COLLECTION

OF

ESOTERIC
OF

WRITINGS

T.

SUBBA

ROW,

F.T.S.,

A., 2

L.

PUBLISHED

FOR

THE

BOMBAY

THEOSOPHICAL

PUBLICATION

FUND

BY

RAJARAM

TOOKARAM.

S^mfea^.
PRIN-TEDAT

*'THBTATt4-VlVPCaAKA"

PUBSS.

11 iO.

Price

Re.

1-8.

THE

LIBRARY
OF

THE
OF LOS

UNIVERSITY CALIFORNIA
ANGELES

THEOSOPHICAL
BOOK

CONCERN Hollywood
California

Krotona,

Esoteric

Writings by
The

by

T.

Siibba

Roio.

lished Pub-

Theosophical
India. and
Esoteric

Publishing Price,

House,
$4.25.
of

Adyar,
This

Madras,
revised Row's

cloth,
edition will

enlarged Writings
of

T. comed welof

Subba

be

by
the of and four shock The East. the

students

the
was

sacred
a

writings
valued the
age member

The

author

Theosophical unexpected
a

Society
death at to

in

early
of

days thirtyand
a

his
was

the
the

great
members.

loss

Society

to

its

present

collection
of and articles many of

of

his contributed
them

writings
to
are

sists con-

mainly Theosophist,

the
troversial con-

of

nature,
of

consisting
to

largely
the

of

reviews and

articles

contributed of occult

magazine

discussions

subjects.

COLLECTION
OF

ESOTERIC
OF

WRITINGS

T. SUBBA

ROW,

P.T.S.. B.A., B.L.

PUBLISHED

FOR

THE

BOMBAY

TMEOSOPHtCAL

PUBLICATION

FUND

BY

RAJARAM

TOOKARAM.

^fe""-^\"^^-

PRtStBt)

AT

"

THB

TaTVA-VIVBCHAKA

"

PRBSS.

1910.

J'rice Re,

IS.

CONTENTS.

"S"fV/c^
/f/5
Pages.

Sketch

ot the Life of T. S

the late

T. Subba

Rao, B. A.,
i"
1
"

B.L., F.
2. 3.

iv 13

The The

Twelve

Signs of the Zodiac

Esoteric Tenents
...
...

4. 5. 6.
7.

oo Aryan-Arhat Man in Principle H. P. Blavateky Appendix by Madame of The Philosophy Spirit Esoteric Spiritaalidoi
... ...

the

Seven-fold
14
...
...
"

33 39

34

"

40"72 72
... "

83

Personal

and

an

ImpersonalGod

...

83

"

98

8.
9. 10. 11.

Will
Adwaita

98"102

Philosophy
and

103
and

"

107

"'H- X"
In The
re

G""d Personal

Impersonal
in

107"108
109
"

Adwaita
Ahnora
our

Philosophy
Swami

H5

12.

in failings

Philosophy particular...
upon
...

general and
... ...

115
118 130
"

jlg 130
140

13.
14.
15.

The

Swami
and

of Alraora Purusha

to

his

Opponents
and

Prakriti

Shri Shankaraoharya's Date Age The

Notes of Lord and Buddha's Ancient World" Death Buddhism

Doctrine
... ...
...

14o
i(;2

162
165
"

IC. 17. 18. 19.

...

...

Wisdom-Religion

166

167

"Occult
on

167"173 174
"

Occult

Philosophy
their

185
203

20.
21. 22.

Thoughts Nadigr.inthams and

Places of
The

of Kama-Loka

185"191

Interpreters...
... ...

191 204

"

Pilgrimage in

India

"

213 213

23.
24. 25. 26. 27. 28.

Virgin of the World Correspondence "The Virgin of the BhagavadGita White Lotus The Idyl of the
"

World"

226

233

234"240 240 253 256

...

252 255 268 280 286 298 308

Notes

on

Hata-Yoga

Classification of
The

"'Principles"
...
...

29. 30. 31.

82. 83. 84. 85.

Contstitution of the Microcosm

...
... ...

269
281 287

Re-Classificationof Principles...
The The The

...

Constitution

of the Microcosm
... ... ...

Bhagavad
Forms

Gita

and the Microcosmic

Principles
...

299

of Vak India

307"308
309

The
A

Occultism of Southern
Ijetfer to Madame
on

325
316

U.
letter

P. Blavatsky
to

86.

Observation

"a

the

Fellows

of the London

Lodge
a

of the

Theosophical Society, by the

of the

President and
317 356

Vice President

Lodge"

PREFACE.

Whilst
cannot

presenting
but pay dae

this

little volame
to

to

the
of
one

pnblic,vre
who had Science. Madras

tribute
to

the

memory
cause

done The

such
late

good
was

service Mr.
one our

the

of
b.a.,

Occult
of the of

lamented

T. Subba of the
utmost

Row,

b.l.,

University,
India.
to

highest
to

Occultists
as

Southern

We

tried
as we

collect

his

life
to

conld
ns

possibly get
write
a

facts relating many and from his relatives of

our

friends,
with this had taken Mr.
was

enable

to
we

short
to

sketch
that We

his

life to

this

book.

But,
have

regret
without
to

direction
no

been but

say, fruit.

endeavours

go in

have, therefore,
of his death

alternative

reproduce
"

the

notice

by

Col.

H.

S.
was

Olcott, in the
a

Theo8ophist,*'inits place. Theosophical Society,and

but and also

Subba

Row

member

of the

highly respected not only by all its members, H. P. Blavatsky, for his great erudition Madame
in almost all the branches
to

by ency proficiwere

of Occult him
to

Science.
whenever And of

Madame

Blavatsky
diflficult and

used

always
time,
"

consult

there
we

intricate
one

problems
sent

be

solved.

know
most

she

had,

at

the

manuscripts
to him

her

valuable and
because the
reason,

work,
he

The but

Secret he

Doctrine,*'
to not
was

for correction the

to

alteration

declined

undertake

work

believed of

the those

world
secrets

yet prepared
had

accept

disclosures hitherto T. Subba has he left used

"

which

been,
of the

for

good
few.

kept
Row

within had

the written

knowledge
no

sacred

Mr.
but which
"

book

on

Occult
and

Science,
articles
to

he

behind every and his

him
now

series then

of lectures
to

and

contribute real

the
his
year

Theosophist, knowledge, and

1887,
and
at

which worth of
a

display
as an

the

depth
He,

of

Occultist.

