754.
Chinese Buddhism, pp. 155-159.
755.
They certainly reject most emphatically the popular theory of the transmigration of human entities or Souls into animals, but not the evolution of men from animals—so far, at least, as their lower principles are concerned.
756.
It is quite consistent, on the contrary, when explained in the light of the Esoteric Doctrine. The “Western paradise,” or Western heaven, is no fiction located in transcendental space. It is a bonâ-fide locality in the mountains, or, to be more correct, one encircled in a desert within mountains. Hence it is assigned for the residence of those students of Esoteric Wisdom—disciples of Buddha—who have attained the rank of Lohans and Anâgâmins (Adepts). It is called “Western” simply from geographical considerations; and “the great iron mountain girdle” that surrounds the Avitchi, and the seven Lokas that encircle the “Western paradise” are a very exact representation of well-known localities and things to the Eastern student of Occultism.
757.
The word is translated by the Orientalists as “true man without a position,” (?) which is very misleading. It simply means the true inner man, or Ego, “Buddha within Buddha” meaning that there was a Gautama inwardly as well as outwardly.
758.
One of the titles of Gautama Buddha in Tibet.
759.
The “Esoteric” Schools, or sects, of which there are many in China.
760.
A school of contemplation founded by Hiuen-Tsang, the traveller, nearly extinct. Fa-siong-Tsung means “the School that unveils the inner nature of things.”
761.
Esoteric, or hidden, teaching of Yoga (Chinese: Yogi-mi-kean).
762.
The “tonsure knife” is made of meteoric iron, and is used for the purpose of cutting off the “vow-lock,” or hair from the novice's head during his first ordination. It has a double-edged blade, is sharp as a razor, and lies concealed within a hollow handle of horn. By touching a spring the blade jerks out like a flash of lightning, and recedes back with the same rapidity. A great dexterity is required in using it without wounding the head of the young Gelung and Gelung-ma (candidates to become priests and nuns) during the preliminary rites, which are public.
763.
Chagpa-Thog-mad is the Tibetan name of Âryâsanga, the founder of the Yogâchârya or Naljorchodpa School. This Sage and Initiate is said to have been taught “Wisdom” by Maitreya Buddha Himself, the Buddha of the Sixth Race, at Tushita (a celestial region presided over by Him), and as having received from Him the five books of Champaitehos-nga. The Secret Doctrine teaches, however, that he came from Dejung, or Shambhalla, called the “source of happiness” (“wisdom-acquired”) and declared by some Orientalists to be a “fabulous” place.
764.
It may not be, perhaps, amiss to remind the reader of the fact that the “mirror” was a part of the symbolism of the Thesmophoria, a portion of the Eleusinian Mysteries; and that it was used in the search for Atmu, the “Hidden One,” or “Self.” In his excellent paper on the above-named mysteries, Dr. Alexander Wilder of New York says: “Despite the assertion of Herodotus and others that the Bacchic Mysteries were Egyptian, there exists strong probability that they came originally from India, and were Shaivitic or Buddhistical. Kore-Persep-honeia was but the goddess Parasu-pani, or Bhavani, and Zagreus is from Chakra, a country extending from ocean to ocean. If this is a Turanian story we can easily recognise the ‘horns’ as the crescent worn by Lama-priests, and assume the whole legend [the fable of Dionysus-Zagreus] to be based on Lama-succession and transmigration.... The whole story of Orpheus ... has a Hindu ring all through.” The tale of “Lama-succession and transmigration” did not originate with the Lamas, who date themselves only so far back as the seventh century, but with the Chaldæans and the Brâhmans, still earlier.
765.
The state of absolute freedom from any sin or desire.
766.
The state during which an Adept sees the long series of his past births, and lives through all his previous incarnations in this and the other worlds. (See the admirable description in the Light of Asia, p. 166, 1884 ed.)
767.
See supra, ii. 188, 189.
768.
Wilson's translation, as amended by Fitzedward Hall, i. 40.
769.
Prâna is in reality the universal Life Principle.
770.
All the uterine contents, having a direct spiritual connection with their cosmic antetypes, are, on the physical plane, potent objects in Black Magic, and are therefore considered unclean.
