H.P.

Blavatsky COLLECTED WRITINGS

VOLUME XIV MISCELLANEOUS

Page xxi

FOREWORD TO VOLUME XIV This volume is the last of the numbered series of the H. P. Blavatsky Collected Writings. Its final production is due to the patient labor of several persistent fello ! students" since a number of #uotations had to be completed" or foot!noted" after the passing of the $ditor" %r. Boris de &irkoff. 'icholas Weeks gave valuable assistance in every phase of the ork" including proofreading and indexing. (eanne )ims" of *os +ngeles" as al ays ready to proofread and be consulted in various ays. We thank %r. ,avid -eigle especially for his kno ledge of )anskrit and Tibetan terms" as ell as the resources of his $astern )chool -eference *ibrary. We o e a great debt to %r. -ichard I. -obb ho contributed the ma.or portion of the Bio!Bibliography" and completed the unfinished entries of %r. de &irkoff. %r. (ohn ,rais redre and corrected some of the Hebre letters. +side from these associates e elcomed the sustained interest / proofreading of %r. / %rs. Hector Tate0 the research of %r. Hannah 1adel" 2ern Haddick and of 3aren )kubish of the 'e berry *ibrary. +nne -edlich helped located several obscure dates for our Index. 1rom abroad" Ted ,avy" 4en. )ec. of the T.)." Canada" %r. / %rs. Wilfried 4olt5 6 ho traced the 2on Haller poem7 and several T.). *odge members in *ondon" helped smooth the ay. The Chicago Theosophical students of 2onda 8rban / Irene )tashinski ere illing helpers all along. These included +rnie Coleman" 'orman &uefle and 2onda herself.

Page xxii 2irginia -oss had computer typeset a rendition of the Introduction to appear in this volume" as part of the ),9 )ymposium in )an ,iego. I also thank (oy %ills and 2irginia Hanson of :.ai" California for valuable suggestions regarding Boris de &irkoff;s Introduction. +s al ays" $mmett )mall of Point *oma Pubs. as available for consultation" for hich e are very grateful. %uch time as saved by checking references in the onderful resources of the nearby Pasadena T.). -esearch *ibrary. These ere augmented by many valuable suggestions of their archivist" %r. 3irby von %ater" and librarians (ohn von %ater and %anuel :derberg. Because e ished to provide references to %r. C. (inar<.ad<sa;s partial printing of the W=r5burg %). in The Theosophist" the Theosophical 8niversity Press staff;s illingness to make photocopies from their set of volumes is greatly appreciated. The W=r5burg %). itself as no longer available on microfilm" and %r. de &irkoff;s typescript from the aging copy at +dyar needed rechecking. The T.). of +merica in Wheaton provided a micro!flo copy hich enabled us to cross!check the >To the -eader;s? section" included in our +ppendices. %ore about the procurement of this %). is to be found therein. Throughout the text ho ever" e refer to the W%). 6W=r5burg %).7" henever a portion from the original material of H.P.B. thro s added light on the passage. +ny additional material is entered in brackets" as ell as any ord not clear in the typescript" or any footnote reference to The Theosophist reprint available. Certain anomalies need to be explained. :n p. @@A" and again on p. @B9" reference is made to an +ppendix hich apparently H.P.B. as planning to add to her ork. These have remained untraced" and are not to be confused ith the +ppendices of this current volume. 1or the )innett %). of Incident in the *ife of H.P. Blavatsky" hich appears amidst the latter" e are indebted to %r. %ichael 4omes" ho sent them from +dyar.

Page xxiii We have kept to H.P.B;s British spelling for some $nglish possible" but have tried to update the )anskrit and Tibetan. ords" henever

*ast" but not least" e thank Boris; long!time friend and printer $verett )tockton" for overseeing the typesetting of %r. de &irkoff;s last numbered volume" and %r. Pete Pedersen" the publication manager of T.P.H. Wheaton" ho searched the archives for illustrative and historial material no at :lcott *ibrary. ,+-+ $3*8', +ssistant Compiler *:) +'4$*$)" C+*I1:-'I+ 1all CDEF

Page xxv

B:-I) %IH+I*:2ICH ,$ &I-3:11 CDG9!CDEC Photograph by Colette ,o latkhah

THE SECRET DOCTRINE VOLUME III! +s Published in CEDH + )urvey of its Contents and +uthenticity. Boris de &irkoff In the 1all of CEDH" a little over six years after the passing of H. P. Blavatsky" there as published by The Theosophical Publishing )ociety in *ondon a large volume entitled The )ecret ,octrine" 2ol. III" ith the sub!titleI :ccultism. J The original edition of this ork is at present hard to find" though it turns up every no and then in second!hand bookstores. But the text of it has been incorporated as a separate volume in later impressions of the revised edition of The )ecret ,octrine 62ols. I and II7" published in CED@" and can no be read in the edition of the ).,." published since CD@E by The Theosophical Publishing House" +dyar" %adras" India.K It forms Book 2 of this edition hich is divided into six handy books.
LLLLLLLLLL J The title!page bears also the imprint of the Theosophical Publishing )ociety" Benares" India" and of the Theosophical Book Concern" Chicago" Ill. K -eprinted in CDFG" by the Theosophical Publishing House" *ondon. MIn CDHENHD the T.P.H. +dyar printed a definitive edition of the ).,." based on the original t o volume ork. Compiler.O LLLLLLLLLL

Page xxvi There exist in the minds of many students" both ithin and outside of the Theosophical :rgani5ations" a variety of misconceptions concerning the nature and contents of the 2olume" hich" as so many other misunderstandings" are very likely due to lack of ade#uate information" as ell as lack of real interest to determine for themselves the kno n facts concerning this sub.ect. Pet such facts are very numerous and" hen carefully considered" should dispose of most of the existing misconceptions. +lthough not published until CEDH" the preparation of this 2olume had been going on for some years previous to this date" as appears" for instance" from a statement in the (anuary" CEDB" issue of *ucifer 62ol. QIII" p. @FB7" to the effect that >...the third volume of The )ecret ,octrine is being type ritten from the %).? The first pages of this 2olume ent to the printer around (une" CEDF"J and the 2olume seems to have been completed in )eptember" CEDA" although its actual publication had to ait until the +merican edition" >necessitated by the unfair copyright la "? could be made ready also.K + careful analysis of the contents of this 2olume discloses a number of interesting facts. Pages B@@!FDB consist ofI a7 The text of the $soteric Instructions issued privately by H. P. B. herself to the pledged disciples of the $soteric )chool. This text is incomplete" ho ever" and considerably edited.R b7 The text of the 'otes taken by various students at the meetings of H.P.B.;s Inner 4roup. These 'otes are heavily edited" and very considerably altered" as comparison ith the most complete version of the same 'otes" that of %rs. +lice *eighton Cleather" ould easily sho .

LLLLLLLLLL J *ucifer" 2ol. Q2I" (une" CEDF" p. 9HC. K *ucifer" 2ol. QIQ" )eptember" CEDA" p. EC. R M)ee B.C. W." 2ol. QII" pp. BEE!FCC for the complete unedited text.O +n exhaustive discussion of these 'otes in their historical background may be found in The Theosophical 1orum" Point *oma" California" 2ols. Q2I" Q2II and Q2III" +pril to ,ecember" CDBG" and (anuary to +pril" CDBC" under the title > *eaves of Theosophical History.? LLLLLLLLLL

Page xxvii These Instructions and 'otes ere given under a solemn pledge of secrecy hich as blatantly violated by their publication. Besides" as appears #uite plainly from 4. -. ). %ead;s o n explanation" their text as added to this volume as mere padding" to increase its si5e.K We ill no dismiss this particular portion of the volume under discussion" as being of no immediate value for our analysis. LLLLLLLLLLLLLLLLLLLL When H. P. B. lived at W=r5burg" 4ermany" and as orking on The )ecret ,octrine" she sent a certain batch of %)). to +dyar" ith the intention of having T. )ubba -o go over them and make suggestions and emendations" ith regard to the text. Being then in a peculiar frame of mind" he disliked hat H. P. B. had ritten" and refused point blank to have anything to do ith the %)). This %). as in the hand riting of Countess Wachtmeister" and must have been copied from H. P. B.;s o n %). It is no in the +rchives of the T.). at +dyar. The final product of 2ol. I of the ).,. sho s a great many changes as compared ith this earlier %). H. P. B. must have done a good deal of additional ork on it" after )ubba -o ;s refusal to collaborate ith her. But hatever changes and alterations H. P. B. herself may have made at a later period" at least portions of the original %). must have remained among her papers0 these portions of the original %). of the 1irst ,raft of 2ol. I of the ).,. can be found in the >2olume III? e are no considering. They account for AE pages of the corresponding passages of the 1irst ,raft. ork" the text being identical to the

In other ords" not all of the 1irst ,raft appears in >2olume III"? but a very considerable part of it does. This material covers Min CEDH ed.O pagesI @!B@0 BH0 AC!A@0 AH!HF0 D@!DH0 DE!CGB0 CGF!CGE0 C9D!C@H0 9CC!C@0 9HG!HF0 9HH!HD0 @CF!9B0 @@9!@F.

LLLLLLLLLL K The :ccult -evie " *ondon" %ay CD9H. LLLLLLLLLL

Page xxviii It may be asked hy is it that 2olume III" as published in CEDH" did not include the entire 1irst ,raft of 2olume I of The )ecret ,octrine" but merely certain portions of it" as indicated above. The most natural ans er to this is that only these portions of the 1irst ,raft ere found among H.P.B.;) papers in *ondon" and the existence of the complete 1irst ,raft in the +dyar +rchives as unkno n at the time to +nnie Besant" and most likely to other officials at +dyar. This is amply sho n by the fact that it as not until %arch" CD99" some t enty!five years later" that +nnie Besant reported in the pages of The Theosophist 62ol. Q*III" pp. F@@!@B7 the discovery of this draft! manuscript by saying thatI > . . . . +nother interesting Sfind; is the first manuscript of the first volume of The )ecret ,octrine . . . This evidently is the manuscript hich H. P. B. sent from :stende in CEEA to T. )ubba -o . . . . .? )he then goes on to state that certain sections in the 1irst ,raft and certain +ppendices are included in 2olume III of CEDH. It seems almost incredible that Colonel :lcott" ho kne all about the 1irst ,raft hen it arrived at +dyar in CEEA" ould have had nothing to say about 2olume III" as published in CEDH" and that nobody ould have brought up for discussion the contents of 2olume III" as far as these particular )ections are concerned. +s a matter of fact" C. (inar<.ad<sa started publishing the 1irst ,raft" from the +dyar +rchives" in the pages of The Theosophist"J ith the declared intention of issuing it later in book!form. Ho ever" the series as discontinued after a hile" the given reason for so doing being the >chaotic? nature of the manuscript" in the use of capitals" dashes and #uotation marks" and the difficulties encountered in deciphering Hebre and 4reek scripts" hich the amanuensis ho copied H. P. B. Ss original manuscript probably did not kno .

LLLLLLLLLL J 2ol. *II" +ug." CD@C0 2ol. *I2" :ct." 'ov." ,ec." CD@90 (an." 1eb." %arch" +pr." %ay" (une" (uly" +ug." )ept." CD@@0 2ol. *2" :ct. and 'ov. CD@@. LLLLLLLLLL

Page xxix But even then no mention the published 2olume III. as made of the presence of part of this material in

%oreover" )ections II and III of >2olume III" > hich" as already stated" are an integral portion of the 1irst ,raft of the ).,." had already been published in *ucifer" 2ol. Q" (une" CED9" pp. 9H@!E@" as an essay entitledI >The ,enials and the %istakes of the 'ineteenth Century.?J It is indeed a curious fact ho the editors of >2olume III? did not remember that this material had already appeared in print in their o n official maga5ine" and that this as done more than a year after H. P. B.;s passing" at a time hen>2olume III? as already being considered and perhaps even started. %oreover" conclusive evidence sho s that )ections QQ2I and QQ2II had been ritten by H.P.B. in CEEF" as part of the 1irst ,raft. They ere not incorporated into it" ho ever" and ere earmarked for The Theosophist" but someho or other ere not published in it either.K We have been considering thus far pages C!B@9 of this volume. :f these" CG9 pages have no been identified0 they form about one!#uarter of the total amount. What of the remaining three!#uarters thenT The first thing that presents itself for consideration is a rather large portion of 2olume III" covering pages @HA!B@9" and consisting of )ections Q*III!*I" a total of FA pages" or about CNEth of the amount. The material in these )ections hangs together better than anything else ithin this 2olume" and it is evident that a unitary thread runs through it. The title given to )ection Q*III" >The %ystery of the Buddha"? could have been chosen e#ually ell as a title for this entire portion of the 2olume" as this is the main sub.ect of hich it treats.

LLLLLLLLLL J M'o in B.C.W." 2ol. QIII" pp. 99B!BC.O K MHo ever" these may no BG.O LLLLLLLLLL be found as t o articles in B.C. W." 2ol. 2II" pp. CGF!@B and pp. 9@G!

Page xxx There is excellent evidence available of the fact that either this entire material" or at least a portion of it" had been ritten prior to CEEE" as H. P. B. speaks in The )ecret ,octrine 62ol. I" p.F9" footnote0 and top of page CCE7 of a section or chapter entitled >+ %ystery +bout Buddha"? and >The %ystery +bout Buddha"? and refers the student theretoI she points out" ho ever" that this is to be found in >a subse#uent volume.? The highly metaphysical nature of the teachings contained in these sections" and the fact that some of them outline certain aspects of the :ccult Tradition not even touched upon by H. P. B. in any other of her ritings including the t o original volumes of The )ecret ,octrine ould logically make the student feel that here indeed is a portion of the text originally intended for a Third 2olume of this ork. We find a seeming confirmation of this in the Preface to 2olume III" as published in CEDH" signed by +nnie Besant" herein she saysI >the papers given to me M+nnie BesantO by H. P. B. ere #uite unarranged" and had no obvious orderI I have therefore taken each paper as a separate )ection" and have arranged them as se#uentially as possible0?J )he then goes on to say" in regard to >The %ystery of Buddha? )ections" that these > ere given into my M+nnie Besant;sO hands to publish" as part of the Third 2olume of The )ecret ,octrine . . .?

LLLLLLLLLL J In blunt contradiction of this statement" e are told by %rs. Besant in CD99 6The Theosophist for %arch7 that in revising The )ecret ,octrine for the CED@ edition" >the trustees...made only such changes as she MH. P. B.O had herself directed" hich consist mainly in the correction of verbal and grammatical errors" and the arrangement of the material of 2ol. III.? If H. P. B. herself left directions ho 2olume III" as published in CEDH" should be arranged" hat becomes of their allegedly >chaotic? conditionT LLLLLLLLLL

Page xxxi This" e must remember as ritten in CEDH.J In the light of this statement" it is therefore rather curious to find that hen" in CED@" the revised edition of The )ecret ,octrine appeared in print" every one of H. P. B.;s direct references to 2olume III and I2 had been eliminated by the $ditor0 they are not to be found in any of the subse#uent impressions of this edition.K If these references ere eliminated because" in the vie of the editor" no such 2olumes ever existed" ho is it that anything could have been handed over to %rs. Besant by H. P. B. specifically as part of a Third 2olumeT :ur perplexities are further increased by the interesting fact that on :ctober A" CD9A" %r. William %ulliss" %anaging $ditor of the Hamilton )pectator 6:ntario" Canada7" a competent reporter and for ten years an earnest student of The )ecret ,octrine" intervie ed +nnie Besant in *os +ngeles" California" on behalf of several ne spapers. His in#uiries related in part to the #uestion of a Third 2olume presumed to have existed at one time or another. We #uote from the complete verbatim report of the intervie I %r. %ullissI Pour critics have insisted that somebody or other has deliberately suppressed the Third and 1ourth 2olumes of The )ecret ,octrine to hich H. P. B. makes reference in the 1irst 2olume of The )ecret ,octrine. What have you to say of this T ,o you regard the Third 2olume of your edition of The )ecret ,octrine entitled S:ccultism; as containing any of the matter intended for the Third and the 1ourth 2olumesT

LLLLLLLLLL J T o years earlier" namely in %ay" CEDF" riting on other sub.ects" %rs. Besant had already referred to >the third volume of The )ecret ,octrine" hich as placed into my MherO hands by H. P.B...? 6*ucifer" 2ol. Q2I" p. CEE7. K These references may be found in 2ol. I" pp. vii and xxxix!xl of the Introductory" and in 2ol. II" pp. CGA" B@H" BFF and HDH! DE. LLLLLLLLLL

Page xxxii >%rs. +nnie BesantI I as appointed H. P. B.;) literary executor" and the matter from hich I compiled the Third 2olume of S:ccultism; in The )ecret ,octrine" published under my direction as compiled from a mass of miscellaneous ritings found in her desk after her death. These I took under my o n charge. >%r. %ullisI ,id %ead help you in the compilation of these articlesT >%rs. +. BesantI 'o. The papers came absolutely under my o n hand and %ead had nothing to do ith them. >%r. %ullissI Well hat about the material for the Third and 1ourth 2olumesT >%rs. +. BesantI I never sa them and do not kno hat has become of them.? 'ot only do e run here into a flat contradiction of the statement made in the Preface of the published 2olume concerning the nature of >The %ystery of Buddha? )ections" but e are also told that the mass of miscellaneous ritings under discussion as found in H. P. B.;s desk after her death" and that %rs. Besant took these under her o n charge" although e had .ust been made to believe that H. P. B. herself had given these papers to %rs. Besant. 8nder these curious contradictions" e ask ourselvesI Is there any further clue to this material concerning the Buddha" and its possible originT We think there is such a clue. In an article entitled >$soteric +xioms and )piritual )peculations? 6The Theosophist" 2ol. III" 'o. B" (anuary" CEE9" pp. D9!D@7" H. P. B. made some pertinent comments upon a revie of +rthur *illie;s book" Buddha and $arly Buddhism" ritten by >%. +. 6:xon7"? the pseudonym of The -ev. )tainton %oses" the famous )piritualist. H. P. B. took exception to certain statements of the revie er contradicting the assertions made by the Theosophists" and disagreed ith vie s expressed ith regard to the character and teachings of the Buddha" as allegedly permeated ith hat the revie er called >uncompromising )piritualism.? )he rote in partI

Page xxxiii >We ill not try to personally argue out the vexed #uestion ith our friend . . . but e ill tell him hat e have done. +s soon as his able revie reached us" e marked it throughout" and sent both the numbers of the maga5ine containing it" to be" in their turn" revie ed and corrected by t o authorities . . . for these t o areI 6C7 H. )umangala 8nnanse" Buddhist High Priest of +dam;s Peak" Ceylon . . . . the most learned expounder of )outhern Buddhism0 and 697 the Chohan!*ama of -inch!cha! t5e 6Tibet7 the Chief of the +rchive registrars of the secret *ibraries of the ,alai and Tashi!*h=npo *amas!-impoche . . . the latter" moreover" is a SPanchhen"; or great teacher" one of the most learned theologians of 'orthern Buddhism and esoteric *amaism The Chohan!*ama promised to rite a reply in due course of time. 1or some unkno n reason" this reply as not published in The Theosophist at the time. It must have remained for some years among H. P. B.;s manuscripts" unused" and did not appear in print until after her death" namely in the )eptember and :ctober" CEDB" issues of *ucifer" under the title of >Tibetan Teachings.? +s appears from the editorial note appended at the end of this essay"J >this study of STibetan Teachings; is taken from a series of articles originally prepared for The Theosophist" but for some reason or other" set aside" and never published.? The $ditors of *ucifer" moreover" express the hope >to be able to continue the series for some months.? )o it appears that the $ditors had a considerable amount of similar material on their hands" and that they planned to publish it. Could this have been the material no contained in 2olume III" and dealing ith >The %ystery of the Buddha? and other related sub.ectsT There is at least a fair possibility of .ust that.

LLLLLLLLLL J )ee H. P. Blavatsky" Collected Writings" 2ol. 2I" pp. DB!CC9. LLLLLLLLLL

Page xxxiv It so happens that )ections Q*2II and Q*IQ of 2olume III contain a number of paragraphs hich are identical ith portions of the text of >Tibetan Teachings.? Would it be too rash to imagine that >The %ystery of Buddha? material in 2olume III contains" at least in part" text hich stands in close relationship to the >Tibetan Teachings? series" and hich it had been at one time decided to run in the pages of *ucifer" as a continuation of the t o installments of >Tibetan Teachings?T We cannot definitely assert it" but one thing is certain" namely" that no trace has ever been found of the material hich the *ucifer $ditors had evidently in mind hen promising to their readers further installments of the >Tibetan Teachings? series. We have no to deal ith the Introductory and )ectionsI I0 portions of I2 and 20 2II" 2III" QII!Q2I inclusive0 Q2III!QQII inclusive0 QQI2" QQ20 QQ2III0 QQQI! QQQI20 QQQ2I0 QQQ2III!Q*II inclusive. These constitute some 9@E pages or close to one half of the material. They cover a great variety of sub.ects0 some of them hang together better than others0 some are definitely kabbalistic0 others are dealing ith the origins of Christianity0 still others go into sub.ects treated of in a some hat different manner in 2ols. I and II of The )ecret ,octrine. + careful perusal of the ords of Bertram 3eightley" ho had such an immediate and prolonged contact ith the original %)). of H. P. B.;s great ork" thro s much light upon the nature and origin of these sections. He saysI >. . . . :ur next stepLL+rch;s M+rchibald 3eightley;sO and mine! as to get the hole of the %)." every line of it" typed out on ordinary #uarto typing paperLLprofessionallyLLfor e fully reali5ed that the actual ork of re!arrangement and fitting must not be done upon H. P. B.;s o n %)." hich ought to be preserved intact for reference" but upon a copy. Hence e had it all typed out . . . . . .

Page xxxv >When e had got all the %). typed out" e tied up the original %). complete as it as and made a strong sealed parcel of it all" hich as given back to H. P. B." and as subse#uently removed to 'o. CD +venue -oad" )t. (ohn;s Wood" '.W. 6%rs. Besant;s house7" hen H. P. B. moved there. I clearly remember seeing the parcel there intact shortly before I left for India a fe months before H. P. B. Ss death. >To resume" +rch and I again ent very carefully through the no type ritten %). and devised the plan finally approved and adopted by H. P. B. This as to divide the hole ork into t o volumesI 2ol. I. Cosmogenesis and 2ol. II. +nthropogenesis. $ach volume as to be based upon a set of the )tan5as of ,5yan and each as to consist of three parts0 first" the )tan5as ith Commentary and explanations0 second" )ymbolism0 and third" +ddenda and +ppendices. >+s soon as the first section of 2olume I as roughly put together" e handed it over to H. P. B. ith detailed notes of gaps" omissions" #ueries and points for her to consider. )he ent to ork on the typescript ith pen" scissors and paste" till she said she had done all she could. The final result as a regular mosaic pattern of typescript" pasted bits" and matter added and ritten in by H. P. B. or sometimes transferred from other places in the second and third sections. In the end it got such a complicated mosaic" that +rch and I ourselves typed out afresh the hole of the matter in the first section of the t o volumes and much also of the second and third sections" thus completing the matter hich ent to the printers as 2olumes I and II of the first edition of the ).,. +fter this as done" there still remained a certain amount of matter left over0 mostly unfinished fragments or S+ppendices; or bits about symbolism" hich could find no suitable place in the selected matter orLLmore fre#uentlyLL ere not in a condition or state for publication. :f course e asked H. P. B. about this matter" as it as she herselfLLnot +rch nor myselfLL ho had set it aside for the time being. )he put this left!over matter in one of the dra ers of her desk and said that Ssome day; she ould make a third 2olume out of it.

Page xxxvi But this she never did" and after H. P. B.;s death" %rs. Besant and %r. %ead published all that could possibly be printed ithout complete and extensive revision and re ritingLLas part of 2olume III in the revised edition. . .?J +t an earlier date" prior to H. P. B.;s passing" namely in ,ecember" CEDG" Bertram 3eightley" addressing the Convention at +dyar" on the sub.ect of >Theosophy in the West" > is reported to have stated that > hat ould no be the @rd volume of the history of :ccultism as to have been the first volume" hile the treatises on Cosmogony and the 4enesis of %an ere to form a later series . . . .? This statement" in the light of the longer excerpt .ust #uoted" goes a long ay in supporting the conclusion that a great deal of the published 2olume III is made up of material set aside after the 3eightleys had done their ork upon the %)). of the ).,.0 further light can be thro n upon this material by considering the actual sub.ects of hich it treats. There is something in connection ith the sub.ect!matter of this portion of 2olume III hich must not be overlooked by anyone ho is attempting to identify the origin of this material. The ords of Bertram 3eightley should be taken together ith another fact of considerable importance" namely" that there exist t o distinct essays from the pen of H. P. B." both published in *ucifer" and both unfinished. Their continuation is promised" but no further installments ever appeared. They areI >The $soteric Character of the 4ospels"? and >-oots of -itualism in Church and %asonry.?K + very considerable amount of material on pages 9EH!@HB of 2olume III" treating as it does on the origins of Christianity" the %ystery!)chools" occultism and magic in their relation to the symbolism of the day" initiatory rites and ceremonies" etc." etc." bears a very close resemblance ith the sub.ect!matter of the t o unfinished essays mentioned above.

LLLLLLLLLL J >-eminiscences of H. P. Blavatsky"? The Theosophist" 2ol. *II" )ept." CD@C. -eprinted in booklet! form by the Theosophical Publishing House" +dyar" %adras" CD@C" pp. E!D0 and pp. C@!CF. K *ucifer" 2ol. I" 'ovember" ,ecember" CEEH0 1ebruary" CEEE0 and 2ol. I2" %arch and %ay" CEED. 6)ee B. C. W." 2ols. 2III and QI7. LLLLLLLLLL

Page xxxvii The #uestion suggests itself hether some of this material" if not the hole of it" may not have been intended for the continuation of these articles in *ucifer. This surmise is strengthened by the curious fact that pages CAH!AE of 2olume III have in them identical passages to the text of >The $soteric Character of the 4ospels? series. The link bet een the t o is thus established. Writing in >:n the Watch!To er"? in *ucifer" 2ol. QQ" (uly" CEDH" pp. @F@!FB" after the appearance of 2olume III" 4. -. ). %ead gives the follo ing apology concerning the matter contained in it. He ritesI >It is some hat a novel experience for the present riter" ho has edited" in one form or another" almost all that H. P. B. has ritten in $nglish" ith the exception of Isis 8nveiled" to find himself turning over the leaves of 2olume III of The )ecret ,octrine as one of the general public" for ith the exception of pp. B@@!FDB he has seen no ord of it before. But other ork has prevented his sharing in the labour of editing the %)." and the burden has fallen on the shoulders of %rs. Besant. >What" then" is the first impression of one ho has minutely studied every turn and t ist of H. P. B.;s phraseology and literary methods" and read everything she has ritten on theosophical sub.ectsT >We cannot disguise the fact that the first feeling is one of disappointment. The spirit of the stan5as and commentaries" hich for the theosophist make the t o first volumes stand out a head and shoulders beyond all other theosophical literature" is entirely absent. The pages are eagerly scanned for the discovery of a ne gold!mine of the nature of stan5a or commentary" but ith the exception of one or t o paragraphs none is to be found. In fact" until e come to p. @FD and SThe %ystery of Buddha"; the sections on hich fill pp. @FD!B@9" e find but dis.ecta membra! sections" the ma.ority of hich ere evidently excluded from 2olumes I. and II. because of their inferiority to the rest of the ork.

Page xxxviii The editor as bound to publish these" but e entirely share her private opinion" that it ould have been better to have printed them as separate articles in *ucifer" than to have included them as part of The )ecret ,octrine. :ne thing is almost certain" that had %me. Blavatsky lived" these sections in their present form ould not have formed part of her great ork. They represent her in her least important capacity.? It is important to bear in mind that %ead agrees ith +nnie Besant on the general evaluation of this material" as told to %r. %ulliss" that he supports her in saying that he had nothing to do ith the preparation of the %))." and that he had been told by +nnie Besant that this material ould have been better suited as articles for *ucifer than as part of The )ecret ,octrine. In vie of his positive statement" hich very adroitly shifts the responsibility upon the shoulders of %rs. Besant" e are at a loss to account for %rs. +lice *eighton Cleather;s ords in connection ith 2olume III. )he saysI >It so happens that hile it as being set up I as able actually to peruse one or t o of the familiar long foolscap sheets hich H. P. B. al ays covered ith her small fine hand riting. They ere mutilated almost beyond recognition" fe of her sentences remaining intact0 and there ere Scorrections; not only in the hand ritings of the editors" %rs. Besant and %r. %ead" but also in that of others hich I as able to identify . . . .?J :ne fact" ho ever" makes it very improbable that %ead ould have had much to do ith the %). of 2olume III" and it is the deplorable 4reek hich is encountered every no and then in its pages. Being a competent 4reek scholar" he ould have seen to the correct spelling of ords in the original 4reek script.

LLLLLLLLLL J H. P. BlavatskyI + 4reat Betrayal" Calcutta" CD99" p. HF. LLLLLLLLLL

Page xxxix It should" ho ever" be noted that %ead indulges in the passage above #uoted in a totally un arranted generali5ation hich is apt to produce a rong impression" unless facts are kno n. 1rom his ords" the reader ould conclude that %ead has edited almost everything that H. P. B. had ever ritten in $nglish" ith the exception of Isis 8nveiled. %r. %ead probably forgot" hen he rote this sentence" that H. P. B. had been riting in $nglish since CEHB" and in so doing had the editorial help of a number of people" from Col. :lcott himself do n to the 3eightleys. It is the latter ho edited the entire %). of The )ecret ,octrine" and not %r. %ead either. Ho ever" %r. %ead revised the CED@ edition of this ork" and is almost holly responsible for hatever changes and alterations occur in this edition. 8nless these various angles are borne in mind" confusion ill result" and the picture of events ill be blurred. The unsigned revie er of 2olume III in the pages of The TheosophistJ seems to agree ith %ead;s apology hen saying that >. . .the eager student. . . ill look in vain. . .for e#ual evidences of that might s eep of mind hich could delve into the mysteries of cosmogony and cosmology ith such apparent familiarity . . . . The fact is that a large share of the matter. . . . is on a par ith the maga5ine articles and critical essays hich H. P. B. used to rite" and is #uite a miscellany" though" bearing the stamp of her peculiar individuality" they are" as a hole" deep" rich" rare and profoundly suggestive . . . . . .? Thirty years later" 4. -. ). %ead" riting in The :ccult -evie " %ay" CD9H" upheld this earlier estimate" even though his vie concerning +nnie Besant;s attitude thirty years earlier differs from the first one stated. He saysI >'ext" I come to 2ol. III. With this I refused to have anything to do hatever. I .udged the dis.ecta or re.ecta membra from the manuscript or typescript of 2ols. I and II not up to standard" and that it ould in no ay improve the ork.

LLLLLLLLLL J 2ol. Q2III" )eptember" CEDH" pp. HAG!AC. LLLLLLLLLL

Page xl They could" I thought" be printed preferably as fugitive articles in *ucifer but they could not possibly be made into a consistent hole. %rs. Besant" ho put a far higher value on everything H. P. B. had ritten than I did" persisted in her vie and by herself edited the matter for publication" but even hen every scrap that remained had been utili5ed" it made a very thin volume. I therefore persuaded her to add the so! called Instructions of hat is kno n as the S$soteric )ection; or $astern )chool" hich had hitherto been secret documents. %y argument as that the Soccult teachings; as they ere deemed by the faithful" ere no in the hands of hundreds" scattered all over the orld" some of hom ere by no means trust orthy" and that it as highly probable that e should some day find them printed publicly by some unscrupulous individual or privately circulated illegitimately. 1ortunately" %rs. Besant agreed" and they ere included in 2ol. III" save certain matter dealing ith sex #uestions. + load of anxiety as lifted off my mind. I thought that the making of these SInstructions; accessible to the general public might possibly put an end to this unhealthy inner secret school. But this hope" alas" as not to be fulfilled.? We may not share %ead;s vie s about the >unhealthy inner secret school" >nor endorse an attitude that suggests the carrying out of a morally obli#ue action because someone else might do so like ise" and >beat you to the punch.? We may not share ith %ead his rather sarcastic spirit" nor his slurring remarks concerning the >occult teachings.? But hat e ill have to ackno ledge" on the basis of this excerpt" is that %ead evidently had seen" and most likely read through" the >dis.ecta membra"? before %rs. Besant proceeded to edit themI and if so" it is incorrect to say that he" %ead" had nothing to do ith this 2olume III" and >sa no ord of it before? the 2olume appeared in printLL hich is precisely hat he said in CEDHU Indeed" as the 1renchman ould sayI *e#uel de nous trompe!t!on iciT

Page xli Confirming testimony is found in (osephine -ansom;s + )hort History of The Theosophical )ociety" p. @9F" here" speaking of the appearance in print of 2olume III" she says that >. . . . it consisted of all that remained of the manuscripts left by H. P. B. Part of the original %). composing this volume is still in The )ociety;s archives at +dyar" and forms a valuable itness to the authenticity of hat as already prepared by H. P. B. in CEEA" and intended to form part of the first volume of her great ork . . .? )he is nevertheless mistaken in thinking that the %). of the 1irst ,raft no at +dyar is part of the original %). of 2olume III. :nly portions of this +dyar %). can be found in 2olume III" and they are taken from H. P. B.;s o n manuscript in *ondon" and not from the manuscript at +dyar" the existence of hich as unkno n at the time 2olume III as published. It is seen" therefore" that -ansom ackno ledges that the %). at +dyar contains matter published in 2olume III" that she agrees ith Bertram 3eightley about left! over portions of %))." hich ould not fit any here se#uentially" and commits herself about the fact that this material had been ritten as early as CEEA.J In vie of the evidence brought forth in the foregoing pages" and on the basis of the actual nature of the material contained in the volume under discussion" it seems un.ust and contrary to common sense to have entitled it 2olume III of H. P. B.;s monumental ork" The )ecret ,octrine. $ven if the argument is raised to the effect that the )ections on >The %ystery of Buddha? do contain certain teachings not to be found any here else in H. P. B.;s literary heritage" it is nevertheless possible only to speculate on the likelihood of her having intended these pages for a future Third 2olume of her great ork.

LLLLLLLLLL J Ho ever" her statement in The Canadian Theosophist" 2ol. QIQ" %ay CF" CD@E" pp. HF!HA" to the effect that >the first 9BC large pages of this %). Mthe original draft of the ). ,. in the +dyar +rchivesO are substantially hat as published by %rs. Besant in CEDH as the Third 2olume"? is incorrect" as it is only certain portions of this draft that ere included in 2olume III. LLLLLLLLLL

Page xlii We have no definite proof of this" and might .ust as ell consider this material as having been laid aside for future use" or maybe because she considered it premature at the time. To make of this material an integral portion of The )ecret ,octrine and ithout any explanation hatsoever as to its nature" origin or source" is unfair to the memory of H. P. B." misleading to the student" and therefore un arranted. LLLLLLLLLLLLLLL In preparing this material for the Collected Writings" e have guided ourselves by the above considerations" and have therefore taken the follo ing stepsI C7 )ections QQ2I and QQ2II 6The Idols and the Teraphim and $gyptian %agic7" have been included as integral parts of 2ol. 2II"J o ing to facts outlined therein in the appended Compiler;s 'ote. 97 )ections II and III ere originally published in *ucifer" 2ol. Q" (une CED9" namely" as a posthumous article from the pen of H. P. B. entitled >The ,enials and the %istakes of the 'ineteenth Century. > MThe latter is no in 2ol. QIII of the B.C.W." pp. 99B!BC.O @7 +ll portions of the 2olume entitled >The )ecret ,octrine" 2olume III? hich ere identical" or nearly so" ith the text of the 1irst ,raft 6CEEA7 of 2ol. I of the ).,." have been kept in the same se#uence as in >2olume III?0 to them have been added a fe passages occurring in the 1irst ,raft %)." and hich do not occur in >2olume III?. This as done for the sake of completion. B7 +s indicated above" the scope of this material necessitated that it be divided bet een several volumes of the Collected Writings. The $soteric Instructions have been restored to their original ording and no exist in their complete form in 2olume QII of this series. When the volume entitled >The )ecret ,octrine" 2ol. III? CEDH" a Preface appeared in it signed by +nnie Besant. as published in

LLLLLLLLLL J :p. cit." beginning on p. 9@G and p. CGF" respectively. LLLLLLLLLL

Page xliii +ccording to that Preface" the various papers hich became part of this volume ere originally unarranged and had no obvious order" and +nnie Besant arranged them as se#uentially as possible. )he says she corrected grammatical errors and eliminated obviously non!$nglish idioms" hich as an unfortunate and #uite unnecessary thing to do" as H. P. B.;s foreign!sounding phrases and peculiarities of expression are sui generis and are rather an asset than a liability. 'othing of that nature has been done throughout the volumes of the Collected Writings herein H. P. B.;s o n language has been follo ed in every case. Whether any other liberties ere taken ith H. P. B.;s original text is impossible to say" although +nnie Besant specifically states that >in a fe cases MsheO filled in a gap" but any such addition is enclosed ithin s#uare brackets" so as to be distinguished from the text.? )he says in regard to the )ections under the general title of The %ystery of the Buddha? that she included them ith >some hesitation"? because >together ith some most suggestive thought" they contain very numerous errors of fact" and many statements based on esoteric ritings" not on esoteric kno ledge.? This general trend of ideas is repeated several times and enlarged upon. It is curious" to say the least" that anybody from among the then recently ac#uired follo ers of H. P. B. ould have had the temerity of pointing out the alleged errors of H. P. B.;s statements and of comparing them ith an implied" even if not actually expressed" correct kno ledge on his or her part of hat the true esoteric doctrine as on any sub.ect under consideration. Considering that the )ections entitled >The %ystery of the Buddha? contain some of the most recondite teachings of the $soteric Philosophy" including certain tenets merely hinted at and hich do not occur any here else in the entire literary output of H. P. B." not even in The )ecret ,octrine" any statement implying greater kno ledge concerning these mystical tenets is both ridiculous and unfair.

Pagre xliv The Preface also states that >this volume completes the papers left by H. P. B." ith the exception of a fe scattered articles that yet remain and that ill be published in her o n maga5ine *ucifer.? :f course e do not kno .ust exactly hen this Preface as ritten" but it is fair to assume that it dates from approximately the same period as the year in hich the volume as published" namely CEDH. It may have been ritten some hat earlier than the actual year of publication. If the pages of *ucifer are scanned for any such articles as are hinted at in the Preface" nothing from the pen of H. P . B. can be detected therein. $verything from her pen published posthumously as printed in *ucifer prior to CEDH0 and so e are left ondering hether there existed at one time some articles ritten by H. P. B. hich ere intended to be published in *ucifer but actually ere never used. This #uestion may never be ans ered one ay or another. B:-I) &I-3:11. LLCompiler.

Page C

P:)TH8%:8)*P P8B*I)H$,
INTRODUCTOR"# >P:W$- belongs to him ho kno s0? this is a very old axiom. 3no ledgeLL the first step to hich is the po er of comprehending the truth" of discerning the real from the falseLLis for those only ho" having freed themselves from every pre.udice and con#uered their human conceit and selfishness" are ready to accept every and any truth" once it is demonstrated to them. :f such there are very fe . The ma.ority .udge of a ork according to the respective pre.udices of its critics" ho are guided in their turn by the popularity or unpopularity of the author" rather than by its o n faults or merits. :utside the Theosophical circle" therefore" the present volume is certain to receive at the hands of the general public a still colder elcome than its t o predecessors have met ith.K 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 en#uiry" remaining strictly ithin the boundaries of official )cience or orthodox Theology. :ur age is a paradoxical anomaly. It is pre!eminently materialistic and as pre! eminently pietistic. :ur literature" our modern thought and progress" so called" both run on these t o parallel lines" so incongruously dissimilar and yet both so popular and so very orthodox" each in its o n ay. He ho presumes to dra a third line" as a hyphen of reconciliation bet een the t o" has to be fully prepared for the orst. He ill have his ork mangled by revie ers" mocked by the sycophants of )cience and Church" mis#uoted by his opponents" and re.ected even by the pious lending libraries.

LLLLLLLLLL J MIt is impossible to ascertain hether the division of the text into )ections and the titles of the individual )ections are H.P.B.;s" or hether they have been added by the $ditor. We have preserved them intact.LLCompiler.O K MIt is possible that H.P.B. had in mind an additional volume of The )ecret ,octrine never actually found among her papers.LLCompiler.O LLLLLLLLLL hich as

+''I$ B$)+'T CEBH!CD@@

Page 9 The absurd misconceptions" in so!called cultured circles of society" of the ancient Wisdom!-eligion 6Bodhism7 after the admirably clear and scientifically! presented explanations in $soteric Buddhism" are a good proof in point. They might have served as a caution even to those Theosophists ho" hardened in an almost life! long struggle in the service of their Cause" are neither timid ith their pen" nor in the least appalled by dogmatic assumption and scientific authority. Pet" do hat Theosophical riters may" neither %aterialism nor doctrinal pietism ill ever give their Philosophy a fair hearing. Their doctrines ill be systematically re.ected" and their theories denied a place even in the ranks of those scientific ephemera" the ever! shifting > orking hypotheses? of our day. To the advocate of the >animalistic? theory" our cosmogenetical and anthropogenetical teachings are >fairy tales? at best. 1or to those ho ould 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 ackno ledge the fatherhood of Pitris" the >)ons of 4od"? and to have to recognise as a brother a starveling from the slums. >Hold backU? shout in their turn the pietists. >Pou respectable church!going Christians $soteric BuddhistsU? ill never make of

'or are e" in truth" in any ay anxious to attempt the metamorphosis.J But this cannot" nor shall it" prevent Theosophists from saying hat they have to say" especially to those ho" in opposing to our doctrine %odern )cience" do so not for her o n fair sake" but only to ensure the success of their private hobbies and personal glorification. If e cannot prove many of our points" no more can they0 yet e may sho ho " instead of giving historical and scientific factsLLfor the edification of those ho" kno ing less than they" look to )cientists to do their thinking and form their opinionsLLthe efforts of most of our scholars seem solely directed to killing ancient facts" or distorting them into props to support their o n special vie s. This ill be done in no spirit of malice or even criticism" as the riter readily admits that most of those she finds fault ith stand immeasurably higher in learning than herself.

LLLLLLLLLL J MThe above paragraphs may be found in *ucifer" 2ol. 2III" pp. DH!DE and in B.C.W." QIII" pp. CBE!FC.O LLLLLLLLLL

Page @ But great scholarship does not preclude bias and pre.udice" nor is it a safeguard against self!conceit" but rather the reverse. %oreover" it is but in the legitimate defence of our o n statements" i.e." the vindication of +ncient Wisdom and its great truths" that e mean to take our >great authorities? to task. Indeed" unless the precaution of ans ering beforehand certain ob.ections to the fundamental propositions in the present ork be adoptedLLob.ections hich are certain to be made on the authority of this" that" or another scholar concerning the $soteric character of all the archaic and ancient orks on PhilosophyLLour statements ill be once more contradicted and even discredited. :ne of the main points in this 2olumeJ is to indicate in the orks of the old +ryan" 4reek" and other Philosophers of note" as ell as in all the orld!scriptures" the presence of a strong $soteric allegory and symbolism. +nother of the ob.ects is to prove that the key of interpretation" as furnished by the $astern Hindu!Buddhistic canon of :ccultism! fitting as ell the Christian 4ospels as it does archaic $gyptian" 4reek" Chaldaean" Persian" and even Hebre !%osaic Books!must have been one common to all the nations" ho ever divergent may have been their respective methods and exoteric >blinds.? These claims are vehemently denied by some of the foremost scholars of our day. In his $dinburgh *ectures" Prof. %ax %=ller discarded this fundamental statement of the Theosophists by pointing to the Hindu Vastras and Pandits" ho kno nothing of such $sotericism.K The learned )anskrit scholar stated in so many ords that there as no hidden meaning" no $soteric element or >blinds"? either in the Pur<nas or the 8panishads. Considering that the ord >8panishad? means" hen translated" the >)ecret ,octrine"? the assertion is" to say the least" extraordinary.

LLLLLLLLLL J MIf these are actually H.P.B.;s o n ords" and not those of the $ditor" she had in mind an additional volume of The )ecret ,octrine hich she speaks of in 2olumes I and II.LLCompiler.O K The ma.ority of the Pandits kno nothing of the $soteric Philosophy no " because they have lost the key to it0 yet not one of these" if honest" ould deny that the 8panishads" and especially the Pur<nas" are allegorical and symbolical0 nor that there still remain in India a fe great scholars ho could" if they ould" give them the key to such interpretations. 'or do they re.ect the actual existence of %ah<tmas LL initiated Pogis and +depts LL even in this age of 3ali!Puga. LLLLLLLLLL

Page B )ir %. %onier!Williams again holds the same vie ith regard to Buddhism. To hear him is to regard 4autama" the Buddha" as an enemy of every pretence to $soteric teachings. He himself never taught themU +ll such >pretences? to :ccult learning and >magic po ers? are due to the later +rhats" the subse#uent follo ers of the >*ight of +sia?U Prof. B. (o ett" again" as contemptuously passes the sponge over the >absurd? interpretations of Plato;s Timaeus and the %osaic Books by the 'eo!Platonists. There is not a breath of the :riental 64nostic7 spirit of %ysticism in Plato;s ,ialogues" the -egius Professor of 4reek tells us" nor any approach to )cience" either. 1inally" to cap the climax" Prof. )ayce" the +ssyriologist" although he does not deny the actual presence" in the +ssyrian tablets and cuneiform literature" of a hidden meaningLL %any of the sacred texts initiated . . .J ere so ritten as to be intelligible only to the

yet insists that the >keys and glosses? thereof are no in the hands of the +ssyriologists. The modern scholars" he affirms" have in their possession clues to the interpretation of the $soteric -ecords. Which even the initiated priests Mof ChaldaeaO did not possess. Thus" in the scholarly appreciation of our modern :rientalists and Professors" )cience as in its infancy in the days of the $gyptian and Chaldaean +stronomers. P<nini" the greatest 4rammarian in the orld" as unac#uainted ith the art of riting. )o as the *ord Buddha" and everyone else in India until @GG B.C. The grossest ignorance reigned in the days of the Indian -ishis" 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 contraryU Truly it looks as if" since the orld;s creation" there has been but one age of real kno ledge on earth L the present age.

LLLLLLLLLL J M)ee the Hibbert *ectures for CEEH" pp. CB!CH" or B.C.W. 2ol. QIII" p.Dl / fn.O LLLLLLLLLL

Page F In the misty t ilight" in the grey da n of history" stand the pale shado s of the old )ages of orld reno n. They ere hopelessly groping for the correct meaning of their o n %ysteries" the spirit hereof has departed ithout revealing itself to the Hierophants" and has remained latent in space until the advent of the initiates of %odern )cience and -esearch. The noontide brightness of kno ledge has only no arrived at the >3no !+ll"? ho" basking in the da55ling sun of induction" busies himself ith his Penelopeian task of > orking hypotheses"? and loudly asserts his rights to universal kno ledge. Can anyone onder" then" that according to present vie s the learning of the ancient Philosopher" and even sometimes that of his direct successors in the past centuries" has ever been useless to the orld and valueless to himselfT 1or" as explained repeatedly in so many ords" hile the -ishis and the )ages of old have alked far over the arid fields of myth and superstition" the mediaeval )cholar" and even the average eighteenth century )cientist" have al ays been more or less cramped by their >supernatural? religion and beliefs. True" it is generally conceded that some ancient and also mediaeval )cholars" such as Pythagoras" Plato" Paracelsus and -oger Bacon" follo ed by a host of glorious names" had indeed left not a fe landmarks over precious mines of Philosophy and unexplored lodes of Physical )cience. But then the actual excavation of these" the smelting of the gold and silver" and the cutting of the precious .e els they contain" are all due to the patient labors of the modern man of )cience. +nd is it not to the unparalleled genius of the latter that the ignorant and hitherto deluded orld o es a correct kno ledge of the real nature of the 3osmos" of the true origin of the universe and man" as revealed in the automatic and mechanical theories of the Physicists" in accordance ith strictly scientific PhilosophyT Before our cultured era" )cience as but a name" Philosophy a delusion and a snare. +ccording to the modest claims of contemporary authority on genuine )cience and Philosophy" the Tree of 3no ledge has only no sprung from the dead eeds of superstition" as a beautiful butterfly emerges from an ugly grub. We have" therefore" nothing for hich to thank our forefathers.

Page A The +ncients have at best prepared and fertili5ed the soil0 it is the %oderns ho have planted the seeds of kno ledge and reared the lovely plants called blank negation and sterile agnosticism. )uch" ho ever" is not the vie taken by Theosophists. They repeat hat as stated t enty years ago. It is not sufficient to speak of the >untenable conceptions of an uncultured past? 6Tyndall70 of the >parler enfantin? of the 2aidic poets 6%ax %=ller70 of the >absurdities? of the 'eo!Platonists 6(o ett70 and of the ignorance of the Chaldaeo!+ssyrian initiated Priests ith regard to their o n symbols" hen compared ith the kno ledge thereon of the British :rientalist 6)ayce7. )uch assumptions have to be proven by something more solid than the mere ord of these scholars. 1or no amount of boastful arrogance can hide the intellectual #uarries out of hich the representations of so many modern Philosophers and )cholars have been carved. Ho many of the most distinguished $uropean )cientists have derived honour and credit for the mere dressing!up of the ideas of these old Philosophers" hom they are ever ready to disparage" is left to an impartial posterity to say. Thus it does seem not altogether untrue" as stated in Isis 8nveiled MII" CG@O" to say of certain :rientalists and )cholars of dead languages" that they ill allo their boundless conceit and self!opinionatedness to run a ay ith their logic and reasoning po ers" rather than concede to the ancient Philosophers the kno ledge of anything the modern do not kno . +s part of this ork treats of the Initiates and the secret kno ledge imparted during the %ysteries" the statements of those ho" in spite of the fact that Plato as an Initiate" maintain that no hidden %ysticism is to be discovered in his orks" have to be first examined. Too many of the present scholars" 4reek and )anskrit" are but too apt to forego facts in favour of their o n preconceived theories based on personal pre.udice. They conveniently forget" at every opportunity" not only the numerous changes in language" but also that the allegorical style in the ritings of old Philosophers and the secretiveness of the %ystics had their raison d;Wtre0 that both the pre!Christian and the post!Christian classical riters L the great ma.ority at all events L ere under the sacred obligation never to divulge the solemn secrets communicated to them in the sanctuaries0 and that this alone is sufficient to sadly mislead their translators and profane critics.

Page H But these critics ill admit nothing of the kind" as ill presently be seen. 1or over t enty!t o centuries everyone ho has read Plato has been a are that" like most of the other 4reek Philosophers of note" he had been initiated0 that therefore" being tied do n by the )odalian :ath" he could speak of certain things only in veiled allegories. His reverence for the %ysteries is unbounded0 he openly confesses that he rites >enigmatically"? and e see him take the greatest precautions to conceal the true meaning of his ords. $very time the sub.ect touches the greater secrets of :riental Wisdom L the cosmogony of the universe" or the ideal pre!existing orldLLPlato shrouds his Philosophy in the profoundest darkness. His Timaeus is so confused that no one but an Initiate can understand the hidden meaning. +s already said in Isis 8nveiledI The speculations of Plato in the Ban#uet" on the creation Mor rather the evolutionO of primordial men" and the essay on Cosmogony in the Timaeus" must be taken allegorically" if e accept them at all. It is this hidden Pythagorean meaning in Timaeus" Cratylus" and Parmenides" and a fe other trilogies and dialogues" that the 'eo!Platonists ventured to expound" as far as the theurgical vo of secrecy ould allo them. The Pythagorean doctrine that 4od is the 8niversal %ind diffused through all things" and the dogma of the soul;s immortality" are the leading features in these apparently incongruous teachings. His piety and the great veneration Plato felt for the %P)T$-I$)" are sufficient arrant that he ould not allo his indiscretion to get the better of that deep sense of responsibility hich is felt by every adept. >Constantly perfecting himself in perfect %P)T$-I$)" a man in them alone becomes truly perfect"? says he in the Phaedrus M9BD C.O He took no pains to conceal his displeasure that the %ysteries had become less secret than formerly. Instead of profaning them by putting them ithin the reach of the multitude" he ould have guarded them ith .ealous care against all but the most earnest and orthy of his disciples.J While mentioning the gods" on every page" his monotheism is un#uestionable" for the hole thread of his discourse indicates that by the term gods he means a class of beings far lo er in the scale than deities" and but one grade higher than men.

LLLLLLLLLL J This assertion is clearly corroborated by Plato himself" ho saysI >Pou say that" in my former discourse" I have not sufficiently explained to you the nature of the 1irst. I purposely spoke enigmatically" that in case the tablet should have happened ith any accident" either by sea or land" a person ithout some previous kno ledge of the sub.ect" might not be able to understand its contents.?6$pistles" II" @C9 $0 cf. Cory" +ncient 1ragments" p. @GB7. LLLLLLLLLL

Page E $ven (osephus perceived and ackno ledged this fact" despite the natural pre.udice of his race. In his famous onslaught upon +pion" this historian saysIJ >Those" ho ever" among the 4reeks ho philosophi5ed in accordance ith truth" ere not ignorant of anything" . . . nor did they fail to perceive the chilling superficialities of the mythical allegories" on hich account they .ustly despised them. . . . By hich thing Plato" being moved" says it is not necessary to admit any one of the other poets into Sthe Common ealth"; and he dismisses Homer blandly" after having cro ned him and pouring unguent upon him" in order that indeed he should not destroy" by his myths" the orthodox belief respecting one 4od.?K +nd this is the >4od? of every Philosopher" 4od infinite and impersonal. +ll this and much more" hich there is no room here to #uote" leads one to the undeniable certitude that" 6a7 as all the )ciences and Philosophies ere in the hands of the temple Hierophants" Plato" as initiated by them" must have kno n them0 and 6b7 that logical inference alone is amply sufficient to .ustify anyone in regarding Plato;s ritings as allegories and >dark sayings"? veiling truths hich he had no right to divulge. This established" ho comes it that one of the best 4reek scholars in $ngland" Prof. (o ett" the modern translator of Plato;s orks" seeks to demonstrate that none of the ,ialogues L including even the TimaeusLLhave any element of :riental %ysticism about themT Those ho can discern the true spirit of Plato;s Philosophy ill hardly be convinced by the arguments hich the %aster of Balliol College lays before his readers. >:bscure and repulsive? to him" the Timaeus may certainly be0 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 secrecy0 not >out of the confusion of theological" mathematical" and physiological notions"? or >out of the desire to conceive the hole of nature ithout any ade#uate kno ledge of the parts.?R 1or %athematics and 4eometry ere the backbone of :ccult cosmogony" hence of >Theology"? and the physiological notions of the ancient )ages are being daily verified by )cience in our age0 at least" to those ho kno ho to read and understand ancient $soteric orks.

LLLLLLLLLL J Contra +pionem" II" X @H. K Isis 8nveiled" I" 9EH!EE. R The ,ialogues of Plato" translated by B. (o ett" -egius Professor of 4reek at the 8niversity of :xford" 2ol. III" p. F9@. LLLLLLLLLL

Page D The >kno ledge of the parts? avails us little" if this kno ledge only leads us the more to ignorance of the Whole" or the >nature and reason of the 8niversal"? as Plato called ,eity" and causes us to blunder most egregiously because of our boasted inductive methods. Plato may have been >incapable of induction or generali5ation in the modern sense?0J he may have been ignorant also" of the circulation of the blood" hich" e are told" > as absolutely unkno n to him"?K but then" there is naught to disprove that he kne hat blood is L and this is more than any Physiologist or Biologist can claim no adays. Though a ider and far more generous margin for kno ledge is allo ed the >physical philosopher? by Prof. (o ett than by nearly any other modern commentator and critic" nevertheless" his criticism so considerably out eighs his laudation" that it may be as ell to #uote his o n ords" to sho clearly his bias. Thus he saysI To bring sense under the control of reason0 to find some ay through the labyrinth or chaos of appearances" either the high ay of mathematics" or more devious paths suggested by the analogy of man ith the orld" and of the orld ith man0 to see that all things have a cause and are tending to ards an end L this is the spirit of the ancient physical philosopher.R But e neither appreciate the conditions of kno ledge to hich he as sub.ected" nor have the ideas hich fastened upon his imagination the same hold upon us. 1or he is hovering bet een matter and mind0 he is under the dominion of abstractions0 his impressions are taken almost at random from the outside of nature0 he sees the light" but not the ob.ects hich are revealed by the light0 and he brings into .uxtaposition things hich to us appear ide as the poles asunder" because he finds nothing bet een them.

LLLLLLLLLL J :p. cit." p. FAC. K :p. cit." p. FDC. R This definition places 6un ittingly" of course7" the ancient >physical philosopher? many cubits higher than his modern >physical? confrYre" since the ultima Thule of the latter is to lead mankind to believe that neither universe nor man have any cause at all L not an intelligent one at all events L and that they have sprung into existence o ing to blind chance and a senseless hirling of atoms. Which of the t o hypotheses is the more rational and logical is left to the impartial reader to decide. M:p.cit." 2ol. III" p. F9@O LLLLLLLLLL

Page CG The last proposition but one must evidently be distasteful to the modern >physical philosopher"? ho sees the >ob.ects? before him" but fails to see the light of the 8niversal %ind" hich reveals them" i.e." ho proceeds in a diametrically opposite ay. Therefore the learned Professor comes to the conclusion that the ancient Philosopher" hom he no .udges from Plato;s Timaeus" must have acted in a decidedly unphilosophical and even irrational ay. 1orI He passes abruptly from persons to ideas and numbers" and from ideas and numbers to persons0J he confuses sub.ect and ob.ect" first and final causes" and is dreaming of geometrical figuresK lost in a flux of sense. +nd an effort of mind is re#uired on our parts in order to understand this double language" or to apprehend the t ilight character of this kno ledge" and the genius of ancient philosophers" hich under such conditions MTO seems by a divine po er in many instances to have anticipated the truth R Whether >such conditions? imply those of ignorance and mental stolidity in >the genius of ancient philosophers? or something else" e do not kno . But hat e do kno is that the meaning of the sentences e have italici5ed is perfectly clear.

LLLLLLLLLL J Italics are mine. $very tyro in $astern Philosophy" every 3abalist" ill see the reason for such an association of persons ith ideas" numbers" and geometrical figures. 1or number" says Philolaus" >is the dominant and self!produced bond of the eternal continuance of things.? M)ee his 1ragments :n the 8niverse0 in ,ielsI The Pre!)ocratic Philosophers.O +lone the modern )cholar remains blind to the grand truth. K Here again the ancient Philosopher seems to be ahead of the modern. 1or he only >confuses . . . first and final causes? 6 hich confusion is denied by those ho kno the spirit of ancient scholarship7" hereas his modern successor is confessedly and absolutely ignorant of both. %r. Tyndall sho s )cience >po erless? to solve a single one of the final problems of 'ature and >disciplined Mread" modern materialisticO imagination retiring in be ilderment from the contemplation of the problems? of the orld of matter. He even doubts hether the men of present )cience possess >the intellectual elements hich ould enable them to grapple ith the ultimate structural energies of 'ature.? But for Plato and his disciples" the lo er types ere but the concrete images of the higher abstract ones0 the immortal )oul has an arithmetical" as the body has a geometrical" beginning. This beginning" as the reflection of the great universal +rchaeus 6+nima %undi7" is self!moving" and from the centre diffuses itself over the hole body of the %acrocosm. R :p. cit." p. F9@!9B. LLLLLLLLLL

Page CC Whether the -egius Professor of 4reek believes or disbelieves in a hidden sense of geometrical figures and of the $soteric >.argon"? he nevertheless admits the presence of a >double language? in the ritings of these Philosophers. Thence he admits a hidden meaning" hich must have had an interpretation. Why" then" does he flatly contradict his o n statement on the very next pageT +nd hy should he deny to the Timaeus L that pre!eminently Pythagorean 6mystic7 ,ialogue L any :ccult meaning and take such pains to convince his readers that The influence misunderstanding. hich the Timaeus has exercised upon posterity is partly due to a

The follo ing #uotation from his Introduction is in direct contradiction ith the paragraph hich precedes it" as above #uotedI In the supposed depths of this dialogue the 'eo! Platonists found hidden meanings and connections ith the (e ish and Christian )criptures" and out of them they elicited doctrines #uite at variance ith the spirit of Plato. Believing that he as inspired by the Holy 4host" or had received his isdom from %oses"J they seemed to find in his ritings the Christian Trinity" the Word" the Church . . . and the 'eo! Platonists had a method of interpretation hich could elicit any meaning out of any ords. They ere really incapable of distinguishing bet een the opinions of one philosopher and another" or bet een the serious thoughts of Plato and his passing fancies.K . . . MButO there is no danger of the modern commentators on the Timaeus falling into the absurdities of the 'eo!Platonists.

LLLLLLLLLL J 'o here are the 'eo!Platonists guilty of such an absurdity. The learned Professor of 4reek must have been thinking of t o spurious orks attributed by $usebius and )t. (erome to +mmonius )accas" ho rote nothing0 or must have confused the 'eo!Platonists ith Philo (udaeus. But then Philo lived over C@G years before the birth of the founder of 'eo!Platonism He belonged to the )chool of +ristobulus the (e " ho lived under Ptolemy Philometor 6CFG years B.C.7" and is credited ith having inaugurated the movement hich tended to prove that Plato and even the Peripatetic Philosophy ere derived from the >revealed? %osaic Books. 2alckenaer tries to sho that the author of the Commentaries on the Books of %oses" as not +ristobulus" the sycophant of Ptolemy MCf. ,iatribe de +ristobulo" (udaeo" etc." ed. by (. (u5acio" *ugd. Bat." CEGAO. But hatever he as" he as not a 'eo!Platonist" but lived before" or during the days of Philo (udaeus" since the latter seems to kno his orks and follo his methods. K :nly Clemens +lexandrinus" a Christian 'eo!Platonist and a very fantastic riter. LLLLLLLLLL

Page C9 'o danger hatever" of course" for the simple reason that the modern commentators have never had the key to :ccult interpretations. +nd before another ord is said in defence of Plato and the 'eo!Platonists" the learned master of Balliol College ought to be respectfully askedI What does" or can he kno of the $soteric canon of interpretationT By the term >canon? is here meant that key hich as communicated orally from >mouth to ear? by the %aster to the disciple" or by the Hierophant to the candidate for initiation0 this from time immemorial throughout a long series of ages" during hich the inner L not public L %ysteries ere the most sacred institution of every land. Without such a key no correct interpretation of either the ,ialogues of Plato or of any )cripture" from the 2edas to Homer" from the &end! +vesta to the %osaic Books" is possible. Ho then can the -ev. ,r. (o ett kno that the interpretations made by the 'eo!Platonists of the various sacred books of the nations ere >absurdities?T Where" again" has he found an opportunity of studying these >interpretations?T History sho s that all such orks ere destroyed by the Christian Church 1athers and their fanatical catechumens" herever they ere found. To say that such men as +mmonius" a genius and a saint" hose learning and holy life earned for him the title of Theodidaktos 6>god!taught?7" such men as Plotinus" Porphyry" and Proclus" ere >incapable of distinguishing bet een the opinions of one philosopher and another" or bet een the serious thoughts of Plato and his fancies"? is to assume an untenable position for a )cholar. It amounts to saying that" 6a7 scores of the most famous Philosophers" the greatest )cholars and )ages of 4reece and of the -oman $mpire ere dull fools" and 6b7 that all the other commentators" lovers of 4reek Philosophy" some of them the acutest intellects of the age L ho do not agree ith ,r. (o ett L are also fools and no better than those hom they admire. The patronising tone of the last above!#uoted passage is modulated ith the most 'aive conceit" remarkable even in our age of self!glorification and mutual!admiration cli#ues. We have to compare the Professor;s vie s ith those of some other scholars. )ays Prof. +lexander Wilder of 'e Pork" one of the best Platonists of the day" speaking of +mmonius" the founder of the 'eo!Platonic )choolI

Page C@ His deep spiritual intuition" his extensive learning" his familiarity ith the Christian 1athers" Pantaenus" Clement and +thenagoras" and ith the most erudite philosophers of the time" all fitted him for the labour hich he performed so thoroughly.J He as successful in dra ing to his vie s the greatest scholars and public men of the -oman $mpire" ho had little taste for asting time in dialectic pursuits or superstitious observances. The results of his ministration are perceptible at the present day in every country of the Christian orld0 every prominent system of doctrine no bearing the marks of his plastic hand. $very ancient philosophy has had its votaries among the moderns0 and even (udaism . . . has taken upon itself changes hich ere suggested by the >4od!taught? +lexandrian . . . He as a man of rare learning and endo ments" of blameless life and amiable disposition. His almost superhuman ken and many excellencies on for him the title of theodidaktos" or 4od!taught0 but he follo ed the modest example of Pythagoras" and only assumed the title of philaletheian" or" lover of truth.K It ould be happy for truth and fact ere our modern scholars to follo modestly in the steps of their great predecessors. But not they L PhilaletheiansU %oreover" e kno thatI *ike :rpheus" Pythagoras" Confucius" )ocrates" and (esus himself"R +mmonius committed nothing to riting.X Instead" he . . communicated his most important doctrines to persons duly instructed and disciplined" imposing on them the obligations of secrecy0 as as done before him by &oroaster and Pythagoras" and in the %ysteries.
LLLLLLLLLL J The labour of reconciling the different systems of religion. K 'e Platonism and +lchemy" by +lex. Wilder" %.,." pp. H" B. M)ee CDHF reprint of the CEAD ed. by Wi5ards Bookshelf.O R It is ell!kno n that" though born of Christian parents" +mmonius had renounced the tenets of the Church L $usebius and (erome not ithstanding. Porphyry" the disciple of Plotinus" ho had lived ith +mmonius for eleven years together" and ho had no interest in stating an untruth" positively declares that he had renounced Christianity entirely. :n the other hand" e kno that +mmonius believed in the bright 4ods" Protectors" and that the 'eo!Platonic Philosophy as as >pagan? as it as mystical. But $usebius" the most unscrupulous forger and falsifier of old texts" and )t. (erome" an out!and!out fanatic" ho had both an interest in denying the fact" contradict Porphyry. We prefer to believe the latter" ho has left to posterity an unblemished name and a great reputation for honesty. X T o orks are falsely attributed to +mmonius. :ne" no lost" called ,e Consensu %oysis et (esu" is mentioned by the same >trust orthy? $usebius" the Bishop of Caesaraea" and the friend of the Christian $mperor Constantine" ho died" ho ever" a heathen. +ll that is kno n of this pseudo! ork is that (erome besto s great praise upon it 62ir. Illust." cap lv" and $usebius" Hist. $ccl." 2I" xix7. The other spurious production is called the ,iatessaron

as

Pae CB $xcept a fe treatises of is disciples" e have only the declarations of his adversaries from hich to ascertain hat he actually taught.J It is from the biased statements of such >adversaries"? probably" that the learned :xford translator of Plato;s ,ialogues came to the conclusion thatI That hich as truly great and truly characteristic of him MPlatoO" his effort to realise and connect abstractions" as not understood by them Mthe 'eo!PlatonistsO at all MTO. He states" contemptuously enough for the ancient methods of intellectual analysis" thatI In the present day . . . an ancient philosopher is to be interpreted from himself" and by the contemporary history of thought.K This is like saying that the ancient 4reek canon of proportion 6if ever found7" and the +thena Promachos of Phidias" have to be interpreted in the present day from the contemporary history of architecture and sculpture" from the +lbert Hall and %emorial %onument" and the hideous %adonnas in crinolines sprinkled over the fair face of Italy. Prof. (o ett remarks that >mysticism is not criticism.? 'o0 but neither is criticism al ays fair and sound .udgment. *a criti#ue est aisZe" mais l;art est difficule. +nd such >art? our critic of the 'eo!PlatonistsLhis 4reek scholarship not ithstandingLlacks from a to 5.

LLLLLLLLLL 6or the >Harmony of the 4ospels?7. This is partially extant. But then" again" it exists only in the *atin version of 2ictor" Bishop of Capua 6sixth century7" ho attributed it himself to Tatian" and as rongly" probably" as later scholars attributed the ,iatessaron to +mmonius. Therefore no great reliance can be placed upon it" nor on its >esoteric? interpretation of the 4ospels. Is it this ork" e onder" hich led Prof. (o ett to regard the 'eo!Platonic interpretations as >absurdities?T J Wilder" op. cit." p. H. K (o ett" op. cit." III" p. F9B. LLLLLLLLLL

Page CF 'or has he" very evidently" the key to the true spirit of the %ysticism of Pythagoras and Plato" since he denies even in the Timaeus an element of :riental %ysticism" and seeks to sho 4reek Philosophy reacting upon the $ast" forgetting that the truth is the exact reverse0 that it is >the deeper and more pervading spirit of :rientalism? that hadLthrough Pythagoras and his o n initiation into the %ysteriesL penetrated into the very depths of Plato;s soul. But ,r. (o ett does not see this. 'or is he prepared to admit that anything good or rationalLin accordance ith the >contemporary history of thought?LLcould ever come out of that 'a5areth of the Pagan %ysteries0 nor even that there is anything to interpret of a hidden nature in the Timaeus or any other ,ialogue. 1or him" The so!called mysticism of Plato is purely 4reek" arising out of his imperfect kno ledgeJ and high aspirations" and is the gro th of an age in hich philosophy is not holly separated from poetry and mythology.K +mong several other e#ually erroneous propositions" it is especially the assumptions 6a7 that Plato as entirely free from any element of $astern Philosophy in his ritings" and 6b7 that every modern scholar" ithout being a %ystic and a 3abalist himself" can pretend to .udge of ancient $sotericismL hich e mean to combat. To do this e have to produce more authoritative statements than our o n ould be" and bring the evidence of other scholars as great as ,r. (o ett" if not greater" specialists in their sub.ects" moreover" to bear on and destroy the arguments of the :xford -egius Professor of 4reek. That Plato as undeniably an ardent admirer and follo er of Pythagoras no one ill deny. +nd it is e#ually undeniable" as %atter has it" that Plato had inherited on the one hand his doctrines" and on the other had dra n his isdom" from the same sources as the )amian Philosopher.R

LLLLLLLLLL J >Imperfect kno ledge? of hatT That Plato as ignorant of many of the modern > orking hypotheses?Las ignorant as our immediate posterity is sure to be of the said hypotheses hen they in their turn" after exploding" .oin the >great ma.ority?L is perhaps a blessing in disguise. K :p. cit." pp. F9B!9F. R Histoire Criti#ue du 4nosticisme" by (. %atter" Professor of the -oyal +cademy of )trasbourg. >It is in Pythagoras and Plato that e find" in 4reece" the first elements of M:rientalO 4nosticism"? he says. 62ol I" ch. iii" p. F@0 )trasbourg ed. CEB@!BB.7 LLLLLLLLLL

Page CA +nd the doctrines of Pythagoras are :riental to the backbone" and even Brahmanical0 for this great Philosopher ever pointed to the far $ast as the source hence he derived his information and his Philosophy" and Colebrooke sho s that Plato makes the same profession in his $pistles" and says that he has taken his teachings >from ancient and sacred doctrines.?J 1urthermore" the ideas of both Pythagoras and Plato coincide too ell ith the systems of India and ith &oroastrianism to admit any doubt of their origin by anyone ho has some ac#uaintance ith these systems. +gainI Pantaenus" +thenagoras and Clement ere thoroughly instructed in the Platonic philosophy" and comprehended its essential unity ith the :riental systems.K The history of Pantaenus and his contemporaries may give the key to the Platonic" and at the same time :riental" elements that predominate so strikingly in the 4ospels over the (e ish )criptures.

PRELIMINAR" SURVE" I'ITI+T$) ho have ac#uired po ers and transcendental kno ledge can be traced back to the 1ourth -oot -ace from our o n age. +s the multiplicity of the sub.ects to be dealt ith prohibits the introduction of such a historical chapter" hich" ho ever historical in fact and truth" ould be re.ected a priori as blasphemy and fable by both Church and )cienceL e shall only touch on the sub.ect. )cience strikes out" at its o n s eet ill and fancy" do5ens of names of ancient heroes" simply because there is too great an element of myth in their histories0 the Church insists that biblical patriarchs shall be regarded as historical personages" and terms her seven >)tar! angels? the >historical channels and agents of the Creator.? Both are right" since each finds a strong party to side ith it.

LLLLLLLLLL J Transactions of the -oyal +siatic )ociety of 4reat Britain and Ireland" *ondon" CE9H" 2ol. I" pp. FHE!HD. K 'e Platonism and +lchemy" p. B. LLLLLLLLLL

Page CH %ankind is at best a sorry herd of Panurgian sheep" follo ing blindly the leader that happens to suit it at the moment. %ankindLthe ma.ority at any rateLhates to think for itself. It resents as an insult the humblest invitation to step for a moment outside the old ell!beaten tracks" and" .udging for itself" to enter into a ne path in some fresh direction. 4ive it an unfamiliar problem to solve" and if its mathematicians" not liking its looks" refuse to deal ith it" the cro d" unfamiliar ith mathematics" ill stare at the unkno n #uantity" and getting hopelessly entangled in sundry x;s and y;s" ill turn round" trying to rend to pieces the uninvited disturber of its intellectual 'irvna. This may" perhaps" account for the ease and extraordinary success en.oyed by the -oman Church in her conversions of nominal Protestants and 1reethinkers" hose name is legion" but ho have never gone to the trouble of thinking for themselves on these most important and tremendous problems of man;s inner nature. +nd yet" if the evidence of facts" the records preserved in History" and the uninterrupted anathemas of the Church against >Black %agic? and %agicians of the accursed race of Cain" are not to be heeded" our efforts ill prove very puny indeed. When" for nearly t o millenniums" a body of men has never ceased to lift its voice against Black %agic" the inference ought to be irrefutable that if Black %agic exists as a real fact" there must be some here its counterpartLWhite %agic. 1alse silver coins could have no existence if there ere no genuine silver money. 'ature is dual in hatever she attempts" and this ecclesiastical persecution ought alone to have opened the eyes of the public long ago. Ho ever much travellers may be ready to pervert every fact ith regard to abnormal po ers ith hich certain men are gifted in >heathen? countries0 ho ever eager they may be to put false constructions on such facts" andLto use an old proverbL>to call hite s an black goose"? and kill it" yet the evidence of even -oman Catholic missionaries ought to be taken into consideration" once they s ear in a body to certain facts. 'or is it because they choose to see )atanic agency in manifestations of a certain kind" that their evidence as to the existence of such po ers can be disregarded. 1or hat do they say of ChinaT

Page CE Those missionaries ho 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 ho have become familiar ith every exoteric rite of both the official religion and sectarian creedsLall s ear to the existence of a certain body of men" hom no one can reach but the $mperor and a select body of high officials. + fe years ago" before the ar in Tonkin" the archbishop in Pekin" on the report of some hundreds of missionaries and Christians" rote to -ome the identical story that had been reported t enty!five years before" and had been idely circulated in clerical papers. They had fathomed" it as said" the mystery of certain official deputations" sent at times of danger by the $mperor and ruling po ers to their )hen and 3uei" as they are called among the people. These )hen and 3uei" they explained" ere the 4enii of the mountains" endo ed ith the most miraculous po ers. They are regarded as the protectors of China" by the >ignorant? masses0 as the incarnation of )atanic po er by the good and >learned? missionaries. The )hen and 3uei are men belonging to another state of being to that of the ordinary man" or to the state they en.oyed hile they ere clad in their bodies. They are disembodied spirits" ghosts and larvae" living" nevertheless" in ob.ective form on earth" and d elling in the fastnesses of mountains" inaccessible to all but those hom they permit to visit them.J In Tibet certain ascetics are also called *ha" )pirits" by those ith hom they do not choose to communicate. The )hen and 3uei" ho en.oy the highest consideration of the $mperor and Philosophers" and of Confucianists ho believe in no >)pirits"? are simply *ohansL+depts ho live in the greatest solitude in their unkno n retreats. But both Chinese exclusiveness and 'ature seem to have allied themselves against $uropean curiosity andLas it is sincerely regarded in TibetLdesecration. %arco Polo" the famous traveller" as perhaps the $uropean ho ventured farthest into the interior of these countries. What as said of him in CEHA may no be repeated. The district of the 4obi ilderness" and" in fact" the hole area of Independent Tartary and Tibet is .ealously guarded against foreign intrusion. Those ho are permitted to traverse it are under the particular care and pilotage of certain agents of the chief authority" and are in duty bound to convey no intelligence respecting places and persons to the outside orld.

LLLLLLLLLL J This fact and others may be found in Chinese %issionary -eports" and in a ork by %onseigneur ,elaplace" a Bishop in China" +nnales de la Propagation de la 1oi." M*yon" Che5 *;[diteur des +nnales.O LLLLLLLLLL

Page CD But for this restriction" even e might contribute to these pages accounts of exploration" adventure" and discovery that ould be read ith interest. The time ill come" sooner or later" hen the dreadful sand of the desert ill yield up its long! buried secrets" and then there ill indeed be unlooked!for mortifications for our modern vanity. >The people of Pashai"?J says %arco Polo" the daring traveller of the thirteenth century" >are great adepts in sorceries and the diabolic arts.? +nd his learned editor addsI >This Pashai" or 8dy\na" as the native country of Padma!)ambhava" one of the chief apostles of *amaism" i.e." of Tibetan Buddhism" and a great master of enchantments. The doctrines of Vakya" as they prevailed in 8dy\na in old times" ere probably strongly tinged ith Vivaitic magic" and the Tibetans still regard that locality as the classic ground of sorcery and itchcraft.? The >old times? are .ust like the >modern times?0 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. Hiuen!Tsang says of the inhabitantsI >The men . . . are fond of study" but pursue it ith no ardour. The science of magical formula has become a regular professional business ith them.?K We ill not contradict the venerable Chinese pilgrim on this point" and are illing to admit that in the seventh century some people made >a professional business? of magic0 so" also" do some people no " but certainly not the true adepts. M%oreover" in that century" Buddhism had hardly penetrated into Tibet" and its races ere steeped in the sorceries of the B]n"Lthe pre!lamaic religion.O It is not Hiuen!Tsang" the pious" courageous man" ho risked his life a hundred times to have the bliss of perceiving Buddha;s shado in the cave of Pesha ar" ho ould have accused the holy lamas and monkish thaumaturgists of >making a professional business? of sho ing it to travellers. The in.unction of 4autama" contained in his ans er to 3ing Prasena.it" his protector" ho called on him to perform miracles" must have been ever!present to the mind of Hiuen!Tsang. >4reat king"? said 4autama" >I do not teach the la to my pupils" telling them" S4o" ye saints" and before the eyes of the Brahmans and householders perform" by means of your supernatural po ers" miracles greater than any man can perform.;I tell them" hen I teach them the la " S*ive" ye saints" hiding your good orks" and sho ing your sins.; ?
LLLLLLLLLL J The regions some here about 8dy\na and 3ashmir" as the translator and editor of %arco Polo 6Colonel Henry Pule7 believes.The Book of )er %arco Polo" I" pp. CH9!H@0 9nd. ed. *ondon" (. %urray" CEHF. K Histoire de la vie de Hiouen!Thsang" . . . 2ol. I of 2oyages des PYlerins Bouddhistes. Traduit du chinois par )tanislas (ulien. Cf. Pule" op" cit." I" CH@!HB. LLLLLLLLLL

Page 9G )truck ith the accounts of magical exhibitions itnessed and recorded by travellers of every age ho had visited Tartary and Tibet" Colonel Pule comes to the conclusion that the natives must have had >at their command the hole encyclopaedia of modern S)piritualists;. ,u Halde mentions among their sorceries the art of producing by their invocations the figures of *ao!tseuJ and their divinities in the air" and of making a pencil to rite ans ers to #uestions ithout anybody touching it.?K The former invocations pertain to religious mysteries of their sanctuaries0 if done other ise" or for the sake of gain" they are considered sorcery" necromancy" and strictly forbidden. The latter art" that of making a pencil rite ithout contact" as kno n and practiced in China and other countries centuries before the Christian era. It is the + B C of magic in those countries. When Hiuen!Tsang desired to adore the shado of Buddha" it as not to >professional magicians? that he resorted" but to the po er of his o n soul! invocation0 the po er of prayer" faith" and contemplation. +ll as dark and dreary near the cavern in hich the miracle as alleged to take place sometimes. Hiuen! Tsang entered and began his devotions. He made one hundred salutations" but neither sa nor heard anything. Then" thinking himself too sinful" he cried bitterly" and despaired. But as he as going to give up all hope" he perceived on the eastern all a feeble light" but it disappeared. He rene ed his prayers" full of hope this time" and again he sa the light" hich flashed and disappeared again. +fter this he made a solemn vo I he ould not leave the cave till he had the rapture to see at last the shado of the >2enerable of the +ge.? He had to ait longer after this" for only after t o hundred prayers as the dark cave suddenly >bathed in light" and the shado of Buddha" of a brilliant hite colour" rose ma.estically on the all" as hen the clouds suddenly open and" all at once" display the marvellous image of the %ountain of *ight.; + da55ling splendour lighted up the features of the divine countenance. Hiuen! Tsang as lost in contemplation and onder" and ould not turn his eyes a ay from the sublime and incomparable ob.ect.? Hiuen!Tsang adds in his o n diary" )i!yu!ki"R that it is only hen man >prays ith sincere faith" and if he has received from above a hidden impression" MthatO he sees the shado clearly" but he cannot en.oy the sight for any length of time?X
LLLLLLLLLL J *ao!t5e" the Chinese philosopher. K The Book of )er %arco Polo" 2ol. I" p. 9DG fn. 6transl. by Col. H. Pule" *ondon" (. %urray" CEHC.7 R MTr. by )amuel Beal" *ondon" Tr=bner" CDGA0 -pr. by %otilal Banarsidass" ,elhi" CDEC.O X %ax %=ller" >Buddhist Pilgrims"? Chips 1rom a 4erman Workshop" 2ol.I" pp. 9H9!H@. M*ondon" *ongmans" 4reen / Co." CEAH.O LLLLLLLLLL

Page 9C . . . . 1rom one end to the other the country is full of mystics" religious philosophers" Buddhist saints" and magicians. Belief in a spiritual orld" full of invisible beings ho" on certain occasions" appear to mortals ob.ectively" is universal >+ccording to the belief of the nations of Central +sia"? remarks I. (. )chmidt" >the earth and its interior" as ell as the encompassing atmosphere" are filled ith )piritual Beings" hich exercise an influence" partly beneficent" partly malignant" on the hole of organic and inorganic nature. . . . $specially are ,eserts and other ild or uninhabited tracts" or regions in hich the influences of nature are displayed on a gigantic and terrible scale" regarded as the chief abode or rende5!vous of evil )pirits . . . . +nd hence the steppes of Turan" and in particular the great sandy ,esert of 4obi" have been looked on as the d elling!place of malignant beings" from days of hoary anti#uity.?J . . . . The treasures exhumed by ,r. )chliemann at %ycenae" have a akened popular cupidity" and the eyes of adventurous speculators are being turned to ard the localities here the ealth of ancient peoples is supposed to be buried" in crypt or cave" or beneath sand or alluvial deposit. +round no other locality" not even Peru" hang so many traditions as around the 4obi ,esert. In Independent Tartary this ho ling aste of shifting sand as once" if report speaks correctly" the seat of one of the richest empires the orld ever sa . Beneath the surface is said to lie such ealth in gold" .e els" statuary" arms" utensils" and all that indicates civili5ation" luxury" and fine arts" as no existing capital of Christendom can sho today. The 4obi sand moves regularly from east to est before terrific gales that blo continually. :ccasionally some of the hidden treasures are uncovered" but not a native dares touch them" for the hole district is under the ban of a mighty spell. ,eath ould be the penalty. BahtiL hideous" but faithful gnomesLguard the hidden treasures of this prehistoric people" a aiting the day hen the revolution of cyclic periods shall again cause their story to be kno n for the instruction of mankind.K The above is purposely #uoted from Isis 8nveiled to refresh the reader;s memory. :ne of the cyclic periods has .ust been passed" and e may not have to ait to the end of %ah< 3alpa to have revealed something of the history of the mysterious desert" in spite of the Bahti" and even the -akshasas of India" not less >hideous.? 'o tales or fictions ere given in our earlier volumes" their chaotic state not ithstanding" to hich chaos the riter" entirely free from vanity" confesses publicly and ith many apologies. It is no generally admitted that" from time immemorial" the distant $ast" India especially" as the land of kno ledge and of every kind of learning.
LLLLLLLLLL J M)sanang!)set5en Chungtaidschi" 4eschichte der :st!%ongolen" )t. Petersburg" CE9D" p. @F9.O K Isis 8nveiled" 2ol. I" pp. FDD!AGC" AG@" FDE. LLLLLLLLLL

Page 99 Pet there is none to hom the origin of all her +rts and )ciences has been so much denied as to the land of the primitive ^ryas. 1rom +rchitecture do n to the &odiac" every )cience orthy of the name as imported by the 4reeks" the mysterious PavanasLagreeably ith the decision of the :rientalistsU Therefore" it is but logical that even the kno ledge of :ccult )cience should be refused to India" since of its general practice in that country less is kno n than in the case of any other ancient people. It is so" simply becauseI With the Hindus it as and is more esoteric" if possible" than it as even among the $gyptian priests. )o sacred as it deemed that its existence as only half! admitted" and it as only practiced in public emergencies. It as more than a religious matter" for it as Mand is stillO considered divine. The $gyptian hierophants" not ithstanding the practice of a stern and pure morality" could not be compared for one moment ith the ascetical 4ymnosophists" either in holiness of life or miraculous po ers developed in them by the supernatural ab.uration of everything earthly. By those ho kne them ell they ere held in still greater reverence than the magians of Chaldea. >,enying themselves the simplest comforts of life" they d elt in oods" and led the life of the most secluded hermits"?J hile their $gyptian brothers at least congregated together. 'ot ithstanding the slur thro n by history on all ho practiced magic and divination" it has proclaimed them as possessing the greatest secrets in medical kno ledge and unsurpassed skill in its practice. 'umerous are the volumes preserved in Hindu convents" in hich are recorded the proofs of their learning. To attempt to say hether these 4ymnosophists ere the real founders of magic in India" or hether they only practiced hat had passed to them as an inheritance from the earliest -ishisKLLthe seven primeval sagesLL ould be regarded as a mere speculation by exact scholars.R 'evertheless" this must be attempted. In Isis 8nveiled" all that could be stated about %agic as set do n in the guise of hints0 and thus" o ing to the great amount of material scattered over t o large volumes" much of its importance as lost upon the reader" hile it still more failed to dra his attention on account of the faulty arrangement. But hints may no gro into explanations. :ne can never repeat it too oftenLL%agic is as old as man.
LLLLLLLLLL J +mmianus %arcellinus" -om. Hist." QQIII" vi" @9" @@. K The -ishis ere seven in number and lived in days anteceding the 2edic period. They ere kno n as sages and held in reverence like demigods. MBut they may no be sho n as something more than merely mortal Philosophers. There are other groups of ten" t elve and even t enty!one in number.O Haug sho s that they occupy in the Br<hmanical religion a position ans ering to that of the t elve sons of (acob in the (e ish Bible. The Brahmans claim to descend directly from these -ishis. R Isis 8nveiled" 2ol. C" p. DG and fn. LLLLLLLLLL

Page 9@ It cannot any longer be called charlatanry or hallucination" hen its lesser branchesLLsuch as mesmerism" no miscalled >hypnotism"? >thought reading"? >action by suggestion"? and hat not else" only to avoid calling it by its right and legitimate nameLLare being so seriously investigated by the most famous Biologists and Physiologists of both $urope and +merica. %agic is indissolubly blended ith the -eligion of every country and is inseparable from its origin. It is as impossible Mfor HistoryO to name the time hen it as not" as that of the epoch hen it sprang into existence" unless the doctrines preserved by the Initiates are taken into consideration. 'or can )cience ever solve the problem of the origin of man if it re.ects the evidence of the oldest records in the orld" and refuses from the hand of the legitimate 4uardians of the mysteries of 'ature the key to 8niversal )ymbology. Whenever a riter has tried to connect the first foundation of %agic ith a particular country or some historical event or character" further research has sho n his hypothesis to be groundless. There is a most lamentable contradiction among the )ymbologists on this point. )ome ould have it that :din" the )candinavian priest and monarch" originated the practice of %agic some HG years B.C." although it is spoken of repeatedly in the Bible. But as it as proven that the mysterious rites of the priestesses 2alas 62]lvas7 ere greatly anterior to :din;s age"J then &oroaster came in for an attempt" on the ground that he as the founder of %agian rites0 but +mmianus %arcellinus" Pliny and +rnobius" ith other ancient Historians" have sho n that &oroaster as but a reformer of %agic as practiced by the Chaldeans and $gyptians" and not at all its founder.K Who" then" of those ho have consistently turned their faces a ay from :ccultism and even )piritualism" as being >unphilosophical? and therefore un orthy of scientific thought" has a right to say that he has studied the +ncients0 or that" if he has studied them" he has understood all they have saidT

LLLLLLLLLL J )ee %=nter" :n the most +ncient -eligion of the 'orth before the time of :din. In %Zmoires de la )ociZtZ des +nti#uaires de 1rance" tome II" pp. 9@G" 9@C. K +mmianus %arcellinus" QQIII" vi" @C!@90 +rnobius" +dv. 4ent." I" ch. F and F90 Pliny" QQQ" iv. MIsis 8nveiled" I" CD.O LLLLLLLLLL

Page 9B :nly those ho claim to be iser than their generation" ho think that they kno all that the +ncients kne " and thus" kno ing far more today" fancy that they are entitled to laugh at their ancient simple!mindedness and superstition0 those" ho imagine they have discovered a great secret by declaring the ancient royal sarcophagus" no empty of its 3ing Initiate" to be a >corn!bin"? and the Pyramid that contained it" a granary" perhaps a ine!cellarUJ %odern society" on the authority of some men of )cience" calls %agic charlatanry. But there are eight hundred millions on the face of the globe ho believe in it to this day0 there are said to be t enty millions of perfectly sane and often very intellectual men and omen" members of that same society" ho believe in its phenomena under the name of )piritualism. The hole ancient orld" ith its )cholars and Philosophers" its )ages and Prophets" believed in it. Where is the country in hich it as not practicedT +t hat age as it banished" even from our o n countryT In the 'e World as in the :ld Country 6the latter far younger than the former7" the )cience of )ciences as kno n and practiced from the remotest anti#uity. The %exicans had their Initiates" their Priest!Hierophants and %agicians" and their crypts of Initiation. :f the t o statues exhumed in the Pacific )tates" one represents a %exican +dept" in the posture prescribed for the Hindu ascetic" and the other an +5tec Priestess" in a headgear hich might be taken from the head of an Indian 4oddess0 hile the >4uatemalan %edal? exhibits the >Tree of 3no ledge? L ith its hundreds of eyes and ears" symbolical of seeing and hearingLencircled by the >)erpent of Wisdom? hispering into the ear of the sacred bird. Bernal ,_a5 del Castillo" a follo er of CortZ5" gives some idea of the extraordinary refinement" intelligence and civili5ation" and also of the magic arts of the people hom the )paniards con#uered by brute force.

LLLLLLLLLL J >The date of the hundreds of pyramids in the 2alley of the 'ile is impossible to fix by any of the rules of modern science0 but Herodotus informs us that each successive king erected one to commemorate his reign" and serve as his sepulchre. But" Herodotus did not tell all" although he kne that the real purpose of the pyramid as very different from that hich he assigns to it. Were it not for his religious scruples" he might have added that" externally" it symboli5ed the creative principle of nature" and illustrated also the principles of geometry" mathematics" astrology and astronomy. Internally" it as a ma.estic fane" in hose sombre recesses ere performed the %ysteries" and hose alls had often itnessed the initiation!scenes of members of the royal family. The porphyry sarcophagus" hich Professor Pia55i )myth" +stronomer!-oyal of )cotland degrades into a corn!bin" as the baptismal font" upon emerging from hich" the neophyte as Sborn again"; and became an adept.? 6Isis 8nveiled" 2ol. I" FCE!CD.7 LLLLLLLLLL

Page 9F Their pyramids are those of $gypt" built according to the same secret canon of proportion as those of the Pharaohs" and the +5tecs appear to have derived their civili5ation and religion in more than one ay from the same source as the $gyptians and" before these" the Indians. +mong all these three peoples arcane 'atural Philosophy" or %agic" as cultivated to the highest degree. That it as natural" not supernatural" and that the +ncients so regarded it" is sho n by hat *ucian says of the >laughing Philosopher"? ,emocritus" ho" he tells his readers" Believed in no MmiraclesO . . . but applied himself to discover the method by hich the theurgists could produce them0 in a ord" his philosophy brought him to the conclusion that magic as entirely confined to the application and the imitation of the la s and the orks of nature. J Who then can still call the %agic of the +ncients >superstition?T MIn this respect the opinion of ,emocritusO is of the greatest importance to us" since the %agi left by Qerxes at +bdera" ere his instructors" and he had studied magic" moreover" for a considerable time ith the $gyptian priests.K 1or nearly ninety years of the one hundred and nine of his life" this great philosopher had made experiments" and noted them do n in a book" hich" according to Petronius"R treated of natureLLfacts that he had verified himself. +nd e find him not only disbelieving in and utterly re.ecting miracles" but asserting that every one of those that ere authenticated by eye itnesses" had" and could have taken place" for all" even the most incredible" ere produced according to the >hidden la s of nature.? . . . +dd to this that 4reece" the >later cradle of the arts and sciences"? and India" cradle of religions" ere" and one of them still is" devoted to its study and practiceLLand ho shall venture to discredit its dignity as a study" and its profundity as a scienceT X

LLLLLLLLLL J Philopseudes. K ,iog. *a`rt." *ives" etc." >,emocritus" >X X @B" @F. R )atyricon" lxxxviii. Cf. %. 2itruvius Pollio" :n +rchitecture" IQ" iii. X Isis 8nveiled" 2ol. I" FC9" FAG. LLLLLLLLLL

Page 9A 'o true Theosophist ill ever do so. 1or" as a member of our great :riental body" he kno s indubitably that the )ecret ,octrine of the $ast contains the +lpha and the :mega of 8niversal )cience0 that in its obscure texts" under the luxuriant" though perhaps too exuberant" gro th of allegorical )ymbolism" lie concealed the corner and the key!stones of all ancient and modern kno ledge. That )tone" brought do n by the ,ivine Builder" is no re.ected by the too!human orkman" and this because" in his lethal materiality" man has lost every recollection" not only of his holy childhood" but of his very adolescence" hen he as one of the Builders himself0 hen >the morning stars sang together" and the )ons of 4od shouted for .oy"? after they had laid the measures for the foundations of the earthLto use the deeply significant and poetical language of (ob" the +rabian Initiate. But those ho are still able to make room in their innermost selves for the ,ivine -ay" and ho accept" therefore" the data of the )ecret )ciences in good faith and humility" they kno ell that it is in this )tone that remains buried the absolute in Philosophy" hich is the key to all those dark problems of *ife and ,eath" some of hich" at any rate" may find an explanation in these volumes. The riter is vividly alive to the tremendous difficulties that present themselves in the handling of such abstruse #uestions" and to all the dangers of the task. Insulting as it is to human nature to brand truth ith the name of imposture" nevertheless e see this done daily and accept it. 1or every occult truth has to pass through such denial and its supporters through martyrdom" before it is finally accepted0 though even then it remains but too oftenLL + cro n 4olden in sho " yet but a reath of thorns.J Truths that rest on :ccult %ysteries ill have" for one reader ho may appreciate them" a thousand ho ill brand them as impostures. This is only natural" and the only means to avoid it ould be for an :ccultist to pledge himself to the Pythagorean >vo of silence"? and rene it every five years. :ther ise" cultured societyLt o!thirds of hich think themselves in duty bound to believe that" since the first appearance of the first +dept" one half of mankind practiced deception and fraud on the other halfLLcultured society ill undeniably assert its hereditary and traditional right to stone the intruder.

LLLLLLLLLL J MParadise -egained" Bk. II" line BFE" by (ohn %ilton. %any eds.O LLLLLLLLLL

Page 9H Those benevolent critics" ho most readily promulgate the no famous axiom of Carlyle ith regard to his countrymen" of being >mostly fools"? having taken preliminary care to include themselves safely in the only fortunate exceptions to this rule" ill in this ork 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 :ccultists and their +rchaic )cience is orking itself slo ly but steadily into the very heart of society" hourly" daily" and yearly" in the shape of t o monster branches" t o stray off!shoots of the trunk of %agicL)piritualism and the -oman Church. 1act orks its ay very often through fiction. *ike an immense boa!constrictor" $rror" in every shape" encircles mankind" trying to smother in her deadly coils every aspiration to ards truth and light. But $rror is po erful only on the surface" prevented as she is by :ccult 'ature from going any deeper0 for the same :ccult 'ature encircles the hole globe" in every direction" leaving not even the darkest corner unvisited. +nd" hether by phenomenon or miracle" by spirit!hook or bishop;s crook" :ccultism must in the day" before the present era reaches >)ani;s 6)aturn;s7 triple septenary? of the Western Cycle in $urope" in other ordsabefore the end of the t enty!first century >+.,.? Truly the soil of the long bygone past is not dead" for it has only rested. The skeletons of the sacred oaks of the ancient ,ruids may still send shoots from their dried!up boughs and be reborn to a ne life" like that handful of corn" in the sarcophagus of a mummy B"GGG years old" hich" hen planted" sprouted" gre " and >gave a fine harvest.? Why notT Truth is stranger than fiction. It may any day" and most unexpectedly" vindicate its isdom and demonstrate the conceit of our age" by proving that the )ecret Brotherhood did not" indeed" die out ith the Philaletheians of the last $clectic )chool" that the 4nosis flourishes still on earth" and its votaries are many" albeit unkno n. +ll this may be done by one" or more" of the great %asters visiting $urope" and exposing in their turn the alleged exposers and traducers of %agic. )uch secret Brotherhoods have been mentioned by several ell!kno n authors" and are spoken of in %acken5ie;s -oyal %asonic Cyclopaedia.

Page 9E The riter no " in the face of the millions as said in Isis 8nveiled. ho deny" repeats boldly" that hich

If they Mthe InitiatesO 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 )aint!4ermains and Cagliostros of this century" having learned bitter lessons from the vilifications and persecutions of the past" pursue different tactics no !a!days.J These prophetic ords ere ritten in CEHA" and verified in CEEA. 'evertheless" e say again" . . . there are numbers of these mystic Brotherhoods hich have naught to do ith >civili5ed? countries0 and it is in their unkno n 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 ould explain many a mysterious page in both sacred and profane history.K Had the keys to the hieratic ritings and the secret of $gyptian and Hindu symbolism been kno n to the Christian 1athers" they ould not have allo ed a single monument of old to stand unmutilated.R But there exists in the orld another class of adepts" belonging to a brotherhood also" and mightier than any other of those kno n to the profane. %any among these are personally good and benevolent" even pure and holy occasionally" as individuals. Pursuing collectively" ho ever" and as a body" a selfish" one!sided ob.ect" ith relentless vigour and determination" they have to be ranked ith the adepts of the Black +rt. These are our modern -oman Catholic >fathers? and clergy. %ost of the hieratic ritings and symbols have been deciphered by them since the %iddle +ges. + hundred times more learned in secret )ymbology and the old -eligions than our :rientalists ill ever be" the personification of astuteness and cleverness" every such adept in the art holds the keys tightly in his firmly clenched hand" and ill take care the secret shall not be easily divulged" if he can help it.

LLLLLLLLLL J :p. cit." 2ol. II" p. BG@. K This is precisely hat some of them are preparing to do" and many a >mysterious page? in sacred and profane history are touched on in these pages. Whether or not their explanations ill be acceptedLLis another #uestion. R Ibid. LLLLLLLLLL

)T:'$H$'4$I With )unrise above the Heel )tone. 6Courtesy of +rnold Coleman.7

)T:'$H$'4$" WI*T)HI-$" $'4*+', 6-eproduced by permission from a photograph taken by ,ale Workman.7

Page 9D There are more profoundly learned 3abalists in -ome and throughout $urope and +merica" than is generally suspected. Thus are the professedly public >brotherhoods? of >black? adepts more po erful and dangerous for Protestant countries than any host of $astern :ccultists. People laugh at %agicU %en of )cience" Physiologists and Biologists" deride the potency and even the belief in the existence of hat is called in vulgar parlance >)orcery? and >Black %agic?. The archaeologists have their )tonehenge in $ngland ith its thousands of secrets" and its t in!brother Carnac of Brittany" and yet there is not one of them ho even suspects hat has been going on in its crypts" and its mysterious nooks and corners" for the last century. %ore than that" they do not even kno of the existence of such >magic halls? in their )tonehenge" here curious scenes are taking place" henever there is a ne convert in vie . Hundreds of experiments have been" and are being made daily at the )alpStriYre" and also by learned hypnotisers at their private houses. It is no proved that certain sensitivesLboth men and omenL hen commanded in trance" by the practitioner" ho operates on them" to do a certain thingLfrom drinking a glass of ater up to simulated murderLon recovering their normal state lose all remembrance of the order inspiredL >suggested? it is no called by )cience. 'evertheless" at the appointed hour and moment" the sub.ect" though conscious and perfectly a ake" is compelled by an irresistible po er ithin himself to do that action hich has been suggested to him by his mesmeriser0 and that too" hatever it may be" and hatever the period fixed by him ho controls the sub.ect" that is to say" holds the latter under the po er of his ill" as a snake holds a bird under its fascination" and finally forces it to .ump into its open .a s. Worse than thisI for the bird is conscious of the peril0 it resists" ho ever helpless in its final efforts" hile the hypnoti5ed sub.ect does not rebel" but seems to follo the suggestions and voice of its o n free ill and soul. Who of our $uropean men of )cience" ho believe in such scientific experiments L and very fe are they ho still doubt them no !a!days" and ho do not feel convinced of their actual realityL ho of them" it is asked" is ready to admit this as being Black %agicT Pet it is the genuine" undeniable and actual fascination and sorcery of old. The %ula!3urumbas of 'ilgiri do not proceed other ise in their envobtements hen they seek to destroy an enemy" nor do the ,ugpas of )ikkim and Bhctan kno of any more potential agent than their ill.

Page @G :nly in them that ill does not proceed by .umps and starts" but acts ith certainty0 it does not depend on the amount of receptivity or nervous impressibility of the >sub.ect.? Having chosen his victim and placed himself en rapport ith him" the ,ugpa;s >fluid? is sure to find its ay" for his ill is immeasurably more strongly developed than the ill of the $uropean experimenterLthe self!made" untutored" and unconscious )orcerer for the sake of )cienceL ho has no idea 6or belief either7 of the variety and potency of the orld!old methods used to develop this po er" by the conscious sorcerer" he >Black %agician? of the $ast and West. +nd no the #uestion is openly and s#uarely askedI Why should not the fanatical and 5ealous priest" thirsting to convert some selected rich and influential member of society" use the same means to accomplish his end as the 1rench Physician and experimenter uses in his case ith his sub.ectT The conscience of the -oman Catholic priest is most likely at peace. He orks personally for no selfish purpose" but ith the ob.ect of >saving a soul? from >eternal damnation.? In his vie " if %agic there be in it" it is holy" meritorious and divine %agic. )uch is the po er of blind faith. Hence" hen e are assured by trust orthy and respectable persons of high social standing" and unimpeachable character" that there are many ell!organi5ed societies among the -oman Catholic priests hich" under the pretext and cover of %odern )piritualism and mediumship" hold sZances for the purposes of conversion by suggestion" directly and at a distanceL e ans erI We kno it. +nd hen" moreover" e are told that henever those priest!hypnotists are desirous of ac#uiring an influence over some individual or individuals" selected by them for conversion" they retire to an underground place" allotted and consecrated by them for such purposes 6vi5." ceremonial %agic70 and there" forming a circle" thro their combined ill!po er in the direction of that individual" and thus by repeating the process" gain a complete control over their victimL e again ans erI 2ery likely. In fact e kno the practice to be so" hether this kind of ceremonial %agic and envobtement is practiced at )tonehenge or else here. We kno it" e say" through personal experience0 and also because several of the riter;s best and most loved friends have been unconsciously dra n into the -omish Church and under her >benign? protection by such means.

Page @C +nd" therefore" e can only laugh in pity at the ignorance and stubbornness of those deluded men of )cience and cultured experimentalists ho" hile believing in the po er of ,r. Charcot and his disciples to >envobte? their sub.ects" find nothing better than a scornful smile henever Black %agic and its potency are mentioned before them. [liphas *Zvi" the +bbZ! 3abalist" died before )cience and the 1acultZ de %Zdecine of 1rance had accepted hypnotism and influence par suggestion among its scientific experiments" but this is hat he said t enty!five years ago" in his ,ogme et -ituel de la Haute %agie" on >*es $nvoctements et les )orts?I That hich sorcerers and necromancers sought above all things in their evocations of the )pirit of $vil" as that magnetic potency hich is the la ful property of the true +dept" and hich they desired to obtain possession of for evil purposes . . . . :ne of their chief aims as the po er of spells or of deleterious influences . . . . That po er may be compared to real poisonings by a current of astral light. They exalt their ill by means of ceremonies to the degree of rendering it venomous at a distance . . . . We have said in our >,ogma? hat e thought of magic spells" and ho this po er as exceedingly real and dangerous. The true %agus thro s a spell ithout ceremony and by his sole disapproval" upon those ith hose conduct he is dissatisfied" and hom he thinks it necessary to punish0J he casts a spell" even by his pardon" over those ho do him in.ury" and the enemies of Initiates never long en.oy impunity for their rong!doing. We have ourselves seen proofs of this fatal la in numerous instances. The executioners of martyrs al ays perish miserably0 and the +depts are the martyrs of intelligence. Providence M3armaO seems to despise those ho despise them" and puts to death those ho ould seek to prevent them from living. The legend of the Wandering (e is the popular poetry of this arcanum. + people had sent a sage to crucifixion0 that people had bidden him >%ove onU? hen he tried to rest for one moment. WellU that people ill become sub.ect" henceforth" to a similar condemnation0 it ill become entirely proscribed" and for long centuries it ill be bidden >%ove onU move onU? finding neither rest nor pity.K
LLLLLLLLLL J This is incorrectly expressed. The true +dept of the >-ight Hand? never punishes anyone" not even his bitterest and most dangerous enemy0 he simply leaves the latter to his 3arma" and 3arma never fails to do so" sooner or later. K :p. cit." II 9@D" 9BC" 9BG. MParis" 4. Bdilliere" CEFA / CEAC. H.P.B.;s translation is from Chapter Q2I of the early 9 volume 1rench editions. *ater" in *ondon" CEDA" +rthur $d ard Waite translated the 9 vols. under one titleI Transcendental %agic" Its ,octrine and -itual. The above #uotation may be found on p. @CH of Waite;s edition published in Chicago by the de *aurence Co. in CDBA. 1or a complete bio!bibliographic sketch of [liphas *Zvi" 6pseud. of +lphonse!*ouis Constant7 see B.C. W." 2ol. I" pp. BDC!DF.LLCompiler.O LLLLLLLLLL

Page @9 >1ables"? and >superstition"? ill be the ans er. Be it so. Before the lethal breath of selfishness and indifference every uncomfortable fact is transformed into meaningless fiction" and every branch of the once verdant Tree of Truth has become dried up and stripped of its primeval spiritual significance. :ur modern )ymbologist is superlatively clever only at detecting phallic orship and sexual emblems even here none ere ever meant. But for the true student of :ccult *ore" White or ,ivine %agic could no more exist in 'ature ithout its counterpart Black %agic" than day ithout night" hether these be of t elve hours or of six months; duration. 1or him everything in that 'ature has an occultLa bright and a night!side to it. Pyramids and ,ruid;s oaks" dolmens and Bo!trees" plant and mineralLeverything as full of deep significance and of sacred truths of isdom" hen the +rch!,ruid performed his magic cures and incantations" and the $gyptian Hierophant evoked and guided Chemnu" the >lovely spectre"? the female 1rankenstein!creation of old" raised for the torture and test of the soul!po er of the candidate for initiation" simultaneously ith the last agoni5ing cry of his terrestrial human nature. True" %agic has lost its name" and along ith it its rights to recognition. But its practice is in daily use0 and its progeny" >magnetic influence"? >po er of oratory"? >irresistible fascination"? > hole audiences subdued and held as though under a spell"? are terms recogni5ed and used by all" generally meaningless though they no are. Its effects" ho ever" are more determined and definite among religious congregations such as the )hakers" the 'egro %ethodists" and )alvationists" ho call it >the action of the Holy )pirit? and >grace.? The real truth is that %agic is still in full s ay amidst mankind" ho ever blind the latter to its silent presence and influence on its members" ho ever ignorant society may be" and remain" to its daily and hourly beneficent and maleficent effects. The orld is full of such unconscious magiciansLin politics as ell as in daily life" in the Church as in the strongholds of 1ree!Thought.

Page @@ %ost of those magicians are >sorcerers? unhappily" not metaphorically but in sober reality" by reason of their inherent selfishness" their revengeful natures" their envy and malice. The true student of %agic" ell a are of the truth" looks on in pity" and" if he be ise" keeps silent. 1ore very effort made by him to remove the universal cecity is only repaid ith ingratitude" slander" and often curses" hich" unable to reach him" ill react on those ho ish him evil. *ies and calumnyLthe latter a teething lie" adding actual bites to empty harmless falsehoods Lbecome his lot" and thus the ell! isher is soon torn to pieces" as a re ard for his benevolent desire to enlighten. $nough has been given" it is believed" to sho that the existence of a )ecret 8niversal ,octrine" besides its practical methods of %agic" is no ild romance or fiction. The fact as kno n to the hole ancient orld" and the kno ledge of it has survived in the $ast" in India especially. +nd if there be such a )cience" there must be naturally" some here" professors of it" or +depts. In any case it matters little hether the 4uardians of the )acred *ore are regarded as living" actually existing men" or are vie ed as myths. It is their Philosophy that ill have to stand or fall upon its o n merits" apart from" and independent of any +depts. 1or in the ords of the ise 4amaliel" addressed by him to the )ynedrionI >If this doctrine is false it ill perish" and fall of itself0 but if true" thenLLit cannot be destroyed.?

THE SECREC" OF INITIATES The false rendering of a number of parables and sayings of (esus is not to be ondered at in the least. 1rom :rpheus" the first initiated +dept of hom history catches a glimpse in the mists of the pre!Christian era" do n through Pythagoras" Confucius" Buddha" (esus" +pollonius of Tyana" to +mmonius )accas" no Teacher or Initiate has ever committed anything to riting for public use. $ach and all of them have invariably recommended silence and secrecy on certain facts and deeds0

Page @B from Confucius" ho refused to explain publicly and satisfactorily hat he meant by his >4reat $xtreme"? or to give the key to the divination by >stra s"? do n to (esus" ho charged his disciples to tell no man that he as ChristJ 6Chrestos7" the >man of sorro s? and trials" before his supreme and last Initiation" or that he had produced a >miracle? of resurrection.K The +postles had to preserve silence" so that the left hand should not kno hat the right hand did0 in plainer ords" that the dangerous proficients in the *eft Hand )cienceLthe terrible enemies of the -ight Hand +depts" especially before their supreme InitiationLshould not profit by the publicity so as to harm both the healer and the patient. +nd if the above is maintained to be simply an assumption" then hat may be the meaning of these a ful ordsI 8nto you it is given to kno the mystery of the 3ingdom of 4odI but unto them that are ithout" all these things are done in parables0 that seeing they may see" and not perceive0 and hearing they may hear" and not understand0 lest at any time they should be converted and their sins should be forgiven them.R 8nless interpreted in the sense of the la of silence and 3arma" the utter selfishness and uncharitable spirit of this remark are but too evident. These ords are directly connected ith the terrible dogma of predestination. Will the good and intelligent Christian cast such a slur of cruel selfishness on his )aviourTX

LLLLLLLLLL J %atthe " xvi" 9G. K %ark" v" B@. R %ark" iv" CC" C9. X Is it not evident that the ordsI >lest at any time they should be converted 6orI >lest haply they should turn again?Las in the revised version7 and their sins be forgiven them?Ldo not at all mean to imply that (esus feared that through repentance any outsider" or >them that are ithout"? should escape damnation" as the literal dead!letter sense plainly sho sLbut #uite a different thingT 'amely" lest any of the profane should by understanding his preaching" undisguised by parable" get hold of some of the secret teachings and mysteries of InitiationLand even of :ccult po ers. >Be converted? is" in other ords" to obtain a kno ledge belonging exclusively to the Initiated0 >and their sins be forgiven them"? that is" their sins ould fall upon the illegal revealer" on those ho had helped the un orthy to reap there here they have never labored to so " and had given them" thereby" the means of escaping on this earth their deserved 3arma" hich must thus react on the revealer" ho" instead of good" did harm and failed. LLLLLLLLLL

Page @F The ork of propagating such truths in parables as left to the disciples of the high Initiates. It as their duty to follo the keynote of the )ecret Teaching ithout revealing its mysteries. This is sho n in the histories of all the great +depts. Pythagoras divided his classes into hearers of exoteric and esoteric lectures. The %agians received their instructions and ere initiated in the far hidden caves of Bactria. When (osephus declares that +braham taught %athematics he meant by it >%agic"? for in the Pythagorean code %athematics mean $soteric )cience" or 4nosis. Professor Wilder remarksI The $ssenes of (udaea and Carmel made similar distinctions" dividing their adherents into neophytes" brethren and the perfect . . . . +mmonius obligated his disciples by oath not to divulge his higher doctrines" except to those ho had been thoroughly instructed and exercised Mprepared for initiationO.J :ne of the most po erful reasons for the necessity of strict secrecy is given by (esus Himself" if one may credit %atthe . 1or there the %aster is made to say plainlyI 4ive not that hich is holy unto the dogs" neither cast ye your pearls before s ine" lest they trample them under their feet" and turn again and rend you.K Profoundly true and ise ords. %any are those in our o n age" and even among us" ho have been forcibly reminded of themLoften hen too late.R

LLLLLLLLLL J 'e Platonism and +lchemy" CEAD" pp. H" D. K %atthe " vii" A. R History is full of proofs of the same. Had not +naxagoras enunciated the great truth taught in the %ysteries" vi5." that the sun as surely larger than the Peloponnesus" he ould not have been persecuted and nearly put to death by the fanatical mob. Had that other rabble hich as raised against Pythagoras understood hat the mysterious )age of Crotona meant by giving out his remembrance of having been the >)on of %ercury?L4od of the )ecret WisdomLhe ould not have been forced to fly for his life0 nor ould )ocrates have been put to death" had he kept secret the revelations of his divine daimen. He kne ho little his centuryLsave those initiatedL ould understand his meaning" had he given out all he kne of the moon. Thus he limited his statement to an allegory" hich is no proven to have been more scientific than as hitherto believed. He maintained that the moon as inhabited and that the lunar beings lived in profound" vast and dark valleys" our satellite being airless and ithout any atmosphere outside such profound valleys0 this" disregarding the revelation full of meaning for the fe only" must be so of necessity" if there is any atmosphere on our bright )elene at all. The facts recorded in the secret annals of the %ysteries had to remain veiled under penalty of death. LLLLLLLLLL

Page @A $ven %aimonides recommends silence ith regard to the true meaning of the Bible texts. This in.unction destroys the usual affirmation that >Holy Writ? is the only book in the orld hose divine oracles contain plain unvarnished truth. It may be so for the learned 3abalists0 it is certainly #uite the reverse ith regard to Christians. 1or this is hat the learned Hebre Philosopher saysI Whoever shall find out the true sense of the Book of 4enesis ought to take care not to divulge it. This is a maxim that all our sages repeat to us" and above all respecting the ork 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 speaks of it he ought to speak of it obscurely" in an enigmatical manner" as I do myself" leaving the rest to be guessed by those ho can understand me.J The )ymbology and $soterism of the :ld Testament being thus confessed by one of the greatest (e ish Philosophers" it is only natural to find Christian 1athers making the same confession ith regard to the 'e Testament" and the Bible in general. Thus e find Clement +lexandrinus and :rigen admitting it as plainly as ords can do it. Clement" ho had been initiated into the $leusinian %ysteries says" thatI The doctrines there taught contained in them the end of all instructions as they ere taken from %oses and the prophets" K a slight perversion of facts pardonable in the good 1ather. The ords admit" after all" that the %ysteries of the (e s ere identical ith those of the Pagan 4reeks" ho took them from the $gyptians" ho borro ed them" in their turn" from the Chaldaeans" ho got them from the ^ryans" the +tlanteans and so onLfar beyond the days of that -ace.

LLLLLLLLLL J M4uide of the Perplexed" Pt. II" Chapter 9D. %aimonides also refers to his Commentary on the %ishnah 6Hagigah" II" i7. H.P.B. #uotes from p. HC of The Book of 4od by 3enealy" ho abridged %aimonides.LLCompiler.O K )tromateis" Bk. 2" ch. xi. LLLLLLLLLL

Page @H The secret meaning of the 4ospel is again openly confessed by Clement he says that the %ysteries of the 1aith are not to be divulged to all. hen

But since this tradition is not published alone for him ho perceives the magnificence of the ord0 it is re#uisite" therefore" to hide in a %ystery the isdom spoken" hich the )on of 4od taught.J 'ot less explicit is :rigen ith regard to the Bible and its symbolical fables. He exclaimsI If e hold to the letter" and must understand hat stands ritten in the la after the manner of the (e s and common people" then I should blush to confess aloud that it is 4od ho has given these la s0 then the la s of men appear more excellent and reasonable.K +nd ell he might have >blushed"? the sincere and honest 1ather of early Christianity in its days of relative purity. But the Christians of this highly literary and civili5ed age of ours do not blush at all0 they s allo " on the contrary" the >light? before the formation of the sun" the 4arden of $den" (onah;s hale and all" not ithstanding that the same :rigen asks in a very natural fit of indignationI What man of sense ill agree ith the statement that the first" second and third days" in hich the evening is named and the morning" ere ithout sun" moon" and stars" and the first day ithout a heavenT What man is found such an idiot as to suppose that 4od planted trees in Paradise" inn $den" like a husbandman" etc.T I believe that every man must hold these things for images" under hich a hidden sense lies concealed.R Pet millions of >such idiots? are found in our age of enlightenment and not only in the third century. When Paul;s une#uivocal statement in 4alatians" iv" 99!9F" that the story of +braham and his t o sons is all >an allegory"? and that >+gar is %ount )inai? is added to this" then little blame" indeed" can be attached to either Christian or Heathen ho declines to accept the Bible in any other light than that of a very ingenious allegory. -abbi )himon ben!Pohai" the compiler of the &ohar" never imparted the most important points of his doctrine other ise than orally" and to a very limited number of disciples.

LLLLLLLLLL J :p. cit." Bk. I" ch. xii. K In *eviticum" Homilia 2II. R :rigen" ,e Principiis" Bk. I2" cho i" X CA. LLLLLLLLLL

Page @E Therefore" ithout the final initiation into the %erkabah" the study of the 3abalah ill be ever incomplete" and the %erkabah can be taught only >in darkness" in a deserted place" and after many and terrific trials.? )ince the death of that great (e ish Initiate this hidden doctrine has remained" for the outside orld" an inviolate secret. +mong the venerable sect of the Tannaim" the ise men" there ere those ho taught the secrets practically and initiated some disciples into the grand and final %ystery. But the %ishnah Hagigah" 9nd )ection" says that the table of contents of the %erkabah >must only be delivered to ise old ones.? The 4emara is still more dogmatic. >The more important secrets of the %ysteries ere not even revealed to all the priests. +lone the initiates had them divulged.?J +nd so e find the same great secrecy prevalent in every ancient religion.K What says the 3abalah itselfT Its great -abbis actually threaten him ho accepts their sayings verbatim. We read in the &oharI Woe to the man ho sees in the Thorah" i.e." *a " only simple recitals and ordinary ordsU Because if in truth it only contained these" e ould even today be able to compose a Thorah much more orthy of admiration. 1or if e find only the simple ords" e ould only have to address ourselves to the legislators of the earth"R to those in hom e most fre#uently meet ith the most grandeur. It ould be sufficient to imitate them" and make a Thorah after their ords and example. But it is not so0 each ord 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 ho takes this garment for the Thorah itself . . . . The simple take notice only of the garments or recitals of the Thorah0 they kno no other thing" they see not that hich is concealed under the vestment. The more instructed men do not pay attention to the vestment" but to the body hich it envelops.X

LLLLLLLLLL J MClement" )trom." v." AHG.O K Isis 8nveiled" 2ol. II" p. @FG. R The materialistic >la givers"? the critics and )adducees ho have tried to tear to shreds the doctrines and teachings of the great +siatic %asters past and presentLno scholars in the modern sense of the ordL ould do ell to ponder over these ords. 'o doubt that doctrines and secret teachings" had they been invented and ritten in :xford and Cambridge" ould be more brilliant out ardly. Would they e#ually ans er to universal truths and facts" is the next #uestion ho ever. X &ohar" iii" fol. CF9 b" #uoted in %yer;s fabbalah" p. CG9. LLLLLLLLLL

Page @D +mmonius )accas taught that the )ecret ,octrine of the Wisdom!-eligion as found complete in the Books of Thoth 6Hermes7" from hich both Pythagoras and Plato derived their kno ledge and much of their Philosophy0 and these Books ere declared by him to be >identical ith the teachings of the )ages of the remote $ast.? Professor +. Wilder remarksI +s the name Thoth means a college or assembly" it is not altogether improbable that the books ere so named as being the collected oracles and doctrines of the sacerdotal fraternity of %emphis. -abbi Wise has suggested a similar hypothesis in relation to the divine utterances recorded in the Hebre )criptures.J This is very probable. :nly the >divine utterances? have never been" so far" understood by the profane. Philo (udaeus" a non!initiate" attempted to give their secret meaning andLfailed. But Books of Thoth or Bible" 2edas or 3abalah" all en.oin the same secrecy as to certain mysteries of nature symbolised in them. >Woe be to him ho divulges unla fully the ords hispered into the ear of %anushi by the 1irst Initiator.? Who that >Initiator? as is made plain in the Book of $nochI 1rom them Mthe +ngelsO I heard all things" and understood hat I sa 0 that hich ill not take place in this generation M-aceO" but in a generation hich is to succeed at a distant period Mthe Ath and Hth -acesO on account of the elect Mthe InitiatesO.K +gain" it is said ith regard to the .udgment of those learned >every secret of the angels"? reveal them" thatI ho" hen they have

They have discovered secrets" and they are those ho have been .udged0 but not thou" my son M'oahO. The *ord of )pirits kno s that thou art pure and good" free from the reproach of discovering MrevealingO secrets.R But there are those in our century" ho" having >discovered secrets? unaided and o ing to their o n learning and acuteness only" and ho being" nevertheless" honest and straightfor ard men" undismayed by threats or arning since they have never pledged themselves to secrecy" feel #uite startled at such revelations.

