1011. A group of electricians has just protested against the new theory of Clausius, the famous professor of the University of Bonn. The character of the protest is shown in the signature, which has “Jules Bourdin, in the name of the group of Electricians, which had the honour of being introduced to Professor Clausius in 1881, and whose war-cry (cri de ralliement) is À bas l'Ether”—down with Ether, even; they want Universal Void, you see! 1012. Smithsonian Contributions, xxi., Art. 1. pp. 79-97. 1013. System of Logic, p. 229. 1014. Beyond the zero-line of action. 1015. Progymnasmata, p. 795. 1016. De Stellâ Novâ in Pede Serpentarii, p. 115. 1017. Hypothèses Cosmogoniques, p. 2, C. Wolf, 1886. 1018. See Philosophical Transactions, p. 269, et seq. 1019. Laplace conceived that the external and internal zones of the ring would rotate with the same angular velocity, which would be the case with a solid ring; but the principle of equal areas requires the inner zones to rotate more rapidly than the outer. (World-Life, p. 121.) Prof. Winchell points out a good many mistakes of Laplace; but as a geologist he is not infallible himself in his “astronomical speculations.” 1020. Five Years of Theosophy, pp. 249-251, Art. “Do the Adepts deny the Nebular Theory?” 1021. Had Astronomers, in their present state of knowledge, merely held to the hypothesis of Laplace, which was simply the formation of the Planetary System, it might in time have resulted in something like an approximate truth. But the two parts of the general problem—that of the formation of the Universe, or the formation of the Suns and Stars from the Primitive Matter, and then the development of the Planets round their Sun—rest on quite different facts in Nature and are even so viewed by Science itself. They are at the opposite poles of Being. 1022. Aristotle's Physica, viii. 1. 1023. Hypothèses Cosmogoniques, p. 3, Wolf. 1024. Vol. I., p. 185, quoted by Wolf, p. 3. Wolf's argument is here summarised. 1025. Note vii. Summarized from Wolf, p. 6. 1026. Five Years of Theosophy, pp. 241, 242, and 239. 1027. But the spectra of these nebulæ have never yet been ascertained. When they are found with bright lines, then only may they be cited. 1028. Hypothèses Cosmogoniques, p. 3. 1029. Mr. Crookes' Protyle must not be regarded as the primary stuff, out of which the Dhyân Chohans, in accordance with the immutable laws of Nature, wove our Solar System. This Protyle cannot even be the Prima Materia of Kant, which that great mind saw used up in the formation of the worlds, and thus existing no longer in a diffused state. Protyle is a mediate phase in the progressive differentiation of Cosmic Substance from its normal undifferentiated state. It is, then, the aspect assumed by Matter in its middle passage into full objectivity. 1030. See Stanza III, Commentary 9, (p. 109) about “Light,” or “Cold Flame,” where it is explained that the “Mother”—Chaos—is a cold Fire, a cool Radiance, colourless, formless, devoid of every quality. “Motion as the One Eternal is, and contains the potentialities of every quality in the Manvantaric Worlds,” it is said. 1031. Hypothèses Cosmogoniques, pp. 4, 5. 1032. World-Life, p. 196. 1033. Westminster Review, XX., July 27, 1868. 1034. Vol. XIV. p. 252. 1035. Hypothèses Cosmogoniques. 1036. Which “Light” we call Fohat. 1037. This is a mistake, which implies a material agent, distinct from the influences which move it, i.e., blind matter and perhaps “God” again, whereas this One Life is the very God and Gods “Itself.” 1038. The same error. 1039. Popular Science Review, Vol. X. 1040. “Is the Jîva a myth, as Science says, or is it not?” ask some Theosophists, wavering between materialistic and idealistic Science. The difficulty of really grasping Esoteric problems concerning the “ultimate state of Matter” is again the old crux of the objective and the subjective. What is Matter? Is the Matter of our present objective consciousness anything but our sensations? True, the sensations we receive come from without, but can we really—except in terms of phenomena—speak of the “gross matter” of this plane as an entity apart from and independent of us? To all such arguments Occultism answers: True, in reality Matter is not independent of, or existent outside, our perceptions. Man is an illusion: granted. But the existence and actuality of other, still more illusive, but not less actual, entities than we are, is not a claim which is lessened, but rather strengthened, by this doctrine of Vedântic and even Kantian Idealism. 