«Тайная Доктрина, Том 3»

Как говорит Балланш, цитируемый Рагоном: «Разрушение — великий Бог Мира», оправдывая тем самым философскую концепцию индусского Шивы. Согласно этому неизменному и священному закону, «посвященный был обязан убить Инициатора; иначе посвящение оставалось неполным... Именно смерть порождает жизнь». Orthodoxie maçonnique, стр. 104. Все это, однако, было эмблематично и экзотерично. Оружие и убийство должны пониматься в их аллегорическом смысле.

510.

Orthodoxie maçonnique, pp. 102-104.

511.

Op. cit., i. 15.

512.

Five Years of Theosophy, p. 258. A curious question to start and to deny, when it is well-known even to the Orientalists that, to take but one case, there is Yaska, who was a predecessor of Pânini, and his work still exists; there are seventeen writers of Nirukta (glossary) known to have preceded Yaska.

513.

La Mère d'Apis, p. 47.

514.

One just initiated is called the “first-born,” and in India he becomes dwija, “twice born,” only after his final and supreme Initiation. Every Adept is a “Son of God” and a “Son of Light” after receiving the “Word,” when he becomes the “Word” himself, after receiving the seven divine attributes or the “lyre of Apollo.”

515.

See De Mirville, iv. 15.

516.

II. Kings, xxiii. 4-13.

517.

Judges, xiii. 18. Samson, Manoah's son, was an Initiate of that “Mystery” Lord, Ja-va; he was consecrated before his birth to become a “Nazarite” (a chela) an Adept. His sin with Dalilah, and the cropping of his long hair that “no razor was to touch” shows how well he kept his sacred vow. The allegory of Samson proves the Esotericism of the Bible, as also the character of the “Mystery Gods” of the Jews. True, Môvers gives a definition of the Phœnician idea of the ideal sunlight as a spiritual influence issuing from the highest God, Iao, “the light conceivable only by intellect—the physical and spiritual Principle of all things; out of which the soul emanates.” It was the male Essence, or Wisdom, while the primitive matter or Chaos was the female. Thus the first two principles, co-eternal and infinite, were already with the primitive Phœnicians, spirit and matter. But this is the echo of Jewish thought, not the opinion of Pagan Philosophers.

518.

See Isis Unveiled, ii. 526.

519.

Beth-San or Scythopolis in Palestine had that designation; so had a spot on Mount Parnassus. But Diodorus declares that Nyssa was between Phœnicia and Egypt; Euripides states that Dionysos came to Greece from India; and Diodorus adds his testimony: “Osiris was brought up in Nyssa, in Arabia the Happy; he was the son of Zeus, and was named from his father (nominative Zeus, genitive Dios) and the place Dio-Nysos”—the Zeus or Jove of Nyssa. This identity of name or title is very significant. In Greece Dionysos was second only to Zeus, and Pindar says: “So Father Zeus governs all things, and Bacchus he governs also.”

520.

Ex., xvii. 15.

521.

Phædrus, Cary's translation, p. 326.

522.

Life of Pythagoras, p. 297. “Since Pythagoras,” he adds, “also spent two and twenty years in the adyta of the temples in Egypt, associated with the Magians in Babylon, and was instructed by them in their venerable knowledge, it is not at all wonderful that he was skilled in Magic or Theurgy, and was therefore able to perform things which surpass merely human power, and which appear to be perfectly incredible to the vulgar” (p. 298).

523.

This expression must not be understood simply literally; for, as in the initiation of certain Brotherhoods, it has a secret meaning that we have just explained; it was hinted at by Pythagoras, when he describes his feelings after the Initiation, and says that he was crowned by the Gods in whose presence he had drunk “the waters of life”—in the Hindu Mysteries there was the fount of life, and soma, the sacred drink.

524.

Eleusinian and Bacchic Mysteries, T. Taylor, p. 46, 47.

525.

ii. 111, 113.

526.

Eleusinian and Bacchic Mysteries, p. 63.

527.

Op. cit., p. 65.

528.

Quoted by Taylor, p. 66.

529.

Verses 35-38.

530.

Phædrus, 64, quoted by Taylor, p. 64.

531.

Isis Unveiled, ii. 114.

532.

This is false, and the Abbé Constant (Éliphas Lévi) knew it was so. Why did he promulgate the untruth?

533.

Dogme de la Haute Magie, i. 219, 220.

534.

Orthodoxie Maçonnique, p. 99.

535.

Five Years of Theosophy, p. 214.

536.

In I. Peter, ii. 3, Jesus is called “the Lord Chrestos.”

537.

Isis Unveiled, ii. 323.

538.

Buddhism in Tibet, p. 31.

539.

The Âryans replaced the living cow by one made of gold, silver or any other metal, and the rite is preserved to this day, when one desires to become a Brâhman, a twice-born, in India.

540.

Op. cit., p. 141.

541.

In Ragon's Orthodoxie Maçonnique, p. 105, note, we find the following statement—borrowed from Albumazar the Arabian, probably: “The Virgin of the Magi and Chaldæans. The Chaldæan sphere [globe] showed in its heavens a newly-born babe, called Christ and Jesus; it was placed in the arms of the Celestial Virgin. It was to this Virgin that Eratosthenes, the Alexandrian Librarian, born 276 years before our era, gave the name of Isis, mother of Horus.” This is only what Kircher gives (in Ædipus Ægypticus, iii. 5), quoting Albumazar: “In the first decan of the Virgin rises a maid, called Aderenosa, that is pure, immaculate virgin ... sitting upon an embroidered throne nursing a boy...; a boy, named Jessus ... which signifies Issa, whom they also call Christ in Greek.” (See Isis Unveiled, ii. 491.)

542.

Now called St. Reine (Côte d'Or) on the two streams, the Ose and the Oserain. Its fall is a historical fact in Keltic Gaulish History.

543.

Orthodoxie Maçonnique, p. 22.

544.

Op. cit., p. 22.

545.

The Christian mob in 389 of our era completed the work of destruction upon what remained; most of the priceless works were saved for students of Occultism, but lost to the world.

546.

Op. cit. p. 23. J. M. Ragon, a Belgian by birth, and a Mason, knew more about Occultism than any other non-initiated writer. For fifty years he studied the ancient Mysteries wherever he could find accounts of them. In 1805, he founded at Paris the Brotherhood of Les Trinosophes, in which Lodge he delivered for years lectures on Ancient and Modern Initiation (in 1818 and again in 1841), which were published, and now are lost. Then he became the writer in chief of Hermes, a masonic paper. His best works were La Maçonnerie Occulte and the Fastes Initiatiques. After his death, in 1866, a number of his MSS. remained in the possession of the Grand Orient of France. A high Mason told the writer that Ragon had corresponded for years with two Orientalists in Syria and Egypt, one of whom is a Kopt gentleman.