in the

the

Convention

the

Adyar, Madras,
others all know

gave in their study of the how difficult

to

course

of lectures

Theosophical Society, held at to assist Theosophists Philosophy of Bhagwad Gita.

is the

We
the

understand

Philosophyof
thereon
and
even

Gita, notwithstanding the commentaries

as

written Eastern is obvious.

in Sanskrit

well

as

in The

many
reason

modern of this the

Western

languages.
with and

one Everybetween

acquainted
the P^ndavas
was

the the

descriptionof
Kauravas Shri"

great
that

war

knows

the
to

Bhagwad
his friend

Gita

preached by Bhagwan

Krishna

11

and
the

Arjaa, becaase disciple

latter to

of the

disinclination
This
to

fight
as a

ou

the there

battlefield.
was no

expressedby as a description,
have of

matter

A["horisra8 in short sentences, meaning. Shri conveying a deep that Arjun was knew able accurately to comprehend Krishna of this teaching. in all its fullness the significance this Philosophy, Mr. Siibba Row has written a commentary on
been short space of

of coarse, recited in

time

be lost, must

time, iu the form

hidden

and and

has clear

done
as

his

best to We

make have

it

as

elucidative, consistent,
iu
an
a

possible.

separate book, and

amount

the readers

will

printedthese lectures what find on its stud)*

have

of

learning the lecturer

Row

must

had.
the fact of

These created difference of which written

lectures are very Mr. Snbba between of

for conspicuous and

Madame

having Blavatsky a
principles
iua will fiud

opinionregarding the Koshas the human being is formed.

them,
which this

(^rt)
Tliis

or

resulted

controversy between
book.
most

the reader

in reprinted

Though
merit able
on

of the articles

reproducedhere
of

are

versial of contro-

character,the reader will find them

account

treatment

worth and sterling and the of the originality of thought displayed And, various of the points controverted.
with learned and

moreover,

they

teem

useful

for suggestions

Those who had read progress of the students of Occult Science. and studied these articles in the various numbers of the " Theo" than sophist, as they appeared from time to time, had more
once
us requested

to

reprint

them

in

collected

form

for the

benefit of

learning. Besides these articles, of several notes in possession we are tions miscellaneous a character, regarding the private instructo

students

of Occult

the

given by Mr.T. good fortune to

to

Subba

Row

to the

"chosen with him.

were

few "who But

we

had
are

be in close contact

sorry

only thought

say under

that the

they are
pledge
not
to

and incomplete,

given by

him

desirable

It has, therefore, been of secrecy. had Row Mr. T. Subba publish them.
to

also made but

are

contributions
we

the

local

newspapers

and

zines, maga-

solelyon
Here
we

it unnecessary to reprint and social. questions political

think

these, as they

cannot

Hon'ble and

Mr.

help thanking our respectedbrother, the Subramaniyar for the valuable help,pecuniary
us

otherwise, he has rendered

Ut

iu

publishing some

of

our

works.

Bombay,

April 1895,

T. T.

SKETCH
T.

OF

THE

LIFE

OF

THE F. T.

LATE S.

'

SUBBAROW,

B.A.,B.L.,

Thb

announcement,
of this brilliant

am

now

compelled
Indian

to make

of the

death
will
work
was as an

yonng

mystical public.

philosopher
Wherever
our

shock
has

the

Theosophical reading
his and
to

extended, ^tbere has

reputation spread.
his mental the
as

He goes

intellectual
as

phenomenon,
facts

history

far

anytliing conceivable
The

support
the

theory

of

palingenesis.
them will from

bearing
mother When

upon
on

case,

I derived

his venerable be

the he

day

of the visited

cremation,
the

presently
which
an

given.
in he

last

quarters, Head-

the first week disease show

US

April last,the
of boils. all serious. then when In
come

mysterious
had he
nor

cutaneous

to

ultimately

succumbed,
Neither But

begun
either

to

itself in that

outbreak
it his
save was

of he

dreamt
to

at
room, once,

shortly after
and
to
a

had
went

keep

to

to

his
was

lounge,
taken of

he

never

out

again

he

different he
sent

house
me a

for

change

of air.
to

the

beginning
see

June

touching request
He
crown nor was
a

and
:

him,

which
a

of course, of
sores over

I did.
from

piteous sight
he
not

his
to

body
bear

mass a

to to

sole, and
lie in
any

able

even

sheet

him,

comfortable and
a

position,

not

get sound
me

sleep.
try if I try
he
he

He

was

depressed
not

despairing,and
little

begged

to

could all
to

help

him

by
with

mesmerism.
some

I did
success,

with

my

will, and
from he But
course was

it seemed

for visit his his

began
and 1

mend

that

evening,
there

and and
came on

at
so
a

my

third

thought family.
its
m.,

convalescent,

informed

unhappy
disease

suddenly

relapse,
the
a

finished
at 10
p.

rapidly, and, expired, without

Tuesday,
a

24th
to

June,
those The

he

word

or

sign

about

him.

last

wordly

business
idem

he in

attended the

to

was

to

declare

on

the
and

morning

of 24th

presence

of his

relatives

friends, among

them, Dewan

Bahadur

P. Shrinivasa

Rao,

11

that death"
At
come,

he

had
there

anthorized

his

wife

to

adopt

son

after

his

being no
on

issue

of his

marriage.
his
now

noon

that

day,
to

he

said
was

Gara

called

him

to

he

was

going
that

die, he

about
not
no

beginning
wish
to be

his

tdpas ( mystical
From

invocations
time
on,

), and
he the

he did
to

disturbed.

spoke

one.

When
temporary con-

he died, a great star

fell

from

firmament

of Indian H.

thought.
Damodar and

Between
there in
was

Subba
a

Row,

myself

close

Blavatsky, friendship. He was

P.

chieflyinstrumental
in

Row

having us invited to visit Madras this city as the perand in inducing us to choose 188::^, manent Head-quarters of the TheosophicalSociety. Subba in confidential was understanding with us about
mystical pilgrimage
after the latter and reverted his towards into the

Damodar's than about

a

North, and
wrote

more

year

crossed

Tibet, he

him

himself and

long ago,
my

visits to his sick-bed.

