minor, senseless demons
(Elementals) by the very nature of our purified Egos. But this demands
the complete purification of the latter. And this is called by him Magic,
through initiation into Theurgy.
But Theurgy has to be preceded by a training of our senses and the
knowledge of the human Self in relation to the Divine Self. So
long as man has not thoroughly mastered this preliminary study,
it is idle to anthropomorphize the formless. By "formless" I mean
the higher and the lower Gods, the supermundane as well as mundane
Spirits, or Beings, which to beginners can be revealed only in Colours
and Sounds. For none but a high Adept can perceive a " God " in its
true transcendental form, which to the untrained intellect, to the
Chela, will be visible only by its Aura. The visions of full figures
casually perceived by sensitives and mediums belong to one or another
of the only three categories they can see : (a) Astrals of living men ;
(b) Nirmanakayas (Adepts, good or bad, whose bodies are dead, but
who have learned to live in the invisible space in their ethereal
personalities^; and (c) Spooks, Elementaries and Elementals masquerad-
ing in shapes borrowed from the Astral Eight in general, or from figures
in the "mind's eye" of the audience, or of the medium, which are
immediately reflected in their respective Auras.
Having read the foregoing, students will now better comprehend the
necessity of first studying the correspondences between our "principles"
— which are but the various aspects of the triune (spiritual and physical)
man — and our Paradigm, the direct roots of these in the Universe.
• De Mysteriis. p. 290, lines 15 to 18, et seq., caps. v. and vii.
t Ibid., p. 100, sec. iii, cap. iii.
THE SEVEN HIERARCHIES. 475
In view of this, we must resume our teaching about the Hierarchies
directly connected and for ever linked with man.
Enough has been said to show that while for the Orientalists and
profane masses the sentence, " Om Mani Padme Hum,'' means simply
" Oh the Jewel in the I^otus," Esoterically it signifies " Oh my God
within me." Yes ; there is a God in each human being, for man was,
and will re-become, God. The sentence points to the indissoluble union
between Man and the Universe. For the Lotus is the universal symbol
of Kosmos as the absolute totality, and the Jewel is Spiritual Man, or
God.
In the preceding Paper, the correspondences between Colours,
Sounds, and " Principles " were given ; and those who have read our
second volume will remember that these seven principles are derived
from the seven great Hierarchies of Angels, or Dhyan Chohans, which
are, in their turn, associated with Colours and Sounds, and form collec-
tively the Manifested Logos.
In the eternal music of the spheres we find the perfect scale corre-
sponding to the colours, and in the number, determined by the vibra-
tions of colour and sound, which " underlies every form and guides
every sound," we find the summing-up of the Manifested Universe.
We may illustrate these correspondences by showing the relation of
colour and sound to the geometrical figures which* express the pro-
gressive stages in the manifestation of Kosmos.
But the student will certainly be liable to confusion if, in studying
the Diagrams, he does not remember two things : (i) That, our plane
being a plane of reflection, and therefore illusionary, the various nota-
tions are reversed and must be counted from belozv upwards. The musical
scale begins from below upwards, commencing with the deep Do and
ending with the far more acute Si. (2) That Kama Riipa (correspond-
ing to Do in the musical scale), containing as it does all potentialities
of Matter, is necessarily the starting-point on our plane. Further, it
commences the notation on every plane, as corresponding to the
" matter" of that plane. Again, the student must also remember that
these notes have to be arranged in a circle, thus showing how Fa is the
middle note of Nature. In short, musical notes, or Sounds, Colours
See supra, i. 34 ; i. 4, et seq. ; ii. 39. «^ -s*?-. and 625, et seg.
476
THE SECRET DOCTRINE.
and Numbers proceed from one to seven, and not from seven to one
as erroneously shown in the spectrum of the prismatic colours, in
which Red is counted first : a fact which necessitated my putting the
principles and the days of the week at random in Diagram II. The
musical scale and colours, according to the number of vibrations, pro-
ceed from the world of gross Matter to that of Spirit thus :
Principles.
Colours.
Notes.
Numbers.
Slates of Matter.
Chhaya, Shadow or Double.
Violet.
Si.
7-
Ether.
Higher Manas, Spiritual In-
telligence.
Indigo.
La.
6.
Critical State, called Air
Occultism.
in
Auric Envelope.
Blue.
Sol.
5-
Steam or Vapour.
I,ower Manas, or Animal Soul.
Green.
Fa.
4-
Critical State.
Buddhi, or Spiritual Soul.
Yellow.
Mi.
3-
Water.
Prana, or Life Principle.
Orange.
Re.
2.
Critical State.
Kama Rupa, the Seat of Ani-
mal Life.
Red.
Do.
1.
Ice.
Here again the student is asked to dismiss from his mind any corre-
spondence between " principles " and numbers, for reasons already
given. The Esoteric enumeration cannot be made to correspond with
the conventional exoteric. The one is the reality, the other is classified
according to illusive appearances. The human principles, as given in
Esoteric Buddhism, were tabulated for beginners, so as not to confuse
their minds. It was half a blind.
ORIGINES.
COLOURS, SOUNDS AND FORMS.
To proceed :
The Point in the Circle is the Unmanifested
IvOgos, corresponding to Absolute L,ife and Absolute
Sound.
The first geometrical figure after the Circle or the
Spheroid is the Triangle. It corresponds to Motion,
Colour and Sound. Thus the Point in the Triangle
represents the Second Logos, " Father-Mother," or
the White Ra}' which is no colour, since it contains
potentially all colours. It is shown radiating from
the Unmanifested Logos, or the Unspoken Word.
Around the first Triangle is formed on the plane of
Primordial Substance in this order {reversed 2iS to our
p lane) :
477
PLANE OF
SUBST
PRIMORDIAL
ANCE.
PLANE OF MANIFESTED
OR DIFFERENTIATED
MATTER.
A.
Violet, (a) Si.
B.
(Orange) Red. fa) Do.
Indigo.
La.
Green, (d) Fa.
Yellow.
Mi.
Blue.
{c)
Sol.
Red.
(g)
Do.
{Yellow) Orange,
ib)
Re.
Green, (d) Fa.
Blue.
(.e)
Sol.
Yellow.
{c)
Mi.
Indigo.
(/
La.
Orange. (/) Re.
Violet, ig) Si.
(a) The Astral Double of Nature, or the Paradigm of all Forms.
(^) Divine Ideation, or Universal Mind.
(c) The Synthesis of Occult Nature, the Egg of Brahm^, containing
:all and radiating all.
(d) Animal or Material Soul of Nature, source of animal and vege-
table intelligence and instinct.
The Master- Key or Tonic of Manifested Nature.
47S THE SECRET DOCTRINE.
(<?) The aggregate of Dhyan Chohanic Intelligences, Fohat.
(/) Life Principle in Nature.
(^) The Ivife Procreating Principle in Nature. That which, on the
spiritual plane, corresponds to sexual afl&nity on the lower.
Mirrored on the plane of Gross Nature, the World of Reality is reversed,
and becomes on Earth and our plane :
B.
(a) Red is the colour of manifested dual, or male and female. In
man it is shown in its lowest animal form.
{b) Orange is the colour of the robes of the Yogis and Buddhist
Priests, the colour of the Sun and Spiritual Vitality, also of the Vital
Principle.
(c) Yellow or radiant Golden is the colour of the Spiritual, Divine
Ray in every atom ; in man of Buddhi.
{d) Green and Red are, so to speak, interchangeable colours, for
Green absorbs the Red, as being threefold stronger in its vibrations
than the latter ; and Green is the complementary colour of extreme Red.
This is why the Lower Manas and Kama Rupa are respectively shown
as Green and Red.
(<?) The Astral Plane, or Auric Envelope in Nature and Man.
(/) The Mind or rational element in Man and Nature.
(g) The most ethereal counterpart of the Body of man, the opposite
pole, standing in point of vibration and sensitiveness as the Violet
stands to the Red.
The above is on the manifested plane ; after which we get the seven
and the Manifested Prism, or Man on Earth. With the latter, the
Black Magician alone is concerned.
In Kosmos, the gradations and correlations of Colours and Sounds,
and therefore of Numbers are infinite. This is suspected even in
Physics, for it is ascertained that there exist slower vibrations than
those of the Red, the slowest perceptible to us, and far more rapid
vibrations than those of the Violet, the most rapid that our senses can
perceive. But on Earth, in our physical world, the range of perceptible
vibrations is limited. Our physical senses cannot take cognizance of
vibrations above and below the septenary and limited gradations of the
prismatic colours, for such vibrations are incapable of causing in us the
COLOURS AND PRINCIPLES. 479
sensation of colour or sound. It will always be the graduated septenan,'-
and no more, unless we learn to parah^ze our Quaternary and discern
both the superior and inferior vibrations with our spiritual senses
seated in the upper Triangle.
Now, on this plane of illusion, there are three fundamental colours,
as demonstrated bj^ Physical Science, Red, Blue and Yellow (or rather
Orange-Yellow). Expressed in terms of the human principles they are :
(i) Kama Rupa, the seat of the animal sensations, welded to, and
serving as a vehicle for the Animal Soul or Lower Manas (Red and
Green, as said, being interchangeable) ; (2) Auric Envelope, or the
essence of man ; and (3) Prana, or Life Principle. But if from the realm
of illusion, or the living man as he is on our Earth, subject to his
sensuous perceptions only, we pass to that of semi-illusion, and observe
the natural colours themselves, or those of the principles, that is, if we
try to find out which are those that in the perfect man absorb all others,
we shall find that the colours correspond and become complementary
in the following way :
violet.
(i) Red Green.
(2) Orange --- Blue.
(3) Yellow ... Indigo.
Violet.
A faint violet, mist-like form represents the Astral Man within an
oviform bluish circle, over which radiate in ceaseless vibrations the
prismatic colours. That colour is predominant, of which the corres-
ponding principle is the most active generally, or at the particular
moment when the clairvoyant perceives it. Such man appears during
his waking states ; and it is by the predominance of this or that colour,
and by the intensity of its vibrations, that a clairvoj^ant, if he be
acquainted with correspondences, can judge of the inner state or
character of a person, for the latter is an open book to ever)^ practical
Occultist.
In the trance state the Aura changes entirely, the seven prismatic
colours being no longer discernible. In sleep also they are not all " at
home." For those which belong to the spiritual elements in the man,
viz., Yellow, Buddhi ; Indigo, Higher Manas ; and the Blue of the Auric
Envelope will be either hardly discernible, or altogether missing. The
Spiritual Man is free during sleep, and though his physical memory
may not become aware of it, lives, robed in his highest essence, in
realms on other planes, in realms which are the land of reality, called
dreams on our plane of illusion.
48o
THE SECRET DOCTRINE.
A good clairvoyant, moreover, if he had an opportunity of seeing a
Yogi in the trance state and a mesmerized subject, side by side, would
learn an important lesson in Occultism. He would learn to know the
diflference between self-induced trance and a hypnotic state resulting
from extraneous influence. In the Yogi, the "principles" of the lower
Quaternar}^ disappear entirely. Neither Red, Green, Red-Violet nor
the Auric Blue of the Body are to be seen ; nothing but hardly percep-
tible vibrations of the golden-hued Prana principle and a violet flame
streaked with gold rushing upwards from the head, in the region where
the Third ^^ye rests, and culminating in a point. If the student
remembers that the true Violet, or the extreme end of the spectrum, is
no compound colour of Red and Blue, but a homogeneous colour with
vibrations seven times more rapid than those of the Red,* and that the
golden hue is the essence of the three yellow hues from Orange Red to
Yellow-Orange and Yellow, he will understand the reason why : he lives
in his own Auric Body, now become the vehicle of Buddhi- Manas. On
the other hand, in a subject in an artificially produced hypnotic or
mesmeric trance, an effect of unconscious when not of conscious Black
Magic, unless produced by a high Adept, the whole set of the principles
will be present, with the Higher Manas paralyzed, Buddhi severed from
it through that paralysis, and the red-violet Astral Body entirely
subjected to the Lower Manas and Kama Rupa (the green and red
animal monsters in us).
One who comprehends well the above explanations will readily see
how important it is for every student, whether he is striving for practical
Occult powers or only for the purelj'- psychic and spiritual gifts of clair-
voyance and metaphysical knowledge, to master thoroughly the right
Colours.
Violet extreme
Violet
Violet-Indigo
Indigo
Indigo-Blue
Blue
Blue-Green
Green
Green-Yellow
Yellow -
Yellow-Orange
Orange -
Orange -Red
Red
Red-extreme
Wave- Lengths in
Milli-
Number of Vibrations in
metres.
Trillions.
1 406
759
423
709
43<)
683
449
668
459
654
479
631
492
610
512
586
532
564
551
544
^v-
525
583
514
596
503
620
484
645
465
THE PRIMORDIAI, SEVEN. 48 1
correspondences between the human, or nature principles, and those of
Kosmos. It is ignorance which leads materialistic Science to deny the
inner man and his Divine powers ; knowledge and personal experience
that allow the Occultist to affirm that such powers are as natural to
man as swimming to fishes. It is like a Laplander, in all sincerity,
denying the possibility of the catgut, strung loosely on the sounding-
board of a violin producing comprehensive sounds or melody. Our
principles are the Seven-Stringed Lyre of Apollo, truly. In this our
age, when oblivion has shrouded ancient knowledge, men's faculties are
no better than the loose strings of the violin to the Laplander. But
the Occultist who knows how to tighten them and tune his violin in
harmony with the vibrations of colour and sound, will extract divine
harmony from them. The combination of these powers and the attuning
of the Microcosm and the Macrocosm will give the geometrical equiva-
lent of the invocation " Om Mani Padme Hum."
This was why the previous knowledge of music and geometry was
obligatory in the School of Pythagoras.
THE ROOTS OF COLOUR AND SOUND.
Further, each of the Primordial Seven, the first Seven Rays forming
the Manifested Logos, is again sevenfold. Thus, as the seven colours
of the solar spectrum correspond to the seven Rays, or Hierarchies, so
each of these latter has again its seven divisions corresponding to the
same series of colours. But in this case one colour, viz., that which
characterizes the particular Hierarchy as a whole, is predominant and
more intense than the others.
These Hierarchies can only be symbolized as concentric circles of
prismatic colours ; each Hierarchy being represented by a series of
seven concentric circles, each circle representing one of the prismatic
colours in their natural order. But in each of these "wheels" one
circle will be brighter and more vivid in colour than the rest, and the
wheel will have a surrounding Aura (a fringe, as the physicists call it)
of that colour. This colour will be the characteristic colour of that
Hierarchy as a whole. Each of these Hierarchies furnishes the essence
(the Soul) and is the "Builder " of one of the seven kingdoms of Nature
which are the three elemental kingdoms, the mineral, the vegetable, the
3 M
^2 THJ: secret DOCTRINB-.
animal, and the kingdom of spiritual man* Moreover, each Hierarchy
furnishes the Aura of one of the seven principles in man with its specific
colour. Further, as each of these Hierarchies is the Ruler of one of the
Sacred Planets, it will easily be understood how Astrology came into
existence, and that real Astrology has a strictly scientific basis.
The symbol adopted in the Eastern School to represent the Seven
Hierarchies of creative Powers is a wheel of seven concentric circles,
each circle being coloured with one of the seven colours ; call them
Angels, if you will, or Planetary Spirits, or, again, the Seven Rulers of
the Seven Sacred Planets of our system, as in our present case. At all
events, the concentric circles stand as symbols for Ezekiel's Wheels
with some Western Occultists and Kabalists, and for the " Builders " or
Prajapati with us.
DIAGRAM III.
The student should carefully examine the following Diagram.
Thus the lyinga Sharira is derived from the Violet sub- ray of the
Violet Hierarchy; the Higher Manas is similarly derived from the
Indigo sub-ray of the Indigo Hierarchy, and so on. Every man being
born under a certain planet, there will always be a predominance of
that planet's colour in him, because that " principle " will rule in him
which has its origin in the Hierarchy in question. There will also be
a certain amount of the colour derived from the other planets present in
his Aura, but that of the ruling planet will be strongest. Now a person
in whom, say, the Mercury principle is predominant, will, by acting
upon the Mercury principle in another person born under a different
planet, be able to get him entirely under his control. For the stronger
Mercury principle in him will overpower the weaker Mercurial element
in the other. But he will have little power over persons born under the
same planet as himself. This is the key to the Occult Sciences of
Magnetism and Hypnotism.
The student will understand that the Orders and Hierarchies are
here named after their corresponding colours, so as to avoid using
numerals, which would be confusing in connection with the human
principles, as the latter have no proper numbers of their own. The
real Occult names of these Hierarchies cannot now be given.
* See Five Years of Theosophy, pp. 273 to 278.
THE HIKRARCHIES AND MAN.
483
The student must, however
remember that the colours
which we see with our physi-
cal ej-^es are not the true
colours of Occult Nature, but
are merely the efifects pro-
duced on the mechanism of
our physical organs by certain
rates of vibration. For in-
stance, Clerk Maxwell has
demonstrated that the retinal
effects of any colour may be
imitated by properly combin-
ing three other colours. It
follows, therefore, that our
retina has only three distinct
colour sensations, and we
therefore do not perceive the
seven colours which really
exist, but only their " imita-
tions," so to speak, in our
physical organism.
Thus, for instance, the
Orange-Red of the first " Tri-
angle " is not a combination
of Orange and Red, but the
true "spiritual" Red, if the
term may be allowed, while
the Red (blood-red) of the
spectrum is the colour of
Kama, animal desire, and is
inseparable from the material
plane.
DIAGRAM III.
''■■■■
THE \ HUMAN
VIOLET.
Indigo.
Blue.
Green.
Yellow.
Orange.
Red.
Violet.
L,iuga Sharira.
Violet.
INDIGO.
Blue.
Green.
Yellow.
Oraage.
Indigo.
Higher Manas.
Red.
Violet.
Indigo.
BLUE.
Green.
Blue.
Auric Egg.
Yellow.
Orange.
Red.
Violet.
Indigo.
Gpeen.
Lower Manas.
Blue.
GREEN.
Yellow.
3 •
•
Orange.
Red.
Violet.
Indigo.
Velloou.
Buddhi.
Blue.
Green.
YELLOW.
Orange.
Ofange.
Prana.
Red.
Violet.
Indigo.
Blue.
Green.
Yellow.
Hed.
Kama Rupa.
1 ORANGE.
i Red.
1 Violet.
Indigo.
Blue.
Green.
Yellow.
orange.
RED.
H a
— < V
THE UNITY OF DEITY.
Esotericism, pure and simple, speaks of no personal God ; therefore
are we considered as Atheists. But, in reality. Occult Philosophy, as a
whole, is based absolutely on the ubiquitous presence of God, the
484 THE SECRET DOCTRINE.
Absolute Deit)' ; and if It Itself is not speculated upon, as being too
sacred and yet incomprehensible as a Unit to the finite intellect, yet the
entire Philosophy is based upon Its Divine Powers as being the Source
of all that breathes and lives and has existence. In every ancient Religion
the One was demonstrated by the many. In Egypt and India, in
Chaldsea and Phoenicia, and finally in Greece, the ideas about Deity
were expressed by multiples of three, five and seven ; and also by eight,
nine and twelve great Gods, which symbolized the powers and proper-
ties of the One and Only Deity. This was related to that infinite sub-
division by irregular and odd numbers to which the metaphysics of
these nations subjected their One Divinity. Thus constituted, the
cycle of the Gods had all the qualities and attributes of the One
Supreme and Unknowable ; for in this collection of divine Personali-
ties, or rather of Symbols personified, dwells the One God, the God
One, that God which, in India, is said to have no Second.
O God Ani [the Spiritual Sun], thou residest in the agglomeration of thy divine
personages.*
These words show the belief of the ancients that all manifestation
proceeds from one and the same Source, all emanating from the one
identical Principle which can never be completely developed except in
and through the collective and entire aggregate of Its emanations.
The Pleroma of Valentinus is absolutely the Space of Occult Philo-
sophy ; for Pleroma means the " Fullness," the superior regions. It is
the sum total of all the Divine manifestations and emanations express-
ing the ple7ium or totality of the rays proceeding from the One,
differentiating on all the planes, and transforming themselves into
Divine Powers, called Angels and Planetary Spirits in the Philosophy
of every nation. The Gnostic ^ons and Powers of the Pleroma are
made to speak as the Devas and Siddhas of the Purdjias. The Kpinoia,
the first female manifestation of God, the " Principle " of Simon Magus
and Saturninus, holds the same language as the I/)gos of Basilides; and
each of these is traced to the purely esoteric Aletheia, the Truth of the
Mysteries. All of them, we are taught, repeat at difi"erent times and in
different languages the magnificent hymn of the Egj'ptian papyrus,
thousands of years old :
The Gods adore thee, they greet thee, O the One Dark Truth.
And addressing Ra, they add :
» Apud Gribaut Papyrus Orbiney, p. loi.
WISDOM AND TRUTH. 485
The Gods bow before thy Majesty, by exalting the Souls of that v?hich produces
them . . • and say to thee, Peace to all emanations from the Unconscious
Father of the Conscious Fathers of the Gods. . . . Thou producer of beings,
we adore the souls which emanate from thee. Thou begettest us, O thou Unknown,
and we greet thee in worshipping each God-Soul which descendeth from thee and
liveth in us.
This is the source of the assertion :
Know ye not that ye are Gods and the temple of God.
This is shown in the " Roots of Ritualism in Church and Masonry,"
in Lucifer for March, 1889. Truly then, as said seventeen centuries
ago, " Man cannot possess Truth (Aletheia) except he participate in
the Gnosis." So we may say now : No man can know the Truth unless
he studies the secrets of the Pleroma of Occultism ; and these secrets
are all in the Theogony of the ancient Wisdom-Religion, which is the
Aletheia of Occult Science.
PAPER III.
A Word Concerning the Earlier Papers.
As many have written and almost complained to me that the}' could
find no practical clear application of certain diagrams appended to the
first two Papers, and others have spoken of their abstruseness, a short
explanation is necessary.
The reason of this difficulty in most cases has been that the point
of view taken was erroneous ; the purely abstract and metaphj^sical
was mistaken for, and confused with, the concrete and the physical.
L,et us take for example the diagrams on page 477 (Paper II.,) and say
that these are entirely macrocosmic and ideal. It must be remembered
that the study of Occultism proceeds from Universals to Particulars
and not the reverse way, as accepted b)' Science. As Plato was an Ini-
tiate, he very naturally used the former method, while Aristotle, never
having been initiated, scoffed at his master, and, elaborating a system
of his own, left it as an heirloom to be adopted and improved by Bacon.
Of a truth the aphorism of Hermetic Wisdom, " As above, so below,"
applies to all Esoteric instruction ; but we must begin with the above ;
we must learn the formula before we can sum the series.
The two figures, therefore, are not meant to represent any two
particular planes, but are the abstraction of a pair of planes, explana-
toi-y of the law of reflection, just as the lyOwer Manas is a reflection of
the Higher. They must therefore be taken in the highest metaphysical
sense.
The diagrams are only intended to familiarize students with the lead-
ing ideas of Occult correspondences, the very genius of metaphysical,
or macrocosmic and spiritual Occultism forbidding the use of figures
or even s^anbols further than as temporary aids. Once define an idea
in words, and it loses its reality ; once figure a metaphysical idea, and
OCCUI.T SECRECY. .gy
you materialize its spirit. Figures must be used only as ladders to
scale the battlements, ladders to be disregarded when once the foot is
set upon the rampart.
I.et students, therefore, be very careful to spiritualize the Papers
and avoid materializing them ; let them always try to find the highest
meaning possible, confident that in proportion as they approach the
material and visible in their speculations on the Papers, so far are they
from the right understanding of them. This is especially the case with
these first Papers and Diagrams, for as in all true arts, so in Occultism
we must first learn the theory before we are taught the practice.
Concerning Secrecy.
Students ask : Why such secrecy about the details of a doctrine the
body of which has been publicly revealed, as in Esoteric BuddJiism and
the Secret Doctrine ?
To this Occultism would reply : for two reasons :—
(a) The whole truth is too sacred to be given out promiscuously
{b) The knowledge of all the details and missing links in the exoteric
teachings is too dangerous in profane hands.
The truths revealed to man by the " Planetary Spirits "-the highest
Kumaras, those who incarnate no longer in the Universe during this
Mahamanvantara-who will appear on earth as Avataras onlv at the
beginning of every new human Race, and at the junctions or dose of
the two ends of the small and great cycles-in time, as man became
more animalized, were made to fade away from his memory Yet
though these Teachers remain with man no longer than the time
required to impress upon the plastic minds of child-humanity the
eternal verities they teach. Their Spirit remains vivid though latent in
mankind. And the full knowledge of the primitive revelation has
remained always with a few elect, and has been transmitted from that
time up to the present, from one generation of Adepts to another. As
the Teachers say in the Occult Primer :
This is done so as to ensure the^n [the eternal truths] from being
7itterly lost or forgotten in ages hereafter by the fort hco7ning generations
The mission of the Planetary Spirit is but to strike the key-note of
Truth. When once He has directed the vibration of the latter to run its
course uninterruptedly along the concatenation of the race to the end
of the cycle. He disappears from our earth until the following Plane-
tary Manvantara. The mission of any teacher of Esoteric truths
488 THE SECRET DOCTRINE.
whether he stands at the top or the foot of the ladder of knowledge, is
precisely the same ; as above, so below. I have only orders to strike
the key-note of the various Esoteric truths among the learners as a
body. Those units among you who will have raised themselves on
the "Path" over their fellow-students, in their Ksoteric sphere, will, as
the "Elect" spoken of did and do in the Parent Brotherhoods, receive
the last explanatory details and the ultimate key to what they learn.
No one, however, can hope to gain this privilege before the Masters —
not my humble self — find him or her worthy.
If you wish to know the real raison d'etre for this policy, I now give
'H; to 3'ou. No use my repeating and explaining what all of you know
as well as myself ; at the verj'- beginning, events have shown that no
caution can be dispensed with. Of our body of several hundred men
and women, many did not seem to realize either the awful sacredness
of the pledge (which some took at the end of their pen), or the fact that
their perso7iality has to be entirely disregarded, when brought face to
face with their Higher Self ; or that all their words and professions
went for naught unless corroborated by actions. This was human
nature, and no more ; therefore it was passed leniently b}^ and a new
lease accorded by the Master. But apart from this there is a danger
lurking in the nature of the present cycle itself. Civilized humanity,
however carefully guarded by its invisible Watchers, the Nirmana-
kayas, who watch over our respective races and nations, is yet, owing to
its collective Karma, terribly under the sway of the traditional opposers
of the Nirmanakayas — the " Brothers of the Shadow," embodied and
disembodied ; and this, as has already been told you, will last to the
end of the first Kali Yuga cycle (1897), and a few years beyond, as the
smaller dark cycle happens to overlap the great one. Thus, notwith-
standing all precautions, terrible secrets are often revealed to entirely
unworthy persons by the efforts of the " Dark Brothers " and their
working on human brains. This is entirely owing to the simple fact
that in certain privileged organisms, vibrations of the primitive truth
put in motion by the Planetary Beings are set up, in what Western
philosophy would term innateideas, and Occultism " flashes of genius."*
Some such idea based on eternal truth is awakened, and all that the
watchful Powers can do is to prevent its entire revelation.
Everything in this Universe of differentiated matter has its two
aspects, the light and the dark side, and these two attributes applied
• See " Genius," Lucifer, Nov., 1889, p. 227.
THE IvlGHT AND DARK SIDES OF NATURE. 489
practicall}', lead the one to use, the other to abuse. Everj- man may
become a Botanist without apparent danger to his fellow-creatures ;
and many a Chemist who has mastered the science of essences knows
that every one of them can both heal and kill. Not an ingredient, not
a poison, but can be used for both purposes — aye, from harmless wax
to deadly prussic acid, from the saliva of an infant to that of the cobra
di capella. This every tyro in medicine knows — theoretically, at any
rate. But where is the learned Chemist in our day who has been per-
mitted to discover the " night side " of an attribute of any substance in
the three kingdoms of Science, let alone in the seven of the Occultists ?
Who of them has penetrated into its Arcana, into the innermost Essence
of things and its primary correlations ? Yet it is this knowledge alone
which* makes of an Occultist a genuine practical Initiate, whether he
turn out a Brother of Light or a Brother of Darkness. The essence of
that subtle, traceless poison, the most potent in nature, which entered
into the composition of the so-called Medici and Borgia poisons, if used
with discrimination by one well versed in the septenary degrees of its
potentiality on each of the planes accessible to man on earth — could
heal or kill every man in the world ; the result depending, of course,
on whether the operator was a Brother of the Light or a Brother of the
Shadow. The former is prevented from doing the good he might, by
racial, national, and individual Karma ; the second is impeded in his
fiendish work by the joint efforts of the human " Stones" of the
" Guardian Wall."*
It is incorrect to think that there exists any special "powder of pro-
jection " or " philosopher's stone," or " elixir of life." The latter lurks
in every flower, in every stone and mineral throughout the globe. It
is the ultimate essence of everything on its way to higher and higher
evolution. As there is no good or evil per se, so there is neither " elixir
of life" nor "elixir of death," nor poison, /^fr se, but all this is con-
tained in one and the same universal Essence, this or the other effect,
or result, depending on the degree of its differentiation and its various
correlations. The tight side of it produces life, health, bliss, divine
peace, etc. ; the dark side brings death, disease, sorrow and strife.
This is proven by the knowledge of the nature of the most violent
poisons ; of some of them even a large quantity will produce no evil
effect on the organism, whereas a grain of the same poison kills with
• See yoice of the Silence, pp. 68 and 94, art. 28, Glossary.
490 THE SECRET DOCTRINE.
the rapidity of lightning; while the same grain, again, altered by a certain
combination, though its quantity remains almost identical, will heal.