547.

Op. cit., iv. 462.

548.

History of Magic, ii. 11.

549.

Neo-Platonism and Alchemy, p. 15.

550.

Loc. cit.

551.

Op. cit., pp. 9, 10.

552.

This Divine Effulgence and Essence is the light of the Logos; only the Vedântin would not use the pronoun “He,” but would say “It.”

553.

Loc. cit., note, p. 10.

554.

Loc. cit., note.

555.

See Esoteric Buddhism, by A. P. Sinnett, Fifth Edition.

556.

See Isis Unveiled, Vol. I., pp. 589-595. The “Sons of God” and their war with the giants and magicians.

557.

Loc. cit., note.

558.

Op. cit., p. 18.

559.

Op. cit., p. 8.

560.

No orthodox Christian has ever equalled, far less surpassed, in the practice of true Christ-like virtues and ethics, or in the beauty of his moral nature, Ammonius, the Alexandrian pervert from Christianity (he was born from Christian parents).

561.

Op. cit., pp. 3, 4.

562.

Quoted by Dr. Wilder, p. 5.

563.

“Mortification” is here meant in the moral, not the physical sense; to restrain every lust and passion, and live on the simplest diet possible.

564.

This is the Neo-Platonic teaching adopted as a doctrine in the Roman Catholic Church, with its worship of the Seven Spirits.

565.

The Church has made of it the worship of devils. “Daimon” is Spirit, and relates to our divine Spirit, the seventh Principle and to the Dhyân Chohans. Jesus prohibited going to the temple or church “as Pharisees do” but commanded that man should retire for prayer (communion with his God) into a private closet. Is it Jesus who would have countenanced in the face of the starving millions, the building of the most gorgeous churches?

566.

Op. cit., p. 7.

567.

Op. cit., p. 7.

568.

Op. cit., p. 18.

569.

Талмуд приводит историю о четырех Танаимах, которые, согласно аллегорическим терминам, входят в сад наслаждений, то есть посвящаются в оккультную и конечную науку.

«Согласно учению наших святых учителей, имена четверых, вошедших в сад наслаждений: Бен Азай, Бен Зома, Ахер и Рабби Акиба...

«Бен Азай посмотрел и — потерял зрение.

«Бен Зома посмотрел и — потерял разум.

«Ахер совершил грабежи в плантации» (все перепутал и потерпел неудачу). «Но Акиба, который вошел с миром, вышел из него с миром; ибо святой, чье имя он благословил, сказал: “Этот старик достоин служить нам со славой”».

«Ученые комментаторы Талмуда, раввины синагоги, объясняют, что сад наслаждений, в который входят эти четыре персонажа, есть не что иное, как та таинственная наука, самая ужасная из наук для слабых интеллектов, которая ведет прямо к безумию», — говорит А. Франк в своей «Каббале». Не чистым сердцем и не тому, кто учится лишь с целью совершенствования себя и тем самым легче обретая обещанное бессмертие, следует бояться; но скорее тому, кто делает из науки наук греховный предлог для мирских мотивов, следует трепетать. Последний никогда не поймет каббалистических эвокаций высшего посвящения. — Разоблаченная Изида, II, 119.

570.

Isis Unveiled, ii. 119.

571.

See Neo-Platonism, p. 9.

572.

See the Code published by Sir William Jones, Chapter ix. p. 11.

573.

Pliny: Hist. Nat., xxx. 1; Ib., xvi. 14; xxv. 9, etc.

574.

Pomponius ascribes to them the knowledge of the highest sciences.

575.

Cæsar, iii. 14.

576.

Pliny, xxx. Isis Unveiled, i. 18.

577.

“The care which they took in educating youth, in familiarizing it with generous and virtuous sentiments, did them peculiar honour, and their maxims and discourses, as recorded by historians, prove that they were expert in matters of philosophy, metaphysics, astronomy, morality and religion,” says a modern writer. “If kings or princes desired the advice or the blessings of the holy men, they were either obliged to go themselves, or to send messengers. To these men no secret power of either plant or mineral was unknown. They had fathomed nature to its depths, while psychology and physiology were to them open books, and the result was that science that is now termed, so superciliously, magic.”

578.

Op. cit., p. 9.

579.

Op. cit., p. 11.

580.

Hermes, iv. 6.

581.

From Saraph שרף “fiery, burning,” plural (see Isaiah, vi. 2-6). They are regarded as the personal attendants of the Almighty, “his messengers,” angels or metatrons. In Revelation they are the “seven burning lamps” in attendance before the throne.

582.

Venus with the Chaldæans and Egyptians was the wife of Proteus, and is regarded as the mother of the Kabiri, the sons of Phta or Emepth—the divine light or the Sun. The angels answer to the stars in the following order: The Sun, the Moon, Mars, Venus, Mercury, Jupiter, and Saturn; Michael, Gabriel, Samael, Anael, Raphael, Zachariel, and Orifiel; this is in religion and Christian Kabalism; astrologically and esoterically the places of the “regents” stand otherwise, as also in the Jewish, or rather the real Chaldæan Kabalah.

583.

Loc. cit., xiv. 12.

584.

This is one more proof that the Ancients knew of seven planets besides the Sun; for otherwise which is the eighth in such a case? The seventh, with two others, as stated, were “mystery” planets, whether Uranus or any other.

585.

II. Sam., vi. 20-22.

586.

Judges, xxi. 21, et seq.

587.

I. Kings, xviii. 26.

588.

This dance—the Râsa Mandala, enacted by the Gopîs or shepherdesses of Krishna, the Sun-God, is enacted to this day in Râjputâna in India, and is undeniably the same theo-astronomical and symbolical dance of the planets and the Zodiacal signs, that was danced thousands of years before our era.

589.

Isis Unveiled, ii. 45.

590.

II. Epistle, i. 19. The English text says: “Until the day-star arise in your heart,” a trifling alteration which does not really matter—as Lucifer is the day as well as the “morning” star—and it is less shocking to pious ears. There are a number of such alterations in the Protestant bibles.

591.

Again the English translation changes the word “Sun” into “day-spring.” The Roman Catholics are decidedly braver and more sincere than the Protestant theologians. De Mirville: iv. 34, 38.

592.

Thus said the Egyptians and the Sabæans in days of old, the symbol of whose manifested gods, Osiris and Bel, was the sun. But they had a higher deity.

593.

