«Тайная Доктрина. Том 2: Антропогенезис»

Гермес Трисмегист, «Пимандр», гл. I, сек. 16: «О, мой разум, что из этого следует? ибо я сильно желаю этого обсуждения. Пимандр говорит, это тайна, скрытая до сего дня. Ибо природа, смешиваясь с человеком, произвела чудо весьма удивительное, имея то, о чем я тебе говорил, природу гармонии семи отца и духа. Природа не остановилась на этом, но тотчас произвела семь людей, согласно природам семи правителей в силе двух полов и возвышенных... Поколение этих семи произошло таким образом...»

И в переводе сделан пробел, который можно частично заполнить, обратившись к латинскому тексту Апулея. Комментатор, Епископ, говорит: «Природа произвела в нем [человеке] семь людей» (семь принципов).

1129. xxviii. 2-8. 1130. Ibid. 1131. Ibid., 17. 1132. Ibid., 13-16. 1133. Ibid., 18. 1134. Ibid., 19. 1135. 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. 1136. xxviii. 13, 14. 1137. xxxi. 3-9. 1138. Vishnu Purâna. I. xv. 1139. 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 the Waters to teach Wisdom. 1140. Chap. v; “Sacred Books of the East,” vol. viii. p. 257. 1141. This is explained by the able translator of Anugîtâ 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.” 1142. Vaishvânara is a word often used to denote the Self—explains Nîlakantha. 1143. Ibid., p. 259. Translated by Kâshinâth Trimbak Telang, M.A., Bombay. 1144. Matthew, iii. 10. 1145. Isaiah, x. 19. 1146. Op. cit., i. 133. 1147. 1845, p. 41. 1148. See Dowson's Hindû Classical Dictionary for further information on above. 1149. See Five Years of Theosophy, art., “The Elixir of Life.” 1150. 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 Elohim to Adam and Eve or Yah-ve, “lest man should become as one of us.” 1151. We see the same in the modern exoteric religions. 1152.

«Исторический обзор индуистской астрономии». Цитируя работу в отношении «Аргабхатты» [? Арьябхатта], о котором говорится, что он дает близкое приближение к истинному отношению между различными значениями для вычислений значения π, автор «The Source of Measures» воспроизводит любопытное утверждение. «Г-н Бентли», говорится там, «был весьма знаком с индуистским астрономическим и математическим знанием... Это его утверждение может быть принято как аутентичное. Та же примечательная черта, среди столь многих восточных и древних народов, усердно скрывать арканы такого рода знания, является заметной среди индусов. То, что выдавалось для популярного обучения и для выставления на всеобщее обозрение, было лишь приближением более точного, но скрытого знания. И эта самая формулировка г-на Бентли странным образом послужит примером этого утверждения; и, будучи объясненной, покажет, что она [индуистская экзотерическая астрономия и науки] была получена из системы, точной сверх европейской, в которой г-н Бентли сам, конечно, доверял, как в далеко опережающей индуистское знание, в любое время, в любом поколении» (стр. 86, 87).

Это несчастье г-на Бентли, и оно не умаляет славы древних индуистских астрономов, которые все были Посвященными.

1153. 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. 1154. See Darmesteter's Vendidâd, Introd., p. lviii. 1155. See Isaiah, xiv. 12. 1156. Genesis, vi. 1157. The Nâgas 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 divisions of Bhâratavarsha (old India); the town of Nagpur being one of the most ancient cities in the country. 1158. xxviii. 3, 4. 1159. Not less suggestive are the qualities attributed to Rudra Shiva, the great Yogî, 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 Brahma'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. 1160. 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.) 1161. 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. 1162. Zohar, iii. 9b, 10a, Brody Ed. Cremona Ed. iii. fol. 4a, col. 14. Myer's Qabbalah, pp. 416, 417. 1163. 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. 1164. Zohar, ii. 34. 1165. i. § 16. 1166. Op. cit., lxxiv. 13. 1167. Ibid., § 33. 1168. P. 16. 1169. “Biographical and Critical Essay,” p. xxxviii. 1170. Histoire de la Magic, pp. 16, 17. 1171. Ibid., loc. cit. 1172. 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! 1173. Psalm, lxxxii. 1174. Genesis, xvii. 7. 1175. Op. cit., p. 209. 1176. Ibid., pp. 144, 145. 1177. Ibid., p. 146. 1178. 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. 1179. 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. 1180. Histoire de la Magie, pp. 196, 197. 1181. Âkâsha is not the Ether of Science, as some Orientalists translate it. 1182. 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 Hartmann's Paracelsus, pp. 164, 165.) 1183. The real original text of I Corinthians, xv. 44, rendered kabalistically and Esoterically 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” (v. 43)—or in spirituality and intellect. 1184. “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. 1185. 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? 1186. Acad. des Inscrip., xxxix. 690. 1187. Fargard, xix. 47; Darmesteter's Trans., p. 218. 1188. Vendidad, Far. xx. 12; op. cit., p. 222. 1189. Ibid., Far. xix. 43; op. cit., p. 218. 1190. From the Vendidad Sadah, quoted by Darmesteter, op. cit., p. 223. 1191. See the Gâtha in Yasna xliv. 1192. Op. cit., p. 441. 1193. Apollodorus, I. 7, 1. 1194. Ovid., Metam., I. 81. Etym. M., v. Προμηθεύς. 1195. Pausanias, X. 4, 4. 1196. Op. cit., p. 264. 1197. Pausanias, II. 19, 5; cf. 20, 3. 1198. Timæus, p. 22. 1199. Strom., I. p. 380. 1200. Decharme, ibid., p. 265. 1201. 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 Tretà, and the Dvâpara 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. 1202. Asgard and the Gods, pp. 11, 13. 1203. Op. cit., p. 266. 1204. Ibid., p. 258. 1205. Ibid., p. 257. 1206. Ibid., p. 258. 1207. Op. cit., p. 145. 1208. Transactions of the Royal Society, London, 1868. 1209. The Age and Origin of Man. 1210. 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! 