LLLLLLLLLL J 'e Platonism and +lchemy" p. A. K Book of $noch" I" 9" tr. by -ichard *aurence" *ondon" 3egan Paul" CEE@. M)an ,iego" Wi5ards Bookshelf" rpr. CDE@O. R :p. cit." *QI2" CG. LLLLLLLLLL

Page BG :ne of these is the learned author and discoverer of one >3ey to the Hebre ! $gyptian %ystery.? +s he says" there are >some strange features connected ith the promulgation and condition? of the Bible. Those ho compiled this Book ere men as e are. They kne " sa " handled" and reali5ed" through the key measure"J the la of the living" ever!active 4od.K They needed no faith that He as" that He orked" planned" and accomplished" as a mighty mechanic and architect.R What as it" then" that reserved to them alone this kno ledge" hile" first" as men of 4od" and second" as apostles of (esus the Christ" they doled out a blinding ritual service" and an empty teaching of faith" and no substance as proof" properly coming through the exercise of .ust those senses hich the ,eity has given all men as the essential means of obtaining any right understandingT %ystery" and parable" and dark saying" and cloaking of the true meanings are the burdens of the Testaments" :ld and 'e . Take it that the narratives of the Bible ere purposed inventions to deceive the ignorant masses" even hile enforcing a most perfect code of moral obligationsI Ho is it possible to .ustify so great frauds" as part of a ,ivine economy" hen to that economy the attribute of simple and perfect truthfulness must" in the nature of things" be ascribedT What has" or hat by possibility ought mystery to have" ith the promulgation of the truths of 4odTX 'othing hatever most certainly" if those mysteries had been given from the first. +nd so it as ith regard to the first" semi!divine" pure and spiritual -aces of Humanity. They had the >truths of 4od"? and lived up to them" and their ideals. They preserved them" so long as there as hardly any evil" and hence scarcely a possible abuse of that kno ledge and those truths. But evolution and the gradual fall into materiality is also one of the >truths? and also one of the la s of >4od.?

LLLLLLLLLL J The key is sho n to be >in the source of measures originating the British inch and the ancient cubit? as the author tries to prove. K The ord as a plural might have better solved the mystery. 4od is ever!present0 if he active he could no longer be an infinite 4odLnor ever!present in his limitation. ere ever!

R The author is evidently a %ason of the ay of thinking of 4eneral Pike. )o long as the +merican and $nglish %asons ill re.ect the >Creative Principle? of the >4rand :rient? of 1rance they ill remain in the dark. X (. -alston )kinner" The )ource of %easures" pp. @GE!GD. MCincinnati" -obert Clark Co." CEHF. -eprinted ith ne Hebre and numerical indices added by (ohn ,rais0 )an ,iego" Wi5ards Bookshelf" rpr CDE9.O LLLLLLLLLL

Page BC +nd as mankind progressed" and became ith every generation more of the earth" earthly" the individuality of each temporary $go began to assert itself. It is personal selfishness that develops and urges man on to abuse of his kno ledge and po er. +nd selfishness is a human building" hose indo s and doors are ever ide open for every kind of ini#uity to enter into man;s soul. 1e ere the men during the early adolescence of mankind" and fe er still are they no " ho feel disposed to put into practice Pope;s forcible declaration that he ould tear out his o n heart" if it had no better disposition than to love only himself" and laugh at all his neighbours. Hence the necessity of gradually taking a ay from man the divine kno ledge and po er" hich became ith every ne human cycle more dangerous as a double!edged eapon" hose evil side as ever threatening one;s neighbour" and hose po er for good as lavished freely only upon self. Those fe >elect? hose inner natures had remained unaffected by their out ard physical gro th" thus became in time the sole guardians of the mysteries revealed" passing the kno ledge to those most fit to receive it" and keeping it inaccessible to others. -e.ect this explanation from the )ecret Teachings" and the very name of -eligion ill become synonymous ith deception and fraud. Pet the masses could not be allo ed to remain ithout some sort of moral restraint. %an is ever craving for a >beyond? and cannot live ithout an ideal of some kind" as a beacon and a consolation. +t the same time" no average man" even in our age of universal education" could be entrusted ith truths too metaphysical" too subtle for his mind to comprehend" ithout the danger of an imminent reaction setting in" and faith in 4ods and )aints making room for an unscientific blank +theism. 'o real philanthropist" hence no :ccultist" ould dream for a moment of a mankind ithout one tittle of -eligion. $ven the modern day -eligion in $urope" confined to )undays" is better than none. But if" as BunyanJ put it" >-eligion is the best armour that a man can have"? it certainly is the > orst cloak?0 and it is that >cloak? and false pretence hich the :ccultists and the Theosophists fight against.

LLLLLLLLLL J M)ee Thomas 1uller" 4nomologia" gBGCC.O LLLLLLLLLL

Page B9 The true ideal ,eity" the one living 4od in 'ature" can never suffer in man;s orship if that out ard cloak" oven by man;s fancy" and thro n upon the ,eity by the crafty hand of the priest greedy of po er and domination" is dra n aside. The hour has struck ith the commencement of this century to dethrone the >highest 4od? of every nation in favour of :ne 8niversal ,eityLthe 4od of Immutable *a " not charity0 the 4od of (ust -etribution" not mercy" hich is merely an incentive to evil!doing and to a repetition of it. The greatest crime that as ever perpetrated upon mankind as committed on that day hen the first priest invented the first prayer ith a selfish ob.ect in vie . + 4od ho may be propitiated by ini#uitous prayers to >bless the arms? of the orshipper" and send defeat and death to thousands of his enemiesLhis brethren0 a ,eity that can be supposed not to turn a deaf ear to chants of laudation mixed ith entreaties for a >fair propitious ind? for self" and as naturally disastrous to the selves of other navigators ho come from an opposite directionLit is this idea of 4od that has fostered selfishness in man" and deprived him of his self! reliance. Prayer is an ennobling action hen it is an intense feeling" an ardent desire rushing forth from our very heart" for the good of other people" and hen entirely detached from any selfish personal ob.ect0 the craving for a beyond is natural and holy in man" but on the condition of sharing that bliss ith others. :ne can understand and ell appreciate the ords of the >heathen? )ocrates" ho declared in his profound though untaught isdom" thatI :ur prayers should be for blessings on all" in general" for the 4ods kno hat is good for us.J best

But official prayerLin favour of a public calamity" or for the benefit of one individual irrespective of losses to thousandsLis the most ignoble of crimes" besides being an impertinent conceit and a superstition. This is the direct inheritance by spoliation from the (ehovitesLthe (e s of the Wilderness and of the 4olden Calf. It is >(ehovah"? as ill be presently sho n" that suggested the necessity of veiling and screening this substitute for the unpronounceable name" and that led to all this >mystery" parables" dark sayings and cloaking.?

LLLLLLLLLL J M)ee Plato;s *a s" Books @" H / CG 6h DGG etc.70 as Taylor ed.O LLLLLLLLLL ell as Intro. to Bk. Q by Proclus in Th.

Page B@ %oses had" at any rate" initiated his seventy $lders into the hidden truths" and thus the riters of the :ld Testament stand to a degree .ustified. Those of the 'e 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 ith the exception of Paul and Clement of +lexandria" ho had been both initiated into the %ysteries" none of the 1athers kne much of the truth themselves. They ere mostly uneducated" ignorant people0 and if such as +ugustine and *actantius" or again the 2enerable Bede and others" ere so painfully ignorant until the time of 4alileoJ of the most vital truths taught in the Pagan templesLof the rotundity of the earth" for example" leaving the heliocentric system out of #uestionL ho great must have been the ignorance of the restU *earning and sin ere synonymous ith the early Christians. Hence the accusations of dealing ith the ,evil lavished on the Pagan Philosophers. But truth must out. The :ccultists" referred to as >the follo ers of the accursed Cain"? by such riters as de %irville" are no in a position to reverse the tables. That hich as hitherto kno n only to the ancient and modern 3abalists in $urope and +sia" is no published and sho n as being mathematically true. The author of the 3ey to the Hebre !$gyptian %ystery in the )ource of %easures has no proved to general satisfaction" it is to be hoped" that the t o great 4od!names" (ehovah and $lohXm" stood" in one meaning of their numerical values" for a diameter and a circumference value" respectively0 in other ords" that they are numerical indices of geometrical relations0 and finally that (ehovah is Cain and vice versa.

LLLLLLLLLL J In his Pneumatologie" 2ol. I2 Mof ,es $sprits. . .O" pp. CGF!CC9" the %ar#uis de %irville claims the kno ledge of the heliocentric systemLearlier than 4alileoLfor Pope 8rban 2III. The author goes further. He tries to sho that famous Pope" not as the persecutor but as one persecuted by 4alileo" and calumniated by the 1lorentine +stronomer into the bargain. If so" so much the orse for the *atin Church" since her Popes" kno ing of it" still preserved silence upon this most important fact" either to screen (oshua or their o n infallibility. :ne can understand ell that the Bible having been so exalted over all the other systems" and its alleged monotheism depending upon the silence preserved" nothing remained of course but to keep #uiet over its symbolism" thus allo ing all its blunders to be fathered on its 4od. LLLLLLLLLL

Page BB This vie " says the author" . . . . helps" also" to take the horrid blemish off from the name of Cain" as a put! up .ob to destroy his character0 for even ithout these sho ings" by the very text" he MCainO as (ehovah. )o the theological schools had better be alive to making the amend honorable" if such a thing is possible" to the good name and fame of the 4od they orship.J This is not the first arning received by the >theological schools"? hich" ho ever" no doubt kne it from the beginning" as did Clement of +lexandria and others. But if it be so they ill profit still less by it" as the admission ould involve more for them than the mere sacredness and dignity of the established faith. But" it may also be asked" hy is it that the +siatic religions" hich have nothing of this sort to conceal and hich proclaim #uite openly the $sotericism of their doctrines" follo the same courseT It is simply thisI While the present" and no doubt enforced silence of the Church on this sub.ect relates merely to the external or theoretical form of the BibleLthe unveiling of the secrets of hich ould have involved no practical harm" had they been explained from the firstLit is an entirely different #uestion ith $astern $sotericism and )ymbology.

LLLLLLLLLL J :p. cit." +pp. vii" p. 9DA. The riter feels happy to find this fact no mathematically demonstrated. When it as stated in Isis 8nveiled that (ehovah and )aturn ere one and the same ith +dam!3admon" Cain" +dam and $ve" +ble" )eth" etc." and that all ere convertible symbols in The )ecret ,octrine 6see 2ol. II" pp. BBA" BBE" BAB et se#.70 that they ans ered" in short" to secret numerals and stood for more than one meaning in the Bible as in other doctrinesLthe 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 en#uirer. But no " if mathematics and geometry" besides the evidence of the Bible and 3abalah are good for anything" the public must find itself satisfied. 'o fuller" more scientifically given proof can be found to sho that Cain is the transformation of an $lohim 6the )ephirah Binah7 into Pah!2eh 6or 4od!$ve7 androgyne" and that )eth is the (ehovah male" than in the combined discoveries of )eyffarth" 3night" etc." and finally in %r. -alston )kinner;s most erudite ork. The further relations of these personifications of the first human races" in their gradual development" ill be given later on in the text. LLLLLLLLLL

Page BF The grand central figure of the 4ospels ould have remained as unaffected by the symbolism of the :ld Testament being revealed" as ould that of the 1ounder of Buddhism had the Brahmanical ritings of the Pur<nas" that preceded his birth" all been sho n to be allegorical. (esus of 'a5areth" moreover" ould have gained more than he ould have lost had he been presented as a simple mortal left to be .udged on his o n precepts and merits" instead of being fathered on Christendom as a 4od hose many utterances and acts are no so open to criticism. :n the other hand the symbols and allegorical sayings that veil the grand truths of 'ature in the 2edas" the Br<hmanas" the 8panishads and especially in the *amaist Theg!pa chen!po mdo and other orks" are of #uite a different nature" and far more complicated in their secret meaning. While the Biblical glyphs have nearly all a triune foundation" those of the $astern books are orked on the septenary principle. They are as closely related to the mysteries of Physics and Physiology" as to Psychism and the transcendental nature of cosmic elements and Theogony0 unriddled they ould prove more than in.urious to the uninitiated0 delivered into the hands of the present generations in their actual state of physical and intellectual development" in the absence of spirituality and even of practical morality" they ould become absolutely disastrous. 'evertheless the secret teachings of the sanctuaries have not remained ithout itness0 they have been made immortal in various ays. They have burst upon the orld in hundreds of volumes full of the #uaint" head!breaking phraseology of the +lchemist0 they have flashed like irrepressible cataracts of :ccult mystic lore from the pens of poets and bards. 4enius alone had certain privileges in those dark ages hen no dreamer could offer the orld even a fiction ithout suiting his heaven and his earth to biblical text. To genius alone it as permitted in those centuries of mental blindness" hen the fear of the >Holy :ffice? thre a thick veil over every cosmic and psychic truth" to reveal unimpeded some of the grandest truths of Initiation. Whence did +riosto" in his :rlando 1urioso" obtain his conception of that valley of the %oon" here after our death e can find the ideas and images of all that exists on earthT Ho came ,ante to imagine the many descriptions given in his InfernoLa ne (ohannine +pocalypse" a true :ccult -evelation in verseLhis visit and communion ith the )ouls of the )even )pheresT

Page BA In poetry and satire every :ccult truth has been elcomedLnone has been recogni5ed as serious. The Comte de 4abalis is better kno n and appreciated than Porphyry and Iamblichus. Plato;s mysterious +tlantis is proclaimed a fiction" hile 'oah;s ,eluge is to this day on the brain of certain +rchaeologists" ho scoff at the archetypal orld of %arcel Palingenius; &odiac"J and ould resent as a personal in.ury being asked to discuss the four orlds of %ercury TrismegistusLthe +rchetypal" the )piritual" the +stral and the $lementary" ith three others behind the opened scene. $vidently civili5ed society is still but half prepared for the revelation. Hence" the Initiates ill never give out the hole secret" until the bulk of mankind has changed its actual nature and is better prepared for truth. Clemens +lexandrinus as positively right in saying" >It is re#uisite to hide in a mystery the isdom spoken?KL hich the >)ons of 4od? teach. That Wisdom" as ill be seen" relates to all the primeval truths delivered to the first -aces" the >%ind!born"? by the >Builders? of the 8niverse themselves . . . . . there as" in every ancient country having claims to civili5ation" an esoteric doctrine" a system hich as designated WI),:%0R and those ho ere devoted to its prosecution ere first denominated sages" or ise men . . . . Pythagoras termed this system " the 4nosis or 3no ledge of things that are.

LLLLLLLLLL J M&odiacus vitae" etc." by %arcello Palingenio )tellato 6pseud.of Pier +ngelo %an5oliL" ca. CF@B. )ee Bio!Bibliographical +ppendix for further data.O K )tromateis" Bk. I" ch. xii. R >The ritings extant in olden times often personified Wisdom as an emanation and associate of the Creator. Thus e have the Hindu Buddha" the Babylonian 'ebo" the Thoth of %emphis" the Hermes of 4reece0 also the female divinities" 'eith" %Stis" +thena" and the 4nostic potency +chamoth or )ophia. The )amaritan Pentateuch denominated the Book of 4enesis" +kamauth" or Wisdom" and t o remnants of old treatises" the Wisdom of )olomon and the Wisdom of (esus" relate to the same matter. The Book of %ashalimLthe ,iscourses or Proverbs of )olomon . . . . personifies Wisdom as the auxiliary of the Creator.? Mfootnote by +. Wilder.O In the )ecret Wisdom of the $ast that auxiliary is found collectively in the first emanations of Primeval *ight" the )even ,hyani!Chohans" ho have been sho n to be identical ith the >)even )pirits of the Presence? of the -oman Catholics. LLLLLLLLLL

Page BH 8nder the noble designation of WI),:%" the ancient teachers" the sages of India" the magians of Persia and Babylon" the seers and prophets of Israel" the hierophants of $gypt and +rabia" and the philosophers of 4reece and the West included all kno ledge hich they considered as essentially divine0 classifying a part as esoteric and the remainder as exterior. The Hebre -abbis called the exterior and secular series the %erkabah" as being the body or vehicle hich contained the higher kno ledge.J *ater on" e shall speak of the la of the silence imposed on $astern chelas. LLLLLLLLLL

SOME REASONS FOR SECREC" The fact that the :ccult )ciences have been ithheld from the orld at large" and denied by the Initiates to Humanity" has often been made matter of complaint. It has been alleged that the 4uardians of the )ecret *ore ere selfish in ithholding the >treasures? of +rchaic Wisdom0 that it as positively criminal to keep back such kno ledgeL>if any?Lfrom the men of )cience" etc. Pet there must have been some very good reasons for it" since from the very da n of History such has been the policy of every Hierophant and >%aster.? Pythagoras" the first +dept and real )cientist in pre!Christian $urope" is accused of having taught in public the immobility of the earth" and the rotary motion of the stars around it" hile he as declaring to his privileged +depts his belief in the motion of the $arth as a planet" and in the heliocentric system. The reasons for such secrecy" ho ever" are many and ere never made a mystery of. The chief cause as given in Isis 8nveiled. It may no be repeated. 1rom the very day hen the first mystic Mtaught by the first Instructor of the >divine ,ynasties? of the early races" as taughtO the means of communication bet een this orld and the orlds of the invisible host" bet een the sphere of matter and that of pure spirit" he concluded that to abandon this mysterious science to the Mdesecration" illing or un illing" of the profaneO rabbleL as to lose it. +n abuse of it might lead mankind to speedy destruction0 it as like surrounding a group of children ith explosive MsubstancesO" and furnishing them ith matches.

LLLLLLLLLL J 'e Platonism and +lchemy" p. A and footnote. LLLLLLLLLL

Page BE The first Mdivine InstructorO initiated but a select fe " and kept silence ith the multitudes. MThey recogni5ed their >4od? and each +dept felt the great >)$*1 > ithin himself.O The >^tman"? the self" the mighty *ord and Protector" once that man kne him as the >I am"? the >$go )um" > the >+smi"? sho ed his full po er to him ho could recogni5e the >still small voice.? 1rom the days of the primitive man described by the first 2edic poet" do n to our modern age" there has not been a philosopher orthy of that name" ho did not carry in the silent sanctuary of his heart the grand and mysterious truth. If initiated" he learnt it as a sacred science0 if other ise" then" like )ocrates" repeating to himself as ell as his fello men" the noble in.unction" >: man" kno thyself"? he succeeded in recogni5ing his 4od ithin himself. >Pe are gods"? the king!psalmist tells us" and e find (esus reminding the scribes that this expression as addressed to other mortal men" claiming for themselves the same privilege ithout any blasphemy.J +nd" as a faithful echo" Paul" hile asserting that e are all >the temple of the living 4od"?K cautiously adds that after all these things are only for the > ise"? and it is >unla ful? to speak of them.R )ome of the reasons for this secrecy may here be given. The fundamental la and master!key of practical Theurgy" in its chief applications to the serious study of cosmic and sidereal" of psychic and spiritual" mysteries as" and still is" that hich as called by the 4reek 'eo!Platonists >Theophania.? In its generally!accepted meaning this is >communication bet een the 4ods 6or 4od7 and those initiated mortals ho are spiritually fit to en.oy such an intercourse.? $soterically" ho ever" it signifies more than this. 1or it is not only the presence of a 4od" but an actualLho beit temporaryLincarnation" the blending" so to say" of the personal ,eity" the Higher )elf" ith manLits representative or agent on earth. +s a general la " the Highest 4od" the :ver!soul of the human being 6+tma! Buddhi7" only over!shado s the individual during his life" for purposes of instruction and revelation0 or as -oman CatholicsL ho erroneously call that :ver!soul the >4uardian +ngel?L ould say" >It stands outside and atches.? But in the case of the theophanic mystery" it incarnates itself in the Theurgist for purposes of revelation. When the incarnation is temporary" during those mysterious trances or >ecstasy"? hich Plotinus defined as The liberation of the mind from its finite consciousness" becoming one and identified ith the Infinite" this sublime condition is very short.

LLLLLLLLLL J (ohn x" @B" @F. K 9 Corinth. vi" CA. R Isis 8nveiled" 2ol. II" pp. @CH!CE. LLLLLLLLLL

Page BD The human soul" being the offspring or emanation of its 4od" the >1ather and the )on? become one" >the divine fountain flo ing like a stream into its human bed.?J In exceptional cases" ho ever" the mystery becomes complete0 the Word is made 1lesh in real fact" the individual becoming divine in the full sense of the term" since his personal 4od has made of him his permanent life!long tabernacleL >the temple of 4od"? as Paul says. 'o that hich is meant here by the personal 4od of %an is" of course" not his seventh Principle alone" as per se and in essence that is merely a beam of the infinite :cean of *ight. In con.unction ith our ,ivine )oul" the Buddhi" it cannot be called a ,uad" as it other ise might" since" though formed from ^tma and Buddhi 6the t o higher Principles7" the former is no entity but an emanation from the +bsolute" and indivisible in reality from it. The personal 4od is not the %onad" but indeed the prototype of the latter" hat for ant of a better term e call the manifested 3aranatman 6Causal )oul7"K one of the >seven? and chief reservoirs of the human %onads or $gos. The latter are gradually formed and strengthened during their incarnation!cycle by constant additions of individuality from the personalities in hich incarnates that androgynous" half!spiritual" half!terrestrial principle" partaking of both heaven and earth" called by the 2edantins (iva and 2i.ianamaya 3oia" and by the :ccultists the %anas 6mind70 that" in short" hich uniting itself partially ith the %onad" incarnates in each ne birth. In perfect unity ith its 6seventh7 Principle" the )pirit unalloyed" it is the divine Higher )elf" as every student of Theosophy kno s.

LLLLLLLLLL J Plotinus claims to have experienced this sublime ecstasy four times during his mystic life0 Porphyry asserts that +pollonius of Tyana as thus united four times to his deityLa statement hich e believe to be a mistake" since +pollonius as a 'irmnakaya 6divine incarnation L not +vatara7L and he 6Porphyry7 only once" hen over sixty years of age. Theophany 6or the actual appearance of a 4od to man7" Theopathy 6or >assimilation of divine nature?7" and Theopneusty 6inspiration" or rather the mysterious po er to hear orally the teachings of a 4od7 have never been rightly understood M)ee also 'e Platonism and +lchemy" p. C@.O K 3arana!sarira is the >causal? body and is sometimes said to be the >personal 4od.? +nd so it is" in one sense. LLLLLLLLLL

Page FG +fter every ne incarnation Buddhi!%anas culls" so to say" the aroma of the flo er called personality" the purely earthly residue of hichLits dregsLis left to fade out as a shado . This is the most difficultLbecause so transcendentally metaphysicalL portion of the doctrine. +s is repeated many a time in this and other orks" it is not the Philosophers" )ages" and +depts of anti#uity ho can ever be charged ith idolatry. It is they in fact" ho" recognising divine unity" ere the only ones" o ing to their initiation into the mysteries of $sotericism" to understand correctly the 6hyponoia7" or under!meaning of the anthropomorphism of the so!called +ngels" 4ods" and spiritual Beings of every kind. $ach" orshipping the one ,ivine $ssence that pervades the hole orld of 'ature" reverenced" but never orshipped or idolised" any of these >4ods"? hether high or lo Lnot even his o n personal ,eity" of hich he as a -ay" and to hom he appealed. The holy Triad emanates from the :ne" and is the Tetraktys0 the gods" daimons" and souls are an emanation of the Triad. Heroes and men repeat the hierarchy in themselves. Thus said %etrodorus of Chios" the Pythagorean" the latter part of the sentence meaning that man has ithin himself the seven pale reflections of the seven divine Hierarchies0 his Higher )elf is" therefore" in itself but the refracted beam of the direct -ay. He ho regards the latter as an $ntity" in the usual sense of the term" is one of the >infidels and atheists"? spoken of by $picurus" for he fastens on that 4od >the opinions of the multitude?Lan anthropomorphism of the grossest kind.K The +dept and the :ccultist kno that > hat are styled the 4ods are only the first principles.?R

LLLLLLLLLL J This ould be in one sense )elf! orship. K >The 4ods exist"? said $picurus" >but they are not hat the hoi polloi 6the multitude7 suppose them to be. He is not an infidel or atheist ho denies the existence of 4ods hom the multitude orship" but he is such ho fastens on the 4ods the opinions of the multitude.? M,iog. *aert." *ives" Q" C9@.O R M+ristotleI %etaphysics" Bk. QII" E" p. CGHB b.O LLLLLLLLLL

Page FC 'one the less they are intelligent" conscious" and living >Principles"? the Primary )even *ights manifested from *ight unmanifestedL hich to us is ,arkness. They are the )evenL exoterically fourL3umaras or >%ind!Born )ons? of Brahma. +nd it is they again" the ,hyani!Chohans" ho are the prototypes in the aeonic eternity of lo er 4ods and hierarchies of divine Beings" at the lo est end of hich ladder of being are eLmen. Thus perchance Polytheism" hen philosophically understood" may be a degree higher than even the %onotheism of the Protestant" say" ho limits and conditions the ,eity in hom he persists in seeing the Infinite" but hose supposed actions make of that >+bsolute and Infinite? the most absurd paradox in Philosophy. 1rom this standpoint -oman Catholicism itself is immeasurably higher and more logical than Protestantism" though the -oman Church has been pleased to adopt the exotericism of the heathen >multitude? and to re.ect the Philosophy of pure $sotericism. Thus every mortal has his immortal counterpart" or rather his +rchetype" 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 births0 only it is by the spiritual and intellectual Principle in him" entirely distinct from the lo er self" never through the earthly personality. )ome of these are even liable to break the union altogether" in case of absence in the moral individual of binding" vi5." of spiritual ties. Truly" as Paracelsus puts it in his #uaint" tortured phraseology" man ith his three 6compound7 )pirits is suspended like a foetus by all three to the matrix of the %acrocosm0 the thread hich holds him united being the >Thread!)oul"? )ctratman" and Tai.asa 6the >)hining?7 of the 2edantins. +nd it is through this spiritual and intellectual Principle in man" through Tai.asaLthe )hining" >because it has the luminous internal organ as its associate?Lthat man is thus united to his heavenly prototype" never through his lo er inner self or +stral Body" for hich there remains in most cases nothing but to fade out. :ccultism" or Theurgy" teaches the means of producing such union. But it is the actions of manLhis personal merit alone that can produce it on earth" or determine its duration. This lasts from a fe secondsLa flashLto several hours" during hich time the Theurgist or Theophanist is that overshado ing >4od? himself0 hence he becomes endo ed for the time being ith relative omniscience and omnipotence.

Page F9 With such perfect 6divine7 +depts as BuddhaJ and others such a hypostatical state of avataric condition may last during the hole life0 hereas in the case of full Initiates" ho have not yet reached the perfect state of (Xvanmukta"K Theopneusty" hen in full s ay" results for the high +dept in a full recollection of everything seen" heard" or sensed. Tai.asa . . . has fruition of the supersensible.R 1or one less perfect it ill end only in a partial" indistinct remembrance0 hile the beginner has to face in the first period of his psychic experiences a mere confusion" follo ed by a rapid and finally complete oblivion of the mysteries seen during this super!hypnotic condition. The degree of recollection" hen one returns to his aking 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 ork. There are so many and such various conditions and states that even a )eer is liable to confound one ith the other. To repeatI the 4reek" rarely!used ord" >Theophania"? meant more ith the 'eo!Platonists than it does ith the modern maker of dictionaries. The compound ord" Theophania 6from theos" >4od"? and phainesthai" >to appear"?7 does not simply mean >a manifestation of 4od to man by actual appearance?Lan absurdity" by the ayLbut the actual presence of a 4od in man" a divine incarnation. When )imon the %agician claimed to be >4od the 1ather"? hat he anted to convey as .ust that hich has been explained" namely" that he as a divine incarnation of his o n 1ather" hether e see in the latter an +ngel" a 4od"

LLLLLLLLLL J $soteric" as exoteric" Buddhism re.ects the theory that 4autama as an incarnation or +vatara of 2ishnu" but teaches the doctrine as herein explained. $very man has in him the materials" if not the conditions" for theophanic intercourse and Theopneusty" the inspiring >4od? being" ho ever" in every case" his o n Higher )elf" or divine prototype. K :ne entirely and absolutely purified" and having nothing in common ith earth except his body. R %<ndbkyopanishad" B. LLLLLLLLLL

Page F@ or a )pirit0 therefore he as called >that po er of 4od hich is called great"?J or that po er hich causes the ,ivine )elf to enshrine itself in its lo er selfLman. This is one of the several mysteries of being and incarnation. +nother is that hen an +dept reaches during his lifetime that state of holiness and purity that makes him >e#ual to the +ngels"? then at death his apparitional or astral body becomes as solid and tangible as as the late body" and is transformed into the real man.K The old physical body" falling off like the cast!off serpent;s skin" the body of the >ne ? man remains either visible or" at the option of the +dept" disappears from vie " surrounded as it is by the +kasic shell that screens it. In the latter case there are three ays open to the +deptI 6C7 He may remain in the earth;s sphere 62ayu or 3amaloka7" in that ethereal locality concealed from human sight save during flashes of clairvoyance. In this case his astral body" o ing to its great purity and spirituality" having lost the conditions re#uired for ^kaiic light 6the nether or terrestrial ether7 to absorb its semi!material particles" the +dept ill have to remain in the company of disintegrating shellsLdoing no good or useful ork. This" of course" cannot be. 697 He can by a supreme effort of ill merge entirely into" and get united ith" his %onad. By doing so" ho ever" he ould 6a7 deprive his Higher )elf of posthumous )amadhiLLa bliss hich is not real 'irvana L the astral" ho ever pure" being too earthly for such state0 and 6b7 he ould thereby open himself to 3armic la 0 the action being" in fact" the outcome of personal selfishness L of reaping the fruits produced by and for oneself L alone. 6@7 The +dept has the option of renouncing conscious 'irvana and rest" to ork on earth for the good of mankind. This he can do in a t ofold ayI either" as above said" by consolidating his astral body into physical appearance" he can re!assume the self!same personality0 or he can avail himself of an entirely ne physical body" hether that of a ne ly!born infant orLas Vamkaracharya is reported to have done ith the body of a dead -a.aLby >entering a deserted sheath"? and living in it as long as he chooses.

LLLLLLLLLL J +cts" viii" CG 6-evised 2ersion7. K )ee the explanations given on the sub.ect in >The $lixir of *ife"? by 4. %itford 61rom a Chela;s ,iary7" 1ive years of Theosophy" *ondon" CEEF. MTheosophy Co. reprint" CDEG.O LLLLLLLLLL

Page FB This is hat is called >continuous existence.? The )ection entitled >The %ystery about Buddha? ill thro additional light on this theory" to the profane incomprehensible" or to the generality simply absurd. )uch is the doctrine taught" everyone having the choice of either fathoming it still deeper" or of leaving it unnoticed. The above is simply a small portion of hat might have been given in Isis 8nveiled" had the time come then" as it has no . :ne cannot study and profit by :ccult )cience" unless one gives himself up to itLheart" soul" and body. )ome of its truths are too a ful" too dangerous" for the average mind. 'one can toy and play ith such terrible eapons ith impunity. Therefore it is" as )t. Paul has it" >unla ful? to speak of them. *et us accept the reminder and talk only of that hich is >la ful.? The #uotation on p. BH!BE relates" moreover" only to psychic or spiritual %agic. The practical teachings of :ccult )cience are entirely different" and fe are the strong minds fitted for them. +s to ecstasy" and such like kinds of self!illumination" this may be obtained by oneself and ithout any teacher or initiation" for ecstasy is reached by an in ard command and control of )elf over the physical $go0 as to obtaining mastery over the forces of 'ature" this re#uires a long training" or the capacity of one born a >natural %agician.? %ean hile" those ho possess neither of the re#uisite #ualifications are strongly advised to limit themselves to purely spiritual development. But even this is difficult" as the first necessary #ualification is an unshakable belief in one;s o n po ers and the ,eity ithin oneself0 other ise a man ould simply develop into an irresponsible medium. Throughout the hole mystic literature of the ancient orld e detect the same idea of spiritual $sotericism" that the personal 4od exists ithin" no here outside" the orshipper. That personal ,eity is no vain breath" or a fiction" but an immortal $ntity" the Initiator of the Initiates" no that the heavenly or Celestial Initiators of primitive humanityLthe Vishtas of the preceding cyclesLare no more among us. *ike an under!current" rapid and clear" it runs ithout mixing its crystalline purity ith the muddy and troubled aters of dogmatism" an enforced anthropomorphic ,eity and religious intolerance.

Page FF We find this idea in the tortured and barbarous phraseology of the Codex 'a5araeus"J and in the superb 'eo!Platonic language of the 1ourth 4ospel of the later -eligion" in the oldest 2eda and in the +vesta" in the +bhidharma" in 3apila;s )<nkhya!)btras" and the Bhagavad!4jt< Mand in Patan.ali;s Poga )utrasO. We cannot attain +deptship and 'irvana" Bliss and the >3ingdom of Heaven"? unless e link ourselves indissolubly ith our -ex *ucis" the *ord of )plendour and of *ight" our immortal 4od ithin us. +ham eva ParabrahmanL>I am verily the )upreme Brahman?Lhas ever been the one living truth in the heart and mind of the +depts" and it is this hich helps the %ystic to become one. :ne must first of all recogni5e one;s o n immortal Principle" and then only can one con#uer" or take the 3ingdom of Heaven by violence. :nly this has to be achieved by the higherLnot the middle" nor the thirdL man" the last one being of dust. 'or can the second man" the >)on?Lon this plane" as his >1ather? is the )on on a still higher planeLdo anything ithout the assistance of the first" the >1ather.? But to succeed one has to identify oneself ith one;s divine Parent. The first man is of the earth" earthy0 the second Minner" our higherO man is the *ord from heaven . . . . Behold" I sho you a mystery.K 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 ,elphic in.unction has to be fulfilledI man must kno himself in order to become a perfect +dept. Ho fe can ac#uire the kno ledge" ho ever" not merely in its inner mystical" but even in its literal sense" for there are t o meanings in this command of the :racle. This is the doctrine of Buddha and the Bodhisattvas pure and simple. )uch is also the mystical sense of hat as said by Paul to the Corinthians about their being the >temple of 4od"? for this meant $sotericallyI

LLLLLLLLLL J MPublished as The Book of +dam or *iber +dami in *atin / )yriac by %athieu 'orberg in @ vols. including concordance" CECF.O K I Cor. Q2" BH" FC. MCp. Isis II" p. @CE.O LLLLLLLLLL

Page FA Pe are the temple of Mthe" or yourO 4od" and the )pirit of Ma" or yourO 4od d elleth in you.J This carries precisely the same meaning as the >I am verily Brahman? of the 2edantin. 'or is the latter assertion more blasphemous than the PaulineLif there ere any blasphemy in either" hich is denied. :nly the 2edantin" ho never refers to his body 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 as done by Paul. The ,elphic command >3no thyself? as perfectly comprehensible to every nation of old. )o it is no " save to the Christians" since" ith the exception of the %oslems" it is part and parcel of every $astern religion" including the 3abalistically instructed (e s. To understand its full meaning" ho ever" necessitates" first of all" belief in -eincarnation and all its mysteries0 not as laid do n in the doctrine of the 1rench -eincarnationists of the +llan 3ardec school" but as they are expounded and taught by $soteric Philosophy. %an must" in short" kno ho he as" before he arrives at kno ing hat he is. +nd ho many are there among $uropeans ho are capable of developing ithin themselves an absolute belief in their past and future reincarnations" in general" even as a la " let alone mystic kno ledge of one;s immediately precedent lifeT

LLLLLLLLLL J I Cor. iii" CA. Has the reader ever meditated upon the suggestive ords" often pronounced by (esus and his +postlesT >Be ye therefore perfect" even as your 1ather . . . is perfect? 6%att.v" BE7" says the 4reat %aster. The ords >as perfect as your 1ather hich is in heaven"? being interpreted as meaning 4od. 'o the utter absurdity of any man becoming as perfect as the infinite" all!perfect" omniscient and omnipresent ,eity" is too apparent. If you accept it in such a sense" (esus is made to utter the greatest fallacy. What as $soterically meant is" >Pour 1ather ho is above the material and astral man" the highest Principle 6save the %onad7 ithin man" his o n personal 4od" or the 4od of his o n personality" of hom he is the Sprison; and the Stemple.;? >If thou ilt be perfect 6i.e." an +dept and Initiate7" go and sell that thou hast? 6%att. xix" 9C7. $very man ho desired to become a neophyte" a chela" then" as no " had to take the vo of poverty. The >Perfect? as the name given to the Initiates of every denomination. Plato calls them by that term. The $ssenes had their >Perfect"? and Paul plainly states that they" the Initiates" can only speak before other +depts. >We speak isdom among them MonlyO that are perfect? 6I Cor. ii" A.7. LLLLLLLLLL

Page FH $arly education" tradition and training of thought" everything is opposing itself during their hole lives to such a belief. Cultured people have been brought up in that most pernicious idea that the ide difference found bet een the units of one and the same mankind" or even race" is the result of chance0 that the gulf bet een man and man in their respective social positions" birth" intellect" physical and mental capacitiesLevery one of hich #ualifications has a direct influence on every human lifeL that all this is simply due to blind ha5ard" only the most pious among them finding e#uivocal consolation in the idea that it is >the ill of 4od.? They have never analysed" never stopped to think of the depth of the opprobrium that is thro n upon their 4od" once the grand and most e#uitable la of the manifold rebirths of man upon this earth is foolishly re.ected. %en and omen anxious to be regarded as Christians" often truly and sincerely trying to lead a Christ!like life" have never paused to reflect over the ords of their o n Bible. >+rt thou $liasT? the (e ish priests and *evites asked the Baptist.J Their )aviour taught His disciples this grand truth of the $soteric Philosophy" but verily" if His +postles comprehended it" no one else seems to have reali5ed its true meaning. 'o0 not even 'icodemus" ho" to the assertion0 >$xcept a man be born againK he cannot see the 3ingdom of 4od"? ans ersI >Ho can a man be born hen he is oldT? and is forth ith reproved by the remarkI >+rt thou a master in Israel and kno est not these thingsT?Las no one had a right to call himself a >%aster? and Teacher" ithout having been initiated into the mysteries 6a7 of a spiritual rebirth through ater" fire and spirit" and 6b7 of the rebirth from flesh.R

LLLLLLLLLL J (ohn" i" 9C. K (ohn" iii" @. >Born? from above" vi5." from his %onad or divine $4:" the seventh Principle" hich remains till the end of the 3alpa" the nucleus of" and at the same time the overshado ing Principle" as the 3<ran<tman 6Causal )oul7 of the personality in every rebirth. In this sense" the sentence >born ane ? means >descends from above"? the last t o ords having no reference to heaven or space" neither of hich can be limited or located" since one is a state and the other infinite" hence having no cardinal points. 6)ee 'e Testament" -evised 2ersion" loc. cit.7 R This can have no reference to Christian Baptism" since there as none in the days of 'icodemus and he could not therefore kno anything of it" even though a >%aster.? LLLLLLLLLL

Page FE Then again hat can be a clearer expression as to the doctrine of manifold rebirths than the ans er given by (esus to the )adducees" > ho deny that there is any resurrection"? i.e." any rebirth" since the dogma of the resurrection in the flesh is no regarded as an absurdity even by the intelligent clergyI They ho shall be accounted orthy to obtain that marry . . . neither can they die any more" orld M'irvanaO J neither

hich sho s that they had already died" and more than once. +nd againI 'o that the dead are raised" even %oses she ed . . . hen at the bush" he calleth the *ord the 4od of +braham" and the 4od of Isaac" and the 4od of (acob" for he is not a 4od of the dead" but of the living.K The sentence >no that the dead are raised? evidently applied to the then actual rebirths of the (acobs and the Isaacs" and not to their future resurrection0 for in such case they ould 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 +postles about the blind manI %aster" ho did sin" this man" or his parents" that he as born blindT (esus ans ered" 'either hath this Mblind" physicalO man sinned nor his parents0 but that the orks of MhisO 4od should be made manifest in him.R

LLLLLLLLLL J This ord" translated in the 'e Testament > orld? to suit the official interpretation" means rather an >age? 6as sho n in the -evised 2ersion7 or one of the periods during the %anvantara" a 3alpa" or +eon. $soterically the sentence ould readI >He ho shall reach" through a series of births and 3armic la " the state in hich Humanity shall find itself after the )eventh -ound and the )eventh -ace" hen comes 'irvana" %oksha" and hen man becomes Se#ual unto the +ngels; or ,hyani!Chohans" is a Sson of the resurrection; and Scan die no more;0 then there ill be no marriage" as there ill be no difference of sexes?La result of our present materiality and animalism. K *uke" xx" 9H!@E. R (ohn" ix" 9" @ LLLLLLLLLL

Page FD %an is the >tabernacle"? the >building? only" of his 4od0 and of course it is not the temple but its inmateLthe vehicle of >4od?J that had sinned in a previous incarnation" and had thus brought the 3arma of cecity upon the ne building. Thus (esus spoke truly0 but to this day his follo ers have refused to understand the ords of isdom spoken. The )aviour is sho n by his follo ers as though he ere paving" by his ords and explanation" the ay to a preconceived programme that had to lead to an intended miracle. 2erily the 4rand %artyr has remained thencefor ard" and for eighteen centuries" the 2ictim crucified daily far more cruelly by his clerical disciples and lay follo ers than he ever could have been by his allegorical enemies. 1or such is the true sense of the ords >that the orks of 4od should be made manifest in him"? in the light of theological interpretation" and a very undignified one it is" if the $soteric explanation is re.ected. ,oubtless the above ill be regarded as fresh blasphemy. 'evertheless there are a number of Christians hom e kno L hose hearts go out as strongly to their ideal of (esus" as their souls are repelled from the theological picture of the official )aviourL ho ill reflect over our explanation and find in it no offence" but perchance a relief.
LLLLLLLLLL J The conscious $go" or 1ifth Principle" %anas" the vehicle of the divine %onad or >4od.? LLLLLLLLLL

THE DANGERS OF PRACTICAL MAGIC %+4IC is a dual po erI nothing is easier than to turn it into )orcery0 an evil thought suffices for it. Therefore hile theoretical :ccultism is harmless" and may do good" practical %agic" or the fruits of the Tree of *ife and 3no ledge"J or other ise the >)cience of 4ood and $vil"? is fraught ith dangers and perils.

LLLLLLLLLL J )ome )ymbologists" 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 3no ledge of 4ood and $vil? has no doubt a phallic and sexual element in it" as has the >Woman and the )erpent?0 but it has also a psychical and spiritual significance. )ymbols are meant to yield more than one meaning. LLLLLLLLLL

Page AG 1or the study of theoretical :ccultism there are" no doubt" a number of orks that may be read ith profit" besides such books as the 1iner 1orces of 'ature"J etc." the &ohar" )Spher!Pet5jr<h" The Book of $noch"K 1ranck;s 3abalah" and many Hermetic treatises. These are scarce in $uropean languages" but orks in *atin by the mediaeval Philosophers" generally kno n as +lchemists and -osicrucians" are plentiful. But even the perusal of these may prove dangerous for the unguided student. If approached ithout the right key to them" and if the student is unfit" o ing to mental incapacity" for %agic" and is thus unable to discern the -ight from the *eft Path" let him take our advice and leave this study alone0 he ill only bring on himself and on his family unexpected oes and sorro s" never suspecting hence they come" nor hat are the po ers a akened by his mind being bent on them. Works for advanced students are many" but these can be placed at the disposal of only s orn or >pledged? chelas 6disciples7" those ho have pronounced the ever!binding oath" and ho are" therefore" helped and protected.R 1or all other purposes" ell!intentioned as such orks may be" they can only mislead the un ary and guide them imperceptibly to Black %agic or )orceryLif to nothing orse. The mystic characters" alphabets and numerals found in the divisions and sub! divisions of the 4reat 3abalah" are" perhaps" the most dangerous portions in it" and especially the numerals. We say dangerous" because they are the most prompt to produce effects and results" and this ith or ithout the experimenter;s ill" even ithout his kno ledge. )ome students are apt to doubt this statement" simply because after manipulating these numerals they have failed to notice any dire physical manifestation or result.

LLLLLLLLLL J MThis title is not in the W=r5burg %). 6p. A@7. -e. -. Prasad;s book" see B.C.W. 2ol. QII" p. AGB fn. / A9C" here H.P.B. says" >It recommends Black %agic of the orst kind" and is the very antipodes of spiritual -a.a!Poga . . .? W%). references on this page and the follo ing" are from The Theosophist" 2ol. *III" ,ecember CD@9" pp. 9AF!9AA.LL Compiler.O K MThe W=r5burg %). adds here the ordsI >called by the 4reeks $nokchion" or the Sinternal eye;.?O R MW%) readsI >There are numerous orks ritten for the s orn Initiates only" those ho have pronounced the for!ever!binding oath / ho alone can deal ith their teachings practically.O LLLLLLLLLL

Page AC )uch results ould be found the least dangerousI it is the moral causes produced and the various events developed and brought to an unforeseen crisis" that ould testify to the truth of hat is no stated had the lay students only the po er of discernment. The point of departure of that special branch of the :ccult teaching kno n as the >)cience of Correspondences"? numerical or literal or alphabetical" has for its epigraph ith the (e ish and Christian 3abalists" the t o misinterpreted verses hich say that 4od ordered all things in number" measure and eight0J andI He created her in the Holy 4host" and sa her" and numbered her" and measured her.K But the $astern :ccultists have another epigraphI >+bsolute 8nity" x" ithin number and plurality.? Both the Western and the $astern students of the Hidden Wisdom hold to this axiomatic truth. :nly the latter are perhaps more sincere in their confessions. Instead of putting a mask on their )cience" they sho her face openly" even if they do veil carefully her heart and soul before the inappreciative public and the profane" ho are ever ready to abuse the most sacred truths for their o n selfish ends. But 8nity is the real basis of the :ccult )ciencesLphysical and metaphysical. This is sho n even by [liphas *Zvi" the learned Western 3abalist" inclined as he is to be rather .esuitical. He saysI +bsolute 8nity is the supreme and final reason of things. Therefore" that reason can be neither one person" nor three persons0 it is -eason" and pre!eminently -eason 6raison par excellence7. R The meaning of this 8nity in Plurality in >4od? or 'ature" can be solved only by the means of transcendental methods" by numerals" as by the correspondences bet een soul and the )oul.

LLLLLLLLLL J Wisdom" xi" 9C. ,ouay version. K $cclesiasticus" i" D. ,ouay version. MW%). e#uates >her? ith > isdom.?O R ,ogme et -ituel de la Haute %agie" I" @AC. 6Paris" 4. BailliYre" CEFA / CEAC.7 M)ee p. CH9 of +. $. Waite;s $nglish translation 6op. cit. on p. 9H fn.7LLCompiler. LLLLLLLLLL

Page A9 'ames" in the 3abalah" as in the Bible" such as (ehovah" +dam!3admon" $ve" Cain" +bel" $noch" are all of them more intimately connected" by geometrical and astronomical relations" ith Physiology 6or Phallicism7 than ith Theology or -eligion. *ittle as people are as yet prepared to admit it" this ill be sho n to be a fact. If all those names are symbols for things hidden" as ell as for those manifested" in the Bible as in the 2edas" their respective mysteries differ greatly. Plato;s motto >4od geometri5es? as accepted by both ^ryans and (e s0 but hile the former applied their )cience of Correspondences to veil the most spiritual and sublime truths of 'ature" the latter used their acumen to conceal only oneLto them the most divineL of the mysteries of $volution" namely" that of birth and generation" and then they deified the organs of the latter. +part from this" every cosmogony" from the earliest to the latest" is based upon" interlinked ith" and most closely related to" numerals and geometric figures. fuestioned by an Initiate" these figures and numbers ill yield numerical values based on the integral values of the CircleL >the secret habitat of the ever!invisible ,eity? as the +lchemists have itLas they ill yield every other :ccult particular connected ith such mysteries" hether anthropographical" anthropological" cosmic" or psychical. >In reuniting Ideas to 'umbers" e can operate upon Ideas in the same ay as upon 'umbers" and arrive at the %athematics of Truth"? rites an :ccultist" ho sho s his great isdom in desiring to remain unkno n. +ny 3abalist ell ac#uainted ith the Pythagorean system of numerals and geometry can demonstrate that the metaphysical vie s of Plato ere based upon the strictest mathematical principles. >True mathematics"? says the %agicon"J >is something ith hich all higher sciences are connected0 common mathematics is but a deceitful phantasmagoria" hose much!praised infallibility only arises from thisL that materials" conditions and references are made its foundation.? . . .

LLLLLLLLLL J oder dasgeheime )ystem einer 4esellschaft unbekannter Philosophen" etc. 6+nonymous7" 1rankfurt and *eip5ig" CHEB. + very rare ork the title!page of hich states that it as published by >+n unkno n of the fuadrilateral *ight.? It contains many genuine occult teachings and may have originated among a group of %artinists. ,r. 1ran5 Hartmann presented the substance of it in a series of translated and condensed excerpts in The Theosophist" 2ol. 2" +pril" (une and (uly" CEEB.LLCompiler.O LLLLLLLLLL

Page A@ The cosmological theory of numerals hich Pythagoras learned Min India" andO from the $gyptian Hierophants" is alone able to reconcile the t o 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 great problem and explain the theory of radiation and the cycle of the emanations. The lo er orders" before they develop into higher ones" must emanate from the higher spiritual ones" and hen arrived at the turning!point" be reabsorbed into the infinite.J It is upon these true %athematics that the kno ledge of the 3osmos and of all mysteries rests" and to one ac#uainted ith them" it is the easiest thing possible to prove that both 2aidic and Biblical structures are based upon >4od!in!'ature? and >'ature!in!4od"? as the radical la . Therefore" this la Las everything else immutable and fixed in eternityLcould find a correct expression only in those purest transcendental %athematics referred to by Plato" especially in 4eometry as transcendentally applied. -evealed to menL e fear not and ill not retract the expressionLin this geometrical and symbolical garb" Truth has gro n and developed into additional symbology" invented by man for the ants and better comprehension of the masses of mankind that came too late in their cyclic development and evolution to have shared in the primitive kno ledge" and ould never have grasped it other ise. If later on" the clergyL crafty and ambitious of po er in every ageL anthropomorphi5ed and degraded abstract ideals" as ell as the real and divine Beings ho do exist in 'ature" and are the 4uardians and Protectors of our manvantaric orld and period" the fault and guilt rests ith those ould!be leaders" not ith the masses. But the day has come hen the gross conceptions of our forefathers during the %iddle +ges can no longer satisfy the thoughtful religionist. The mediaeval +lchemist and %ystic are no transformed into the sceptical Chemist and Physicist0 and most of them are found to have turned a ay from truth" on account of the purely anthropomorphic ideas" the gross %aterialism" of the forms in hich it is presented to them. Therefore" future generations have either to be gradually initiated into the truths underlying $xoteric -eligions" including their o n" or be left to break the feet of clay of the last of the gilded idols.

LLLLLLLLLL J Isis 8nveiled" 2ol. I" pp. A" H. LLLLLLLLLL

Page AB 'o educated man or oman ould turn a ay from any of the no called >superstitions"? hich 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 :ccult )ciences that is not founded on philosophical and scientific facts in 'ature" and they ill pursue the study of those )ciences ith the same" if not ith greater" ardor than that they have expended in shunning them. This cannot be achieved at once" for to benefit mankind such truths have to be revealed gradually and ith great caution" the public mind not being prepared for them. Ho ever much the +gnostics of our age may find themselves in the mental attitude demanded by %odern )cience" people are al ays apt to cling to their old hobbies so long as the remembrance of them lasts. They are like the $mperor (ulianLcalled the +postate" because he loved truth too ell to accept aught elseL ho" though in his last Theophany he beheld his beloved 4ods as pale" orn!out" and hardly discernible shado s" nevertheless clung to them. *et" then" the orld cling to its 4ods" to hatever plane or realm they may belong. The true :ccultist ould be guilty of high treason to mankind" ere he to break forever the old deities before he could replace them ith the hole and unadulterated truthLand this he cannot do as yet. 'evertheless" the reader may be allo ed to learn at least the alphabet of that truth. He may be sho n" at any rate" hat the 4ods and 4oddesses of the Pagans" denounced as demons by the Church" are not" if he cannot learn the hole and final truth as to hat they are. *et him assure himself that the Hermetic >Tres %atres"? and the >Three %others? of the )opher Pet5jr<h are one and the same thing0 that they are no ,emon!4oddesses" but *ight" Heat" and $lectricity" and then" perchance" the learned classes ill spurn them no longer. +fter this" the -osicrucian Illuminati may find follo ers even in the -oyal +cademies" hich ill be more prepared" perhaps" than they are no " to admit the grand truths of archaic 'atural Philosophy" especially hen their learned members shall have assured themselves that" in the dialect of Hermes" the >Three %others? stand as symbols for the hole of the forces or agencies hich have a place assigned to them in the modern system of

Page AF the >correlation of forces.?J $ven the polytheism of the >superstitious? Brahman and idolater sho s its raison d;etre" since the three Vaktis of the three great 4ods" Brahma" 2ishnu" and Viva" are identical ith the >Three %others? of the monotheistic (e . The hole of the ancient religious and mystical literature is symbolical. The Books of Hermes" the &ohar" the Pa!Pakav" the $gyptian Book of the ,ead" the 2edas" the 8panishads" and the Bible" are as full of symbolism as are the 'abathaean revelations of the Chaldaic fb!t<my0K it is a loss of time to ask hich is the earliest0 all are simply different versions of the one primeval -ecord of prehistoric kno ledge and revelation.R The first four chapters of 4enesis 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 ith all its measurements is to be found contained in its minutest details in the structure of )olomon;s Temple0 and having ascertained that the biblical names )hem" Ham and (aphet are determinative of pyramid measures" in connection ith the AGG!year period of 'oah and the FGG!year period of )hem" Ham and (aphet0 . . . the terms >sons of $lohim? and >daughters of H!+dam"? MareO for one thing astronomical terms" X

LLLLLLLLLL J >)ynesius mentions books of stone hich he found in the temple of %emphis" on Mone ofO hich as engraved the follo ing sentenceI S:ne nature delights in another" one nature overcomes another" one nature overrules another" and the hole of them are one;. The inherent restlessness of matter is embodied in the saying of HermesI S+ction is the life of Ptah;0 and :rpheus calls nature " Sthe mother that makes many things"; or the ingenious" the contriving" the inventive mother.? MIsis 8nveiled" I" 9FH. Cf. $ugenius +bel" :rphica" *ipsiae" CEEF.O K M)ee 'abathean +griculture" tr. by Ch ohlsohn0 %). g@GC in *ibrary at *eiden" Holland" CEAG. )ee B.C.W." 2ol. 2III" pp.B99!9@.O R MW%). 6The Theosophist" 2ol. *III" ,ecember" CD@9" p. 9AD7 readsI >The Books of Hermes" the Chaldean 3abala or Book of 'umbers as ell as the &oharL ithout mentioning the old plates made of some unkno n" pliable and indestructible material in a Book called the Po!ya!hoo in the possession of our TeachersLare all a kind of symbolic riting" and a numerical method upon hich %oses built his 4enesis . . .?.LLCompiler.O X The )ource of %easures" p.x. MWi5ards ed."CDHF.O LLLLLLLLLL

Page AA the author of the very curious ork already mentionedLa book very little kno n in $urope" e regret to sayLseems to see nothing in his discovery beyond the presence of %athematics and %etrology in the Bible. He also arrives at most unexpected and extraordinary conclusions" such as are very little arranted by the facts discovered. His impression seems to be that because the (e ish biblical names are all astronomical" therefore the )criptures of all the other nations can be >only this and nothing more.? But this is a great mistake of the erudite and onderfully acute author of The )ource of %easures" if he really thinks so. The >3ey to the Hebre !$gyptian %ystery? unlocks but a certain portion of the hieratic ritings of these t o nations" and leaves those of other peoples untouched. His idea is that the 3abalah >is only that sublime )cience upon hich %asonry is based?0 in fact he regards %asonry as the substance of the 3abalah" and the latter as the >rational basis of the Hebre text of Holy Writ.? +bout this e ill not argue ith the author. But hy should all those ho may have found in the 3abalah something beyond >the sublime )cience? upon hich %asonry is alleged to have been built" be held up to public contemptT In its exclusiveness and onesidedness such a conclusion is pregnant ith future misconceptions and is absolutely rong. In its uncharitable criticism it thro s a slur upon the >,ivine )cience? itself. The 3abalah is indeed >of the essence of %asonry"? but it is dependent on %etrology only in one of its aspects" the less $soteric" as even Plato made no secret that the ,eity as ever geometri5ing. 1or the uninitiated" ho ever learned and endo ed ith genius they may be" the 3abalah" hich treats only of >the garment of 4od"? or the veil and cloak of truth" is built from the ground up ard ith a practical application to present uses.J :r in other ords represents an exact )cience only on the terrestrial plane. To the initiated" the 3abalistic *ord descends from the primeval -ace" generated spiritually from the >%ind!born )even.? Having reached the $arth" the ,ivine %athematics L a synonym for %agic in his day" as e are told by (osephusLveiled her face.

LLLLLLLLLL J %asonic -evie " (uly" CEEA. LLLLLLLLLL

Page AH Hence the most important secret yet yielded by her in our modern day is the identity of the old -oman measures and the present British measures" of the Hebre $gyptian cubit and the %asonic inch. J The discovery is most onderful" and has led to further and minor unveilings of various riddles in reference to )ymbology and biblical names. It is thoroughly understood and proven" as sho n by 'achmanides" that in the days of %oses the initial sentence in 4enesis as made to read B;r<sh ithbara $lehjm" or >In the head! source Mor %claprakritiLthe -ootless -ootO developed Mor evolvedO the 4ods M$lohimO" the heavens and the earth0? hereas it is no " o ing to the %asorah and theological cunning" transformed into B;r<shith bara $lehjm" or" >In the beginning 4od created the heavens and the earth?L hich ord .uggling alone has led to materialistic anthropomorphism and dualism. Ho many more similar instances may not be found in the Bible" the last and latest of the :ccult orks of anti#uityT There is no longer any doubt in the mind of the :ccultist" that" not ithstanding its form and out ard meaning" the BibleLas explained by the &ohar or %idrash" the Pet5jr<h 6Book of Creation7 and the Commentary on the Ten )ephjreth 6by +5riel ben! %anahem of the QIIth century7L is part and parcel of the )ecret ,octrine of the ^ ryans" hich explains in the same manner the 2edas and all other allegorical books.K The &ohar" in teaching that the Impersonal :ne Cause manifests in the 8niverse through Its $manations" the )ephirothL that 8niverse being in its totality simply the veil oven from the ,eity;s o n substanceLis undeniably the copy and faithful echo of the earliest 2edas. Taken by itself" ithout the additional help of the 2aidic and of Brahmanical literature in general" the Bible ill never yield the universal secrets of :ccult 'ature. The cubits" inches" and measures of this physical plane ill never solve the problems of the orld on the spiritual planeLfor )pirit can neither be eighed nor measured. The orking out of these problems is reserved for the >mystics and the dreamers? ho alone are capable of accomplishing it.

LLLLLLLLLL J )ee The )ource of %easures" pp. BH!FG et pass. K M)ee B.C. W." 2ol. III" p. BFA.O LLLLLLLLLL

Page AE %oses as an initiated priest" versed in all the mysteries and the :ccult kno ledge of the $gyptian templesLhence thoroughly ac#uainted ith primitive Wisdom. It is in the latter that the symbolical and astronomical meaning of that >%ystery of %ysteries"? the 4reat Pyramid" has to be sought. +nd having been so familiar ith the geometrical secrets that lay concealed for long aeons in her strong bosomLthe measurements and proportions of the 3osmos" our little $arth includedL hat onder that he should have made use of his kno ledgeT The $sotericism of $gypt as that of the hole orld at one time. ,uring the long ages of the Third -ace it had been the heir!loom" in common" of the hole of mankind" received from their Instructors" the >)ons of *ight"? the primeval )even. There as a time also hen the Wisdom!-eligion as not symbolical" for it became $soteric only gradually" the change being necessitated by misuse and by the )orcery of the +tlanteans. 1or it as the >misuse? only" and not the use" of the divine gift that led the men of the 1ourth -ace to Black %agic and )orcery" and finally to become >forgetful of Wisdom?0 hile those of the 1ifth -ace" the inheritors of the -ishis of the Treta!Puga" used their po ers to atrophy such gifts in mankind in general" and then" as the >$lect -oot"? dispersed. Those ho escaped the >4reat 1lood? preserved only its memory" and a belief founded on the kno ledge of their direct fathers of one remove" that such a )cience existed" and as no .ealously guarded by the >$lect -oot? exalted by $noch. But there must again come a time hen man shall once more become hat he as during the second Puga 6age7" hen his probationary cycle shall be over and he shall gradually become hat he asLsemi!corporeal and pure. ,oes not Plato" the Initiate" tell us in the Phaedrus all that man once as" and that hich he may yet again becomeI Before man;s spirit sank into sensuality and became embodied through the loss of his ings" he lived among the 4ods in the airy spiritual orld here everything is true and pure.J $lse here he speaks of the time lived as pure spirits.K hen men did not perpetuate themselves" but

LLLLLLLLLL J MPhaedrus" 9BA ,$0 9BE C,0 9FG BC.O K MTimaeus" B9 +ff.O LLLLLLLLLL

Page AD *et those men of )cience ho feel inclined to laugh at this" themselves unravel the mystery of the origin of the first man. 8n illing that his chosen peopleLchosen by himLshould remain as grossly idolatrous as the profane masses that surrounded them" %oses utili5ed his kno ledge of the cosmogonical mysteries of the Pyramid" to build upon it the 4enesiacal Cosmogony in symbols and glyphs. This as more accessible to the minds of the hoi polloi than the abstruse truths taught to the educated in the sanctuaries. He invented nothing but the out ard garb" added not one iota0 but in this he merely follo ed the example of older nations and Initiates. If he clothed the grand truths revealed to him by his Hierophant under the most ingenious imagery" he did it to meet the re#uirements of the Israelites0 that stiff!necked race ould accept of no 4od unless He ere as anthropomorphic as those of the :lympus0 and he himself failed to foresee the times hen highly educated statesmen ould be defending the husks of the fruit of isdom that gre and developed in him on %ount )inai" hen communing ith his o n personal 4odLhis divine )elf. %oses 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 ga5e and gave them out allegorically. +nd this is hy his biographer says of him" that hen he descended from )inai" %oses face.J ist not that the skin of his face shone . . . and he put a veil upon his

+nd so he >put a veil? upon the face of his Pentateuch0 and to such an extent that" using orthodox chronology" only @@HA years after the event people begin to ac#uire a conviction that it is >a veil indeed.? It is not the face of 4od or even of a (ehovah shining through0 not even the face of %oses" but verily the faces of the later -abbis. 'o onder if Clement rote in the )tromateis thatI )imilar" then" to the Hebre $gyptians also.K enigmas in respect to concealment" are those of the

LLLLLLLLLL J $xodus xxxiv" 9D" @@. K )romateis" Bk. 2" ch. vii. LLLLLLLLLL

Page HG

OLD WINE IN NEW BOTTLES It is more than likely" that the Protestants in the days of the -eformation kne nothing of the true origin of Christianity" or" to be more explicit and correct" of *atin $cclesiasticism. 'or is it probable that the 4reek Church kne much of it" the separation bet een the t o having occurred at a time hen" in the struggle for political po er" the *atin Church as securing" at any cost" the alliance of the highly educated" the ambitious and influential Pagans" hile these ere illing to assume the out ard appearance of the ne orship" provided they ere themselves kept in po er. There is no need to remind the reader here of the details of that struggle" ell! kno n to every educated man. It is certain that the highly cultivated 4nostics and their leadersLsuch men as )aturninus" an uncompromising ascetic" as %arcion" 2alentinus" Basilides" %enander and CerinthusL ere not stigmatised by the 6no 7 *atin Church because they ere heretics" nor because their tenets and practices ere indeed >ob turpitudinem portentosam nimium et horribilem"?J >monstrous" revolting abominations"? as Baronius says of those of Carpocrates0 but simply because they kne too much of fact and truth. 3enneth -. H. %ac3en5ie correctly remarks0 They ere stigmati5ed by the later -oman Church because they came into conflict ith the purer Church of ChristianityLthe possession of hich as usurped by the Bishops of -ome" but hich original continues in its docility to ards the founder" in the Primitive :rthodox 4reek Church. K 8n illing to accept the responsibility of gratuitous assumptions" the riter deems it best to prove this inference by more than one personal and defiant admission of an ardent -oman Catholic riter" evidently entrusted ith the delicate task by the 2atican. The %ar#uis de %irville makes desperate efforts to explain in the Catholic interest certain remarkable discoveries in +rchaeology and Palaeography" though the Church is cleverly made to remain outside of the #uarrel and defence.

LLLLLLLLLL J M>on account of excessively monstrous and fearful infamy 6baseness turpitude7.?O K The -oyal %asonic Cyclopaedia" s.v. >4nosticism.? LLLLLLLLLL

Page HC This is undeniably sho n by his ponderous volumes addressed to the +cademy of 1rance bet een CEFC and CEAE. )ei5ing the pretext of dra ing the attention of the materialistic >Immortals? to the >epidemic of )piritualism"? the invasion of $urope and +merica by a numberless host of )atanic forces" he directs his efforts to ards proving the same" by giving the full 4enealogies and the Theogony of the Christian and Pagan ,eities" and by dra ing parallels bet een the t o. +ll such onderful likenesses and identities are only >seeming and superficial"? he assures the reader. Christian symbols" and even characters" Christ" the 2irgin" +ngels and )aints" he tells them" ere all personated centuries beforehand by the fiends of hell" in order to discredit eternal truth by their ungodly copies. By their kno ledge of futurity the devils anticipated events" having >discovered the secrets of the +ngels.? Heathen ,eities" all the )un!4ods" named )otersL)aviorsLborn of immaculate mothers and dying a violent death" ere only 1erouersJLas they ere called by the &oroastriansL the demon!ante!dated copies 6copies anticipZes7 of the %essiah 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 s ord of ,amocles over the Church" since the days of 2oltaire" ,upuis and other riters on similar lines.

LLLLLLLLLLLLLL J In the 1erouers and ,evs of (acobi 6*etters 1. and ,.7 the ord >ferouer? is explained in the follo ing mannerI The 1erouer is a part of the creature 6 hether man or animal7 of hich it is the type and hich it survives. It is the 'ous of the 4reeks" therefore divine and immortal" and thus can hardly be the ,evil or the satanic copy de %irville ould represent it. 1oucher contradicts him entirely. The 1erouer as never the >principle of sensations"? but al ays referred to the most divine and pure portion of %an;s $goLthe spiritual principle. +n#uetil says the 1erouer is the purest portion of man;s soul. The Persian ,ev is the antithesis of the 1erouer" for the ,ev has been transformed by &oroaster into the 4enius of $vil 6 hence the Christian ,evil7" but even the ,ev is only finite0 for having become possessed of the soul of man by usurpation" it ill have to leave it at the great day of -etribution. The ,ev obsesses the soul of the defunct for three days" during hich the soul anders about the spot at hich it as forcibly separated from its body" the 1erouer ascends to the region of eternal *ight. M)ee %Zmoires. . . de l;+cademie -oyale des Inscriptions . . . 2ol. QQQ2II" p. A9@" and Chap. QQQIQ" p. HBD. Paris" de *;imprimerie -oyale" CHHB. This early series carries several full articles by %. +n#uetil du Perron on the &oroastrian teachings.O It as an unfortunate idea that made the noble %ar#uis de %irville imagine the 1erouer to be a >satanic copy? of a divine original. By calling all the 4ods of the PagansL+pollo" :siris" Brahma" :rma5d" Bel" etc." the >1erouers of Christ and of the chief +ngels"? he merely exhibits the 4od and the +ngels he ould honor as inferior to the Pagan 4ods" as man is inferior to his )oul and )pirit0 since the 1erouer is the immortal part of the mortal being of hich it is the type and hich it survives. Perchance the poor author is unconsciously prophetic0 and +pollo" Brahma" :rma5d" :siris" etc." are destined to survive and replaceLas eternal cosmic veritiesLthe evanescent fictions about the 4od" Christ and +ngels of the *atin ChurchU LLLLLLLLLL

Page H9 The discoveries of the $gyptologists" the finding of +ssyrian and Babylonian pre! %osaic relics bearing the legend of %osesJ and especially the many rationalistic orks published in $ngland" such as )upernatural -eligion" made recognition unavoidable. Hence the appearance of Protestant and -oman Catholic riters deputed to explain the inexplicable0 to reconcile the fact of ,ivine -evelation ith the mystery that the divine personages" rites" dogmas and symbols of Christianity ere so often identical ith those of the several great heathen religions. The formerLthe Protestant defendersLtried to explain it" on the ground of >prophetic" precursory ideas?0 the *atinists" such as de %irville" by inventing a double set of +ngels and 4ods" the one divine and true" the otherLthe earlier >copies ante!dating the originals? and due to a clever plagiarism by the $vil :ne. The Protestant stratagem is an old one" that of the -oman Catholics is so old that it has been forgotten" and is as good as ne . ,r. *undy;s %onumental Christianity and + %iracle in )tone belong to the first attempts. ,e %irville;s Pneumatologie to the second. In India and China" every such effort on the part of the )cotch and other missionaries ends in laughter" and does no harm0 the plan devised by the (esuits is more serious. ,e %irville;s volumesK are thus very important" as they proceed from a source hich has undeniably the greatest learning of the age at its service" and this coupled ith all the craft and casuistry that the sons of *oyola can furnish. The %ar#uis de %irville as evidently helped by the acutest minds in the service of -ome. He begins by not only admitting the .ustice of every imputation and charge made against the *atin Church as to the originality of her dogmas" but by taking a seeming delight in anticipating such charges0 for he points to every dogma of Christianity as having existed in Pagan rituals in +nti#uity. The hole Pantheon of Heathen ,eities is passed in revie by him" and each is sho n to have had some point of resemblance ith the Trinitarian personages and %ary. There is hardly a mystery" a dogma" or a rite in the *atin Church that is not sho n by the author as having been >parodied by the Curati?Lthe >Curved"? the ,evils . +ll this being admitted and explained" the )ymbologists ought to be silenced. +nd so they ould be" if there ere no materialistic critics to re.ect such omnipotency of the ,evil in this orld. 1or" if -ome admits the likenesses" she also claims the right of .udgment bet een the true and the false +vatara" the real and the unreal 4od" bet een the original and the copyLthough the copy precedes the original by millenniums.

LLLLLLLLLL J )ee 4eorge )mith;s +ncient History from the %onuments" The History of Babylonia" ed. by -ev. +. H. )ayce" *ondon" MCEHHO etc." and other orks. M)ee bibliography.O K M,es $sprits et de leurs %anifestations . . ." par (. LL$. de %irville. )ix 2ols. Paris" H. 8rayet de )urcy" CEA@!AB0 2ol. 2I publ. by 1. Wattelier" CEAE.O LLLLLLLLLL

Page H@

H+T)H$P)8T T$%P*$" ,$I-!$*!B+H+-I" $4PPT Photo by 4. $. 3idder )mith. -eproduced by permission 1rom The +rt and +rchitecture of +ncient $gypt" by W. )tevenson )mith" CDFE

:ur author proceeds to argue that idolater" they are invariably ans eredI

henever the missionaries try to convert an

>We had our Crucified before yours . . . . What do you come to sho usTJ +gain" hat should e gain by denying the mysterious side of this copy" under the plea that according to Weber all the present Pur<nas are remade from older ones" since here e have in the same order of personages a positive precedence hich no one ould ever think of contesting.K +nd the author instances Buddha" 3rishna" +pollo" etc. Having admitted all this he escapes the difficulty in this iseI The Church 1athers" ho ever" ho recogni5ed their o n property under all such sheep;s clothing . . . kno ing by means of the 4ospel . . . all the ruses of the pretended spirits of light0 the 1athers" e say" meditating upon the decisive ords" >all that ever came before me are thieves and robbers? 6(ohn" x" E7" did not hesitate in recogni5ing the :ccult agency at ork" the general and superhuman direction given beforehand to falsehood" the universal attribute and environment of all these false 4ods of the nations0 >omnes dii 4entium daemonia 6elilim7.? 6Psalms xcvi" F.7R
LLLLLLLLLL J This is as fanciful as it is arbitrary. Where is the Hindu or Buddhist >Crucified?T K Pneumatologie" 2ol. I2 M,es $sprits . . .O" pp. 9@H!@E. R :p. cit." p. 9FG. LLLLLLLLLL ho ould speak of his

Page HB 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 a ay ith. The above!#uoted cruel" selfish" self!glorifying ords" placed by (ohn in the mouth of Him ho as meekness and charity personified" could never have been pronounced by (esus. The :ccultists re.ect the imputation indignantly" and are prepared to defend the man as against the 4od" by sho ing hence come the ords" plagiari5ed by the author of the 1ourth 4ospel. They are taken bodily from the >Prophecies? in the Book of $noch. The evidence on this head of the learned biblical scholar" +rchbishop *aurence" and of the author of the $volution of Christianity" J ho edited the translation" may be brought for ard to prove the fact. :n the last page of the Introduction Mp. xlviiiO to the Book of $noch is found the follo ing passageI . . . the parable of the sheep" rescued by the good )hepherd from hireling guardians and ferocious olves" is obviously borro ed by the fourth $vangelist from $noch" lxxxix" in hich the author depicts the shepherds as killing and destroying the sheep before the advent of their *ord" and thus discloses the true meaning of that hitherto mysterious passage in the (ohannine parableL>+ll that ever came before me are thieves and robbers?Llanguage in hich e no detect an obvious reference to the allegorical shepherds of $noch. >:bvious? truly" and something else besides. 1or" if (esus pronounced the ords in the sense attributed to him" then he must have read the Book of $nochLa purely 3abalistic" :ccult ork" and he therefore recogni5ed the orth and value of a treatise no declared apocryphal by his Churches. %oreover" he could not have been ignorant that these ords belonged to the oldest ritual of Initiation.K

LLLLLLLLLL J MCharles 4ill.O K >f.I Who knocks at the doorT? +.I The good co herd. f.I Who preceded theeT +.I The three robbers. f.I Who follo s theeT +.I The three murderers"? etc." etc. 'o this is the conversation that took place bet een the priest!initiators and the candidates for initiation during the mysteries enacted in the oldest sanctuaries of the Himalayan fastnesses. The ceremony is still performed formed to this day in one of the most ancient temples in a secluded spot of 'epal. It originated ith the %ysteries of the first 3rishna" passed to the 1irst Tirthankara and ended ith Buddha" and is called the 3uruk!shetra rite" being enacted as a memorial of the great battle and death of the divine +dept. It is not %asonry" but an initiation into the :ccult teachings of that HeroL:ccultism" pure and simple. LLLLLLLLLL

Page HF +nd if he had not read it" and the sentence belongs to (ohn" or hoever rote the 1ourth 4ospel" then hat reliance can be placed on the authenticity of other sayings and parables attributed to the Christian )aviorT Thus" de %irville;s illustration is an unfortunate one. $very other proof brought by the Church to sho 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" neverthelessLL%agna est veritas et prevalebit. The above is the ans er of the :ccultists to the t o parties ho charge them incessantly" the one ith >)uperstition"? and the other ith >)orcery.? To those of our Brothers ho are Christians" and t it us ith the secrecy imposed upon the $astern Chelas" adding invariably that their o n >Book of 4od? is >an open volume? for all >to read" understand" and be saved"? e ould reply by asking them to study hat e have .ust said in this )ection" and then to refute itLif they can. There are very fe in our day ho are still prepared to assure their readers that the Bible had 4od for its author" salvation for its end" and truth for its matter. Could *ocke be asked the #uestion no " he repeat again that the Bible is ithout any mixture of error

ould perhaps be un illing to

all pure" all sincere" nothing too much" nothing anting. The Bible" if it is not to be sho n to be the very reverse of all this" sadly needs an interpreter ac#uainted ith the doctrines of the $ast" as they are to be found in its secret volumes0 nor is it safe no " after +rchbishop *aurence;s translation of the Book of $noch" to cite Co perJ and assure us that the Bible . . gives a light to every age" It gives" but borro s none.

LLLLLLLLLL J M1rom William Co per;s poem" The *ight and 4lory of the World0 in numerous collections.L Compiler.O LLLLLLLLLL

Page HA for it does borro " and that very considerably0 especially in the opinion of those ho" ignorant of its symbolical meaning and of the universality of the truths underlying and concealed in it" are able to .udge only from its dead letter appearance. It is a grand volume" a masterpiece composed of clever" ingenious fables containing great verities0 but it reveals the latter only to those ho" like the Initiates" have a key to its inner meaning0 a tale sublime in its morality and didactics trulyLstill a tale and an allegory0 a repertory of invented personages in its older (e ish portions" and of dark sayings and parables in its later additions" and thus #uite misleading to anyone ignorant of its $sotericism. %oreover it is +strolatry and )abaean orship" pure and simple" that is to be found in the Pentateuch hen it is read exoterically" and +rchaic )cience and +stronomy to a most onderful degree" hen interpretedL$soterically. LLLLLLLLLL

THE BOO$ OF ENOCH% THE ORIGIN AND THE FOUNDATION OF CHRISTIANIT" While making a good deal of the %erkabah" the (e s" or rather their synagogues" re.ected the Book of $noch" either because it as not included from the first in the Hebre Canon" or else" as Tertullian thought" it as . . . disavo ed by the (e s like all other scripture hich speaks of Christ.J But neither of these reasons as the real one. The )ynedrion ould have nothing to do ith it" simply because it as more of a magic than a purely kabalistic ork. The present day Theologians of both *atin and Protestant Churches class it among apocryphal productions. 'evertheless the 'e Testament" especially in the +cts and $pistles" teems ith ideas and doctrines" no accepted and established as dogmas by the infallible -oman and other Churches" and even ith hole sentences taken bodily from $noch" or the >pseudo!$noch"? ho rote under that name in +ramaic or )yro!Chaldaic" as asserted by Bishop *aurence" the translator of the $thiopian text.

LLLLLLLLLL J Book of $noch. +rchbishop *aurence;s translation. Introduction" p.v. LLLLLLLLLL

Page HH The plagiarisms are so glaring that the author of The $volution of Christianity" ho edited Bishop *aurence;s translation" as compelled to make some suggestive remarks in his Introduction. :n internal evidenceJ this book is found to have been ritten before the Christian period 6 hether t o or t enty centuries does not matter7. +s correctly argued by the $ditor" it is . . . either the inspired forecast of a great Hebre prophet" predicting ith miraculous accuracy the future teaching of (esus of 'a5areth" or the )emitic romance from hich the latter borro ed His conceptions of the triumphant return of the )on of man" to occupy a .udicial throne in the midst of re.oicing saints and trembling sinners" expectant of everlasting happiness or eternal fire0 and hether these celestial visions be accepted as human or ,ivine" they have exercised so vast an influence on the destinies of mankind for nearly t o thousand years" that candid and impartial seekers after religious truth can no longer delay en#uiry into the relationship of the Book of $noch ith the revelation" or the evolution" of Christianity.K The Book of $noch . . . also records the supernatural control of the elements" through the action of individual angels presiding over the inds" the sea" hail" frost" de " the lightning;s flash and reverberating thunder. The names of the principal fallen angels are also given" among hom e recogni5e some of the invisible po ers named in the incantations MmagicalO inscribed on the terra!cotta cups of Hebre !Chaldee con.urations.R We also find on these cups the ord >Halleluiah"? sho ing that . . . a ord" ith hich ancient )yro!Chaldaeans con.ured" has become" through the vicissitudes of language" the )hibboleth of modern >-evivalists.? X

LLLLLLLLLL J The Book of $noch as unkno n to $urope for a thousand years" hen Bruce found in +byssinia some copies of it in $thiopic0 it as translated by +rchbishop *aurence in CE9C" from the text in the Bodleian *ibrary" :xford. K :p. cit." p. xx. R :p. cit." pp. xx!xxi. X :p. cit." p. xiv" note. LLLLLLLLLL

Page HE The $ditor proceeds after this to give fifty!seven verses from various parts of the 4ospels and +cts" ith parallel passages from the Book of $noch" and saysI The attention of theologians has been concentrated on the passage in the $pistle of (ude" because the author specifically names the prophet0 but the cumulative coincidence of language and ideas in $noch and the authors of the 'e Testament )cripture" as disclosed in the parallel passages hich e have collated" clearly indicates that the ork of the )emitic %ilton as the inexhaustible source from hich $vangelists and +postles" or the men ho rote in their names" borro ed their conceptions of the resurrection" .udgment" immortality" perdition" and of the universal reign of righteousness" under the eternal dominion of the )on of man. This evangelical plagiarism culminates in the -evelation of (ohn" hich adapts the visions of $noch to Christianity" ith modifications in hich e miss the sublime simplicity of the great master of apocalyptic prediction" ho prophesied in the name of the antediluvian patriarch.J In fairness to truth" the hypothesis ought at least to have been suggested" that the Book of $noch in its present form is simply a transcriptL ith numerous pre!Christian and post! Christian additions and interpolationsLfrom far older texts. %odern research ent so far as to point out that $noch is made" in Chapter lxxi" to divide the day and night into eighteen parts" and to represent the longest day in the year as consisting of t elve out of these eighteen parts" hile a day of sixteen hours in length could not have occurred in Palestine. The translator" +rchbishop *aurence" remarks thusI . . . the region in hich the author lived must have been situated not lo er than forty!five degrees north latitude" here the longest day is fifteen hours and a half" nor higher perhaps than forty!nine degrees" here the longest day is precisely sixteen hours. This ill bring the country here he rote as high up at least as the northern districts of the Caspian and $uxine seas . . . the author of the Book of $noch as perhaps a member of one of the tribes hich )halmaneser carried a ay" and placed >in Halah and in Habor by the river 4oshen" and in the cities of the %edes . . . .?K 1urther on" it is confessed thatI It cannot be said that internal evidence attests the superiority of the :ld Testament to the Book of $noch . . . .

LLLLLLLLLL J :p. cit." pp. xxxiv!xxxv. K :p. cit." p. xiii. LLLLLLLLLL

Page HD The Book of $noch teaches the pre!existence of the )on of %an" the $lect :ne" the %essiah" ho >from the beginning existed in secret"J and hose name as invoked in the presence of the *ord of spirits" before the sun and the signs ere created.? The author also refers to the >other Po er ho as upon $arth over the ater on that day?Lan apparent reference to the language of 4enesis i" 9.K M We maintain that it applies as ell to the Hindu 'arayanaLthe >mover on the aters.?O We have thus the *ord of spirits" the $lect :ne" and a third Po er" seemingly foreshado ing the Trinity Mas much as the TrimcrtiO of futurity0 but although $noch;s ideal %essiah doubtless exercised an important influence on primitive conceptions of the ,ivinity of the )on of man" e fail to identify his obscure reference to another >Po er? ith the Trinitarianism of the +lexandrine school0 more especially as >angels of po er? abound in the visions of $noch.R +n :ccultist ould hardly fail to identify the said >Po er.? The $ditor concludes his remarkable reflections by addingI Thus far e learn that the Book of $noch as published before the Christian era by some great 8nkno n of )emitic MTO race" ho" believing himself to be inspired in a post!prophetic age" borro ed the name of an antediluvian patriarchX to authenticate his o n enthusiastic forecast of the %essianic kingdom. +nd as the contents of his marvellous Book enter freely into the composition of the 'e Testament" it follo s that if the author as not an inspired prophet" ho predicted the teachings of Christianity" he as a visionary enthusiast hose illusions ere accepted by $vangelists and +postles as revelationLalternative conclusions hich involve the ,ivine or human origin of Christianity.ll The outcome of all of hich is" in the ords of the same $ditorI . . . the discovery" that the language and ideas of alleged revelation are found in a pre!existent ork" accepted by $vangelists and +postles as inspired" but classed by modern theologians among apocryphal productions. J J This accounts also for the un illingness of the reverend librarians of the Bodleian *ibrary to publish the $thiopian text of the Book of $noch.
LLLLLLLLLL J The )eventh Principle" the 1irst $manation MH.P.B.O K :p. cit." pp. xxxvii" and xl. R :p. cit." pp. xl!xli. X Who stands for the >)olar? or %anvantaric Pear. MH.P.B.O ll :p. cit." pp. xli!xlii. JJ :p. cit." p. xlviii. LLLLLLLLLL

Page EG The prophecies of the Book of $noch are indeed prophetic" but they ere intended for" and cover the records of" the five -aces out of the sevenLeverything relating to the last t o being kept secret. Thus the remark made by the $ditor of the $nglish translation" thatI Chapter xcii records a series of prophecies extending from $noch;s o n time to about one thousand years beyond the present generation"J is faulty. The prophecies extend to the end of our present -ace" not merely to a >thousand years? hence. 2ery true thatI In the system of MChristianO chronology adopted" a day stands MoccasionallyO for hundred" and a eek for seven hundred years.K But this is an arbitrary and fanciful system adopted by Christians to make Biblical chronology fit ith facts or theories" and does not represent the original thought. The >days? stand for the undetermined periods of the )ide!-aces" and the > eeks? for the )ub!-aces" the -oot!-aces being referred to by an expression that is not even found in the $nglish translation. %oreover the sentence at the bottom of page CFGI )ubse#uently" in the fourth eek . . . the visions of the holy and the righteous shall be seen" the order of generation after generation shall take place" R is #uite rong. It stands in the originalI >the order of generation after generation had taken place on the earth"? etc.0 that is" after the first human race procreated in the truly human ay had sprung up in the Third -oot!-aces0 a change hich entirely alters the meaning. Then all that is given in the translationLas very likely also in the $thiopic text" since the copies have been sorely tampered ithLas about things hich ere to happen in the future" is" e are informed" in the past tense in the original Chaldaean %))." and is not prophecy" but a narrative of hat had already come to pass.

LLLLLLLLLL J :p. cit." p. xxiii. K *oc. cit. R Chapter xcii" D. X :p. cit." xcii" B. LLLLLLLLLL

Page EC When $noch begins >to speak from a book?X he is reading the account given by a great )eer" and the prophecies are not his o n" but are from the )eer. $noch or $nokchion means >internal eye? or )eer. Thus every Prophet and +dept may be called >$nokchion"? ithout becoming a pseudo!$noch. But here" the )eer ho compiled the present Book of $noch is distinctly sho n as reading out from a bookI . . .I have been born the seventh in the first eek Mthe seventh branch" or )ide! -ace" of the first )ub!-ace" after physical generation had begun" namely" in the third -oot!-aceO . . . But after me" in the second eek Msecond )ub!-aceO" great ickedness shall arise Marose" ratherO . . . in that eek the end of the first shall take place" in hich mankind shall be safe. But hen the first is completed" ini#uity shall gro up . . .J +s translated it has no sense. +s it stands in the $soteric text" it simply means that the 1irst -oot!-ace shall come to an end during the second )ub!-ace of the Third -oot!-ace" in the period of hich time mankind ill be safe0 all this having no reference hatever to the biblical ,eluge. 2erse CGth speaks of the sixth eek Msixth )ub!-ace of the Third -oot -aceO hen . . . all those ho are in it shall be darkened" the hearts of all of them shall be forgetful of isdom Mthe divine kno ledge ill be dying outO" and in it shall a man ascend. This >man? is taken by the interpreters" for some mysterious reasons of their o n" to mean 'ebuchadne55ar0 he is in reality the first Hierophant of the purely human -ace 6after the allegorical 1all into generation7 selected to perpetuate the dying Wisdom of the ,evas 6+ngels or $lohXm7. He is the first >)on of %an?Lthe mysterious appellation given to the divine Initiates of the first human school of the %anushis 6men7" at the very close of the Third -oot!-ace. He is also called the >)avior"? as it as He" ith the other Hierophants" ho saved the $lect and the Perfect from the geological conflagration" leaving to perish in the cataclysm of the CloseK those ho forgot the primeval isdom in sexual sensuality.

LLLLLLLLLL J :p. cit." Ch. xcii" B!H. K +t the close of every -oot!-ace there comes a cataclysm" in turn by fire or ater. Immediately after the >1all into generation? the dross of the third -oot!-aceLthose ho fell into sensuality by falling off from the teaching of the ,ivine InstructorsL ere destroyed" after hich the 1ourth -oot! -ace originated" at the end of hich took place the last ,eluge. 6)ee the >)ons of 4od? mentioned in Isis 8nveiled" 2ol. I" pp. FD@ et se#.7 LLLLLLLLLL

Page E9 +nd during its completion Mof the >sixth eek"? or the sixth )ub!-aceO he shall burn the house of dominion Mthe half of the globe or the then inhabited continentO ith fire" and all the race of the elect root shall be dispersed.J The above applies to the $lect Initiates" and not at all to the (e s" the supposed chosen people" or to the Babylonian captivity" as interpreted by the Christian theologians. Considering that e find $noch" or his perpetuator" mentioning the execution of the >decree upon sinners? in several different eeks"K saying that >every ork of the ungodly shall disappear from the hole earth? during this fourth time 6the 1ourth -ace7" it surely can hardly apply to the one solitary ,eluge of the Bible" still less to the Captivity. It follo s" therefore" that as the Book of $noch covers the five -aces of the %anvantara" ith a fe allusions to the last t o" it does not contain >Biblical prophecies"? but simply facts taken out of the )ecret Books of the $ast. The editor" moreover" confesses thatI The preceding six verses" vi5." C@th" CBth" CFth" CAth" CHth" and CEth" are taken from bet een the CBth and CFth verses of the nineteenth chapter" here they are to be found in the %)).R By this arbitrary transposition" he has made confusion still more confused. Pet he is #uite right in saying that the doctrines of the 4ospels" and even of the :ld Testament" have been taken bodily from the Book of $noch" for this is as evident as the sun in heaven. The hole of the Pentateuch as adapted to fit in ith the facts given" and this accounts for the Hebre s refusing to give the book a place in their Canon" .ust as the Christians have subse#uently refused to admit it among their canonical orks. The fact that the +postle (ude and many of the Christian 1athers referred to it as a revelation and a sacred volume" is" ho ever" an excellent proof that the early Christians accepted it0 among these the most learnedLas" for instance" Clement of +lexandriaLunderstood Christianity and its doctrines in #uite a different light from their modern successors" and vie ed Christ under an aspect that :ccultists only can appreciate.

LLLLLLLLLL J :p. cit." Ch. xcii" CC. K :p. cit." Ch. xcii" H" CC" C@" CF. R :p. cit." note" p. CF9. LLLLLLLLLL

Page E@ The early 'a5arenes and ChrSstians" as (ustin %artyr calls them" ere the follo ers of (esus" of the true ChrSstos and Christos of Initiation0 hereas" the modern Christians" especially those of the West" may be Papists" 4reeks" Calvinists" or *utherans" but can hardly be called Christians" i. e." the follo ers of (esus" the Christ. Thus the Book of $noch is entirely symbolical. It relates to the history of the human -aces and of their early relation to Theogony" the symbols being interblended ith astronomical and cosmic mysteries. :ne chapter is missing" ho ever" in the 'oachian records 6from both the Paris and the Bodleian %)).7" namely" Chapter lviii" in )ect. Q0 this could not be remodelled" and therefore it had to disappear" disfigured fragments alone having been left of it. The dream about the co s" the black" red and hite heifers" relates to the first -aces" their division and disappearance. Chapter lxxxviii" in hich one of the four +ngels > ent to the hite co s and taught them a mystery"? after hich" the mystery being born >became a man"? refers to 6a7 the first group evolved of primitive ^ryans" 6b7 to the >mystery of the Hermaphrodite? so called" having reference to the birth of the first human -aces as they are no . The ell!kno n rite in India" one that has survived in that patriarchal country to this day" kno n as the passage" or rebirth through the co La ceremony to hich those of lo er castes ho are desirous of becoming Br<hmans have to submitLhas originated in this mystery. *et any $astern :ccultist read ith careful attention the above!named chapter in the Book of $noch" and he ill find that the >*ord of the )heep"? in hom Christians and $uropean %ystics see Christ" is the Hierophant 2ictim hose name in )anskrit e dare not give. +gain" that hile the Western Churchmen see $gyptians and Israelites in the >sheep and olves"? all these animals relate in truth to the trials of the 'eophyte and the mysteries of initiation" hether in India or $gypt" and to that most terrible penalty incurred by the > olves?Lthose ho reveal indiscriminately that hich is only for the kno ledge of the $lect and the >Perfect.? The Christians ho" thanks to later interpolations"J have made out in that chapter a triple prophecy relating to the ,eluge" %oses and (esus" are mistaken" as in reality it bears directly on the punishment and loss of +tlantis and the penalty of indiscretion.

LLLLLLLLLL J Those interpolations and alterations are found in almost every case here figures are givenL especially henever the numbers eleven and t elve come inLas these are all made 6by the Christians7 to relate to the numbers of +postles" and Tribes" and Patriarchs. The translator of the $thiopic textL+rchbishop *aurenceL attributes them generally to >mistakes of the transcriber? henever the t o texts" the Paris and the Bodleian %))." differ. We fear it is no mistake" in most cases. LLLLLLLLLL

Page EB The >*ord of the sheep? is 3arma and the >Head of the Hierophants? also" the )upreme Initiator on earth. He says to $noch" ho implores him to save the leaders of the sheep from being devoured by the beasts of preyI . . . I ill cause a recital to be made before me . . . ho many they have delivered up to destruction" and . . . hat they ill do0 hether they ill act as I have commanded them" or not. :f this" ho ever" they shall be ignorant0 neither shalt thou make any explanation to them" neither shalt thou reprove them0 but there shall be an account of all the destruction done by them in their respective seasons.J . . . He looked on in silence" re.oicing they ere devoured" s allo ed up" and carried off0 and leaving them in the po er of every beast for food . . . . . K Those ho labor under the impression that the :ccultists of any nation re.ect the Bible" in its original text and meaning" are rong. +s ell re.ect the Books of Thoth" the Chaldaean 3abalah or the Book of ,5yan itself. :ccultists only re.ect the one! sided interpretations and the human element in the Bible" hich is an :ccult" and therefore a sacred" volume as much as the others. +nd terrible indeed is the punishment of all those ho transgress the permitted limits of secret revelations. 1rom Prometheus to (esus" and from Him to the highest +dept as to the lo est disciple" every revealer of mysteries has had to become a ChrSstos" a >man of sorro ? and a martyr. >Be are"? said one of the greatest %asters" >of revealing the %ystery to those ithout?Lto the profane" the )adducee and the unbeliever.

LLLLLLLLLL J :p. cit." Ch. lxxxviii" DD" CGG. K *oc. cit." DB. This passage" as ill be presently sho n" has led to a very curious discovery. LLLLLLLLLL

TH$ B8,,H+

Page EF +ll the great Hierophants in history are sho n ending their lives by violent deathsLBuddha"J Pythagoras" &oroaster" most of the great 4nostics" the founders of their respective schools0 and in our o n more modern epoch a number of 1ire! Philosophers" of -osicrucians and +depts. +ll of these are sho nL hether plainly or under the veil of allegoryLas paying the penalty for the revelations they had made. This may seem to the profane reader only coincidence. To the :ccultist" the death of every >%aster? is significant" and appears pregnant ith meaning. Where do e find in history that >%essenger? grand or humble" an Initiate or a 'eophyte" ho" hen he as made the bearer of some hitherto concealed truth or truths" as not crucified and rent to shreds by the >dogs? of envy" malice and ignoranceT )uch is the terrible :ccult la 0 and he ho 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 )acred )cience. To succeed" the :ccultist must be fearless0 he has to brave dangers" dishonour and death" to be forgiving" and to be silent on that hich cannot be given.

LLLLLLLLLL J In the profane history of 4autama Buddha he dies at the good old age of eighty" and passes off from life to death peacefully ith all the serenity of a great saint" as Barthelemy )aint!Hilaire has it. 'ot so in the $soteric and true interpretation hich reveals the real sense of the profane and allegorical statement that makes 4autama" the Buddha" die very unpoetically from the effects of too much pork" prepared for him by Tsonda. Ho one ho preached that the killing of animals as the greatest sin" and ho as a perfect vegetarian" could die from eating pork" is a #uestion that is never asked by our :rientalists" some of hom made Mas no do many charitable missionaries in CeylonO great fun at the alleged occurrence. The simple truth is that the said rice and pork are purely allegorical. -ice stands for >forbidden fruit"? like $ve;s >apple"? and means :ccult kno ledge ith the Chinese and Tibetans0 and >pork? for Brahmanical teachingsL2ishnu having assumed in his first +vatara the form of a boar" in order to raise the earth on the surface of the aters of space. It is not" therefore" from >pork? that Buddha died" but for having divulged some of the Brahmanical mysteries" after hich" seeing the bad effects brought on some un orthy people by the revelation" he preferred" instead of availing himself of 'irvana" to leave his earthly form" remaining still in the sphere of the living" in order to help humanity to progress. Hence his constant reincarnations in the hierarchy of the ,alai and Teshu MPanchenO *amas" among other bounties. )uch is the $soteric explanation. The life of 4autama ill be more fully discussed later on. LLLLLLLLLL

Page EA Those ho have vainly labored in that direction must ait in these daysLas the Book of $noch teachesL >until the evil!doers be consumed? and the po er of the icked annihilated. It is not la ful for the :ccultist to seek or even to thirst for revenge0 let him Wait" until sin pass a ay0 for their Mthe sinners;O names shall be blotted out of the holy books Mthe astral recordsO0 their seed shall be destroyed" and their spirits slain.J $soterically" $noch is the >)on of man"? the first0 and symbolically" the first )ub!-ace of the 1ifth -oot -ace.K +nd if his name yields for purposes of numerical and astronomical glyphs the meaning of the solar year" or @AF" in conformity to the age assigned to him in 4enesis" it is because" being the seventh" he is" for :ccult purposes" the personified period of the t o preceding -aces ith their fourteen )ub! -aces. Therefore" he is sho n in the Book as the great grandfather of 'oah ho" in his turn" is the personification of the mankind of the 1ifth" struggling ith that of the 1ourth -oot!-aceLthe great period of the revealed and profaned %ysteries" hen the >sons of 4od? coming do n on $arth took for ives the daughters of men" and taught them the secrets of the +ngels0 in other ords" hen the >mind!born? men of the Third -ace mixed themselves ith those of the 1ourth" and the divine )cience as gradually brought do n by men to )orcery.

HERMETIC AND $ABALISTIC DOCTRINES The cosmogony of Hermes is as veiled as the %osaic system" only it is upon its face far more in harmony ith the doctrines of the )ecret )ciences and even of %odern )cience. )ays the thrice great Trismegistus" >the hand that shaped the orld out of formless pre!existent matter is no hand?0 to hich 4enesis is made to reply" >The orld as created out of nothing"? although the 3abalah denies such a meaning in its opening sentences.

LLLLLLLLLL J :p. cit" Ch. cv. 9C. K In the Bible M4enesis iv and vO there are three distinct $nochs MHanokhOLthe son of Cain" the son of )eth" and the son of (ared0 but they are all identical" and t o of them are mentioned for the purposes of misleading. The years of only the last t o are given" the first one being left ithout further notice. LLLLLLLLLL

Page EH The 3abalists have never" any more than have the Indian ^ryans" admitted such an absurdity. With them" 1ire" or Heat" and %otionJ ere chiefly instrumental in the formation of the orld out of pre!existing %atter. The Parabrahman and %claprakriti of the 2edantins are the prototypes of the +in!)oph and )hekhinah of the 3abalists. +diti is the original of )ephira" and the Pra.apatis are the elder brothers of the )ephiroth. The nebular theory of %odern )cience" ith all its mysteries" is solved in the cosmogony of the +rchaic ,octrine0 and the paradoxical though very scientific enunciation" that >cooling causes contraction and contraction causes heat0 therefore cooling causes heat"? is sho n as the chief agency in the formation of the orlds" and especially of our sun and solar system. +ll this is contained ithin the small compass of )epher Pet5irah in its thirty! t o onderful Ways of Wisdom" signed >Pah!(ehovah Tsabaeth"? for homsoever has the key to its hidden meaning.K +s to the dogmatic or theological interpretation of the first verses in 4enesis" it is pertinently ans ered in the same book" here speaking of the Three %others" +ir" Water and 1ire" the riter describes them as a balance ith The good in one scale" the evil in the other" and the oscillating tongue of the Balance bet een them.R :ne of the secret names of the :ne $ternal and $ver!Present ,eity as in every country the same" and it has preserved to this day a phonetic likeness in the various languages.

LLLLLLLLLL J The eternal and incessant >in!breathing and out!breathing of Parabrahman? or 'ature" the 8niverse in )pace" hether during %anvantara or Pralaya. K MW%). #uotes )kinner;s key from The )ource of %easures. )ee The Theosophist" 2ol. *III" (anuary" CD@@" pp. @DD!BGG" hich readsI >This signature becomes more comprehensible and trust orthy hen one learns that ith %oses" the S4od!names $lohim and (ehovah 6 ere7 numerical indices of geometrical relations; and Sstood 6for one meaning7 for a diameter and a circumference value" respectively;.?LCompiler.O R :p. cit." iii" I. LLLLLLLLLL

Page EE The +um of the Hindus" the sacred syllable" had become the ith the 4reeks" and the +evum ith the -omansLthe Pan or +ll. The >thirtieth ay? is called in the )opher!Pet5jr<h the >gathering understanding"? because Thereby gather the celestial adepts .udgments of the stars and celestial signs" and their observations of the orbits are the perfection of science.J The thirty!second and last is called therein the >serving understanding"? and it is so called because it is + disposer of all those that are serving in the according to their Hosts.K ork of the )even Planets"

The > ork? as Initiation" during hich all the mysteries connected ith the >)even Planets? ere divulged" and also the mystery of the >)un!Initiate? ith his seven radiances or beams cut offLthe glory and triumph of the anointed" the Christos0 a mystery that makes plain the rather pu55ling expression of ClementI 1or e shall find that very many of the dogmas that are held by such sects Mof Barbarian and Hellenic PhilosophyO as have not become utterly senseless" and are not cut out from the order of nature M>by cutting off Christ"?R or rather ChrSstosO . . . correspond in their origin and ith the truth as a hole.X In Isis 8nveiled"ll the reader ill find fuller information than can be given here on the &ohar and its author" the great 3abalist" )himon ben!Pohai. It is said there that on account of his being kno n to be in possession of the secret kno ledge and of the %erkabah" hich insured the reception of the >Word"?

LLLLLLLLLL J :p. cit" @G. K :p.cit"@9. R Those ho are a are that the term Christos as applied by the 4nostics to the Higher $go 6the ancient Pagan 4reek Initiates doing the same7" ill readily understand the allusion. Christos as said to be cut off from the lo er $go" ChrSstos" after the final and supreme Initiation" hen the t o became blended in one0 ChrSstos being con#uered and resurrected" in the glorified Christos.L 1ranck" ,ie 3abbala" HF0 ).1. ,unlap" )ed" The )on of %an" 2ol. II M*ondon / $din." CEAC.O X )tromateis" I" xiii. ll 2ol. II" Ch. viii and index. LLLLLLLLLL

Page ED his very life as endangered" and he had to fly to the ilderness" here he lived in a cave for t elve years surrounded by faithful disciples" and finally died there amid signs and onders.J His teachings on the origin of the )ecret ,octrine" or" as he also calls it" the )ecret Wisdom" are the same as those found in the $ast" ith the exception that in place of the Chief of a Host of Planetary )pirits he puts >4od"? saying that this Wisdom as first taught by 4od himself to a certain number of $lect +ngels0 hereas in the $astern ,octrine the saying is different" as ill be seen. )ome synthetic and kabalistic studies on the sacred Book of $noch and the Taro 6-ota7 are before us. We #uote from the %). copy of a Western :ccultist" hich is prefaced by these ordsI There is but one *a " one Principle" one +gent" one Truth and one Word. That hich is above is analogically as that hich is belo . +ll that hich is" is the result of #uantities and of e#uilibriums. The axiom of [liphas *Zvi and this triple epigraph sho the identity of thought bet een the $ast and the West ith regard to the )ecret )cience hich" as the same %). tells us" isI The key of things concealed" the key of the sanctuary. This is the )acred Word hich gives to the +dept the supreme reason of :ccultism and its %ysteries. It is the fuintessence of Philosophies and of ,ogmas0 it is the +lpha and :mega0 it is the *ight" *ife and Wisdom 8niversal. The Taro of the sacred Book of $noch" or -ota0 is prefaced" moreover" ith this explanationI The anti#uity of this book is lost in the night of time. It is of Indian origin" and goes back to an epoch long before %oses . . . .

LLLLLLLLLL J %any are the marvels recorded as having taken place at his death" or e should rather say his translation0 for he did not die as others do" but having suddenly disappeared" hile a da55ling light filled the cavern ith glory" his body as again seen upon its subsidence. When this heavenly light gave place to the habitual semi!darkness of the gloomy caveLthen only" says 4insburg" >the disciples of Israel perceived that the lamp of Israel as extinguished.? MThe 3abbala . . ." ch. I.O His biographers tell us that there ere voices heard from Heaven during the preparation for his funeral" and at his interment" hen the coffin as lo ered into the deep cave prepared for it" a flame broke forth and a voice mighty and ma.estic pronounced these ordsI >This is he ho caused the earth to #uake" and the kingdoms to shakeU? M&ohar" III" p. 9DA0 %antua ed.O LLLLLLLLLL

Page DG It is ritten upon detached leaves" hich at the first ere of fine gold and precious metals . . . . It is symbolical" and its combinations adapt themselves to all the onders of the )pirit. +ltered by its passage across the +ges" it is nevertheless preservedLthanks to the ignorance of the curiousLin its types and its most important primitive figures. This is the -ota of $noch" no called Taro of $noch" to hich de %irville alludes" as e sa " as the means used for >evil %agic"? the >metallic plates Mor leavesO escaped from destruction during the ,eluge? and hich are attributed by him to Cain. They have escaped the ,eluge for the simple reason that this 1lood as not >8niversal.? +nd it is said to be >of Indian origin"? because its origin is ith the Indian ^ryans of the first )ub!-ace of the 1ifth -oot!-ace" before the final destruction of the last stronghold of +tlantis. But" if it originated ith the forefathers of the primitive Hindus" it as not in India that it as first used. Its origin is still more ancient and must be traced beyond and into the Himalaya"J the )no y -ange. It as born in that mysterious locality hich no one is able to locate" and hich is the despair of both 4eographers and Christian TheologiansLthe region in hich the Brahman places his 3ailasa" the %ount )umeru" and the ParvatX PamXr" transformed by the 4reeks into Paropamisus. -ound this locality" hich still exists" the traditions of the 4arden of $den ere built. 1rom these regions the 4reeks obtained their Parnassus0K and thence proceeded most of the biblical personages" some of them in their day men" some demi!gods and heroes" someLthough very fe L myths" the astronomical double of the former.

LLLLLLLLLL J Pococke" may be" as not altogether rong in deriving the 4erman Heaven" Himmel" from Himalaya0 nor can it be denied that it is the Hindu 3ailasa 6Heaven7 that is the father of the 4reek Heaven 63oilon7" and of the *atin Coelum. K )ee Pococke;s India in 4reece 6p. @G97 and his derivation of %ount Parnassus from Parnasi" the leaf and branch huts of the Hindu ascetics" half!shrine and half!habitation. >Part of the Paropamisus 6the hill of Bamian7" is called Parnassus. These mountains are called ,evanXka" because they are full of ,evas or 4ods" called S4ods of the $arth;" Bhc!,evas. They lived" according to the Pur<nas" in bo ers or huts" called parnasi" because they ere made of leaves 6parnas7.? LLLLLLLLLL

Page DC +bram as one of themLa Chaldaean Brahman"J says the legend" transformed later" after he had repudiated his 4ods and left his 8r 6pur" >to n?T7 in Chaldaea" into +!brahmK 6or +!braham7" >no!br<hman? ho emigrated. +bram becoming the >father of many nations? is thus explained. The student of :ccultism has to bear in mind that every 4od and hero in ancient Pantheons 6that of the Bible included7" has three biographies in the narrative" so to say" running parallel ith each other and each connected ith one of the aspects of the heroLhistorical" astronomical and perfectly mythical" the last serving to connect the other t o together and smooth a ay the asperities and discordancies in the narrative" and gathering into one or more symbols the verities of the first t o. *ocalities are made to correspond ith astronomical and even ith psychic events. History as thus made captive by ancient %ystery" to become later on the great )phinx of the nineteenth century. :nly" instead of devouring her too dull #uerists ho ill unriddle her hether she ackno ledges it or not" she is desecrated and mangled by the modern :edipus" before he forces her into the sea of speculations in hich the )phinx is dro ned and perishes. This has no become self!evident" not only through the )ecret Teachings" parsimoniously as they may be given" but by earnest and learned )ymbologists and even 4eometricians. The 3ey to the Hebre $gyptian %ystery" in hich a learned %ason of Cincinnati" -alston )kinner" unveils the riddle of a 4od" ith such ungodly ays about him as the Biblical Pah!ve" is follo ed by the establishment of a learned society under the presidentship of a gentleman from :hio and four vice!presidents" one of hom is Pia55i )myth" the ell!kno n +stronomer and $gyptologist. The ,irector of the -oyal :bservatory in )cotland and author of The 4reat Pyramid" Pharaonic by name" Humanitarian by fact" its %arvels" %ysteries" and its Teachings" is seeking to prove the same problem as the +merican author and %ason0 namely" that the $nglish system of measurement is the same as that used by the ancient $gyptians in the construction of their Pyramid" or in %r. )kinner;s o n ords that the Pharaonic >source of measures? originated the >British inch and the ancient cubit.?

LLLLLLLLLL J -a linson is .ustly very confident of an mryan and 2edic influence on the early mythology and history of Babylon and Chaldaea. K This is a )ecret ,octrine affirmation" and may or may not be accepted. :nly +brahm" Isaac and (udah resemble terribly the Hindu Brahm<" Ikshv<ku and Padu. LLLLLLLLLL

Page D9 It >originated? much more than this" as ill be fully demonstrated before the end of the next century. 'ot only is everything in Western religion related to measures" geometrical figures" and time!calculations" the principal period!durations being founded on most of the historical personages"J but the latter are also connected ith heaven and earth truly" only ith the Indo!mryan heaven and earth" not ith those of Palestine. The prototypes of nearly all the biblical personages are to be sought for in the early Pantheon of India. It is the >%ind!born? )ons of Brahm<" or rather of the ,hy<ni!Pitarah 6the >1ather!4ods?7" the >)ons of *ight"? ho have given birth to the >)ons of $arth?LLthe Patriarchs. 1or if the -ig!2eda and its three sister 2edas have been >milked out from fire" air and sun"? or +gni" Indra" and )urya" as %anu!)mriti tells us" the :ld Testament as most undeniably >milked out? of the most ingenious brains of Hebre 3abalists" partly in $gypt and partly in BabyloniaLL?the seat of )anskrit literature and Br<hman learning from her origin"?as Colonel 2ans 3ennedy truly declared.

LLLLLLLLLL J It is said in The 4nostics and their -emains" by C.W. 3ing 6p. C@" Cst ed.0 p. @F" 9nd ed.7" ith regard to the names of Brahma and +bramI >The figure of the man" )eir +npin" consists of 9B@ numbers" the numerical value of the letters in the name +bram signifying the different orders of the celestial hierarchy. In fact the names +bram and Brahm< are e#uivalent in numerical value.? Thus to one ac#uainted ith $soteric )ymbolism" it does not seem at all strange to find in the *oka!p<las 6the four cardinal and intermediate points of the compass personified by eight Hindu gods7 Indra;s elephant" named +bhra!m<tanga" and his ife +bhramu. +bhra is in a ay a Wisdom ,eity" since it is this elephant;s head that replaced that of 4anesha 64anapati7" the 4od of Wisdom" cut off by Viva. 'o +bhra means >cloud"? and it is also the name of the city here +bram is supposed to have residedLL hen read back ardsLL?+rba 63iryath7" the city of four. . . . +bram is +bra ith an appended m final" and +bra read back ard is +rba? 6The )ource of %easures" p. ix7. The author might have added that +bhra meaning in )anskrit >in" or of" the clouds"? the cosmo!astronomical symbol of +bram becomes still plainer. +ll of these ought to be read in their originals" in )anskrit. LLLLLLLLLL

Page D@ :ne of such copies as +bram or +braham" into hose bosom every orthodox (e hopes to be gathered after death" that bosom being locali5ed as >heaven in the clouds? or +bhra.J 1rom +braham to $noch;s Taro there seems to be a considerable distance" yet the t o are closely related by more than one link. 4affarel has sho n that the four symbolical animals on the t enty!first key of the Taro" at the third septenary" are the Teraphim of the (e s invented and orshipped by +bram;s father Terah" and used in the oracles of the 8rim and Thummim. %oreover" astronomically +braham is the sun!measure and a portion of the sun" hile $noch is the solar year" as much as are Hermes or Thoth0 and Thoth" numerically" > as the e#uivalent of %oses" or Hermes"? >the lord of the lo er realms" also esteemed as a teacher of isdom"? the same %ason!mathematician tells us0 and the Taro being" according to one of the latest bulls of the Pope" >an invention of Hell"? the same >as %asonry and :ccultism"? the relation is evident. The Taro contains indeed the mystery of all such transmutations of personages into sidereal bodies and vice versa. The > heel of $noch? is an archaic invention" the most ancient of all" for it is found in China. [liphas *Zvi says there as not a nation but had it" its real meaning being preserved in the greatest secrecy. It as a universal heirloom. +s e see" neither the Book of $noch 6his >Wheel?7" nor the &ohar" nor any other kabalistic volume" contains merely (e ish isdom. The doctrine itself being the result of hole millenniums of thought" is therefore the .oint property of adepts of every nation under the sun. 'evertheless" the &ohar teaches practical :ccultism more than any other ork on that sub.ect0 not as it is translated though" and commented upon by its various critics" but ith the secret signs on its margins.

LLLLLLLLLL J Before these theories and speculationsLL e are illing to admit they are suchLLare re.ected" the follo ing fe points ought to be explained. 6C7 Why" after leaving $gypt" as the patriarch;s name changed by (ehovah from +bram to +brahamT 697 Why )arai becomes on the same principle )arah 64en. xvii7T 6@7 Whence the strange coincidence of namesT 6B7 Why should +lexander Polyhistor say that +braham as born at 3amarina or 8ria a city of soothsayers" and invented +stronomyT 6F7 >The +brahamic recollections go back at least three millenniums beyond the grandfather of (acob"? says Bunsen 6$gypt;s Place in 8niversal History" 2" @F0 see first $ng. Tr." *ondon" CEBE" 2ol. I" pp. CEG ff.7. LLLLLLLLLL

Page DB These signs contain the hidden instructions" apart from the metaphysical interpretations and apparent absurdities so fully credited by (osephus" ho as never initiated" and gave out the dead letter as he had received it. J MThe W=r5burg %). in the +dyar +rchives has the follo ing additional material at this point.O +s +braham is to be noticed further on in his relation to other universal symbols" e need not go out of the ay to speak of him here more than necessary. The name itself has a very strong 3abeirian look. The ords Heber" 4eber 6applied to 'imrod and the 4iants of 4enesis vi7" and 3aber all sound like the mysterious ord" for all the %ystery 4ods ere 3abeir. The Phoenicians ere ekZ_ZWno or Ph;!+nakes as being of the +n<kjm" 3abeirian" kingly or divine -ace" hich race as the )econd -ace of our humanity" as sho n in the )ecret Books" in hich all the transformations of Brahm< throughout the aeens of time are given. Brahm< as born ith the 1ourth -ace0 the firstLLthat of un ritten -ig!2edaLLkne him not and he is not even mentioned in this archaic mryan Bible ritten in Tibet in the beginning of Tret<!Puga on *ake %anasasarovara. It is but in the Third -ace only that the > heel? of $noch as invented as a first attempt at symbology" though $noch 'o. C had naught to do ith it. There are t o tarosLLthe heel purely $soteric" and the Western tarotLL 3abalistical" remodelled by )hemites" a branch so much younger than the mryans and even the Hamites. The latter taro 6tarot7 is to be read from right to left like +rabic and Hebre riting. The former" primitive >Wheel? is in Cuneiform characters and astrological signs. :ne of the oldest in the orld is made on a kind of tolla leaves of some chemically prepared and indestructible material hich makes them look like burnished metal. M)ee The Theosophist" 2ol. *III" %arch CD@@" pp. A9@!9B.O

LLLLLLLLLL J Isis 8nveiled" 2ol. II" p @FG. LLLLLLLLLL

Page DF

VARIOUS OCCULT S"STEMS OF INTERPRETATIONS OF ALPHABETS AND NUMERALS The transcendental methods of the 3abalah must not be mentioned in a public ork0 but its various systems of arithmetical and geometrical ays of unriddling certain symbols may be described. The &ohar methods of calculation" ith their three sections" the 4ematria" 'otaricon and Temurah" also the +lbath and +lgath" are extremely difficult to practice. We refer those ho ould learn more to Cornelius +grippa;s orks.J But none of those systems can ever be understood unless a 3abalist becomes a real %aster in his )cience. The )ymbolism of Pythagoras re#uires still more arduous labor. His symbols are very numerous" and to comprehend even the general gist of his abstruse doctrines from his )ymbology ould necessitate years of study. His chief figures are the s#uare 6the Tetraktys7" the e#uilateral triangle" the point ithin a circle" the cube" the triple triangle" and finally the forty!seventh proposition of $uclid;s $lements" of hich proposition Pythagoras as the inventor. But ith this exception" none of the foregoing symbols originated ith him" as some believe. %illenniums before his day" they ere ell kno n in India" hence the )amian )age brought them" not as a speculation" but as a demonstrated )cience"says Porphyry" #uoting from the Pythagorean %oderatus. The numerals of Pythagoras ere hieroglyphical symbols by means explains all ideas concerning the nature of things.K hereof he

The fundamental geometrical figure of the 3abalah" as given in the Book of 'umbers"R

LLLLLLLLLL J )ee Isis 8nveiled" 2ol. II" pp. 9DE!@GG. 4ematria is formed by a metathesis from the 4reek ord 0 'otaricon may be compared to stenography0 Temura is permutationLLa ay of dividing the alphabet and shifting letters. K ,e vita Pythagorae" +msterdam" CHGH. R We are not a are that a copy of this ancient ork is embraced in the catalogue of any $uropean library0 but it is one of the Books of Hermes" and it is referred to and #uotations are made from it in the orks of a number of ancient and mediaeval philosophical authors. +mong these authorities areI +rnaldus de 2illa 'ova;s -osarius philosophorum" 1ranciscus +rnolphinus *ucensis; Tractat de lapide" etc." Hermes Trismegistus; Tractatus de transmutatione metallorum" Tabula )maragdina" and above all the treatise of -aymond *ully" ,e angelis opus divinum de #uinta essentia. LLLLLLLLLL

Page DA that figure hich tradition and the $soteric ,octrines tell us as given by the ,eity Itself to %oses on %ount )inai"J contains the key to the universal problem in its grandiose" because simple" combinations. This figure contains in itself all the others. The )ymbolism of numbers and their mathematical interrelations is also one of the branches of %agic" especially of mental %agic" divination and correct perception in clairvoyance. )ystems differ" but the root idea is every here the same. +s sho n in the -oyal %asonic Cyclopaedia" by 3enneth -. H. %ac3en5ieI :ne system adopts unity" another" trinity" a third #uin#uinity0 again" e have sexagons" heptagons" novems" duodecimals" and so on" until the mind is lost in the survey of the materials alone of a science of numbers. 'umbers also are related to proper proportion" and as one scale or the other is adopted in a system" so the proportion varies0 and ith the devarication e obtain dissimilar forms of architecture. It is impossible to deny the multiplication table" or to assert that the three angles of any triangle do not comprise t o rectangles.K The ,evanagari characters in hich )anskrit is generally ritten" have all that the Hermetic" Chaldaean and Hebre alphabets have" and in addition the :ccult significance of the >eternal sound"? and the meaning given to every letter in its relation to spiritual as ell as terrestrial things. +s there are only t enty!t o letters in the Hebre alphabet and ten fundamental numbers" hile in the ,evan<garj there are thirty!five consonants and MfourteenO vo els" making altogether Mforty!nineO simple letters Mor H x HO" ith numberless combinations in addition" the margin for speculation and kno ledge is in proportion considerably ider. $very letter has its e#uivalent in other languages" and its e#uivalent in a figure or figures of the calculation table. It has also numerous other significations" hich depend upon the special idiosyncrasies and characteristics of the person" ob.ect" or sub.ect to be studied. +s the Hindus claim to have received the ,evanagari characters from )arasvati" the inventress of )anskrit" the >language of the ,evas? or 4ods 6in their exoteric pantheon7" so most of the ancient nations claimed the same privilege for the origin of their letters and tongue.