Exiled from the Protestant bible but left in the Apocrypha which, according to Article VI. of the Church of England, “she doth read for example of life and instruction of manners” (?), but not to establish any doctrine.

594.

Cornelius a Lapide, v. 248.

595.

Ecclesiastes, xliii. The above quotations are taken from De Mirville's chapter “On Christian and Jewish Solar Theology,” iv. 35-38.

596.

Nevertheless the Church has preserved in her most sacred rites the “star-rites” of the Pagan Initiates. In the pre-Christian Mithraic Mysteries, the candidate who overcame successfully the “twelve Tortures” which preceded the final Initiation, received a small round cake or wafer of unleavened bread, symbolising in one of its meanings, the solar disc, and known as the manna (heavenly bread).... A lamb, or a bull even, was killed, and with the blood the candidate had to be sprinkled, as in the case of the Emperor Julian's initiation. The seven rules or mysteries that are represented in the Revelation as the seven seals which are opened in order were then delivered to the newly born.

597.

Truly says S. T. Coleridge: “Instinctively the reason has always pointed out to men the ultimate end of various sciences.... There is no doubt but that astrology of some sort or other will be the last achievement of astronomy; there must be chemical relations between the planets ... the difference of their magnitude compared with that of their distances is not explicable otherwise.” Between planets and our earth with its mankind, we may add.

598.

“Christ then,” the author says (p. 40), “is represented by the trunk of the candlestick.”

599.

De Mirville, iv. 41, 42.

600.

De Mirville, iv. 42.

601.

Notwithstanding the above, written in the earliest Christian period by the renegade Neo-Platonist, the Church persists to this day in her wilful error. Helpless against Galileo, she now tries to throw a doubt even on the heliocentric system!

602.

Stromateis, V., vi.

603.

The English bible has: “In them (the Heavens) hath he set a tabernacle for the sun,” which is incorrect and has no sense in view of the verse that follows, for there are things “hid from the heat thereof” if the latter word is to be applied to the sun.

604.

When the hierophant took his last degree, he emerged from the sacred recess called Manneras and was given the golden Tau, the Egyptian Cross, which was subsequently placed on his breast, and buried with him.

605.

The three secret names are “Sana, Sanat Sujâta, and Kapila;” while the four exoteric Gods are called, Sanat Kumâra, Sananda, Sanaka and Sanâtana.

606.

Another Kumâra, the “God of War” is called in the Hindu system the “eternal celibate”—“the virgin warrior.” He is the Âryan St. Michael.

607.

We give the original: “Coelestia corpora moveri a spirituali creatura, a nemine Sanctorum vel philosophorum, negatum, legisse me memini. (Opusc. X. art. iii.).... Mihi autam videtur, quod Demonstrative probari posset, quod ab aliquo intellectu corpora coelestia moveantur, vel a Deo immediate, vel a mediantibus angelis. Sed quod mediantibus angelis ca moveat, congruit rerum ordine, quem Dionysius infallibilem asserit, ut inferiora a Deo per Media secundum cursum communem administrentur” (Opusc. II. art. ii.), and if so, and God never meddles with the once for ever established laws of Nature, leaving it to his administrators, why should their being called Gods by the “heathen” be deemed idolatrous?

608.

В одном из томов Де Муссо (Œuvres des Demons), если мы не ошибаемся, находится утверждение аббата Юка, и автор свидетельствует, что слышал эту историю неоднократно от самого аббата. В ламаистском монастыре Тибета миссионер обнаружил следующее:

Это простой холст без малейшего механического аппарата, что посетитель может доказать, изучив его на досуге. Он изображает залитый лунным светом пейзаж, но луна вовсе не неподвижна и мертва; совсем наоборот, ибо, по словам аббата, можно было бы сказать, что наша луна сама, или, по крайней мере, ее живой двойник, освещала картину. Каждая фаза, каждый аспект, каждое движение нашего спутника повторяется в его факсимиле, в движении и прогрессе луны на священной картине. «Вы видите, как эта планета на картине движется в виде полумесяца, или полной, ярко светит, проходит за облаками, выглядывает или заходит, способом, соответствующим самым необычайным образом реальному светилу. Это, одним словом, самая совершенная и блистательная репродукция бледной королевы ночи, которая получала поклонение столь многих людей в дни оные». Мы знаем из самых надежных источников и многочисленных очевидцев, что такие «машины» — не холстовые картины — действительно существуют в определенных храмах Тибета; как и «звездные колеса», представляющие планеты, и хранимые для тех же целей — астрологических и магических. Утверждение Юка было переведено в «Разоблаченной Изиде» из тома Де Муссо.

609.

Cedrenus, p. 338. Whether produced by clockwork or magic power, such machines—whole celestial spheres with planets rotating—were found in the Sanctuaries, and some exist to this day in Japan, in a secret subterranean temple of the old Mikados, as well as in two other places.

610.

Champollion's Égypte Moderne, p. 42.

611.

Musée des Sciences, p. 230.

612.

Translated by the Vicomte de Rougemont. See Les Annales de Philosophie Chrétienne, 7th year, 1861.

613.

Isaiah, lxiii. 9.

614.

Chapter xii. of Revelation: “There was war in heaven, Mikael and his angels fought against the Dragon,” etc. (7) and the great dragon was cast out (9).

615.

He is also the informing Spirit of the Sun and Jupiter, and even of Venus.

616.

Dogme et Rituel, ii. 116.

617.

If enumerated, they will be found to be the Hindu “divisions” and choirs of Devas, and the Dhyân Chohans of Esoteric Buddhism.

618.

But this fact has not prevented the Roman Church from adopting them all the same, accepting them from ignorant, though perchance sincere Church Fathers, who had borrowed them from Kaballists—Jews and Pagans.

619.

To call “usurpers” those who preceded the Christian Beings for whose benefit these same titles were borrowed, is carrying paradoxical anachronism a little too far!

620.

Or the divine ages, the “days and years of Brahmâ.”

621.

De Mirville, ii. 325, 326. So we say too. And this shows that it is to the Kabalists and Magicians that the Church is indebted for her dogmas and names. Paul never condemned real Gnosis, but the false one, now accepted by the Church.

622.

Sesostris, or Pharaoh Ramses II., whose mummy was unswathed in 1886 by Maspero of the Bulak Museum, and recognised as that of the greatest king of Egypt, whose grandson, Ramses III. was the last king of an ancient kingdom.

623.

Op. cit., p. 422.

624.

Summa, Quest. xv. Art. v., upon Astrologers, and Vol. III. pp. 2-29.

625.