The number of the degrees of its dififerentiation is septenary, as are the
planes of its action, each degree being either beneficent or maleficent
in its effects, according to the system into which it is introduced. He
who is skilled in these degrees is on the high road to practical Adept-
ship ; he who acts at hap-hazard — as do the enormous majority of the
"Mind Curers," whether "Mental" or "Christian Scientists" — is
likely to rue the effects on himself as well as on others. Put on the
track by the example of the Indian Yogis, and of their broadl}' but
incorrectly outlined practices, which they have only read about, but
have had no opportunity to study — these new sects have rushed head-
long and guideless into the practice oi denying and affirming. Thus they
have done more harm than good. Those who are successful owe it to
their innate magnetic and healing powers, which verj^ often counteract
that which would otherwise be conducive to much evil. Beware, I say ;
Satan and the Archangel are more than twins ; they are one body and
one mind — Deus est Demon inversus.
Is THE Practice of Concentration Beneficent?
Such is another question often asked. I answer: Genuine concen-
tration and meditation, conscious and cautious, upon one's lower self in
the light of the inner divine man and the Paramitas, is an excellent
thing. But to "sit for Yoga," with only a superficial and often dis-
torted knowledge of the real practice, is almost invariably fatal ; foi'
ten to one the student will either develop mediumistic powers in him-
self or lose time and get disgusted both with practice and theory.
Before one rushes into such a dangerous experiment and seeks to go
beyond a minute examination of one's lower self and its walk in life,
or that which is called in our phraseology, " The Chela's Daily I^ife
L,edger," he would do well to learn at least the difference between the
two aspects of " Magic," the White or Divine, and the Black or
Devilish, and assure himself that by "sitting for Yoga," with no
experience, as well as with no guide to show him the dangers, he does
not daily and hourly cross the boundaries of the Divine to fall into the
Satanic. Nevertheless, the way to learn the difference is ver}' easy ;
one has only to remember that no Esoteric truths entirely unveiled will
ever be given in public pi-int, in book or magazine.
I ask students to turn to the Theosophist of November, 1887. On
nature's finer forces. 491
page 98 they will find the beginning of an excellent article by Mr.
Rama Prasad on "Nature's Finer Forces."* The value of this work is
not so much in its literary merit, though it gained its author the gold
medal of the Theosophist, as in its exposition of tenets hitherto con-
cealed in a rare and ancient Sanskrit work on Occultism. But Mr.
Rama Prasad is not an Occultist, only an excellent Sanskrit scholar,
a university graduate and a man of remarkable intelligence. His
essays are almost entirely based on Tantra works, which, if read
indiscriminately by a tyro in Occultism, will lead to the practice of
most unmitigated Black Magic. Now, since the difierence of primary
importance between Black and White Magic is the object with which it
is practised, and that of secondary importance the nature of the agents
used for the production of phenomenal results, the line of demarcation
between the two is very— very thin. The danger is lessened only by
the fact that every Occult book, so-called, is Occult only in a certain
sense : that is, the text is Occult merely by reason of its blinds. The
symbolism has to be thoroughly understood before the reader can get
at the correct sense of the teaching. Moreover, it is never complete,
its several portions each being under a different title, and each contain-
ing a portion of some other work ; so that without a key to these no
such work divulges the whole truth. Even the famous Shivdgama, on
which Nature's Filter Forces is based, " is nowhere to be found in
complete form," as the author tells us. Thus, like all others, it treats
of only five Tattvas instead of the seven as in Esoteric teachings.
Now, the Tattvas being simply the substratum of the seven forces of
Nature, how can this be? There are seven forms of Prakriti, as
Kapila's Sankhya, the Vis/uiu Purdna, and other works teach. Pra-
kriti is Nature, Matter (primordial and elemental) ; therefore logic
demands that the Tattvas also should be seven. For whether Tattvas
mean, as Occultism teaches, "forces of Nature," or, as the learned
Rama Prasad explains, "the substance out of which the universe is
formed" and "the power by which it is sustained," it is all one; they
* The references to " Nature's Finer Forces " which follow, have respect to the eight articles which
appeared in the pages of the Theosophist and not to the fifteen essays and the translation of a chapter
of the Shivdgama which are contained in the book called Nature's Finer Forces. The ShivUgama in
its details is purely Tantric, and nothing but harm can result from any practical following of its
precepts. I would most strongly dissuade any student from attempting any of these Hatha Yoga
practices, for he Nvill either ruin himself entirely, or throw himself so far back that it will be
almost impossible to regain the lost ground in this incarnation. The translation referred to has
been considerably expurgated, and even now is hardly fit for publication. It recommends Black
Magic of the worst kind, and is the very antipodes of spiritual Raja Yoga. Beware, I say.
492 THE SECRET DOCTRINE.
are Force, Purusha, and Matter, Prakriti. And if the fonns, or rather
planes, of the latter are seven, then its forces must be seven also. In
other words, the degrees of the solidity of matter and the degrees of
the power that ensouls it must go hand in hand.
The Universe is made out of the Tattva, it is sustained by the Tattva, and it dis-
appears into the Tattva,
says Shiva, as quoted from the Shivdgama in Nature's Finer Forces.
This settles the question ; if Prakriti is septenary, then the Tattvas
must be seven, for, as said, they are both Substance and Force, or
atomic Matter and the Spirit that ensoule it.
This is explained here to enable the student to read between the
lines of the so-called Occult articles on Sanskrit Philosoph3% by which
they must not be misled. The doctrine of the seven Tattvas (the
principles of the Universe and also of man) was held in great sacred-
ness and therefore secrecy, in days of old, b}^ the Brahmans, who
have now almost forgotten the teaching. Yet it is taught to this day
in the Schools beyond the Himalayan Range, though now hardly
remembered or heard of in India except through rare Initiates. The
policy has, however, been changed gradually ; Chelas began to be
taught the broad outlines of it, and at the advent of the T. S. in India
in 1879, I was ordered to teach it in its exoteric form to one or two. I
now give it out Esoterically.
Knowing that some students try to follow a system of Yoga in their
own fashion, guided only by the rare hints thej^ find in Theosophical
books and magazines, which must naturally be incomplete, I chose one
of the best expositions upon ancient Occult works, Natures Finer
Forces, in order to point out how very easily one can be misled by their
blinds.
The author seems to have been himself deceived. The Tantras read
Esoterically are as full of wisdom as the noblest Occult works.
Studied without a guide and applied to practice, they may lead to the
production of various phenomenal results, on the moral and physio-
logical planes. But let anyone accept their dead-letter rules and prac-
tices, let him try with some selfish motive in view to carry' out the
rites prescribed therein, and — he is lost. Followed with pure heart
and unselfish devotion merely for the sake of experiment, either no
results will follow, or such as can only throw back the performer.
But woe to the selfish man who seeks to develop Occult powers only to
THE "SEVEN PRINCIPI^S." 493
attain earthly benefits or revenge, or to satisfy his ambition; the
separation of the Higher from the I/)wer Principles and the severing
of Buddhi-Manas from the Tantrist's personality will speedily follow,
the terrible Karmic results to the dabbler in Magic.
In the East, in India and China, soulless men and women are as
frequently met with as in the West, though vice is, in truth, far less
developed there than it is here.
It is Black Magic and oblivion of their ancestral wisdom that lead
them thereunto. But of this I will speak later, now merely adding :
you have to be warned and know the danger.
Meanwhile, in view of what follows, the real Occult division of the
Principles in their correspondences with the Tattvas and other minor
forces has to be well studied.
About "Principi^s" and "Aspects."
Speaking metaphysically and philosophically, on strict Esoteric
lines, man as a complete unit is composed of Four basic Principles
and their Three Aspects on this earth. In the semi-esoteric teachings,
these Four and Three have been called Seven Principles, to facilitate
the comprehension of the masses.
The Eternal Basic Principles. Transitory Aspects Produced
BY THE Principles.
1. Aftnd, or Jiva, "the One Life," i. Prdna, the Breath of Life, the
which permeates the Monadic Trio, same as Nephesh. At the death of
(One in three and three in One.) a living being, Prana re-becomes
Jiva.*
2. Auric Envelope; because the 2. Linga Skarira, the Astral
substratum of the Aura around Form, the transitory emanation of
man is the universally diffused pri- the Auric Egg. This form pre-
mordial and pure Akasha, the first cedes the formation of the living
film on the boundless and shore- Body, and after death clings to it,
less expanse of Jiva, the immutable dissipating only with the disap-
Root of all. pearance of its last atom (the
skeleton excepted).
* Remember that our re-incamating Bgos are called the Minasaputras, " Sons of Manas " (or
Mahat), Intelligence, Wisdom.
494 'I'HE SECRET DOCTRINE.
3. Buddhi ; for Buddhi is a ray
of the Universal Spiritual Soul
(Alaya). 3. Lower Ma?ias, the Animal
4. Manas (the Higher Ego) ; for Soul, the reflection or shadow of the
it proceeds from Mahat, the first Buddhi-Mauas, having the poten-
product or emanation of Pradhana, tialities of both, but conquefed
which contains potejitially all the generally by its association with
Gunas (attributes). Mahat is Cos- the Kama elements.
niic Intelligence, called the "Great
Principle."*
As the lower man is the combined product of two aspects — physi-
cally, of his Astral Form, and psycho-physiologically of Kama-Manas
— he is not looked upon even as an aspect, but as an illusion.
The Auric Egg, on account of its nature and manifold functions, has
to be well studied. As Hiranyagarbha, the Golden Womb or Egg,
contains Brahma, the collective symbol of the Seven Universal Forces,
so the Auric Egg contains, and is directly related to, both the divine
and the physical man. In its essence, as said, it is eternal; in its
constant correlations and transformations, during the reincarnating
progress of the Ego on this earth, it is a kind of perpetual motion
machine.
As given out in our second volume, the Egos or Kumaras, incarnat-
ing in man, at the end of the Third Root- Race, are not human Egos of
this earth or plane, but become such only from the moment they ensoul
the Animal Man, thus endowing him with his Higher Mind. Each is a
"Breath" or Principle, called the Human Soul, or Manas, the Mind.
As the teachings say :
''Each is a pillar of light. Having chosen its vehicle, it expanded, sur-
rounding with an Akashic Aura the human animal, while the Divijie
(Manasic) Principle settled within that human for7ny
Ancient Wisdom teaches us, moreover, that from this first incarna-
tion, the Eunar Pitris, who had made men out of their Chhayas or
Shadows, are absorbed by this Auric Essence, and a distinct Astral Form
is now produced for each forthcoming personality of the reincarnating
series of each Ego.
• Prana, on earth at any rate, is thus but a mode of life, a constant cyclic motion from within out-
wardly and back again, an out-breathing and in-breathing of the One Life, or Jiva, the synonym of
the Absolute and Unknowable Deity. Prana is not absolute life, or Jiva, but its aspect in a world of
delusion. In the Thcosophist, May, 1888, p. 478, Prana is said to be " one stage finer than the gross
matter of the earth."
THE AURIC EGG. 495
Thus the Anric Egg, reflecting all the thoughts, words and deeds of
man, is :
(«) The preserver of every Karmic record.
(^) The storehouse of all the good and evil powers of man, receiving
and giving out at his will— nay, at his very thought— every potentiality,
which becomes, then and there, an acting potency : this Aura is the
mirror in which sensitives and clairvoyants sense and perceive the real
man, and see him as he is, not as he appears.
(c) As it furnishes man with his Astral Form, around which the
physical entity models itself, first as a foetus, then as a child and man,
the astral growing apace with the human being, so it furnishes him
during life, if an Adept, with his M^yavi Rupa, or Illusion Body, which
is not his F//a/- Astral Body ; and after death, with his Devachanic
Entity and Kama Rupa, or Body of Desire (the Spook) *
In the case of the Devachanic Entity, the Ego, in order to be able to
go into a state of bliss, as the " I " of its immediately preceding incar-
nation, has to be clothed (metaphorically speaking) with the spiritual
elements of the ideas, aspirations and thoughts of the now disembodied
personality ; otherwise what is it that enjoys bliss and' reward ? Surely
not the impersonal Ego, the Divine Individuality. Therefore it must
be the good Karmic records of the deceased, impressed upon the Auric
Substance, which furnish the Human Soul with just enough of the
spiritual elements of the ex-personality, to enable it to still believe
itself that body from which it has just been severed, and to receive its
fruition, during a more or less prolonged period of " spiritual gesta-
tion." For Devachan is a " spiritual gestation " within an ideal matrix
state, a birth of the Ego into the world of effects, which ideal, subjective
birth precedes its next terrestrial birth, the latter being determined by
its bad Karma, into the world of causes.f
In the case of the Spook, the Kama Rupa is furnished from the
animal dregs of the Auric Envelope, with its daily Karmic record of
animal life, so full of animal desires and selfish aspirations.^
^t is erroneous to call the fourth human principle •' Kama Kupa." It is no Rupa or form at all
until after death, but stands for the Kamic elements in man, his animal desires and passions, such as
anger, lust, envy, revenge, etc., the progeny of selfishness and matter.
t'^H^-e the world of effects is the Devachanic state, and the world of causes, earth life.
t It is this Kama Rupa alone that can maierialtze in mediumistic seances, which occas'-Qnally
happens when it is not the Astral Double or Linga Shartra, of the medium himself which appears.
How then can this vile bundle of passions and terrestrial lusts, resurrected by, and gaining
con.sriousness only through the organism of the medium, be accepted as a "departed angel" or
the Spirit of a once human body .> As well say of the microbic pest which fastens on a person, that '
'ili a sweet departed angel.
496 THB SECRET DOCTRINE.
Now the Ivinga Sharira remains with the Physical Body, and fades
out along with it. An astral entity then has to be created, a new Linga
Sharira provided, to become the bearer of all the past Tanhas and
future Karma. How is this accomplished ? The mediuraistic Spook,
the " departed angel," fades out and vanishes also in its turn* as an
entit}'- or full image of the personality that was, and leaves in the Kama-
lokic world of eflFects only the record of its misdeeds and sinful thoughts
and acts, known in the phraseology of Occultists as Tanliic or human
Elementals. Entering into the composition of the Astral Form of the
new body, into which the Ego, upon its quitting the Devachanic state,
is to enter according to Karmic decree, the Elementals form that new
astral entity which is born within the Auric Envelope, and of which it
is often said :
Bad Karma waits at the threshold of Devachan, with its army of Skandhas.t
For no sooner is the Devachanic state of reward ended, than
the Ego is indissolubly united with (or rather follows in the
track of) the new Astral Form. Both are Karmically propelled
towards the family or woman from whom is to be born the animal child
chosen by Karma to become the vehicle of the Ego which has just
awakened from the Devachanic state. Then the new Astral Form,
composed partly of the pure Akashic Essence of the Auric Egg, and
partly of the terrestrial elements of the punishable sins and misdeeds
of the last personality, is drawn into the woman. Once there, Nature
models the foetus of flesh around the Astral, out of the growing
materials of the male seed in the female soil. Thus grows out of the
essence of a decayed seed the fruit or eidolon of the dead seed, the
physical fruit producing in its turn within itself another, and other
seeds for future plants.
And now we may return to the Tattvas, and see what 'Ca.o.y mean in
nature and man, showing thereby the great danger of indulging in
fancy, amateur Yoga, without knowing what we are about.
• This is accomplished in more or less time, according to the degree in which the personality
(whose dregs it now is) was spiritual or material. If spirituality prevailed, then the Larva, or Spook,
•will fade out ver>' soon ; but if the personality was ver>' materialistic, the KAma Rupa may last for
centuries and — in some, though very exceptional cases — even survive with the help of some of its
scattered Skandhas, which are all transformed in time into Elementals. See the Key to Theosophy,
pp. 141 ft seq., in which work it was impossible to go into details, but where the Skandhas are spoken
of as the germs of Karmic effect.
" + Key to Theosophy, p. 141
five or seven tattvas. 497
The Tattvic Correi^ations and Meaning.
In Nature, then, we find seven Forces, or seven Centres of Force, and
everything seems to respond to that number, as for instance, the sep-
tenary scale in music, or Sounds, and the septenary spectrum in
Colours. I have not exhausted its nomenclature and proofs in the
earlier volumes, yet enough is given to show every thinker that the
facts adduced are no coincidences, but very weighty testimony.
There are several reasons why only five Tattvas are given in the
Hindu systems. One of these I have already mentioned ; another
is that owing to our having reached only the Fifth Race, and
being (so far as Science is able to ascertain) endowed with only
fives enses, the two remaining senses that are still latent in man
can have their existence proven only on phenomenal evidence which
to the Materialist is no evidence at all. The five physical senses
are made to correspond with the five lower Tattvas, the two yet
undeveloped senses in man ; and the two forces, or Tattvas, forgotten
by Brahmans and still unrecognized by Science, being so subjective
and the highest of them so sacred, that they can only be recognized by,
and known through, the highest Occult Sciences. It is easy to see that
these two Tattvas and the two senses (the sixth and the seventh)
correspond to the two highest human principles, Buddhi and the Auric
Envelope, impregnated with the light of Atma. Unless we open in
ourselves, by Occult training, the sixth and seventh senses, we can
never comprehend correctly their corresponding types. Thus the
statement in Natures Finer Forces that, in the Tattvic scale, the highest
Tattva of all is Akasha * (followed by [only] four, each of which becomes
grosser than its predecessor), if made from the Esoteric standpoint, is
erroneous. For once Akasha, an almost homogeneous and certainly
universal Principle, is translated Ether, then Akasha is dwarfed and
limited to our visible Universe, for assuredly it is not the Ether of
Space. Ether, whatever Modern Science makes of it, is differentiated
Substance ; Akasha, having no attributes save one — Sound, of which it
is the substratum — is no substance even exoterically and in the minds
of some Orientalists,! but rather Chaos, or the Great Spatial Void.:}:
• Following Shiv&gama, the said author enumerates the correspondences in this wise ; Akisha,
Bther, is followed by Vayu, Gas ; Tejas, Heat ; Apas, Liquid; and Prithivi, Solid.
t See Fitz-Edward Hall's notes on the Vishnu Purana.
t The pair which we refer to as the One I,ife, the Root of All, and Akasha in its pre-differentiating-
period answers to the Brahma (neuter) and Aditi of some Hindus, and stands in the same relation as
the Parabrahman and Mulaprakriti of the Vedintins.
4g8 THE SECRET DOCTRINE.
Esotericall}', AkSsha alone is Divine Space, and becomes Ether only on
the lowest and last plane, or our visible Universe and Earth. In this
case the blind is in the word " attribute," which is said to be Sound.
But Sound is no attribute of Akasha, but its primary correlation, its
primordial manifestation, the EOGOS, or Divine Ideation made Word^
and that "Word" made "Flesh." Sound may be considered an
"attribute" of Akasha only on the condition of anthropomorphizing
the latter. It is not a characteristic of it, though it is certainly as innate
in it as the idea " I am /" is innate in our thoughts.
Occultism teaches that Akasha contains and includes the seven
Centres of Force, therefore the six Tattvas, of which it is the seventh,
or rather their synthesis. But if Akasha be taken, as we believe it is in
this case, to represent only the exoteric idea, then the author is right ;
because, seeing that Akasha is universally omnipresent, following the
Pauranic limitation, y^r the better comprehension of our finite intellects,
he places its commencement only beyond the four planes of our Earth
Chain,* the two higher Tattvas being as concealed to the average
mortal as the sixth and seventh senses are to the materialistic mind.
Therefore, while Sanskrit and Hindu Philosophy generally speak of
five Tattvas only, Occultists name seven, thus making them corres-
pond with every septenary in Nature. The Tattvas stand in the same
order as the seven macro- and micro-cosmic Forces : and as taught in
Esotericism, are as follows :
(i) Adi Tattva, the primordial universal Force, issuing at the
beginning of manifestation, or of the "creative" period, from the
eternal immutable Sat, the substratum of All. It corresponds with
the Auric Envelope or Brahma's Egg, which surrounds ever}^ globe, as
well as every man, animal and thing. It is the vehicle containing
potentially everything — Spirit and Substance, Force and Matter. Adi
Tattva, in Esoteric Cosmogony, is the Force which we refer to as pro-
ceeding from the First or Un manifested EoGOS.
(2) Anupadaka TATTVA.t the first differentiation on the plane of
being — the first being an ideal one — or that which is born by trans-
formation from something higher than itself. With the Occultists, this
Force proceeds from the Second Logos.
• Set above, i. diagram, p. 221.
t Anupadaka, Opapatika in Pali, means the "parenUess," born without father or mother, from
itself, as a transformation, e.g., the God Brahmi sprung from the Ix«tus (the symbol of the Universe)
that grows from Vishnu's navel, Vishnu typifiying eternal and limitless Space, and Brahma thft
Universe and Logos ; the mythical Buddha is also bom from a Lotus.
THE TATTVAS. 499
(3) Akasha Tattva, this is the point from which all exoteric Philo-
sophies and Religions start. Akasha Tattva is explained in them as
Etheric Force, Ether. Hence Jupiter, the " highest " God, was named
after Pater ^ther ; Indra, once the highest God in India, is the etheric
or heavenly expanse, and so with Uranus, etc. The Christian biblical
God, also, is spoken of as the Ploly Ghost, Pneuma, rarefied wind or air.
This the Occultists call the Force of the Third Logos, the Creative
Force in the already Manifested Universe.
(4) Vayu Tattva, the aerial plane where substance is gaseous.
(5) Taijas Tattva, the plane of our atmosphere, from tejas,
luminous.
(6) Apas Tattva, waterv^ or liquid substance or force.
(7) Prithivi Tattva, solid earthly substance, the terrestrial soirit or
force, the lowest of all.
All these correspond to our Principles, and to the seven senses and
forces in man. According to the Tattva or Force generated or induced
in us, so will our bodies act.
Now, what I have to say here is addressed especially to those
members who are anxious to develop powers by " sitting for Yoga.''
You have seen, from what has been already said, that in the develop-
ment of Raja Yoga, no extant works made public are of the least good ;
they can at best give inklings of Hatha Yoga, something that may
develop mediumship at best, and in the worst case — consumption. If
those who practice "meditation," and try to learn "the Science of
Breath," will read attentively Natures Finer Forces, they will find that
it is by utilizing the five Tattvas only that this dangerous science is
acquired. For in the exoteric Yoga Philosophy, and the Hatha Yoga
practice, Akasha Tattva is placed in the head (or physical brain) of
man ; Tejas Tattva in the shoulders ; Vayu Tattva in the navel (the
seat of all the phallic Gods, " creators " of the universe and man) ;
Apas Tattva in the knees ; and Prithivi Tattva in the feet. Hence the
two higher Tattvas and their correspondences are ignored and
excluded ; and, as these are the chief factors in Raja Yoga, no spiritual
or intellectual phenomena of a high nature can take place. The best
results obtainable will be physical phenomena and no more. As the
" Five Breaths," or rather the five states of the human breath, in Hatha
Yoga correspond to the above terrestrial planes and colours, what
spiritual results can be obtained ? On the contrary, they are the very
reverse of the plane of Spirit, or the higher macrocosmic plane, reflected
500 THE SECRET DOCTRINE.
as they are upside down, in the Astral Light. This is proven in the
Tantra work, Shivagama, itself. Let us compare.
First of all, remember that the Septenary of visible and also invisible
Nature is said in Occultism to consist of the three (and four) Fires,
which grow into the forty-nine Fires. This shows that as the Macro-
cosm is divided into seven great planes of various differentiations of
Substance — from the spiritual or subjective, to the fully objective or
material, from Akasha down to the sin-laden atmosphere of our earth —
so, in its turn, each of these great planes has three aspects, based on four
Principles, as already shown above. This seems to be quite natural, as
even modern Science has her three states of matter and what are gener-
ally called the " critical " or intermediate states between the solid, the
fluidic, and the gaseous.
Now, the Astral Light is not a universally diffused stuff, but pertains
only to our earth and all other bodies of the system on the same plane
of matter with it. Our Astral Light is, so to speak, the Linga Sharira
of our earth ; onl}' instead of being its primordial prototj'-pe, as in the
case of our Chhaya, or Double, it is the reverse. Human and animal
bodies grow and develop on the model of their antetj-pal Doubles ;
whereas the Astral Light is born from the terrene emanations, grows
and develops after its prototypal parent, and in its treacherous waves
everything from the upper planes and from the lower solid plane, the
earth, both ways, is reflected reversed. Hence the confusion of its
colours and sounds in the clairvoyance and clairaudience of the sensi-
tive who trusts to its records, be that sensitive a Hatha Yogi or a
medium. The following parallel between the Esoteric and the Tantra
Tables of the Tattvas in relation to Sounds and Colours shows this very
clearly :
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502 THE SECRET UOCTRINE.
Such, then, is the Occult Science on which the modern Ascetics and
Yogis of India base their Soul development and powers. They are
known as the Hatha Yogis. Now, the science of Hatha Yoga rests
upon the " suppression of breath," or Prauayama, to which exercise
our Masters are unanimously opposed. For what is Pranayama?
I,iterally translated, it means the " death of (vital) breath." Prana, as
said, is not Jiva, the eternal fount of life immortal ; nor is it connected
in any waj^ with Pranava, as some think, for Pranava is a synonym of
AuM in a mystic sense. As much as has ever been taught publicly and
clearly about it is to be found in Nature's Filter Forces. If such direc-
tions, however, are followed, they can only lead to Black Magic and
medium.ship. Several impatient Chelas, whom we knew personally in
India, went in for the practice of Hatha Yoga, notwithstanding our
warnings. Of these, two developed consumption, of which one died;
others became almost idiotic ; another committed suicide ; and one
developed into a regular Tantrika, a Black Magician, but his career,
fortunately for himself, was cut short by death.
The science of the Five Breaths, the moist, the fierj'-, the airy, etc.,
has a twofold significance and two applications. The Tantrikas take it
literally, as relating to the regulation of the vital, lung breath, whereas
the ancient Raja Yogis understood it as referring to the mental or
"will" breath, which alone leads to the highest clairvoyant powers, to
the function of the Third Eye, and the acquisition of the true Raja
Yoga Occult powers. The difference between the two is enormous.
The former, as shown, use the five lower Tattvas ; the latter begin by
using the three higher alone, for mental and will development, and the
rest only when they have completely mastered the three ; hence, they
use only one (Akasha Tattva) out of the Tantric five. As well said in
the above stated work, " Tattvas are the modifications of Svara."
Now, the Svara is the root of all sound, the substratum of the Pytha-
gorean music of the spheres, Svara being that which is beyond Spirit,
in the modern acceptation of the word, the Spirit within Spirit, or as
very properly translated, the " current of the life-wave," the emana-
tion of the One Life. The Great Breath spoken of in our first
volume is Atma, the etymology of which is ''eternal motion^
Now while the ascetic Chel^ of our school, for his mental develop-
ment, follows carefully the process of the evolution of the Uni-
verse, that is, proceeds from universals to particulars, the Hatha
Yogi reverses the conditions and begins by sitting for the suppression
HATHA AND RAJA YOGA. 505
of his (vital) breath. And' if, as Hindu philosophy teaches, at the
beginning of kosmic evolution, " Svara threw itself into the form of
Akasha," and thence successively into the forms of Vayu (air), Agni
(fire), Apas (water), and Prithivi (solid matter),* then it stands to
reason that we have to begin by the higher s7ipersensuozcs Tattvas. The
Raja Yogi does not descend on the planes of substance beyond
Siikshma (subtle matter), while the Hatha Yogi develops and uses his
powers only on the material plane. Some Tantrikas locate the three
Nadis, Sushumna, Ida and Pingala, in the medulla oblongata, the central
line of which they call Sushumna, and the right and left divisions,
Pingala and Ida, and also in the heart, to the divisions of which they
apply the same names. The Trans-Himalayan school of the ancient
Indian Raja Yogis, with which the modern Yogis of India have little
to do, locates Sushumna, the chief seat of these three Nadis, in the
central tube of the spinal cord, and Ida and Pingala on its left and
right sides. Sushumna is the Brahmadanda. It is that canal (of the
spinal cord), of the use of which Physiology knows no more than it
does of the spleen and the pineal gland, li and Pingala are simply
the sharps and flats of that Fa of human nature, the keynote and the
middle key in the scale of the septenary harmony of the Principles,
which, when struck in a proper way, awakens the sentries on either
side, the spiritual Manas and the ph3-sical Kama, and subdues the
lower through the higher. But this effect has to be produced by the
exercise of will-power, not through the scientififc or trained suppression
of the breath. Take a transverse section of the spinal region, and you
will find sections across three columns, one of which columns trans-
mits the volitional orders, and a second a life current of Jiva — not of
Prana, which animates the body of man — during what is called
Samadhi and like states.
He who has studied both systems, the Hatha and the Raja Yoga,
finds an enormous difference between the two : one is purely psycho-
physiological, the other purely psycho-spiritual. The Tantrists do not
seem to go higher than the six visible and known plexuses, with each
of which they connect the Tattvas ; and the great stress they lay on
the chief of these, the Muladhara Chakra (the sacral plexus), shows
the material and selfish bent of their efforts towards the acquisition of
powers. Their five Breaths and five Tattvas are chiefly concerned
* See Tkeosophist, February, 1888, p. 276.
504 THK SECRET DOCTRINE.
with the prostatic, epigastric, cardiac, and laryngeal plexuses. Almost
ignoring the Ajna, they are positively ignorant of the synthesizing
laryngeal plexus. But with the followers of the old school it is
different. We begin with the mastery of that organ which is situated
at the base of the brain, in the pharynx, and called by Western Anato-
mists the Pituitary Body. In the series of the objective cranial organs,
corresponding to the subjective Tattvic principles, it stands to the
Third Eye (Pineal Gland) as Manas stands to Buddhi ; the arousing
and awakening of the Third Eye must be performed by that vascular
organ, that insignificant little body, of which, once again. Physiology
knows nothing at all. The one is the Energizer of Will, the other that
of Clairvo3'ant Perception.
Those who are Physicians, Physiologists, Anatomists, etc., will
understand me better than the rest in the following explanation.