771.
See supra, ii. Part I.
772.
The Solar System or the Earth, as the case may be.
773.
So are the animals, the plants, and even the minerals. Reichenbach never understood what he learned through his sensitives and clairvoyants. It is the odic, or rather the auric or magnetic fluid which emanates from man, but it is also something more.
774.
See supra, i. 181, for the Vedântic exoteric enumeration.
775.
See Lucifer, January, 1889, “Dialogue upon the Mysteries of After-Life.”
776.
See supra, i, 626-629.
777.
See supra, i, 228, et seq., and ii. passim.
778.
Op. cit., ii, 456, 461, 465 et seq.
779.
Jod-Hevah, or male-female on the terrestrial plane, as invented by the Jews, and now made out to mean Jehovah; but signifying in reality and literally, “giving being” and “receiving life.”
780.
See Notice sur le Calendrier, J. H. Ragon.
781.
See supra, ii. 373; and 152, et seq.
782.
See supra, ii. 302, et seq.
783.
Op. cit., ii. 81, 6.
784.
See Frank's Die Kabbala, p. 314, et seq.
785.
Genesis, ii. 7.
786.
Supra, i. 147.
787.
We may refer for confirmation to Origen's works, who says that “the seven ruling daimons” (genii or planetary rulers) are Michael, the Sun (the lion-like); the second in order, the Bull, Jupiter or Suriel, etc.; and all these, the “Seven of the Presence,” are the Sephiroth. The Sephirothal Tree is the Tree of the Divine Planets as given by Porphyry, or Porphyry's Tree, as it is usually called.
788.
Supra, i, 147.
789.
Esoterically, green, there being no black in the prismatic ray.
790.
Esoterically, light blue. As a pigment, purple is a compound of red and blue, and in Eastern Occultism blue is the spiritual essence of the colour purple, while red is its material basis. In reality, Occultism makes Jupiter blue because he is the son of Saturn, which is green, and light blue as a prismatic colour contains a great deal of green. Again, the Auric Body will contain much of the colour of the Lower Manas if the man is a material sensualist, just as it will contain much of the darker hue if the Higher Manas has preponderance over the Lower.
791.
Esoterically, the Sun cannot correspond with the eye, nose, or any other organ, since, as explained, it is no planet, but a central star. It was adopted as a planet by the post-Christian Astrologers, who had never been initiated. Moreover, the true colour of the Sun is blue, and it appears yellow only owing to the effect of the absorption of vapours (chiefly metallic) by its atmosphere. All is Mâyâ on our Earth.
792.
Esoterically, indigo, or dark blue, which is the complement of yellow in the prism. Yellow is a simple or primitive colour. Manas being dual in its nature—as is its sidereal symbol, the planet Venus, which is both the morning and evening star—the difference between the higher and the lower principles of Manas, whose essence is derived from the Hierarchy ruling Venus, is denoted by the dark blue and green. Green, the Lower Manas, resembles the colour of the solar spectrum which appears between the yellow and the dark blue, the Higher Spiritual Manas. Indigo is the intensified colour of the heaven or sky, to denote the upward tendency of Manas toward Buddhi, or the heavenly Spiritual Soul. This colour is obtained from the indigofera tinctoria, a plant of the highest occult properties in India, much used in White Magic, and occultly connected with copper. This is shown by the indigo assuming a copper lustre, especially when rubbed on any hard substance. Another property of the dye is that it is insoluble in water and even in ether, being lighter in weight than any known liquid. No symbol has ever been adopted in the East without being based upon a logical and demonstrable reason. Therefore Eastern Symbologists, from the earliest ages, have connected the spiritual and the animal minds of man, the one with dark blue (Newton's indigo), or true blue, free from green; and the other with pure green.
793.
Esoterically, yellow, because the colour of the Sun is orange, and Mercury now stands next to the Sun in distance, as it does in colour. The planet for which the Sun is a substitute was still nearer the Sun than Mercury now is, and was one of the most secret and highest planets. It is said to have become invisible at the close of the Third Race.
794.