“The principalities and powers [born] in heavenly places” (Ephes., iii. 10). The verse, “For though there be that are called Gods, whether in heaven or on earth, as there be Gods many and lords many” (I. Corinth., viii. 5), shows, at any rate, the recognition by Paul of a plurality of “Gods” whom he calls “dæmons” (“spirits”—never devils). Principalities, Thrones, Dominions, Rectors, etc. are all Jewish and Christian names for the Gods of the ancients—the Archangels and Angels of the former being in every case the Devas and the Dhyân Chohans of the more ancient religions.

626.

Answer by Reuvens to Letronne with regard to his mistaken notions about the Zodiac of Dendera.

627.

St. Augustine (De Gen., I. iii.) and Delrio (Disquisit., Vol. IV., chap. iii.) are quoted by De Mirville, to show that “the more astrologers speak the truth and the better they prophesy it, the more one has to feel diffident, seeing that their agreement with the devil becomes thereby the more apparent.” The famous statement made by Juvenal (Satires, vi.) to the effect that “not one single astrologer could be found who did not pay dearly for the help he received from his genius”—no more proves the latter to be a devil than the death of Socrates proves his daimon to have been a native from the nether world—if such there be. Such argument only demonstrates human stupidity and wickedness, once reason is made subservient to prejudice and fanaticism of every sort. “Most of the great writers of antiquity, Cicero and Tacitus among them, believed in Astrology and the realization of its prophecies;” and “the penalty of death decreed nearly everywhere against those mathematicians [astrologers] who happened to predict falsely diminished neither their number nor their tranquillity of mind.”

628.

Preparatio Evangelica, I. xiv.

629.

Ast., iv. 60.

630.

Hist., I. ii.

631.

All these particulars may be found more fully and far more completely in Champollion Figeac's Égypte.

632.

Op. cit., p. 230.

633.

Op. cit., p. 230.

634.

In the 1,326 places in the New Testament where the word “God” is mentioned nothing signifies that in God are included more beings than God. On the contrary in 17 places God is called the only God. The places where the Father is so-called amount to 320. In 105 places God is addressed with high-sounding titles. In 90 places all prayers and thanks are addressed to the Father; 300 times in the New Testament is the Son declared to be inferior to the Father; 85 times is Jesus called the “Son of Man;” 70 times is he called a man. In not one single place in the bible is it said that God holds within him three different Beings or Persons, and yet is one Being or Person.—Dr. Karl von Bergen's Lectures in Sweden.

635.

Kali Yuga, the Black or Iron Age.

636.

Virgil, Eclogue, iv.

637.

At the close of our Race, people, it is said, through suffering and discontent will become more spiritual. Clairvoyance will become a general faculty. We shall be approaching the spiritual state of the Third and Second Races.

638.

Vishnu Purâna, IV., xxiv. 228, Wilson's translation.

639.

Op. cit., p. 212.

640.

At any rate, the temple secret meaning was the same.

641.

Asiat. Res., vol. viii. p. 470, et seq.

642.

Theosophist, August, 1881.

643.

Aug., 1881 to Feb., 1882.

644.

Loc. cit., iv. 127.

645.

Theosophist, vol. iii. p. 22.

646.

The impartial study of Vaidic and Post-Vaidic works shows that the ancient Âryans knew well the precession of the equinoxes, and “that they changed their position from a certain asterism to two (occasionally three) asterisms back whenever the precession amounted to two, properly speaking, to 2 11/61 asterisms or about 29°, being the motion of the sun in a lunar month, and so caused the seasons to fall back a complete lunar month.... It appears certain that at the date of Sûrya Siddhânta, Brahmâ Siddânta, and other ancient treatises on astronomy, the vernal equinoctial point had not actually reached the beginning of Ashvinî, but was a few degrees east of it.... The astronomers of Europe change westward the beginning of Aries and of all other signs of the Zodiac every year by about 50" 25, and thus make the names of the signs meaningless. But these signs are as much fixed as the asterisms themselves, and hence the Western astronomers of the present day appear to us in this respect less wary and scientific in their observations than their very ancient brethren—the Âryas.”—Theosophist, iii. 23.

647.

A great deal of misconception is raised by a confusion of planes of being and misuse of expressions. For instance, certain spiritual states have been confounded with the Nirvâna of Buddha. The Nirvâna of Buddha is totally different from any other spiritual state of Samâdhi or even the highest Theophania enjoyed by lesser Adepts. After physical death the kinds of spiritual states reached by Adepts differ greatly.

648.

This region is the one possible point of conciliation between the two diametrically opposed poles of religion and science, the one with its barren fields of dogmas on faith, the other over-running with empty hypotheses, both overgrown with the weeds of error. They will never meet. The two are at feud, at an everlasting warfare with each other, but this does not prevent them from uniting against Esoteric Philosophy, which for two millenniums has had to fight against infallibility in both directions, or “mere vanity and pretence” as Antoninus defined it, and now finds the materialism of Modern Science arrayed against its truths.

649.

Whence some of the Gnostic ideas? Cerinthus taught that the world and Jehovah having fallen off from virtue and primitive dignity the Supreme permitted one of his glorious Æons, whose name was the “Anointed” (Christ) to incarnate in the man Jesus. Basilides denied the reality of the body of Jesus, and calling it an “illusion” held that it was Simon of Cyrene who suffered on the Cross in his stead. All such teachings are echoes of the Eastern Doctrines.

650.

A genuine initiated Adept will retain his Adeptship, though there may be for our world of illusion numberless incarnations of him. The propelling power that lies at the root of a series of such incarnations is not Karma, as ordinarily understood, but a still more inscrutable power. During the period of his lives the Adept does not lose his Adeptship, though he cannot rise in it to a higher degree.

651.

From the so-called Brahmâ Loka—the seventh and higher world, beyond which all is arûpa, formless, purely spiritual—to the lowest world and insect, or even to an object such as a leaf, there is perpetual revolution of the condition of existence, evolution and re-birth. Some human beings attain states or spheres from which there is only a return in a new Kalpa (a day of Brahmâ); there are other states or spheres from which there is only return after 100 years of Brahmâ (Mahâ-Kalpa, a period covering 311,040,000,000,000 years). Nirvâna, it is said, is a state from which there is no return. Yet it is maintained that there may be, as exceptional cases, re-incarnation from that state; only such incarnations are illusion, like everything else on this plane, as will be shown.

652.

This fact of the disappearance of the vehicle of Egotism in the fully developed Yogî, who is supposed to have reached Nirvâna on earth, years before his corporeal death, has led to the law in Manu, sanctioned by millenniums of Brâhmanical authority, that such a Paramâtmâ should be held as absolutely blameless and free from sin or responsibility, do whatever he may (see last chapter of the Laws of Manu). Indeed, caste itself—that most despotic, uncompromising and autocratic tyrant in India—can be broken with impunity by the Yogî, who is above caste. This will give the key to our statements.