Now, as to the functions of the Pineal Gland, or Conarium, and of
the Pituitary Body, we find no explanations vouchsafed by the standard
authorities. Indeed, on looking through the works of the greatest
specialists, it is curious to observe how much confused ignorance on
the human vital economy, physiological as well as psychological, is
openly confessed. The following is all that can be gleaned from the
authorities upon these two important organs.
(i) The Pineal Gland, or Conarium, is a rounded, oblong bod}'', from
three to four lines long, of a deep reddish grey, connected with the pos-
terior part of the third ventricle of the brain. It is attached at its base by
two thin medullary cords, which diverge forward to the Optic Thalami.
Remember that the latter are found by the best Physiologists to be the
organs of reception and condensation of the most sensitive and sen-
sorial incitations from the periphery of the body (according to Occult-
ism, from the periphery of the Auric Egg, which is our point of
communication with the higher, universal planes). We are further
told that the two bands of the Optic Thalami, which are inflected to
meet each other, unite on the median line, where they become the two
peduncles of the Pineal Gland.
(-j) The Pituitary Body, or Hypophysis Cerebri, is a small and hard
organ, about six lines broad, three long and three high. It is formed
of an anterior bean-shaped, and of a posterior and more rounded lobe,
which are uniformly united. Its component parts, we are told, are
almost identical with those of the Pineal Gland ; yet not the slightest
connection can be traced between the two centces. To this, however,
THE AWAKENING OF THE SEVENTH SENSE. 505
Occultists take exception ; they know that there is a connection, and
this even anatomically and physical^. Dissectors, on the other hand,
have to deal with corpses ; and, as they themselves admit, brain-
matter, of all tissues and organs, collapses and changes form the
soonest — in fact, a few minutes after death. When, then, the pulsating
life which expanded the mass of the brain, filled all its cavities and
energized all its organs, vanishes, the cerebral mass shrinks into a sort
of pasty condition, and once open passages become closed. But the
contraction and even interblending of parts in this process of shrink-
ing, and the subsequent pasty state of the brain, do not imply that
there is no connection between these two organs before death. In
point of fact, as Professor Owen has shown, a connection as objective
as a groove and tube exists in the crania of the human foetus and of
certain fishes. When a man is in his normal condition, an Adept can
see the golden Aura pulsating in both the centres, like the pulsation of
the heart, which never ceases throughout life. This motion, however,
under the abnormal condition of effort to develop clairvoyant faculties,
becomes intensified, and the Aura takes on a stronger vibratory or
swinging action. The arc of the pulsation of the Pituitary Body
mounts upward, more and more, until, just as when the electric current
strikes some solid object, the current finally strikes the Pineal Gland,
and the dormant organ is awakened and set all glowing with the jDure
A,
Akashic Fire. This is the psycho-physiological illustration of two
organs on the physical plane, which are, respectively, the concrete
symbols of the metaphysical concepts called Manas and Buddhi. The
latter, in order to become conscious on this plane, needs the more
differentiated fire of Manas ; but once the sixth sense has awakened the
seventh, the light which radiates from this seventh sense illumines the
fields of infinitude. For a brief space of time man becomes omnis-
cient ; the Past and the Future, Space and Time, disappear and become
for him the Present. If an Adept, he will store the knowledge he
thus gains in his physical memory, and nothing, save the crime of
indulging in Black Magic, can obliterate the remembrance of it. If
only a Chela, portions alone of the whole truth will impress them-
selves on his memory, and he will have to repeat the process for years,
never allowing one speck of impurity to stain him mentally or physi-
cally, before he becomes a fully initiated Adept.
It may seem strange, almost incomprehensible, that the chief success
of Gupta Vidya, or Occult Knowledge, should depend upon such flashes
5o6 THB SECRET DOCTRINE.
of clairvoyance, and that the latter should depend in man on two such
insignificant excrescences in his cranial cavity, "two horny zvarts
covered with gre)^ sand (acervulus cerebri)," as expressed by Bichat in
h\?, A7iatoinie Descriptive ; yet so it is. But this sand is not to be des-
pised ; nay, in truth, it is only this landmark of the internal, indepen-
dent activit}^ of the Conarium that prevents Physiologists from classify-
ing it with the absolutely useless atrophied organs, the relics of a
previous and now utterly changed anatomy of man during some period
of his unknown evolution. This "sand" is ver>' mysterious, and baffles
the inquiry of every Materialist. In the cavity on the anterior surface
of this gland, in young persons, and in its substance, in people of
advanced years, is found
A yellowish substance, semi-transparent, brilliant and hard, the diameter of which
does not exceed half a line.*
Such is the acervulus cerebri.
This brilliant "sand" is the concretion of the gland itself, so say the
Physiologists. Perhaps not, we answer. The Pineal Gland is that
which the Eastern Occultist calls Devaksha, the " Divine Eye." To
this day, it is the chief organ of spirituality in the human brain, the
seat of genius, the magical Sesame uttered by the purified will of the
Mystic, which opens all the avenues of truth for him who knows how
to use it. The Esoteric Science teaches that Manas, the Mind Ego,
does not accomplish its full union with the child before he is six or
seven j^ears of age, before which period, even according to the canon
of the Church and Eaw, no child is deemed responsible.! Manas be-
comes a prisoner, one with the bod)^ only at that age. Now a strange
thing was observed in several thousand cases by the famous German
anatomist, Wengel. With a few extremely rare exceptions, this " sand,"
or golden-coloured concretion, is found only in subjects after the
completion of their seventh year. I the case of fools these calculi
are very few ; in congenital idiots they are completely absent. Mor-
gagni,:]: Grading,^ and Gum|| were wise men in their generation, and
are wise men to-day, since they are the only Physiologists, so far,
* Soemmerring, Dt Acervulo Cerebri, vol. ii. p. 322.
+ In the Greek Eastern Church no child is allowed to go to confession before the age of seven, after
which he is considered to have reached the age of reason.
t De Cans. Ep., vol xii.
} Advers. Med., ii. 322.
ll De Lapillis Glandules Pinealis in Quinque Menl Alien, 1753.
THE MASTER CHAKRAS. 507
who connect the calculi with mind. For, sum up the facts, that
they are absent in young children, in very old people, and in idiots,
and the unavoidable conclusion will be that the}^ must be connected
with mind.
Now since every mineral, vegetable and other atom is only a con-
cretion of crj'stallized Spirit, or Akasha, the Universal Soul, why,
asks Occultism, should the fact that these concretions of the Pineal
Gland, are, upon analysis, found to be composed of animal matter,
phosphate of lime and carbonate, serve as an objection to the state-
ment that they are the result of the work of mental electricity upon
surrounding matter?
Our seven Chakras are all situated in the head, and it is these
Master Chakras which govern and rule the seven (for there are seven)
principal plexuses in the body, besides the forty-two minor ones to
which Physiology refuses that name. The fact that no microscope can
detect such centres on the objective plane goes for nothing ; no micro-
scope has ever yet detected, nor ever will, the diflFerence between the
motor and sensory nerve-tubes, the conductors of all our bodily and
psychic sensations ; and 5'et logic alone would show that such difference
exists. And if the term plexus, in this application, does not represent
to the Western mind the idea conveyed by the term of the Anatomist,
then call them Chakras or Padmas, or the Wheels, the Lotus Heart and
Petals. Remember that Physiolog}^ imperfect as it is, shows septenary
groups all over the exterior and interior of the body ; the seven head
orifices, the seven " organs " at the base of the brain, the seven plexuses,
the pharyngeal, laryngeal, cavernous, cardiac, epigastric, prostatic, and
sacral, etc.
When the time comes, advanced students will be given the minute
details about the Master Chakras and taught the use of them ! till
then, less difficult subjects have to be learned. If asked whether
the seven plexuses, or Tattvic centres of action, are the centres where
the seven Rays of the Logos vibrate, I answer in the affirmative,
simply remarking that the rays of the Logos vibrate in every atom, for
the matter of that.
In these volumes it is almost revealed that the " Sons of Fohat "
are the personified Forces known in a general way as Motion, Sound,
Heat, Light, Cohesion, Electricity or Electric Fluid, and Nerve-Force
or Magnetism. This truth, however, cannot teach the student to attune
and moderate the Kundalini of the cosmic plane with the vital Kunda-
508 THE SECRET DOCTRINE.
lini, the Electric Fluid with the Nerve-Force, and unless he does so, he
is sure to kill himself ; for the one travels at the rate of about 90 feet,
and the other at the rate of 115,000 leagues a second. The seven
Shaktis respectively called Para Shakti, Jnana Shakti, etc., are synony-
mous with the " Sons of Fohat," for they are their female aspects. At
the present stage, however, as their names would only be confusing to
the Western student, it is better to remember the English equivalents
as translated above. As each Force is septenary, their sum is, of
course, forty-nine.
The question now mooted in Science, whether a sound is capable of
calling forth impressions of light and colour in addition to its natural
sound impressions, has been answered by Occult Science ages ago.
Every impulse oc vibration of a physical object producing a certain
vibration of the air, that is, causing the collision of physical particles,
the sound of which is capable of affecting the ear, produces at the same
time a corresponding flash of light, which will assume some particular
colour. For, in the realm of hidden Forces, an audible sound is but a
subjective colour ; and a perceptible colour, but an inatidible sound ;
both proceed from the same potential substance, which Phj'-sicists used
to call ether, and now refer to under various other names ; but which
we call plastic, through invisible Space. This may appear a paradoxi-
cal hypothesis, but facts are there to prove it. Complete deafness, for
instance, does not preclude the possibility of discerning sounds ;
medical science has several cases on record which prove that these
sounds are received by, and conveyed to, the patient's organ of sight,
through the mind, under the form of chromatic impressions. The very
fact that the intermediate tones of the chromatic musical scale were
formerly written in colours shows an unconscious reminiscence of the
ancient Occult teaching that colour and sound are two out of the seven
correlative aspects, on our plane, of one and the same thing, viz..
Nature's first differentiated Substance.
Here is an example of the relation of colour to vibration well worthy
of the attention of Occultists. Not only Adepts and advanced Chelas,
but also the lower order of Psychics, such as clairvoyants and psycho-
metrists, can perceive a psychic Aura of various colours around every
individual, corresponding to the temperament of the person within it.
In other words, the mysterious records within the Auric Egg are not
the heirloom of trained Adepts alone, but sometimes also of natural
Psychics. Ever}' human passion, every thought and qualit)--, is indi-
THE HUMAN HARP.
509
cated in this Aura by corresponding colours and shades of colour, and
certain of these are sensed and felt rather than perceived. The best of
such Psychics, as shown by Galton, can also perceive colours produced
by the vibrations of musical instruments, every note suggesting a
different colour. As a string vibrates and gives forth an audible
note, so the nerves of the human bod)-- vibrate and thrill in correspon-
dence with various emotions under the general impulse of the circulat-
ing vitality of Prana, thus producing undulations in the psychic Aura
of the person which result in chromatic effects.
The human nervous system as a whole, then, may be regarded as an
-^olian Harp, responding to the impact of the vital force, which is no
abstraction, but a dynamic reality, and manifests the subtlest shades of
the individual character in colour phenomena. If these nerve vibra-
tions are made intense enough and brought into vibratory relation with
an astral element, the result is — sound. How, then, can anyone doubt
the relation between the microcosmic and macrocosmic forces ?
And now that I have shown that the Tantric works as explained by
Rama Prasad, and other Yoga treatises of the same character which have
appeared from time to time in Theosophical journals— for note well
that those of true Raja Yoga are never published — tend to Black Magic
and are most dangerous to take for guides in self-training, I hope that
students will be on their guard.
For, considering that no two authorities up to the present day agree
as to the real location of the Chakras and Padmas in the body, and,
seein"!^ that the colours of the Tattvas as given are reversed, e.g.:
A
{a) Akasha is made black or colourless, whereas corresponding to
Manas, it is indigo ;
(J)) VSyu is made blue, whereas, corresponding to the Lower Manas,
it is green ;
{c) Apas is made white, whereas, corresponding to the Astral Body,
it is violet, with a silver, moonlike white substratum ;
Tejas, red, is the only colour given correctly — from such con-
siderations, I say, it is easy to see that these disagreements are
dangerous blinds.
Further, the practice of the Five Breaths results in deadly injury,
both physiologically and psychically, as already shown. It is indeed
that which it is called, Pranayama, or the death of the breath, for it
results, for the practiser, in death — in moral death always, and in
physical death very frequently.
5io the secret doctrine.
On Exoteric "Bunds" and "the Death of the Soul."
As a corollary to this, and before going into still more abstruse
teachings, I must redeem the promise already given. I have to illus-
trate by tenets you already know, the awful doctrine of personal annihi-
lation. Banish from your minds all that you have hitherto read in
such works as Esoteric Buddhism, and thought you understood, of
such hj'potheses as the eighth sphere and the moon, and that man
shares a common ancestor with the ape. Even the details occasionally
given out by myself in the Theosophist and Lucifer were nothing like
the whole truth, but only broad general ideas, hardly touched upon in
their details. Certain passages, however, give out hints, especially my
foot-notes on articles translated from Eliphas Levi's Letters on Magic.'^-'
Nevertheless, personal immortality is conditional, for there are such
things as " soulless men," a teaching barely mentioned, although it is
spoken of even in Isis Unveiled ;\ and there is an Avitchi, rightly called
Hell, though it has no connection with, or similitude to, the good
Christian's Hell, either geographically or ps^'^chically. The truth known
to Occultists and Adepts in every age could not be given out to a
promiscuous public ; hence, though almost every mysterj' of Occult
Philosophy lies half concealed in Isis and the two earlier volumes of
the present work, I had no right to amplify or correct the details of
others. Readers may now compare those four volumes and such books
as Esoteric Bziddhism with the diagrams and explanations in these
Papers, and see for themselves.
Paramatma, the Spiritual Sun, may be thought of as outside the
human Auric Egg, as it is also outside the Macrocosmic or BrahmS's
Egg. Why ? Because, though every particle and atom are, so to speak,
cemented with and soaked through by this Paramatmic essence, yet it is
wrong to call it a " human " or even a " universal" Principle, for the
term is very likely to give rise to naught but an erroneous idea of the
philosophical and purely metaphysical concept ; it is not a Principle,
but the cause of every Principle, the latter term being applied by Occul-
tists only to its shadow — the Universal Spirit that ensouls the boundless
Kosmos whether within or beyond Space and Time.
Buddhi serves as a vehicle for that Paramatmic shadow. This Buddhi
* See " Stray Thoughts on Death and Satan " in the Theosophist, vol. iii. No. i ; also " Fragrmeuts of
Occult Truth," vols. iii. and iv.
+ Op. cit. ii. 368, el seq.
THB DUALITY OF MANAS. 51I
is universal, and so also is the human Atma. Within the Auric Ksre"
is the macracosmic pentacle of L,ife, Prana, containing within itself the
pentagram which represents man. The universal pentacle must be
pictured with its point soaring upwards, the sign of White Magic — in
the human pentacle it is the lower limbs which are upward, forming
the "Horns of Satan," as the Christian Kabbalists call them. This is
the symbol of Matter, that of the personal man, and the recognized
pentacle of the Black Magician. For this reversed pentacle does not
stand only for Kama, the fourth Principle exoterically, but it also
represents physical man, the animal of flesh with its desires and
passions.
Now, mark well, in order to understand that which follows, that
Manas may be pictured as an upper triangle connected with the lower
Manas by a thin line which binds the two together. This is the Antah-
karana, that path or bridge of communication which serves as a link
between the personal being whose physical brain is under the swa}^ of
the lower animal mind, and the reincarnating Individuality, the
spirinial Ego, Manas, Manu, the " Divine Man." This thinking Manu
alone is that which reincarnates. In truth and in nature, the two
Minds, the spiritual and the physical or animal, are one, but separate
into two at reincarnation. For while that portion of the Divine which
goes to animate the personality, consciously separating itself, like a
dense but pure shadow, from the Divine Ego,* wedges itself into the
brain and senses f of the foetus, at the completion of its seventh month,
the Higher Manas does not unite itself with the child before the com-
pletion of the first seven years of its life. This detached essence, or
rather the reflection or shadow of the Higher Manas, becomes, as the
* The essence of the Divine Ego is " pure flame," an entity to which nothing can be added and
from which nothing can be taken ; it cannot, therefore, be diminished even by countless numbers of
lower minds, detached from it like flames from a flame. This is in answer to an objection by an
Hsotericist who asked whence was that inexhaustible essence of one and the same Individuality
which was called upon to furnish a human intellect for every new personality in which it is
incarnated.
+ The brain, or thinking machinery, is not only in the head, but, as every physiologist who is not
quite a materialist will tell you, every organ in man, heart, liver, lungs, etc., down to every nerve
and muscle, has, so to speak, its own distinct brain or thinking apparatus. As our brain has naught
to do in the guidance of the collective and individual work of every organ in us, what is that which
guides each so unerringly in its incessant functions ; that make these struggle, and that too with
disease, throws it off and acts, each of them, even to the smallest, not in a clock-work manner, as
alleged by some materialists (for, at the slightest disturbance or breakage the clock stops), but a.s an
entity endowed with instinct ? To say it is Nature is to say nothing, if it is not the enunciation of a
fallacy; for Nature after all is but a name for these very same functions, the sum of the qualities
and attributes, physical, mental, etc., in the universe and man, the total of agencies and forces
.guided by iiitelligent laws.
512 THE SECRET DOCTRINE.
child grows, a distinct thinking Principle in man, its chief agent being
the physical brain. No wonder the Materialists, who perceive only
this " rational soul," or mind, will not disconnect it with the brain
and matter. But Occult Philosophy has ages ago solved the problem
of mind, and discovered the duality of Manas. The Divine Ego tends
^vith its point upwards towards Buddhi, and the human Ego gravitates
downwards, immersed in Matter, connected with its higher, subjective
half only by the Antahkarana. As its derivation suggests, this is the
only connecting link during life between the two minds — the higher
consciousness of the Ego and the human intelligence of the lower mind.
To understand this abstruse metaphysical doctrine fully and correctly,
one has to be thoroughly impressed with an idea, which I have in vain
endeavoured to impart to Theosophists at large, namel3% the great
axiomatic truth that the only eternal and living Reality is that which
the Hindus call Paramatma and Parabrahman. This is the one ever-
existing Root Essence, immutable and unknowable to our physical
senses, but manifest and clearly perceotible to our spiritual natures.
Once imbued with that basic idea and the further conception that if It
is omnipresent, universal and eternal, like abstract Space itself, we
must have emanated from It and we must, some day, return into It,
and all the rest becomes easy.
If so, then it stands to reason that life and death, good and evil, past
and future, are all empty words, or at best, figures of speech. If the
objective Universe itself is but a passing illusion on account of its begin-
ning and finitude, then both life and death must also be aspects and
illusions. They are changes of state, in fact, and no more. Real life
is in the spiritual consciousness of that life, in a cotiscious existence in
Spirit, not Matter ; and real death is the limited perception of life, the
impossibility of sensing conscious or even individual existence outside
of form, or at least, of some form of Matter. Those who sincerely reject
the possibility of conscious life divorced from Matter and brain-sub-
stance, are dead units. The words of Paul, an Initiate, become compre-
hensible. "Ye are dead, and your life is hid with Christ in God;"
which is to say : Ye are personalh^ dead matter, unconscious of its own
spiritual essence, and your real life is hid with your Divine Ego
(Christos) in, or merged with, God (Atma) ; now has it departed from
you, ye soulless people.* Speaking on Esoteric lines, every irrevocably
* See Coloss., >
THE LIVING AND THE DEAD. 513
materialistic person is a dead Maji, a living automaton, in spite of his
being endowed with great brain power. Listen to what Aryasangha
says, stating the same fact :
That which is neither Spirit nor Matter, neither Light nor Darkness, but is verily
the container and root of these, that thou art. The Root projects at every Dawn
its shadow on ITSELF, and that shadow thou callest Light and Life, O poor dead
Form. (This) Life-Light streameth downward through the stairway of the seven
worlds, the stairs of which each step become denser and darker. It is of this seven-
times-seven scale that tliou art the faithful climber and mirror, O little man ! Thou
art this, but thou knowest it not.
This is the first lesson to learn. The second is to study well the
Principles of both the Kosmos and ourselves, dividing the group into
the permanent and the impermanent, the higher and immortal and the
lower and mortal, for thus only can we master and guide, first the
lower cosmic and personal, then the higher cosmic and impersonal.
Once we can do that we have secured our immortality. But some
may say : " How few are those who can do so. All such are great
Adepts, and none can reach such Adeptship in one short life." Agreed ;
but there is an alternative. " If the Sun thou canst not be, then be the
humble Planet," says the Book of ihc Golden Precepts. And if even that
is beyond our reach, then let us at least endeavour to keep within the
ray of some lesser star, so that its silvery light may penetrate the murky
darkness, through which the stony path of life trends onward ; for
without this divine radiance we risk losing more than we imagine.
With regard, then, to " soulless " men, and the " second death " of the
"Soul," mentioned in the .second volume oi his Uftveiled, you will there
iind that I have spoken of such soulless people, and even of Avitchi,
though I leave the latter unnamed. Read from the last paragraph on
page 367 to the end of the first paragraph on page 370, and then collate
what is there said with what I have now to say.
The higher triad, Atma-Buddhi-Manas, may be recognized from the
first lines of the quotation from the Egyptian papyrus. In the Ritual,
now the Book of the Dead, the purified Soul, the dual Manas, appears as
" the victim of the dark influence of the Dragon Apophis," the physical
personality of Kamarupic man, with his passions. " If it has attained
the final knowledge of the heavenly and infernal Mysteries, the
Gnosis " — the divine and the terrestrial Mysteries, of White and Black
Alao-ic — then the defunct personality "will triumph over its enemy" —
death. This alludes to the case of a complete re-union, at the end of
3 LL
51/^ THE SECRET DOCTRINE.
earth life, of the lower Manas, full of "the harvest of life," with its
Ego. But if Apophis conquei'S the Soul, then it " cannot escape a
scco?id death."
These few lines from a papyrus, many thousands of years old, contain
a whole revelation, known, in those days, only to the Hierophants and
the Initiates. The "harvest of life" consists of the finest spiritual
thoughts, of the memory of the noblest and most unselfish deeds of the
personality, and the constant presence during its bliss after death of all
those it loved with divine, spiritual devotion.* Remember the teaching:
The Human Soul, lower Manas, is the only and direct mediator between
the personality and the Divine Ego. That which goes to make up on
this earth fho. personality miscalled iyidivid^iality by the majority, is the
.sum of all its mental, physical, and spiritual characteristics, which,
being impressed on the Human Soul, produces the maji. Now, of all
these characteristics it is the purified thoughts alone which can be im-
pressed on the higher, immortal Ego. This is done b}^ the Human
Soul merging again, in its essence, into its parent source, commingling
with its Divine Ego during life, and re-uniting itself entirely with it
after the death of the ph5^sical man. Therefore, unless Kama-Manas
transmits to Buddhi-Manas such personal ideations, and such con-
sciousness of its " I" as can be assimilated b}" the Divine Ego, nothing
of that " I " or personality can survive in the Eternal. Only that which
is worthy of the immortal God within us, and identical in its nature
with the divine quintessence, can survive; for in this case it is its own,
the Divine Ego's, "shadows" or emanations which ascend to it and
are indrawn by it into itself again, to become once more part of its own
Essence. No noble thought, no grand aspiration, desire, or divine
immortal love, can come into the brain of the man of clay and settle
there, except as a direct emanation from the Higher to, and through,
the lower Ego ; all the rest, intellectual as it may seem, proceeds from
the " shadow," the lower mind, in its association and commingling with
Kama, and pa.sses awa}'' and disappears for ever. But the mental and
spiritual ideations of the personal " I " return to it, as parts of the
Ego's Essence, and can never fade out. Thus of the personality that
was, only its spiritual experiences, the memory of all that is good and
noble, with the consciousness of its " I " blended with that of all the
other personal " I's " that preceded it, survive and become immortaL
* See Key to Theosophy, pp. 147, 148, et seq.
GAINING IMMORTALITY. 515
There is no distinct or separate immortality for the men of earth out-
side of the Ego which informed them. That Higher Ego is the sole
bearer of all its alter egos on earth and their sole representative in the
mental state called Devachan. As the last embodied personality, how-
ever, has a right to its own special state of bliss, unalloyed and free
from' the memories of all others, it is the last life only which is fully and
realistically vivid. Devachan is often compared to the happiest day in
a series of many thousands of other "days" in the life of a person.
The intensity of its happiness makes the man entirely forget all others,
his past becoming obliterated.
This is what we call the Devachanic state, the reward of the per-
sonality, and it is on this old teaching that the hazy Christian notion
of Paradise was built, borrowed with many other things from the
Egyptian Mysteries, wherein the doctrine was enacted. And this is
the meaning of the passage quoted in Isis. The Soul has triumphed
over Apophis, the Dragon of Flesh. Henceforth, the personality will
live in eternity, in its highest and noblest elements, the memory of its
past deeds, while the " characteristics " of the " Dragon " will be fading
out in Kama Loka. If the question be asked, " How live in eternity,
when Devachan lasts but from 1,000 to 2,000 years," the answer is : " In
the same way as the recollection of each day which is worth remember-
ing lives in the memory of each one of us." For the sake of an example,
the days passed in one personal life may be taken as an illustration
of each personal life, and this or that person may stand for the Divine
Ego.
To obtain the key which will open the door of many a psychological
mystery it is sufficient to understand and remember that which pre-
cedes and that which follows. Many a Spiritualist has felt terribly
indignant on being told that personal immortality was conditional; and
yet such is the philosophical and logical fact. Much has been said
already on the subject, but no one to this day seems to have fully
understood the doctrine. Moreover, it is not enough to know that
such a fact is said to exist. An Occultist, or he who would become one,
must know why it is so ; for having learned and comprehended the
raison d'etre, it becomes easier to set others right in their erroneous
speculations, and, most important of all, it affords one an opportunity,
without saying too much, to teach other people to avoid a calamity
which, sad to say, occurs in our age almost daily. This calamity will
now be explained at length.
5l6 THE SECRET DOCTRINE.
One must know little indeed of the Eastern modes of expression to
fail to see in the passage quoted from the Book of the Dead, and the
pages of his, (a) an allegory for the uninitiated, containing our
Esoteric teaching ; and (I?) that the two terms " second death " and
"Soul" are, in one sense, blinds. "Soul" refers indifferently to
Buddhi-Manas and Kama-Manas. As to the term " second death," the
qualification " second " applies to several deaths which have to be
undergone by the "Principles" during their incarnation, Occultists
alone understanding fully the sense in which such a statement is made.
For we have (i) the death of the Body ; (2) the death of the Animal
Soul in Kama Loka; (3) the death of the Astral Linga Sharira,
following that of the Body ; (4) the metaphysical death of the Higher
Ego, the immortal, every time it " falls into matter," or incarnates in a
new personality. The Animal Soul, or lower Manas, that shadow of
the Divine Ego which separates from it to inform the personality,
cannot b}' any possible means escape death in Kama Eoka, at anj* rate
that portion of this reflection which remains as a terrestrial residue and
cannot be impressed on the Ego. Thus the chief and most important
secret with regard to that " second death," in the Esoteric teaching,
was and is to this day the terrible possibility of the death of the Soul,
that is, its sex^erance from the Ego on earth during a person's lifetime.
This is a real death (though with chances of resurrection), which shows
no traces in a person and yet leaves him morally a living corpse. It is
difficult to see why this teaching should -have been preserved until now
with such secrecy, when, by spreading it among people, at any rate
among those who believe in reincarnation, so much good might be
done. But so it was, and I had no right to question the wisdom of the
prohibition, but have given it hitherto, as it was given to mj^self, under
pledge not to reveal it to the world at large. But now I have permis-
sion to give it to all, revealing its tenets first to the Esotericists, and
then when they have assimilated them thoroughly it will be their duty
to teach others this special tenet of the " second death," and warn all
the Theosophists of its dangers.
To make the teaching clearer, I shall seemingly have to go over old
ground ; in reality, however, it is given out with new light and new
details. I have tried to hint at it in the Thcosophist as I have done in
Isis, but have failed to make myself understood. I will now explain it.
point by point.
light and life. 5i7
The Philosophical Rationale of the Tenet.
(i) Imagine, for illustration's sake, the one homogeneous, absolute
and omnipresent Essence, above the upper step of the " stair of the
seven planes of worlds," ready to start on its evolutionary- journe3\ As
its correlating reflection gradually descends, it differentiates and trans-
forms into subjective, and finally into objective matter. Let us call it
at its north pole Absolute Light ; at its south pole, which to us would
be the fourth or middle step, or plane, counting either way, we know
it Esoterically as the One and Universal Life. Now mark the difi"er-
ence. Above, Light ; below, Life. The former is ever immutable, the
latter manifests under the aspects of countless dififerentiations.
According to the Occult law, all potentialities included in the higher
become differentiated reflections in the lower ; and according to the
same law, nothing which is differentiated can be blended with the
homogeneous.
Again, nothing can endure of that which lives and breathes and has
its being in the seething waves of the world, or plane of differentiation.
Thus Buddhi and Manas being both primordial rays of the One Flame,
the former the vehicle, the upadhi or vahana, of the one eternal Essence,
the latter the vehicle of Mahat or Divine Ideation (Maha-Buddhi in
the Purdnas), the Universal Intelligent Soul— neither of them, as such,
can become extinct or be annihilated, either in essence or conscious-
ness. But the physical personality with its Linga Sharira, and the
animal soul, with its Kama,* can and do become so. They are born in
the realm of illusion, and must vanish like a fleecy cloud from the blue
and eternal sky.
