{H 6m\ didac\ o8k ¡stin 6m/, #ll+ to$ p1mfant3~ me. My doctrine is not mine, but his that sent me

1094 Marangone, in his Delle Grandezxe del Archangelo Sancli Mikaele, exclaims: "O grandest Star, who followest the Sun who is Christ! . . . O living image of Divinity! O great thaumaturgist of the Old Testament! O invisible Vicar of Christ in his Church! . . ." The work is held in great honour in the Latin Church.

1095 Pneumatologie, v. 516.

1096 Ibid., p. 515.

1097 Ibid., p. 514.

1098 Isaiah, Ixiii. 8, 9.

1099 Metator and Ógem9n.

1100 Pneumatologie, p. 515. "La Face et le Représentant du Verbe."

1101 That which is called in the Vendîdâd Fravarshi, the immortal part of an individual, that which outlives man—the Higher Ego, say the Occultists, or the Divine Double.

1102 Darmesteter's Trans., p. 208.

1103 Orm. Ahr., §§ 112, 113; quoted by Darmesteter, "Sacred Books of the East," vol. iv. introd., p. Ixxiv.

1104 De Idol., ii. 373.

1105 See De Mirville, ibid., p. 515.

1106 Ibid. See also plates in King's Gnostics and their Remains.

1107 P. 518.

1108 The Book of Enoch the Prophet, p. xlviii. Ed. 1883.

1109 Op cit., pp. xxxiv, xxxv.

1110 Saith Uriel in the Book of Enoch (xxvi. 3): "Those who have received mercy shall for ever bless God . . . . the Everlasting King"—who will reign over them.

1111 Vishnu Purâna, III. ii; Wilaon's Trans., iii. 31.

1112 Matthew, xxiv. 27.

1113 Luke, x. 18.

1114 The Protestant Bible defines Behemoth innocently—"The elephant as some think"; see marginal note (Job, xl. 15) in the Authorized Version.

1115 Job, xl. 19.

1116 Astronomy, however, knows nothing of stars that have disappeared, unless it be simply from visibility; but never from existence since the science of Astronomy became known. Temporary stars are only variable stars, and it is believed that even the new stars of Kepler and Tycho Brahe may still be seen.

1117 This refers to the "Kings of Edom."

1118 Another proof, if any were needed, that the ancient Initiates knew of more than seven planets is to be found in the Vishnu Purâna (II. xii) where, describing the chariots attached to Dhruva (the Pole Star), Parashara speaks of " the chariots of the nine planets," which are attached by aerial cords.

1119 Justin, Cum Tryphone, p. 284.

1120 A division indicative of time.

1121 Sanchuniathon calls Time the oldest Æon, Protogonos, the "First-born."

1122 Philo Judæus, Cain and his Birth, p. xvii.

1123 Principles of Psychology, 474.

1124 It is suggestive of that spirit of paradoxical negation so conspicuous in our day, that while the evolution hypothesis has won its rights of citizenship in Science as taught by Darwin and Hæckel, yet both the Eternity of the Universe and the Preexistence of a Universal Consciousness, are rejected by modern Psychologists. "Should the Idealist be right, the doctrine of evolution is a dream," says Mr. Herbert Spencer.

1125 Zohar, 9b.

1126 Verse 6.

1127 Mercure Trismesiste, Pimandre, chap. i, sec. 16: "Oh, ma pensée, que s’ensuit-il? car je désire grandement ce propos. Pimandre dict, ceci est un mystère celé, jusques à се jour d'hui. Car nature, soit mestant avec l'hôme, а produit le miracle trés merveilleux, aiant celluy qui ie t'ay dict, la nature de l’harmonie des sept du père, et de l'esprit. Nature ne s'arresta pas là, mais incontinent a produict sept hômes, selon les natures des sept gouverneurs en puissance des deux sexes et esleuez. . . . La génération de ces sept s'est donnée en ceste manière . . ."

And a gap is made in the translation, which can be filled partially by resorting to the Latin text of Apuleius. The commentator, the Bishop, says: "Nature produced in him [man] seven men" (seven principles).

1128 xxviii. 2-8.

1129 Ibid.

1130 Ibid., 17.

1131 Ibid., 13-16.

1132 Ibid., 18.

1133 Ibid., 19.

1134 xxxi. 16, 17. The only Pharaoh whom the Bible shows going down into the Red Sea was the king who pursued the Israelites, and who remained unnamed, for very good reasons perhaps. The story was surely made up from the Atlantean legend.