LLLLLLLLLL J $xodus xxv" BG. K )ub voce >'umbers.? LLLLLLLLLL

Page DH The 3abalah calls the Hebre alphabet the >letters of the +ngels"? hich ere communicated to the Patriarchs" .ust as the ,evan<garj as to the -ishis by the ,evas. The Chaldaeans found their letters traced in the sky by the >yet unsettled stars and comets"? says the Book of 'umbers0 hile the Phoenicians had a sacred alphabet formed by the t istings of the sacred serpents. The 'eter 3hari 6hieratic alphabet7 and secret 6sacerdotal7 speech of the $gyptians is closely related to the oldest >)ecret ,octrine )peech.? It is a ,evan<garj ith mystical combinations and additions" into hich the )en5ar largely enters. The po er and potency of numbers and characters are ell kno n to many Western :ccultists as being compounded from all these systems" but are still unkno n to Hindu students" if not to their :ccultists. In their turn $uropean 3abalists are generally ignorant of the alphabetical secrets of Indian $sotericism. +t the same time the general reader in the West kno s nothing of either0 least of all ho deep are the traces left by the $soteric numeral systems of the orld in the Christian Churches. 'evertheless this system of numerals solves the problem of cosmogony for homsoever studies it" hile the system of geometrical figures represents the numbers ob.ectively. To reali5e the full comprehension of the ,eific and the +bstruse en.oyed by the +ncients" one has to study the origin of the figurative representations of their primitive Philosophers. The Books of Hermes are the oldest repositories of numerical )ymbology in Western :ccultism. In them e find that the number tenJ is the %other of the )oul" *ife and *ight being therein united. 1or as the sacred anagram Teruph sho s in the Book of 3eys 6'umbers7" the number C 6one7 is born from )pirit" and the number CG 6ten7 from %atter0 >the unity has made the ten" the ten" the unity?0 and this is only the Pantheistic axiom" in other ords >4od in 'ature and 'ature in 4od.? The kabalistic 4ematria is arithmetical" not geometrical. It is one of the methods for extracting the hidden meaning from letters" ords" and sentences.

LLLLLLLLLL J )ee (ohannes %eursius M(ohannes van %eursO" ,enarius Pythagoricus" etc." CA@C. LLLLLLLLLL

Page DE It consists in applying to the letters of a ord the sense they bear as numbers" in out ard shape as ell as in their individual sense. +s illustrated by -agonI The figure C signified the living man 6a body erect7" man being the only living being en.oying this faculty. + head being added to it" the glyph 6or letter7 P as obtained" meaning paternity" creative potency0 the - signifying the alking man 6 ith his foot for ard7" going" iens" iturus. J The characters ere also made supplementary to speech" every letter being at once a figure representing a sound for the ear" an idea to the mind0 as" for instance" the letter 1" hich is a cutting sound like that of air rushing #uickly through space0 fury" fusee" fugue" all ords expressive of" and depicting hat they signify.K But the above pertains to another system" that of the primitive and philosophical formation of the letters and their out ard glyphic formLLnot to 4ematria. The Temura is another kabalistic method" by hich any ord could be made to yield its mystery out of its anagram. )o in )Spher!Pet5jr<h e read >:neLLthe spirit of the +lahim of *ives.? In the oldest kabalistic diagrams the )ephjreth 6the seven and the three7 are represented as heels or circles" and +dam!3admon" the primitive %an" as an upright pillar.>Wheels and seraphim and the holy creatures? 6Hayyeth7 says -abbi +;#ibah. In still another system of the symbolical 3abalah called +lbathLL hich arranges the letters of the alphabet by pairs in three ro sLLall the couples in the first ro bear the numerical value ten0 and in the system of )himeon ben!)hetah 6an +lexandrian 'eo!Platonist under the first Ptolemy7 the uppermost coupleLLthe most sacred of allais preceded by the Pythagorean cypherI one and a noughtLLCG. +ll beings" from the first divine emanation" or >4od manifested"? do n to the lo est atomic existence" >have their particular number hich distinguishes each of them and becomes the source of their attributes and #ualities as of their destiny.? Chance" as taught by Cornelius +grippa" is in reality only an unkno n progression0 and time but a succession of numbers. Hence" futurity being a compound of chance and time" these are made to serve :ccult calculations in order to find the result of an event" or the future of one;s destiny. )aid PythagorasI

LLLLLLLLLL J -agon" %aponnerie :cculte" p. B9A" fn. MParis" $. ,entu" CEF@.O K Ibid." p. B@9" note. LLLLLLLLLL

Page DD There is a mysterious connection bet een the 4ods and numbers" on hich the science of arithmancy is based. The soul is a orld that is self!moving0 the soul contains in itself" and is" the #uaternary" the tetraktys Mthe perfect cubeO. There are lucky and unlucky" or beneficent and maleficent numbers. Thus hile the ternaryLLthe first of the odd numbers 6the one being the perfect and standing by itself in :ccultism7LLis the divine figure or the triangle0 the duad as disgraced by the Pythagoreans from the first. It represented %atter" the passive and evil principleLL the number of %<y<" illusion. While the number one symboli5ed harmony" order or the good principle 6the one 4od expressed in *atin by )olus" from hich the ord )ol" the )un" the symbol of the ,eity7" number t o expressed a contrary idea. The science of good and evil began ith it. +ll that is double" false" opposed to the only reality" as depicted by the binary. It also expressed the contrasts in 'ature hich are al ays doubleI night and day" light and darkness" cold and heat" dampness and dryness" health and sickness" error and truth" male and female" etc . . . . The -omans dedicated to Pluto the second month of the year" and the second day of that month to expiations in honor of the %anes. Hence the same rite established by the *atin Church" and faithfully copied. Pope (ohn QIQ" instituted in CGG@ the 1estival of the ,ead" hich had to be celebrated on the 9nd of 'ovember" the second month of autumn.J :n the other hand the triangle" a purely geometrical figure" had great honor sho n it by every nation" and for this reasonI In geometry a straight line cannot represent an absolutely perfect figure" any more than t o straight lines. Three straight lines" on the other hand" produce by their .unction a triangle" or the first absolutely perfect figure. Therefore" it symboli5ed from the first and to this day the $ternal LLthe first perfection. The ord for deity in *atin" as in 1rench" begins ith ," in 4reek the delta or triangle" q" hose three sides symboli5e the trinity" or the three kingdoms" or" again" divine nature. In the middle is the Hebre Pod" the initial of (ehovah Msee [liphas *Zvi;s ,ogme et -ituel" C" CFBO" the animating spirit or fire" the generating principle represented by the letter 4" the initial of >4od? in the northern languages" hose philosophical significance is generation.K

LLLLLLLLLL J $xtracted from -agon" %aponnerie :cculte" p. B9H" note. K )ummari5ed from -agon" ibid." p. B9E" note. LLLLLLLLLL

Page CGG +s stated correctly by the famous %ason -agon" the Hindu Trimbrti is personified in the orld of ideas by Creation" Preservation and ,estruction" or Brahm<" 2ishnu and Viva0 in the orld of matter by $arth" Water and 1ire" or the )un" and symboli5ed by the *otus" a flo er that lives by earth" ater" and the sun.J The *otus" sacred to Isis" had the same significance in $gypt" hereas in the Christian symbol" the *otus" not being found in either (udaea or $urope" as replaced by the ater!lily. In every 4reek and *atin Church" in all the pictures of the +nnunciation" the +rchangel 4abriel is depicted ith this trinitarian symbol in his hand standing before %ary" hile above the chief altar or under the dome" the $ye of the $ternal is painted ithin a triangle" made to replace the Hebre Ped or 4od. Truly" says -agon" there as a time hen numbers and alphabetical characters meant something more than they do no athe images of a mere insignificant sound.

LLLLLLLLLL J -agon mentions the curious fact that the first four numbers in 4erman are named after the elements. >$in" or one" means the air" the element hich" ever in motion" penetrates matter throughout" and hose continual ebb and tide is the universal vehicle of life. >& ei" t o" is derived from the old 4erman & eig" signifying germ" fecundity0 it stands for earth the fecund mother of all. >,rei" three" is the trienos of the 4reeks" standing for ater" hence the )ea!gods" Tritons0 and trident" the emblem of 'eptuneLLthe ater" or sea" in general being called +mphitrite 6surrounding ater7. >2ier" four" a number meaning in Belgian fire . . . It is in the #uaternary that the first solid figure is found" the universal symbol of immortality" the Pyramid" S hose first syllable means fire.; *ysis and Timaeus of *ocris claimed that there as not a thing one could name that had not the #uaternary for its root . . . The ingenious and mystical idea hich led to the veneration of the ternary and the triangle as applied to number four and its figure0 it as said to express a living being" C" the vehicle of the triangle B" vehicle of 4od" or man carrying in him the divine principle.? 1inally" >the +ncients represented the orld by the number five. ,iodorus explains it by saying that the number represents earth" fire" ater" air and ether or spiritus. Hence" the origin of Pente 6five7 and of Pan 6the 4od7 meaning in 4reek all.? 6Compare -agon" op. cit." pp. B9E!B@G.7 It is left ith the Hindu :ccultists to explain the relation this )anskrit ord Parcha 6five7 has to the elements" the 4reek Pente having for its root the )anskrit term. LLLLLLLLLL

Page CGC Their mission as nobler then. $ach of them represented by its form a complete sense" hich" besides the meaning of the ord" had a doubleJ interpretation adapted to a dual doctrine. Thus hen the sages desired to rite something to be understood only by the savants" they confabulated a story" a dream" or some other fictitious sub.ect ith personal names of men and localities" that revealed by their lettered characters the true meaning of the author by that narrative. )uch ere all their religious creations.K $very appellation and term had its raison d;ptre. The name of a plant or mineral denoted its nature to the Initiate at the first glance. The essence of everything as easily perceived by him once that it as 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. 'evertheless" even no " there are those among that nation ho can rite a long narrative" a volume" on one page0 and the symbols that are explained historically" allegorically and astronomically" have survived until no . %oreover" there exists a universal language among the Initiates" hich an +dept" and even a disciple" of any nation may understand by reading it in his o n language. We $uropeans" on the contrary" possess only one graphic sign common to all" / 6and70 there is a language richer in metaphysical terms than any on earth" hose every ord is expressed by like common signs. The *itera Pythagorae" so called" the 4reek m 6the $nglish capital P7 if traced alone in a message" as as explicit as a hole page filled ith sentences" for it stood as a symbol for a number of thingsLLfor hite and black %agic" for instance.R )uppose one man en#uired of anotherI To hat )chool of %agic does so and so belongT and the ans er came back ith the letter traced ith the right branch thicker than the left" then it meant >to right hand or divine %agic?0 but if the letter ere traced in the usual ay" ith the left branch thicker than the right" then it meant the reverse" the right or left branch being the hole biography of a man.

LLLLLLLLLL J The system of the so!called )en5ar characters is still more onderful and difficult" since each letter is made to yield several meanings" a sign placed at the commencement sho ing the true meaning. K -agon" op. cit." p. B@C" note. R The P exoterically signifies only the t o paths of virtue or vice" and stands also for the numeral CFG and ith a dash over the letter P for CFG"GGG. LLLLLLLLLL

Page CG9 In +sia" especially in the ,evan<garj characters" every letter had several secret meanings. Interpretations of the hidden sense of such apocalyptic ritings are found in the keys given in the 3abalah" and they are among its most sacred lore. )t. Hieronymus assures us that they ere kno n to the )chool of the Prophets and taught therein" hich is very likely. 1ran5 (oseph %olitor" the learned Hebraist" in his ork on tradition says thatI The Mt o and t entyO letters of the Hebre alphabet ere regarded as an emanation" or the visible expression of the divine forces inherent in the ineffable name.J These letters find their e#uivalent in" and are replaced by numbers" in the same ay as in the other systems. 1or instance" the t elfth and the sixth letter of the alphabet yield eighteen in a name0 the other letters of that name added being al ays exchanged for that figure hich corresponds to the alphabetical letter0 then all those figures are sub.ected to an algebraical process hich transforms them again into letters0 after hich the latter yield to the en#uirer >the most hidden secrets of divine Permanency 6eternity in its immutability7 in the 1uturity.?

THE HEXAGON WITH THE CENTRAL POINT% OR THE SEVENTH $E" +rguing upon the virtue in names 6Baalshem7" %olitor thinks it impossible to deny that the 3abalahLLits present abuses not ithstandingLLhas some very profound and scientific basis to stand upon. +nd if it is claimed" he argues" That before the 'ame of (esus every other 'ame must bend" hy should not the Tetragrammaton have the same po erTK

LLLLLLLLLL J M)ee pp. @BC!B9 6X B@97 of Philosophie der 4eschichte oder =ber die Tradition . . . %unster" Theissing" CE9H!FFO . K Ibid" chapter on >'umbers.? LLLLLLLLLL

Page CG@ This is good sense and logic. 1or if Pythagoras vie ed the hexagon formed of t o crossed triangles as the symbol of creation" and the $gyptians as that of the union of fire and ater 6or of generation7" the $ssenes sa in it the seal of )olomon" the (e s the )hield of ,avid" the Hindus the sign of 2ishnu 6to this day70 and if even in -ussia and Poland the double triangle is regarded as a po erful talismanLLthen so idespread 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 ho kno nothing of its virtues or real :ccult significance. To begin ith" even the kno n sign is merely a substitute for the one used by the Initiates. In a Tantrika ork in the British %useum" a terrible curse is called do n upon the head of him ho shall ever divulge to the profane the real :ccult hexagon kno n as the >)ign of 2ishnu"? >)olomon;s )eal"? etc. The great po er of the hexagonLL ith its central mystic sign the T" or the )vastika" a septenaryLLis ell explained in the seventh key of Things Concealed" for it saysI The seventh key is the hieroglyph of the sacred septenary" of royalty" of the priesthood Mthe InitiateO" of triumph and true result by struggle. It is magic po er in all its force" the true >Holy 3ingdom.? In the Hermetic Philosophy it is the #uintessence resulting from the union of the t o forces of the great %agic +gent Mmk<sa" +stral *ight.O . . . It is e#ually (akin and Boa5 bound by the ill of the +dept and overcome by his omnipotence. The force of this key is absolute in %agic. +ll religions have consecrated this sign in their rites. We can only glance hurriedly at present at the long series of antediluvian orks in their postdiluvian and fragmentary" often disfigured" form. +lthough all of these are the inheritance from the 1ourth -aceLLno lying buried in the unfathomed depths of the oceanLLstill they are not to be re.ected. +s e have sho n" there as but one )cience at the da n of mankind" and it as entirely divine. If humanity on reaching its adult period has abused itLLespecially the last )ub!-aces of the 1ourth -oot!-aceLLit has been the fault and sin of the practitioners ho desecrated the divine kno ledge" not of those ho remained true to its pristine dogmas.

Page CGB It is not because the modern -oman Catholic Church" faithful to her traditional intolerance" is no pleased to see in the :ccultist" and even in the innocent )piritualist and %ason" the descendants of >the 3ischuph" the Hamite" the 3asdim" the Cephene" the :phite and the 3hartumim?LLall these being >the follo ers of )atan"? that they are such indeed. The )tate or 'ational -eligion of every country has ever and at all times very easily disposed of rival schools by professing to believe they ere dangerous heresies LLthe old -oman Catholic )tate -eligion as much as the modern one. MIn W%). 6The Theosophist" 2ol. *III" +pril CD@@" p. CG7" the follo ing line clarifies the next paragraphI >If 'apoleon the 4reat has one meritorious act to boast of during his career of slaughter" it is that of having abolished the SHoly; In#uisition.?O The abolition" ho ever" has not made the public any the iser in the %ysteries of the :ccult )ciences.O In some respects the orld is all the better for such ignorance. The secrets of nature generally cut both ays" and in the hands of the undeserving they are more than likely to become murderous. Who in our modern day kno s anything of the real significance of" and the po ers contained in" certain characters and signsLLtalismans LL hether for beneficent or evil purposesT 1ragments of the -unes and the riting of the 3ischuph" found scattered in old mediaeval libraries0 copies from the $phesian and %ilesian letters or characters0 the thrice famous Book of Thoth" and the terrible treatises 6still preserved7 of Targes" the Chaldaean" and his disciple Tarchon" the $truscanLL ho flourished long before the Tro.an WarLLare so many names and appellations void of sense 6though met ith in classical literature7 for the educated modern scholar. Who" in the nineteenth century" believes in the art" described in such treatises as those of Targes" of evoking and directing thunderboltsT Pet the same is described in the Brahmanical literature" and Targes copied his >thunderbolts? from the +stra"J those terrible engines of destruction kno n to the %ah<bh<ratan mryans. + hole arsenal of dynamite bombs ould pale before this artLLif it ever becomes understood by the Westerners. It is from an old fragment that as translated to him" that the late *ord Bul er!*ytton got his idea of 2ril.

LLLLLLLLLL J This is a kind of magical bo and arro calculated to destroy in one moment mentioned in the -<m<yana" the Pur<nas and else here. LLLLLLLLLL hole armies0 it is

Page CGF It is a lucky thing" indeed" that" in the face of the virtues and philanthropy that grace our age of ini#uitous ars" of anarchists and dynamiters" the secrets contained in the books discovered in 'uma;s tomb should have been burnt. But the science of CircS and %Sdea is not lost. :ne can discover it in the apparent gibberish of the T<ntrika )utras" the 3uku!ma of the Bhutani and the )ikkim ,ugpas and >-ed!caps? of Tibet" and even in the sorcery of the 'ilgiri %ula!3urumbas. 2ery luckily fe outside the high practioners of the *eft Path and of the +depts of the -ightLLin hose hands the eird secrets of the real meaning are safeLLunderstand the >black? evocations. :ther ise the Western as much as the $astern ,ugpas might make short ork of their enemies. The name of the latter is legion" for the direct descendants of the antediluvian sorcerers hate all those ho are not ith them" arguing that" therefore" they are against them. +s for the >*ittle +lbert?LLthough even this small half!esoteric volume has become a literary relicLLand the >4reat +lbert? or the >-ed ,ragon"? together ith the numberless old copies still in existence" the sorry remains of the mythical %other )hiptons and the %erlinsLL e mean the false onesLLall these are vulgarised imitations of the original orks of the same names. Thus the >Petit +lbert? is the disfigured imitation of the great ork ritten in *atin by Bishop +dalbert" an :ccultist of the eighth century" sentenced by the second -oman Concilium. His ork as reprinted several centuries later and named +lberti Parvi *ucii *ibellus de %irabilibus 'aturae +rcanis. The severities of the -oman Church have ever been spasmodic. While one learns of this condemnation" hich placed the Church" as ill be sho n" in relation to the )even +rchangels" the 2irtues or Thrones of 4od" in the most embarassing position for long centuries" it remains a onder indeed" to find that the (esuits have not destroyed the archives" ith all their countless chronicles and annals" of the History of 1rance and those of the )panish $scurial" along ith them. Both history and the chronicles of the former speak at length of the priceless talisman received by Charles the 4reat from a Pope. It as a little volume on %agicLLor )orcery" ratherLLall full of kabalistic figures" signs" mysterious sentences and invocations to the stars and planets.

Page CGA These ere talismans against the enemies of the 3ing 6les ennemis de Charlemagne7" hich talismans" the chronicler tells us" proved of great help" as >every one of them Mthe enemiesO died a violent death.? The small volume" $nchiridion *eonis Papae" has disappeared and is very luckily out of print. +gain the +lphabet of Thoth can be dimly traced in the modern Tarot hich can be had at almost every bookseller;s in Paris. +s for its being understood or utili5ed" the many fortune!tellers in Paris" ho make a professional living by it" are sad specimens of failures of attempts at reading" let alone correctly interpreting" the symbolism of the Tarot ithout a preliminary philosophical study of the )cience. The real Tarot" in its complete symbology" can be found only in the Babylonian cylinders" that anyone can inspect and study in the British %useum and else here. +nyone can see these Chaldaean" antediluvian rhombs" or revolving cylinders" covered ith sacred signs0 but the secrets of these divining > heels"? or" as de %irville calls them" >the rotating globes of Hecate"? have to be left untold for some time to come. %ean hile there are the >turning!tables? of the modern medium for the babes" and the 3abalah for the strong. This may afford some consolation. People are very apt to use terms hich they do not understand" and to pass .udgments on prima facie evidence. The difference bet een White and Black %agic is very difficult to reali5e fully" as both have to be .udged by their motive" upon hich their ultimate" though not their immediate" effects depend" even though these may not come for years. Bet een the >right and the left hand M%agicO there is but a cob eb thread"? says an $astern proverb. *et us abide by its isdom and ait till e have learned more. We shall have to return at greater length to the relation of the 3abalah to 4upta! 2idya" and to deal further ith esoteric and numerical systems" but e must first follo the line of +depts in post!Christian times.

Page CGH THE DUT" OF THE TRUE OCCULTIST TOWARD RELIGIONS Having disposed of pre!Christian Initiates and their %ysteries LLthough more has to be said about the latterLLa fe ords must be given to the earliest post! Christian +depts" irrespective of their personal beliefs and doctrines" or their subse#uent places in History" hether sacred or profane. :ur task is to analyse this adeptship ith its abnormal thaumaturgical" or" as no called" psychological po ers0 to give each of such +depts his due" by considering" firstly" hat are the historical records about them that have reached us at this late day" and secondly" to examine the la s of probability ith regard to the said po ers. +nd at the outset the riter must be allo ed a fe ords in .ustification of hat has to be said. It ould be most unfair to see in these pages" any defiance to" or disrespect for" the Christian religionLLleast of all" a desire to ound anyone;s feelings. The Theosophist believes in neither ,ivine nor )atanic miracles. +t such a distance of time he can only obtain prima facie evidence and .udge of it by the results claimed. There is neither )aint nor )orcerer" Prophet nor )oothsayer for him0 only +depts" or proficients in the production of feats of a phenomenal character" to be .udged by their ords and deeds. The only distinction he is no able to trace depends on the results achievedLLon the evidence hether they ere beneficent or maleficent in their character as affecting those for or against hom the po ers of the +dept ere used. With the division so arbitrarily made bet een proficients in >miraculous? doings of this or that -eligion by their respective follo ers and advocates" the :ccultist cannot and must not be concerned. The Christian hose -eligion commands him to regard Peter and Paul as )aints" and divinely inspired and glorified +postles" and to vie )imon and +pollonius as Wi5ards and 'ecromancers" helped by" and serving the ends of" supposed $vil Po ersLLis #uite .ustified in thus doing if he be a sincere orthodox Christian. But so also is the :ccultist .ustified" if he ould serve truth and only truth" in re.ecting such a onesided vie . The student of :ccultism must belong to no special creed or sect" yet he is bound to sho out ard respect to every creed and faith" if he ould become an +dept of the 4ood *a .

Page CGE He must not be bound by the pre.udged and sectarian opinions of anyone" and he has to form his o n opinions and to come to his o n conclusions in accordance ith the rules of evidence furnished to him by the )cience to hich he is devoted. Thus" if the :ccultist is" by ay of illustration" a Buddhist" then" hile regarding 4autama Buddha as the grandest of all the +depts that lived" and the incarnation of unselfish love" boundless charity" and moral goodness" he ill regard in the same light (esusLLproclaiming Him another such incarnation of every divine virtue. He ill reverence the memory of the great %artyr" even hile refusing to recogni5e in Him the incarnation on earth of the :ne )upreme ,eity" and the >2ery 4od of 4ods? in Heaven. He ill cherish the ideal man for his personal virtues" not for the claims made on his behalf by fanatical dreamers of the early ages" or by a shre d calculating Church and Theology. He ill even believe in most of the >asserted miracles"? only explaining them in accordance ith the rules of his o n )cience and by his psychic discernment. -efusing them the term >miracle?LLin the theological sense of an event >contrary to the established la s of nature? he ill nevertheless vie them as a deviation from the la s kno n 6so far7 to )cience" #uite another thing. %oreover the :ccultist ill" on the prima facie evidence of the 4ospelsLL hether proven or notLL class most of such orks as beneficent" divine %agic" though he ill be .ustified in regarding such events as casting out devils into a herd of s ineJ as allegorical" and as pernicious to true faith in their dead!letter sense. This is the vie a genuine" impartial :ccultist ould take. +nd in this respect even the fanatical %oslems ho regard (esus of 'a5areth as a great Prophet" and sho respect to Him" are giving a holesome lesson in charity to Christians" ho teach and accept that >religious tolerance is impious and absurd"?K and ho ill never refer to the prophet of Islam by any other term but that of a >false prophet.? It is on the principles of :ccultism" then" that Peter and )imon" Paul and +pollonius" ill no be examined.

LLLLLLLLLL J %atthe " viii" @G!@B. K ,ogmatic Theology" iii" @BF" by W.4.T. )hedd. LLLLLLLLLL

Page CGD These four +depts are chosen to appear in these pages ith good reason. They are the first in post!Christian +deptshipLLas recorded in profane and sacred ritingsLLto strike the keynote of >miracles"? that is of psychic and physical phenomena. It is only theological bigotry and intolerance that could so maliciously and arbitrarily separate the t o harmonious parts into t o distinct manifestations of ,ivine and )atanic %agic" into >godly? and >ungodly? orks. LLLLLLLLLLLLLLLLLLL

POST CHRISTIAN ADEPTS AND THEIR DOCTRINES What does the orld at large kno of Peter and )imon" for exampleT Profane history has no record of these t o" hile that hich the so!called sacred literature tells us of them is scattered about" contained in a fe sentences in the +cts. +s to the +pocrypha" their very name forbids critics to trust to them for information. The :ccultists" ho ever" claim that" one!sided and pre.udiced as they may be" the apocryphal 4ospels contain far more historically true events and facts than does the 'e Testament" the +cts included. The former are crude tradition" the latter Mthe official 4ospelsO are an elaborately made up legend. The sacredness of the 'e Testament is a #uestion of private belief and of blind faith" and hile one is bound to respect the private opinion of one;s neighbor" no one is forced to share it. Who as )imon %agus" and hat is kno n of himT :ne learns in the +cts simply that on account of his remarkable magical +rts he as called >the 4reat Po er of 4od.? Philip is said to have baptised this )amaritan0 and subse#uently he is accused of having offered money to Peter and (ohn to teach him the po er of orking true >miracles"? false ones" it is asserted" being of the ,evil.J This is all" if e omit the ords of abuse freely used against him for orking >miracles? of the latter kind. :rigen mentions him as having visited -ome during the reign of 'ero"K

LLLLLLLLLL J +cts" viii" D"CG. K +dversum Celsum. M)ee lib. v" p. 9H9" ed. of )pencerO. LLLLLLLLLL

Page CCG and %osheim places him among the open enemies of Christianity0J but :ccult tradition accuses him of nothing orse than refusing to recogni5e >)imeon? as a 2ice!regent of 4od" hether that >)imeon? as Peter or anyone else being still left an open #uestion ith the critic. That hich IrenaeusK and $piphaniusR say of )imon %agusLLnamely" that he represented himself as the incarnated trinity0 that in )amaria he as the 1ather" in (udaea the )on" and had given himself out to the 4entiles as the Holy )piritLLis simply backbiting. Times and events change0 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 no classical odium theologicum. 'o :ccultistsLLall of hom have experienced personally" more or less" the effects of theological rancorLL ill ever believe such things merely on the ord of an Irenaeus" if" indeed" he ever rote the ords himself. 1urther on it is narrated of )imon that he took about ith him a oman hom he introduced as Helen of Troy" ho had passed through a hundred reincarnations" and ho" still earlier" in the beginning of aeens" as )ophia" ,ivine Wisdom" an emanation of his o n 6)imon;s7 $ternal %ind" hen he 6)imon7 as the >father?0 and finally" that by her he had >begotten the +rchangels and +ngels" by hom this orld as created"? etc. 'o e all kno to hat a degree of transformation and luxuriant gro th any bare statement can be sub.ected and forced" after passing through only half a do5en hands. %oreover" all these claims may be explained and even sho n to be true at bottom. )imon %agus as a 3abalist and a %ystic" ho" like so many other reformers" endeavoured to found a ne -eligion based on the fundamental teachings of the )ecret ,octrine" yet ithout divulging more than necessary of its mysteries. Why then should not )imon" a %ystic" deeply imbued ith the fact of serial incarnations 6 e may leave out the number >one hundred"? as a very probable exaggeration of his disciples7" speak of any one hom he kne psychically as an incarnation of some heroine of that name" and in the ay he didLLif he ever did soT

LLLLLLLLLLLLLL J Institutes of $ccles. History" I" CBG by (. *. von %osheim 6CH9A70 2ol. I" pt. II" pp. EA!EH ff in the $ng. tr. by (. %urdock / H. )oame" *ondon" CEA@" @ vols.O K Contra Haereses" I" xxiii" C!B. R Panarion" lib. I" t. II" Haer. xxi" XC. LLLLLLLLLLLLLL

Page CCC ,o e not find in our o n century some ladies and gentlemen" not charlatans but intellectual persons highly honored in society" hose inner conviction assures them that they ereLLone fueen Cleopatra" another one +lexander the 4reat" a third (oan of +rc" and ho or hat notT This is a matter of inner conviction" and is based on more or less familiarity ith :ccultism and belief in the modern theory of reincarnation. The latter differs from the one genuine doctrine of old" as ill be sho n" but there is no rule ithout its exception. +s to the %agus being >one ith 4od the 1ather" 4od the )on" and 4od the Holy 4host"? this again is #uite reasonable" if e admit that a %ystic and )eer has a right to use allegorical language0 and in this case" moreover" it is #uite .ustified by the doctrine of 8niversal 8nity taught in $soteric Philosophy. $very :ccultist ill say the same" on 6to him7 scientific and logical grounds" in full accordance ith the doctrine he professes. 'ot a 2edantin but says the same thing dailyI he is" of course Brahman" and he is Parabrahman" once that he re.ects the individuality of his personal spirit" and recogni5es the ,ivine -ay hich d ells in his Higher )elf as only a reflection of the 8niversal )pirit. This is the echo in all times and ages of the primitive doctrine of $manations. The first $manation from the 8nkno n is the >1ather"? the second the >)on"? and all and everything proceeds from the :ne" or that ,ivine )pirit hich is unkno able. Hence" the assertion that by her 6)ophia" or %inerva" the ,ivine Wisdom7 he 6)imon7" hen yet in the bosom of the 1ather" himself the 1ather 6or the first collective $manation7" begot the +rchangelsLLthe >)on?LL ho ere the creators of this orld. The -oman Catholics themselves" driven to the all by the irrefutable arguments of their opponentsLLthe learned Philologists and )ymbologists ho pick to shreds Church dogmas and their authorities" and point out the plurality of the $lohim in the BibleLLadmit today that the first >creation? of 4od" the Tsaba" or +rchangels" must have participated in the creation of the universe. %ight not e supposeI

Page CC9 +lthough >4od alone created the heaven and the earth? . . . that ho ever unconnected they 6the +ngels7 may have been ith the primordial ex nihilo creation" they may have received a mission to achieve" to continue" and to sustain itTJ exclaims de %irville" in ans er to -enan" *acour" %aury and the tutti #uanti of the 1rench Institute. With certain alterations it is precisely this hich is claimed by the )ecret ,octrine. In truth there is not a single doctrine preached by the many -eformers of the first and the subse#uent centuries of our era" that did not base its initial teachings on this universal cosmogony. Consult %osheimK and see hat he has to say of the many >heresies? he describes. Cerinthus" the (e " Taught that the Creator of this orld . . . the )overeign 4od of the (e ish people" as a Being . . . ho derived his birth from the )upreme 4od0 that this Being" moreover" 1ell by degrees from his native virtue and primitive dignity. Basilides" Carpocrates and 2alentinus" the $gyptian 4nostics of the second century" held the same ideas ith a fe variations. Basilides preached seven +eens 6Hosts or +rchangels7" ho issued from the substance of the )upreme. T o of them" Po er and Wisdom" begot the heavenly hierarchy of the first class and dignity0 this emanated a second0 the latter a third" and so on0 each subse#uent evolution being of a nature less exalted than the precedent" and each creating for itself a Heaven as a d elling" the nature of each of these respective Heavens decreasing in splendor and purity as it approached nearer to the earth. Thus the number of these , ellings amounted to @AF0 and over all presided the )upreme 8nkno n called +braxas" a name hich in the 4reek method of numeration yields the number @AF" hich in its mystic and numerical meaning contains the number @FF" or the man value.R This as a 4nostic %ystery based upon that of primitive $volution" hich ended ith >man.?
LLLLLLLLLL J ,es $sprits" 2ol. II" p. @@H. K :p. Cit." Mp. CCG fn. above0 p. DC in CEA@ $ng. tr.O R Ten is the perfect number of the )upreme 4od among the >manifested? deities" for number C is the symbol of the 8niversal 8nit" or male principle in 'ature" and number G the feminine symbol" Chaos" the ,eep" the t o forming thus the symbol of +ndrogyne nature as ell as the full value of the solar year" hich as also the value of (ehovah and $noch. Ten" ith Pythagoras" as the symbol of the 8niverse0 also of $nos" the )on of )eth" or the >)on of %an? ho stands as the symbol of the solar year of @AF days" and hose years are therefore given as @AF also. In the $gyptian )ymbology +braxas as the )un" the >*ord of the Heavens.? The circle is the symbol of the one 8nmanifesting Principle" the plane of eternally" and this is crossed by a diameter only during %anvantaras. LLLLLLLLLL hose figure is infinitude

Page CC@ )aturninus o f +ntioch promulgated the same doctrine slightly modified. He taught t o eternal principles" 4ood and $vil" hich are simply )pirit and %atter. The seven +ngels ho preside over the seven Planets are the Builders of our 8niverseLLa purely $astern doctrine" as )aturninus as an +siatic 4nostic. These +ngels are the natural 4uardians of the seven -egions of our Planetary )ystem" one of the most po erful among these seven creating +ngels of the third order being >)aturn"? the presiding genius of the Planet" and the 4od of the Hebre peopleI namely" (ehovah" ho as venerated among the (e s" and to hom they dedicated the seventh day or )abbath" )aturdayLL>)aturn;s day? among the )candinavians and also among the Hindus. %arcion" ho also held the doctrine of the t o opposed principles of 4ood and $vil" asserted that there as a third ,eity bet een the t oLLone of a >mixed nature?LLthe 4od of the (e s" the Creator 6 ith his Host7 of the lo er" or our" World. Though ever at ar ith the $vil Principle" this intermediate Being as nevertheless also opposed to the 4ood Principle" hose place and title he coveted. Thus )imon as only the son of his time" a religious -eformer like so many others" and an +dept among the 3abalists. The Church" to hich a belief in his actual existence and great po ers is a necessityLLin order the better to set off the >miracle? performed by Peter and his triumph over )imonLLextols unstintingly his onderful magic feats. :n the other hand" )cepticism" represented by scholars and learned critics" tries to make a ay ith him altogether. Thus" after denying the very existence of )imon" they have finally thought fit to merge his individuality entirely in that of Paul.

Page CCB The anonymous author of )upernatural -eligion M2ol. II" P. @B ff." CEHB ed.O assiduously endeavoured to prove that by )imon %agus e must understand the +postle Paul" hose $pistles ere secretly as ell as openly calumniated and opposed by Peter" and charged ith containing >dysno`tic learning.? Indeed this seems more than probable hen e think of the t o +postles and contrast their characters. The +postle of the 4entiles as brave" outspoken" sincere" and very learned0 the +postle of Circumcision" co ardly" 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 4reek philosophers" certain expressions used but by the Initiates" are so many sure ear! marks to that supposition. :ur suspicion has been strengthened by an able article entitled >Paul and Plato"? by ,r. +. Wilder" in hich the author puts for ard one remarkable and" for us" very precious observation. In his $pistles to the Corinthians" he sho s Paul abounding ith >expressions suggested by the initiations of )aba5ius and $leusis" and the lectures of the M4reekO philosophers. He MPaulO designates himself as idietesLLa person unskillful in the Word" but not in the gnsis or philosophical learning. SWe speak isdom among the perfect or initiated"; he rites" Snot the isdom of this orld" nor of the +rchns of this orld" but divine isdom in a mystery" secretLL hich none of the +rchens of this orld kne .;?J What else can the +postle mean by those une#uivocal ords" but that he himself" as belonging to the mystae 6initiated7" spoke of things sho n and explained only in the %ysteriesT The >divine isdom in a mystery hich none of the +rchens of this orld kne " > has evidently some direct reference to the Basileus of the $leusinian Initiation ho did kno . The Basileus belonged to the staff of the great Hierophant" and as an +rchen of +thens0 and as such as one of the chief mystae" belonging to the interior %ysteries" to hich a very select and small number obtained an entrance.K The magistrates supervising the $leusinia ere called +rchens.R We ill deal" ho ever" first ith )imon the %agician.

LLLLLLLLLL J I" Cor. ii" A!E. K Cf. Thos. Taylor" The $leusinian and Bacchic %ysteries" p. CB 6Bth ed." 'e Pork" CEDC7. R Isis 8nveiled" 2ol. II" pp. ED!DG. LLLLLLLLLL

Page CCF

SIMON AND HIS BIOGRAPHER HIPPOL"TUS +s sho n in our earlier volumes" )imon as a pupil of the Tannaim of )amaria" and the reputation he left behind him" together ith the title of >the 4reat Po er of 4od"? testify in favor of the ability and learning of his %asters. But the Tannaim ere 3abalists of the same secret school as (ohn of the +pocalypse" hose careful aim it as to conceal as much as possible the real meaning of the names in the %osaic Books. )till the calumnies so .ealously disseminated against )imon %agus by the unkno n authors and compilers of the +cts and other ritings" 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" breaking both his legs and then committing suicide" is ridiculous. Posterity has heard but one side of the story. Were the disciples of )imon to have a chance" e might perhaps find that it as Peter ho broke both his legs. But as against this hypothesis e kno that this +postle as too prudent ever to venture himself in -ome. :n the confession of several ecclesiastical riters" no +postle ever performed such >supernatural onders"? but of course pious people ill say this only the more proves that it as the ,evil ho orked through )imon. He as accused of blasphemy against the Holy 4host" only because he introduced as the >Holy )piritus? the %ens 6Intelligence7 or >the %other of all.? But e find the same expression used in the Book of $noch" in hich" in contradistinction to the >)on of %an"? he speaks of the >)on of the Woman.? In the Codex of the 'a5arenes" and in the &ohar" as ell as in the Books of Hermes" the same expression is used0 and even in the apocryphal $vangelium of the Hebre s e read that (esus admitted the female sex of the Holy 4host by using the expression >%y %other" the Holy Pneuma.?J +fter long ages of denial" ho ever" the actual existence of )imon %agus has been finally demonstrated" hether he as )aul" Paul or )imon. + manuscript speaking of him under the last name has been discovered in 4reece and has put a stop to any further speculation.

LLLLLLLLLL J M:rigen" Comm. in (ob." p. FD. ed. Huet.O LLLLLLLLLL

Page CCA In his Histoire des trois premiers siYcles de l;Zglise"J %. de PressensZ gives his opinion on this additional relic of early Christianity. : ing to the numerous myths ith hich the history of )imon aboundsLLhe saysLLmany Theologians 6among Protestants" he ought to have added7 have concluded that it as no better than a clever tissue of legends. But he addsI It contains positive facts" it seems" no arranted by the unanimous testimony of the 1athers of the Church and confirmed by the narrative of Hippolytus recently discovered.K This %). is very far from being complimentary to the alleged founder of Western 4nosticism. While recogni5ing great po ers in )imon" it brands him as a priest of )atanLL hich is #uite enough to sho that it as ritten by a Christian. It also sho s that" like another servant >of the $vil :ne?LLas %anes is called by the ChurchLL)imon as a bapti5ed Christian0 but that both" being too ell versed in the mysteries of true primitive Christianity" ere persecuted for it. The secret of such persecution as then" as it is no " #uite transparent to those ho study the #uestion impartially. )eeking to preserve his independence" )imon could not submit to the leadership or authority of any of the +postles" least of all to that of either Peter or (ohn" the fanatical author of the +pocalypse. Hence charges of heresy follo ed by >anathema maranatha. >The persecutions by the Church ere never directed against %agic" hen it as orthodox0 for the ne Theurgy" established and regulated by the 1athers" no kno n to Christendom as >grace? and >miracles"? as" and is still" hen it does happen" only %agicLL hether conscious or unconscious. )uch phenomena as have passed to posterity under the name of >divine miracles > ere produced through po ers ac#uired by great purity of life and ecstacy. Prayer and contemplation added to asceticism are the best means of discipline in order to become a Theurgist" here there is no regular initiation. 1or intense prayer for the accomplishment of some ob.ect is only intense ill and desire" resulting in unconscious %agic. In our o n day 4eorge %=ller of Bristol has proved it.

LLLLLLLLLL J Page @DF. K fuoted by de %irville" ,es $sprits" 2ol. 2I" p. B9. LLLLLLLLLL

Page CCH But >divine miracles? are produced by the same causes that generate effects of )orcery. The hole difference rests on the good or evil effects aimed at" and on the actor ho produces them. The thunders of the Church ere directed only against those ho dissented from the formulae and attributed to themselves the production of certain marvellous effects" instead of fathering them on a personal 4od0 and thus hile those +depts in %agic +rts ho acted under her direct instructions and auspices ere proclaimed to posterity and history as saints and friends of 4od" all others ere hooted out of the Church and sentenced to eternal calumny and curses from their day to this. ,ogma and authority have ever been the curse of humanity" the great extinguishers of light and truth.J It as perhaps the recognition of a germ of that hich" later on" in the then nascent Church" gre into the virus of insatiate po er and ambition" culminating finally in the dogma of infallibility" that forced )imon" and so many others" to break a ay from her at her very birth. )ects and dissensions began ith the first century. While Paul rebukes Peter to his face" (ohn slanders under the veil of vision the 'icolaitans" and makes (esus declare that he hates them.K Therefore e pay little attention to the accusations against )imon in the %). found in 4reece.

LLLLLLLLLL J %r. )t. 4eorge *ane!1ox has admirably expressed the idea in his elo#uent appeal to the many rival schools and societies in India. >I feel sure"? he said" >that the prime motive" ho ever dimly perceived" by hich you" as the promoters of these movements" ere actuated" as a revolt against the tyrannical and almost universal establishment throughout all existing social and so!called religious institutions of a usurped authority in some external form supplanting and obscuring the only real and ultimate authority" the ind elling spirit of truth revealed to each individual soul" true conscience in fact" that supreme source of all human isdom and po er hich elevates man above the level of the brute.? 6To the %embers of the +rya )ama." The Theosophical )ociety" Brahmo and Hindu )ama. and other -eligious and Progressive )ocieties in India.7 MThe Philosophical In#uirer" printed in %adras" India" refers to %r. *ane!1ox;s addresses there. )ee +pril A" CEEB issue" p. C" in an article entitledI >+re Theosophists +theistsT?LLCompiler.O K -evelation ii" A. LLLLLLLLLL

Page CCE It is entitled Philosophumena. Its author" regarded as )aint Hippolytus by the 4reek Church" is referred to as an >unkno n heretic? by the Papists" only because he speaks in it >very slanderously? of Pope Callistus" also a )aint. 'evertheless" 4reeks and *atins agree in declaring the Philosophumena to be an extraordinary and very erudite ork. Its anti#uity and genuineness have been vouched for by the best authorities of T=bingen.J Whoever the author may have been" he expresses himself about )imon in this iseI )imon" a man ell versed in magic arts" deceived many persons partly by the art of Thrasymedes"K and partly ith the help of demons.R . . . He determined to pass himself off as a god . . . . +ided by his icked arts" he turned to profit not only the teachings of %oses" but those of the poets . . . . His disciples use to this day his charms. Thanks to incantations" to philtres" to their attractive caresses X and hat they call >sleeps"? they send demons to influence all those hom they ould fascinate. With this ob.ect they employ hat they call >familiar demons.?ll 1urther on the %). readsI The %agus 6)imon7 made those ho ished to en#uire of the demon" rite hat their #uestion as on a leaf of parchment0 this" folded in four" as thro n into a burning bra5ier" in order that the smoke should reveal the contents of the riting to the )pirit 6demon7 6Philos. %agici" I2" iv7. Incense as thro n by handfuls on the bla5ing coals" the %agus adding" on pieces of papyrus" the Hebre names of the )pirits he as addressing" and the flame devoured all. 2ery soon the divine )pirit seemed to over helm the %agician" ho uttered unintelligible invocations" and plunged in such a state he ans ered every #uestionLLphantasmal apparitions being often raised over the flaming bra5ier 6ibid." iii70 at other times fire descended from heaven upon ob.ects previously pointed out by the %agician 6ibid70
LLLLLLLLLL J MConsult text of H.P.B.;s $.). Instruction 'o. II in 2olume QII of the Collected Writings" 6pp. FFC! AC0 FHC!H@7" as ell as the Compiler;s footnotes appended thereto" in connection ith the Philosophumena and the teachings of )imon %agus.LLCompiler. O K This >art? is not common .ugglery" as some define it no 0 it is a kind of psychological .ugglery" if .ugglery at all" here fascination and glamor are used as means of producing illusions. It is hypnotism on a large scale. R The author asserts in this his Christian persuasion. X %agnetic passes" evidently" follo ed by a trance and sleep. ll >$lementals? used by the highest +dept to do mechanical" not intellectual uses gases and other compounds. MPhilosophumena" lib. 2I" XX H"CD" 9G.O LLLLLLLLLL ork" as a physicist

Page CCD or again the deity evoked" crossing the room" 6ibid." ix7.J ould trace fiery orbs in its flight.

)o far the above statements agree ith those of +nastasius the )inakteI People sa )imon causing statues to alk0 precipitating himself into the flames ithout being burnt0 metamorphosing his body into that of various animals MlycanthropyO0 raising at ban#uets phantoms and spectres0 causing the furniture in the rooms to move about" by invisible spirits. He gave out that he as escorted by a number of shades to hom he gave the name of >souls of the dead.? 1inally" he used to fly in the air . . . 6+nastasius the )inaite" Patrologie 4rec#ue" 2ol. lxxxix" col. F9@" #uaest. xx7.K )uetonius says in his 'ero" In those days an Icarus fell at his first ascent near 'ero;s box and covered it ith his blood.Mch. ii.OR This sentence" referring evidently to some unfortunate acrobat ho missed his footing and tumbled" is brought for ard as a proof that it as )imon ho fell.X But the latter;s name is surely too famous" if one must credit the Church 1athers" for the historian to have mentioned him simply as >an Icarus.? The riter is #uite a are that there exists in -ome a locality named )imonium" near the Church of )). Cosmas and ,amianus 62ia )acra7" and the ruins of the ancient temple of -omulus" here the broken pieces of a stone" on hich it is alleged the t o knees of the +postle Peter ere impressed in thanksgiving after his supposed victory over )imon" are sho n to this day. But hat does this exhibition amount toT 1or the broken fragments of one stone" the Buddhists of Ceylon sho a hole rock on +dam;s Peak ith another imprint upon it. + crag stands upon its platform" a terrace of hich supports a huge boulder" and on the boulder rests for nearly three thousand years the sacred footprint of a foot five feet long.

LLLLLLLLLL J fuoted from de %irville" op. cit." 2ol. 2I" pp. B@!BB. K Ibid." 2I" p. BF. Ibid" p. BA. X +mZdZe 1leury" )t. Paul et )ZnY#ue0 recherches sur les rapports du philosophe . . . t. II" p. CGG. MParis" *adrange" CEF@.O The hole of this is summari5ed from de %irville. LLLLLLLLLL

Page C9G Why not credit the legend of the latter" if e have to accept that of )t. PeterT >Prince of +postles"? or >Prince of -eformers"? or even the >1irst!born of )atan"? as )imon is called" all are entitled to legends and fictions. :ne may be allo ed to discriminate" ho ever. That )imon could fly" i. e." raise himself in the air for a fe minutes" is no impossibility. %odern mediums have performed the same feat supported by a force that )piritualists persist in calling >spirits.? But if )imon did so" it as ith the help of a self!ac#uired blind po er that heeds little the prayers and commands of rival +depts" let alone )aints. The fact is that logic is against the supposed fall of )imon at the prayer of Peter. 1or had he been defeated publicly by the +postle" his disciples ould have abandoned him after such an evident sign of inferiority" and ould have become orthodox Christians. But e find even the author of Philosophumena" .ust such a Christian" sho ing other ise. )imon had lost so little credit ith his pupils and the masses" that he ent on daily preaching in the -oman Campania after his supposed fall from the clouds >far above the Capitolium"? in hich fall he broke his legs onlyU )uch a lucky fall is in itself sufficiently miraculous" one ould say.

ST. PAUL% THE REAL FOUNDER OF PRESENT CHRISTIANIT" We may repeat ith the author of PhallicismI We are all for constructionLLeven for Christian" although of course philosophical construction. We have nothing to do ith reality" in man;s limited" mechanical" scientific sense" or ith realism. We have undertaken to sho that mysticism is the very life and soul of religion"J . . . that the Bible is only misread and misrepresented hen re.ected as advancing supposed fabulous and contradictory things0

LLLLLLLLLL J But e can never agree ith the author >that rites and ritual and formal orship and prayers are of the absolute necessity of things"? for the external can develop and gro and receive orship only at the expense of" and to the detriment of" the internal" the only real and true. LLLLLLLLLL

Page C9C that %oses did not make mistakes" but spoke to the >children of men? in the only ay in hich children in their nonage can be addressed0 that the orld is" indeed" a very different place from that hich it is assumed to be0 that hat is derided as superstition is the only true and the only scientific kno ledge" and moreover that modern kno ledge and modern science are to a great extent not only superstition" but superstition of a very destructive and deadly kind.J +ll this is perfectly true and correct. But it is also true that the 'e Testament" the +cts and the $pistlesLLho ever much the historical figure of (esus may be trueLL all are symbolical and allegorical sayings" and that >it as not (esus but Paul ho as the real founder of Christianity?0K but it as not the official Church Christianity" at any rate. >The disciples ere called Christians first in +ntioch"? the +cts of the +postles tell us"R and they ere not so called before" nor for a long time after" but simply 'a5arenes. This vie is found in more than one riter of the present and the past centuries. But" hitherto" it has al ays been laid aside as an unproven hypothesis" a blasphemous assumption0 though" as the author of >Paul" the 1ounder of Christianity?X truly saysI )uch men as Irenaeus" $piphanius" and $usebius have transmitted to posterity a reputation for untruth and dishonest practices0 and the heart sickens at the story of the crimes of that period. The more so" since the hole Christian scheme rests upon their sayings. But e find no another corroboration" and this time on the perfect reading of biblical glyphs. In The )ource of %easures e find the follo ingI It must be borne in mind that our present Christianity is Pauline" not (esus. (esus" in his life" as a (e " conforming to the la 0 even more" He saysI

LLLLLLLLLL J Hargrave (ennings" Phallicism" Celestial and Terrestrial" etc." pp. @H" @E. *ondon" 4eorge -ed ay" CEEB. K )ee Isis 8nveiled" 2ol. II" p. FHB. R +cts xi" 9A. X +rticle by ,r. +. Wilder" in The $volution 6a 'e Pork (ournal7" )ept." CEHH. LLLLLLLLLL

Page C99 >The scribes and pharisees sit in %oses; seat0 hatsoever therefore they command you to do" that observe and do.? +nd againI >I did not come to destroy" but to fulfil the la .? Therefore" He as under the la to the day of his death" and could not" hile in life" abrogate one .ot or tittle of it. He as circumcised and commanded circumcision. But Paul said of circumcision that it availed nothing" and he 6Paul7 abrogated the la . )aul and PaulLLthat is" )aul" under the la " and Paul" freed from the obligations of the la LL ere in one man" but parallelisms in the flesh" of (esus the man under the la as observing it" ho thus died in Chrestos and arose" freed from its obligations" in the spirit orld as Christos" or the triumphant Christ. It as the Christ ho as freed" but Christ as in the spirit. )aul in the flesh as the function of" and parallel of" Chrestos. Paul in the flesh as the function of and parallel of (esus become Christ in the spirit" as an earthly reality to ans er to and act for the apotheosis0 and so" armed ith all authority in the flesh to abrogate the human la .J The real reason hy Paul is sho n as >abrogating the la ? can be found only in India" here to this day the most ancient customs and privileges are preserved in all their purity" not ithstanding the abuse levelled at the same. There is only one class of persons ho can disregard the la of Br<hmanical institutions" caste included" ith impunity" and that is the perfect >)v<mis"? the PogisLL ho have reached" or are supposed to have reached" the first step to ards the (jvanmukta stateLLor the full Initiates. +nd Paul as undeniably an Initiate. We ill #uote a passage or t o from Isis 8nveiled" for e can say no nothing better than hat as said thenI Take Paul" read the little of original that is left of him in the ritings attributed to this brave" honest" sincere man" and see hether anyone can find a ord therein to sho that Paul meant by the ord Christ anything more than the abstract ideal of the personal divinity ind elling in man. 1or Paul" Christ is not a person" but an embodied idea. >If any man is in Christ" he is a ne creation"?K he is reborn" as after initiation" for the *ord is spiritLLthe spirit of man. Paul as the only one of the apostles ho had understood the secret ideas underlying the teachings of (esus" although he had never met him. R But Paul himself as not infallible or perfect.

LLLLLLLLLL J The )ource of %easures" p. 9A9. K M9 Corinth" v" CH.O R Isis 8nveiled" 2ol. II" p. FHB. LLLLLLLLLL

Page C9@ . . . bent upon inaugurating a ne and broad reform" one embracing the hole of humanity" he sincerely set his o n doctrines far above the isdom of the ages" above the ancient %ysteries and final revelation to the $poptae.J +nother proof that Paul belonged to the circle of the >Initiates? lies in the follo ing fact. The apostle had his head shorn at Cenchreae 6 here *ucius +puleius as initiated7 because >he had a vo .? The 'a5arsLLor set apartLLas e see in the (e ish )criptures" had to cut their hair hich they ore long" and hich >no ra5or touched? at any other time" and sacrifice it on the altar of initiation. +nd the 'a5ars ere a class of Chaldaean Theurgists Mor InitiatesO.K It is sho n in Isis 8nveiled that (esus belonged to this class. Paul declares thatI >+ccording to the grace of 4od hich is given unto me" as a ise master!builder" I have laid the foundation.? 6I Corinth. iii" CG.7 The expression" master!builder" used only once in the hole Bible" and by Paul" may be considered as a hole revelation. In the %ysteries" the third part of the sacred rites as called epopteia" or revelation" reception into the secrets. In substance it means Mthe highest stage of clairvoyanceLLthe divineO . . . but the real significance of the ord is >overseeing"? from LL >I see myself.? MIn )anskrit the root ap had the same meaning originally" though no it is understood as meaning >to obtain.?OR The ord epopteia is a compound one" from LL >upon"? and LL>to look? or be an overseer" an inspectorLLalso used for a master!builder. The title of master!mason" in 1reemasonry" is derived from this" in the sense used in the %ysteries. Therefore" hen Paul entitles himself a >master!builder"? he is using a ord pre!eminently kabalistic" theurgic" and masonic" and one hich no other apostle uses. He thus declares himself an adept" having the right to initiate others. If e search in this direction" ith those sure guides" the 4recian %ysteries and the 3abalah" before us" it ill be easy to find the secret reason hy Paul as so persecuted and hated by Peter" (ohn" and (ames.
LLLLLLLLLL J Ibid. K :p. cit." 2ol. II" p. DG. R In its most extensive meaning" the )anskrit ord has the same literal sense as the 4reek term0 both imply >revelation"? by no human agent" but through the >receiving of the sacred drink.? In India the initiated received the >)oma"? sacred drink" hich helped to liberate his soul from the body0 and in the $leusinian %ysteries it as the sacred drink offered at the $popteia. The 4recian %ysteries are holly derived from the Brahmanical 2edic rites" and the latter from the +nte!2aidic religious %ysteriesLL primitive Buddhist Philosophy. LLLLLLLLLL

Page C9B The author of the -evelation as a (e ish 3abalist pur sang" ith all the hatred inherited by him from his forefathers to ard the MPaganO %ysteries.J His .ealousy during the life of (esus extended even to Peter0 and it is but after the death of their common master that e see the t o apostlesLLthe former of hom ore the %itre and the Petalon of the (e ish -abbisLLpreach so 5ealously the rite of circumcision. In the eyes of Peter" Paul" ho had humiliated him" and hom he felt so much his superior in >4reek learning? and philosophy" must have naturally appeared as a magician" a man polluted ith the >4nesis"? ith the > isdom? of the 4reek %ysteriesLLhence" perhaps" >)imon the %agician? Mas a comparison" not a nicknameO.K

PETER% A &EWISH $ABALIST% NOT AN INITIATE +s to Peter" biblical criticism has sho n that in all probability he had no more to do ith the foundation of the *atin Church at -ome than to furnish the pretext" so readily sei5ed upon by the cunning Irenaeus" of endo ing the Church ith a ne name for the +postleLLPetra or 3SphasLLa name hich" by an easy play upon ords" could be readily connected ith Petrema. The Petrema as a pair of stone tablets used by the Hierophants at the Initiations" during the final %ystery. In this lies concealed the secret of the 2atican claim to the seat of Peter. +s already #uoted in Isis 8nveiled" 2ol. II" p. D9I

LLLLLLLLLL J It is needless to state that the 4ospel according to (ohn as not ritten by (ohn but by a Platonist or a 4nostic belonging to the 'eo!Platonic school. K :p. cit." 2ol. II" pp. DG!DC. The fact that Peter persecuted the >+postle to the 4entiles"? under that name" does not necessarily imply that there as no )imon %agus individually distinct from Paul. It may have become a generic name of abuse. Theodoret and Chrysostom" the earliest and most prolific commentators on the 4nosticism of those days" seem actually to make of )imon a rival of Paul" and to state that bet een them passed fre#uent messages. The former" as a diligent propagandist of hat Paul terms the >antithesis of the 4nosis? 6I Tim. vi" 9G7" must have been a sore thorn in the side of the apostle. There are sufficient proofs of the actual existence of )imon %agus. LLLLLLLLLL

Page C9F In the :riental countries the designation " Peter Min Phoenician and Chaldaic" an interpreterO" appears to have been the title of this personage.J )o far" and as the >interpreters? of 'eo!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 (esus" the Christ0 for there is the :riental Church" older and far purer than the -oman hierarchy" hich" having ever faithfully held to the primitive teachings of the +postles" is kno n historically to have refused to follo the *atin seceders from the original +postolic Church" though" curiously enough" she is still referred to by her -oman sister as the >)chismatic? Church. It is useless to repeat the reasons for the statements above made" as they may all be found in Isis 8nveiled"K here the ords" Peter" Patar" and Pitar" are explained" and the origin of the >)eat of Piter? is sho n. The reader ill find upon referring to the above pages that an inscription as found on the coffin of fueen %enthu!hetep of the $leventh ,ynasty 69HE9 B.C. according to Bunsen7" hich in its turn as sho n to have been transcribed from the )eventeenth Chapter of the Book of the ,ead" dating certainly not later than BFGG B.C. or BDA years before the World;s Creation" in the 4enesiacal chronology. 'evertheless" Baron Bunsen sho s the group of the hieroglyphics given 6Peter!ref!su" the >%ystery Word?7 and the sacred formulary mixed up ith a hole series of glosses and various interpretations on a monument B"GGG years old. This is identical ith saying that the record Mthe true interpretationO as at that time no longer intelligible . . . . We beg our readers to understand that a sacred text" a hymn" containing the ords of a departed spirit" existed in such a state" about B"GGG years ago . . . as to be all but unintelligible to royal scribes.R >8nintelligible? to the non!initiatedLLthis is certain0 and it is so proved by the confused and contradictory glosses.

LLLLLLLLLL J $leusinian and Bacchic %ysteries" + dissertation by Thomas Taylor" @rd. edition" annotated by ,r. +lexander Wilder. 'e Pork" (. W. Bouton Co." CEHF" p. x fn.0 Bth. ed." p. CH!CE. M-eprinted" ith additional notes to the CEHF edition" by Wi5ards Bookshelf" )an ,iego" CDEGLLCompiler.O K 2ol. II" pp. DC!DB. R Bunsen" $gypt;s Place in 8niversal History" 2ol. 2" p. DG. LLLLLLLLLL

Page C9A Pet there can be no doubt that it asLLfor it still isLLa mystery ord. The Baron further explainsI It appears to me that our PT- is literally the old +ramaic and Hebre >Patar"? hich occurs in the history of (oseph as the specific ord for interpreting0 hence also Pitrun is the term for interpretation of a text0 a dream.J This ord" PT-" as partially interpreted o ing to another ord similarly ritten in another group of hieroglyphics" on a stYle" the glyph used for it being an opened eye" interpreted by de -ougZK as >to appear"? and by Bunsen as >illuminator"? hich is more correct. Ho ever it may be" the ord Patar" or Peter" ould locate both master and disciple in the circle of initiation" and connect them ith the )ecret ,octrine0 hile in the >)eat of Peter? e can hardly help seeing a connection ith Petrema" the double set of stone tablets used by the Hierophant at the )upreme Initiation during the final %ystery" as already stated" also ith the Pitha!sthana 6seat" or the place of a seat7" a term used in the %ysteries of the Tantrikas in India" in hich the limbs of )ati are scattered and then united again" as those of :siris by Isis.R Pitha is a )anskrit ord" and is also used to designate the seat of the initiating *ama. Whether all the above terms are due simply to >coincidences? or other ise is left to the decision of our learned )ymbologists and Philologists. We state factsLLand nothing more. %any other riters" far more learned and entitled to be heard than the author has ever claimed to be" have sufficiently demonstrated that Peter never had anything to do ith the foundation of the *atin Church0 that his supposed name Petra" or 3Sphas" also the hole story of his +postleship at -ome" are simply a play on the term" hich meant in every country" in one or another form" the Hierophant or interpreter of the %ysteries0 and that finally" far from dying a martyr at -ome" here he had probably never been" he died at a good old age at Babylon.

LLLLLLLLLL J Ibid. K )tYle" p. BB. MPossibly [tude sur une stZle Zgyptienne . . . ." Paris" CEFE. )ee also Isis" 2ol. II" pp. DC!D@.O R )ee (ohn ,o son;s Hindu Classical ,ictionary" sub voc. >Pithasthana"? 6p. 9@F7. Tr=bner / Co." *ondon" CEHD0 CDHD. LLLLLLLLLL

Page C9H In )Spher!Toldoth!Peshu" a Hebre manuscript of great anti#uityLLevidently an original and very precious document" if one may .udge from the care the (e s took to hide it from the ChristiansLL)imon 6Peter7 is referred to as >a faithful servant of 4od"? ho passed his life in austerities and meditation" a 3abalist and a 'a5arene ho lived at Babylon >at the top of a to er" composed hymns" preached charity"? and died there.J

APOLLONIUS OF T"ANA It is said in Isis 8nveiled that the greatest teachers of divinity agree that nearly all ancient books ere ritten symbolically and in a language intelligible only to the Initiated.The biographical sketch of +pollonius of Tyana affords an example. +s every 3abalist kno s" it embraces the hole of the Hermetic Philosophy" being a counterpart in many respects of the traditions left us of 3ing )olomon. It reads like a fairy story" but" as in the case of the latter" sometimes facts and historical events are presented to the orld under the colours of fiction. The .ourney to India represents in its every stage" though of course allegorically" the trials of a 'eophyte" giving at the same time a geographical and topographical idea of a certain country as it is even no " if one kno s here to look for it. The long discourses of +pollonius ith the Brahmans" their sage advice" and the dialogues ith the Corinthian %enippus ould" if interpreted" give the $soteric Catechism. His visit to the empire of the ise men" his intervie ith their king Iarchas" the oracle of +mphiaraus" explain symbolically many of the secret dogmas of HermesLLin the generic sense of the nameLLand of :ccultism. Wonderful is this to relate" and ere not the statement supported by numerous calculations already made" and the secret already half!revealed" the riter ould never have dared to say it.

LLLLLLLLLL J M)ee Isis" 2ol. II" p. C9H and B.C.W." 2ol. 2III" pp. @EG! E9.O LLLLLLLLLL

Page C9E The travels of the great %agus are correctly" though allegorically describedLL that is to say" all that is related by ,amis had actually taken placeLLbut the narrative is based upon the &odiacal signs. +s transliterated by ,amis under the guidance of +pollonius and translated by Philostratus" it is a marvel indeed. +t the conclusion of hat may no be related of the onderful +dept of Tyana our meaning ill become clearer. )uffice it to say for the present that the dialogues spoken of ould disclose" if correctly understood" some of the most important secrets of 'ature. [liphas *Zvi points out the great resemblance hich exists bet een 3ing Iarchus and the fabulous Hiram" from hom )olomon procured the cedars of *ebanon and the gold of :phir. But he keeps silent as to another resemblance of hich" as a learned 3abalist" he could not be ignorant. %oreover" according to his invariable custom" he mystifies the reader more than he teaches him" divulging nothing and leading him off the right track. *ike most of the historical heroes of hoary anti#uity" hose lives and orks strongly differ from those of commonplace humanity" +pollonius is to this day a riddle" hich has" so far" found no :edipus. His existence is surrounded ith such a veil of mystery that he is often mistaken for a myth. But according to every la of logic and reason" it is #uite clear that +pollonius should never be regarded in such a light. If the Tyanean Theurgist may be put do n as a fabulous character" then history has no right to her Caesars and +lexanders. It is #uite true that this )age" ho stands unrivalled in his thaumaturgical po ers to this dayLLon evidence historically attestedLLcame into the arena of public life no one seems to kno hence" and disappeared from it" no one seems to kno hither. But the reasons for this are evident. $very means as usedLLespecially during the fourth and fifth centuries of our eraLLto s eep from people;s minds the remembrance of this great and holy man. The circulation of his biographies" hich ere many and enthusiastic" as prevented by the Christians" and for a very good reason" as e shall see. The diary of ,amis survived most miraculously" and remained alone to tell the tale. But it must not be forgotten that (ustin %artyr often speaks of +pollonius" and the character and truthfulness of this good man are unimpeachable" the more in that he had good reasons to feel be ildered.

Page C9D 'or can it be denied that there is hardly a Church 1ather of the first six centuries that left +pollonius unnoticed. :nly" according to invariable Christian customs of charity" their pens ere dipped as usual in the blackest ink of odium theologicum" intolerance and onesidedness. )t. (erome 6Hieronymus7 gives at length the story of )t. (ohn;s alleged contest ith the )age of TyanaLLa competition of >miracles?LLin hich" of course" the truthful saintJ describes in glo ing colours the defeat of +pollonius" and seeks corroboration in )t. (ohn;s +pocrypha proclaimed doubtful even by the Church.K Therefore it is that nobody can say here or hen +pollonius as born" and everyone is e#ually ignorant of the date at hich" and of the place here he died. )ome think he as eighty or ninety years old at the time of his death" others that he as one hundred or even one hundred and seventeen. But" hether he ended his days at $phesus in the year DA +.,." as some say" or hether the event took place at *indus in the temple of Pallas!+thene" or hether again he disappeared from the temple of ,ictynna" or hether" as others maintain" he did not die at all" but hen a hundred years old rene ed his life by %agic" and ent on orking for the benefit of humanity" no one can tell.

LLLLLLLLLL J )ee Preface to )t. %atthe ;s 4ospel" Baronius" 2ol. I" p. HF9" #uoted in de %irville" 2I" A@. (erome is the 1ather ho having found the authentic and original $vangel 6the Hebre text7" by %atthe the +postle!publican" in the library of Caesarea" > ritten by the hand of %atthe ? (erome" 6,e 2iris illustr. cap. iii7LLas he himself admitsLLset it do n as heretical" and substituted for it his o n 4reek text. M)ee B.C.W." 2ol. I2" pp. 9@E!B9.O +nd it is also he ho perverted the text in the Book of (ob to enforce belief in the resurrection in flesh 6see Isis 8nveiled" 2ol. II" pp. CEC et se#.7" #uoting in support the most learned authorities. K ,e %irville gives the follo ing thrilling account of the >contest.? >(ohn" pressed" as )t. (erome tells us" by all the churches of +sia to proclaim more solemnly Min the face of the miracles of +polloniusO the divinity of (esus Christ" after a long prayer ith his disciples on the %ount of Patmos and being in ecstasy by the divine )pirit" made heard amid thunder and lightning his famous In Principio erat 2erbum. When that sublime extasis" that caused him to be named the S)on of Thunder"; had passed" +pollonius as compelled to retire and to disappear. )uch as his defeat" less bloody but as hard as that of )imon" the %agician.? 6,es $sprits" 2ol. 2I" p. A@.7 1or our part e have never heard of extasis producing thunder and lightning and e are at a loss to understand the meaning. LLLLLLLLLL

Page C@G The )ecret -ecords alone have noted his birth and subse#uent career. But thenLL >Who hath believed in that reportT? +ll that history kno s is that +pollonius as the enthusiastic founder of a ne school of contemplation. Perhaps less metaphorical and more practical than (esus" he nevertheless inculcated the same #uintessence of spirituality" the same high moral truths. He is accused of having confined them to the higher classes of society instead of doing hat Buddha and (esus did" instead of preaching them to the poor and the afflicted. :f his reasons for acting in such an exclusive ay it is impossible to .udge at so late a date. But 3armic la seems to be mixed up ith it. Born" as e are told" among the aristocracy" it is very likely that he desired to finish the ork undone in this particular direction by his predecessor" and sought to offer >peace on earth and good ill? to all men" and not alone to the outcast and the criminal. Therefore he associated ith the kings and mighty ones of the age. 'evertheless" the three >miracle! orkers? exhibited striking similarity of purpose. *ike (esus and like Buddha" +pollonius as the uncompromising enemy of all out ard sho of piety" all display of useless religious ceremonies" bigotry and hypocrisy. That his >miracles? ere more onderful" more varied" and far better attested in History than any others" is also true. %aterialism denies" but evidence" and the affirmations of even the Church herself" ho ever much he is branded by her" sho this to be the fact.J The calumnies set afloat against +pollonius ere as numerous as they ere false. )o late as eighteen centuries after his death he as defamed by Bishop ,ouglas in his ork against miracles. In this the -ight -everend bishop crushed himself against historical facts. M1or it is not in the miracles" but in the identity of ideas and doctrines preached that e have to look for a similarity bet een Buddha" (esus and +pollonius.O If e study the #uestion ith a dispassionate mind" e ill soon perceive that the ethics of 4autama Buddha" Plato" +pollonius" (esus" +mmonius )accas" and his disciples" ere all based on the same mystic philosophy. That all orshipped one Mdivine IdealO" hether they considered MitO as the >1ather? of humanity" ho lives in man as man lives in Him" or as the Incomprehensible Creative Principle0 all led 4od!like lives.

LLLLLLLLLL J This is the old" old story. Who of us" Theosophists" but kno s by bitter personal experience hat clerical hatred" malice and persecution can do in this direction0 to hat an extent of falsehood" calumny and cruelty these feelings can go" even in our modern day" and hat exemplars of Christ! like charity His alleged and self!constituted servants have sho n themselves to beU LLLLLLLLLL

Page C@C +mmonius" speaking of his philosophy" taught that their school dated from the days of Hermes" ho brought his isdom from India. It as the same mystical contemplation throughout" as that of the PoginI the communion of the Brahman ith his o n luminous )elfLLthe +ttan.?J The ground ork of the $clectic )chool is thus sho n to be identical ith the doctrines of the PogisLLthe Hindu %ystics0 it is proved that it had a common origin" from the same source as the earlier Buddhism of 4autama and of his +rhats. The Ineffable 'ame in the search for hich so many 3abalistsLLunac#uainted ith any :riental or even $uropean +deptLLvainly consume their kno ledge and lives" d ells latent in the heart of every man. This mirific name hich" according to the most ancient oracles" >rushes into the infinite orlds" ?K can be obtainedin a t o!fold ayI by regular initiation" and through the >small voice? hich $li.ah heard in the cave of Horeb" the mount of 4od. +nd > hen $li.ah heard it" he rapped his face in his mantle and ent out" and stood in the entering in of the cave. +nd" behold" there came a voice unto him . . .?R When +pollonius of Tyana desired to hear the >small voice"? he used to rap himself up entirely in a mantle of fine ool" on hich he placed both his feet" after having performed certain magnetic passes" and pronounced not the >name? but an invocation ell kno n to every adept. Then he dre the mantle over his head and face" and his translucid or astral spirit as free. :n ordinary occasions he ore ool no more than the priests of the temples. The possession of the secret combination of the >name? gave the Hierophant supreme po er over every being" human or other ise" inferior to himself in soul!strength.X To hatever school he belonged" this fact is certain" that +pollonius of Tyana left an imperishable name behind him. Hundreds of orks ere ritten upon this onderful man0 historians have seriously discussed him0 pretentious fools" unable to come to any conclusion about the )age" have tried to deny his very existence. +s to the Church" although she execrates his memory" she has ever tried to present him in the light of a historical character.

LLLLLLLLLL J Isis 8nveiled" 2ol. II" p. @B9. K MProclus" :n the Cratylus of Plato.O R MC 3ings xix" C@.O X Isis 8nveiled" 2ol. II" pp. @B@!BB. LLLLLLLLLL

Page C@9 Her policy no seems to be to direct the impression left by him into another channelLLa ell!kno n and a very old stratagem. The (esuits" for instance" hile admitting his >miracles"? have set going a double current of thought" and they have succeeded" as they succeed in all they undertake. +pollonius is represented by one party as an obedient >medium of )atan"? surrounding his theurgical po ers by a most onderful and da55ling light0 hile the other party professes to regard the hole matter as a clever romance" ritten ith a predetermined ob.ect in vie . In his voluminous %emoirs of )atan" the %ar#uis de %irville" in the course of his pleading for the recognition of the enemy of 4od as the producer of spiritual phenomena" devotes a hole chapter to this great +dept. The follo ing translation of passages in his book unveils the hole plot. The reader is asked to bear in mind that the %ar#uis rote every one of his orks under the auspices and authorisation of the Holy )ee of -ome. It ould be to leave the first century incomplete and to offer an insult to the memory of )t. (ohn" to pass over in silence the name of one ho had the honour of being his special antagonist" as )imon as that of )t. Peter" $lymas that of Paul" etc. In the first years of the Christian era" . . . there appeared at Tyana in Cappadocia one of those extraordinary men of hom the Pythagorean )chool as so very lavish. +s great a traveller as as his master" initiated in all the secret doctrines of India" $gypt and Chaldaea" endo ed" therefore" ith all the theurgic po ers of the ancient %agi" he be ildered" each in its turn" all the countries hich he visited and hich allLL e are obliged to admitLLseem to have blessed his memory. We could not doubt this fact ithout repudiating real historical records. The details of his life are transmitted to us by a historian of the fourth century MPhilostratusO" himself the translator of a diary that recorded day by day the life of the philosopher" ritten by ,amis" his disciple and intimate friend.J ,e %irville admits the possibility of some exaggerations in both recorder and translator0 but he >does not believe they hold a very ide space in the narrative.? Therefore" he regrets to find the +bbZ 1reppel >in his elo#uent $ssays"K calling the diary of ,amis a romance . >WhyT

LLLLLLLLLL J ,es $sprit . . . 2ol. 2I" p. A9. M1ull title of 2ol. 2I isI ,es $sprit de *;$sprit!)aint et ,u %iracle ,ans les six premiers et les six derniers siYcles de notre Yre" spZcialement ,es -esurrections de %orts ,es $xorcisms" +pparitions" Transports" etc.O K *es +pologistes ChrZtiens au ,euxiZme )iYcle" p. CGA MParis" +. Bray" CEAG.O LLLLLLLLLL

Page C@@ MBecauseO the orator bases his opinion on the perfect similitude" calculated as he imagines" of that legend ith the life of the )aviour. But in studying the sub.ect more profoundly" he M+bbZ 1reppelO can convince himself that neither +pollonius" nor ,amis" nor again Philostratus ever claimed a greater honour than a likeness to )t. (ohn. This programme as in itself sufficiently fascinating" and the travesty as sufficiently scandalous0 for o ing to magic arts +pollonius had succeeded in counterbalancing" in appearance" several of the miracles at $phesus Mproduced by )t. (ohnO" etc.J The anguis in herba has sho n its head. It is the perfect" the onderful similitude of the life of +pollonius ith that of the )aviour that places the Church bet een )cylla and Charybdis. To deny the life and the >miracles? of the former" ould amount to denying the trust orthiness of the same +postles and patristic riters on hose evidence is built the life of (esus himself. To father the +dept;s beneficent deeds" his raisings of the dead" acts of charity" healing po ers" etc." on the >old enemy? ould be rather dangerous at this time. Hence the stratagem to confuse the ideas of those ho rely upon authorities and criticisms. The Church is far more clear!sighted than any of our great historians. The Church kno s that to deny the existence of that +dept ould lead her to denying the $mperor 2espasian and his Historians" the $mperors +lexander )everus and +urelianus and their Historians" and finally to deny (esus and every evidence about Him" thus preparing the ay to her flock for finally denying herself. It becomes interesting to learn hat she says in this emergency" through her chosen speaker" de %irville. It is as follo sI What is there so ne and so impossible in the narrative of ,amis concerning their voyages to the countries of the Chaldees and the 4ymnosophistsTLLhe asks. Try to recall" before denying" hat ere in those days those countries of marvels par excellence" as also the testimony of such men as Pythagoras" $mpedocles and ,emocritus" ho ought to be allo ed to have kno n hat they ere riting about. With hat have e finally to reproach +polloniusT Is it for having made" as the :racles did" a series of prophecies and predictions onderfully verifiedT

LLLLLLLLLL J ,es $sprits" 2ol. 2I" p. A9. LLLLLLLLLL

Page C@B 'o0 because" better studied no " e kno hat they areJ The :racles have no become to us" hat they ere to everyone during the past century" from 2an ,ale to 1ontenelle. Is it for having been endo ed ith second sight" and having had visions at a distanceTK 'o0 for such phenomena are at the present day endemical in half $urope. Is it for having boasted of his kno ledge of every existing language under the sun" ithout having ever learned one of themT But ho can be ignorant of the fact that this is the best criterionR of the presence and assistance of a spirit of hatever nature it may beT :r is it for having believed in transmigration 6reincarnation7T It is still believed in 6by millions7 in our day. 'o one has any idea of the number of the men of )cience ho long for the re!establishment of the ,ruidical -eligion and of the %ysteries of Pythagoras. :r is it for having exorcised the demons and the plagueT The $gyptians" the $truscans and all the -oman Pontiffs had done so long before.X 1or having conversed ith the deadT We do the same today" or believe e do soLL hich is all the same. 1or having believed in the $mpusesT Where is the ,emonologist that does not kno that the $mpuse is the >south demon? referred to in ,avid;s Psalms" and dreaded then as it is feared even no in all 'orthern $uropeTll 1or having made himself invisible at illT It is one of the achievements of mesmerism. 1or having appeared after his 6supposed7 death to the $mperor +urelian above the city alls of Tyana" and for having compelled him thereby to raise the siege of that to nT

LLLLLLLLLL J %any are they ho do not kno 0 hence" they do not believe in them. K (ust so. +pollonius" during a lecture he as delivering at $phesus before an audience of many thousands" perceived the murder of the $mperor ,omitian in -ome and notified it at the very moment it as taking place" to the hole to n0 and ) edenborg" in the same manner" sa from 4othenburg the great fire at )tockholm and told it to his friends" no telegraph being in use in those days. R 'o criterion at all. The Hindu )adhus and +depts ac#uire the gift by the holiness of their lives. The Poga!2idya teaches it" and no >spirits? are re#uired. X +s to the Pontiffs" the matter is rather doubtful ll But this alone is no reason authorities for such belief. LLLLLLLLLL hy people should believe in this class of spirits. There are better

Page C@F )uch as the mission of every hero beyond the tomb" and the reason of the orship vo ed to the %anes.J 1or having descended into the famous den of Trophonius" and taken from it an old book preserved for years after by the $mperior +drian in his +ntium libraryT The trust orthy and sober Pausanias had descended into the same den before +pollonius" and came back no less a believer. 1or having disappeared at his deathT Pes" like -omulus" like 2otan" like *ycurgus" like Pythagoras"K al ays under the most mysterious circumstances" ever attended by apparitions" revelations" etc. *et us stop here and repeat once moreI had the life of +pollonius been simple romance" he ould never have attained such a celebrity during his lifetime or created such a numerous sect" one so enthusiastic after his death. +nd" to add to this" had all this been a romance" never ould a Caracalla have raised a hereon to his memoryR or +lexander )everus have placed his bust bet een those of t o ,emi!4ods and of the true 4od"X 6or an $mpress have corresponded ith him.7 Hardly rested from the hardships of the siege at (erusalem" Titus ould not have hastened to rite to +pollonius a letter" asking to meet him at +rgos and adding that his father and himself 6Titus7 o ed all to him" the great +pollonius" and that" therefore" his first thought as for their benefactor. 'or ould the $mperor +urelian have built a temple and a shrine to that great )age" to thank him for his apparition and communication at Tyana. That posthumous conversation" as all kne " saved the city" inasmuch as +urelian had in conse#uence raised the siege. 1urthermore" had it been a romance" History ould not have had 2opiscus"ll one of the most trust orthy Pagan Historians" to certify to it.

LLLLLLLLLL J ,e %irville;s aim is to sho that all such apparitions of the %anes or disembodied )pirits are the ork of the ,evil" >)atan;s simulacra.? K He might have addedI like the great )amkaracharya" Tsong!3ha!Pa" and so many other real +deptsLLeven his o n %aster" (esus0 for this is indeed a criterion of true +deptship" though >to disappear? one need not fly up in the clouds. R )ee ,ion Cassius" -oman History" *QQ2III" xviii" 9. X *ampridius" +lexander )everus" QQIQ. ll The passage runs as follo sI >+urelian had determined to destroy Tyana" and the to n o ed its salvation only to a miracle of +pollonius0 this man so famous and so ise" this great friend of the 4ods" long dead since" appeared suddenly before the $mperor" as he as returning to his tent" in his o n figure and form" and said to him in the Pannonian languageI

Page C@A 1inally" +pollonius ould not have been the ob.ect of the admiration of such a noble character as $pictetus" and even of several of the 1athers of the Church0 (erome for instance" in his better moments" riting thus of +polloniusI This travelling philosopher found something to learn profiting every here thus improved ith every day.J herever he ent0 and

+s to his prodigies" ithout ishing to fathom them" (erome most undeniably admits them as such0 hich he ould assuredly never have done" had he not been compelled to do so by facts. To end the sub.ect" had +pollonius been a simple hero of a romance" dramati5ed in the fourth century" the $phesians ould not" in their enthusiastic gratitude" have raised to him a golden statue for all the benefits he had conferred upon them.K

LLLLLLLLLL S+urelian" if thou ouldst con#uer" abandon these evil designs against my fello !citi5ens0 if thou ouldst command" abstain from shedding innocent blood0 and if thou ouldst live" abstain from in.ustice.; +urelian" familiar ith the face of +pollonius" hose portraits he had seen in many temples" struck ith onder" immediately vo ed to him M+polloniusO statue" portrait and temple" and returned completely to ideas of mercy.? +nd then 2opiscus addsI >If I have believed more and more in the virtues of the ma.estic +pollonius" it is because" after gathering my information from the most serious men" I have found all these facts corroborated in the Books of the 8lpian *ibrary.? 6)ee 1lavius 2opiscus" ,ivas +urelianus" QQI2 in )criptores Historiae +ugustae7. 2opiscus rote in 9FG and conse#uently preceded Philostratus by a century. MCf. de %irville" ,es $sprits . . . 2ol. 2I" p. AE fn.O J $p. ad Paulinam. K The above is mostly summari5ed from de %irville" :p. cit." pp. AA!AD. LLLLLLLLLL

Page C@H

FACTS UNDERL"ING ADEPT BIOGRAPHIES The tree is kno n by its fruits0 the nature of the +dept by his ords and deeds. These ords of charity and mercy" the noble advice put into the mouth of +pollonius 6or of his sidereal phantom7" as given by 2opiscus" sho the :ccultists ho +pollonius as. Why then call him the >%edium of )atan? seventeen centuries laterT There must be a reason" and a very potent reason" to .ustify 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 e give it in the ords of the author of the 3ey to the Hebre ! $gyptian %ystery in the )ource of %easures" and of Professor )eyffarth. The latter analy5es and explains the salient dates in the life of (esus" and thus thro s light on the conclusions of the former. We #uote both" blending the t o. >+ccording to solar months 6of thirty days" one of the calendars in use among the Hebre s7 all remarkable events of the :ld Testament happened on the days of the e#uinoxes and the solstices0 for instance" the foundations and the dedications of the temples and altars? 6and consecration of the tabernacle7. >:n the same cardinal days" the most remarkable events of the 'e Testament happened0 for instance" the annunciation" the birth" the resurrection of Christ" and the birth of (ohn the Baptist. +nd thus e learn that all remarkable epochs of the 'e Testament ere typically sanctified a long time before by the :ld Testament" beginning at the day succeeding the end of the Creation" hich as the day of the vernal e#uinox. ,uring the crucifixion" on the CBth day of 'isan" ,ionysius +reopagita sa " in $thiopia" an eclipse of the sun" and he said" 'o " the *ord 6(ehovah7 is suffering something. Then Christ arose from the dead on the 99d %arch" CH 'isan" )unday" the day of the vernal e#uinox M)eyf." #uoting Philo" de )eptenOLLthat is" on $aster" or on the day hen the sun gives ne life to the earth. The ords of (ohn the Baptist SHe must increase" but I must decrease"; serve to prove" as is affirmed by the fathers of the church" that (ohn as born on the longest day of the year" and Christ" ho as six months younger" on the shortest" LL99d (une and 99d ,ecember" the solstices.? This only goes to sho that" as to another phase" (ohn and (esus ere but epitomisers of the history of the same sun" under differences of aspect or condition0 and one condition follo ing another" of necessity" the statement" *uke ix" H" as not only not an empty one" but it as true" that hich > as said of some" that 6in (esus7 (ohn as risen from the dead.? 6+nd this consideration serves to explain hy it has been that the *ife of +pollonius of Tyana" by Philostratus" has been so persistently kept back from translation and from popular reading.

Page C@E Those ho have studied it in the original have been forced to the comment that either the *ife of +pollonius has been taken from the 'e Testament" or that the 'e Testament narratives have been taken from the *ife of +pollonius" because of the manifest sameness of the means of construction of the narratives. The explanation is simple enough" hen it is considered that the names (esus" Hebre IJ" and +pollonius" or +pollo" are alike names of the sun in the heavens0 and necessarily the history of the one" as to his travels through the signs" ith the personifications of his sufferings" triumphs" and miracles" could be but the history of the other" here there as a idespread" common method of describing those travels by personification.7 It seems also that" for long after ard" all this as kno n to rest upon an astronomical basis0 for the secular church" so to speak" as founded by Constantine" and the ob.ective condition of the orship established as that part of his decree" in hich it as affirmed that the venerable day of the sun should be the day set apart for the orship of (esus Christ" as )un!day. There is something eird and startling in some other facts about this matter. The prophet ,aniel 6true prophet" as says 4raet57"J by use of the pyramid numbers" or astrological numbers" foretold the cutting off of the %Zshiac" as it happened 6 hich ould go to sho the accuracy of his astronomical kno ledge" if there as an eclipse of the sun at that time7. . . . 'o " ho ever" the temple as destroyed in the year HC" in the month 2irgo" and HC is the ,ove number" as sho n" or HC x F s @FF" and ith the fish" a (ehovah number.K >Is it possible"? #ueries further on the author" thus ans ering the intimate thought of every Christian and :ccultist ho reads and studies his orkI Is it possible that the events of humanity do run co!ordinately ith these number formsT If so" hile (esus Christ" as an astronomical figure" as true to all that has been advanced" and more" possibly" He may" as a man" have filled up" under the numbers" ans ers in the sea of life to predestined type. The personality of (esus does not appear to have been destroyed" because" as a condition" He as ans ering to astronomical forms and relations. The +rabian saysI >Pour destiny is ritten in the stars.?R

LLLLLLLLLL J + >true prophet? because an Initiate" one perfectly versed in :ccult astronomy. MH.P.B.O K The )ource of %easures" pp. 9FD!AG. +stronomy and physiology are the bodies" astrology and psychology their informing souls0 the former being studied by the eye of sensual perception" the latter by the inner or >soul!eye?0 and both are exact sciences. R :p cit." pp. 9AG!AC. LLLLLLLLLL

Page C@D 'or is the >personality? of +pollonius >destroyed"? for the same reason. The case of (esus covers the ground for the same possibility in the cases of all +depts and +vatarasLLsuch as Buddha" )amkaracharya" 3rishna" etc.LLall of these as great and as historical for their respective follo ers and in their countries" as (esus of 'a5areth is no for Christians and in this land. But there is something more in the old literature of the early centuries. Iamblichus rote a biography of the great Pythagoras. The latter so closely resembles the life of (esus that it may be taken for a travesty. ,iogenes *a`rtius and Plutarch relate the history of Plato according to a similar style.J Why then onder at the doubts that assail every scholar ho studies all these livesT The Church herself kne all these doubts in her early stages0 and though only one of her Popes has been kno n publicly and openly as a Pagan" ho many more ere there ho ere too ambitious to reveal the truthT This >mystery"? for mystery indeed it is to those ho" not being Initiates" fail to find the key of the perfect similitude bet een the lives of Pythagoras" Buddha" +pollonius" etc.!is only a natural result for those ho kno that all these great characters ere Initiates of the same school. 1or them there is neither >travesty? nor >copy? of one from the other0 for them they are all >originals"? only painted to represent one and the same sub.ectI the mystic" and at the same time the public" life of the Initiates sent into the orld to save portions of humanity" if they could not save the hole bulk. Hence" the same programme for all. The assumed >immaculate origin? for each" referring to their >mystic birth? during the %ystery 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 as declared a virgin" conceiving her son directly by the Holy )pirit of 4od0 and the )ons" in conse#uence" ere the >)ons of 4od"? though in truth" none of them as any more entitled to such recognition than ere the rest of his brother Initiates" for they ere allLLso far as their mystic lives ere concernedaonly >the epitomisers of the history of the same )un"? hich epitome is another mystery ithin the %ystery.

LLLLLLLLLL J +. Wilder" 'e Platonism and +lchemy" p. C9. LLLLLLLLLL

Page CBG The biographies of the external personalities bearing the names of such heroes have nothing to do ith" and are #uite independent of the private lives of the heroes" being only the mystic records of their public and" parallel there ith" of their inner lives" in their characters as 'eophytes and Initiates. Hence" the manifest sameness of the means of construction of their respective biographies. 1rom the beginning of Humanity the Cross" or %an" ith his arms stretched out hori5ontally" typifying his kosmic origin" as connected ith his psychic nature and ith the struggles hich lead to Initiation. But" if it is once sho n that 6a7 every true +dept had" and still has" to pass through the seven and the t elve trials of Initiation" symboli5ed by the t elve labours of Hercules0 6b7 that the day of his real birth is regarded as that day hen he is born into the orld spiritually" his very age being counted from the hour of his second birth" hich makes of him a >t ice!born"? a ,vi.a or Initiate" on hich day he is indeed born of a 4od and from an immaculate %other0 and 6c7 that the trials of all these personages are made to correspond ith the $soteric significance of initiatory ritesLLall of hich corresponded to the t elve 5odiacal signsLLthen everyone ill see the meaning of the travels of all those heroes through the signs of the )un in Heaven0 and that they are in each individual case a personification of the >sufferings" triumphs and miracles? of an +dept" before and after his Initiation. When to the orld 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" ill" like everything else" become plain. Take an instance. The legendsLLfor they are all legends for exoteric purposes" hatever may be the denials in one caseLLof the lives of 3rishna" Hercules" Pythagoras" Buddha" (esus" +pollonius" Chaitanya. :n the orldly plane" their biographies" if ritten by one outside the circle" ould differ greatly from hat e read of them in the narratives that are preserved of their mystic lives. 'evertheless" ho ever much masked and hidden from profane ga5e" the chief features of such lives ill all be found there in common.

Page CBC $ach of those characters is represented as a divinely begotten )oter 6)avior7" a title besto ed on deities" great kings and heroes0 everyone of them" hether at their birth or after ards" is searched for" and threatened ith death 6yet never killed7 by an opposing po er 6the orld of %atter and Illusion7" hether it be called a king 3amsa" king Herod" or king %ara 6the $vil Po er7. 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 hich they are supposed to have been rid for ever after spiritual >resurrection? or >birth.? +nd having thus come to an end by this supposed violent death" they all descend to the 'ether World" the Pit or HellLLthe 3ingdom of Temptation" *ust and %atter" therefore of ,arkness" hence returning" having overcome the >ChrSst!condition"? they are glorified and become >4ods.? 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 important events of their career as religious teachers. +ll this is connected ith" and built upon" an astronomical basis" hich serves" at the same time" as a foundation for the representation of the degrees and trials of InitiationI descent into the 3ingdom of ,arkness and %atter" for the last time" to emerge therefrom as >)uns of -ighteousness"? is the most important of these and" therefore" is found in the history of all the )otersLfrom :rpheus and Hercules" do n to 3rishna and Christ. )ays $uripidesI Heracles" ho has gone out from the chambers of earth *eaving the nether home of Pluto.J +nd 2irgil ritesI +t Thee the )tygian lakes trembled0 Thee the .anitor of :rcus 1eared . . . Thee not even Typhon frightened . . . Hail" true son of (ove" glory added to the 4ods.K :rpheus seeks" in the kingdom of Pluto" $urydice" his lost )oul0 3rishna goes do n into the infernal regions and rescues therefrom his six brothers" he being the seventh Principle0 a transparent allegory of his becoming a >perfect Initiate"? the hole of the six Principles merging into the seventh.

LLLLLLLLLL J $uripides" The %adness of Herakles" EGA!GE. K 2irgil" +eneid" 2III" 9DA!@GC. LLLLLLLLLL

Page CB9 (esus is made to descend into the kingdom of )atan to save the soul of +dam" or the symbol of material physical humanity. Have any of our learned :rientalists ever thought of searching for the origin of this allegory" for the parent >)eed? of that >Tree of *ife? hich bears such verdant boughs since it as first planted on earth by the hand of its >Builders?T We fear not. Pet it is found" as is no sho n" even in the exoteric" distorted interpretations of the 2edasLLof the -ig!2eda" the oldest" the most trust orthy of all the fourLLthis root and seed of all future Initiate!)aviours being called in it the 2iivakarman" the >1ather? Principle" >beyond the comprehension of mortals?0 in the second stage )urya" the >)on"? ho offers Himself as a sacrifice to Himself0 in the third" the Initiate" ho sacrifices His physical to His spiritual )elf. It is in 2iivakarman" the >omnificent? ho becomes 6mystically7 2ikartana" the >sun shorn of his beams"? ho suffers for his too ardent nature" and then becomes glorified 6by purification7" that the keynote of the Initiation into the greatest %ystery of 'ature as struck. Hence the secret of the onderful >similarity.? +ll this is allegorical and mystical" and yet perfectly comprehensible and plain to any student of $astern :ccultism" even superficially ac#uainted ith the %ysteries of Initiation. In our ob.ective 8niverse of %atter and false appearances the )un is the most fitting emblem of the life!giving" beneficent ,eity. In the sub.ective" boundless World of )pirit and -eality the bright luminary has another and a mystical significance" hich 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 )un" than the cold" ever!analy5ing" and as ever!mistaken" public is prepared to believe at present. The Theosophists" ho alone ill be able to take in the meaning" may be told that the )un is the external manifestation of the )eventh Principle of our Planetary )ystem" hile the %oon is its 1ourth Principle" shining in the borro ed robes of her master" saturated ith and reflecting every passionate impulse and evil desire of her grossly material body" $arth. The hole cycle of +deptship and Initiation and all its mysteries are connected ith" and subservient to" these t o and the )even Planets. )piritual clairvoyance is derived from the )un0 all psychic states" diseases" and even lunacy" proceed from the %oon.

Page CB@ +ccording even to the data of HistoryLLher conclusions being remarkably erroneous hile her premises are mostly correctLLthere is an extraordinary agreement bet een the >legends? of every 1ounder of a -eligion 6and also bet een the rites and dogmas of all7 and the names and course of constellations headed by the )un. It does not follo " ho ever" because of this" that both 1ounders and their -eligions should be" the one myths" and the other superstitions. They are" one and all" the different versions of the same natural primeval %ystery" on hich the Wisdom!-eligion as based" and the development of its +depts subse#uently framed. +nd no once more e have to beg the reader not to lend an ear to the chargeLL against Theosophy in general and the riter in particularLLof disrespect to ard one of the greatest and noblest characters in the History of +deptshipLL(esus of 'a5arethLLnor even of hatred to the Church. The expression of truth and fact can hardly be regarded" ith any approximation to .ustice" as blasphemy or hatred. The hole #uestion hangs upon the solution of that one pointI Was (esus as >)on of 4od? and >)aviour? of %ankind" uni#ue in the World;s annalsT Was His caseLLamong so many similar claimsLLthe only exceptional and unprecedented one0 His birth the sole supernaturally immaculate0 and ere all others" as maintained by the Church" but blasphemous )atanic copies and plagiarisms by anticipationT :r as He only the >son of his deeds"? a pre!eminently holy man" and a reformer" one of many" ho paid ith His life for the presumption of endeavouring" in the face of ignorance and despotic po er" to enlighten mankind and make its burden lighter by His $thics and PhilosophyT The first necessitates a blind" all!resisting faith0 the latter is suggested to every one by reason and logic. %oreover" has the Church al ays believed as she does no LLor rather" as she pretends she does" in order to be thus .ustified in directing her anathema against those ho disagree ith herLLor 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 po erT The #uestion must be ans ered in the affirmative as to the second alternative.

Page CBB It is an irrefutable conclusion" and a natural inference based on facts kno n from historical records. *eaving for the present untouched the lives of many Popes and )aints that loudly belied their claims to infallibility and holiness" let the reader turn to $cclesiastical History" the records of the gro th and progress of the Christian Church 6not of Christianity7" and he ill find the ans er on those pages. )ays a riterI The Church has kno n too ell the suggestions of freethought created by en#uiry" as also all those doubts that provoke her anger today0 and the >sacred truths? she ould promulgate have been in turn admitted and repudiated" transformed and altered" amplified and curtailed" by the dignitaries of the Church hierarchy" even as regards the most fundamental dogmas. Where is that 4od or Hero hose origin" biography" and genealogy ere more ha5y" or more difficult to define and finally agree upon than those of (esusT Ho as the no irrevocable dogma ith regard to His true nature settled at lastT By His mother" according to the $vangelists" He as a manLLa simple mortal man0 by His 1ather He is 4odU But ho T Is He then man or 4od" or is He both at the same timeT asks the perplexed riter. Truly the propositions offered 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 ise Church Councils have contradicted themselves and changed their minds a number of times. *et us recapitulate and thro a glance at the texts offered for our inspection. This is History. The Bishop Paul of )amosata denied the divinity of Christ at the first Council of +ntioch M9AD +.,.O0 at the very origin and birth of theological Christianity" He as called >)on of 4od? merely on account of His holiness and good deeds. His blood as corruptible in the )acrament of the $ucharist. +t the Council of 'icaea" held +.,. @9F" +rius came out hich nearly broke asunder the Catholic 8nion. ith his premisses"

)eventeen bishops defended the doctrines of +rius" ho as exiled for them. 'evertheless" thirty years after" +.,. @FF" at the Council of %ilan" three hundred bishops signed a letter of adherence to the +rian vie s" not ithstanding that ten years earlier" +.,. @BF" at a ne Council of +ntioch" the $usebians had proclaimed that (esus Christ as the )on of 4od and :ne ith His 1ather.

Page CBF +t the Council of )irmium" +.,. @FH" the >)on? had become no longer consubstantial. The +nomaeans" ho denied that consubstantiality" and the +rians ere triumphant. + year later" at the second Council of +ncyra" it as decreed that the >)on as not consubstantial but only similar to the 1ather in his substance.? Pope *iberius ratified the decision. ,uring several centuries the Council fought and #uarrelled" supporting the most contradictory and opposite vie s" the fruit of their laborious travail being the Holy Trinity" hich" %inerva!like" issued forth from the theological brain" armed ith all the thunders of the Church. The ne mystery as ushered into the orld amid some terrible strifes" in hich murder and other crimes had a high hand. +t the Council of )aragossa" +.,. @EG" it as proclaimed that the 1ather" )on and Holy )pirit are one and the same Person" Christ;s human nature being merely an >illusion?LLan echo of the +vat<ric Hindu doctrine. >:nce upon this slippery path the 1athers had to slide do n ad absurdumLL hich they did not fail of doing.? Ho deny human nature in him ho as born of a omanT The only ise remark made during one of the Councils of Constantinople came from $utyches" ho as bold enough to sayI >%ay 4od preserve me from reasoning on the nature of my 4od?LLfor hich he as excommunicated by Pope 1lavius. +t the Council of $phesus" +.,. BBD" $utyches had his revenge. +s $usebius" the veracious Bishop of Caesarea"J as forcing him into the admission of t o distinct natures in (esus Christ" the Council rebelled against him and it as proposed that $usebius should be burned alive. The bishops arose like one man" and ith fists clenched" foaming ith rage" demanded that $usebius should be torn into halves" and be dealt by as he ould deal ith (esus" hose nature he divided. $utyches as re! established in his po er and office" $usebius and 1lavius deposed. Then the t o parties attacked each other most violently and fought. )t. 1lavius as so ill!treated by Bishop ,iodorus" ho assaulted and kicked him" that he died a fe days later from the in.uries inflicted.

LLLLLLLLLL J M+ctually" $usebius of ,orylaeum 6died ca. BF97.O LLLLLLLLLL

Page CBA $very incongruity as courted in these Councils" and the result is the present living paradoxes called Church dogmas. 1or instance" at the first Council of +ncyra" +.,. @CB" it as asked" >In bapti5ing a oman ith child" is the unborn baby also bapti5ed by the factT? The Council ans ered in the negative0 because" as as alleged" >the person thus receiving baptism must be a consenting party" hich is impossible to the child in its mother;s omb.? Thus then unconsciousness is a canonical obstacle to baptism" and thus no child bapti5ed no adays is bapti5ed at all in fact. +nd then hat becomes of the tens of thousands of starving heathen babies bapti5ed by the missionaries during famines" and other ise surreptitiously >saved? by the too 5ealous PadresT 1ollo one after another the debates and decisions of the numberless Councils" and behold on hat a .umble of contradictions the present infallible and +postolic Church is builtU +nd no e can see ho greatly paradoxical" hen taken literally" is the assertion in 4enesisI >4od created man in his o n image.? Besides the glaring fact that it is not the +dam of dust 6of Chapter ii7" ho is thus made in the divine image" but the ,ivine +ndrogyne 6of Chapter i7" or +dam!3admon" one can see for oneself that 4odLLthe 4od of the Christians at any rateLL as created by man in his o n image" amid the kicks" blo s and murders of the early Councils. + curious fact" one that thro s a flood of light on the claim that (esus as an Initiate and a martyred +dept" is given in the ork" 6already so often referred to7 hich may be called >a mathematical revelation?LLThe )ource of %easures. +ttention is called to part of the BAth verse of the 9Hth chapter of %atthe " as follo sI >$li" $li" *ama )abachthaniTLL that is to say" %y 4od" my 4od" hy hast thou forsaken meT?J :f course" our versions are taken from the original 4reek manuscripts 6the reason hy e have no original Hebre manuscripts concerning these occurrences being because the enigmas in Hebre ould betray themselves on comparison ith the sources of their derivation" the :ld Testament7. The 4reek manuscripts" ithout exception" give these ords asL

LLLLLLLLLL J M)ee also B.C.W." 2ol. IQ" pp. 9HC!EG" and 4. de Purucker;s $soteric Tradition" 2ol. I" pp. AD!HF.O LLLLLLLLLL

Page CBH They are Hebre ords" rendered into the 4reek" and in Hebre are as follo sI

The )cripture of these ords says" >that is to say" %y 4od" my 4od" hy hast thou forsaken meT? as their proper translation. Here then are the ords" beyond all dispute0 and beyond all #uestion" such is the interpretation given of them by )cripture. 'o the ords ill not bear this interpretation" and it is a false rendering. The true meaning is .ust the opposite of the one given" and is! %y 4od" my 4od" ho thou dost glorify meU But even more" for hile lama is hy" or ho " as a verbal it connects the idea of to da55le" or adverbially" it could run >ho da55lingly"? and so on. To the un ary reader this interpretation is enforced and made to ans er" as it ere" to the fulfilment of a prophetic utterance" by a marginal reference to the first verse of the t enty! second Psalm" hich readsI >%y 4od" my 4od" hy hast thou forsaken meT? The Hebre of this verse for these ords isLL

as to hich the reference is correct" and the interpretation sound and good" but ith an utterly different ord. The ords areLL $li" $li" lamah a5abvtha!niT 'o it of man" ho ever scholarly" can save this passage from falseness of rendering on its face0 and as so" it becomes a most terrible blo upon the proper first! face sacredness of the recital.J 1or ten years or more" sat the revisers 6T7 of the Bible" a most imposing and solemn array of the learned of the land" the greatest Hebre and 4reek scholars of $ngland" purporting to correct the mistakes and blunders" the sins of omission and of commission of their less learned predecessors" the translators of the Bible. +re e going to be told that none of them sa the glaring difference bet een the Hebre ords a5abvtha!ni" in Psalms" xxii" and sabachthani in %atthe 0 that they ere not a are of the deliberate falsificationT 1or >falsification? it as. +nd if e are asked the reason 1athers resorted to it" the ans er is plainI
LLLLLLLLLL J The )ource of %easures" +ppendix 2II" pp. @GG!GC. LLLLLLLLLL

hy the early Church

Page CBE Because the )acramental ords belonged in their true rendering to Pagan temple rites. They ere pronounced after the terrible trials of Initiation" and ere still fresh in the memory of some of the >1athers? hen the 4ospel of %atthe as edited into the 4reek language. Because" finally" many of the Hierophants of the %ysteries" and many more of the Initiates ere still living in those days" and the sentence rendered in its true ords ould class (esus directly ith the simple Initiates. The ords >%y 4od" my )un" thou hast poured thy radiance upon meU? ere the final ords that concluded the thanksgiving prayer of the Initiate" >the )on and the glorified $lect of the )un.? In $gypt e find to this day carvings and paintings that represent the rite. The candidate is bet een t o divine sponsors0 one >:siris!)un? ith the head of a ha k" representing life" the other %ercuryLLthe ibis!headed" psychopompic genius" ho guides the )ouls after death to their ne abode" HadSsLLstanding for the death of the physical body" figuratively. Both are sho n pouring the >stream of life"? the ater of purification" on the head of the Initiate" the t o streams of hich" interlacing" form a cross.J The better to conceal the truth" this basso!relievo has also been explained as a >Pagan presentiment of a Christian truth.? The Chevalier des %ousseaux calls this %ercuryI K The assessor of :siris!)ol" as )t. %ichael is the assessor" 1erouer" of the Word. The monogram of ChrSstos and the *abarum" the standard of ConstantineLL ho" by the by" died a Pagan and as never bapti5edLLis a symbol derived from the above rite and also denotes >life and death.? *ong before the sign of the Cross as adopted as a Christian symbol" it as employed as a secret sign of recognition among 'eophytes and +depts. )ays [liphas *ZviI The sign of the cross adopted by the Christians does not belong exclusively to them. It is kabalistic" and represents the oppositions and #uaternary e#uilibrium of the elements.

LLLLLLLLLL J M2ide B.C.W. 2ol. IQ" p. 9H@" :mbe in $gypt.LLCompiler.O here this fact is sho n by an illustration of a carving from 3em!