"

of this told me Row plans. Subba the other to the subject day at one of A dispute due in a measure to third
"

parties
and

which

widened about

into

breach,

arose

between

H. P.

B. to old

himself last he

certain of

questions,bub philosophical
to
us saw

the

spoke
When

her,

alid to his each he

family,in
we

the
a

friendly way.
talk about he could
several
to

we

last

other said

had
as

long
as

esoteric

philosophy, and
come

that

soon

get out, he should

to

Head-quarters
Mr.

and

draft

that he wished metaphysicalquestions discuss with him in the Theosophiat.His

was
was

Fawcett
in
our

interest

movement

unabated
a

to the

last, he read the

to H.

Theosophist

and regularly Our

subscriber
was

P. B.'s
the

Lucifer.
caste
on

great
1856. At His

Vedantin

of

Niyogi
was

of the
the 6th

Smartha

( Advaita

) Brahmaus.
country
of India

He

born
was

July
the

the time native

of his death
was

he
the

aged

but

nearly
on

34 years.

Godavery

District

Goromandal His

Coast

his vernacular

Telngu.
and

grandfather was
uncle
was

the Dewan

Sheristedar

tongue the of the District,

his maternal

( Prime
when

Minister

to

the

Rajah

of

Pittapur.

His

father died

he

was

but six

months'

baby, and
Hindu any

the nncle

brought

him
was

up.
not

He
at

first attended all

the Goconada
of

School, where

he

suspected
his first

possessing
the

surprising talent.
at the Hindu of Mr.

He

passed
thence

Matriculation
under in
was as

examination

School, Goconada, then

From

direction

J.

Kenny.

he
his A.

passed
career

1872, into the Madras

a

the the

Presidency College,where brilliant one, and ended in his passing B. In the first of the University in his class.
same

in 1876

latter part
Madhava

of

year Dewan

that
of

astute

satesman,
oflfered him

Sir the

T.

Row,
of the

then

Baroda,

Registrarship
Row and

High
a

Court
year,

of that but then the

State, and
returned B. L. the
to

Subba

stopped prepared
4 in

there himself the

about

Madras

for and

passed

examination,
law
as

number

class. his

Having

adopted
Vakil

his

he profession,

served

apprenticeship
a

under

Messrs.

Grant

and

Laing
in the and less
was

and

was

enrolled

( Pleader

) of the High Court

became
so as

latter

part of
have
to

1880. made

His

practice
more

lucrative,
he

might
drawn

been

much

had he

given
me,

attention

philosophy ; however,

told

he

irresistible attraction. As an example of his by an extraordinarycleverness, his friends cite his successful passing in geology for the examination of the Statutory Civil Service in 1885, though it was new a subject to him, and he had had

only
of
24
"

week years, who

for and
mourns an

preparation. aged
ths The mother
"

He

leaves

young

widow

herself

learned
the

Brahman
her

lady
on

loss of her cremation death. him hours that

at

great
Our
the

son,

pride of

soul,

most

bitterly.
Row,
saw

took

the

morning
Charlu

after
was

his

place at 9 o'clock brother, Judge P.

T.

Sreeuivas

with
two

last, and
the
event

Vijiaraearly

ghava
It

him

before

occurred.
gave
no

is

remarked

above

T.

Subba
:

Row
even

signs of possessingmystical knowledge

Row him did
at

Sir

T. Madhava

not

suspect
I

it in him

while

he

was

serving under
on

Baroda. she

particularly questioned
me

his mother

this

point,and
after

told

that

her

son

first talked Founders

metaphysics
of the

forming a connection with sophical Society : a connection

the

Theocorres-

which

began

with

iV
himself and H. P. B. pondence between became personalafter oar meeting him,
It
was as

and
in

Damodar, and
at Madras.

1882,

though
been

storehouse

of occult
to him him

experience,long
;

forgotten,had
his last

suddenly opened
came

recollection of

birth preceding thenceforward with

some,

in upon

; he

recognizedhis
him and

Guru, and Mahatmas;

held

intercourse

with

other

personally at our Head-quarters. and others elsewhere with by correspondence. He told his that he had seen that H. P. B. was mother a great Yogi, and His stored up in her strange phenomena presence. many back to him, and his knowledge of Sanskrit literature came
told me of that if you would recite any verse jTbrother-iu-law Brahma-Hutras or Upanishads, he could at once tell you jGita, it was taken and in what connection employed. Those jwhence who
before

had

the

fortune

to

hear

his lectures
at

on

Bhagvad

Gita

the T. S. Convention
so man

of 1886

Adyar, can

well believe

this,
For
a

perfect seemed
of his

work. mastery of that peerless he left scarcely any monument abilities,

his

to these pages and the one-volume the paper she contributed Report of his four Adyar Lectures being almost his entire

As a conversationalist remains. he was literary and afternoon's sitting with interesting ; an the reading of a solid book. But as edifying side of his character he showed only to kindred may
seem as

most him

brilliant
was as

this

mystical
What
he
was was

souls.

strange to
a

some

is the fact

that, while

obedient

child

to his

mother

in

wordly afiairs,he

to all his relatives and strangelyreticent to her, as he was about spiritual His constant matters. ordinaryacquaintances, Ianswer for occult instruction was to her importunities that
.

he his

"

Dared Guru."

not

of the secrets entrusted reveal any to him He lived his occult life alone. That he

by
was fidential conown

habituallyso
household.
The

reserved, gives the

he made
to

more

weight
members
H.

to

the his

statements

the

cf

S. 0.
as

above, having
and

been

considered
correct."

in

follows :" "Read " Row. Subba

found

D. .T.

endorsed family-council, was of R., Brother-in-Law

T.

"^Iheosophist.

COLLECTION

OF

ESOTERIC
OF

WRITINGS

T.

SUBBA

ROW,

F.T^.,

B.A.

B.L.

THE

TWELVE

SIGNS

OF

THE

ZODIAC,

Thb

division

of the

Zodiac
has

into different

signs

dates

from

immemorial
and is to

antiquity. It
be

acquired a
Zodiac
and

world-wide
of

celebrity
several been It
i" has

found

in

the of the

astrological systems
its

nations.