Esoterically, violet, because, perhaps, violet is the colour assumed by a ray of sunlight when transmitted through a very thin plate of silver, and also because the Moon shines upon the Earth with light borrowed from the Sun, as the human body shines with qualifications borrowed from its double—the aërial man. As the astral shadow starts the series of principles in man, on the terrestrial plane, up to the lower, animal Manas, so the violet ray starts the series of prismatic colours from its end up to green, both being, the one as a principle and the other as a colour, the most refrangible of all the principles and colours. Besides which, there is the same great Occult mystery attached to all these correspondences, both celestial and terrestrial bodies, colours and sounds. In clearer words, there exists the same law of relation between the Moon and the Earth, the astral and the living body of man, as between the violet end of the prismatic spectrum and the indigo and the blue. But of this more anon.
795.
Magic, Magia, means, in its spiritual, secret sense, the “Great Life,” or divine life in spirit. The root is magh, as seen in the Sanskrit mahat, Zend maz, Greek megas, and Latin magnus, all signifying “great.”
796.
Philosophumena, vi. 9.
797.
Nous, Epinoia; Phône, Onoma; Logismos, Enthumêsis.
798.
Philosophumena, vi. 12.
799.
See supra, sub voce.
800.
The Great Revelation (Hê Megalê Apophasis), of which Simon himself is supposed to have been the author.
801.
Literally, standing opposite each other in rows or pairs.
802.
Philosophumena, vi. 18.
803.
Op. cit., vi. 18.
804.
Op. cit., i. 13.
805.
Op. cit., vi. 17.
806.
Op. cit., i. 5.
807.
Philosophumena, vi. 14.
808.
At first there are the omphalo-mesenteric vessels, two arteries and two veins, but these afterwards totally disappear, as does the “vascular area” on the Umbilical Vesicle, from which they proceed. As regards the “Umbilical Vessels” proper, the Umbilical Cord ultimately has entwined around it from right to left the one Umbilical Vein which takes the oxygenated blood from the mother to the Fœtus, and two Hypogastric or Umbilical Arteries which take the used-up blood from the Fœtus to the Placenta, the contents of the vessels being the reverse of that which prevails after birth. Thus Science corroborates the wisdom and knowledge of ancient Occultism, for in the days of Simon Magus no man, unless an Initiate, knew anything about the circulation of the blood or about Physiology. While this Paper was being printed, I received two small pamphlets from Dr. Jerome A. Anderson, which were printed in 1884 and 1888, and in which is to be found the scientific demonstration of the fœtal nutrition as advanced in Paper I. Briefly, the Fœtus is nourished by osmosis from the Amniotic Fluid and respires by means of the Placenta. Science knows little or nothing about the Amniotic Fluid and its uses. If any one cares to follow up this question, I would recommend Dr. Anderson's Remarks on the Nutrition of the Fœtus. (Wood & Co., New York.)
809.
Supra, vol. ii.
810.
See Eusebius, Hist. Eccles., lib. iii. cap. 26.
811.
De Mysteriis, p. 100, lines 10 to 19; p. 109, fol. 1.
812.
De Mysteriis, p. 290, lines 15 to 18, et seq., caps. v. and vii.
813.
Ibid., p. 100, sec. iii, cap. iii.
814.
See supra, i. 34; i. 4, et seq.; ii. 39, et seq., and 625, et seq.
815.
В следующей таблице перечислены длины волн в миллиметрах и количество вибраций в триллионах для различных цветов.
Фиолетовый крайний: 406, 759; Фиолетовый: 423, 709; Фиолетово-индиго: 439, 683; Индиго: 449, 668; Индиго-синий: 459, 654; Синий: 479, 631; Сине-зеленый: 492, 610; Зеленый: 512, 586; Зелено-желтый: 532, 564; Желтый: 551, 544; Желто-оранжевый: 571, 525; Оранжевый: 583, 514; Оранжево-красный: 596, 503; Красный: 620, 484; Красный крайний: 645, 465
816.
See Five Years of Theosophy, pp. 273 to 278.
817.
Apud Grêbaut Papyrus Orbiney, p. 101.