1135 xxviii. 13, 14.

1136 xxxi. 3-9.

1137 Vishnu Purâna, I. xv.

1138 This is pure allegory. The Waters are a symbol of Wisdom and of Occult learning. Hermes represented the Sacred Science under the symbol of Fire; the Northern Initiates, under that of Water. The latter is the production of Nara, the "Spirit of God," or rather Paramâtman, the "Supreme Soul," says Kullûka Bhatta; Nârâyana, meaning "he who abides in the deep" or is plunged in the Waters of Wisdom—" water being the body of Nara" (Vâyu Purâna). Hence arises the statement that for 10,000 years they remained in austerity "in the vast ocean"; and are shown emerging from it. Ea, the God of Wisdom, is the "Sublime Fish," and Dagon or Oannes is the Chaldæan Man-Fish, who emerges from tile Waters to teach Wisdom.

1139 Chap. v; "Sacred Books of the East," vol. viii. p. 257.

1140 This is explained by the able translator of Anugîta in a foot-note (p. 258) in these words: "The sense appears to be this: The course of worldly life is due to the operations of the life-winds which are attached to the Self, and lead to its manifestations as individual souls."

1141 Vaishvânara is a word often used to denote the Self—explains Nîlakantha.

1142 Ibid., p. 259. Translated by Kashinâth Trimbak Telang, M.A., Bombay.

1143 Matthew, iii. 10.

1144 Isaiah, x. 19.

1145 Op. cit., i. 133.

1146 1845, p. 41.

1147 See Dowson's Hindu Classical Dictionary for further information on above.

1148 See Five Years of Theosophy, art., "The Elixir of Life."

1149 The partaker of Soma finds himself both linked to his external body, and yet away from it in his Spiritual Form. Freed from the former, he soars for the time being in the ethereal higher regions, becoming virtually "as one of the Gods," and yet preserving in his physical brain the memory of what he sees and learns. Plainly speaking, Soma is the fruit of the Tree of Knowledge forbidden by the jealous Elohiiu to Adam and Eve or Yah-ve, "lest man should become as one of us."

1150 We see the same in the modern exoteric religions.

1151 Historical View of the Hindu Astronomy. Quoting from the work in reference to "Argabhatta" [? Âryabhatta] who is said to give a near approach to the true relation among the various values for the computations of the value of p, the author of The Source of Measures reproduces a curious statement. "Mr. Bentley," it is said, "was greatly familiar with the Hindu astronomical and mathematical knowledge. . . . This statement of his may then be taken as authentic. The same remarkable trait, among so many Eastern and ancient nations, of sedulously concealing the arcana of this kind of knowledge, is a marked one among the Hindus. That which was given out to be popularly taught, and to be exposed to public inspection, was but the approximate of a more exact but hidden knowledge. And this very formulation of Mr. Bentley will strangely exemplify the assertion; and, explained, will show that it [the Hindu exoteric astronomy and sciences] was derived from a system exact beyond the European one, in which Mr, Bentley himself, of course, trusted, as far in advance of the Hindu knowledge, at any time, in any generation" (pp. 80, 87).

This is Mr. Bentley's misfortune, and does not take away from the glory of the ancient Hindu Astronomers, who were all Initiates.

1152 The Secret Doctrine teaches that every event of universal importance, such as geological cataclysms at the end of one Race and the beginning of a new one, involving a great change each time in mankind, spiritual, moral and physical—is precogitated and preconcerted, so to say, in the sidereal regions of our planetary system. Astrology is built wholly upon this mystic and intimate connection between the heavenly bodies and mankind; and it is one of the great secrets of Initiation and Occult Mysteries.

1153 See Darmesteter's Vendidad. Introd., p. Iviii.

1154 See Isaiah, xiv. 12.

1155 Genesis, vi.

1156 The Nagas are described by the Orientalists as a mysterious people whose landmarks are found abundantly in India to this day, and who lived in Nâga-dvîpa, one of the seven continents or division of Bhâratavarsha (old India); the town of Nagpur being one of the most ancient cities in the country.

1157 28:3, 4.

1158 Not less suggestive are the qualities attributed to Rudra Shiva, the great Yogi, the forefather of all the Adepts—in Esotericism one of the greatest Kings of the Divine Dynasties. Called the "earliest" and the "last," he is the patron of the Third, Fourth, and the Fifth Root-Races. For, in his earliest character, he is the ascetic Dig-ambara, "clothed with the elements," Tri-lochana, the "three-eyed," Pancha-ânana, the "five-faced," an allusion to the past Four and the present Fifth Race, for, though five-faced, he is only "four-armed," as the Fifth Race is still alive. He is the "God of Time," Saturn-Cronus, as his "drum" Damaru, in the shape of an hour-glass, shows; and if he is accused of having cut off Brahmâ's fifth head, and left him with only four, it is again an allusion to a certain degree in Initiation, and also to the Races.