K M)ee pp. CCB!CH / C99 of *es %Zdiateurs et les moyens de la magie . . . Paris" Henri Plon" CEA@. Wherein he also refers the reader to his ,ieu et les dieux" Paris" *agny frZres" CEFB.LLCompiler.O LLLLLLLLLL

Page CBD We see by the occult verse of the Pater" to hich e have called attention in another ork" that there ere originally t o ays of making it" or" at least" t o very different formulas to express its meaning0 one reserved for priests and initiates0 the other given to neophytes and the profane.J :ne can understand no hy the 4ospel of %atthe " the $vangel of the $bionites" has been for ever excluded in its Hebre form from the orld;s curious ga5e. (erome found the authentic and original evangel" ritten in Hebre " by %atthe the apostle!publican" in the library collected at Caesarea" by the martyr Pamphilius. >I received permission from the 'a5aroeans" ho at Beroea of )yria used this MgospelO" to translate it"? he rites to ard the end of the fourth century.K >In the evangel hich the 'a5arenes and $bionites use"? adds (erome" > hich recently I translated from Hebre into 4reek" and hich is called by most persons the genuine 4ospel of %atthe "? etc.R That the apostles had received a >secret doctrine? from (esus" and that he himself taught one" is evident from the follo ing ords of (erome" ho confessed it in an unguarded moment. Writing to the Bishops Chromatius and Heliodorus" he complains that >a difficult ork is en.oined" since this translation has been commanded me by your 1elicities" hich )t. %atthe himself" the +postle and $vangelist" ,I, ':T WI)H T: B$ :P$'*P W-ITT$'" 1or if this had not been )$C-$T" he M%atthe O ould have added to the evangel that hat he gave forth as his0 but he made this book sealed up in the Hebre charactersI hich he put forth even in such a ay that the book" ritten in Hebre letters and by the hand of himself" might be possessed by the men most religious0 ho also" in the course of time" received it from those ho preceded them. But this very book they never gave to any one to be transcribed0 and its text they related some one ay and some another.?X +nd he adds further on the same pageI
LLLLLLLLLL J ,ogme et rituel de la haute magie" 2ol. II" p. EE. M)ee p. 99E of $nglish tr. cited on pp. @C!@9 fn. of this volume.O K (erome" ,e viris illustribus liber" cap. @. >It is remarkable that" hile all Church 1athers say that %atthe rote in Hebre " the hole of them use the 4reek text as the genuine apostolic riting" ithout mentioning hat relation the Hebre %atthe has to our 4reek oneU It had many peculiar additions hich are anting in our M4reekO $vangel? 6:lshausen" 'ach eis der $chtheit der stmtlichen )chriften des 'euen Test." p. @F7. R Comment. to %atthe " Bk. II" ch. xii" C@. (erome adds that it language" but ith Hebre letters. M,ial. contra Pelag." iii" 9.O as ritten in the Chaldaic

X (erome" :pera omnia" ed. (ohannes %artianay" Paris" CAD@! CHGA" 2ol. 2" col. BBF. Cf. ,unlap" )ed" the )on of %an" p. BA. M)ee also B.C.W." 2ol. 2III" pp. 9@@!@E.O LLLLLLLLLL

Page CFG >+nd it happened that this book" having been published by a disciple of %anichaeus" named )eleucus" ho also rote falsely The +cts of the +postles" exhibited matter not for edification" but for destruction0 and that this book as approved in a synod hich the ears of the Church properly refused to listen to.?J M(eromeO admits himself" that the book hich he authenticates as being ritten >by the hand of %atthe "? as nearly unintelligible to him" not ithstanding that he translated it t ice" for it as arcane or a secret. 'evertheless" (erome coolly sets do n every commentary upon it" except his o n" as heretical. %ore than that" (erome kne that this original 4ospel of %atthe as the expounder of the only true doctrine of Christ0 and that it as the ork of an evangelist ho had been the friend and companion of (esus. He kne that if of the t o 4ospels" the Hebre in #uestion and the 4reek belonging to our present )cripture" one as spurious" hence heretical" it as not that of the 'a5arenes0 and yet" kno ing all this" (erome becomes more 5ealous than ever in his persecution of the >Heretics.? WhyT Because to accept it as e#uivalent to reading the death!sentence of the established Church. The 4ospel according to the Hebre s as ell kno n to have been the only one accepted for four centuries by the (e ish Christians" the 'a5arenes and the $bionites. +nd neither of the latter accepted the divinity of Christ.K The $bionites ere the first" the earliest Christians" hose representative as the 4nostic author of the Clementine Homilies" and as the author of )upernatural -eligion sho s"R $bionitic 4nosticism had once been the purest form of Christianity. They ere the pupils and follo ers of the early 'a5arenesLLthe kabalistic 4nostics. They believed in the +eens" as the Cerinthians did" and that >the together by +ngels? 6,hyani!Chohans7" as $piphanius complains orld as put

LLLLLLLLLL J This accounts also for the re.ection of the orks of (ustin %artyr" ho used only this 4ospel according to the Hebre s" as also did most probably Tatian" his disciple. +t hat a late period the divinity of Christ as fully established e can .udge by the mere fact that even in the fourth century $usebius M$ccl. Hist." III" 9FO did not denounce this book as spurious" but only classed it ith such as the +pocalypse of (ohn0 and Credner 6&ur 4esch. des 3anons" p. C9G7 sho s 'icephorus inserting it" together ith the -evelation" in his )tichometry" among the +ntilegomena. The $bionites" the genuine primitive Christians" re.ecting the rest of the +postolic ritings" make use only of this 4ospel 6Irenaeus" +dv. Haer. I" xxvi" 90 also $usebius" $ccl. Hist." III" xxvii7" and the $bionites" as $piphanius declares" firmly believed" ith the 'a5arenes" that (esus as but a man" >of the seed of a man? MPanarion" Haer. QQQ" iiiO . K Isis 8nveiled" 2ol. II" pp. CEC! E@. R Cassels" )upernatural -eligion" 2ol. II" p. B. LLLLLLLLLL

Page CFC 6Contra $bionitas7IJ >$bion had the opinion of the 'a5arenes" the form of Cerinthians.? >They decided that Christ as of the seed of a man"? he laments.K Thus againI . . . . the badge of ,an!)corpio is death!life" in the symbol as crossbones and skull" or back of the head" or life!death0 and this as the monogram of Chrestos" and the *abarum" or standard of Constantine" the -oman emperor. +bel has been sho n to be (esus" and Cain!2ulcain or %ars" pierced him. Constantine as the -oman emperor" hose arlike god as %ars" and a -oman soldier pierced (esus on the cross. . . . But the piercing of +bel as the consummation of his marriage ith Cain" and this as proper under the form of %ars!4enerator0 hence the double glyph" one of %ars!4enerator M:siris!)unO and %ars!,estroyer M%ercury the 4od of ,eath in the $gyptian basso!relievoO in one0 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.R To #uote once more from Isis 8nveiledI . . . a *atin cross" of a perfect Christian shape" as discovered he n upon the granite slabs of the +dytum Mof the )erapeumO0 . . . and the monks did not fail to claim that the cross had been hallo ed by the Pagans in a >spirit of prophecy.? +t least" )o5omen" ith an air of triumph" records the fact.X But archaeology and symbolism" those tireless and implacable enemies of clerical false pretences" have found in the hieroglyphics of the legend running round the design at least a partial interpretation of its meaning. +ccording to 3ing and other numismatists and archaeologists" the cross as placed there as the symbol of eternal life. )uch a Tau" or $gyptian cross" as used in the Bacchic and $leusinian %ysteries. )ymbol of the dual generative po er" it as laid upon the breast of the Initiate" after his >ne birth? as accomplished" and the %ystae had returned from their baptism in the sea. It as a mystic sign that his spiritual birth had regenerated and united his astral soul ith his divine spirit"
LLLLLLLLLL J Panarion" lib. I" t. II" Indic. X E0 QQQ" C. K )ee also Isis 8nveiled" 2ol. II" p. CEG ff. R The )ource of %easures" p. 9DD. This >stream of life? being emblematised in the Philae basso! relievo .ust mentioned" by the ater poured in the shape of a Cross on the initiated candidate by :sirisL*ife and the )unLand %ercuryL,eath. It as the finale of the rite of Initiation after the seven and the t elve tortures in the Crypts of $gypt ere passed through successfully. X +nother untrust orthy" untruthful and ignorant riter" an ecclesiastical historian of the fifth century. His alleged history of the strife bet een the Pagans" 'eoplatonists" and the Christians of +lexandria and Constantinople" hich extends from the year @9B to B@D" dedicated by him to Theodosius" the younger" is full of deliberate falsifications. MCf. )ocrates )cholasticus" $cclesiastical History" Bk. 2" xvii" / Bk. 2II" ch. xv.O LLLLLLLLLL

Page CF9 and that he as ready to ascend in spirit to the blessed abodes of light and gloryLLthe $leusinia. The Tau as a magic talisman at the same time as a religious emblem. It as adopted by the Christians through the 4nostics and 3abalists" ho used it largely" as their numerous gems testify" and ho had the Tau 6or handled cross7 from the $gyptians" and the *atin Cross from the Buddhist missionaries" ho brought it from India" here it can be found even no " t o or three centuries B.C. The +ssyrians" $gyptians" ancient +mericans" Hindus" and -omans had it in various" but very slight modifications of shape. Till very late in the middle ages" it as considered a potent spell against epilepsy and demoniacal possession0 and the >signet of the living 4od? brought do n in )t. (ohn;s vision by the angel ascending from the east to >seal the servants of our 4od in the foreheads"? as but the same mystic TauLLthe $gyptian Cross. In the painted glass of )t. ,enys 61rance7" this angel is represented as stamping this sign on the forehead of the elect0 the legend reads )I4'8% T+3. In 3ing;s 4nostics" the author reminds us that >this mark is commonly borne by )t. +nthony" an $gyptian recluse.?J What the real meaning of the Tau as" is explained to us by the Christian )t. (ohn" the $gyptian Hermes" and the Hindu Brahmans. It is but too evident that" ith the +postle at least" it meant the >Ineffable 'ame"? as he calls this >signet of the living 4od? a fe chapters further onK the >1ather;s name ritten in their foreheads. ? The Brahmatma" the chief of the Hindu Initiates" had on his head!gear t o keys" symbol of the revealed mystery of life and death" placed crosslike0 and" in some Buddhist pagodas of Tartary and %ongolia" the entrance of a chamber ithin the temple" generally containing the staircase hich leads to the inner dagoba"R and the porticos of some Prachidas X are ornamented ith a cross formed of t o fishes" as found on some of the 5odiacs of the Buddhists. We should not onder at all at learning that the sacred device in the tombs" in the catacombs at -ome" the >vesica Piscis"? as derived from the said Buddhist 5odiacal sign. Ho general must have been that geometrical figure in the orld!symbols" may be inferred from the fact that there is a %asonic tradition that )olomon;s temple as built on three foundations" forming the >triple Tau? or three crosses. In its mystical sense" the $gyptian cross o es its origin" as an emblem" to the realisation by the earliest philosophy of an androgynous dualism of every manifestation in nature" hich proceeds from the abstract ideal of a like ise androgynous deity" hile the Christian emblem is simply due to chance.
LLLLLLLLLL J 2ol. I" p. C@F 6lst. ed.7 K -evelation" vii" 9"@0 xiv" C. R ,agoba is a small temple of globular form" in hich are preserved the relics of 4autama. X Prachidas are buildings of all si5es and forms" like our mausoleums" and are sacred to votive offerings to the dead. LLLLLLLLLL

Page CF@ Had the %osaic la prevailed" (esus should have been lapidated.J The crucifix as an instrument of torture" and utterly common among -omans as it as unkno n among )emitic nations. It as called the >Tree of Infamy.? It is but later that it as adopted as a Christian symbol0 but" during the first t o decades" the apostles looked upon it ith horror.K It is certainly not the Christian Cross that (ohn had in mind hen speaking of the >signet of the living 4od"? but the mystic TauLLthe Tetragrammaton" or mighty name" hich" on the most ancient kabalistic talismans" as represented by the four Hebre letters composing the Holy Word. The famous *ady $llenborough" kno n among the +rabs of ,amascus" and in the desert" after her last marriage" as Hanoum %id. al" had a talisman in her possession" presented to her by a ,ruse from %ount *ebanon. It as recogni5ed by a certain sign on its left corner" to belong to that class of gems hich is kno n in Palestine as a >%essianic? amulet" of the second or third century B.C. It is a green stone of a pentagonal form0 at the bottom is engraved a fish0 higher" )olomon;s )eal0R and still higher" the four Chaldaic lettersLLPod" He" 2au" He" P+H:" hich form the name of the ,eity. These are arranged in #uite an unusual ay" running from belo up ard" in reversed order" and forming the $gyptian Tau. +round these there is a legend hich" as the gem is not our property" e are not at liberty to give. The Tau" in its mystical sense" as ell as the crux ansata" is the Tree of *ife. It is ell kno n" that the earliest Christian emblemsLLbefore it as ever attempted to represent the bodily appearance of (esusLL ere the *amb" the 4ood )hepherd" and the 1ish. The origin of the latter emblem" hich has so pu55led the archaeologists" thus becomes comprehensible. The hole secret lies in the easily ascertained fact that" hile in the 3abalah" the 3ing %essiah is called >Interpreter"? or -evealer of the mystery" and sho n to be the fifth emanation" in the TalmudLLfor reasons e ill no explainLLthe %essiah is very often designated as >,+4"? or the 1ish. This is an inheritance from the Chaldees" and relatesLLas the very name indicatesLLto the Babylonian ,agon" the man!fish" ho as the instructor and interpreter of the people" to hom he appeared. +barbanel explains the name" by stating that the sign of his 6%essiah;s7 coming >is the con.unction of )aturn and (upiter in the sign Pisces?.X
LLLLLLLLLL J The Talmudistic records claim that" after having been hanged" he as lapidated and buried under the ater at the .unction of t o streams. %ishnah )anhedrin" 2I" B0 Talmud of Babylon" same article" BEa" AHa. Mcited by $. -enanO. K Coptic *egends of the Crucifixion" %)). QI. R We are at a loss to understand hy 3ing" in his >4nostic 4ems? represents )olomon;s )eal as a five!pointed star" hereas it is six!pointed" and is the signet of 2ishnu in India. MThe 4nostics" etc." Plate QIII pt. B.O X 3ing 64nostics and their -emains" p. C@E" Cst. ed." CEAB.7 gives the figure of a Christian symbol"

Page CFB Therefore" as the Christians ere intent upon identifying their Christos ith the %essiah of the :ld Testament" they adopted it so readily as to forget that its true origin might be traced still further back than the Babylonian ,agon. Ho eagerly and closely the ideal of (esus as united" by the early Christians" ith every imaginable kabalistic and pagan tenet" may be inferred from the language of Clement of +lexandria" addressed to his brother co!religionists. When they ere debating upon the choice of the most appropriate symbol to remind them of (esus" Clement advised them in the follo ing ordsI >*et the engraving upon the gem of your ring be either a dove or a ship running before the ind Mthe +rghaO" or a fish.?J Was the good father" hen riting this sentence" labouring under the recollection of (oshua" son of 'un 6called (esus in the 4reek and )lavonian versions70 or had he forgotten the real interpretation of these pagan symbolsTK +nd no " ith the help of all these passages scattered hither and thither in Isis and other orks of this kind" the reader ill see and .udge for himself hich of the t o explanationsLLthe Christian or that of the :ccultistLLis the nearer to truth. If (esus ere not an Initiate" hy should all these allegorical incidents of his life be givenT Why should such extreme trouble be taken" so much time asted trying to make the aboveI 6a7 ans er and dovetail ith purposely picked out sentences in the :ld Testament" to sho them as prophecies0 and 6b7 to preserve in them the initiatory symbols" the emblems so pregnant ith :ccult meaning and all of these belonging to Pagan mystic PhilosophyT The author of the )ource of %easures gives out that mystical intent0 but only once no and again" in its one!sided" numerical and kabalistic meaning" ithout paying any attention to" or having concern ith" the primeval and more spiritual origin" and he deals ith it only so far as it relates to the :ld Testament. He attributes the purposed change in the sentence >$li" $li" lama sabachthani? to the principle already mentioned of the crossed bones and skull in the *abarum"

LLLLLLLLLL very common during the middle ages" of three fishes interlaced into a triangle" and having the 1I2$ letters 6a most sacred Pythagorean number7 I. Q. C. 3. 4. engraved on it. The number five relates to the same kabalistic computation. J MPedagogus" III" xl.O K Isis 8nveiled" 2ol. II" pp. 9F@!FA. M'ote diagram in Isis on p. 9FA.O LLLLLLLLLL

Page CFF +s an emblem of death" being placed over the door of life and signifying birth" or of the intercontainment of t o opposite principles in one" .ust as" mystically" the )aviour as held to be man! oman. J The author;s idea is to sho the mystic blending by the 4ospel riters of (ehovah" Cain" +bel" etc." ith (esus 6in accordance ith (e ish kabalistic numeration70 the better he succeeds" the more clearly he sho s that it as a forced blending" and that e have not a record of the real events of the life of (esus" narrated by eye itnesses or the +postles. The narrative is all based on the signs of the &odiacI $ach . . . a double sign" or male!female Min ancient astrological %agicO L vi5." it as Taurus!$ve" and )corpio as %ars!*upa" or %ars ith the female olf Min relation to -omulusO. )o" as these signs ere opposites of each other" yet met in the centre" they ere connected0 and so in fact it as" and in a double sense" the conception of the year as in Taurus" as the conception of $ve by %ars" her opposite" in )corpio. The birth ould be at the inter solstice" or Christmas. :n the contrary" by conception in )corpioLLvi5." of *upa by TaurusLLbirth ould be in *eo. )corpio as ChrSstos in humiliation" hile *eo as Christos in triumph. While Taurus!$ve fulfilled astronomical functions" %ars!*upa fulfilled spiritual ones by type K The author bases all this on $gyptian correlations and meanings of 4ods and 4oddesses" but ignores the +ryan" hich are far earlier. >%uth" or %outh" as the $gyptian cognomen of 2enus 6$ve" mother of all living7"R or the moon. Plutarch 6Isis" @HB7 hands it do n that SIsis as sometimes called %uth" hich ord means mother. $ither %an" or %aut" means nurse" mother. Perhaps %uth is to be derived from %an!tho" materterra 6$ve!+dam7" hich being the fact" %uth differs in nothing from Isis" #ueen of the earth 6Issa" " oman7.; 6Isis" @H9.7 Isis" he says" is that part of nature hich" as feminine" contains in herself" as 6nutrix7 nurse" all things to be born. SCertainly the moon"; speaking astronomically" Schiefly exercises this function in Taurus" 2enus being the house 6in opposition to %ars" generator" in )corpio7"

LLLLLLLLLL J The )ource of %easures" p. @GC. +ll this connects (esus ith great Initiates and solar heroes0 all this is purely Pagan" under a ne ly!evolved variation" the Christian scheme. K :p. cit." 9DA. R +s 2ach" mother of all living" a permutation of +diti" as $ve as one of )ephirah. MH.P.B.O LLLLLLLLLL

Page CFA because the sign is luna" " " hypsoma.; )ince truly it may be taken from this passage of Plutarch" that Isis %etheur differs from Isis %uth" and that in the vocable %uth" the notion of bringing forth may be concealed" and since fructification must take place" )ol being .oined ith *una in *ibra" it is not improbable that %uth first indeed signifies 2enus in *ibra0 hence *una in *ibra.? 6Beitrtge 5ur 3enntniss" pars II" D" 4ustav )eyffarth" *eipsig" CEBG under %uth.7J . . . . the double play upon the ord %uth" 0/N" by help of hich the real intent is produced in the occult ay" as intended. )in" death" and oman are one in the glyph" and are correlatively connected ith intercourse and birth.K +ll this is applied by the author only to the exoteric and (e ish euhemeri5ed symbols" hereas they ere meant" first of all" to conceal cosmogonical mysteries" and then" those of anthropological evolution ith reference to the )even -aces" already evoluted and to come" and especially as regards the last branch races of the third -oot!-ace. Ho ever" the ord void Mprimeval ChaosO is sho n to be taken for $ve!2enus!'aamah" agreeably ith 1=rst;s definition0 for as he saysI >In this primitive signification Mof voidO as " MbohuO taken in the Biblical cosmogony" and used in establishing the dogma 6 " (es6us7" m;aven" (es!us from nothing7" respecting creation.R Hence" +#uila translates " vulg. vacua? 6hence vacca" co 7"X >:nkelos and )amarit" JCEJD. The Phoenician cosmogony has connected into a personified expression denoting the primitive substance" and as a deity" the mother of races of the 4ods.ll The +ramean name " for the mother of the gods" hich passed over to the 4nostics" Babylonians" and $gyptians" is identical then ith %et 6 " our %uth7"

LLLLLLLLLL J :p. cit." pp. 9DB!DF. K :p. cit." p. 9DF. R Which sho s the riters of the 'e Testament considerably skilled in the 3abalah and :ccult )ciences" and corroborates still more our assertion. MH.P.B.O X Hence also the horns of IsisLL'ature" $arth" and the %oonLLtaken from 2<ch" the Hindu >%other of all that lives"? identified ith 2ira. and called in +tharvaveda the daughter of 3ama" the first desiresI >That daughter of thine" : 3ama" is called the co " she hom )ages name 2ach!2ira."? ho as milked by Brihaspati" the -ishi" hich is another mystery. MH.P.B.O ll Which is +diti and 2ach MH. P. B.O LLLLLLLLLL

Page CFH properly" ith m.?J " originated in Phoenician from an interchange of b

-ather" one ould say" go to the origin. The mystic euhemerisation of Wisdom and Intelligence" operating in the ork of cosmic evolution" or Buddhi under the names of Brahma" Purusha" etc." as male po er" and +diti!2ach" etc." as female" hence )arasvati" 4oddess of Wisdom" ho became under the veils of $soteric concealment" Butos" Bythos!,epth" the grossly material" personal female" called $ve" the >primitive oman? of Irenaeus" and the orld springing out of 'othing. The orkings out of this glyph of Bth 4enesis help to the comprehension of the division of one character into the forms of t o persons0 as +dam and $ve" Cain and +bel" +bram and Isaac" (acob and $sau" and so on Mall male and femaleO . . . 'o " as linking together several great salient points in the Biblical structureI 6C7 as to the :ld and 'e Testaments0 ith" also 697 as to the -oman $mpire0 6@7 as to confirming the meanings and uses of symbols0 and 6B7 as to confirming the entire explanation and reading of the glyphs0 as 6F7 recogni5ing and laying do n the base of the great pyramid as the foundation s#uare of the Bible construction0 6A7 as ell as the ne -oman adoption under ConstantineLLthe follo ing is givenI K Cain has been sho n to be . . . the @AG circle of the &odiac" the perfect and exact standard" by a s#uared division0 hence his name of %elchi5adik . . . .MThe geometrical and numerical demonstrations here follo .O It has been repeatedly stated that the ob.ect of the 4reat Pyramid construction as to measure the heavens and the earth . . . Mthe ob.ective spheres as evoluting from the sub.ective" purely spiritual 3osmos" e beg leave to addO0 therefore" its measuring containment ould indicate all the substance of measure of the heavens and the earth" or agreeably to ancient recognition" $arth" +ir" Water" and 1ire.R

LLLLLLLLLL J :p. cit." pp. 9DF!DA. M)kinner #uotes (ulius 1=rst;s + Hebre Bohu. O and Chaldee *exicon . . ." under

K Had e kno n the learned author before his book as printed" he might have been perchance prevailed upon to add a seventh link from hich 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" hose foundation s#uare as" in its turn" the great +ryan %ysteries. R We ould say cosmic %atter" )pirit" Chaos" and ,ivine *ight" for the $gyptian idea as identical in this ith the +ryan. Ho ever" the author is right ith regard to the :ccult )ymbology of the (e s. They ere a remarkably matter of fact" unspiritual people at all times0 yet even ith them -uah as ,ivine )pirit" not >air.? LLLLLLLLLL

Page CFE 6The base side of this pyramid as diameter to a circumference in feet of 9BGG. The characteristic of this is 9B feet" or A x B s 9B" or this very Cain!+dam s#uare.7 'o " by the restoration of the encampment of the Israelites" as initiated by %oses" by the great scholar" 1ather +thanasius 3ircher" the (esuit priest" the above is precisely" by Biblical record and traditionary sources" the method of laying off this encampment. The four interior s#uares ere devoted to 6C7 %oses and +aron0 697 3ohath0 6@7 4ershon0 and 6B7 %erariLLthe last three being the heads of the *evites. The attributes of these s#uares ere the primal attributes of +dam!%ars and ere concreted of the elements" $arth" +ir" 1ire" Water" or s Iam s Water" s 'our s 1ire" 6 s -ouach s +ir" and s I<beshah s $arth. The initial letters of these ords are I'-I. MThe ords translated as Iesus 'a5arenus -ex IudaeorumLL u(esus" 3ing of the (e s.?O This s#uare of I'-I is the +dam s#uare" hich as extended from" as a foundation" into four others of CBB x 9 s 9EE" to the side of the large s#uare" and 9EE x B s CCF9 s the hole circumference. But this s#uare is the display of also circular elements and CCF9 can denote this. Put I'-I into a circle" or read it as the letters stand in the s#uare" as to its values of CF9C" and e have hich reads CCF9 of this fact. But" as seen" Cain denotes this as" or in" the CCF of his nameI hich CCF as the very complement to make up the @AG!day year" to agree ith the balances of the standard circle" hich ere Cain. The corner s#uares of the larger s#uare are" + s *eo" and B s ,an )corpio0 and it is seen that Cain pierces +bel at the intersection of the e#uinoctial ith the solstice cross lines" referred to from ,an!)corpio" on the celestial circle. But ,an! )corpio borders on *ibra" the scales" hose sign is hich sign is that of the ancient pillo " on hich the back of the head to the earsJ rested" the pillo of (acob7" and is represented for one symbol as also the badge of ,an!)corpio is death!life" in the symbol . . . . 'o " the cross is the emblem of the origin of measures" in the (ehovah form of a straight line :'$ of a denomination of 9GAC9" the perfect circumference0 hence Cain as this as (ehovah" for the text says that he as (ehovah. But the attachment of a man to this cross as that of CC@I@FF to AFACIFCF@ x B s 9GAC9" as sho n. 'o " over the head of (esus crucified as placed the inscription" of hich the initial letters of the ords have al ays been retained as symbolic" and handed do n and used as a monogram of (esus ChrstosLLvi5." I'-I" or (esus 'a5arenus -ex (udaeorum0 but they are located on the cross or the cubed form of the circular origin of measures" hich measure the substance of $arth" +ir" 1ire" and Water" or I'-I s CCF9" as sho n. Here is the man on the cross" or CC@I@FF combined ith AFACIFCF@ x B s 9GAC9.
LLLLLLLLLL J %r. -alston )kinner sho s that the symbol " 3oph" the half of the head behind the ears. LLLLLLLLLL the crossed bones and skull" has the letter P

Page CFD These are the pyramid!base numbers" as coming from CC@I@FF as the Hebre source0 hence the +dam s#uare" hich is the pyramid base" and" the centre one to the larger s#uare of the encampment. Bend I'-I into a circle" and e have CCF9" or the circumference of the latter. But (esus dying 6or +bel married7 made use of the very ords needed to set forth all. He says" $li" $li" *<m<h )h<bahth<nj. . . . read them by their po er values" in circular form" as produced from the +dam form" as sho n" and e have s CC@" s CC@" or CC@ LL @CCI ! s @BF" or %oses in the Cain!+dam pyramid circleI I s HCG" e#uals ,ove" or (onah" and HCG v 9 s @FFLLFF@0 and finally" as determinative of all" " or ni" here s 'un" fish s FAF" and s C or CG" together FAFC s or the Christ value. . . . M+ll of the aboveO thro s light upon the transfiguration scene on the mount. There ere present there Peter and (ames and (ohn ith (esus0 or " Iami" (ames" ater0 " Peter" earth0 6 " (ohn" spirit" air" and " (esus" fire" lifeLLtogether I'-I. But behold $li and %oses met them there" or and or $lj and *<m<h" or CC@ and @BF. +nd this sho s that the scene of transfiguration as connected ith the one above set forth.J This kabalistical reading of the 4ospel narrativesLLhitherto supposed to record the most important" the most mystically a ful" yet most real events of the life of (esusLLmust fall ith terrible eight upon some Christians. $very honest trusting believer ho has shed tears of reverential emotion over the events of the short period of the public life of (esus of 'a5areth" has to choose one of the t o ays opening before him after reading the aforesaidI either his faith has to render him #uite impervious to any light coming from human reasoning and evident fact0 or he must confess that he has lost his )aviour. The :ne hom he had hitherto considered as the uni#ue incarnation on this earth of the :ne *iving 4od in heaven" fades into thin air" on the authority of the properly read and correctly interpreted Bible itself. %oreover" since on the authority of (erome himself and his accepted and authentic confession" the book ritten by the hand of %atthe >exhibits matter not for edification but for destruction? 6of Church and human Christianity" and only that7" hat truth can be expected from his famous 2ulgateT

LLLLLLLLLL J :p. cit." pp. 9DA!@G9. By these numbers" explains the author" >$li is CC@ 6by placing the ord in a circle70 *amah being @BF" is by change of letters to suit the same values 6in a circle7" or %oses" hile )abachth is (ohn" or the dove" or Holy )pirit" because 6in a circle7 it is HCG 6or @FF x 97. The termination ni" as nuni" or FAFC becomes (ehovah.? LLLLLLLLLL

Page CAG Human mysteries" concocted by generations of Church 1athers bent upon evolving a religion of their o n invention" are seen instead of a divine -evelation0 and that this as so is corroborated by a prelate of the *atin Church. )aint 4regory 'a5ian5en rote to his friend and confidant" )t. (eromeI 'othing can impose better on a people than verbiage0 the less they understand the more they admire . . . . :ur fathers and doctors have often said" not hat they thought" but that to hich circumstances and necessity forced them. Which then of the t oLLthe clergy" or the :ccultists and TheosophistsLLare the more blasphemous and dangerousT Is it those ho ould impose upon the orld;s acceptance a )aviour of their o n fashioning" a 4od ith human shortcomings" and ho therefore is certainly not a perfect divine Being0 or those others ho sayI (esus of 'a5areth as an Initiate" a holy" grand and noble character" but ithal human" though truly >a )on of 4od?T If Humanity is to accept a so!called supernatural -eligion" ho far more logical to the :ccultist and the Psychologist seems the transparent allegory given of (esus by the 4nostics. They" as :ccultists" and ith 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 :phites" the 'a5arenes" and other >heretics?T )ophia" >the Celestial 2irgin"? is prevailed upon to send Christos" her emanation" to the help of perishing humanity" from hom Ialdabaeth 6the (ehovah of the (e s7 and his six )ons of %atter 6the lo er terrestrial +ngels7 are shutting out the divine light. Therefore" Christos" the perfect"J 8niting himself ith )ophia Mdivine isdomO descended through the seven planetary regions" assuming in each an analogous form . . . MandO entered into the man (esus at the moment of his baptism in the (ordan. 1rom this time forth (esus began to ork miracles0 before that he had been entirely ignorant of his o n mission.

LLLLLLLLLL J The Western personification of that po er" hich the Hindus call the Bi.a" the >one seed"? or %ah<!2ishnuLLa po er" not the 4odLLor that mysterious Principle that contains in Itself the )eed of +vatarism. LLLLLLLLLL

Page CAC Ialdabaeth" discovering that Christos as bringing to an end his kingdom of %atter" stirred up the (e s" his o n people" against Him" and (esus as put to death. When (esus as on the Cross" Christos and )ophia left His body" and returned to Their o n sphere. The material body of (esus as abandoned to the earth" but He Himself" the Inner %an" as clothed ith a body made up of aether.J Thenceforth he consisted merely of soul and spirit . . . ,uring his so.ourn upon earth of eighteen months after he had risen" he received from )ophia that perfect kno ledge" that true 4nosis" hich he communicated to the small portion of the +postles ho ere capable of receiving the same.K The above is transparently $astern and Hindu0 it is the $soteric ,octrine pure and simple" save for the names and the allegory. It is" more or less" the history of every +dept ho obtains Initiation. The Baptism in the (ordan is the -ite of Initiation" the final purification" hether in sacred pagoda" tank" river" or temple lake in $gypt or %exico. The perfect Christos and )ophiaLLdivine Wisdom and IntelligenceLLenter the Initiate at the moment of the mystic rite" by transference from 4uru to Chela" and leave the physical body" at the moment of the death of the latter" to re!enter the 'irmanakaya" or the astral $go of the +dept. The spirit of Buddha McollectivelyO overshado s the Bodhisattvas of his Church" says the Buddhist -itual of +ryasanga )ays the 4nostic teachingI When he Mthe spirit of ChristosO shall have collected all the )piritual" all the *ight Mthat exists in matterO" out of Ialdabaeth;s empire" -edemption is accomplished and the end of the orld arrived.R )ay the BuddhistsI When Buddha Mthe )pirit of the ChurchO hears the hour strike" he %aitreya!BuddhaLLafter hom the old orld ill be destroyed. ill send

LLLLLLLLLL J >+rise into 'ervi M'irv<naO from this decrepit body into thy former abode" : blessed +vatarU? R :p.cit." p. CGC. LLLLLLLLLL hich thou hast been sent. +scend into

K 3ing" The 4nostics and Their -emains 69nd ed." CEEH7" pp. CGG!GC.

Page CA9 That hich is said of Basilides by 3ing may be applied as truthfully to every innovator" so called" hether of a Buddhist or of a Christian Church. In the eyes of Clemens +lexandrinus" he says" the 4nostics taught very little that as blameable in their mystical transcendental vie s. In his eyes the latter 6Basilides7" as not a heretic" that is an innovator upon the accepted doctrines of the Catholic Church" but only a theosophic speculator ho sought to express old truths by ne formulae.J There as a )ecret ,octrine preached by (esus0 and >secrecy? in those days meant )ecrets" or %ysteries of Initiation" all of hich have been either re.ected or disfigured by the Church. In the Clementine Homilies e readI +nd Peter saidI >We remember that our *ord and Teacher" commanding us" said S4uard the mysteries for me and the sons of my house.; > Wherefore also he explained to His disciples privately the %ysteries of the 3ingdom of the Heavens.K

ST. C"PRIAN OF ANTIOCH The +eens 6)tellar )pirits7LLemanated from the 8nkno n of the 4nostics" and identical ith the ,hy<ni!Chohans of the $soteric ,octrineLLand their Plerema" having been transformed into +rchangels and the >)pirits of the Presence? by the 4reek and *atin Churches" the prototypes have lost caste. The PleremaR as no called the >Heavenly Host"? and therefore the old name had to become identified ith )atan and his >Host.? %ight is right in every age" and History is full of contrasts.

LLLLLLLLLLLLLL J :p.cit." p.9FE. K Homilies" QIQ" xx. R The Plerema constituted the synthesis or entirety of all the spiritual entities. )t. Paul still used the name in his $pistles. LLLLLLLLLLLLLL

Page CA@ %anes had been called the >Paraclete?J by his follo ers. He as an :ccultist" but passed to posterity" o ing to the kind exertions of the Church" as a )orcerer" so a match had to be found for him by ay of contrast. We recogni5e this match in )t. Cyprianus of +ntioch" a self!confessed if not a real >Black %agician"? it seems" hom the ChurchLLas a re ard for his contrition and humilityLLsubse#uently raised to the high rank of )aint and Bishop. What history kno s of him is not much" and it is mostly based on his o n confession" the truthfulness of hich is arranted" e are told" by )t. 4regory" the $mpress $udocia" Photius and the Holy Church. This curious document as ferreted out by the %ar#uis de %irville"K in the 2atican" and by him translated into 1rench for the first time" as he assures the reader. We beg his permission to re!translate a fe pages" not for the sake of the penitent )orcerer" but for that of some students of :ccultism" ho ill thus have an opportunity of comparing the methods of ancient %agic 6or as the Church calls it" ,emonism7 ith those of modern Theurgy and :ccultism. The scenes described took place at +ntioch about the middle of the third century" 9F9 +.,." says the translator. This Confession as ritten by the penitent )orcerer after his conversion0 therefore" e are not surprised to find ho much room he gives in his lamentations to reviling his Initiator >)atan"? or the >)erpent ,ragon"? as he calls him. There are other and more modern instances of the same trait in human nature. Converted Hindus" P<rsjs and other >heathen? of India are apt to denounce their forefathers; religions at every opportunity. Thus runs the ConfessionI : all of you ho re.ect the mysteries of Christ" see my tearsU . . Pou ho allo in your demoniacal practices" learn by my sad example all the vanity of their Mthe demons;O baits . . .

LLLLLLLLLL J The >Comforter"? second %essiah" intercessor. >+ term applied to the Holy 4host.? %anes as the disciple of Terebinthus" an $gyptian Philosopher" ho" according to the Christian )ocrates M)cholasticusO" hile invoking one day the demons of the air" fell from the roof of his house and as killed.? 6$ccl. History" lib. I" ch. i" cited by Tillemont" t. iv" p. FEB7. K ,es $sprits" 2ol. 2I" pp. CAD!E@. LLLLLLLLLL

Page CAB I am that Cyprianus" ho" vo ed to +pollo from his infancy" as early initiated into all the arts of the dragon.J $ven before the age of seven I had already been introduced into the temple of %ithraI three years later" my parents taking me to +thens to be received as citi5en" I as permitted like ise to penetrate the mysteries of Ceres lamenting her daughter"K and I also became the guardian of the ,ragon in the Temple of Pallas. +scending after that to the summit of %ount :lympus" the )eat of the 4ods" as it is called" there too I as initiated into the real meaning of their Mthe 4ods;O speeches and their clamorous manifestations 6strepituum7. It is there that I as made to see in imagination 6phantasia7 Mor m<y<O those trees and all those herbs that operate such prodigies ith the help of demons0 . . . and I sa their dances" their arfares" their snares" illusions and promiscuities. I heard their singing.R I sa finally" for forty consecutive days" the phalanx of the 4ods and 4oddesses" sending from :lympus" as though they ere 3ings" spirits to represent them on earth and act in their name among all the nations.X +t that time I lived entirely on fruit" eaten only after sunset" the virtues of hich ere explained to me by the seven priests of the sacrifices.ll When I as fifteen" my parents desired that I should be made ac#uainted" not only ith all the natural la s in connection ith the generation and corruption of bodies on earth" in the air and in the seas" but also ith all the other forces graftedh 6insitas7 on these by the Prince of the World" in order to counteract their primal and divine constitution.JJ
LLLLLLLLLL J >The great serpent placed to atch the temple"? comments de %irville. >Ho often have e repeated that it as no symbol" no personification but really a serpent occupied by a godU?LLhe exclaims0 and e ans er that at Cairo in a %ussulman" not a heathen temple" e have seen" as thousands of other visitors have also seen" a huge serpent that lived there for centuries" e ere told" and as held in great respect. Was it also >occupied by a 4od"? or possessed" in other ordsT K The %ysteries of ,emeter" or the >afflicted mother.? R By the satyrs. X This looks rather suspicious and seems interpolated. ,e %irville tries to have hat he says of )atan and his Court sending their imps on earth to tempt humanity and mas#uerade at sZances corroborated by the exsorcerer. ll This does not look like sinful food. It is the diet of Chelas to this day. h >4rafted? 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 )econd -ound?LLsays the Catechism of *anoos. JJ :nly the Prince of the World is not )atan" as the translator ould make us believe" but the collective Host of the Planetary. This is a little theological back!biting. LLLLLLLLLL

Page CAF +t t enty" I ent to %emphis" here" penetrating into the )anctuaries" I as taught to discern all that pertains to the communications of demons M,aimenes or )piritsO ith terrestrial matters" their aversion for certain places" their sympathy and attraction for others" their expulsion from certain planets" certain ob.ects and la s" their persistence in preferring darkness and their resistance to light.J There I learned the number of the fallen Princes"K and that hich takes place in human souls and bodies they enter into communication ith . . . . I learnt the analogy that exists bet een earth#uakes and rains" bet een the motion of the earthR and the motion of the seas0 I sa the spirits of the 4iants plunged in subterranean darkness and seemingly supporting the earth like a man carrying a burden on his shoulders.X When thirty" I travelled to Chaldaea to study there the true po er of the air" placed by some in the fire and by the more learned in light Mmk<waO. I as taught to see that the planets ere in their variety as dissimilar as the plants on earth" and the stars ere like armies ranged in battle order. I kne the Chaldaean division of $ther into @AF parts"ll and I perceived that everyone of the demons ho divide it among themselvesh as endo ed ith that material force that permitted him to execute the orders of the Prince and guide all the movements therein Min the $therO.JJ They Mthe ChaldeesO explained to me ho those Princes had become participants in the Council of ,arkness" ever in opposition to the Council of *ight. I got ac#uainted ith the %ediatores Msurely not mediums as de %irville explainsUO"KK and upon seeing the covenants they ere mutually bound by"
LLLLLLLLLL J Here the $lemental and $lementary )pirits are evidently meant. K The reader has already learned the truth about them in the course of the present ork. R Pity the penitent )aint had not imparted his kno ledge of the rotation of the earth and heliocentric system earlier to his Church. That might have saved more than one human lifeLLthat of Bruno for one. X Chelas in their trials of initiation" also see in trances artificially generated for them" the vision of the $arth supported by an elephant on the top of a tortoise standing on nothingLLand this" to teach them to discern the true from the false. ll -elating to the days of the year" also to H x H divisions of the earth;s sublunary sphere" divided into seven upper and seven lo er spheres ith their respective Planetary Hosts or >armies.? h ,aimon is not >demon"? as translated by de %irville" but )pirit. JJ +ll this is to corroborate his dogmatic assertions that Pater +ether or (upiter is )atanU and that pestilential diseases" cataclysms" and even thunderstorms that prove disastrous" come from the )atanic Host d elling in $therLLa good arning to the men of )cienceU KK The translator replaces the ord %ediators by mediums" excusing himself in a foot!note by saying that Cyprian must have meant modern mediumsU LLLLLLLLLL

Page CAA I as struck ith onder upon learning the nature of their oaths to observe" them.J Believe me" I sa the ,evil0 believe me I have embraced himK Mlike the itches at the )abbath6T7O and have conversed ith him0 hen I as yet #uite young" he saluted me by the title of the ne (ambres" declaring me orthy of my ministry MinitiationO . . . . He promised me continual help during life and a principality after death.R Having become in great honour Man +deptO under his tuition" he placed under my orders a phalanx of demons" and hen I bid him good!bye" >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.X Having bidden fare ell to his Chaldaean Initiator" the future )orcerer and )aint ent to +ntioch. His tale of >ini#uity? and subse#uent repentance is long but e ill make it short. He became >an accomplished %agician"? surrounded by a host of disciples and >candidates to the perilous and sacrilegious art.? He sho s himself distributing love!philtres and dealing in deathly charms >to rid young ives of old husbands" and to ruin Christian virgins.? 8nfortunately Cyprianus as not above love himself. He fell in love ith the beautiful (ustine" a converted maiden" after having vainly tried to make her share the passion one named +glaides" a profligate" had for her. His >demons failed? he tells us" and he got disgusted ith them. This disgust brings on a #uarrel bet een him and his Hierophant" hom he insists on indentifying ith the ,emon0 and the dispute is follo ed by a tournament bet een the latter and some Christian converts" in hich the >$vil :ne? is" of course" orsted.

LLLLLLLLLL J Cyprianus simply meant to hint at the rites and mysteries of Initiation" and the pledge of secrecy and oaths that bound the Initiates together. His translator" ho ever" has made a Witches; )abbath of it instead. K >T elve centuries later" in full renaissance and reform" the orld sa *uther do the same Membrace the ,evil he meansTOLLaccording to his o n confession and in the same conditions"? explains de %irville in a foot!note" sho ing thereby the brotherly love that binds Christians. 'o Cyprianus meant by the ,evil 6if the ord is really in the original text7 his Initiator and Hierophant. 'o )aintLLeven a penitent )orcererLL ould be so silly as to speak of his 6the ,evil;s7 rising from his seat to see him to the door" ere it other ise. R $very +dept has a >principality after his death.? X Which sho s that it as the Hierophant and his disciples. Cyprianus sho s himself as grateful as most of the other converts 6the modern included7 to his Teachers and Instructors. LLLLLLLLLL

Page CAH The )orcerer is finally bapti5ed and gets rid of his enemy. Having laid at the feet of +nthimes" Bishop of +ntioch" all his books on %agic" he became a )aint in company ith the beautiful (ustine" ho had converted him0 both suffered martyrdom under the $mperor ,iocletian0 and both are buried side by side in -ome" in the Basilica of )t. (ohn *ateran" near the Baptistery.

THE EASTERN GUPTA VID"' AND THE $ABALAH We no return to the consideration of the essential identity bet een the $astern 4upta!2idy< and the 3abalah as a system" hile e must also sho the dissimilarity in their philosophical interpretations since the %iddle +ges. It must be confessed that the vie s of the 3abalistsLLmeaning by the ord those students of :ccultism ho study the (e ish 3abalah and ho kno little" if anything" of any other $soteric literature or of its teachingsLLare as varied in their synthetic conclusions upon the nature of the mysteries taught even in the &ohar alone" and are as ide of the true mark" as are the dicta upon it of exact )cience itself. *ike the mediaeval -osicrucian and the +lchemistLLlike the +bbot Trithemius" (ohn -euchlin" +grippa" Paracelsus" -obert 1ludd" Philalethes" etc.LLby hom they s ear" the continental :ccultists see in the (e ish 3abalah alone the universal ell of isdom0 they find in it the secret lore of nearly all the mysteries of 'atureLL metaphysical and divineLLsome of them including herein" as did -euchlin" those of the Christian Bible. 1or them the &ohar is an $soteric Thesaurus of all the mysteries of the Christian 4ospel0 and the )epher Pet5jrah is the light that shines in every darkness" and the container of the keys to open every secret in 'ature. Whether many of our modern follo ers of the mediaeval 3abalists have an idea of the real meaning of the symbology of their chosen %asters is another #uestion.

Page CAE %ost of them have probably never given even a passing thought to the fact that the $soteric language used by the +lchemists as their o n" and that it as given out as a blind" necessitated by the dangers of the epoch they lived in" and not as the %ystery!language" used by the Pagan Initiates" hich the +lchemists had re! translated and re!veiled once more. +nd no the situation stands thusI as the old +lchemists have not left a key to their ritings" the latter have become a mystery ithin an older mystery. The 3abalah is interpreted and checked only by the light hich mediaeval %ystics have thro n upon it" and they" in their forced Christology" had to put a theological dogmatic mask on every ancient teaching" the result being that each %ystic among our modern $uropean and +merican 3abalists interprets the old symbols in his o n ay" and each refers his opponents to the -osicrucian and the +lchemist of three and four hundred years ago. %ystic Christian dogma is the central maelstrom that engulfs every old Pagan symbol" and ChristianityLL+nti!4nostic Christianity" the modern retort that has replaced the alembic of the +lchemistsLLhas distilled out of all recognition the 3abalah" i. e." the Hebre &ohar and other rabbinical mystic orks. +nd no it has come to thisI The student interested in the )ecret )ciences has to believe that the hole cycle of the symbolical >+ncient of ,ays"? every hair of the mighty beard of %acroprosopus" refers only to the history of the earthly career of (esus of 'a5arethU +nd e are told that the 3abalah > as first taught to a select company of angels? by (ehovah himselfLL ho" out of modesty" one must think" made himself only the third )ephjreth in it" and a female one into the bargain. )o many 3abalists" so many explanations. )ome believe LL perchance ith more reason than the restLLthat the substance of the 3abalah is the basis upon hich masonry is built" since modern %asonry is undeniably the dim and ha5y reflection of primeval :ccult %asonry" of the teaching of those divine %asons ho established the %ysteries of the prehistoric and prediluvian Temples of Initiation" raised by truly superhuman Builders. :thers declare that the tenets expounded in the &ohar relate merely to mysteries terrestrial and profane" having no more concern ith metaphysical speculationsLLsuch as the soul" or the post!mortem life of manLLthan have the %osaic books.

Page CAD :thers" againLLand these are the real" genuine 3abalists" ho had their instructions from initiated (e ish -abbisLLaffirm that if the t o most learned 3abalists of the mediaeval period" (ohn -euchlin and Paracelsus" differed in their religious professions LLthe former being the 1ather of the -eformation and the latter a -oman Catholic" at least in appearanceLLthe &ohar cannot contain much of Christian dogma or tenet" one ay or the other. In other ords" they maintain that the numerical language of the 3abalistic orks teaches universal truthsLLand not any one -eligion in particular. Those ho make this statement are perfectly right in saying that the %ystery!language used in the &ohar and in other 3abalistic literature as once" in a time of unfathomable anti#uity" the universal language of Humanity. But they become entirely rong if to this fact they add the untenable theory that this language as invented by" or as the original property of" the Hebre s" from hom all the other nations borro ed it. They are rong" because" although the &ohar 6 " &H-7" The Book of )plendour of -abbi )himon ben!Pohai" did indeed originate ith himLLhis son" -abbi $lea5<r" helped by his secretary" -abbi +bb<" compiling the 3abalistic teachings of his deceased father into a ork called the &oharLLthose teachings ere not -abbi )himon;s" as the 4upta!2idy< sho s. They are as old as the (e ish nation itself" and far older. In short" the ritings hich pass at present under the title of the &ohar of -abbi )himon are about as original as ere the $gyptian synchronistic Tables after being handled by $usebius" or as )t. Paul;s $pistles after their revision and correction by the >Holy Church.?J

LLLLLLLLLL J This is proved if e take but a single recorded instance. 4. Pico della %irandola" finding that there as more Christianity than (udaism in the 3abalah" and discovering in it the doctrines of the Trinity" the Incarnation" the ,ivinity of (esus" etc." ound up his proofs of this ith a challenge to the orld at large from -ome. +s Christian ,. 4insburg sho s M>as the result of his 3abbalistic studies %irandola published" in CBEA" hen only t enty!four years of age" nine hundred thesis" hich ere placarded in -ome" and hich he undertook to defend in the presence of all $uropean scholars hom he invited to the $ternal City" promising to defray their travelling expenses.? 6Page 9GA of the CDHB reprint of 4insburg;s essays" The $ssenes and The 3abbalah . . . )ee bibliography in the appendix of this volume.7 LLCompiler. O LLLLLLLLLL

Page CHG *et us thro a rapid retrospective glance at the history and the tribulations of that very same &ohar" as e kno of them from trust orthy tradition and documents. We need not stop to discuss hether it as ritten in the first century B.C. or in the first century +.,. )uffice it for us to kno that there as at all times a 3abalistic literature among the (e s0 that though historically it can be traced only from the time of the Captivity" yet from the Pentateuch do n to the Talmud the documents of that literature ere ever ritten in a kind of %ystery!language" ere" in fact" a series of symbolical records hich the (e s had copied from the $gyptian and the Chaldaean )anctuaries" only adapting them to their o n national historyLLif history it can be called. 'o that hich e claimLLand it is not denied even by the most pre.udiced 3abalist" is that although 3abalistic lore had passed orally through long ages do n to the latest pre!Christian Tannaim" and although ,avid and )olomon may have been great +depts in it" as is claimed" yet no one dared to rite it do n till the days of )himon ben!Pohai. In short" the lore found in 3abalistic literature as never recorded in riting before the first century of the modern era. This brings the critic to the follo ing reflectionI While in India e find the 2edas and the Br<hmanical literature ritten do n and edited ages before the Christian eraLLthe :rientalists themselves being obliged to concede a couple of millenniums of anti#uity to the older manuscripts0 hile the most important allegories in 4enesis are found recorded on Babylonian tiles centuries B.C.0 hile the $gyptian sarcophagi yearly yield proofs of the origin of the doctrines borro ed and copied by the (e s0 yet the %onotheism of the (e s is exalted and thro n into the teeth of all the Pagan nations" and the so!called Christian -evelation is placed above all others" like the sun above a ro of street gas lamps. Pet it is perfectly ell kno n" having been ascertained beyond doubt or cavil" that no manuscript" hether 3abalistic" Talmudistic" or Christian" hich has reached our present generation" is of earlier date than the first centuries of our era" hereas this can certainly never be said of the $gyptian papyri or the Chaldaean tiles" or even of some $astern ritings. But let us limit our present research to the 3abalah" and chiefly to the &oharLLcalled also the %idrash.

Page CHC This book" hose teachings ere edited for the first time bet een HG and CCG +.,." is kno n 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 as the composition of %oses de *exn of 2alladolid" in )pain" ho passed it off as a pseudograph of )himon ben!Pohai" is ridiculous" and as ell disposed of by %unkLLthough he does point to more than one modern interpolation in the &ohar. +t the same time it is more than certain that the present Book of &ohar as ritten by %oses de *exn" and" o ing to .oint editorship" is more Christian in its colouring than is many a genuine Christian volume. %unk gives the reason hy" saying that it appears evident that the author >made use of ancient documents" and among these of certain %idraschjm" or collections of traditions and Biblical expositions" hich e do not no possess.?J +s a proof" also" that the kno ledge of the $soteric system taught in the &ohar came to the (e s very late indeedLLat any rate" that they had so far forgotten it that the innovations and additions made by de *exn provoked no criticism" but ere thankfully receivedLL%unk #uotes from Tholuck" a (e ish authority" the follo ing informationI H<ya 4aen" ho died in CG@E" is to our kno ledge the first author ho developed Mand perfectedO the theory of the )ephjreth" and he gave to them the names hich e find again among the 3abalistic names used by ,r. (ellinek. %oses ben )hem!Tob de *eon" ho held intimate intercourse ith the )yrian and Chaldaean Christian learned scribes" as enabled through the latter to ac#uire a kno ledge of some of the 4nostic ritings.K +gain" the )epher Pet5jrah 6Book of Creation7LLthough attributed to +braham and though very archaic as to its contentsLLis first mentioned in the eleventh century by Pehuda ha!*evi 6in his 3ho5ari7. +nd these t o" the &ohar and Pet5jrah" are the storehouse of all the subse#uent 3abalistic orks. 'o let us see ho far the Hebre sacred canon itself is to be trusted. The ord >3abalah? comes from the root >to receive"? and has a meaning identical ith the )anskrit )mriti 6>received by tradition?7LLa system of oral teaching" passing from one generation of priests to another" as as the case ith the Br<hmanical books before they ere embodied in manuscript.

LLLLLLLLLL J M)ee B.C.W." 2ol. 2III" p. 9CA.O K This account is summari5ed from Isaac %yer;s fabbalah" p. CG" et se#. LLLLLLLLLL

Page CH9 The 3abalistic tenets came to the (e s from the Chaldaeans0 and if %oses kne the primitive and universal language of the Initiates" as did every $gyptian priest" and as thus ac#uainted ith the numerical system on hich it as based" he may have LLand e say he hasLL ritten 4enesis and other >scrolls.? The five books that no pass current under his name" the Pentateuch" are not ithal the original %osaic -ecords.J 'or ere they ritten in the old Hebre s#uare letters" nor even in the )amaritan characters" for both alphabets belong to a date later than that of %oses" and Hebre LLas it is no kno nLLdid not exist in the days of the great la giver" either as a language or as an alphabet. +s no statements contained in the records of the )ecret ,octrine of the $ast are regarded as of any value by the orld in general" and since" to be understood by and convince the reader" one has to #uote names familiar to him" and use arguments and proofs out of documents hich are accessible to all" the follo ing facts may perhaps demonstrate that our assertions are not merely based on the teachings of :ccult -ecordsI 6C7 The great :rientalist and scholar" 3laproth" denied positively the anti#uity of the so!called Hebre alphabet" on the ground that the s#uare Hebre characters in hich the Biblical manuscripts are ritten" and hich e use in printing" ere probably derived from the Palmyrene riting" or some other )emitic alphabet" so that the Hebre Bible is ritten merely in the Chaldaic phonographs of Hebre ords. The late ,r. 3enealy pertinently remarked that the (e s and Christians rely on + phonograph of a dead and almost unkno n language" as abstruse as the cuneiform letters on the mountains of +ssyria.K

LLLLLLLLLL J There is not in the decalogue one idea that is not the counterpart" or the paraphrase" of the dogmas and ethics current among the $gyptians long before the time of %oses and +aron. 6The %osaic *a a transcript from $gyptian )ourcesI vide 4eometry in -eligion" *ondon" $. W. +llen" CEDG.7 K Book of 4od. +pocalypse of +dam!:annes" 3enealy" p. @E@ M*ondon" -eeves / Turner" CEAH.O The reference to 3laproth is also from this page. LLLLLLLLLL

Page CH@ 697 The attempts made to carry back the s#uare Hebre $sdras 6B.C. BFE7 have all failed. character to the time of

6@7 It is asserted that the (e s took their alphabet from the Babylonians during their captivity. But there are scholars ho do not carry the no !kno n Hebre s#uare letters beyond the late period of the fourth century +.,.J The Hebre Bible is precisely as if Homer ere printed" not in 4reek" but in $nglish letters0 or as if )hakespeare;s orks ere phonographed in Burmese.K 6B7 Those ho maintain that the ancient Hebre is the same as the )yriac or Chaldaic have to see hat is said in (eremiah" herein the *ord is made to threaten the house of Israel ith bringing against it the mighty and ancient nation of the ChaldaeansI + nation say.R This is #uoted by Bishop WaltonX against the assumption of the identity of Chaldaic and Hebre " and ought to settle the #uestion. 6F7 The real Hebre of %oses as lost after the seventy years; captivity" hen the Israelites brought back Chaldaic ith them and grafted it on their o n language" the fusion resulting in a dialectical variety of Chaldaic" the Hebre tincturing it very slightly" and ceasing from that time to be a spoken language.ll hose language thou kno est not" neither understandest hat they

LLLLLLLLLL J )ee +siat. (our." '.). vii" p. 9HF" #uoted by 3enealy" p. @EB. K Book of 4od" loc. cit. R :p. cit." v" CF. X Prolegomena" iii" C@" #uoted by 3enealy" p. @EF. ll )ee Book of 4od" p. @EF. >Care should be taken"? says Butler 6#uoted by 3enealy" p. BED7" >to distinguish bet een the Pentateuch in the Hebre language but in the letters of the )amaritan alphabet" and the version of the Pentateuch in the )amaritan language. :ne of the most important differences bet een the )amaritan and the Hebre text respects the duration of the period bet een the deluge and the birth of +braham. The )amaritan text makes it longer by some centuries than the Hebre text0 and the )eptuagint makes it longer by some centuries than the )amaritan. It is observable that in the authentic translation of the *atin 2ulgate" the -oman Church follo s the computation expressed in the Hebre text0 and in her %artyrology follo s that of the )eventy"? both texts being inspired" as she claims. LLLLLLLLLL

Page CHB +s to our statement that the present :ld Testament does not contain the original Books of %oses" this is proven by the facts thatI 6C7 The )amaritans repudiated the (e ish canonical books and their >*a of %oses.? They ill have neither the Psalms of ,avid" nor the Prophets" nor the Talmud and %ishn<hI nothing but the real Books of %oses" and in #uite a different edition.J The Books of %oses and of (oshua are disfigured out of recognition by the Talmudists" they say. 697 The >black (e s? of Cochin" )outhern IndiaLL ho kno nothing of the Babylonian Captivity or of the ten >lost tribes? 6the latter a pure invention of the -abbis7" proving that these (e s must have come to India before the year AGG B.C.LL have their Books of %oses hich they ill sho to no one. +nd these Books and *a s differ greatly from the present scrolls. 'or are they ritten in the s#uare Hebre characters 6semi!Chaldaic and semi! Palmyrene7 but in the archaic letters" as e ere assured by one of themLLletters entirely unkno n to all but themselves and a fe )amaritans. 6@7 The 3araim (e s of the CrimeaLL ho call themselves the descendants of the true children of Israel" i.e." of the )adduceesLLre.ect the Torah and the Pentateuch of the )ynagogue" re.ect the )abbath of the (e s 6keeping 1riday7" ill have neither the Books of the Prophets nor the PsalmsLLnothing but their o n Books of %oses and hat they call his one and real *a . This makes it plain that the 3abalah of the (e s is but the distorted echo of the )ecret ,octrine of the Chaldaeans" and that the real 3abalah is found only in the Chaldaean Book of 'umbers no in the possession of some Persian )bfjs. $very nation in anti#uity had its traditions based on those of the mryan )ecret ,octrine0 and each nation points to this day to a )age of its o n race ho had received the primordial revelation from" and had recorded it under the orders of" a more or less divine Being. Thus it as ith the (e s" as ith all others. They had received their :ccult Cosmogony and *a s from their Initiate" %oses" and they have no entirely mutilated them.

LLLLLLLLLL J )ee -ev. (oseph Wolff;s (ournal" p. 9GG. Mfuoted in Book of 4od" pp. @E9!E@.O LLLLLLLLLL

Page CHF mdi is the generic name in our ,octrine of all the first men" i.e" the first speaking races" in each of the seven 5onesLLhence probably >+d!am.? +nd such first men" in every nation" are credited ith having been taught the divine mysteries of creation. Thus" the )abaeans 6according to a tradition preserved in the )bfj orks7 say that hen the >Third 1irst %an? left the country ad.acent to India for Babel" a treeJ as given to him" then another and a third tree" hose leaves recorded the history of all the races0 the >Third 1irst %an? meant one ho belonged to the Third -oot!-ace" and yet the )abaeans call him +dam. The +rabs of 8pper $gypt" and the %ohammedans generally" have recorded a tradition that the +ngel +5<5el brings a message from the Wisdom!Word of 4od to +dam henever he is reborn0 this the )bfjs explain by adding that this book is given to every )eli! +llah 6>the chosen one of 4od?7 for his ise men. The story narrated by the 3abalistsLLnamely" that the book given to +dam before his 1all 6a book full of mysteries and signs and events hich either had been" ere" or ere to be7 as taken a ay by the +ngel -a5iel after +dam;s 1all" but again restored to him lest men might lose its isdom and instruction0 that this book as delivered by +dam to )eth" ho passed it to $noch" and the latter to +braham" and so on in succession to the most ise of every generationLLrelates to all nations" and not to the (e s alone. 1or Berosus narrates in his turn that Qisuthros compiled a book" riting it at the command of his deity" hich book as buried in &iparaK or )ippara" the City of the )un" in Ba!bel!on!ya" and as dug up long after ards and deposited in the temple of Belos0 it is from this book that Berosus took his history of the antediluvian dynasties of 4ods and Heroes. +elian 6in 'imrod7 speaks of a Ha k 6emblem of the )un7" ho in the days of the beginnings brought to the $gyptians a book containing the isdom of their religion.

LLLLLLLLLL J + tree is symbolically a bookLLas >pillar? is another synonym of the same. K The ife of %oses" one of the seven daughters of a %idian priest" is called &ipora. It as (ethro" the priest of %idian" ho initiated %oses0 &ipora" one of the seven daughters. being simply one of the seven :ccult po ers that the Hierophant as and is supposed to pass to the initiated novice. LLLLLLLLLL

Page CHA The )am!)am of the )abaeans is also a 3abalah" as is the +rabic &em!&em 6Well of Wisdom7.J We are told by a very learned 3abalist that )eyffarth asserts that the old $gyptian tongue as only old Hebre " or a )emitic dialect0 and he proves this" our correspondent thinks" by sending him >some FGG ords in common? in the t o languages. This proves very little to our mind. It only sho s that the t o nations lived together for centuries" and that before adopting the Chaldaean for their phonetic tongue the (e s had adopted the old Coptic or $gyptian. The Israelitish )criptures dre their hidden isdom from the primeval Wisdom!-eligion that as the source of other )criptures" only it as sadly degraded by being applied to things and mysteries of this $arth" instead 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 %oses. The language of +brahamLLif &eruan 6)aturn" the emblem of time LLthe >)ar"? >)aros"? a >cycle?7 can be said to have any languageLL as not Hebre " but Chaldaic" perhaps +rabic" and still more likely some old Indian dialect. This is sho n by numerous proofs" some of hich e give here0 and unless" indeed" to please the tenacious and stubborn believers in Bible chronology" e cripple the years of our globe to the Procrustean bed of H"GGG years" it becomes self!evident that the Hebre cannot be called an old language" merely because +dam is supposed to have used it in the 4arden of $den. Bunsen says in $gypt;s Place in 8niversal History that in the Chaldean tribe immediately connected ith +braham" e find reminiscences of dates disfigured and misunderstood" as genealogies of single men" or indications of epochs. The +brahamic tribe!recollections go back at least three millennia beyond the grandfather of (acob.K The Bible of the (e s has ever been an $soteric Book in its hidden meaning" but this meaning has not remained one and the same throughout since the days of %oses. It is useless" considering the limited space e can give to this sub.ect" to attempt anything like the detailed history of the vicissitudes of the so!called Pentateuch" and besides" the history is too ell kno n to need lengthy dis#uisitions.

LLLLLLLLLL J )ee for these details the Book of 4od" pp. 9BB" 9FG. K Bunsen" op. cit." 2ol. 2" p. EF. LLLLLLLLLL

Page CHH Whatever as" or as not" the %osaic Book of CreationLLfrom 4enesis do n to the Prophets LLthe Pentateuch of today is not the same. It is sufficient to read the criticisms of $rasmus" and even of )ir Isaac 'e ton" to see clearly that the Hebre )criptures had been tampered ith and remodelled" had been lost and re ritten" a do5en times before the days of $5ra. This $5ra himself may yet one day turn out to have been +5ara" the Chaldaean priest of the 1ire and )un!4od" a renegade ho" through his desire of becoming a ruler" and in order to create an $thnarchy" restored the old lost (e ish Books in his o n ay. It as an easy thing for one versed in the secret system of $soteric numerals" or )ymbology" to put together events from the stray books that had been preserved by various tribes" and make of them an apparently harmonious narrative of creation and of the evolution of the (udaean race. But in its hidden meaning" from 4enesis to the last ord of ,euteronomy" the Pentateuch is the symbolical narrative of the sexes" and is an apotheosis of Phallicism" under astronomical and physiological personations.J Its coordination" ho ever" is only apparent0 and the human hand appears at every moment" is found every here in the >Book of 4od.? Hence the 3ings of $dem discussed in 4enesis before any king had reigned in Israel0 %oses records his o n death" and +aron dies t ice and is buried in t o different places" to say nothing of other trifles. 1or the 3abalist they are trifles" for he kno s that all these events are not history" but are simply the cloak designed to envelope and hide various physiological peculiarities0 but for the sincere Christian" ho accepts all these >dark sayings? in good faith" it matters a good deal. )olomon may very ell be regarded as a mythK by the %asons" as they lose nothing by it" for all their secrets are 3abalistic and allegorical LLfor those fe " at any rate" ho understand them.

LLLLLLLLLL J +s is fully sho n in The )ource of %easures and other orks. K )urely even %asons ould never claim the actual existence of )olomonT +s 3enealy sho s" he is not noticed by Herodotus" nor by Plato" nor by any riter of standing. It is most extraordinary" he says" >that the (e ish nation" over hom but a fe years before the mighty )olomon had reigned in all his glory" ith a magnificence scarcely e#ualled by the greatest monarchs" spending nearly eight thousand millions of gold on a temple" as overlooked by the historian Herodotus" riting of $gypt on the one hand" and of Babylon on the otherLLvisiting both places" and of course passing almost necessarily ithin a fe miles of the splendid capital of the national (erusalemT Ho can this be accounted forT? he asks 6p. BFH7. 'ay" not only are there no proofs of the t elve tribes of Israel having ever existed" but Herodotus" the most accurate of historians" ho as in +ssyria hen $5ra flourished" never mentions the Israelites at all0 and Herodotus as born in BEB B.C. Ho is thisT LLLLLLLLLL

Page CHE 1or the Christian" ho ever" to give up )olomon" the son of ,avidLL from hom (esus is made to descendLLinvolves a real loss. But ho even the 3abalists can claim great anti#uity for the Hebre texts of the old Biblical scrolls no possessed by the scholars is not made at all apparent. 1or it is certainly a fact of history" based on the confessions of the (e s themselves" and of Christians like ise" thatI The )criptures having perished in the captivity of 'abuchadre55ar" $sdras" the *evite" the priest" in the times of +rtaxerxes" king of the Persians" having become inspired" in the exercise of prophecy restored again the hole of the ancient )criptures.J :ne must have a strong belief in >$sdras"? and especially in his good faith" to accept the no !existing copies as genuine %osaic Books0 forI +ssuming that the copies" or rather phonographs hich had been made by Hilkiah and $sdras" and the various anonymous editors" ere really true and genuine" they must have been holly exterminated by +ntiochus0 and the version of the :ld Testament hich no subsists must have been made by (udas" or by some unkno n compilers" probably from the 4reek of the )eventy" long after the appearance and death of (esus. K The Bible" therefore" as it is no 6the Hebre texts" that is7" depends for its accuracy on the genuineness of the )eptuagint0 this" e are again told" as ritten miraculously by the )eventy" in 4reek" and the original copy having been lost since that time" our texts are re!translated back into Hebre from that language. But in this vicious circle of proofs e once more have to rely upon the good faith of t o (e sLL (osephus and Philo (udaeus of +lexandriaLLthese t o Historians being the only itnesses that the )eptuagint as ritten under the circumstances narrated.

LLLLLLLLLL J Clement" )tromateis" Bk. I" chap. xii. K Book of 4od" p. BGE. LLLLLLLLLL

Page CHD +nd yet it is .ust these circumstances that are very little calculated to inspire one ith confidence. 1or hat does (osephus tell usT He says that Ptolemy Philadelphus" desiring to read the Hebre *a in 4reek" rote to $lea5ar" the highpriest of the (e s" begging him to send him six men from each of the t elve tribes" ho should make a translation for him. Then follo s a truly miraculous story" vouchsafed by +risteas" of these seventy! t o men from the t elve tribes of Israel" ho" shut up in an island" compiled their translation in exactly seventy!t o days" etc. +ll 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. Ho could these tribes" lost bet een HGG and DGG B.C." each send six men some centuries later" to satisfy the him of Ptolemy" and to disappear once more immediately after ards from the hori5onT + miracle" verily. We are expected" nevertheless" to regard such documents as the )eptuagint as containing direct divine revelationI ,ocuments originally ritten in a tongue about hich nobody no kno s anything0 ritten by authors that are practically mythical" and at dates as to hich no one is able even to make a defensible surmise0 documents of the original copies of hich there does not no remain a shred. Pet people ill persist in talking of the ancient Hebre " as if there ere any man left in the orld ho no kno s one ord of it. )o little" indeed" as Hebre kno n that both the )eptuagint and the 'e Testament had to be ritten in a heathen language 6the 4reek7" and no better reasons for it given than hat Hutchinson says" namely" that the Holy 4host chose to rite the 'e Testament in 4reek. The Hebre language is considered to be very old" and yet there exists no trace of it any here on the old monuments" not even in Chaldaea. +mong the great number of inscriptions of various kinds found in the ruins of that countryI :ne in the Hebre Chaldee letter and language has never been found0 nor has a single authentic medal or gem in this ne !fangled character been ever discovered" hich could carry it even to the days of (esus.J

LLLLLLLLLL J Book of 4od" p. BF@. LLLLLLLLLL

Page CEG The original Book of ,aniel is ritten in a dialect hich is a mixture of Hebre and +ramaic0 it is not even in Chaldaic" ith the exception of a fe verses interpolated later on. +ccording to )ir W. (ones and other :rientalists" the oldest discoverable languages of Persia are the Chaldaic and )anskrit" and there is no trace of the >Hebre ? in these. It ould be very surprising if there ere" since the Hebre kno n to the philologists does not date earlier than FGG B.C." and its characters belong to a far later period still. Thus" hile the real Hebre characters" if not altogether lost are nevertheless so hopelessly transformed a + mere inspection of the alphabet sho ing that it has been shaped and made regular" in doing hich the characteristic marks of some of the letters have been retrenched in order to make them more s#uare and uniformaJ that no one but an initiated -abbi of )amaria or a >(aina? could read them" the ne system of the %asoretic points has made them a sphinx!riddle for all. Punctuation is no to be found every here in all the later manuscripts" and by means of it anything can be made of a text0 a Hebre scholar can put on the texts any interpretation he likes. T o instances given by 3enealy ill sufficeI In 4enesis xlix" 9C" e readI 'aphtali is a hind let loose0 he giveth goodly ords. By only a slight alteration of the points Bochart changes this intoI 'apthali is a spreading tree" shooting forth beautiful branches. )o again" in Psalms 6xxix" D7" instead ofI The voice of the *ord maketh the hind to calve" and discovereth the forests0 Bishop *o th givesI The voice of the *ord striketh the oak" and discovereth the forests. The same ord in Hebre signifies >4od? and >'othing"? . . . . K With regard to the claim made by some 3abalists that there as in anti#uity one kno ledge and one language" this claim is also our o n" and it is very .ust.

LLLLLLLLLL J +siatic (ournal" vii" p. 9HF" #uoted by 3enealy" p. @EB. K Book of 4od" p. @EF. LLLLLLLLLL

Page CEC :nly it must be added" to make the thing clear" that this kno ledge and language have both been esoteric ever since the submersion of the +tlanteans. The To er of Babel myth relates to that enforced secrecy. %en falling into sin ere regarded as no longer trust orthy for the reception of such kno ledge" and" from being universal" it became limited to the fe . Thus" the >one!lip?aor the %ystery! languageabeing gradually denied to subse#uent generations" all the nations became severally restricted to their o n national tongue0 and forgetting the primeval Wisdom!language" they stated that the *ordaone of the chief *ords or Hierophants of the %ysteries of the Pava!+leimahad 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 +depts. :ne of the keys to this 8niversal 3no ledge is a pure geometrical and numerical system" the alphabet of every great nation having a numerical value for every letter"J and" moreover" a system of permutation of syllables and synonyms hich is carried to perfection in the Indian :ccult methods" and hich the Hebre certainly has not. This one system" containing the elements of 4eometry and 'umeration" as used by the (e s for the purpose of concealing their $soteric creed under the mask of a popular and national monotheistic -eligion. The last ho kne the system to perfection ere the learned and >atheistical? )adducees" the greatest enemies of the pretensions of the Pharisees and of their confused notions brought from Babylon.

LLLLLLLLLL J )peaking of the hidden meaning of the )anskrit ords" %r. T. )ubba -o " in his able article on >The T elve )igns of the &odiac"? gives some advice as to the ay in hich one should proceed to find out >the deep significance of ancient )anskrit nomenclature . . . in the old +ryan myths. . . . C. 1ind out the synonyms of the ord used hich have other meanings. 9. 1ind out the numerical value of the letters composing the ord according to the methods of the ancient Tantrika orks MTantrika Vastraa orks on Incantation and %agicO. @. $xamine the ancient myths or allegories" if there are any" hich have any special connection ith the ord in #uestion. B. Permute the different syllables composing the ord and examine the ne combinations that ill thus be formed and their meanings"? etc. But he does not give the principal rule. +nd no doubt he is #uite right. The Tantrika Vastras are as old as %agic itself. Have they also borro ed their $sotericism from the Hebre sT MCf. 1ive Pears of Theosophy" CEEF" pp. CGA!GH.O LLLLLLLLLL

Page CE9 Pes" the )adducees" the Illusionists" ho maintained that the )oul" the +ngels" and all similar Beings" ere illusions because they ere temporaryathus sho ing themselves at one ith $astern $sotericism. +nd since they re.ected every book and )cripture" ith the exception of the *a of %oses" it seems that the latter must have been very different from hat it is no .J The hole of the foregoing is ritten ith an eye to our 3abalists. 4reat scholars as some of them undoubtedly are" they are nevertheless rong to hang the harps of their faith on the illo s of Talmudic gro thaon the Hebre scrolls" hether in s#uare or pointed characters" no in our public libraries" museums" or even in the collections of Paleographers. There do not remain half!a!do5en copies from the true %osaic Hebre scrolls in the hole orld. +nd those ho are in possession of theseaas e indicated a fe pages backa ould not part ith them" or even allo them to be examined" on any consideration hatever. Ho then can any 3abalist claim priority for Hebre $sotericism" and say" as does one of our correspondents" that >the Hebre has come do n from a far remoter anti#uity than any of them

LLLLLLLLLL J Their founder" &adoc" as the pupil" through +ntigonus of )ocho" of )imon the (ust. They had their o n secret Book of the *a ever since the foundation of their sect 6about BGG B.C.7 and this volume as unkno n to the masses. +t the time of the )eparation the )amaritans recogni5ed only the Book of the *a of %oses and the Book of (oshua" and their Pentateuch is far older" and is different from the )eptuagint. In CAE B.C. (erusalem had its temple plundered" M)ee )amuel Burder;s The 4enuine Works of 1lavius (osephus" 2ol. II" pp. @@C!@F. 'e Pork" ,odd" %ead / Co." CEHD.O and its )acred Booksanamely the Bible made up by $5ra and finished by (udas %accabeusa ere lost" . . . . after hich the %asorah completed the ork of destruction 6even of $5ra;s once!more ad.usted Bible7 begun by the change into s#uare from horned letters. Therefore the later Pentateuch accepted by the Pharisees as re.ected and laughed at by the )adducees. They are generally called atheists0 yet" since those learned men" ho made no secret of their free!thought" furnished from among their number the most eminent of the (e ish high!priests" this seems impossible. Ho could the Pharisees and the other t o believing and pious sects allo notorious atheists to be selected for such postsT The ans er is difficult to find for bigotry and for believers in a personal" anthropomorphic 4od" but very easy for those ho accept facts. The )adducees ere called atheists because they believed as the initiated %oses believed" thus differing very idely from the latter made!up (e ish legislator and hero of %ount )inai. LLLLLLLLLL

Page CE@ M hether $gyptian or even )anskritUO" and that it original source" than any of them?TJ as the source" or nearer to the old

+s our correspondent saysI >It becomes more convincing to me every day that in a far past time there as a mighty civili5ation ith enormous learning" hich had a common language over the earth" as to hich its essence can be recovered from the fragments hich no exist.? +ye" there existed indeed a mighty civili5ation" and a still mightier secret learning and kno ledge" the entire scope of hich can never be discovered by 4eometry and the 3abalah alone0 for there are seven keys to the large entrance door" and not one" nor even t o" keys can ever open it sufficiently to allo more than glimpses of hat lies ithin. $very scholar must be a are that there are t o distinct stylesat o schools" so to speakaplainly traceable in the Hebre )cripturesI the $lohistic and the (ehovistic. The portions belonging to these respectively are so blended together" so completely mixed up by later hands" that often all external characteristics are lost. Pet it is also kno n that the t o schools ere antagonistic0 that the one taught esoteric" the other exoteric" or theological doctrines0 that the one" the $lohists" ere )eers 6-oeh7" hereas the other" the (ehovists" ere prophets 6'abi7"K and that the lattera ho later became -abbisL ere generally only nominally prophets by virtue of their official position" as the Pope is called the infallible and inspired vicegerent of 4od.

LLLLLLLLLL J The measurements of the 4reat Pyramid being those of the temple of )olomon" of the +rk of the Covenant" etc." according to Pia55i )mythe and the author of The )ource of %easures" and the Pyramid of 4i5eh being sho n on astronomical calculations to have been built BDFG B.C." and %oses having ritten his booksafor the sake of argumentanot even half that time before our era" ho can this beT )urely if any one borro ed from the other" it is not the Pharaohs from %oses. $ven philology sho s not only the $gyptian" but even the %ongolian" older than the Hebre . K This alone sho s ho the Books of %oses ere tampered ith. In I )amuel 6ix" D7" it is saidI >He that is no called a prophet M'abiO as beforetime called a )eer M-oehO.? 'o since before )amuel" the ord >-oeh? is met no here in the Pentateuch" but its place is al ays taken by that of >'abi"? this proves clearly that the %osaic text has been replaced by that of the later *evites. 6)ee for fuller details (e ish +nti#uities" by the -ev. ,. (ennings" ,.,.7 LLLLLLLLLL

Page CEB That" again" the $lohists meant by >$lohim? >forces"? identifying their ,eity" as in the )ecret ,octrine" ith 'ature0 hile the (ehovists made of (ehovah a personal 4od externally" and used the term simply as a phallic symbolaa number of them secretly disbelieving even in metaphysical" abstract 'ature" and synthesi5ing all on the terrestrial scale. 1inally" the $lohists made of man the divine incarnate image of the $lohim" emanated first in all Creation0 and the (ehovists sho him as the last" the cro ning glory of the animal creation" instead of his being the head of all the sensible beings on earth. 6This is reversed by some 3abalists" but the reversion is due to the designedly!produced confusion in the texts" especially in the first four chapters of 4enesis. 7 Take the &ohar and find in it the description relating to +in!)oph" the Western or )emitic Parabrahman. What passages have come so nearly up to the 2edntic ideal as the follo ingI The creation Mthe evolved 8niverseO is the garment of that the garment oven from the ,eity;s o n substance.J hich has no name"

Bet een that hich is +in or >nothing"? and the Heavenly %an" there is an Impersonal 1irst Cause" ho ever" of hich it is saidI Before It gave any shape to this orld" before It produced any form" It as alone" ithout form or similitude to anything else. Who" then" can comprehend It" ho It as before the creation" since It as formlessT Hence it is forbidden to represent It by any form" similitude" or even by Its sacred name" by a single letter or a single point.K The sentence that follo s" ho ever" is an evident later interpolation0 for it dra s attention to a complete contradictionI +nd to this the ords 6,eut. iv" CF7" refera?Pe sa no manner of similitude on the day the *ord spake unto you.? But this reference to Chapter iv of ,euteronomy" hen in Chapter v 4od is mentioned as speaking >face to face? ith the people" is very clumsy.

LLLLLLLLLL J &ohar" i" 9a. M)ee alsoI &ohar 6Bereshith" 4enesis7 tr. by 'urho de %anhar 6pseud.7 Wi5ards Bookshelf" )an ,iego" CDEG.O K &ohar" B9 B. LLLLLLLLLL

Page CEF 'ot one of the names given to (ehovah in the Bible has any reference hatever to either +in )oph or the Impersonal 1irst Cause 6 hich is the *ogos7 of the 3abalah0 but they all refer to the $manations. It saysI 1or although" to reveal itself to us" the Concealed of all the Concealed sent forth the Ten $manations M)ephjrethO called the 1orm of 4od" 1orm of the Heavenly %an" yet since even this luminous form as too da55ling for our vision" it had to assume another form" or had to put on another garment" hich consists of the 8niverse. The 8niverse" therefore" or the visible orld" is a farther expansion of the ,ivine )ubstance" and is called in the 3abalah >The 4arment of 4od.?J This is the doctrine of all the Hindu Puranas" especially that of the 2ishnu! Purana. 2ishnu pervades the 8niverse and is that 8niverse0 Brahm enters the %undane $gg" and issues from it as the 8niverse0 Brahma even dies ith it and there remains only Brahman" the impersonal" the eternal" the unborn" and the un#ualifiable. The +in!)oph of the Chaldaeans and later of the (e s is assuredly a copy of the 2aidic ,eity0 hile the >Heavenly +dam"? the %acrocosm hich unites in itself the totality of beings and is the $sse of the visible 8niverse" finds his original in the Puranic Brahma. In )od" >the )ecret of the *a "? one recogni5es the expressions used in the oldest fragments of the 4upta!2idya" the )ecret 3no ledge. +nd it is not venturing too much to say that even a -abbi #uite familiar ith his o n special -abbinical Hebre ould only comprehend its secrets thoroughly if he added to his learning a serious kno ledge of the Hindu philosophies. *et us turn to )tan5a I of the Book of ,5yan for an example. The &ohar premises" as does the )ecret ,octrine" a universal" eternal $ssence" passiveabecause absoluteain all that men call attributes. The pregenetic or precosmical Triad is a pure metaphysical abstraction. The notion of a triple hypostasis in one 8nkno n ,ivine $ssence is as old as speech and thought. Hiranyagarbha" Hari" and Vamkaraathe Creator" the Preserver" and the ,estroyeraare the three manifested attributes of it" appearing and disappearing ith 3osmos0 the visible Triangle" so to speak" on the plane of the ever!invisible Circle. This is the primeval root!thought of thinking Humanity0 the Pythagorean Triangle emanating from the ever!concealed %onad" or the Central Point.
LLLLLLLLLL J &ohar i" 9a. )ee ,r. Christian ,avid 4insburg;s essay on The Cabbalah" its ,octrines" ,evelopments and *iterature. M1irst published in 4t. Britain in CEA@ by *ongmans 4reen / Co.0 for the #uotation above see p. CGE of a CDHB reprint of 4insburg;s combined essays" bearing the titleI The $ssenes and The 3abbalah . . ." reprinted in '.P. by )am Weiser0 also CDH9.aCompiler.O LLLLLLLLLL

Page CEA Plato speaks of it and Plotinus calls it an ancient doctrine" on remarks thatI hich Cud orth

)ince :rpheus" Pythagoras" and Plato" ho" all of them" asserted a Trinity of divine hypostases" un#uestionably derived much of their doctrine from the $gyptians" it may be reasonably suspected" that the $gyptians did the like before them.J The $gyptians certainly derived their Trinity from the Indians. Wilson .ustly observesI +s" ho ever" the 4recian accounts and those of the $gyptians are much more perplexed and unsatisfactory than those of the Hindus" it is most probable that e find amongst them the doctrine in its most original" as ell as most methodical and significant" form.K This" then" is the meaningI >,arkness alone filled the Boundless +ll" for 1ather" %other and )on ere once more :ne.?R )pace as" and is ever" as it is bet een the %anvantaras. The 8niverse in its pre!kosmic state as once more homogeneous and oneaoutside its aspects. This as a 3abalistic" and is no a Christian teaching. +s is constantly sho n in the &ohar" the Infinite 8nity" or +in!)oph" is ever placed outside human thought and appreciation0 and in )epher Pet5ir<h e see the )pirit of 4odathe *ogos" not the ,eity itselfacalled :ne. :ne is the )pirit of the living 4od" . . . ho liveth forever. 2oice" )pirit" Mof the )piritO" and WordI this is the Holy )pirit"X and the fuaternary. 1rom this Cube emanates the hole 3osmos. )ays the )ecret ,octrineI It is called to life. The mystic Cube in hich rests the Creative Idea" the manifesting %antra Mor articulate speecha 2achO and the holy Purusha Mboth radiations of prima materiaO exist in the $ternity in the ,ivine )ubstance in their latent state aduring Pralaya.
LLLLLLLLLL J -alph Cud orth" Intellectual )ystem of the 8niverse" I" iii. *ondon" Thomas Tegg" CEBF. fuoted by Wilson" 2ishnu Purana" 2ol. I" p. CB fn. K 2ishnu Purana" I" CB. MH.H. Wilson ed." *ondon" (ohn %urray" CEBG.O R )tan5a I" F MThe )ecret ,octrine" I" p. BGO . X )pher Pet5irah" I" XD. LLLLLLLLLL

Page CEH

-+*PH C8,W:-TH" ,,. CACH!CAEE

+nd in the )epher Pet5irah" hen the Three!in!:ne are to be called into beinga by the manifestation of )hekhinah" the first effulgency or radiation in the manifesting 3osmosathe >)pirit of 4od"? or 'umber :ne"J fructifies and a akens the dual Potency" 'umber T o" +ir" and 'umber Three" Water0 in these >are darkness and emptiness" slime and dung?a hich is Chaos" the Tohu!2ah!Bohu. The +ir and Water emanate 'umber 1our" $ther or 1ire" the )on. This is the 3abalistic fuaternary. This 1ourth 'umber" hich in the manifested 3osmos is the :ne" or the Creative 4od" is ith the Hindus the >+ncient"? )anat" the Pra.<pati of the 2edas and the Brahm< of the Br<hmansathe heavenly +ndrogyne" as he becomes the male only after separating himself into t o bodies" 2<ch and 2ir<.. With the 3abalists" he is at first the Ped!Hav<h" only later becoming (ehovah" like 2ir<." his prototype" after separating himself as +dam!3admon into +dam and $ve in the formless" and into Cain!+bel in the semiob.ective orld" he became finally the Ped!Hav<h" or man and oman" in $noch" the son of )eth. 1or" the true meaning of the compound name of (ehovahaof hich" unvo eled" you can make almost anythingaisI men and omen" or humanity composed of its t o sexes. 1rom the first chapter to the end of the fourth chapter of 4enesis every name is a permutation of another name" and every personage is at the same time somebody else.
LLLLLLLLLL J In its manifested state it becomes Ten" the 8niverse. In the Chaldaean 3abalah it is sexless. In the (e ish" )hekhinah is female" and the early Christians and 4nostics regarded the Holy 4host as a female potency. In the Book of 'umbers >)hekhina? is made to drop the final >h? that makes it a feminine name. 'arayana" the %over on the Waters" is also sexless0 but it is our firm belief that )hekhjnah and ,aiviprakiti" the >*ight of the *ogos"? are one and the same thing philosophically. LLLLLLLLLL

Page CEE + 3abalist traces (ehovah from the +dam of earth to )eth" the third sonaor rather raceaof +dam.J Thus )eth is (ehovah male0 and $nos" being a permutation of Cain and +bel" is (ehovah male and female" or our mankind. The Hindu Brahm<! 2ir<." 2ir<.!%anu" and %anu!2aivasvata" ith his daughter and ife" 2<ch" present the greatest analogy ith these personagesafor anyone ho ill take the trouble of studying the sub.ect in both the Bible and the Puranas. It is said of Brahm< that he created himself as %anu" and that he as born of" and as identical ith" his original self" hile he constituted the female portion >Vata!rupa? 6hundred!formed7. In this Hindu $ve" >the mother of all living beings"? Brahma created 2ira." ho is himself" but on a lo er scale" as Cain is (ehovah on an inferior scaleI both are the first males of the Third -ace. The same idea is illustrated in the Hebre name of 4od 6 7. -ead from right to left >Ped? 6 7 is the father. >He? 6 7 the mother" >2au? 6 7 the son" and >He? 6 7" repeated at the end of the ord" is generation" the act of birth" materiality. This is surely a sufficient reason hy the 4od of the (e s and Christians should be personal" as much as the male Brahm<" 2ishnu" or Viva of the orthodox" exoteric Hindu. Thus the term of Phvh aloneano accepted as the name of >:ne living MmaleO 4od?a ill yield" if seriously studied" not only the hole mystery of Being 6in the Biblical sense7" but also that of the :ccult Theogony" from the highest divine Being" the third in order" do n to man. +s sho n by the best HebraistsI The verbal or Hayah" or $!y!e" means to be" to exist" Hayah" or $!y!e" means to live" as motion of existence.K hile or

Hence $ve stands as the evolution and the never!ceasing >becoming? of 'ature.

LLLLLLLLLL J The $lohim create the +dam of dust" and in him (ehovah!Binah separates himself into $ve" after hich the male portion of 4od becomes the )erpent" tempts himself in $ve" then creates himself in her as Cain" passes into )eth" and scatters from $noch" the )on of %an" or Humanity" as Pod!Havah. K The )ource of %easures" p. E. LLLLLLLLLL

Page CED 'o if e take the almost untranslatable )anskrit ord )at" hich means the #uintessence of absolute immutable Being" or Be!nessaas it has been rendered by an able Hindu :ccultista e shall find no e#uivalent for it in any language0 but it may be regarded as most closely resembling >+in"? or >+in!)oph"? Boundless Being. Then the term H<y<h" >to be"? as passive" changeless" yet manifested existence may perhaps be rendered by the )anskrit (jv<tman" universal life or soul" in its secondary or cosmic meaning0 hile >H<y<h"? >to live"? as >motion of existence"? is simply Prana" the ever!changing life in its ob.ective sense. It is at the head of this third category that the :ccultist finds (ehovahathe %other" Binah" and the 1ather" +relim. This is made plain in the &ohar" hen the emanation and evolution of the )ephireth are explainedI 1irst" +in!)oph" then )hekhinah" the 4arment or 2eil of Infinite *ight" then )ephjrah or the 3admon" and" thus making the fourth" the spiritual )ubstance sent forth from the Infinite *ight. This )ephjrah is called the Cro n" 3ether" and has besides" six other namesain all seven. These names areI C. 3ether0 9. the +ged0 @. the Primordial Point0 B. the White Head0 F. the *ong 1ace0 A. the Inscrutable Height0 and H. $heyeh 6>I am?7.J This )eptenary )ephjrah is said to contain in itself the nine )ephireth. But before sho ing ho she brought them forth" let us read an explanation about the )ephirth in the Talmud" hich gives it as an archaic tradition" or 3abalah. There are three groups 6or orders7 of )ephjrethI C. The )ephrth called >divine attributes? 6the Triad in the Holy fuaternary70 9. the sidereal 6personal7 )ephjreth0 @. the metaphysical )ephjreth" or a periphrasis of (ehovah" ho are the first three )ephireth 63ether" Hokmah and Bjn<h7" the rest of the seven being the personal >)even )pirits of the Presence? 6also of the planets" therefore7. )peaking of these" the angels are meant" though not because they are seven" but because they represent the seven )ephireth hich contain in them the universality of the +ngels.

LLLLLLLLLL J This identifies )ephirah" the third potency" ith (ehovah the *ord" ho says to %oses out of the burning bushI >6Here7 I am? 6$xodus iii" B7. +t this time the >*ord? had not yet become (ehovah. It as not the one male 4od ho spoke" but the $lohim manifested" or the )ephiroth in their manifested collectivity of seven" contained in the triple )ephirah. LLLLLLLLLL

Page CDG This sho s 6a7 that" hen the first four )ephjreth are separated" as a Triad! fuaternarya)ephjrah being its synthesisathere remain only seven )ephiroth" as there are seven -ishis0 these become ten hen the fuaternary" or the first divine Cube" is scattered into units0 and 6b7 that hile (ehovah might have been vie ed as the ,eity" if he be included in the three divine groups or orders of the )ephiroth" the collective $lohim" or the #uaternary indivisible 3ether" once that he becomes a male 4od" he is no more than one of the Builders of the lo er groupaa (e ish Brahma.J + demonstration is no attempted. The first )ephirah" containing the other nine" brought them forth in this orderI 697 Hokmah 6or Wisdom7" a masculine active potency represented among the divine names as Pah0 and" as a permutation or an evolution into lo er forms in this instance abecoming the ophanim 6or the Wheelsacosmic rotation of matter7 among the army" or the angelic hosts. 1rom this Hokmah emanated a feminine passive potency called 6@7 Intelligence" Binah" hose divine name is (ehovah" and hose angelic name" among the Builders and Hosts" is +relim.K It is from the union of these t o potencies" male and female 6or Hokmah and Binah7 that emanated all the other )ephiroth" the seven orders of the Builders. 'o if e call (ehovah by his divine name" then he becomes at best and forth ith >a female passive? potency in Chaos. +nd if e vie him as a male 4od" he is no more than one of many" an +ngel" +relim. But straining the analysis to its highest point" and if his male name Pah" that of Wisdom" be allo ed to him" still he is not the >Highest and the one *iving 4od?0 for he is contained ith many others ithin )ephirah" and )ephirah herself is a third Potency in :ccultism" though regarded as the first in the exoteric 3abalahaand is one" moreover" of lesser importance than the 2aidic +diti" or the Primordial Water of )pace" hich becomes after many a permutation the +stral *ight of the 3abalist.

LLLLLLLLLL J The Brahmans ere ise in their generation hen they gradually" for no other reason than this" abandoned Brahma" and paid less attention to him individually than to any other deity. +s an abstract synthesis they orshipped him collectively and in every 4od" each of hich represents him. +s Brahm<" the male" he is far lo er than Viva" the *inga" ho personates universal generation" or 2ishnu" the preserveraboth Viva and 2ishnu being the regenerators of life after destruction. The Christians might do orse than follo their example" and orship 4od in )pirit" and not in the male Creator. K + plural ord" signifying a collective host generically0 literally" the >strong lion.? LLLLLLLLLL

Page CDC Thus the 3abalah" as e have it no " is sho n to be of the greatest importance in explaining the allegories and >dark sayings? of the Bible. +s an $soteric ork upon the mysteries of creation" ho ever" it is almost orthless as it is no disfigured" unless checked by the Chaldaean Book of 'umbers or by the tenets of the $astern )ecret )cience" or $soteric Wisdom. The Western nations have neither the original 3abalah" nor yet the %osaic Bible. 1inally" it is demonstrated by internal as ell as by external evidence" on the testimony of the best $uropean Hebraists" and the confessions of the learned (e ish -abbis themselves" that >an ancient document forms the essential basis of the Bible" hich received very considerable insertions and supplements?0 and that >the Pentateuch arose out of the primitive or older document by means of a supplementary one.? Therefore in the absence of the Book of 'umbers"J the 3abalists of the West are only entitled to come to definite conclusions" hen they have at hand some data at least from that >ancient document?adata no found scattered throughout $gyptian papyri" +ssyrian tiles" and the traditions preserved by the descendants of the disciples of the last 'a5ars. Instead of that" most of them accept as their authorities and infallible guides 1abre d;:liveta ho as a man of immense erudition and of speculative mind" but neither a 3abalist nor an :ccultist" either Western or $asterna and the %ason -agon" the greatest of the >Wido ;s sons"? ho as even less of an :rientalist than d;:livet" for )anskrit learning as almost unkno n in the days of both these eminent scholars.

LLLLLLLLLL J The riter possesses only a fe extracts" some do5en pages in all" verbatim #uotations from that priceless ork" of hich but t o or three copies" perhaps" are still extant. LLLLLLLLLL

Page CD9

HEBREW ALLEGORIES Ho can any 3abalist" ac#uainted ith the foregoing" deduce his conclusions ith regard to the true $soteric beliefs of the primitive (e s" from only that hich he no finds in the (e ish scrollsT Ho can any scholaraeven though one of the keys to the universal language be no positively discovered" the true key to the numerical reading of a pure geometrical systemagive out anything as his final conclusionT %odern 3abalistic speculation is on a par no ith modern >speculative %asonry?" for as the latter tries vainly to link itself ith the ancientaor rather the archaica %asonry of the Temples" failing to make the link because all its claims have been sho n to be inaccurate from an archaeological standpoint" so fares it also ith 3abalistic speculation. +s no mystery of 'ature orth running after can be revealed to humanity by settling hether Hiram +bif as a living )idonian builder" or a solar myth" so no fresh information ill be added to :ccult *ore by the details of the exoteric privileges conferred on the Collegia 1abrorum by 'uma Pompilius. -ather must the symbols used in it be studied in the +ryan light" since all the )ymbolism of the ancient Initiations came to the West ith the light of the $astern )un. 'evertheless" e find the most learned %asons and )ymbologists declaring that all these eird symbols and glyphs" that run back to a common origin of immense anti#uity" ere nothing more than a display of cunning natural phallicism" or emblems of primitive typology. Ho much nearer the truth is the author of The )ource of %easures" ho declares that the elements of human and numerical construction in the Bible do not shut out the spiritual elements in it" albeit so fe no understand them. The ords e #uote are as suggestive as they are trueI Ho desperately blinding becomes a superstitious use" through ignorance of such emblems" hen they are made to possess the po er of bloodshed and torture" through orders of propaganda of any species of religious cultus. When one thinks of the horrors of a %oloch" or Baal" or ,<gen orship0 of the correlated blood deluges under the cross bapti5ed in gore by Constantine" as the initiative of the secular church0 . . . hen one thinks of all this" and then that the cause of all has been simply ignorance of the real radical reading of the %oloch" and Baal" and ,<gen" and the cross and the t;phillin" all running back to a common origin" and" after all"

Page CD@ being nothing more than a display of pure and natural mathematics" . . . . one is apt to feel like cursing ignorance" and to lose confidence in hat are called intuitions of religion0 one is apt to ish for a return of the day hen all the orld as of one lip and of one kno ledge . . . . But hile these elements Mof the construction of the pyramidO are rational and scientific" . . let no man consider that ith this discovery comes a cutting off of the spiritualityJ of the Bible intention" or of man;s relation to this spiritual foundation. ,oes one ish to build a houseT 'o house as ever actually built ith tangible material until first the architectural design of building had been accomplished" no matter hether the structure as palace or hovel. )o ith 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 reali5e a system" hich is the creative system of the eternal 4od. . . . But" spiritually" 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 4od" to the extent of recogni5ing this system of design for cosmic creationa yea" even before the ords ent forth" *et there beUK But true as the above ords may be" hen coming from one ho has rediscovered" more completely than anyone else has done during the past centuries" one of the keys to the universal %ystery *anguage" it is impossible for an $astern :ccultist to agree ith the conclusion of the able author of The )ource of %easures. He >has set out to find the truth.? and yet he still believes thatI The best and most authentic vehicle of communication from Mthe creativeO 4od to man . . . is to be found in the Hebre Bible. To this e must and shall demur" giving our reasons for it in a fe ords. The >Hebre Bible? exists no more" as has been sho n in the foregoing pages" and the garbled accounts" the falsified and pale copies e have of the real %osaic Bible of the Initiates" arrant the making of no such s eeping assertion and claim. +ll that the scholar can fairly claim is that the (e ish Bible" as no extantain its latest and final interpretation" and according to the ne ly!discovered keyamay give a partial presentment of the truths it contained before it as mangled.

LLLLLLLLLL J +ye0 but that spirituality can never be discovered" far less proved" unless e turn to the +ryan )criptures and )ymbology. 1or the (e s it as lost" save for the )adducees" from the day that the >chosen people? reached the Promised *and0 the national 3arma preventing %oses from reaching it. K The )ource of %easures" pp. @CH!CE. LLLLLLLLLL

Page CDB But ho can he tell hat the Pentateuch contained before it had been recomposed by $sdras0 then corrupted still more by the ambitious -abbis in later times" and other ise remodelled and interfered ithT *eaving aside the opinion of the declared enemies of the (e ish )criptures" one may #uote simply hat their most devoted follo ers say. T o of these are Horne and Prideaux. The avo als of the former ill be sufficient to sho ho much no remains of the original %osaic books" unless indeed e accept his sublimely blind faith in the inspiration and editorship of the Holy 4host. He rites that hen a Hebre scribe found a riting of any author" he as entitled" if he thought fit" being >conscious of the aid of the Holy )pirit"? to do exactly as he pleased ith itato cut it up" or copy it" or use as much of it as he deemed right" and so to incorporate it ith his o n manuscript. ,r. 3enealy aptly remarks of Horne" that it is almost impossible to get any admission from him That makes against his church" so remarkably guarded is he MHorneO in his phraseology and so onderfully discreet in the use of ords that his language" like a diplomatic letter" perpetually suggests to the mind ideas other than those hich he really means0 I defy any unlearned person to read his chapter on >Hebre characters? and to derive any kno ledge from it hatever on the sub.ect on hich he professes to treat.J +nd yet this same Horne ritesI We are persuaded that the things to hich reference is made proceeded from the original riters or compilers of the books M:ld TestamentO. )ometimes they took other ritings" annals" genealogies" and such like" ith hich they incorporated additional matter" or hich they put together ith greater or less condensation. The :ld Testament authors used the sources they employed 6that is" the riting of other people7 ith freedom and independence. Conscious of the aid of the ,ivine )pirit" they adapted their o n productions" or the productions of others" to the ants of the times. But in these respects they cannot be said to have corrupted the text of )cripture. They made the text.K

LLLLLLLLLL J The Book of 4od" pp. @EE" @ED. K )ee Thomas Hart ell Horne;s +n Introduction to . . . the Holy )criptures 6CGth edition7. 2ol. ii" p. @@" as #uoted by ,r. 3enealy" p. @ED. M*ondon" *ongman . . . 4reen etc." CEFA!FD 6Bv.7O LLLLLLLLLL

Page CDF But of hat did they make itT Why" of the observes 3enealyI ritings of other persons" .ustly

+nd this is Horne;s notion of hat the :ld Testament isaa cento from the ritings of unkno n persons collected and put together by those ho" he says" ere divinely inspired. 'o infidel that I kno of has ever made so damaging a charge as this against the authenticity of the :ld Testament.J This is #uite sufficient" e think" to sho that no key to the universal language! system can ever open the mysteries of Creation in a ork in hich" hether through design or carelessness" nearly every sentence has been made to apply to the latest outcome of religious vie sato Phallicism" and to nothing else. There are a sufficient number of stray bits in the $lohistic portions of the Bible to arrant the inference that the Hebre s ho rote it ere Initiates0 hence the mathematical coordinations and the perfect harmony bet een the measures of the 4reat Pyramid and the numerals of the Biblical glyphs. But surely if one borro ed from the other" it cannot be the architects of the Pyramid ho borro ed from )olomon;s Temple" if only because the former exists to this day as a stupendous living monument of $soteric records" hile the famous temple has never existed outside of the far later Hebre scrolls.K Hence there is a great distance bet een the admission that some Hebre s ere initiates" and the conclusion that because of this the Hebre Bible must be the best standard" as being the highest representative of the archaic $soteric )ystem. 'o here does the Bible say" moreover" that the Hebre is the language of 4od0 of this boast" at any rate" the authors are not guilty. Perhaps because in the days hen the Bible as last edited the claim ould have been too preposterousahence dangerous.

LLLLLLLLLL J The Book of 4od. *oc. Cit. K The author M)kinnerO says that Parker;s #uadrature is >that identical measure hich as used anciently as the perfect measure" by the $gyptians" in the construction of the 4reat Pyramid" hich as built to monument it and its uses"? and that >from it the sacred cubit!value as derived" hich as the cubit! value used in the construction of the Temple of )olomon" the +rk of 'oah" and the +rk of the Covenant? 6The )ource of %easures" p. 997. This is a grand discovery" no doubt" but it only sho s that the (e s profited ell by their captivity in $gypt" and that %oses as a great Initiate. LLLLLLLLLL

Page CDA The compilers of the :ld Testament" as it exists in the Hebre canon" kne ell that the language of the Initiates in the days of %oses as identical ith that of the $gyptian Hierophants0 and that none of the dialects that had sprung from the old )yriac and the pure old +rabic of Parabathe father and progenitor of the primitive +rabians" long before the time of +braham" in hose days the ancient +rabic had already become vitiatedathat none of those languages as the one sacerdotal universal tongue. 'evertheless all of them included a number of ords hich could be traced to common roots. +nd to do this is the business of modern Philology" though to this day" ith all the respect due to the labors of the eminent Philologists of :xford and Berlin" that )cience seems to be hopelessly floundering in the Cimmerian darkness of mere hypothesis. +hrens" hen speaking of the letters as arranged in the Hebre sacred scrolls" and remarking that they ere musical notes" had probably never studied ryan Hindu music. In the )anskrit language letters are continually arranged in the sacred :llas so that they may become musical notes. 1or the hole )anskrit alphabet and the 2edas" from the first ord to the last" are musical notations reduced to riting0 the t o are inseparable. J +s Homer distinguished bet een the >language of 4ods? and the >language of men"?K so did the Hindus. The ,evan<garj" the )anskrit characters" are the >speech of the 4ods"? and )anskrit is the divine language.

LLLLLLLLLL J )ee The Theosophist" 2ol. I" 'ovember" CEHD" art. >Hindu %usic"? p. BH MWi5ards Bookshelf" rpr. CDHD.O K The )anskrit letters are far more numerous than the poor t enty!t o letters of the Hebre alphabet. They are all musical" and they are read!or rather chantedaaccording to a system given in very old Tantrika orks" and are called ,evanagari" the speech" or language" of the 4ods. +nd since each letter ans ers to a numeral" the )anskrit affords a far larger scope for expression" and it must necessarily be far more perfect than the Hebre " hich follo ed the same system but could apply it only in a very limited ay. If either of these t o languages ere taught to humanity by the 4ods" surely it ould more likely be the )anskrit" the perfect form of the most perfect language on earth" than the Hebre " the roughest and the poorest. 1or once anyone believes in a language of divine origin" he can hardly believe at the same time that +ngels or 4ods or any divine %essengers have had to develop it from a rough monosyllabic form into a perfect one" as e see in terrestrial linguistic evolution. M)ee B.C.W." 2ol. 2II" pp. 9A@!AB.O LLLLLLLLLL

Page CDH It is argued in defence of the present version of the %osaic Books that the mode of language adopted as an >accommodation? to the ignorance of the (e ish people. But the said >mode of language? drags do n the >sacred text? of $sdras and his colleagues to the level of the most unspiritual and gross phallic religions. This plea confirms the suspicions entertained by some Christian %ystics and many philosophical critics" thatI 6a7 ,ivine Po er as an +bsolute 8nity had never anything more to do ith the Biblical (ehovah and the >*ord 4od? than ith any other )ephjreth or number. The +in!)oph of the 3abalah of %oses is as independent of any relation ith the created 4ods as is Parabrahman Itself. 6b7 The teachings veiled in the :ld Testament under allegorical expressions are all copied from the %agical Texts of Babylonia" by $sdras and others" hile the earlier %osaic Text had its source in $gypt. + fe instances kno n to almost all )ymbologists of note" and especially to the 1rench $gyptologists" may help to prove the statement. 1urthermore" no ancient Hebre Philosopher" Philo no more than the )adducees" claimed" as do no the ignorant Christians" that the events in the Bible should be taken literally. Philo says most explicitlyI The verbal statements are fabulous Min the Book of the *a OI it is in the allegory that e shall find the truth. *et us give a fe instances" beginning ith the latest narrative" the Hebre " and thus if possible trace the allegories to their origin. C. Whence the Creation in six days" the seventh day as day of rest" the seven $lehjm"J and the division of space into heaven and earth" in the first chapter of 4enesisT
LLLLLLLLLL J In the first chapter of 4enesis the ord >4od? represents the $lehjm a4ods in the plural" not one 4od. This is a cunning and dishonest translation. 1or the hole 3abalah explains sufficiently that the +lhim 6$lehjm7 are seven0 each creates one of the seven things enumerated in the first chapter" and these ans er allegorically to the seven creations. To make this clear" count the verses in hich it is said >+nd 4od sa that it as good"? and you ill find that this is said seven timesain verses B" CG" C9" CE" 9C" 9F" and @C. +nd 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 4od"? the )even $lehjm repeat the sacramental sentence" >It as good"? for the seventh time" thus making of man the seventh creation" and sho ing the origin of this bit of cosmogony to be in the Hindu creations. The $lehjm are" of course" the seven $gyptian 3hnumu" the >assistant! architects?0 the seven +msh<spends of the &oroastrians0 the )even )pirits subordinate to Ialdabaeth of the 'a5areans0 the seven Pra.<patis of the Hindus" etc. LLLLLLLLLL

Page CDE The division of the vault above from the +byss" or Chaos" belo is one of the first acts of creation or rather of evolution" in every cosmogony. Hermes in Poimandros speaks of a heaven seen in seven circles ith seven 4ods in them. We examine the +ssyrian tiles and find the same on themathe seven creative 4ods busy each in his o n sphere. The cuneiform legends narrate ho Bel prepared the seven mansions of the 4ods0 ho heaven as separated from the earth. In the Br<hmanical allegory everything is septenary" from the seven 5ones" or envelopes" of the %undane $gg do n to the seven continents" islands" seas" etc. The six days of the eek and the seventh" the )abbath" are based primarily on the seven creations of the Hindu Brahm<" the seventh being that of man0 and secondarily on the number of generation. It is pre! eminently and most conspicuously phallic. In the Babylonian system the seventh day" or period" as that in hich man and the animals ere created. 9. The $lehjm make a oman out of +dam;s rib.J This process is found in the %agical Texts translated by 4. )mith. The seven )pirits bring forth the oman from the loins of the man" explains %r. )ayce in his Hibbert *ectures.K The mystery of the oman ho as made from the man is repeated in every national religion" and in )criptures far antedating the (e ish. Pou find it in the +vestan fragments" in the $gyptian Book of the ,ead" and finally in Brahm<" the male" separating from himself" as a female self" 2<ch" in hom he creates 2ir<.. @. The t o +dams of the first and second chapters in 4enesis originated from garbled exoteric accounts coming from the Chaldaeans and the $gyptian 4nostics" revised later from the Persian traditions" most of hich are old mryan allegories.

LLLLLLLLLL J 4en. ii" 9C" 99. K :p. cit. )ee *ecture 2I" p. @DF" note MWms. / 'orgate" *ondon 6CDGD7O. LLLLLLLLLL

Page CDD +s +dam!3admon is the seventh creation"J so the +dam of dust is the eighth0 and in the Pur<nas one finds an eighth" the +nugraha creation" and the $gyptian 4nostics had it. Irenaeus" complaining of the heretics" says of the 4nosticsI )ometimes they ill have him MmanO to have been made on the sixth day" and sometimes on the eighth.K The author of The Hebre ritesI and :ther Creations 1undamentally $xplained

These t o creations of man on the sixth day and on the eighth ere those of the +damic" or fleshly man" and of the spiritual man" ho ere kno n to Paul and the 4nostics as the first and second +dam" the man of earth and the man of Heaven. Irenaeus also says they insisted that %oses began ith the :gdoad of the )even Po ers and their mother" )ophia 6the old 3efa of $gypt" ho is the *iving Word at :mbos7. )ophia is also +diti ith her seven sons. :ne might go on enumerating and tracing the (e ish >revelations? ad infinitum to their original sources0 ere it not that the task is superfluous" since so much is already done in that direction by othersaand done thoroughly ell" as in the case of 4erald %assey" ho has sifted the sub.ect to the very bottom. Hundreds of volumes" treatises" and pamphlets are being ritten yearly in defence of the >divine! inspiration? claim for the Bible0 but symbolical and archaeological research is coming to the rescue of truth and factatherefore of the $soteric ,octrine!upsetting every argument based on faith and breaking it as an idol ith feet of clay. + curious and learned book" The +pproaching $nd of the +ge Mp. 9@GO" by H. 4rattan 4uinness" professes to solve the mysteries of the Bible chronology and to prove thereby 4od;s direct revelation to man. +mong other things its author thinks thatI

LLLLLLLLLL J The seventh esoterically" exoterically the sixth. K Contra Haereses" I" xviii" 9. R :p. cit. by 4erald %assey" p. CD" Mp. C9@ in 4erald %assey;s *ectures" rpr. by )amuel Weiser" '.P." CDHB.O LLLLLLLLLL

Page 9GG It is impossible to deny that a septiform chronology the elaborate ritual of (udaism.J as divinely appointed in

This statement is innocently accepted and firmly believed in by thousands and tens of thousands" only because they are ignorant of the Bibles of other nations. T o pages from a small pamphlet" a lecture by %r. 4erald %assey"K so upset the arguments and proofs of the enthusiastic %r. 4rattan 4uinness" spread over HAG pages of small print" as to prevent them from ever raising their heads any more. %r. %assey treats of the 1all" and saysI Here" as before" the genesis does not begin at the beginning. There as an earlier 1all than that of the Primal Pair. In this the number of those ho failed and fell as seven. We meet ith those seven in $gypta$ight ith the mothera here they are called the >Children of Inertness"? ho ere cast out from +m! )men" the Paradise of the $ight0 also in a Babylonian legend of Creation" as the )even Brethren" ho ere )even 3ings" like the )even 3ings in the Book of -evelation0 and the )even 'on!)entient Po ers" ho became the )even -ebel +ngels that made ar in heaven. The )even 3ronidae" described as the )even Watchers" ho in the beginning ere formed in the interior of heaven. The heaven" like a vault" they extended or hollo ed out0 that hich as not visible they raised" and that hich had no exit they opened0 their ork of creation being exactly identical ith that of the $lehjm in the Book of 4enesis. These are the )even elemental Po ers of space" ho ere continued as )even Timekeepers. It is said of themI >In atching as their office" but among the stars of heaven their atch they kept not"? and their failure as the 1all. In the Book of $noch the same )even Watchers in heaven are stars hich transgressed the commandment of 4od before their time arrived" for they came not in their proper season" therefore as he offended ith them" and bound them until the period of the consummation of their crimes" at the end of the secret" or great year of the World" i.e." the Period of Precession" hen there as to be restoration and rebeginning. The )even deposed constellations are seen by $noch" looking like seven great bla5ing mountains overthro nathe seven mountains in -evelation" on hich the )carlet *ady sits.R There are seven keys to this" as to every other allegory hether in the Bible or in pagan religions.
LLLLLLLLLL J M)ee p. CAD / @9!@F of *ight for the *ast ,ays 6*ondon" %organ )cott" CDCH7 4uinness #uotes his earlier ork on this topic.O K *oc. cit. R :p. cit. Mp. C9@O. LLLLLLLLLL herein %r.

Page 9GC While %r. %assey has hit upon the key in the mysteries of cosmogony" (ohn Bentley in his Hindu +stronomy claims that the 1all of the +ngels" or War in Heaven" as given by the Hindus" is but a figure of the calculations of time!periods" and goes on to sho that among the Western nations the same ar" ith like results" took the form of the ar of the Titans. In short" he makes it astronomical. )o does the author of The )ource of %easuresI The celestial sphere" ith the earth" as divided into t elve compartments MastronomicallyO" and these compartments ere esteemed as sexed0 the lords" or husbands" being" respectively" the planets presiding over them. This being the settled scheme" ant of proper correction ould bring it to pass" after a time" that error and confusion ould ensue" by the compartments coming under the lordship of the rong planets. Instead of la ful edlock" there ould be illegal intercourse" as bet een the planets" >sons of $lehjm"? and these compartments" >daughters of H!+dam"? or of the earth!man0 and" in fact" the Bth verse of Ath 4enesis ill bear this interpretation for the usual one" vi5." >In the same days" or periods" there ere untimely births in the earth0 and also behind that" hen the sons of $lehjm came to the daughters of H! +dam" they begat to them the offspring of harlotry"? etc." astronomically indicating this confusion. J ,o any of these learned explanations explain anything except a possible ingenious allegory" and a personification of the celestial bodies" by the ancient %ythologists and PriestsT Carried to their last ord they ould undeniably explain much" and ould thus furnish one of the right seven keys" fitting a great many of the Biblical pu55les yet opening none naturally and entirely" instead of being scientific and cunning master!keys. But they yet prove one thingathat neither the septiform chronology nor the septiform theogony and evolution of all things is of divine origin in the Bible. 1or let us see the sources at hich the Bible sipped its divine inspiration ith regard to the sacred number seven. )ays %r. %assey in the same lectureI The Book of 4enesis tells us nothing about the nature of these $lehjm" erroneously rendered 4od" ho are creators of the Hebre beginning" and ho are themselves pre!extant and seated hen the theatre opens and the curtain ascends. It says that in the beginning the $lehjm created the heaven and the earth.

LLLLLLLLLL J The )ource of %easures" p. 9B@. LLLLLLLLLL

Page 9G9 In thousands of books the $lehjm have been discussed" but ... With no conclusive result. . . . The $lehjm are )even in number" hether as nature!po ers" gods of constellations" or planetary gods" . . . as the Pitis and Patriarchs" %anus and 1athers of earlier times. The 4nostics" ho ever" and the (e ish 3abalah preserve an account of the $lehjm of 4enesis by hich e are able to identify them ith other forms of the seven primordial po ers. . . . Their names are Ialdabaeth" (ae" Tsabaeth" +donaios" $loaios" Horaios" and +staphaios. Iadabaeth signifies the *ord 4od of the fathers" that is the fathers ho preceded the 1ather0 and thus the )even are identical ith the )even Pitis or 1athers of India 6Irenaeus" B.I." xxx." F7. %oreover" the Hebre $lehjm ere pre!extant by name and nature as Phoenician divinities or po ers. )anchoniathon mentions them by name" and describes them as +uxiliaries of 3ronos or Time. In this phase" then" the $lehjm are time!keepers in heavenU In the Phoenician mythology the $lehjm are the )even sons of )ydik M%elchi5edekO" identical ith the )even 3abiri" ho in $gypt are the )even sons of Ptah" and the )even )pirits of -a in The Book of the ,ead0 . . . in +merica ith the seven Hohgates" . . in +ssyria ith the seven *uma5i. . . . They are al ays seven in number. . . . ho 3abathat is" turn round" together" hence the >3ab!iri.? . . . They are also the Ili or 4ods" in +ssyrian" ho ere seven in numberU . . . They ere first born of the %other in )pace"J and then the )even Companions passed into the sphere of time as auxiliaries of 3ronus" or )ons of the %ale Parent. +s ,amascius says in his Primitive Principles" the %agi consider that space and time ere the source of all0 and from being po ers of the air the gods ere promoted to become time!keepers for men. )even constellations ere assigned to them. . . . +s the seven turned around in the ark of the sphere they ere designated the )even )ailors" Companions" -ishis" or $lehjm. The first >)even )tars? are not planetary. They are the leading stars of seven constellations hich turned round ith the 4reat Bear in describing the circle of the year.K These the +ssyrians called the seven *uma5i" or leaders of the flocks of stars" designated sheep. :n the Hebre line of descent or development" these $lehjm are identified for us by the 3abalists and 4nostics" ho retained the hidden isdom or gnosis" the clue of hich is absolutely essential to any proper understanding of mythology or theology. . . . There ere t o constellations ith seven stars each. We call them the T o Bears. But the seven stars of the *esser Bear ere once considered to be the seven heads of the Polar ,ragon" hich e meet ithaas the beast ith seven headsain the +kkadian Hymns and in -evelation. The mythical dragon originated in the crocodile" hich is the dragon of $gypt. . . .
LLLLLLLLLL J When they are the +nupapadakas 6Parentless7 of The )ecret ,octrine. )ee )tan5a" I" D" 2ol. I" pp. BH / F9. K These originated ith the +ryans" ho placed therein their >bright!crested? 6Chitra!)ikhandin7 )even -ishis. But all this is far more :ccult than appears on the surface. LLLLLLLLLL

Page 9G@ 'o in one particular cult" the )ut!Typhonian" the first god as )evekh Mthe seven!foldO" ho ears the crocodile;s head" as ell as the )erpent" and ho is the ,ragon" or hose constellation as the ,ragon. . . . In $gypt the 4reat Bear as the constellation of Typhon" or 3epha" the old genetrix" called the %other of the -evolutions0 and the ,ragon ith seven heads as assigned to her son" )evekh! 3ronus" or )aturn" called the ,ragon of *ife. That is" the typical dragon or serpent ith seven heads as female at first" and then the type as continued" as male in her son )evekh" the )evenfold )erpent" in $a the )evenfold" . . . Iae Chnubis" and others. We find these t o in The Book of -evelation. :ne is the )carlet *ady" the mother of mystery" the great harlot" ho sat on a scarlet!coloured beast ith seven heads" hich is the -ed ,ragon of the Pole. )he held in her hand the unclean things of her fornication. That means the emblems of the male and female" imaged by the $gyptians at the Polar Centre" the very uterus of creation" as as indicated by the Thigh constellation" called the 3hepsh of Typhon" the old ,ragon" in the northern birthplace of Time in heaven. The t o revolved about the pole of heaven" or the Tree" as it as called" hich as figured at the centre of the starry motion. In The Book of $noch these t o constellations are identified as *eviathan and Behemoth s Bekhmut" or the ,ragon and Hippopotamus s 4reat Bear" and they are the primal pair that ere first created in the 4arden of $den. )o that the $gyptian first mother" 3efa Mor 3ephaO hose name signifies >mystery"? as the original of the Hebre Chavah" our $ve0 and therefore +dam is one ith )evekh the sevenfold one" the solar dragon in hom the po ers of light and darkness ere combined" and the sevenfold nature as sho n in the seven rays orn by the 4nostic Iae!Chnubis" god of the number seven" ho is )evekh by name and a form of the first father as head of the )even.J +ll this gives the key to the astronomical prototype of the allegory in 4enesis" but it furnishes no other key to the mystery involved in the sevenfold glyph. The able $gyptologist sho s also that +dam himself according to -abbinical and 4nostic tradition" as the chief of the )even ho fell from Heaven" and he connects these ith the Patriarchs" thus agreeing ith the $soteric Teaching. 1or by mystic permutation and the mystery of primeval rebirths and ad.ustment" the )even -ishis are in reality identical ith the seven Pra.<patis" the fathers and creators of mankind" and also ith the 3um<ras" the first sons of Brahm<" ho refused to procreate and multiply. This apparent contradiction is explained by the sevenfold natureamake it fourfold on metaphysical principles and it ill come to the same thingaof the celestial men" the ,hy<ni!Chohans. This nature is made to divide and separate0 and hile the higher principles 6mtma!Buddhi7 of the >Creators of %en? are said to be the )pirits of the seven constellations" their middle and lo er principles are connected ith the earth and are sho n
LLLLLLLLLL J :p. cit." pp. C9@!9A. LLLLLLLLLL

Page 9GB Without desire or passion" inspired 8niverse" and undesirous of progeny"J ith holy isdom" estranged from the

remaining 3umaric 6virgin and undefiled70 therefore it is said they refuse to create. 1or this they are cursed and sentenced to be born and reborn >+dams"? as the )emites ould say. %ean hile let me #uote a fe lines more from %r. 4. %assey;s lecture" the fruit of his long researches in $gyptology and other ancient lore" as it sho s that the septenary division as at one time a universal doctrineI +dam as the father among the )even is identical ith the $gyptian +tum" . . . hose other name of +don is identical ith the Hebre +donai. In this ay the second Creation in 4enesis reflects and continues the later creation in the mythos hich explains it. The 1all of +dam to the lo er orld led to his being humanised on earth" by hich process the celestial as turned into the mortal" and this" hich belongs to the astronomical allegory" got literalised as the 1all of %an" or descent of the soul into matter" and the conversion of the angelic into an earthly being. . . . . It is found in the MBabylonianO texts" hen $a" the first father" is said to >grant forgiveness to the conspiring gods"? for hose >redemption did he create mankind.? 6)ayce0 Hib. *ec." p. CBG.7 . . . The $lehjm" then" are the $gyptian" +kkadian" Hebre " and Phoenician form of the universal )even Po ers" ho are )even in $gypt" )even in +kkad" Babylon" Persia" India" Britain" and )even among the 4nostics and 3abalists. They ere the )even fathers ho preceded the 1ather in Heaven" because they ere earlier than the individuali5ed fatherhood on earth. . . . When the $lehjm saidI >*et us make man in our image" after our likeness"? there ere seven of them ho represented the seven elements" po ers" or souls that ent to the making of the human being ho came into existence before the Creator as represented anthropomorphically" or could have conferred the human likeness on the +damic man. It as in the sevenfold image of the $lehjm that man as first created" ith his seven elements" principles" or souls"K and therefore he could not have been formed in the image of the one 4od.

LLLLLLLLLL J 2ishnu!Pur<na" MBk. I" ch. vii. 6Wilson;s $d." 2ol. I" pp. CGC!G97.O The period of these 3um<ras is pre!+damic" i.e." before the separation of sexes" and before humanity had received the creative" or sacred" fire of Prometheus. K The )ecret ,octrine says that this as the second creation" not the first" and that it took place during the Third -ace" hen men separated" i.e." began to be born as distinct men and omen. )ee 2ol. II of this ork" )tan5as and Commentaries. LLLLLLLLLL

Page 9GF

4$-+*, %+))$P CE9E!CDGH

The seven 4nostic $lehjm tried to make a man in their o n image" but could not for lack of virile po er.J Thus their creation in earth and heaven as a failure . . . because they themselves ere lacking in the soul of the fatherhoodU When the 4nostic Ialdabaeth"K chief of the seven" criedI >I am the father and 4od"? his mother )ophia M+khamethO repliedI >,o not tell lies" Ialdabaeth" for the first man 6+nthrepos" son of +nthreposR7 is above thee.? That is" man ho had no been created in the image of the fatherhood as superior to the gods ho ere derived from the %other!Parent aloneUX 1or" as it had been first on earth" so as it after ards in heaven Mthe )ecret ,octrine teaches the reverseO0 and thus the primary gods ere held to be soulless like the earliest races of men. . . . The 4nostics taught that the )pirits of Wickedness" the inferior )even" derived their origin from the great %other alone" ho produced ithout the fatherhoodU It as in the image" then" of the sevenfold $lehim that the seven races ere formed hich e sometimes hear of as the Pre!+damite races of men" because they ere earlier than the fatherhood" hich as individuali5ed only in the second Hebre creation.ll
LLLLLLLLLL J This is a Western mangling of the Indian doctrine of the 3um<ras. K He as regarded by several 4nostic sects as one ith (ehovah. )ee Isis 8nveiled" 2ol. II" p. CEB. R :r >man" son of man.? The Church found in this a prophecy and a confession of Christ" the >)on of %an?U X )ee )tan5a II" F" The )ecret ,octrine" 2ol. II" p. CA. ll :p. cit. pp. C9H!9E. LLLLLLLLLL

Page 9GA This sho s sufficiently ho the echo of the )ecret ,octrine aof the Third and 1ourth -aces of men" made complete by the incarnation in humanity of the %<nasaputras" )ons of Intelligence or Wisdomareached every corner of the globe. The (e s" ho ever" although they borro ed of the older nations the ground ork on hich to build their revelation" never had more than three keys out of the seven in their mind" hile composing their national allegoriesathe astronomical" the numerical 6metrology7" and above all the purely anthropological" or rather physiological key. This resulted in the most phallic religion of all" and has no passed" part and parcel" into Christian theology" as is proved by the lengthy #uotations made from a lecture of an able $gyptologist" ho can make naught of it save astronomical myths and phallicism" as is implied by his explanations of >fatherhood? in the allegories.

THE (OHAR! ON CREATION AND THE EL)H*M The opening sentence in 4enesis" as every Hebre scholar kno s" isI

'o there are t o ell!kno n ays of rendering this line" as any other Hebre ritingI one exoteric" as read by the orthodox Bible interpreters 6Christian7" and the other 3abalistic" the latter" moreover" being divided into the -abbinical and the purely 3abalistic or :ccult method. +s in )anskrit riting" the ords are not separated in the Hebre " but are made to run togetheraespecially in the old systems. 1or instance" the above" divided" ould readI >B;r<shith bara $lehjm eth h<shamayim v;eth h;arets?0 and it can be made to read thusI >B;r<sh ithbara $lehjm eth hshamayim v;eth h;arets"? thus changing the meaning entirely. The latter means" >In the beginning 4od made the heavens and the earth"? hereas the former" precluding the idea of any beginning" ould simply read that >out of the ever!existing $ssence MdivineO Mor out of the ombaalso head!thereofO the dual Mor androgyneO 1orce M4odsO shaped the double heaven?0 the upper and the lo er heaven being generally explained as heaven and earth. The latter ord means $soterically the >2ehicle"? as it gives the idea of an empty globe" ithin hich the manifestation of the orld takes place. 'o " according to the rules of :ccult symbolical reading as established in the old )epher!Pet5jrah 6in the Chaldaean Book of 'umbersJ7 the initial fourteen letters 6or >B;rasitb; raalaim?7 are in themselves #uite sufficient to explain the theory of >creation? ithout any further explanation or #ualification.
LLLLLLLLLL J The )epher!Pet5jrah no kno n is but a portion of the original one incorporated in the Chaldaean Book of 'umbers.

Page 9GH $very letter of them is a sentence0 and" placed side by side ith the hieroglyphic or pictorial initial version of >creation? in the Book of ,5yan" the origin of the Phoenician and (e ish letters ould soon be found out. + hole volume of explanations ould give no more to the student of primitive :ccult )ymbology than thisI the head of a bull ithin a circle" a straight hori5ontal line" a circle or sphere" then another one ith three dots in it" a triangle" then the )vastika 6or (aina cross70 after these come an e#uilateral triangle ithin a circle" seven small bulls; heads standing in three ro s" one over the other0 a black round dot 6an opening7" and then seven lines" meaning Chaos or Water 6feminine7. +nyone ac#uainted ith the symbolical and numerical value of the Hebre letters ill see at a glance that this glyph and the letters of >B;rasitb; raalaim? are identical in meaning. >Beth? is >abode? or >region?0 >-esh"? a >circle? or >head?0 >+leph"? >bull? 6the symbol of generative or creative po erJ70 >)hin"? a >tooth? 6@GG exotericallyaa trident or three in one in its :ccult meaning70 >Pedh"? the perfect unity or SSone?0K >Tau"? the >root? or >foundation? 6the same as the cross ith the $gyptians and mryans70 again" >Beth"? >-esh"? and >+leph.? Then >+leph"? or seven bulls for the seven +laim0 an ox!goad" >*amedh"? active procreation0 >He"? the >opening? or >matrix?0 >Pedh"? the organ of procreation0 and >%em"? > ater? or >chaos"? the female Po er near the male that precedes it.

LLLLLLLLLL The fragment no in possession of the Western 3abalists is one greatly tampered ith by the -abbis of the %iddle +ges" as its %asoretic points sho . The >%asorah? scheme is a modern blind" dating after our era and perfected in Tiberias. 6)ee Isis 8nveiled" 2ol. II" pp. B@G!B@C.7 J In the oldest symbolismathat used in the $gyptian hieroglyphicsa hen the bull;s head only is found it means the ,eity" the Perfect Circle" ith the procreative po er latent in it. When the hole bull is represented" a solar 4od" a personal deity is meant" for it is then the symbol of the acting generative po er. K It took three -oot!-aces to degrade the symbol of the :ne +bstract 8nity manifested in 'ature as a -ay emanating from infinity 6the Circle7 into a phallic symbol of generation" as it as even in the 3abalah. This degradation began ith the 1ourth -ace" and had its raison d;etre in Polytheism" as the latter as invented to screen the :ne 8niversal ,eity from profanation. The Christians may plead ignorance of its meaning as an excuse for its acceptance. But hy sing never!ceasing laudations to the %osaic (e s ho repudiated all the other 4ods" preserved the most phallic" and then most impudently proclaimed themselves %onotheistsT (esus ever steadily ignored (ehovah. He ent against the %osaic commandments. He recogni5ed his Heavenly 1ather alone" and prohibited public orship. LLLLLLLLLL

Page 9GE The most satisfactory and scientific exoteric rendering of the opening sentence of 4enesisaon hich as hung in blind faith the hole Christian religion" synthesi5ed by its fundamental dogmasais undeniably the one given in the +ppendix to The )ource of %easures Mpp. CHD et se#. O by %r. (. -alston )kinner. He gives" and e must admit in the ablest" clearest" and most scientific ay" the numerical reading of this first sentence and chapter in 4enesis. By the means of number @C" or the ord >ol? 6C for >+leph? and @G for >*amedh?7" and other numerical Bible symbols" compared ith the measures used in the great pyramid of $gypt" he sho s the perfect identity bet een its measurementsainches" cubits" and planaand the numerical values of the 4arden of $den" +dam and $ve" and the Patriarchs. In short" the author sho s that the pyramid contains in itself architecturally the hole of 4enesis" and discloses the astronomical" and even the physiological" secrets in its symbols and glyphs0 yet he ill not admit" it ould seem" the psycho!cosmical and spiritual mysteries involved in these. 'or does the author apparently see that the root of all this has to be sought in the archaic legends and the Pantheon of India.J 1ailing this" hither does his great and admirable labour lead himT 'ot further than to find out that +dam" the earth" and %oses or (ehovah >are the same?aor to the a!b!c of comparative :ccult )ymbologyaand that the days in 4enesis being >circles? . . . displayed by the Hebre s as s#uares"? the result of the sixth!day;s labour culminates in the fructifying principle. Thus the Bible is made to yield Phallicism" and that alone. 'oraread in this light" and as its Hebre texts are interpreted by Western scholarsacan it ever yield anything higher or more sublime than such phallic elements" the root and the corner!stone of its dead!letter meaning. +nthropomorphism and -evelation dig the impassable chasm bet een the material orld and the ultimate spiritual truths.

LLLLLLLLLL J Is it everything to have found out that the celestial circle of @AGo is determined by >the full ord! form of $lehjm"? and that this yields" hen the ord is placed in a circle" >@.CBCF" or the relation of circumference to a diameter of one?T This is only its astronomical or mathematical aspect. To kno the full septenary significance of the >Primordial Circle"? the pyramid and the 3abalistic Bible must be read in the light of the figure on hich the temples of India are built. The mathematical s#uaring of the circle is only the terrestrial rZsumZ of the problem. The (e s ere content ith the six days of activity and the seventh of rest. The progenitors of mankind solved the greatest problems of the 8niverse ith their seven -ays or -ishis. LLLLLLLLLL

Page 9GD That creation is not thus described in the $soteric ,octrine is easily sho n. The -oman Catholics give a reading far more approaching the true $soteric meaning than that of the Protestant. 1or several of their saints and doctors admit that the formation of heaven and earth" of the celestial bodies" etc." belongs to the ork of the >)even +ngels of the Presence.? )t. ,enys calls the >Builders? >the co!operators of 4od"? and )t. +ugustine goes even farther" and credits the +ngels ith the possession of the divine thought" the prototype" as he says" of everything created.J +nd" finally" )t. Thomas +#uinas has a long dissertation upon this topic" calling 4od the primary" and the +ngels the secondary" cause of all visible effects. In this" ith some dogmatic differences of form" the >+ngelic ,octor? approaches very nearly the 4nostic ideas. Basilides speaks of the lo est order of +ngels as the Builders of our material orld" and )aturninus held" as did the )abaeans" that the )even +ngels ho preside over the planets are the real creators of the orld0 the 3abalist!monk" Trithemius" in his ,e )ecundis ,eis" taught the same. The eternal kosmos" the %acrocosm" is divided in the )ecret ,octrine like man" the %icrocosm" into three Principles and four 2ehicles"K hich in their collectivity are the seven Principles. In the Chaldaean or (e ish 3abalah" the 3osmos is divided into seven orldsI the :riginal" the Intelligible" the Celestial" the $lementary" the *esser 6+stral7" the Infernal 63<ma!loka or Hades7" and the Temporal 6of man7.