He who has read these volumes with any degree of atten-
tion, must know the origin of the human Egos, called Monads,
generically, and what they were before they were forced to incarnate
in the human animal. The divine beings whom Karma led to act
in the drama of Manvantaric life, are entities from higher and earlier
worlds and planets, whose Karma had not been exhausted when their
world went into Pralaya. Such is the teaching ; but whether it is so
or not, the Higher Egos are — as compared to such forms of transi-
tory, terrestrial mud as ourselves — Divine Beings, Gods, immortal
throughout the Mahamanvantara, or the 311,040,000,000,000 years
during which the Age of Brahma lasts. And as the Divine Egos, in
* Kama Riipa, the vehicle of the Lower Manas, is said to dwell in the physical brain, in the five
physical senses and in all the sense-organs of the physical body.
5l8 THE SECRET DOCTRINE.
order to re-become the One Essence, or be indrawn again into the AuM,
have to purify themselves in the fire of suffering and individual ex-
perience, so also have the terrestrial Egos, the personalities, to do
likewise, if they would partake of the immortality of the Higher Egos.
This they can achieve by crushing in themselves all that benefits only
the lower personal nature of their " selves" and by aspiring to trans-
fuse their thinking Kamic Principle into that of the Higher Ego. We
(i.e., our personalities) become immortal b}^ the mere fact of our think-
ing moral nature being grafted on our Divine Triune Monad, Atma-
Buddhi-Manas, the three in one and one in three (aspects). For the
Monad manifested on earth by the incarnating Ego is that which is
called the Tree of Life Eternal, that can only be approached by eating
the fruit of knowledge, the Knowledge of Good and Evil, or of Gnosis,
Divine Wisdom.
In the Esoteric teachings, this Ego is the fifth Principle in man.
But the student who has read and understood the first two Papers,
knows something more. He is aware that the seventh is not a
human, but a universal Principle in which man participates ; but so
does equally every physical and subjective atom, and also every blade
of grass and everything that lives or is in Space, whether it be sensible
of it or not. He knows, moreover, that if man is more closely con-
nected with it, and assimilates it with a hundredfold more power, it is
simply because he is endowed with the highest consciousness on this
earth ; that man, in short, may become a Spirit, a Deva, or a God, in
his next transformation, whereas neither a stone nor a vegetable, nor
an animal, can do so before they become men in their proper turn.
(2) Now what are the functions of Buddhi ? On this plane it has
none, unless it is united with Manas, the conscious Ego. Buddhi
stands to the divine Root Essence in the same relation as Mulaprakriti
to Parabrahman, in the Vedanta School ; or as Alaya the Universal Soul
to the One Eternal Spirit, or that which is beyond Spirit. It is its human
vehicle, one remove from that Absolute, which can have no relation
whatever to the finite and the conditioned.
(3) What, again, is Manas and its functions ? In its purely meta-
physical aspect, Manas, though one remove on the downward plane
from Buddhi, is still so immeasurably higher than the physical man^
that it cannot enter into direct relation with the personality, except
through its reflection, the lower mind. Manas is Spiritual Self- Con-
sciousness in itself, and Divine Consciousness when united with Buddhi,
THE TWO EGOS. 5IQ
which is the true "producer" of that "production" (vikara), or Self-
Consciousness, through Mahat. Buddhi-Ivlauas, therefore, is entirely
unfit to manifest during its periodical incarnations, except through the
human mind or lower Manas. Both are linked together and are in-
separable, and can have as little to do with the lower Tanmatras,* or
rudimentary atoms, as the homogeneous with the heterogeneous. It is,
therefore, the task of the lower Manas, or thinking personality, if it
would blend itself with its God, the Divine Ego, to dissipate and para-
lyze the Tanmatras, or properties of the material form. Therefore,
Manas is shown double, as the Ego and Mind of Man. It is Kama-
Manas, or the lower Ego, which, deluded into a notion of independent
existence, as the "producer" in its turn and the sovereign of the five
Tanmatras, becomes Ego-ism, the selfish Self, in which case it has to
be considered as Mahablmtic and finite, in the sense of its being con-
nected with Ahaukara, the personal " I-creating" faculty. Hence
Manas has to be regarded as eternal and non-eternal ; eternal in its atomic
nature (paramanu rupa), as eternal substance (dravya), finite (karya rupa) when
linked as a duad with Kama (animal desire or human egoistic volition), a lower
production, in short. f
While, therefore, the Individual Ego, owing o its essence and nature, is
immortal throughout eternity, with a form (riipa), which prevails during
the whole life cycles of the Fourth Round, its Sosie, or resemblance, the
personal Ego, has to win its immortalit}-.
(4) Antahkarana is the name of that imaginary bridge, the path which
lies between the Divine and the human Egos, for they are Egos, during
human life, to rebecome one Ego in Devachan or Nirvana. This maj^
seem difiicult to understand, but in reality, with the help of a familiar,
though fanciful illustration, it becomes quite simple. Let us figure to
ourselves a bright lamp in the middle of a room, casting its light upon
the wall. Let the lamp represent the Divine Ego, and the light thrown
on the wall the lower Manas, and let the wall stand for the body. That
portion of the atmosphere which transmits the raj^ from the lamp to the
wall, will then represent the Antahkarana. We must further suppose
that the light thus cast is endowed v/ith reason and intelligence, and
• Tanmatra means subtle and rudimentary form , the gross type of the finer elements. The five
Tanmatras are really the characteristic properties or qualities of matter and of all the elements ; the
real spirit of the word is "something" or "merely transcendental," in the sense of properties or
qualities.
+ See Tkeosophhl, August, 1883, "The Real and the Unreal."
520 THE SECRET DOCTRINE.
possesses, moreover, the faculty of dissipating all the evil shadows which
pass across the wall, and of attracting all brightnesses to itself, receiving
their indelible impressions. Now, it is in the power of the human Ego
to chase away the shadows, or sins, and multiply the brightnesses, or
good deeds, which make these impressions, and thus through Antah-
karana, ensure its own permanent connection, and its final re-union,
with the Divine Ego. Remember that the latter cannot take place
while there remains a single taint of the terrestrial, or of matter, in the
purity of that light. On the other hand, the connection cannot be
entirely ruptured, and final re-union prevented, so long as there remains
one spiritual deed, or potentiality to serve as a thread of union ; but the
moment this last spark is extinguished, and the last potentiality ex-
hausted, then comes the severance. In an Eastern parable, the Divine
Ego is likened to the Master who sends out his labourers to till the
ground and to gather in the harvest, and who is content to keep the
field so long as it can yield even the smallest return. But when the
ground becomes absolutely sterile, not only is it abandoned, but the
labourer also (the lower Manas) perishes.
On the other hand, however, still using our simile, when the light
thrown on the wall, or the rational human Ego, reaches the point of
actual spiritual exhaustion, the Antahkarana disappears, no more light
is transmitted, and the lamp becomes non-existent to the ray. The
light which has been absorbed gradually disappears and " Soul eclipse"
occurs ; the being lives on earth and then passes into Kama Eoka as a
mere surviving congeries of material qualities ; it can never pass on-
wards towards Devachan, but is reborn immediately, a human animal
and scourge.
This simile, however fantastic, will help us to seize the correct idea.
Save through the blending of the moral nature with the Divine Ego,
there is no immortality for the personal Ego. It is only the most
.spiritual emanations of the personal Human Soul which survive.
Having, during a lifetime, been imbued with the notion and feeling of
the "I am I" of its personality, the Human Soul, the bearer of the
very essence of the Karmic deeds of the physical man, becomes, after
the death of the latter, part and parcel of the Divine Flame, the Ego.
It becomes immortal through the mere fact that it is now strongly
grafted on the Monad, which is the " Tree of Life Eter^ial."
And now we must speak of the tenet of the "second death." What
happens to the Kamic Human Soul, which is always that of a debased
DEATH OF THE SOUL. 521
and wicked man or of a soulless person ? This mystery will now be
explained.
The personal Soul in this case, viz., in that of one who has never
had a thought not concerned with the animal self, having nothing to
transmit to the Higher, or to add to the sum of the experiences gleaned
from past incarnations which its memory is to preserve throughout
eternity — this personal Soul becomes separated from the Ego. It can
graft nothing of self on that eternal trunk whose sap throws out
millions of personalities, like leaves from its branches, leaves which
wither, die and fall at the end of their season. These personalities
bud, blossom forth and expire, some without leaving a trace behind,
others after commingling their own life with that of the parent stem.
It is the Souls of the former class that are doomed to annihilation, or
Avitchi, a state so badly understood, and still worse described by some
Theosophical writers, but which is not only located on our earth, but is
in fact this very earth itself.
Thus we see that Antahkarana has been destroyed before the lower
man has had an opportunit}^ of assimilating the Higher and becoming
at one with it ; and therefore the Kamic " Soul " becomes a separate
entity, to live henceforth, for a short or long period according to its
Karma, as a " soulless " creature.
But before I elaborate this question, I must explain more clearly the
meaning and functions of the Antahkarana. As already said, it may
be represented as a narrow bridge connecting the Higher and the lower
Manas. If you look at the Glossary of the Voice of the Silence, pp. 88
and 89, you will find that it is a projection of the lower Manas, or,
rather, the link between the latter and the Higher Ego, or, between
the Human and the Divine or Spiritual Soul.*
At death it is destroyed as a path, or medium of communication, and its remains
survive as Kama Rupa,
the "shell." It is this which the Spiritualists see sometimes appearing
in the seance rooms as materialized " forms," which thej' foolishl)'
mistake for the " Spirits of the Departed."! So far is this from being
* As the author of Esoteric Buddhism and the Occult IVorld called Manas the Human Soul, and
Buddhi the Spiritual Soul, I have left these terms unchanged in the Voice, seeing that it was a book
intended for the public.
T In the exoteric teachings of Raja Yoga, Antahkarana is called the inner organ of perception
and is divided into four parts: the (lower) Manas, Buddhi (reason), Ahankara (personality), and
Chitta (thinking faculty). It also, together with several other organs, forms a part of Jiva, Soui
called also Lingadeh Esotericists, however, must not be misled by this popular version.
522 THE SECRET DOCTRINE.
the case, that in dreams, though Antahkarana is there, the personality-
is only half awake ; therefore, Antahkarana is said to be drunk or
insa7ie during our normal sleeping state. If such is the case during the
periodical death, or sleep, of the living body, one may judge what the
consciousness of Antahkarana is like when it has been transformed
after the "eternal sleep" into Kama Riipa.
But to return. In order not to confuse the mind of the Western
student with the abstruse difficulties of Indian metaphysics, let him
view the lower Manas, or Mind, as the personal Ego during the waking
state, and as Antahkarana only during those moments when it aspires
towards its Higher Ego, and thus becomes the medium of communica-
tion between the two. It is for this reason that it is called the " Path."
Now, when a limb or organ belonging to the physical organism is left
in disuse, it becomes weak and finally atrophies. So also is it with
mental faculties ; and hence the atrophy of the lower mind-function,
called Antahkarana, becomes comprehensible in both completely
materialistic and depraved natures.
According to Esoteric Philosophy, however, the teaching is as
follows : Seeing that the faculty and function of Antahkarana is as
necessarj' as the medium of the ear for hearing, or that of the eye for
seeing; then so long as the feeling of Ahankara, that is, of the
personal " I " or selfishness, is not entirelj' crushed out in a man, and
the lower mind not entirely merged into and become one with the
Higher Buddhi-Manas, it stands to reason that to destroy Antahkarana
is like destrojdng a bridge over an impassable chasm ; the traveller can
never reach the goal on the other shore. And here lies the difference
between the exoteric and Esoteric teaching. The former makes the
Vedanta state that so long as Mind (the lower) clings through Antah-
karana to Spirit (Buddhi-Manas) it is impossible for it to acquire true
Spiritual Wisdom, Guyana, and that this can onh' be attained by seek-
ing to come e7i rapport with the Universal Soul (Atma) ; that, in fact, it
is by ignoring the Higher Mind altogether that one reaches Raja Yoga.
We say it is not so. No single rung of the ladder leading to knowledge
can be skipped. No personality can ever reach or bring itself into
communication with Atma, except through Buddhi-Manas ; to try and
become a Jivanmukta or a Mahatma, before one has become an Adept
or even a Narjol (a sinless man) is like trying to reach Ceylon from
India without crossing the sea. Therefore we are told that if we
destroy Antahkarana before the personal is absoluteh' under the con-
REINCARNATION OF LOWER SOUL. 523
trol of the impersonal Ego, we risk to lose the latter and be severed
for ever from it, unless indeed we hasten to re-establish the communi-
cation by a supreme and final effort.
It is onl}' when we are indissolubly linked with the essence of the
Divine Mind, that we have to destroy Antahkarana.
Like as a solitary warrior pursued by an army, seeks refuge in a stronghold ; to
cut himself oflF from the enemy, he first destroys the drawbridge, and then only com-
mences to destroy the pursuer; so must the SrotSpatti act before he slays Antah-
karana.
Or as an Occult axiom has it :
The Unit becomes Three, and Three generate Four. It is for the latter [the Quar-
ttrnary} to rebecome Three, and for the Divine Three to expand into the Absolute
One.
Monads, which become Duads on the differentiated plane, to develop
into Triads during the cycle of incarnations, even when incarnated
know neither space nor time, but are diffused through the lower Prin-
ciples of the Quaternary, being omnipresent and omniscient in their
nature. But this omniscience is innate, and can manifest its reflected
light only through that which is at least semi-terrestrial or material ;
even as the physical brain which, in its turn, is the vehicle of the lower
Manas enthroned in Kama Rupa. And it is this which is gradually
annihilated in cases of " second death."
But such annihilation — which is in reality the absence of the slightest
trace of the doomed Soul from the eternal memory, and therefore
signifies annihilation in eternity — does not mean simply discontinuation
of human life on earth, for earth is Avitchi, and the worst Avitchi
possible. Expelled for ever from the consciousness of the Individuality,
the reincarnating Ego, the physical atoms and psychic vibrations of
the now separate personality are immediately reincarnated on the same
earth, only in a lower and still more abject creature, a human being
only in form, doomed to Karraic torments during the whole of its new
life. Moreover, if it persists in its criminal or debauched course, it will
suffer a long series of immediate reincarnations.
Here two questions present themselves : (i) What becomes of the
Higher Ego in such cases ? (2) What kind of an animal is a human
creature born soulless ?
Before answering these two very natural queries, I have to draw the
attention of all of you who are born in Christian countries to tne fact
that the romance of the vicarious atonement and the mission of Jesus,
524 THE SECRET DOCTRINE.
as it now stands, was drawn or borrowed by some too liberal Initiates
from the mysterious and weird tenet of the earthly experience of the
reincarnating Ego. The latter is indeed the sacrificial victim of, and
through, its own Karma in previous Manvantaras, which takes upon
itself voluntarily the duty of saving what would be otherwise soulless
men or personalities. Eastern truth is thus more philosophical and
logical than Western fiction. The Christos, or Buddhi-Manas of each
man is not quite an innocent and sinless God, though in one sense it
is the " Father," being of the same essence with the Universal Spirit,
and at the same time the " Son," for Manas is the second remove from
the " Father." By incarnation the Divine Son makes itself responsible
for the sins of all the. personalities which it will inform. This it can
do only through its proxy or reflection, the lower Manas. The only
case in which the Divine Ego can escape individual penalty and re-
sponsibility as a guiding Principle, is when it has to break off from the
personality, because matter, with its ps^xhic and astral vibrations, is
then, by the very intensity of its combinations, placed beyond the
control of the Ego. Apophis, the Dragon, having become the con-
queror, the reincarnating Manas, separating itself gradually from its
tabernable, breaks finally asunder from the psycho-animal Soul.
Thus, in answer to the first question, I say :
(i) The Divine Ego does one of two things : either (a) it recom-
mences immediately under its own Karmic impulses a fresh series of
incarnations ; or (b) it seeks and finds refuge in the bosom of the
Mother, Alaya, the Universal Soul, of which the Manvantaric aspect is
Mahat. Freed from the life-impressions of the personality, it merges
into a kind of Nirvanic interlude, wherein there can be nothing but the
eternal Present, which absorbs the Past and Future. Bereft of the
" labourer," both field and harvest now being lost, the Master, in the
infinitude of his thought, naturally preserves no recollection of the
finite and evanescent illusion which had been his last personalit}-. And
then, indeed, is the latter annihilated.
(2) The future of the lower Manas is more terrible, and still more
terrible to humanity than to the now animal man. It sometimes
happens that after the separation the exhausted Soul, now become
supremely animal, fades out in Kama Eoka, as do all other animal souls.
But seeing that the more material is the human mind, the longer it
lasts, even in the intermediate stage, it frequently happens that after
the present life of the soulless man is ended, he is again and again
THE DWEL1.ER ON THE THRESHOLD. 525
reincarnated into new personalities, each one more abject than the
other. The impulse of ajiimal life is too strong ; it cannot wear itself
out in one or two lives only. In rarer cases, however, when the lower
Manas is doomed to exhaust itself hj starvation ; when there is no
longer hope that even a remnant of a lower light will, owing to favour-
able conditions — say, even a short period of spiritual aspiration and
repentance — attract back to itself its Parent Ego, and Karma leads the
Higher Ego back to new incarnations, then something far more
dreadful may happen. The Kama-Manasic spook may become that
which is called in Occultism the " Dweller on the Threshold." This
Dweller is not like that which is described so graphically in Zanoni,
but an actual fact in Nature and not a fiction in romance, however
beautiful the latter may be. Bulwer, however, must have got the idea
from some Eastern Initiate. This Dweller, led by affinity and attrac-
tion, forces itself into the astral current, and through the Auric Enve-
lope, of the new tabernacle inhabited by the Parent Ego, and declares
war to the lower light which has replaced it. This, of course, can only
happen in the case of the moral weakness of the personality so obsessed.
No one strong in virtue, and righteous in his walk of life, can risk or
dread any such thing ; but only those depraved in heart. Robert Louis
Stevenson had a glimpse of a true vision indeed when he wrote his
Stra7ige Case of Dr. Jekyll and Mr. Hyde. His story is a true allegory.
Every Chela will recognise in it a substratum of truth, and in Mr. Hyde
a Dweller, an obsessor of the personality, the tabernacle of the Parent
Spirit.
"This is a nightmare tale! " I was often told by one, now no more
in our ranks, who had a most pronounced " Dweller," a " Mr. Hyde,"
as an almost constant companion. " How can such a process take
place without one's knowledge ? " It can and does so happen, and I
'lave almost described it once before in the Theosophist.
The Soul, the lower Mind, becomes as a half animal principle almost paralyzed
with daily vice, and grows gradually unconscious of its subjective half, the I^ord,
one of the mighty Host ; [and] in proportion to the rapid sensuous development of
the brain and nerves, sooner or later, it (the personal Soul) finally loses sight of its
divine mission on earth.
Truly,
Ivike the vampire, the brain feeds and lives and grows in strength at the expense
of its spiritual parent . . . and the personal half-unconscious Soul becomes
ccnseless, beyond hope of redemption. It is powerless to discern the voice of its
526 THE SECRET DOCTRINE.
God. It aims but at the development and fuller comprehension of natural, earthly
life ; and thus can discover but the mysteries of physical nature. ... It begins
by becoming virtually dead, during the life of the body ; and ends by dying com-
pletely— that is, by being annihilated as a complete immortal Soid. Such a catas-
trophe may often happen long years before one's physical death : " We elbow soul-
less men and women at every step in life." And when death arrives . . . there
is no more a Soul (the reincarnating Spiritual Ego) to liberate . . . for // has
fled years before.
Result : Bereft of its guiding Principles, but strengthened b}'' the
material elements, Kama-Manas, from being a "derived light" now
becomes an independent Entity. After thus suffering itself to sink
lower and lower on the animal plane, when the hour strikes for its
earthly body to die, one of two things happens : either Kama-Manas is
immediately reborn in Myalba, the state of Avitchi on earth,* or, if it
become too strong in evil — " immortal in Satan" is the Occult expres-
sion— it is sometimes allowed, for Karraic purposes, to remain in an
active state of Avitchi in the terrestrial Aura. Then through despair
and loss of all hope it becomes like the mythical " devil " in its endless
wickedness ; it continues in its elements, which are imbued through
and through with the essence of Matter ; for evil is coeval with Matter
rent asunder from Spirit. And when its Higher Ego has once more
reincarnated, evolving a new reflection, or Kama-Manas, the doomed
lower Ego, like a Frankenstein's monster, will ever feel attracted to its
Father, who repudiates his son, and will become a regular " Dweller on
the Threshold" of terrestrial life. I gave the outlines of the Occult
doctrine in the Theosophist of October, 1881, and November, 1882, but
could not go into details, and therefore got very much embarrassed
when called upon to explain. Yet I have written there plainly enough
about " useless drones," those who refuse to become co-workers with
Nature and who perish by millions during the Manvantaric life-cycle ;
those, as in the case in hand, who prefer to be ever suffering in Avitchi
under Karmic law rather than give up their lives " in evil," and finally,
those who are co-workers with Nature for destruction. These are
thoroughly wicked and depraved men, but yet as highly intellectual
and acutely spiritual for evil, as those who are spiritual for good.
The (lower) Egos of these may escape the law of final destruction or annihilation
for ages to come.
• The Earth, or earth-life rather, is the only Avitchi (Hell) that exists for the men of our humanity
ou this grlobe. AvHchi is a state, not a locality, a counterpart of Devachan. Such a state follows the
Soul wherever it goes, whether into Kama Loka, as a semi-conscious Spook, or into a human body,
when reborn to suffer Avttchi. Our Philosophy recog'tn;;es uo other Hell.
THE WORD. 527
Thus we find two kinds of soulless beings on earth : those who have
lost their Higher Ego in the present incarnation, and those who are
born soulless, having been severed from their Spiritual Soul in the pre-
ceding birth. The former are candidates for Avitclii ; the latter are
" Mr. Hydes," whether tJi or out of human bodies, whether incarnated
or hanging about as invisible though potent ghouls. In such men, cun-
ning develops to an enormous degree, and no one except those who are
familiar with the doctrine would suspect them of being soulless, for
neither Religion nor Science has the least suspicion that such facts
actually exist in Nature.
There is, however, still hope for a person who has lost his Higher
Soul through his vices, while he is yet in the body. He may be still
redeemed and made to turn on his material nature. For either an
intense feeling of repentance, or one single earnest appeal to the Ego
that has fled, or best of all, an active effort to amend one's ways, may
bring the Higher Ego back again. The thread of connection is not
altogether broken, though the Ego is now beyond forcible reach, for
" Antahkarana is destroyed," and the personal Entity has one foot
already in Myalba;* yet it is not entirely beyond hearing a strong
spiritual appeal. There is another statement made in his Unveiled ^;
on this subject. It is said that this terrible death may be some-
times avoided by the knowledge of the mysterious Name, the " Word."]:
What this "Word," which is not a "Word" but a Sound, is, you
all know. Its potency lies in the rhythm or the accent. This
means simply that even a bad person may, by the study of the Sacred
Science, be redeemed and stopped on the path of destruction. But
unless he is in thorough union with his Higher Ego, he may repeat it,
parrot-like, ten thousand times a day, and the " Word " will not help
him. On the contrary, if not entirely at one with his Higher Triad, it
may produce quite the reverse of a beneficent effect, the Brothers of the
Shadow using it very often for malicious objects; in which case it
awakens and stirs up naught but the evil,^material elements of Nature.
But if one's nature is good, and sincerely strives towards the Higher
Self, which is that Aum, through one's Higher Ego, which is its third
■• See Voice of the Silence, p. 97.
■^ Loc. cit.
i Read the last footnote on p. 368, vol. ii. of Isis Unveiled, and you will see that even profano
J?«rvptologists and men who, like Bunsen, were igrnorant of Initiation, were struck by their own
dvs.-:overies when they found the " Word " mentioned in old papiTi.
528 THE SECRET DOCTRINE.
letter, and Buddhi the second, there is no attack of the Dragon
Apophis which it will not repel. From those to whom much is given
much is expected. He who knocks at the door of the Sanctuary in full
knowledge of its sacredness, and after obtaining admission, departs
from the threshold, or turns round and sa5'S, " Oh, there's nothing in
it ! " and thus loses his chance of learning the whole truth — can but
await his Karma.
Such are then the Esoteric explanations of that which has perplexed
so many who have found what they thought contradictions in various
Theosophical writings, including " Fragments of Occult Truth," in
vols. iii. and iv. of The Theosophist, etc. Before finally dismissing the
subject, I must add a caution, which pray keep well in mind. It will
be very natural for those of you who are Esotericists to hope that none
of 5''OU belong so far to the soulless portion of mankind, and that you
can feel quite easy about Avitchi, even as the good citizen is about the
penal laws. Though not, perhaps, exactly on the Path as yet, you are
skirting its border, and many of you in the right direction. Between
such venal faults as are inevitable under our social environment, and
the blasting wickedness described in the Editor's note on Eliphas
Levi's "Satan,"* there is an abyss. If not become "immortal in good
by identification with (our) God," or Aum, Atma-Buddhi-Manas, we
have surely not made ourselves "immortal in evil" by coalescing with
vSatan, the lower Self. You forget, however, that everything must
have a beginning ; that the first step on a slippery mountain slope is
the necessary antecedent to one's falling precipitatel}^ to the bottom
and into the arms of death. Be it far from me the suspicion that any
of the Esoteric students have reached to any considerable point down
the plane of spiritual descent. All the same I warn 3'ou to avoid
taking the first step. You may not reach the bottom in this life or the
next, but you may now generate causes which will insure 5'our spiritual
destruction in your third, fourth, fifth, or even some subsequent birth.
In the great Indian epic you may read how a mother whose whole
family of warrior sons were slaughtered in battle, complained to
Krishna that though she had the spiritual vision to enable her to look
Dack fifty incarnations, yet she could see no sin of hers that could
nave begotten so dreadful a Karma ; and Krishna answered her: "If
tnou could'st look back to thy fifty-first anterior birth, as I can, thou
^•ouia'st see thyself killing in wanton cruelty the same number of
• See Theosophist, vol. iii., October, 1882, p. 13.
THE DIVINE WITNESS. 529
ants as that of the sons thou hast now lost." This, of course, is onl}'
a poetical exaggeration ; j^et it is a striking image to show how great
results come from apparently trifling causes.
Good and evil are relative, and are intensified or lessened according
to the conditions by which man is surrounded. One who belongs to
that which we call the " useless portion of mankind," that is to say, the
lay majority, is in many cases irresponsible. Crimes committed in
Avidya, or ignorance, involve physical but not moral responsibilities or
Karma. Take, for example, the case of idiots, children, savages, and
people who know no better. But the case of each who is pledged to the
Higher Self is quite another matter. Vojc cannot invoke this Divine
JViiness with impunity, and once that you have put yourselves under
its tutelage, you have asked the Radiant Light to shine and search
through all the dark corners of your being ; consciously you have in-
voked the Divine Justice of Karma to take note of your motive, to
scrutinize your actions, and to enter up all in your account. The step
is irrevocable as that of the infant taking birth. Never again can you
force yourselves back into the matrix of Avidya and irresponsibility.
Though you flee to the uttermost parts of the earth, and hide yourselves
from the sight of men, or seek oblivion in the tumult of the social whirl,
that Light will find you out and lighten your every thought, word and
deed. All H. P. B. can do is to send to each earnest one among you
a most sincerely fraternal sympathy and hope for a good outcome to
your endeavours. Nevertheless, be not discouraged, but try, ever keep
trying ;* twenty failures are not irremediable if followed by as many
undaunted struggles upward. Is it not so that mountains are climbed ?
And know further, that if Karma relentlessly records in the Esotericist's
account, bad deeds that in the ignorant would be overlooked, yet, equally
true is it that each of his good deeds is, by reason of his as.sociation
with the Higher Self, a hundredfold intensified as a potentiality for good.
Finally, keep ever in mind the consciousness that though you see no
Master by j'our bedside, nor hear one audible whisper in the silence of
the still night, yet the Holy Power is about you, the Holy Ught is
shining into your hour of spiritual need and aspirations, and it will be
no fault of the Masters, or of their humble mouthpiece and servant, if
through perversity or moral feebleness some of you cut yourselves off
from these higher potencies, and step upon the declivity that leads to
Avitchi.
* Read pp. 40 and 63 in the Vaiu of the Silence.
3 AOiC
APPENDIX.
NOTES ON PAPERS I., II. apd III
Page 436.
Students in the west have little or no idea of the forces that lie latent
in Sound, the Akashic vibrations that may be set up by those who
understand how to pronounce certain words. The Om, or the " O^n
mani padme hum'' are in spiritual affinity with cosmic forces, but with-
out a knowledge of the natural arrangement, or of the order in which
the syllables stand, very little can be achieved, "Om" is, of course,
Aum, that may be pronounced as two, three or seven syllables, setting
up different vibrations.
Now, letters, as vocal sounds, cannot fail to correspond with musical
notes, and therefore with numbers and colours ; hence also with Forces
and Tattvas. He who remembers that the Universe is built up from
the Tattvas will readily understand something of the power that may
be exercised by vocal sounds. Every letter in the alphabet, whether
divided into three, four, or seven septenaries, or forty-nine letters, has
its own colour, or shade of colour. He who has learnt the colours of
the alphabetical letters, and the corresponding numbers of the seven,
and the forty-nine colours and shades on the scale of planes and forces,
and knows their respective order in the seven planes, will easily master
the art of bringing them into affinity or interplay. But here a difficulty
arises. The Senzar and Sanskrit alphabets, and other Occult tongues,
besides other potencies, have a number, colour, and distinct syllable
for every letter, and so had also the old Mosaic Hebrew. But how
many students know any of these tongues? When the time comes,
therefore, it must suffice to teach the students the numbers and colours
attached to the Latin letters only (N.B. as pronounced in Latin, not in
Anglo-Saxon, Scotch, or Irish). This, however, would be at present
premature.
A MANTRA OPERATIVK.