653.

[The word “Adept” is very loosely used by H. P. B., who often seems to have implied by it no more than the possession of special knowledge of some kind. Here it seems to mean first an uninitiated disciple and then an initiated one.—Eds.]

654.

About fifty years before the birth of Copernicus, de Cusa wrote as follows: “Though the world may not be absolutely infinite, no one can represent it to himself as finite, since human reason is incapable of assigning to it any term.... For in the same way that our earth cannot be in the centre of the Universe, as thought, no more could the sphere of the fixed stars be in it.... Thus this world is like a vast machine, having its centre [Deity] everywhere, and its circumference nowhere [machina mundi, quasi habens ubique centrum, et nullibi circumferentiam].... Hence, the earth not being in the centre, cannot therefore be motionless ... and though it is far smaller than the sun, one must not conclude for all that, that she is worse [vilior—more vile].... One cannot see whether its inhabitants are superior to those who dwell nearer to the sun, or in other stars, as sidereal space cannot be deprived of inhabitants.... The earth, very likely [fortasse] one of the smallest globes, is nevertheless the cradle of intelligent beings, most noble and perfect.” One cannot fail to agree with the biographer of Cardinal de Cusa, who, having no suspicion of the Occult truth, and the reason of such erudition in a writer of the fourteenth and fifteenth centuries, simply marvels at such a miraculous foreknowledge, and attributes it to God, saying of him that he was a man incomparable in every kind of philosophy, by whom many a theological mystery inaccessible to the human mind (!), veiled and neglected for centuries (velata et neglecta) were once more brought to light. “Pascal might have read De Cusa's works; but whence could the Cardinal have borrowed his ideas?” asks Moreri. Evidently from Hermes and the works of Pythagoras, even if the mystery of his incarnation and re-incarnation be dismissed.

655.

This is the secret meaning of the statements about the Hierarchy of Prajâpatis or Rishis. First seven are mentioned, then ten, then twenty-one, and so on. They are “Gods” and creators of men—many of them the “Lords of Beings”; they are the “Mind-born Sons” of Brahmâ, and then they became mortal heroes, and are often shown as of a very sinful character. The Occult meaning of the Biblical Patriarchs, their genealogy, and their descendants dividing among themselves the earth, is the same. Again, Jacob's dream has the same significance.

656.

He “of the Seven Virtues” is one who, without the benefit of Initiation, becomes as pure as any Adept by the simple exertion of his own merit. Being so holy, his body at his next incarnation becomes the Avatâra of his “Watcher” or Guardian Angel, as the Christian would put it.

657.

The title of the highest Dhyân Chohans.

658.

Op. cit., ii. 367.

659.

“After death, the soul continueth in the aerial (astral) body, till it is entirely purified from all angry, sensual passions; then doth it put off by a second death [when arising to Devachan] the aerial body as it did the earthly one. Wherefore the ancients say that there is a celestial body always joined with the soul, which is immortal, luminous and star-like.” It becomes natural then, that the “aerial body” of an Adept should have no such second dying, since it has been cleansed of all its natural impurity before its separation from the physical body. The high Initiate is a “Son of the Resurrection,” “being equal unto the angels,” and cannot die any more (see Luke, xx. 36).

660.

St. John, xxi. 21.

661.

See the extract made in the Theosophist from a glorious novel by Dostoievsky—a fragment entitled “The Great Inquisitor.” It is a fiction, naturally, still a sublime fiction of Christ returning in Spain during the palmy days of the Inquisition, and being imprisoned and put to death by the Inquisitor, who fears lest Christ should ruin the work of Jesuit hands.

662.

When we say the “great Teacher,” we do not mean His Buddhic Ego, but that principle in Him which was the vehicle of His personal or terrestrial Ego.

663.

Five Years of Theosophy, New Edition, p. 3.

664.

Op. cit., p. 175, Fifth Edition.

665.

It would be useless to raise objections from exoteric works to statements in this, which aims to expound, however superficially, the Esoteric Teachings alone. It is because they are misled by the exoteric doctrine that Bishop Bigandet and others aver that the notion of a supreme eternal Âdi-Buddha is to be found only in writings of comparatively recent date. What is given here is taken from the secret portions of Dus Kyi Khorlo (Kâla Chakra, in Sanskrit, or the “Wheel of Time,” or duration).

666.

The three bodies are (1) the Nirmânakâya (Pru-lpai-Ku in Tibetan), in which the Bodhisattva after entering by the six Pâramitâs the Path to Nirvâna, appears to men in order to teach them; (2) Sambhogakâya (Dzog-pai-Ku), the, body of bliss impervious to all physical sensations, received by one who has fulfilled the three conditions of moral perfection; and (3) Dharmakâya (in Tibetan, Chos-Ku), the Nirvânic body.

667.

Five Years of Theosophy, art. “Personal and Impersonal God,” p. 129.

668.

Adhishtâthâ, the active or working agent in Prakriti (or matter).

669.

Vedânta-Sûtras, Ad. I. Pâda iv. Shi. 23. Commentary. The passage is given as follows in Thibaut's translation (Sacred Books of the East, xxxiv.), p. 286: “The Self is thus the operative cause, because there is no other ruling principle, and the material cause because there is no other substance from which the world could originate.”

670.

В «Пяти годах теософии» (статья «Место Шакья-Муни в истории», стр. 234, примечание) говорится, что однажды, когда наш Господь сидел в пещере Саттапанни (Саптапарна), он сравнил человека с растением Саптапарна (семилистным).

«Нищие, — сказал он, — в каждом Будде есть семь Будд, и в каждом нищем есть шесть Бхикшу и только один Будда. Что такое семь? Семь ветвей полного знания. Что такое шесть? Шесть органов чувств. Что такое пять? Пять элементов иллюзорного бытия. И Единый, который также есть десять? Это истинный Будда, который развивает в себе десять форм святости и подчиняет их все Единому». Это означает, что каждый принцип в Будде был высшим, который мог быть развит на этой земле; тогда как в случае других людей, достигающих Нирваны, это не обязательно так. Даже как простой человеческий (Манушья) Будда, Гаутама был образцом для всех людей. Но его Архаты не обязательно были таковыми.

671.

See Isis Unveiled, ii., 132.

672.