1041. See Musée des Sciences, August, 1856. 1042. Book II. of the Commentary on the Book of Dzyan. 1043. Even the question of the plurality of worlds inhabited by sentient creatures is rejected, or is approached with the greatest caution! And yet see what the great astronomer, Camille Flammarion, says in his Pluralité des Mondes. 1044. Nevertheless, it may be shown on the testimony of the Bible itself, and of such good Christian theologians as Cardinal Wiseman, that this plurality is taught in both the Old and the New Testaments. 1045. See Plurality of Worlds, Vol. II. 1046. See on this La Pluralité des Mondes Habités, par C. Flammarion, wherein is given a list of the many men of Science who have written to prove the theory. 1047. World-Life, pp. 496-498, et seq. 1048. World-Life. 1049. The Book of Enoch. Trans. by Archbishop Laurence, Ch. LXXIX. 1050. The Âtmâ, or Spirit, the Spiritual Self, passing like a thread through the five Subtle Bodies, or Principles, Koshas, is called “Thread-soul,” or Sûtrâtmâ in Vedântic Philosophy. 1051. “The Septenary Principle,” Five Years of Theosophy, p. 197. 1052. Pythagorean Triangle, by the Rev. G. Oliver, p. 36. 1053. See Kant's Critique de la Raison Pure, Barui's transl., II. 54. 1054. Plutarch, De Placitis Philosophorum. 1055. In the Greek and Latin Churches—which regard marriage as one of the sacraments—the officiating priest during the marriage ceremony represents the apex of the triangle; the bride, its left feminine side, and the bridegroom the right side, while the base line is symbolized by the row of witnesses, the bridesmaids and best men. But behind the priest there is the Holy of Holies, with its mysterious containments and symbolic meaning, inside of which no one but the consecrated priests should enter. In the early days of Christianity the marriage ceremony was a mystery and a true symbol. Now, however, even the Churches have lost the true meaning of this symbolism. 1056. New Aspects of Life and Religion, by Henry Pratt, M.D., p. 7. Ed. 1886. 1057. Ibid., pp. 7, 8. 1058. Ibid., p. 9. 1059. Pythagorean Triangle, by the Rev. G. Oliver, pp. 18, 19. 1060. P. 387. 1061. P. 387. 1062. In the World of Form, symbolism finding expression in the Pyramids, has in them both triangle and square, four co-equal triangles or surfaces, four basic points, and the fifth—the apex. 1063. Pp. 385, 386. 1064. Op. cit. By Isaac Myer. P. 174. 1065. P. 175. 1066. P. 175. 1067. “The lowest designation, or the Deity in Nature, the more general term Elohim, is translated God.” (P. 175.) Such recent works as the Qabbalah of Mr. Isaac Myer, and of Mr. S. L. MacGregor Mathers, fully justify our attitude towards the Jehovistic Deity. It is not the transcendental, philosophical, and highly metaphysical abstraction of the original Kabalistic thought—Ain-Suph-Shekinah-Adam-Kadmon, and all that follows—that we oppose, but the crystallization of all these into the highly unphilosophical, repulsive, and anthropomorphic Jehovah, the androgynous and finite deity, for which eternity, omnipotence, and omniscience are claimed. We do not war against the Ideal Reality, but the hideous theological Shadow. 1068. Let not the word “Psychology” cause the reader, by association of ideas, to carry his thought to modern “Psychologists,” so-called, whose Idealism is another name for uncompromising Materialism, and whose pretended Monism is no better than a mask to conceal the void of final annihilation—even of consciousness. Here spiritual Psychology is meant. 1069. “Vishvânara is not merely the manifested objective world, but the one physical basis [the horizontal line of the triangle] from which the whole objective world starts into existence.” And this is the Cosmic Duad, the Androgynous Substance. Only beyond this is the true Protyle. 1070. T. Subba Row. See Theosophist, Feb. 1887. 1071. By W. Crookes, F.R.S., V.P.C.S., delivered at the Royal Institution, London, on Friday, February 18th, 1887. 