531
The colour and number of not only the planets but also the zodiacal
constellations corresponding to every letter of the alphabet, are neces-
sary to make any special syllable, and even letter, operative.^ There-
fore if a student would make Buddhi operative, for instance, he would
have to intone the first words of the Mantra on the note mi. But he
would have still further to accentuate the mi, and produce mentall)'-
the yellow colour corresponding to this sound and note, on every letter
M in "■ Om. mani padm,c hum''; this, not because the note bears the
same name in the vernacular, Sanskrit, or even the Senzar, for it does
not — but because the letter M follows the first letter, and is in this
sacred formula also the seventh and the fourth. As Buddhi it is second ;
as Buddhi-Manas it is the second and third combined.
H. P. B.
Page 439.!
The Pythagorean Four, or Tetraktys, was the symbol of the
Kosmos, as containing within itself, the point, the line, the superficies,
the solid ; in other words, the essentials of all forms. Its mystical
representation is the point within the triangle. The Decad or perfect
number is contained in thq Four ; thus, 1 + 2 + 3+4=10.
Page 453.
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Page 477. O.
The difficult passage : " Bear in mind .... a. mystery below
truly," J may become a little more clear to the student if slightly ampli-
• See Voice of the Silence, p. viii.
t The following notes were contributed by students and approved by H. P. B.
t See page 444.
532 THE SECRET DOCTRINE.
fied. The " primordial Triangle " is the Second lyOgos, which reflects
itself as a Triangle in the Third Logos, or Heavenly Man, and then
disappears. The Third L,ogos, containing the "potency of formative
creation," develops the Tetraktys from the Triangle, and so becomes
the Seven, the Creative Force, making a Decad with the primordial
Triangle which originated it. When this heavenh^ Triangle and
Tetraktys are reflected in the Universe of Matter, as the astral para-
digmatic man, they are reversed, and the Triangle, or formative
potenc)', is thrown below the Quaternary, with its apex pointing
downwards : the Monad of this astral paradigmatic man is itself a
Triangle, bearing to the Quaternarv' and Triangle the relation borne by
the primordial Triangle to the Heavenh' Man. Hence the phrase,
" the upper Triangle ... is shifted in the man of clay below the
sevenT Here again the Point tracing the Triangle, the Monad becoming
the Ternar}", with the Quaternary and the lower creative triangle, make
up the Decad, the perfect number. " As above, so below."
The student will do well to relate the knowledge here acquired to
that given on p. 477. Here the upper Triangle is given as Violet, Indigo,
Blue, associating Violet as the paradigm of all forms with Indigo as
Mahat, and blue as the Atmic Aura. In the Quaternary, Yellow, as
substance, is associated with Yellow-Orange, Life, and Red-Orange,
the creative potenc3^ Green is the plane between.
The next stage is not explained. Green passes upwards to Violet,
Indigo, Blue, the Triangle opening out to receive it, and so forming
the square, Violet, Indigo, Blue, Green. This leaves the Red-Orange,
Yellow- Orange, and Yellow, and these, having thus lost their fourfli
member, can only form a triangle. This triangle revolves, to point
downwards for the descent into matter, and " mirrored on the plane
of gross nature, it is reversed," and appears as in the diagram following
these words.
/ Monad. A Second Logos.
_- 10 ' (a Third Logos, or Heavenly Man.
The 7 - ' ^
1 1 — I The Triangle becoming the Quater-
U 1 narj' and then the Septenary.*
(Monad. A Astral Paradigmatic Man.
I The 7. ^ """"
n
\"7 Creative Triangle thrown below
the Seven.
See supra, ;. 89, 90, a:id ,;:.
COLOUR AND SPIRITUAI, SOUND. 533
111 the perfect man the Red will be absorbed by the Green ; Yellow
will become one with Indigo ; Yellow-Orange will be absorbed in Blue;
Violet will remain outside the True Man, though connected with him.
Or, to translate the colours: Kama will be absorbed in the I^ower
Manas ; Buddhi will become one with Manas ; Prana will be absorbed
in the Auric Egg ; the physical body remains, connected but outside
the real life.
A. B.
Page 481.
To the five senses at present the property of mankind two more on
this globe are to be added. The sixth sense is the psychic sense of
colour. The seventh is that of spiritual sound. In the second instruc-
tion, the corrected rates of vibration for the seven primary colours
and their modulations are given. Inspecting these, it appears that
each colour differs from the proceeding one by a step of 42, or 6 x 7.
462 Red +42 = 5o4\
504 O ran ge + 42 = 546
546 Yellow + 42 = 588
588 Green + 42 = 630 1 Third Octave of psychic colour
630 Blue +42 = 672 [ perceptions.
672 ludi.tfo +42 = 714
714 Violet +42 = 756
756 Red /
Carrying the process backward, ana subtracting 42, we find that the
first or ground colour is green, for this globe.
— Green
42 Blue
84 Indigo
126 Violet
168 Red
210 Orange
252 Yellow
294 Green ' ^ At.
336 Blue " Second octave.
378 Indigo
420 Violet
462 Red
The second and fourth octaves would be heat and actinic rays, and
are invisible to our present perception.
The seventh sense is that of spiritual sound ; and, since the vibra-
tions of the sixth progress by steps of 6 x 7, those of the seventh
progress by steps of 7 x 7. This is their table :
— Fa ... Green Sound ]
49 Sol ... Blue „ Tj- . • .
98 La ... Indigo ;; f First semi-octave.
147 Si ... Violet ,, J
First semi-octave
534
THE SECRET DOCTRINE.
196 Do
... Red Sound x
245 Re
... Orange „
294 Mi
... Yellow „
343 Fa
392 Sol
... Green ,,
... Blue
■^ Second Octave
441 La
... Indigo ,,
490 Si
... Violet „
539 Do
... Red „ 1
Etc.
etc.
The fifth sense is in our possession : it is possibly that of geometrical
lorm, and its steps of progression would be 5 x 7, or 35.
The fourth sense is that of physical hearing, music, and its progres-
sions are 28, or 4 x 7. The truth of this is demonstrated by the fact
that it is in accord with the theories of Science as to the vibrations of
musical notes. Our scale is as follows :
— 28, 56, 84, : :•. 140, 168, 196, 224, 252, 280, 30S, 336, 364. 392, 420, 448, 476, 504, 532,
560, 588, 616, 644, 672, 700.
According to musical science, the notes C, E, G, are as 4, 5, 6, in their
ratios of vibrations. The same ratio obtains between the notes of the
triplet G, B, D, and F, A, C. This gives the scale, and reducing the
vibrations to C as i, the ratios of the seven notes to C are
I 9/S 5/4 4/3 3/2 5/3, 15/8 2
C D H F G A B C
Reducing these to whole numbers, we get for one octave :
24 27 30 32 36 40 45 48
CD E F G A B C"
By a similar calculation we can put an octave below C, and above C".
Writing these three octaves in line, and multiplying by seven we obtain
a nearly exact correspondence with our table of vibration for the fourth
sense.
MUSICAL TABLE.
FOURTH
SENSE.
28
56
84
112
140
168
196
224
252
280
308
SCALE
RATIO
PRODUC
4
X
7
=
28 E
8
X
7
=
56 F
12
X
=
84 G
16
X
?
=
112 A
20
X
7
=
140 B
24
X
7
=
16S C\
27
X
7
=
189 D
30
X
7
=
2io)E
32
X
7
=
224 F
36
X
7
=
252 G
40
X
7
—
280 A
45
X
7
=
315 B/
MUSICAL TABI,E.
535
FOURTH
SENSE.
364
392
420
448
476
532
560
588
616
(S44
VJ2
48
54
60
64
72
So
90
q6
SCALE
RATIO.
X
X
PRODUCT.
336 C.
37SDi
H. C.
NOTES ON SOME ORAL TEACHINGS.
THE THREE VITAL AIRS.
It is the pure Akaslia that passes up Sushumna : its two aspects
flow in Ida and Pingala. These are the three vital airs, and are
symbolized by the Brahmanical thread. They are ruled by the Will.
Will and Desire are the higher and lower aspects of one and the same
thing. Hence the importance of the purity of the canals ; for if they
soil the vital airs energized by the Will, Black Magic results. This is
why all sexual intercourse is forbidden in practical Occultism.
From Sushumna, Ida and Pingala a circulation is set up, and from
the central canal passes into the whole body. (Man is a tree ; he has
in him the macrocosm and the microcosm. Hence the trees used as
symbols ; the Dhj'an-Chohanic body is thus figured.)
THE AURIC EGG.
The Auric Egg is formed in curves, which may be conceived from
the curves formed bj' sand on a vibrating metal disk. Each atom, as
each body, has its Auric Egg, each centre forming its own. This
Auric Egg, with the appropriate materials thrown into it, is a defence ;
no wild animal, however ferocious, will approach the Yoeri thus
guarded : it flings back from its surface all malign influences. No
Will power is manifested through the Auric Egg.
O. W^iat is the connection bctweeyi the circulation of the vital airs a7id
the power of the Yogi to make his Auric Egg a defence against aggression ?
A. It is impossible to answer this question. The knowledge is
the last word of Magic. It is connected with Kundalini, that can as
easily destroy as preserve. The ignorant tyro might kill himself.
Q. Is the Auric Egg of a child a differentiation of Akdsha, into
which may be thrown by the Adept the materials he needs for special
pzirposes — e.g., the Mdydvi Riipa ?
[The question was somewhat obscurelj' worded. Evidently what
the questioner wanted to know was if the Auric Egg was a differentia-
538 THE SECRET DOCTRINE.
tion of Akasha, into which, as the child became a man, he might, if an
Adept, weave the materials needed for special purposes, etc.]
A. Taking the question in the sense of an Adept putting some-
thing into or acting on the Auric Egg of a child, then this could not be
done, as the Auric Egg is Karmic, and not even an Adept must inter-
fere with such Karmic record. If the Adept were to put anything into
the Auric Egg of another, for which the person is not responsible, or
which does not come from the Higher Self of that personality, how
could Karmic justice be maintained ?
The Adept can draw into his own Auric Egg from his planet, or
even from that of the globe or of the universe, according to his degree.
This envelope is the receptacle of all Karmic causes, and photographs
all things like a sensitive plate.
The child has a very small Auric Egg which is in colour almost
pure white. At birth the Auric Egg consists of almost pure Akasha
plus the Tanhas, which, until the seventh year, remain potential or in
latency.
The Auric Egg of an idiot cannot be said to be human, that is, it
is not tinged with Manas. It is Akashic vibrations rather than an
Auric Egg — the material envelope, such as that of the plant, the
mineral or other object.
The Auric Egg is the transmitter from the periodical lives to the
Life eternal, i.e., from Prana to Jiva. It disappears, but remains.
The reason why the confession of the Roman Catholic and Greek
Churches is so great a sin is because the confessor interferes with the
Auric Egg of the penitent by means of his will power, engrafting
artificially emanations from his own Auric Egg and casting seeds for
germination into the Auric Egg of his subject. It is on the same lines
as hypnotic suggestion.
The above remarks apply equally to Hypnotism, although the
latter is a psycho-physical force, and it is this which constitutes one of
its many serious dangers. At the same time " a good thing may pass
through dirty channels," as in the case of the breaking by suggestion
of the alcohol or opium habit. Mesmerism may be used by the
Occultist to remove evil habits, if the intention be perfectly pure ; as
on the higher plane intention is everything, and good intention
must work for good.
O. Is the Auric Efrg the expansion of the "Pillar of Light r the
Mdnasic Principle, and so not surrounding the child till its seventh year ?
THE DWEIvI,ER ON THE THRESHOI,D, 539
A. It is the Auric Egg. The Auric Egg is quite pure at birth,
but it is a question whether the higher or lower Manas will colour it at
the seventh year. The Manasic expansion is pure AkSsha. The ray of
Manas is let down into the vortex of the lower Principles, and being
discoloured, and so limited by the Kamic Tanhas and by the defects of
the bodily organism, forms the personality. Hereditary Karma can
reach the child before the seventh year, but no individual Karma can
come into play till the descent of the Manas.
The Auric Egg is to the Man
As „ Astral Light „ Earth
„ „ Ether „ Astral Eight
,, ,, Akasha ,, Ether
The critical states are left out in the enumeration. They are the
Eaya Centres, or missing links in our consciousness, and separate these
four planes from one another.
THE DWELLER.
The " Dweller on the Threshold" is found in two cases : (a) In the
case of the separation of the Triangle from the Quaternary ; {b) When
Kamic desires and passions are so intense that the Kama Riipa persist-
in Kama Loka beyond the Devachanic period of the Ego, and thu^
survives the reincarnation of the Devachanic Entity (^e.g., when
reincarnation occurs within two hundred or three hundred years).
The "Dweller" being drawn by affinity towards the Reincarnating
Ego to whom i-t had belonged, and being unable to reach it, fastens
on the Kama of the new personality, and becomes the Dweller on the
Threshold, strengthening the Kamic element and thus lending it a
dangerous potency. Some become mad from this cause.
INTELLECT.
The white Adept is not always at first of powerful intellect. In fact,
H. P. B had known Adepts whose intellectual powers were originally
below the average. It is the Adept's purity, his equal love to all, his
working with Nature, with Karma, with his "Inner God," that give
him his power. Intellect by itself alone will make the Black Magician.
For intellect alone is accompanied with pride and selfishness : it is the
intellectual plus the spiritual that raises man. For spirituality
prevents pride and vanity.
Metaphysics are the domain of the Higher Manas; whereas
540 THE SECRET DOCTRINE.
Physics are that of Kama-Manas, which does the thinking in Physical
Science and on material things. Kama-Manas, like every other Prin-
ciple, is of seven degrees. The Mathematician without spirituality,
however great he may be, will not reach Metaphysics ; but the Meta-
phj'sician will master the highest conceptions of Mathematics, and will
apply them, without learning the latter. To a born Metaphysician the
Psychic Plane will not be of much account : he will see its errors
immediately he enters it, inasmuch as it is not the thing he seeks.
With respect to Music and other Arts, they are the children of either
the Manasic or Kama-Manasic Principle, proportionately as Soul or
technicality predominates.
KARMA.
After each incarnation, when the Manasic Ray returns to its Father,
the Ego, some of its atoms remain behind and scatter. These Manasic
atoms, Tanhic and other " causes," being of the same nature as the
Manas, are attracted to it by strong bonds of affinity, and on the
reincarnation of the Ego are unerringly attracted to it and constitute
its Karma. Until these are all gathered up, the individuality is not
free from rebirth. The Higher Manas is responsible for the Ray it
sends forth. If the Ray be not soiled, no bad Karma is generated.
THE TURIyA state.
You should bear in mind that, in becoming Karma-less, good Karma,
as well as bad, has to be gotten rid of, and that Nidanas, started
towards the acquisition of good Karma, are as binding as those induced
in the other direction. For both are Karma.
Yogis cannot attain the Turiya state unless the Triangle is separated
from the Quaternary.
mahat.
Mahat is the manifested universal Parabrahmic Mind (for one Man-
vantara) on the Third Plane [of Kosmos]. It is the Law whereby the
Eight falls from plane to plane and differentiates. The Manasaputras
are its emanations.
Man alone is capable of conceiving the Universe on this plane of
existence.
Existence is ; but when the entity does not feel it, for that entity it is
not. The pain of an operation exists, though the patient does not feel
it, and for the patient it is not.
PEAR AND HATRED. 54 1
HOW TO ADVANCE.
O. What is the cor7'ect pronunciation of A UM ?
A. It should first be practised physically, always at the same pitch,
which must be discovered in the same way as the particular colour of
the student is found, for each has his own tone.
AuM consists of two vowels and one semi-vowel, which latter must
be prolonged. Just as Nature has its Fa, so each man has his : man
being differentiated from Nature. The body may be compared to an
instrument and the Ego to the player. You begin by producing effects
on yourself; then little by little you learn to play on the Tattvas and
Principles ; learn first the notes, then the chords, then the melodies.
Once the student is master of every chord, he may begin to be a co-
worker with Nature and for others. He may then, b}' the experience
he has gained of his own nature, and by the knowledge of the chords,
strike such as will be beneficial in another, and so will serve as a ke}^-
note for beneficial results.
Try to have a clear representation of the geometrical triangle on
every plane, the conception gradualh' growing more metaphj'sicai, and
A.
ending with the subjective Triangle, Atma-Buddhi-Manas. It is only
by the knowledge of this Triangle under all forms that you can
succeed, e.g. in enclosing the past and the future in the present.
Remember that you have to merge the Quaternary in the Triangle.
The IvOwer Manas is drawn upwards, with the Kama, Prana and
Linga, leaving only the physical body behind, the lower reinforcing the
higher.
Advance may be made in Occultism even in Devachan, if the Mind
and Soul be set thereon during life ; but it is only as in a dream, and
the knowledge will fade away as memory of a dream fades, unless it be"
kept alive by conscious study.
PEAR AND HATRED.
Fear and hatred are essentially one and the same. He who fears
nothing will never hate, and he who hates nothing will never fear.
THE TRIANGLE.
Q. What is the meaning of the phrase : " Form a clear image of the
Triangle on every plane i"' e.g., on the Astral Plane, what should one think
of as the Triangle ?
A. [H. P. B. asked whether the question signified the meaning of
542 THE SECRET DOCTRINE.
the Triangle or the way to represent the Triangle on the " screen of
light." The questioner explaining that the latter was the meaning,
H. P. B. said that] it was only in the Turiya state, the fourth of the
seven steps of Raja Yoga that the Yogi can represent to himself that
which is abstract. Below this state, the perceptive power, being con-
ditioned, must have some form to contemplate ; it cannot represent to
itself the Arupa. In the Turiya state the Triangle is in yourself and is
felt. Below the Turiya state there must be a symbol to represent
Atma-Buddhi- Manas. It is not a mere geometrical Triangle, but the
Triad imaged, to make thought possible. Of this Triad, we can make
some kind of representation of Manas, however indistinct ; while of
Atma no image can be formed. We must try to represent the Triangle
to ourselves on higher and higher planes. We must figure Manas as
overshadowed by Buddhi, and immersed in Atma. Only Manas, the
Higher Ego, can be represented ; we may think it as the Augoeides,
the radiant figure in Zayioni. A ver\' good Psychic might see this.
PSYCHIC VISION.
Psychic vision, however, is not to be desired, since Psyche is earthly
and evil. More and more as Science advances, the psychic will be
reached and understood ; Psychism has in it nothing that is spiritual.
Science is right on its own plane, from its own standpoint. The law of
the Conservation of Energy implies that psychic motion is generated by
motion. Psychic motion being only motion on the Psychic Plane, a
material plane, the Psychologist is right who sees in it nothing beyond
matter. Animals have no Spirit, but they have psychic vision, and are
sensitive to psychic conditions ; observe how these react on their
health, their bodily state.
Motion is the abstract Deity ; on the highest plane it is Arupa,
absolute ; but on the lowest it is merely mechanical. Psychic action is
within the sphere of physical motion. Ere pS3-chic action can be
developed in the brain and nerves, there must be adequate action
which generates it on the Physical Plane. The paralyzed animal that
cannot generate action in the physical body, cannot think. Psychics
merely see on a plane of different material density ; the spiritual
glimpses sometimes obtained by them come from a plane beyond. A
Psychic's vision is that of one coming, as it were, into a lighted room,
and seeing everything there by an artificial light : when the light is
extinguished, vision is lost. Spiritual vision sees by the light within.
TRIANGLE AND QUATERNARY. 543
the light hidden beneath the bushel of the body, by which we can see
clearly and independently of all outside. The Psychic seeing by an
external light, the vision is coloured by the nature of that light.
X. saying that she felt as though she saw on three planes, H. P. B.
answered that each plane was sevenfold, the Astral as every other.
She gave as an example on the Physical Plane the vision of a table with
the sense of sight ; seeing it still, with the eyes closed, b}^ retinal
impression ; the image of it conserved in the brain ; it can be recalled
by memory ; it can be seen in dream ; or as an aggregate of atoms ; or
as disintegrated. All these are on the Physical Plane. Then we can
begin again on the Astral Plane, and obtain another septenar5^ This
hint should be followed and worked out.
TRIANGLE AND QUATERNARY.
O. Why is the violet, the colour of the Lhiga Shatira, placed at the
apex of the l\, when the Afacrocosm is figured as /\, thus throwing the
yellow, Buddhi, into the lower Quaternary ? Q
A. It is wrong to speak of the "lower Quaternary" in the Macro-
cosm. It is the Tetraktys, the highest, the most sacred of all symbols.
There comes a moment when, in the highest meditation, the Lower
Manas is withdrawn into the Triad, which thus becomes the Quater-
nary, the Tetraktys of Pythagoras, leaving what was the Quaternary as
the lower Triad, which is then reversed. The Triad is reflected in the
lyower Manas. The Higher Manas cannot reflect itself, but when the
Green passes upward it becomes a mirror for the Higher ; it is then no
more Green, having passed from its associations. The Psyche then
becomes spiritual, the Ternary is reflected in the Fourth, and the
Tetraktys is formed. So long as you are not dead, there must be
something to reflect the Higher Triad ; for there must be something to
bring back to the waking consciousness the experiences passed through
on the higher plane. The Lower Manas is as a tablet which retains the
impressions made on it during trance.
The Turiya state is entered on the Fourth Path ; it is figured in the
diagram on p. 478, in the Second Paper.
Q. What is the meaning of a triangle formed of lines of light appea7'ing
in the midst of intense vibrating blue ?
A. Seeing the Triangle outside is nothing ; it is merely a reflection
of the Triad on the Auric Envelope, and proves that the seer is outside
the Triangle. It should be seen in quite another way. You must
544 THE SECRET DOCTRINE.
endeavour to merge 3'our5elf in it, to assimilate yourself with it. You
are merely seeing things in the Astral. "When the Third Eye is opened
in any one of you, you will have something very different to tell me."
Q. Wiih reference to the '' Pillar of Light'' in a previous g7iestion. is
the Auric Envelope the Higher Ego, ajid does it correspond to the Ring
Pass-Not ?
[This question was not answered, as going too far. The Ring Pass-
Not is at the circumference of the manifested Universe.]
NIDANAS.
Q. The root of the Niddnas is Avidyd. How docs this differ from Maya ?
How 7nany Niddiias arc there Esoterically ?
A. Again too much is asked. The Nidatiae, the concatenations of
causes and effects (not in the sense of the Orientalists), are not caused
by ignorance. They are produced by Dhyau Chohans and Devas, who
certainly cannot be said to act in ignorance. We produce Nidanas in
ignorance. Each cause started on the Physical Plane sets up action on
every plane to all eternity. They are eternal effects reflected from
plane to plane on to the " screen of eternit^^"
MANAS.
Q. What is the septenary classificatio?i of Manas ? There are seve7i
degrees of the Lower Manas, and presumably there are seveyi degrees of the
Higher. Are there then fourteen degrees of Manas, or is Mayias, taken as a
whole, divided into forty -nine Mdnasic fires ?
A. Certainl)^ there are fourteen, but you want to run before 3'ou can
walk. First learn the three, and then go on to the forty-nine. There
are three Sonr^ of Agni ; they become seven, and then evolve to the
forty-nine. But you are still ignorant how to produce the three.
Learn first how to produce the "Sacred Fire," spoken of in the
Purdnas. The forty-nine fires are all states of Kundalini, to be pro-
duced in ourselves by the friction of the Triad. First learn the septenar}-
of the body, and then that of each Principle. But first of all learn the
first Triad (the three vital airs)
THE SPINAL CORD.
O- What is the sympathetic yierve and its funcHon in Occultism ? If is
found only after a certain stage of animal evolution, a:id would seem to be
evolving in complexity towards a second spinal cord.
A. At the end of the next Round, Humanity will again become
PRANA AND ANTAHKARANA. 545
male-female, and then there will be two spinal cords. In the Seventh
Race the two will merge into the one. The evolution corresponds to
tne Races, and with the evolution of the Races the sympathetic
developes into a true spinal cord. We are returning up the arc only
with self-consciousness added. The Sixth Race will correspond to the
" pudding bags," but will have the perfection of form with the highest
intelligence and spirituality.
Anatomists are beginning to find new ramifications and new modifi-
cations in the human body. They are in error on many points, e.g., as
to the spleen, which they call the manufactory of white blood corpus-
cles, but which is really the vehicle of the lyinga Sharira. Occultists
know each minute portion of the heart, and have a name for each.
They call them by the names of the Gods, as Brahma's Hall, Vishnu's
Hall, etc. They correspond with parts of the brain. The very atoms
of the body are the thirty-three crores of Gods.
The sympathetic nerve is played on by the Tantrikas, who call it
Shiva's Vina.
prAna.
Q. What is the relation of man to Prdna — the periodical life ?
A. J] va becomes Prana only when the child is born and begins to
breathe. It is the breath of life, Nephesh. There is no Prana on the
Astral Plane.
ANTAHKARANA.
Q. The Antahkarana is the link between the Higher and the Lower
Egos ; does it correspoyid to the umbilical cord in projection ?
A. No ; the umbilical cord joining the astral to the physical body is
a real thing. Antahkarana is imaginary, a figure of speech, and is only
the bridging over from the Higher to the Lower Manas. Antahkarana
only exists when you commence to " throw your thought upwards and
downwards." The Mayavi Rupa, or Manasic body, has no material
connection with the physical body, no umbilical cord. It is spiritual
and ethereal, and passes everywhere without let or hindrance. It
entirely differs from the astral body, which, if injured, acts by reper-
cussion on the physical body. The Devachanic entity, even previous
to birth, can be affected by the Skandhas, but these have nothing
to do with the Antahkarana. It is affected, e.g., by the desire for re-
mcamation.
Q. We are told in The Voice of the Silence that we have to become
3 NN
54^ THE SECRET DOCTRINE.
'' ihe f>ath itse/fy and in anoihe?' passage iliat Antahkarana is that f>ath.
Docs this 7nean anything more than that we have to bridge over the gap
between the consciousness of the Lower and the Higher Egos ?
A. That is all.
Q. We are told that there are seven poiials on the Path : is there then
a sevejifold division of Antahkarana ? Also, is A^itahkarana the battle-
field ?
A. It is the battlefield. There are seven divisions in the Antah-
karana. As 3''ou pass from each to the next 3^ou approach the Higher
Manas. When you have bridged the fourth you may consider yourself
fortunate.
MISCELLANEOUS.
Q. We are told that Aum '' should be practised physically." Does this
mean that, colour being -more differeiitiated than sound, it is only thjvugh
the colours that we shall get at the real sound of each of us ? and that Aum
ca7i only ha-ve its Spiritual a?id Occtilt signification when turned to the
Atma-Buddhi-Ma7ias of each person ?
A. Aum means good action, not merely lip-sound. You must say it
in deeds.
Q. With refe?'e7ice to the /\, is not the Atma-Buddhi-Manas different
for each entity, accordi?ig to the plane on which he is ?
A. Each Principle is on a different plane. The Chela must rise
to one after the other, assimilating each, until the three are one. This
is the real root of the Trinity.
Q. In The Secret Doctrine we are told that Akdsha is the same as
Pradhdna. Akdsha is the Auric Egg of the earth, and yet Akdsha is
Mahat. What that is the relatio7i of Manas to the Auric Egg ?
A. M6laprakriti is the same as Akasha (seven degrees). Mahat is
the positive aspect of Akasha, and is the Manas of the Kosmic Body.
Mahat is to Akasha as Manas is to Buddhi, and Pradhana is but another
name for Mulaprakriti.
The Auric Egg is Akasha and has seven degrees. Being pure
abstract substance, it reflects abstract ideas, but also reflects lower
concrete things.
The Third Logos and Mahat are one, and are the same as the Uni-
versal Mind, Alaya.
The Tetraktys is the Chatur Vidya, or the fourfold knowledge in one,
the four- faced Brahma.
SACRED CENTRES OP BODY. 547
NADIS.
Q. Have the Nadis any fixed relationship to the vertebrcz / ca7i they be
located opposite to or between any vertebrcB? can they be regarded as occupy-
ing each a given and fixed extejit i?i the cord ? Do they corresp07id to the
divisions of the cord known to Anatomists ?
A. H. P. B. believed that the Nadis corresponded to regions of the
spinal cord known to Anatomists. There are thus six or seven Nadis
or plexuses along the spinal cord. The term, however, is not technical
but general, and applies to any knot, centre, ganglion, etc. The sacred
NSdis are those which run along or above Sushumna. Six are known
to Science, and one (near the atlas) unknown. Bven the Taraka
Raja Yogis speak only of six, and will not mention the sacre:i.
seventh.
Ida and Pingala play along the curved wall of the cord in which is
Sushumna. They are semi-material, positive and negative, sun and
moon, and start into action the free and spiritual current of Sushumna.
They have distinct paths of their own, otherwise they would radiate all
over the body. By concentration on Ida and Pingalt is generated Lhe
" sacred fire."
Another name for Shiva's Vina (sympathetic system) is Kali's
Vina.
The sympathetic cords and Ida and Pingala start from a sacred spot
above the medulla oblongata, called Triveni. This is one of the
sacred centres, another of which is Brahmarandra, which is, if you
like, the grey matter of the brain. It is also the anterior fontanelle in
the new-born child.
The spinal column is called Brahmadanda, the stick of Brahma.
This is again symbolized by the bamboo rod carried by Ascetics. The
Yogis on the other sides of the Himalayas, who assemble regularly at
Lake Mausarovara, carry a triple knotted bamboo stick, and are called
Tridandins. This has the same signification as the Brahmanical cord,
which has many other meanings besides the three vital airs: e.g., it
symbolizes the three initiations of a Brahman, taking place: (a) at
birth, when he receives his mystery name from the family Astrologer,
who is supposed to have received it from the Devas (he is also thus
said to be initiated by the Devas) ; a Hindu will sooner die than reveal
this name ; {b) at seven, when he receives the cord ; and (c) at eleven
or twelve, when he is initiated into his caste.
until it
Prana
Kama-Manas
Manas- Antahkarana
Manas
548 THE SECRET DOCTRINE.^
Q. If it is right to study the body a7id its organs, with their correspon-
dences, will you give the main outliyie of these in connection with the Nddis
and with the diagram of the orifices.