“Before one becomes a Buddha he must be a Bodhisattva; before evolving into a Bodhisattva he must be a Dhyâni-Buddha.... A Bodhisattva is the way and Path to his Father, and thence to the One Supreme Essence” (Descent of Buddhas, p. 17, from Âryâsanga). “I am the Way, the Truth, and the Life: no man cometh unto the Father but by me” (St. John, xiv. 6). The “way” is not the goal. Nowhere throughout the New Testament is Jesus found calling himself God, or anything higher than “a son of God,” the son of a “Father” common to all, synthetically. Paul never said (I. Tim., iii. 10), “God was manifest in the flesh,” but “He who was manifested in the flesh” (Revised Edition). While the common herd among the Buddhists—the Burmese especially—regard Jesus as an incarnation of Devadatta, a relative who opposed the teachings of Buddha, the students of Esoteric Philosophy see in the Nazarene Sage a Bodhisattva with the spirit of Buddha Himself in Him.

673.

I. Corinth., xv. 36.

674.

Op. cit., Mandala x., hymn 90.

675.

Literally, “he who walks [or follows] in the way [or path] of his predecessors.”

676.

Schmidt, in Slanong Seetsen, p. 471, and Schlagintweit, in Buddhism in Tibet, p. 53, accept these precious things literally, enumerating them as “the wheel, the precious stone, the royal consort, the best treasurer, the best horse, the elephant, the best leader.” After this one can little wonder if “besides a Dhyâni-Buddhi and a Dhyâni-Bodhisattva” each human Buddha is furnished with “a female companion, a Shakti”—when in truth “Shakti” is simply the Soul-power, the psychic energy of the God as of the Adept. The “royal consort,” the third of the “seven precious gifts,” very likely led the learned Orientalist into this ludicrous error.

677.

A Bodhisattva can reach Nirvâna and live, as Buddha did, and after death he can either refuse objective reincarnation or accept and use it at his convenience for the benefit of mankind whom he can instruct in various ways while he remains in the Devachanic regions within the attraction of our earth. But having once reached Paranirvâna or “Nirvâna without remains”—the highest Dharmakâya condition, in which state he remains entirely outside of every earthly condition—he will return no more until the commencement of a new Manvantara, since he has crossed beyond the cycle of births.

678.

Tulpa is the voluntary incarnation of an Adept into a living body, whether of an adult, child, or new-born babe.

679.

Ku-sum is the triple form of the Nirvâna state and its respective duration in the “cycle of Non-Being.” The number seven here refers to the seven Rounds of our septenary System.

680.

Buddhism in Tibet, p. 52. This same generic use of a name is found among Hindus with that of Shankarâchârya, to take but one instance. All His successors bear his name, but are not reincarnations of Him. So with the “Buddhas.”

681.

[The words within brackets are supplied to introduce the following statements that are confused and contradictory as they stand, and which H. P. B. had probably intended to elucidate to some slight extent, as they are written two or three times with different sentences following them. The MS. is exceedingly confused, and everything H. P. B. said is here pieced together, the addition above made being marked in brackets to distinguish it from hers.—A. B.]

682.

King Suddhodana.

683.

There are several names marked simply by asterisks.

684.

Shankarâchârya died also at thirty-two years of age, or rather disappeared from the sight of his disciples, as the legend goes.

685.

Does “Tiani-Tsang” stand for Apollonius of Tyana? This is a simple surmise. Some things in the life of that Adept would seem to tally with the hypothesis—others to go against it.

686.

According to Esoteric teaching Buddha lived one hundred years in reality, though having reached Nirvâna in his eightieth year he was regarded as one dead to the world of the living. See article “Shâkyamuni's Place in History” in Five Years of Theosophy.

687.

It is a secret rite, pertaining to high Initiation, and has the same significance as the one to which Clement of Alexandria alludes when he speaks of “the token of recognition being in common with us, as by cutting off Christ” (Strom., 13). Schlagintweit wonders what it may be. “The typical representation of a hermit,” he says, “is always that of a man with long, uncut hair and beard.... A rite very often selected, though I am unable to state for what reason, is that of Chod (‘to cut’ or ‘to destroy’) the meaning of which is anxiously kept a profound secret by the Lamas.” (Buddhism in Tibet, p. 163.)

688.

Hlun-Chub is the divining spirit in man, the highest degree of seership.

689.

The secret meaning of this sentence is that Karma exercises its sway over the Adept as much as over any other man; “Gods” can escape it as little as simple mortals. The Adept who, having reached the Path and won His Dharmakâya—the Nirvâna from which there is no return until the new grand Kalpa—prefers to use His right of choosing a condition inferior to that which belongs to Him, but that will leave him free to return whenever He thinks it advisable and under whatever personality He may select, must be prepared to take all the chances of failure—possibly—and a lower condition than was His lot—for a certainty—as it is an occult law. Karma alone is absolute justice and infallible in its selections. He who uses his rights with it (Karma) must bear the consequences—if any. Thus Buddha's first reincarnation was produced by Karma—and it led Him higher than ever; the two following were “out of pity” and * * *.

690.

The Universe of Brahmâ (Sien-Chan; Nam-Kha) is Universal Illusion, or our phenomenal world.

691.

Âkâsha. It is next to impossible to render the mystic word “Tho-og” by any other term than “Space,” and yet, unless coined on purpose, no new appellation can render it so well to the mind of the Occultist. The term “Aditi” is also translated “Space,” and there is a world of meaning in it.

692.

Dang-ma, a purified soul, and Lha, a freed spirit within a living body; an Adept or Arhat. In the popular opinion in Tibet, a Lha is a disembodied spirit, something similar to the Burmese Nat—only higher.

693.

Kwan-yin is a synonym, for in the original another term is used, but the meaning is identical. It is the divine voice of Self, or the “Spirit-voice” in man, and the same as Vâchîshvara (the “Voice-deity”) of the Brâhmans. In China, the Buddhist ritualists have degraded its meaning by anthropomorphizing it into a Goddess of the same name, with one thousand hands and eyes, and they call it Kwan-shai-yin-Bodhisat. It is the Buddhist “daïmon”-voice of Socrates.

694.

Sangharama is the sanctum sanctorum of an ascetic, a cave or any place he chooses for his meditation.

695.

Amitâbha Buddha is in this connection the “boundless light” by which things of the subjective world are perceived.

696.

Esoterically, “the unsurpassingly merciful and enlightened heart,” said of the “Perfect Ones,” the Jîvan-muktas, collectively.

697.

These six worlds—seven with us—are the worlds of Nats or Spirits, with the Burmese Buddhists, and the seven higher worlds of the Vedântins.

698.