1159 Gustav Seiffarth's idea that the signs of the Zodiac were in ancient times only ten is erroneous. Ten only were known to the profane; the Initiates, however, knew them all, from the time of the separation of mankind into sexes, whence arose the separation of Virgo-Scorpio into two. This separation, owing to the addition of a secret sign and the Libra invented by the Greeks, instead of the secret name which was not given, made twelve. (See Isis Unveiled, ii. 456.)

1160 The above is, perhaps, a key to the Dalaï Lama's symbolical name—the "Ocean" Lama, meaning the Wisdom-Ocean. Abbé Huc speaks of this.

1161 Zohar, iii. 9b, 10a, Brody Ed. Cremona Ed. iii. toi. 40, col. 14. Myer's Qabbalah, pp. 416, 417.

1162 Such was the name given in ancient Judea to the Initiates, called also the "Innocents" and the "Infants," i.e., once more "reborn." This key opens a vista into one of the New Testament mysteries; the slaughter by Herod of the 40,000 "Innocents." There is a legend to this effect, and the event, which took place almost a century b.c., shows the origin of the tradition blended at the same time with that of Krishna and his uncle Kansa. In the case of the New Testament, Herod stands for Alexander Jannæus (of Lyda), whose persecution and murder of hundreds and thousands of Initiates led to the adoption of the Bible story.

1163 Zohar, ii. 34.

1164 i. §16.

1165 Op. cit., lxxiv. 13.

1166 Ibid., i 33.

1167 P. 16.

1168 "Biographical and Critical Essay," p. xxxviii.

1169 Histoire de la Magic, pp. 16, 17.

1170 Ibid., loc. cit.

1171 What devil could be possessed of more cunning, craft and cruelty than the Whitechapel murderer, "Jack the Ripper" of 1888, whose unparalleled, blood-thirsty and cool wickedness led him to slaughter and mutilate in cold blood seven unfortunate and otherwise innocent women! One has but to read the daily papers to find in those wife- and child-beating, drunken brutes (husbands and fathers), a small percentage of whom is daily brought before the courts, the complete personifications of the devils of the Christian Hell!

1172 Psalm, Ixxxii.

1173 Genesis, xvii. 7.

1174 Op. cit., p. 209.

1175 Ibid., pp. 144, 145.

1176 Ibid., p. 146.

1177 Op. cit., p. 9. After the Polymorphic Pantheism of some Gnostics came the Exoteric Dualism of Manes, who was accused of personifying Evil and making of the Devil a God—the rival of God himself. We do not see that the Christian Church has so much improved on that exoteric idea of the Manicheans, for she calls God her King of Light, and Satan the King of Darkness, to this day.

1178 To quote in this relation Mr. S. Laing, in his admirable work Modern Science and Modern Thought (p. 222): "From this dilemma [the existence of evil in the world] there is no escape, unless we give up altogether the idea of an anthropomorphic deity, and adopt frankly the scientific idea of a First Cause, inscrutable and past finding out, and of a universe whose laws we can trace, but of whose real essence we know nothing, and can only suspect or faintly discern a fundamental law which may make the polarity of good and evil a necessary condition of existence." Were Science to know "the real essence," instead of knowing nothing of it, the faint suspicion would turn into the certitude of the existence of such a law, and the knowledge that this law is connected with Karma.

1179 Histoire de la Magie, pp. 196, 197.

1180 Âkâsha is not the Ether of Science, as some Orientalists translate it.

1181 Says Johannes Tritheim, the Abbot of Spanheim, the greatest Astrologer and Kabalist of his day: "The art of divine magic consists in the ability to perceive the essence of things in the Light of Nature [Astral Light], and by using the soul-powers of the spirit to produce material things from the unseen universe, and in such operations the Above and the Below must be brought together and made to act harmoniously. The Spirit of Nature [Astral Light] is a unity, creating and forming everything, and by acting through the instrumentality of man it may produce wonderful things. Such processes take place according to law. You will learn the law by which these things are accomplished, if you learn to know yourself. You will know it by the power of the spirit that is in yourself, and accomplish it by mixing your spirit with the essence that comes out of yourself. If you wish to succeed in such a work you must know how to separate spirit and life in Nature, and, moreover, to separate the astral soul in yourself and to make it tangible, and then the substance of the soul will appear visibly and tangibly, rendered objective by the power of the spirit." (Quoted in Dr. Franz Hartmaan's Paracelsus, pp. 164, 165.)