A. The Spleen - corresponds to the Linga Sharira
lyiver - - „ ,, Kama
Heart- - ,,
Corpora-quadrigemina „
Pituitary body ,,
Pineal gland ,,
is touched by the vibrating light of Kundalini, which pro-
ceeds from Buddhi, when it becomes Buddhi-Manas.
The pineal gland corresponds with Divine Thought. The pituitary
body is the organ of the Psychic Plane. Psychic vision is caused by the
molecular motion of this body, which is directly connected with the
optic nerve, and thus affects the sight and gives rise to hallucinations.
Its motion may readily cause flashes of light, such as may be obtained
b)'- pressing the eyeballs. Drunkenness and fever produce illusions of
sight and hearing by the action of the pituitary body. This body is
sometimes so affected by drunkenness that it is paral5'zed. If an
influence on the optic nerve is thus produced and the current thus
reversed, the colour will probably be complementary.
SEVENS.
O. If the physical body is no part of the real human septejiary, is the
physical material world one of the seveji planes of the Kosmic septenaiy ?
A. It is. The body is not a Principle in Esoteric parlance, because
the body and the Linga are both on the same plane ; then the Auric
Egg makes the seventh. The body is an Upadhi rather than a Prin-
ciple. The earth and its astral light are as closely related to each
other as the body and its Linga, the earth being the Upadhi. Our
plane in its lowest division is the earth, in its highest the astral. The
terrestrial astral light should of course not be confounded with the
universal Astral Light.
O. A physical object was spoken of as a septoiary on the physical
plane, inasmuch as we could (i) directly contact it; (2) retinally repro-
duce it; (3) remember it; (4) dream of it; (5) view it atomically ;
(6) view it disi7itegrated ; (7) — What is the seventh ?
These are seven zvays in which we view it ; the septenary is our way of
seeing one thing. Is it objectively septenary ?
AKASHA nature's SOUNDING-BOARD. 549
A. The seventh bridges across from one plane to another. The last
is the idea, the privation of matter, and carries you to the next plane.
The highest of one plane touches the lowest of the next. Seven is a
factor in nature, as in colours and sounds. There are seven degrees in
the same piece of wood, each perceived by one of the seven senses.
In wood the smell is the most material degree, while in other sub-
stances it may be the sixth. Substances are septenary apart from the
consciousness of the viewer.
The psychometer, seeing a morsel, say of a table a thousand years
hence, would see the whole ; for every atom reflects the whole body to
which it belongs, just as with the Monads of Leibnitz.
After the seven material subdivisions are the seven divisions of the
Astral, which is its second Principle. The disintegrated matter — the
highest of the material subdivisions — is the privation of the idea of
it — the fourth.
The number fourteen is the first step between seven and forty-nine.
Kach septenary is really a fourteen, because each of the seven has its
two aspects. Thus fourteen signifies the inter-relation of two planes
in its turn. The septenary is to be clearly traced in the lunar months,
fevers, gestations, etc. On it is based the week of the Jews and the
septenary Hierarchies of the Lord of Hosts.
SOUNDS.
O. Sound is an attribute of Akdsha ; bu. we cannot cognize anything
V7i the Akdshic plane ; on what plane theft do we recogiiize sound ? O71
what plane is sound produced by the physical contact of bodies ? Is there
sound on seven planes, and is the physical plane one of them ?
A. The physical plane is one of them. You cannot see AkSsha,
but you can sense it from the Fourth Path. You may not be fully
conscious of it, and yet you may sense it. Akasha is at the root of the
manifestation of all sounds. Sound is the expression and manifesta-
tion of that which is behind it, and which is the parent of many cor-
relations. All Nature is a sounding-board ; or rather Akasha is the
sounding-board of Nature. It is the Deity, the one Life, the one
Existence. (Hearing is the vibration of molecular particles ; the order
is seen in the sentence, "The disciple feels, hears, sees.")
Sound can have no end. H. P. B. remarked with regard to a tap
made by a pencil on the table: " By this time it has affected the whole
universe. The particle which has had its wear and tear destroys some-
550 THE SECRET DOCTKINE.
thing which passes into something else. It is eternal in the NidSnas
it produces." A sound, if not previously produced on the Astral Plane,
and before that on the Akashic, could not be produced at all. Akasha
is the bridge between nerve cells and mental powers.
Q. " Colours are psychic, and soimds are spiritual^ What, assuviing
thai these are vibrations, is the successive order (these correspondijig to sight
and hearing) of the other senses ?
A. This phrase was not to be taken out of its context, otherwise
confusion would arise. All are on all planes. The First Race had
touch all over like a sounding board ; this touch differentiated into the
other senses, which developed with the Races. The "sense" of the
First Race was that of touch, meaning the power of their atoms to
vibrate in unison with external atoms. The "touch" would be almost
the same as sympathy.
The senses were on a different plane with each Race ; e.g., the Fourth
Race had very much more developed senses than ourselves, but on
another plane. It was also a very material Race. The sixth and
seventh senses will merge into the Akashic Sound. " It depends to
what degree of matter the sense of touch relates itself as to what we
call it."
PRANA.
0. Is Prana the production of the cottntless " lives" of the hiinian body,
and therefore, to some extent, of the congeries of the cells o ' atoms of the
body ?
A. No; Prana is the parent of the "lives." As an example, a
sponge may be immersed in an ocean. The water in the sponge's
interior may be compared to Prana; outside is Jiva. Prana is the
motor-principle in life. The "lives" leave Prana; Prana does not
leave them. Take out the sponge from the water, and it becomes
dry, thus symbolizing death. Every principle is a differentiation of
Jiva, but the life-motion in each is Prana, the "breath of life." Kama
depends on Prana, without which there would be no Kama. Prana
wakes the KSmic germs to life ; it makes all desires vital and living.
THE SECOND SPINAL CORD.
Q. With reference to the a^iswer to the question on the second cord, ivhat
is it that will become a second spinal cord in the Sixth Race ? Will
Ida and Pingald have separate physical ducts ?
KOSMIC CONSCIOUSNESS.
551
A. It is the sympathetic cords which will grow together and form
another spinal cord. Ida and Pingala will be joined with Sushumna,
and thej' will become one. Ida is on the left side of the cord, and
Pingala on the right.
INITIATES.
Pythagoras was an Initiate, one of the grandest of Scientists. His
disciple, Archytas, was mar^'^ellously apt in applied Science. Plato and
Euclid were Initiates, but not Socrates. No real Initiates were married.
Euclid learned his Geometry in the Mysteries. Modern men of Science
only rediscover the old truths.
KOSMIC CONSCIOUSNESS.
H. P. B. proceeded to explain Kosmic Consciousness, which is, like
all else, on seven planes, of which three are inconceivable, and four are
cognizable by the highest Adept. She sketched the planes as in the
following diagram •
Manas-Ego.
Karaa-Matias
or Higher Psycnic.
Pranic-Karna
or lyOwer Psychic.
PrAkritic
or Terrestrial.
Taking the lowest only, th^ Terrestr''?! ^it was afterwards decided to
call this plane Prakritic), it is divisible into seven planes, and these
TP^ain into seven, making the fortj'-nine.
552
THE SECRET DOCTRINE.
TERRESTRIAI..
She then took the lowest plane of Prakriti, or the true Terrestrial,
And divided it as follows : —
True terrestrial planes,
or 7th Prakritic.
Para-Ego or Atmic.
Inner-Ego or Buddhic.
Ego-Manas.
Kama-Manas or Lower Manas.
Pranic Kama or Psychic.
Astral.
objective.
Its objective or sensuous plane is that which is sensed by the five
physical senses.
On its second plane things are reversed.
Its third plane is psychic : here is the instinct which prevents a
kitten going into the water and getting drowned.
The following table of the terrestrial, objective consciousness was
given :
1. Sensuous.
2. Instinctual.
3. Ph3^siological-emotional,
4. Passional „
5. Mental „
6. Spiritual ^
7. X.
i
DIVISIONS OP THE ASTRAL PLANE.
553
ASTRAL.
The three lower Prakritic are related to the three lower of the
Astral Plane immediately succeeding.
-Astral Buddhi.
Astral Manas.
Astral Kama -Manas.
Astral Psychic, or Prinic.
Astral Astral.
Astral Objective.
With regard to the first division of the second plane, H. P. B. re-
minded her pupils that all seen on it must be reversed in translating
it, e.g, with numbers which appeared backwards. The Astral Objec-
tive corresponds in everything to the Terrestrial Objective.
The second division corresponds to the second of the lower plane,
but the objects are of extreme tenuity, an astralized Astral. This plane
is the limit of the ordinary medium, beyond which he cannot go. A
non-mediumistic person to reach it must be asleep or in a trance, or
under the influence of laughing-gas ; or in ordinary delirium people
pass on to this plane.
The third, the PrSnic, is of an intensely vivid nature. Extreme
delirium carries the patient to this plane. In delirium tremens the
suflFerer passes»to this and to the one above it. Lunatics are often con-
scious on this plane, where they see terrible visions. It runs into the —
Fourth division, the worst of the astral planes, KSmic and terrible.
Hence come the images that tempt ; images of drunkards in Kama lyoka
impelling others to drink ; images of all vices inoculating men with
the desire to commit crimes. The weak imitate these images in a kind
of monkeyish fashion, so falling beneath their influence. This is also
the cause of epidemics of vices, and cycles of disaster, of accidents of all
kinds coming in groups. Extreme delirium tremens is on this plane.
554
THE SECRET DOCTRINE.
The fifth division is that of premonitions in dreams, of reflections from
the lower mentality, glimpses into the past and future, the plane of
things mental and not spiritual. The mesmerized clairvoyant can reach
this plane, and even, if good, may go higher.
The sixth is the plane from which come all beautiful inspirations of
art, poetr)', and music ; high types of dreams, flashes of genius. Here
we have glimpses of past incarnations, without being able to locate or
analyze them.
We are on the seventh plane at the moment of death or in exceptional
visions. The drowning man is here when he remembers his past life.
The memory of events of this plane must be centred in the heart, " the
seat of Buddha." There it will remain, but impressions from this plane
are not made on the physical brain.
4th Kosmic Plane
Fohat
Kosmic Kaxna-^anas
3rd Kosmic Plane Kosmic Life
Jiva- Fohat Pranic Kama
2nd Kosmic Plane
Kosmic Astral
Kosmic Body
[In this diagram all the Kosmic Planes should be figured as of one size — the size
given to the lowest plane, Prakriti. Further, within the circle all the Pr^kritic
Plr.;:es should be of one size — that given to the first, or lowest. To do this would
■inuk'^ so large a diagram that the planes are compressed. — Ed.]
KOSMIC PI^ANES.
555
GENERAL NOTES.
The two planes above dealt with are the only two used in the Hatha
Yoga.
Prana and the Auric Envelope are essentially the same, and again, as
Jiva, it is the same as the Universal Deity. This, in its Fifth Principle,
is Mahat, in its Sixth, Alaya. (The Universal Ijfe is also seven-princi-
pled.) Mahat is the highest Entity in Kosmos ; beyond this is no
diviner Entity ; it is of subtlest matter, Sukshma. In us this is Manas,
and the very Logoi are less high, not having gained experience. The
Manasic Entit}'^ will not be destroyed, even at the end of the Maha-
manvantara, when all the Gods are absorbed, but will re-emerge from
Parabrahniic latency.
Consciousness is the Kosmic seed of superkosmic omniscience. It
has the potentialit}'^ of budding into the Divine Consciousness.
Rude physical health is a drawback to seership. This was the case
with Swedenborg.
Fohat is everywhere : it runs like a threr.d through all, and has its
own seven divisions.
Bleme;;,^
KoSMIC Pl^ANES AS SIX WITH AURIC y,OG AS SEVENTH.
In the Kosmic Auric Envelope is all the Karma of the manifesting
Universe. This is the Hiranyagarbha. Jiva is everywhere, and so
With the other Principles.
556
THE SECRET DOCTRINE.
The above diagram represents the type of all the Solar Systems,
Mahat, single before informing the Universe, differentiates when
informing it, as does Manas in man.
Mahat as Divine Ideation.
Fohat.
Kosmic Substance.
Manas.
Antahkarana.
Lower Manas.
Buddhi
Ml
/
5. Manas.
A Higher
A
7
/ \
\
■*. Kama-Manas.
Lower Ma
nae. 1
I =■
Kamo-Prana
\ a Astral. /
1. Obiective.
Taking this figure to represent the human Principles and planes of
consciousness, then
* The Fourth Globe of every Planetary Chain.
DIFFERENTIATION.
557
7, 6, 5 represent respectively, Shiva, Vishnu, Brahma, Brahmd being
the lowest.
Shiva is the four-faced Brahma ; the Creator, Preserver, Destroyer,
and Regenerator.
Between 5 and 4 comes the Antahkarana. The A represents the
Christos, the Sacrificial Victim crucified between the thieves : this is
the double-faced entity. The Vedantins make this a quaternary for a
blind : Antahkarana, Chit, Buddhi, and Manas.
Manvantaric Aspect of Parabrahman and Mulaprakriti.
Mahat.
Attributes, Maya\'i Rupas, etc,
■^•^ ~~'*'h^ number of Rays is arbitrary and without significance.
Perceptive life begins with the Astral : it is not our physical atoms
which see, etc.
Consciousness proper begins between Kama and Manas. Atmt-
Buddhi acts more in the atoms of the body, in the bacilli, microbes,
etc., than in Man himself.
OBJECTIVE CONSCIOUSNESS.
Sensuous objective consciousness includes all that pertains to the five
physical senses in man, and rules in animals, birds, tisnes and some
insects. Here are the " I,ives " ; their consciousness is in Atma- Buddhi •
these are entirely without Manas.
558 THE SECRET DOCTRINE.
ASTRAL CONSCIOUSNESS.
That of some plants {e.g., sensitive), of ants, spiders, ana some
light-flies (Indian), but not of bees.
The vertebrate animals in general are without this consciousness,
but the placental Mammals have all the potentialities of human con-
sciousness, though at present, of course, dormant.
Idiots are on this plane. The common expression "he has lost his
mind " is an Occult truth. For when through fright or other cause
the lower mind becomes paral^'zed, then the consciousness is on the
Astral Plane. The studj^ of lunacj'^ will throw much light on these
points. This may be called the " nen^e plane." It is cognized by our
"nervous centres" of which Physiology knows nothing, e.g., the clair-
vo5''ant reading with the eyes bandaged, reading with the tips of the
fingers, the pit of the stomach, etc. This sense is greatly developed in
the deaf and dumb.
KAMA-PRANIC CONSCIOUSNESS.
The general life-consciousness which belongs to all the objective
world, even to the stones ; for if stones were not living the)^ could not
decay, emit a spark, etc. Affinit}'^ between chemical elements is a
manifestation of this Kamic consciousness.
kAmA-MANASIC CONSCIOUSNESS.
The instinctual consciousness of animals and idiots in its lowest
degrees, the planes of sensation : in man these are rationalized, e.g., a
dog shut in a room has the instinct to get out, but cannot because its
instinct is not sufficientl)'^ rationalized to take the necessary means ;
whereas a man at once takes in the situation and extricates himself.
The highest degree of thisKama-Manasic consciousness is the psychic.
Thus there are seven degrees from the instinctual animal to the
rationalized instinctual and ps)'chic.
mANASIC CONSCIOUSNESS.
From this plane Manas stretches upwards to Mahat.
BUDDHIC CONSCIOUSNESS.
The plane of Buddhi and the Auric Envelope. From here it goes to
the Father in heaven, Atma, and reflects all that is in the Auric
Envelope, Five and six therefore cover the planes from the psychic to
the divine.
MEN AND PITRIS. 559
MISCELLANEOUS.
Reason is a thing that oscillates between right and wrong. But
Intelligence — Intuition — is higher, it is the clear vision.
To get rid of Kama we must crush out all our material instincts —
" crush out matter." The flesh is a thing of habit ; it will repeat
mechanically a good impulse as well as a bad one. It is not the flesh
which is always the tempter ; in nine cases out of ten it is the Lower
Manas, which, by its images, leads the flesh into temptation.
The highest Adept begins his Samadhi on the Fourth Solar Plane,
but cannot go outside the Solar System. When he begins Samadhi he
is on a par with some of the Dhyan Chohans, but he transcends them
as he rises to the seventh plane (Nirvana).
The Silent Watcher is on the Fourth Kosmic Plane.
The higher Mind directs the Will : the lower turns it into selfish
Desire.
The head should not be covered in meditation. It is covered in
Samadhi.
The Dhyan Chohans are passionless, pure and mindless. They have
no struggle, no passions to crush.
The Dhyan Chohans are made to pass through the School of Life.
" God goes to School."
The best of us in the future will be Manasaputras ; the lowest will
be Pitris. We are seven intellectual Hierarchies here. This earth
becomes the moon of the next earth.
The " Pitris " are the Astral overshadowed by Atma-Buddhi, falling
into matter. The " Pudding-bags " had Life and Atma-Buddhi, but no
Manas. They were therefore senseless. The reason for all evolution
is the gaining of experience.
In the Fifth Round all of us will play the part of Pitris. We shall
have to go and shoot out our Chhayas into another humanity, and
remain until that humanity is perfected. The Pitris have finished
their office in this Round and have gone into Nirvina; but they will
return to do the same office up to the middle point of the Fifth Round.
The Fourth or Kamic Hierarchy of the Pitris becomes the " man of
flesh."
The astral body is first in the womb ; then comes the germ that
fructifies it. It is then clothed with matter, as were the Pitris.
The Chhsiya. is really the lower Manas, the shadow of the higher
Mind. This Chhaya makes the Mayavi Rupa. The Ray clothes itself
5^
THE SECRET DOCTRINE.
in the highest degree of the Astral Plane. The Mayavi Rupa is com-
posed of the astral body as Upadhi, the guiding intelligence irom the
heart, the attributes and qualities from the Auric Envelope.
The Auric Envelope takes up the light of Atma, and overshadows
the coronal, circling round the head.
The Auric Fluid is a combination of the Life and Will principles,
the life and the will being one and the same in Kosmos. It emanates
from the eyes and hands, when directed by the will of the operator.
The Auric L,ight surrounds all bodies : it is the " aura " emanating
from them, whether they be animal, vegetable, or mineral. It is the
light, e.g., seen round magnets.
Atma-Buddhi-Manas in man corresponds to the three Logoi in
Kosmos. Thej^ not only correspond, but each is the radiation from
Kosmos to Microcosmos. The third Logos, Mahat, becomes Manas in
man, Manas being only Mahat individualized, as the sun-rays are in-
dividualized in bodies that absorb them. The sun-rays give life, they
fertilize what is already there, and the individual is formed. Mahat, so
to say, fertilizes, and Manas is the result.
Buddhi-Manas is the Kshetrajna.
There are seven planes of Mahat, as of all else.
THE HUMAN PRINCIPLES.
Here H. P. B. drew two diagrams, illustrating diflferent ways of
representing the human principles. In the first •
-A.E
the two lower are disregarded ; they go out. disintegrate, are or no
account. Remain five, under the radiation of Atma.
POWER OF IMAGINATION.
KOI
In the second :
Auric
Quatsmarv^ .
the lower Quaternary is regarded as mere matter, objective illusion,
and there remain Manas and the Auric Egg, the higher Principles
being reflected in the Auric Egg. In all these systems remember the
main principle, the descent and re-ascent of the Spirit, in man as in
Kosmos. The Spirit is drawn downwards as by spiritual gravitation.
Seeking further for the cause of this, the students were checked,
H. P. B. giving only a suggestion on the three Eogoi :
1. Potentiality of Mind (Absolute Thought).
2. Thought in Germ.
3. Ideation in Activity
NOTEvS.
Protective variation, e.g., identity of colouring of insects and of
that on which they feed, was explained to be the work of Nature Ele-
mentals.
Form is on diflferent planes, and the forms of one plane may be
formless to dwellers on another. The Kosmocratores build on planes
in the Divine Mind, visible to them though not to us. The principle
of limitation — principium, individuationis — is Form : this principle is
Divine Eaw manifested in Kosmic Matter, which, in its essence, is
limitless. The Auric Egg is the limit of man as Hiranyagarbha of the
Kosmos.
The first step towards the accomplishment of Kriyashakti is the use
of the Imagination. To imagine a thing is to firmly create a model of
what you desire, perfect in all its details. The Will is then brought into
action, and the form is thereby transferred to the objective world. This
is creation by Kriyashakti.
3 00
«j62 "^HE SECRET DOCTRINE.
SUNS AND PLANETS.
A comet partially cools and settles down as a sun. It then gradually
attracts round it planets that are as yet unattached to any centre, and
thus, in millions of years, a Solar System is formed. The worn-out
planet becomes a moon to the planet of another system.
The sun we see is a reflection of the true Sun : this reflection, as an
outward concrete thing, is a Kama-Rupa, all the suns forming the
Kama-Rupa of Kosmos. To its own system the sun is Buddhi, as
being the reflection and vehicle of the true Sun, which is Atma, invisi-
ble on this plane. All the Fohatic forces — electricity, etc. — are in this
reflection.
THE MOON.
At the beginning of the evolution of our globe, the moon was much
nearer to the earth, and larger than it is now. It has retreated from
us, and shrunk much in size. (The moon gave all her Principles to the
earth, while the Pitris gave only their Chhayas to man.)
The influences of the moon are wholly psycho-physiological. It is
dead, sending out injurious emanations like a corpse. It vampirizes
the earth and its inhabitants, so that anyone sleeping in its rays suffers,
losing some of his life-force. A white cloth is a protection, the raj's
not passing through it, and the head especially should be thus guarded.
It has most power when it is full. It throws off" particles which we
absorb, and is gradually disintegrating. Where there is snow the moon
looks like a corpse, being unable, through the white snow, to vampirize
effectually. Hence snow-covered mountains are free from its bad in-
fluences. The moon is phosphorescent.
The Rakshakas of Lanka and the Atlanteans are said to have sub-
jected the moon. The Thessalians learned from them their Magic.
Esoterically, the moon is the symbol of the IvOwer Manas ; it is also
the symbol of the Astral.
Plants which under the sun's rays are beneficent are maleficent
under those of the moon. Herbs containing poisons are most active
when gathered under the moon's rays.
A new moon wall appear during the Seventh Round, and our moon
will finally disintegrate and disappear. There is now a planet, the
" Mystery Planet," behind the moon, and it is gradually dying. Finally
the time will come for it to send its Principles to a new Laj'a Centre, and
there a new planet will form, to belong to another Solar System, the
WHY CYCLES RETURN. 563
present Mj^sterj' Planet then functioning as moon to that new globe.
This moon will have nothing to do with our earth, though it will come
within our range of vision.
THE SOLAR vSYvSTEM.
All the visible planets placed in our Solar System by Astronomers
belong to it, except Neptune. There are also some others not known
to Science, belonging to it, and " all moons which are not yet visible
for next things."
The planets only move in our consciousness. The Rulers of the
seven Secret Planets have no influence on this earth, as this earth has
on other planets. It is the sun and moon which really have not only a
mental, but also a physical effect. The effect of the sun on humanity
is connected with Kama-Prana, with the most physical Kamic elements
in us ; it is the vital principle which helps growth. The effect of the
moon is chiefly Kama-Manasic or psycho-physiological ; it acts on the
psychological brain, on the brain-mind.
PRECIOUS STONES.
In answer to a question, H. P. B. said that the diamond and the ruby
were under the sun. the sapphire under the moon — " but what does it
matter to you ? "
TIME.
When once out of the body, and not subject to the habit of conscious-
ness formed by others, time does not exist.
Cycles and epochs depend on consciousness : we are not here for the
first time ; the cycles return because we come back into conscious
existence. Cycles are measured by the consciousness of humanity and
not by Nature. It is because we are the same people as in past epochs
that these events occur to us.
DEATH.
The Hindus look upon death as impure, owing to the disintegration
of the body and the passing from one plane to another. '- 1 believe in
transformation, not in death."
ATOMS.
The Atom is the Soul of the molecule. It is the six Principles, and
the molecule is the body thereof. The Atom is the Atman of the objec-
tive Kosmos, i.e., it is on the seventh plane of the lowest Prakriti.
564 THE SECRET DOCTRINE.
TERMS.
H. P. B. began by saying that students ought to know the correct
meaning of the Sanskrit terms used in Occultism, and should learn
the Occult Symbology. To begin with one had better learn the correct
Esoteric classification and names of the fourteen (7 x 2) and seven
(Sapta) Ivokas found in the exoteric texts. These are given there in a
very confused manner, and are full of " blinds." To illustrate this
three classifications are given below.
LOKAS.
1. The general exoteric, orthodox and tan trie category :
Bhur-loka.
Bhuvar-loka.
Swar-loka.
Mahar-loka. The second seven are reflected.
Janar-loka,
Tapar-loka.
Satya-loka.
2. The Sankhya category, and that of some Vedantins
Brahma- loka.
Pitri-loka.
Soma-loka.
Indra-loka.
Gandharva-loka.
Rakshasa-loka
Yaksha-loka.
And an eighth,
3. The Vedantic, the nearest approach to the Esoteric :
Atala.
Vitala.
"Sutala.
Talatala (or Karatala).
Rasatala.
Mahatala.
Patala.
Each and all correspond Esoterically to the Kosmic or Dhyan Chohanic
Hierarchies, and to the human States of Consciousness and their sub-
divisions (forty-nine). To appreciate this the meanings of the terms
used in the Vedantic classification must be first understood.
TAXAS AND LOKAS. 565
Tala means place.
Atala means no place.
Vitala means some change for the better: i.e., better for matter
in that more matter enters into it, or, in other
words, it becomes more differentiated. This is an
ancient Occult term.
Sutala means good, excellent, place.
Karatala means something that can be grasped or touched (froit
kara, a hand) : i.e., the state in which matter
becomes tangible.
Rasatala means place of taste ; a place you can sense with one of
the organs of sense.
Mahatala means exoterically "great place"; but, Esoterically,
a place including all others subjectively, and
potentially including all that precedes it.
Patala means something under the feet (from pada, foot), the
upadhi, or basis, of anything, the antipodes,
America, etc.
Each of the Lokas, places, worlds, states, etc., corresponds with and
is transformed into five (exoterically) and seven (Esoterically) states or
Tattvas, for which there are no definite names. These in the main
divisions cited below make up the forty-nine Fires :
5 and 7 Tanmatras, outer and inner senses.
5 and 7 Bhutas, or elements.
5 and 7 Gnyanendryas, or organs of sensation.
5 and 7 Karmendryas, or organs of action.
These correspond in general to States of Consciousness, to the Hier-
archies of Dhyan Chohans, to the Tattvas, etc. These Tattvas transform
themselves into the whole Universe. The fourteen Lokas are made of
seven with seven reflections: above, below; within, without ; subjective,
objective; pure, impure; positive, negative ; etc.
EXPLANATION OF THE STATES OF CONSCIOUSNESS
CORRESPONDING TO THE VEDANTIC CLASSIFICATION OF LOKAS
7. Atala. The Atmic or Auric state or locality : it emanates directly
from Absoluteness, and is the first something in the Universe. Its
correspondence is the Hierarchy of non-substantial primordial Beings,
in a place which is no place (for us), a state which is no state. This
566 THE SECRET DOCTRINE.
Hierarchy contains the primordial plane, all that was, is, and will be.
from the beginning to the end of the Mahamanvantara ; all is there.
This statement should not, however, be taken to imply Kismet : the
latter is contrary to all the teachings of Occultism.
Here are the Hierarchies of the Dhyani Buddhas. Their state is
chat of Parasamadhi, of the Dharmakaya ; a state where no progress is
possible. The entities there may be said to be crystallized in purity,
in homogeneity.
6. Vitala. Here are the Hierarchies of the celestial Buddhas, or
Bodhisattvas, who are said to emanate from the seven Dhyani Buddhas.
It is related on earth to Samadhi, to the Buddhic consciousness in man.
No Adept, save one, can be higher than this and live ; if he passes
into the Atmic or Dharmakaya state (Alaya) he can return to earth no
more. These two states are purely hyper-metaphysical.
5. Sjitala. A differential state corresponding on earth with the Higher
Manas, and therefore with Shabda (Sound), the Logos, our Higher
Kgo ; and also to the Manushi Buddha state, like that of Gautama, on
earth. This is the third stage of Samadhi (which is septenary). Here
belong the Hierarchies of the Kumaras — the Agnishvattas, etc.
4. Karatala corresponds with Sparsha (touch) and to the Hier-
archies of ethereal, semi-objective Dhyan Chohans of the astral matter
of the Manasa-Manas, or the pure ray of Manas, that is the I/)wer
Manas before it is mixed with Kama (as in the young child). They
are called Sparsha Devas, the Devas endowed with touch. These
Hierarchies of Devas are progressive : the first have one sense ; the
second two ; and so on to seven : each containing all the senses poten-
tially, but not yet developed. Sparsha would be rendered better by
affinit)^ contact.
3. Rasdtala, or Rupatala : corresponds to the Hierarchies of Rupa
or Sight Devas, possessed of three senses, sight, hearing, and touch.
These are the Kama-Mauasic entities, and the higher Elementals.
With the Rosicrucians they were the Sylphs and Undines. It corres-
ponds on earth with an artificial state of consciousness, such as that
produced by hypnotism and drugs (morphia, etc.).
2. Mahatala. Corresponds to the Hierarchies of Rasa or Taste
Devas, and includes a .state of consciousness embracing the lower five
senses and emanations of life and being. It corresponds to Kama and
,?rana in man, and to Salamanders and Gnomes in nature.
r. Patala. Corresponds to the Hierarchies of Gandha or Smei?
STATES OF CONSCIOUSNESS.