818.
See “Genius,” Lucifer, Nov., 1889, p. 227.
819.
See Voice of the Silence, pp. 68 and 94, art. 28, Glossary.
820.
The references to “Nature's Finer Forces” which follow, have respect to the eight articles which appeared in the pages of the Theosophist and not to the fifteen essays and the translation of a chapter of the Shivâgama which are contained in the book called Nature's Finer Forces. The Shivâgama in its details is purely Tântric, and nothing but harm can result from any practical following of its precepts. I would most strongly dissuade any student from attempting any of these Hatha Yoga practices, for he will either ruin himself entirely, or throw himself so far back that it will be almost impossible to regain the lost ground in this incarnation. The translation referred to has been considerably expurgated, and even now is hardly fit for publication. It recommends Black Magic of the worst kind, and is the very antipodes of spiritual Râja Yoga. Beware, I say.
821.
Prâna, on earth at any rate, is thus but a mode of life, a constant cyclic motion from within outwardly and back again, an out-breathing and in-breathing of the One Life, or Jîva, the synonym of the Absolute and Unknowable Deity. Prâna is not absolute life, or Jîva, but its aspect in a world of delusion. In the Theosophist, May, 1888, p. 478, Prâna is said to be “one stage finer than the gross matter of the earth.”
822.
Remember that our re-incarnating Egos are called the Mânasaputras, “Sons of Manas” (or Mahat), Intelligence, Wisdom.
823.
It is erroneous to call the fourth human principle “Kâma Rûpa.” It is no Rûpa or form at all until after death, but stands for the Kâmic elements in man, his animal desires and passions, such as anger, lust, envy, revenge, etc., the progeny of selfishness and matter.
824.
Here the world of effects is the Devachanic state, and the world of causes, earth life.
825.
It is this Kâma Rûpa alone that can materialize in mediumistic séances, which occasionally happens when it is not the Astral Double or Linga Sharîra, of the medium himself which appears. How, then, can this vile bundle of passions and terrestrial lusts, resurrected by, and gaining consciousness only through the organism of the medium, be accepted as a “departed angel” or the Spirit of a once human body? As well say of the microbic pest which fastens on a person, that it is a sweet departed angel.
826.
This is accomplished in more or less time, according to the degree in which the personality (whose dregs it now is) was spiritual or material. If spirituality prevailed, then the Larva, or Spook, will fade out very soon; but if the personality was very materialistic, the Kâma Rûpa may last for centuries and—in some, though very exceptional cases—even survive with the help of some of its scattered Skandhas, which are all transformed in time into Elementals. See the Key to Theosophy, pp. 141 et seq., in which work it was impossible to go into details, but where the Skandhas are spoken of as the germs of Karmic effect.
827.
Key to Theosophy, p. 141
828.
Following Shivâgama, the said author enumerates the correspondences in this wise; Âkâsha, Ether, is followed by Vâyu, Gas; Tejas, Heat; Âpas, Liquid; and Prithivî, Solid.
829.
See Fitz-Edward Hall's notes on the Vishnu Purâna.
830.
The pair which we refer to as the One Life, the Root of All, and Âkâsha in its pre-differentiating period answers to the Brahma (neuter) and Aditi of some Hindus, and stands in the same relation as the Parabrahman and Mûlaprakriti of the Vedântins.
831.
See above, i. diagram, p. 221.
832.
Anupâdaka, Opapatika in Pâli, means the “parentless,” born without father or mother, from itself, as a transformation, e.g., the God Brahmâ sprung from the Lotus (the symbol of the Universe) that grows from Vishnu's navel, Vishnu typifiying eternal and limitless Space, and Brahmâ the Universe and Logos; the mythical Buddha is also born from a Lotus.
833.
See Theosophist, February, 1888, p. 276.
834.
Sœmmerring, De Acervulo Cerebri, vol. ii. p. 322.
835.
In the Greek Eastern Church no child is allowed to go to confession before the age of seven, after which he is considered to have reached the age of reason.
836.
De Caus. Ep., vol xii.
837.
Advers. Med., ii. 322.
838.