1211. Revue Germanique, 1861, pp. 356, et seqq. See also Mémoires de la Société de la Linguistique, i. pp. 337. et seqq. 1212. Quoted by Decharme, op. cit., pp. 258, 259. There is the upper and nether piece of timber used to produce this sacred fire by attrition at sacrifices, and it is the Aranì which contains the socket. This is proven by an allegory in the Vâyu and other Purânas, which tell us that Nimi, the son of Ikshvàku, had left no successor, and that the Rishis, fearing to leave the Earth without a ruler, introduced the king's body into the socket of an Arani—like an upper Aranì—and produced from it a prince named Janaka. “It was by reason of the peculiar way in which he was engendered that he was called Janaka.” See also Goldstücker's Sanskrit Dictionary, sub voce. (Vishnu Purána, Wilson's Trans., iii. 330.) Devaki, Krishna's mother, in a prayer addressed to her, is called “the Aranî whose attrition engenders fire.” 1213. The Monad of the animal is as immortal as that of man, yet the brute knows nothing of this; it lives an animal life of sensation just as the first human would have lived, on attaining physical development in the Third Race, had it not been for the Agnishvâtta and the Mânasa Pitris. 1214. Op. cit., p. 259. 1215. Ἰαπετιονίδης. Theog., p. 528. 1216. Theog., 565. 1217. The Fallen Angels, therefore; the Asuras of the Indian Pantheon. 1218. Decharme, op. cit., pp. 259, 260. 1219. Ibid., p. 263. 1220. Ibid., p. 261. 1221. Die Herabkunft des Feuers und des Göttertranks (Berlin, 1859). 1222. The italics are ours; they show how assumptions are raised to laws in our day. 1223. Decharme, op. cit., p. 262. 1224. Philosoph. Placit., iii. 3. 1225. Baudry, Revue Germanique, 14 avril, 1861, p. 368. 1226. Op. cit., pp. 264, 265. 1227. See Vishnu Purâna, Wilson's Trans., v. 96, note. 1228. xiii. 55, 56. 1229. “Womb of Light,” “Holy Vessel,” are the epithets of the Virgin. 1230. The Virgin is often addressed as the “Morning Star” and the “Star of Salvation.” 1231. Wilson translates: “Thou art kingly policy, the parent of order.” 1232. Vishnu Purâna, Wilson's Trans., iv. pp. 264, 265. 1233. iii. 290. 1234. See Joshua, xv, 15. 1235. Surât xix. 1236. See Mackenzie's Royal Masonic Cyclopædia, sub voce “Enoch.” 1237. Khanoch, or Hanoch, or Enoch Esoterically means the “Initiator” and “Teacher,” as well as Enos, the “Son of Man.” (See Genesis, iv. 26.) 1238. De Mirville, Pneumatologie, iii. 70. 1239. Mackenzie, op. cit., sub voc. 1240. Hebrews, xi. 5. 1241. De Mirville, ibid., p. 71. 1242. Compare the “thieves and robbers” incident, p. 506, supra. 1243. De Mirville, ibid., p. 73. 1244. Ibid., p. 76. 1245. Antiquities, ix. 2. 1246. Cap. viii. 1247. Says the Zohar, “Hanokh had a book which was one with the Book of the Generations of Adam; this is the Mystery of Wisdom.” 1248. Noah is heir to the Wisdom of Enoch; in other words, the Fifth is heir to the Fourth Race. 1249. See Isis Unveiled, i. 575, et seqq. 1250. See the illustration in Isis Unveiled, ii. 452. 1251. See Danielo's criticisms upon De Sacy, in the Annales de Philosophie, p. 393, deuxième article. 1252. De Mirville, ibid., pp. 77, 78. 1253. Ch. lxxix, Laurence's Trans. 1254. Ibid., ch. lxiv. 1255. Ibid., loc. cit., v. 6. 1256. Bailly, Astronomie Ancienne, i. 203, and ii. 216; De Mirville, ibid., p. 79. 1257. De Mirville, ibid., p. 80. 1258. City of God, XV. xxiii. 1259. Op. cit., xxxii. 8, 9. 1260. Of the Protestant Biblical Society of Paris, according to the version revised in 1824 by J. E. Ostervald. 1261. With the Egyptian Gnostics it was Thoth (Hermes), who was chief of the Seven (see Book of the Dead). Their names are given by Origen, as Adonai (of the Sun), Iao (of the Moon), Eloi (Jupiter), Sabao (Mars), Orai (Venus), Astaphai (Mercury), and, finally, Ildabaoth (Saturn). See King's Gnostics and their Remains, p. 344. 1262. See Origen's Copy of the Chart or Diagramma of the Ophites, in his Contra Celsum. 1263. See Part III of this Volume, Section IV, B, “On Chains of Planets and their Plurality.” 1264. Exodus, xxxiii. 18, 19; see Myer's Qabbalah, p. 226. 1265. Ibid., loc. cit. 1266. Supra, p. 481. 1267. See Revelation, xxii. 16. 1268. Op. cit., ii. 301. 1269. Gnostics and their Remains. 1270. II Samuel. 1271. By very few though, for the creators of the material universe were always considered as subordinate Gods to the Most High Deity. 1272. Op. cit., ii. 296, 297. Fürst gives citations from Lydus and Cedrenus in support of his statements. 1273. See plate 77 in vol. i of Montfaucon's Antiquities. The disciples of Hermes, after their death, go to his planet, Mercury—their Kingdom of Heaven. 1274. Cornutus. 1275. Lydus, De Mensibus, iv. 1276. Preparat. Evang., I. iii. 2. 1277. But see p. 480, supra, concerning the Gnostic Priapus. 1278. Op. cit., p. 52. 1279. Ibid., pp. 3, 4. 1280. Let the reader refer to the Zohar and the two Qabbalahs of Isaac Myer and S. L. MacGregor Mathers, with interpretations, if he would satisfy himself of this. 1281. Ibid., p. 5. 1282. Ibid., p. 12. 1283. See Book of the Dead, xvii. 45-47. 1284. Op. cit., i. 421, 422. 1285. De la Croix Ansée, Mem. de l'Académie des Sciences, pl. 2, Nos. 8, 9, also 16, 2, p. 320; quoted in Natural Genesis, p. 423. 1286. Vol. xviii. p. 393, pl. 4; Inman, fig. 38; Gerald Massey, op. cit., ibid., p. 422. 1287. Certainly not; for very often there are symbols made to symbolize other symbols, and these are in turn used in ideographs. 1288. The R of the Slavonian and Russian alphabets (the Kyriletza alphabet) is also the Latin P. 1289. Ibid., p. 423. 1290. See Moor's Hindû Pantheon, plate xiii. 1291. See Dowson's Hindû Classical Dictionary, sub voc. “Rudra.” 1292. Described in the Mission des Juifs, by the Marquis St. Yves d'Alveydre, the hierophant and leader of a large party of French Kabalists, as the Golden Age! 1293. V. xxiii. 1294. Translated from Burnouf's French Translation, quoted by Fitzedward Hall, in Wilson's Vishnu Purâna, ii. 307. 1295. The more so since he is the reputed slayer of Tripurâsura and the Titan Târaka. Michael is the conqueror of the dragon, and Indra and Kârttikeya are often made identical. 1296. Ibid., iv. 235. 1297. Op. cit., XII. ii. 26-32; quoted in Vishnu Purâna, Wilson's Trans., iv. 230. Nanda is the first Buddhist sovereign, Chandragupta, against whom all the Brâhmans were so arrayed, he of the Morya Dynasty, and the grandfather of Ashoka. This is one of those passages that do not exist in the earlier Paurânic MSS. They were added by the Vaishnavas, who, out of sectarian spite, were almost as great interpolators as the Christian Fathers. 1298. Historical View of the Hindû Astronomy, p. 65, as quoted by Wilson, op. cit., p. 233. 1299. See Ezekiel, i. 1300. In Quint. Lib. Euclid. 1301. The Goddess Basht, or Pasht, was represented with the head of a cat. This animal was held sacred in Egypt for several reasons. It was a symbol of the Moon, the “Eye of Osiris” or the “Sun,” during night. The cat was also sacred to Sokhit. One of the mystic reasons was because of its body being rolled up in a circle when asleep. The posture is prescribed for occult and magnetic purposes, in order to regulate, in a certain way, the circulation of the vital fluid, with which the cat is preëminently endowed. “The nine lives of a cat” is a popular saying based on good physiological and occult reasons. Mr.