567
Devas, the underworld or antipodes : Myalba. The sphere of irrational
animals, having no feeling save that of self-preservation and gratifica-
tion of the senses: also of intensely selfish human beings, waking or
sleeping. This is why Narada is said to have visited Pat^la when he
was cursed to be reborn. He reported that life there Nras verj^
pleasant for those "who had never left their birth-place"; they
were very happy. It is the earthly state, and corresponds with the
sense of smell. Here are also animal Dugpas, Elementals of animals,
and Nature Spirits.
FURTHER EXPLANATIONS OF THE SAME CLASSIFICATIONS.
7. Auric, Atmic, Alayic, sense or state. One of full potentiality,
but not of activity.
6. Buddhic ; the sense of being one with the universe ; the impossi-
bility of imagining oneself apart from it.
(It was asked why the term Alayic was here given to the Atmic and
not to the Buddhic state. A?is. These classifications are not hard and
fast divisions. A term may change places according as the classifi-
cation is exoteric. Esoteric or practical. For students the effort should
be to bring all things down to states of consciousness. Buddhi is
really one and indivisible. It is a feeling within, absolutely inexpressi-
ble in words. All cataloguing is useless to explain it.)
5. Shabdic, sense of hearing.
4. Sparshic, sense of touch.
3. Rupic, the state of feeling oneself a body and perceiving it (rupa
= form).
2. Rasic, sense of taste.
I. Gandhic, sense of smell.
All the Kosmic and anthropic states and senses correspond with our
organs of sensation, Gnyanendryas, rudimentary organs for receiving
knowledge through direct contact, sight, etc. These are the faculties
of Sharira, through Netra (eyes), nose, speech, etc., and also with the
organs of action, Karmeudryas, hands, feet, etc.
Exoterically, there are five sets of five, giving twenty-five. Of these
twenty are facultative and five Buddhic. Exoterically Buddhi is said
to perceive ; Esoterically it reaches perception only through the Higher
Manas. Each of these twenty is both positive and negative, thus
making forty in all. There are two subjective states answering to each
of the four sets of five, hence eight in all. These being subjective can-
568
THE SECRET DOCTRINE.
not be doubled. Thus we have 40 + 8 = 48 " cognitions of Buddhi."
These with Maya, which includes them all, make 49. (Once that you
have reached the cognition of Mayt, you are an Adept.)
TABLE.
5 + 5 Tanmatras 2 subjective.
5 + 5 Bhiitas 2
5 + 5 Gnyanendryas , 2
5 + 5 Karmendryas 2 „
20 + 20
20 +20 + 8 + Maya = 49.
THE LOKAS.
In their exoteric blinds the Brahmans count fourteen lyokas (earth
included), of which seven are objective, though not apparent, and seven
subjective, yet fully demonstrable to the Inner Man. There are seven
Divine lyokas and seven infernal (terrestrial) Lokas.
Seven Divine Lokas.
1. Bhiirloka (the earth j.
2. Bhuvarloka (between the earth
and the sun [Munis]).
3. Svarloka (between the sun and
the Pole Star [Yogis]).
4. Maharloka (between the earth
and the utmost limit of the
Solar System).*
5. Janarloka Cbeyond the Solar
System, the abode of the Ku-
maras who do not belong to
this plane).
6. Taparloka (still beyond the
Mahatmic region, the dwelling
of the Vairaja deities).
7. Satyaloka (the abode of the
Nirvanis).
Se\':en Infernal (Terrestrial)
Lokas.
1. Patala (our earth).
2. Mahatala.
3. Rasatala.
4. Talatala (or Karatala).
Sutala.
6. Vitala.
7. Atala.
• All these " spaces " denote the special magnetic currents, the planes of substance, and the degrees
of approach that the consciousness of the Yogi, or Chela, performs towards assimilsMon with the
inhabitants of the Lokas.
DIAGRAM V.
„„,™^..=.o.
'""wTACfe!'"?"
^L^SS^'-"" — "■
—
co.o»..
c„.c.o..»...
iiss:^,^:.
ORGANS OF ACTION. I ING ORGANS ijfo SEATS
BhMas
1 Rupa.
I. Gandha.
(Smell.)
I. Blue.
GnySnendriyas.
I. Through ob-
r. Nose.
Kannendriyas,
I. Upastha.
Organ ol gener-
ation.
',. EartI,. '
Bhuiiii.
Prkhivr.
I. Bhhrloka. The habi-
tat of Ihiiikiiigand good
racu. Psychic State.
1. Patala. Man's
animal gross body
and the personality
I. Abide of men. animals,
stateo infancy. Atouepole,
instinc uial selfishness.
I. Body.
eyebrows. Highly de-
veloped in some animals,
as dogs and others.
Apas.
a. Shuvarloka. State
in which the mail thiuks
more of his inner condi-
tion than of his persona-
lity. His Astral passes
into this sphere, and so
doesitssnbstance.
Higher Psychic State.
2. Mahatata. Abode
dow of the gross
body, which shadow
2. Re
Light
fB
fnstini
ion of the Astral
and of Kama Loka.
of elementals. nature
her end the ' Rupa
the guardians of the
world. Plane of
2. Astral
Image.
'■(Taste.)
a. Violet.
3. Through in-
stinctual percep-
3. Tongue.
Hands.
). spleen and Liver: the
former more spiritual ;
the latter on the material
plane. Spleen corresponds
with little finger of left
hand; liver with that of
right.
'vi'u
3. Svarloka. State
when the Yogi has lost
all Ustes and started
towards Reunion. Holy
3. Jfasdtala. Where
the Kama longs for
the taste (Rasa) of
everything.
orpla
ed happiness, of pure
3.
3. Ritp^-
(Sight.)
3. R(d.
,, ThroH gh
magnetic per-
ceptions: sight.
3. Eyes.
3. !h,da.
3. stomach: correspcnds
with .spine, and the little
toes on both feet.
t. Firt.
Aglii,
Tejas.
A. Maharloka. Where
the Lower Manas has lost
allKamicaffiuity. Super-
holy State.
the Lower Manas
clings to the sentient
and objective Ufe ; is
4, Pi!
spheri
selfish
le where Maya is
way and becoming
Abode of the holiest
the Rupa Devas. The
of compassion at
i, and that of intense
^' ManZ.
4. Spar ska.
(Touch.)
4. Green.
4. Throughpsy-
cho-physiologi-
cal perceptions:
4. Body.
4. Payu.
Organ of evacu-
ation, excretion.
4. The Region 0/ the Um-
bilical Cord : corresponds
with Payn lor ejecting
foreign magnetism.
■"•«•"•
Rlipa. 1
Klpineiilary
Substances.
5- Etht*.
S. Jatiarloka. Manas is
entirelyfreedfrom
wit^^the^Ego^Kum^rl
5. Sutala. Manas
becomes in it entire-
ly the slave of Kdnia.
and at one with the
£J!
de of the Kumiras.
s of Mahat, or Brah-
:)niniscience regard-
that belongs to the
jf Mayi and is under
ArQpa.
\. HigheT^
Manas.
S. Shabda.
'(Hearing.)
5. Indigo.
5. Through
purely mental
perceptionH.
5. Vak.
Organ of speech.
Karniendriyas.
S. Heart (spiritual).
Throat (physical).
V-.-
6. Taparlaka. Even if
it is again re-bom, it has
now become invulner-
able, inconsumable.
Innate Christos State.
snapped.
6. PI
incon;
di villi
VairSj
thsSi
ssSI
6. Buddhi.
Understand-
(Gn'yfna.)
'""
t>. Through soul
perceptions.
6. Astral
Body and
Heart.
6. Soul.
tp. Pineal Gland.
Klemcntary
Substances.
state°t'he''Yogi rl^aches
the, highest Sain.idhi.
the great choice.
7. Ala/a. Man dies
but to be directly
reborn. No place
Spiritual death, an-
mhUation.
[ in the manifested
e: the Noumenal.
7. Atmic
7. TheHigh-
%,ts/."mb,a~
Timmatras.
tliroughtheauric
synthetical per-
ceptions.
Guy4neudriyas.
7. The Lie fit
ojKundalinX.
7. spirit.
the skull, and for "which
latter, brain, glands, etc.,
are non-existeut.
MAN AND LOKAS. 569
These the Brahmans read from the bottom.
Now all these fourteen are planes from without within, and (the
seven Divine) States of Consciousness through which man can pass —
and must pass, once he is determined to go through the seven paths
and portals of Dhyani ; one need not be disembodied for this, and all
this is reached on earth, and in one or many of the incarnations.
See the order : the four lower ones (i, 2, 3, 4), are rupa ; i.e., they are
performed by the Inner Man with the full concurrence of the diviner
portions, or, elements, of the Lower Manas, and consciously by the
personal man. The three higher states cannot be reached and re-
membered by the latter, unless he is a fully initiated Adept. A Hatha
Yogi will never pass beyond the Maharloka, psychically, and the
Talatala (double or dual place), physico-mentally. To become a
Raja Yogi, one has to ascend up to the seventh portal, the Satyaloka.
For such, the Master Yogis tell us, is the fruition of Yajna, or sacrifice.
When the Bhur, Bhuvar and Svarga (states) are once passed, and the
Yogi's consciousness centred in Maharloka, it is in the last plane and
state between entire identification of the Personal and the Higher
Manas.
One thing to remember : while the infernal (or terrestrial) states are
also the seven divisions of the earth, for planes and states, as much as
they are Kosmic divisions, the divine Saptaloka are purely subjective,
and begin with the psychic Astral Light plane, ending with the Satya or
Jivanmukta state. These fourteen Lokas, or spheres, form the extent
of the whole Brahmanda (world). The four lower are transitory, with
all their dwellers, and the three higher eternal ; i.e., the former states,
planes and subjects, to these, last only a Day of Brahma, changing with
every Kalpa : the latter endure for an Age of Brahma.
In Diagram V. only Body, Astral, Kama, Lower Manas, Higher
Manas, Buddhi and Auric Atma are given. Life is a Universal
A
Kosmic principle, and no more than Atman does it belong to indivi-
duals.
In answer to questions on the diagram, H. P. B. said that Touch
and Taste have no order. Elements have a regular order, but Fire
pervades them all. Every sense pervades every other. There is no
universal order, that being first in each which is most developed.
Students must learn the correspondences : then concentrate on the
organs and so reach their corresponding states of consciousness.
Take them in order beginning with the lowest, and working std'adily
570 THE SECRET DOCTRINE.
upwards. A medium might irregularly catch glimpses ol higher, but
would not thus gain orderly development.
The greatest phenomena are produced by touching and centerin'T tne
attention upon the little finger.
The IvOkas and Talas are reflections the one of the other. So also
are the Hierarchies in each, in pairs of opposites, at the two poles of
the sphere. Everywhere are such opposites : good and evil, light and
darkness, male and female.
H. P. B. could not say wh}' blue was the colour of the earth. Blue is
a colour by itself, a primary. Indigo is a colour, not a shade of blue,
so is violet.
The Vairajas belong to, are the fiery Egos of, other Manvantaras.
They have already been purified in the fire of passions. It is the}'
who refused to create. Thej^ have reached the Seventh Portal, and
have refused Nirvana, remaining for succeeding Manvantaras.
The seven steps of Antahkarana correspond with the Eokas.
Samadhi is the highest state on earth that can be reached in the body.
Beyond that the Initiate must have become a Nirmanakaya.
Purity of mind is of greater importance than purity of body. If the
Upadhi be not perfectly pure, it cannot preserve recollections coming
from a higher .state. An act may be performed to which little or no
attention is paid, and it is of comparatively small importance. But if
thought of, dwelt on in the mind, the effect is a thousand times greater.
The thoughts must be kept pure.
Remember that Kama, while having bad passions and emotions,
helps you to evolve by giving also the desire and impulse necessary for
rising.
The flesh, the body, the human being in his material part, is, on this
plane, the most difiicult thing to subject. The highest Adept, put into
a new body, has to struggle against it and subdue it, and finds its sub-
jugation difficult.
The lyiver is the General, the Spleen is the Aide-de-Camp. All that
the Eiver does not accomplish is taken up and completed by the
Spleen.
H. P. B. was asked whether each person must pass through the four-
teen states, and answered that the L,okas and Talas represented planes
on this earth, through some of which all must pass, and through all of
which the disciple must pass, on his way to Adeptship. Everyone
passes through the lower Lokas, but not necessarily through the
YOGIS IN SVARLOKA. 57 1
corresponding Talas. There are two poles in everything : seven states
in every state.
Vitala represents a sublime as well as an infernal state. That state
which for the mortal is a complete separation of the Ego from the
personality is for a Buddha a mere temporary separation. For the
Buddha it is a Kosmic state.
The Brahmans and Buddhists regard the Talas as hells, but in
reality the term is figurative. We are in hell whenever we are in
misery, suffer misfortune and so on.
FORMS IN THE ASTRAL LIGHT.
The Elementals in the Astral light are reflections. Everything on
earth is reflected there. It is from these that photographs are some-
times obtained through mediums. The mediums unconsciously pro-
duce them as forms. The Adepts produce them consciously through
Kriyashakti, bringing them down by a process that may be com-
pared to the focussing of rays of light b)-^ a burning glass.
STATES OF CONSCIOUSNESS.
Bhurloka is the waking state in which we normally live ; it is the
state in which animals also are, when they sense food, a danger, etc.
To be in Svarloka is to be completely abstracted on this plane, leaving
only instinct to work, so that on the material plane you would behave
as an animal. Yogis are known who have become crystallized in this
.state, and then they must be nourished by others. A Yogi near Alla-
habad had been for fifty-three years sitting on a stone ; his Chelas
plunge him into the river every night and then replace him. During
the day his consciousness returns to Bhurloka, and- he talks and
teaches. A Yogi was found on an island near Calcutta round whose
limbs the roots of trees had grown. He vras cut out, and in the
endeavour to awaken him so many outrages were inflicted on him that
he died.
Q. Is it possible to be iyi more than one state of consciousness at once ?
A. The consciousness cannot be entirely on two planes at once.
The higher and lower states are not wholly incompatible, but if you
are on the higher you will wool-gather on the lower. In order to
remember the higher state on returning to the lower, the memory must
be carried upwards to the higher. An Adept may apparently enjoy a
dual consciousness ; when he desires not to see he can abstract him-
self: he may be in a higher state and yet return answers to questions.
572 THE SECRET DOCTRINE.
addressed to him. But in this case he will momentarily return to the
material plane, shooting up again to the higher plane. This is his
only salvation in adverse conditions.
The lower you go in the Talas the more intellectual you become
and the less spiritual. You may be a morally good man but not
spiritual. Intellect may remain very closely related to Kama. A man
ma}' be in a Loka and visit one and all the Talas, his condition
depending on the Loka to which he belongs. Thus a man in Bhurloka
only may pass into the Talas and go to the devil. If he dwells in
Bhuvarloka he cannot become as bad. If he has reached the Satya
state he can go into any Tala without danger ; buoyed up by his own
purity he can never be engulfed. The Talas are brain intellect states,
while the I^okas — or more accurately the three higher — are spiritual.
Manas absorbs the light of Buddhi. Buddhi is Arupa, and can
absorb nothing. When the Kgo takes all the light of Buddhi, it takes
that of Atma, Buddhi being the vehicle, and thus the three become
one. This done, the full Adept is one spiritually, but has a body.
The fourfold Path is finished and he is one. The Masters' bodies
are, as far as they are concerned, illusionary, and hence do not
grow old, become wrinkled, etc.
The student, who is not naturally psychic, should fix the fourfold
consciousness in a higher plane and nail it there. Let him make a
bundle of the four lower and pin them to a higher state. He should
centre on this higher, trying not to permit the body and intellect to
draw him down and carry him away. Play ducks and drakes with the
body, eating, drinking and sleeping, but living always on the ideal.
MOTHER-LOVE.
Mother-love is an instinct, the same in the human being and in the
animal, and often stronger in the latter. The continuance of this love
in human beings is due to association, to blood magnetism and to
psychic affinity. Families are sometimes formed of those who have
lived together before, but often not. The causes at work are very
complex and have to be balanced. Sometimes when a child with very
bad Karma is to be born, parents of a callous type are chosen, or they
ma}' die before the Karmic results appear. Or the suiFering through
the child may be their own Karma. Mother-love as an instinct is
between Ras^tala and Talatala.
CONSCIOUSNESS AND SELF-CONSCIOUSNESS. 573
The lyipikas keep man's Karmic record, and impress it on the
Astral Light.
Vacillating people pass from one state of consciousness to another.
Thought arises before desire. The thought acts on the brain, the
brain on the organ, and then desire awakes. It is not the outer
stimulus that arouses the organ. Thought therefore must be slain ere
desire can be extinguished. The student must guard his thoughts.
Five minutes' thought may undo the work of five years ; and though
the five years' work will be run through more rapidly the second time,
yet time is lost.
CONSCIOUSNESS.
H. P. B. began by challenging the views of consciousness in the
West, commenting on the lack of definition in the leading Philosophies.
No distinction was made between consciousness and self- conscious-
ness, and 3'et in this lay the difference between man and the animal.
The animal was conscious only, not self-conscious ; the animal does
not know the Ego as Subject, as does man. There is therefore an
enormous difference between the consciousness of the bird, the insect,
the beast, and that of man.
But the full consciousness of man is self-consciousness — that which
makes us say, " / do that." If there is pleasure it must be traced to
some one experiencing it. Now the difference between the conscious-
ness of man and of animals is that while there is a Self in the animal,
the animal is not conscious of the Self. Spencer reasons on conscious-
ness, but when he comes to a gap he merely jumps over it. So again
Hume, when he says that on introspection he sees merely feelings and
can never find any " I," forgets that without an " I " no seeing of feel-
ings would be possible. What is it that studies the feelings ? The
animal is not conscious of the feeling " I am I." It has instinct, but
instinct is not self-consciousness. Self-consciousness is an attribute of
the mind, not of the soul, the aninia, whence the very name animal is
taken. Humanity had no self-consciousness until the coming of the
Manasaputras in the Third Race. Consciousness, brain-consciousness,
is the field of the light of the Ego, of the Auric Egg, of the Higher
Manas. The cells of the leg are conscious, but they are the slaves of
the idea ; they are not self-conscious, they cannot originate an idea,
although when they are tired they can convey to the brain an uneasy
sensation, and so give rise to the idea of fatigue. Instinct is the lower
state of consciousness. Man has consciousness running through the
574 THE SECRET DOCTRINE.
four lower keys of his septenary consciousness ; there are seven scales
of consciousness in his consciousness, which is none the less essentially
and pre-eminently one, a unit. There are millions and millions of
states of consciousness, as there are millions and millions of leaves ;
but as you cannot find two leaves alike, so you cannot find two states
of consciousness alike ; a state is never exactly repeated.
Is memory a thing born in us that it can give birth to the Ego ?
Knowledge, feeling, volition, are colleagues of the mind, not faculties
of it. Memory is an artificial thing, an adjunct of relativeness ; it can
be sharpened or left dull, and it depends on the condition of the brain-
cells which store all impressions ; knowledge, feeling, volition, cannot
be correlated, do what you will. They are not produced from each
other, nor produced from mind, but are principles, colleagues. You
cannot have knowledge without memory, for memory stores all things,
garnishing and furnishing. If you teach a child nothing, it will know
nothing. Brain-consciousness depends on the intensity of the light
shed by the Higher Manas on the Lower, and the extent of affinity
between the brain and this light. Brain-mind is conditioned by the
responsiveness of the brain to this light ; it is the field of consciousness
of the Manas. The animal has the Monad and the Manas latent, but its
brain cannot respond. All potentialities are there, but are dormant.
There are certain accepted errors in the West which vitiate all their
theories.
How many impressions can a man receive simultaneously into his
consciousness and record ? The Westerns say one : Occultists say
normally seven, and abnormally fourteen, seventeen, nineteen, twenty-
one, up to forty-nine, impressions can be simultaneously received.
Occultism teaches that the consciousness always receives a sevenfold
impression and stores it in the memory. You can prove it by striking
at once the seven notes of the musical scale : the seven sounds reach
the consciousness simultaneously, but the untrained ear can only
recognize them one after another, and if you choose you can measure
the intervals. The trained ear will hear the seven notes at once,
simultaneously. And experiment has shown that in two or three
weeks a man may be trained to receive seventeen or eighteen impres-
sions of colour, the intervals decreasing with practice.
Memory is acquired for this life, and can be expanded. Genius is the
greatest responsiveness of the brain and brain-memory to the Higner
Manas. Impressions on any sense are stored in the memory.
SCALES OF CONSCIOUSNESS. 575
"^-efore a physical sense is developed there is a mental feeling which
Droceeds to become a physical sense. Fishes who are blind, living in
the deep sea, or subterranean waters, if they are put into a pond will in
a few generations develop eyes. But in their previous state there is a
sense of seeing, though no ph3^sical sight ; how else should they in the
darkness find their way, avoid dangers, etc. ? The mind will take in
and store all kinds of things mechanically and unconscious!}-, and will
throw them into the memor}- as unconsciou^erceptions. If the atten-
tion is greatly engrossed in any waj'', the sense perception of any injury
is not felt at the time, but later the suffering enters into consciousness.
So, returning to our example of the seven notes struck simultaneously,
we have one impression, but the ear is affected in succession by the
notes one after another, so that they are stored in the brain-mind in
order, for the untrained consciousness cannot register them simulta-
neously. All depends on training and on attention. Thus the
transference of a sensation passing from any organ to the conscious-
ness is almost simultaneous if your attention is fixed on it, but if any
noise distracts your attention, then it v/ill take a fraction more of a
second before it reaches \'our consciousness. The Occultist should
train himself to receive and transmit along the line of the seven scales
of his consciousness every impression, or impressions, simultaneously.
He who reduces the intervals of phj'sical time the most has made the
most progress.
CONSCIOUSNESS, ITS SEVEN SCALES.
There are seven scales or shades of consciousness, of the Unit ; e.g.,
in a moment of pleasure or pain ; four lower and three higher.
T. Physical sense-perception : Perception of the cell (if para-
lyzed, the sense is there, though
you do not feel it).
2. Self-perception or apperception : I.e., self-perception of cell.
3. Psychic apperception : Of astral double, doppelganger,
carrying it higher to the
4. Vital perception : Physical feeling, sensations of
pleasure and pain, of quality.
These are the four lower scales, and belong to the psycho-physio-
lo?;ical man.
5. Mknasic aiscernment of the Manasic self-perceptior:,
Lower Manas :
576 THE SECRBT DOCTRINE.
6. Will perception : Volitional perception, the volun-
tary taking in of an idea; you
can regard or disregard physical
pain.
7. Spiritual, entirely conscious Because it reaches the Higher,
apperception : self-conscious Manas.
[Apperception means self-perception, conscious action, not as with
Leibnitz, but when attention is fixed on the perception.]
You can take these on any planes : e.g., bad news passes through
the four lower stages before coming to the heart.
Or take Sound :
1. It strikes the ear.
2. Self-perception of the ear.
3. On the psychic or mental,
which carries it to
4. Vital (harsh, soft ; strong, weak ; etc.).
THE EGO.
One of the best proofs that there is an Ego, a true Field of Conscious-
ness, is the fact already mentioned, that a state of consciousness is
never exactly reproduced, though you should live a hundred years, and
pass through milliards and milliards. In an active day, how many
states and substates there are ; it would be impossible to have cells
enough for all. This will help you to understand why some mental
states and abstract things follow the Ego into Devachan, and why
others merel}^ scatter in space. That which touches the Entity has
an affinity for it, as a noble action, is immortal and goes with it into
Devachan, forming part and parcel of the biography of the personality
which is disintegrating. A loft}^ emotion runs through the seven
stages, and touches the Ego, the mind that plays its tunes in the mind-
cells. We can analyze the work of consciousness and describe it ; but
we cannot define consciousness unless we postulate a Subject.
BHtJRLOKA.
The Bhurloka begins with the Lower Manas. Animals do not feel
3Lfi do men. The dog thinks more of his master being angry than of
the actual pain of the lash. The animal does not suffer in memory and
in imagination, feeling past and future as well as actual present pain.
VIBRATIONS AND IMPRESSIONS. cyy
PINEAL GLAND.
The special physical organ of perception is the brain, and perception
is located in the aura .of the pineal gland. This aura answers in vibra-
tions to any impressions, but it can only be sensed, not perceived, in
the living man. Daring the process of thought manifesting in con-
sciousness, a constant vibration occurs in the light of this aura, and a
clairvoyant looking at the brain of a living man may almost count, see
with the spiritual eye, the seven scales, the seven shades of light
passing from the dullest to the brightest. You touch your hand ; before'
you touch it the vibration is already in the aura of the pineal glana,
and has its own shade of colour. It is this aura which causes the
wear and tear of the organ, by the vibrations it sets up. The brain
set vibrating, conveys the vibrations to the spinal cord, and so to the
rest of the body. Happiness as well as sorrow sets up these strong
vibrations, and so wears out the body. Powerful vibrations of joy or
sorrow may thus kill.
THE HEART.
The septenary disturbance and play of light around the pineal -laud
are reflected in the heart, or rather the aura of the heart, which
vibrates and illumines the seven brains of the heart, just as does
the aura round the pineal gland. This is the exoterically four- b;;^
Esoterically seven-leaved lotus, the Saptaparna, the cave of Buddha,
v;ith its seven compartments.
ASTRAL AND EGO.
There is a diflference between the nature and the essence of the Astral
Body and the Ego. The Astral Body is molecular, however etherealized
It may be : the Ego is atomic, spiritual. The Atoms are spiritual, and
are for ever invisible on this plane ; molecules form around them, they
remaining as the higher invisible principles of the molecules. ' The
eyes are the most Occult of our senses : close them and you pass to the
mental plane. Stop all the senses and you are entirely on another
plane.
INDIVIDUALITY.
If twelve people are smoking together, the smoke of their cigarettes
3isy mingle, but the molecules of the smoke from each have an affinity
^ith each other, and they remain distinct for ever and ever, no matter
578 THE SECRET DOCTRINE.
how the whole mass may interblend. So a drop of water, though it fall
into the ocean retains its individuality. It has become a drop with a
life of its own, like a man, and cannot be annihilated. Any group of
people would appear as a group in the Astral Light, but would not be
permanent ; but a group meeting to study Occultism would cohere, and
the impression would be more permanent. The higher and the more
spiritual the afl&nit}', the more permanent the cohesion.
LOWER MANAS.
The Lower Manas is an emanation from the Higher Manas, and is of
the same nature as the Higher. This nature can make no impression
on this plane, nor receive any : an Archangel, having no experience,
would be senseless on this plane, and could neither give nor receive
impressions. So the Lower Manas clothes itself with the essence of
the Astral Light ; this astral envelope shuts it out from its Parent,
except through the Antahkarana which is its only salvation. Break this
and you become an animal.
IC\MA.
Kama is life, it is the essence of the blood. When this leaves tne
blood the latter congeals. Prana is universal on this plane ; it is in us
the vital principle, Pranfc, rather than Prana.
SELF-HOOD.
Qualities determine the properties of " Self-hood." As, for instance,
two Vv'olves placed in the same environment would probably not act
differently.
The field of the consciousness of the Higher Ego is never reflected
in the Astral Light. The Auric Envelope receives the impressions of
both the Higher and the Lower Manas, and it is the latter impressions
that are also reflected in the Astral Light. Whereas the essence of
^11 things spiritual, all that which reaches, or is not rejected by, the
-ligher Ego is not reflected in the Astral Light, because it is on too
low a plane. But during the life of a man, this essence, with a view
to Karmic ends, is impressed on the Auric Envelope, and after deatn
and the separation of the Principles is united with the Universai
Mind (that is to say, those " impressions" which are superior to eveu
the Devachanic Plane), to await there Karmically until the day when
the Ego is to be reincarnated. [There are thus three sets of impressions,
which wemay call theKamic, Devachanicand Manasic] For the entities,
THE CRUCIFIXION OP THE CHRISTOS. 579
no matter how high, must have their Karmic rewards and punishments on
earth. These spiritual impressions are made more or less on the brain,
otherwise the lyower Ego would not be responsible. There are some
impressions, however, received through the brain, which are not or"
our previous experience. In the case of the Adept the brain is trainea
to retain these impressions.
The Reincarnating Ray may, for convenience, be separated into two
aspects : the lower Kamic Ego is scattered in Kama Loka ; the Manasic
part accomplishes its cycle and returns to the Higher Ego. It is, in
reality, this Higher Ego which is, so to speak, punished, which suffers.
This is the true crucifixion of the Christos — the most abstruse but yet the
most important mystery of Occultism ; all the cycle of our lives hangs
on it. It is indeed the Higher Ego that is the sufferer ; for remember
that the abstract consciousness of the higher personal consciousness
will remain impressed on the Ego, since it must be part and parcel of
its eternity. All our grandest impressions are impressed on tfhe
Higher Ego, because they are of the same nature as itself.
Patriotism and great actions in national service are not altogether
good, from the point of view of the highest. To benefit a portion of
humanity is good ; but to do so at the expense of the rest is bad.
Therefore, in patriotism, etc., the venom is present with the good.
For though the inner essence of the Higher Ego is unsoilable, the
outer garment may be soiled. Thus both the bad and the good of
such thoughts and actions are impressed on the Auric Envelope and
the Karma of the bad is taken up by the Higher Ego, though it is
perfectly guiltless of it. Thus both sets of impressions, after death,
scatter in the Universal Mind, and at reincarnation the Ego sends out
a Ray which is itself, into a new personality, and there suffers. It
suffers in the Self-consciousness that it has created by its own accumu-
lated experiences.
Every one of our Egos has the Karma of past Manvantaras behind.
There are seven Hierarchies of Egos, some of which, e.g., in inferior
tribes, may be said to be only just beginning the present cycle. The
Ego starts with 'Divine Consciousness ; no past, no future, no separa-
tion. It is long before realizing that it is itself. Only after many
births does it begin to discern, by this collectivity of experience, that
It is individual. At the end of its cycle of reincarnation it is still
the same Divine Consciousness, but it has now become individualized
Self- consciousness.