The

invention

signs
ten

assigned
stated
one

to different
some

nations
at

by

different
were

antiquarians. only
into two number

by

that,

there first,

signs,
to

that

of these

signs was
that
a

subsequently splitup sign was

it

separate
render and
at

signs,and
the esoteric
same

new

added

to the
more

of significance
to conceal It is very the division

the division
more

profound
the real to
some

the

time

perfectlyfrom
that the its

ated uniniti-

public. conception of
nation, and
been

probable
owes

philosophical particular
have The
which

origin
various
of

the

names

given
the

to

the

signs might
other nations.
to decide

translated

into

languages inventing
the real the

principalobjectof
nation had the
to

this article,however,
of

is not

honour
some

to indicate

extent

question,but volved philosophicalmeaning inthe rest from

of the what

signs in

therein which

and

the way

to discover But

meaning
herein
so

yet remains
an

undisclosed.
may

is

stated,
other Zodiac What

inference

fairlybe
and its

drawn

that, like
India.

many

philosophical myths
and
its

the allegories,

invention

of the

signs owes
is the

origin to
of these

ancient

then

real

origin

signs,the philosophical signs

are

conception which
represent
or

the

Zodiac

and

its

intended

to

? Do

the various
the

signs merely
masks

represent the
included
to

shape
in the
some

configurationof
are

different

constellations

divisions, or,

they simply

designed

veil

bidden

meaning

? The

former
viz,

able snppositionis altogetherunten-

for two I.

reasons,

"

The

Hindoos
may be the

were

equinoxes as
and

acquainted from easilyseen fallyaware

Zodiacal

with their

the

precession of
on

works

nomy Astro-

from

almanacs
were

publishedby
of the

Hindu fact
were

astronomers. that the

stellations con-

Consequently they
in the

various

divisions

not

fixed.
to

have They could not, therefore, of fixed these shifting groups of the Zodiac
But the
to

assigned particular shapes

stars
names

with

reference

to the

sions divi-

indicating
unaltered.

the It

Zodiacal
is to be

signs
have

have

been

allowed

remain
names

inferred, therefore, that the

no

given
the

to the

various

signs
the

connection

whatever

with

configurations of

constellations II. The

included

in them.

names

assigned
and

to these
or

signs by
literal

the

ancient
are as

Sanskrit
follows
The
:
"

writers

their

esoteric

meanings

names

of the

The

esoteric

literal

signs. 1 2 Z
4

meanings. Ram Bnll Twins

or or or or or

Mesham

Aries.
Taurus. and female), (rg/w/;""'(male

Rishabham Mithunam Karkatakam Simham

Cancer Lion

Crab.

5 6
7

Leo.
or

Kanya
Tula Vrischikam
Dhanus Makaram

Virgo*
Libra
or

Virgin.

Balance.

8 9 10 11 12

Scorpion. Sagittarius or Archer. Capricornns or Aquarias

Pisces
or or

Crocodile.

Kumbham Meenam

Waterbearer.

Fish.

Vir^-Scorpio,
was or

when
then

none

but

the

initiates

knew

there

were

12

signs.
At

Virgo-Scorpio
middle

followed
now

(for the
stands

profane) by
Libra
and
at

Sagittarius.
the

the

jnnction-point where mystical signs

Tbbos.
were

sign

now

called
to

YirgOy

two

inserted

which

remained

unintelKgible

the profane." Ed.

different from
the rnles which

the

implied meaning.
help
and
an

The

following are
in

some

of the nsed

may

enquirer
Sanskrit

ferreting out
nomenclatnre

of the deep significance in the old Aryan myths 1.

ancient

allegories:"
of the word used which have

Find other

ont

the

synonyms

meanings.
out

2.

Find

the numerical

value
to

of the the

letters

ing compos-

the word ancient T"ntrik

according
works.

methods

given

in

3.

Examine
any,

the ancient which

in

myths
any

or

if there allegories, with

*re

have

special c(mnection

the

word
4.

question.
the different the their
some
new

Permute and

syllablescomposing
combinations
that

the

word
be

examine
and

will

thus

formed 1 shall
names
now

meanings, "c., "c.

of the above

apply
One

given rules

to

the

of the

twelve

signs of

the Zodiac.
synonyms that of this which Brahmam

I.

Mesham.

of the

word
has
no

is

Aja
birth

Now,
and is

Aja literallymeans applied to

of to the the

Eternal

in
first the

certain

portions
intended

Upanishads.

So

the

sign

is

represent Parabrahmam,
cause

ent, self-exist-

eternal, self-sufficient
II.

of all. in
to
so

Rishabham,
the

This

word and

is the

nsed V6da has

several
mean

places in
Pranava it
in

Upanishads

(Aum).
several

Sankar"charya portions of
As'the
to

interpreted

his

commentary.*

HI.

Miihunam.
is

word

plainly indicates,this sign

first

intended

represent the
the bisexual

androgyne,

the Kad-

Ardhanareesicara,
mon.

Sephira-Adam
converted

IV.

Karkatakam,
the

"When

the

are syllables

into

corresponding numbers
ChaQdasam

according to

the

general

Example

"Bishibhas;^"

Risbabhasya

Pradhauasj;"i Pr*n"-^

mode

of transmutation

so

often alluded

to in Mantra

Shastta, the

word

by ///A This representthe

thdrakam entities
;

question will be represented sign then is evidently intended to sacred Tetragram; the Parabrahmain

the Pranava

resolved its

into four

to corresponding

Avastkds

indicated

Swapna

( dreamy

; four Mdtras by Jagrath ( waking ) Avastha, ) Avastha, Shnshupti (deep sleep)

separate the four

) Turiya ( the last stage, i. e. Nirvana the /our states of Avastha, (as yet in potentiality); called Brahma Vaiswanara, Taijasa (or Hiranyaand representedby Eswara garbha), Pragna, and
Avastha, and
; Brahma,

Vishnu,

MahSswara,

and
as

Sadasiva;

the

four aspects of shmam, Beejam Madhyama

and T. Kala. and This This

Parabrahmam and Sakshi word

; ;

Sthoolam,

Sook-

the

of the Sacred

named

ditions four stages or conPara, Pasyanti,

Vykhari

Nadam,

Bindu^

Sakti

sign completes the

word
contains it may
a

first quaternary.
of occult
ing meanon

Simham. within

world
not

itself

; and

be its

prudent meaning

my this
this

part

to

disclose
It will be

the

whole

of

in

article. article to
Two

sufficient

for the purpose of its

of

give a general indication

terms
are

significance.
and

of its synonymous

Fanchasyam
Zodiacal
former

Hari^

and

its number

in the order

of the

divisions
synonym.