Two things entirely distinct from each other. The “faculty is not distinguished from the subject” only on this material plane, while thought generated by our physical brain, one that has never impressed itself at the same time on the spiritual counterpart, whether through the atrophy of the latter or the intrinsic weakness of that thought, can never survive our body; this much is sure.

699.

Vedânta Sâra, translated by Major Jacob, p. 123.

700.

Aditi is, according to the Rig Veda, “the Father and Mother of all the Gods”; and Âkâsha is held by Southern Buddhism as the Root of all, whence everything in the Universe came out, in obedience to a law of motion inherent in it; and this is the Tibetan “Space” (Tho-og).

701.

Mânava-Dharma-Shâstra, i. 6, 7.

702.

The “God” of Pythagoras, the disciple of the Âryan Sages, is no personal God. Let it be remembered that he taught as a cardinal tenet that there exists a permanent Principle of Unity beneath all forms, changes, and other phenomena of the Universe.

703.

Isis Unveiled, i. xvi.

704.

Isis Unveiled, i. xviii.

705.

Isis Unveiled i. 58.

706.

Isis Unveiled, i. 59.

707.

While they are to a great extent identical with those of Esoteric Buddhism, the Secret Doctrine of the East.

708.

Parerga, II. iii. 112; quoted in Isis Unveiled, i. 58.

709.

Five Years of Theosophy, p. 338, et seq.

710.

Prof. Max Müller, in a letter to The Times (April, 1857), maintained most vehemently that Nirvâna meant annihilation in the fullest sense of the word. (Chips from a German Workshop, i. 287.) But in 1869, in a lecture before the General Meeting of the Association of German Philologists at Kiel, “he distinctly declares his belief that the Nihilism attributed to Buddha's teaching forms no part of his doctrine, and that it is wholly wrong to suppose that Nirvâna means annihilation.” (Trubner's Amer. and Oriental Lit. Rec., Oct. 16th, 1869.)

711.

See the Kalama Sutta of the Anguttaranikayo, as quoted in A Buddhist Catechism, by H. S. Olcott, President of the Theosophical Society, pp. 55, 56.

712.

Œdipus Ægypt., II. i. 291.

713.

Sephir, or Aditi (mystic Space). The Sephiroth, be it understood, are identical with the Hindu Prajâpatis, the Dhyân Chohans of Esoteric Buddhism, the Zoroastrian Amshaspends, and finally with the Elohim—the “Seven Angels of the Presence” of the Roman Catholic Church.

714.

According to the Eastern idea, the All comes out from the One, and returns to it again. Absolute annihilation is simply unthinkable. Nor can eternal Matter be annihilated. Form may be annihilated: co-relations may change. That is all. There can be no such thing as annihilation—in the European sense—in the Universe.

715.

Isis Unveiled, i. 289.

716.

The Secret Law, the “Doctrine of the Heart,” so called in contrast to the “Doctrine of the Eye,” or exoteric Buddhism.

717.

“Illusive matter in its triple manifestation in the earthly, and the astral or fontal Soul (the body), and the Platonian dual Soul—the rational and the irrational one.”

718.

Isis Unveiled, i. 289.

719.

Isis Unveiled, i. 290.

720.

It is from the texts of all these works that the Secret Doctrine has been given. The original matter would not make a small pamphlet, but the explanations and notes from the Commentaries and Glossaries might be worked into ten volumes as large as Isis Unveiled.

721.

The monk Della Penna makes considerable fun in his Memoirs (see Markham's Tibet) of certain statements in the Books of Kiu-te. He brings to the notice of the Christian public “the great mountain 160,000 leagues high” (a Tibetan league consisting of five miles) in the Himâlayan Range. “According to their law,” he says, “in the west of this world is an eternal world ... a paradise, and in it a Saint called Hopahma, which means ‘Saint of Splendour and Infinite Light.’ This Saint has many disciples who are all Chang-chub,” which means, he adds in a footnote, “the Spirits of those who, on account of their perfection, do not care to become saints, and train and instruct the bodies of the reborn Lamas ... so that they may help the living.” Which means that the presumably “dead” Yang-Chhub (not “Chang-chub”) are simply living Bodhisattvas, some of those known as Bhante (“the Brothers”). As to the “mountain 160,000 leagues high,” the Commentary which gives the key to such statements explains that according to the code used by the writers, “to the west of the ‘Snowy Mountain’ 160 leagues [the cyphers being a blind] from a certain spot and by a direct road, is the Bhante Yul [the country or ‘Seat of the Brothers’], the residence of Mahâ-Chohan ...” etc. This is the real meaning. The “Hopahma” of Della Penna is—the Mahâ-Chohan, the Chief.

722.

In some MSS. notes before us, written by Gelung (priest) Thango-pa Chhe-go-mo, it is said: “The few Roman Catholic missionaries who have visited our land (under protest) in the last century and have repaid our hospitality by turning our sacred literature into ridicule, have shown little discretion and still less knowledge. It is true that the Sacred Canon of the Tibetans, the Kahgyur and Bstanhgyur, comprises 1707 distinct works—1083 public and 624 secret volumes, the former being composed of 350 and the latter of 77 volumes folio. May we humbly invite the good missionaries, however, to tell us when they ever succeeded in getting a glimpse of the last-named secret folios? Had they even by chance seen them I can assure the Western Pandits that these manuscripts and folios could never be understood even by a born Tibetan without a key (a) to their peculiar characters, and (b) to their hidden meaning. In our system every description of locality is figurative, every name and word purposely veiled; and one has first to study the mode of deciphering and then to learn the equivalent secret terms and symbols for nearly every word of the religious language. The Egyptian enchorial or hieratic system is child's play to our sacerdotal puzzles.”

723.

Chinese Buddhism, p. 171.

724.

“Buddhi” is a Sanskrit term for “discrimination” or intellect (the sixth principle), and “Buddha” is “wise,” “wisdom,” and also the planet Mercury.

725.

This curious contradiction may be found in Chinese Buddhism, pp. 171, 273. The reverend author assures his readers that “to the philosophic Buddhists ... Amitâbha Yoshi Fo, and the others are nothing but the signs of ideas” (p. 236). Very true. But so should be all other deific names, such as Jehovah, Allah, etc., and if they are not simply “signs of ideas” this would only show that minds that receive them otherwise are not “philosophic”; it would not at all afford serious proof that there are personal, living Gods of these names in reality.

726.

The Chinese Amitâbha (Wu-liang-sheu) and the Tibetan Amitâbha (Odpag-med) have now become personal Gods, ruling over and living in the celestial region of Sukhâvatî, or Tushita (Tibetan: Devachan); while Âdi-Buddhi, of the philosophic Hindu, and Amita Buddha of the philosophic Chinaman and Tibetan, are names for universal, primeval ideas.