580 THE SECRET DOCTRINE.
The feeling of responsibility is inspired by the presence of the Light
of the Higher Ego. As the Ego in its cycle of re-birth becomes more
and more individualized, it learns more and more oy suffering to
recognize its own responsibility, by which it finally gains Self-con-
sciousness, the consciousness of all the Egos of the whole Universe.
Absolute Being, to have the idea or sensation of all this, must pass
through all experience individually, not universally, so that when it
returns it should be of the same omniscience as the Universal Mind
plus the memor>^ of all that it has passed through.
At the Day " Be with us" every Ego has to remember all the cycles
of its past reincarnations for Manvantaras. The Ego comes in contact
with this earth, all seven Principles become one, it sees all that it has
done therein. It sees the stream of its past reincarnations by a certain
divine light. It sees all humanity at once, but still there is ever, as it
were, a stream which is always the " I."
We should therefore always endeavour to accentuate our respon-
sibility.
The Higher Ego is, as it were, a globe of pure divine light, a Unit
from a higher plane, on which is no differentiation. Descending to a
plane of differentiation it emanates a Ray, which it can only manifest
through the personality which is already differentiated. A portion of
this Ray, the Lower Manas, during life, may so crystallize itself and
become one with Kama that it will remain assimilated with Matter.
That portion which retains its purity forms Atitahkarana. The whole
fate of an incarnation depends on whether Antahkarana will be
able to restrain the Kama-Manas or not. After death the higher light
(Antahkarana) which bears the impressions and memory of all good
and noble aspirations, assimilates itself with the Higher Ego, the bad
is dissociated in space, and comes back as bad Karma awaiting the
personality.
The feeling of responsibility is the beginning of Wisdom, a proof
that Ahankara is beginning to fade out, the beginning of losing the
sense of separateness.
KAMA rOpA.
The Kama Rupa eventually breaks up and goes into animals. All
red-blooded animals come from man. The cold-blooded are from the
matter of the past. The blood is the Kama Riipa.
The white corpuscles are the scavengers, "devourers"; they are
RISING ABOVE THE BRAIN. 581
oozed out of the Astral through the spleen, and are of the same essence
as the Astral. They are the sweat-born of the Chhaya. Kama is
evers^where in the body. The red cells are drops of electrical fluid,
the perspiration of all the organs oozed out from every cell. They are
the progeny of the Fohatic Principle.
HEART.
There are seven brains in the heart, the Upadhis and symbols of the
seven Hierarchies.
THE FIRES.
The fires are always playing round the pineal gland, but when
Kundalini illuminates them for a brief instant the whole universe is
seen. Even in deep sleep the Third Eye opens. This is good for
Manas, who profits by it, though we ourselves do not remember
PERCEPTION.
In answer to a question on the seven stages of perception, H. P. B.
said that thought should be centred on the highest, the seventh, and
then an attempt to transcend this will prove that it is impossible to go
beyond it on this plane. There is nothing in the brain to carry the
thinker on, and if thought is to rise yet further it must be thought
without a brain. Let the eyes be closed, the will set not to let the
braiti work, and then the point may be transcended and the student
will pass to the next plane. All the seven stages of perception come
before Antahkarana; if you can pass beyond them you are on the
Manasic Plane.
Try to imagine something which transcends your power of thought,
sa}', the nature of the Dhyan Chohans. Then make the brain passive,
and pass beyond; you will see a white radiant light, like silver, but
opalescent as mother of pearl ; then waves of colour will pass over it,
beginning in the tenderest violet, and through bronze shades of green
to indigo with metallic lustre, and that colour will remain. If you see
this you are on another plane. You should pass through seven stages.
When a colour comes, glance at it, and if it is not good reject it.
I^et your attention be arrested only on the green, indigo and yellow.
These are good colours. The eyes being connected with the brain, the
colour you see most easily will be the colour of the personality. If
you see red, it is merely physiological, and is to be disregarded.
Green-bronze is the lyower Manas, yellow-bronze the Antahkarana,
582 THE SECRET DOCTRINE.
indigo-bronze is Manas. These are to be observed, and when the
yellow-bronze merges into the indigo you are on the Manasic Plane.
On the Manasic Plane you see the Noumena, the essence of phe-
nomena. You do not see people or other consciousnesses, but have
enough to do to keep your own. The trained Seer can see Noumena
always. The Adept sees the Noumena on this plane, the reality of
things, so cannot be deceived.
In meditation the beginner may waver backwards and forwards
between two planes. You hear the ticking of a clock on this plane,
then on the astral — the soul of the ticking. When clocks are stopped
here the ticking goes on on higher planes, in the astral, and then in
the ether, until the last bit of the clock is gone. It is the same as with
a dead body, which sends out emanations until the last molecule is
disintegrated.
There is no time in meditation, because there is no succession of
states of consciousness on this plane.
Violet is the colour of the Astral. You begin with it, but should
not stay in it ; try to pass on. When you see a sheet of violet, 3'ou are
beginning unconsciously to form a Mayavi Riipa. Fix ^our attention,
and if you go away keep your consciousness firmly to the Mayavic
Body; do not lose sight of it, hold on like grim death.
CONSCIOUSNEvSS.
The consciousness which is merely the animal consciousness is made
up of the consciousness of all the cells in the body except those of the
heart. The heart is the king, the most important organ in the body
of man. Even if the head be severed from the body, the heart will
continue to beat for thirty minutes. It will beat for some hours if
wrapped in cotton wool and put in a warm place. The spot in the
heart which is the last of all to die is the seat of life, the centre of all,
Brahma, the first spot that lives in the foetus and the last that dies.
When a Yogi is buried in a trance it is this spot that lives, though the
rest of the body be dead, and as long as this is alive the Yogi can be
resurrected. This spot contains potentially mind, life, energy, and
will. During life it radiates prismatic colours, fien,^ and opalescent.
The heart is tlje centre of spiritual consciousness, as the brain is the
centre of intellectual. But this consciousness cannot be guided by a
person, nor its energy directed b}' him until he is at one with Buddhi-
Manas ; until then it guides him — if it can. Hence the pangs of
CHRIST AND APOLLONIUS. 583
remorse, the prickings of conscience ; they come from the heart, not
the head. In the heart is the only manifested God, the other two are
invisible, and it is this which represents the Triad, Atma-Buddhi-
Manas.
In reply to a question whether the consciousness might not be con-
centrated in the heart, and so the promptings of the Spirit caught,
H. P. B. said that any one who could thus concentrate would be at one
with Manas, would have united Kama-Manas to the Higher Manas.
The Higher Manas could not directly guide man, it could only act
through the L,ower Manas.
There are three principal centres in man, Heart, Head, and Navel :
any two of which may be + or — to each other, according to the
relative predominance of the centres.
The heart represents the Higher Triad ; the liver and spleen repre-
sent the Quaternary. The solar plexus is the brain of the stomach.
H, P. B. was asked if the three centres above-named would represent
the Christos, crucified between two thieves ; she said it might serve as
an analogy, but these figures must not be over-driven. It must never
be forgotten that the Lower Manas is the same in its essence as the
Higher, and may become one with it by rejecting Kamic impulses.
The crucifixion of the Christos represents the self-sacrifice of the
Higher Manas, the Father that sends his only begotten Son into the
world to take upon him our sins : the Christ-myth came from the
Mysteries. So also did the life of Apollonius of Tyana; this was
suppressed by the Fathers of the Church because of its striking simi-
larity to the life of Christ.
The psycho-intellectual man is all in the head with its seven gate-
ways ; the spiritual man is in the heart. The convolutions are formed
by thought.
The third ventricle in life is filled with light, and not with a liquid
as after death.
There are seven cavities in the brain which are quite empty during
life, and it is in these that visions must be reflected if they are to
remain in the memory. These centres are, in Occultism, called the
seven harmonies, the scale of the divine harmonies. They are filled
A
with Akasha, each with its own colour, according to the state of con-
sciousness in which you are. The sixth is the pineal gland, which is
hollow and empty during life : the seventh is the whole ; the fifth is the
third ventricle : the fourth the pituitary body. When Manas is united
584 THE SECRET DOCTRLKTE.
to Atmi-Buddhi, or when Atma-Buddhi is centred in Manas, it acts
in the three higher cavities, radiating, sending forth a halo of light,
and this is visible in the case of a very- holy person.
The cerebellum is the centre, the storehouse, of all the forces; it is
the Kama of the head. The pineal gland corresponds to the uterus ; its
peduncles to the Fallopian tubes. The pituitary body is only its
servant, its torch-bearer, like the servants bearing lights that used to
run before the carriage of a princess. Man is thus androg>-ne so far as
his head is concerned.
Man contains in himself every element that is found in the Universe.
There is nothing in the Macrocosm that is not in the Microcosm. The
pineal gland, as was said, is quite empty during life ; the pituitar}^
contains various essences. The granules in the pineal gland are pre-
cipitated after death within the cavity.
The cerebellum furnishes the materials for ideation ; the frontal
lobes of the cerebrum are the finishers and polishers of the materials,
but they cannot create of themselves.
Clairvoyant perception is the consciousness of touch : thus reading
letters, psjxhometrizing substances, etc., may be done at the pit of the
stomach. Every sense has its consciousness, and. you can have con-
sciousness through every sense. There may be consciousness on the
plane of sight, though the brain be paralyzed ; the eyes of a paralyzed
person will show terror. So with the sense of hearing. Those who
are physically blind, deaf or dumb, are still possessed of the psychic
counterparts of these senses.
WILL AND DESIRE.
Eros in man is the will of the genius to create great pictures, great
music, things that will live and serve the race. It has nothing in
common wath the animal desire to create. Will is of the Higher Manas.
It is the universal harmonious tendency acting by the Higher Manas.
Desire is the outcome of separateness, aiming at the satisfaction of Self
in Matter. The path opened between the Higher Ego and the I^ower
enables the Ego to act on the personal self.
CONVERSION.
It is not true that a man powerful in evil can suddenly be converted
and become as powerful for good. His vehicle is too defiled, and he
can at best but neutralize the evil, balancing up the bad Karmic causes
THE BEGINNINGS. 535
lie has set in motion, at anj' rate for this incarnation. You cannot
take a herring barrel and use it for attar of roses : the wood is too
soaked through with the drippings. When evil impulses and tendencies
have become impressed on the physical nature, the)'' cannot at once
be reversed. The molecules of the body have been set in a K^mic
direction, and though they have sufficient intelligence to discern
between things on their own plane, i.e., to avoid things harmful to
themselves, they cannot understand a change of direction, the impulse
to which is from another plane. If they are forced too violentb;,
disease, madness or death will result.
ORIGINES.
Absolute eternal motion, Parabrahman, which is nothing and every-
thing, motion inconceivably rapid, in this motion throws off a film, which
is Energy, Eros. It thus transforms itself to Mulaprakriti, primordial
Substance which is still Energ>'. This Energ)% still transforming
itself in its ceaseless and inconceivable motion, becomes the Atom,
or rather the germ of the Atom, and then it is on the Third Plane.
Our Manas is a Ray from the World-Soul and is withdrawn at
Pralaya ; " it is perhaps the Lower Manas of Parabrahman," that is, of
the Parabrahman of the manifested Universe. The first film is Energy-,
or motion on the manifested plane ; Alaya is the Third Logos, Maha-
Buddhi, Mahat. We always begin on the Third Plane ; beyond that
all is inconceivable. Atma is focussed in Buddhi, but is embodied
only in Manas, these being the Spirit, Soul and Body of the Universe.
DREAMS.
We may have evil experiences in dreams as well as good. We
should, therefore, train ourselves so as to a^.vaken directly we teaid to
do wrong.
The Lower Manas is asleep in sense-dreams, the animal consciousness
being then guided towards the Astral Light by Kama ; the tendency of
such sense-dreams is always towards the animal.
If we could remember our dreams in deep sleep, then we should be
able to remember all our past incarnations.
nidAnas.
There are twelve Nidinas, exoteric and Esoteric, the fundamental
doctrine of Buddhism.
586 THE SECRET DOCTRINE.
So also there are twelve exoteric Buddhist Suttas called Nidauas,
each giving one Nidaua.
The Nidanas have a dual meaning. They are :
(i) The twelve causes of sentient existence, through the twelve links
of subjective with objective Nature, or between the subjective and
objective Natures.
(2) A concatenation of causes and effects.
Every cause produces an effect, and this eflfect becomes in its turn a
cause. Each of these has as Upadhi (basis), one of the sub-divisions of
one of the Nidanas, and also an effect or consequence.
Both bases and effects belong to one or another Nidana, each having
from three to seventeen, eighteen and twenty-one sub-divisions.
The names of the twelve Nidanas are:
(i) Jaramarana. (7) Sparsha.
(2) Jati. (8) Chadayatana.
(3) Bhava. (9.) Namarupa.
(4) Upadana. (10) Vignana.
(5) Trishna. (11) Samskara.
(6) Vedana. (12) Avidya.*
(i) Jaramarana, lit. death in consequence of decrepitude. Notice
that death and not life comes as the first of the Nidanas. This is the
first fundamental in Buddhist Philosophy; every Atom, at every
moment, as soon as it is born begins dying.
The five Skandhas are founded on it ; they are its effects or product.
Moreover, in its turn, it is based on the five Skandhas. They are
mutual things, one gives to the other.
(2) Jati, lit. Birth.
That is to say, Birth according to one of the four modes of Chaturyoni
(the four wombs), viz. :
(i) Through the womb, like Mammalia.
(ii) Through Eggs.
(iii) Ethereal or liquid Germs— fish spawn, pollen, insects, etc.
(iv) Anupadaka — Nirmanakayas, Gods, etc.
That is to say that birth takes place by one of these modes. You
must be born in one of the six objective modes of existence, or in the
seventh which is subjective. These four are within six modes of
existence, viz. :
• [If Ihe Nidanas are read the reverse way, i.e., from iz to i, they give the evolutionary or^er.— t
KARMIC EFFECTC. 587
Exoterically : —
(i) Devas ; (ii) Men ; (iii) Asuras ; (iv) Men in Heil ; (v) Pretas, de-
vouring demons on earth ; (vi) animals.
Esoterically : —
(i) Higher Gods; (ii) Devas or Pitris (all classes); (iii) Nirmanakaj^as;
(iv) Bodhisattvas ; (v) Men in Myalba ; (vi) Kama Riipic existences,
whether of men or animals, in Kama Loka or the Astral lyight; (vii)
Elementals (Subjective Existences).
(3) Bhava = Karmic existence, not life existence, but as a moral
agent which determines where j-ou will be born, i.e., in which of the
Triloka, Bhur, Bhuvar or Svar (seven Eokas in reality).
The cause or Nidana of Bhava is Upadana, that is, the clinging to
existence, that which makes us desire life in whatever form.
Its effect is Jati in one or another of the Triloka and under whatever
conditions.
Nidanas are the detailed expression of the law of Karma under twelve
aspects ; or we might say the law of Karma under twelve Nidanic
aspects.
SKANDHAS.
Skandhas are the germs of life on all the seven planes of Being, and
make up the totality of the subjective and objective man. Every vibra-
tion we have made is a Skandha. The Skandhas are closeh' united
to the pictures in the Astral Light, which is the medium of impres-
sions, and the Skandhas, or vibrations, connected with subjective o:
objective man, are the links which attract the Reincarnating Ego, the
germs left behind when it went into Devachan which have to be picked
up again and exhausted by a new personality. The exoteric Skandhas
have to do with the physical atoms and vibrations, or objective man ;
the Esoteric with the internal and subjective man.
A mental change, or a glimpse of spiritual truth, may make a man
suddenly change to the truth even at his death, thus creating good
Skandhas for the next life. The last acts or thoughts of a man have
an enormous effect upon his future life, but he would still have to suffer
for his misdeeds, and this is the basis of the idea of a death-bed repen-
tance. But the Karmic effects of the past life must follow, for the man
in his next birth must pick up the Skandhas or vibratory impressions
that he left in the Astral Eight, since nothing comes from nothing in
Occultism, and there must be a link between the lives. New Skandhas
are bom from their old parent^.
5S8 THE SECRET DOCTK.IXE.
It is wrong to speak of Tanhas in the plural ; there is only one Tanha,
the desire to live. This develops into a multitude or one might say a
congeries of ideas. The Skandhas are Karmic and nou-Karmic.
Skandhas may produce Elementals by unconscious Kriyashakti. Every
Elemental that is thrown out by man must return to him sooner or
later, since it is his own vibration. They thus become his Franken-
stein. Elementals are simply eflfects producing effects. They are dis-
embodied thoughts, good and bad. They remain crystallized in the
Astral L/ight and are attracted by affinity and galvanized back into life
again, when their originator returns to earth -life. You can paralyze
them by reverse effects. Elementals are caught like a disease and
hence are dangerous to ourselves and to others. This is why it is dan-
gerous to influence others. The Elementals which live after your death
are those which you implant in others : the rest remain latent till you
are reincarnated, when they come to life in you. " Thus," H. P. B. said,
"if you are badly taught by me or incited thereby to do something
wrong, 3'ou would go on after my death and sin through me, but I
should have to bear the Karma. Calvin, for instance, will have to
suffer for all the wrong teaching he has given, though he gave it with
good intentions. The worst * * * * does is to arrest the progress of
truth. Even Buddha made mistakes. He applied his teaching to people
who were not ready ; and this has produced Nidanas."
SUBTLE BODIES.
When a man visits another in his Astral Body, it is the Einga Sharira
which goes, but this cannot happen at any great distance. When a man
thinks of another at a distance ver}^ intently, he sometimes appears to
that person.
In this case it is the Mayavi Riapa, which is created by unconscious
Kriyashakti, and the man himself is not conscious of appearing. If he
"were, and projected his Mayavi Rupa consciously, he would be an
Adept.* No two persons can be simultaneously conscious of one
another's presence, unless one be an Adept. Dugpas use the Mayavi
Rupa and sorcerers also. Dugpas work on the Einga Sharira of other
people.
The Linga Sharira in the spleen is the perfect picture of the man,
and is good or bad, according to his own nature. The Astral Body is
the subjective image of the man which is to be, the first germ in the
• \_I.e., an Initiate, the word Adept being used by H. P. B. to cover all grades of Initiation. As
above seen, she used the words Mayavi Rupa in more than one sense.— Ed.]
FIRE IS KRIYASHAKTI.
matrix, the model of the physical body in which the child is formed
and developed. The lyinga Sharira may be hurt by a sharp instrument,
and would not face a sword or bayonet, although it would easily pass
through a table or other piece of furniture.
Nothing however can hurt the Mayavi Riipa or thought-body, since
it is purely subjective. When swords are struck at shades, it is the
sword itself, not its Linga Sharira or Astral that cuts. Sharp instru-
ments alone can penetrate Astrals, e.g., under water, a blow will not
affect you, but a cut will.
The projection of the Astral Body should not be attempted, but the
power of Kriyashakti should be exercised in the projection of the
Mayavi Rupa.
FIRE.
Fire is not an Element but a divine thing. The ph3'^sical flame is the
objective vehicle of the highest Spirit. The Fire Elementals are the
highest. Everything in this world has its Aura and its Spirit. The
flame you apply to the candle has nothing to do with the candle itself.
The Aura of the object comes into conjunction with the lowest part of
the other. Granite cannot burn because its Aura is Fire. Fire Elemen-
lals have no consciousness on this plane, they are too high, reflecting
the divinity of their own source. Other Elementals have consciousness
on this plane as they reflect man and his nature. There is a ver}' great
difference between the mineral and vegetable kingdoms. The wick of
the lamp, for instance, is negative. It is made positive by fire, the oil
being the medium, .^ther is Fire. The lowest part of -^ther is the
flame which you see. Fire is Divinity in its subjective presence
throughout the universe. Under other conditions, this Universal Fire
manifests as water, air and earth. It is the one Element in our visible
Universe which is the Kriyashakti of all forms of life. It is that which
gives light, heat, death, life, etc. It is even the blood. In all its various
manifestations it is essentially 07ie.
It is the "seven Cosmocratores."
Evidence of the esteem in which Fire was held are to be found in the
Old Testame7it. The Pillar of Fire, the Burning Bush, the Shining
Face of Moses — all Fire. Fire is like a looking-glass in its nature, and
reflects the beams of the first order of subjective manifestations which
are supposed to be thrown on to the screen of the first outlines of the
created universe ; in their lower aspect these are the creations of
Fire.
^go THE SECRET DOCTRINE.
Fire in the grossest aspect of its essence is the first form and reflects
the lower forms of the first subjective beings which are in the universe.
The first divine chaotic thoughts are the Fire Elementals. When on
earth they take form and come flitting in the flame in the form of the
Salamanders or lower Fire Elementals. In the air you have millions
of living and conscious beings, besides our thoughts which they catch
up. The Fire Elementals are related to the sense of sight and absorb
the Elementals of all the other senses. Thus through sight you can
have the consciousness of feeling, hearing, tasting, etc., since all are
included in the sense of sight.
HINTS ON THE FUTURE.
As time passes on there will be more and more ether in the air.
When ether fills the air, then will be born children without fathers.
In Virginia there is an apple tree of a special kind. It does not blossom
but bears fruit from a kind of berry without any seeds. This will
gradually extend to animals and then to men. Women will bear
children without impregnation, and in the Seventh Round there will
appear men who can reproduce themselves. In the Seventh Race of
tlie Fourth Round, men will change their skins every 5'ear and will
have new toe and finger nails. People will become more psychic, then
spiritual. Last of all in the Seventh Round, Buddhas will be born
without sin. The Fourth Round is the longest in the Kali Yuga, then
the Fifth, then the Sixth, and the Seventh Round will be very short.
THE EGOS.
In explaining the relations of the Higher and Lower Ego, Devachan,
and the " Death of the Soul," the following figure was drawn :
B
I..M.Z IH.M
On the separation of the Principles at death the Higher Ego may be
said to go to Devachan by reason of the experiences of the Lower. The
Higher Ego in its own plane is the Kumara.
The Lower Quaternary dissolves ; the body rots, the Linga Sharira
fades out.
At reincarnation the Higher Ego shoots out a Ray, the Lower Ego
RESPONSIBILITY AND THE EGO. 59I
Its energies are upward and downward. The upward tendencie"?
become its Devaclianic experiences ; the lower are Kamic. The Highet
Manas stands to Buddhi as the Lower Manas to the Higher.
As to the question of responsibilit}^ it may be understood by an
example. If you take the form of Jack the Ripper, you must suffer
for its misdeeds, for the law will punish the murderer and hold him
responsible. You are the sacrificial victim. In the same way the
Higher Ego is the Christos, the sacrificial victim for the Lower Manas.
The Ego takes the responsibility of every body it informs.
You borrow some money to lend it to another ; the other runs away,
but it is you who are responsible. The mission of the Higher Ego is
to shoot out a Ray to be a Soul in a child.
Thus the Ego incarnates in a thousand bodies, taking upon itself
the sins and responsibilities of each body. At every incarnation a new
Ray is emitted, and yet it is the same Ray in essence, the same in you
and me and every one. The dross of the incarnation disintegrates, the
good goes to Devachan.
The Flame is eternal. From the Flame of the Higher Ego, the
Lower is lighted, and from this a lower vehicle, and so on.
And yet the Lower Manas is such as it makes itself. It is possible
for it to act differently in like conditions, for it has reason and self-
conscious knowledge of right and wrong, and good and evil, given to
it. It is in fact endowed with all the attributes of the Divine Soul.
In this the Ray is the Higher Manas, the speck of responsibility ou
earth.
The part of the essence is the essence, but while it is out of itself, so
to say, it can get soiled and polluted. The Ray can be manifested on
this earth because it can send forth its Mayavi Rupa. But the Higher
cannot, so it has to send forth a Ray. We may look upon the Higher
Ego as the Sun, and the personal Manases as its Rays. If we take
away the surrounding air and light the Ray may be said to return to
the Sun, so with the Lower Manas and Lower Quaternary.
The Higher Ego can only manifest through its attributes.
In cases of sudden death, the Lower Manas no more disappears than
does the KSma Rupa after death. After the severance the Ray may
be said to snap or be dropped. After death such a man cannot go to
Devachan, nor yet remain in Kama Loka ; his fate is to reincarnate
immediately. Such an entity is then an animal Soul plus the intelli-
gence of the severed Ray. The manifestation of this intelligence m
592 THE SECRET DOCTRINE.
the next birth will depend entirely on the physical formation of the
brain and on education.
Such a Soul may be re-united with its Higher Ego in the next birth,
if the environment is such as to give it a chance of aspiration (this is
the " grace " of the Christians) ; or it may go on for two or three incar-
nations, the Ray becoming weaker and weaker, and gradually dissipat-
ing, until it is born a congenital idiot and then finally dissipated in
lower forms.
There are enormous mysteries connected with the Ivower Manas.
With regard to some intellectual giants, they are in somewhat the
same condition as smaller men, for their Higher Ego is paral5'zed, that
is to say, their spiritual nature is atrophied.
The Manas can pass its essence to several vehicles, e.g., the Mayavi
Rupa, etc., and even to Elementals which it can ensoul, as the
Rosicrucians taught.
The Mayavi Rupa may be sometimes so vitalized that it goes on to
another plane and unites with the beings of that plane and so ensouls
them.
People who bestow great aflfection upon animal pets are ensouling
them to a certain extent, and such animal Souls progress very rapidly ; in
return such persons get back the animal vitality and magnetism. It
is, however, against Nature to thus accentuate animal evolution, and on
the whole is bad.
MONADIC EVOLUTION.
The Kumiras do not direct the evolution of the Lunar Pitris.
To understand the latter, we might take the analogy of the blood.
The blood may be compared to the universal L/ife Principle, the
corpuscles to the Monads. The different kinds of corpuscles are the
same as the various classes of Monads and various kingdoms, not,
however, because of their essence being different, but because of the
environment in which they are. The Chhay^ is the permanent seed,
and Weissmann in his hereditan,' germ theorj' is very near truth.
H. P. B. was asked whether there was one Ego to one permanent
Chhaya seed, oversouling it in a series of incarnations ; her answer was :
•• No, it is Heaven and Earth kissing each other."
The animal Souls are in temporary forms and shells in which they
gain experience, and in which they prepare materials for higlxtr
evolution.
FUNCTIONS OF THE ASTRAL BODY. 593
Until the age of seven the astral atavic germ forms and moulds the
body ; after that the body forms the Astral.
The Astral and the Mind mutually react on each other.
The meaning of the passage in the Upanishads, where it says that
the Gods feed on men, is that the Higher Ego obtains its earth expe-
rience through the Lower.
ASTR.\L BODY.
The Astral can get out unconsciously to the person and wander
about.
The Chhaya is the same as the Astral Body.
The germ or life essence of it is in the spleen.
"The Chhaya is coiled up in the spleen." It is from this that the
Astral is formed ; it evolves in a shadowy curling or gyrating essence
like smoke, gradually taking form as it grows. But it is not projected
from the physical, atom for atom. This latter intermolecular form is the
Kama Rupa. At death every cell and molecule gives out its essence,
and from it is formed the Astral of the Kama Rupa ; but this can
, never come out during life.
The Chhaya in order to become visible draws upon the surrounding
atmosphere, attracting the atoms to itself; the Linga Sharira could not
form in vacuo. The fact of the Astral Body accounts for the Arabian
and Kastern tales of Djins and bottle imps, etc.
In spiritualistic phenomena, the resemblance to deceased persons is
mostly caused by the imagination. The clothing of such phantoms is
formed from the living atoms of the medium, and is no real clothing,
and has nothing to do with the clothing of the medium. " All the
clothing of a materialization has been paid for."
The Astral supports life ; it is the reservoir or sponge of life, gather-
ing it up from all the natural kingdoms around, and is the intermediary
between the kingdoms of Pranic and physical life.
Life cannot come immediately from the subjective to the objective,
for Nature goes gradually through each sphere. Therefore the Linga
Sharira is the intermediary between Prana and our ph3^sical body, and
pumps in the life.
The spleen is consequently a very delicate organ, but the physical
spleen is only a cover for the real spleen.
Now Life is in reality Divinity, Parabrahman. But in order to manifest
on the Physical Plane it must be assimilated ; and as the purely physical
is too gross, it must have a medium, viz., the Astral.
594 I'HE SECRET DOCTRINE.
Astral matter is not homogeneous, and the Astral Light is nothing
but the shadow of the real Divine Light ; it is however not mole-
cular.
Those (Kamariipic) entities which are below the Devachanic Plane
are in Kama L,oka and only possess intelligence like monkeys. There
are no entities in the four lower kingdoms possessing intelligence which
can communicate with men, but the Elementals have instincts like
animals. It is, however, possible for the Sylphs (the Air Elementals,
the wickedest things in the world) to communicate, but they require to
be propitiated.
Spooks (KSmarupic entities) can only give the information they see
immediately before them. They see things in the Aura of people,
although the people may not be aware of them themselves.
Earth-bound spirits are Kamalokic entities that have been so
materialistic that they cannot be dissolved for a long time. They have
only a glimmering of consciousness and do not know why they are held,
some sleep, some preserve a glimmering of consciousness and suffer
torture.
In the case of people who have very little Devachan, the greater part
of the consciousness remains in Kama Loka, and may last far beyond
the normal period of one hundred and fifty years and remain over until
the next reincarnation of the Spirit. This then becomes the Dweller
on the Threshold and fights with the new Astral.
The acme of Kama is the sexual instinct, e.g., idiots have such desires
and also food appetites, etc., and nothing else.
Devachan is a state on a plane of spiritual consciousness ; Kama
Loka is a place of physical consciousness. It is the shadow of the
animal world and that of instinctual feelings. When the consciousness
thinks of spiritual things, it is on a spiritual plane.
If one's thoughts are of nature, flowers, etc, then the consciousness is
on the material plane.
But if thoughts are about eating, drinking, etc., and the passions,
then the consciousness is in the Kamalokic plane, which is the plane
of animal instincts pure and simple.
594
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