LLLLLLLLLL J 4enesis begins ith the third stage of >creation"? skipping the preliminary t o. K The three root!principles are" exotericallyI %an" )oul" and )pirit 6meaning by >man? the intelligent personality7" and esotericallyI *ife" )oul" and )pirit0 the four vehicles are Body" +stral double" +nimal 6or human7 )oul" and ,ivine )oul 6)thula!)arira" *inga!)arira" 3ama!rupa" and Buddhi" the vehicle of +tman or )pirit7. :r" to make it still clearerI 6C7 the )eventh Principle has for its vehicle the )ixth 6Buddhi70 697 the vehicle of %anas is 3ama!rupa MHo ever" cf. B.C.W." 2ol. QII" pp. HGH!GD.O0 6@7 that of (iva or Prana 6life7 is the *inga!)arira 6the >double? of man0 the *inga )arira proper can never leave the body till death0 that hich appears is an astral body" reflecting the physical body and serving as a vehicle for the human soul" or intelligence70 and 6B7 the Body" the physical vehicle of all the above collectively. The :ccultist recogni5es the same order as existing for the cosmical totality" the psycho!cosmical 8niverse. LLLLLLLLLL

Page 9CG In the Chaldaean system it is in the Intelligible World" the second" that appear the >)even +ngels of the Presence"? or the )ephjreth 6the three higher ones being" in fact" one" and also the sum total of all7. They are also the >Builders? of the $astern ,octrineI and it is only in the third" the celestial orld" that the seven planets and our solar system are built by the seven Planetary +ngels" the planets becoming their visible bodies. Henceaas correctly statedaif the universe as a hole is formed out of the $ternal :ne )ubstance or $ssence" it is not that everlasting $ssence" the +bsolute ,eity" that builds it into shape0 this is done by the first -ays" the +ngels or ,hy<ni!Chohans" that emanate from the :ne $lement" hich becoming periodically *ight and ,arkness" remains eternally" in its -oot!Principle" the one unkno n" yet existing -eality. + learned Western 3abalist" %r. ). *. %ac4regor %athers" hose reasoning and conclusions ill be the more above suspicion since he is untrained in $astern Philosophy and unac#uainted ith its )ecret Teachings" rites on the first verse of 4enesis in an unpublished essayI Berashjth Bar< $lehjma?In the beginning the $lehjm createdU? Who are these $lehjm of 4enesisT 2a!Pivra $lehjm +th Ha!+dam Be!T5almo" Be!T5elem $lehjm Bar< :tho" &akhar 2;nekebah Bar< :thama?+nd the $lehjm created the +dam in Their o n Image" in the Image of the $lehjm created They them" %ale and 1emale created They themU? Who are they" the $lehjmT The ordinary $nglish translation of the Bible renders the ord $lehjm by >4odI? it translates a plural noun by a singular one. The only excuse brought for ard for this is the some hat lame one that the ord is certainly plural" but is not to be used in a plural senseI that it is >a plural denoting excellence.? But this is only an assumption hose value may be .ustly gauged by 4enesis i" 9A" translated in the orthodox Biblical version thusI >+nd 4od M$lehjmO said" S*et us make man in our o n image" after our likeness.; ? Here is a distinct admission of the fact that >$lehjm? is not a Splural of excellence"? but a plural noun denoting more than one being.J

LLLLLLLLLL J )t. ,enys" the +reopagite" the supposed contemporary of )t. Paul" his co!disciple" and first Bishop of )t. ,enis" near Paris" teaches that the bulk of the > ork of creation? as performed by the >)even )pirits of the Presence?a4od;s co!operators" o ing to a participation of the divinity in them. 6Hierarch." p. CDA.7 +nd )t. +ugustine also thinks that >things ere rather created in the angelic minds than in 'ature" that is to say" that the angels perceived and kne them 6all things7 in their thoughts before they could spring forth into actual existence.? 62id. ,e 4enesis ad *itteram I" II as summari5ed from ,e %irville" 2ol" II." pp. @@H!@@E.7

Page 9CC What" then" is the proper translation of >$lehjm"? and to hom is it referableT >$lehjm? is not only a plural" but a feminine pluralU +nd yet the translators of the Bible have rendered it by a masculine singularU $lehjm is the plural of the feminine noun $l!h" for the final letter" !h" marks the gender. It" ho ever" instead of forming the plural in !oth" takes the usual termination of the masculine plural" hich is !im. +lthough in the great ma.ority of cases the nouns of both genders take the terminations appropriated to them respectively" there are yet many masculines hich form the plural in !eth" as ell as feminine hich form it in !im hile some nouns of each gender take alternately both. It must be observed" ho ever" that the termination of the plural does not affect its gender" hich remains the same as in the singular. . . .. To find the real meaning of the symbolism involved in this ord $lhm e must go to that key of (e ish $soteric ,octrine" the little!kno n and less!understood 3abalah. There e shall find that this ord represents t o united masculine and feminine Potencies" co!e#ual and co!eternal" con.oined in everlasting union for the maintenance of the 8niverseathe great 1ather and %other of 'ature" into hom the $ternal :ne conforms himself before the 8niverse can subsist. 1or the teaching of the 3abalah is that before the ,eity conformed himself thusai.e." as male and femalea the Worlds of the 8niverse could not subsist0 or in the ords of 4enesis" that >the earth as formless and void.? Thus" then" is the conformation of the $lehjm" the end of the 1ormless and the 2oid and the ,arkness" for only after that conformation can the -uah $lehjm athe >)pirit of the $lehjm?a vibrate upon the countenance of the Waters. But this is a very small part of the information hich the Initiate can derive from the 3abalah concerning this ord $lehjm. +ttention must here be called to the confusionaif not orse a hich reigns in the Western interpretations of the 3abalah. The eternal :ne is said to conform himself into t oI the 4reat 1ather and %other of 'ature. To begin ith" it is a horribly anthropomorphic conception to apply terms implying sexual distinction to the earliest and first differentiations of the :ne.

LLLLLLLLLL Thus the early Christian 1athers" even a non!initiate like )t. +ugustine" ascribed the creation of the visible orld to +ngels" or )econdary Po ers" hile )t. ,enys not only specifies these as the >)even )pirits of the Presence"? but sho s them o ing their po er to the informing divine energy a1ohat in the )ecret ,octrine. But the egotistical darkness hich caused the Western races to cling so desperately to the 4eo!centric )ystem" made them also neglect and despise all those fragments of the true -eligion hich ould have deprived them and the little globe they took for the centre of the 8niverse of the signal honour of having been expressly >created? by the :ne" )econdless" Infinite 4odU LLLLLLLLLL

Page 9C9 +nd it is even more erroneous to identify these first differentiationsathe Purusha and Prakriti of Indian Philosophya ith the $lehjm" the creative po ers here spoken of0 and to ascribe to these 6to our intellects7 unimaginable abstractions" the formation and construction of this visible orld" full of pain" sin" and sorro . In truth" the >creation by the $lehjm? spoken of here is but a much later >creation"? and the $lehjm" far from being supreme" or even exalted po ers in 'ature" are only lo er +ngels. This as the teaching of the 4nostics" the most philosophical of all the early Christian Churches. They taught that the imperfections of the orld ere due to the imperfection of its +rchitects or Buildersathe imperfect" and therefore inferior" +ngels. The Hebre $lehjm correspond to the Pra.<patis of the Hindus" and it is sho n else here from the $soteric interpretation of the Pur<nas that the Pra.<patis ere the fashioners of man;s material and astral form onlyI that they could not give him intelligence or reason" and therefore in symbolical language they >failed to create man.? But" not to repeat hat the reader can find else here in this ork" his attention needs only to be called to the fact that >creation? in this passage is not the Primary Creation" and that the $lehjm are not >4od"? nor even the higher Planetary )pirits" but the +rchitects of this visible physical planet and of man;s material body" or encasement. + fundamental doctrine of the 3abalah is that the gradual development of the ,eity from negative to positive $xistence is symboli5ed by the gradual development of the Ten 'umbers of the denary scale of numeration" from the &ero" through the unity" into the plurality. This is the doctrine of the )ephjreth" or $manations. 1or the in ard and concealed 'egative 1orm concentrates a centre hich is the primal 8nity. But the unity is one and indivisibleI it can neither be increased by multiplication nor decreased by division" for C x C s C" and no more0 and C y C s C" and no less. +nd it is this changelessness of the 8nity" or %onad" hich makes it a fitting type of the :ne and Changeless ,eity. It ans ers thus to the Christian idea of 4od the 1ather for as the 8nity is the parent of the other numbers" so is the ,eity the 1ather of +ll. The philosophical $astern mind ould never fall into the error hich the connotation of these ords implies. With them the >:ne and Changeless?a Parabrahmanathe +bsolute +ll and :ne" cannot be conceived as standing in any relation to things finite and conditioned" and hence they ould never use such terms as these" hich in their very essence imply such a relation.

Page 9C@ ,o they" then" absolutely sever man from 4odT :n the contrary. They feel a closer union than the Western mind has done in calling 4od the >1ather of +ll"? for they kno that in his immortal essence man is himself the Changeless" )econdless :ne. But e have .ust said that the 8nity is one and changeless by either multiplication or division0 ho then is t o" the ,uad" formedT By reflection. 1or" unlike &ero" the 8nity is partly definableathat is" in its positive aspect0 and the definition creates an $ikon or $idelon of itself hich" together ith itself" forms a ,uad0 and thus the number t o is to a certain extent analogous to the Christian idea of the )on as the )econd Person. +nd as the %onad vibrates" and recoils into the ,arkness of the Primary Thought" so is the ,uad left as its vice!gerent and representative" and thus co!e#ual ith the Positive ,uad is the Triune Idea" the number three" co!e#ual and co!eternal ith the ,uad in the bosom of the 8nity" yet" as it ere" proceeding therefrom in the numerical conception of its se#uence . This explanation ould seem to imply that %r. %athers is a are that this >creation? is not the truly divine or primary one" since the %onadathe first manifestation on our plane of ob.ectivitya?recoils into the ,arkness of the Primal Thought"? i.e." into the sub.ectivity of the first divine Creation. +nd this" again" also partly ans ers to the Christian idea of the Holy 4host" and of the hole three forming a Trinity in unity. This also explains the fact in geometry of the three right lines being the smallest number hich ill make a plane rectilineal figure" hile t o can never enclose a space" being po erless and ithout effect till completed by the number Three. These three first numbers of the decimal scale the fabalists call by the names of 3ether" the Cro n" Hokm<h" Wisdom" and Bjn<h" 8nderstanding0 and they furthermore associate ith them these divine namesI ith the 8nity" $heyeh" >I exist0? ith the ,uad" Pah0 and ith the Triad" $lehjm0 they especially also call the ,uad" +bb<athe 1ather" and the Triad" +imaathe %other" hose eternal con.unction is symboli5ed in the ord $lehjm. But hat especially strikes the student of the 3abalah is the malicious persistency ith hich the translators of the Bible have .ealously cro ded out of sight and suppressed every reference to the feminine form of the ,eity. They have" as e have .ust seen" translated the feminine plural >$lehjm"? by the masculine singular" >4od.? But they have done more than thisI they have carefully hidden the fact that the ord -uahathe >)pirit?ais feminine" and that conse#uently the Holy 4host of the 'e Testament is a feminine Potency.

Page 9CB Ho many Christians are cogni5ant of the fact that in the account of the Incarnation in *uke 6i. @F7 t o divine Potencies are mentionedT >The Holy 4host shall come upon thee" and the Po er of the Highest shall overshado thee.? The Holy 4host 6the feminine Potency7 descends" and the Po er of the Highest 6the masculine Potency7 is united there ith. >Therefore also that holy thing hich shall be born of thee shall be called the )on of 4od?aof the $lehjm namely" seeing that these t o Potencies descend. In the )epher Pet5jrah" or Book of 1ormation" e readI >:ne is )he the -bah $lehjm Hayima6)pirit of the *iving $lehjm7 . . . . 2oice" )pirit" and Word0 and this is )he" the )pirit of the Holy :ne.? Here again e see the intimate connection hich exists bet een the Holy )pirit and the $lehjm. 1urthermore" farther on in this same Book of 1ormationa hich is" be it remembered" one of the oldest of the 3abalistical Books" and hose authorship is ascribed to +braham the Patriarcha e shall find the idea of a 1eminine Trinity in the first place" from hom a masculine Trinity proceeds0 or as it is said in the textI >Three %others hence proceed three 1athers.? +nd yet this double Triad forms" as it ere" but one complete Trinity. +gain it is orthy of note that the )econd and Third )ephjreth 6Wisdom and 8nderstanding7 are both distinguished by feminine names" Hokmah and Bjn<h" not ithstanding that to the former more particularly the masculine idea" and to the latter the feminine" are attributed0 under the titles of +bb< and +ima 6or 1ather and %other7. This +ima 6the 4reat %other7 is magnificently symboli5ed in the t elfth chapter of the +pocalypse" hich is undoubtedly one of the most 3abalistical books in the Bible. In fact" ithout the 3abalistical keys its meaning is utterly unintelligible. 'o " in the Hebre " as in the 4reek" alphabet" there are no distinct numeral characters" and conse#uently each letter has a certain numerical value attached to it. 1rom this circumstance results the important fact that every Hebre ord constitutes a number" and every number a ord. This is referred to in the -evelations 6xiii" CE7 in mentioning the >number of the beast?U In the 3abalah ords of e#ual numerical values are supposed to have a certain explanatory connection ith each other. This forms the science of 4ematria" hich is the first divison of the *iteral 3abalah. 1urthermore" each letter of the Hebre alphabet had for the Initiates of the 3abalah a certain hieroglypical value and meaning hich" rightly applied" gave to each ord the value of a mystical sentence0 and this again as variable according to the relative positions of the letters ith regard to each other. 1rom these various 3abalistical points of vie let us no examine this ord $lehjm. 1irst then e can divide the ord into the t o ords" hich signify >The 1eminine ,ivinity of the Waters0? compare ith the 4reek +phrodite" >sprung from the foam of the sea.? +gain it is divisible into the >%ighty :ne" )tar of the )ea"? or >the %ighty :ne breathing forth the )pirit upon the Waters.?

Page 9CF +lso by combination of the letters e get >the )ilent Po er of P<h.? +nd again" >%y 4od" the 1ormer of the 8niverse"? for %ah is a secret 3abalistical name applied to the idea of 1ormation. +lso e obtain >Who is my 4od.? 1urthermore >the %other in P<h.? The total number is C y @G y F y CG y BG s EA s >2iolent heat"? or >the Po er of 1ire.? If e add together the three middle letters e obtain BF" and the first and last letters yield BC" making thus >the %other of 1ormation.? *astly" e shall find the t o divine names >$l? and >P<h"? together ith the latter m" hich signifies >Water"? for %em" the name of this letter" means > ater.? If e divide it into its component letters and take them as hieroglyphical signs e shall haveI >Will perfected through )acrifice progressing through successive Transformation by Inspiration.? The last fe paragraphs of the above" in hich the ord >$lehjm? is 3abalistically analy5ed" sho conclusively enough that the $lehjm are not one" nor t o" nor even a trinity" but a Hostathe army of the creative po ers. The Christian Church" in making of (ehovahaone of these very $lehjm athe one )upreme 4od" has introduced hopeless confusion into the celestial hierarchy" in spite of the volumes ritten by Thomas +#uinas and his school on the sub.ect. 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 Biblea+rchangels" Thrones" )eraphim" Cherubim" %essengers" etc.ais that >The angelic host is 4od;s militia.? They are >4ods the creatures"? hile he is >4od the Creator?0 but of their true functionsaof their actual place in the economy of 'atureanot one ord is said. They are . . . more brilliant than the flames" more rapid than the ind" and they live in love and harmony" mutually enlightening each other" feeding on bread and a mystic beverageaMthe communion ine and aterTOasurrounding as ith a river of fire the throne of the *amb" and veiling their faces ith their ings. This throne of love and glory they leave only to carry to the stars" the earth" the kingdoms" the cities" and all the sons of 4od" their brothers and pupils" in short" to all creatures" the divine influence. . . . +s to their number" it is that of the great army of Heaven 6)abaeth7" more numerous than the stars. . . . Theology ... sho s us >these rational luminaries"? each constituting a species" and containing in their virtue such or another portion of 'atureI covering immense space" though of a determined extent" residinga incorporeal though they area ithin circumscribed limits0 . . . more rapid than light or thunderbolt" disposing of all the elements of 'ature" producing at ill inexplicable mirages MillusionsTO"

Page 9CA ob.ective and sub.ective in turn" speaking to men a language at one time articulate" at another purely spiritual.J We learn farther on in the same ork that it is these +ngels and their hosts ho are referred to in the sentence of verse C" chapter ii of 4enesisI >Igitur perfecti sunt coeli et terra" et omnis ornatus eorumI? and that the 2ulgate has peremptorily substituted for the Hebre ord >tsaba? 6>host?7 that of >ornament?0 %unk sho s the mistake of substitution and the derivation of the compound title" >Tsabaeth! $lehjm"? from >tsaba.? %oreover" Cornelius T *apide" >the master of all Biblical commentators"? says de %irville" sho s us that such as the real meaning. Those +ngels are stars. +ll this" ho ever" 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 e live on. 1or an ans er to the #uestion" >Who are the true CreatorsT? e must go to the $soteric ,octrine" since there only can the key be found hich ill render intelligible the Theogonies of the various orld!religions. There e find that the real creator of the 3osmos" as of all visible 'atureaif not of all the invisible hosts of )pirits not yet dra n into the >Cycle of 'ecessity"? or evolutionais >the *ordathe 4ods"? or the >Working Host"? the >+rmy? collectively taken" the >:ne in many.? The :ne is infinite and unconditioned. It cannot create" for It can have no relation to the finite and conditioned. If everything e see" from the glorious suns and planets do n to the blades of grass and the specks of dust" had been created by the +bsolute Perfection and ere the direct ork of even the 1irst $nergy that proceeded from It"K then every such thing ould have been perfect" eternal" and unconditioned like its author.

LLLLLLLLLL J ,e %irville" ,es $sprits" 2ol. II" pp. 9DB!DF. K To the :ccultist and Chela the difference made bet een $nergy and $manation need not be explained. The )anskrit ord >)akti? is untranslatable. It may be $nergy" but it is one that proceeds through itself" not being due to the active or conscious ill of the one that produces it. The >1irst! Born"? or *ogos" is not an $manation" but an $nergy inherent in and co!eternal ith Parabrahman" the :ne. The &ohar speaks of emanations" but reserves the ord for the seven )ephjreth emanated from the first threea hich form one triada3ether" Hokmah" and Binah. +s for these three" it explains the difference by calling them >immanations"? something inherent to and coeval ith the sub.ect postulated" or in other ords" >$nergies.?

Page 9CH The millions upon millions of imperfect orks found in 'ature testify loudly that they are the products of finite" conditioned beingsathough the latter ere and are ,hy<ni!Chohans" +rchangels" or hatever else they may be named. In short" these imperfect orks are the unfinished production of evolution" under the guidance of the imperfect 4ods. The &ohar gives us this assurance as ell as the )ecret ,octrine. It speaks of the auxiliaries of the >+ncient of ,ays"? the >)acred +ged"? and calls them ophanim" or the living Wheels of the celestial orbs" ho participate in the ork of the creation of the 8niverse. Thus it is not the >Principle"? :ne and 8nconditioned" nor even Its reflection" that creates" but only the >)even 4ods? ho fashion the 8niverse out of the eternal %atter" vivified into ob.ective life by the reflection into it of the :ne -eality. The Creator is theya?4od the Host?acalled in the )ecret ,octrine the ,hy<ni! Chohans0 ith the Hindus the Pra.<patis0 ith the Western 3abalists the )ephiroth0 and ith the Buddhist the ,evasaimpersonal because blind forces. They are the +msh<spends ith the &oroastrians" and hile ith the Christian %ystic the >Creator? is the >4ods of the 4od"? ith the dogmatic Churchman he is the >4od of the 4ods"? the >*ord of lords"? etc. >(ehovah? is only the 4od ho is greater than all 4ods in the eyes of Isral. I kno " that the *ord Mof IsralO is great" and that our *ord is above all gods.J

LLLLLLLLLL It is these >+uxiliaries"? the :phanim" the half!human Pra.<patis" the +ngels" the +rchitects under the leadership of the >+ngel of the 4reat Council"? ith the rest of the 3osmos!Builders of other nations" that can alone explain the imperfection of the 8niverse. This imperfection is one of the arguments of the )ecret )cience in favour of the existence and activity of these >Po ers.? +nd ho kno better than the fe philosophers of our civili5ed lands ho near the truth Philo as in ascribing the origin of evil to the admixture of inferior potencies in the arrangement of matter" and even in the formation of manaa task entrusted to the divine *ogos. J Psalms cxxxv" F. LLLLLLLLLL

Page 9CE +nd againI 1or all the gods of the nations are idols0 but the *ord made the heavens.J The $gyptian 'eteru" translated by Champollion >the other 4ods"? are the $lehjm of the Biblical riters" behind hich stands concealed the :ne 4od" considered in the diversity of his po ers.K This :ne is not Parabrahman" but the 8nmanifested *ogos0 the ,emiourgos" the real Creator or 1ashioner" that follo s him" standing for the ,emiourgi collectively taken. 1urther on the great $gyptologist addsI We see $gypt concealing and hiding" so to say" the 4od of 4ods behind the agents she surrounds him ith0 she gives the precedence to her great gods before the one and sole ,eity" so that the attributes of that 4od become their property. Those great 4ods proclaim themselves uncreate . . . . 'eith is >that hich is"? as (ehovah0 R Thoth is self!createdX ithout having been begotten" etc. (udaism annihilating these potencies before the grandeur of its 4od" these emanations cease to be simply Po ers" like Philo;s +rchangels" like the )ephjreth of the 3abalah" like the :gdoad of the 4nosticsathey become transformed into 4od himself.ll (ehovah is thus" as the 3abalah teaches" at best but the >Heavenly %an"? +dam! 3admon" used by the self!created )pirit" the *ogos" as a chariot" a vehicle in His descent to ards manifestation in the phenomenal orld. )uch are the teachings of the +rchaic Wisdom" nor can they be repudiated even by the orthodox Christian" if he be sincere and open!minded in the study of his o n )cripture. 1or if he reads )t. Paul;s $pistles carefully he ill find that the )ecret ,octrine and the 3abalah are fully admitted by the >+postle of the 4entiles.? The 4nosis hich he appears to condemn is no less for him than for Plato

LLLLLLLLLL J Psalms xcvi" F. K -ather as :rma5d or +hura!%a5da" 2it!nam!+hmi" and all the unmanifested *ogoi. (ehovah is the manifested 2ir<." corresponding to Bjn<h" the third )ephjrah in the 3abalah" a female Po er hich ould find its prototype rather in the Pra.<patis" than in Brahm<" the Creator. R 'eith is +diti" evidently. X The )elf!created *ogos" '<r<yana" Purushettama" and others. ll %ariette!Bey" %Zmoire sur la mYre d;+pis" pp. @9!@F" in de %irville" ,es $sprits" II" @9@!9B. LLLLLLLLLL

Page 9CD >the supreme kno ledge of the truth and of the :ne Being?0J for hat )t. Paul condemns is not the true" but only the false 4nosis and its abusesI other ise ho could he use the language of a Platonist pur sangT The Ideas" types 6+rchai7" of the 4reek Philosopher0 the Intelligences of Pythagoras0 the +eons or $manations of the Pantheist0 the *ogos or Word" Chief of these Intelligences0 the )ophia or Wisdom0 the ,emiourgos" the Builder of the orld under the direction of the 1ather" the 8nmanifested *ogos" from hich He emanates0 +in!)oph" the 8nkno n of the Infinite0 the angelic Periods0 the )even )pirits ho are the representatives of the )even of all the older cosmogoniesaare all to be found in his ritings" recogni5ed by the Church as canonical and divinely inspired. Therein" too" may be recogni5ed the ,epths of +hriman" -ector of this our World" the >4od of this World?0 the Plerema of the Intelligences0 the +rchentes of the air0 the Principalities" the 3abalistic %etatron0 and they can easily be identified again in the -oman Catholic riters hen read in the original 4reek and *atin texts" $nglish translations giving but a very poor idea of the real contents of these.

LLLLLLLLLL J )ee -epublic" I" vi. LLLLLLLLLL

Page 99G

WHAT THE OCCULTISTS AND $ABALISTS HAVE TO SA" The &ohar" an unfathomable store of hidden isdom and mystery" is very often appealed to by -oman Catholic riters. + very learned -abbi" no the Chevalier ,rach" having been converted to -oman Catholicism" and being a great Hebraist" thought fit to step into the shoes of Pico della %irandola and (ohn -euchlin" and to assure his ne co!religionists that the &ohar contained in it pretty nearly all the dogmas of Catholicism. It is not our province to sho here ho far he has succeeded or failed0 only to bring one instance of his explanations and preface it ith the follo ingI The &ohar" as already sho n" is not a genuine production of the Hebre mind. It is the repository and compendium of the oldest doctrines of the $ast" transmitted orally at first" and then ritten do n in independent treatises during the Captivity at Babylon" and finally brought together by -abbi )himon ben Pohai" to ard the beginning of the Christian era. +s %osaic cosmogony as born under a ne form in %esopotamian countries" so the &ohar as a vehicle in hich ere focussed rays from the light of 8niversal Wisdom. Whatever likenesses are found bet een it and the Christian teachings" the compilers of the &ohar never had Christ in their minds. Were it other ise" there ould not be one single (e of the %osaic la left in the orld by this time. +gain" if one is to accept literally hat the &ohar says" then any religion under the sun may find corroboration in its symbols and allegorical sayings0 and this" simply because this ork is the echo of the primitive truths" and every creed is founded on some of these0 the &ohar being but a veil of the )ecret ,octrine. This is so evident that e have only to point to the said ex!-abbi" the Chevalier ,rach" to prove the fact. In Part III" fol. EH 6col. @BAth7 the &ohar treats of the )pirit guiding the )un" its -ector" explaining that it is not the )un itself that is meant thereby" but the )pirit >on" or under? the )un. ,rach is anxious to sho that it as Christ ho as meant by that >)un"? or the )olar )pirit therein. In his comment upon that passage hich refers to the )olar )pirit as >that stone hich the builders re.ected"? MPs. CCE" 99O he asserts most positively that this )un!stone 6pierre soleil7 is identical ith Christ" ho as that stone"

Page 99C and that therefore The sun is undeniably 6sans contredit7 the second hypostasis of the ,eity"J or Christ. If this be true" then the 2aidic or pre!2aidic mryans" Chaldaeans and $gyptians" like all :ccultists past" present" and future" (e s 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 %agic" or :ccultism" esoterically. 1or this >stone? has a manifold significance" a dual existence" ith gradations" a regular progression and retrogression. It is a >mystery? indeed. The :ccultists are #uite ready to agree the profane" rathera ith )t. Chrysostom" that the infidelsa

Being blinded by sunlight" thus lose sight of the true )un in the contemplation of the false one.K But if that )aint" and along ith him no the Hebraist ,rach" chose to see in the &ohar and the 3abalistic )un >the second hypostasis"? this is no reason hy all others should be blinded by them. The mystery of the )un is the grandest perhaps" of all the innumerable mysteries of :ccultism. + 4ordian knot" truly" but one that cannot be severed ith the double!edged s ord of scholastic casuistry. It is a true deo dignus vindice nodus" and can be untied only by the 4ods. The meaning of this is plain" and every 3abalist ill understand it. Contra solem ne lo#uarisK as not said by Pythagoras ith regard to the visible )un. It as the >)un of Initiation? that as meant" in its triple format o of hich are the >,ay!)un? and the >'ight!)un.?

LLLLLLLLLL J Harmonie entre l;[glise et la )ynagogue" t. II" p. B9H" by the Chevalier ,rach. MParis" Paul %ellier" CEBB.O )ee ,e %irville I2. @E" @D. K :p. cit. R M>,o not speak against the )un.?O LLLLLLLLLL

Page 999 If behind the physical luminary there ere no mystery that people sensed instinctively" hy should every nation" from the primitive peoples do n to the P<rsjs of today" have turned to ards the )un during prayersT The )olar Trinity is not %a5dean" but is universal" and is as old as man. +ll the temples in +nti#uity ere invariably made to face the )un" their portals to open to the $ast. )ee the old temples of %emphis and Baalbec" the Pyramids of the :ld and of the 'e 6T7 Worlds" the -ound To ers of Ireland" and the )erapeiom of $gypt. The Initiates alone could give a philosophical explanation of this" and a reason for ita its mysticism not ithstandinga ere only the orld ready to receive it" hich" alasU it is not. The last of the )olar Priests in $urope as the Imperial Initiate" (ulian" no called the +postate.J

LLLLLLLLLL J (ulian died for the same crime as )ocrates. Both divulged a portion of the solar mystery" the heliocentric system being only a part of hat as given during Initiationaone consciously" the other unconsciously" the 4reek )age never having been initiated. It as not the real solar system that as preserved in such secrecy" but the mysteries connected ith the )un;s constitution. )ocrates as sentenced to death by earthly and orldly .udges0 (ulian died a violent death because the hitherto protecting hand as ithdra n from him" and" no longer shielded by it" he as simply left to his destiny or 3arma. 1or the student of :ccultism there is a suggestive difference bet een the t o kinds of death. +nother memorable instance of the unconscious divulging of secrets pertaining to mysteries is that of the poet" P. :vidius 'aso" ho" like )ocrates" had not been initiated. In his case" the $mperor +ugustus" ho as an Initiate" mercifully changed the penalty of death into banishment to Tomos on the $uxine. This sudden change from unbounded royal favour to banishment has been a fruitful scheme of speculation to classical scholars not initiated into the %ysteries. They have #uoted :vid;s o n lines to sho that it as some great and heinous immorality of the $mperor of hich :vid had become un illingly cogni5ant. The inexorable la of the death penalty al ays follo ing upon the revelation of any portion of the %ysteries to the profane" as unkno n to them. Instead of seeing the amiable and merciful act of the $mperor in its true light" they have made it an occasion for traducing his moral character. The poet;s o n ords can be no evidence" because as he as not an Initiate" it could not be explained to him in hat his offence consisted. There have been comparatively modern instances of poets unconsciously revealing in their verses so much of the hidden kno ledge as to make even Initiates suppose them to be fello !Initiates" and come to talk to them on the sub.ect. This only sho s that the sensitive poetic temperament is sometimes so far transported beyond the bounds of ordinary sense as to get glimpses into hat has been impressed on the +stral *ight. In the *ight of +sia there are t o passages that might make an Initiate of the first degree think that %r. $d in +rnold had been initiated himself in the Himalayan ashrams" but this is not so. LLLLLLLLLL

Page 99@ He tried to benefit the orld by revealing at least a portion of the great mystery of the a MthreefoldO andahe died. >There are three in one"? he said of the )unathe central )unJ being a precaution of 'atureI the first is the universal cause of all" )overeign 4ood and perfection0 the )econd Po er is paramount Intelligence" having dominion over all reasonable beings" the third is the visible )un. The pure energy of solar intelligence proceeds from the luminous seat occupied by our )un in the centre of heaven" that pure energy being the *ogos of our system0 the >%ysterious Word!)pirit produces all through the )un" and never operates through any other medium"? says Hermes Trismegistus. >1or it is in the )un" more than in any other heavenly body that the Munkno nO Po er placed the seat of its habitation.?K :nly neither Hermes Trismegistus nor (ulian" an initiated :ccultist" nor any other" meant by this 8nkno n Cause (ehovah" or (upiter. They referred to the cause that produced all the manifested >great 4ods? or ,emiurgi 6the Hebre 4od included7 of our system. 'or as our visible" material )un meant" for the latter as only the manifested symbol. Philolaus the Pythagorean" explains and completes Trismegistus by sayingI The )un is a mirror of fire" the splendour of hose flames by their reflection in that mirror Mthe )unO is poured upon us" and that splendour e call image. R It is evident that Philolaus referred to the central spiritual )un" hose beams and effulgence are only mirrored by our central )tar" the )un. This is as clear to the :ccultists as it as to the Pythagoreans. +s for the profane of pagan anti#uity" it as" of course" the physical )un that as the >highest 4od? for them" as it seemsaif Chevalier ,rach;s vie be acceptedato have no virtually become for the modern -oman Catholics.

LLLLLLLLLL J + proof that (ulian as ac#uainted ith the heliocentric system. K Mfuia in sole saltem et non alibi uspiam" sedem habitations suae posuit. %I'$-2+ %8',I. 6W%). CAH0 The Theosophist" 2ol. *2" 'ov. CD@@" p. CBF7.aCompiler.O R M,es $sprits" I2" pp. 9C!99.O LLLLLLLLLL

Page 99B If ords mean anything" the statements made by the Chevalier ,rach that >this sun is" undeniably" the second hypostasis of the ,eity"? imply hat e say0 as >this )un? refers to the 3abalistic )un" and >hypostasis? means substance or subsistence of the 4odhead or Trinityadistinctly personal. +s the author" being an ex!-abbi" thoroughly versed in Hebre " and in the mysteries of the &ohar" ought to kno the value of ords0 and as" moreover" in riting this" he as bent upon reconciling >the seeming contradictions"? as he puts it" bet een (udaism and Christianity athe fact becomes #uite evident. But all this pertains to #uestions and problems hich ill be solved naturally and in the course of the development of the doctrine. The -oman Catholic Church stands accused" not of orshipping under other names the ,ivine Beings orshipped by all nations in +nti#uity" but of declaring idolatrous" not only the Pagans ancient and modern" but every Christian nation that has freed itself from the -oman yoke. The accusation brought against herself by more than one man of )cience" of orshipping the stars like true )abaeans of old" stands to this day uncontradicted" yet no star! orshipper has ever addressed his adoration to the material stars and planets" as ill be sho n before the last page of this ork is ritten0 none the less is it true that those Philosophers alone ho studied +strology and %agic kne that the last ord of those sciences as to be sought in" and expected from" the :ccult forces emanating from those constellations.

Page 99F

MODERN $ABALISTS IN SCIENCE AND OCCULT ASTRONOM" There is a physical" an astral" and a super!astral 8niverse in the three chief divisions of the 3abalah0 as there are terrestrial" superterrestrial" and spiritual Beings. The >)even Planetary )pirits? may be ridiculed by )cientists to their hearts; content" yet the need of intelligent ruling and guiding 1orces is so much felt to this day that scientific men and specialists" ho ill not hear of :ccultism or of ancient systems" find themselves obliged to generate in their inner consciousness some kind of semi! mystical system. %etcalfe;s >sunforce? theory" and that of &ali sky" a learned Pole" hich made $lectricity the 8niversal 1orce and placed its storehouse in the )un"J ere revivals of the 3abalistic teachings. &ali sky tried to prove that $lectricity" producing >the most po erful" attractive" calorific" and luminous effects"? as present in the physical constitution of the )un and explained its peculiarities. This is very near the :ccult teaching. It is only by admitting the gaseous nature of the )un! reflector" and the po erful %agnetism and $lectricity of the solar attraction and repulsion" that one can explain 6a7 the evident absence of any aste of po er and luminosity in the )unainexplicable by the ordinary la s of combustion0 and 6b7 the behaviour of the planets" so often contradicting every accepted rule of eight and gravity. +nd &ali sky makes this >solar electricity? >differ from anything kno n on earth.? 1ather )ecchi may be suspected of having sought to introduce 1orces of #uite a ne discovered in )pace.K order and #uite foreign to gravitation" hich he had

in order to reconcile +stronomy ith theological +stronomy. But 'agy" a member of the Hungarian +cademy of )ciences" as no cleric" and yet he develops a theory on the necessity of intelligent 1orces hose complacency > ould lend itself to all the hims of the comets.? He suspects thatI

LLLLLLLLLL J &ali sky" *a gravitation par l;ZlectricitZ" p. H" in de %irville" ,es $sprits" I2" CFA. K ,e %irville" op. cit." p. CFH. LLLLLLLLLL

Page 99A 'ot ithstanding all the actual researches on the rapidity of lightathat da55ling product of an unkno n force . . . hich e see too fre#uently to understandathat light is motionless in reality.J C.$. *ove" the ell!kno n rail ay builder and engineer in 1rance" tired of blind forces" made all the 6then7 >imponderable agents?ano called >forces?a subordinates of $lectricity" and declares the latter to be an Intelligenceaalbeit molecular in nature and material.K In the author;s opinion these 1orces are atomistic agents" endo ed ith intelligence" spontaneous ill" and motion" and he thus" like the 3abalists" makes the causal 1orces substantial" hile the 1orces that act on this plane are only the effects of the former" as ith him matter is eternal" and the 4ods also0R so is the )oul like ise" though it has inherent in itself a still higher )oul M)piritO" pre!existent" endo ed ith memory" and superior to $lectric 1orce0 the latter is subservient to the higher )ouls" those superior )ouls forcing it to act according to the eternal la s. The concept is rather ha5y" but is evidently on the :ccult lines. %oreover" the system proposed is entirely pantheistic" and is orked out in a purely scientific volume. %onotheists and -oman Catholics fall foul of it" of course0 but one ho believes in the Planetary )pirits and ho endo s 'ature ith living Intelligences" must al ays expect this. In this connection" ho ever" it is curious that after the moderns have so laughed at the ignorance of the ancients" Who" kno ing only of seven planets Myet having an ogdoad hich did not include the earthUO" invented therefore seven )pirits to fit in ith the number" Babinet should have vindicated the >superstition? unconsciously to himself.

LLLLLLLLLL J %Zmoire sur le systYme solaire" p. H" in de %irville" op. cit." I2" CFH. K [ssai sur l;identitZ des agents producteurs du son" de la lumiYre" etc." p. CF" in de %irville" ibid. R ,e %irville" op. cit." I2" CFE. LLLLLLLLLL

Page 99H In the -evue des ,eux %ondes M%ay" CEFFO this eminent 1rench +stronomer ritesI The ogdoad of the +ncients included the earth M hich is an errorO i.e." eight or seven according to hether or not the earth as comprised in the number. ,e %irville assures his readers thatI %. Babinet as telling us but a fe days ago that e had in reality only eight big planets" including the earth" and thirty!five small ones bet een %ars and (upiter. . . . Herschel offering to call all those beyond the seven primary planets asteroidsUJ There is a problem to be solved in this connection. Ho do +stronomers kno that 'eptune is a planet" or even that it is a body belonging to our systemT Being found on the very confines of our Planetary World" so!called" the latter as arbitrarily expanded to receive it0 but hat really mathematical and infallible proof have +stronomers that it is 6a7 a planet" and 6b7 one of our planetsT 'one at allU It is at such an immeasurable distance from us" the +pparent diameter of the sun being to 'eptune but one!fortieth of the sun;s apparent diameter to us" and it is so dim and ha5y hen seen through the best telescope that it looks like an astronomical romance to call it one of our planets. 'eptune;s heat and light are reduced to CNDGG part of the heat and light received by the earth. His motion and that of his satellites have al ays looked suspicious. They do not agreeain appearance" at leasta ith those of the other planets. His system is retrograde" etc. But even the latter abnormal fact resulted only in the creation of ne hypotheses by our +stronomers" ho forth ith suggested a probable overturn of 'eptune" his collision ith another body" etc. Was +dams; and *everrier;s discovery so elcomed because 'eptune as as necessary as as $ther to thro a ne glory upon astronomical prevision" upon the certitude of modern scientific data" and principally upon the po er of mathematical analysisT It ould so appear.

LLLLLLLLLL J In de %irville" op. cit." I2" C@D. M%r. W. Herschel is being #uoted from -evue des ,eux %ondes" %ay CEFF issue.O LLLLLLLLLL

Page 99E + ne planet that idens our planetary domain by more than four hundred million leagues is orthy of annexation. Pet" as in the case of terrestrial annexation" scientific authority may be proved >right? only because it has >might.? 'eptune;s motion happens to be dimly perceivedI $urekaU it is a planetU + mere motion" ho ever" proves very little. It is no an ascertained fact in +stronomy that there are no absolutely fixed stars in 'ature"J even though such stars should continue to exist in astronomical parlance" hile they have passed from the scientific imagination. :ccultism" ho ever" has a strange theory of its o n ith regard to 'eptune. :ccultism says that if several hypotheses resting on mere assumptiona hich have been accepted only because they have been taught by eminent men of learning aare taken a ay from the )cience of %odern +stronomy" to hich they serve as props" then even the presumably universal la of gravitation ill be found to be contrary to the most ordinary truths of mechanics. +nd really one can hardly blame Christiansaforemost of all the -oman Catholicsaho ever scientific some of these may themselves be" for refusing to #uarrel ith their Church for the sake of scientific beliefs. 'or can e even blame them for accepting in the secresy of their heartsaas some of them doathe theological >2irtues? and >+rchens? of ,arkness" instead of all the blind forces offered them by )cience. 'ever can there be intervention of any sort in the marshalling and the regular precession of the celestial bodiesU The la of gravitation is the la of la s0 ho ever itnessed a stone rising in the air against gravitationT

LLLLLLLLLL J If" as )ir W. Herschel thought" the so!called fixed stars have resulted from" and o e their origin to nebular combustion" they cannot be fixed any more than is our sun" hich as believed to be motionless and is no found to rotate around its axis every t enty!five days. +s the fixed star nearest to the sun" ho ever" is eight!thousand times farther a ay from him than is 'eptune" the illusions furnished by the telescopes must be also eight!thousand times as great. We ill therefore leave the #uestion at rest" repeating only hat +. %aury said in his ork 6*a Terre et l;Homme" published in CEFE7I >It is utterly impossible" so far" to decide anything concerning 'eptune;s constitution" analogy alone authori5ing us to ascribe to him a rotary motion like that of other planets.? 6in de %irville" op. cit." I2" CBG.7 LLLLLLLLLL

Page 99D The permanence of the universal la is sho n in the behaviour of the sidereal orlds and globes eternally faithful to their primitive orbits0 never andering beyond their respective paths. 'or is there any intervention needed" as it could only be disastrous. Whether the first sidereal incipient rotation took place o ing to an intercosmic chance" or to the spontaneous development of latent primordial forces0 or again" hether that impulse as given once for all by 4od or 4odsait does not make the slightest difference. +t this stage of cosmic evolution no intervention" superior or inferior" is admissible. Were any to take place" the universal clock! ork ould stop" and 3osmos ould fall into pieces. )uch are stray sentences" pearls of isdom" fallen from time to time from scientific lips" and no chosen at random to illustrate a #uery. We lift our diminished heads and look heaven ard. )uch seems to be the factI orlds" suns" and stars" the shining myriads of the heavenly hosts" remind the Poet of an infinite" shoreless ocean" hereon move s iftly numberless s#uadrons of ships" millions upon millions of cruisers" large and small" crossing each other" hirling and gyrating in every direction0 and )cience teaches us" that though they be ithout rudder or compass or any beacon to guide them" they are nevertheless secure from collisionaalmost secure" at any rate" save in chance accidentsaas the hole celestial machine is built upon and guided by an immutable" albeit blind" la " and by constant and accelerating force or forces. >Built upon? by homT >By self!evolution"? is the ans er. %oreover" as dynamics teach that + body 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!generatedaeven if not eternal" since this ould amount to the recognition of perpetual motionaand so ell self!calculated and self!ad.usted as to last from the beginning to the end of 3osmos. But >self! generation? has still to generate from something" generation ex nihilo being as contrary to reason as it is to )cience. Thus e are placed once more bet een the horns of a dilemmaI are e to believe in perpetual motion or in self!generation ex nihiloT +nd if in neither" ho or hat is that something" hich first produced that force or those forcesT There are such things in mechanics as superior levers" hich give the impulse and act upon secondary or inferior levers. The former" ho ever" need an impulse and occasional renovation" other ise they ould themselves very soon stop and fall back into their original status.

Page 9@G What is the external force dilemmaU hich puts and retains them in motionT +nother

+s to the la of cosmical non!intervention" it could be .ustified only in one case" namely" if the celestial mechanism ere perfect0 but it is not. The so!called unalterable motions of celestial bodies alter and change incessantly0 they are very often disturbed" and the heels of even the sidereal locomotive itself occasionally .ump off their invisible rails" as may be easily proved. :ther ise hy should *aplace speak of the probable occurrence at some future time of an out!and!out reform in the arrangement of the planets0J or *agrange maintain the gradual narro ing of the orbits0 or our modern +stronomers" again" declare that the fuel in the sun is slo ly disappearingT If the la s and forces hich govern the behaviour of the celestial bodies are immutable" such modifications and earing!out of substance or fuel" of force and fluids" ould be impossible0 yet they are not denied. Therefore one has to suppose that such modifications ill have to rely upon the la s of forces" hich ill have to self!regenerate themselves once more on such occasions" thus producing an astral antinomy" and a kind of physical palinomy" since" as *aplace says" one ould then see fluids disobeying themselves and reacting in a ay contrary to all their attributes and properties.K 'e ton felt very uncomfortable about the moon. Her behaviour in progressively narro ing 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 orld" he confessed" needed repairing" and that very often.R In this he as corroborated by Herschel. He speaks of real and #uite considerable deviations" besides those hich are only apparent" but gets some consolation from his conviction that somebody or something ill probably see to things.

LLLLLLLLLL J M)ee P.). de *aplace;s $xposition du systYme du monde" Paris 6CHDA7 p. 9GA0 9E9!E@. 1or $nglish edition consult 2ol. I" pp. 9BD!FC of The )ystem of the World translated by (. Pond" 9 vols." *ondon" -. Phillips" CEGD.O K M:p. Cit." p. @FC!F9.O R fuoted by )ir (ohn Herschel in :n the )tudy of 'atural Philosophy" p. CAF0 de %irville" op. cit." I2" CFF. LLLLLLLLLL

Page 9@C We may be ans ered that the personal beliefs of some pious +stronomers" ho ever great they may be as scientific characters" are no proofs of the actual existence and presence in space of intelligent supramundane Beings" of either 4ods or +ngels. It is the behaviour of the stars and planets themselves that has to be analysed and inferences must be dra n therefrom. -enan asserts that nothing that e kno of the sidereal bodies arrants the idea of the presence of any Intelligence" hether internal or external to them. *et us see" says -eynaud" 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" sub.ect to perpetual mutation in position" as in form. $longations" contractions" and orbital idenings" oscillations from right to left" slackening and #uickening of speed . . . . and all this on a plane hich seems to vacillate.J +s is very pertinently observed by des %ousseuxI Here is a path having little of the mathematical and mechanical precision claimed for it0 for e kno of no clock hich" having gone slo for several minutes should catch up the right time of itself and ithout the turn of a key. )o much for blind la and force. +s for the physical impossibilityaa miracle indeed in the sight of )cienceaof a stone raised in the air against the la of gravitation" this is hat Babinetathe deadliest enemy and opponent of the phenomena of levitationa6cited by +rago7 saysI $veryone kno s the theory of bolides MmeteorsO and aerolites. . . . In Connecticut an immense aerolite as seen Ma mass of eighteen hundred feet in diameterO" bombarding a hole +merican 5one and returning to the spot Min mid!airO from hich it had started.K

LLLLLLLLLL J Terre et ciel" p. 9E" in de %irville" ibid. K:$uvres d;+rago" vol. i." p. 9CD0 #uoted by de %irville" III BA9. LLLLLLLLLL

Page 9@9 Thus e find in both of the cases above citedathat of self!correcting planets and of meteors of gigantic si5e flying back into the airaa >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 ould say" than any >+ngel!guided? $lement. Bold is he ho laughs at the idea of von Haller" ho declares thatI The stars are perhaps an abode of glorious )pirits0 as here 2ice reigns" there is 2irtue %aster.J

EASTERN AND WESTERN OCCULTISM In The Theosophist for %arch" CEEA"K in an ans er to the >)olar )phinx"? a member of the *ondon *odge of the Theosophical )ociety rote as follo sI . . e hold and believe that the revival of occult kno ledge no in progress ill some day demonstrate" that the Western system represents ranges of perception" hich the $asternaat least as expounded in the pages of The Theosophistahas yet to attain.R

LLLLLLLLLL J >,ie )terne sind vielleicht ein )it5 verklarter 4eister0 Wie hier das *aster herrscht" ist dort die Tugend %eister.? M1rom +lbrecht von Haller;s poem >zber den 8rsprung des zbels"? on p. CBE in the CHAE ed. of 2ersuch )ch ei5erischer 4edichte in 4]ttingen" 4ermany by 2erlag +bram 2andenhoeks sel. Wit e" 8niversitttsbuchhandlung.O K 2ol. 2II" p. BCC. R Whenever :ccult doctrines ere expounded in the pages of The Theosophist" care as taken each time to declare a sub.ect incomplete hen the hole could not be given in its fullness" and no riter has ever tried to mislead the reader. +s to the Western >ranges of perception? concerning doctrines really :ccult" the $astern :ccultists have been made ac#uainted ith them for some time past. Thus they are enabled to assert ith confidence that the West may be in possession of Hermetic philosophy as a speculative system of dialectics" the latter being used in the West admirably ell" but it lacks entirely the kno ledge of :ccultism. The genuine $astern :ccultist keeps silent and unkno n" never publishes hat he kno s" and rarely even speaks of it" as he kno s too ell the penalty of indiscretion. LLLLLLLLLL

Page 9@@ The riter is not the only person labouring under this erroneous impression. 4reater 3abalists than he had said the same in the 8nited )tates. This only proves that the kno ledge possessed by Western :ccultists of the true Philosophy" and the >ranges of perceptions? and thought of the $astern doctrines" is very superficial. This assertion ill be easily demonstrated by giving a fe instances" instituting comparisons bet een the t o interpretations of one and the same doctrineathe Hermetic 8niversal ,octrine. It is the more needed since" ere e to neglect bringing for ard such comparisons" our ork ould be left incomplete. We may take the late [liphas *Zvi" rightly referred to by another Western %ystic" %r. 3enneth %ac3en5ie" as >one of the greatest representatives of modern :ccult Philosophy"?J as presumably the best and most learned expounder of the Chaldaean 3abalah" and compare his teaching ith that of $astern :ccultists. In his unpublished manuscripts and letters" lent to us by a Theosophist" ho as for fifteen years his pupil" e had hoped to find that hich he as un illing to publish. What e do find" ho ever" disappoints us greatly. We ill take these teachings" then" as containing the essence of Western or 3abalistic :ccultism" analy5ing and comparing them ith the $astern interpretation as e go on. [liphas *Zvi teaches correctly" though in language rather too rhapsodically rhetorical to be sufficiently clear to the beginner" that $ternal life is %otion e#uilibrated by the alternate manifestations of force. But hy does he not add that this perpetual motion is independent of the manifested 1orces at orkT He saysI Chaos is the Tohu!vah!bohu of perpetual motion and the sum total of primordial matter0 and he fails to add that %atter is >primordial? only at the beginning of every ne reconstruction of the 8niverseI matter in abscondito" as it is called by the +lchemists" is eternal" indestructible" ithout beginning or end.

LLLLLLLLLL J )ee The -oyal %asonic Cyclopaedia" articleI >Pet5erah" )epher.? LLLLLLLLLL

Page 9@B It is regarded by $astern :ccultists as the eternal -oot of all" the %blaprakriti of the 2ed<ntin" and the )vabhavat of the Buddhist0 the ,ivine $ssence" in short" or )ubstance0 the radiations from This are periodically aggregated into graduated forms" from pure )pirit to gross %atter0 the -oot" or )pace" is in its abstract presence the ,eity Itself" the Ineffable and 8nkno n :ne Cause. +in )oph ith him also is the Boundless" the infinite and :ne 8nity" secondless and causeless as Parabrahman. +in!)oph is the indivisible point" and therefore" as >being every here and no here"? is the absolute +ll. It is also >,arkness? because it is absolute *ight" and the -oot of the seven fundamental Cosmic Principles. Pet [liphas *Zvi" by simply stating that >,arkness as upon the face of the $arth"? fails to sho 6a7 that >,arkness? in this sense is ,eity Itself" and he is therefore ithholding the only philosophical solution of this problem for the human mind0 and 6b7 he allo s the un ary student to believe that by >$arth? our o n little globeaan atom in the 8niverseais meant. In short" this teaching does not embrace the :ccult Cosmogony" but deals simply ith :ccult 4eology and the formation of our cosmic speck. This is further sho n by his making a rZsumZ of the )ephjrethal Tree in this iseI 4od is harmony" the astronomy of Po ers and 8nity outside of the World. This seems to suggest 6a7 that he teaches the existence of an extra!cosmic 4od" thus limiting and conditioning both the 3osmos and the divine Infinity and :mnipresence" hich cannot be extraneous to or outside of one single atom0 and 6b7 that by skipping the hole of the pre!cosmic periodathe manifested 3osmos here being meantathe very root of :ccult teaching" he explains only the 3abalistic meaning of the deadletter of the Bible and 4enesis" leaving its spirit and essence untouched. )urely the >ranges of perception? of the Western mind ill not be greatly enlarged by such a limited teaching. Having said a fe ords on Tohu!vah!bohuathe meaning of hich Words orth rendered graphically as >higgledypiggledy?aand having explained that this term denoted Cosmos" he teaches thatI

Page 9@F +bove the dark abyss MChaosO ere the Waters0 . . . the earth Mla terreUO as Tohu!vah!bohu" i.e." in confusion" and darkness covered the face of the ,eep" and vehement Breath moved on the Waters hen the )pirit exclaimed MTO" >*et there be light"? and there as light. Thus the earth Mour globe" of courseO as in a state of cataclysm0 thick vapours veiled the immensity of the sky" the earth as covered ith aters and a violent ind as agitating this dark ocean" hen at a given moment the e#uilibrium revealed itself and light re!appeared0 the letters that compose the Hebre ord >Bereshjth? 6the first ord of 4enesis7 are >Beth"? the binary" the verb manifested by the act" a feminine letter0 then >-esch"? the 2erbum and *ife" number 9G" the disc multiplied by 90 and >+leph"? the spiritual principle" the 8nit" a masculine letter. Place these letters in a triangle and you have the absolute 8nity" that ithout being included into numbers creates the number" the first manifestation" hich is 9" and these t o united by harmony resulting from the analogy of contraries MoppositesO" make C" only. This is hy 4od is called $lehjm 6plural7. +ll this is very ingenious" but is very pu55ling" besides being incorrect. 1or o ing to the first sentence" >+bove the dark abyss ere the Waters"? the 1rench 3abalist leads the student a ay from the right track. This an $astern Chela ill see at a glance" and even one of the profane may see it. 1or if the Tohu!vah!bohu is >under? and the Waters are >above"? then these t o are #uite distinct from each other" and this 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 do n to a level ith exoteric 4enesisaperhaps it as so stated ith an eye to this result. The Tohu!vah! bohu is the >4reat ,eep"? and is identical ith >the Waters of Chaos"? or the primordial ,arkness. By stating the fact other ise it makes both >the 4reat ,eep? and the >Waters?a hich cannot be separated except in the phenomenal orlda limited as to space and conditioned as to their nature. Thus [liphas in his desire to conceal the last ord of $soteric Philosophy" failsa hether intentionally or other ise does not matterato point out the fundamental principle of the one true :ccult Philosophy" namely" the unity and absolute homogeneity of the :ne $ternal ,ivine $lement" and he makes of the ,eity a male 4od. Then he saysI +bove the Waters as the po erful Breath of the $lehjm Mthe creative ,hy<ni! ChohansO. +bove the Breath appeared the *ight" and above the *ight the Word . . . that created it.

Page 9@A 'o the fact is #uite the reverse of thisI it is the Primeval *ight that creates the Word or *ogos" ho in his turn creates physical light. To prove and illustrate hat he says he gives the follo ing figureI

'o any $astern :ccultist upon seeing this ould 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 ,v<para!Puga" hen the one principle is already separated into male and female" and humanity is approaching the fall into materiality hich brings the 3ali!Puga. + student of $astern :ccultism ould dra it thusI

1or the )ecret ,octrine teaches us that the reconstruction of the 8niverse takes place in this iseI

Page 9@H +t the periods of ne generation" perpetual %otion becomes Breath0 from the Breath comes forth primordial *ight" through hose radiance manifests the $ternal Thought concealed in darkness" and this becomes the Word 6%antra7.J It is That 6the %antra or Word7 from hich all This 6the 8niverse7 sprang into being. 1urther on [liphas *Zvi saysI This Mthe concealed ,eityO radiated a ray into the $ternal $ssence MWaters of )paceO and" fructifying thereby the primordial germ" the $ssence expanded"K giving birth to the Heavenly %an from hose mind ere born all forms. The 3abalah states very nearly the same. To learn hat it really teaches one has to reverse the order in hich [liphas *Zvi gives it" replacing the ord >above? by that of >in"? as there cannot surely be any >above? or >under? in the +bsolute. This is hat he saysI +bove the aters the po erful breath of the $lehjm0 above the Breath the *ight0 above *ight the Word" or the )peech that created it. We see here the spheres of evolutionI the souls MTO driven from the dark centre 6,arkness7 to ard the luminous circumference. +t the bottom of the lo est circle is the Tohu!vah!bohu" or the chaos hich precedes all manifestation M'aissancesagenerationO0 then the region of Water0 then Breath0 then *ight0 and" lastly" the Word. The construction of the above sentences sho s that the learned +bbZ had a decided tendency to anthropomorphi5e creation" even though the latter has to be shaped out of preexisting material" as the &ohar sho s plainly enough. This is ho the >great? Western 3abalist gets out of the difficultyI he keeps silent on the first stage of evolution and imagines a second Chaos. Thus he saysI

LLLLLLLLLL J In the exoteric sense" the %antra 6or that psychic faculty or po er that conveys perception or thought7 is the older portion of the 2edas" the second part of hich is composed of the Br<hmanas. In $soteric phraseology %antra is the Word made flesh" or rendered ob.ective" through divine magic. K The secret meaning of the ord >Brahm<? is >expansion"? >increase" > or >gro th.? LLLLLLLLLL

Page 9@E The Tohu!vah!bohu is the *atin *imbus" or t ilight of the morning and evening of life.J It is in perpetual motion"K it decomposes continually"R and the ork of putrefaction accelerates" because the orld is advancing to ards regeneration.X The Tohu!vah!bohu of the Hebre s is not exactly the confusion of things called Chaos by the 4reeks" and hich is found described in the commencement of the %etamorphosis of :vid0 it is something greater and more profound0 it is the foundation of religion" it is the philosophical affirmation of the immateriality of 4od. -ather an affirmation of the materiality of a personal 4od. If a man has to seek his ,eity in the Hades of the ancientsafor the Tohu!vah!bohu" or the *imbus of the 4reeks" is the Hall of Hadesathen one can onder no longer at the accusations brought for ard by the Church against the > itches? and sorcerers versed in Western 3abalism" that they adored the goat %endes" or the devil personified by certain spooks and $lementals. But in face of the task [liphas *Zvi had set before himselfa that of reconciling (e ish %agic ith -oman ecclesiasticismahe could say nothing else. Then he explains the first sentence in 4enesisI *et us put on one side the vulgar translation of the sacred texts and see hidden in the first chapter of 4enesis. He then gives the Hebre text #uite correctly" but transliterates itI Bereshjth Bar< $lejm uth aschamam ouatti aares ouares ayete Tohuvah!bohu . . . :uimas $lejm rai avur ouiai aour. +nd he then explainsI The first ord" >Bereshjth"? signifies >genesis"? a ord e#uivalent to >nature.? hat is

LLLLLLLLLL J Why not give at once its theological meaning" as e find it in WebsterT With the -oman Catholics it means simply >purgatory"? the borderland bet een heaven and hell 6*imbus patrum and *imbus infantum7" the one for all men" hether good" bad or indifferent0 the other for the souls of unbapti5ed childrenU With the ancients it meant simply that hich in $soteric Buddhism is called the 3<ma!*oka" bet een ,evachan and +vichi. K +s Chaos" the eternal $lement" not as the 3<ma!*oka surelyT R + proof that by this ord [liphas *Zvi means the lo est region of the terrestrial mk<wa. X $vidently he is concerned only ith our periodical orld" or the terrestrial globe. LLLLLLLLLL

Page 9@D >The act of generation or production"? continuesI e maintain0 not >nature.? He then

The phrase" then" is incorrectly translated in the Bible. It is not >in the beginning"? for it should be at the stage of the generating force"J hich ould thus exclude every idea of the ex!nihilo . . . as nothing cannot produce something. The ord >$lejm? or >$lehjm? signifies the generating Po ers" and such is the :ccult sense of the first verse. . . . >Bereshjth? 6>'ature? or >genesis?7" >Bar<? 6>created?7 >$lejm? 6>the forces?7 >+that!ashamaim? 6>heavens?7 >ouath? and >oaris? 6>the earth?70 that is to say" >The generative potencies created indefinitely 6eternallyK7 those forces that are the e#uilibrated opposites that e call heaven and earth" meaning the space and the bodies" the volatile and the fixed" the movement and the eight. 'o this" if it be correct" is too vague to be understood by any one ignorant of the 3abalistic teaching. 'ot only are his explanations unsatisfactory and misleading ain his published orks they are still orseabut his Hebre transliteration is entirely rong0 it precludes the student" ho ould compare it for himself ith the e#uivalent symbols and numerals of the ords and letters of the Hebre alphabet" from finding anything of that he might have found ere the ords correctly spelt in the 1rench transliteration. Compared even ith exoteric Hindu Cosmogony" the philosophy hich [liphas *Zvi gives out as 3abalistic is simply mystical -oman Catholicism adapted to the Christian 3abalah. His Histoire de la %agie sho s it plainly" and reveals also his ob.ect" hich he does not even care to conceal. 1or" hile stating ith his Church" that The Christian religion has imposed silence on the lying oracles of the 4entiles and put an end to the prestige of the false gods"R he promises to prove in his ork that the real )anctum -egnum" the great %agic +rt" is in that )tar of Bethlehem hich led the three %agi to adore the )avior of this World. He saysI

LLLLLLLLLL J In the >re!a akening? of the 1orces ould be more correct. K +n action hich is incessant in eternity cannot be called >creation?0 it is evolution" and the eternally or ever!becoming of the 4reek Philosopher and the Hindu 2ed<ntin0 it is the )at and the one Beingness of Parmenides" or the Being identical ith Thought. 'o ho can the Potencies be said to >create movement"? once it is seen movement never had any beginning" but existed in the $ternityT Why not say that the re!a akened Potencies transferred motion from the eternal to the temporal plane of beingT )urely this is not Creation. R Histoire de la %agie" Int. p. C. MParis" 4. BailliZre" CEAG.O LLLLLLLLLL

Page 9BG We ill prove that the study of the sacred Pentagram had to lead all the %agi to kno the ne name hich should be raised above all names and before hich every being capable of orship has to bend his knee.J This sho s that *Zvi;s 3abalah is mystic Christianity" and not :ccultism0 for :ccultism is universal and kno s no difference bet een the >)aviours? 6or great +vat<ras7 of the several old nations. [liphas *Zvi as not an exception in preaching Christianity under a disguise of 3abalism. He as undeniably >the greatest representative of modern :ccult Philosophy"? as it is studied in -oman Catholic countries generally" here it is fitted to the preconceptions of Christian students. But he never taught the real universal 3abalah" and least of all did he teach $astern :ccultism. *et the student compare the $astern and Western teaching" and see hether the philosophy of the 8panishads >has yet to attain the ranges of perception? of this Western system. $veryone has the right to defend the system he prefers" but in doing this" there is no need to thro slurs upon the system of one;s brother. In vie of the great resemblance bet een many of the fundamental >truths? of Christianity and the >myths? of Brahmanism" there have been serious attempts made lately to prove that the Bhagavad!4jt< and most of the Br<hmanas and the Pur<nas are of a far later date than the %osaic Books and even than the 4ospels. But ere it possible that an enforced success should be obtained in this direction" such argument cannot achieve its ob.ect" since the -ig!2eda remains. Brought do n to the most modern limits of the age assigned to it" its date cannot be made to overlap that of the Pentateuch" hich is admittedly later. The :rientalists kno ell that they cannot make a ay ith the landmarks" follo ed by all subse#uent religions" set up in that >Bible of Humanity? called the -ig!2eda. It is there that at the very da n of intellectual humanity ere laid the foundation!stones of all the faiths and creeds" of every fane and church built from first to last0 and they are still there.

LLLLLLLLLL J Ibid." p. 9. LLLLLLLLLL

Page 9BC 8niversal >myths"? personifications of Po ers divine and cosmic" primary and secondary" and historical personages of all the no !existing as ell as of extinct religions are to be found in the seven chief ,eities and their @@G"GGG"GGG correlations of the -ig!2eda" and those )even" ith the odd millions" are the -ays of the one boundless 8nity. But to THI) can never be offered profane orship. It can only be the >ob.ect of the most abstract meditation" hich Hindus practice in order to obtain absorption in it.? +t the beginning of every >da n? of >Creation"? eternal *ighta hich is darknessaassumes the aspect of so!called ChaosI chaos to the human intellect0 the eternal -oot to the superhuman or spiritual sense. >:siris is a black 4od.? These ere the ords pronounced at >lo breath? at Initiation in $gypt" because :siris 'oumenon is darkness to the mortal. In this Chaos are formed the >Waters"? %other Isis" +diti" etc. They are the >Waters of *ife"? in hich primordial germs are createdaor rather rea akenedaby the primordial *ight. It is Purushettama" or the ,ivine )pirit" hich in its capacity of '<r<yana" the %over on the Waters of )pace" fructifies and infuses the Breath of life into that germ hich becomes the >4olden %undane $gg"? in hich the male Brahm< is created0J and from this the first Pra.<pati" the *ord of Beings" emerges" and becomes the progenitor of mankind. +nd though it is not he" but the +bsolute" that is said to contain the 8niverse in Itself" yet it is the duty of the male Brahm< to manifest it in a visible form. Hence he has to be connected ith the procreation of species" and assumes" like (ehovah and other male 4ods in subse#uent anthropomorphism" a phallic symbol. +t best every such male 4od" the >1ather? of all" becomes the >+rchetypal %an.? Bet een him and the Infinite ,eity stretches an abyss.

LLLLLLLLLL J The 2aishnavas" ho regard 2ishnu as the )upreme 4od and the fashioner of the 8niverse" claim that Brahm< sprang from the navel of 2ishnu" the >imperishable"? or rather from the lotus that gre from it. But the ord >navel? here means the Central Point" the mathematical symbol of infinitude" or Parabrahman" the :ne and the )econdless. LLLLLLLLLL

Page 9B9 In the theistic religions of personal 4ods the latter are degraded from abstract 1orces into physical potencies. The Water of *ifeathe >,eep? of %other 'atureais vie ed in its terrestrial aspect in anthropomorphic religions. Behold" ho holy it has become by theological magicU It is held sacred and is deified no as of old in almost every religion. But if Christians use it as a means of spiritual purification in baptism and prayer0 if Hindus pay reverence to their sacred streams" tanks and rivers0 if P<rsj" %ohammedan and Christian alike believe in its efficacy" surely that element must have some great and :ccult significance. In :ccultism it stands for the 1ifth Principle of 3osmos" in the lo er septenaryI for the hole visible 8niverse as built by Water" say the 3abalists ho kno the difference bet een the t o atersathe >Waters of *ife? and those of )alvationaso confused together in dogmatic religions. The >3ing! Preacher? says of himselfI I" the Preacher" as king over Israel in (erusalem" and I gave my heart to seek and search out by isdom concerning all things that are done under heaven. J )peaking of the great ork and glory of the $lehjmKaunified into the >*ord 4od? in the $nglish Bible" hose garment" he tells us" is light and heaven the curtain ahe refers to the builder Who layeth the beams of his chambers in the aters"R that is" the divine Host of the )ephjreth" of the ,eep" the Waters of Chaos. %oses and earth and ater can bring forth a living )oul" of all things. %oses as an Initiate" Thales a ords ere synonymous in his day. ho have constructed the 8niverse out Thales ere right in saying that only ater being on this plane the principle Philosopherai.e." a )cientist" for the

LLLLLLLLLL J $cclesiastes i" C9" C@. K It is probably needless to say here hat everyone kno s. The translation of the Protestant Bible is not a ord for ord rendering of the earlier 4reek and *atin BiblesI the sense is very often disfigured" and >4od? is put here >Pahve? and >$lehjm? stand. R Psalms civ" @. LLLLLLLLLL

Page 9B@ The secret meaning of this is that ater and earth stand in the %osaic Books for the prima materia and the creative 6feminine7 Principle on our plane. In $gypt :siris as 1ire" and Isis as the $arth or its synonym Water0 the t o opposing elementsa .ust because of their opposite propertiesabeing necessary to each other for a common ob.ect0 that of procreation. The earth needs solar heat and rain to make her thro out her germs. But these procreative properties of 1ire and Water" or )pirit and %atter" are symbols but of physical generation. While the (e ish 3abalists symboli5ed these elements only in their application to manifested things" and reverenced them as the emblems for the production of terrestrial life" the $astern Philosophy noticed them only as an illusive emanation from their spiritual prototypes" and no unclean or unholy thought marred its $soteric religious symbology. Chaos" as sho n else here" is Theos" hich becomes 3osmosI it is )pace" the container of everything in the 8niverse. +s :ccult Teachings assert" it is called by the Chaldaeans" $gyptians" and every other nation Tohu!vah!bohu" or Chaos" Confusion" because )pace is the great storehouse of Creation" hence proceed" not forms alone" but also ideas" hich could receive their expression only through the *ogos" the Word" 2erbum" or )ound. The numbers C" 9" @" B are the successive emanations from %other M)paceO as she forms running do n ard her garment" spreading it upon the seven steps of Creation.J The roller returns upon itself" as one end .oins the other in infinitude" and the numbers B" @" and 9 are displayed" as it is the only side of the veil that e can perceive" the first number being lost in its inaccessible solitude.

LLLLLLLLLL J To avoid misunderstanding of the ord >creation? so often used by us" the remarks of the author of Through the 4ates of 4old may be #uoted o ing to their clearness and simplicity. >The ords Sto create; are often understood by the ordinary mind to convey the idea of evolving something out of nothing. This is clearly not its meaning. We are mentally obliged to provide our Creator ith chaos from hich to produce the orlds. The tiller of the soil" ho is the typical producer of social life" must have his material" his earth" his sky" rain" and sun" and the seeds to place ithin the earth0 out of nothing he can produce nothing. :ut of a void" nature cannot arise0 there is that material beyond" behind" or ithin" from hich she is shaped by our desire for a universe.? Mpp. HC!H9" +dyar ed.0 p. BH" T.8.P. ed.O LLLLLLLLLL

Page 9BB . . . 1ather" hich is Boundless Time" generates %other" hich is infinite )pace" in $ternity0 and %other generates 1ather in %anvantaras" hich are divisions of durations" that ,ay hen that orld becomes one ocean. Then the %other becomes '<r< MWatersa the 4reat ,eepO for 'ara Mthe )upreme )piritO to restaor movea upon" hen" it is said" that C" 9" @" B descend and abide in the orld of the unseen" hile the B" @" 9" become the limits in the visible orld to deal ith the manifestations of 1ather MTimeO.J This relates to the %ah<yugas addition of noughts" B"@9G"GGG. hich in figures become B@9" and ith the

'o it is surpassingly strange" if it be a mere coincidence" that the numerical value of Tohu!vah!bohu" or >Chaos? in the Biblea hich Chaos" of course" is the >%other? ,eep" or the Waters of )paceashould yield the same figures. 1or this is hat is found in a 3abalist manuscriptI It is said of the Heavens and the $arth in the second verse of 4enesis that they ere >Chaos and Confusion?athat is" they ere >Tohu!vah!bohu"? >and darkness as upon the face of the deep"? i.e." >the perfect material out of hich construction as to be made lacked organi5ation.? The order of the digits of these ords as they standai.e."K the letters rendered by their numerical valueais A"F9A"AFB and 9"@EA. By art speech these are key! orking numbers loosely shuffled together" the germs and keys of construction" but to be recogni5ed" one by one" as used and re#uired. They follo symmetrically in the ork as immediately follo ing the first sentence of grand enunciationI >In -<sh developed itself 4ods" the heavens and the earth.? %ultiply the numbers of the letters of >Tohu!vah!bohu? together continuously from right to left" placing the consecutive single products as e go" and e ill have the follo ing series of values" vi5." 6a7 @G" AG" @AG" 9"CAG"CG"EGG" B@"9GG" or as by the characteri5ing digits0 @"A" @A"9CA" CGE" and B@90 6b7 9G" C9G" H9G" C"BBG" H"9GG" or 9" C9" H9" CBB" H9" B@9" the series closing in B@9" one of the most famous numbers of anti#uity" and hich" though obscured" crops out in the chronology up to the 1lood.R. . .

LLLLLLLLLL J Commentary on )tan5a ix on Cycles. K :r" read from right to left" the letters and their corresponding numerals stand thusI >t"? B0 >h"? F0 >v"? A0 >v"? A0 >bh"? 90 >h"? F0 >v? or > "? A0 hich yields >thuvbhu"? BFAA9FA" or >Tohu!vah! bohu.? R %r. (. -alston )kinner;s %). M)ee ).,. Index 2olume" p. BBF" compiled by Boris de &irkoff0 +dyar" CDHD.O LLLLLLLLLL

Page 9BF This sho s that the Hebre usage of play upon the numbers must have come to the (e s from India. +s e have seen" the final series yields" besides many another combination" the figures CGE and CGGEathe number of the names of 2ishnu" hence the CGE grains of the Pogi;s rosaryaand close ith B@9" the truly >famous? number in Indian and Chaldaean anti#uity" appearing in the cycle of B"@9G"GGG years in the former" and in the B@9"GGG years" the duration of the Chaldaean divine dynasties. LLLLLLLLLL M)ections QQ2I and QQ2II hich fell here in the se#uence of the CEDH edition of The )ecret ,octrine" have been printed as articles in their normal chronological se#uence in the Collected Writings" 2ol. 2II" pp. CGF!@B and pp. 9@G!BG. a Compiler.O

Page 9BA

THE ORIGIN OF THE M"STERIES +ll that is explained in the preceding )ections and a hundredfold more as taught in the %ysteries from time immemorial. If the first appearance of those institutions is a matter of historical tradition ith regard to some of the later nations" their origin must certainly be assigned to the time of the 1ourth -oot -ace. The %ysteries ere imparted to the elect of that -ace hen the average +tlantean had begun to fall too deeply into sin to be trusted ith the secrets of 'ature. Their establishment is attributed in the )ecret Works to the 3ing!Initiates of the divine dynasties" hen the >)ons of 4od? had gradually allo ed their country to become 3ukarmade{a 6the land of vice7. The anti#uity of the %ysteries may be inferred from the history of the orship of Hercules in $gypt. This Hercules" according to hat the priests told Herodotus" as not 4recian" for he saysI :f the 4recian Hercules I could in no part of $gypt procure any kno ledgeI . . . the name as never borro ed by $gypt from 4reece. . . Hercules" . . . as they Mthe priestsO affirm" is one of the t elve 6great 4ods7" ho ere reproduced from the earlier eight 4ods CH"GGG years before the year of +masis. Hercules is of Indian origin" andahis Biblical chronology put asideaColonel Tod as #uite right in his suggestion that he as Balarama or Baladeva. 'o one must read the Pur<nas ith the $soteric key in one;s hand in order to find out ho on almost every page they corroborate the )ecret ,octrine. The ancient classical riters so ell understood this truth that they unanimously attributed to +sia the origin of Hercules. + section of the %ah<bh<rata is devoted to the history of the Hercbla" of hich race as 2y<sa. . . . ,iodorus has the same legend ith some variety. He saysI >Hercules as born amongst the Indians and" like the 4reeks" they furnish him ith a club and lion;s hide.? Both M3ishna and BaladevaO are 6lords7 of the race 6cbla7 of Heri 6Heri!cul!es7 of hich the 4reeks might have made the compound Hercules.J

LLLLLLLLLL J Tod;s +nnals of -<.<sthan" 2ol. I" pp. @9!@@. LLLLLLLLLL

Page 9BH The :ccult ,octrine explains that Hercules as the last incarnation of one of the seven >*ords of the 1lame"? as 3rishna;s brother" Baladeva0 that his incarnations occurred during the Third" 1ourth" and 1ifth -oot!-aces" and that his orship as brought into $gypt from *ank< and India by the later immigrants. That he as borro ed by the 4reeks from the $gyptians is certain" the more so as the 4reeks place his birth at Thebes" and only his t elve labours at +rgos. 'o e find in the 2ishnu!Pur<na a complete corroboration of the statement made in the )ecret Teachings" of hich Puranic allegory the follo ing is a short summaryI -aivata" a grandson of )aryati" %anu;s fourth son" finding no man orthy of his lovely daughter" repaired ith her to Brahma;s region to consult the 4od in this emergency. 8pon his arrival" Hah<" Huhb" and other 4andharvas ere singing before the throne" and -aivata" aiting till they had done" imagined that but one %uhbrta 6instant7 had passed" hereas long ages had elapsed. When they had finished" -aivata prostrated himself and explained his perplexity. Then Brahm< asked him hom he ished for a son!in!la " and upon hearing a fe personages named" the 1ather of the World smiled and saidI >:f those hom you have named the third and fourth generation M-oot!-acesO no longer survive" for many successions of ages MChatur! Puga" or the four Puga cyclesO have passed a ay hile you ere listening to our songsters. 'o on earth the t enty!eighth great age of the present %anu is nearly finished and the 3ali period is at hand. Pou must therefore besto this virgin!gem upon some other husband. 1or you are no alone.? Then the -a.< -aivata is told to proceed to 3usasthali" his ancient capital" hich as no called ,v<rak<" and here reigned in his stead a portion of the divine being 62ishnu7 in the person of Baladeva" the brother of 3rishna" regarded as the seventh incarnation of 2ishnu henever 3rishna is taken as a full divinity. >Being thus instructed by the *otus!born MBrahm<O" -aivata returned 6 ith his daughter7 to earth" here he found the race of men d indled in stature

Page 9BE Msee hat is said in the )tan5as and Commentaries of the races of mankind gradually decreasing in statureO"J reduced in vigour" and enfeebled in intellect. -epairing to the city of 3usasthalj" he found it much altered"? because" according to the allegorical explanation of the commentator" >3rishna had reclaimed from the sea a portion of the country"? hich means in plain language that the continents had all been changed mean hileaand >had renovated the city?aor rather built a ne one" ,v<rak<0 for one reads in the Bhagavata!Pur<naK that 3uwasthali as founded and built by -aivata ithin the sea0 and subse#uent discoveries sho ed that it as the same" or on the same spot" as ,v<rak<. Therefore it as on an island before. The allegory in 2ishnu!Pur<na sho s 3ing -aivata giving his daughter to >the ielder of the ploughshare?aor rather >the plough!bannered? aBaladeva" ho >beholding the damsel of excessively lofty height" . . . shortened her ith the end of his ploughshare" and she became his ife.?R This is a plain allusion to the Third and 1ourth -acesato the +tlantean giants and the successive incarnations of the >)ons of the 1lame? and other orders of ,hy<ni!Chohans in the heroes and kings of mankind" do n to the 3ali!Puga" or Black +ge" the beginning of hich is ithin historical times. +nother coincidenceI Thebes is the city of a hundred gates" and ,v<rak< is so called from its many gate ays or doors" from the ord >,v<ra"? >gate ay.? Both Hercules and Baladeva are of a passionate" hot temper" and both are reno ned for the fairness of their hite skins. There is not the slightest doubt that Hercules is Baladeva in 4reek dress. +rrian notices the great similarity bet een the Theban and the Hindu Hercules" the latter being orshipped by the )uraseni ho built %ethorea" or %athbr<" 3rishna;s birthplace. The same riter places )andracottus 6Chandragupta" the grandfather of 3ing +ioka" of the clan of %orya7 in the direct line of the descendants of Baladeva. There ere no %ysteries in the beginning" e are taught. 3no ledge 62idy<7 as common property" and it reigned universally throughout the 4olden +ge 6)atya! Puga7.

LLLLLLLLLL J M)ee ).,." 2ol. I" p. AGD0 2ol. II" pp. @9D!@9" and p. H@@.O K :p. cit." IQ" III" 9E0 Min Wilson;s ed. III" p. 9BD fn.O R 2ishnu!Pur<na" Bk. I2" ch. C" Wilson" 2ol. III" pp. 9BE!FB. LLLLLLLLLL

Page 9BD +s says the CommentaryI %en had not created evil yet in those days of bliss and purity" for they 4od!like more than of human nature. ere of

But hen mankind" rapidly increasing in numbers" increased also in variety of idiosyncrasies of body and mind" then incarnated )pirit sho ed its eakness. 'atural exaggerations" and along ith these superstitions" arose in the less cultured and healthy minds. )elfishness as born out of desires and passions hitherto unkno n" and but too often kno ledge and po er ere abused" until finally it became necessary to limit the number of those ho kne . Thus arose Initiation. $very separate nation no arranged for itself a religious system" according to its enlightenment and spiritual ants. Worship of mere form being discarded by the ise men" these confined true kno ledge to the very fe . The need of veiling truth to protect it from desecration becoming more apparent ith every generation" a thin veil as used at first" hich had to be gradually thickened according to the spread of personality and selfishness" and this led to the %ysteries. They came to be established in every country and among every people" hile to avoid strife and misunderstanding exoteric beliefs ere allo ed to gro up in the minds of the profane masses. Inoffensive and innocent in their incipient stagealike a historical event arranged in the form of a fairy tale" adapted for and comprehensible to the child;s mindain those distant ages such beliefs could be allo ed to gro and make the popular faith ithout any danger to the more philosophical and abstruse truths taught in the sanctuaries. *ogical and scientific observation of the phenomena in 'ature" hich alone leads man to the kno ledge of eternal truthsaprovided he approaches the threshold of observation unbiassed by preconception and sees ith his spiritual eye before he looks at things from their physical aspectadoes not lie ithin the province of the masses. The marvels of the :ne )pirit of Truth" the ever!concealed and inaccessible ,eity" can be unravelled and assimilated only through Its manifestations by the secondary >4ods"? Its acting po ers. While the :ne and 8niversal Cause has to remain forever in abscondito" Its manifold action may be traced through the effects in 'ature.

Page 9FG The latter alone being comprehensible and manifest to average mankind" the Po ers causing those effects ere allo ed to gro in the imagination of the populace. +ges later in the 1ifth" the mryan -ace" some unscrupulous priests began to take advantage of the too easy beliefs of the people in every country" and finally raised those secondary Po ers to the rank of 4od and 4ods" thus succeeding in isolating them altogether from the :ne 8niversal Cause of all causes.J Hencefor ard the kno ledge of the primeval truths remained entirely in the hands of the Initiates. The %ysteries had their eak points and their defects" as every institution elded ith the human element must necessarily have. Pet 2oltaire has characterised their benefits in a fe ordsI In the chaos of popular superstitions there existed an institution hich has ever prevented man from falling into absolute brutalityI it as that of the %ysteries.K 2erily" as (ean %arie -agon puts it of %asonryI Its temple has Time for duration" the 8niverse for space. . . . >*et us divide that e may rule"? have said the crafty0 >*et us unite to resist"? have said the first %asons. R :r rather" the Initiates hom the %asons have never ceased to claim as their primitive and direct %asters.

LLLLLLLLLL J There ere no Br<hmans as a hereditary caste in days of old. In those long!departed ages a man became a Br<hman through personal merit and Initiation. 4radually" ho ever" despotism crept in" and the son of a Br<hman as created a Br<hman 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 Br<hmans" hich as soon changed into a po erful caste. K M)ee under Idolatry 6)ection III7 and under term Initiation 6+ncient %ysteries7 in + Philosophical ,ictionary 6many editions7 hich H.P. Blavatsky probably translated directly from 2oltaire;s 1rench.aCompiler.O R ,es Initiations +nciennes et %odernes" Mpp. CH!CE. 'ancy" 1rance" 1. 4uerard" 9nd ed." CEB9.O >The mysteries"? says -agon" > ere the gift of India.? In this he is mistaken" for the +ryan race had brought the mysteries of Initiation from +tlantis. 'evertheless he is right in saying that the mysteries preceded all civili5ations" and that by polishing the mind and morals of the peoples" they served as a base for all the la sacivil" political" and religious. LLLLLLLLLL

Page 9FC The first and fundamental principle of moral strength and po er is association and solidarity of thought and purpose. >The )ons of Will and Poga? united in the beginning to resist the terrible and ever!gro ing ini#uities of the lefthand +depts" the +tlanteans. This led to the foundation of still more )ecret )chools" temples of learning" and of %ysteries inaccessible to all except after the most terrible trials and probations. +nything that might be said of the earliest +depts and their divine %asters ould be regarded as fiction. It is necessary" therefore" if e ould kno something of the primitive Initiates to .udge of the tree by its fruits0 to examine the bearing and the ork of their successors in the 1ifth -ace as reflected in the orks of the classic riters and the great philosophers. Ho ere Initiation and the Initiates regarded during some 9"GGG years by the 4reek and -oman ritersT Cicero informs his readers in very clear terms. He saysI +n Initiate must practise all the virtues in his po erI .ustice" fidelity" liberality" modesty" temperance0 these virtues cause men to forget the talents that he may lackIJ -agon saysI When the $gyptian priests saidI >+ll for the people" nothing through the people"? they ere rightI in an ignorant nation truth must be revealed only to trust orthy 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 beI >+ll for the people and ith the people.?K But in order to achieve this reform the masses have to pass through a dual transformationI 6a7 to become divorced from every element of exoteric superstition and priestcraft" and 6b7 to become educated men" free from every danger of being enslaved hether by a man or an idea. This" in vie of the preceding" may seem paradoxical. The Initiates ere >priests"? e may be toldaat any rate" all the Hindu" $gyptian" Chaldaean" 4reek" Phoenician" and other Hierophants and +depts ere priests in the temples" and it as they ho invented their respective exoteric creeds.

LLLLLLLLLL J ,e :fficiis" i" @@. K ,es Initiations . . . pp. 9C!99. LLLLLLLLLL

Page 9F9 To this the ans er is possibleI >The co l does not make the friar.? If one may believe tradition and the unanimous opinion of ancient riters" added to the examples e have in the >priests? of India" the most conservative nation in the orld" it becomes #uite certain that the $gyptian priests ere no more priests in the sense e give to the ord than are the temple Br<hmans. They could never be regarded as such if e take as our standard the $uropean clergy. *aurens observes very correctly thatI The priests of $gypt ere not" strictly speaking ministers of religion. The ord >priest"? hich translation has been badly interpreted" had an acceptation very different from the one that is applied to it among us. In the language of anti#uity" and especially in the sense of the initiation of the priests of ancient $gypt" the ord >priest? is synonymous ith that of >philosopher.? . . . The institution of the $gyptian 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.J The $gyptian Priests" like the Br<hmans of old" held the reins of the governing po ers" a system that descended to them by direct inheritance from the Initiates of the great +tlantis. The pure cult of 'ature in the earliest patriarchal daysathe ord >patriarch? applying in its first original sense to the Progenitors of the human race"K the 1athers" Chiefs" and Instructors of primitive menabecame the heirloom of those alone ho could discern the noumenon beneath the phenomenon. *ater" the Initiates transmitted their kno ledge to the human kings" as their divine %asters had passed it to their forefathers. It as their prerogative and duty to reveal the secrets of 'ature that ere useful to mankindathe hidden virtues of plants" the art of healing the sick" and of bringing about brotherly love and mutual help among mankind.

LLLLLLLLLL J $ssais Histori#ues et criti#ues sur la 1ranche %aponnerie" pp. CB9 CB@. M9nd. ed." Paris" Chomel" CEGA.O K The ord >patriarch? is composed of the 4reek ord >Patria? 6>family"? >tribe"? or >nation?7 and >+rchos? 6a >chief?7" the paternal principle. The (e ish Patriarchs ho ere pastors" passed their name to the Christian Patriarchs" yet they ere no priests" but ere simply the heads of their tribes" like the Indian -ishis. LLLLLLLLLL

Page 9F@ 'o Initiate as one if he could not healaaye" recall to life from apparent death 6coma7 those ho" too long neglected" ould have indeed died during their lethargy.J Those ho sho ed such po ers ere forth ith set above the cro ds" and ere regarded as 3ings and Initiates. 4autama Buddha as a 3ing!Initiate" a healer" and recalled to life those ho ere in the hands of death. (esus and +pollonius ere healers" and ere both addressed as 3ings by their follo ers. Had they failed to raise those ho ere to all intents and purposes the dead" none of their names ould have passed do n to posterity0 for this as the first and crucial test" the certain sign that the +dept had upon Him the invisible hand of a primordial divine %aster" or as an incarnation of one of the >4ods.? The later royal privilege descended to our 1ifth -ace kings through the kings of $gypt. The latter ere all initiated into the mysteries of medicine" and they healed the sick" even hen" o ing to the terrible trials and labors of final Initiation" they ere unable to become full Hierophants. They ere healers by privilege and by tradition" and ere assisted in the healing art by the Hierophants of the temples" hen they themselves ere ignorant of :ccult curative )cience. )o also in far later historical times e find Pyrrhus curing the sick by simply touching them ith his foot0 2espasian and Hadrian needed only to pronounce a fe ords taught to them by their Hierophants" in order to restore sight to the blind and health to the cripple. 1rom that time on ard history has recorded cases of the same privilege conferred on the emperors and kings of almost every nation.K

LLLLLLLLLL J There is no need to observe here that the resurrection of a really dead body is an impossibility in 'ature. K The kings of Hungary claimed that they could cure the .aundice0 the ,ukes of Burgundy ere credited ith preserving people from the plague0 the kings of )pain delivered those possessed by the devil. The prerogative of curing the king;s evil as given to the kings of 1rance" in re ard for the virtues of good 3ing -obert. 1rancis the 1irst" during a short stay at %arseilles for his son;s edding" touched and cured of that disease up ards of FGG persons. The kings of $ngland had the same privilege. LLLLLLLLLL

Page 9FB That hich is kno n of the Priests of $gypt and of the ancient Br<hmans" corroborated as it is by all the ancient classics and historical riters" gives us the right to believe in that hich is only traditional in the opinion of sceptics. Whence the onderful kno ledge of the $gyptian Priests in every department of )cience" unless they had it from a still more ancient sourceT The famous >1our"? the seats of learning in old $gypt" are more historically certain than the beginnings of modern $ngland. It as in the great Theban sanctuary that Pythagoras upon his arrival from India studied the )cience of :ccult numbers. It as in %emphis that :rpheus populari5ed his too! abtruse Indian metaphysics for the use of %agna 4recia0 and thence Thales" and ages later ,emocritus" obtained all they kne . It is to )aks that all the honor must be given of the onderful legislation and the art of ruling people" imparted by its Priests to *ycurgus and )olon" ho ill both remain ob.ects of admiration for generations to come. +nd had Plato and $udoxus never gone to orship at the shrine of Heliopolis" most probably the one ould have never astonished future generations ith his ethics" nor the other ith his onderful kno ledge of mathematics.J The great modern riter on the %ysteries of $gyptian Initiationaone" ho ever" ho kne nothing of those in India!!the late -agon" has not exaggerated in maintaining thatI +ll the notions possessed by Hindustan" Persia" )yria" +rabia" Chaldaea" )ydonia" and the priests of Babylonia Mon the secrets of 'atureO" ere kno n to the $gyptian priests. It is thus Indian philosophy" ithout mysteries" hich" having penetrated into Chaldaea and ancient Persia" gave rise to the doctrine of $gyptian %ysteries. K The %ysteries preceded the hieroglyphics.R They gave birth to the latter" as permanent records ere needed to preserve and commemorate their secrets. It is primitive PhilosophyX that has served as the foundation!stone for modern Philosophy0 only the progeny" hile perpetuating the features of the external body" has lost on its ay the )oul and )pirit of its parent.

LLLLLLLLLL J )ee *aurens; $ssais Histori#ues . . . for further information as to the kno ledge of the $gyptian Priests. K ,es Initiations" .. . p. 9F M9nd ed." CEB9.O R The ord comes from the 4reek >hieros? 6>sacred?7 and >glupho? 6>I grave?7. The $gyptian characters ere sacred to the 4ods" as the Indian ,evan<garj is the language of the 4ods. X The same author had 6as :ccultists have7 a very reasonable ob.ection to the modern etymology of the ord >philosophy"? hich is interpreted >love of isdom"? and is nothing of the kind. The philosophers ere scientists" and philosophy as a real sciencea not simply verbiage" as it is in our day. orld ide" universal

Page 9FF Initiation" though it contained neither rules and principles" nor any special teaching of )cienceaas no understooda as nevertheless )cience" and the )cience of sciences. +nd though devoid of dogma" of physical discipline" and of exclusive ritual" it as yet the one true -eligionathat of eternal truth. :ut ardly it as a school" a college" herein ere taught sciences" arts" ethics" legislation" philanthropy" the cult of the true and real nature of cosmic phenomena0 secretly" during the %ysteries" practical proofs of the latter ere given. Those ho could learn truth on all thingsai.e." those ho could look the great Isis in her unveiled face and bear the a ful ma.esty of the 4oddessabecame Initiates. But the children of the 1ifth -ace had fallen too deeply into matter al ays to do so ith impunity. Those ho failed disappeared from the orld" ithout leaving a trace behind. Which of the highest kings ould have dared to claim any individual" ho ever high his social standing" from the stern priests" once that the victim had crossed the threshold of their sacred +dytumT

LLLLLLLLLL The term is composed of t o 4reek ords hose meaning is intended to convey its secret sense" and ought to be interpreted as > isdom of love.? 'o it is in the last ord" >love"? that lies hidden the esoteric significanceI for Slove? does not stand here as a noun" nor does it mean >affection? or >fondness"? but is the term used for $ros" that primordial principle in divine creation" synonymous ith |=Yko" the abstract desire in 'ature for procreation" resulting in an everlasting series of phenomena. It means >divine love"? that universal element of divine omnipresence spread throughout 'ature and hich is at once the chief cause and effect. The > isdom of love? 6or >philosophia?7 meant attraction to and love of everything hidden beneath ob.ective phenomena and the kno ledge thereof. Philosophy meant the highest +deptshipalove of and assimilation ith ,eity. In his modesty Pythagoras even refused to be called a Philosopher 6or one ho kno s every hidden thing in things visible0 cause and effect" or absolute truth7" and called himself simply a )age" an aspirant to philosophy" or to Wisdom of *ovealove in its exoteric meaning being as degraded by men then as it is no by its purely terrestrial application. LLLLLLLLLL

Page 9FA The noble precepts taught by the Initiates of the early races passed to India" $gypt" and 4reece" to China and Chaldaea" and thus spread all over the orld. +ll that is good" noble" and grand in human nature" every divine faculty and aspiration" ere cultured by the Priest!Philosophers ho sought to develop them in their Initiates. Their code of ethics" based on altruism" has become universal. It is found in Confucius" the >atheist"? ho taught that >he ho loves not his brother has no virtue in him"? and in the :ld Testament precept" >Thou shalt love thy neighbour as thyself.?J The greater Initiates became like unto 4ods" and )ocrates" in Plato;s Phaedo" is represented as sayingI The Initiates are sure to come into the company of the 4ods. In the same ork the great +thenian )age is made to sayI It is #uite apparent that those ho have established the %ysteries" or the secret assemblies of the Initiates" ere no mean persons" but po erful genii" ho from the first ages had endeavoured to make us understand under those enigmas that he ho ill reach the invisible regions unpurified ill be hurled into the abyss Mthe $ighth )phere of the :ccult ,octrine0 that is" he ill lose his personality for everO" hile he ho ill attain them purged of the maculations of this orld" and accomplished in virtues ill be received in the abode of the 4ods.K )aid Clemens +lexandrinus" referring to the %ysteriesI Here ends all teaching. :ne sees 'ature and all things. + Christian 1ather of the Church speaks then as did the Pagan Pretextatus" the pro!consul of +chaia 6fourth century +.,.7" >a man of eminent virtues"? ho remarked that to deprive the 4reeks of >the sacred %ysteries hich bind in one the hole of mankind"? as to render their very lives orthless to them. Would the %ysteries have ever obtained the highest praise from the noblest men of anti#uity had they not been of more than human originT -ead all that is said of this unparalleled institution" as much by those ho had never been initiated" as by the Initiates themselves.

LLLLLLLLLL J *ev. xix" CE. K MPhaedo" h AD.O LLLLLLLLLL

Page 9FH Consult Plato" $uripides" )ocrates" +ristophanes" Pindar" Plutarch" Isocrates" ,iodorus" Cicero" $pictetus" %arcus +urelius" not to name do5ens of other famous )ages and riters. That hich the 4ods and +ngels had revealed" exoteric religions" beginning ith that of %oses" reveiled and hid for ages from the sight of the orld. (oseph" the son of (acob" as an Initiate" other ise he ould not have married +seneth" the daughter of Petephre 6>Potiphar?a>he ho belongs to Phre"? the )un! 4od7" priest of Heliopolis and governor of :n.J $very truth revealed by (esus" and hich even the (e s and early Christians understood" as reveiled by the Church that pretends to serve Him. -ead hat )eneca says"K as #uoted by ,r. $.2.H. 3enealyI >The orld being melted and having re`ntered the bosom of (upiter Mor ParabrahmanO" this 4od continues for some time totally concentered in himself and remains concealed" as it ere" holly immersed in the contemplation of his o n ideas. +fter ards e see a ne orld spring from him. . . +n innocent race of men is formed. . . ? +nd again" speaking of a mundane dissolution as involving the destruction or death of all" he M)enecaO teaches us that hen the la s of 'ature shall be buried in ruin and the last day of the orld shall come" the )outhern Pole shall crush" as it falls" all the regions of +frica0 and the 'orth Pole shall over helm all the countries beneath its axis. The affrighted sun shall be deprived of its light0 the palace of heaven" falling to decay" shall produce at once both life and death" and some kind of dissolution shall e#ually sei5e upon all the deities" ho thus shall return to their original chaos. :ne might fancy oneself reading the Pur<nic account by Paraiara of the great Pralaya. It is nearly the same thing" idea for idea. Has Christianity nothing of the kindT *et the reader open any $nglish Bible and read chapter iii 6@!C@7 of the )econd $pistle of Peter" and he ill find there the same ideas. There shall come in the last days scoffers" . . . saying" Where is the promise of his comingT for since the fathers fell asleep" all things continue as they ere from the beginning of the creation.

LLLLLLLLLL J >:n"? the >)un"? the $gyptian name of Heliopolis 6the >City of the )un?7. K MHercules :etaeus" CCG9O R Book of 4od" p. CAG. LLLLLLLLLL

Page 9FE 1or this they illingly are ignorant of" that by the ord of 4od the heavens ere of old" and the earth standing out of the ater and in the aterI hereby the orld that then as" being overflo ed ith ater" perished. But the heavens and the earth" hich are no " by the same ord are . . . . reserved unto fire" . . . . in the hich the heavens shall pass a ay ith a great noise" and the elements shall melt ith fervent heat. . . 'evertheless e . . . look for ne heavens and a ne earth. If the interpreters chose to see in this a reference to a creation" a deluge" and a promised coming of Christ" hen they ill live in a 'e (erusalem in heaven" that is no fault of Peter. What he meant as the destruction of the 1ifth -ace and the appearance of a ne continent for the )ixth -ace. The ,ruids understood the meaning of the )un in Taurus" therefore hen all the fires ere extinguished on the Cst of 'ovember their sacred and inextinguishable fire remained alone to illumine the hori5on like those of the %agi and the modern &oroastrian. +nd like the early 1ifth -ace and the later Chaldaeans and 4reeks" and again like the Christians 6 ho do it to this day ithout suspecting the real meaning7" they greeted the >%orning!)tar"? the beautiful 2enus!*ucifer.J )trabo speaks of an island near Britannia here Ceres and Persephone ere orshipped ith the same rites as in )amothrace" and this as the sacred Ierne" here a perpetual fire as lit.K The ,ruids believed in the rebirth of man" not" as *ucanus explains" That the same )pirit shall animate a ne orld"R body" not here" but in a different

but in a series of reincarnations in this same orld0 for as ,iodorus says" they declared that the souls of men after a determinate period ould pass into other bodies.X

LLLLLLLLLL J %r. 3enealy #uotes" in his Book of 4od" 2allancey" ho saysI >I had not been a eek landed in Ireland from 4ibraltar" here I had studied Hebre and Chaldaic under (e s of various countries and denominations" hen I heard a peasant girl say to a boor standing by her S1each an %addin 'ag; 6SBehold the morning star;7" pointing to the planet 2enus" the %addina 'ag of the Chaldeans.? K M4eography" Bl. I2" iv" A / v" B.O R MPharsalia" I" BF9!A@.O X There as a time hen the hole orld" the totality of mankind" had one religion as they ere of >one lip.? >+ll the religions of the earth ere at first one" and emanated from one centre"? says 4.). 1aber. M1rom his ,issertation on the %ysteries of the Cabiri.O LLLLLLLLLL

Page 9FD These tenets came to the 1ifth -ace mryans from their ancestors of the 1ourth -ace" the +tlanteans. They piously preserved the teachings" hile their parent -oot! -ace" becoming ith every generation more arrogant" o ing to the ac#uisition of superhuman po ers" as gradually approaching its end.

THE TRIAL OF THE SUN INITIATE We ill begin ith the ancient %ysteriesathose received from the +tlanteans by the primitive mryansa hose mental and intellectual state Professor %ax %=ller has described ith such a masterly hand" yet left so incomplete ithal. He saysI We have in it Min the -ig!2edaO a period of the intellectual life of man to hich there is no parallel in any other part of the orld. In the hymns of the 2eda e see man left to himself to solve the riddle of this orld. . . . He invokes the gods around him" he praises" he orships them. But still ith all these gods . . . . beneath him" and above him" the early poet seems ill at rest ithin himself. There" too" in his o n breast" he has discovered a po er that is never mute hen he prays" never absent hen he fears and trembles. It seems to inspire his prayers and yet to listen to them0 it seems to live in him" and yet to support him and all around him. The only name he can find for this mysterious po er is >Brahman0? for brahman meant originally force" ill" ish" and the propulsive po er of creation. But this impersonal brahman too" as soon as it is named" gro s into something strange and divine. It ends by being one of many gods" one of the great triad" orshipped to the present day. +nd still the thought ithin him has no real name0 that po er hich is nothing but itself" hich supports the gods" the heavens" and every living being" floats before his mind" conceived but not expressed. +t last he calls it >mtman"? for <tman" originally breath or spirit" comes to mean )elf and )elf alone" )elf" hether divine or human0 )elf" hether creating or suffering0 )elf" hether :ne or +ll0 but al ays )elf" independent and free.

Page 9AG >Who has seen the first!bornT? says the poet" > hen he ho had no bones 6i.e." form7 bore him that had bonesT Where as the life" the blood" the )elf of the orldT Who ent to ask this from any one ho kne itT? 6-ig!2eda" C" CAB" B.7 This idea of a divine )elf once expressed" everything else must ackno ledge its supremacy0 >)elf is the *ord of all things0 it is the 3ing of all things0 as all the spokes of a heel are contained in the nave and circumference" all things are contained in this )elf0 all selves are contained in this )elf.? 6Brihad<ranyaka" II" v. CF7.J This )elf" the highest" the one" and the universal" as symbolised on the plane of mortals by the )un" its life!giving effulgence being in its turn the emblem of the )oul akilling the terrestrial passions hich have ever been an impediment to the re!union of the 8nit )elf 6the )pirit7 ith the +ll!)elf. Hence the allegorical mystery" only the broad features of hich may be given here. It as enacted by the >)ons of the 1ire! %ist? and of >*ight.? The second )un 6the >second hypostasis? of -abbi ,rach7 appeared as put on his trial" 2i{vakarman" the Hierophant" cutting off seven of his beams" and replacing them ith a cro n of brambles" hen the >)un? became 2ikartana" shorn of his beams or rays. +fter that" the )unaenacted by a neophyte ready to be initiateda as made to descend into P<t<la" the nether regions" on a trial of Tantalus. Coming out of it triumphant" he emerged from this region of lust and ini#uity" to re!become 3armas<kshin" itness of the 3arma of men"K and arose once more triumphant in all the glory of his regeneration" as the 4raha!-<.a" 3ing of the Constellations" and as addressed as 4abhastiman" >re!possessed of his rays.? The >fable? in the popular Pantheon of India" founded upon" and born out of the poetical mysticism of the -ig!2edaathe sayings of hich ere mostly all dramatised during the religious %ysteriesagre in the course of its exoteric evolution into the follo ing allegory. It may be found no in several of the Pur<nas and in other )criptures. In the -ig!2eda and its Hymns" 2i{vakarman" a %ystery!4od" is the *ogos" the ,emiourgos" one of the greatest 4ods" and spoken of in t o of the hymns as the highest.

LLLLLLLLLL J Chips from a 4erman Workshop" i" AD!HG. M*ondon" *ongman;s" 4reen / Co." CEAH!HF" F vols.O K )brya" the )un" is one of the nine divinities that itness all human actions. LLLLLLLLLL

Page 9AC He is the :mnificent 62i{vakarman7" called the >4reat +rchitect of the 8niverse"? the +ll seeing 4od" . . . . the father" the generator" the disposer" their names" and is beyond the comprehension of mortals" ho gives the gods

as is every %ystery!4od. $soterically" He is the personification of the creative manifested Po er0 and mystically He is the seventh principle in man" in its collectivity. 1or He is the son of Bhuvana" the self!created" luminous $ssence" and of the virtuous" chaste and lovely Poga!)iddh<" the virgin 4oddess" hose name speaks for itself" since it personified Poga!po er" the >chaste mother? that creates the +depts. In the -ig!2aidic Hymns" 2i{vakarman performs the >great sacrifice? i.e." sacrifices himself for the orld0 or" as the 'irukta is made to say" translated by the :rientalistsI 2i{vakarman first of all offers up all the sacrificing himself. orld in a sacrifice" and then ends by

In the mystical representations of his character" 2iwvakarman is often called 2ithob<" and is pictured as the >2ictim"? the >%an!4od"? or the +vat<ra crucified in spaceI M+t this point the W%). 6pp. 9GH!GD7 reads as follo sI In the secret ork upon the %ysteries and rites of initiation" in hich very rough but correct points are given in the sacramental postures and trials to hich the postulant as sub.ectedatogether ith the test" the follo ing details are found. 6C7 The neophyte representing the sun as )ahasra!3iranaa >he of the thousand rays?ais sho n kneeling before the hierophant. The latter is in the act of cutting off seven locks of the neophyte;s long hair"J and" in the follo ing 697 illustration" the postulant;s bright cro n of golden beams is thro n off and replaced by a reath of sharp ligneous spines" symboli5ing the loss.K This as enacted in India.

LLLLLLLLLL J )ee (udges" Ch. xvi" CD" here )amson" also a symbolic personification of the sun" as Hercules speaks of hair" hich" if cut off" ill deprive him of his strength" of >seven green ithes"? etc. K 'o need of explaining that )an.r<" pure spiritual conscience is the inner perception of the neophyte 6or chela7 and initiate0 the scorching of it by the most ardent beams of the sun being symbolical of the terrestrial passions. Hence the seven locks symbolical of the seven cardinal sins. +s to the seven cardinal virtues" in order to be regained by the sakrid<g<min 6the candidate >for ne birth?7 they could be attained by him only through severe trials and suffering. LLLLLLLLLL

Page 9A9 In trans!Himalayan regions it as the same. In order to become a >Perfect? one the sakrid<g<min 6>he ho ill receive ne birth"? lit.7 had" among other trials to descend into p<t<la" the >nether orld"? after hich process only he could hope to become an an<g<mina?one ho ill be reborn no more.? The full initiate had the option of either entering this 6second7 Path by appearing at ill in the orld of men under a human form" or he could choose to first rest in the World of 4ods 6the ,evachan of the initiate7" and then only to be reborn on this our earth. Thus the next stage sho s the postulant preparing for this .ourneya 6@ 7 . $very kind of temptation 6 e have no right to enumerate these or speak of them7 as being placed in his ay. If he came out victorious from these" then one more initiation as proceeded ith0 if he fellait as delayed" and often entirely lost for him. These rules lasted seven days. ,uring the first three" as said" he as tried and examined as to his proficiency in :ccult learning. :n the fourth daya6B7 he as tied" extended full length" and ith his arms stretched out on a ooden lathe" symbolical of purification" his impurities having to be smoothed off" like a piece of rough" unfashioned ood. +fter this he as left alone in a subterranean crypt" in utter darkness" for t o days and t o nights . . .O In $gypt" the entranced neophyte as placed in an empty sarcophagus in the Pyramid" here the initiatory rites took place. In India and Central +sia" he as bound on a lathe" and hen his body had become like that of one dead 6entranced7" he as carried into the crypt. Then the Hierophant kept atch over him >guiding the apparitional soul 6astral body7 from this orld of )ams<ra 6or delusion7 to the nether kingdoms" from hich" if successful" he had the right of releasing seven suffering souls? 6$lementaries7. Clothed ith his +nandamayakowa" the body of blissathe )rot<panna remained there here e have no right to follo him" and upon returning areceived the Word" ith or ithout the >heart;s blood? of the Hierophant.J

LLLLLLLLLL J In Isis 8nveiled" CC" pp. BC!B9" a portion of this rite is referred to. )peaking of the dogma of +tonement" it is traced to ancient >heathendom? again. We sayI >This cornerstone of a church hich had believed herself built on a firm rock for long centuries" is no excavated by science and proved to come from the 4nostics. Professor ,raper sho s it as hardly kno n in the days of Tertullian" and as having Soriginated among the 4nostic heretics; 6see The History of the Conflict Bet een -eligion and )cience" p. 99B7. . . . MBut there are sufficient proofs to sho O that it originated among them no more than did their Sanointed; Christos and )ophia. The former they modelled on the original of the S3ing %essiah;"

Page 9A@ :nly in truth the Hierophant as never killedaneither in India nor else here" the murder being simply feignedaunless the Initiator had chosen the Initiate for his successor and had decided to pass to him the last and supreme W:-," after hich he had to dieaonly one man in a nation having the right to kno that ord. %any are those grand Initiates ho have thus passed out of the orld;s sight" disappearing +s mysteriously from the sight of men as %oses from the top of %ount Pisgah 6'ebo" oracular Wisdom7" after he had laid his hands upon (oshua" ho thus became >full of the spirit of isdom?" i.e." initiated.

LLLLLLLLLL the male principle of isdom" and the latter on the third )ephjreth" from the Chaldean 3abalah" and even from the Hindu Brahm< and )arasvati" and the Pagan ,ionysus and ,emeter. +nd here e are on firm ground" if it ere only because it is no proved that the 'e Testament never appeared in its complete form" such as e find it no " till @GG years after the period of the apostles" and the &ohar and other 3abalistic books are found to belong to the first century before our era" if not to be far older still. >The 4nostics entertained many of the $ssenean ideas0 and the $ssenes had their greater and minor %ysteries at least t o centuries before our era. They ere the :5arim or Initiates" the descendants of the $gyptian hierophants" in hose country they had been settled for several centuries before they ere converted to Buddhistic monasticism by the missionaries of 3ing +{oka" and amalgamated later ith the earliest Christians0 and they existed" probably" before the old $gyptian temples ere desecrated and ruined in the incessant invasions of Persians" 4reeks" and other con#uering hordes. The hierophants had their atonement enacted in the %ystery of Initiation ages before the 4nostics" or even the $ssenes" had appeared. It as kno n among hierophants as the B+PTI)% :1 B*::," and as considered not as an atonement for the Sfall of man; in $den" but simply as an expiation 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 hom he hoped to re.oin" or an animal victim. The former depended entirely on their o n ill. +t the last moment of the solemn Sne birth"; the Initiator passed Sthe ord; to the initiated" and immediately after that the latter had a eapon placed in his right hand" and as ordered to strike. This is the true origin of the Christian dogma of atonement.? +s Ballanche says" #uoted by -agonI >,estruction is the great 4od of the World"? .ustifying therefore the philosophical conception of the Hindu Viva. +ccording to this immutable and sacred la " the Initiate as compelled to kill the InitiatorI other ise initiation remained incomplete. . . . It is death that generates life.? :rthodoxie maponni#ue" p. CGB. +ll that" ho ever" as emblematic and exoteric. Weapon and killing must be understood in their allegorical sense. LLLLLLLLLL

Page 9AB But he died" he as not killed. 1or killing" if really done" ould belong to black" not to divine %agic. 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 d la lettre0 and instituted a dogmaT the crude" misunderstood expression of hich horrifies and repels the spiritual >heathen.? +ll these Hierophants and Initiates ere types of the )un and of the Creative Principle 6spiritual potency7 as ere 2i{vakarman and 2ikartana" from the origin of the %ysteries. -agon" the famous %ason" gives curious details and explanations ith regard to the )un rites. He sho s that the biblical Hiram" the great hero of %asonry 6the > ido ;s son?7" a type taken from :siris" is the )un!4od" the inventor of arts" and the >architect"? the name Hiram" meaning the >elevated"? a title belonging to the )un. $very :ccultist kno s ho closely related to :siris and the Pyramids are the narratives in 3ings concerning )olomon" his Temple and its construction0 he kno s also that the hole of the %asonic rite of Initiation is based upon the Biblical allegory of the construction of that Temple" %asons conveniently forgetting" or perhaps ignoring" the fact that the latter narrative is modelled upon $gyptian and still earlier symbolisms. -agon explains it by sho ing that the three companions of Hiram" the >three murderers"? typify the three last months of the year0 and that Hiram stands for the )unafrom its summer solstice do n ards" hen it begins decreasing athe hole rite being an astronomical allegory. ,uring the summer solstice" the )un provokes songs of gratitude from all that breathes0 hence Hiram" ho represents it" can give to homsoever has the right to it" the sacred Word" that is to say life. When the )un descends to the inferior signs all 'ature becomes mute" and Hiram can no longer give the sacred Word to the companions" ho represent the three inert months of the year. The first companion strikes Hiram feebly ith a rule t enty!four inches long" symbol of the t enty!four hours hich make up each diurnal revolution0 it is the first distribution of time" hich after the exaltation of the mighty star" feebly assails his existence" giving him the first blo .

Page 9AF The second companion strikes him ith an iron s#uare" symbol of the last season" figured by the intersections of t o right lines" hich ould divide into four e#ual parts the &odiacal circle" hose centre symbolises Hiram;s heart" here it touches the point of the four s#uares representing the four seasons0 second distribution of time" hich at that period strikes a heavier blo at the solar existence. The third companion strikes him mortally on his forehead ith a heavy blo of his mallet" hose cylindrical form symbolises the year" the ring or circle0 third distribution of time" the accomplishment of hich deals the last blo to the existence of the expiring )un. 1rom this interpretation it has been inferred that Hiram" a founder of metals" the hero of the ne legend ith the title of architect" is :siris 6the )un7 of modern initiation0 that Isis" his ido " is the *odge" the emblem of the $arth 6loka in )anskrit" the orld7 and that Horus" son of :siris 6or of light7 and the ido ;s son" is the free %ason" that is to say" the Initiate ho inhabits the terrestrial lodge 6the child of the Wido " and of *ight.7 J +nd here again" our friends the (esuits have to be mentioned" for the above rite is of their making. To give one instance of their success in thro ing dust into the eyes of ordinary individuals to prevent their seeing the truths of :ccultism" e ill point out hat they did in hat is no called 1reemasonry. This Brotherhood does possess a considerable portion of the symbolism" formulae" and ritual of :ccultism" handed do n from time immemorial from the primeval Initiations. To render this Brotherhood a mere harmless negation" the (esuits sent some of their most able emissaries into the :rder" ho first made the simple brethren believe that the true secret as lost ith Hiram +biff0 and then induced them to put this belief into their formularies. They then invented specious but spurious higher degrees" pretending to give further light upon this lost secret" to lead the candidate on and amuse him ith forms borro ed from the real thing but containing no substance" and all artfully contrived to lead the aspiring 'eophyte to no here. +nd yet men of good sense and abilities" in other respects" ill meet at intervals" and ith solemn face" 5eal and earnestness" go through the mockery of revealing >substituted secrets? instead of the real things. If the reader turns to a very remarkable and very useful %asonic Cyclopaedia" art. ork called The -oyal

LLLLLLLLLL J :rthodoxie %aponni#ue . . ." pp. CG9!GB. LLLLLLLLLL

Page 9AA >-osicrucianism"? he ill find its author" a high and learned %ason" sho ing hat the (esuits have done to destroy %asonry. )peaking of the period hen the existence of this mysterious Brotherhood 6of hich many pretend to kno >something? if not a good deal" and kno in fact nothing7 as first made kno n" he saysI There as a dread among the great masses of society in byegone days of the unseenaa dread" as recent events and phenomena sho very clearly" not yet overcome in its entirety. Hence students of 'ature and mind ere forced into an obscurity not altogether un elcome. . . . The 3abalistic reveries of a (ohann -euchlin led to the fiery action of a *uther" and the patient labours of Trittenheim produced the modern system of diplomatic cipher riting. . . . It is very orthy of remark" that one particular century" and that in hich the -osicrucians first sho ed themselves" is distinguished in history as the era in hich most of these efforts at thro ing off the trammels of the past MPopery and $cclesiasticism7 occurred. Hence the opposition of the losing party" and their virulence against anything mysterious or unkno n. They freely organised pseudo!-osicrucian and %asonic societies in return" . . . and these societies ere instructed to irregularly entrap the eaker brethren of the True and Invisible :rder" and then triumphantly betray anything they might be so inconsiderate as to communicate to the superiors of these transitory and unmeaning associations. $very ile as adopted by the authorities fighting in self!defence against the progress of truth" to engage" by persuasion" interest or terror" such as might be ca.oled into receiving the Pope as %astera hen gained" as many converts to that faith kno " but dare not o n" they are treated ith neglect" and left to fight the battle of life as best they may" not even being admitted to the kno ledge of such miserable aporrheta as the -omish faith considers itself entitled to ithhold. M. . . . It ould be ell perhaps" if the (esuits contented themselves ith making dupes of 1reemasons" and converting that order into a mere convivial Benefit!Club" hich allures members by the prospect of refined Ban#uets in the )ocieties of Princes" statesman and elo#uent orators in speech and song. Their lethal plottings" ho ever" have a much ider scope" and embrace a minuteness of detail and care of hich the orld in general has no idea. $verything must be done by them to bring the mass of mankind again to the state of passive ignorance and superstition hich" they ell kno is the only one hich can help them to the consumation of their purpose of 8niversal ,espotism. *ittle the Protestant %issionaries kno that they have been made more than once to serve their hereditary enemy the -oman Catholic Padre as the >cats; pa ? to dra the chestnuts for them out of the fire" especially in India and China.

Page 9AH The proofs of it are at hand and they are carefully preserved to be made public hen the day of s#uaring the account bet een the :ccultists and their -oman Catholic and Protestant detractors" their mortal enemies" arrives at last. The greatest statesman in $urope" the illustrious Prince Bismarck" kno s accurately all their secret plottings" and that it has ever been the aim of the (esuit priestcraft to stir up disaffection and rebellion in all countries ith the vie to the advancement of its o n interest. That greatest and most far!seeing of men in addressing the 4erman Parliament on the Fth ,ec." CEHB" stated that in a conversation hich passed bet een the Wurtenberg $nvoy and the 'uncio" the latter insolently and arrogantly said" >The -oman Church had to look to revolution as the sole means of securing her rightful position.? 6Times" ,ec. Hth" CEHB.7 )everal historians of the so!called >Indian %utiny? have accused the Protestant %issionaries of having been the direct and indirect means of breeding discontent and leading to the outburst of national feeling. We do not rite political history. Therefore" it ill suffice to say that in this case as in many others the reformed Church and its members had been made a stepping stone and a convenient because unconscious agent. There never as an :ccult )ociety" ho ever open and sincere" that has not felt the hand of the (esuit trying to pull it do n by every secret means. If the reader interested in the #uestion takes the trouble of recapitulating such )ocieties" in $ngland alone" and thinks of their fate" he ill recogni5e the truth of the assertion. Protestantism is losing ground among the richest and the most illustrious of the land. + fe years more" and the greatest of Protestant nations ill stand face to face ith WHIT$ and B*+C3 %+4IC. Which ill the $nglish chooseT But all efforts of the greatest craft are doomed to failure on the day they are discovered.O J But if %asonry has been spoiled" none is able to crush the real" invisible -osicrucian and the $astern Initiate.

LLLLLLLLLL J MThe above bracketed section and the section closing this chapter have been added from pp. 9CD! 9@ of the original W=r5burg manuscript. aCompiler. O LLLLLLLLLL

Page 9AE The symbolism of 2iwvakarman and )brya!2ikartana has survived" here Hiram +biff as indeed murdered" and e ill no return to it. It is not simply an astronomical" but is the most solemn rite" an inheritance from the +rchaic %ysteries that has crossed the ages and is used to this day. It typifies a hole drama of the Cycle of *ife" of progressive incarnations" and of psychic as ell as of physiological secrets" of hich neither the Church nor )cience kno s anything" though it is this rite that has led the former to the greatest of its Christian %ysteries. M. . . . . the ne est Initiate" the proud -ome of the Catacombs" has given the death!blo to her HI$-:PH+'T!I'ITI+T:-" indeedabut only in $urope. :nly" she has done it so too hastilyU The Hierophant died" before he had been given the time to pass his ould!be )uccessor the W:-,. The sacrifice has thus proved useless and the initiation but too >incomplete.? The Hierophant of the )apta Vindham 6seven rivers7 and of the )+PT+-)HI 6the seven great -ishis7 is not killed and may have something to say to the modern Initiates of the >)even Hills.? It is only a #uestion of time and patience0 more details ill be found in >)ome -easons for )ecrecy.? 6pp. BH!FD.7O

Page 9AD

THE M"STER" SUN OF INITIATION! The anti#uity of the )ecret ,octrine may be better realised hen it is sho n at hat point of history its %ysteries 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 hich ere enacted the grandest truths of the :ccult or )piritual 8niverse and the hidden lore of learning" had become sub.ect to persecution long before the days hen Plato and even Pythagoras flourished. Withal" primal revelations given to %ankind have not died ith the %ysteries0 they are still preserved as heirlooms for future and more spiritual generations. It has been already stated in Isis 8nveiled"J that so far back as in the days of +ristotle" the great %ysteries 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 hen they first appeared in $urope and 4reece" since recognised history may almost be said to begin ith +ristotle" everything before him appearing to be in an inextricable chronological confusion. )uffice it to say" that in $gypt the %ysteries had been kno n since the days of %enes" and that the 4reeks received them only hen :rpheus introduced them from India. In an article >Was riting kno n before P<niniT?K it is stated that the P<ndus had ac#uired universal dominion and had taught the >sacrificial? %ysteries to other races as far back as @"@GG B.C. Indeed" hen :rpheus" the son of +pollo or Helios" received from his father the phorminxathe seven!stringed lyre" symbolical of the sevenfold mystery of Initiationathese %ysteries ere already hoary ith age in Central +sia and India. +ccording to Herodotus it as :rpheus ho brought them from India" and :rpheus is far anterior to Homer and Hesiod.