(being
This
to

the fifth synonym

"

sign)points clearly to
Panchasyam
"

the that
"

shows

fche sign is intended

represent theT^c^Brhamas^ and sham, Vamadevam,

The
or

viz,^

Es^nam,
"

Aghoram, Tatpnrnthe

Sadyojdtam
it to be

five

Buddkas.

second

synonym

Pratyagatma.
the

Ndrdyana, the Jeev^tma, (The Sukarahasy Upanishad will show

upon admit

shows

that

ancient

Aryan philosopherslooked
The Vaishnavites
may
not

N^r^yana
it. But

as as

the Jeevatma.*

In

its

lowest

or

most

material

state,
animal

as

the

which life-principle

ani-

xuates the material

bodies

,of

the

aad

regetable worlds, iu:.,"-"o.

Tkxob.

an

Advaiti, I*look npon

in its real
essence

Jeev"tma when

as

identical of
"

with

Parambutes attri-

atma

stripped

its fictitious

created Jeev^tma
is
as

or by Agn^nam correctly placed in

Avidya
the fifth

ignorance.) sign counting

or

The
from

Mesham,
house
in

the fifth

sign is

the of

putrasthdnam
Hindu
"

the The

son's

according to (I may
pure also

the rules

Astrology.
son

sign
as

question represents Jeev^tma

add
that it

the

of Param^tma
real may

it

were.

represents the
missionaries add here

Christ, the
frown
at

anointed this

spirit, though
will

the

I interpretation.)* of this

only

that

unless

the

nature

sign is fullycomprehended
the real order of the next
or

it will be

impossible
and

to understand

three

signs
that

their
ly mere-

full
a

significance.The
existence potential

elements

entities

have

in this

entities in the next

three

distinct, separate sign become signs. Their union into a single

of the

entityleads
and has the

to the

destruction the
pure

phenomenal
their material

universe,,

of recognition

and spirit,
to

separation
earth-bound

the contrary and

effect.

It

leads

brings into view the picture galleryof Avidya (Ignorance) or M"ya (Illusion). If the real orthography of the name is proby which the sign in question is indicated perly
existence understood
it will

readily

be

seen

that

the

next

three

signs are

or they ought to be. Kanya Virgo and Vrischikam Tula or Scorpio should form one single sign, and have follow the said sign if it is at all necessary to must a But a separationbetween Kanya separate sign of the name.

not

what

and

Vrischikam the two.

on

was

efiected The

by interposing the
this

sign Tula
be

between

objectof examining the meaning

it is
"

separation will signs.

stood under-

of the three

Nevertheless
same

true

one.

The

JiV'OtvfUi
the the

in the

(Mieroeogm man) (universe),

Force.

is the

the

spiritnal

essence

which

animates

Macrocosm
two
same

dificrentiation,or
itself but
"this
son

specificdifference
states
or

between

Jveatmai and
of
one

presenting
Hence

in the

two

conditions
an

of the

of Param"tma"

is
as

eternal
Brahma "all
was

correlation of the

the

Father-Cause,
and

Parnsha

manifesting
"

himself

"golden egg"
from the

becoming (hymns {Rx"-Vedaj

"Viradja
of

the

universe.

We
and

are

bom
bom

of Aditi from

water"

theMamtsX

632;

"Being
Thkos.

not-being"

Mandala

1, S"lkta 166)," Ed.

VI.

Kanyd
or

means

virgin sign
in

and

represents
is
are

Sakti 6th

or

Mahdmaya.
division
in

The

question
t^at there
forces

the six

Rdsi

and
nature.

indicates These

primary
to

forces
of
one names

have

diflFerent sets

in

Sanskrit

philosophy. they
4
are

According
called

system of nomenclature
"

by

the

following names;
( 3 ) Itchdsakti Knndalinisakti;
*

( 1 ) Parasakti

) Gnanastaki;
5

( will-power ); (
and

) Kriyasakti;(
The

( 0 ) Matrikasakti.*
force
or

six

Parasakti:

"

Literally

the

great

or

supreme

power.

It

meana

and

includes

the powers

of light and
the power
:

"heat.
or

GnanosaWi:"
or

Literally
It has
are

of intellect

the

power

of

real

wisdom

knowledge.
I. The

two

aspects
of

following
or

some

its manifestations

when

"placed

under

th"

influence (
iu
a

control power of

of

material

cenditiona:
in

"

)The

the

mind

interpreting ) and raising by modem

onr

sensations.

( " ) its power (e ) Its

of

recalling past ideas ( memory

as

future

expectations,
between thus

power

exhibited
"

in

what

are

called

psychologists "the^laws
connections and in varioos

association gronps notion

which

enables

it to form

per"isting
of "2

of sensations
or

and
an

possiblities object. (
link

sensations

generate
our

the ideas

idea

of

external

) Its

power

connecting

together by the mysterious

of self
or

of

memory

and

thns

generating

the

notion

individuality. following
matter:
"

II. The hands

are

some

of its manifestations

whtn

liberated

from

the

of

) Clairvoyance, (h)
"

Psychometry.
the power
nerve

Itehdsakti:
is the muscles
as

Literally,

of Ihe will. Its

currents

most

ordinary
set

tion manifestasach
t.

generation
are

of certain for the

which of the which

own

in

motion

required
The

accomplishment
power of

desired
enables

objec
it to

KriyAsakti:"

mysterious

thought by
its

produce
The

external, perceptible, phenomenal

ancients is held that any

resnlt manifest

inherent
if

energy. one's
will be

idea
upon

will

itself
an

externally

attention

deeply by
A

concentrated

it. Similarly

intense

volition

ed follow-

the

desired

result.
his wonders

Yogi

generally performs

by

means

of

Itohasakti

and

Kriyasakti.
Kundalinisakti:
or
"

the Literally, universal force

power

or

force

which

moves

in

serpentine
fests mani-

curved

path.

It is the This

life-principle
includes and in itself

which
the
two
are

everywhere great
but that
**

itself in nature.
attraction and This is

forces

of

repulsion. Electricity
the

magnetism brings

manifestations
coutinuooi

cf

it.

power

or

force

which

about

forces

are

in their

unity represented by the Astral

light*
Vlf.
Tula, the When method
into

represented by
above
36.

numbers

according to
will be
verted con-

alluded
This

to, this word

sign, therefore,is evidently intended to representthe 86 Tatwams, (The number is different according to the views of of Tatwams different* philosophers; but by S"kteyas generally Rishis such and by several of the ancient as Agastya, Doorw^sa
of Tatwams

and been

Parasur^ma,
stated
or

"c., the number

has

to

be

36).