1072. How true it is will be fully demonstrated only on that day when Mr. Crookes' discovery of radiant matter will have resulted in a further elucidation with regard to the true source of light, and will have revolutionized all the present speculations. Further familiarity with the northern streamers of the aurora borealis may help the recognition of this truth. 1073. Genesis of the Elements, p. 1. 1074. De Placit. Philos. 1075. The Path, I. 10, p. 297. 1076. P. 11. 1077. Corresponding on the cosmic scale with the Spirit, Soul, Mind, Life, and the three Vehicles—the Astral, the Mâyâvic and the Physical Bodies (of mankind), whatever division is made. 1078. Ibid. p. 16. 1079. Vol. I, p. 429. 1080. Ibid., p. 21. 1081. “The Lord is a consuming fire.” “In him was life, and the life was the light of men.” 1082. Which if separated alchemically would yield the Spirit of Life, and its Elixir. 1083. Foremost of all, the postulate that there is no such thing in Nature as inorganic substances or bodies. Stones, minerals, rocks, and even chemical “atoms” are simply organic units in profound lethargy. Their coma has an end and their inertia becomes activity. 1084. Ibid., p. 144. 1085. The orthography of the name—as spelt by himself—is Leibniz. He was of Slavonian descent though born in Germany. 1086. Monadologie, Introd. 1087. “Leibnitz's dynamism,” says Professor Lachelier, “would offer but little difficulty if, with him, the monad had remained a simple atom of blind force. But....” One perfectly understands the perplexity of Modern Materialism! 1088. The Path, I. 10, p. 297. 1089. Leibnitz was an absolute Idealist in maintaining that “material atoms are contrary to reason.” (Système Nouveau, Erdmann, p. 126, col. 2.) For him Matter was a simple representation of the Monad, whether human or atomic. Monads, he thought (as do we), are everywhere. Thus the human soul is a Monad, and every cell in the human body has its Monad, as has every cell in animal, vegetable, and even in the so-called inorganic bodies. His Atoms are the molecules of modern Science, and his Monads those simple atoms that Materialistic Science takes on faith, though it will never succeed in interviewing them—except in imagination. But Leibnitz is rather contradictory in his views about Monads. He speaks of his “Metaphysical Points” and “Formal Atoms,” at one time as realities, occupying space; at another as pure spiritual ideas; then he again endows them with objectivity and aggregates and positions in their co-relations. 1090. Examen des Principes du P. Malebranche. 1091. The Atoms of Leibnitz have, in truth, nothing but the name in common with the atoms of the Greek Materialists, or even the molecules of Modem Science. He calls them “Formal Atoms,” and compares them to the “Substantial Forms” of Aristotle. (See Système Nouveau, § 3.) 1092. Letter to Father Desbosses, Correspondence, xviii. 1093. Monadologie, § 60. Leibnitz, like Aristotle, calls the “created” or emanated Monads (the Elementals issued from Cosmic Spirits or Gods)—Entelechies, Ἐντελέχειαι, and “incorporeal automata.” (Monadologie § 18.) 1094. These three “rough divisions” correspond to Spirit, Mind (or Soul), and Body, in the human constitution. 1095. Brother C. H. A. Bjerregaard, in the lecture already mentioned, warns his audience not to regard the Sephiroth too much as individualities, but to avoid at the same time seeing in them abstractions. “We shall never arrive at the truth,” he says, “much less the power of associating with these celestials, until we return to the simplicity and fearlessness of the primitive ages, when men mixed freely with the gods, and the gods descended among men and guided them in truth and holiness.” (P. 296.) “There are several designations for ‘angels’ in the Bible, which clearly show that beings like the elementals of the Kabbala and the monads of Leibnitz, must be understood by that term rather than that which is commonly understood. They are called ‘morning stars,’ ‘flaming fires,’ ‘the mighty ones,’ and St. Paul sees them in his cosmogonic vision as ‘Principalities and Powers.’ Such names as these preclude the idea of personality, and we find ourselves compelled to think of them as impersonal existences ... as an influence, a spiritual substance, or conscious force.” (Pp. 321, 322.) 1096. Buddhist Catechism, by H. S. Olcott, President of the Theosophical Society, p. 51. 1097. Ibid. 51, 52. 1098.