Gerald Massey gives also an astronomical reason for it which may be found in vol. i. pp. 322, 323, of the present work. “The cat saw the sun, had it in its eye by night [was the eye of night], when it was otherwise unseen by men [for as the Moon reflects the light of the Sun, so the cat was supposed to reflect it on account of its phosphorescent eyes]. We might say the moon mirrored the solar light, because we have looking glasses. With them the cat's eye was the mirror.” (Luniolatry Ancient and Modern, p. 2.) 1302. Ezekiel, i. 4, 15, 16, 20. 1303. Eccles., i. 6. 1304. Fol. 87, col. 346. 1305. Vol. ii. pp. 299, 300. 1306. Dogme et Rituel de la Haute Magie, i. 124. Also in T'sang-t-ung-ky, by Wei-Pa-Yang. 1307. Cocker's Christianity and Greek Philosophy, xi. p. 377. 1308. The cry of despair uttered by Count de Montlosier, in his Mystères de la Vie Humaine (p. 117), is a warrant that the Cause of “excellence and goodness,” supposed by Plato to pervade the Universe is neither his Deity, nor our World. “Au spectacle de tant de grandeur opposé à celui de tant de misère, l'esprit qui se met à observer ce vaste ensemble, se represente je ne sais quelle grande divinité, qu' une divinité, plus grande et plus pressante encore, aurait comme brisée et mise en pièces en dispersant les débris dans tout l'Univers.” The “still greater and still more exacting divinity” than the God of this world, supposed to be so “good”—is Karma. And this true Divinity shows well that the lesser one, our inner God (personal for the time being), has no power to arrest the mighty hand of this greater Deity—the Cause awakened by our actions generating smaller causes—which is called the Law of Retribution. 1309. See Isis Unveiled, i. xii and xviii. 1310. Stobæus, Ecl., i. 862. 1311. The Svastika is certainty one of the oldest symbols of the Ancient Races. In our century, says Kenneth R. H. Mackenzie (Royal Masonic Cyclopædia), the Svastika “has survived in the form of the mallet” in the Masonic Fraternity. Among the many “meanings,” given by the author, we do not find the most important, Masons evidently being ignorant of it. 1312. Isis Unveiled, i. 508. 1313. Ibid., p. 506. 1314. Ibid., p. 572. 1315. Ezekiel, ix. 4. 1316. Exodus, xii. 22. 1317. viii. 29. 1318. Op. cit., p. 204. 1319. See Dowson's Hindû Classical Dictionary. 1320. The Source of Measures, p. 204. 1321. Ibid., p. 205. 1322. See Moor's Hindû Pantheon, where Vittoba's left foot, in the figure of his idol, bears the mark of the nails. 1323. See Dr. Lundy's Monumental Christianity, fig. 72. 1324. Source of Measures, p. 52. 1325. Dogme et Rituel de la Haute Magie, ii. 88. 1326. The “Heavens” are identical with “Angels,” as already stated. 1327. Philosophumena, vi. 48; quoted by King, op. cit., p. 200. 1328. Op. cit., x. 3, 4. 1329. Pistis Sophia, pag. 378; King, ibid., loc. cit. 1330. See the Section on “The Chronology of the Brâhmans,” p. 69, supra. 1331. As confessed by C. W. King, the great authority on Gnostic antiquities, these “Gnostic” gems are not the work of the Gnostics, but belong to Pre-Christian periods, and are the work of “magicians” (op. cit., p. 241). 1332. King, ibid., p. 218. 1333. The lack of intuition in Orientalists and Antiquarians past and present, is remarkable. Thus, Wilson, the translator of Vishnu Purâna, declares in his Preface that in the Garuda Purâna he found “no account of the birth of Garuda.” Considering that an account of “Creation” in general is given therein, and that Garuda is coëternal with Vishnu, the Mahâ Kalpa, or Great Life-Cycle, beginning with and ending with the manifesting Vishnu, what other account of Garuda's birth could be expected! 1334. Ibid., loc. cit. 1335. See Revelation, xvii. 2 and 10; and Leviticus, xxiii. 15 to 18; the first passage speaking of the “seven Kings,” of whom five have gone; and the second about the “seven Sabbaths,” etc. 1336. Op. cit., x. 5-7. 1337. Pistis Sophia is an extremely important document, a genuine Evangel of the Gnostics, ascribed, at random to Valectinus, but much more probably a Pre-Christian work as to its original. A Coptic MS. of this work was brought back by Bruce from Abyssinia and discovered by Schwartze, in the British Museum, quite accidentally, and translated by him into Latin. The text and Schwartze's version were published by Petermann in the year 1853. In the text itself the authorship of this Book is ascribed to Philip the Apostle, whom Jesus bids sit down and write the revelation. It is genuine and ought to be as canonical as any other Gospel. Unfortunately it remains to this day untranslated into English. 1338. King, op. cit., p. 200. 1339. In the Cycle of Initiation, which was very long, Water represented the first and lower steps toward purification, while trials connected with Fire came last. Water could regenerate the Body of Matter; Fire alone, that of the Inner Spiritual Man. 1340. Chap. ix. 1341. See the Introduction by Káshináth Trimbak Telang, M.A. 1342. “Sacred Books of the East,” vol. viii. p. 276. 1343. Ibid. 1344. Ibid. 1345. Pp. 258, 259. 1346. Ibid., p. 257. 1347. Ibid., p. 259. 1348. In the astronomical and cosmical key, Vaishvânara is Agni, son of the Sun, or Vishvânara, but in the psycho-metaphysical symbolism it is the Self, in the sense of non-separateness, i.e., both divine and human. 