Jeevatma

differs from
in other

Paramatma,
it

to state the

same

thing
t in

words, "Baddha"
as were

differs from within This these

"Mnkta"
36

being encased
while

Tatwams,
the way

the other is free.

sign

prepares

adjustment
extendi of

of internal

relatione

to

external

relations"
that

which

is the

essence

of life according to rdatiant

or

Herbert

Spencer

and

''continuous
is the basis of

adjustment
of the

of

to internal

which reiatiotit,"

b'ansmigration
ancient

sonli

pnnarjanman

according to (re"birth)

the

doctrines

Hindu
A

philosophers. Yogi
mast

thoroughly subjagate
This
force

this power

or

force

before
the

he

can

tain at-

Moksham. Mairikdsahti
music.

is,in fact, the great serpent of

force
or

Bible.
or or

.-"Literally, the
of the for is

power

of has

letters

speech
power

or

The

whole

ancient
its
a

Mantra

Shastra

this force of The

The

in

all its manifestations

subject.matter. The
of
this The

power

Word

which
of

Jesus Christ
music is one
name

speaks of
of its is the
crown

manifestation

Sakti. power

influence
mirific

ordinary manifestations.
of this

of the

fable inef-

Sakti. and
as

Modern
the the
*

science
or

has but

second partly investigated the first,

but it is

fifth of

forces

powers

above-named,

altogether in

the

dark

regards

remaining powers.
Even the very
name

of

Eanyd

(Virgin)
fundamental the its
or

shows

how

all

the

ancient Eabalists
or

"soteric and

systems agreed in

all their

doctrines.
"

The

the Hermetic

philosophers call
Astral in

Astral Light the

heavenly
Hence

tial celesseven

Virgin."

The

Light in unity

unity

is the
onb

7Ui.
"

the

principlesdilSused
crown
"

every

the 6 and

two

triangles

and

^Ed. Theos.
the

t As

Infinite differs from Bd. Theos.

the

Finite

and

the

Unconditioned

from

the

conditioned."

to it

earthly Adam, to Nara. is properly placed as the

It is stated when located
name

As

the

emblem

of

Nara

seventh ancient
this

sigD.

VIII.

Vrischikam. the
san

by
in

philosophersthat
Rasi
or

division is Skandba

called
of

by

the

of Yisknu The

(see the 12th

is intended
to

Bhagavata).
Vishnu

sign

represent
which
is

Vishnu.

means literally
as

that
or

expanded'-'exp"uded speaking, Viswam

Viswam itself is
on

Universe.

perly Pro-

Vishnu

(see Sanka-

rach"rya's commentary
I
have

Vishnusahasranamam).
that Vishnu

already

intimated
or

represents

State. The Dreamy sign in question properly signifies the Universe in thought or the universe in the divine conception.

the

Swapndvastha

the

It is

Pranava. Universe leads

state to

properly placed as Analysis from Thought, and Pranava (Aum).

the
The universe universe of

the

sign oppositeto
downwards
from
now

Rishabham leads latter

at

or

Pranava

to the

synthesis
We have

the

upwards
the
ideal

arrived

of

previous

to its

coming
or

into

material
germ

existence. into
are

the

expansion of the Beejam is only possible when

primitive
36

the

"Tatwams"*

the Maya and The Jeevatma. interposedbetween dreamy wams." "tate is induced through the instrumentality of these "TatIt is the existence The of

these

Tatwams
of

that these

brinsrs

Hamsa anarks Brahmam

to

into the

existence.

elimination

Tatwams
and

beginning
and converts

of

the Ilamsa,

synthesis towards
into of

Pranava As

Sdham,
creation

it is intended

represent

the different the material

are

stages

from

Brahmam

downwards

to

universe, the

three order

signs Kanya,
in

Tula, and
now

Vrischikam
as

placed in

the

which

they

stand
IX.

three

separate signs.

Dhanus
the
name

{Sagittarius).When
is

represented in numbers,
9, and
the
division in

equivalent to

question is
'

the 9th division

9

counting from
12

Mesham.
sacred

34 is three
in

times

12,
and

or

Tetniktis,

or

Triads,
"

the

most

ber num-

the

Eabalistic

Pythagoreaa

numerals.

Sd.Tueos.

10

The

indicates the ^Brakmds therefore, sign, clearly the 9 ParajapatJs who assisted the Deminrgus the material nniverse. constrncting There
;

"

in.

X.

Makaram,
this word

is

some

in interpreting difficulty it contains within itself the letter Ma

means a

nevertheless

cine to its correct

The interpretation. 5

is-

equivalent to
Now
in

number

and

Kara
means

hand.

Sanskrit
or

Tribhujam
(both
a a are

bhnjam
understood chakaram

karam
to
means mean

triangle, synonymous) being

or

side.

So, Makaram

Pan-

Pentagon .* sign and the by Sanskrit

universe.
to

Now,

Makaram disa" is

is the tenth

term writers

"Dasanote to de-

generallyused
or

the faces

sides of the

The

sign in
universe

question is
universe is bounded

intended

represent the
of figure

faces of the

and indicates

that the

the

the pentake by Pentagons. If we tagons as regularpentagons (on the presumption or is symmetrically conthat the universe structed) supposition universe the figure of the material will, of be a Dodecahedron, the geometrical model course, imitated by the Demiurgus in constructing the Tula vented material universe. If was subsequentlyinand if,instead of the three signs "Kanya,'*
"

Tula

*'

and

*'

Vrischikam,"

there
in

had itself

existed

"

formerlyonly one
and
was a

sign combining
now

Kanya
it is

Vrischikam, the sign

the

under

consideration
and

eighthsign under
that
of "Ashtadisa" is

the

old system, writers faces

the

significantfact
It

Sanskrit
or

speak also
space. disa

eight
from

generally bounding
of when

quite possible that

been
altered

number

might
in the the

have

8 to 10

the

"

See
we

the

article

August (1881) fire-pointed

Tubos.

number
or

"the

Five-Pointed

Star,."

where

stated of
man.

that
"

star

pentagram

represented the

fire limbs

Ed.

Ifir
fori^eU withiD the Sphere. By
hedron
may be

similar
a

constracted

from

an process Dodecahedron.

Icosa-

(See
The

Todhnnter's

Spherical Trigonometry,p. 141, art. 193).

as

figure

constrncted

above

described

will

represent the

Light as they exist, I shall not now, however, proceedto show how actually be considered in the lightof the universe of Astral Light may Icosahedron. 1 shall only state here that this conception an of the Aryan philosophers is not to be looked mere as upon of wild twaddle" the outcome or as "theological fancy. The be of the conception real significance in question can, I believe, explainedby reference to the psychology and the physical
universe of matter and the universe of Astral science of the ancients. consider XL the
But I must

stop

here

and

proceedto

meaning

of the

remaining two
When

signs. represented by
14. It
can

Kumbham

{or AqtM?nu8).
is

numbers, the word

is intended nam"
or

to equivalent

be

then, that easily perceived,

to

the division in "Ghaturdasa of in

question
Bhuva-

represent the
14

the

lokams

spoken

Sanskrit

books.