Мы отсылаем тех, кто счел бы это утверждение дерзостью или непочтительностью по отношению к принятой Науке, к работе д-ра Джеймса Хатчинсона Стирлинга «Что касается Протоплазмы», которая является защитой Жизненного Принципа против Молекуляристов — Гексли, Тиндаля, Фогта и Ко. — и просим их изучить, верно ли утверждение, что, хотя научные предпосылки не всегда могут быть правильными, они, тем не менее, принимаются для заполнения пробела или дыры в каком-то любимом материалистическом увлечении. Говоря о протоплазме и органах человека, как «рассматриваемых г-ном Гексли», автор говорит: «Вероятно, тогда, что касается какой-либо непрерывности в протоплазме силы, формы или субстанции, мы видели достаточно lacunæ. Более того, сам г-н Гексли может быть приведен в качестве доказательства на той же стороне. Не редко мы находим в его эссе допущения вероятности, где уместна только достоверность. Он говорит, например: 'Более чем вероятно, что когда растительный мир будет тщательно исследован, мы обнаружим, что все растения обладают одними и теми же силами'. Когда вывод решительно объявлен, довольно разочаровывающе слышать, как здесь, что предпосылки еще предстоит собрать [!!]... Опять же, вот отрывок, в котором видно, как он подрезает свою собственную 'основу' из-под своих собственных ног. После того, как он сказал нам, что все формы протоплазмы состоят из углерода, водорода, кислорода и азота 'в очень сложном соединении', он продолжает: 'К этой сложной комбинации, природа которой никогда не была определена с точностью [!!], было применено название белок'. Это, очевидно, отождествление со стороны самого г-на Гексли протоплазмы и белка; и поскольку то, что сказано об одном, обязательно верно для другого, следует, что он признает, что природа протоплазмы никогда не была определена с точностью, и что даже в его глазах lis все еще sub judice. Это признание усиливается словами: 'Если мы используем этот термин (белок) с такой осторожностью, которая может должным образом возникнуть из нашего сравнительного невежества относительно вещей, которые он представляет'»... и т. д. (стр. 33 и 34, изд. 1872 г., в ответе г-ну Гексли в «Дрожжах»).
Это выдающийся Гексли, король физиологии и биологии, который, как доказано, играет в жмурки с предпосылками и фактами! Что может делать «мелочь» Науки после этого!
1099. “The Cycles of Matter,” a name given by Professor Winchell to an Essay written in 1860. 1100. World-Life, pp. 535, 548. 1101. Quoted in Büchner's Force and Matter. 1102. Men of Science will say: We deny, because nothing of the kind has ever come within the scope of our experience. But, as argued by Charles Richet, the Physiologist: “So be it, but have you at least demonstrated the contrary?... Do not, at any rate, deny à priori. Actual Science is not sufficiently advanced to give you such right.”—La Suggestion Mentale et le Calcul des Probabilités. 1103. Lectures on the Philosophy of History, p. 26. Sibree's Eng. Transl. 1104. Isis Unveiled, Vol. 1, p. 34. 1105. This symbolism does not prevent these now seemingly mythic personages from having ruled the Earth once upon a time under the human form of actual living, though truly divine and god-like Men. The opinion of Colonel Vallancey—and also of Count de Gebelin—that the “names of the Kabiri appear to be all allegorical, and to have signified no more [?] than an almanac of the vicissitudes of the seasons—calculated for the operations of agriculture” (Collect. de Reb. Hibern., No. 13, Præf. Sect. 5), is as absurd as his assertion that Æon, Cronus, Saturn and Dagon are all one, namely, the “Patriarch Adam.” The Kabiri were the instructors of mankind in agriculture, because they were the Regents over the seasons and Cosmic Cycles. Hence it was they who regulated, as Planetary Spirits or Angels (Messengers), the mysteries of the art of agriculture. 1106. “Who dread Karma-Nemesis,” would be better. 1107. Dryden. 