1349. Here the speaker personifies the said divine Self. 1350. Ibid. 1351. Compare with these “pairs of opposites,” in the Anugîtâ, the “pairs” of Æons, in the elaborate system of Valentinus, the most learned and profound Master of the Gnosis. As the “pairs of opposites,” male and female, are all derived from Âkâsha (undeveloped and developed, differentiated and undifferentiated, or Self or Prajâpati), so are the Valentinian “pairs” of male and female Æons shown to emanate from Bythos, the preëxisting eternal Depth, and in their secondary emanation from Ampsiu-Ouraan, or sempiternal Depth and Silence, the second Logos. In the Esoteric emanation there are seven chief “pairs of opposites”; and so also in the Valentinian system there were fourteen, or twice seven. Epiphanius “copied one pair twice over,” Mr. C. W. King thinks, “and thus adds one pair to the proper fifteen.” (The Gnostics and their Remains, pp. 263, 264.) Here King falls into the opposite error; the pairs of Æons are not 15 (a “blind”) but 14, as the first Æon is That from which others emanate, Depth and Silence being the first and only emanation from Bythos. As Hippolytus shows: “The Æons of Valentinus are confessedly the six Radicals of Simon (Magus),” with the seventh, Fire, at their head. And these are: Mind, Intelligence, Voice, Name, Reason and Thought, subordinate to Fire, the Higher Self, or precisely the “Seven Winds” or the “Seven Priests” of Anugîtâ. 1352. Not necessarily at death only, but during Samâdhi or mystic trance. 1353. All the words and sentences between parenthetical marks are the writer's. This is translated directly from the Latin translation. King's translation conforms too much to Gnosticism as explained by the Church Fathers. 1354. Barbelo is one of the three “Invisible Gods,” and, as C. W. King believes, includes the “Divine Mother of the Saviour,” or rather Sophia Achamoth (cf. Pistis Sophia, pag. 359). 1355. Pagg. 378, 379. 1356. In other Purânas Jatâyu is the son of Aruna, Garuda's brother, both the sons of Kashyapa. But all this is external allegory. 1357. IX. viii. 12, 13. 1358. From Burnouf's Translation; see Wilson's Vishnu Purâna, iii. 300. 1359. Wilson, ibid., p. 302, note. 1360. See Vâyu Purâna, which places him in the list of the forty renowned sons of Kashyapa. 1361. The Ordinances of Manu, i. 16; Burnell's Translation, p. 3, note. 1362. Ibid., 27; p. 5. 1363. Vol. i. pp. 355, et seqq. 1364. Orthodoxie Maçonnique Suivie de la Maçonnerie Occulte et de l'Initiation Hermétique, J. M. Ragon, p. 430; see also the whole of Chapter XXVII, “Puissance des Nombres d'après Pythagore” for what follows. 1365. The reason for it is simple, and was given in Isis Unveiled. In geometry, one straight line fails to represent a perfect figure, nor can two straight lines constitute a perfect figure. The triangle is the first perfect figure. 1366. Ragon, ibid., p. 428, note. 1367. Ibid., p. 431. 1368. Op. cit., p. 113. 1369. Now what is the meaning and the reason of this figure? The reason is that Manas is the fifth principle, and that the Pentagon is the symbol of Man—not only of the five-limbed, but rather of the thinking, conscious Man. 1370. The reason for it becomes apparent when Egyptian symbology is studied. See further on. 1371. Ibid., p. 114. 1372. Ibid., pp. 114, 115. 1373. Book of the Dead, lxxxviii. 2. 1374. Philosophumena, v. 14. 1375. See Philosophumena, v. 14. 1376. So is Brahma's fifth head, said to be lost, burnt to ashes by Shiva's “central eye”; Shiva being also Panchânana “five-faced.” Thus the number is preserved and secrecy maintained on the true Esoteric meaning. 1377. “When the Sun passes away behind the 30th degree of Makara and will reach no more the sign of the Mînam (Pisces) then the Night of Brahmâ has come.” 1378. Death of every physical thing truly; but Mâra is also the unconscious quickener of the birth of the Spiritual. 1379. Osiris is called in the Book of the Dead (cxlii. B. 17) “Osiris, the double crocodile.” “He is the good and the bad Principle; the Day and the Night Sun, the God and the mortal man.” Thus far the Macrocosm and the Microcosm. 1380. Op. cit., p. 117. 1381. King's Gnostics and their Remains, p. 297. 1382. Reflecting on the cross, the author of The Source of Measures shows that this candlestick in the Temple “was so composed that, counting on either side, there were four candle-sockets; while, at the apex, there being one in common to both sides, there were in fact 3 to be counted on the one side and 4 on the other, making in all the number 7, upon the self-same idea of one in common with the cross display. Take a line of one unit in breadth by 3 units long, and place it on an incline; take another of 4 units long, and lean it upon this one, from an opposite incline, making the top unit of the 4 in length the corner or apex of a triangle. This is the display of the candlestick. Now, take away the line of 3 units in length, and cross it on the one of 4 units in length, and the cross form results. The same idea is conveyed in the six days of the week in Genesis, crowned by the seventh, which was used by itself as a base of circular measure” (p. 51). 1383. From a MS. supposed to be by “St. Germain,” embodied by Ragon, op. cit., p. 434. 1384. It had no such meaning in the beginnings, nor during the earlier dynasties. 1385. From an unpublished MS. 1386. From St. Germain's MS. 1387. Yet this sense, if once mastered, will turn out to be the secure casket which holds the keys to the Secret Wisdom. True, a casket so profusely ornamented that its fancy-work hides and conceals entirely any spring for opening it, and thus makes the unintuitional believe it has not, and cannot have, any opening at all. Still the keys are there, deeply buried, yet ever present to him who searches for them. 1388. Vishnu Purúna, I. xv; Wilson's Trans., ii. 29. 1389. Quoted in Gerald Massey's The Natural Genesis, i. 427. 1390. With the Christians, most undeniably. With the Pre-Christian Symbologists it was, as said, the Bed or Couch of Torture during the Initiation Mystery, the “Crucifix” being placed horizontally, on the ground, and not erect, as at the time when it became the Roman gallows. 