LLLLLLLLLL J :p. cit." I" CF. K + curious #uestion to start and to deny" hen it is ell!kno n even to the :rientalists that" to take but one case" there is Paska" ho as a predecessor of P<nini and his ork still exists0 there are seventeen riters of 'irukta 6glossary7 kno n to have preceded Paska. M1or this article see 1ive Pears of Theosophy or B.C.W." 2ol. 2" pp. 9DB!@CG.aCompiler.O LLLLLLLLLL

Page 9HG Thus even in the days of +ristotle fe ere the true +depts left in $urope and even in $gypt. The heirs of those ho had been dispersed by the con#uering s ords of various invaders of old $gypt had been dispersed in their turn. +s E"GGG or D"GGG years earlier the stream of kno ledge had been slo ly running do n from the tablelands of Central +sia into India and to ards $urope and 'orthern +frica" so about FGG years B.C. it had begun to flo back ard to its old home and birthplace. ,uring the t o thousand subse#uent years the kno ledge of the existence of great +depts nearly died out in $urope. 'evertheless" in some secret places the %ysteries ere still enacted in all their primitive purity. The >)un of -ighteousness? still bla5ed high on the midnight sky0 and" hile darkness as upon the face of the profane orld" there as the eternal light in the +dyta on the nights of Initiation. The true %ysteries ere never made public. $leusinia and +grae for the multitudes0 the 4od $T<x}`T" >of the good counsel"? the great :rphic ,eity for the neophyte. This mystery 4odamistaken by our )ymbologists for the )una ho as HeT $veryone ho has any idea of the ancient $gyptian exoteric faith is #uite a are that for the multitudes :siris as the )un in Heaven" >the Heavenly 3ing"? -o!Imphab0 that by the 4reeks the )un as called the >$ye of (upiter"? as for the modern orthodox P<rsj he is >the $ye of :rmu5d?0 that the )un" moreover" as addressed as the >+ll!seeing 4od? 6 7" as the >4od )aviour"? and the >saving 4od? 6 7. -ead the papyrus of Papheronmes at Berlin" and the stela as rendered by M+ugusteO %ariette!Bey"J and see hat they sayI 4lory to thee" o )un" divine childU . . . thy rays carry life to the pure and to those ready. . . . The 4ods Mthe >sons of 4od?O ho approach thee tremble ith delight and a e. . . .

LLLLLLLLLL J M%Zmoire sur la mYre d;+pis" p. BH" pt. B of %Zmoire sur cette reprZsentation . . . gravZe en tZte de #uel#ues proscynZmes du )ZrapZum o~ l;on Ztablit. Paris" 4ide et (. Baudry" CEFA.O LLLLLLLLLL

Page 9HC Thou art the first born" the )on of 4od" the Word.J The Church has no sei5ed upon these terms and sees presentiments of the coming Christ in these expressions in the initiatory rites and prophetic utterances of the Pagan :racles. They are nothing of the kind" for they ere applied to every orthy Initiate. If the expressions that ere used in hieratic ritings and glyphs thousands of years before our era are no found in the laudatory hymns and prayers of Christian Churches" it is simply because they have been unblushingly appropriated by the *atin Christians" in the full hope of never being detected by posterity. $verything that could be done had been done to destroy the original Pagan manuscripts and the Church felt secure. Christianity has undeniably had her great )eers and Prophets" like every other religion0 but their claims are not strengthened by denying their predecessors. *isten to PlatoI 3no then" 4laucus" that hen I speak of the production of good" it is the )un I mean. The )on has a perfect analogy ith his 1ather. Iamblichus calls the )un >the image of divine intelligence or Wisdom.? $usebius" repeating the ords of Philo" calls the rising )un 6z_\ek`7 the chief +ngel" the most ancient" adding that the +rchangel ho is polyonymous 6of many names7 is the 2erbum or Christ.K The ord )ol 6)un7 being derived from solus" the :ne" or the >He alone"? and its 4reek name Helios meaning the >%ost High"? the emblem becomes comprehensible. 'evertheless" the +ncients made a difference bet een the )un and its prototype. )ocrates saluted the rising )un as does a true P<rsj or &oroastrian in our o n day0 and Homer and $uripides" as Plato did after them several times" mention the (upiter!*ogos" the >Word? or the )un. 'evertheless" the Christians maintain that since the oracle consulted on the 4od Iae ans eredI

LLLLLLLLLL J :ne .ust initiated is called the >first!born"? and in India he becomes d i.a" >t ice born"? only after his final and supreme Initiation. $very +dept is a >)on of 4od? and a >)on of *ight? after receiving the >Word"? hen he becomes the >Word? himself" after receiving the seven divine attributes or the >lyre of +pollo.? K Praeparatio evangelica" II" p. CFH. LLLLLLLLLL

Page 9H9 >It is the )un"? therefore The (ehovah of the (e s as ell kno n to the Pagans and 4reeks0J and >Iae is our (ehovah.? The first part of the proposition has nothing" it seems" to do ith 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" :ccultists have nothing against it. :nly" in such case" (ehovah is also Bacchus. It is very strange that the people of civilised Christendom should until no hold on so desperately to the skirts of the idolatrous (e sa)abaeans and )un orshippers as they ere"K like the rabble of Chaldaeaaand that they should fail to see that the later (ehovah is but a (e ish development of the Pa!va" or the Iae" of the Phoenicians0 that this name" in short" as the secret name of a %ystery!4od" one of the many 3abiri. >Highest 4od? as He as for one little nation" he never as so regarded by the Initiates ho conducted the %ysteries0 for them he as but a Planetary )pirit attached to the visible )un0 and the visible )un is only the central )tar" not the central spiritual )un. +nd the +ngel of the *ord said unto him M%anoahO >Why askest thou thus after my name" seeing it is secret.?R

LLLLLLLLLL J ,e %irville" ,es $sprits" I2" CF. K II 3ings xxiii" B!C@. R (udges" xiii" CE. )amson" %anoah;s son" as an Initiate of that >%ystery? *ord" Pa!va0 he as consecrated before his birth to become a >'a5arite? 6a chela7" an +dept. His sin ith ,elilah" and the cropping of his long hair that >no ra5or as to touch? sho s ho ell he kept his sacred vo . The allegory of )amson proves the $sotericism of the Bible" as also the character of the >%ystery 4ods? of the (e s. True" %overs gives a definition of the Phoenician idea of the ideal sunlight as a spiritual influence issuing from the highest 4od" Iae" >the light conceivable only by intellectathe physical and spiritual Principle of all things0 out of hich the soul emanates.? It as the male $ssence" or Wisdom" hile the primitive matter or Chaos as the female. Thus the first t o principles" co!eternal and infinite" ere already ith the primitive Phoenicians" spirit and matter. But this is the echo of (e ish thought" not the opinion of Pagan Philosophers. LLLLLLLLLL

Page 9H@ Ho ever this may be" the identity of the (ehovah of %ount )inai ith the 4od Bacchus is hardly disputable" and he is surelyaas already sho n in Isis 8nveileda ,ionysos.J Wherever Bacchus as orshipped there as a tradition of 'ysa"K and a cave here he as reared. :utside 4reece" Bacchus as the all!po erful >&agreus" the highest of 4ods"? in hose service as :rpheus" the founder of the %ysteries. 'o " unless it be conceded that %oses as an initiated priest" an +dept" hose actions are all narrated allegorically" then it must be admitted that he personally" together ith his hosts of Israelites" orshipped Bacchus. +nd %oses built an altar" and called the name of it (ehovah 'issi Mor" Iae!nisi" or again ,ionisiO.R To strengthen the statement e have further to remember that the place here :siris" the $gyptian &agreus or Bacchus" as born" as %ount )inai" hich is called by the $gyptians %ount 'issa. The bra5en serpent as a nahash" I6C" and the month of the (e ish Passover is 'isan.

LLLLLLLLLL J )ee Isis 8nveiled" 2ol. II" p. F9A. K Beth!)an or )cythopolis in Palestine had that designation0 so had a spot on %ount Parnassus. But ,iodorus declares that 'ysa as bet een Phoenicia and $gypt0 $uripides states that ,ionysos came to 4reece from India0 and ,iodorus adds his testimonyI >:siris as brought up in 'ysa" in +rabia the Happy0 he as the son of &eus" and as named from his father 6nominative &eus" genitive ,ios7 and the place ,io!'ysos?athe &eus or (ove of 'ysa. This identity of name or title is very significant. In 4reece ,ionysos as second only to &eus" and Pindar saysI >)o 1ather &eus governs all things" and Bacchus he governs also.? MIsis 8nveiled" 2ol. II" p. CAF.O R $xodus" xvii" CF. LLLLLLLLLL

Page 9HB

THE OB&ECTS OF THE M"STERIES The earliest %ysteries recorded in history are those of )amothrace. +fter the distribution of pure 1ire" a ne life began. This as the ne birth of the Initiate" after hich" like the Br<hmans of old in India" he became a dvi.aaa >t ice born"? Initiated into that hich may be rightly called the most blessed of all %ysteries . . . being ourselves pure"J says Plato. ,iodorus )iculus" Herodotus and )anchoniathon the Phoeniciana the oldest of Historiansasay that these %ysteries originated in the night of time" thousands of years probably before the historical period. Iamblichus informs us that Pythagoras Was initiated in all the mysteries of Byblus and Tyre" in the sacred operations of the )yrians" and in the mysteries of the Phoenicians.K +s as said in Isis 8nveiledI When men like Pythagoras" Plato and Iamblichus" reno ned for their severe morality" took part in the %ysteries" and spoke of them ith veneration" it ill behooves our modern critics to .udge them Mand their InitiatesO so rashly upon their merely external aspect.R Pet this is hat has been done until no " especially by the Christian 1athers. Clement of +lexandria stigmatises the %ysteries as >indecent and diabolical? though his ords" sho ing that the $leusinian %ysteries ere identical ith" and even" as he ould allege" borro ed from" those of the (e s" are #uoted else here in this ork. The %ysteries ere composed of t o parts" of hich the *esser ere performed at +grae" and the 4reater at $leusis" and Clement had been himself initiated.

LLLLLLLLLL J Phaedrus" Cary;s translation" p. @9A. K *ife of Pythagoras" p. 9DH. >)ince Pythagoras"? he adds" >also spent t o and t enty years in the adyta of the temples in $gypt" associated ith the %agi in Babylon" and as instructed by them in their venerable kno ledge0ait is not at all onderful that he as skilled in magic or theurgy" and as therefore able to perform things hich surpass merely human po er" and hich appear to be perfectly incredible to the vulgar. > 6p. 9DE7. R 2ol. II" p. CGG. LLLLLLLLLL

Page 9HF But the 3atharsis" or trials of purification" have ever been misunderstood. Iamblichus explains the orst0 and his explanation ought to be perfectly satisfactory" at any rate for every unpre.udiced mind. He saysIa $xhibitions of this kind in the %ysteries ere designed to free us from licentious passions" by gratifying the sight" and at the same time van#uishing all evil thought" through the a ful sanctity ith hich these rites ere accompanied.J ,r. Wm. Warburton remarksI The isest and best men in the Pagan orld are unanimous in this" that the %ysteries ere instituted pure" and proposed the noblest ends by the orthiest means. K +lthough persons of both sexes and all classes ere allo ed to take part in the %ysteries" and a participation in them as even obligatory" very fe indeed attained the higher and final Initiation in these celebrated rites. The gradation of the %ysteries is given us by Proclus in the fourth book of his Theology of Plato.R The perfective rite" M " teleteO precedes in order the initiation M muesisO" and initiation" the final apocalypse" epopteia. Theon of )myrna" in %athematica" also divides the mystic rites into five partsI The first of hich is the previous purification0 for neither are the %ysteries communicated to all ho are illing to receive them0 but there are certain persons ho are prevented by the voice of the crier . . . . . . since it is necessary that such as are not expelled from the %ysteries should first be refined by certain purifications0 but after purification" the reception of the sacred rites succeeds. The third part is denominated epopteia" or reception. "

LLLLLLLLLL J M,e %ysteriis . . ." I" ch. xi.O K M,ivine *egation of %oses . . ." II" p. CH9.O R MTaylor;s ed. *ondon" CECA" p. 99G.O LLLLLLLLLL

Page 9HA +nd the fourth" hich is the end and design of the revelation" is Mthe investitureO the binding of the head and fixing of the cro nsJ . . . hether after this he Mthe initiated personO becomes a torchbearer" or an hierophant of the %ysteries" or sustains some other part of the sacerdotal office. But the fifth" hich is produced from all these" is friendship and interior communion ith 4od.K +nd this as the last and most a ful of all the %ysteries. The chief ob.ects of the %ysteries" represented as diabolical by the Christian 1athers and ridiculed by modern riters" ere instituted ith the highest and the most moral purpose in vie . There is no need to repeat here that hich has been already described in Isis 8nveiledR that hether through temple Initiation or the private study of Theurgy" every student obtained the proof of the immortality of his )pirit" and the survival of his )oul. What the last epopteia as is alluded to by Plato in Phaedrus M9FG B.C.OI Being initiated in those %ysteries" hich it is la ful to call the most blessed of all %ysteries . . . e ere freed from the molestations of evils hich other ise a ait us in a future period of time. *ike ise" in conse#uence of this divine initiation" e become spectators of entire" simple" immovable" and blessed visions" resident in a pure light.X This veiled confession sho s that the Initiates en.oyed Theophanyasa visions of 4ods and of real immortal )pirits. +s Taylor correctly infersI The most sublime part of the MepopteiaO or final revealing" consisted in beholding the gods Mthe high Planetary )piritsO themselves invested ith a resplendent light.ll The statement of Proclus upon the sub.ect is une#uivocalI

LLLLLLLLLL J This expression must not be understood simply literally0 for" as in the initiation of certain Brotherhoods" it has a secret meaning that e have .ust explained0 it as hinted at by Pythagoras" hen he describes his feelings after the Initiation" and says that he as cro ned by the 4ods in hose presence he had drunk >the aters of life?ain the Hindu %ysteries there as the fount of life" and soma" the sacred drink. K $leusinian and Bacchic %ysteries" T. Taylor" p. BA" BH. R II" CCC0 CC@. X $leusinian and Bacchic %ysteries" p. A@. ll :p.cit." p. AF. LLLLLLLLLL

Page 9HH In all the initiations and %ysteries" the gods exhibit many forms of themselves" and appear in a variety of shapes0 and sometimes" indeed" a formless light of themselves is held forth to the vie 0 sometimes this light is according to a human form and sometimes it proceeds into a different shape.J +gain e have Whatever is on earth is the resemblance and shado of something that is in the )phere. While that resplendent thing Mthe prototype of the )oul!)piritO remaineth in unchangeable condition" it is ell also ith its shado . When that resplendent one removeth far from its shado " life removeth Mfrom the latterO to a distance. +gain" that light is the shado of something more resplendent than itself.K Thus speaks the ,es<tjr" in the Book of )het the Prophet &irtbsht" thereby sho ing the identity of its $soteric doctrines ith those of the 4reek Philosophers. The second statement of Plato confirms the vie that the %ysteries of the +ncients ere identical ith the Initiations practised even no among the Buddhist and the Hindu +depts. The higher visions" the most truthful" ere produced through a regular discipline of gradual Initiations" and the development of psychical po ers. In $urope and $gypt the %ystae ere brought into close union ith those hom Proclus calls >mystical natures"? >resplendent 4ods"? because" as Plato saysI MWeO ere ourselves pure and immaculate" being liberated from this surrounding vestment" hich e denominate body" and to hich e are no bound like an oyster to its shell.R +s to the $ast" The doctrine of planetary and terrestrial Pitris as revealed entirely in ancient India" as ell as no " only at the last moment of initiation" and to the adepts of superior degrees.X

LLLLLLLLLL J :n Plato;s -epublic" p. @EG0 #uoted by Taylor" p. AA. K 2erses @F!@E. M)eeI The ,esatir or the )acred Writings of the +ncient Prophets" tr. by %ulla 1iru5 Bin 3aus" Bombay" CECE" 9 vols.0 ith additional notes by ,hun.eebhoy (amset.ee %edhora" Bombay" CEEE0 rpr. by Wi5ard;s Bookshelf" %inneapolis" CDHF0 CDHD.aCompiler.O R Phaedrus" 9FG C" #. by Taylor" p. AB. X Isis 8nveiled" 2ol. II" p. CCB. LLLLLLLLLL

Page 9HE The ord Pitris may no be explained and something else added. In India the chela of the third degree of Initiation has t o 4urusI :ne" the living +dept0 the other the disembodied and glorified %ah<tma" ho remains the adviser or instructor of even the high +depts. 1e are the accepted chelas ho even see their living %aster" their 4uru" till the day and hour of their final and for ever binding vo . It is this that as meant in Isis 8nveiled" hen it as stated that fe of the fakirs 6the ord chela being unkno n to $urope and +merica in those days7" ho ever Pure" and honest" and self!devoted" have yet ever seen the astral form of a purely human pitar 6an ancestor or father7" other ise than at the solemn moment of their first and last initiation. It is in the presence of his instructor" the 4uru" and .ust before the vatu!fakir Mthe .ust initiated chelaO is despatched into the orld of the living" ith his seven!knotted bamboo and for all protection" that he is suddenly placed face to face ith the unkno n P-$)$'C$ Mof his Pitar or 1ather" the glorified invisible %aster" or disembodied %ah<tmaO . He sees it" and falls prostrate at the feet of the evanescent form" but is not entrusted ith the great secret of its evocation" for it is the supreme mystery of the holy syllable.J The Initiate" says [liphas *Zvi" kno s0 therefore" >he dares all and keeps silent.? )ays the great 1rench 3abalistI Pou may see him often sad" never discouraged or desperate0 often poor" never humbled or retched0 often persecuted" never co ed do n or van#uished. 1or he remembers the ido hood and the murder of :rpheus" the exile and solitary death of %oses" the martyrdom of the prophets" the tortures of +pollonius" the Cross of the savior. He kno s in hat forlorn state died +grippa" hose memory is slandered to this day0 he kno s the trials that broke do n the great Paracelsus" and all that -aymond *ully had to suffer before he arrived at a bloody death. He remembers ) edenborg having to feign insanity" and losing even his reason before his kno ledge as forgiven to him0 )t. %artin" ho had to hide himself all his life0 Cagliostro" ho died forsaken in the cells of the In#uisitionK0 Ca5otte" ho perished on the guillotine. )uccessor of so many victims" he dares" nevertheless" but understands the more the necessity to keep silent.R

LLLLLLLLLL J *oc. cit. K This is false" and the +bbZ Constant 6[liphas *Zvi7 kne untruthT M)ee B.C.W." 2ol. QII" pp. EE0 H9H!@G.O it as so. Why did he promulgate the

R ,ogme et -ituel de la haute magie" I" pp. 9CD!9G. 6Paris" 4. BailliYre" CEAC.7 M)ee p.DG of $nglish tr. by WaiteaCompiler.O LLLLLLLLLL

Page 9HD %asonryanot the political institution kno n as the )cottish *odge" but real %asonry" some rites of hich are still preserved in the 4rand :rient of 1rance" and that $lias +shmole" a celebrated $nglish :ccult Philosopher of the Q2IIth century" tried in vain to remodel" after the manner of the Indian and $gyptian %ysteriesa %asonry rests" according to -agon" the great authority upon the sub.ect" upon three fundamental degreesI the triple duty of a %ason is to study hence he comes" hat he is" and hither he goes0 the study that is" of 4od" of himself" and of the future transformation.J %asonic Initiation as modelled on that in the lesser %ysteries. The third degree as one used in both $gypt and India from time immemorial" and the remembrance of it lingers to this day in every *odge" under the name of the death and resurrection of Hiram +biff" the >Wido ;s )on.? In $gypt the latter as called >:siris?0 in India >*oka!chakshu? 6$ye of the World7" and >,inakara? 6day!maker7 or the )unaand the rite itself as every here named the >gate of death.? The coffin" or sarcophagus" of :siris" killed by Typhon" as brought in and placed in the middle of the Hall of the ,ead" ith the Initiates all around it and the candidate near by. The latter as asked hether he had participated in the murder" and not ithstanding his denial" and after sundry and very hard trials" the Initiator feigned to strike him on the head ith a hatchet0 he as thro n do n" s athed in bandages like a mummy" and ept over. Then came lightning and thunder" the supposed corpse as surrounded ith fire" and as finally raised. -agon speaks of a rumour that charged the $mperor Commodusa hen he as at one time enacting the part of the Initiatora ith having played this part in the initiatory drama so seriously that he actually killed the postulant hen dealing him the blo ith the hatchet. This sho s that the lesser %ysteries had not #uite died out in the second century +.,. The %ysteries ere carried into )outh and Central +merica" 'orthern %exico and Peru by the +tlanteans in those days hen

LLLLLLLLLL J :rthodoxie %aponni#ue" p. DD Paris" $. ,entu" CEF@. LLLLLLLLLL

Page 9EG + pedestrian from the 'orth Mof hat as once upon a time also IndiaO might have reachedahardly etting his feetathe +laskan Peninsula" through %anchooria" across the future 4ulf of Tartary" the 3urile and +leutian Islands0 hile another traveller furnished ith a canoe and starting from the )outh" could have alked over from )iam" crossed the Polynesian Islands and trudged into any part of the continent of )outh +merica. J They continued to exist do n to the day of the )panish invaders. These destroyed the %exican and Peruvian records" but ere prevented from laying their desecrating hands upon the many Pyramidsathe lodges of an ancient Initiationa hose ruins are scattered over Puente 'acional" Cholula" and Teotihuacan. The ruins of Palen#ue" of :cocimgo in Chiapas" and others in Central +merica are kno n to all. If the pyramids and temples of 4uiengola and %itla ever betray their secrets" the present ,octrine ill then be sho n to have been a forerunner of the grandest truths in 'ature. %ean hile they have all a claim to be called %itla" >the place of sadness? and >the abode of the 6desecrated7 dead.?

LLLLLLLLLL J M1ive Pears of Theosophy" CEEF" p. @BG. Cf. B.C.W." 2ol. 2" p. 999.O LLLLLLLLLL

Page 9EC

TRACES OF THE M"STERIES )ays the -oyal %asonic Cyclopaedia" art. >)unI? In all times" the sun has necessarily played an important part as a symbol" and especially in 1reemasonry. The W.%. represents the rising sun" the (.W. the sun at the meridian" and the ).W. the setting sun. In the ,ruidical rites" the +rch!,ruid represented the sun" and as aided by t o other officers" one representing the moon in the West" and the other the sun at the )outh in its meridian. It is #uite unnecessary to enter into any lengthened discussion on this symbol. It is the more >unnecessary? since (.%. -agon has discussed it very fully" as one may find at the end of Mthe articleO >Trial of the )un Initiate?" here part of his explanations have been #uoted. 1reemasonry derived her rites from the $ast" as e have said. +nd if it be true to say of the modern -osicrucians that >they are invested ith a kno ledge of chaos" not perhaps a very desirable ac#uisition"? the remark is still more true hen applied to all the other branches of %asonry" since the kno ledge of their members about the full signification of their symbols is nil. ,o5ens of hypotheses are resorted to" one more unlikely than the other" as to the >-ound To ers? of Ireland0 one fact is enough to sho the ignorance of the %asons" namely" that" according to the -oyal %asonic Cyclopaedia" the idea that they are connected ith %asonic Initiation" may be at once dismissed as un orthy of notice. The >To ers"? hich are found throughout the $ast in +sia" ere connected ith the %ystery!Initiations" namely" ith the 2i{vakarman and the 2ikartana rites. The candidates for Initiation ere placed in them for three days and three nights" herever there as no temple ith a subterranean crypt close at hand. These round to ers ere built for no other purposes. ,iscredited as are all such monuments of Pagan origin by the Christian clergy" ho thus >soil their o n nest"? they are still the living and indestructible relics of the Wisdom of old. 'othing exists in this ob.ective and illusive orld of ours that cannot be made to serve t o purposesaa good and a bad one. Thus in later ages" the Initiates of the *eft Path and the anthropomorphists took in hand most of those venerable ruins" then silent and deserted by their first ise inmates" and turned them indeed into phallic monuments. But this as a deliberate" ilful" and vicious misinterpretation of their real meaning" a deflection from their first use.

Page 9E9 The )unathough ever" even for the multitudes" " >the only and one 3ing and 4od in Heaven"? and the " >the 4od of 4ood Counsel? of :rpheus!had in every exoteric popular religion a dual aspect hich as anthropomorphised by the profane. Thus the )un as :siris!Typhon" :rma5d! +hriman" Bel!(upiter and Baal" the life!giving and the death!giving luminary. +nd thus one and the same monolith" pillar" pyramid" to er or temple" originally built to glorify the first principle or aspect" might become in time an idol!fane" or orse" a phallic emblem in its crude and brutal form. The *inga of the Hindus has a spiritual and highly philosophical meaning" hile the missionaries see in it but an >indecent emblem?0 it has .ust the meaning hich is to be found in all those baalim" chammanim" and the bamoth ith the pillars of unhe n stone of the Bible" set up for the glorification of the male (ehovah. But this does not alter the fact that the pureia of the 4reeks" the nuraghes of )ardinia" the teocalli of %exico" etc." ere all in the beginning of the same character as the >-ound To ers? of Ireland. They ere sacred places of Initiation. In CEHH" the riter" #uoting the authority and opinions of some most eminent scholars" ventured to assert that there as a great difference bet een the terms Chrestos and Christos" a difference having a profound and $soteric meaning. +lso that hile Christos means >to live? and >to be born into a ne life"? Chrestos" in >Initiation? phraseology" signified the death of the inner" lo er" or personal nature in man0 thus is given the key to the Br<hmanical title" the t ice!born0 and finally" . . . if there ere no Christians" there ere Chrestians long before the era of Christianity0 and the $ssenes belonged to the latter.J 1or this" epithets sufficiently opprobrious to characterise the riter could hardly be found. +nd yet then as ell as no " the author never attempted a statement of such a serious nature ithout sho ing as many learned authorities for it as could be mustered.

LLLLLLLLLL J Isis 8nveiled" II" p. @9@. In I Peter" ii" @" (esus is called >the *ord Chrestos.? M4reek version.O LLLLLLLLLL

Page 9E@ Thus on the next page it as saidI *epsius sho s that the ord 'ofre means Chrestos" >good"? and that one of the titles of :siris" >:nnofre"? must be translated >the goodness of 4od made manifest.?J >The orship of Christ as not universal at this early date > explains %ac3en5ie" >by hich I mean that Christolatry had not been introduced0 but the orship of Chrestos athe 4ood Principle!had preceded it by many centuries" and even survived the general adoption of Christianity" as sho n on monuments still in existence. . . . +gain" e have an inscription hich is pre!Christian on an epitaphial tablet. 6(. )pon;s %iscellaneous $ruditae +nti#uitate" x" xviii. 9.7 " and de -ossi 6-oma )otterranea" tome i" tav. xxi7 gives us another example from the catacombs a;+elia Chreste" in Pace.;?K Today the riter is able to add to all those testimonies the corroboration of an erudite author" ho proves hatever he undertakes to sho on the authority of geometrical demonstration. There is a most curious passage ith remarks and explanations in The )ource of %easures" hose author has probably never heard of the >%ystery!4od? 2iwvakarman of the early mryans. Treating on the difference bet een the terms Chrest and Christ" he ends by saying thatI . . . there ere t o %essiahsI :ne" as causing himself to go do n into the pit" for the salvation of the orld0 this as the sun shorn of his golden rays" and cro ned ith blackened ones 6symbolising this loss7" as the thornsI the other as the triumphant %essiah" mounted up to the summit of the arch of heaven" personated as the *ion of the tribe of (udah. In both instances he had the cross0 once in humiliation 6or the son of copulation7" and once holding it in his control" as the la of creation" He being (ehovah.R +nd then the author proceeds to give >the fact? that >there ere t o %essiahs"? etc." as #uoted above. +nd thisaleaving the divine and mystic character and claim for (esus entirely independent of this event of His mortal lifeasho s Him" beyond any doubt" as an Initiate of the $gyptian %ysteries" here the same rite of ,eath and of spiritual -esurrection for the neophyte" or the suffering Chrestos on his trial and ne birth by -egeneration" as enactedafor this as a universally adopted rite.

LLLLLLLLLL J *epsius" 3]nigsbuch" b. CC" tal. i. dyn. t" h. p. K Isis 8nveiled" II" p. @9B" #uoting -oyal %asonic Cyclopaedia" pp. 9GA !GH. R The )ource of %easures" p. 9FA. LLLLLLLLLL

Page 9EB The >pit? into hich the $astern Initiate as made to descend as" as sho n before" P<t<la" one of the seven regions of the nether orld" over hich ruled 2<suki" the great >snake 4od.? This pit" P<t<la" has in the $astern )ymbolism precisely the same manifold meaning as is found by %r. (. -alston )kinner in the Hebre ord shiac in its application to the case in hand. 1or it as the synonym of )corpioa P<t<la;s depths being >impregnated ith the brightness of the ne )un? a represented by the >ne ly born? into the glory0 and P<t<la as and is in a sense" >a pit" a grave" the place of death" and the door of Hades or )heol?aas" in the partially exoteric Initiations in India" the candidate had to pass through the matrix of the heifer before proceeding to P<t<la. In its non!mystic sense it is the +ntipodesa+merica being referred to in India as P<t<la. But in its symbolism it meant all that" and much more. The fact alone that 2<suki" the ruling ,eity of P<t<la" is represented in the Hindu Pantheon as the great 'aga 6)erpent7a ho as used by the 4ods and +suras as a rope round the mountain %andara" at the churning of the ocean for +mita" the ater of immortalityaconnects him directly ith Initiation. 1or he is Vesha!'<ga also" serving as a couch for 2ishnu" and upholding the seven orlds0 and he is also +nanta" >the endless"? and the symbol of eternityahence the >4od of )ecret Wisdom"? degraded by the Church to the rele of the tempting )erpent" of )atan. That hat is no said is correct may be verified by the evidence of even the exoteric rendering of the attributes of various 4ods and )ages both in the Hindu and the Buddhist Pantheons. T o instances ill suffice to sho ho little our best and most erudite :rientalists are capable of dealing correctly and fairly ith the symbolism of $astern nations" hile remaining ignorant of the corresponding points to be found only in :ccultism and the )ecret ,octrine. 6C7 The learned :rientalist and Tibetan traveller" Professor $mil )chlagint eit" mentions in one of his orks on Tibet" a national legend to the effect that . . .

Page 9EF '<g<r.una Ma >mythological? personage > ithout any real existence"? the learned 4erman scholar thinksO received the book Param<rtha" or according to others" the book +vatamsaka" from the '<gas" fabulous creatures of the nature of serpents" ho occupy a place among the beings superior to man" and are regarded as protectors of the la of the Buddha. To these spiritual beings V<kyamumi is said to have taught a more philosophical religious system than to men" ho ere not sufficiently advanced to understand it at the time of his appearance.J 'or are men sufficiently advanced for it no 0 for >the more philosophical religious system? is the )ecret ,octrine" the :ccult $astern Philosophy" hich is the corner!stone of all sciences re.ected by the un ise builders even at this day" and more today perhaps than ever before" in the great conceit of our age. The allegory means simply that '<g<r.una having been initiated by the >)erpents?athe +depts" >the ise ones?aand driven out from India by the Br<hmans" ho dreaded to have their %ysteries and sacerdotal )cience divulged 6the real cause of their hatred of Buddhism7" ent a ay to China and Tibet" ere he initiated many into the truths of the hidden %ysteries taught by 4autama Buddha. 697 The hidden symbolism of '<radaathe great -ishi and the author of some of the -ig!2aidic hymns" ho incarnated again later on during 3ishna;s timeahas never been understood. Pet" in connection ith the :ccult )ciences" '<rada" the son of Brahm<" is one of the most prominent characters0 he is directly connected in his first incarnation ith the >Builders?ahence ith the seven >-ectors? of the Christian Church" ho >helped 4od in the ork of creation.? This grand personification is hardly noticed by our :rientalists" ho refer only to that hich he is alleged to have said of P<t<la" namely" >that it is a place of sexual and sensual gratifications.? This is thought to be amusing" and the reflection is suggested that '<rada" no doubt" >found the place delightful.? Pet this sentence simply sho s him to have been an Initiate" connected directly ith the %ysteries" and alking" as all the other neophytes" before and after him" had to alk" in >the pit among the thorns? in the >sacrifical Chrest condition"? as the suffering victim made to descend thereintoaa mystery" trulyU

LLLLLLLLLL J Buddhism in Tibet" p. @C. M*ondon" Tr=bner" CEA@0 also *ondon" )usil 4upta" CDAE. Param<rtha means the Pra.n<!P<ramit< )btras.O LLLLLLLLLL

Page 9EA '<rada is one of the seven -ishis" the >mind!born sons? of Brahm<. The fact of his having been during his incarnation a high Initiateahe" like :rpheus" being the founder of the %ysteriesa is corroborated" and made evident by his history. The %ah<bh<rata states that '<rada" having frustrated the scheme formed for peopling the universe" in order to remain true to his vo of chastity" as cursed by ,aksha" and sentenced to be born once more. +gain" hen born during 3rishna;s time" he is accused of calling his father Brahm< >a false teacher"? because the latter advised him to get married" and he refused to do so. This sho s him to have been an Initiate" going against the orthodox orship and religion. It is curious to find this -ishi and leader among the >Builders? and the >Heavenly Host? as the prototype of the Christian >leader? of the same >Host?athe +rchangel %ikael. Both are the male >2irgins"? and both are the only ones among their respective >Hosts? ho refuse to create. '<rada is said to have dissuaded the Hari!ashvas" the five thousand sons of ,aksha" begotten by him for the purpose of peopling the $arth" from producing offspring. )ince then the Hari!ashvas have >dispersed themselves through the regions" and have never returned.? The Initiates are" perhaps" the incarnations of these Hari! ashvasT It as on the seventh day" the third of his ultimate trial" that the neophyte arose" a regenerated man" ho" having passed through his second spiritual birth" returned to earth a glorified and triumphant con#ueror of ,eath" a Hierophant. +n $astern neophyte in his Chrest condition may be seen in a certain engraving in %oor;s Hindoo Pantheon" hose author mistook another form of the crucified )un or 2ishnu" 2ithob<" for 3rishna" and calls it >3ishna crucified in )pace. > The engraving is also given in ,r. *undy;s %onumental Christianity" in hich ork 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 sho s us 3ishna and +pollo as good shepherds" 3ishna holding the cruciform Conch and the Chakra" and 3ishna >crucified in )pace"? as he calls it. :f this figure it may be truly said" as the author says of it himselfI

u3-I)H'+u I' )P+C$ 1rom $d ard %oor The Hindoo Pantheon Plate DE" 1irst $d." *ondon CDCG

Page 9EH . . . . . this representation I believe to be anterior to Christianity . . . . It looks like a Christian crucifix in many respects. . . . The dra ing" the attitude" and the nailmarks in hands and feet" indicate a Christian origin0 hile the Parthian coronet of seven points" the absence of the ood and of the usual inscription" and the rays of glory above" ould seem to point to some other than a Christian origin. Can it be the 2ictim!%an" or the Priest and 2ictim both in one" of the Hindu mythology" ho offered himself a sacrifice before the orlds ereTJ It is surely so. Can it be Plato;s )econd 4od ho impressed himself on the universe in the form of the crossT :r is it his divine man" ho ould be scourged" tormented" fettered" have his eyes burnt out0 and lastly . . . ould be crucifiedT It is all that and much more0 archaic religious Philosophy as universal" and its %ysteries are as old as man. It is the eternal symbol of the personified )una astronomically purified ain its mystic meaning regenerated" and symbolised by all the Initiates in memory of a sinless Humanity hen all ere >)ons of 4od.? 'o " mankind has become the >)on of $vil? truly. ,oes all this take anything a ay from the dignity of Christ as an ideal" or of (esus as a divine manT 'ot at all. :n the contrary" made to stand alone" glorified above all other >)ons of 4od"? He can only foment evil feelings in all those many!millioned nations ho do not believe in the Christian system" provoking their hatred and leading to ini#uitous ars and strifes. If" on the other hand" e place Him among a long series of >)ons of 4od? and )ons of divine *ight" every man may then be left to choose for himself" among those many ideals" hich he ill choose as a 4od to call to his help" and orship on earth as in Heaven. %any among those called >)aviours? ere >good shepherds"? as as 3rishna for one" and all of them are said to have >crushed the serpent;s head?ain other ords to have con#uered their sensual nature and to have mastered divine and :ccult Wisdom. +pollo killed Python" a fact hich exonerates him from the charge of being himself the great ,ragon" )atanI

LLLLLLLLLL J M%onumental Christianity or the +rt and )ymbolism of the Primitive Church . . . by (ohn P. *undy. 'e Pork" (.W. Bouton" CEHA" p. CH@.O LLLLLLLLLL

Page 9EE 3ishna sle the snake 3<ljyan<ga" the Black )erpent0 and the )candinavian Thor bruised the head of the symbolical reptile ith his crucifixion mace. In $gypt every city of importance as separated from its burial place by a sacred lake. The same ceremony of .udgment" as is described in The Book of the ,ead a?that precious and mysterious book? 6Bunsen7aas taking place in the orld of )pirit" took place on earth during the burial of the mummy. 1orty t o .udges or assessors assembled on the shore and .udged the departed >)oul? according to its actions hen in the body. . . . +fter that the priests returned ithin the sacred precincts and instructed the neophytes upon the probable fate of the )oul" and the solemn drama that as then taking place in the invisible realm hither the )oul had fled. The immortality of the )pirit as strongly inculcated on the neophytes by the +l!om!.ahathe name of the highest $gyptian Hierophant. In the Crata -epoaJ the follo ing are described as four out of the seven degrees of Initiation. +fter a preliminary trial at Thebes" here the neophyte had to pass through many probations" called the >T elve Tortures"? he as commanded" in order that he might come out triumphant" to govern his passions and never lose for a moment the idea of his inner 4od or seventh Principle. Then" as a symbol of the anderings of the unpurified )oul" he had to ascend several ladders and ander in darkness in a cave ith many doors" all of hich ere locked. Having overcome all" he received the degree of Pastophoros" after hich he became" in the second and third degrees" the 'eocoris and %elanephoros. Brought into a vast subterranean chamber" thickly furnished ith mummies lying in state" he as placed in presence of the coffin hich contained the mutilated body of :siris. This as the hall called the >4ates of ,eath"? hence the verse in (ob Mxxxviii" CHOI Have the gates of death been opened unto theeT :r hast thou seen the doors of the shado of deathT Thus asks the >*ord"? the Hierophant" the +l!om!.ah" the Initiator of (ob" alluding to this third degree of Initiation.

LLLLLLLLLL J Crata -epoa oder $in eihungen in der alten geheimon 4esellschaft der $gyptischen Priester" Berlin" CHHE" pp. CH!@C. LLLLLLLLLL

Page 9ED 1or the Book of (ob is the poem of Initiation par excellence. When the neophyte had con#uered the terrors of this trial" he as conducted to the >Hall of )pirits"? to be .udged by them. +mong the rules in hich he as instructed" he as commandedI 'ever to either desire or seek revenge0 to be al ays ready to help a brother in danger" even unto the risk of his o n life0 to bury every dead body" to honour his parents above all0 to respect old age" and protect those eaker than himself0 and finally" to ever bear in mind the hour of death" and that of resurrection in a ne and imperishable body.J Purity and chastity ere highly recommended" and adultery as threatened ith death. Thus the $gyptian neophyte as made a 3istophoros. In this degree the mystery!name of I+ as communicated to him. *et the reader compare the above sublime precepts ith the precepts of Buddha" and the noble commandments in the >-ule of *ife? for the ascetics of India" and he ill understand the unity of the )ecret ,octrine every here. 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 kno n thatain the religious traditions of every countryaman as not born in the first >human? race from father and mother. 1rom the bright >mind!born )ons of Brahm<"? the -ishis" and from +dam!3admon ith his $manations" the )ephjreth" do n to the >parentless"? the +nupap<daka" or the ,hy<ni!Buddhas" from hom sprang the Bodhisattvas and %<nushya!Buddhas" the earthly Initiatesamena the first race of men as ith every nation held as being born ithout father or mother. %an" the >%<nushya!Buddha"? the %anu" the >$nosh"? son of )eth" or the >)on of %an? as he is calledais born in the present ay only as the conse#uence" the unavoidable fatality" of the la of natural evolution. %ankindahaving reached the last limit" and that turning point here its spiritual nature had to make room for mere physical organi5ation ahad to >fall into matter? and generation.

LLLLLLLLLL J MH. %alhandrYni" -itual of Initiations" p. CGF0 2enice" CAFH.O LLLLLLLLLL

Page 9DG But man;s evolution and involution are cyclic. He ill end as he began. :f course to our grossly material minds even the sublime symbolism of 3osmos conceived in the matrix of )pace after the divine 8nit had entered into and fructified it ith Its holy fiat" ill no doubt suggest materiality. 'ot so ith primitive mankind. The initiatory rite in the %ysteries of the self!sacrificing 2ictim that dies a spiritual death to save the orld from destructionareally from depopulationa as established during the 1ourth -ace" to commemorate an event" hich" physiologically" has no become the %ystery of %ysteries among the orld!problems. In the (e ish script it is Cain and the female +bel ho are the sacrificed and sacrificing coupleaboth immolating themselves 6as permutations of +dam and $ve" or the dual (ehovah7 and shedding their blood >of separation and union"? for the sake of and to save mankind by inaugurating a ne physiological race. *ater still" hen the neophyte" as already mentioned" in order to be reborn once more into his lost spiritual state" had to pass through the entrails 6the omb7 of a virgin heiferJ 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 onto this earth" through 2<cha?the melodious co ho milks forth sustenance and ater?aand ho is the female *ogos. It had also reference to the same self!sacrifice of the >divine Hermaphrodite?aof the third -oot! -aceathe transformation of Humanity into truly physical men" after the loss of spiritual potency. When" the fruit of evil having been tasted along ith the fruit of good" there as as a result the gradual atrophy of spirituality and a strengthening of the materiality in man" then he as doomed to be born thenceforth through the present process. This is the %ystery of the Hermaphrodite" hich the +ncients kept so secret and veiled. It as neither the absence of moral feeling" nor the presence of gross sensuality in them that made them imagine their ,eities under a dual aspect0 but rather their kno ledge of the mysteries and processes of primitive 'ature.

LLLLLLLLLL J The mryans replaced the living co by one made of gold" silver or any other metal" and the rite is preserved to this day" hen one desires to become a Br<hman" a t ice!born" in India. LLLLLLLLLL

Page 9DC The )cience of Physiology as better kno n to them than it is to us no . It is in this that lies buried the key to the )ymbolism of old" the true focus of national thought" and the strange dual!sexed images of nearly every 4od and 4oddess in both pagan and monotheistic Pantheons. )ays )ir William ,rummond in The :edipus (udaicusI The truths of science ere the arcana of the Priests Mbecause these truths the foundations of religion.O J ere

But hy should the missionaries so cruelly t it the 2aishnavas and 3rishna orshippers for the supposed grossly indecent meaning of their symbols" since it is made clear beyond the slightest doubt" and by the most unpre.udiced riters" that Chrestos in the pita hether the pit be taken as meaning the grave or hellahad like ise a sexual element in it" from the very origin of the symbol. This fact is no longer denied today. The >Brothers of the -osy Cross? of the %iddle +ges ere as good Christians as any to be found in $urope" nevertheless" all their rites ere based on symbols hose meaning as pre!eminently phallic and sexual. Their biographer" Hargrave (ennings" the best modern authority on -osicrucianism" speaking of this mystic Brotherhood" describes ho The tortures and the sacrifice of Calvary" the Passion of the Cross" ere" in their Mthe -ose!Croix;sO glorious blessed magic and triumph" the protest and appeal. Protestaby homT The ans er is" the protest of the crucified -ose" the greatest and the most unveiled of all sexual symbolsa the Poni and *inga" the >victim? and the >murderer"? the female and male principles in 'ature. :pen the last ork of that author" Phallicism" and see in hat glo ing terms he describes the sexual symbolism in that hich is most sacred to the ChristianI

LLLLLLLLLL J M)ee p. C9B in the ne revised edition of CEAA0 *ondon" -eeves / Turner.O LLLLLLLLLL

Page 9D9 The flo ing blood streamed from the cro n" or the piercing circlet of the thorns of Hell. The -ose is feminine. Its lustrous carmine petals are guarded ith thorns. The -ose is the most beautiful of flo ers. The -ose is the fueen of 4od;s 4arden 6%ary" the 2irgin7. It is not the -ose alone hich is the magical idea" or truth. But it is the >crucified rose"? or the >martyred rose? 6by the grand mystic apocalyptic figure7 hich is the talisman" the standard" the ob.ect of adoration of all the >)ons of Wisdom? or the true -osicrucians.J 'ot of all the >)ons of Wisdom"? by any means" not even of the true -osicrucian. 1or the latter ould never put in such sickening relievo" in such a purely sensual and terrestrial" not to say animal light" the grandest" the noblest of 'ature;s symbols. To the -osicrucian" the >-ose? as the symbol of 'ature" of the ever prolific and virgin $arth" or Isis" the mother and nourisher of man" considered as feminine and represented as a virgin oman by the $gyptian Initiates. *ike every other personification of 'ature and the $arth she is the sister and ife of :siris" as the t o characters ans er to the personified symbol of the $arth" both she and the )un being the progeny of the same mysterious 1ather" because the $arth is fecundated by the )un aaccording to the earliest %ysticismaby divine insufflation. It as the pure ideal of mystic 'ature that as personified in the >World 2irgins"? the >Celestial %aidens"? and later on by the human 2irgin" %ary" the %other of the )aviour" the )alvator %undi no chosen by the Christian World. +nd it as the the character of the (e ish maiden that as adapted by Theology to archaic )ymbolism"K and not the Pagan symbol that as modelled for the ne occasion.

LLLLLLLLLL J :p. cit." p. CBC. K In -agon;s :rthodoxie %aponni#ue" p. CGF" note" from +lbuma5ar the +rabian" probablyI e find the follo ing statementaborro ed

>The 2irgin of the %agi and Chaldaeans. The Chaldaean sphere MglobeO sho ed in its heavens a ne ly!born babe" called Christ and (esus" it as placed in the arms of the Celestial 2irgin. It as to this 2irgin that $ratosthenes" the +lexandrian *ibrarian" born 9HA years before our era" gave the name of Isis" mother of Horus.? This is only hat 3ircher gives 6in :edipus +egypticus" 2ol. II 6CAF@7" Pt. II" p. 9G@7" #uoting +lbuma5arI >In the first decan of the 2irgin rises a maid" called +derenosa M+rdhan<rjTO" that is" pure" immaculate virgin . . . sitting upon an embroidered throne nursing a boy . . . a boy . . . named Iessus . . hich signifies Issa" hom they also call Christ in 4reek.? 6)ee Isis 8nveiled" 2ol. II" p. BDC.7 LLLLLLLLLL

Page 9D@ We kno through Herodotus that the %ysteries ere brought from India by :rpheusaa hero far anterior to both Homer and Hesiod. 2ery little is really kno n of him" and till very lately :rphic literature" and even the +rgonauts" ere attributed to :nomacritus" a contemporary of Pisistratus" )olon and Pythagorasa ho as credited ith their compilation in the present form to ard the close of the sixth century B.C. or EGG years after the time of :rpheus. But e are told that in the days of Pausanias there as a sacerdotal family" ho" like the Brahmans ith the 2edas" had committed to memory all the :rphic Hymns" and that they ere usually thus transmitted from one generation to another. By placing :rpheus so far back as C9GG B.C." official )cienceaso careful in her chronology to choose in each case as late a period as possibleaadmits that the %ysteries" or in other ords :ccultism dramatised" belong to a still earlier epoch than the Chaldaeans and $gyptians. The do nfall of the %ysteries in $urope may no be mentioned.

Page 9DB

THE LAST OF THE M"STERIES IN EUROPE +s as predicted by the great Hermes in his dialogue ith +esculapius" the time had indeed come hen impious foreigners accused $gypt of adoring monsters" and naught but the letters engraved in stone upon her monuments survivedaenigmas unintelligible to posterity. Her sacred )cribes and Hierophants became anderers upon the face of the earth. Those ho had remained in $gypt found themselves obliged for fear of a profanation of the sacred %ysteries to seek refuge in deserts and mountains" to form and establish secret societies and brotherhoodsasuch as the $ssenes0 those ho had crossed the oceans to India and even to the 6no !called7 'e World" bound themselves by solemn oaths to keep silent" and to preserve secret their )acred 3no ledge and )cience0 thus these ere buried deeper than ever out of human sight. In Central +sia and on the northern borderlands of India" the triumphant s ord of +ristotle;s pupil s ept a ay from his path of con#uest every vestige of a once pure -eligionI and its +depts receded further and further from that path into the most hidden spots of the globe. The cycle of JJJJ being at its close" the first hour for the disappearance of the %ysteries struck on the clock of the -aces" ith the %acedonian con#ueror. The first strokes of its last hour sounded in the year BH B.C. +lesiaJ the famous city in 4aul" the Thebes of the 3elts" so reno ned for its ancient rites of Initiation and %ysteries" as" as (.%. -agon ell describes itI The ancient metropolis and the tomb of Initiation" of the religion of the ,ruids and of the freedom of 4aul.K It as during the first century before our era" that the last and supreme hour of the great %ysteries had struck. History sho s the populations of Central 4aul revolting against the -oman yoke. The country as sub.ect to Caesar" and the revolt as crushed0 the result as the slaughter of the garrison at +lesia 6or +lisa7" and of all its inhabitants" including the ,ruids" the college!priests and the neophytes0 after this the hole city as plundered and ra5ed to the ground.

LLLLLLLLLL J 'o called )t. -eine 6Cete d;:r7 on the t o streams" the :se and the :serain. Its fall is a historical fact in 3eltic 4aulish History. K :rthodoxie %aponni#ue" p. 99. LLLLLLLLLL

Page 9DF Bibractis" a city as large and as famous" not far from +lesia" perished a fe years later. (.%. -agon describes her end as follo sI . . . Bibractis" the mother of sciences" the soul of the early nations Min $uropeO" a to n e#ually famous for its sacred college of ,ruids" its civilisation" its schools" in hich BG"GGG students ere taught philosophy" literature" grammar" .urisprudence" medicine" astrology" occult sciences" architecture" etc. -ival of Thebes" of %emphis" of +thens and of -ome" it possessed an amphitheatre for gladiators" surrounded ith colossal statues and accommodating CGG"GGG spectators" a capitol" temples of (anus" Pluto" Proserpine" (upiter" +pollo" %inerva" Cybele" 2enus and +nubis" and in the midst of these sumptuous edifices the 'aumachy" ith its vast basin" an incredible construction" a gigantic ork herein floated boats and galleys devoted to naval games0 then a Champ de %ars" an a#ueduct" fountains" public baths0 finally fortifications and alls" the construction of hich dated from the heroic ages.J )uch as the last city in 4aul herein died for $urope the secrets of the Initiations of the 4reat %ysteries" the %ysteries of 'ature" and of her forgotten :ccult truths. The rolls and manuscripts of the famous +lexandrian *ibrary ere burned and destroyed by the same Caesar"K but hile History deprecates the action of the +rab 4eneral" +mru" ho gave the final touch to this act of vandalism perpetrated by the great con#ueror" it has not a ord to say to the latter for his destruction of nearly the same amount of precious rolls in +lesia" nor to the destroyer of Bibractis. While )acrovirachief of the 4auls" ho revolted against -oman despotism under Tiberius" and as defeated by )ilius in the year 9C of our eraa as burning himself alive ith his fello conspirators on a funeral pyre before the gates of the city" as -agon tells us" the latter as sacked and plundered" and all her treasures of literature on the :ccult )ciences perished by fire.

LLLLLLLLLL J :p. cit." pp. 99!9@. K The Christian mob in @ED of our era completed the ork of destruction upon hat remained0 most of the priceless orks ere saved for students of :ccultism" but lost to the orld. LLLLLLLLLL

Page 9DA The once ma.estic city" Bibractis" has no become +utun" -agon explains. + fe monuments of glorious anti#uity are still there" such as the temples of (anus and Cybele. -agon goes onI +rles" founded t o thousand years before Christ" as sacked in 9HG. This metropolis of 4aul" restored BG years later by Constantine" has preserved to this day a fe remains of its ancient splendour0 amphitheatre" capitol" an obelisk" hich is a block of granite CH metres high" a triumphal arch" catacombs" etc. Thus ended 3elto! 4aulic civilisation. Caesar" as a barbarian orthy of -ome" had already accomplished the destruction of the ancient %ysteries by the sack of the temples and their initiatory colleges" and by the massacre of the Initiates and the ,ruids. -emained -ome0 but she never had but the lesser %ysteries" shado s of the )ecret )cience. The 4reat Initiation as extinct.J + fe further extracts may be given from his :ccult %asonry" as they bear directly upon our sub.ect. Ho ever learned and erudite" some of the chronological mistakes of that author are very great. He saysI +fter deified man 6Hermes7 came the 3ing!Priest Mthe HierophantO. %enes as the first legislator and the founder of Thebes of the hundred palaces. He filled that city ith magnificent splendour0 it is from his day that the sacerdotal epoch of $gypt dates. The priests reigned" for it is they ho made the la s. It is said that there have been three hundred and t enty!nine MHierophantsO since his timeaall of hom have remained unkno n.

LLLLLLLLLL J :p. cit." p. 9@. (.%. -agon" a Belgian by birth" and a %ason" kne more about :ccultism than any other non!initiated riter. 1or fifty years he studied the ancient %ysteries herever he could find accounts of them. In CEGF" he founded at Paris the Brotherhood of *es Trinosophes" in hich *odge he delivered for years lectures on +ncient and %odern Initiation 6in CECE and again in CEBC7" hich ere published" and no are lost. Then he became the riter!in!chief of Hermes" a masonic paper. His best orks ere *a %aponnerie :cculte and the 1astes Initiati#ues. +fter his death" in CEA9" a number of his %)). remained in the possession of the 4rand :rient of 1rance. + high %ason told the riter that -agon had corresponded for years ith t o :rientalists in )yria and $gypt" one of hom is a 3opt gentleman. LLLLLLLLLL

Page 9DH +fter that" genuine +depts having become scarce" the author sho s the Priests choosing false ones from the midst of slaves" hom they exhibited" having cro ned and deified them" for the adoration of the ignorant masses. Tired of reigning in such a servile ay" the kings rebelled and freed themselves. Then came )esostris" the founder of %emphis 6CAC@" they say before our era7. To the sacerdotal election to the throne succeeded that of the arriors. . . Cheops ho reigned from CCHE to CC99 built the great Pyramid hich bears his name. He is accused of having persecuted theocracy and closed the temples. This is utterly incorrect" though -agon repeats >History.? The Pyramid called by the name of Cheops is the 4reat Pyramid" the building of hich even Baron Bunsen assigned to F"GGG B.C. He says in $gypt;s Place in 8niversal HistoryI . . . the origins of the t o kingdoms of 8pper and *o er $gypt go back to the ninth millennium Mbefore ChristO.J +nd as the %ysteries ere performed and the Initiations took place in that Pyramidafor indeed it as built for that purposea it looks strange and an utter contradiction ith kno n facts in the history of the %ysteries" to suppose that Cheops" if the builder of that Pyramid" ever turned against the initiated Priests and their temples. %oreover" as far as the )ecret ,octrine teaches" it as not Cheops ho built the Pyramid of that name" hatever else he might have done. Pet" it is #uite true that : ing to an $thiopian invasion and the federated government of t elve chiefs" royalty fell into the hands of +masis" a man of lo birth. This as in FHG B.C." and it as +masis ho destroyed priestly po er. +nd Thus perished that ancient theocracy hich sho ed its cro ned priests for so many centuries to $gypt and the hole orld. $gypt had gathered the students of all countries around her Priests and Hierophants before +lexandria as founded. $nnemoser asksI

LLLLLLLLLL J :p. cit." 2ol. I2" p. BAE. LLLLLLLLLL

Page 9DE . . . ho comes it . . . that so little has become kno n of these %ysteries" and of their particular contents" through so many ages and amongst so many different times and peopleT The ans er is" that it is o ing to the universally strict silence of the initiated. +nother cause may be found in the destruction and total loss of all the ritten memorials of the secret kno ledge of the remotest anti#uity. . . . 'uma;s books" described by *ivy" consisting of natural philosophy" ere found in his tomb0 but they ere not allo ed to be made kno n" 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" hich as done. . .J Cassianus mentions a treatise" ell!kno n in the fourth and fifth centuries" hich as accredited to Ham" the son of 'oah" ho in his turn as reputed to have received it from (ared" the fourth generation from )eth" the son of +dam. +lchemy also as first taught in $gypt by her learned Priests" though the first appearance of this system is as old as man. %any riters have declared that +dam as the first +dept0 but that as a blind and a pun upon the name" hich is >red earth? in one of its meanings. The correct informationaunder its allegorical veilais found in the sixth chapter of 4enesis" hich speaks of the >)ons of 4od? ho took ives of the daughters of men" after hich they communicated to these ives many a mystery and secret of the phenomenal orld. The cradle of +lchemy" says :laus Borrichius" is to be sought in the most distant times. ,emocritus of +bdera as an +lchemist" and a Hermetic Philosopher. Clement of +lexandria rote considerably upon the )cience" and %oses and )olomon are called proficients in it. We are told by William 4od inI The first authentic record on this sub.ect is an edict of ,iocletian about @GG years +.,." ordering a diligent search to be made in $gypt for all the ancient books hich treated of the art of making gold and silver" that they might ithout distinction be consigned to the flames.K

LLLLLLLLLL J MThe History of %agic by (oseph $nnemoser tr. by Wm. Ho itt in t o volumes. *ondon" H.4. Bohn" CEFB. )ee 2ol. II" p. CC of this ed.O K M*ives of the 'ecromancers" *ondon" CEHA" p. CE.O LLLLLLLLLL

Page 9DD The +lchemy of the Chaldaeans and the old Chinese is not even the parent of that +lchemy hich revived among the +rabians many centuries later. There is a spiritual +lchemy and a physical transmutationI The kno ledge of both as imparted at the Initiations.

Page @GG

THE POST CHRISTIAN SUCCESSORS TO THE M"STERIES The $leusinian %ysteries ere no more. Pet it as these hich gave their principle features to the 'eo!Platonic school of +mmonius )accas" for the $clectic )ystem as chiefly characterised by its Theurgy and ecstasis. It as Iamblichus ho added to it the $gyptian doctrine of Theurgy ith its practices" and Porphyry" the (e " ho opposed this ne element. The school" ho ever" ith but fe 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 sorceryasuch as they are no accused ofaas to evolve the higher faculties of the inner man" the )piritual $go. The school held that a number of spiritual beings" deni5ens of spheres #uite independent of the earth and of the human cycle" ere mediators bet een the >4ods? and men" and even bet een man and the )upreme )oul. To put it in plainer language" the soul of man became" o ing to the help of the Planetary )pirits" >recipient of the soul of the orld? as $merson puts it. +pollonius of Tyana asserted his possession of such a po er in these ords 6#uoted by Professor Wilder in his 'e Platonism 7I I can see the present and the future in a clear mirror. The sage M+deptO need not ait for the vapours of the earth and the corruption of the air to foresee plagues and fevers0 he must kno them later than 4od" but earlier than the people. The theoi or gods see the future0 common men" the present0 sages" that hich is about to take place. %y 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.J Professor +. Wilder;s comment thereupon is remarkableI This is hat may be termed spiritual photography. The soul is the camera in hich facts and events" future" past" and present" are alike fixed0 and the mind becomes conscious of them.

LLLLLLLLLL J 'e Platonism and +lchemy" p. CF. LLLLLLLLLL

Page @GC Beyond our everyday orld of limits" all is as one day or stateathe past and future comprised in the present. Probably this is the >great day"? the >last day"? the >day of the *ord"? of the Bible ritersathe day into hich everyone passes by death or ecstasis. Then the soul is freed from the constraint of the body" and its nobler part is united to higher nature and becomes partaker in the isdom and forekno ledge of the higher beings.J Ho far the system practised by the 'eo!Platonists as identical ith that of the old and the modern 2ed<ntins may be inferred from hat ,r. +. Wilder says of the +lexandrian Theosophists. The anterior idea of the 'e Platonists as that of a single )upreme $ssence. . . +ll the old philosophies contained the doctrine that " theoi" gods or disposers" angels" demons" and other spiritual agencies" emanated from the )upreme Being. +mmonius accepted the doctrine of the Books of Hermes" that from the ,ivine +ll proceeded the ,ivine Wisdom or +mun0 that from Wisdom proceeded the ,emiurge or Creator0 and from the Creator" the subordinate spiritual beings0 the orld and its people being the last. The first is contained in the second" the first and second in the third" and so on through the entire series.K This is a perfect echo of the belief of the 2ed<ntins" and it proceeds directly from the secret teachings of the $ast. The same author saysI +kin to this is the doctrine of the (e ish 3abala" hich as taught by the Pharsi or Pharisees" ho probably borro ed it" as their sectarian designation ould seem to indicate" from the %agians of Persia. It is substantially embodied in the follo ing synopsis. The ,ivine Being is the +ll" the )ource of all existence" the Infinite0 and He cannot be kno n. The 8niverse reveals Him" and subsists by Him. +t the beginning" His effulgence ent forth every here.R $ventually He retired ithin Himself" and so formed around Him a vacant space. Into this He transmitted His first $manation" a -ay" containing in it the generative and conceptive po er" and hence the name I$" or (<h. This" in its turn" produced the tikkun" the pattern or idea of form0 and in this emanation" hich also contained the male and female" or generative and conceptive potencies" ere the three primitive forces of *ight" )pirit and *ife.

LLLLLLLLLL J *oc. cit. K :p. cit." pp. D" CG. R This ,ivine $ffulgence and $ssence is the light of the *ogos0 only the 2ed<ntin ould not use the pronoun >He"? but ould say >It.? MH.P.B.O LLLLLLLLLL

Page @G9 This Tikkun is united to the -ay" or first emanation" and pervaded by itI and by that union is also in perpetual communication ith the infinite source. It is the pattern" the primitive man" the +dam!3admon" the macrocosm of Pythagoras and other philosophers. 1rom it proceeded the )ephjreth. . . . 1rom the ten )ephjreth in turn emanated the four orlds" each proceeding out of the one immediately above it" and the lo er one enveloping its superior. These orlds become less pure as they descend in the scale" the lo est of all being the material orld.J This veiled enunciation of the )ecret Teaching this time. These orlds areI ill be clear to our readers by

. . . +5iluth is peopled by the purest emanations Mthe 1irst" almost spiritual" -ace of the human beings that ere to inhabit the 1ourthO0 the second" Beriah" by a lo er order" the servants of the former Mthe second -aceO0 the third" Pet5irah" by the cherubim and seraphim" the $lehjm and B;ni $lehjm M>)ons of 4ods? or $lehjm" our Third -aceO. The fourth orld" +si<h" is inhabited by the 3lippoth" of hom Belial is chief Mthe +tlantean )orcerersO.K These orlds are all the earthly duplicates of their heavenly prototypes" the mortal and temporary reflections and shado s of the more durable" if not eternal" races d elling in other" to us" invisible orlds. The souls of the men of our 1ifth -ace derive their elements from these four orldsa-oot!-aces!that preceded oursI namely" our intellect" %anas" the fifth principle" our passions and mental and corporeal appetites. + conflict having arisen" called > ar in heaven"? among our prototypical orlds" ar came to pass" aeens later" bet een the +tlanteansR of +si<h" and those of the third -oot!-ace" the Bney ha!$lehjm or the >)ons of 4od"?X and then evil and ickedness ere intensified. %ankind 6in the last sub!race of the third -oot!-ace7 having . . . sinned in their first parent Ma physiological allegory" trulyUO" from hose soul every human soul is an emanation" says the &ohar" men ere >exiled? into more material bodies to . . . expiate the sin and become proficient in goodness.
LLLLLLLLLL J *oc. cit." note" p. CG. K *oc. cit." note. R )ee $soteric Buddhism" by +.P. )innett" 1ifth $dition" CEEF. M-eprinted by Wi5ards Bookshelf" in CDH@ / CDEC ith index.O X )ee Isis 8nveiled" 2ol. I" pp. FED!FDF. The >)ons of 4od? and their magicians. LLLLLLLLLL ar ith the giants and

Page @G@ To accomplish the cycle of necessity" rather" explains the doctrine0 to progress on their task of evolution" from hich task none of us can be freed" neither by death nor suicide" for each of us have to pass through the >2alley of Thorns? before he emerges into the plains of divine light and rest. +nd thus men ill continue to be born in ne bodies . . . till they become sufficiently pure to enter a higher form of existence. This means only that %ankind" from the 1irst do n to the last" or )eventh -ace" is composed of one and the same company of actors" ho have descended from higher spheres to perform their artistic tour on this our planet" $arth. )tarting as pure spirits on our do n ard .ourney around the orld 6verilyU7 ith the kno ledge of truthano feebly echoed in the :ccult ,octrinesainherent in us" cyclic la brings us do n to the reversed apex of matter" hich is lost do n here on earth and the bottom of hich e have already struck0 and then" the same la of spiritual gravity ill make us slo ly ascend to still higher" still purer spheres than those e started from. 1oresight" prophecy" oracular po ersU Illusive fancies of man;s d arfed perceptions" hich see actual images in reflections and shado s" and mistake past actualities for prophetic images of a future that has no room in $ternity. :ur macrocosm and its smallest microcosm" man" are both repeating the same play of universal and individual events at each station" as on every stage on hich 3arma leads them to enact their respective dramas of life. 1alse prophets could have no existence had there been no true prophets. +nd so there ere" and many of both classes" and in all ages. :nly" none of these ever sa anything but that hich had already come to pass" and had been before prototypically enacted in higher spheresaif the event foretold related to national or public eal or oeaor in some preceding life" if it concerned only an individual" for every such event is stamped as an indelible record of the Past and 1uture" hich are only" after all" the ever Present in $ternity.

Page @GB The > orlds? and the purifications spoken of in the &ohar and other 3abalistic 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 o n in the great cycle. It as such fundamental truths as these that ere performed in allegorical plays and images during the %ysteries" the last +ct of hich" the $pilogue for the %ystae" as the anastasis or >continued existence"? as also the >)oul transformation.? Hence" the author of 'e Platonism and +lchemy sho s us that all such $clectic doctrines ere strongly reflected in the $pistles of Paul" and ere . . . inculcated more or less among the churches. Hence such passages as these0 >Pe ere dead in errors and sins0 ye alked according to the aeen of this orld" according to the archon that has the domination of the air.? >We restle not against flesh and blood" but against the dominations" against potencies" against the lords of darkness" and against the mischievousness of spirits in the empyrean regions.? M$ph. vi" C9.O But Paul as evidently hostile to the effort to blend his gospel ith the gnostic ideas of the Hebre !$gyptian school" as seems to have been attempted at $phesus0 and accordingly rote to Timothy" his favorite disciple" >3eep safe the precious charge intrusted to thee0 and re.ect the ne doctrines and the antagonistic principles of the gnosis falsely so!called" of hich some have made profession and gone astray from the faith.?J But as the 4nosis is the )cience pertaining to our Higher )elf" as blind faith is a matter of temperament and emotionalism" and as Paul;s doctrine as still ne er and his interpretations far more thickly veiled" to keep the inner truths hidden far a ay from the 4nostic" preference has been given to the former by every earnest seeker after truth. Besides this" the great Teachers ho professed the so!called >false 4nosis? ere very numerous in the days of the +postles" and ere as great as any converted -abbi could be. If Porphyry" the (e %alek" ent against Theurgy on account of old traditional recollections" there ere other teachers ho practised it. Plotinus" Iamblichus" Proclus" ere all thaumaturgists" and the latter.

LLLLLLLLLL J MI Tim" A" 9G!9CO 'e Platonism and +lchemy" p. CG" note. LLLLLLLLLL

Page @GF . . . elaborated the entire theosophy and theurgy of his predecessors into a complete system.J +s to +mmonius" Countenanced by Clement and +thenagoras in the church" and by learned men of the )ynagogue" the +cademy and the 4rove" he fulfilled his labour by teaching a common doctrine for all.K Thus it is not (udaism and Christianity that remodelled the ancient Pagan Wisdom" but rather the latter that put its heathen curb" #uietly and insensibly" on the ne faith0 and this" moreover" as still further influenced by the $clectic Theosophical system" the direct emanation of the Wisdom!-eligion. +ll that is grand and noble in Christian theology comes from 'eo!Platonism. It is too ell!kno n no to need much repetition that +mmonius )accas" the 4od!taught 6theodidaktos7 and the lover of the truth 6philalethes7" in establishing his school" made a direct attempt to benefit the orld by teaching those portions of the )ecret )cience that ere permitted by its direct guardians to be revealed in those days.R The modern movement of our o n Theosophical )ociety as begun on the same principles0 for the 'eo!Platonic school of +mmonius aimed" as e do" at the reconcilement of all sects and peoples" under the once common faith of the 4olden +ge" trying to induce the nations to lay aside their contentionsain religious matters at any rateaby proving to them that their various beliefs are all the more or less legitimate children of one common parent" the Wisdom!-eligion. 'or as the $clectic Theosophical systemaas some riters inspired by -ome ould make the orld believeadeveloped only during the third century of our era0 but it belongs to a much earlier age" as has been sho n by ,iogenes *a`rtius. He trace it to the beginning of the dynasty of the Ptolemies0 to the great seer and prophet" the $gyptian Priest Pot!+mun" of the temple of the 4od of that nameafor +mun is the 4od of Wisdom. 8nto that day the communication bet een the +depts of 8pper India and Bactria and the Philosophers of the West had never ceased.

LLLLLLLLLL J :p. cit." p. CE. K :p. cit." p. E. R 'o orthodox Christian has ever e#ualled" far less surpassed" in the practice of true Christ!like virtues and ethics" or in the beauty of his moral nature" +mmonius" the +lexandrian pervert from Christianity 6he as born from Christian parents7. LLLLLLLLLL

Page @GA 8nder Philadelphus . . . the Hellenic teachers became rivals of the College of -abbis of Babylon. The Buddhistic" 2ed<ntic and %agian systems ere expounded along ith the philosophies of 4reece. . . . +ristobulus" the (e " declared that the ethics of +ristotle ere derived from the *a of %oses MUO0 and Philo" after him" attempted to interpret the Pentateuch in accordance ith the doctrines of Pythagoras and the +cademy. In (osephus it is said that" in the book of the 4enesis" %oses rote philosophicallyathat is" in the figurative style0 and the $ssenes of Carmel ere reproduced in the Therapeutae of $gypt" ho" in turn" ere declared by $usebius to be identical ith the Christians" though they actually existed long before the Christian $ra. Indeed" in its turn" Christianity also as taught at +lexandria" and under ent an analogous metamorphosis. Pantaenus" +thenagoras and Clement ere thoroughly instructed in the Platonic philosophy" and comprehended its essential unity ith the oriental systems.J +mmonius" though the son of Christian parents" as a lover of the truth" a true Philaletheian foremost of all. He set his heart upon the ork of reconciling the different systems into a harmonious hole" for he had already perceived the tendency of Christianity to raise itself on the hecatomb hich it had constructed out of all other creeds and faiths. What says historyT The ecclesiastical historian" %osheim" declares that >+mmonius" conceiving that not only the philosophers of 4reece" but also all those of the different barbarous nations"

+*$Q+',$- WI*,$CE9@!CDGE LLLLLLLLLL J :p. cit." pp. @" B. LLLLLLLLLL

Page @GH ere perfectly in unison ith each other ith 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 and the same source" and all tended to one and the same end.? +gain" %osheim says that +mmonius taught that >the religion of the multitude ent hand in hand ith philosophy" and ith her had shared the fate of being by degrees corrupted and obscured ith mere human conceits" superstition and lies0 that it ought" therefore" to be brought back to its original purity by purging it of this dross and expounding it upon philosophical principles0 and that the hole hich Christ had in vie as to reinstate and restore to its primitive integrity the Wisdom of the ancients. . . .?J 'o hat as that >Wisdom of the +ncients? that the 1ounder of Christianity >had in vie ?T The system taught by +mmonius in his $clectic Theosophical )chool as made of the crumbs permitted to be gathered from the antediluvian lore0 those 'eo!Platonic teachings are described in the $dinburgh $ncyclopaedia as follo sI He M+mmoniusO adopted the doctrines hich ere received in $gypt concerning the 8niverse and the ,eity" considered as constituting one great hole" concerning the eternity of the orld" the nature of souls" the empire of Providence M3armaO and the government of the orld by demons Mdaimens or spirits" archangelsO. He also established a system of moral discipline hich allo ed the people in general to live according to the la s of their country and the dictates of nature0 but re#uired the ise to exalt their minds by contemplation" and to mortify the body"K so that they might be capable of en.oying the presence and assistance of the demons Mincluding their o n daimen or )eventh PrincipleO" and ascending after death to the presence of the )upreme M)oulO Parent. In order to reconcile the popular religions" and particularly the Christian" ith this ne system" he made the hole history of the heathen gods an allegory" maintaining that they ere only celestial ministersR entitled to an inferior kind of orship0 and he ackno ledged that (esus Christ as an excellent man and the friend of 4od" but alleged that it as not his design entirely to abolish the orship of demons"X and that his only intention as to purify the ancient religion.ll
LLLLLLLLLL J M$ccles. Hist. Cent. II" Pt. II" ch. i" X E" D.O K >%ortification? is here meant in the moral" not the physical sense0 to restrain every lust and passion" and live on the simplest diet possible. R This is the 'eo!Platonic teaching adopted as a doctrine in the -oman Catholic Church" orship of the )even )pirits. ith its

X The Church has made of it the orship of devils. >,aimen? is )pirit" and relates to our divine )pirit" the seventh Principle and to the ,hy<ni!Chohans. (esus prohibited going to the temple or church >as Pharisees do? but commanded that man should retire for prayer 6communion ith his 4od7 into a private closet. Is it (esus ho ould have countenanced" in the face of the starving millions" the building of the most gorgeous churchesT ll 'e Platonism" p. F. LLLLLLLLLL

Page @GE 'o more could be declared except for those Philaletheians ho ere initiated" >persons duly instructed and disciplined? to hom +mmonius communicated his more important doctrines" . . . imposing on them the obligations of secrecy" as as done before him by &oroaster and Pythagoras" and in the %ysteries M here an oath as re#uired from the neophytes or catechumens not to divulge hat they had learnedO . . . . The great Pythagoras divided his teachings into exoteric and esoteric.J Has not (esus done the same" since He declared to His disciples that to them it as given to kno the mysteries of the kingdom of heaven" hereas to the multitudes it as not given" and therefore he spoke in parables hich had a t ofold meaningT ,r. +. Wilder proceedsI Thus +mmonius found his ork ready to his hand. His deep spiritual intuition" his extensive learning" his familiarity ith the Christian fathers" Pantaenus" Clement and +thenagoras" and ith the most erudite philosophers of the time" all fitted him for the labour hich he performed so thoroughly. . . . The results of his ministration are perceptible at the present day in every country of the Christian orld0 every prominent system of doctrine no bearing the marks of his plastic hand. $very ancient philosophy has had its votaries among the moderns0 and even (udaism" oldest of them all" has taken upon itself changes hich ere suggested by the >4od!taught? +lexandrian.K The 'eo!Platonic )chool of +lexandria founded by +mmoniusathe prototype proposed for the Theosophical )ocietyataught Theurgy and %agic" as much as they ere taught in the days of Pythagoras" and by others far earlier than his period. 1or Proclus says that the doctrines of :rpheus" ho as an Indian and came from India" ere the origin of the systems after ards promulgated. What :rpheus delivered in hidden allegories" Pythagoras learned hen he as initiated into the :rphic mysteries0 and Plato next received a perfect kno ledge of them from :rphic and Pythagorean ritings.R

LLLLLLLLLL J :p. cit." p. H. K *oc. cit. R :p. cit." p. CE. LLLLLLLLLL

Page @GD The Philaletheians had their division into neophytes 6chelas7 and Initiates" or %asters0 and the eclectic system as characterised by three distinct features" hich are purely 2ed<ntic0 a )upreme $ssence" :ne and 8niversal0 the eternity and indivisibility of the human spirit0 and Theurgy" hich is %antricism. )o also" as e have seen" they had their secret or $soteric teachings like any other mystic school. 'or ere they allo ed to reveal anything of their secret tenents" any more than ere the Initiates of the %ysteries. :nly the penalties incurred by the revealers of the secrets of the latter ere far more terrible" and this prohibition has survived to this day" not only in India" but even among the (e ish 3abalists in +sia.J :ne of the reasons for such secrecy may be the undoubtedly serious difficulties and hardships of chelaship" and the dangers attending Initiation. The modern candidate has" like his predecessor of old" to either con#uer or die0 hen" hich is still orse" he does not lose his reason. There is no danger to him ho is true and sincere" and" especially" unselfish. 1or he is thus prepared beforehand to meet any temptation.

LLLLLLLLLL J The Talmud M%ishn<h ;Hagiga" CB b.O gives the story of the four Tannaim" ho are made" in allegorical terms" to enter into the garden of delights0 i.e." to be initiated into the occult and final science. >+ccording to the teaching of our holy masters the names of the four delight" areI Ben +sai" Ben &oma" +hher" and -abbi +;#jbah. . . . >Ben +sai looked andalost his sight. >Ben &oma looked andalost his reason. >+hher made depredations in the plantation Mmixed up the hole and failedO. But +;#jbah" ho had entered in peace" came out of it in peace" for the saint" hose name be blessed" has said" SThis old man is orthy of serving us ith glory.; ? >The learned commentators of the Talmud" the -abbis of the synagogue" explain that the garden of delight" in hich those four personages are made to enter" is but that mysterious science" the most terrible of sciences for eak intellects" hich it leads directly to insanity"? says +. 1ranck" in his *a 3abbale. It is not the pure at heart and he ho studies but ith a vie to perfecting himself and so more easily ac#uiring the promised immortality" ho need have any fear0 but rather he ho makes of the science of sciences a sinful pretext for orldly motives" ho should tremble. The latter ill never ithstand the kabalistic evocations of the supreme initiation.aIsis 8nveiled" II" CCD. LLLLLLLLLL ho entered the garden of

Page @CG He" ho fully recognised the po er of his immortal spirit" and never doubted for one moment its omnipotent protection" had naught to fear. But oe to the candidate in hom the slightest physical fearasickly child of matteramade him lose sight and faith in his o n invulnerability. He ho as not holly confident of his moral fitness to accept the burden of these tremendous secrets as doomed.J There ere no such dangers in 'eo!Platonic Initiations. The selfish and un orthy failed in their ob.ect" and in the failure as the punishment. The chief aim as >reunion of the part ith the all.? This +ll as :ne" ith numberless names. Whether called ,iu" the >bright *ord of Heaven? by the +ryan0 Iae by the Chaldaean and 3abalist0 Iabe by the )amaritan0 Tiu or Tuisto by the 'orthman0 ,u by the Briton0 &eus by the Thracian or (upiter by the -omanait as the Being" the 1acit" :ne and )upreme"K the unborn and the inexhaustible source of every emanation" the fountain of life and light eternal" a -ay of hich every one of us carries in him on this earth. The kno ledge of this %ystery had reached the 'eo!Platonists from India through Pythagoras" and still later through +pollonius of Tyana and the rules and methods for producing ecstasy had come from the same lore of the divine 2idy<" the 4nesis. 1or +ry<varta" the bright focus into hich had been poured in the beginning of time the flames of ,ivine Wisdom" had become the centre from hich radiated the >tongues of fire? into every portion of the globe. What as )am<dhi but that Sublime ecstasy, in which state things divine and the mysteries of Nature are revealed to us, of hich Porphyry speaksT The efflux from the Divine Being was 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 else here. M'e Platonism" p. C@.O

LLLLLLLLLL J Isis 8nveiled" II" CCD. K )ee 'e Platonism" p. D. LLLLLLLLLL

Page @CC Thus under the title of %agic as taught every )cience" physical and metaphysical" natural or deemed supernatural by those ho are ignorant of the omnipresence and universality of 'ature. ,ivine %agic makes of man a 4od0 human magic creates a ne fiend. We rote in Isis 8nveiled MI" CEOI In the oldest documents no in our possessionathe 2edas and the older *a s of %anua e find many magical rites practiced and permitted by the Brahmans.J Tibet" (apan and China" teach in the present age that hich as taught by the oldest Chaldaeans. The clergy of these respective countries prove moreover hat they teach" namelyI that the practice of moral and physical purity" and of certain austerities" develops the vital soul!po er of self!illumination. +ffording to man the control over his o n immortal spirit" it gives him truly magical po ers over the elementary spirits inferior to himself. In the West e find magic of as high an anti#uity as in the $ast. The ,ruids of 4reat Britain practiced it in the silent crypts of their deep caves0 and Pliny devotes many a chapter to the > isdom?K of the leaders of the Celts. The )emothees!the ,ruids of the 4aulsaexpounded the physical as ell 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 allathe immortality of the soul.R Into their sacred grovesanatural academies built by the hand of the Invisible +rchitectathe initiates assembled at the still hour of midnight to learn about hat man once as" and hat he ill be.X They needed no artificial illumination" nor life! dra ing gas" to light up their temples" for the chaste goddess of night beamed her most silvery rays on their oak!cro ned heads0 and their hite!robed sacred bards kne ho to converse ith the solitary #ueen of the starry vault.ll ,uring the palmy days of 'eo!Platonism these Bards ere no more" for their cycle had run its course" and the last of the ,ruids had perished at Bibractis and +lesia. But the 'eo!Platonic school as for a long time successful" po erful and prosperous.

LLLLLLLLLL J )ee the Code published by )ir William (ones" chap. vi" xi. K Pliny" Hist. 'at." xxx" C0 xxix" C9" etc. R Pomponius %ela M,e situ orbisO ascribes to them the kno ledge of the highest sciences. X Caesar" Commentaries" vi" CB. ll Pliny" op. cit." xvi" DF0 xxx" B. LLLLLLLLLL

Page @C9 )till" hile adopting mryan Wisdom in its doctrines" the school failed to follo the isdom of the Br<hmans in practice. It sho ed its moral and intellectual superiority too openly" caring too much for the great and po erful of this earth. While the Br<hmans and their great Pogisaexperts in matters of philosophy" metaphysics" astronomy" morals and religionapreserved their dignity under the s ay of the most po erful princes" remained aloof from the orld and ould not condescend to visit them or ask for the slightest favour"J the $mperors +lexander )everus" and (ulian" and the greatest among the aristocracy of the land" embraced the tenets of the 'eo! Platonists" ho mixed freely ith the orld. The system flourished for several centuries and comprised ithin the ranks of its follo ers the ablest and most learned among the men of the time0 Hypatia" the teacher of the Bishop )ynesius" as one of the ornaments of the )chool until the fatal and shameful day hen she as murdered by the Christian mob at the instigation of Bishop Cyril of +lexandria. The school as finally removed to +thens" and closed by order of the $mperor (ustinian. Ho accurate is ,r. Wilder;s remark that %odern riters have commented upon the peculiar vie s of the 'e Platonists upon these MmetaphysicalO sub.ects" seldom representing them correctly" even if this as desired or intended.K

LLLLLLLLLL J >The care hich they took in educating youth" in familiari5ing it ith generous and virtuous sentiments" did them peculiar honour" and their maxims and discourses" as recorded by historians" prove that they ere expert in matters of philosophy" metaphysics" astronomy" morality and religion"? says a modern riter. >If kings or princes desired the advice or the blessings of the holy men" they ere either obliged to go themselves" or to send messengers. To these men no secret po er of either plant or mineral as unkno n. They had fathomed nature to its depths" hile psychology and physiology ere to them open books" and the result as that science that is no termed" so superciliously" magic.? K :p. cit." p. D LLLLLLLLLL

Page @C@ The fe speculations on the sublunary" material" and spiritual universes that they did put into ritinga+mmonius never having himself ritten a line" after the ont of reformers!could not enable posterity to .udge them rightly" even had not the early Christian 2andals" the later crusaders" and the fanatics of the %iddle +ges" destroyed three parts of that hich remained of the +lexandrian *ibrary and its later schools. Professor ,raper sho s that Cardinal (imene5 alone ,elivered to the flames" in the s#uares of 4ranada" eighty thousand +rabic manuscripts" many of them translations of classical authors.J In the 2atican *ibrary" hole passages in the most rare and precious treatises of the +ncients ere found erased and blotted out" >for the sake of interlining them ith absurd psalmodiesU? %oreover it is ell kno n that over thirty!six volumes ritten by Porphyry ere burnt and other ise destroyed by the >1athers.? %ost of the little that is kno n of the doctrines of the $clectics is found in the ritings of Plotinus and of those same Church 1athers. )ays the author of 'e Platonism and +lchemyI What Plato as to )ocrates" and the +postle (ohn to the head of the Christian faith" Plotinus became to the 4od!taught +mmonius. To Plotinus" :rigenes" and *onginus e are indebted for hat is kno n of the Philaletheian system. They ere duly instructed" initiated and intrusted ith the interior doctrines.K This accounts marvellously for :rigen;s calling people >idiots? ho believe in the 4arden of $den and +dam and $ve fables0R as also for the fact that so fe of the ritings of that Church 1ather have passed to posterity. Bet een the secrecy imposed" the vo s of silence and that hich as maliciously destroyed by every foul means" it is indeed miraculous that even so much of the Philaletheian tenets has reached the orld.

LLLLLLLLLL J The History of the Conflict" etc." p. CGB. K Wilder" op. cit." p. CC. R M)ee p. @H of this volume.O LLLLLLLLLL

Page @CB

S"MBOLISM OF SUN AND STARS +nd the Heaven as visible in )even Circles and the planets appeared ith all their signs" in star!form" and the stars ere divided and numbered ith the rulers that ere in them" and their revolving course" through the agency of the divine )pirit.J Here )pirit denotes Pneuma" collective ,eity" manifested in its >Builders"? or" as the Church has it" >the seven )pirits of the Presence"? the mediantibus angelis of hom Thomas +#uinas says that >4od never orks but through them.?K These seven >rulers? or mediating +ngels ere the 3abiri 4ods of the +ncients. This as so evident" that it forced from the Church" together ith the admission of the fact" an explanation and a theory" hose clumsiness and evident sophistry are such that it must fail to impress. The orld is asked to believe" that hile the Planetary +ngels of the Church are divine Beings" the genuine >)er<phjm"?R these very same angels" under identical names and planets" ere and are >false?aas 4ods of the ancients. They are no better than pretenders0 the cunning copies of the real +ngels" produced beforehand through the craft and po er of *ucifer and of the fallen +ngels. 'o " hat are the 3abiriT 3abiri" as a name" is derived from +bir" great" and also from 2enus" this 4oddess being called to the present day 3abar" as is also her star. The 3abiri ere orshipped at Hebron" the city of the +n<kjm" or anakas 6kings" princes7. They are the highest Planetary )pirits" the >greatest 4ods? and >the po erful.? 2arro" follo ing :rpheus" calls these 4ods >divine Po ers.?

LLLLLLLLLL J Hermes" iv. A. )ee Isis" C" p. 9FF0 FAD!HG. K )umma" opusc. II" art. ii. Cf. de %irville" ,es $sprits" 2ol. I2" p. @9 and p. @@ fn. R 1rom )araph " >fiery" burning"? plural 6see Isaiah" vi" 9!A7. They are regarded as the personal attendants of the +lmighty" >his messengers"? angels or metatrons. In -evelation they are the >seven burning lamps? in attendance before the throne. LLLLLLLLLL

Page @CF The ord 3abirim hen applied to men" and the ords Heber" 4heber 6 ith reference to 'imrod" or the >giants? of 4enesis vi7 and 3abir" are all derived from the >mysterious Word?athe Ineffable and the >8npronounceable.? Thus it is they ho represent tsaba" the >host of heaven.? The Church" ho ever" bo ing before the angel +nael 6the regent of 2enus7"J connects the planet 2enus ith *ucifer" the chief of the rebels under )atanaso poetically apostrophi5ed by the prophet Isaiah as >:" *ucifer" son of the morning.?K +ll the %ystery 4ods ere 3abiri. +s these >seven lictors? relate directly to the )ecret ,octrine their real status is of the greatest importance. )uidas defines the 3abiri as the 4ods ho command all the other daemons 6spirits7" . %acrobius introduces them as Those Penates and tutelary deities" through hom e live and kno 6)aturnalia" I. iii. ch. iv.7. The teraphim through hich the Hebre s consulted the oracles of the rjm and the Thummjm" ere the symbolical hieroglyphics of the 3abiri. 'evertheless" the good 1athers have made of 3abir the synonym of devil and of daimen 6spirit7 a demon. The %ysteries of the 3abiri at Hebron 6Pagan and (e ish7 ere presided over by the seven Planetary 4ods" among the rest by (upiter and )aturn under their mystery names" and they are referred to as and " and by $uripides as . M:restes" FDH.O Creu5er" moreover" sho s that hether in Phoenicia or in $gypt" the 3abiri ere al ays the seven planets as kno n in anti#uity" ho" together ith their 1ather the )unareferred to else here as their >elder brother?a

LLLLLLLLLL J 2enus ith the Chaldaeans and $gyptians as the ife of Proteus" and is regarded as the mother of the 3abiri" the sons of Ptah or $mephtathe divine light or the )un. The angels ans er to the stars in the follo ing orderI The )un" the %oon" %ars" 2enus" %ercury" (upiter" and )aturn0 %ichael" 4abriel" )amael" +nael" -aphael" &achariel" and :rifiel0 this is in religion and Christian 3abalism0 astrologically and esoterically the places of the >regents? stand other ise" as also in the (e ish" or rather the real Chaldaean 3abalah. K xiv" C9. LLLLLLLLLL

Page @CA acomposed a po erful ogdoad0J the eight superior po ers" as " or solar assessors" danced around him the sacred circular dance" the symbol of the rotation of the planets around the )un. (ehovah and )aturn" moreover" are one. It is #uite natural" therefore" to find a 1rench riter" d;+nselme" applying the same terms of and (ehovah and his Word" and they are correctly so applied. 1or if the >circle dance? prescribed by the +ma5ons for the %ysteriesabeing the >circle dance? of the planets" and characterised as >the motion of the divine )pirit carried on the aves of the great ,eep?acan no be called >infernal? and >lascivious? hen performed by the Pagans" then the same epithets ought to be applied to ,avid;s dance0K and to the dance of the daughters of )hiloh"R and to the leaping of the prophets of Baal0X they ere all identical and all belonged to )abaean orship. 3ing ,avid;s dance" during hich he uncovered himself before his maid!servants in a public thoroughfare" sayingI I ill play 6act than this" ant only7 before 6(ehovah7" and I ill yet be more vile

as certainly more reprehensible than any >circle dance? during the %ysteries" or even than the modern -<sa %andala in India"ll hich is the same thing. It as ,avid ho introduced (ehovistic orship into (udea" after so.ourning so long among the Tyrians and Philistines" here these rites ere common.

LLLLLLLLLL J This is one more proof that the +ncients kne of seven planets besides the )un0 for other ise hich is the eighth in such a caseT The seventh" ith t o others" as stated" ere >mystery? planets" hether 8ranus or any other. MCreu5er;s ork on -eligions" t. III0 p. 9EF 6as translated from his earlier title )ymbolik und %ythologie . . .7 is #uoted in ,e %irville;s ,es $sprits" iv" D.O K II )amuel" vi. 9G!99. R (udges" xxi. 9C" et se#. X I 3ings" xviii. 9A. ll This danceathe -asa %andala" enacted by the 4opjs or shepherdesses of 3rishna" the )un!4od" is enacted to this day in -<.put<na in India and is undeniably the same theo!astronomical and symbolical dance of the planets and the &odiacal signs" that as danced thousands of years before our era. LLLLLLLLLL

Page @CH ,avid kne nothing of %oses" it seems" and if he introduced the (ehovah! orship" it as not in its monotheistic character" but simply as that of one of the many M3abeireanO gods of the neighbouring nations!a tutelary deity of his o n M O to hom he had given the preference" and chosen among >all other M3abeiriO gods"?J and ho as one of the >associates"? Habir" of the )un. The )hakers dance the >circle dance? to this day hen turning round for the Holy 4host to move them. In India it is '<r<yana ho is >the mover on the aters?0 and '<r<yana is 2ishnu in his secondary form" and 2ishnu has 3rishna for an +vat<ra" in hose honour the >circle dance? is still enacted by the 'autch!girls of the temples" he being the )un!4od and they the planets as symbolised by the gopjs. *et the reader turn to the orks of de %irville" a -oman Catholic riter" or to %onumental Christianity" by ,r. *undy" a Protestant divine" if he ants to appreciate to any degree the subtlety and casuistry of their reasonings. 'o one ignorant of the occult versions can fail to be impressed ith the proofs brought for ard to sho ho cleverly and perseveringly >)atan has orked for long millenniums to tempt a humanity? unblessed ith an infallible Church" in order to have himself recogni5ed as the >:ne living 4od"? and his fiends as holy +ngels. The reader must be patient" and study ith attention hat the author says on behalf of his Church. To compare it the better ith the version of the :ccultists" a fe points may be #uoted here verbatim. )t. Peter tells usI >%ay the divine *ucifer arise in your hearts?K M'o the )un is ChristO. . . . >I ill send my )on from the )un"? said the $ternal through the voice of prophetic traditions0 and prophecy having become history the $vangelists repeated in their turnI The )un rising from on high visited us.R

LLLLLLLLLL J Isis 8nveiled" 2ol. II" p. BF. K II $pistle i" CD. The $nglish text saysI >8ntil the daystar arise in your heart"? a trifling alteration hich does not really matteraas *ucifer is the day as ell as the >morning? staraand it is less shocking to pious ears. There are a number of such alterations in the Bible. R *uke i" HE. +gain the $nglish translation changes the ord >)un? into >day!spring.? M+nother little correction of the *apsus Calami of an +postle for hom divine inspiration is claimed. 6W%). CB@ fn.0 also in The Theosophist" 2ol. *I2" +ugust" CD@@" p. FGA / fn.7O The -oman Catholics are decidedly braver and more sincere than the Protestant theologiansI M)ee de %irville" ,es $sprits" I2" @B and @E.O LLLLLLLLLL

Page @CE 'o 4od says" through %alachi" Miii" 9G O that the )un shall arise for those ho fear his name. What %alachi meant by >the )un of -ighteousness? the 3abalists alone can tell0 but hat the 4reek" and even the Protestant" theologians understood by the term is of course Christ" referred to metaphorically. :nly" as the sentence" >I ill send my )on from the )un"? is borro ed verbatim from a )ibylline Book" it becomes very hard to understand ho it can be attributed to" or classed ith any prophecy relating to the Christian )avior" unless" indeed" the latter is to be identified ith +pollo. 2irgil" again" says" >Here comes the 2irgin;s and +pollo;s reign"? and +pollo" or +polouen" is to this day vie ed as a form of )atan" and is taken to mean the +ntichrist. MThe *atin Church is brave" and had the courage of her opinions at all times. Why does she not try to be logical" as she is daringT 6W%).CB@7O If the )ibylline promise" >He ill send his )on from the )un? applies to Christ" then either Christ and +pollo are oneaand then hy call the latter a demonTaor the prophecy had nothing to do ith the Christian )avior" and" in such a case" hy appropriate it at allT But de %irville goes further. He sho s us )t. ,enys" the +reopagite" affirming that The )un is the special signification" and the statue of 4odJ . . . >It is by the $astern door that the glory of the *ord penetrated into the temples? Mof the (e s and Christians" that divine glory being )un!light.O . . . >We build our churches to ards the east"? says in his turn )t. +mbrose" >for during the %ysteries e begin by renouncing him ho is in the est.?K >He ho is in the est? is Typhon" the $gyptian god of darknessathe having been held by them as the >Typhonic 4ate of ,eath.? est

LLLLLLLLLL J Thus said the $gyptians and the )abaeans in days of old" the symbol of :siris and Bel" as the sun. But they had a higher deity. K :p. cit." @H!@E. LLLLLLLLLL hose manifested gods"

Page @CD Thus" having borro ed :siris from the $gyptians" the Church 1athers thought little of helping themselves to his brother Typhon. Then againI The prophet BaruchJ speaks of the stars that re.oice in their vessels and citadels 6chap. iii" @B70 and $cclesiastes applies the same terms to the sun" hich is said to be >the admirable vessel of the most High"? and the >citadel of the *ord"? .K In every case there is no doubt about the thing" for the sacred riter says" It is a )pirit ho rules the sun;s course. Hear hat he says 6in $ccles." i. A7" >The sun also arisethaand its spirit lighting all in its circular path 6gyrat gyrans7 returneth according to his circuits.?R ,e %irville seems to #uote from texts either re.ected by or unkno n to Protestants" in hose Bible there is no forty!third chapter of $cclesiastes0 nor is the sun made to go >in circuits? in the latter" but the ind. This is a #uestion to be settled bet een the -oman and the Protestant Churches. MThe point to sho is" the strong element of heliolatry in the former!hence )abaeanism to this day. 61rom W%). CB@" alsoI The Theosophist" 2ol. *I2" +ugust" CD@@" pp. FGH!GE.7O +n :ecumenical Council having authoritatively put a stop to Christian +strolatry by declaring that there ere no sidereal )ouls in sun" moon" or planets" )t. 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 intelligence.?X

LLLLLLLLLL J $xiled from the Protestant bible but left in the +pocrypha hich" according to +rticle 2I of the Church of $ngland" >she doth read for example of life and instruction of manners? 6T7" but not t establish any doctrine Mas the Papists do. 6W%). CBF7O K Cornelius a *apide" v" DBE. R $cclesiasticus" xliii. The above #uotations are taken from de %irville;s chapter >:n Christian and (e ish )olar Theology"? in ,es $sprits" I2" @F" @H" @E. X 'evertheless the Church has preserved in her most sacred rites the >star!rites? of the Pagan Initiates. In the pre!Christian %ithraic %ysteries" the candidate ho overcame successfully the >t elve Tortures? hich preceded the final Initiation" received a small round cake or afer of unleavened bread" symbolising in one of its meanings" the solar disc" and kno n as the manna 6heavenly bread7. . . . + lamb" or a bull even" as killed" and ith the blood the candidate had to be sprinkled" as in the case of the $mperor (ulian;s initiation. The seven rules or mysteries that are represented in the -evelation as the seven seals hich are opened in order ere then delivered to the ne ly born. LLLLLLLLLL

Page @9G Thereupon the author" comforted by the explanation" #uotes Clement the +lexandrian" and reminds the reader of the opinion of that philosopher" the interrelation that exists >bet een the seven branches of the candlestickathe seven stars of the -evelation"? and the sunI The six branches 6says Clement7 fixed to the central candlestick have lamps" but the sun placed in the midst of the andering ones 6 7 pours his beams on them all0 this golden candlestick hides one more mysteryI 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 ho are the )even $yes of the *ord. Therefore the principal planets are to the seven primeval spirits" according to )t. Clement" that hich the candlestick!sun is to Christ Himself" namelyatheir vessels" their T}`\W\.J Plain enough" to be sure0 though one fails to see that this explanation even helps the situation. The seven!branched chandelier of the Israelites" as ell as the > anderers? of the 4reeks" had a far more natural meaning" a purely astrological one to begin ith. In fact from %agi and Chaldaeans do n to the much!laughed!at &adkiel" every astrological ork ill tell its reader that the )un placed in the midst of the planets" ith )aturn" (upiter and %ars on one side" and 2enus" %ercury and the %oon on the other" the planets; line crossing through the hole $arth" has al ays meant hat Hermes tells us" namely" the thread of destiny" or that hose action 6influence7 is called destiny.K But symbol for symbol e prefer the sun to a candlestick.

LLLLLLLLLL J M,es $sprits" I2" p. @DO K Truly says ). T. ColeridgeI >Instinctively the reason has al ays pointed out to men the ultimate end of various sciences. . . . There is no doubt but that astrology of some sort or other ill be the last achievement of astronomyI there must be chemical relations bet een the planets. . . the difference of their magnitude compared ith that of their distances is not explicable other ise.? Bet een planets and our earth ith its mankind" e may add. LLLLLLLLLL

Page @9C :ne can understand ho the latter came to represent the sun and planets" but no one can admire the chosen symbol. There is poetry and grandeur in the sun hen it is made to symbolise the >$ye of :rmu5d"? or of :siris" and is regarded as the 2<hana 6vehicle7 of the highest ,eity. 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"J in a (e ish synagogue" as a mystical seat of honour. There are then positively t o suns" a sun adored and a sun adoring. The +pocalypse proves it. The Word is found in Chap. vii" in the angel ho ascends ith the rising of the sun" having the seal of the living 4od. . . . While commentators differ on the personality of this angel" )t. +mbrose and many other theologians see in him Christ himself. . . . He is the )un adored. But in Chap. xix e find an angel standing in the sun" inviting all the nations to gather to the great supper of the *amb. This time it is literally and simply the angel of the suna ho cannot be mistaken for the >Word"? since the prophet distinguishes him from the Word" the 3ing of 3ings and the *ord of *ords. . . . The angel in the sun seems to be an adoring sun. Who may be the latterT +nd ho else can he be but the %orning )tar" the guardian angel of the Word" his ferouer" or angel of the face" as the Word is the angel of the 1ace 6presence7 of his 1ather" his principal attribute and strength" as his name itself implies 6%ikael7" the po erful rector glorified by the Church" the -ector potens ho ill fell the +ntichrist" the 2iceWord" in short" ho represents his master" and seems to be one ith him.K Pes" %ikael is the alleged con#ueror of :rmu5d" :siris" +pollo" 3rishna" %ithra" etc." of all the )olar 4ods" in short" kno n and unkno n" no treated as demons and as >)atan.? 'evertheless" the >Con#ueror? has not disdained to don the ar spoils of the van#uished foesatheir personalities" attributes" even their namesa to become the alter ego of these demons. Thus the )un!4od here is Honover or the $ternal. The prince Mor 2ice!2erbum" 6the +nti!Christ evidently7O is :rmu5d" since he is the first of the seven +msh<spends Mthe demon copies of the seven original angelsO 6caput angelorum70 the lamb 6hamal7" the )hepherd of the &odiac and the antagonist of the snake.

LLLLLLLLLL J >Christ then?" the author says 6p. BG7" >is represented by the trunk of the candlestickI MHe is the 2ine" the support of all the )olar system and all the planets are merely its branches.? 6W%). CBD0 also The Theosophist" 2ol. *I2" +ugust" CD@@" p. FGD.7aCompiler.O K ,e %irville" ,es $sprits I2" BC" B9. LLLLLLLLLL

Page @99 But the )un 6the $ye of :rmu5d7 has also his rector" 3orshid or the %itraton" ho is the 1ravashi of the face of :rmu5d" his I5ed" or the morning star. The %a5deans had a triple )un. . . . 1or us this 3orshid!%itraton is the first of the psychopompian genii" and the guide of the sun" the immolator of the terrestrial Bull Mor lambO hose ounds are licked by the serpent Mon the famous %ithraic monumentO.J )t. Paul" in speaking of the rulers of this orld" the Cosmocratores" only said hat as said by all the primitive Philosophers of the ten centuries before the Christian era" only he as scarcely understood" and as often ilfully misinterpreted. ,amascius repeats the teachings of the Pagan riters hen he explains that There are seven series of cosmocratores or cosmic forces" hich are doubleI the higher ones commissioned to support and guide the superior orld0 the lo er ones" the inferior orld Mour o nO . +nd he is but saying hat the ancients taught. Iamblichus gives this dogma of the duality of all the planets and celestial bodies" of gods and daimens 6spirits7. He also divides the +rchontes into t o classesathe more and the less spiritual0 the latter more connected ith and clothed ith matter" as having a form" hile the former are bodiless 6arbpa7. But hat have )atan and his angels to do ith all thisT Perhaps only that the identity of the &oroastrian dogma ith the Christian" and of %ithra" :rmu5d" and +hriman ith the Christian 1ather" )on" and ,evil" might be accounted for. +nd hen e say >&oroastrian dogmas? e mean the exoteric teaching. Ho explain the same relations bet een %ithra and :rmu5d as those bet een the +rchangel %ikael and ChristT +hura %a5da says to holy &arathushtraI >When I created MemanatedO %ithra . . . I created him that he should be invoked and adored e#ually ith myself.? 1or the sake of necessary reforms" the &oroastrian mryans transformed the ,evas" the bright 4ods of India" into daevas or devils. It as their 3arma that in their turn the Christians should vindicate on this point the Hindus.

LLLLLLLLLL J :p. cit. p. B9. LLLLLLLLLL

Page @9@ 'o :rmu5d and %ithra have become the daevas of Christ and %ikael" the dark lining and aspect of the )avior and +ngel. The day of the 3arma of Christian theology ill come in its turn. +lready the Protestants have begun the first chapter of the religion that ill seek to transform the >)even )pirits? and the host of the -oman Catholics into demons and idols. $very religion has its 3arma" as has every individual. That hich is due to human conception and is built on the abasement of our brothers ho disagree ith us" must have its day. >There is no religion higher than truth.? The &oroastrians" %a5deans" and Persians borro ed their conceptions from India0 the (e s borro ed their theory of angels from Persia0 the Christians borro ed from the (e s. Hence the latest interpretation by Christian theologyato the great disgust of the synagogue" forced to share the symbolical candlestick ith the hereditary enemya that the seven!branched candlestick represents the seven Churches of +sia and the seven planets hich are the angels of those Churches. Hence also" the conviction that the %osaic (e s" the inventors of that symbol for their tabernacle" ere a kind of )abaeans" ho blended their planets and the spirits thereof into one" and called them aonly far latera(ehovah. 1or this e have the testimony of Clemens +lexandrinus" )t. Hieronymus and others. +nd Clement" as an Initiate of the %ysteriesaat hich the secret of the heliocentric system as taught several thousands of years before 4alileo and Copernicusaproves it by explaining that By these various symbols connected ith 6sidereal7 phenomena the totality of all the creatures hich bind heaven ith earth" are figured. . . . The chandelier represented the motion of the seven luminaries" describing their astral revolution. To the right and the left of that candelabrum pro.ected the six branches" each of hich had its lamp" because the )un placed as a candelabrum in the middle of other planets distributes light to them.J . . . +s to the cherubs having t elve ings bet een the t o" they represent to us the sensuous orld in the t elve 5odiacal signs.K

LLLLLLLLLL J 'ot ithstanding the above" ritten in the earliest Christian period by the renegade 'eo!Platonist" the Church persists to this day in her ilful error Helpless against 4alileo" she no tries to thro a doubt even on the heliocentric systemU K )tromateis" 2" vi. LLLLLLLLLL

Page @9B +nd yet in the face of all this evidence" sun" moon" planets" all are sho n as being demoniacal before" and divine only after" the appearance of Christ. +ll kno the :rphic verseI >It is &eus" it is +das" it is the )un" it is Bacchus"? these names having been all synonymous for classic poets and riters. Thus for ,emocritus >,eity is but a soul in an orbicular fire"? and that fire is the )un. 1or Iamblichus the sun as >the image of divine intelligence?0 for Plato >an immortal living Being.? Hence the oracle of Claros hen asked to say ho as the (ehovah of the (e s" ans ered" >It is the )un.? We may add the ords in Psalms" xix" B" AI In the sun hath he placed a tabernacle for himselfJ . . . his going forth is from the end of the heaven" and his circuit unto the ends of it0 and there is nothing hid from the heat thereof. (ehovah then is the sun" and thence also the Christ of the -oman Church. +nd no the criticism of ,upuis on that verse becomes comprehensible" as also the despair of the +bbZ 1oucher. >'othing is more favorable to )abaeanism than this text of the 2ulgateU?K he exclaims. +nd" ho ever disfigured may be the ords and sense in the $nglish authorised bible" the 2ulgate and the )eptuagint both give the correct text of the original" and translate the latterI >In the sun he established his abode?0 hile the 2ulgate regards the >heat? as coming direct from 4od and not from the sun alone" since it is 4od ho issues forth from" and d ells in the sun and performs the circuitI in sole posuit . . . . et ipse exultavit. 1rom these facts it ill be seen that the Protestants ere right in charging )t. (ustin ith saying that 4od has permitted us to orship the sun.

LLLLLLLLLL J The $nglish bible hasI >In them 6the Heavens7 hath he set a tabernacle for the sun"? hich is incorrect and has no sense in vie of the verse that follo s" for there are things >hid from the heat thereof? if the latter ord is to be applied to the sun. K M%Zmoires de *;+cademie des Inscriptions" 2ol. QQ2" p. 9.O LLLLLLLLLL

Page @9F +nd this" not ithstanding the lame excuses that hat as really meant as that 4od permitted himself to be orshipped in" or ithin" the sun"J hich is all the same. It ill be seen from the above" that hile the Pagans located in the sun and planets only the inferior po ers of 'ature" the representative )pirits" so to say" of +pollo" Bacchus" :siris" and other solar gods"K the Christians" in their hatred of Philosophy" appropriated the sidereal localities" and no limit them to the use of their anthropomorphic deity and his angels a ne transformations of the old" old gods. )omething had to be done in order to dispose of the ancient tenants" so they ere disgraced into >demons"? icked devils. MW%).CFD closes this section ith these ordsI This must suffice. It is thus sho n that the only point of difference bet een the exotericism of the *atin Church and that of the old +strolators and even the modern Hindus and Parsis lies in the entirely arbitrary interpretation by the churches of both the Christian and the pagan systems0 especially by the Catholic" or rather -oman Church. $mblems" symbols" allegories and often even names being sho n identical in both" e may proceed to point to a fe more parallels in order to explain them in the light of esoterism. The :ccultists have no desire to hurt anyone;s feelingsathe Theosophists least of all. They only claim the same privileges for themselves" that the Christians are monopoli5ing for nearly t o millenniumsI common rights for all" mutual respect sho n for each other;s religions oraan e#ual liberty of opinion and right of interpretation as their opponents have. 6+lso see The Theosophist" 2ol. *2" :ct. CD@@" pp.C@!CB7 a Compiler.O

LLLLLLLLLL J Ibid. )ee article on >)abaeanism"? by Bergier. K M>4ods"? subordinate as a hierarchy to the one ever invisible and unkno n ,eity" 6W%). CBF0 The Theosophist" 2ol. *I2" )ept. CD@@" p. A@H7.O LLLLLLLLLL

Page @9A

PAGAN SIDEREAL WORSHIP% OR ASTROLOG" The Theraphjm of +bram;s father" Terah" the >maker of images"? and the 3abiri 4ods are directly connected ith ancient )abaean orship or +strolatry. Chiun" or the god khjybn" orshipped by the (e s in the ilderness" is )aturn and Viva" later on called (ehovah. +strology existed before astronomy" and +stronomus as the title of the highest hierophant in $gypt.J :ne of the names of the (e ish (ehovah" >)abaeth"? or the >*ord of Hosts? 6tsabaeth7" belongs to the Chaldaean )abaeans 6or Tsabaeans7" and has for its root the ord tsaba" meaning a >car"? a >ship"? and >an army?0 )abaeth thus meaning literally the army of the ship" the cre " or a naval host" the sky being metaphorically referred to as the >upper ocean? in the doctrine. In his interesting volumes" *acour explains that all such ords as . . . the celestial armies or the hosts of heaven" signify not only the totality of the heavenly constellations" but also the +leim on hom they are dependent0 the aleit5baout are the forces of the constellations" the potencies that maintain them in their order0 the Pahve!T5baout signifies Him" the supreme chief of those celestial bodies.K In his collectivity" as the chief >:rder of )pirits"? not a chief )pirit. The )abaeans having orshipped in the graven images only the celestial hostsa angels and gods hose habitations ere the planets" never in truth orshipped the stars. 1or on Plato;s authority"R e kno that among the stars and constellations" the planets alone had a right to the title of theoi 64ods7" as that name as derived from the verb " to run or to circulate.

LLLLLLLLLL J When the hierophant took his last degree" he emerged from the sacred recess called %anneras and as given the golden Tau" the $gyptian Cross" hich as subse#uently placed on his breast" and buried ith him. K fuoted in de %irville" ,es $sprits" I2" B. P. *acour" +elohim ou les ,ieux de %oise" t. II" p. DA. R Cratylus" @DH ,. LLLLLLLLLL

Page @9H )elden also tells us that they ere like ise called 64ods! Councillors7 and 6lictors7 as they 6the planets7 ere present at the sun;s consistory" solis consistorio adstantes. J )ays the learned CedrenusI The sceptres the seven presiding angels of -habdophores and lictors given to them.K ere armed ith" explain these names

-educed to its simplest expression and popular meaning" this is of course fetish orship. Pet esoteric astrolatry as not at all the orship of idols" since under the names of >Councillors? and >*ictors"? present at the >)un;s consistory"? it as not the planets in their material bodies that ere meant" but their -egents or >)ouls? 6)pirits7. If the prayer >:ur 1ather in heaven"? or >)aint? so!and!so in >Heaven? is not an idolatrous invocation" then >:ur 1ather in %ercury"? or >:ur *ady in 2enus"? >fueen of Heaven"? etc." is no more so0 for it is precisely the same thing" the name making no difference in the act. The ord used in the Christian prayers" >in heaven? cannot mean anything abstract. + d ellinga hether of 4ods" angels or )aints 6every one of these being anthropomorphic individualities and beings7a must necessarily mean a locality" some defined spot in that >heaven?0 hence it is #uite immaterial for purposes of orship hether that spot be considered as >heaven? in general" meaning no here in particular" or in the )un" %oon or (upiter. The argument is futile that there ere T o deities" and t o distinct hierarchies or tsabas in heaven" in the ancient orld as in our modern times . . . the one" the living 4od and his host" and the other" )atan" *ucifer ith his councillors and lictors" or the fallen angels. :ur opponents say that it is the latter hich Plato ith the hole of anti#uity orshipped" and hich t o!thirds of humanity orship to this day. >The hole #uestion is to kno ho to discern bet een the t o.?

LLLLLLLLLL J ,e ,iis )yriis Proleg." ch. iii" as #uoted by de %irville" op. cit." p. A. K ,e %irville" ibid." p. H. LLLLLLLLLL

Page @9E Protestant Christians fail to find any mention of angels in the Pentateuch" e may therefore leave them aside. The -oman Catholics and the 3abalists find such mention0 the former" because they have accepted (e ish angelology" ithout suspecting that the >tsabaean Hosts? ere colonists and settlers on (udaean territory from the lands of the 4entiles0 the latter" because they accepted the bulk of the )ecret ,octrine" keeping the kernel for themselves and leaving the husks to the un ary. Cornelius a *apide points out and proves the meaning of the ord tsaba in the first verse of Chapter ii of 4enesis0 and he does so correctly" guided" as he probably as" by learned 3abalists. The Protestants are certainly rong in their contention" for angels are mentioned in the Pentateuch under the ord tsaba" hich means >hosts? of angels. In the 2ulgate the ord is translated ornatus" meaning the >sidereal army"? the ornament also of the skyakabalistically. The biblical scholars of the Protestant Church" and the savants among the materialists" ho failed to find >angels? mentioned by %oses" have thus committed a serious error. 1or the verse readsI Thus the heaven and the earth ere finished and all the host of them"J the >host? meaning >the army of stars and angels?0 the last t o ords being" it seems" convertible terms in Church phraseology. Cornelius a *apide is cited as an authority for this0 he says that Tsaba does not mean either one or the other but >the one and the other" > or both" siderum ac angelorum. If the -oman Catholics are right on this point" so are the :ccultists hen they claim that the angels orshipped in the Church of -ome are none else than their >)even Planets"? the ,hy<ni!Chohans of Buddhistic $soteric Philosophy" or the 3um<ras" >the mind!born sons of Brahm<"? kno n under the patronymic of 2aidh<tra.

LLLLLLLLLL J 4enesis ch. ii" verse C. LLLLLLLLLL

Page @9D The identity bet een the 3um<ras" the Builders or cosmic ,hy<ni!Chohans" and the )even +ngels of the )tars" ill be found ithout one single fla if their respective biographies are studied" and especially the characteristics of their chiefs" )anat!3um<ra 6)anat!)u.<ta7" and %ichael the +rchangel. Together ith the 3abirim 6Planets7" the name of the above in Chaldaea" they ere all >divine Po ers? 61orces7. 1=rst says that the name 3abiri as used to denote the seven sons of " meaning Pater )adic" Cain" or (upiter" or again of (ehovah. There are seven 3um<ras!four exoteric and three secretathe names of the former being found in the )<nkhya! Bh<shya" by 4audap<d<ch<rya. J They are all >2irgin 4ods"? ho remain eternally pure and innocent and decline to create progeny. In their primitive aspect" these mryan seven >mind!born sons? of 4od are not the regents of the planets" but d ell far beyond the planetary region. But the same mysterious transference from one character or dignity to another is found in the Christian +ngel!scheme. The >)even )pirits of the Presence? attend perpetually on 4od" and yet e find them under the same names of %ikael" 4abriel" -aphael" etc." as >)tar!regents? or the informing deities of the seven planets. )uffice it to say that the +rchangel %ichael is called >the invincible virgin combatant? as he >refused to create"? hich ould connect him ith both )anat )u.<ta and the 3um<ra ho is the 4od of War.K The above has to be demonstrated by a fe #uotations. Commenting upon )t. (ohn;s >)even 4olden Candlesticks"? Cornelius a *apide saysI These seven lights relate to the seven branches of the candlestick by hich ere represented the seven MprincipalO planets in the temples of %oses and )olomon . . . or" better still" to the seven principal )pirits" commissioned to atch over the salvation of men and churches.R

LLLLLLLLLL J The three secret names are >)ana" )anat!)u.<ta" and 3apila?0 hile the four exoteric 4ods are called )anat!3um<ra" )anandana" )anaka and )an<tana. M)ee pp. @ / CEE in the )ankya 3arik ith Bhashya of 4audap<d<" tr. by H.T. Colebrooke / H.H. Wilson. The CEEH ed. has been reprinted by the Indological Book House" 2aranasi" India" in CDHE.aCompiler.O K +nother 3um<ra" the >4od of War"? is called in the Hindu system the >eternal celibate?a?the virgin arrior.? He is the mryan )t. %ichael. R Comm. on the +pocalypse" chap. iv" as #uoted in de %irville" ,es $sprits" I2" 9E. LLLLLLLLLL

Page @@G )t. (erome saysI In truth the candlestick ith the seven branches as the type of the orld and its planets.J )t. Thomas +#uinas" the great -oman Catholic doctor ritesI I do not remember having ever met in the orks 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 intelligence" either directly by 4od" or by the mediation of angels. But the latter opinion seems to be far more consonant ith the order of things asserted by )t. ,enys to be ithout exception" that everything on earth is" as a rule" governed by 4od through intermediary agencies.K +nd no let the reader recall hat the Pagans say of this. +ll the classical authors and philosophers ho have treated the sub.ect" repeat ith Hermes Trismegistus" that the seven -ectorsathe planets including the suna ere the associates" or the co orkers" of the 8nkno n +ll represented by the ,emiourgosa commissioned to contain the Cosmosaour planetary orlda ithin seven circles. Plutarch sho s them representing >the circle of the celestial orlds.? +gain" ,enys of Thracia and the learned Clement of +lexandria both describe the -ectors as being sho n in the $gyptian temples in the shape of mysterious heels or spheres al ays in motion"

LLLLLLLLLL J )tromateis" Bk. 2" chap. vi. K )t. Thomas +#uinas" )umma. We give the originalI >Coelestia corpora moveri a spirituali creatura" a nemine sanctorum vel philosophorum negatum" legisse me memini. 6:pusc." Q" art. iii.7 . . . %ihi autem videtur" #uod demonstrative probari posset" #uod ab ali#uo intellectu corpora coelestia moveantur" vel a ,eo immediate" vel a mediantibus angelis. )ed #uod mediantibus angelis ea moveat" congruit rerum ordine" #uem ,ionysis infallibilem asserit" ut inferiora a ,eo per media secundum cursum communem administrentur.? 6:pusc. II" art. ii.7 +nd if so" and 4od never meddles ith the once for ever established la s of 'ature leaving it to his administrators" hy should their being called 4ods by the >heathen? be deemed idolatrousT LLLLLLLLLL

Page @@C hich made the Initiates affirm that the problem of perpetual motion had been solved by the celestial heels in the Initiation +dyta.J This doctrine of Hermes as that of Pythagoras and of :rpheus before him. It is called by Proclus >the 4od!given? doctrine. Iamblichus speaks of it ith the greatest reverence. Philostratus tells his readers that the hole sidereal court of the Babylonian heaven as represented in the temples In globes made of sapphires and supporting the golden images of their respective gods. The temples of Persia Cedrenus can be credited ere especially famous for these representations. If

The $mperor Heraclius on his entry into the city of Ba5acum as struck ith admiration and onder before the immense machine fabricated for 3ing Chosroes" hich represented the night!sky ith the planets and all their revolutions" ith the angels presiding over them.K

LLLLLLLLLL J In one of ,es %ousseaux;s volumes on ,emonology 6*a %agie au xix me )iZcle" Paris" CEAG / AB.7 the statement of the +bbZ Huc is found" and the author testifies to having heard the follo ing story repeatedly from the +bbZ himself. In a lamasery of Tibet" the missionary found the follo ingI >It is a simple canvas ithout 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 dead0 #uite the reverse" for" according to the +bbZ" one ould say that our moon herself" or at least her living double" lighted the picture. $ach phase" each aspect" each movement of our satellite" is repeated in her facsimile" in the movement and progress of the moon in the sacred picture. SPou 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 ay ith the real luminary. It is" in a ord" a most perfect and resplendent reproduction of the pale #ueen of the night" hich received the adoration of so many people in the days of old;.? We kno from the most reliable sources and numerous eye! itnesses" that such >machines?anot canvas paintingsado exist in certain temples of Tibet0 as also the >sidereal heels? representing the planets" and kept for the same purposesaastrological and magical. Huc;s statement as translated in Isis 8nveiled M2ol. I" p. BBCO from ,es %ousseaux;s volume. M:p. cit." CEAB ed." p. CB9 fnaCB@ fn.O K Cedrenus" p. @@E. Mde %irville" op. cit." I2" H.O Whether produced by clock ork or magic po er" such machinesa hole celestial spheres ith planets rotatinga ere found in the )anctuaries" and some exist to this day in (apan" in a secret subterranean temple of the old %ikados" as ell as in t o other places. LLLLLLLLLL

Page @@9 It as on such >spheres? that Pythagoras studied +stronomy in the adyta arcana of the temples to hich he had access. +nd it as there on his Initiation" that the eternal rotation of those spheresa?the mysterious heels? as they are called by Clement and ,enys" and hich Plutarch calls > orld! heels?ademonstrated to him the verity of hat had been divulged to him" namely" the heliocentric system" the great secret of the +dyta. +ll the discoveries of modern astronomy" like all the secrets that can be revealed to it in future ages" ere contained in the secret observatories and Initiation Halls of the temples of old India and $gypt. It is in them that the Chaldaean made his calculations" revealing to the orld of the profane no more than it as fit to receive. We may" and shall be told" no doubt" that 8ranus as unkno n to the ancients" and that they ere forced to reckon the sun amongst the planets and as their chief. Ho does anyone kno T 8ranus is a modern name0 but one thing is certainI the ancients had a planet" >a mystery planet"? that they never named and that the highest +stronomus" the Hierophant" alone could >confabulate ith.? But this seventh planet as not the sun" but the hidden ,ivine Hierophant" ho as said to have a cro n" and to embrace ithin its heel >seventy!seven smaller heels.? In the archaic secret system of the Hindus" the sun is the visible *ogos" >)brya?0 over him there is another" the divine or heavenly %ana ho" after having established the system of the orld of matter on the archetype of the 8nseen 8niverse" or %acrocosm" conducted during the %ysteries the heavenly -<sa %andala0 hen he as saidI To give ith his right foot the impulse to Tyam or Bhbmi M$arthO that makes her rotate in a double revolution. What says Hermes againT When explaining $gyptian Cosmology he explainsI *isten" : my son . . . the Po er has also formed seven agents" ho contain ithin their circles the material orld" and hose action is called destiny. . . . When all became sub.ect to man . . . the )even" illing to favour human intelligence" communicated to him their po ers.