727.

See Theosophist for March, 1882.

728.

The intimate relation of the twenty-five Buddhas (Bodhisattvas) with the twenty-five Tattvas (the Conditioned or Limited) of the Hindus is interesting.

729.

It is curious to note the great importance given by European Orientalists to the Dalaï Lamas of Lhassa, and their utter ignorance as to the Tda-shu (or Teshu) Lamas, while it is the latter who began the hierarchical series of Buddha-incarnations, and are de facto the “popes” in Tibet; the Dalaï Lamas are the creations of Nabang-lob-Sang, the Tda-shu Lama, who was Himself the sixth incarnation of Amita, through Tsong Kha-pa, though very few seem to be aware of that fact.

730.

The chanting of a Mantra is not a prayer, but rather a magical sentence in which the law of Occult causation connects itself with, and depends on, the will and acts of its singer. It is a succession of Sanskrit sounds, and when its string of words and sentences is pronounced according to the magical formulæ in the Atharva Veda, but understood by the few, some Mantras produce an instantaneous and very wonderful effect. In its esoteric sense it contains the Vâch (the “mystic speech”), which resides in the Mantra, or rather in its sounds, since it is according to the vibrations, one way or the other, of ether that the effect is produced. The “sweet singers” were called by that name because they were experts in Mantras. Hence the legend in China that the singing and melody of the Lohans are heard at dawn by the priests from their cells in the monastery of Fang-Kwang. (See Biography of Chi-Kai in Tien-tai-nan-tchi.)

731.

The celebrated Lohan, Mâdhyantika, who converted the king and whole country of Kashmir to Buddhism, sent a body of Lohans to preach the Good Law. He was the sculptor who raised to Buddha the famous statue one hundred feet high, which Hiuen-Tsaung saw at Dardu, to the north of the Punjab. As the same Chinese traveller mentions a temple ten Li from Peshawur—350 feet round and 850 feet high—which was at his time (a.d. 550) already 850 years old, Koeppen thinks that so far back as 292 b.c. Buddhism was the prevalent religion in the Punjab.

732.

A title of the Tda-shu-Hlum-po Lama.

733.

The twelve Nidâwas, called in Tibetan Tin-brel Chug-nyi, which are based upon the “Four Truths.”

734.

The Srotâpatti is one who has attained the first Path of comprehension in the real and the unreal; the Sakridâgâmin is the candidate for one of the higher Initiations: “one who is to receive birth once more;” the Anâgâmin is he who has attained the “third Path,” or literally, “he who will not be reborn again” unless he so wishes it, having the option of being reborn in any of the “worlds of the Gods,” or of remaining in Devachan, or of choosing an earthly body with a philanthropic object. An Arhat is one who has reached the highest Path; he may merge into Nirvâna at will, while here on earth.

735.

[The Pratyeka Buddha stands on the level of the Buddha, but His work for the world has nothing to do with its teaching, and His office has always been surrounded with mystery. The preposterous view that He, at such superhuman height of power, wisdom and love could be selfish, is found in the exoteric books, though it is hard to see how it can have arisen. H. P. B. charged me to correct the mistake, as she had, in a careless moment, copied such a statement elsewhere.—A. B.]

736.

It is an erroneous idea which makes the Orientalists take literally the teaching of the Mahâyâna School about the three different kinds of bodies, namely, the Prulpa-ku, the Longehod-drocpaig-ku, and the Chos-ku, as all pertaining to the Nirvânic condition. There are two kinds of Nirvâna: the earthly, and that of the purely disembodied Spirits. These three “bodies” are the three envelopes—all more or less physical—which are at the disposal of the Adept who has entered and crossed the six Pâramitâs, or “Paths” of Buddha. Once He enters upon the seventh, He can return no more to earth. See Cosma, Jour. As. Soc. Beng., vii. 142; and Schott, Buddhismus, p. 9, who give it otherwise.

737.

Vedânta Sâra, translated by Major Jacob, p. 119.

738.

Ibid., p. 122.

739.

Der Buddhismus, pp. 327, 357, et seq., quoted by Schlagintweit.

740.

Buddhism in Tibet, p. 41.

741.

Jour. of As. Soc. Bengal, vii. 144, quoted as above.

742.

Buddhism in Tibet, p. 44.

743.

They maintain also the existence of One Absolute pure Nature, Parabrahman; the illusion of everything outside of it; the leading of the individual Soul—a Ray of the “Universal”—into the true nature of existence and things by Yoga alone.

744.

Nirmânakâya (also Nirvânakâya, vulg.) is the body or Self “with remains,” or the influence of terrestrial attributes, however spiritualized, clinging yet to that Self. An Initiate in Dharmakâya, or in Nirvâna “without remains,” is the Jivanmukta, the Perfect Initiate, who separates his Higher Self entirely from his body during Samâdhi. [It will be noticed that these two words are here used in a sense other than that previously given.—A. B.]

745.

The “Sacred” Books of Dus-Kyi Khorlo (“Time Circle”). See Jour. As. Soc., ii. 57. These works were abandoned to the Sikkhim Dugpas, from the time of Tsong-Kha-pa's reform.

746.

Glossary of Judicial and Revenue Terms, art. “Yoga,” quoted in Buddhism in Tibet, p. 47.

747.

Buddhism in Tibet, pp. 47, 48.

748.

Buddhism in Tibet, pp. 63, 64. The objects found in the casket, as enumerated in the exoteric legend, are of course symbolical. They may be found mentioned in the Kanjur. They were said to be: (1) two hands joined; (2) a miniature Choten (Stûpa, or reliquary); (3) a talisman with “Om mani padme hum” inscribed on it; (4) a religious book, Zamatog (“a constructed vehicle”).

749.

Alterthumskunde, ii. 1072.

750.

Op. cit., ii. 470.

751.

Unless one obtains exact information and the right method, one's visions, however correct and true in Soul-life, will ever fail to get photographed in our human memory, and certain cells of the brain are sure to play havoc with our remembrances.

752.

Chinese Buddhism, p. 158. The Rev. Joseph Edkins either ignores, or—which is more probable—is utterly ignorant of the real existence of such Schools, and judges by the Chinese travesties of these, calling such Esotericism “heterodox Buddhism.” And so it is, in one sense.

753.

That country—India—has lost the records of such Schools and their teachings only so far as the general public, and especially the inappreciative Western Orientalists, are concerned. It has preserved them in full in some Mathams (refuges for mystic contemplation). But it may perhaps be better to seek them with, and from, their rightful owners, the so-called “mythical” Adepts, or Mahâtmâs.