1391. So it was, and could not be otherwise. Julian, the Emperor, was an Initiate, and as such knew well the “mystery-meaning” both metaphysical and physical. 1392. Op. cit., ibid., p. 433. 1393. Book of the Dead. xxxix. Apophis or Apap is the Serpent of Evil, the symbol of human passions. The Sun (Osiris-Horus) destroys him, and Apap is thrown down, bound and chained. The God Aker, the “Chief of the Gate of the Abyss” of Aker, the Realm of the Sun (xv. 39), binds him. Apophis is the enemy of Ra (Light), but the “great Apap has fallen!” exclaims the Defunct. “The Scorpion has hurt thy mouth,” he says to the conquered enemy (xxxix. 7). The Scorpion is the “worm that never dies” of the Christians. Apophis is bound on the Tau or Tat, the “emblem of stability.” (See the erection of Tat in Tatoo, xviii.) 1394. So have the crypts in Cis-Himâlayan regions where Initiates live, and where their ashes are placed for seven lunar years. 1395. The Natural Genesis, i. 432. 1396. The Cross and the Tree are identical and synonymous in symbolism. 1397. lvii. 3. 1398. Ibid., 5. 1399. Sermon clx. 1400. Vishnu Purâna, Wilson's Trans., iii. 174, note by Fitzedward Hall. 1401. Hence the Initiates in Greece called the Tau Γαιήιος, “son of Gaia,” “sprung from Earth,” like Tityos in the Odyssey (vii. 324). 1402. Ragon, Orthodoxie Maçonnique, etc., pp. 432, 433. 1403. Ibid., p. 433, note. 1404. See the Mahâbhârata, e.g., III. 189, 3, where Vishnu says, “I called the name of water Nârâ in ancient times, and am hence called Nârâyana, for that was always the abode I moved in (Ayana).” It is into the Water, or Chaos, the “Moist Principle” of the Greeks and Hermes, that the first seed of the Universe is thrown. “The ‘Spirit of God’ moves on the dark waters of Space”; hence Thales makes of it the primordial element and prior to Fire, which was yet latent in that Spirit. 1405. See the bronze statue of Tripurântaka Shiva, “Mahâdeva destroying Tripurâsura,” at the Museum of the India House. 1406. Ragon, ibid., p. 433, note. 1407. There are learned Brâhmans who have protested against our septenary division. They are right from their own standpoint, as we are right from ours. Leaving the three aspects, or adjunct principles out of calculation, they accept only four Upâdhis, or Bases, including the Ego—the reflected image of the Logos in the Kârana Sharîra—and even “strictly speaking ... only three Upâdhis.” For purely theoretical metaphysical philosophy, or purposes of meditation, these three may be sufficient, as shown by the Târaka Yoga system; but for practical occult teaching our septenary division is the best and easiest. It is, however, a matter of school and choice. 1408. Commentary, Book ix. F. 19. 1409. Protista are not animals. The reader is asked to bear in mind that when we speak of “animals,” the mammalians alone are meant. Crustacea, fishes, and reptiles are contemporary with, and most have preceded, physical man in this Round. All were bisexual, however, before the age of mammalia in the closing portion of the Secondary or Mesozoic ages, yet nearer to the Palæozoic than the Cænozoic ages. Smaller marsupial mammalia are contemporary with the huge reptilian monsters of the Secondary. 1410. Æneid, vi. 725-729. “First [Divine] Spirit within sustains the heavens, the earth and watery plains, the moon's orb and shining stars and the [Eternal] Mind diffused through all the parts [of Nature], actuates the whole stupendous frame and mingles with the vast body [of the Universe]. Thence proceed the race of men and beasts, the vital principles of the flying kind and the monsters which the Ocean breeds under its smooth crystal plane.” “All proceeds from Ether and from its seven natures”—said the Alchemists. Science knows these only in their superficial effects. 1411. Compare Descent of Man, p. 164. 1412. Bartlett's Land and Water. 1413. Source of Measures, p. 65. The author explains: “Note that in Hebrew, Jared, the father of Enoch, is construed to be ‘the mount of descent,’ and it is said to be the same with Ararat, on which the cubical structure of Noah, or foundation measure, rested. Jared, in Hebrew, is י־רד. The root derivations are the same with those of Ararat, of acre, of earth. The Hebrew י־רד is literally, in British, Y R D; hence, in Jared, is to be found literally, our English word yard (and also י־רד, for Jah, or Jehovah, is rod). It is noteworthy that the son of Jared, viz., Enoch, lived 365 years; and it is said of him, by rabbinical commentators, that the year period of 365 days was discovered by him, thus bringing, again, time and distance values together, i.e., year time descended, by coördination, through the yard, or Jared, who thus was its father, in or through Enoch; and truly enough, 1296 = yard (or Jared) × 4 = 5184, the characteristic value of the solar day, in thirds, which, as stated, may be styled the parent, numerically, of the solar year” (ibid.). This, however, by the astronomical and numerical kabalistic methods. Esoterically, Jared is the Third Race and Enoch the Fourth—but as he is taken away alive he symbolizes also the Elect saved in the Fourth, while Noah is the Fifth from the beginning—the family saved from the Waters, eternally and physically. 1414. vii. 2, 3. 1415. Five Years of Theosophy, pp. 202, 203. 1416. Ibid., p. 200. 1417. Oliver's Pythagorean Triangle, p. 104. 1418. De Anim. Procr., 1027. 1419. Oliver, ibid., p. 112. 1420. Reuchlin è Cabala, l. ii; Oliver, ibid., p. 104. 1421. In The Source of Measures, the author shows (pp. 50, 51) that the figure of the cube unfolded in connection with the circle “becomes ... a cross proper, or of the tau form, and the attachment of the circle to this last gives the ansated cross of the Egyptians.... While there are but 6 faces to a cube, the representation of the cross as the cube unfolded, as to the cross-bars, displays one face of the cube as common to two bars, counted as belonging to either [i.e., once counted horizontally, and once vertically]; ... 4 for the upright, and 3 for the cross-bar, making seven in all. Here we have the famous 4 and 3 and 7.