XII,

Mee?iam

{orPisces). This
written in
to convey

word

by

5 when

numbers

again is represented and is evidentlyintended

or

the idea of PayichamahabhtUams The

the 5 elements.

sign also suggests that

universal
most

water

(not the ordinarywater, but the of the ancient alchemists,) is the

amongst the said elements.
I have
now

solvent

important

finished the task

which
to

I have

set to

this article.

My

purpose

is not

explainthe
connection

myself in ancient theory

between

of creation itself, but to show

the

that

I have herein brought to theoryand the Zodiacal divisions. in of the philosophy imbedded lightbut a very small portion certain these signs. The veil that was thrown over dexterously these with portionsof the mystery connected signs by the "ancient philosophers toill nemr be liftedup for the amuse' ment or edification oj the uninitiated public.

13

Now

to sammarize of the first

the facts stated the

in this

the article,
are

tents cona"

chapterof

of history

this nniverse

follows

"

eternal Brahmatn. (1). The Self-existent,

(J).

Pranava

(Anm).
or

(3). The
Adam

androgyne Brahma,
Kadmon. Sacred

the

bisexaal

Sephira-

(4),

The

Tetragram
"

"

the fonr matras

states

of Pranava" Brahma
"

the foar ayasthas Scared Thdrakam.

"

the fonr

of

the

(5). The five Brahmas

their
the totality

the five Baddhas Jeevatma. the

"

in representing

(6).

The

astral

light
"

holy virgin" the

born
"

six

forces

io

nature.

(7).

The

Tatwams thirty-six

of

Avidya.

(8). The universe in thought

miscrocosm view. looked
at

the
from

the Swapna Avastha" a subjective point of

(9).

The

nine

the Prajapatis"

assistants

of

the

Demiur-

gus.* (10).
The the

shape

of

the
"

material

universe

in the mind

of

Demiurgus
fourteen

the Dodecahedron.

(11). The

lokams.

(12). The five elements.

The
up

of history

creation
is

and

of this world

from

its

beginningN
The

to the

present time
not

Seventh

chapteris

composed of yet completed.

lith

Seven

chapters.

I
/

Tbiplioakb, Madras,
*

September,1881.
from
or

The

nine Kabalistic
are

Sephirotha emanated
Three

Bephira,the Iflth,and
triads
sum

the

head

Sephiroth

identical.

trinities

with of

their emanative aU which

sents repre-

principle from
the whole

the

Pythagorean

mystic Decad, the

Theos.

"otmo8:"E,D,

THE THE

ARYAN-ARHAT SEVENFOLD

ESOTERIC PRINCIPLE

TENEIfTS
IN

ON

MAN*

Probably
name) and

the the

Aryan (we
and

shall

for the

present call
doctrines of the

it
are

by

that

Chaldeo-Tibetan the secret

of these.

esoteric doctrine

fundamental Kabalists

ly identical merely
an

wish Je-

offshoot
to
a

Nothing, perhaps, philosophy

above

can

be
a

more

now interesting

student

of occult

than

comparison
H.

between

the two
seems

principaldoctrines
to indicate
:

mentioned.
in

F. B.'s letter

two

divisions so-called

the

Chaldeo-Tibetan
and

doctrine the
has

(1) that

of the

Lamaists; Arahat,
or or

(2) that of Rahats) which

Brotherhood.
?

so-called been
is

Arhats, (in Buddhism

the

adopted by
the

Himalayan
between

Tibetan
two

"What
of
our

distinction Brahmanical
of
"

these
have the

systems
us

Some
of the

ancient

writers and

left

accounts

main

doctrines Arhats
so

Buddhism

and philosophy religion esoteric

of the

the two

branches
them. As

of the Tibetan

doctrine

being

called

by

these

accounts

character, I
It is
now

in treatises of a polemical generally appear cannot place much reliance upon them. difficult If
an

very

to

say

what
to

was

the real ancient

to
answer

Aryan

doctrine.

enquirer were

attempt
various

it of

by
of

an.

analysisand

esotericism

comparison of all the prevailing in India, he will soon uncertainty.

and

systems
a maze

be lost in

obscurity and

No

comparison
esoteric

between
will

our

real Brahmanical

the Tibetan the

doctrines
that

be

fully comprehends the of the ancient whole Aryan philosophy. Kapila's range **Sankhya," Patanjali's Yoga philosophy," the different Agamas and systems of '*Saktaya" philosophy, the various
....

possibleunless one ascertains doctrine," "Aryan

"

teachings of

so-called

and

Tantrds which

are

but

branches

of it.
and

There

is

doctrine
is

though,
to
plain ex-

is their real foundation the secrets of these

which

sufficient

various

systems
Bao to

of

philosophy
P. B." Ed.

and

Extracts

from

the

letter of T.

Sabbhft

H.

15

teachings. It probably existed long before ancient the Yedas were compiled,and it was studied by oar the Hindu with Rishis in connection scriptares.It is attricalled Maha*. ijuted to one mysterioos personage
'harmonize their
. .

not of the Vedas as are portions devoted to the publicceremonials of the ancient Aryans chiefly without some are knowledge of that doctrine. hardlyintelligible referred of the grand ceremonials Even the real significance will not be perfectly to in the Vedas apprehended without its The Vedas were perhaps lightbeing thrown upon them compiled mainly for the use of the priests assistingat public real secret ceremonies, but the grandest conclusions of our I am informed mentioned. doctrine are therein by persons have a competent to judge of the matter, that the Vedas of distinct dual meaning one expressedby the literal sense the szvara the words, the other indicated by the meter and

The

Upanishads

and

such

"

which Pundits

are,

as

it were,

the life of the

Vedas
.
.