Page @@@ But as soon as man kne their true essence and his o n nature" he desired to penetrate ithin and beyond the circles and thus break their circumference by usurping the po er of him ho has dominion over the 1ire M)unO itself0 after hich" having robbed one of the Wheels of the )un of the sacred fire" he fell into slavery.J It is not Prometheus ho is meant here. Prometheus is a symbol and a personification of the hole of mankind in relation to an event hich occurred during its childhood" so to say athe >Baptism by 1ire?a hich is a mystery ithin the great Promethean %ystery" one that may be at present mentioned only in its broad general features. By reason of the extraordinary gro th of human intellect and the development in our age of the fifth principle 6%anas7 in man" its rapid progress has paralysed spiritual perceptions. It is at the expense of isdom that intellect generally lives" and mankind is #uite unprepared in its present condition to comprehend the a ful drama of human disobedience to the la s of 'ature and the subse#uent 1all" as a result. It can only be hinted at" in its place.

LLLLLLLLLL J Champollion!1igeac" [gypte moderne" p. CB9. MCf. de %irville" op. cit." I2" p. CC.O LLLLLLLLLL

Page @@B

SOULS OF THE STARS+UNIVERSAL HELIOLATR" In order to sho that the +ncients have never >mistaken stars for 4ods"? or +ngels and the sun for the highest 4ods and 4od" but have orshipped only the )pirit of all" and have reverenced the minor 4ods supposed to reside in the sun and planetsathe difference bet een these t o orships has to be pointed out. )aturn" >the 1ather of 4ods? must not be confused ith his namesakeathe planet of the same name ith its eight moons and three rings. The t oathough in one sense identical" as are" for instance" physical man and his soulamust be separated in the #uestion of orship. This has to be done the more carefully in the case of the seven planets and their )pirits" as the hole formation of the universe is attributed to them in the )ecret Teachings. The same difference has to be sho n again bet een the stars of the 4reat Bear" the -iksha and the Chitra!)ikhandin" >the bright!crested"? and the -ishis athe mortal )ages ho appeared on earth during the )atya!Puga. If all of these have been so far closely united in the visions of the seers of every ageathe Bible seers includedathere must have been a reason for it. 'or 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 ell kno n that 3epler" the eminent astronomer" in common ith many other great men ho believed that the heavenly bodies ruled favourably or adversely the fates of men and nationsafully credited besides this the fact that all heavenly bodies" even our o n earth" are endo ed ith living and thinking souls. *e Couturier;s opinion is orthy of notice in this relationI We are too inclined to critici5e unsparingly everything concerning astrology and its ideas0 nevertheless our criticism" to be one" ought at least to kno " lest it should be proved aimless" hat those ideas in truth are. +nd hen among the men e thus critici5e" e find such names as those of -egiomontanus" Tycho Brahe" 3epler" etc." there is reason hy e should be careful. 3epler as an astrologer by profession" and became an astronomer in conse#uence. He as earning his livelihood by genethliac figures" hich" indicating the state of the heavens at the moment of the birth of individuals" ere a means to hich everyone resorted for horoscopes.

Page @@F That great man as a believer in the principles of astrology" all its foolish results.J ithout accepting

But astrology is nevertheless proclaimed as a sinful science" and together ith :ccultism is tabooed by the Churches. It is very doubtful" ho ever" hether mystic >star! orship? can be so easily laughed do n as people imagineaat any rate by Christians. The hosts of +ngels" Cherubs and Planetary +rchangels are identical ith the minor 4ods of the Pagans. +s to their >great 4ods"? if %ars has been sho naon the admission of even the enemies of the Pagan astrologersato have been regarded by the latter simply as the personified strength of the one highest impersonal ,eity" %ercury being personified as its omniscience" (upiter as its omnipotency" and so on" then the >superstition? of the Pagan has indeed become the >religion? of the masses of the civili5ed nations. 1or ith the latter" (ehovah is the synthesis of the seven $lehjm" the eternal centre of all those attributes and forces" the +lei of the +leim" and the +donai of the +donim. +nd if ith them %ars is no called )t. %ichael" the >strength of 4od"? %ercury 4abriel" the >omniscience and fortitude of the *ord"? and -aphael >the blessing or healing po er of 4od"? this is simply a change of names" the characters behind the masks remaining the same. M'or are the pagans to be so despised for having adopted the names and numbers of their planets for the days of their eek and their appellation 6the +rabs calling their eek tsaba to this day7asince it is hardly 9GG years ago" that the +usburgian (esuits clamoured to be permitted to do the same.K

LLLLLLLLLL J %usZe des )ciences" p. 9@G. K This pious and curious attempt as denounced some years since by Camille 1lammarion" the 1rench +stronomer. He sho s t o +usburgian (esuits" )chiller and Bayer" ho felt #uite anxious to change the names of the hole )abaean host of the starry heavens" and orship them again under Christian namesU Having anathemati5ed the idolatrous sun orshippers for over fifteen centuries" the church no seriously proposed to continue heliolatryato the letter" this timeaas their idea as to substitute for pagan myths biblical and 6in their ideas7 real personages. They ould have called the )un" >Christ?0 the %oon" >2irgin %ary?0 )aturn >+dam?0 (upiter" >%oses?0 %ars0 >(oshua?0 2enus" >(ohn the Baptist?0 and %ercury" >$lias?. +nd very proper substitutes too" sho ing the great familiarity of the Catholic church ith ancient Pagan and 3abalistic learning and its readiness perhaps" to at last confess the source hence came their o n myths. 1or is not 3ing %essiah the )un" the ,emiurge of the )un! orshippers under various namesT

Page @@A :nly as it as dangerous for their church" o ing to reasons given in +ppendix + of this chapter" to call them by the names of their >seven spirits"? they proposed the plan as given in the Mlast h of this W%). excerptO. Pet they believe in these >seven spirits? all the same and not ithstanding they are identical 4ods orshipped by the )abaeans. They regard them as the Po ers and representatives of 4od" his attributes" created by him for the purpose of manifesting himself through them. It thus follo s that no astrologer or occultist should be tabooed by His Holiness or any of the faithful )ons of -ome" since it is admitted by every -oman Catholic that the seven spirits of the Presence are represented by an e#ual number of planets" the living $ntities called +rch!angels having a right to being designated as >)tar!)pirits? 6$sprits!$toiles7" +nges des Planetes and +nges des +stres. 6,es $sprits" p. @@F" et se#." 2ol. III.7 The less so since Pope Pius the 2th 6a saint7 rote in a Bull addressed to )pain hen the star Worship as granted to it" the follo ingI >:ne could never exalt too much the )$2$' -$CT:-) of the orlds" figured" 6represented7 by the )$2$' P*+'$T) . . . It is consoling for this century 6Q2Ith7 to see by the grace of god" the orship 6cults7 of the )$2$' 1*+%I'4 6ardentes7 lights and their )$2$' )T+-) 6astres7 regaining all its lustre in the Christian -epublicU? The above is the textual translation from de %irville;s Pneumatologie des $sprits 62ol. II" pp. @FH!@FE7 and therefore a no calumny.

LLLLLLLLLL Is he not the $gyptian :siris and the grecian +polloT +nd hat more appropriate name than 2irgin %ary for the pagan ,iana +starte" >The fueen of Heaven?" against hich (eremiah exhausted a hole vocabulary of imprecationsT )uch an adoption ould have been historically as ell as religiously correct. >T o large plates ere prepared?" says 1lammarion 6in one of the number of *a 'ature7" and represented the Heavens ith Popes" saints" martyrs and personages of the :ld and 'e Testament completing this Christian )abaeanism0 the disciples of *oyola used every exertion to make this plan succeed. LLLLLLLLLL

Page @@H In that same centuryanamely in CFACaa special and privileged temple for the orship of the >)tar!spirits"? the church of )t. %ary of the +ngels" as built at -ome. Paul I2 had commissioned %ichael +ngelo to dra the plan in CFFE" after a terrible epidemic of P:))$))I:'" that had spread all over the >Holy City"? and three years after" the -omans had their Birs 'imrud of the seven planets" hose -egents are kno n as the >seven eyes of the *ord" hich run to and fro through the hole earth? 6&echar." I2" CG7. They are most decidedlyathe seven branches of the candlestick" the seven lamps of the sanctuary that )t. ,enys the +reopagite represents as placed in the hall of )upersubstantial Trinityacollocatos vestibulo supersubstantialis Trinitatis. 6,e divinis 'om." Ch. 27. +nd" as all the mysteries" from Trinity to upholstery" that exist in the 3ingdom of heaven must be repeated in the churcha>as above" so is it belo ?asays Hermes a>it is to these spirits that -ome dedicates her finest basilicas" and that the sovereign pontiffs honour by officiating in their temples certain days" surrounded ith the seven candlesticks and the seven acolytes that e find again in all the pagan cults?a explains de %irville. 6,es $sprits 2. II" @9E.7OJ The ,alai!lama;s mitre has seven ridges in honour of the seven chief ,hy<ni! Buddhas. In the funeral ritual of the $gyptians the defunct is made to exclaimI )alutation to you" : Princes" ho stand in the presence of :siris. . . . )end me the grace to have my sins destroyed" as you have done for the seven spirits ho follo the *ordUK Brahm<;s head is ornamented ith seven rays" and he is follo ed by the seven -ishis" in the seven )vargas. China has her seven Pagodas0 the 4reeks had their seven Cyclopes" seven ,emiourgi" and the %ystery 4ods" the seven 3abiri" hose chief as (upiter!)aturn" and ith the (e s" (ehovah.

LLLLLLLLLL J MThe bracketed section above is from W%). CH@!CHD. L Compiler.O K Translated by the 2icomte de -ougemont. )ee *es +nnales de Philosophie ChrZtienne" Hth year" CEAC. LLLLLLLLLL

Page @@E 'o the latter ,eity has become chief of all" the highest and the one 4od" and his old place is taken by %ikael 6%ichael7. He is the >Chief of the Host? 6tsaba70 the >+rchistrategus of the *ord;s army?0 the >Con#ueror of the ,evil?a2ictor diabolia and the >+rchisatrap of the )acred %ilitia"? he ho sle the >4reat ,ragon.? 8nfortunately astrology and symbology" having no inducement to veil old things ith ne masks" have preserved the real name of %ikaela>that as (ehovah?a%ikael being the +ngel of the face of the *ord"J >the guardian of the planets"? and the living image of 4od. He represents the ,eity in his visits to earth" for as it is ell expressed in Hebre " he is one !U"JN" ho is as 4od" or ho is like unto 4od. It is he ho cast out the serpent.K M>%ikael?aexclaims de %irville in a fit of pious rapture" >%iakaael . . . is the most brilliant star of all the +ngelic order . . the guardian and defender of the CH-I)Ta)8'" so near his %aster that several heretics" Calvin among others" have completely confused him ith him? 6that %aster or Christ7.R +t the same time" reviling the 4od of the 'abatheans" )aturn" he calls him *e ,ieu %auvais" the >bad"? the icked god" or )atan. . . . 6W%). CHD7O %ikael" being the regent of the planet )aturn" isa)aturn.X His mystery!name is )abbathiel" because he presides over the (e ish )abbath" as also over the astrological )aturday. :nce identified" the reputation of the Christian con#ueror of the devil is in still greater danger from further identifications. Biblical angels are called %alakhim" the messengers bet een 4od 6or rather the gods7 and men. In Hebre " y!N" %alach" is also >a 3ing"? and %alech or %elech as like ise %oloch" or again )aturn" the 4eb of $gypt" to hom ,ies )aturni" or the )abbath" as dedicated.

LLLLLLLLLL J Isaiah lxiii" D. K Chap. xii of -evelationI >There as ar in heaven" %ikael and his angels fought against the ,ragon"? etc. 6H7 and the great dragon as cast out 6D7. R )ee Pneumatologie des $sprits" 2ol. II" p. @F@. X He is also the informing )pirit of the )un and (upiter" and even of 2enus. LLLLLLLLLL

Page @@D The )abaeans separated and distinguished the planet )aturn from its 4od far more than the -oman Catholics do their angels from their stars0 and the 3abalists make of the +rchangel %ikael the patron of the seventh ork of magic. In theological symbolism . . . (upiter Mthe )unO is the risen and glorious )avior" and )aturn" 4od the 1ather" or the (ehovah of %oses"J says [liphas *Zvi" ho ought to kno . (ehovah and the )avior" )aturn and (upiter" being thus one" and %ikael being called the living image of 4od" it does seem dangerous for the Church to call )aturn" )atanale dieu mauvais. Ho ever" -ome is strong in casuistry and ill get out of this as she got out of every other identification" ith glory to herself and to her o n full satisfaction. 'evertheless all her dogmas and rituals seem like so many pages torn out from the history of :ccultism" and then distorted. M. . . +nd if" e are told" that >star? or angel! orship in -ome happened in days of old" in the Q2Ith century" and as abolished by the churcha e say not at all and have the means of proving hat e assert. We point to the year CEA9" hardly t enty years ago. %ost energetic efforts ere made in those days by the hole -oman Catholic orld" as at -ome" for the restoration of >)tar and +ngel orship?. The numerous and imposing associations formed in Italy" Bavaria and throughout all 4ermany for the re!establishment in -oman Catholic $urope of religious services in honour of our 63abeirian and 3abalistic7 seven spirit!planetsa are ell kno n to all" and need no corroboration. 6W%). CE@7O . . The extremely thin partition that separates the 3abalistic and Chaldaean Theogony from the -oman Catholic +ngelology and Theodicy is no confessed by at least one -oman Catholic riter. :ne can hardly believe one;s eyes in finding the follo ing 6the passages italici5ed by us should be carefully noticed7I :ne of the most characteristic features of our Holy )criptures is the calculated discretion used in the enunciation of the mysteries less directly useful to salvation. . . .

LLLLLLLLLL J ,ogme et -ituel" ii" CCA. LLLLLLLLLL

Page @BG Thus" beyond those >myriads of myriads? of angelic creatures .ust noticedJ and all these prudently elementary divisions" there are certainly many others" hose very names have not yet reached us.K >1or"? excellently says )t. (ohn Chrysostom" >there are doubtless" 6sine dubio"7 many other 2irtues Mcelestial beingsO hose denominations e are yet far from kno ing. . . . The nine orders are not by any means the only populations in heaven" here" on the contrary" are to be found numberless tribes of inhabitants infinitely varied" and of hich it ould be impossible to give the slightest idea through human tongue. . . . Paul" ho had learned their names" reveals to us their existence.? 6,e Incomprehensibili 'atura ,ei" Bk. I2.7 . . . . It ould thus amount to a gross mistake to see merely errors in the +ngelology of the 3abalists and 4nostics" so severely treated by the +postle of the 4entiles" for his imposing censure reached only their exaggerations and vicious interpretations" and still more" the application of those noble titles to the miserable personalities of demoniacal usurpers.R :ften nothing so resemble each other as the language of the .udges and that of the convicts Mof saints and :ccultistsO. :ne has to penetrate deeply into this dual study Mof creed and professionO and hat is still better" to trust blindly to the authority of the tribunal Mthe Church of -ome" of courseO to enable oneself to sei5e precisely the point of the error. The 4nosis condemned by )t. Paul remains" nevertheless" for him as for Plato the supreme kno ledge of all truths" and of the Being par excellence" 6-epubl. Bk. 2I7. The Ideas" types" of the 4reek philosopher" the Intelligences of Pythagoras" the aeons or emanations" the occasion of so much reproach to the first heretics" the *ogos or Word" Chief of these Intelligences" the ,emiourgos" the architect of the orld under his father;s direction Mof the PagansO" the unkno n 4od" the $n!soph" or the It of the Infinite Mof the 3abalistsO" the angelical periods"X the seven spirits" the ,epths of +hriman" the World;s -ectors" the +rchontes of the air" the 4od of this orld" the pleroma of the intelligences" do n to %etatron the angel of the (e s" all this is found ord for ord" as so many truths" in the orks of our greatest doctors" and in )t. Paul.ll
LLLLLLLLLL J If enumerated" they ill be found to be the Hindu >divisions? and choirs of ,evas" and the ,hy<ni!Chohans of $soteric Buddhism. K But this fact has not prevented the -oman Church from adopting them all the same" accepting them from ignorant" though perchance sincere Church 1athers" ho had borro ed them from 3abalistsa (e s and Pagans. R To call >usurpers? those ho preceded the Christian Beings for ere borro ed" is carrying paradoxical anachronism a little too farU X :r the divine ages" the >days and years of Brahm<.? ll ,e %irville" ii. @9F" @9A. )o e say too. +nd this sho s that it is to the 3abalists and %agicians that the Church is indebted for her dogmas and names. Paul never condemned real 4nesis" hose benefit these same titles

Page @BC If an :ccultist" eager to charge the Church ith a numberless series of plagiarisms ere to rite the above" could he have ritten more stronglyT +nd have e" or have e not" the right" after such a complete confession" to reverse the tables and to say of -oman Catholics and others hat is said of the 4nostics and :ccultists. >They used our expressions and re.ected our doctrines.? 1or it is not the >promoters of the false 4nosis?a ho had all those expressions from their archaic ancestorsa ho helped themselves to Christian expressions" but verily the Christian 1athers and Theologians" ho helped themselves to our nest" and have tried ever since to soil it. M+ll this is of a piece ith the regular tactics of the (esuits" ho are" in fact" the -oman Catholic church" and not the Pope and Cardinals as is commonly supposed. We say the (esuits are the -oman church in the sense that a parasite t ining itself round a tree and living a vampire life upon it may be said to be the tree itself. This militant or %ilitary $cclesiasticism fastened itself upon Popery" because in its )ubtle isdom" it perceived in it the likeliest tool to enable it to carry out its vast designs of 8niversal dominion" in hich its predecessors" the 3nights Templars" so signally failed. +voiding their mistakes" they have had a great" though not unalloyed success.J The attempt that is detailed above of substituting the material orship of the starry and Planetary Host is a more subtle device to bring the popular mind back to that state of ignorance and ab.ect dependence upon priestly craft and domination hich prevailed hen the true 3abeiric and spiritual orship as perverted" corrupted and made gross" sensual and materialistic" in place of the +ncient Wisdom.

LLLLLLLLLL but the false one" no accepted by the Church. J + proof of this has .ust come" as e ere riting this statement. In the ,aily 'e s of %arch 9Dth" CEEA" e find that >The 4eneral of the (esuits has published the statistics of the :rder" sho ing that it counts 9"FGG missionaries" and that it can boast of having had 9BE saints" C"FGG martyrs" C@ popes" AG cardinals" B"GGG archbishops and bishops and A"GGG authors.? $vidently the (esuits like to boast of these results. LLLLLLLLLL

Page @B9 We need make no excuse to our readers for bringing in hat may appear" at first sight" an apparent digression from the )ecret ,octrine" hich is no " to some extent being declared coram populo. The history of the (esuits is intimately bound up ith that of :ccultism. It is that Protean and all pervading organisation hich has" for its o n purposes kept back the great truths of :ccultism" making its name synonymous ith charlatanism" fraud and demon orship. To this purpose as the In#uisition organised. $very imaginable device has been unscrupulously put in operation to keep the more secret la s of 'ature entirely to themselves and the rest of the orld in servile submission and fear. To use this kno ledge and great po er for such a purpose is necessarily a perversion of the la s of 'ature and becomes hat is kno n as B*+C3 %+4IC. When once the human mind has descended to this desecration of holy things and mental degradation" there is no crime too great or too black for it to commit. It can then contemplate the greatest human misery" individual or natural" caused by its machinations" ith the utmost sang!froid and complacency" as they ould upon a stepping stone to their advancement. The history of (esuitism is the history of assassinations and poisonings" underhand dark plottings against 3ings" Princes" Churches" )tates and solitary individuals ho consciously or unconsciously cross their path. %any a maniac in a madhouse o es the calamities hich drove him there to their contriving. Their horrifying Principles are described at length in Chap. 2III" 2ol. II" of Isis 8nveiled. With the (esuits" %urder" +dultery" Per.uryaare condoned. To gain his aim" a (esuit may become an idolator" has a right to kill the husband of the ife" by him seduced" and a son to kill his father 6see p. @A@" Isis" 2ol. II.7 or even hom he 6the (esuit7 regards as his calumniator. We pretend not to give proofs of this as being inconsistant ith the plan of this ork. The reader ho ould ant fresh instances is asked to turn to the >+ppendix? of this I'T-:,8CTI:' and read :n (esuits and their Policy.J

LLLLLLLLLL J M8ntraced under this title. Possibly re!titled Theosophy or (esuitismT0 see B.C.W. IQ.O LLLLLLLLLL

Page @B@ Besides hich" this military and despotic $cclesiasticism has brought the art of secret crime to such perfection" that it is next to impossible to give the proofs necessary to satisfy the rigorous demands of either *egal or %athematical *ogic. It is a vulgar error to suppose that >murder ill out? al ays. The average and ignorant criminal is" as a rule" found out and brought to .ustice. The more kno ing instigators" and therefore the more guilty" mostly escape. If our readers ill look into the history of the (esuits as connected ith that of $urope for the last @GG years and more" ith an impartial mind" they ill every here find the evidence leading up to the inference of hat e assert. There is abundance to satisfy the Court of $#uity residing in a ell balanced and pure human mind. It is to the (esuits" unmistakably" that the millions of pagan!populations" the modern gentiles" o e the volumes of the %ar#uis de %irville" ho" under the inspiration of his superiors" makes short ork of the Wisdom of the +ncients. But" e have said enough and sho n sufficiently for our purposes that e" :ccultists" could be hardly blamed for claiming our o n property and sho ing our rights to it. 6W%). CEH!DC7O The ords above #uoted ill explain much to those ho are searching for truth and for truth only. They ill sho the origin of certain rites in the Church inexplicable hitherto to the simple!minded" and ill give the reason hy such ords as >:ur *ord the )un? ere used in prayer by Christians up to the fifth and even sixth century of our era" and embodied in the *iturgy" until altered into >:ur *ord" the 4od.? *et us remember that the early Christians painted Christ on the alls of their subterranean necropolises" as a shepherd in the guise of" and invested ith all the attributes of +pollo" driving a ay the olf" 1enris" ho seeks to devour the )un and his )atellites.

Page @BB

ASTROLOG" AND ASTROLATR" The books of Hermes Trismegistus contain the exoteric meaning" still veiled for all but the :ccultist" of the +strology and +strolatry of the 3haldi. The t o sub.ects are closely connected. +strolatry" or the adoration of the heavenly host" is the natural result of only ha lf!revealed +strology" hose +depts carefully concealed from the noninitiated masses its :ccult principles and the isdom imparted to them by the -egents of the Planetsathe >+ngels.? Hence" divine +strology for the Initiates0 superstitious +strolatry for the profane. )t. (ustin asserts itI 1rom the first invention of the hieroglyphics it as not the vulgar" but the distinguished and select men ho became initiated in the secrecy of the temples into the science of every kind of +strologyaeven into its most ab.ect kindI that +strology hich later on found itself prostituted in the public thoroughfares. There as a vast difference bet een the )acred )cience taught by Petosiris and 'ecepsoathe first +strologers mentioned in the $gyptian manuscripts" believed to have lived during the reign of -amses II 6)esostris7Jaand the miserable charlatanry of the #uacks called Chaldaeans" ho degraded the ,ivine 3no ledge under the last $mperors of -ome. Indeed" one may fairly describe the t o as the >high ceremonial +strology? and >astrological +strolatry.? The first depended on the kno ledge by the Initiates of those 6to us7 immaterial 1orces or )piritual $ntities that affect matter and guide it. Called by the ancient Philosophers the +rchontes and the Cosmocratores" they ere the types or paradigms on the higher planes of the lo er and more material beings on the scale of evolution" hom e call $lementals and 'ature!)pirits" to hom the )abaeans bo ed and hom they orshipped" ithout suspecting the essential difference.

LLLLLLLLLL J )esostris" or Pharaoh -amses II" hose mummy as uns athed in CEEA by %aspero of the Bulak %useum" and recognised as that of the greatest king of $gypt" hose grandson" -amses III" as the last king of an ancient kingdom. LLLLLLLLLL

Page @BF Hence the latter kind hen not a mere pretence" degenerated but too often into Black %agic. It as the favorite form of popular or exoteric +strology" entirely ignorant of the apotelesmatic principles of the primitive )cience" the doctrines of hich ere imparted only at Initiation. Thus" hile the real Hierophants soared like ,emi!4ods to the very summit of spiritual kno ledge" the hoi polloi among the )abaeans crouched" steeped in superstitionaten millenniums back" as they do no a in the cold and lethal shado of the valleys of matter. )idereal influence is dual. There is the physical and physiological influence" that of exotericism0 and the high spiritual" intellectual" and moral influence" imparted by the kno ledge of the planetary 4ods. Bailly" speaking ith only an imperfect kno ledge of the former" called +strology" so far back as the eighteenth century" >The very foolish mother of a very ise daughter?a+stronomy. :n the other hand" ,.1.(. +rago" a luminary of the nineteenth century" supports the reality of the sidereal influence of the )un" %oon and Planets. He asksI Where do e find lunar influences refuted by arguments that science ould dare to avo TJ But even %. Bailly" having" as he thought" put do n +strology as publicly practiced" dares not do the same ith the real +strology. He saysI (udiciary +strology as at its origin the result of a profound system" the ork of an enlightened nation that ould ander too far into the mysteries of 4od and 'ature.K + )cientist of a more recent date" a member of the Institute of 1rance" and a professor of history" Ph. *ebas" discovers 6unconsciously to himself7 the very root of +strology in his able article on the sub.ect in the ,ictionnaire $ncyclopZdi#ue de 1rance. He ell understands" he tells his readers" that the adhesion to that )cience of such a number of highly intellectual men should be in itself a sufficient motive for believing that all +strology is not follyI

LLLLLLLLLL J +rago" +nnuaire" CE@@" p. 9@B" in de %irville" ,es $sprits" I2" EB. K Bailly" Histoire de *;astronomie ancienne . . . Paris" Che5 de Bure" 9nd ed." CHEC" p. 9AE" in de %irville" op. cit." p. EH. LLLLLLLLLL

Page @BA While proclaiming in politics the sovereignty of the people and of public opinion can e admit" as heretofore" that mankind allo ed itself to be radically deceived in this onlyI that an absolute and gross absurdity reigned in the minds of hole nations for so many centuries" ithout being based on anything saveaon the one hand human imbecility" and on the other charlatanryT Ho for fifty centuries and more can most men have been either dupes or knavesT . . . $ven though e may find it impossible to decide bet een and separate the realities of +strology from the elements of invention and empty dreaming in it" let us" nevertheless" repeat ith 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 physical reaction on one another among the planetsT Is it not again true" that the planets have an influence on the atmosphere" and conse#uently at any rate a mediate action on vegetation and animalsT Has not modern science demonstrated no these t o points beyond any doubtT . . . Is it any less true that human liberty of action is not absolute0 that all is bound" that all eighs" planets as the rest" on each individual ill0 that Providence Mor 3armaO acts on us and directs men through those relations that it has established bet een them and the visible ob.ects" and the hole universeT . . . +strology" in its essence" is nothing but that0 e are bound to recognise that an instinct superior to the age they lived in guided the efforts of these men. +s to the materialism and annihilation of human moral freedom ith hich Bailly charges their theory M+strologyO" they have no sense hatever. +ll the great astrologers admitted" ithout one single exception" that man could react against the influence of the stars. This principle is established in the Ptolemaeian Tetrabiblos" the true astrological )cripture" in chapters ii and iii of Book I.J Thomas +#uinas had corroborated *ebas in anticipation0 he saysI The celestial bodies are the cause of all that happens in this sublunary orld0 they act indirectly on human actions0 but not all the effects produced by them are unavoidable.K The :ccultists and Theosophists are the first to confess that there is black +strology. hite and

LLLLLLLLLL J ,ictionnaire encyclopZdi#ue de 1rance" p. B99I art. on +strology by Ph. *ebas0 #uoted by de %irville" op. cit." I2" EE!ED. K )umma" t. III" pp. 9" 9D. LLLLLLLLLL

Page @BH 'evertheless" +strology has to be studied in both aspects by those ho ish to become proficient in it0 and the good or bad results obtained do not depend upon the principles" hich are the same in both kinds" but upon the +strologer himself. Thus Pythagoras" ho established the hole Copernican system by the Books of Hermes" 9"GGG years before 4alileo;s predecessor as born" found and studied in them the hole )cience of divine Theogony" of the communication ith" and the evocation of" the orld;s -ectorsathe Princes or the >Principalities? of )t. Paulathe nativity of each Planet and of the 8niverse itself" the formulae of incantations and the consecration of each portion of the human body to the respective &odiacal sign corresponding to it. +ll this cannot be regarded as childish and absurdastill less >devilish?asave by those ho are" and ish to remain" tyros in the Philosophy of the :ccult )ciences. 'o true thinkerano one ho recognises the presence of a common bond bet een man and visible" as ell as invisible" 'aturea ould see in the old relics of +rchaic Wisdomasuch as the Petemenoph Papyrus" for instancea?childish nonsense and absurdity"? as many +cademicians and )cientists have done. But upon finding in such ancient documents the application of the Hermetic rules and la s" such as The consecration of one;s hair to the celestial 'ile0 of the left temple to the living )pirit in the sun" and the right one to the spirit of +mmon"J he ill endeavour to study and comprehend better the >la s of correspondences.? 'or ill he disbelieve in the anti#uity of +strology on the plea that some :rientalists have thought fit to declare that the &odiac as not very ancient" being only the invention of the 4reeks of the %acedonian period. 1or this statement" besides having been sho n to be entirely erroneous by a number of other reasons" may be entirely disproved by facts relating to the latest discoveries in $gypt" and by the more accurate readings of hieroglyphics and inscriptions of the earliest dynasties. The published polemics on the contents of the so!called >%agic? Papyri of the +nastasi collection indicate the anti#uity of the &odiac.

LLLLLLLLLL J ,e %irville" op. cit." I2" D@. LLLLLLLLLL

Page @BE The papyri discourse upon the four bases of the orld" " the identity of hich it is impossible" according to Champollion" to mistake ith the 8pholders of the World or of )t. Paul. It is they ho are invoked ith the gods of all the celestial 5ones" #uite analogous" once more" ith the spiritualia ne#uitiae in c<elestibus of the same +postle.J That invocation as fre#uently made in the proper terms and ith the arnings the formula of hich has been reproduced far too faithfully by Iamblichus" for us ever to refuse him any longer the merit of having transmitted to posterity the ancient and primitive $gyptian spirit.K +s *etronne had tried to prove that all the genuine $gyptian &odiacs had been manufactured during the -oman period" the )ensaos mummy is brought for ard to sho thatI . . . all the &odiacal monuments in $gypt ere chiefly astronomical. -oyal 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 prove that they are far older than the period assigned to their origin . . . +ll the &odiacs on the sacrcophagi of later epochs are therefore simply reminiscences or imitations of purely mythological tables. R Primitive +strology as as far above modern .udiciary +strology" so!called" as the guides 6the Planets and &odiacal signs7 are above the lamp!posts. Berosus sho s the sidereal sovereignty of Bel and %ylitta 6)un and %oon7" and only >the t elve lords of the &odiacal 4ods"? the >thirty!six 4ods Counsellors? and the >t enty!four )tars" .udges of this orld"? hich support and guide the 8niverse 6our solar system7" atch over mortals and reveal to mankind its fate and their o n decrees.

LLLLLLLLLL J >The principalities and po ers MbornO in heavenly places? 6$phes. iii" CG7. The verse" >for though there be that are called gods" hether in heaven or in earth 6as there be gods many and lords many7? 6I Corinth. viii" F7" sho s" at any rate" the recognition by Paul of a plurality of >4ods? hom he calls >daemons? 6>spirits?anever devils7. Principalities" Thrones" ,ominions" -ectors" etc." are all (e ish and Christian names for the 4ods of the ancientsathe +rchangels and +ngels of the former being in every case the ,evas and the ,hy<ni!Chohans of the more ancient religions. K C.(.C. -euvens" *ettre d %. *etronne . . . sur les papyrus bilingues et grecs" etc." *eyden" CD@G. Cf. de %irville" ,es $sprits" I2" D@!DB. R -euvens and de %irville" ibid. LLLLLLLLLL

Page @BD (udiciary +strology as it is no kno n" is correctly denominated by the *atin Church the %aterialistic and pantheistic prophesying by the ob.ective planet itself" independently of its -ector Mthe %lac of the (e s" the ministers of the $ternal commissioned by him to announce his ill to mortalsO0 the ascension or con.unction of the planet at the moment of the birth of an individual deciding his fortune and the moment and mode of his death.J $very student of :ccultism kno s that the heavenly bodies are closely related during each %anvantara ith the mankind of that special cycle0 and there are some ho believe that each great character born during that period hasaas every other mortal has" only in a far stronger degreeahis destiny outlined ithin his proper constellation or star" traced as a self!prophecy" an anticipated autobiography" by the ind elling )pirit of that particular star. The human %onad in its first beginning is that )pirit" or the )oul of that star 6Planet7 itself. +s our )un radiates its light and beams on every body in space ithin the boundaries of its system" so the -egent of every Planet!star" the Parent!monad" shoots out from itself the %onad of every >pilgrim? )oul born under its house ithin its o n group. The -egents are esoterically seven" hether in the )ephjreth" the >+ngels of the Presence"? the -ishis" or the +msh<spends. >The :ne is no number? is said in all the esoteric orks.

LLLLLLLLLL J )t. +ugustine 6de 4en." Bk. III7 and %. ,elrio 6,is#uisitionum magicarum" 2ol. I2" chap. iii7 are #uoted by de %irville" Min ,es $sprits" I2" DDO to sho that >the more astrologers speak the truth and the better they prophesy it" the more one has to feel diffident" seeing that their agreement ith the devil becomes thereby the more apparent.? The famous statement made by (uvenal 6)atires" 2l" FA97 to the effect that >not one single astrologer could be found ho did not pay dearly for the help he received from his genius?ano more proves the latter to be a devil than the death of )ocrates proves his daimen to have been a native from the nether orldaif such there be. )uch argument only demonstrates human stupidity and ickedness" once reason is made subservient to pre.udice and fanaticism of every sort. %ost of the great riters of anti#uity" Cicero and Tacitus among them" believed in +strology and the reali5ation of its prophecies0 and >the penalty of death decreed nearly every here against those mathematicians MastrologersO ho happened to predict falsely diminished neither their number nor their tran#uility of mind.? LLLLLLLLLL

Page @FG 1rom the 3asdim and 4a55im 6+strologers7 the noble primitive science passed to the 3hartumim +saphim 6or Theologians7 and the Hakamim 6or scientists" the %agicians of the lo er class7" and from these to the (e s during their captivity. The Books of %oses had been buried in oblivion for centuries" and hen rediscovered by Hilkiah had lost their true sense for the people of Israel. Primitive :ccult +strology as on the decline hen ,aniel" the last of the (e ish Initiates of the old school" became the chief of the %agi and +strologers of Chaldaea. In those days even $gypt" ho had her isdom from the same source as Babylon" had degenerated from her former grandeur" and her glory had begun to fade out. )till" the science of old had left her eternal imprint on the orld" and the seven great Primitive 4ods reigned for ever in the +strology and in the division of time of every nation upon the face of the earth. The names of the days of our 6Christian7 eek are those of the 4ods of the Chaldaeans" ho translated them from those of the mryans0 the uniformity of these antediluvian names in every nation" from the 4oths back to the Indians" ould remain inexplicable" as )ir W. (ones thought" had not the riddle been explained to us by the invitation made by the Chaldaean oracles" recorded by Porphyry and #uoted by $usebiusI To carry those names first to the $gyptian and Phoenician colonies then to the 4reeks" ith the express recommendation that each 4od should be invoked only on that day that had been called by his name. . . . Thus +pollo says in those oraclesI >I must be invoked on the day of the sun0 %ercury after his directions" then Chronos M)aturnO" then 2enus and do not fail to call seven times each of those gods.?J This is slightly erroneous. 4reece did not get her astrological instruction from $gypt or from Chaldaea" but direct from :rpheus" as *ucian tells us.K It as :rpheus" as he says" ho imparted the Indian )ciences to nearly all the great monarchs of anti#uity0 and it as they" the ancient kings favored by the Planetary 4ods" ho recorded the principles of +strologyaas did Ptolemy" for instance. Thus *ucian ritesI

LLLLLLLLLL J Preparatio $vangelica" I" xiv. K Peri tes astrologies" CC. LLLLLLLLLL

Page @FC The Boeotian Tiresias ac#uired the greatest reputation in the art of predicting futurity. . . . In those days divination as not as slightly treated as it is no 0 and nothing as ever undertaken ithout previous consultation ith diviners" hose oracles ere all directed by astrology. . . . +t ,elphos the virgin commissioned to announce futurity as the symbol of the Heavenly 2irgin" . . . and :ur *ady. :n the sarcophagus of an $gyptian Pharaoh" 'eith" mother of -<" the heifer that brings forth the )un" her body spangled ith stars" and earing the solar and lunar discs" is e#ually referred to as the >Heavenly 2irgin? and >:ur *ady of the )tarry 2ault.? %odern .udiciary +strology in its present form began only during the time of ,iodorus" as he apprises the orld.J But Chaldaean +strology as believed in by most of the great men in History" such as Caesar" Pliny" Ciceroa hose best friends" 'igidius 1igulus and 1irm<nus Tarutius" ere themselves +strologers" the former being famous as a prophet. %arcus +ntonius never traveled ithout an +strologer recommended to him by Cleopatra. +ugustus" hen ascending the throne" had his horoscope dra n by Theagenes. Tiberius discovered pretenders to his throne by means of +strology and divination. 2itellius dared not exile the Chaldaeans" as they had announced the day of their banishment as that of his death. 2espasian consulted them daily0 ,omitian ould not move ithout being advised by the prophets0 +drian as a learned +strologer himself0 and all of them" ending ith (ulian 6called the +postate because he ould not become one7" believed in" and addressed their prayers to" the Planetary >4ods.? The $mperor +drianK" moreover" >predicted from the (anuary calends up to ,ecember @Cst" every event that happened to him daily.? 8nder the isest emperors -ome had a )chool of +strology" herein ere secretly taught the occult influences of the )un" %oon" and )aturn.R

LLLLLLLLLL J Historical library" Bk. II. K M+lternate spellingI Hadrian.O R +ll these particulars may be found more fully and far more completely in Champollion!1igeac;s $gypte moderne" p. CGC. LLLLLLLLLL

Page @F9 (udiciary +strology is used to this day by the 3abalists0 and [liphas *Zvi" the modern 1rench %agus" teaches its rudiments in his ,ogme et -ituel de la Haute %agie. But the key to ceremonial or ritualistic +strology" ith the teraphim and the urim and thummim of %agic" is lost to $urope. Hence our century of %aterialism shrugs it shoulders and sees in +strologyaa pretender. 'ot all scientists scoff at it" ho ever" and one may re.oice in reading in the %usZe des )ciences the suggestive and fair remarks made by *e Couturier" a man of science of no mean reputation. He thinks it curious to notice that hile the bold speculations of ,emocritus are found vindicated by ,alton" . . . the reveries of the alchemists are also on their ay to a certain rehabilitation. They receive rene ed life from the minute investigations of their successors" the chemists0 a very remarkable thing indeed is to see ho much modern discoveries have served to vindicate" of late" the theories of the %iddle +ges from the charge of absurdity laid at their door. Thus" if" as demonstrated by Col. )abine" the direction of a piece of steel" hung a fe feet above the soil" may be influenced by the position of the moon" hose body is at a distance of 9BG"GGG miles from our planet" ho then could accuse of extravagance the belief of the ancient astrologers Mor the modern" eitherO in the influence of the stars on human destiny.J

LLLLLLLLLL J *e %usZe des sciences" p. 9@G" as #uoted by de %irville" ,es $sprits I2" EF!EA. LLLLLLLLLL

Page @F@

C"CLES AND AVATRAS We have already dra n attention to the facts that the record of the life of a World!)avior is emblematical" and must be read by its mystic meaning" and that the figures B@9 have a cosmic evolutionary significance. We find these t o facts thro ing light on the origin of the exoteric Christian religion" and clearing a ay much of the obscurity surrounding its beginnings. 1or is it not clear that the names and characters in the )ynoptical 4ospels and in that of )t. (ohn are not historicalT Is it not evident that the compilers of the life of Christ" desirous to sho that the birth of their %aster as a cosmic" astronomical" and divinely!pre!ordained event" attempted to coordinate the same ith the end of the secret cycle" B"@9GT When facts are collated this ans ers to them as little as does the other cycle of >thirty!three solar years" seven months" and seven days"? hich has also been brought for ard as supporting the same claim" the soli!lunar cycle in hich the )un gains on the %oon one solar year. The combination of the three figures" B" @" 9" ith ciphers according to the cycle and %anvantara concerned" as" and is" pre!eminently Hindu. It ill 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 hich event a special +vat<ra has al ays to descend and incarnate on earth. These figures ere adopted by all the older nations" such as those of $gypt and Chaldaea" and before them ere current among the +tlanteans. $vidently some of the more learned among the early Church 1athers ho had dabbled" hilst Pagans" in temple secrets" kne them to relate to the +vat<ric or %essianic %ystery" and tried to apply this cycle to the birth of their %essiah0 they failed because the figures relate to the respective ends of the -oot!-aces 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 importance and universality of the event ere correct" that such a vital mistake should have been allo ed to creep into a chronological computation pre!ordained and traced in the heavens by the finger of 4odT +gain" hat ere the Pagan and even (e ish Initiates doing" if this claim as to (esus be correctT

Page @FB Could they" the custodians of the key to the secret cycles and +vat<ras" the heirs of all the mryan" $gyptian" and Chaldaean isdom" have failed to recogni5e their great >4od!Incarnate"? one ith (ehovah"J their )avior of the latter days" him hom all the nations of +sia still expect as their 3alki!+vat<ra" %aitreya!Buddha" )aoshyant" %essiah" etc.T The simple secret is thisI There are cycles ithin greater cycles" hich are all contained in the one 3alpa of B"@9G"GGG years. It is at the end of this cycle that the 3alki!+vat<ra is expectedathe +vat<ra hose name and characteristics are secret" ho ill come forth from )ambhala" the >City of 4ods"? hich is in the West for some nations" in the $ast for others" in the 'orth or )outh for yet others. +nd this is the reason hy" from the Indian -ishi to 2irgil" and from &oroaster do n to the latest )ibyl" all have" since the beginning of the 1ifth -ace" prophesied" sung" and promised the cyclic return of the 2irgina2irgo" the constellationaand the birth of a divine child ho should bring back to our earth the 4olden +ge. 'o one" ho ever fanatical" ould have sufficient hardihood to maintain that the Christian era has ever been a return to the 4olden +gea2irgo having actually entered into *ibra since then. *et us trace as briefly as possible the Christian traditions to their true origin. 1irst of all" they discover in a fe lines from 2irgil a direct prophecy of the birth of Christ. Pet it is impossible to detect in this prophecy any feature of the present age. It is in the famous fourth $clogue in hich" half a century before our era" Pollio is made to ask the %uses of )icily to sing to him about greater events. The last era of Cumaean song is no arrived and the grand series of ages Mthat series hich recurs again and again in the course of our mundane revolutionO begins afresh. 'o the 2irgin +straea returns" and the reign of )aturn recommences. 'o a ne progeny descends from the celestial realms.

LLLLLLLLLL J In the C"@9A places in the 'e Testament here the ord >4od? is mentioned nothing signifies that in 4od are included more beings than 4od. :n the contrary in CH places 4od is called the only 4od. The places here the 1ather is so called amount to @9G. In CGF places 4od is addressed ith high!sounding titles. In DG places all prayers and thanks are addressed to the 1ather0 @GG times in the 'e Testament is the )on declared to be inferior to the 1ather0 EF times is (esus called the >)on of %an?0 HG times is he called a man. In not one single place in the Bible is it said that 4od holds ithin him three different Beings or Persons" and yet is one Being or Person.a,r. 3arl von Bergen;s *ectures in ) eden. LLLLLLLLLL

Page @FF

C+-* 1-$,-IC 2:' B$-4$' CE@E!CEDH

,o thou" chaste *ucina" smile propitious to the infant Boy ho ill bring to a close the present +ge of Iron"J and introduce throughout the hole orld the +ge of 4old. . . . He shall share the life of 4ods and shall see heroes mingled in society ith 4ods" himself to be seen by them and all the peaceful orld. . . . 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 4ods" great descendant of (upiterU . . . The time is near. )ee" the orld is shaken ith its globe saluting theeI the earth" the regions of the sea" and the heavens sublime.K It is in these fe lines" called the >)ibylline prophecy about the coming of Christ"? that his follo ers no see a direct foretelling of the event. 'o ho ill presume to maintain that either at the birth of (esus or since the establishment of the so!called Christian religion" any portion of the above!#uoted sentences can be sho n as propheticT Has the >last age?athe +ge of Iron" or 3ali!Pugaaclosed since thenT fuite the reverse" since it is sho n to be in full s ay .ust no " not only because the Hindus use the name" but by universal personal experience. Where is that >ne race that has descended from the celestial realms?T :r is it our present race" ith nations ever red!hot for fight" .ealous and envious" ready to pounce upon each other" sho ing mutual hatred that ould put to blush cats and dogs" ever lying and deceiving one anotherT
LLLLLLLLLL J 3ali!Puga" the Black or Iron +ge. K 2irgil" $clogue" iv. LLLLLLLLLL

Page @FA Is it this age of ours that is the promised >4olden +ge?ain hich neither the venom of the serpent nor of any plant is any longer lethal" and in hich e are all secure under the mild s ay of 4od!chosen sovereignsT The ildest 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 Christians0 the horrors of the %iddle +ges and of the In#uisition0 'apoleon" and since his day" an >armed peace? at bestaat the orst" torrents of blood" shed for supremacy over acres of land" and a handful of heathenI millions of soldiers under arms" ready for battle0 a diplomatic body playing at Cains and (udases0 and instead of the >mild s ay of a divine sovereign > the universal" though unrecognised" s ay of Caesarism" of >might? in lieu of >right"? and the breeding therefrom of anarchists" socialists" pZtroleuses" and destroyers of every descriptionT The )ibylline prophecy and 2irgil;s inspirational poetry remain unfulfilled in every point" as e see. The fields are yello ith soft ears of corn0 but so they ere before our eraI The blushing grapes shall hang from the rude brambles" and de y honey shall Mor mayO distil from the rugged oak0 but they have not thus done" so far. We must look for another interpretation. What is itT The )ibylline Prophetess spoke" as thousands of other Prophets and )eers have spoken" though even the fe such records that have survived are re.ected by Christian and infidel" and their interpretations are only allo ed and accepted among the Initiated. The )ibyl alluded to cycles in general and to the great cycle especially. *et us remember ho the Pur<nas corroborate the above" among others the 2ishnu! Pur<na. When the practices taught by the 2edas" and the Institutes of *a shall have nearly ceased" and the close of the 3ali!age M!Puga" the >Iron +ge? of 2irgilO shall be nigh" a portion of that divine Being ho exists" of his o n spiritual nature" in the character of Brahm< and ho is the beginning and the end M+lpha and :megaO" . . . shall descend upon earthI he ill be born in the family of 2ishnuyaias"aan eminent Br<hman of )ambhala. . . . endo ed ith the eight superhuman faculties. By his irresistible might he ill destroy . . . all hose minds are devoted to ini#uity. He ill then re!establish righteousness upon earth0 and the minds of those ho live at the end of the M3aliO +ge shall be a akened" and shall be as pellucid as crystal.J
LLLLLLLLLL J +t the close of our -ace" people" it is said" through suffering and discontent" ill become more spiritual. Clairvoyance ill become a general faculty. We shall be approaching the spiritual state of the Third and )econd -aces. LLLLLLLLLL

Page @FH The men ho are thus changed by virtue of that peculiar time shall be as the seeds of human beings Mthe )istha" the survivors of the future cataclysmO" and shall give birth to a race ho shall follo the la s of the 3rita Mor )atyaO!Puga Mthe age of purity" or the >4olden +ge?O. +s it is saidI >When the sun and moon and Tishya MasterismsO and the planet (upiter are in one mansion the 3rita +ge Mthe 4oldenO shall return . J The astronomical cycles of the Hindusathose taught publicly a have been sufficiently ell understood" but the esoteric meaning thereof" in its application to transcendental sub.ects connected ith them" has ever remained a dead!letter. The number of cycles as enormous0 it ranged from the %ah<!Puga cycle of B"@9G"GGG years do n to the small septenary and #uin#uennial cycles" the latter being composed of the five years called respectively the )amvatsara" Parivatsara" Idvatsara" +nuvatsara" and 8dravatsara" each having secret attributes or #ualities attached to them. 2riddhagarga gives these in a treatise" no the property of a Trans!Him<layan %atha 6or temple70 and describes the relation bet een this #uin#uennial and the Brihaspati cycle" based on the con.unction of the )un and %oon every sixtieth yearI a cycle as mysteriousafor national events in general and those of the mryan Hindu nation especiallyaas it is important.

LLLLLLLLLL J 2ishnu Pur<na" I2" ch. xxiv." 99E!9D. Wilson;s translation. M*ondonI Trubner / Co." CEAE.O LLLLLLLLLL

Page @FE

SECRET C"CLES The former five!year cycle comprehends sixty solar!sidereal months or CEGG days" sixty!one solar months 6or CE@G days70 sixty!t o lunar months 6or CEAG lunations7" and sixty!seven lunar!asterismal months 6or CEGD such days7. In his 3<la!)ankalita" Col. Warren very properly regards these years as cycles0 this they are" for each year has its o n special importance as having some bearing upon" and connection ith" specified events in individual horoscopes. He rites that in the cycle of sixty there +re contained five cycles of t elve years" each supposed e#ual to one year of the planet 6Brihaspati" or (upiter7 . . . I mention this cycle because I found it mentioned in some books" but I kno of no nation or tribe that reckons time after that account.J The ignorance is very natural" since Col. Warren could kno secret cycles and their meanings. He addsI nothing of the

The names of the five cycles or Pugas areI . . . 6C7 )amvatsara" 697 Parivatsara" 6@7 Idvatsara" 6B7 +nuvatsara" 6F7 8dravatsara. The learned Colonel might" ho ever" have assured himself that there ere >other nations? hich had the same secret cycle" if he had but remembered that the -omans also had their lustrum of five years 6from the Hindus undeniably7 hich represented the same period if multiplied by C9.K 'ear Benares there are still the relics of all these cycle!records" and of astronomical instruments cut out of solid rock" the everlasting records of +rchaic Initiation" called by )ir W. (ones 6as suggested by the prudent Br<hmans ho surrounded him7 old >back records? or reckonings. But in )tonehenge they exist to this day.

LLLLLLLLLL J :p. cit." p. 9C9. M)ee also Col. Warren;s Collection of %emoirs on the 2arious %odes +ccording to hich the nations of the )outhern Parts of India ,ivide Time" printed at the College Press" %adras" CE9F.O K +t any rate" the temple secret meaning as the same. LLLLLLLLLL

Page @FD 4odfrey Higgins says that Waltire found the barro s of tumuli surrounding this giant!temple represented accurately the situation and magnitude of the fixed stars" forming a complete orrery or planisphere.J +s Colebrooke found out" it is the cycle of the 2edas" recorded in the (yotisha" one of the 2ed<ngas" a treatise on +stronomy" hich is the basis of calculation for all other cycles" larger or smaller0K and the 2edas ere ritten in characters" archaic though they be" long after those natural observations" made by the aid of their gigantic mathematical and astronomical instruments" had been recorded by the men of the Third -ace" ho had received their instruction from the ,hy<ni!Chohans. Thomas %aurice speaks truly hen he observes that all such Circular stone monuments ere intended as durable symbols of astronomical cycles by a race ho" not having" or Mfor political reasonsO forbidding the use of letters" had no other permanent method of instructing their disciples" or handing do n their kno ledge to posterity. R He errs only in the last idea. It as to conceal their kno ledge from profane posterity" leaving it as an heirloom only to the Initiates" that such monuments" at once rock observatories and astronomical treatises" ere cut out. It is no ne s that as the Hindus divided the earth into seven 5ones" so the more estern peoplesaChaldaeans" Phoenicians" and even the (e s" ho got their learning either directly or indirectly from the Br<hmansamade all their secret and sacred numerations by A and C9" though using the number H henever this ould not lend itself to handling. Thus the numerical base of A" the exoteric figure given by mryabhaa" as made good use of. 1rom the first secret cycle of AGGathe 'aros" transformed successively into AG"GGG and AG and A" and" ith other noughts added into other secret cyclesado n to the smallest" an +rchaeologist and %athematician can easily find it repeated in every country" kno n to every nation.

LLLLLLLLLL J MThe Celtic ,ruids . . ." *ondon" -idg ay / )ons" CE9D" p. xviii0 offset by the Philosophical -esearch )ociety" *os +ngeles" Calif." CDHH.O K >:n the )acred Writings of the Hindus"? by H.T. Colebrooke" in +siatic -esearches" 2ol. viii" p. BED et se#. R M)ee 2ol. 2I" pt. I" p. CBA of Indian +nti#uities . . ." *ondon" W. -ichardson" CHDA.O LLLLLLLLLL

Page @AG Hence the globe as divided into AG degrees" hich" multiplied by AG" became @"AGG" the >great year.? Hence also the hour ith its AG minutes of AG seconds each. The +siatic people count a cycle of AG years also" after hich comes the lucky seventh decad" and the Chinese have their small cycle of AG days" the (e s of A days" the 4reeks of A centuriesathe 'aros again. The Babylonians had a great year of @"AGG" being the 'aros multiplied by A. The Tatar cycle called 2an as CEG years" or three sixties0 this multiplied by C9 times C9 sCBB" makes 9F"D9G years" the exact period of revolution of the heavens. India is the birthplace of arithmetic and mathematics0 as >:ur 1igures"? in Chips from a 4erman Workshop" 2ol. II by Prof. %ax %=ller" sho s beyond a doubt. +s ell explained by 3rishna )astri 4odbole in The TheosophistI The (e s . . . represented the units 6C!D7 by the first nine letters of their alphabet0 the tens 6CG!DG7 by the next nine letters0 the first four hundreds 6CGG!BGG7 by the last four letters" and the remaining ones 6FGG!DGG7 by the second forms of the letters k<f 6llth7" mjm 6C@th7" nbn 6C@th7" pe 6CHth7" and s<d 6CEth70 and they represented other numbers by combining these letters according to their value. . . . The (e s of the present period still adhere to this practice of notation in their Hebre books. The 4reeks had a numerical system similar to that used by the (e s" but they carried it a little further by using letters of the alphabet ith a dash or slant!line behind" to represent thousands 6CGGG!DGGG7" tens of thousands 6CG"GGG!DG"GGG7 and one hundred of thousands 6CGG"GGG70 the last" for instance" being represented by rho ith a dash behind" hile rho singly represented CGG. The -omans represented all numerical values by the combination 6additive hen the second letter is of e#ual or less value7 of six letters of their alphabetI i6sl7" v6sF7" x6sCG7" c 6for >centum?s CGG7" d6sFGG7" and m6sCGGG7I thus 9Gsxx" CFsxv" and Dsix. These are called the -oman numerals" and are adopted by all $uropean nations hen using the -oman alphabet. The +rabs at first follo ed their neighbours" the (e s" in their method of computation" so much so that they called it +b.<d from the first four Hebre lettersa <lif" beth" gimelaor rather .imel" that is .jm. 6+rabic being anting in >g?" and d<leth" representing the first four units. But hen 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" hich they forth ith borro ed literally0 vi5." ithout altering its method of riting from left to right" at variance ith their o n mode of riting" hich is from right to left. They introduced this system into $urope through )pain and other $uropean countries lying along the coast of the %editerranean and under their s ay" during the dark ages of $uropean history.

Page @AC It thus becomes evident that the mryas kne ell %athematics or the science of computation at a time hen all other nations kne but little" if anything" of it. It has also been admitted that the kno ledge of +rithmetic and +lgebra as first obtained from the Hindus by the +rabs" and then taught by them to the Western nations. This fact convincingly proves that the mryan civilisation is older than that of any other nation in the orld0 and as the 2edas are avo edly proved the oldest ork of that civilisation" a presumption is raised in favour of their great anti#uity. . . .J But hile the (e ish nation" for instancearegarded so long as the first and oldest in the order of creationakne nothing of arithmetic and remained utterly ignorant of the decimal scale of notationathe latter existed for ages in India before the actual era. To become certain of the immense anti#uity of the mryan +siatic nations and of their astronomical records one has to study more than the 2edas. The secret meaning of the latter ill never be understood by the present generation of :rientalists0 and the astronomical orks hich give openly the real dates and prove the anti#uity 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. Pet there are +stronomers and %athematicians to this day in India" humble <stris and Pandits" unkno n and lost in the midst of that population of phenomenal memories and metaphysical brains" ho have undertaken the task and have proved to the satisfaction of many that the 2edas are the oldest orks in the orld. :ne of such is the ) <stri .ust #uoted" ho published in The TheosophistK an able treatise proving astronomically and mathematically thatI If . . . the Post!2aidika orks alone" the 8panishads" the Br<hmanas" etc." etc." do n to the Pur<nas" hen examined critically carry us back to 9G"GGG B.C." then the time of the composition of the 2edas themselves cannot be less than @G"GGG B. C. in round numbers" a date hich e may take at present as the age of that Book of Books.K

LLLLLLLLLL J >+nti#uity of the 2edas"? The Theosophist" 2ol. II" +ugust" CEEC" p. 9@D. K 2ol. II" +ugust / )eptember" CEEC0 2ol. III" :ctober" 'ovember" ,ecember" CEEC0 1ebruary" CEE9. R The Theosophist" 2ol. III" 1ebruary" CEE9" p. C9H. LLLLLLLLLL

Page @A9 +nd hat are his proofsT Cycles and the evidence yielded by the asterisms. Here are a fe extracts from his rather lengthy treatise" selected to give an idea of his demonstrations and bearing directly on the #uin#uennial cycle spoken of .ust no . Those ho feel interested in the demonstrations and are advanced mathematicians can turn to the article itself" >+nti#uity of the 2edas"? and .udge for themselves. CG. )om<kara in his commentary on the Vesha (yotisha #uotes a passage from the Vatapatha!Br<hmana hich contains an observation on the change of the tropics" and hich is also found in the )<kh<yana Br<hmana" as has been noticed by Prof. %ax %=ller in his preface to -igveda )amhit< 6p. xx" foot!note" 2ol. I27. The passage is thisI . . . >The full!moon night in Phalguni is the first night of )amvatsara" the first year of the #uin#uennial age.? This passage clearly sho s that the #uin#uennial age hich" according to the sixth verse of the (yotisha" begins on the Cst of %<gha 6(anuary!1ebruary7" once began on the CFth of Ph<lgunj 61ebruary!%arch7. 'o hen the CFth of Ph<lgunj of the first year called )amvatsara of the #uin#uennial age begins" the moon" according to the (yotisha" is in position of the four principal points on the ecliptic as then as follo sI

The inter solstice in @o 99; of Pbrva Bh<drap<d<. The vernal e#uinox in the beginning of %rigaijrsha. The summer solstice in CGo of Pbrva Ph<lgunj. The autumnal e#uinox in the middle of (yeshha.

Page @A@ The vernal e#uinoctial point" e have seen" concided ith the beginning of 3rittik< in CB9C B.C.0 and from the beginning of 3rittik< to that of %rigaijrsha" as" in conse#uence" CB9C y 9A!9N@ x H9 s CB9C y CD9G s @@BC B.C." supposing the rate of precession to be FG? a year. When e take the rate to be @o 9G; in 9BH years" the time comes up to CFCA y CDAG.H s @BHA.H B.C. When the inter solstice by its retrograde motion coincided after that ith the beginning of Prva Bh<drap<d<" then the commencement of the #uin#uennial age as changed from the CFth to the Cst of Ph<lgunj 61ebruary!%arch7. This change took place 9BG years after the date of the above observation" that is" in @CGC B.C. This date is most important" as from it an era as reckoned in after times. The commencement of the 3ali or 3ali!Puga 6derived from 3al" to reckon7" though said by $uropean scholars to be an imaginary date" becomes thus an astronomical fact. I'T$-CH+'4$ :1 3-ITTI3+ +', +)2I'J CC. We thus see that the asterisms" t enty!seven in number" ere counted from the %rigaiirsha hen the vernal e#uinox as in its beginning" and that the practice of thus counting as adhered to till the vernal e#uinox retrograded to the beginning of 3rittika" hen it became the first of the asterisms. 1or then the inter solstice had changed" receding from Ph<lgunj 61ebruary!%arch7 to %<gha 6(anuary!1ebruary7" one complete lunar month. +nd" in like manner" the place of 3rittik< as occupied by +wvinj" that is" the latter became the first of the asterisms" heading all others" hen its beginning coincided ith the vernal e#uinoctial point" or" in other ords" hen the inter solstice as in Pansha 6,ecember!(anuary7.

LLLLLLLLLL J The impartial study of 2aidic and Post!2aidic orks sho s that the ancient mryans kne ell the precession of the e#uinoxes" and >that they changed their position from a certain asterism to t o 6occasionally three7 asterisms back" henever the precession amounted to t o" properly speaking" to 9 CCNAC asterisms or about 9Do" 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 )brya )iddh<nta" Brahm< )iddh<nta" and other ancient treatises on +stronomy" the vernal e#uinoctial point had not actually reached the beginning of +wvinj" but as a fe degrees east of it. . . . The astronomers of $urope change est ard the beginning of +ries and of all other signs of the &odiac every year by about FG.9Fu" 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 ary and scientific in their observations than their very ancient brethrenathe mryas.?aThe Theosophist" 2ol. III" :ct. CEEC" p. 9@. LLLLLLLLLL

Page @AB 'o from the beginning of 3rittik< to that +ivinj there are t o asterisms" or 9A 9N@o" and the time the e#uinox takes to retrograde this distance at the rate of Co in H9 years is CD9G years0 and hence the date at hich vernal e#uinox coincided ith the commencement of +wvinj or ith the end of -evatj is CD9GaCB9C s BDD +.,. B$'T*$P;) :PI'I:' C9. The next and e#ually important observation e have to record here" is one discussed by %r. (ohn Bentley in his researches into the Indian anti#uities. >The first lunar asterism"? he says" >in the division of t enty!eight as called %bla" that is to say" the root or origin. In the division of t enty!seven the first lunar asterism as called (yeshtha" that is to say" the eldest or first" and conse#uently of the same import as the former? 6vide his Historical 2ie of the Hindu +stronomy . . . p. F7.J 1rom this it becomes manifest that the vernal e#uinox as once in the beginning of %bla" and %bla as reckoned the first of the asterisms hen they ere t enty!eight in number" including +bhi.it. 'o there are fourteen asterisms or CEGo from the beginning of %rigawjrsha to that of %bla" and hence the date at hich the vernal e#uinox coincided ith the beginning of %bla as at least @@BC y CEG Q H9 s CA"@GC B.C. The position of the four principal points on the ecliptic as then as given belo I The inter solstice in the beginning of 8ttar<!Ph<lgunj in the month of )ravana. The vernal e#uinox in the beginning of %bla in 3<rttika. The summer solstice in the beginning of Pbrva!Bh<drap<d< in %<gha. The autumnal e#uinox in the beginning of %rigawjrsha in 2aish<kha. + P-::1 1-:% TH$ BH+4+2+,!4Tm C@. The Bhagavad!4jt<" as ell as the Bh<gavata" makes mention of an observation hich points to a still more remote anti#uity than the one discovered by %r. Bentley. The passages are given in order belo I >I am the %<rgawjrsha Mvi5. the firstO among the months and the spring Mvi5. the firstO among the seasons.? This sho s that at one time the first month of spring as %<rgaijrsha. + season includes t o months" and the mention of a month suggests the season. >I am the )amvatsara among the years M hich are five in numberO" and the spring among the seasons" and the %<rgawjrsha among the months" and the +bhi.it among the asterisms M hich are t enty!eight in numberO.? This clearly points out that at one time in the first year called )amvatsara" of the #uin#uennial age" the %adhu" that is" the first month of spring" as %<rgawjrsha" and +bhi.it as the first of the asterisms.
LLLLLLLLLL J MIn current reprint of the CE9F ed. by Biblio!2erlag" :snabr=ck" CDHG.O LLLLLLLLLL

Page @AF It then coincided ith the vernal e#uinoctial point" and hence from it the asterisms ere counted. To find the date of this observationI There are three asterisms from the beginning of %bla to the beginning of +bhi.it" and hence the date in #uestion is at least CA"@GC y @NH Q DG Q H9 s CD"GHE or about 9G"GGG B.C. The )amvatsara at this time began in Bh<drap<d< the inter solstitial month.J )o far then 9G"GGG years are mathematically proven for the anti#uity of the 2edas. +nd this is simply exoteric. +ny mathematician" provided he be not blinded by preconception and pre.udice" can see this" and an unkno n but very clever amateur +stronomer" ). +. %ackey" has proved it some sixty years back. His theory about the Hindu Pugas and their length is curiousaas being so very near the correct doctrine. It is said in volume ii. p. CG@" of +siatic -esearchesK thatI >The great ancestor of Pudhishthira reigned 9H"GGG years . . . at the close of the bra5en age.? In volume ix. p. @AB" Mand EAO e readI >MInO the commencement of the 3ali Puga" in the reign of Pudhishthira.? +nd Pudhishthira . . . >began his reign immediately after the flood called Pralaya.? Here e find three different statements concerning Pudhishthira . . . to explain these seeming differences e must have recourse to their books of science" here e find the heavens and the earth divided into five parts of une#ual dimensions" by circles parallel to the e#uator. +ttention to these divisions ill be found to be of the utmost importance . . . as it ill be found that from them arose the division of their %ah<!Puga into its four component parts. $very astronomer kno s that there is a point in the heavens called the pole" round hich the hole seems to turn in t enty! four hours0 and that at ninety degrees from it they imagine a circle called the e#uator" hich divides the heavens and the earth into t o e#ual parts" the north and the south. Bet een this circle and the pole there is another imaginary circle called the circle of perpetual apparitionI bet een hich and the e#uator there is a point in the heavens called the 5enith" through hich let another imaginary circle pass" parallel to the other t o0 and then there ants but the circle of perpetual occultation to complete the round. . . . 'o astronomer of $urope besides myself has ever applied them to the development of the Hindu mysterious numbers. We are told in the +siatic -esearches that Pudhishthira brought 2icram<ditya to reign in Cassimer" hich is in the latitude of @A degrees.
LLLLLLLLLL J The Theosophist" 2ol. III" :ctober" CEEC" pp. 99!9@. K M:riginally published CHEE!CE@D" the entire series has been reprinted by Cosmo Pubs." 'e ,elhi" CDHD.O LLLLLLLLLL

Page @AA +nd in that latitude the circle of perpetual apparition ould extend up to H9 degrees altitude" and from that to the 5enith there are but CE degrees" but from the 5enith to the e#uator in that latitude there are @A degrees" and from the e#uator to the circle of perpetual occultation there are FB degrees. Here e find the semi!circle of CEG degrees divided into four parts" in the proportion of l" 9" @" B" i.e." CE" @A" FB" H9. Whether the Hindu astronomers ere ac#uainted ith the motion of the earth or not is of no conse#uence" since the appearances are the same0 and if it ill give those gentlemen of tender consciences any pleasure I am illing 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 for ard through the e#uinoctial points" at the rate of fifty! four seconds of a degree in a year" hich carried the hole 5odiac round in 9B"GGG years0 in hich time they also observed that the angle of obli#uity varied" so as to extend or contract the idth of the tropics B degrees on each side" hich rate of motion ould carry the tropics from the e#uator to the poles in FBG"GGG years0 in hich time the &odiac ould have made t enty!t o and a half revolutions" hich are expressed by the parallel circles from the e#uator to the poles . . or hat amounts to the same thing" the north pole of the ecliptic ould have moved from the north pole of the earth to the e#uator. . . . Thus the poles become inverted in C"GEG"GGG years" hich is their %ah<!Puga" and hich they had divided into four une#ual parts" in the proportions of l" 9" @" B" for the reasons mentioned above0 hich are CGE"GGG" 9CA"GGG" @9B"GGG" and B@9"GGG. Here e have the most positive proofs that the above numbers originated in ancient astronomical observations and conse#uently are not deserving of those epithets hich have been besto ed upon them by the $ssayist" echoing the voice of Bentley" Wilford" ,upuis" etc. I have no to sho that the reign of Pudhishthira for 9H"GGG years is neither absurd nor disgusting" but perhaps the $ssayist is not a are that there ere several Pudhishthiras or (udhisters. In volume ii." p.CG@" +siatic -esearchesI >The great ancestor of Pudhishthira reigned 9H"GGG years. . . . at the end of the bra5en or third age.? Here I must again beg your attention to this pro.ection. This is a plane of that machine hich the second gentleman thought so very clumsy0 it is that of a prolong spheroid" called by the ancients an atroscope. *et the longest axis represent the poles of the earth" making an angle of 9E degrees ith the hori5on0 then ill the seven divisions above the hori5on to the 'orth Pole" the temple of Buddha" and the seven from the 'orth Pole to the circle of perpetual apparition represent the fourteen %anvantaras" or very long periods of time" each of hich" according to the third volume of +siatic -esearches" p. 9A9g." as the reign of a %enu. But Capt. Wilford" in volume v. p. 9BB" gives us the follo ing informationI >The $gyptians had fourteen dynasties" and the Hindus had fourteen dynasties" . . . the rulers of M hichO are called %enus.? . . . M%anusTO

Page @AH Who can here mistake the fourteen very long periods of time for those hich constituted the 3ali Puga of ,elhi" or any other place in the latitude of 9E degrees" here the blank space from the foot of %eru to the seventh circle from the e#uator" constitutes the part passed over by the tropic in the next age0 hich proportions differ considerably from those in the latitude of @A0 and because the numbers in the Hindu books differ" %r. Bentley asserts thatI >This sho s hat little dependence is to be put in them.? But" on the contrary" it sho s ith hat accuracy the Hindus had observed the motions of the heavens in different latitudes. )ome of the Hindus inform us that >the earth has t o spindles hich are surrounded by seven tiers of heavens and hells at the distance of one -a.u each.? This needs but little explanation hen it is understood that the seven divisions from the e#uator to their 5enith are called -ishis or -ashas. But hat is most to our present purpose to kno is that they had given names to each of those divisions hich the tropics passed over during each revolution of the &odiac. In the latitude of @A degrees here the Pole or %eru as nine steps high at Cassimere" they ere called )hastras0 in latitude 9E degrees at ,elhi" here the Pole or %eru as seven steps high" they ere called %enus0 but in 9B degrees" at Cacha" here the Pole or %eru as but six steps high" they ere called )acas. But in the ninth volume 6+siatic -esearches p. E9! E@7 Pudhishthira" the son of ,harma" or (ustice" as the first of the six )acas0 . . . the name implies the end" and as everything has t o ends" Pudhishthira is as applicable to the first as to the last. +nd as the division on the north of the circle of perpetual apparition is the first of the 3ali Puga" supposing the tropics to be ascending" it as called the division or reign of Pudhishthira. But the division hich immediately precedes the circle of perpetual apparition is the last of the third or bra5en age" and as therefore called Pudhishthira and as his reign preceded the reign of the other" as the tropic ascended to the Pole or %eru" he as called the father of the othera?the great ancestor of Pudhishthira" ho reigned t enty!seven thousand years" . . . at the close of the bra5en age.? 62ol. ii. +siatic -esearches.7 The ancient Hindus observed that the &odiac ent for ard at about the rate of fifty!four seconds a year" and to avoid greater fractions" stated it at that" hich ould make a complete round in 9B"GGG years0 and observing the angle of the poles to vary nearly B degrees each round" stated the three numbers as such" hich ould have given forty!five rounds of the &odiac to half a revolution of the poles0 but finding that forty!five rounds ould not bring the northern tropic to coincide ith the circle of perpetual apparition by thirty minutes of a degree" hich re#uired the &odiac to move one sign and a half more" hich e all kno it could not do in less than @"GGG years" they ere" in the case before us" added to the end of the bra5en age" hich lengthen the reign of that Pudhishthira to 9H"GGG years instead of 9B"GGG" but" at another time they did not alter the regular order of 9B"GGG years to the reign of each of these long! inded monarchs" but rounded up the time by allo ing a regency to continue three or four thousand years. In volume ii. p. CGF" +siatic -esearches" e are told thatI

Page @AE >Paricshit" the great nephe and successor of Pudhishthira . . . is allo ed ithout controversy to have reigned in the interval bet een the bra5en and earthen +ges" and to have died at the setting!in of the 3ali Pug.? Here e find an interregnum at the end of the bra5en age" and before the setting! in of the 3ali Pug0 and as there can be but one bra5en or Tret<!Pug" i.e." the third age" in a %aha!Puga" of C"GEG"GGG yearsI the reign of this Paricshit must have been in the second %ah<!Puga" hen the pole had returned to its original position" hich must have taken 9"CAG"GGG yearsI and this is hat the Hindus call the Pra.anatha Puga. +nalogous to this custom is that of some nations more modern" ho" fond of even numbers" have made the common year to consist of t elve 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 divided into five parts" etc. But >Pudhishthira began his reign immediately after the flood called Pralaya"? i.e." at the end or the 3ali Pug 6or age of heat7" hen the tropic had passed from the pole to the other side of the circle of perpetual apparition" hich coincides ith the northern hori5on0 here the tropics or summer solstice ould be again in the same parallel of north declination" at the commencement of their first age" as he as at the end of their third age" or Tret<!Pug" called the bra5en age. . . . $nough has been said to prove that the Hindu books of science are not disgusting absurdities" originated in ignorance" vanity" and credulity0 but books containing the most profound kno ledge of astronomy and geography. What" therefore" can induce those gentlemen of tender consciences to insist that Pudhishthira as a real mortal man I have no guess0 unless it be that they fear for the fate of (ared and his grandfather" %ethuselahT

%P)T$-P :1 TH$ B8,,H+

Page @HG

THE DOCTRINE OF AVTARAS + strange storyaa legend ratherais persistently current among the disciples of some great Himlayan 4urus" and even among laymen" to the effect that 4autama" the Prince of 3apilavastu" has never left the terrestrial regions" though his body died and as burnt" and its relics are preserved to this day. There is an oral tradition among the Chinese Buddhists" and a ritten statement among the secret books of the *amaists of Tibet" as ell as a tradition among the ryans" that 4autama B8,,H+ had t o doctrinesI one for the masses and His lay disciples" the other for His >elect"? the +rhats. His policy and after Him that of His +rhats as" it appears" to refuse no one admission into the ranks of candidates for +rhatship" but never to divulge the final mysteries except to those ho had proved themselves" during long years of probation" to be orthy of Initiation. These once accepted ere consecrated and initiated ithout distinction of race" caste or ealth" as in the case of His estern successor. It is the +rhats ho have set forth and allo ed this tradition to take root in the people;s mind" and it is the basis" also" of the later dogma of *amaic reincarnation or the succession of human Buddhas. The little that can be said here upon the sub.ect may or may not help to guide the psychic student in the right direction. It being left to the option and responsibility of the riter to tell the facts as she personally understood them" the blame for possible misconceptions created must fall only upon her. )he has been taught the doctrine" but it as left to her sole intuitionaas it is no left to the sagacity of the readerato group the mysterious and perplexing facts together. The incomplete statements herein given are fragments of hat is contained in certain secret volumes" but it is not la ful to divulge the details. The esoteric version of the mystery given in the secret volumes may be told very briefly. The Buddhists have al ays stoutly denied that their B8,,H+ as" as alleged by the Brahmans" an +vat<ra of 2ishnu in the same sense as a man is an incarnation of his 3armic ancestor. They deny it partly" perhaps" because the esoteric meaning of the term >%ah<!2ishnu? is not kno n to them in its full" impersonal" and general meaning.

Page @HC There is a mysterious Principle in 'ature called >%ah<!2ishnu"? hich is not the 4od of that name" but a principle hich contains Bj.a" the seed of +vat<rism or" in other ords" is the potency and cause of such divine incarnations. +ll the World! )aviors" the Bodhisattvas and the +vat<ras" are the trees of salvation gro n out from the one seed" the Bj.a or >%ah<!2ishnu.? Whether it be called mdi!Buddha 6Primeval Wisdom7 or %ah<!2ishnu" it is all the same. 8nderstood esoterically" 2ishnu is both )aguna and 'irguna 6 ith and ithout attributes7. In the first aspect" 2ishnu is the ob.ect of exoteric orship and devotion0 in the second" as 'irguna" he is the culmination of the totality of spiritual isdom in the 8niverse!'irv<na"J in shorta and has as orshippers all philosophical minds. In this esoteric sense the *ord B8,,H+ as an incarnation of %ah<!2ishnu. This is from the philosophical and purely spiritual standpoint. 1rom the plane of illusion" ho ever" as one ould say" or from the terrestrial standpoint" those initiated kno that He as a direct incarnation of one of the primeval >)even )ons of *ight? ho are to be found in every Theogonyathe ,hy<n!Chohans hose mission it is" from one eternity 6aeen7 to the other" to atch over the spiritual elfare of the regions under their care. This has been already enunciated in $soteric Buddhism. :ne of the greatest mysteries of speculative and philosophical %ysticismaand it is one of the mysteries no to be disclosed a is the modus operandi in the degrees of such hypostatic transferences. +s a matter of course" divine as ell 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 orld.

LLLLLLLLLL J + great deal of misconception is raised by a confusion of planes of being and misuse of expressions. 1or instance" certain spiritual states have been confounded ith the 'irv<na of B8,,H+. The 'irv<na of B8,,H+ is totally different from any other spiritual state of )amadhi or even the highest Theophania en.oyed by lesser +depts. +fter physical death the kinds of spiritual states reached by +depts differ greatly. aaaaa

Page @H9 This teaching may never be fully explained to an unprepared public0 but one thing is certain and may be said no I that bet een the dogma of a ne ly!created soul for each ne birth" and the physiological assumption of a temporary animal soul" there lies the vast region of :ccult teachingJ ith its logical and reasonable demonstrations" the links of hich may all be traced in logical and philosophical se#uence in nature. This >%ystery? is found" for him ho understands its right meaning" in the dialogue bet een 3rishan and +r.una" in the Bhagavad!4jt<" Chapter iv" F!D. )ays the +vat<raI %any births of mine have passed" as also of yours" : +r.unaU +ll those I kno " but you do not kno yours" : harasser of your enemies. +lthough I am unborn" ith exhaustless mtman" and am the *ord of all that is0 yet" taking up the domination of my nature I am born by the po er of illusion.K Whenever" : son of Bh<rata" there is decline of ,harma Mthe right la O and the rise of +dharma Mthe opposite of ,harmaO there I manifest myself. 1or the salvation of the good and the destruction of establishment of the la " I am born in every yuga. ickedness" for the

Whoever comprehends truly my divine birth and action" he" : +r.una having abandoned the body does not receive rebirth0 he comes to me. Thus" all the +vat<ras are one and the sameI the )ons of their >1ather"? in a direct descent and line" the >1ather"? or one of the seven 1lames becoming" for the time being" the )on" and these t o being oneain $ternity.

LLLLLLLLLL J This region is the one possible point of conciliation bet een the t o diametrically opposed poles of religion and science" the one ith its barren fields of dogmas on faith" the other overrunning ith empty hypotheses" both overgro n ith the eeds of error. They ill never meet. The t o are at feud" at an everlasting arfare ith each other" but this does not prevent them from uniting against $soteric Philosophy" hich for t o millenniums has had to fight against infallibility in both directions" or >mere vanity and pretence? as +ntoninus defined it" and no finds the materialism of %odern )cience arrayed against its truths. K Whence some of the 4nostic ideasT Cerinthus taught that the orld and (ehovah having fallen off from virtue and primitive dignity" the )upreme permitted one of his glorious +eens" hose name as the >+nointed? 6Christ7 to incarnate in the man (esus. Basilides denied the reality of the body of (esus" and calling it an >illusion? held that it as )imon of Cyrene ho suffered on the Cross in his stead. +ll such teachings are echoes of the $astern ,octrines. LLLLLLLLLL

Page @H@ What is the 1atherT Is it the absolute Cause of allTathe fathomless $ternalT 'o0 most decidedly. It is 3<ran<tman" the >Causal )oul? hich" in its general sense" is called by the Hindus wvara" the *ord" and by Christians" >4od"? the :ne and :nly. 1rom the standpoint of unity it is so0 but then the lo est of the $lementals could e#ually be vie ed in such case as the >:ne and :nly.? $ach human being has" moreover" his o n divine )pirit or personal 4od. That divine $ntity or 1lame from hich Buddhi emanates stands in the same relation to man" though on a lo er plane" as the ,hy<ni!Buddha to his human Buddha. Hence monotheism and polytheism are not irreconcilable0 they exist in 'ature. Truly" >for the salvation of the good and the destruction of ickedness"? the personalities kno n as 4autama" )amkara" (esus and a fe others ere born each in his age" as declareda>I am born in every Puga?aand they ere all born through the same Po er. There is a great mystery in such incarnations and they are outside and beyond the cycle of general rebirths. -ebirths may be divided into three classesI the divine incarnations called +vataras0 those of +depts ho give up 'irv<na for the sake of helping on humanityathe 'irm<nak<yas0 and the natural succession of rebirths for allathe common la . The +vatra is an appearance" one hich may be termed a special illusion ithin the natural illusion that reigns on the planes under the s ay of that po er" %<y<0 the +dept is reborn consciously" at his ill and pleasure0J the units of the common herd unconsciously follo the great la of dual evolution. What is an +vat<raT for the term before being used ought to be ell understood. It is a descent of the manifested ,eitya

LLLLLLLLLL J + genuine initiated +dept ill retain his +deptship" though there may be for our orld of illusion numberless incarnations of him. The propelling po er that lies at the root of a series of such incarnations is not 3arma" as ordinarily understood" but a still more inscrutable po er. ,uring the period of his lives the +dept does not lose his +deptship" though he cannot rise in it to a higher degree. LLLLLLLLLL

Page @HB a hether under the specific name of )iva" 2ishnu" or mdi!Buddhaainto an illusive form of individuality" an appearance hich to men on this illusive plane is ob.ective" but it is not so in sober fact. That illusive form having neither past nor future" because it had neither previous incarnation nor ill have subse#uent rebirths" has naught to do ith 3arma" hich has therefore no hold on it. 4autama B8,,H+ as born an +vat<ra in one sense. But this" in vie of unavoidable ob.ections on dogmatic grounds" necessitates explanation. There is a great difference bet een an +vat<ra and a (jvanmuktaI one" as already stated" is an illusive appearance" 3armaless" and having never before incarnated0 and the other" the (jvanmukta" is one ho obtains 'irv<na by his individual merits. To this expression again an uncompromising" philosophical 2ed<ntin ould ob.ect. He might say that as the condition of the +vat<ra and the (jvanmukta are one and the same state" no amount of personal merit" in ho soever many incarnations" can lead its possessor to 'irv<na. 'irv<na" he ould say" is actionless0 ho can" then" any action lead to itT It is neither a result nor a cause" but an ever!present" eternal Is" as '<gasena defined it.J Hence it can have no relation to" or concern ith" action" merit" or demerit" since these are sub.ect to 3arma. +ll this is very true" but still to our mind there is an important difference bet een the t o. +n +vat<ra is0 a (jvanmukta becomes one. If the state of the t o is identical" not so are the causes hich lead to it. +n +vat<ra is a descent of a 4od into an illusive form0 a (jvanmukta" ho may have passed through numberless incarnations and may have accumulated merit in them" certainly does not become a 'irv<nj because of that merit" but only because of the 3arma generated by it" hich leads and guides him in the direction of the 4uru ho ill initiate him into the mystery of 'irv<na and ho alone can help him to reach this abode. The )asstras say that from our orks alone e obtain %oksha" and if e take no pains there ill be no gain and e shall be neither assisted nor benefited by ,eity Mthe %ah<!4uruO.

LLLLLLLLLL J M)ee %ilinda;s fuestions" tr. by I.B. Horner" ,ivision 2II" F. *ondon *u5ac / Co." CDAB. Cf. p. BCA / fn. of this text.O LLLLLLLLLL

Page @HF Therefore it is maintained that 4autama" though an +v<tara in one sense" is a true human (jvanmukta" o ing his position to his personal merit" and thus more than an +vat<ra. It as his personal merit that enabled him to achieve 'irv<na. :f the voluntary and conscious incarnations of +depts there are t o typesa those of 'irm<nak<yas" and those undertaken by the probationary chelas ho are on their trial. The greatest" as the most pu55ling mystery of the first type lies in the fact" that such rebirth in a human body of the personal $go of some particular +depta hen it has been d elling in the %<y<vi or the 3<ma!-upa" and remaining in the 3<ma! *okaa may happen even hen his >Higher Principles? are in the state of 'irv<na.J *et it be understood that the above expressions are used for popular purposes" and therefore that hat is ritten does not deal ith this deep and mysterious #uestion from the highest plane" that of absolute spirituality" nor again from the highest philosophical point of vie " comprehensible but to the very fe . It must not be supposed that anything can go into 'irv<na hich is not eternally there0 but human intellect in conceiving the +bsolute must put It as the highest term in an indefinite series. If this be borne in mind a great deal of misconception ill be avoided. The content of this spiritual evolution is the material on various planes ith hich the 'irv<nj as in contact prior to his attainment of 'irvana. The plane on hich this is true" being in the series of illusive planes" is undoubtedly not the highest. Those ho search for that must go to the right source of study" the teachings of the 8panishads" and must go in the right spirit.

LLLLLLLLLL J 1rom the so!called Brahm<!*okaathe seventh and higher orld" beyond hich all is arupa" formless" purely spiritualato the lo est orld and insect" or even to an ob.ect such as a leaf" there is perpetual revolution of the condition of existence" evolution and rebirth. )ome human beings attain states or spheres from hich there is only a return in a ne 3alpa 6a day of Brahm<7I there are other states or spheres from hich there is only return after CGG years of Brahm< 6%ah<!3alpa" a period covering @CC"GBG"GGG"GGG"GGG years7. 'irv<na" it is said" is a state from hich there is no return. Pet it is maintained that there may be" as exceptional cases" reincarnation from that state0 only such incarnations are illusion" like everything else on this plane" as ill be sho n. LLLLLLLLLL

Page @HA Here e attempt only to indicate the direction in hich the search is to be made" and in sho ing a fe of the mysterious :ccult possibilities e do not bring our readers actually to the goal. The ultimate truth can be communicated only from 4uru to initiated pupil. Having said so much" the statement still ill and must appear incomprehensible" if not absurd" to many. 1irstly" to all those ho are unfamiliar ith the doctrine of the manifold nature and various aspects of the human %onad0 and secondly to those ho vie the septenary division of the human entity from a too materialistic standpoint. Pet the intuitional :ccultist" ho has studied thoroughly the mysteries of 'irv<naa ho kno s it to be identical ith Parabrahman" and hence unchangeable" eternal and no Thing but the +bsolute +lla ill sei5e the possibility of the fact. They kno that hile a ,harmak<yaaa 'irv<nj > ithout remains"? as our :rientalists have translated it" being absorbed into that 'othingness" hich is the one real" because +bsolute" Consciousnessacannot be said to return to incarnation on $arth" the 'irv<nj being no longer a he" a she" or even an it0 the 'irmamakayaaor he ho has obtained 'irv<na > ith remains"? i.e." ho is clothed in a subtle body" hich makes him impervious to all out ard impressions and to every mental feeling" and in hom the notion of his $go has not entirely ceasedacan do so. +gain" every $astern :ccultist is a are of the fact that there are t o kinds of 'irm<nak<yasathe natural" and the assumed0 that the former is the name or epithet given to the condition of a high ascetic" or Initiate" ho has reached a stage of bliss second only to 'irv<na0 hile the latter means the self!sacrifice of one ho voluntarily gives up the absolute 'irv<na" in order to help humanity and be still doing it good" or" in other ords" to save his fello !creatures by guiding them. It may be ob.ected that the ,harmak<ya" being a 'irv<nj or (jvanmukta" can have no >remains? left behind him after death" for having attained that state from hich no further incarnations are possible" there is no need for him of a subtle body" or of the individual $go that reincarnates from one birth to another" and that therefore the latter disappears of logical necessity0 to this it is ans eredI it is so for all exoteric purposes and as a general la . But the case ith hich e are dealing is an exceptional one" and its reali5ation lies ithin the :ccult po ers of the high Initiate" ho" before entering into the state of 'irv<na" can cause his >remains?

Page @HH 6sometimes" though not very ell" called his %<y<vi!-upa7" to remain behind"J hether he is to become a 'irv<nj" or to find himself in a lo er state of bliss. 'ext" there are casesarare" yet more fre#uent than one ould be disposed to expecta hich are the voluntary and conscious reincarnations of +depts on their trial. $very man has an Inner" a >Higher )elf"? and also an +stral Body. But fe are those ho" outside the higher degrees of +deptship" can guide the latter" or any of the principles that animate it" hen once death has closed their short terrestrial life. Pet such guidance" or their transference from the dead to a living body" is not only possible" but is of fre#uent occurrence" according to :ccult and 3abalistic teachings. The degrees of such po er of course vary greatly. To mention but threeI the lo est of these degrees ould allo an +dept" ho has been greatly trammelled during life in his study and in the use of his po ers" to choose after death another body in hich he could go on ith his interrupted studies" though ordinarily he ould lose in it every remembrance of his previous incarnation. The next degree permits him" in addition to this" to transfer the memory of his past life to his ne body0 hile the highest has hardly any limits in the exercise of that onderful faculty. +s an instance of an +dept ho en.oyed the first mentioned po er some mediaeval 3abalists cite a ell!kno n personage of the fifteenth centuryaCardinal de Cusa0 3arma" due to his onderful devotion to $soteric study and the 3abalah" led the suffering +dept to seek intellectual recuperation and rest from ecclesiastical tyranny in the body of Copernicus.

LLLLLLLLLL J This fact of the disappearance of the vehicle of $gotism in the fully developed Pogi" ho is supposed to have reached 'irv<na on earth" years t before his corporeal death" has led to the la in %anu" sanctioned by millenniums of Br<hmanical authority" that such a Param<tman should be held as absolutely blameless and free from sin or responsibility" do hatever he may 6see last chapter of the *a s of %anu7. Indeed" caste itselfathat most despotic" uncompromising and autocratic tyrant in Indiaacan be broken ith impunity by the Pogi" ho is above caste. This ill give the key to our statements. LLLLLLLLLL

Page @HE )e non Z vero Z ben trovato MIf it is not true" it is cleverly inventedO0 and the perusal of the lives of the t o men might easily lead a believer in such po ers 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 *atin of the fifteenth century" called ,e ,octa Ignorantia" ritten by the Cardinal de Cusa" in hich all the theories and hypothesesaall the ideasaof Copernicus are found as the keynotes to the discoveries of the great astronomer.J Who as this extraordinarily learned CardinalT The son of a poor boatman" o ing all his career" his Cardinal;s hat" and the reverential a e rather than friendship of the Popes $ugenius I2" 'icholas 2" and Pius II" to the extraordinary learning hich seemed innate in him" since he had studied no here till comparatively late in life.

LLLLLLLLLL J +bout fifty years before the birth of Copernicus" ,e Cusa rote as follo sI >Though the orld may not be absolutely infinite" no one can represent it to himself as finite" since human reason is incapable of assigning to it any term. . . . 1or in the same ay that our earth cannot be in the centre of the 8niverse" as thought" no more could the sphere of the fixed stars be in it. . . . Thus this orld is like a vast machine" having its centre M,eityO every here" and its circumference no here Mmachina mundi" #uasi habens ubi#ue centrum" et nullibi circumferentiamO. . . . 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 orse Mvilioramore vileO . . . . :ne cannot see hether its inhabitants are superior to those ho d ell nearer to the sun" or in other stars" as sidereal space cannot be deprived of inhabitants. . . . The earth" very likely MfortasseO one of the smallest globes" is nevertheless the cradle of intelligent beings" most noble and perfect.? :ne cannot fail to agree ith the biographer of Cardinal de Cusa" ho" having no suspicion of the :ccult truth" and the reason of such erudition in a riter of the fourteenth and fifteenth centuries" simply marvels at such a miraculous forekno ledge" and attributes it to 4od" saying of him that he as a man incomparable in every kind of philosophy" by hom many a theological mystery inaccessible to the human mind 6U7" veiled and neglected for centuries 6velata et neglecta7 ere once more brought to light. >Pascal might have read ,e Cusa;s orks0 but hence could the Cardinal have borro ed his ideasT? asks *ouis %oreri. $vidently from Hermes and the orks of Pythagoras" even if the mystery of his incarnation and reincarnation be dismissed. M)ee ,e Cusa;s" :f *earned Ignorance" tr. by 1r. 4ermain Heron" *ondon" -outledge" CDFB" Bk. II" ch. CC / C90 'icolai ,e Cusa :pera :mnia" 2ol. I. $dideruntI $rnestus Hoffman et -aymundus 3libansky" *ipsiae" In +edibus 1elicis %einer" CD@9" etc." cap. xi / xii" pp. CGG!CGB ff.O LLLLLLLLLL

Page @HD ,e Cusa died in CBAB0 moreover" his best orks ere ritten before he forced to enter ordersato escape persecution. 'or did the +dept escape it. as

In the voluminous ork of the Cardinal above!#uoted is found a very suggestive sentence" the authorship of hich has been variously attributed to Pascal" to Cusa himself" and to the &ohar" and hich belongs by right to the Books of HermesI The orld is an infinite sphere" circumference is no here. hose centre is every here and hose

This is changed by some intoI >The centre being no here" and the circumference every here"? a rather heretical idea for a Cardinal" though perfectly orthodox from a 3abalistic standpoint. The theory of rebirth must be set forth by :ccultists" and then applied to special cases. The right comprehension of this psychic fact is based upon a correct vie of that group of celestial Beings ho are universally called the seven Primeval 4ods or +ngelsaour ,hy<ni!Chohansathe >)even Primeval -ays? or Po ers" adopted later on by the Christian -eligion as the >)even +ngels of the Presence.? +rupa" formless" at the upper rung of the ladder of Being" materiali5ing more and more as they descend in the scale of ob.ectivity and form" ending in the grossest and most imperfect of the Hierarchy" manait is the former purely spiritual group that is pointed out to us" in our :ccult teaching" as the nursery and fountainhead of human beings. Therein germinates that consciousness hich is the earliest manifestation from causal Consciousnessathe +lpha and :mega of divine being and life forever. +nd as it proceeds do n ard through every phase of existence descending through man" through animal and plant" it ends its descent only in the mineral. It is represented by the double triangleathe most mysterious 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 up ards" and the lo er do n ards" both interlaced" and sho ing the various planes of the t ice!seven modes of consciousness" the fourteen spheres of existence" the *okas of the Br<hmans.

Page @EG The reader may no be able to obtain a clearer comprehension of the hole thing. He ill also see hat is meant by the >Watchers"? there being one placed as the 4uardian or -egent over each of the seven divisions or regions of the earth" according to old traditions" as there is one to atch over and guide every one of the fourteen orlds or *okas.J But it is not ith any of these that e are at present concerned" but ith the >)even Breaths"? so!called" that furnish man ith his immortal %onad in his cyclic pilgrimage. The Commentary on the Book of ,5yan saysI ,escending on his region first as *ord of 4lory" the 1lame 6or Breath7" having called into conscious being the highest of the $manations of that special region" ascends from it again to Its primeval seat" hence It atches over and guides Its countless Beams 6%onads7. It chooses as Its +vat<ras only those ho had the )even 2irtues in themK in their previous incarnation. +s for the rest" It overshado s each ith one of Its countless beams. . . . Pet even the >beam? is a part of the *ord of *ords. R The septenary principle in mana ho can be regarded as dual only as concerns psychic manifestation on this gross earthly planea as kno n to all anti#uity" and may be found in every ancient )cripture. The $gyptians kne and taught it" and their division of principles is in every point a counterpart of the mryan )ecret Teaching. It is thus given in Isis 8nveiledI

LLLLLLLLLL J This is the secret meaning of the statements about the Hierarchy of Pra.ap<tis or -ishis. 1irst seven are mentioned" then ten" then t enty!one" and so on. They are >4ods? and creators of mena many of them the >*ords of Beings?0 they are the >%ind!born )ons? of Brahm<" and then they become mortal heroes" and are often sho n as of a very sinful character. The :ccult meaning of the Biblical Patriarchs" their genealogy" and their descendants dividing among themselves the earth" is the same. +gain" (acob;s dream has the same significance. K He >of the )even 2irtues? is one ho" ithout the benefit of Initiation" becomes as pure as any +dept by the simple exertion of his o n merit. Being so holy" his body at his next incarnation becomes the +vat<ra of his >Watcher? or 4uardian +ngel" as the Christian ould put it. R The title of the highest ,hy<ni!Chohans. LLLLLLLLLL

Page @EC In the $gyptian notions" as in those of all other faiths founded on philosophy" man as not merely . . . a union of soul and body0 he as a trinity hen )pirit as added to it. Besides" that doctrine made him consist of khaabody0 khabaaastral form" or shado 0 kaaanimal soul or lifeprinciple0 baathe higher soul0 and akha terrestrial intelligence. They had also a sixth principle" named sahaor mummy0 but the functions of this one commenced only after the death of the body.J The seventh principle being of course the highest" uncreated )pirit as generically called :siris" therefore every deceased person became :sirifiedaor an :sirisaafter death. But in addition to reiterating the old" ever!present fact of reincarnation and 3armaanot as taught by the )piritists" but as by the most +ncient )cience in the orlda:ccultists must teach cyclic and evolutionary reincarnationI that kind of rebirth" mysterious and still incomprehensible to many ho are ignorant of the orld;s history" hich as cautiously mentioned in Isis 8nveiled. + general rebirth for every individual ith interlude of 3<ma!*oka and ,evachan" and a cyclic conscious reincarnation ith a grand and divine ob.ect for the fe . Those great characters ho to er like giants in the history of mankind" like )idd<rtha B8,,H+ and (esus in the realm of the spiritual" and +lexander the %acedonian and 'apoleon the 4reat in the realm of physical con#uests are but the reflected images of human types hich had existedanot ten thousand years before" as cautiously put for ard in Isis 8nveiled 62ol. I" p. @F7" but for millions of consecutive years from the beginning of the %anvantara. 1ora ith the exception of real +vat<ras" as above explaineda they are the same unbroken -ays 6%onads7" each respectively of its o n special Parent!1lameacalled ,evas" ,hy<ni!Chohans" or ,hy<ni!Buddhas" or again" Planetary +ngels" etc.ashining in aeonic eternity as their prototypes. It is in their image that some men are born" and hen some specific humanitarian ob.ect is in vie " the latter are hypostatically animated by their divine prototypes reproduced again and again by the mysterious Po ers that control and guide the destinies of our orld.

LLLLLLLLLL J :p. cit." 2ol. II" p. @AH. LLLLLLLLLL

Page @E9 'o more could be said at the time hen Isis 8nveiled statement as limited to the single remark that as ritten0 hence the

There is no prominent character in all the annals of sacred or profane history hose prototype e cannot find in the half!fictitious and half!real traditions of bygone religions and mythologies. +s the star" glimmering at an immeasurable distance above our heads" in the boundless immensity of the sky" reflects itself in the smooth aters of a lake" so does the imagery of men of the antediluvian ages reflect itself in the periods e can embrace in an historical retrospect.J But no that so many publications have been brought out" stating much of the doctrine" and several of them giving many an erroneous vie " this vague allusion may be amplified and explained. 'ot 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" ho soars beyond the common herd ith some abnormally developed special capacity in him" leading to the progress and good of mankind. $ach is a reincarnation of an individuality that has gone before him ith capacities in the same line" bringing thus as a do ry to his ne form that strong and easily re!a akened capacity of #uality hich had been fully developed in him in his preceding birth. 2ery often they are ordinary mortals" the $gos of natural men in the course of their cyclic development. But it is ith >special cases? that e are no concerned. *et us suppose that a person during his cycle of incarnations is thus selected for special purposesathe vessel being sufficiently cleanaby his personal 4od" the 1ountainhead 6on the plane of the manifested7 of his %onad" ho thus becomes his in!d eller. That 4od" his o n prototype or >1ather in Heaven"? is" in one sense" not only the image in hich he" the spiritual man" is made" but in the case e are considering" it is that spiritual" individual $go himself. This is a case of permanent" life!long Theophania. *et us bear in mind that this is neither +vat<rism" as it is understood in Br<hmanical philosophy" nor is the man thus selected a (jvanmukta or 'irv<nj" but that it is a holly exceptional case in the realm of %ysticism.

LLLLLLLLLL J :p. cit." 2ol. I" p. @F. LLLLLLLLLL

Page @E@ The man may or may not have been an +dept in his previous lives0 he is so far" and simply" an extremely pure and spiritual individualaor one ho as all that in his preceding birth" if the vessel thus selected is that of a ne ly!born infant. In this case" after the physical translation of such a saint or Bodhisattva" his astral principles cannot be sub.ected to a natural dissolution like those of any common mortal. They remain in our sphere and ithin human attraction and reach0 and thus it is that not only a Buddha" a )amkar<ch<rya" or a (esus can be said to animate several persons at one and the same time" but even the principles of a high +dept may be animating the out ard tabernacles of common mortals. + certain -ay 6principle7 from )anat!3um<ra spirituali5ed 6animated7 Pradyumna" the son of 3rishna during the great %ah<bh<rata period" hile at the same time" he" )anat!3umra" gave spiritual instruction to 3ing ,hritar<shra. %oreover" it is to be remembered that )anat!3um<ra is >an eternal youth of sixteen"? d elling in (ana!*oka" his o n sphere or spiritual state. $ven in ordinary mediumistic life" so!called" it is pretty ell ascertained that hile the body is actingaeven though only mechanicallyaor resting in one place" its astral double may be appearing and acting independently in another" and very often distant place. This is #uite a common occurrence in mystic life and history" and if this be so ith ecstatics" )eers and %ystics of every description" hy cannot the same thing happen on a higher and more spiritually developed plane of existenceT +dmit the possibility on the lo er psychic plane" then hy not on a higher planeT In the cases of higher +deptship" hen the body is entirely at the command of the Inner %an" hen the )piritual $go is completely reunited ith its seventh principle even during the lifetime of the personality" and the +stral %an or personal $go has become so purified that he has gradually assimilated all the #ualities and attributes of the middle nature 6Buddhi and %anas in their terrestrial aspect7 that personal $go substitutes itself" so to say" for the spiritual Higher )elf" and is thenceforth capable of living an independent life on earth0 hen corporeal death takes place" the follo ing mysterious event often happens.

Page @EB +s a ,harmak<ya" a 'irv<mj > ithout remains"? entirely free from terrestrial admixture" the )piritual $go cannot return to reincarnate on earth. But in such cases" it is affirmed" the personal $go of even a ,harmak<ya can remain in our sphere as a hole" and return to incarnation on earth if need be. 1or no it can no longer be sub.ect" like the astral remains of any ordinary man" to gradual dissolution in the 3<ma!*oka 6the limbus or purgatory of the -oman Catholic" and the >)ummer!land? of the )piritualist70 it cannot die a second death" as such disintegration is called by Proclus.J It has become too holy and pure" no longer by reflected but by its o n natural light and spirituality" either to sleep in the unconscious slumber of a lo er 'irv<nic state" or to be dissolved like any ordinary astral shell and disappear in its entirety. But in that condition kno n as the 'irm<nak<ya Mthe 'irv<nj > ith remains"?O he can still help humanity. >*et me suffer and bear the sins of all Mbe reincarnated unto ne miseryO but let the orld be savedU? as said by 4autama B8,,H+I an exclamation the real meaning of hich is little understood no by his follo ers. >If I ill that he tarry till I come" hat is that to theeT?K asks the astral (esus of Peter. >Till I come? means >till I am reincarnated again? in a physical body. Pet the Christ of the old crucified body could truly sayI >I am ith my 1ather and one ith Him"? hich did not prevent the astral from taking a form again nor (ohn from tarrying indeed till his %aster had come0 nor hinder (ohn from failing to recogni5e him hen he did come" or from then opposing him. But in the Church that remark generated the absurd idea of the millennium or chiliasm" in its physical sense.

LLLLLLLLLL J >+fter death" the soul continueth in the aerial 6astral7 body" till it is entirely purified from all angry" sensual passions0 then doth it put off by a second death M hen arising to ,evachanO the aerial body as it did the earthly one. Wherefore the ancients say that there is a celestial body al ays .oined ith the soul" hich is immortal" luminous and star!like.? It becomes natural then" that the >aerial body? of an +dept should have no such second dying" since it has been cleansed of all its natural impurity before its separation from the physical body. The high Initiate is a >)on of the -esurrection"? being >e#ual unto the angels"? and cannot die any more 6see *uke xx" @A7. K )t. (ohn xxi" 99. LLLLLLLLLL

Page @EF )ince then the >%an of )orro s? has returned" perchance" more than once" unkno n to" and undiscovered by" his blind follo ers. )ince then also" this grand >)on of 4od? has been incessantly and most cruelly crucified daily and hourly by the Churches founded in his name. But the +postles" only half!initiated" failed to tarry for their %aster" and not recogni5ing him" spurned him every time he returned.J

LLLLLLLLLL J )ee the extract made in The Theosophist" M'ov. CEEC" p. @E / ,ec." p. 9FO" from a glorious novel by ,ostoievskyaa fragment entitled >The 4rand In#uisitor.? It is a fiction0 naturally" still a sublime fiction of Christ returning in )pain during the palmy days of the In#uisition" and being imprisoned and put to death by the In#uisitor" ho fears lest Christ should ruin the ork of (esuit hands. M)ee also B.C.W. 2ol. III" pp. @9B!9F and %ahatma *etters" 'o. 9H.O LLLLLLLLLL

Page @EA

THE SEVEN PRINCIPLES The >%ystery of Buddha? is that of several other +depts!perhaps of many. The hole trouble is to understand correctly that other mysteryI that of the real fact" so abstruse and transcendental at first sight" about the >)even Principles? in man" the reflections in man of the seven po ers in 'ature" physically" and of the seven Hierarchies of Being" intellectually and spiritually. Whether a manamaterial" ethereal" and spiritualais for the clearer comprehension of his 6broadly!speaking7 triple nature" divided into groups according to one or another system" the foundation and the apex of that division ill be al ays the same. There being only three 8p<dhis 6bases7 in man" any number of 3oias 6sheaths7 and their aspects may be built on these ithout destroying the harmony of the hole. Thus" hile the $soteric )ystem accepts the septenary division" the 2ed<ntic classification gives five 3oias" and the T<raka -<.a Poga simplifies them into fourathe three 8p<dhis synthesi5ed by the highest principle" mtman. That hich has .ust been stated ill" of course" suggest the #uestionI >Ho can a spiritual 6or semi!spiritual7 personality lead a triple or even a dual life" shifting respective SHigher )elves; ad libitum" and be still the one eternal %onad in the infinity of a %anvantaraT? The ans er to this is easy for the true :ccultist" hile for the uninitiated profane it must appear absurd. The >)even Principles? are" of course" the manifestation of one indivisible )pirit" but only at the end of the %anvantara" and hen they come to be re!united on the plane of the :ne -eality" does the unity appear0 during the >Pilgrim;s? .ourney the reflections of that indivisible :ne 1lame" the aspects of the one eternal )pirit" have each the po er of action on one of the manifested planes of existenceathe gradual differentiations from the one unmanifested planeaon that plane namely to hich it properly belongs. :ur earth affording every %<y<vic condition" it follo s that the purified $gotistical Principle" the astral and personal )elf of an +dept" though forming in reality one integral hole ith its Highest )elf 6mtman and Buddhi7 may" nevertheless" for purposes of universal mercy and benevolence" so separate itself from its divine %onad as to lead on this plane of illusion and temporary being a distinct independent conscious life of its o n" under a borro ed illusive shape" thus serving at one and the same time a double purposeI the exhaustion of its o n individual 3arma" and the saving of millions of human beings less favored than itself from the effects of mental blindness.

Page @EH If askedI >When the change described as the passage of a Buddha or a (jvanmukta into 'irv<na takes place" here does the original consciousness hich animated the body continue to resideain the 'irv<nj or in the subse#uent reincarnations of the latter;s Sremains; 6the 'irm<nak<ya7T? the ans er is that imprisoned consciousness may be a >certain kno ledge from observation and experience"? as 4ibbon puts it" but disembodied consciousness is not an effect" but a cause. It is a part of the hole" or rather a -ay on the graduated scale of its manifested activity" of the one all! pervading" limitless 1lame" the reflections of hich alone can differentiate0 and" as such" consciousness is ubi#uitous" and can be neither locali5ed nor centered on or in any particular sub.ect" nor can it be limited. Its effects alone pertain to the region of matter" for thought is an energy that affects matter in various ays" but consciousness per se" as understood and explained by :ccult philosophy" is the highest #uality of the sentient spiritual principle in us" the ,ivine )oul 6or Buddhi7 and our Higher $go" and does not belong to the plane of materiality. +fter the death of the physical man" if he be an Initiate" it becomes transformed from a human #uality into the independent principle itself0 the conscious $go becoming Consciousness per se ithout any $go" 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" ithout separating itself from or abandoning its possessor" Buddhi" of reflecting itself at the same time in its astral man that as" ithout being under any necessity for locali5ing itself. This is sho n at a far lo er stage in our dreams. 1or if consciousness can display activity during our visions" and hile the body and its material brain are fast asleepaand if even during those visions it is all but ubi#uitousaho much greater must be its po er hen entirely free from" and having no more connection ith" our physical brain.

Page @EE

THE M"STER" OF BUDDHA 'o the mystery of Buddha lies in thisI 4autama" an incarnation of pure Wisdom" had yet to learn in His human body and to be initiated into the orld;s secrets like any other mortal" until the day hen He emerged from His secret recess in the Him<layas and preached for the first time in the grove of Benares. The same ith (esusI from the age of t elve to thirty years" hen He is found preaching the sermon on the %ount" nothing is positively said or kno n of Him. 4autama had s orn inviolable secrecy as to the $soteric ,octrines imparted to Him. In His immense pity for the ignoranceaand as its conse#uence the sufferingsaof mankind" desirous though He as to keep inviolate His sacred vo s" He failed to keep ithin the prescribed limits. While constructing His $xoteric Philosophy 6the >$ye! ,octrine?7 on the foundations of eternal Truth" He failed to conceal certain dogmas" and trespassing beyond the la ful lines" caused those dogmas to be misunderstood. In His anxiety to make a ay ith the false 4ods" He revealed in the >)even Paths to 'irv<na? some of the mysteries of the )even *ights of the +rupa 6formless7 World. + little of the truth is often orse than no truth at all. Truth and fiction are like oil and aterI they ill never mix. His ne doctrine" hich represented the out ard dead body of the $soteric Teaching ithout its vivifying )oul" had disastrous effectsI it as never correctly understood" and the doctrine itself as re.ected by the )outhern Buddhists. Immense philanthrophy" a boundless love and charity for all creatures" ere at the bottom of His unintentional mistake0 but 3arma little heeds intentions" hether good or bad" if they remain fruitless. If the >4ood *a "? as preached" resulted in the most sublime code of ethics and the unparalleled philosophy of things external in the visible 3osmos" it biassed and misguided immature minds into believing there as nothing more under the out ard mantle of the system" and its dead!letter only as accepted. %oreover" the ne teaching unsettled many great minds hich had previously follo ed the orthodox Br<hmanical lead.

Page @ED Thus" fifty odd years after his death >the great Teacher?J having refused full ,harmak<ya and 'irv<na" as pleased" for purposes of 3arma and philanthropy" to be reborn. 1or Him death had been no death" but as expressed in the >$lixir of *ife"?K He changed + sudden plunge into darkness to a transition into a brighter light. The shock of death as broken" and like many other +depts" He thre 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 as reborn as )amkara" the greatest 2ed<ntic teacher of India" hose philosophyabased as it is entirely on the fundamental axioms of the eternal -evelation" the )ruti" or the primitive Wisdom! -eligion" as Buddha from a different point of vie had before based Hisafinds itself in the middle ground bet een the too exuberantly veiled metaphysics of the orthodox Br<hmans and those of 4autama" hich" stripped in their exoteric garb of every soul! vivifying hope" transcendental aspiration and symbol" appear in their cold isdom like crystalline icicles" the skeletons of the primeval truths of $soteric Philosophy. Was )amkar<ch<rya 4autama the Buddha" then" under a ne personal formT It may perhaps only pu55le the reader the more if he be told that there as the >astral? 4autama inside the out ard )amkara" hose higher principle" or mtman" as" nevertheless" his o n divine prototypeathe >)on of *ight"? indeedathe heavenly" mind!born son of +diti. This fact is again based on that mysterious transference of the divine ex! personality merged in the impersonal Individuality a no in its full trinitarian form of the %onad as +tma!Buddhi!%anasato a ne body" hether visible or sub.ective. In the first case it is a %<nushya!Buddha0 in the second it is a 'irm<nak<ya.

LLLLLLLLLL J When e say the >great Teacher"? e do not mean His Buddhic $go" but that principle in Him hich as the vehicle of His personal or terrestrial $go. K 1ive Pears of Theosophy" p. B. LLLLLLLLLL

Page @DG The Buddha is in 'irv<na" it is said" though this once mortal vehicleathe subtle body aof 4autama is still present among the Initiates0 nor ill it leave the realm of conscious Being so long as suffering mankind needs its divine helpanot to the end of this -oot!-ace" at any rate. 1rom time to time He" the >astral? 4autama" associates Himself" in some most mysteriousato us #uite incomprehensibleamanner" ith +vat<ras and great saints" and orks through them. +nd several such are named. Thus it is averred that 4autama Buddha that" as is said in $soteric BuddhismI as reincarnated in )amkar<ch<ryaa

)amkar<ch<rya simply as Buddha in all respects in a ne body.J While the expression in its mystic sense is true" the ay of putting it may be misleading until explained. )amkara as a Buddha" most assuredly" but he never as a reincarnation of the Buddha" though 4autama;s >+stral? $goaor rather his Bodhisattvaamay have been associated in some mysterious ay ith )amkar<ch<rya. Pes" it as perhaps the $go" 4autama" under a ne and better adapted casketathat of a Br<hman of )outhern India. But the mtman" the Higher )elf that overshado ed both" as distinct from the Higher )elf of the translated Buddha" hich as no in Its o n sphere in 3osmos. )amkara as an +vat<ra in the full sense of the term. +ccording to )<yan<ch<rya" the great commentator on the 2edas" he is to be held as an +vat<ra" or direct incarnation of )ivaathe *ogos" the )eventh Principle in 'atureaHimself. In the )ecret ,octrine )rj )amkar<ch<rya is regarded as the abodeafor the thirty!t o years of his mortal lifeaof a 1lame" the highest of the manifested )piritual Beings" one of the Primordial )even -ays. +nd no hat is meant by a >Bodhisattva?T Buddhists of the %ah<y<na mystic system teach that each B8,,H+ manifests Himself 6hypostatically or other ise7 simultaneously in three orlds of Being" namely" in the orld of 3<ma 6concupiscence or desireathe sensuous universe or our earth7 in the shape of a man0 in the orld of -upa 6form" yet supersensuous7 as a Bodhisattva0 and in the highest )piritual World 6that of purely incorporeal existences7 as a ,hy<ni!Buddha.

LLLLLLLLLL J :p. cit." p. CHF" 1ifth $dition" CEEF. LLLLLLLLLL

Page @DC The latter prevails eternally in space and time" i.e." from one %ah<!3alpa to the otherathe synthetic culmination of the three being mdi!Buddha"J the Wisdom! Principle" hich is +bsolute" and therefore out of space and time. Their interrelation is the follo ingI The ,hy<ni!Buddha" hen the orld needs a human Buddha" >creates? through the po er of ,hy<na 6meditation" omnipotent devotion7" a mind! born sonaa Bodhisattvaa hose mission it is after the physical death of his human" or %<nushya!Buddha" to continue his ork on earth till the appearance of the subse#uent Buddha. The $soteric meaning of this teaching is clear. In the case of a simple mortal" the principles in him are only the more or less bright reflections of the seven cosmic" and the seven celestial Principles" the Hierarchy of supersensual Beings. In the case of a Buddha" they are almost the principles in esse themselves. The Bodhisattva replaces in him the 3<rana )arjra" the $go principle" and the rest correspondingly0 and it is in this ay that $soteric Philosophy explains the meaning of the sentence that >by virtue of ,hy<na Mor abstract meditationO the ,hy<ni!Buddha Mthe Buddha;s )pirit or %onadO creates a Bodhisattva"? or the astrally clothed $go ithin the %<nushya!Buddha. Thus" hile the Buddha merges back into 'irv<na hence it proceeded" the Bodhisattva remains behind to continue the Buddha;s ork upon earth. It is then this Bodhisattva that may have afforded the lo er principles in the apparitional body of )amkar<ch<rya" the +vat<ra. 'o to say that Buddha" after having reached 'irv<na" returned thence to reincarnate in a ne body" ould be uttering a heresy from the Br<hmanical" as ell as from the Buddhistic standpoint.

LLLLLLLLLL J It ould be useless to raise ob.ections from exoteric orks to statements in this" hich aims to expound" ho ever superficially" the $soteric Teachings alone. It is because they are misled by the exoteric doctrine that Bishop Bigandet and others aver that the notion of a supreme eternal mdi! Buddha is to be found only in ritings of comparatively recent date. What is given here is taken from the secret portions of ,us!3yi 3horlo 63<la!Chakra" in )anskrit" or the >Wheel of Time"? or duration7. LLLLLLLLLL

Page @D9 $ven in the %ah<y<na exoteric )chool" in the teaching as to the three >Buddhic? bodies"J it is said of the ,harmak<yaathe ideal formless Beingathat once it is taken" the Buddha in it abandons the orld of sensuous perceptions for ever" and has not" nor can he have" any more connection ith it. To say" as the $soteric or %ystic )chool teaches" that though Buddha is in 'irv<na he has left behind him the 'irm<nak<ya 6the Bodhisattva7 to ork after him" is #uite orthodox and in accordance ith both the $soteric %ah<y<na and the Prasanga %<dhyamika )chools" the latter an anti!esoteric and most rationalistic system. 1or in the 3<la!Chakra Commentary it is sho n that there isI 6C7 mdi!Buddha" eternal and conditionless0 then 697 come )ambhogak<ya!Buddhas" or ,hy<ni!Buddhas" existing from 6aeenic7 eternity and never disappearingathe Causal Buddhas so to say0 and 6@7 the %<nushya!Bodhisattvas. The relation bet een them is determined by the definition given. mdi!Buddha is 2a.radhara" and the ,hy<ni!Buddhas are 2a.rasattva0 yet though these t o are different Beings on their respective planes" they are identical in fact" one acting through the other" as a ,hy<ni through a human Buddha. :ne is >$ndless Intelligence?0 the other only >)upreme Intelligence.? It is said of Phra Bodhisattvaa ho as subse#uently on earth Buddha 4autamaI Having fulfilled all the conditions for the immediate attainment of perfect Buddhaship" the Holy :ne preferred" from unlimited charity to ards living beings" once more to reincarnate for the benefit of man. The 'irv<na of the Buddhists is only the threshold of Pari!nirv<na" according to the $soteric TeachingI hile ith the Br<hmans" it is the summum bonum" that final state from hich there is no more returnanot till the next %ah<!3alpa" at all events. +nd even this last vie ill be opposed by some too orthodox and dogmatic philosophers ho ill not accept the $soteric ,octrine.