” Esoteric Philosophy explains that four is the symbol of the Universe in its potential state, or Chaotic Matter, and that it requires Spirit to permeate it actively; i.e., the primordial abstract Triangle has to quit its one-dimensional quality and spread across that Matter, thus forming a manifested basis on the three-dimensional space, in order that the Universe should manifest intelligibly. This is achieved by the cube unfolded. Hence the ansated cross as the symbol of man, generation and life. In Egypt Ank signified “soul,” “life” and “blood.” It is the ensouled, living man, the septenary. 1422. Supra, p. 626. 1423. Oliver, ibid., p. 114. 1424. Pythag., p. 61. 1425. Oliver, ibid., p. 172. 1426. De Plac. Phil., p. 878. 1427. See Oliver, ibid., p. 106. 1428. Ibid., p. 108. 1429. Reuchlin, ut supra, p. 689; Oliver, ibid., pp. 112, 113. 1430. Oliver, ibid., p. 118. 1431. Bucolica, Ecl. viii. 75. 1432. Philo, De Mund. Opif.; Oliver, ibid., p. 172. 1433. The seven Planets are not limited to this number because the Ancients knew of no others, but simply because they were the primitive or primordial “Houses” of the seven Logoi. There may be nine and ninety-nine other planets discovered—this does not alter the fact of these seven alone being sacred. 1434. Oliver, ibid., pp. 173, 174. 1435. Ibid., loc. cit. 1436. The Natural Genesis, i. 545. 1437. Ibid. 1438. In Timæus, iii.; ibid. 1439. Oliver, ibid., p. 175. 1440. See Section F., infra, “The Seven Souls of the Egyptologists.” 1441. The Seven Centres of Energy evolved, or rendered objective by the action of Fohat upon the One Element; or, in fact, the “Seventh Principle” of the Seven Elements which exist throughout manifested Kosmos. We may here point out that they are in truth the Sephiroth of the Kabalists; the “Seven gifts of the Holy Ghost” in the Christian system; and in a mystical sense, the seven children or sons of Devakî killed before the birth of Krishna by Kansa. Our seven principles symbolize all of these. We have to part or separate from them before we reach the Krishna or Christ-state, that of a Jîvanmukta, and centre ourselves entirely in the highest, the Seventh or the One. 1442. Μοῖρα, is destiny, not “Fate,” in this case, as it is an appellation, not a proper noun. (See Wolf's transl., Odyssey, xxii. 413.) But Moira, the Goddess of Fate, is a deity who, like Αἶσα, gives to all their portion of good and evil (Liddell and Scott's Lexicon), and is therefore Karma. By this abbreviation, however, the subject to Destiny or Karma is meant, the Self or Ego, and that which is reborn. Nor is Ἀντιμῖμον Πνεύματος our conscience, but our Buddhî; nor is it again the “counterfeit” of Spirit but “modelled after,” or a “counterpart” (Aristoph., Thesmophor., 27) of the Spirit—which Buddhî is, as the vehicle of Âtmâ. 1443. The Gnostics and their Remains, pp. 37, 38. 1444. Rig Veda, iii. 54. 16; ii. 29. 3, 4. 1445. Prof. Roth (in Peter's Lexicon) defines the Angirasas as an intermediate race of higher Beings between Gods and Men; while Prof. Weber, according to his invariable custom of modernizing and anthropomorphizing the divine, sees in them the original priests of the religion which was common to the Âryan Hindûs and Persians. Roth is right. “Angirasas” was one of the names of the Dhyânîs, or Deva-Instructors (Guru-Devas), of the late Third, the Fourth, and even of the Fifth Race Initiates. 1446. Ibid., x. 62. 1, 4. 1447. Ibid., x. 90. 1. 1448. Ibid., x. 90. 5. 1449. Rig Veda, x. 113. 5. 1450. Ibid., i. 35. 8. 1451. Ibid., loc. cit. 1452. Ibid., ix. 86. 29. 1453. Only three submerged, or otherwise destroyed, Continents—for the first Continent of the First Race exists to this day and will prevail to the last—are described in the Occult Doctrine, the Hyperborean, the Lemurian (adopting a name now known in Science), and the Atlantean. Most of Asia issued from under the waters after the destruction of Atlantis; Africa came still later, while Europe is the fifth and the latest continent—portions of the two Americas being far older. But of these, more anon. The Initiates who recorded the Vedas—or the Rishis of our Fifth Race—wrote at a time when Atlantis had already gone down. Atlantis is the fourth Continent that appeared, but the third that disappeared. 1454. Compare Vishvakarman. 1455. Ibid., x. 20. 1, 16. 1456. Nor is this Archaic Teaching so very unscientific, since one of the greatest Naturalists of the age—the late Professor Agassiz—admitted the multiplicity of the geographical origins of man, and supported it to the end of his life. The unity of the human species was accepted by the illustrious Professor of Cambridge (U.S.A.) in the same way as it is by the Occultists—namely, in the sense of their essential and original homogeneity and their origin from one and the same source, e.g., Negroes, Âryans, Mongols, etc., have all originated in the same way and from the same ancestors. These latter were all of one essence, though differentiated, since they belonged to seven planes which differed in degree though not in kind. That original physical difference was only a little more accentuated by that of geographical and climatic conditions, later on. This is not the theory of Agassiz, of course, but the Esoteric version. It is fully discussed in the Addenda, Part III. 1457. See the enumeration of the seven Spheres—not the “Karshvare of the earth,” as generally believed—in Fargard xix. 30, et seqq. 1458. The seven Worlds are, as has been said, the seven Spheres of the Chain, each presided over by one of the seven “Great Gods” of every religion. When the religions became degraded and anthropomorphized, and the metaphysical ideas nearly forgotten, the synthesis or the highest, the seventh, was separated from the rest, and that personification became the eighth God, whom Monotheism tried to unify but—failed. In no exoteric religion is God really one, if analyzed metaphysically. 