1108. Not all, however, for there are men of Science awakening to truth. This is what we read: “Whatever way we turn our eyes we encounter a mystery ... all in Nature for us is the unknown.... Yet they are numerous, those superficial minds for whom nothing can be produced by natural forces outside of facts observed long ago, consecrated in books and grouped more or less skilfully with the help of theories whose ephemeral duration ought, by this time, to have demonstrated their insufficiency, .... I do not pretend to contest the possibility of invisible beings, of a nature different from ours and capable of moving matter to action. Profound philosophers have admitted this in all epochs, as a consequence of the great law of continuity which rules the universe. That intellectual life, which we see starting in some way from non-being (néant) and gradually reaching man, can it stop abruptly at man to reäppear only in the infinite, in the sovereign regulator of the world? This is little probable.” Therefore, “I no more deny the existence of spirits than I deny soul, while I yet try to explain certain facts without this hypothesis.” The Non-Defined Forces, Historical and Experimental Researches, p. 3. (Paris, 1877.) The author is A. de Rochas, a well-known man of Science in France, and his work is one of the signs of the time. 1109. ix. 9. 1110. xxxviii. 31, 32. 1111. Astronomie Antique. 1112. The Pleiades, as all know, are the seven stars beyond the Bull, which appear at the beginning of spring. They have a very Occult meaning in the Hindû Esoteric Philosophy, and are connected with Sound and other mystic principles in Nature. 1113. See Astronomie Antique, pp. 63 to 74. 1114. Temple de Jerusalem, Vol. II, Part II, Chap. xxx. 1115. Ch. vii. 1116. Quoted by De Mirville, Des Esprits, iv. p. 58. 1117. Natural Genesis, ii. p. 318. 1118. Proœm, 2. 1119. Astronomy of the Ancients, Lewis, p. 264. 1120. Natural Genesis, ii. p. 319. 1121. Proclus, In Timæum, i. 1122. Genesis, xlix. 1123. Creuzer, iii. p. 930. 1124. Cyropædia, viii. p. 7, as quoted in Des Esprits, iv. p. 55. 1125. Des Esprits, iv. pp. 59, 60. 1126. Origine de tous les Cultes, “Zodiaque.” 1127. Vie de Notre Seigneur Jésus Christ, I. p. 9. 1128. Whether many nations have seen that identical star, or not, we all know that the sepulchres of the “three Magi”—who rejoice in the quite Teutonic names of Kaspar and Melchior, Balthazar being the only exception, and the two having little of the Chaldean ring in them—are shown by the priests in the famous cathedral of Cologne, where the Magian bodies are not only supposed, but firmly believed to have been buried. 1129. This tradition about the “seventy planets” that preside over the destinies of nations, is based on the Occult cosmogonical teaching that besides our own septenary chain of World-Planets, there are many more in the Solar System. 1130. Des Esprits, iv. p. 67. 1131. The Mythological Astronomy of the Ancients Demonstrated; Part the Second, or The Key of Urania: pp. 23, 24. Ed. 1823. 1132.
Каждый ученый, конечно, знает, что халдеи претендовали на те же цифры (432), или 432 000, для своих Божественных Династий, как индусы для своей Махаюги, а именно 4 320 000. Поэтому д-р Сепп из Мюнхена взялся поддержать Кеплера и Уилфорда в их обвинении в том, что индусы заимствовали их у христиан, а халдеи — у евреев, которые, как утверждается, ожидали своего Мессию в лунном году мира 4320!!! Поскольку эти цифры, согласно древним писателям, были основаны Беросом на 120 Саросах — каждое из делений означало шесть Неросов по 600 лет каждый, составляя общую сумму 432 000 лет — они, по-видимому, должны быть окончательными, замечает Де Мирвиль (Des Esprits, iii. стр. 24). Итак, благочестивый профессор из Мюнхена взялся объяснить их правильным образом. Он утверждает, что решил загадку, показав, что «сарос, состоящий, согласно Плинию, из 222 синодических месяцев, то есть 18 лет 6/10», калькулятор естественно вернулся к цифрам, «данным Судой», который утверждал, что «120 саросов составили 2222 священнических и циклических года, что равнялось 1656 солнечным годам». (Vie de Notre Seigneur Jésus Christ, ii. стр. 417.)
Но Суда ничего подобного не говорил; и даже если предположить, что он это сказал, он доказал бы мало, если вообще что-то, таким утверждением. Неросы и Саросы были тем же самым шипом в боку неинициированных древних писателей, каким является апокалиптическое 666 «Великого Зверя» для современных, и первые цифры нашли своих неудачливых Ньютонов, как и последние.