LLLLLLLLLL J The three bodies are 6C7 the 'irm<nak<ya 6Tul!pa;i!3u in Tibetan7" in hich the Bodhisattva after entering by the six P<ramit<s Mgenerosity" virtue" patience" vigor" meditation / isdomO the Path to 'irv<na" appears to men in order to teach them0 697 )ambhogak<ya 6,5og!pa;i!3u7" the body of bliss impervious to all physical sensations" received by one ho has fulfilled the three conditions of moral perfection0 and 6@7 ,harmak<ya 6in Tibetan" Cho!3u7" the 'irv<nic body. MCf. 2oice of the )ilence" pp. DF!DH0 and Hui 'eng;s Platform )utra" ch. A.O LLLLLLLLLL

Page @D@ With them 'irv<na is absolute nothingness" in hich there is nothing and no one0 only an unconditioned +ll. To understand the full characteristics of that +bstract Principle one must sense it intuitionally and comprehend fully the >one permanent condition in the 8niverse"? hich the Hindbs define so truly as . . . the state of perfect unconsciousness" bare Chid<k<sa 6field of consciousness7 in fact" ho ever paradoxical it may seem to the profane reader.J )amkar<ch<rya as reputed to be an +vat<ra" an assertion the riter implicitly believes in" but hich other people are" of course" at liberty to re.ect. +nd as such he took the body of a southern Indian" ne ly!born Br<hman baby0 that body" for reasons as important as they are mysterious to us" is said to have been animated by 4autama;s astral personal remains. This divine 'on!$go chose as its o n 8p<dhi 6physical basis7" the ethereal" human $go of a great )age in this orld of forms" as the fittest vehicle for )pirit to descend into. )aid )amkar<ch<ryaI Parabrahman is 3art< MPurushaO" as there is no other +dhisht<th<"K and Parabrahman is Prakriti" there being no other substance.R 'o hat is true of the %acrocosmical is also true of the %icrocosmical plane. It is therefore nearer the truth to say! hen once e accept such a possibilityathat the >astral? 4autama" or the 'irm<nak<ya" as the 8p<dhi of )amkar<ch<rya;s spirit" rather than that the latter as a reincarnation of the former.

LLLLLLLLLL J 1ive Pears of Theosophy" CEEF ed." >Personal and Impersonal 4od"? p. 9G9" by T. )ubba -o . K +dhish<th<" the active or orking agent in Prakriti 6or matter7. R 2ed<nta!)utras" +d. I" P<da iv" )loka 9@. Commentary. The passage is given as follo s in Thibaut;s translation 6)acred Books of the $ast" xxxiv7" p. 9EAI >The )elf is thus the operative cause" because there is no other ruling principle" and the material cause because there is no other substance from hich the orld could originate.? LLLLLLLLLL

Page @DB When a )amkar<ch<rya 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. Conse#uently those principles that ere once attached to 4autama" ho as the direct great predecessor of )amkara" ere naturally attracted to him" the economy of 'ature 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 lo er" more material ones" visible sometimes to man 6as astral bodies7" and they have to be regarded in the light of separate or independent Po ers or 4ods" rather than as material ob.ects. Hence the right ay of representing the truth ould be to say that the various principles" the Bodhisattva" of 4autama Buddha" hich did not go to 'irv<na" reunited to form the middle principles of )amkar<ch<rya" the earthly $ntity.J It is absolutely necessary to study the doctrine of the Buddhas esoterically" and understand the subtle differences bet een the various planes of existence" to be able to comprehend correctly the above. Put more clearly" 4autama" the human Buddha" ho had" exoterically" +mit<bha for his Bodhisattva and +valokitewvara for his ,hy<ni!Buddhaathe triad emanating directly from mdi!Buddhaaassimilated these by his >,hyana? 6meditation7 and thus became a Buddha 6>enlightened?7.

LLLLLLLLLL J In 1ive Pears of Theosophy 6articleI >V<kya %uni;s Place in History"? p. @H9" note7 it is stated that one day hen our *ord sat in the )attapanni Cave 6)aptaparna7 he compared man to a )aptaparna 6seven leaved7 plant. >%endicants"? he said" >there are seven Buddhas in every Buddha" and there are six Bhikshus and but one Buddha in each mendicant. What are the sevenT The seven branches of complete kno ledge. What are the sixT The six organs of sense. What are the fiveT The five elements of illusive being. +nd the :'$ hich is also tenT He is a true Buddha ho developes in him the ten forms of holiness and sub.ects them all to the one.? Which means that every principle in the Buddha as the highest that could be evolved on this earth0 hereas in the case of other men ho attain to 'irv<na this is not necessarily the case. $ven as a mere human 6%<nushya7 Buddha" 4autama as a pattern for all men. But his +rhats ere not necessarily so. MCf. Blavatsky Collected Writings" 2ol. 2" p. 9BH.O LLLLLLLLLL

Page @DF In another manner this is the case ith all men0 every one of us has his Bodhisattvaathe middle principle" if e hold for a moment to the trinitarian division of the septenary groupaand his ,hy<ni!Buddha" or Chohan" the >1ather of the )on.? :ur connecting link ith the higher Hierarchy of Celestial Beings lies here in a nutshell" only e are too sinful to assimilate them. )ix centuries after the translation of the human Buddha 64autama7" another -eformer" as noble and as loving" though less favored by opportunity" arose in another part of the orld" among another and a less spiritual race. There is a great similarity bet een the subse#uent opinions of the orld about the t o )aviors" the $astern and the Western. While millions became converted to the doctrines of the t o %asters" the enemies of bothasectarian opponents" the most dangerous of allatore both to shreds by insinuating maliciously!distorted statements based on :ccult truths" and therefore doubly dangerous. While of Buddha it is said by the Br<hmans that He as truly an +vat<ra of 2ishnu" but that He had come to tempt the Br<hmans from their faith" and as therefore the evil aspect of the 4od0 of (esus the Bardesanian 4nostics and others asserted that He as 'ebu" the false %essiah" the destroyer of the old orthodox religion. >He is the founder of a ne sect of 'a5ars"? said other sectarians. In Hebre the ord >'aba? means >to speak by inspiration? 6U"C" and /"C is 'ebo" the 4od of isdom7. But 'ebo is also %ercury" ho is Budha in the Hindu monogram of planets. +nd this is sho n by the fact that the Talmudists hold that (esus as inspired by the 4enius 6or -egent7 of %ercury confounded by )ir William (ones ith 4autama Buddha. There are many other strange points of similarity bet een 4autama and (esus" hich cannot be noticed here.J If both the Initiates" a are of the danger of furnishing the uncultured masses ith the po ers ac#uired by ultimate kno ledge" left the innermost corner of the sanctuary in profound darkness" ho" ac#uainted ith human nature" can blame either of them for thisT Pet although 4autama" actuated by prudence" left the $soteric and most dangerous portions of the )ecret 3no ledge untold" and lived to the ripe old age of eightya

LLLLLLLLLL J )ee Isis 8nveiled" 2ol. II" p. C@9. LLLLLLLLLL

Page @DA athe $soteric ,octrine says one hundredayears" dying ith the certainty of having taught its essential truths" and of having so n the seeds for the conversion of one! third of the orld" He yet perhaps revealed more than as strictly good for posterity. But (esus" ho had promised His disciples the kno ledge hich confers upon man the po er of producing >miracles? far greater than He had ever produced Himself" died" leaving but a fe faithful disciplesamen only half! ay to kno ledge. They had therefore to struggle ith a orld to hich they could impart only hat they but half!kne themselves" andano more. In later ages the exoteric follo ers of both mangled the truths given out" often out of recognition. With regard to the adherents of the Western %aster" the proof of this lies in the very fact that none of them can no produce the promised >miracles.? They have to chooseI either it is they ho have blundered" or it is their %aster ho must stand arraigned for an empty promise" an uncalled!for boast.J Why such a difference in the destiny of the t oT 1or the :ccultist this enigma of the une#ual favor of 3arma or Providence is unriddled by the )ecret ,octrine. It is >not la ful? to speak of such things publicly" as )t. Paul tells us. :ne more explanation only may be given in reference to this sub.ect. It as said a fe pages back that an +dept ho thus sacrifices himself to live" giving up full 'irv<na" though he can never lose the kno ledge ac#uired by him in previous existences" yet can never rise higher in such borro ed bodies.

LLLLLLLLLL J >Before one becomes a Buddha he must be a Bodhisattva0 before evolving into a Bodhisattva he must be a ,hy<ni!Buddha. . . . + Bodhisattva is the ay and Path to his 1ather" and thence to the :ne )upreme $ssence? 6,escent of Buddhas" p. CH" from mry<sanga7. >I am the ay" the Truth" and the *ifeI no man cometh unto the 1ather" but by me? 6)t. (ohn" xiv" A7. The > ay? is not the goal. 'o here throughout the 'e Testament is (esus found calling himself 4od" or anything higher than >a son of 4od"? the son of a >1ather? common to all" synthetically. Paul never said 6C Tim. iii" CA7" >4od as manifest in the flesh"? but >He ho as manifested in the flesh? 6-evised $dition7. While the common herd among the Buddhistsathe Burmese especiallyaregard (esus as an incarnation of ,evadatta" a relative ho opposed the teachings of Buddha" the students of $soteric Philosophy see in the 'a5arene )age a Bodhisattva ith the spirit of Buddha Himself in Him. LLLLLLLLLL

Page @DH WhyT Because he becomes simply the vehicle of a >)on of *ight? from a still higher sphere" Who being +rupa" has no personal astral body of His o n fit for this orld. )uch >)ons of *ight"? or ,hy<ni!Buddhas" are the ,harmak<yas of preceding %anvantaras" ho have closed their cycles of incarnations in the ordinary sense and ho" being thus 3armaless" have long ago dropped their individual -upas" and have become identified ith the first Principle. Hence the necessity of a sacrificial 'irm<nak<ya" ready to suffer for the misdeeds or mistakes of the ne body in its earth!pilgrimage" ithout any future re ard on the plane of progression and rebirth" since there are no rebirths for him in the ordinary sense. The Higher )elf" or ,ivine %onad" is not in such a case attached to the lo er $go0 its connection is only temporary" and in most cases it acts through decrees of 3arma. This is a real" genuine sacrifice" the explanation of hich pertains to the highest Initiation of (r<na 6:ccult 3no ledge7. It is closely linked" by a direct evolution of )pirit and involution of %atter" ith the primeval and great )acrifice at the foundation of the manifested Worlds" the gradual smothering and death of the spiritual in the material. The seed >is not #uickened" except it die.?J Hence in the Purusha )ukta of the -ig!2eda"K the mother fount and source of all subse#uent religions" it is stated allegorically that >the thousand!headed Purusha? as slaughtered at the foundation of the World" that from his remains the 8niverse might arise. This is nothing more nor less than the foundationathe seed" trulyaof the later many!formed symbol in various religions" including Christianity" of the sacrificial lamb. 1or it is a play upon the ords. >+.a? 6Purusha7" >the unborn"? or eternal )pirit" means also >lamb"? in )anskrit. )pirit disappearsadies" metaphoricallyathe more it gets involved in matter" and hence the sacrifice of the >unborn"? or the >lamb.? Why the B8,,H+ chose to make this sacrifice ill be plain only to those ho" to the minute kno ledge of His earthly life" add that of a thorough comprehension of the la s of 3arma. )uch occurrences" ho ever" belong to the most exceptional cases.

LLLLLLLLLL J C Corinth. xv" @A. K :p. cit." %andala Q" hymn DG" C!F. LLLLLLLLLL

Page @DE +s tradition goes" the Br<hmans had committed a heavy sin by persecuting 4autama B8,,H+ and His teachings instead of blending and reconciling them ith the tenets of pure 2aidic Br<hmanism" as as done later by )amkar<ch<rya. 4autama had never gone against the 2edas" only against the exoteric gro th of preconceived interpretations. The )rutiadivine oral revelation" the outcome of hich as the 2eda ais eternal. It reached the ear of 4autama )iddh<rtha as it had those of the -ishis ho had ritten it do n. He accepted the revelation" hile re.ecting the later overgro th of Br<hmanical thought and fancy" and built His doctrines on one and the same basis of imperishable truth. +s in the case of His Western successor" 4autama" the >%erciful"? the >Pure"? and the >(ust"? as the first found in the $astern Hierarchy of historical +depts" if not in the orld!annals of divine mortals" ho as moved by that generous feeling hich locks the hole of mankind ithin one embrace" ith no petty differences of race" birth" or caste. It as He ho first enunciated that grand and noble principle" and He again ho first put it into practice. 1or 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 ho had hitherto sat alone in haughty seclusion and selfishness" believing that they ould be defiled by the very shado of the disinherited ones of the landaand these non!spiritual Br<hmans turned against Him for that preference. )ince then such as these have never forgiven the prince!beggar" the son of a king" ho" forgetting His rank and station" had flung idely open the doors of the forbidden sanctuary to the pariah and the man of lo estate" thus giving precedence to personal merit over hereditary rank or fortune. The sin as theirsathe cause nevertheless HimselfI hence the >%erciful and the Blessed :ne? could not go out entirely from this orld of illusion and created causes ithout atoning for the sin of allatherefore of these Brahmans also. If >man afflicted by man? found safe refuge ith the Tath<gata" >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.

Page @DD Then only remains. as he illing to become a full ,harmak<ya" a (jvanmukta > ithout

>The close of )amkar<ch<rya;s life brings us face to face ith a fresh mystery. )amkar<ch<rya retires to a cave in the Him<layas" permitting none of his disciples to follo him" and disappears therein forever from the sight of the profane. Is he deadT Tradition and popular belief ans er in the negative" and some of the local 4urus" if they do not emphatically corroborate" do not deny the rumor. The truth ith its mysterious details as given in the )ecret ,octrine is kno n but to them0 it can be given out fully only to the direct follo ers of the great ,ravidian 4uru" and it is for them alone to reveal of it as much as they think fit. )till it is maintained that this +dept of +depts lives to this day in his spiritual entity as a mysterious" unseen" yet overpo ering presence among the Brotherhood of )ambhala" beyond" far beyond" the sno y!capped Him<layas.J

LLLLLLLLLL J M1or a traditional life story see )ankara!,ig!2i.aya by %adhava!2idyaranya" tr. by ) ami Tapasyananda" %adras" )ri -amakrishna %ath" CDHE.aCompiler.O LLLLLLLLLL

Page BGG

REINCARNATIONS! OF BUDDHA $very section in the chapter on >,e5hin )hegpa?J 6Tath<gata7 in the Commentaries represents one year of that great Philosopher;s life" in its dual aspect of public and private teacher" the t o being contrasted and commented upon. It sho s the )age reaching Buddhahood through a long course of study" meditation" and Initiations" as any other +dept ould 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 'irv<nj through personal effort and merit" after having had to undergo all the hardships of every other neophyteanot by virtue of a divine birth" as thought by some. It as only the reaching of 'irv<na hile still living in the body and on this earth that as due to His having been in previous births high on the >Path of ,5yan? 6kno ledge" isdom7. %ental or intellectual gifts and abstract kno ledge follo an Initiate in his ne birth" but he has to ac#uire phenomenal po ers ane " passing through all the successive stages. He has to ac#uire -inchen!na!dun 6>the seven precious gifts?7K one after the other. ,uring the period of meditation no orldly phenomena on the physical plane must be allo ed to enter into his mind or cross his thoughts. &hine!lhag thong 6)anskritI )amatha!vipashyan<" religious abstract meditation7 ill develop in him most onderful faculties independently of himself. The four degrees of contemplation" or )am!tan 6)anskritI ,hy<na7" once ac#uired" everything becomes easy.

LLLLLLLLLL J *iterally" >he ho alks Mor follo sO in the ay Mor pathO of his predecessors.? K I.(. )chmidt" in )sanang!)set5en Chungtaidschi" p. BHC" and )chlagint eit" in Buddhism in Tibet" p. F@" accept these precious things literally" enumerating them as >the heel" the precious stone" the royal consort" the best treasurer" the best horse" the elephant" the best leader.? +fter this one can little onder if >besides a ,hy<ni!Buddhi and a ,hy<ni!Bodhisattva? each human Buddha is furnished ith >a female companion" a )akti?a hen in truth >)akti? is simply the )oul!po er" the psychic energy of the 4od as of the +dept. The >royal consort"? the third of the >seven precious gifts"? very likely led the learned :rientalist into this ludicrous error. LLLLLLLLLL

Page BGC 1or" once that man has entirely got rid of the idea of individuality" merging his )elf in the 8niversal )elf" becoming" so to say" the bar of steel to hich the properties inherent in the loadstone 6mdi!Buddha" or +nima %undi7 are imparted" po ers hitherto dormant in him are a akened" mysteries in invisible 'ature are unveiled" and" becoming a Thong!lam!pa 6a )eer7" he becomes a ,hy<ni!Buddha. $very &ung 6,h<ranj" a mystic ord or mantra7 of the *okottaradharma 6the highest orld of causes7 ill be kno n to him. Thus" after His out ard death" t enty years later" Tath<gata in His immense love and >pitiful mercy? for erring and ignorant humanity" refused Parinirv<naJ in order that He might continue to help men. )ays a CommentaryI Having reached the Path of ,eliverance MThar!lamO from transmigration" one cannot perform TulpaK any longer" for to become a Parinirv<nj is to close the circle of the )eptenary 3u!)um.R He has merged his borro ed ,or.esempa M2a.rasattvaO into the 8niversal and become one ith it. 2a.radhara" also 2a.rasattva 6TibetanI ,or.echang and ,or.ed5in" or ,or.esempa7" is the regent or President of all the ,hy<ni!Chohans or ,hy<ni! Buddhas" the highest" the )upreme Buddha0 personal" yet never manifested ob.ectively0 the >)upreme Con#ueror"? the >*ord of all %ysteries"? the >:ne ithout Beginning or $nd?ain short" the *ogos of Buddhism.

LLLLLLLLLL J + Bodhisattva can reach 'irv<na and live" as Buddha did" and after death he can either refuse ob.ective reincarnation or accept and use it at his convenience for the benefit of mankind hom he can instruct in various ays hile he remains in the ,evachanic regions ithin the attraction of our earth. But having once reached Parinirv<na or >'irv<na ithout remains?athe highest ,harmak<ya condition" in hich state he remains entirely outside of every earthly conditionahe ill return no more until the commencement of a ne %anvantara" since he has crossed beyond the cycle of births. K Tulpa is the voluntary incarnation of an +dept into a living body" hether of an adult" child or ne !born babe. MTulpa is the magical process0 Tulku is the result0 although they are often used interchangeably.O R 3u!sum is the triple form Mtrik<yaO of the 'irv<na state and its respective duration in the >cycle of 'on!Being.? The number seven here refers to the seven -ounds of our septenary )ystem. MCf. p. @D9 fn. on triple form.O LLLLLLLLLL

Page BG9 1or" as 2a.rasattva" He is simply the Tsovo 6Chief7 of the ,hy<ni!Buddhas or ,hy<ni! Chohans" and the )upreme Intelligence in the )econd World0 hile as 2a.radhara 6,or.echang7" He is all that hich as enumerated above. >These t o are one" and yet t o"? and over them is >Chang" the )upreme 8nmanifested and 8niversal Wisdom that has no name.? +s t o in one" He 6They7 is the Po er that subdued and con#uered $vil from the beginning" allo ing it to reign only over illing sub.ects on earth" and having no po er over those ho despise and hate it. $soterically the allegory is easily understood0 exoterically 2a.radhara 62a.rasattva7 is the 4od to hom all the evil spirits s ore that they ould not impede the propagation of the 4ood *a 6Buddhism7" and before hom all the demons tremble. Therefore" e say this dual personage has the same role assigned to it in canonical and dogmatic Tibetan Buddhism as have (ehovah and the +rchangel %ikael" the %etatron of the (e ish 3abalists. This is easily sho n. %ikael is >the angel of the face of 4od"? or he ho represents his %aster. >%y face shall go ith thee? 6in $nglish" >presence?7" before the Israelites" says 4od to %oses 6$xodus xxxiii" CB7. >The angel of my presence? 6Hebre I >of my face?7 6Isaiah lxiii" D7" etc. The -oman Catholics identify Christ ith %ikael" ho is also his ferouer" or >face? mystically. This is precisely the position of 2a.radhara" or 2a.rasattva" in 'orthern Buddhism. 1or the latter" in His Higher )elf as 2a.radhara 6,or.echang7" is never manifested" except to the seven ,hy<ni!Chohans" the primeval Builders. $soterically" it is the )pirit of the >)even? collectively" their seventh principle" or mtman. $xoterically" any amount of fables may be found in 3<la!Chakra" the most important ork in the 4yut division of the 3an.ur" the division of mystic kno ledge.J ,or.echang 6 isdom7 2a.radhara" is said to live in the second +rbpa World" hich connects him ith %etatron" in the first orld of pure )pirits" the Briatic orld of the 3abalists" ho call this angel $l! )haddai" the :mnipotent and %ighty :ne.

LLLLLLLLLL J M)ee The Books of 3iu!te . . . . . by ,avid -eigle. )an ,iego" Wi5ards Bookshelf" CDE@. Cf. p. B99 / fn. of this text.aCompiler.O LLLLLLLLLL

Page BG@ %etatron is in 4reek 6%essenger7" or the 4reat Teacher. %ikael fights )atan" the ,ragon" and con#uers him and his +ngels. 2a.rasattva" ho is one ith 2a.rap<ni" the )ubduer of the $vil )pirits" con#uers -<hu" the 4reat ,ragon ho is al ays trying to devour the sun and moon 6eclipses7. >War in Heaven? in the Christian legend is based upon the bad angels having discovered the secrets 6magical isdom7 of the good ones 6$noch7" and the mystery of the >Tree of *ife.? *et anyone read simply the exoteric accounts in the Hindu and Buddhist Pantheons!the latter version being taken from the formeraand he ill find both resting on the same primeval" archaic allegory from the )ecret ,octrine. In the exoteric texts 6Hindu and Buddhist7" the 4ods churn the ocean to extract from it the Water of *ifea+mritaaor the $lixir of 3no ledge. In both the ,ragon steals some of this" and is exiled from heaven by 2ishnu" or 2a.radhara" or the chief 4od" hatever may be his name. We find the same in the Book of $noch" and it is poeti5ed in )t. (ohn;s -evelation. +nd no the allegory" ith all its fanciful ornamentations" has become a dogmaU +s ill be found mentioned later" the Tibetan *amaseries contain many secret and semi!secret volumes" detailing the lives of great )ages. %any of the statements in them are purposely confused" and in others the reader becomes be ildered" unless a clue be given him" by the use of one name to cover many individuals ho follo the same line of teaching. Thus there is a succession of >living Buddhas"? and the name Buddha is given to teacher after teacher. $mil )chlagint eit ritesI Thus" to each human Buddha belongs a ,hy<ni!Buddha" and a ,hy<ni! Bodhisattva" and the unlimited number of the former also involves an e#ually unlimited number of the latter.J

LLLLLLLLLL J Buddhism in Tibet. . . . p. F9" M*ondon" )usil 4upta" CDAE.O This same generic use of a name is found among Hindus ith that of amkar<ch<rya" to take but one instance. +ll His successors bear his name" but are not reincarnations of Him. )o ith the >Buddhas.? LLLLLLLLLL

Page BGB It is stated that at the age of thirty!three" )amkar<ch<rya" tired of his mortal body" >put it off? in the cave he had entered" and that the Bodhisattva" that served as his lo er personality" as freed With the burden of a sin upon him hich he had not committed. +t the same time it is addedI +t hatever age one puts off his out ard body by free ill" at that age be made to die a violent death against his ill in his next rebirth. ill he

'o " 3arma could have no hold on >%ah< )amkara? 6as )amkara is called in the secret ork7" as he had" as +vat<ra" no $go of his o n" but a Bodhisattvaaa illing sacrificial victim. 'either had the latter any responsibility for the deed" hether sinful or other ise. Therefore e do not see the point" since 3arma cannot act un.ustly. There is some terrible mystery involved in all this story" one that no uninitiated intellect can ever unravel. )till" there it is" suggesting the natural #uery" >Who" then" as punished by 3armaT? and leaving it to be ans ered. + fe centuries later Buddha tried one more incarnation" it is said" in JJJJ" and again" fifty years subse#uent to the death of this +dept" in one hose name is given as Tiani!Tsang.J 'o details" no further information or explanation is given. It is simply stated that the last Buddha had to ork out the remains of his 3arma" hich none of the 4ods themselves can escape" forced as he as to bury still deeper certain mysteries half revealed by himahence misinterpreted. The ords used ould stand hen translatedI Born fifty!t o years too early as )hramana 4autama" the son of 3ing &astang0 then retiring fifty!seven years too soon as %aha )hankara" ho got tired of his out ard form. This ilful act aroused and attracted 3ing 3arma" ho killed the ne form of J J J at thirty!three"R the age of the body that as put off.

LLLLLLLLLL J 3ing )uddhodana. K There are several names marked simply by asterisks. R )amkar<ch<rya died also at thirty!t o years of age" or rather disappeared from the sight of his disciples" as the legend goes. LLLLLLLLLL

Page BGF M+t hatever age one puts off his out ard body by free ill" at that age ill he be made to die in his next incarnation against his illaCommentary.O He died in his next 6body7 at thirty!t o and a little over" and again in his next at eightyaa %<y<" and at one hundred" in reality. The Bodhisattva chose Tiani!Tsang"J then again the )ugata became Tsong!kha!pa" ho became thus ,e5hin!)hegpa MTath<gataa?one ho follo s in the ay and manner of his predecessors?O. The Blessed :ne could do good to his generation as J J J but none to posterity" and so as Tiani!Tsang he became incarnated only for the >remains? Mof his precedent 3arma" as e understand itO. The )even Waysand the 1our Truths ere once more hidden out of sight. The %erciful :ne 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 overshado ed and rested in many a holy body of human Bodhisattvas. 'o further information is given" least of all are there any details or explanations to be found in the secret volume. +ll is darkness and mystery in it" for it is evidently ritten but for those ho are already instructed. )everal flaming red asterisks are placed instead of names" and the fe facts given are abruptly broken off. The key of the riddle is left to the intuition of the disciple" unless the >direct follo ers? of 4autama the Buddhaa?those ho are to be denied by His Church for the next cycle?aand of )amkar<ch<rya" are pleased to add more. The final section gives a kind of summary of the seventy sectionsacovering seventy!three years of Buddha;s lifeKafrom hich the last paragraph is summari5ed as follo sI $merging from aa the most excellent seat of the three secrets M)ang!)umO" the %aster of incomparable mercy" after having performed on all the anchorites the rite of a

LLLLLLLLLL J ,oes >Tiani!Tsang? stand for +pollonius of TyanaT This is a simple surmise. )ome things in the life of that +dept ould seem to tally ith the hypothesisaothers to go against it. K +ccording to $soteric teaching Buddha lived one hundred years in reality" though having reached 'irv<na in his eightieth year he as regarded as one dead to the orld of the living. )ee article >)<kya %uni;s Place in History? in 1ive Pears of Theosophy" pp. @AF!EE. M)ee also B.C.W." 2ol. 2" pp. 9BC!FD.O LLLLLLLLLL

Page BGA a " and each of these having been cut off"J perceived through Mthe po er ofO Hlun! ChubK hat as his next duty. The %ost!Illustrious meditated and asked himself hether this ould help Mthe futureO generations. What they needed as the sight of %<y< in a body of illusion. WhichT . . . The great con#ueror of pains and sorro s arose and proceeded back to his birthplace. There )ugata as elcomed by the fe " for they did not kno )hramana 4autama. >)h<kya Mthe %ightyO is in 'irv<na. . . He has given the )cience to the )huddhas M)hudra"O > said they of ,am5e Pul Mthe country of Br<hmansI IndiaO . . . . It as for that" born of pity" that the +ll!4lorious :ne had to retire to aa" and then appear MkarmicallyO as %ah< )hankara0 and out of pity as aa" and again as aa" and again as Tsong!kha!pa. 1or" he ho chooses in humiliation must go do n" and he ho loves not allo s 3arma to raise him.R This passage is confessedly obscure and ritten for the fe . It is not la ful to say any more" for the time has not yet come hen nations are prepared to hear the hole truth. The old religions are full of mysteries" and to demonstrate some of them ould surely lead to an explosion of hatred" follo ed" perhaps" by bloodshed and orse.

LLLLLLLLLL J It is a secret rite" pertaining to high Initiation" and has the same significance as the one to hich Clement of +lexandria alludes hen he speaks of >the token of recognition being in common ith us" as by cutting off Christ? 6)trom." C@7. )chlagint eit onders hat it may be. >The typical representation of a hermit.? he says" >is al ays that of a man ith long" uncut hair and beard. . . . + rite very often selected" though I am unable to state for hat reason" is that of Chod 6Sto cut; or Sto destroy;7 the meaning of hich is anxiously kept a profound secret by the *amas.? 6Buddhism in Tibet" p. CA@.7 K Hlun!Chub is the divining spirit in man" the highest degree of seership. R The secret meaning of this sentence is that 3arma exercises its s ay over the +dept as much as over any other man0 >4ods? can escape it as little as simple mortals. The +dept ho" having reached the Path and on His ,harmak<yaathe 'irv<na from hich there is no return until the ne grand 3alpaaprefers to use His right of choosing a condition inferior to that hich belongs to Him" but that ill leave him free to return henever he thinks it advisable and under hatever personality He may select" must be prepared to take all the chances of failureapossiblyaand a lo er condition than as His lotafor a certaintyaas it is an occult la . 3arma alone is absolute .ustice and infallible in its selections. He ho uses his rights ith it 63arma7 must bear the conse#uencesaif any. Thus Buddha;s first reincarnation as produced by 3armaaand it led Him higher than ever0 the t o follo ing ere >out of pity? and J J J LLLLLLLLLL

Page BGH It ill be sufficient to kno that hile 4autama Buddha is merged in 'irv<na ever since his death" 4autama )<kyamuni may have had to reincarnateathis dual inner personality being one of the greatest mysteries of $soteric psychism. >The seat of the three secrets? refers to a place inhabited by high Initiates and their disciples. The >secrets? are the three mystic po ers kno n as 4opa" Pa{odhara" and 8tpala 2arn<" that Csomo de 3]r]s mistook for Buddha;s three ives" as other :rientalists have mistaken )akti 6Poga po er7 personified by a female deity for His ife0 or the ,raupadjaalso a spiritual po erafor the ife in common of the five brothers P<nd ava.

Page BGE

AN UNPUBLISHED DISCOURSE OF BUDDHA 6It is found in the second Book of Commentaries and is addressed to the +rhats.7 )aid the +ll!%ercifulI Blessed are ye" : Bhikshus" happy are ye ho have understood the mystery of Being and 'on!Being explained in Bas!pa M,harma" ,octrineO" and have given preference to the latter" for ye are verily my +rhats. . . . The elephant" ho sees his form mirrored in the lake" looks at it" and then goes a ay" taking it for the real body of another elephant" is iser than the man ho beholds his face in the stream" and looking at it" says" >Here am I . . . I am I?afor the >I"? his )elf" is not in the orld of the t elve 'id<nas and mutability" but in that of 'on! Being" the only orld beyond the snares of %<y<. . . . That alone" hich has neither cause nor author" hich is self!existing" eternal" far beyond the reach of mutability" is the true >I? M$goO" the )elf of the 8niverse. The 8niverse of 'am!3ha saysI >I am the orld of )ien!Chan?0J the four illusions laugh and reply" >2erily so.? But the truly ise man kno s that neither man" nor the 8niverse that he passes through like a flitting shado " is any more a real 8niverse than the de drop that reflects a spark of the morning sun is that sun. . . . There are three things" Bhikshus" that are everlastingly the same" upon hich no vicissitude" no modification can ever actI these are the *a " 'irv<na" and )pace"K and those three are :ne" since the first t o are ithin the last" and that last one a %<y<" so long as man keeps ithin the hirlpool of sensuous existences. :ne need not have his mortal body die to avoid the clutches of concupiscence and other passions. The +rhat ho observes the seven hidden precepts of Bas!pa may become ,ang!ma and *ha. R He may hear the >holy voice? of . . . M3 an!yinO"X
LLLLLLLLLL J The 8niverse of Brahm< 6)ien!Chan0 'am!3ha7 is 8niversal Illusion" or our phenomenal orld. K mk<ia. It is next to impossible to render the mystic ord >Tho!og? by any other term than >)pace"? and yet" unless coined on purpose" no ne appellation can render it so ell to the mind of the :ccultist. The term >+diti? is also translated >)pace"? and there is a orld of meaning in it. R ,ang!ma" a purified soul" and *ha" a freed spirit ithin a living body0 an +dept or +rhat. In the popular opinion in Tibet" a *ha is a disembodied spirit" something similar to the Burmese 'ata only higher. X 3 an!yin is a synonym" for in the original another term is used" but the meaning is identical. It is the divine voice of )elf" or the >)pirit!voice? in man" and the same as 2<chivara 6the >2oice! deity?7 of the Br<hmans. In China" the Buddhist ritualists have degraded its meaning by anthropomorphi5ing it into a 4oddess of the same name" ith one thousand hands and eyes" and they call it 3 an!shai!yin!Bodhisat. It is the Buddhist >dakmon?!voice of )ocrates. LLLLLLLLLL

CHI'$)$ 3W+'!PI' *ate )ung dynasty The +rt of Indian +sia. Bollingen.

Page BGD and find himself ithin the #uiet precincts of his )angharamaJ transferred into +mit<bha Buddha.K Becoming one ith +nuttara )amyak )ambodhi"R he may pass through all the six orlds of Being 6-upaloka7 and get into the first three orlds of +rupa.X . . . He ho listens to my secret la " preached to my select +rhats" ill arrive ith its help at the kno ledge of )elf" and thence at perfection. It is due to entirely erroneous conceptions of $astern thought and to ignorance of the existence of an $soteric key to the out ard Buddhist phrases that Burnouf and other great scholars have inferred from such propositionsaheld also by the 2ed<ntins aas >my body is not body? and >myself is no self of mine"? that $astern psychology as all based upon non!permanency. Cousin" for instance" lecturing upon the sub.ect" brings the t o follo ing propositions to prove" on Burnouf;s authority" that" unlike Br<hmanism" Buddhism re.ects the perpetuity of the thinking principle. These areI C. Thought or spiritll a for the faculty is not distinguished from the sub.ecta appears only ith sensation and does not survive it. 9. The )pirit cannot itself lay hold of itself" and in directing attention to itself it dra s from it only the conviction of its po erlessness to see itself other ise than as successive and transitory.h

LLLLLLLLLL J )angharama is the sanctum sanctorum of an ascetic" a cave or any place he chooses for his meditation. K +mit<bha Buddha is in this connection the >boundless light? by orld are perceived. hich things of the sub.ective

R $soterically" >the unsurpassingly merciful and enlightened heart"? said of the >Perfect :nes"? the (jvan!muktas" collectively. X These six orldsaseven ith usaare the orlds of 'ats or )pirits" and the seven higher orlds of the 2ed<ntins. ith the Burmese Buddhists"

ll T o things entirely distinct from each other. The >faculty is not distinguished from the sub.ect? only on this material plane" hile thought generated by our physical brain" one that has never impressed itself at the same time on the spiritual counterpart" hether through the atrophy of the latter or the intrinsic eakness of that thought" can never survive our body0 this much is sure. h MCourse of the History of %odern Philosophy by %. 2ictor Cousin" '.P." ,. +ppleton / Co." CEFB" 2ol. I" p. @HB fn. in translation by :.W. Wight.O LLLLLLLLLL

Page BCG This all refers to )pirit embodied" not to the freed )piritual )elf on hom %<y< has no more hold. )pirit is no body0 therefore have the :rientalists made of it >nobody? and nothing. Hence they proclaim Buddhists to be 'ihilists" and 2ed<ntins to be the follo ers of a creed in hich the >Impersonal M4odO turns out on examination to be a myth?0 their goal is described as The complete extinction of all spiritual" mental" and bodily po ers by absorption into the Impersonal.J

LLLLLLLLLL J 2ed<nta )<ra . . . translated by %a.or 4. +. (acob in + %anual of Hindu Pantheism. M*ondon" Tr=bner0 Boston" Houghton" CEEC.O LLLLLLLLLL

Page BCC

NIRVANA MO$SHA The fe sentences given in the text from one of 4autama Buddha;s secret teachings sho ho uncalled for is the epithet of >%aterialist? hen applied to :ne Whom t o!thirds of those ho are looked upon as great +depts and :ccultists in +sia recogni5e as their %aster" hether under the name of Buddha or that of )amkar<ch<rya. The reader ill remember the .ust!#uoted ords are hat Buddha )anggyas 6or Pho7 is alleged by the Tibetan :ccultists to have taughtI there are three eternal things in the 8niverseathe *a " 'irv<na" and )pace. The Buddhists of the )outhern Church claim" on the other hand" that Buddha held only t o things as eternalamk<sa and 'irv<na. But mk<sa being the same as +diti"J and both being translated >)pace"? there is no discrepancy so far" since 'irv<na as ell as %oksha" is a state. Then in both cases the great 3apilavastu )age unifies the t o" as ell as the three" into one eternal $lement" and ends by saying that even >that :ne is a %<y<? to one ho is not a ,ang!ma" a perfectly purified )oul. The hole #uestion hangs upon materialistic misconceptions and ignorance of :ccult %etaphysics. To the man of )cience ho regards )pace as simply a mental representation" a conception of something existing pro forma" and having no real being outside our mind" )pace per se is verily an illusion. He may fill the boundless interstellar space ith an >imaginary? ether" nevertheless )pace for him is an abstraction. %ost of the %etaphysicians of $urope are so ide of the mark" from the purely :ccult standpoint" of a correct comprehension of >)pace"? as are the %aterialists" though the erroneous conceptions of both of course differ idely. If" bearing in mind the philosophical vie s of the +ncients upon this #uestion" e compare them ith hat is no termed exact physical )cience" it ill be found that the t o disagree only in inferences and names" and that their postulates are the same hen reduced to their most simple expression.

LLLLLLLLLL J +diti is" according to the -ig!2eda" >the 1ather and %other of all the 4ods0? and mk<sa is held by )outhern Buddhism as the -oot of all" hence everything in the 8niverse came out" in obedience to a la of motion inherent in it0 and this is the Tibetan >)pace? 6Tho!og7. LLLLLLLLLL

Page BC9 1rom the beginning of the human +eens" from the very da n of :ccult Wisdom" the regions that the men of )cience fill ith ether have been explored by the )eers of every age. That hich the orld regards simply as cosmic )pace" an abstract representation" the Hindu -ishi" the Chaldaean %agus" the $gyptian Hierophant held" each and all" as the one eternal -oot of all" the playground of all the 1orces in 'ature. It is the fountainhead of all terrestrial life" and the abode of those 6to us7 invisible s arms of existencesaof real beings" as of the shado s only thereof" conscious and unconscious" intelligent and senselessathat surround us on all sides" that interpenetrate the atoms of our 3osmos" and see us not" as e do not either see or sense them through our physical organisms. 1or the :ccultist >)pace? and >8niverse? are synonyms. In )pace there is not %atter" 1orce" nor )pirit" but all that and much more. It is the :ne $lement" and that one the +nima %undia)pace" mk<ia" +stral *ightathe -oot of *ife hich" 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. +s said of the 8niverse in Isis 8nveiled" it isI . . . the combination of a thousand elements" and yet the expression of a single )piritaa chaos to the sense" a Cosmos to the reason. )uch ere the vie s upon the sub.ect of all the great ancient Philosophers" from %anu do n to Pythagoras" from Plato to Paul. >When the dissolution MPralayaO had arrived at its term" the great Being MParam! mtma" or Para!PurushaO" the *ord existing through himself" out of hom and through hom all things ere" and are" and ill be" . . . resolved to emanate from his o n substance the various creatures.?J The mystic ,ekad Mof PythagorasO 6C y 9 y @ y B s CG7 is a this idea. ay of expressing

LLLLLLLLLL J %<nava!,harma!)<stra" Bk. I" )lokas A!E. K The >4od? of Pythagoras" the disciple of the mryan )ages" is no personal 4od. *et it be remembered that he taught as a cardinal tenet that there exists a permanent Principle of 8nity beneath all forms" changes" and other phenomena of the 8niverse. LLLLLLLLLL

Page BC@ The :ne is 4od0K the T o" %atter" the Three" combining %onad and ,uad" and partaking of the nature of both" is the phenomenal orld0 the Tetrad" or form of perfection" expresses the emptiness of all0 and the ,ekad" or sum of all" involves the entire Cosmos.J Plato;s >4od? is the >8niversal Ideation"? and Paul M-om. xi" @A.O saying >:ut of him" and through him" and in him" all things are"? had surely a Principleanever a (ehovahain 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 :ne evolving the many and pervading the +ll. It is the archaic doctrine of $manation in a fe ords. )peusippus and Qenocrates held" like their great %aster" Plato" thatI The anima mundi" or orld!soul" as not the ,eity" but a manifestation. Those philosophers never conceived of the :ne as an animate nature. The original :ne did not exist" as e understand the term.K 'ot till he 6it7 had united ith the manya emanated existence 6the %onad and ,uad7 a as a being produced. The 6>honoured?7" the something manifested" d ells in the centre as in the circumference" but it is only the reflection of the ,eityathe World!)oul.R In this doctrine e find the spirit of esoteric Buddhism.X +nd it is that of $soteric Br<hmanism and of the 2ed<ntin +dvaitjs. The t o modern philosophers" )chopenhauer and von Hartmann" teach the same ideas. The :ccultists say thatI The psychic and ectenic forces" the >ideo!motor? and >electro!biological po ers?0 >latent thought"? and even >unconcious cerebration? theories can be condensed in t o ordsI the 3abalistic +)T-+* *I4HT.ll )chopenhauer only synthesi5ed all this by calling it Will" and contradicted the men of )cience in their materialistic vie s" as von Hartmann did later on. The author of the Philosophy of the 8nconscious calls their vie s >an instinctual pre.udice.?

LLLLLLLLLL J Isis 8nveiled" 2ol. I" p. xvi. K Plato" Parmenides" CBC $. R Cf. )tobaeus" $clogue" I" EA9. X Isis 8nveiled" I" xviii. ll :p. cit." I" FE. LLLLLLLLLL

Page BCB 1urthermore" he demonstrates that no experimenter can have anything to do ith matter properly termed" but only ith the forces into hich he divides it. The visible effects of matter are but the effects of force. He concludes thereby that that hich is no called matter is nothing but the aggregation of atomic forces" to express hich the ord matter is used0 outside of that" for science matter is but a ord void of sense.J +s much" it is to be feared" as those other terms concerned" >)pace"? >'irv<na"? and so on. ith hich e are no

The bold theories and opinions expressed in )chopenhauer;s orks differ idely from those of the ma.ority of our orthodox scientists.K >In reality"? remarks this daring speculator" >there is neither matter nor spirit. . . . The tendency to gravitation in a stone is as unexplainable as thought in human brain.. If matter cana no one kno s hyafall to the ground" then it can alsoano one kno s hyathink. . . . . . . . +s soon" even in mechanics" as e trespass beyond the purely mathematical" as soon as e reach the inscrutable" adhesion" gravitation". . . e are faced by phenomena hich are to our senses as mysterious as the WI** and TH:84HT in mana e find ourselves facing the incomprehensible" for such is every force in nature. Where is then that matter hich you all pretend to kno so ell0 and from hichabeing so familiar ith itayou dra all your conclusions and explanations" and attribute to it all thingsT . . . That" hich can be fully reali5ed by our reason and senses" is but the superficial0 they can never reach the true inner substance of things. )uch as the opinion of 3ant. If you consider that there is in a human head . . . some sort of a spirit then you are obliged to concede the same to a stone. If your dead and utterly passive matter can manifest a tendency to ard gravitation" or" like electricity" attract and repel" and send out sparksathen" as ell as the brain" it can also think. In short" every particle of the so!called spirit" e can replace ith an e#uivalent of matter" and every particle of matter replace ith spirit. . . . Thus" it is not the Cartesian division of all things into matter and spirit that can ever be found philosophically exact0 but only if e divide them into ill and manifestation" hich form of division has naught to do ith the former" for it spirituali5es everythingI all that" hich is in the first instance real and ob.ectiveabody and matterait transforms into a representation" and every manifestation into ill.?R

LLLLLLLLLL J :p. cit." I" FD. K While they are to a great extent identical the $ast. LLLLLLLLLL ith those of $soteric Buddhism" the )ecret ,octrine of

R Parerga and Paralipomena" II" pp. ED" DG. Berlin" CEFC. Cf. Isis 8nveiled" 2ol. I" p. FE.

Page BCF The matter of science may be for all ob.ective purposes a >dead and utterly passive matter?0 to the :ccultist not an atom of it can be deada>*ife is ever present in it.? We send the reader ho ould kno more about it to our article" >Transmigration of *ife!+toms.?J What e are no concerned ith is the doctrine of 'irv<na. + >system of atheism? it may be .ustly called" since it recogni5es neither 4od nor 4odsaleast of all a Creator" as it entirely re.ects creation. The fecit ex nihilo is as incomprehensible to the :ccult metaphysical )cientist as it is to the scientific %aterialist. It is at this point that all agreement stops bet een the t o. But if such be the sin of the Buddhist and Brahman :ccultist" then Pantheists and +theists" and also theistical (e sathe 3abalistsamust also plead >guilty? to it0 yet no one ould ever think of calling the Hebre s of the 3abalah >+theists. > $xcept the Talmudistic and Christian exoteric systems" there never as a religious Philosophy" hether in the ancient or modern orld" but re.ected a priori the ex nihilo hypothesis" simply because %atter as al ays co!eternali5ed ith )pirit. 'irv<na" as ell as the %oksha of the 2ed<ntins" is regarded by most of the :rientalists as a synonym of annihilation0 yet no more glaring in.ustice could be done" and this capital error must be pointed out and disproved. :n this most important tenet of the Br<hmo!Buddhistic systemathe +lpha and :mega of >Being? or >'on!Being?arests the hole edifice of :ccult %etaphysics. 'o the rectification of the great error concerning 'irv<na may be very easily accomplished ith relation to the philosophically inclined" to those ho" In the glass of things temporal see the image of things spiritual. :n the other hand" to that reader ho could never soar beyond the details of tangible material form" our explanation ill appear meaningless. He may comprehend and even accept the logical inferences from the reasons givenathe true spirit ill ever escape his intuitions. The ord >nihil? having been misconceived from the first" it is continually used as a sledge hammer in the matter of $soteric Philosophy. 'evertheless it is the duty of the :ccultist to try and explain it.

LLLLLLLLLL J MB.C.W. 2ol. 2" pp. CGD!CH.O LLLLLLLLLL

Page BCA 'irv<na and %oksha" then" as said before" have their being in non!being" if such a paradox be permitted to illustrate the meaning the better. 'irv<na" as some illustrious :rientalists have attempted to prove" does mean the >blo ing!out?J of all sentient existence. It is like the flame of a candle burnt out to its last atom" and then suddenly extinguished. fuite so. 'evertheless" as the old +rhat '<gasena affirmed before the king ho taunted himI >'irv<na is?aand 'irv<na is eternal. But the :rientalists deny this" and say it is not so. In their opinion 'irv<na is not a re! absorption in the 8niversal 1orce" not eternal bliss and rest" but it means literally >the blo ing!out" the extinction" complete annihilation" and not absorption.? The *ank<vat<ra MsectionO #uoted in support of their arguments by some )anskritists" and hich gives the different interpretations of 'irv<na by the Tjrthika!Br<hmans" is no authority to one ho goes to primeval sources for information" namely" to the Buddha ho taught the doctrine.K +s ell #uote the Ch<rv<ka %aterialists in their support. If e bring as an argument the sacred (aina books" herein the dying 4autama Buddha is thus addressedI >+rise into 'irvi M'irv<naO from this decrepit body into hich thou hast been sent. . . . +scend into thy former abode" : blessed +vat<ra?0 and if e add that this seems to us the very opposite of nihilism" e may be told that so far it may only prove a contradiction" one more discrepancy in the Buddhist faith.

LLLLLLLLLL J Prof. %ax %=ller" in a letter to The Times 6+pril" CEFH7" maintained most vehemently that 'irv<na meant annihilation in the fullest sense of the ord. 6Chips from a 4erman Workshop" I" 9EH.7 But in CEAD" in a lecture before the 4eneral %eeting of the +ssociation of 4erman Philologists at 3iel" >he distinctly declares his belief that the 'ihilism attributed to Buddha;s teaching forms no part of his doctrine" and that it is holly rong to suppose that 'irv<na means annihilation.? 6Tr=bner;s +mer. and :riental *it. -ec." :ct. CAth" CEAD.7 K M1or Buddha;s refutation of these vie s" see sections CE" @E / F@ of ,.T. )u5uki;s tr. of The *ank<vat<ra )btra" *ondon" -outledge" CD@9 / rprs.aCompiler.O LLLLLLLLLL

Page BCH If again e remind the reader that since 4autama is believed to appear occasionally" 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 annihilation" e shall be referred to authorities to hom such teaching is ascribed. +nd let us say at onceI %en are no authority for us in #uestions of conscience" nor ought they to be for anyone else. If anyone holds to Buddha;s Philosophy" let him do and say as Buddha did and said0 if a man calls himself a Christian" let him follo the commandments of Christanot the interpretations of His many dissenting priests and sects. In + Buddhist Catechism the #uestion is askedI +re there any dogmas in Buddhism hich e are re#uired to accept on faithT +. 'o. e are earnestly en.oined to accept nothing hatever on faith0 hether it be ritten in books" handed do n from our ancestors" or taught by the sages. :ur *ord Buddha has said that e must not believe in a thing said merely because it is said0 nor in traditions because they have been handed do n from anti#uity0 nor rumors" as such0 nor ritings by sages" because sages rote them0 nor fancies that e may suspect to have been inspired in us by a deva 6that is" in presumed spiritual inspiration70 nor from inferences dra n from some hapha5ard assumption e may have made0 nor because of hat seems an analogical necessity0 nor on the mere authority of our teachers or masters. But e are to believe hen the riting" doctrine" or saying is corroborated by our o n reason and consciousness. >1or this"? says he" in concluding" >I taught you not to believe merely because you have heard" but hen you believed of your consciousness" then to act accordingly and abundantly.?J That 'irv<na" or rather" that state in hich e are in 'irv<na" is #uite the reverse of annihilation is suggested to us by our >reason and consciousness"? and that is sufficient for us personally. +t the same time" this fact being inade#uate and very ill!adapted for the general reader" something more efficient may be added.

LLLLLLLLLL J )ee the 3alama )utta of the +nguttaranik<ya" as #uoted in + Buddhist Catechism" by H. ). :lcott" President of the Theosophical )ociety" pp. FF" FA" Colombo" Ceylon" CEEC. Mfuest %iniature ed." pp. A9!A@.O LLLLLLLLLL

Page BCE Without resorting to sources unsympathetic to :ccultism" the 3abalah furnishes us ith the most luminous and clear proofs that the term >nihil? in the minds of the +ncient Philosophers had a meaning #uite different from that it has no received at the hands of %aterialists. It means certainly >nothing?aor >no!thing.? 1. 3ircher" in his ork on the 3abalah and the $gyptian %ysteriesJ explains the term admirably. He tells his readers that in the &ohar the first of the )ephjrethK has a name the significance of hich is >the Infinite"? but hich as translated indifferently by the 3abalists as >$ns? and >'on!$ns? 6>Being? and >'on!Being?70 a Being" inasmuch as it is the root and source of all other beings0 'on!Being because it M+in!)ophathe Boundless and the Causeless" the 8nconscious and the Passive PrincipleO resembles nought else in the 8niverse. The author addsI This is the reason hy )t. ,enis did not hesitate to call it nihil. >'ihil? therefore standsaeven ith some Christian theologians and thinkers" especially ith the earlier ones ho lived but a fe removes from the profound Philosophy of the initiated Pagansaas a synonym for the impersonal" divine Principle" the Infinite +ll" hich is no Being or thingathe +in!)oph" the Parabrahman of the 2ed<nta. 'o )t. ,enys as a pupil of )t. Paulaan Initiatea and this fact makes everything clear. The >'ihil? is in esse the +bsolute ,eity itself" the hidden Po er or :mnipresence degraded by %onotheism into an anthropomorphic Being" ith all the passions of a mortal on a grand scale. 8nion ith That is not annihilation in the sense understood in $urope.R

LLLLLLLLLL J :edipus +egyptiacus" 2ol. II" Pt. I" p. 9DC. K )ephir" or +diti 6mystic )pace7. The )ephjreth" be it understood" are identical ith the Hindu Pra.<patis" the ,hy<ni!Chohans of $soteric Buddhism" the &oroastrian +msh<spends" and finally ith the $lehjm athe >)even +ngels of the Presence? of the -oman Catholic Church. R +ccording to the $astern idea" the +ll comes out from the :ne" and returns to it again. +bsolute annihilation is simply unthinkable. 'or can eternal %atter be annihilated. 1orm may be annihilated0 co!relations may change. That is all. There can be no such thing as annihilationain the $uropean senseain the 8niverse. LLLLLLLLLL

Page BCD In the $ast annihilation in 'irv<na refers but to matterI that of the visible as ell as the invisible body" for the astral body" the personal double" is still matter" ho ever sublimated. Buddha taught that the primitive )ubstance is eternal and unchangeable. Its vehicle is the pure" luminous ether" the boundless" infinite )pace. . . . not a void resulting from the absence of forms" but" on the contrary" the foundation of all forms . . . MThisO denotes it to be the creation of %<y<" and all her orks are as nothing before the uncreated being" )PI-IT" in hose profound and sacred repose all motion must cease for ever.?J %otion here refers only to illusive ob.ects" to their change as opposed to perpetuity" restaperpetual motion being the $ternal *a " the ceaseless Breath of the +bsolute. The mastery of Buddhistic dogmas can be attained only according to the Platonic methodI from universals to particulars. The key to it lies in the refined and mystical tenets of spiritual influx and divine life. )aith BuddhaI Whoever is unac#uainted ith my *a "K and dies in that state" must return to the earth till he becomes a perfect )amana MasceticO. To achieve this ob.ect" he must destroy ithin himself the trinity of %<y<.R He must extinguish his passions" unite and identify himself ith the *a Sthe teaching of the )ecret ,octrine;" and comprehend the religion of annihilation. X 'o" it is not in the dead!letter of Buddhistical literature that scholars may ever hope to find the true solution of its metaphysical subtleties. +lone in all anti#uity the Pythagoreans understood them perfectly" and it is on the 6to the average :rientalist and the %aterialist7 incomprehensible abstractions of Buddhism that Pythagoras grounded the principal tenets of his Philosophy.

LLLLLLLLLL J Isis 8nveiled" I" 9ED. K The )ecret *a " the >,octrine of the Heart"? so called in contrast to the >,octrine of the $ye"? or exoteric Buddhism. R >Illusion0 matter in its triple manifestation in the earthly" and the astral or fontal )oul" or the body" and the Platonian dual )oulathe rational and the irrational one.? X Isis 8nveiled" I" 9ED. LLLLLLLLLL

Page B9G Thus annihilation means" ith the Buddhistical philosophy" only a dispersion of matter" in hatever form or semblance of form it may be0 for everything that bears a shape as created" and thus must sooner or later perish" i.e." change that shape0 therefore" as something temporary" though seeming to be permanent" it is but an illusion" %<y<0 for" as eternity has neither beginning nor end" the more or less prolonged duration of some particular form passes" as it ere" like an instantaneous flash of lightning. Before e have the time to reali5e that e have seen it" it is gone and passed a ay for ever0 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 metempsychosis. When the spiritual entity breaks loose for ever from every particle of matter" then only it enters upon the eternal and unchangeable 'irv<na. He exists in )pirit" in nothing0 as a form" a shape" a semblance" he is completely annihilated" and thus ill die no more" for )pirit alone is no %<y<" but the only -$+*ITP 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 )pirit" hich gives life and motion" and partakes of the nature of light" be reduced to nonentityT? they ask. >Can that sensitive )pirit in brutes hich exercises memory" one of the rational faculties" die" and become nothingT? +nd Whitelocke Bulstrode" in his able defence of Pythagoras" expounds this doctrine by addingI >If you say" they Mthe brutesO breathe their )pirits 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 *aertius" full of souls0 and according to $picurus" full of atoms. . . . the Principle of all things. 1or even this place herein e alk and birds fly. . . is thus much of a spiritual nature" that it is invisible0 therefore" may ell be the receiver of forms" since the forms of all bodies are so0 e can only hear and see its effects0 the air itself is too fine" and above the capacity of the eye. What then is the aether that is in the region above. +nd hat are the influences of forms that descend from thenceT?J The )pirits of creatures" the Pythagoreans hold" ho are emanations of the most sublimated portions of ethera emanations" B-$+TH)" but not forms.

LLLLLLLLLL J M+n $ssay of Transmigration" etc." pp. 9D!@G0 CAD9.O LLLLLLLLLL

Page B9C $ther is incorruptible" all philosophers agree in that0 and hat is incorruptible is so far from being annihilated hen it gets rid of the form" that it lays a good claim to I%%:-T+*ITP. >But hat is that hich has no body" no form0 hich is imponderable" invisible and indivisible" that hich exists" and yet is notT? ask the Buddhists. >It is 'irv<na"? is the ans er. It is ':THI'4" not a region" but rather a state.J

LLLLLLLLLL J Isis 8nveiled" I" 9DG. LLLLLLLLLL

Page B99

THE SECRET BOO$S OF LAM RIM! AND D("AN The Book of ,5yanafrom the )anskrit ord >,hy<na? 6mystic meditation7ais the first volume of the Commentaries upon the seven secret folios of 3iu!te" and a 4lossary of the public orks of the same name. Thirty!five volumes of 3iu!te for exoteric purposes and the use of the laymen may be found in the possession of the Tibetan 4elugpa *amas" in the library of any monastery0 and also fourteen books of Commentaries and +nnotations on the same by the initiated Teachers. )trictly speaking" those thirty!five books ought to be termed >The Popularised 2ersion? of the )ecret ,octrine" full of myths" blinds" and errors0 the fourteen volumes of Commentaries" on the other handa ith their translations" annotations" and an ample glossary of :ccult terms" orked out from one small archaic folio" the Book of the )ecret Wisdom of the WorldJacontain a digest of all the :ccult )ciences. These" it appears" are kept secret and apart" in the charge of the Teshu!*ama of )higatse. The Books of 3iu!te are comparatively modern" having been edited ithin the last millennium" hereas" the earliest volumes of the Commentaries are of untold anti#uity" 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" grossly!exaggerated accounts in the Books of 3iu!teK aproperly so calledathe Commentaries have little to do ith these.

LLLLLLLLLL J It is from the texts of all these orks that the )ecret ,octrine has been given. The original matter ould not make a small pamphlet" but the explanations and notes from the Commentaries and 4lossaries might be orked into ten volumes as large as Isis 8nveiled. K The monk Horace ,ella Penna makes considerable fun in his %emoirs 6see Clements %arkham;s 'arratives . . . of Tibet7 of certain statements in the Books of 3iu!te. He brings to the notice of the Christian public >the great mountain CAG"GGG leagues high? 6a Tibetan league consisting of five miles7 in the Him<layan -ange. >+ccording to their la "? he says" >in the est of this orld" is an eternal orld" . . . a paradise" and in it a )aint called Hopahme" hich means S)aint of )plendour and Infinite *ight.; This )aint has many disciples ho are all Chang!Chub"? hich means" he adds in a footnote" >the )pirits of those ho" on account of their perfection" do not care to become saints" and train and instruct the bodies of the reborn *amas" . . . so that they may help the living.? Which means that the presumably >dead? (ang!Chhub 6not >Chang!chub?7 are simply living Bodhisattvas" some of those kno n as Bhante 6>the Brothers?7.

Page B9@ They stand in relation to them as the Chaldaeo!(e ish 3abalah stands to the %osaic Books. In the ork kno n as the +vatamsaka )utra" in sectionI >The )upreme mtman M)oulO as manifested in the character of the +rhats and Pratyeka! Buddhas"? it is stated thatI Because from the beginning all sentient creatures have confused the truth and embraced the false" therefore there came into existence a hidden kno ledge called mlaya 2i.r<na. >Who is in possession of the true kno ledgeT? is asked. >The great Teachers of the )no y %ountain"? is the response. These >great Teachers? have been kno n to live in the >)no y -ange? of the Him<layas for countless ages. To deny in the face of millions of Hindus the existence of their great 4urus" living in the miramas scattered all over the Trans!or the Cis! Him<layan slopes" is to make oneself ridiculous in their eyes. When the Buddhist )avior appeared in India" their miramasafor it is rarely that these great %en are found in *amaseries" unless on a short visita ere on the spots they no occupy" and that even before the Br<hmans themselves came from Central msia to settle on the Indus. +nd before that more than one mryan ,vi.a of fame and historical reno n had sat at their feet" learning that hich culminated later on in one or another of the great philosophical schools. %ost of these Him<layan Bhante ere mryan Br<hmans and ascetics.

LLLLLLLLLL +s to the >mountain CAG"GGG leagues high"? the Commentary hich gives the key to such statements explains that according to the code used by the riters" >to the est of the S)no y %ountain; CAG leagues Mthe cyphers being a blindO from a certain spot and by a direct road" is the Bhante Pul Mthe country or S)eat of the Brothers;O" the residence of %ah<!Chohan" . . .? etc. This is the real meaning. The >Hopahme? of ,ella Penna isathe %ah<!Chohan" the Chief. M)ee *ucifer" 2ol. Q2" p. CB / B.C.W. 2ol. 2I" pp. CGG!GC for >Tibetan Teachings? article.O LLLLLLLLLL

Page B9B 'o student" unless very advanced" ould be benefited by the perusal of those exoteric volumes.J They must be read ith a key to their meaning" and that key can only be found in the Commentaries. %oreover there are some comparatively modern orks that are positively in.urious so far as a fair comprehension of even exoteric Buddhism is concerned. )uch are the Buddhist Cosmos" by Bon5e (in!chan of Peking0 the )hing!Tao!ki 6or The -ecords of the $nlightenment of Tath<gata7" by Wang!Puhaseventh century0 Hi!shai )btra 6or Book of Creation7" and some others.

T):'4!3H+!P+ C@FH!CBCD -eproduced courtesy of 4eshe Tsultrim 4yeltsen" *os +ngeles LLLLLLLLLL J In some %)). notes before us" ritten by 4elong 6priest7 Thango!pa Chhe!go!mo" it is saidI >The fe -oman Catholic missionaries ho have visited our land 6under protest7 in the last century and have repaid our hospitality by turning our sacred literature into ridicule" have sho n little discretion and still less kno ledge. It is true that the )acred Canon of the Tibetans" the Bkah!hgyur and Bstan! hgyur" comprises CHGH distinct orksaCGE@ public and A9B secret volumes" the former being composed of @FG and the latter of HH volumes folio. %ay e humbly invite the good missionaries" ho ever" to tell us hen they ever succeeded in getting a glimpse of the last!named secret foliosT 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 born Tibetan ithout a key 6a7 to their peculiar characters" and 6b7 to their hidden meaning. In our system every description of locality is figurative" every name and ord purposely veiled0 and one has first to study the mode of deciphering and then to learn the e#uivalent secret terms and symbols for nearly every ord of the religious language. The $gyptian enchorial or hieratic system is child;s play to our sacerdotal pu55les.? LLLLLLLLLL

Page B9F

AMITA BUDDHA% $WAN SHAI "IN% AND $WAN "IN + WHAT THE BOO$ OF D("AN! AND THE LAMASERIES OF TSONG $HA PA SA" +s a supplement to the Commentaries there are many secret folios on the lives of the Buddhas and Bodhisattvas" and among these there is one on Prince 4autama and another on His reincarnation in Tsong!3ha!pa. This great Tibetan -eformer of the fourteenth century" said to be a direct incarnation of +mita!Buddha" is the founder of the secret )chool near )higatse" attached to the private retreat of the Teshu!*ama. It is ith Him that began the regular system of *amaic incarnations of Buddhas 6)ang!gyas7" or of )<kya!Thub!pa 6)<kyamuni7. +mida or +mita!Buddha is called by the author of Chinese Buddhism" a mythical being. He speaks of +mida!Buddha 6+mi!to 1o7 a fabulous personage" orshipped assiduouslya like 3 an!yinaby the 'orthern Buddhists" but unkno n in )iam" Burma" and Ceylon.J 2ery likely. Pet +mida!Buddha is not a >fabulous? personage" since 6a7 >+mida? is the )en5ar form of >mdi?0 >mdi!Buddhi? and >mdi!Buddha"?K as already sho n" existed ages ago as a )anskrit term for >Primeval )oul? and >Wisdom?0 and 6b7 the name as applied to 4autama )<kyamuni" the last Buddha in India" from the seventh century" hen Buddhism as introduced into Tibet. >+mit<bha? 6in Chinese" >Wu! liang!sheu?7 means literally >Boundless +ge"? a synonym of >+in!)oph"? the >+ncient of ,ays"?and is an epithet that connects Him directly ith the Boundless mdi!Buddhi 6primeval and 8niversal )oul7 of the Hindus" as ell as ith the +nima %undi of all the ancient nations of $urope and the Boundless and Infinite of the 3abalists. If +mit<bha be a fiction of the Tibetans" or a ne form of Wu!liang!sheu" >a fabulous personage"? as the author!compiler of Chinese Buddhism tells his readers" then the >fable? must be a very ancient one. 1or on another page he says himself that the addition to the canon" of the books containing the

aaaaa J Chinese Buddhism" p. CHC" by -ev. (. $dkins. K >Buddhi? is a )anskrit term for >discrimination? or intellect 6the sixth principle7" and >Buddha? is > ise"? > isdom"? and also the planet %ercury. M BudhaO. aaaaa

Page B9A

HI) H:*I'$))" TH$ QI2th ,+*+I *+%+ Born (uly A" CD@F

. . . legends of 3 an!yin and of the Western heaven ith its Buddha" +mit<bha" as also previous to the Council of Cashmere" a little before the beginning of our era.J and he places the origin of the primitive Buddhist books and )outhern Buddhists . . . . before 9BA B.C. hich are common to the 'orthern

)ince Tibetans accepted Buddhism only in the seventh century +.,." ho comes it that they are charged ith inventing +mita!BuddhaT Besides hich" in Tibet" +mit<bha is called :d!pag!med" hich sho s that it is not the name but the abstract idea that as first accepted of an unkno n" invisible" and Impersonal Po erataken" moreover" from the Hindu >mdi!Buddhi"? and not from the Chinese >+mit<bha.?K There is a great difference bet een the popular :dapag!med 6+mit<bha7 ho sits enthroned in ,evachan 6)ukh<vatj7" according to the %ani 3ah!;bum )cripturesathe oldest historical ork in Tibet" and the philosophical abstraction called +mita! Buddha" the name being passed no to the earthly Buddha" 4autama.
aaaaa J This curious contradiction may be found in Chinese Buddhism" pp. CHC" 9H@!HB. The reverend author assures his readers that >to the philosophic Buddhists . . . +mit<bha Poshi 1o" and the others are nothing but signs of ideas? 6p. 9@A7. 2ery true. But so should be all other deific names" such as (ehovah" +llah" etc." and if they are not simply >signs of ideas? this ould only sho that minds that receive them other ise are not >philosophic?0 it ould not at all afford serious proof that there are personal" living 4ods of these names in reality. K The Chinese +mit<bha 6Wu!liang!sheu7 and the Tibetan +mit<bha 6:d!pag!med7 have no become personal 4ods" ruling over and living in the celestial region of )ukh<vatj" or Tushita 6TibetanI ,evachan70 hile mdi!Buddhi" of the philosophic Hindu" and +mita!Buddha of the philosophic Chinese and Tibetan" are names for universal" primeval ideas. aaaaa

Page B9H

TSONG $HA PA.+LOHANS IN CHINA In an article" >-eincarnations in Tibet"? everything that could be said about Tsong!kha!pa as published.J It as stated that this reformer as not" as is alleged by P<rsj scholars" an incarnation of one of the celestial ,hy<nis" or the five heavenly Buddhas" said to have been created by )<kyamuni after he had risen to 'irv<na" but that he as an incarnation of +mita!Buddha Himself. The records preserved in the 4on!pa" the chief *amasery of Tashi!lhumpo" sho that )ang!gyas left the regions of the >Western Paradise? to incarnate Himself in Tsong!kha!pa" in conse#uence of the great degradation into hich His secret doctrines had fallen. Whenever made too public" the 4ood *a of Cheu Mmagical po ersO fell invariably into sorcery or >black magic.? The ,vi.as" the Hoshang MChinese monksO and the *amas could alone be entrusted safely ith the formulae . 8ntil the Tsong!kha!pa period there had been no )ang!gyas 6Buddha7 incarnations in Tibet. Tsong!kha!pa gave the signs hereby the presence of one of the t enty!five BodhisattvasK or of the Celestial Buddhas 6,hy<ni!Chohans7 in a human body might be recogni5ed" and He strictly forbade necromancy. This led to a split amongst the *amas" and the malcontents allied themselves ith the aboriginal B]ns against the reformed *amaism. $ven no they form a po erful sect" practising the most disgusting rites all over )ikkim" Bhut<n" 'epal" and even on the borderlands of Tibet. It as orse then. With the permission of the Tda!shu or Teshu *ama"R some hundred *ohans 6+rhats7" to avert strife" ent to settle in China in the famous monastery near Tien!t;!ai" here they soon became sub.ects for legendary lore" and continue to be so to this day. They had been already preceded by other *ohans"
aaaaa J )ee The Theosophist" 2ol. III" %arch" CEE9" pp. CBA!BE. MB.C.W." 2ol. I2" pp. E!CD.O K The intimate relation of the t enty!five Buddhas 6Bodhisattvas7 Conditioned or *imited7 of the Hindus is interesting. ith the t enty!five Tattvas 6the

R It is curious to note the great importance given by $uropean :rientalists to the ,alai *amas of *hasa" and their utter ignorance as to the Tda!shu 6or Teshu7 *amas" hile it is the latter ho began the hierarchical series of Buddha!incarnations" and are de facto the >popes? in TibetI the ,alai *amas are the creations of 'abang!lob!)ang" the Tda!shu *ama" ho as Himself the sixth incarnation of +mita" through Tsong!kha!pa" though very fe seem to be a are of that fact. M+ctually the fifth ,alai *ama installed his 4uru as the first Tashi lama about CABG. This is explained further in B.C.W. 2ol. I2" p. C9 fn. Compiler.O aaaaa

Page B9E The orld!famous disciples of Tath<gata" called the >s eet!voiced? on account of their ability to chant the %antras ith magical effect.J The first ones came from 3ashmir in the year @"GGG of 3ali!Puga 6about a century before the Christian era7"K hile the last ones arrived at the end of the fourteenth century" C"FGG years later0 and" finding no room for themselves at the lamasery of Pihigching" they built for their o n use the largest monastery of all on the sacred island of Pu!to 6Buddha" or Put" in Chinese7" in the province of Chusan.

+ *:H+' :1 CHI'+ In Chinese Pottery )tatue of a *ohan" Printed by the British %useum. aaaaa J The chanting of a %antra is not a prayer" but rather a magical sentence in hich the la of :ccult causation connects itself ith" and depends on" the ill and acts of its singer. It is a succession of )anskrit sounds" and hen its string of ords and sentences is pronounced according to the magical formulae in the +tharva!2eda" but understood by the fe " some %antras produce an instantaneous and very onderful effect. In its esoteric sense it contains the 2<ch 6the >mystic speech?7" hich resides in the %antra" or rather in its sounds" since it is according to the vibrations" one ay or the other" of ether that the effect is produced. The >s eet singers? ere called by that name because they ere experts in %antras. Hence the legend in China that the singing and melody of the *ohans are heard at da n by the priests from their cells in the monastery of 1ang!3 ang. 6)ee Biography of Chi!3ai in Tien!tai!nan!tchi.7 M+lso see Chih!I by *eon Hurvit5" Bruxelles (uillet" CDA9.O K The celebrated *ohan" %<dhyantika" ho converted the king and hole country of 3ashmir to Buddhism" sent a body of *ohans to preach the 4ood *a . He as the sculptor ho raised to Buddha the famous statue one hundred feet high" hich Hiuen!Tsang sa at ,ardu" to the north of the Pun.ab. +s the same Chinese traveller mentions a temple ten *i from Pesha ara@FG feet round and EFG feet high hich as at his time 6+.,. AFG7 already EFG years old" 3oeppen thinks that so far back as 9D9 B.C. Buddhism as the prevalent religion in the Pun.ab. aaaaa

Page B9D There the 4ood *a " the >,octrine of the Heart"? flourished for several centuries. But hen the island as desecrated by a mass of Western foreigners" the chief *ohans left for the mountains ofLLLLL. In the Pagoda of Pi!y=n!si" near Peking" one can still see the >Hall of the 1ive!hundred *ohans.? There the statues of the first! comers are arranged belo " hile one solitary *ohan is placed #uite under the roof of the building" hich seems to have been built in commemoration of their visit. The orks of the :rientalists are full of the direct landmarks of +rhats 6+depts7" possessed of thaumaturgic po ers" but these are spoken ofa henever the sub.ect cannot be avoided a ith unconcealed scorn. Whether innocently ignorant of" or purposely ignoring" the importance of the :ccult element and symbology in the various -eligions they undertake to explain" short ork is generally made of such passages" and they are left untranslated. In simple .ustice" ho ever" it should be allo ed 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 numerous Christian )aints in the church chronicles. Both have an e#ual right to a place in their respective histories. If" after the beginning of persecution against Buddhism" the +rhats ere no more heard of in India" it as because" their vo s prohibiting retaliation" they had to leave the country and seek solitude and security in China" Tibet" (apan" and else here. The sacerdotal po ers of the Br<hmans being at that time unlimited" the )imons and +polloniuses of Buddhism had as much chance of recognition and appreciation by the Br<hmanical Irenaeuses and Tertullians as had their successors in the (udaean and -oman orlds. It as a historical rehearsal of the dramas that ere enacted centuries later in Christendom. +s in the case of the so!called >Heresiarchs? of Christianity" it as not for re.ecting the 2edas or the sacred )yllable that the Buddhist +rhats ere persecuted" but for understanding too ell the secret meaning of both. It as simply because their kno ledge as regarded as dangerous and their presence in India un elcome" that they had to emigrate. 'or ere there a smaller number of Initiates among the Br<hmans themselves.

Page B@G $ven today one meets most onderfully!gifted )<dhus and Pogins" obliged to keep themselves unnoticed and in the shado " not only o ing to the absolute secrecy imposed upon them at their Initiation but also for fear of the +nglo!Indian tribunals and courts of la " herein .udges are determined to regard as charlatanry" imposition" and fraud the exhibition of" or claim to" any abnormal po ers" and one may .udge of the past by the present. Centuries after our era the Initiates of the inner temples and the %athams 6monastic communities7 chose a superior council" presided over by an all!po erful Brahm!mtm<" the )upreme Chief of all those %ah<tmas. This pontificate could be exercised only by a Br<hman ho had reached a certain age" and he it as ho as the sole guardian of the mystic formula" and he as the Hierophant ho created great +depts. He alone could explain the meaning of the sacred ord" +8%" and of all the religious symbols and rites. +nd hosoever among those Initiates of the )upreme ,egree revealed to a profane a single one of the truths" even the smallest of the secrets entrusted to him" had to die0 and he ho received the confidence as put to death. But there existed" and still exists to this day" a Word far surpassing the mysterious monosyllable" and hich renders him ho comes into possession of its key nearly the e#ual of Brahman. The Brahm<tm<s alone possess this key" and e kno that to this day there are t o great Initiates in )outhern India ho possess it. It can be passed only at death" for it is the >*ost Word.? 'o torture" no human po er" could force its disclosure by a Br<hman ho kno s it0 and it is ell guarded in Tibet. Pet this secrecy and this profound mystery are indeed disheartening" since they aloneathe Initiates of India and Tibet acould thoroughly dissipate the thick mists hanging over the history of :ccultism" and force its claims to be recogni5ed. The ,elphic in.unction" >3no thyself"? seems for the fe in this age. But the fault ought not to be laid at the door of the +depts" ho have done all that could be done" and have gone as far as Their rules permitted" to open the eyes of the orld. :nly" hile the $uropean shrinks from public oblo#uy and the ridicule unsparingly thro n on :ccultists" the +siatic is being discouraged by his o n Pandits. These profess to labor under the gloomy impression that no Bj.a 2idy<" no +rhatship 6+deptship7" is possible during the 3ali!Puga 6the >Black +ge?7 e are no passing through.

Page B@C $ven the Buddhists are taught that the *ord Buddha is alleged to have prophesied that the po er ould die out in >one millennium after His death.? But this is an entire mistake. In the ,jgha!'ik<ya the Buddha saysI Hear" )ubhadraU The orld ill never be congregations ell and truly keep my precepts ithout -ahats" if the ascetics in my

+ similar contradiction of the vie brought for ard by the Br<hmans is made by 3rishna in the Bhagavad!4jt<" and there is further the actual appearance of many )<dhus and miracle! orkers in the past" and even in the present age. The same holds good for China and Tibet. +mong the commandments of Tsong!kha!pa there is one that en.oins the -ahats 6+rhats7 to make an attempt to enlighten the orld" including the > hite barbarians"? every century" at a certain specified period of the cycle. 8p to the present day none of these attempts has been very successful. 1ailure has follo ed failure. Have e to explain the fact by the light of a certain prophecyT It is said that up to the time hen Pan!chhen!rin!po!chhe 6the 4reat (e el of Wisdom7J condescends to be reborn in the land of the Pelings 6Westerners7" and appearing as the )piritual Con#ueror 6Chom!den!da7" destroys the errors and ignorance of the ages" it ill be of little use to try to uproot the misconceptions of Peling!pa 6$urope7I her sons ill listen to no one. +nother prophecy declares that the )ecret ,octrine shall remain in all its purity in Bod!yul 6Tibet7" only to the day that it is kept free from foreign invasion. The very visits of Western natives" ho ever friendly" ould be baneful to the Tibetan populations. This is the true key to Tibetan exclusiveness.K

aaaaa J + title of the Tashi!lhunpo *ama. K M)ee *ucifer" 2ol. Q2" pp. DH!DE and B.C.W. 2ol. 2I" p. CGF.O aaaaa

Page B@9

A FEW MORE MISCONCEPTIONS CORRECTED 'ot ithstanding idespread misconceptions and errorsa often most amusing to one ho has a certain kno ledge of the true doctrinesaabout Buddhism generally" and especially about Buddhism in Tibet" all the :rientalists agree that the Buddha;s foremost aim as to lead human beings to salvation by teaching them to practice the greatest purity and virtue" and by detaching them from the service of this illusionary orld" and the love of one;s still more illusionaryabecause so evanescent and unreal abody and physical self. +nd hat is the good of a virtuous life" full of privations and suffering" if the only result of it is to be annihilation at the endT If even the attainment of that supreme perfection hich leads the Initiate to remember the hole 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 ac#uire the kno ledge that unfolds the causesJ of the ever!recurring cycles of existence" brings him finally to non!being" and nothing morea then the hole system is idiotic" and $picureanism is far more philosophical than such Buddhism. He ho is unable to comprehend the subtle" and yet so potent" difference bet een existence in a material or physical state and a purely spiritual existencea)pirit or >)oul!life?a ill 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 sorro s0 collective and impersonal life!eternal is full of divine bliss and .oy for ever" ith neither causes nor effects to darken its light. +nd the hope for such a life!eternal is the keynote of the hole of Buddhism. If e are told that impersonal existence is no existence at all" but amounts to annihilation" as as maintained by some 1rench reincarnationists" then e ould askI What difference can it make in the spiritual perceptions of an $go hether he enter 'irv<na loaded ith the recollections only of his o n personal livesa

aaaaa J The t elve 'id<nas" called in Tibetan Ten!brel Chug!nyi" Truths.? aaaaa hich are based upon the >1our

Page B@@ atens of thousands according to the modern reincarnationistsaor hether merged entirely in the Parabrahmic state" it becomes one ith the +ll" ith the absolute kno ledge and the absolute feeling of representing collective humanitiesT :nce that an $go lives only ten distinct individual lives he must necessarily lose his one self" and become mixed upamerged" so to saya ith these ten selves. It really seems that so long as this great mystery remains a dead letter to the orld of Western thinkers" and especially to the :rientalists" the less the latter undertake to explain it" the better for Truth. :f all the existing religious Philosophies" Buddhism is the least understood. The *assens" Webers" Wassilyev" the Burnoufs and (uliens" and even such >eye! itnesses? of Tibetan Buddhism as Csoma de 3]r]s and the )chlagint eits" have hitherto only added perplexity to confusion. 'one of these has ever received his information from a genuine 4elugpa sourceI all have .udged Buddhism from the bits of kno ledge picked up at Tibetan frontier lamaseries" in countries thickly populated by Bhutanese and *epchas" B]ns" and red!capped ,ugpas" along the line of the Him<layas. Hundreds of volumes purchased from Buriats" )hamans" and Chinese Buddhists" have been read and translated" glossed and misinterpreted according to invariable custom. $soteric )chools ould cease to be orthy of their name ere their literature and doctrines to become the property of even their profane co!religionistsastill less of the Western public. This is simple common sense and logic. 'evertheless this is a fact hich our :rientalists have ever refused to recogni5eI hence they have gone on" gravely discussing the relative merits and absurdities of idols" >soothsaying tables"? and >magical figures of Phurbu? on the >s#uare tortoise.? 'one of these have anything to do ith the real philosophical Buddhism of the 4elugpa" or even of the most educated among the )akyapa and 3adampa sects. +ll such >plates? and sacrificial tables" Chinsreg magical circles" etc." ere avo edly got from )ikkim" Bhutan" and $astern Tibet" from B]ns and ,ugpas. 'evertheless" these are given as characteristics of Tibetan BuddhismU It ould be as fair to .udge the unread Philosophy of Bishop Berkeley after studying Christianity in the clo n! orship of 'eapolitan la55aroni" dancing a mystic .ig before the idol of )t. Pip" or carrying the ex!voto in ax of the phallus of )). Cosmo and ,omiano" at Tsernie.

Page B@B It is #uite true that the primitive )r<vakas 6listeners or hearers7 and the )ramanas 6the >thought!restrainers? and the >pure?7 have degenerated" and that many Buddhist sects have fallen into mere dogmatism and ritualism. *ike every other $soteric" half!suppressed teaching" the ords of the Buddha convey a double meaning" and every sect has gradually come to claim to be the only one kno ing the correct meaning" and thus to assume supremacy over the rest. )chism has crept in" and has fastened" like a hideous cancer" on the fair body of early Buddhism. '<g<r.una;s %ah<y<na 6>4reat 2ehicle?7 )chool as opposed by the Hjnay<na 6or >*ittle 2ehicle?7 )ystem" and even the Pogachary< of +ry<sanga became disfigured by the yearly pilgrimage from India to the shores of %ansarovara" of hosts of vagabonds ith matted locks ho play at being Pogins and 1akirs" preferring this to ork. +n affected detestation of the orld" and the tedious and useless practice of the counting of inhalations and exhalations as a means to produce absolute tran#uillity of mind or meditation" have brought this school ithin the region of Haha!Poga" and have made it heir to the Br<hmanical Tjrthikas. +nd though its )rot<patti" its )akrid<g<min" +n<g<min" and +rhats"J bear the same names in almost every school" yet the doctrines of each differ greatly" and none of these is likely to gain real +bhi.ras 6the supernatural abnormal five po ers7. :ne of the chief mistakes of the :rientalists hen .udging on >internal6T7 evidence"? as they express it" as that they assumed that the Pratyeka!Buddhas" the Bodhisattvas" and the >Perfect? Buddhas ere a later development of Buddhism.

aaaaa J The )rot<patti is one ho has attained the first Path of comprehension in the real and the unreal0 the )akrid<g<min is the candidate for one of the higher InitiationsI >one ho is to receive birth once more?0 the +n<g<min is he ho has attained the >third Path"? or literally" >he ho ill not be reborn again? unless he so ishes it" having the option of being reborn in any of the > orlds of the 4ods"? or of remaining in ,evachan" or of choosing an earthly body ith a philanthropic ob.ect. +n +rhat is one ho has reached the highest Path0 he may merge into 'irv<na at ill" hile here on earth. aaaaa

Page B@F 1or on these three chief degrees are based the seven and t elve degrees of the Hierarchy of +deptship. The first are those ho have attained the Bodhi 6 isdom7 of the Buddhas" but do not become Teachers. The human Bodhisattvas are candidates" so to say" for perfect Buddhaship 6in 3alpas to come7" and ith the option of using their po ers no if need be. >Perfect? Buddhas are simply >perfect? Initiates. +ll these are men" and not disembodied Beings" as is given out in the Hjnay<na exoteric books. Their correct character may be found only in the secret volumes of *ugrub or '<g<r.una" the founder of the %ah<y<na system" ho is said to have been initiated by the '<gas 6fabulous >)erpents"? the veiled name for an Initiate or %ahatma7. The fabled report found in Chinese records that '<g<r.una considered his doctrine to be in opposition to that of 4autama Buddha" until he discovered from the '<gas that it as precisely the doctrine that had been secretly taught by )<kyamuni Himself" is an allegory" and is based upon the reconciliation bet een the old Br<hmanical secret )chools in the Him<layas and 4autama;s $soteric teachings" both parties having at first ob.ected to the rival schools of the other. The former" the parent of all others" had been established beyond the Him<layas for ages before the appearance of )<kyamuni. 4autama as a pupil of this0 and it as ith them" those Indian )ages" that He had learned the truths of the )unyata" the emptiness and impermanence of every terrestrial" evanescent thing" and the mysteries of Pra.ra!P<ramit<" or >kno ledge across the -iver"? hich finally lands the >Perfect :ne? in the regions of the :ne -eality. But His +rhats ere not Himself. )ome of them ere ambitious" and they modified certain teachings after the great councils" and it is on account of these >heretics? that the %other!)chool at first refused to allo them to blend their schools" hen persecution began driving a ay the $soteric Brotherhood from India. But hen finally most of them submitted to the guidance and control of the chief miramas" then the Pogachary< of mry<sanga as merged into the oldest *odge. 1or it is there from time immemorial that has lain concealed the final hope and light of the orld" the salvation of mankind. %any are the names of that )chool and land" the name of the latter being no regarded by the :rientalists as the mythic name of a fabulous country.

Page B@A It is from this mysterious land nevertheless" that the Hindu expects his 3alki! +vat<ra" the Buddhist his %aitreya" the P<rsj his )aoshyant and the (e his %essiah" and so ould the Christian expect thence his Christa if he only kne of it. There" and there alone" reigns Parinishpanna 6Pong!4r=b7" the absolutely perfect comprehension of Being and 'on!Being" the changeless true $xistence in )pirit" even hile the latter is seemingly still in the body" every inhabitant thereof being a 'on!$go because he has become the Perfect $go. Their voidness is >self! existent and perfect?aif there ere profane eyes to sense and perceive itabecause it has become absolute0 the unreal being transformed into conditionless -eality" and the realities of this" our orld" having vanished in their o n nature into thin 6non! existing7 air. The >+bsolute Truth? 6,on!dampa;i!den pa0 )anskritI Param<rthasatya7" having con#uered >relative truth? 63un 5ab chi!den pa0 )anskritI )amvritisatya7" the inhabitants of the mysterious region are thus supposed to have reached the state called in mystic phraseology )vasamvedan< 6>self!analy5ing reflection?7 and Param<rtha" or that absolute consciousness of the personal merged into the impersonal $go" hich is above all" hence above illusion in every sense. Its >Perfect? Buddhas and Bodhisattvas may be on every nimble Buddhist tongue as celestiala therefore unreachable Beings" hile these names may suggest and say nothing to the dull perceptions of the $uropean profane. What matters it to Those ho" being in this orld" yet live outside and far beyond our illusive earthU +bove Them there is but one class of 'irv<njs" namely" the Cho!ku 6,harmak<ya7" or the 'irv<njs > ithout remains?athe pure +rupa" the formless Breaths.J

aaaaa J It is an erroneous idea hich makes the :rientalists take literally the teaching of the %ah<y<na )chool about the three different kinds of bodies" namely" the Tul!pa;i!3u" the *ong!chod!,5og! pa;i!3u" and the Cho!3u" as all pertaining to the 'irv<nic condition. There are t o kinds of 'irv<naI the earthly" and that of the purely disembodied )pirits. These three >bodies? are the three envelopesaall more or less physicala hich are at the disposal of the +dept ho has entered and crossed the six P<ramit<s" or >Paths? of Buddha. :nce He enters upon the seventh" He can return no more to earth. M)ee Csoma" (ournal of the +siatic )ociety of Bengal" Cst series" 2ol. 2II 6CE@E7" p. CB9ff0 and )chott" Buddhismus" p. D ho give it other ise. Cited on p. @E of )chlagint eit;s Buddhism in Tibet.O aaaaa

Page B@H Thence emerge occasionally the Bodhisattvas in their Tulpa;i!3u 6or 'irm<nak<ya7 body and" assuming an ordinary appearance" they teach men. There are conscious" as ell as unconscious" incarnations. %ost of the doctrines contained in the Pogachary<" or %ah<y<na systems are $soteric" like the rest. :ne day the profane Hindu and Buddhist may begin to pick the Bible to pieces" taking it literally. $ducation is fast spreading in +sia" 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 t o may arrive at" they ill never be half as absurd and un.ust as some of the theories launched by Christians against their respective Philosophies. Thus" according to )pence Hardy" at death the +rhat enters 'irv<naI That is" he ceases to exist.J +nd" agreeably to %a.or(acob" the (jvanmukta" +bsorbed into Brahma" enters upon an unconscious and stonelike existence. K )amkar<ch<rya is sho n as saying in his prolegomena to the Vveta{vatara 8panishadI 4nosis" once arisen" re#uires nothing farther for the reali5ation of its resultI 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 'irv<na lends itself to immoral inferences" and that the fuietists of all ages have been taxed ith immortality.R +ccording to Wassilyev X and Csoma de 3]r]sI ll

aaaaa J M)ee + %anual of Buddhism" p. @D of an offset reprint of the CEF@ ed. inI The Cho khamba )anskrit )tudies )eries" 2ol. *2I" 2aranasi" CDAH.O K 2ed<nta!)<ra" translated by %a.or (acob" p. CCD. R Ibid." p. C99. X ,er Buddhismus" pp. @9H" @FH" et se#." #uoted by )chlagint eit. 6)ee pp. BC!BF7. Buddhism in Tibet" p. BC. aaaaa

Pag B@E The Prasanga school obtained its name from the peculiar mode hich it adopted of deducing the absurdity and erroneousness of every esoteric opinion. J Correct interpretations of Buddhist Philosophy are cro ned by that gloss on a thesis from the Prasanga )chool" that $ven an +rhat goes to hell in case he doubt anything"K thus making of the most free!thinking religion in the orld a blind!faith system. The >threat? refers simply to the ell!kno n la that even an Initiate may fail" and thus have his ob.ect utterly ruined" if he doubt for one moment the efficacy of his psychic po ersathe alphabet of :ccultism" as every 3abalist ell kno s. The Tibetan sect of the 'go!vo!nyid!med par %raba 6>they ho deny existence"? or >regard nature as %<y<?7R can never be contrasted for one moment ith some of the nihilistic or materialistic schools of India" such as the Ch<rv<ka. They are pure 2ed<ntinsaif anythingain their vie s. +nd if the Poga!chary<s may be compared ith" or called the Tibetan 2iiishadvaitjs" the Prasanga )chool is surely the +dvaita Philosophy of the land. It as divided into t oI one as originally founded by Bh<vaviveka" the )v<tantrika %<dhyamika )chool" and the other by Buddhap<lita0 both have their exoteric and esoteric divisions. It is necessary to belong to the latter to kno anything of the esoteric doctrines of that sect" the most metaphysical and philosophical of all. Chandrakirti 6,ava ,agpa7 rote his commentaries on the Prasanga doctrines and taught publicly0 and he expressly states that there are t o ays of entering the >Path? to 'irv<na. +ny virtuous man can reach by 'al.or!ngonsum 6>meditation by self!perception?7" the intuitive comprehension of the four Truths" ithout either belonging to a monastic order or having been initiated.

aaaaa J Ibid. K Buddhism in Tibet" p. BB. R They maintain also the existence of :ne +bsolute pure 'ature" Parabrahman0 the illusion of everything outside of it0 the leading of the individual )oulaa -ay of the >8niversal?ainto the true nature of existence and things by Poga alone. aaaaa

Page B@D In this case it as considered as a heresy to maintain that the visions hich may arise in conse#uence of such meditation" or 2i.r<na 6internal kno ledge7J" are not susceptible of errors 6'amtog or false visions7" for they are. mlaya alone having an absolute and eternal existence" can alone have absolute kno ledge0 and even the Initiate" in his 'irm<nak<yaK body may commit an occasional mistake in accepting the false for the true in his explorations of the >Causeless? World. The ,harmak<ya Bodhisattva is alone infallible" hen in real )am<dhi. mlaya" or 'ying!po" being the root and basis of all" invisible and incomprehensible to human eye and intellect" it can reflect only its reflectionanot Itself. Thus that reflection ill be mirrored like the moon in tran#uil and clear ater only in the passionless ,harmak<ya intellect" and ill be distorted by the flitting image of everything perceived in a mind that is itself liable to be disturbed. In short" this doctrine is that of the -<.a!Poga in its practice of the t o kinds of the )am<dhi state0 one of the >Paths? leading to the sphere of bliss 6)ukh<vatj or ,evachan7" here man en.oys perfect" unalloyed happiness" but is yet still connected ith personal existence0 and the other the Path that leads to entire emancipation from the orlds of illusion" self" and unreality. The first one is open to all and is reached by merit simply0 the secondaa hundredfold more rapidais reached through kno ledge 6Initiation7. Thus the follo ers of the Prasanga )chool are nearer to $soteric Buddhism than are the Pogachary<s0 for their vie s are those of the most secret )chools" and only the echo of these doctrines is heard in the Mtexts byO (am!yang! shay!baR and other orks in public circulation and use.

aaaaa J Ibid. p. BB. K 'irm<nak<ya 6also 'irv<nak<ya" vulg.7 is the body or )elf > ith remains"? or the influence of terrestrial attributes" ho ever spirituali5ed" clinging yet to that )elf. +n Initiate in ,harmak<ya" or in 'irv<na > ithout remains"? is the (jvanmukta" the Perfect Initiate" ho separates his Higher )elf entirely from his body during )am<dhi. R MH.P.B. is possibly referring to his textbook 4reat $xposition of the Tenets0 commented on and partially translated by (effrey Hopkins in his %editation on $mptiness" *ondon" Wisdom Pubs." CDE@.!Compiler.O aaaaa

Page BBG 1or instance" the unreality of t o out of the three divisions of time is given in public orks" namely 6a7 that there is neither past nor future" both of these divisions being correlative to the present0 and 6b7 that the reality of things can never be sensed or perceived except by him ho has obtained the ,harmak<ya body0 here again is a difficulty" since this body > ithout remains? carries the Initiate to full Parinirv<na" if e accept the exoteric explanation verbally" and can therefore neither sense nor perceive. But evidently our :rientalists do not feel the caveat in such incongruities" and they proceed to speculate ithout pausing to reflect over it. *iterature on %ysticism being enormous" and -ussia" o ing to the free intercourse ith the Buriats" )hamans" and %ongolians" having alone purchased hole libraries on Tibet" scholars ought to kno better by this time. It suffices to read" ho ever" hat Csoma rote on the origin of the 3<la Chakra )ystem"J or Wassilyev on Buddhism" to make one give up every hope of seeing them go belo the rind of the >forbidden fruit.? When )chlagint eit is found saying that Tibetan %ysticism is not Pogaa . . . MthatO abstract devotion by hich supernatural po ers are ac#uired"K as Poga is defined by Wilson" but that it is closely related to )iberian )hamanism" and is >almost identical ith the T<ntrika ritual?0 and that the Tibetan &ung is the >,h<ranjs"? and the 4yut only the Tantrasapre!Christian Tantra being .udged by the ritual of the modern T<ntrikasaone seems almost .ustified in suspecting our materialistic :rientalists of acting as the best friends and allies of the missionaries. Whatever is not kno n to our geographers seems to be a non!existent locality.

aaaaa J The >)acred? Books of ,us!3yi 3horlo 6>Time Circle?7. )ee (ournal of the +siatic )ociety of Bengal" 2ol. II" CE@@" pp. FH!FD. These orks ere abandoned to the )ikkim ,ugpas" from the time of Tsong!kha!pas reform. K 4lossary of (udicial and -evenue Terms 6in an article on >Poga? by H. W. Wilson7 #uoted in Buddhism in Tibet" p. BH aaaaa

Page BBC ThusI %ysticism . . . is reported to have originated in the fabulous country )ambhala.. Csoma" from careful investigations" places this MfabulousTO country beyond the )ir ,eri\u MPaxartesO bet een BFo and FGo north latitude. It as first kno n in India in the year DAF +.,.0 and it as introduced . . . into Tibet from India" via 3ashmir" in the year CG9F +.,.J >It? meaning the >,us!kyi 3horlo"? or Tibetan %ysticism. + system as old as man" kno n in India and practised before $urope had become a continent" >Was first kno n"? e are told" only nine or ten centuries agoU The text of its books in its present form may have >originated? even later" for there are numerous such texts that have been tampered ith by sects to suit the fancies of each. But ho has read the original book on ,us!3yi 3horlo" re! ritten by Tsong!kha!pa" ith his CommentariesT Considering that this grand -eformer burnt every book on )orcery on hich he could lay his hands in C@EH" and that he has left a hole library of his o n orksanot a tenth part of hich has ever been made kno nasuch statements as those above #uoted are" to say the least" premature. The idea is also cherishedafrom a happy hypothesis" offered by +bbZ Hucathat Tsong!kha!pa derived his isdom and ac#uired his extraordinary po ers from his intercourse ith a stranger from the West" >remarkable for a long nose.? This stranger is believed by the good +bbZ >to have been a $uropean missionary?0 hence the remarkable resemblance of the religious ritual in Tibet to the -oman Catholic service. The sanguine >*ama of (ehovah? does not say" ho ever" ho ere the five foreigners ho appeared in Tibet in the year @EC of our era" to disappear as suddenly and mysteriously as they came" after leaving ith 3ing Thothori!'yan!tsan instructions ho to use certain things in a casket that >had fallen from heaven? in his presence precisely fifty years before" or in the year +. ,. @@C.K

aaaaa J Buddhism in Tibet" pp. BH" BE. K Buddhism in Tibet" pp. A@" AB. The ob.ects found in the casket" as enumerated in the exoteric legend" are of course symbolical. They may be found mentioned in the 3an.ur. They ere said to beI 6C7 t o hands .oined0 697 a miniature Chorten 6)tupa" or reli#uary70 6@7 a talisman ith >: mani padme hum? inscribed on it0 6B7 a religious book" &amatog 6>+ constructed vehicle?7. aaaaa

Page BB9 There is generally a hopeless confusion about $astern dates among $uropean scholars" but no here is this so great as in the case of Tibetan Buddhism. Thus" hile some" correctly enough" accept the seventh century as the date of the introduction of Buddhism" there are othersasuch as *assen and 3oeppung" for instancea ho sho on good authority" the one" the construction of a Buddhist monastery on the slopes of the 3ail<sa -ange so far back as the year C@H B. C."J and the other" Buddhism established in and north of the Pun.ab" as early as the year 9D9 B. C. The difference though trifling!only .ust one thousand yearsais nevertheless pu55ling. But even this is easily explained on $soteric grounds. Buddhism!the veiled $sotericism of Buddha a as established and took root in the seventh century of the Christian era0 hile true $soteric Buddhism" or the kernel" the very spirit of Tath<gatas doctrines" as brought to the place of its birth" the cradle of humanity" by the chosen +rhats of Buddha" ho ere sent to find for it a secure refuge" as The )age had perceived the dangers ever since he had entered upon Thonglam 6>the Path of seeing"? or clairvoyance7.K +midst populations deeply steeped in )orcery the attempt proved a failure0 and it as not until the )chool of the >,octrine of the Heart? had merged ith its predecessor" established ages earlier on the slope facing Western Tibet" that Buddhism as finally engrafted" ith its t o distinct )chools!the $soteric and the exoteric divisionsain the land of the Bon!pa.

aaaaa J +lterthumskunde" ii. CGH9. K MThe third of five stages on the Path. )ee pp. CGB!CD of The :pening of the Wisdom $ye" by Ten5in 4yatsho" the QI2th ,alai *ama. Wheaton Theosophical Publishing House" CDH9.a Compiler.O aaaaa

Page BB@ THE DOCTRINE OF THE E"E! , THE DOCTRINE OF THE HEART%! OR THE HEART-S SEAL! Prof. +lbrecht Weber as right hen he declared that the 'orthern Buddhists +lone possess these MBuddhistO )criptures complete.J 1or" hile the )outhern Buddhists have no idea of the existence of an $soteric ,octrineaenshrined like a pearl ithin the shell of every religionathe Chinese and the Tibetans have preserved numerous records of the fact. ,egenerate" fallen as is no the ,octrine publicly preached by 4autama" it is yet preserved in those monasteries in China that are placed beyond the reach of visitors. +nd though for over t o millennia every ne >reformer"? taking something out of the original" has replaced it by some speculation of his o n" still truth lingers even no among the masses. But it is only in the Trans!Himlayan fastnessesaloosely called Tibetain the most inaccessible spots of desert and mountain" that the $soteric >4ood *a ?athe >Heart;s )eal?alives to the present day in all its pristine purity. Was $manuel ) edenborg WordI rong hen he remarked of the forgotten" long!lost

)eek for it in China0 peradventure you may find it in 4reat Tartary.K He had obtained this information" he tells his readers" from certain >)pirits"? ho told him that they performed their orship according to this 6lost7 ancient Word. :n this it as remarked in Isis 8nveiled that :ther students of occult )ciences have had more than the spirits? to rely upon in this special caseathey have seen the books ord of >certain ho visited

that contain the >Word.?R Perchance the names of those >)pirits? the great ) edish Theosophist ere $astern.

aaaaa J MThe History of Indian *iterature" trs. by (ohn %ann and Theodor &achariae" *ondonI Tr=bner / Co." CEE9" p. 9EE.O K M)ee The +pocalypse -evealed" trs. from *atin by -ev. (ohn Whitehead" 2ol. I" ch. I" verse B" note CC0 p. @E in the )tandard $d. of the +merican ) edenborg 1oundation" 'e Pork" CDBH.O R :p. cit." 2ol. II" p. BHG. aaaaa

Page BBB The ord of a man of such undeniable and recogni5ed integrity" of one hose learning in %athematics" +stronomy" the natural )ciences and Philosophy as far in advance of his age" cannot be trifled ith or re.ected as unceremoniously as if it ere the statement of a modern Theosophist0 further" he claimed to pass at ill into that state hen the Inner )elf frees itself entirely from every physical sense" and lives and breathes in a orld here every secret of 'ature is an open book to the )oul!eye.J 8nfortunately t o!thirds of his public ritings are also allegorical in one sense0 and" as they have been accepted literally" criticism has not spared the great ) edish )eer any more than other )eers. Having taken a panoramic vie of the hidden )ciences and %agic ith their +depts in $urope" $astern Initiates must no be mentioned. If the presence of $sotericism in the )acred )criptures of the West only no begins to be suspected" after nearly t o thousand years of blind faith in their verbatim isdom" the same may ell be granted as to the )acred Books of the $ast. Therefore neither the Indian nor the Buddhist system can be understood ithout a key" nor can the study of comparative religion become a >)cience? until the symbols of every -eligion yield their final secrets. +t the best such a study ill remain a loss of time" a playing at hide!and!seek. :n the authority of a (apanese $ncyclopaedia" -ZmusatK sho s the Buddha" before His death" committing the secrets of His system to His disciple" 3<syapa" to hom alone as entrusted the sacred keeping of the $soteric interpretation. It is called in China Ching!fa!yin!Tsang 6>the %ystery of the $ye of the 4ood ,octrine?7. To any student of Buddhist $sotericism the term" >the %ystery of the >$ye"? ould sho the absence of any $sotericism. Had the ord >Heart? stood in its place" then it ould have meant hat it no only professes to convey.

aaaaa J 8nless one obtains exact information and the right method" one;s visions" ho ever correct and true in )oul!life" ill ever fail to get photographed in our human memory" and certain cells of the brain are sure to play havoc ith our remembrances. K M)ee p. 9BDI 1oe!3oue 3i ou -elation des -oyaumes Bouddhi#ues. . . by %. +bel -emusat. Paris" *;Imprimerie -oyale" CE@A.O aaaaa

Page BBF The >$ye ,octrine? means dogma and dead!letter form" church ritualism intended for those ho are content ith exoteric formulae. The >Heart ,octrine"? or the >Heart;s )eal? 6the )in Pin7 is the only real one. This may be found corroborated by Hiuen Tsang. In his translation of %ah<!Pra.r<!P<ramit< 6Ta!poh!.e!3ing7" in one hundred and t enty volumes" it is stated that it as Buddha;s >favourite disciple +nanda"? ho" after his great %aster had gone into 'irv<na" as commissioned by 3<syapa to promulgate >the $ye of the ,octrine"? the >Heart? of the *a having been left ith the +rhats alone. The essential difference that exists bet een the t oathe >$ye? and the >Heart"? or the out ard form and the hidden meaning" the cold metaphysics and the ,ivine Wisdomais clearly demonstrated in several volumes on >Chinese Buddhism"? ritten by sundry missionaries. Having lived for years in China" they still kno no more than they have learned from pretentious schools calling themselves esoteric" yet freely supplying the open enemies of their faith ith professedly ancient manuscripts and esoteric orksU This ludicrous contradiction bet een profession and practice has never" as it seems" struck any of the estern and reverend historians of other people;s secret tenets. Thus many esoteric schools are mentioned in Chinese Buddhism by the -ev. (oseph $dkins" ho believes #uite sincerely that he has made >a minute examination? of the secret tenets of Buddhists hose orks > ere until lately inaccessible in their original form.? It really ill not be saying too much to state at once that the genuine $soteric literature is >inaccessible? to this day" and that the respectable gentleman ho as inspired to state that . . . it does not appear that there it ould not divulge" as any secret doctrine hich those ho kne

made a great mistake if he ever believed in hat he says on page CAC of his ork. *et him kno at once that all those Pu!luh 6>-ecords of the )ayings?7 of celebrated teachers are simply blinds" as completeaif not more soathan those in the Pur<nas of the Br<hmans.

Page BBA It is useless to enumerate an endless string of the finest :riental scholars or to bring for ard the researches of -Zmusat" Burnouf" 3oeppen" )t. Hilaire" and )t. (ulian" ho are credited ith having exposed to vie the ancient Hindu orld" by revealing the sacred and secret books of BuddhismI the orld that they reveal has never been veiled. The mistakes of all the :rientalists may be .udged by the mistake of one of the most popular" if not the greatest among them allaProf. %ax %=ller. It is made ith reference to hat he laughingly translates as the >god Who? 63a7. . . . the authors of the Br<hmanas had so completely broken ith the past" that" forgetful of the poetical character of the hymns" and the yearning of the poets after the 8nkno n 4od" they exalted the interrogative pronoun itself into a deity" and ackno ledged a god 3a 6or WhoT7 . . . herever interrogative verses occur the author states that 3a is Pra.<pati" or the *ord of Creatures . . 'or did they stop here. )ome of the hymns in hich the interrogative pronoun occurred ere called 3advat" i. e." having 3ad or fuid. But soon a ne ad.ective as formed" and not only the hymns" but the sacrifice also" offered to the god ere called 3aya" or >Who?!ish. . . . +t the time of P<nini this ord had ac#uired such legitimacy as to call for a separate rule explaining its formation . . . The Commentator here explains 3a by Brahman.J Had the commentator explained It even by Parabrahman he ould have been still more in the right than he as by rendering It as >Brahman.? :ne fails to see hy the secret and sacred %ystery!'ame of the highest" sexless" formless )pirit" the +bsoluteaWhom no one ould have dared to classify ith the rest of the manifested ,eities" or even to name during the primitive nomenclature of the symbolical Pantheon" should not be expressed by an interrogative pronoun. Is it those ho belong to the most anthropomorphic -eligion in the orld ho have a right to take ancient Philosophers to task for even an exaggerated religious a e and venerationT But e are no concerned ith Buddhism. Its $sotericism and oral instruction" hich is ritten do n and preserved in single copies by the highest chiefs in genuine $soteric )chools" is sho n by the author of )an!kiau!yi!su. Contrasting Bodhidharma ith Buddha" he exclaimsI

aaaaa J M+ History of +ncient )anskrit *iterature" pp. B@@!@B. *ondon" Wms. / 'orgate" CEFD.O aaaaa

Page BBH . . . >(ulai? 6Tath<gata7" taught great truths and the causes of things. He became the instructor of men and ,evas. He saved multitudes" and spoke the contents of more than five hundred orks. Hence arose the 3iau!men" or exoteric branch of the system" and it as believed to be the tradition of the ords of Buddha. Bodhidharma brought from the Western heaven M)hamballaO the >seal of truth? 6true seal7" and opened the fountain of contemplation in the $ast. He pointed directly to Buddhas heart and nature" s ept a ay the parasitic and alien gro th of book instruction" and thus established the Tsung!men" or esoteric branch of the system" containing the tradition of the heart of Buddha.J + fe remarks made by the author of Chinese Buddhism thro a flood of light on the universal misconceptions of :rientalists in general" and of the missionaries in the >lands of the 4entiles? in particular. They appeal very forcibly to the intuition of Theosophistsamore particularly of those in India. The sentences to be noticed are italici5ed. The common MChineseO ord for the esoteric schools is dan" the )anskrit ,hy<na. . . . :rthodox Buddhism has in China slo ly 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" can no be only very partially recovered. Possibly some light may be thro n back by China upon the religious history of the country" from hich Buddhism came.K In no part of the story is aid to the recovery of this lost kno ledge more likely to be found than in the accounts of the patriarchs" the line of hom as completed by Bodhidharma. In seeking the best explanation of the Chinese and (apanese narrative of the patriarchs" and the seven Buddhas terminating in 4autama" or )h<kyamuni" it is important to kno the (ain traditions as they ere early in the sixth century of our era" hen the Patriarch Bodhidharma removed to China. . . .

aaaaa J Chinese Buddhism" p. CFE. The -ev. (oseph $dkins either ignores" or a hich is more probablea is utterly ignorant of the real existence of such )chools" and .udges by the Chinese travesties of these" calling such $sotericism >heterodox Buddhism.? +nd so it is" in one sense. K That countryaIndiaahas lost the records of such )chools and their teachings only so far as the general public" and especially the inappreciative Western :rientalists" are concerned. It has preserved them in full in some %athams 6refuges for mystic contemplation7. But it may perhaps be better to seek them ith" and from" their rightful o ners" the so!called >mythical? +depts" or %ah<tmas. aaaaa

Page BBE In tracing the rise of the various schools of esoteric Buddhism it must be kept in mind that a principle some hat 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 Bodhidharma" and so further up in the series to )hakyamuni himself and the earlier Buddhas. J It is complained further on" and is mentioned as a falling a ay from strict orthodox Buddhism" that the *amas of Tibet are received in Peking ith the utmost respect by the $mperor. The follo ing passages" taken from different parts of the book" summarise %r. $dkins vie sI Hermits are not uncommonly met ith in the vicinity of large Buddhist temples ... their hair being allo ed to gro unshorn. . . . The doctrine of metempsychosis is re.ected. . . Buddhism MisO one form of Pantheism on the ground that the doctrine of metempsychosis makes all nature instinct ith life" and that that life is the ,eity assuming different forms of personality" that ,eity not being a self! conscious" free!acting 1irst!cause" but an all!pervading spirit. The esoteric Buddhists of China" keeping rigidly to their one doctrine"K say nothing of the metempsychosis" . . . or any other of the more material parts of the Buddhist system. . . ... The Western paradise promised to the orshippers of +mida!Buddha is . . . inconsistent ith the doctrine of 'irv<na MTOR It promises immortality instead of annihilation. The great anti#uity of this school is evident from the early date of the translation of the +mida )=tra" hich came from the hands of 3um<ra.jva" and of the Wu!liang!sheu!king" dating from the Han dynasty.

aaaaa J Chinese Buddhism" pp. CFF!CFD. K They certainly re.ect most emphatically the popular theory of the transmigration of human entities or )ouls into animals" but not the evolution of men from animalsaso far" at least" as their lo er principles are concerned. R It is #uite consistent" on the contrary" hen explained in the light of the $soteric ,octrine. The >Western paradise"? or Western heaven" is no fiction located in transcendental space. It is a bona! fide locality in the mountains" or" to be more correct" one encircled in a desert ithin mountains. Hence it is assigned for the residence of those students of $soteric Wisdomadisciples of Buddhaa ho have attained the rank of *ohans and +n<g<mins 6+depts7. It is called >Western? simply from geographical considerations0 and >the great iron mountain girdle? that surrounds the +vichi" and the seven *okas that encircle the >Western paradise? are a very exact representation of ell!kno n localities and things to the $astern student of :ccultism. aaaaa

Pae BBD Its extent of influence is seen in the attachment of the Tibetans and %ongols to the orship of this Buddha" and in the fact that the name of this fictitious personage MTO is more commonly heard in the daily conversation of the Chinese people than that of the historical Buddha )h<kyamuni.J We fear the learned riter is on a false track as to 'irv<na and +mita!Buddha. Ho ever" here e have the evidence of a missionary to sho that there are several schools of $soteric Buddhism in the Celestial $mpire. When the misuse of dogmatical orthodox Buddhist )criptures had reached its climax" and the true spirit of the Buddha;s Philosophy as nearly lost" several reformers appeared from India" ho established an oral teaching. )uch ere Bodhidharma and '<g<r.una" the authors of the most important orks of the contemplative )chool in China during the first centuries of our era. It is kno n" moreover" as is said in Chinese Buddhism" that Bodhidharma became the chief founder of the $soteric )chools" hich ere divided into five principal branches. The data given are correct enough" but every conclusion" ithout one single exception" is rong. It as said in Isis 8nveiled thata Buddha teaches the doctrine of a ne birth as plainly as (esus does. ,esiring to break ith the ancient %ysteries" to hich it as 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 saysI >)ome people are born again0 evil!doers go to hell M+vichiO0 righteous people go to heaven M,evachanO0 those ho are free from all orldly desires enter 'irv<na? 6,hammapada" C9A7. $lse here Buddha states that it is better to believe in a future life" in hich happiness or misery can be feltI for if the heart believes therein >it ill abandon sin and act virtuously0 and even if there is no resurrection MrebirthO" such a life ill bring a good name" and the re ard of men. But those ho believe in extinction at death ill not fail to commit any sin that they may choose because of their disbelief in a future.?K Ho is immortality" then" >inconsistent ith the doctrine of 'irv<na?T The above are only a fe of Buddhas openly!expressed thoughts to his chosen +rhats0 the great )aint said much more.

aaaaa J :p. Cit." pp. CAA!AH0 CHC. K Isis 8nveiled" 2ol. II" p. FAA" #uoting from +labasters The Wheel of the *a " p. B9. aaaaa

Page BFG +s a comment upon the mistaken vie s held in our century by the :rientalists" > ho vainly try to fathom Tath<gata;s thoughts"? and those of Br<hmans" > ho repudiate the great Teacher to this day"? here are some original thoughts expressed in relation to the Buddha and the study of the )ecret )ciences. They are from a ork ritten 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 o n creed" but being also a sorry ac#uisition for Christianity. + translation of a fe passages" kindly made from that ork for the present volumes is no given. 'o profane ears having heard the mighty Chau!yan Msecret and enlightening preceptsO of Wu!Wei!chen!.en MBuddha ithin BuddhaO"J of our beloved *ord and Bodhisattva" ho can one tell hat his thoughts really ereT The holy )ang!gyas! PanchenK never offered an insight into the :ne -eality to the unreformed MuninitiatedO Bhikkus. 1e are those even among the Tu!fon MTibetansO ho kne it0 as for the Tsung!menR )chools" they are going ith every day more do n hill..'ot even the 1a!hsiang!Tsunga can give one the isdom taught in real 'al.or!chod!pa M)anskritIll Pogachary<OI . . . it is all >$ye? ,octrine" and no more. The loss of a restraining guidance is felt" since the Tch;!an!si MteachersO of in ard meditation Mself! contemplation or Tchung!k anO have become rare" and the 4ood *a is replaced by idol! orship M)iang!kyanO. It is of this Midol!or image! orshipO that the Barbarians MWestern peopleO have heard" and kno nothing of Bas!pa!,harma Mthe secret ,harma or doctrineO. Why has truth to hide like a tortoise ithin its shellT

aaaaa J The ord is translated by the :rientalists as >true man ithout a position"? 6T7 hich is very misleading. It simply means the true inner man" or $go" >Buddha ithin Buddha? meaning that there as a 4autama in ardly as ell as out ardly. K :ne of the titles of 4autama Buddha in Tibet. R The >$soteric? )chools" or sects" of hich there are many in China. X + school of contemplation founded by Hiuen!Tsang" the traveller" nearly extinct. 1a!hsiang!Tsung means >the )chool that unveils the inner nature of things.? ll $soteric" or hidden" teaching of Poga 6ChineseI Pogi!mi!kean7. aaaaa

Page BFC Because it is no found to have become like the *ama;s tonsure knife"J a eapon too dangerous to use even for the *anoo. Therefore no one can be entrusted ith the kno ledge M)ecret )cienceO before his time. The Chagpa!Thog!med have become rare" and the best have retired to Tushita the Blessed.K 1urther on" a man seeking to master the mysteries of $sotericism before he had been declared by the initiated Tch!an!si 6teachers7 to be ready to receive them" is likened to :ne ho ould" ithout 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. +gainI He ho ould ac#uire the )acred 3no ledge should" before he goes any farther >trim his lamp of inner understanding"? and then > ith the help of such good light? use his meritorious actions as a dust!cloth to remove every impurity from his mystic mirror"R so that he should be enabled to see in its lustre the faithful reflection of )elf. . . ...

aaaaa J The >tonsure knife? is made of meteoric iron" and is used for the purpose of cutting off the >vo ! lock"? or hair from the novices head during his first ordination. It has a double!edged blade" is sharp as a ra5or" and lies concealed ithin a hollo handle of horn. By touching a spring the blade .erks out like a flash of lightning" and recedes back ith the same rapidity. + great dexterity is re#uired in using it ithout ounding the head of the young 4elong and 4elong!ma 6candidates to become priests and nuns7 during the preliminary rites" hich are public. K Chagpa!Thog!med is the Tibetan name of mry<sanga" the founder of the Pogachary< or 'al.orchodpa )chool. This )age and Initiate is said to have been taught >Wisdom? by %aitreya Buddha Himself" the Buddha of the )ixth -ace" at Tushita 6a celestial region presided over by Him7" and as having received from Him the five books of Champai!chos!nga. The )ecret ,octrine teaches" ho ever" that he came from ,e.ung" or )ambhala" called the >source of happiness? 6> isdom! ac#uired?7 and declared by some :rientalists to be a >fabulous? place. R It may not be" perhaps" amiss to remind the reader of the fact that the >mirror? as a part of the symbolism of the Thesmophoria" a portion of the $leusinian %ysteries0 and that it as used in the search for +tmu" the >Hidden :ne"? or >)elf.? In his excellent paper on the above!named mysteries" ,r. +lexander Wilder of 'e Pork saysI . . . >despite the assertion of Herodotus and others that the Bacchic %ysteries ere $gyptian" there exists strong probability that they came originally from India" and ere )aivite or Buddhistical. CorZ!Persephoneia as but the goddess Paraiu!pani or Bhav<nj" the patroness of the Thugs" called also 4orZe0 and &agreus is from Chakra" a country extending from ocean to ocean.

Page BF9 1irst" this0 then Tong!pa!nyi"J lastly0 )amm< )ambuddha.K In Chinese Buddhism Mpp. CA@!ABO a corroboration of these statements is to be found in the +phorisms of *in!tsiI Within the body hich admits sensations" ac#uires kno ledge" thinks" and acts" there is the >true man ithout a position? Wu! ei!chen!.en. He makes himself clearly visible0 not the thinnest separating film hides him. Why do you not recognise himT . . . If the mind does not come to conscious existence" there is deliverance every here. . . . . What is BuddhaT +ns. + mind pure and at rest. What is the *a T +ns. + mind clear and enlightened. What is TauT +ns. In every place absence of impediments and pure enlightenment. These three are one.R The reverend author of Chinese Buddhism makes merry over the symbolism of Buddhist discipline. Pet the self!inflicted >slaps on the cheek? and >blo s under the ribs? find their pendants in the mortifications of the body and self!flagellation a?the discipline of the scourge?aof the Christian monks" from the first centuries of Christianity do n to our o n day. But then the said author is a Protestant" ho substitutes for mortification and disciplineagood living and comfort.

aaaaa If this is a Turanian or Tartar story" e can easily recogni5e the Horns as the crescent orn by *ama!priestsI and translating god!names as merely sacerdotal designations assume the hole legend Mthe fable of ,ionysus!&agreusO to be based on a tale of *ama!succession and transmigration. . . . The hole story of :rpheus ... has a Hindu ring all through.? Mfuoted on p. xv fn. in $leusinian / Bacchic %ysteries by Thomas Taylor. Wi5ards Bookshelf" -eprint" CDEG.O The tale of >*ama!succession and transmigration? did not originate ith the *amas" ho date themselves only so far back as the seventh century" but ith the Chaldaeans and the Br<hmans" still earlier. J The state of absolute freedom from any sin or desire. K The state during hich an +dept sees the long series of his past births" and lives through all his previous incarnations in this and the other orlds. 6)ee the admirable description in The *ight of +sia" Book 2II" p. CAA" CEEB ed.7. R M)ee The -ecorded )ayings of Chan %aster *in!chi . . . tr. by -.1. )asaki. 3yoto" Institute for &en )tudies" CDHF.O aaaaa

Page BF@ The sentence in the *in!tsi" The >true man" ithout a position"? Wu! ei!chen! .en" is rapped in a prickly shell" like the chestnut. He cannot be approached. This is Buddha!the Buddha ithin you" is laughed at. Truly +n infant cannot understand the seven enigmasUJ
aaaaa J M*oc. cit.O aaaaa

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