1459. The six invisible Globes of our Chain are both “Worlds” and “Earths” as is our own, although invisible. But where could be the six invisible Earths on this Globe? 1460. Vendîdâd, S. B. E., vol. iv. pp. lix. lx., and note. 1461. See Rig Veda, i. 34; iii. 56; vii. 10. 411, and v. 60. 6. 1462. Vendîdâd, op. cit., p. 13. 1463. Death came only after man had become a physical creature. The men of the First Race, and also of the Second, dissolved and disappeared in their progeny. 1464. Op. cit., p. 12. 1465. I. xxiv. 1. 1466. Vishnu Purâna, Wilson's Trans., i. lxxx. 1467. As Parâshara says: “These are the seven persons by whom in the several Manvantaras created beings have been protected. Because the whole world has been pervaded by the energy of the deity, he is entitled Vishnu, from the root Vish, ‘to enter,’ or ‘'pervade’; for all the gods, the Manus, the seven Rishis, the sons of the Manus, the Indras, the sovereigns of the gods, all are but the impersonated might [Vibhûtayah, potencies] of Vishnu.” (Ibid., iii. 18, 19.) Vishnu is the Universe; and the Universe itself is divided in the Rig Veda into seven regions—which ought to be sufficient authority, for the Brâhmans at all events. 1468. Ibid., iii. 15. 1469. Hymn xix. 53. 1470. Vishnu is all—the worlds, the stars, the seas, etc. Vishnu “is all that is, all that is not.... [But] he is not a substance (Vastubhûta).” (Vishnu Purâna, Book II, Ch. xii; Wilson's Trans., ii. 309.) “That which people call the highest God is not a substance but the cause of it; not one that is here, there, or elsewhere, not what we see, but that in which all is—Space.” 1471. Vishnu Purâna, Wilson's Trans., ii. 306. 1472. Therefore it is said in the Purânas that the sight at night of Dhruva, the polar star, and of the celestial Porpoise (Shishumâra, a constellation) “expiates whatever sin has been committed during the day.” (Ibid., p. 306.) The fact is that the rays of the four stars in the “circle of perpetual apparition”—the Agni, Mahendra, Kashyapa, and Dhruva, placed in the tail of Ursa Minor (Shishumâra)—focussed in a certain way and on a certain object, produce extraordinary results. The Astro-magians of India will understand what is meant. 1473. Ibid., iii. 15. 1474. Dowson's Hindû Classical Dictionary, sub voc. “Shiva,” p. 298. 1475. Vishnu Purâna, op. cit., ii. 78. 1476. In the Râmâyana it is Bâla-Râma, Krishna's elder brother, who does this. 1477. With regard to the origin of Rudra, it is stated in several Purânas that his (spiritual) progeny, created in him by Brahmâ, is not confined to either the seven Kumâras or the eleven Rudras, etc., but “comprehends infinite numbers of beings in person and equipments like their (virgin) father. Alarmed at their fierceness, numbers, and immortality, Brahmâ desires his son Rudra to form creatures of a different and mortal nature.” Rudra refusing to create, desists, etc., hence Rudra is the first rebel. (Linga, Vâyu, Matsya, and other Purânas.) 1478. Diti is shown to have been thus frustrated in the Dvâpara Yuga, during that period when the Fourth Race was flourishing. 1479. Notwithstanding the terrible, and evidently purposed, confusion of Manus, Rishis, and their progeny in the Purânas, one thing is made clear: there have been and there will be seven Rishis in every Root-Race, called also Manvantara in the sacred books, just as there are fourteen Manus in every Round, the presiding Gods, the Rishis and sons of the Manus, being identical. (See Vishnu Purâna, III. i; Wilson's Trans., iii. 19.) Six Manvantaras are given, the seventh being our own, in the Vishnu Purâna. The Vâyu Purâna furnishes the nomenclature of the sons of the fourteen Manus in every Manvantara, and the sons of the seven Sages or Rishis. The latter are the progeny of the Progenitors of mankind. All the Purânas speak of the seven Prajâpatis of this period or Round. 1480. “Châkshusha was the Manu of the sixth period [Third Round and Third Race], in which Indra was Manojava”—Mantradruma in the Bhâgavata Purâna. (Vishnu Purâna, Wilson's Trans., iii. 12.) As there is a perfect analogy between the Great Round (Mahâkalpa), each of the seven Rounds, and each of the seven great Races in every one of the Rounds—therefore, Indra of the sixth period, or Third Round, corresponds to the close of the Third Race, at the time of the Fall or the separation of sexes. Rudra, as the father of the Maruts, has many points of contact with Indra, the Marutvân, or “Lord of the Maruts.” Rudra is said to have received his name because of his weeping. Hence Brahmâ called him Rudra; but he wept yet seven times more and so obtained seven other names—of which he uses one during each “period.” 1481. Ibid., ii. 231. 1482. In Vishnu Puranâ, Book II. Chap. iv. (Wilson, ii. 205), it is stated that the “Earth,” “with its continents, mountains, oceans, and exterior shell, is fifty crores [five hundred millions] of Yojanas in extent”; to which the translator remarks: “This comprises the planetary spheres; for the diameter of the seven zones and oceans—each ocean being of the same diameter as the continent it encloses, and each successive continent being twice the diameter of that which precedes it—amounts to but two crores or fifty-four lakhs.... ‘Whenever any contradictions in different Purânas are observed, they are to be ascribed ... to differences of Kalpas and the like.’ ” “The like” ought to read “occult meaning,” an explanation which is withheld by the commentator, who wrote for exoteric, sectarian purposes, and was misunderstood by the translator for various other reasons, the least of which is—ignorance of the Esoteric Philosophy. 