1133. See Isis Unveiled, ii. p. 132. 1134. The reader has to bear in mind that the phrase “climacteric year” has more than the usual significance, when used by Occultists and Mystics. It is not only a critical period, during which some great change is periodically expected, whether in human or cosmic constitution, but it likewise pertains to universal spiritual changes. The Europeans called every 63rd year the “grand climacteric,” and perhaps justly supposed those years to be the years produced by multiplying 7 into the odd numbers 3, 5, 7 and 9. But 7 is the real scale of Nature, in Occultism, and 7 has to be multiplied in quite a different way and method than is as yet known to European nations. 1135. Des Espirits; iv. p. 61. 1136. ii. p. 490. 1137. See Recueil de l'Académie des Inscriptions, 1853, quoted in Des Esprits, iv. p. 62. 1138. Ruins of Empires, p. 360. 1139. See pp. 54, 196, et seqq. 1140. For a detailed scientific proof of this conclusion, see page 121 of M. Bailly's work, where the subject is discussed technically. 1141. Why it should be “fictitious” can never be made plain by European Scientists. 1142. Bailly's Traité de l'Astronomie Indienne et Orientale, pp. xx. et seq. Ed. 1787. 1143. Ch. III. “On Matter.” 1144. Lecture on Protoplasm, by Mr. Huxley. 1145. Ganot's Physics, p. 68, Atkinson's Translation. 1146. See Vol. I. pp. 338, 339, quoted from Le Mystère et la Science, Conférences, Père Félix de Notre Dame. 1147. Behold the work of Cycles and their periodical return! Those who denied such “Entities” (Forces) to be bodies, and called them “Spaces,” were the prototypes of our modern “science-struck” public, and their official teachers, who speak of the Forces of Nature as the imponderable energy of Matter and as modes of motion, and yet hold electricity, for one, as being as atomic as Matter itself—(Helmholtz). Inconsistency and contradiction reign as much in official as in heterodox Science. 1148. The Virgin of the World of Hermes Mercurius Trismegistus, rendered into English by Dr. Anna Kingsford and Edward Maitland. Pp. 83, 84. 1149. “Hermes here includes as Gods the sensible Forces of Nature, the elements and phenomena of the Universe,” remarks Dr. A. Kingsford in a foot-note explaining it very correctly. So does Eastern Philosophy. 1150. Ibid., pp. 64, 65. 1151. See also Section IX, The Coming Force. 1152. “O Toom, Toom! issued from the great [female] which is in the bosom of the waters [the great Deep or Space], luminous through the two Lions,” the dual Force, or power of the two solar eyes, or the electro-positive and the electro-negative forces. See Book of the Dead, ch. iii. 1153. See Book of the Dead, chapter xvii. 1154. Chapter lxxix. 1155. An image expressing the succession of divine functions, the transmutation of one form into another, or the correlation of forces. Aam is the electro-positive force, devouring all others, as Saturn devoured his progeny. 1156. Aanroo is in the domain of Osiris, a field divided into fourteen sections, “surrounded with an iron enclosure, within which grows the corn of life seven cubits high,” the Kâma Loka of the Egyptians. Those only of the dead, who know the names of the janitors of the “seven halls,” will be admitted into Amenti for ever; i.e., those who have passed through the Seven Races of each Round—otherwise they will rest in the lower fields; and it represents also the seven successive Devachans, or Lokas. In Amenti one becomes pure spirit for the eternity (xxx. 4); while in Aanroo the “soul of the spirit,” or the Defunct, is devoured each time by Uræus—the Serpent, Son of the Earth (in another sense the primordial vital principles in the Sun), i.e., the Astral Body of the deceased or the “Elementary” fades out and disappears in the “Son of the Earth,” limited time. The soul quits the fields of Aanroo and goes on earth under any shape it likes to assume. (See chapter xcix., Book of the Dead.) 1157. See Book of the Dead, chapter cviii. 4. 1158. Maspero in the Guide au Musée de Boulaq, p. 152. Ed. 1883. 1159. See Book of the Dead, ch. xciv. 1160. Revue des Deux Mondes, 1865, pp. 157 and 158.
The Project Gutenberg EBook of The Secret Doctrine, Vol. 1 of 4 by Helena Petrovna Blavatsky
back
back
back
back
back