1182 The real original text of I Corinthians, xv. 44, rendered kabalistically and EsotericaIIy would read: "It is sown a soul body [not 'natural' body], it is raised a spirit body." St. Paul was an Initiate, and his words have quite a different meaning when read Esoterically. The body "is sown in weakness [passivity]; it is raised in power" (iv. 43)—or in spirituality and intellect.

1183 "The War in Heaven" ( Theosophist, iii, 24, 36, 67), by Godolphin Mitford, later in life Murad Ali Beg. Born in India, the son of a missionary, G. Mitford was converted to Islam, and died a Mahomedan in 1884. He was a most extraordinary Mystic, of great learning and remarkable intelligence. But he left the Right Path and forthwith fell under Karmic retribution. As well shown by the author of the article quoted, "The followers of the defeated 'Elohim' first massacred by the victorious Jews [the Jehovites], and then persuaded by the victorious Christians and Mohamedans, continued [nevertheless]. . . . Some [of these scattered sects] . . . have lost even the tradition of the true rationale of their belief—to worship in secrecy and mystery the Principle of Fire, Light, and Liberty. Why do the Sabean Bedouins (avowedly Monotheists when dwelling in the Mohamedan cities) in the solitude of the desert night yet invoke the starry 'Host of Heaven'? Why do the Yezidis, the 'Devil Worshippers,' worship the 'Muluk-Taoos'—the 'Lord Peacock'—the emblem of Pride and of Hundred-eyed Intelligence [and of Initiation also], which was expelled from Heaven with Satan, according to an old Oriental tradition? Why do the Gholaites and their kindred Mesopotamo-Iranian Mohamedan Sects believe in the 'Noor Illahee'—the 'Light of the Elohim'—transmitted in anastasis through a hundred Prophet-Leaders? It is because they have continued in ignorant superstition the traditional religion of the 'Light Deities' whom Jahveh overthrew!" (p. 69)—is said to have overthrown rather; for by overthrowing them he would have overthrown himself. The Muluk-Taoos is Maluk, "Ruler," as is shown in the foot-note. It is only a new form of Moloch, Melek, Molech, Malayak, and Malachim—Messengers, Angels, etc.

1184 So does every Yogi and even Christian, for one must take the Kingdom of Heaven by violence—we are taught. Why then should such a desire make of any one a Devil?

1185 Acad. des Inscrip., xxxix. 690.

1186 Fargard xix. 47; Darmesteter's Trans., p. 218.

1187 Vendidad, Far. xx. 12; op. cit., p. 222.

1188 Ibid., Far. xix. 43; op. cit., p. 218.

1189 From the Vendidad Sadah, quoted by Darmesteter, op. cit., p. 223.

1190 See the Gatha in Yasna xliv.

1191 Op. cit., p. 441.

1192 Apollodorus, I. 7, 1.

1193 Ovid., Metam., I. 81. Etym. M., v. Promhqev~.

1194 Pausanias, X. 4, 4.

1195 Op. cit., p. 264.

1196 Pausanias, II. 19, 5; cf. 20, 3.

1197 Timœus, p. 22.

1198 Strom., I. p. 380.

1199 Decharme, ibid., p. 265.

1200 Opera et Dies, 142-145. According to the Occult Teaching, three Yugas passed away during the time of the Third Root-Race, i.e., the Satya, the Treta, and the Dvapara Yuga—answering to the Golden Age in its early innocence; to the Silver, when it reached its maturity; and to the Bronze Age, when, separating into sexes, it became the mighty Demi-gods of old.

1201 Asgard and the Gods, pp. 11, 13.

1202 Op. cit., p.266.

1203 Ibid., p. 258.

1204 Ibid., p. 257.

1205 Ibid., p. 258.

1206 Op. cit., p. 145.

1207 Transactions of the Royal Society, London, 1868.

1208 The Age and Origin of Man.

1209 The modern attempt of some Greek scholars (poor and pseudo scholars, they would have appeared in the day of the old Greek writers!) to explain the real meaning of the ideas of Æschylus—which as being an ignorant ancient Greek, he could not express so well himself—is absurdly ludicrous!

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