1483. The Phœnix, although generally connected with the Solar Cycle of 600 years—the Western cycle of the Greeks and other nations—is a generic symbol for several kinds of cycles, ciphers being taken out or more added according to which cycle is meant. 1484. See Book of Ali, Russian transl. 1485. The tense is past, because the book is allegorical, and has to veil the truths it contains. 1486. Oriental Collections, ii. 119; quoted by Kenealy, op. cit., pp. 175, 176. 1487. Ibid., loc. cit. 1488. Op. cit., xvii. 9, 10. 1489. Section VI; Leviticus, xxiii. 15, et seqq. 1490. Vie de Notre Seigneur Jésus-Christ, Introduction; quoted by De Mirville, Pneumatologie, iv. 50. 1491. See Suidas, sub voc. Ἥλιος. 1492. Pliny, Hist. Nat., vii. 56. 1493. “Menses in quinos dies descripserunt dies” (lviii. 9). 1494. Lib. i. c. 26. 1495. Hist. Nat., vii. 48, and Life of Numa, 16. 1496. Mèm. Acad. Ins., xvi. c. 48; iii. 183. 1497. Voyage en Sibérie, iii. 19. 1498. The spheres of action of the combined Forces of Evolution and Karma are (1) the Super-spiritual or Noumenal; (2) the Spiritual; (3) the Psychic; (4) the Astro-ethereal; (5) the Sub-astral; (6) the Vital; and (7) the purely Physical Spheres. 1499. Adbhutam, see Atharva Veda, x. 105. 1500. In Hindûism, as understood by the Orientalists from the Atharva Veda, the three Rajamsi refer to the three “strides” of Vishnu; his ascending higher step being taken in the highest world (A. V., vii. 99, 1; cf. i. 155, 5). It is the Divo Rajah, or the “sky,” as they think it. But it is something besides this in Occultism. The sentence, pâreshu gûhyeshu vrateshu (cf., i. 155, 3, and ix. 75, 2, or again, x. 114), in Atharva Veda, has yet to be explained. 1501. Medical Review, July, 1844. 1502. H. Grattan Guinness, F.R.G.S., in his Approaching End of the Age, p. 258. 1503. Lancet, 1842, 1843. 1504.

Приведя ряд иллюстраций из естественной истории, доктор добавляет: «Факты, которых я кратко коснулся, являются общими фактами и не могут происходить изо дня в день у столь многих миллионов животных всякого рода... от личинки или яйца мельчайшего насекомого до человека, в определенные периоды, от простой случайности или совпадения... В целом, я думаю, невозможно прийти к менее общему выводу, чем этот, что у животных изменения происходят каждые три с половиной, семь, четырнадцать, двадцать один или двадцать восемь дней, или через определенное число недель» — или семеричные циклы. Опять же, тот же доктор Лейкок утверждает, что: «Какой бы тип ни проявляла лихорадка, на седьмой день будет пароксизм... четырнадцатый будет примечателен как день поправки... [происходит либо исцеление, либо смерть]. Если четвертый [пароксизм] будет тяжелым, а пятый менее тяжелым, болезнь закончится на седьмом пароксизме, и... изменение к лучшему... будет видно на четырнадцатый день... а именно, около трех или четырех часов утра, когда система наиболее вялая». («Approaching End of the Age», Граттан Гиннесс, стр. 258-269, где это процитировано).

Это чистое «прорицание» по циклическим расчетам, и оно связано с халдейской астролатрией и астрологией. Таким образом, материалистическая наука — в своей медицине, самой материалистической из всех — применяет наши оккультные законы к болезням, изучает естественную историю с их помощью, признает их присутствие как факт в Природе, и все же вынуждена насмехаться над тем же архаическим знанием, когда на него претендуют оккультисты. Ибо если таинственный Семеричный Цикл является законом в Природе, а он им является, как доказано; если он контролирует как эволюцию, так и инволюцию (или смерть) в царствах энтомологии, ихтиологии и орнитологии, как и в царстве животных млекопитающих и человека — почему он не может присутствовать и действовать в Космосе в целом, в его естественных (хотя и оккультных) делениях времени, рас и ментального развития? И почему, далее, древнейшие Адепты не могли изучить и полностью овладеть этими циклическими законами во всех их аспектах? Действительно, доктор Страттон утверждает как физиологический и патологический факт, что «в здоровом состоянии пульс человека чаще утром, чем вечером, в течение шести дней из семи; и что на седьмой день он медленнее». («Edinburgh Medical and Surgical Journal», янв. 1843 г.; там же, loc. cit.) Почему тогда оккультист не может показать то же самое в космической и земной жизни, в пульсе Планеты и Рас? Доктор Лейкок делит жизнь на три великих семеричных периода; первый и последний, каждый длится 21 год, а центральный период или расцвет жизни длится 28 лет, или четырежды семь. Он подразделяет первый на семь отчетливых стадий, а два других — на три меньших периода, и говорит, что: «Фундаментальной единицей больших периодов является одна неделя из семи дней, каждый день по двенадцать часов, и что простые и сложные кратные этой единицы определяют длину этих периодов в том же соотношении, как кратные единицы двенадцати часов определяют меньшие периоды. Этот закон связывает все периодические жизненные явления вместе и соединяет периоды, наблюдаемые у низших кольчатых животных, с периодами самого человека, высшего из позвоночных». (Там же, стр. 267.) Если Наука делает это, почему она должна презирать оккультную информацию, что — используя язык доктора Лейкока — одна Неделя Манвантарного (Лунного) Двухнедельника, из четырнадцати Дней (или семи Ману), тот Двухнедельник из двенадцати Часов в Дне, представляющий семь Периодов или семь Рас — теперь прошла? Этот язык Науки прекрасно подходит к нашей Доктрине. Человечество прожило более «одной недели из семи дней, каждый день по двенадцать часов», поскольку три с половиной Расы теперь ушли навсегда, Четвертая погрузилась, и мы сейчас в Пятой Расе.