De Lapillis Glandulæ Pinealis in Quinque Ment Alien, 1753.
839.
See “Stray Thoughts on Death and Satan” in the Theosophist, vol. iii. No. 1; also “Fragments of Occult Truth,” vols. iii. and iv.
840.
Op. cit., ii. 368, et seq.
841.
The essence of the Divine Ego is “pure flame,” an entity to which nothing can be added and from which nothing can be taken; it cannot, therefore, be diminished even by countless numbers of lower minds, detached from it like flames from a flame. This is in answer to an objection by an Esotericist who asked whence was that inexhaustible essence of one and the same Individuality which was called upon to furnish a human intellect for every new personality in which it is incarnated.
842.
The brain, or thinking machinery, is not only in the head, but, as every physiologist who is not quite a materialist will tell you, every organ in man, heart, liver, lungs, etc., down to every nerve and muscle, has, so to speak, its own distinct brain or thinking apparatus. As our brain has naught to do in the guidance of the collective and individual work of every organ in us, what is that which guides each so unerringly in its incessant functions; that make these struggle, and that too with disease, throws it off and acts, each of them, even to the smallest, not in a clock-work manner, as alleged by some materialists (for, at the slightest disturbance or breakage the clock stops), but as an entity endowed with instinct? To say it is Nature is to say nothing, if it is not the enunciation of a fallacy; for Nature after all is but a name for these very same functions, the sum of the qualities and attributes, physical, mental, etc., in the universe and man, the total of agencies and forces guided by intelligent laws.
843.
See Key to Theosophy, pp. 147, 148, et seq.
844.
Kâma Rûpa, the vehicle of the Lower Manas, is said to dwell in the physical brain, in the five physical senses and in all the sense-organs of the physical body.
845.
Tanmâtra means subtle and rudimentary form, the gross type of the finer elements. The five Tanmâtras are really the characteristic properties or qualities of matter and of all the elements; the real spirit of the word is “something” or “merely transcendental,” in the sense of properties or qualities.
846.
See Theosophist, August, 1883, “The Real and the Unreal.”
847.
As the author of Esoteric Buddhism and the Occult World called Manas the Human Soul, and Buddhi the Spiritual Soul, I have left these terms unchanged in the Voice, seeing that it was a book intended for the public.
848.
In the exoteric teachings of Râja Yoga, Antahkarana is called the inner organ of perception and is divided into four parts: the (lower) Manas, Buddhi (reason), Ahankâra (personality), and Chitta (thinking faculty). It also, together with several other organs, forms a part of Jîva, Soul called also Lingadeh. Esotericists, however, must not be misled by this popular version.
849.
The Earth, or earth-life rather, is the only Avîtchi (Hell) that exists for the men of our humanity on this globe. Avîtchi is a state, not a locality, a counterpart of Devachan. Such a state follows the Soul wherever it goes, whether into Kâma Loka, as a semi-conscious Spook, or into a human body, when reborn to suffer Avîtchi. Our Philosophy recognizes no other Hell.
850.
See Voice of the Silence, p. 97.
851.
Loc. cit.
852.
Read the last footnote on p. 368, vol. ii. of Isis Unveiled, and you will see that even profane Egyptologists and men who, like Bunsen, were ignorant of Initiation, were struck by their own discoveries when they found the “Word” mentioned in old papyri.
853.
See Theosophist, vol. iii., October, 1882, p. 13.
854.
Read pp. 40 and 63 in the Voice of the Silence.
855.
See Voice of the Silence, p. viii.
856.
The following notes were contributed by students and approved by H. P. B.
857.
See page 444.
858.
All these “spaces” denote the special magnetic currents, the planes of substance, and the degrees of approach that the consciousness of the Yogî, or Chelâ, performs towards assimilation with the inhabitants of the Lokas.
859.
[If the Nidânas are read the reverse way, i.e., from 12 to 1, they give the evolutionary order.—Ed.]
860.
[I.e., an Initiate, the word Adept being used by H. P. B. to cover all grades of Initiation. As above seen, she used the words Mâyâvi Rûpa in more than one sense.—Ed.]
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