Learned
.

has of course, deny that Swara philologists, thing to do with philosophyor ancient esoteric doctrines. between Swara and lightis one the mysterious connection its most profound secrets.

and

any
But of

Now

it is

extremely difficult to show

from

whether Rishis
of

the

Tibetans

derived
ancient of

their doctrine Brahmans

the ancient

India, or the
the

learned

their occult science from the

adepts
fessed proa

Tibet; or again whether

the originally
same

adepts
to go Jain

of

both

countries

doctrine
were

and
to

derived
the

it from Bala-

common

source,

If you

Sramana there

gula and question some of the Vedas the authorship

of

the
the

Pundits

about

originof the Brahmanical esoteric doctrine,they would probably tell you that the Vedas were composed by Rdhshasdst or Daityas and that the
*

and

The

very Ed.

little of the

present chief of the Esoteric Himalayan

Broth"r-"

hood."

t See

Appendix^ Note
kind
of

"

Ed.

demons

"

DevH.Eo,

16

Brahmans

had derived their secret

meaQ

knowledge from them.*

and the

Da

these assertions esoteric

that

the

Yedas

Brabmanical

had their origin in the lost Atlankis-^^the teachings continent that once occupied a considerable portion of the

"xpanse tion in

of the Southern

and that

the Pacific
Sanskrit

oceans was

? the

The

asser--

"lais

Unveiled"

of lanffaasre
one
"

the inhabitants of the said continent, may that the Vedas

ever

induce

to

pose sup-

had

probably their
the
as as

origin there,
Aryan
the

where-

else

might

be the

of birth-place well

esotericism.f

Bnt

the real esoteric doctrine

mystic allegorical
another
source

philosophyof the Vedas were again, whatever that source may divine inhabitants (gods) of the
existed in
tract
now

derived from be
"

perchance, from
Island
of

the
once

sacred
in

which the

the

sea

that

covered Desert.

days

old
may

sandy

called

Gobi

However

that

be, the

knowledge
inhabitants

of the occult powers of the lost Atlantis

of
was

nature

possessedby the learnt by the ancient

the esoteric to appended by them adepts of India and was doctrine taught by the residents of the sacred Island. t The Tibetan adepts, not however, have accepted this addition to

their esoteric doctrine.

should
The

And, it is in

this

respect
two

that

one

expect to
that

find

difierence between doctrine

the

the

doctrines.

"

Brabmanical
was

occult

taught about
the Christian
were

probably contains and of nature powers

But
the

thing every-

their

And

80

would

p"drl".
from
"

they would
Eak"hdsas\
female

nerer

admit
their

that

iheir is the

"fallen

angles"
Heaven"
**Fallen

borrowed of

that

"DeTil"
or

illegitimate son
in

Dewel

the

Sinhalese

demon,
of the

that

the

"War

of the

Apocalypse" thQ
"

foundation from

Christian

dogma
Siva
the

of the

Angles"

was

copied
Brabmanical

the

Hindu
into
"

story about

hurling the T"rakasura-wVo

Abode
of

rebelled against Brahma

to

Andhak^ra,"
Ed.

Darkness, according

Shastrdt.

t Not
we

will

rareMSS. necessarily."See Appendix^ Note II. From to have been spoken in J"va shortly prove Sanskrit
remote

just
and

received

adjacent

islands from

antiquity.
"

Ed,
of to this

X
them

localitywhich
"Scham-bha-la"

is

spoken
the

day by the
See

Tibetans Note

and

called by
"

Happy

LanJ."

Appendix,
must

III.

Ed.

$ To comprehend

this passage

fully,the reader

turn

to Vol.

I.f

pp.

589-694, liit Unvtiled."^\).

ir
hi"rs either in the

mysteriousIsland of the North, or in the continent of the Sonth. And, if yoa mean ^nally mysterions to compare the Aryan and the Tibetan doctrines as regards abont the occult pov^ers of nature, you their teachings must
beforehand
their laws various
are some
:

examine and

all

the

classifications and

of these

powers, of the Here

manifestations

the real connotations

names

assignedto

them

in the

Aryan
in

doctrine.

of the classifications contained

the

Brahmanical

system
I.

Classification

of the

occult
to

powers Parabrahmam in the

as

appertaining
and ing exist-

Macrocosm. and

II.

do.

do.

as

appertaining to man existingin the Microcosm,

the
or

III.

do.

do.

for

purposes Pranava purposes

of

Tdraka

Yoga
IV.
do. do.

for the

Yoga. of Sdnkhyaare,
as

Yoga (where they

were,

it

the

inherent

attributes

of

Prakriti).
of Hata of

V.
VI.

do. do.

do,
do.

for the purposes for the

Ydga.
Koula

purposes

Agama,
VII.
do. do.
for the purposes

of

Sdkta

Agama,
VIII.
do.

do.

for

the

purposes

of

Siva

Agama.
IX. do. do.
for the purposes of Sreeckakram,

(The Sreechakram
"Isis real of the

referred to in
is
not

Unveiled"
esoteric ancient

the

Sreechakram

adepts of Aryavarta).*
X.
'

do.
But who

do.
would

in Atharvana

Veda,
out

fc.
real esoteric

Very

truo.

be allowed

(o

give

tlio

"

one"?"

Ed.

18
have sobdivisions been- mnlti'' classifications, of the combinations pliedindefioitely by conceiving new Primary Powers in different proportions.Bat 1 most now and proceed to consider the article headed drop this sabject in "Esoteric the ^*Fra-gment" embodied of Occult Truth" (since Buddhism.")
.

Id all these

it, and find that the resnlts carefollyexamined arrived at (inthe Bnddhist to differ doctrine) do not seem mnch from the conclasious of oar Aryan philosophy,though
our now

I have

mode

of

discuss

statingthe arguments the question from my

of classification which

may
own

differ in form.

I shall

though stand-point,
convenience of discussion

for facility of comparison and following the seqaence of the is

are

man Principles constituting

entities or seven-fold adopted in your article.

:

The

questionsrais"ed for sjoiriU of

discussion

(1) whether
are

the called

cUs-

embodied

human

beings (as they

and

by
and

Spiritualists) appear

in the stance-rooms

elsewhere;
are

(2) whether the manifestations wholly or partlythrough their

It is to hardlypossible the
answer

taking place
agency.

produced

these two
to

unless

meaning
words

intended

expression'"^disembodied spiritsoj human

defined.
The

torily satisfacquestions be conveyed by the be accurately beings'''

Spiritualismand Spirit are very and in Unless writers misleading. English general, Spiritualists the connotation in particular, first ascertain clearly they to assignto the word mean spirit there will be no end of
confusion, and the real
nature

of these

so-called
can never

phenomena
defined. in
mean man
"

and

their

modus

occurrendi

spiritualistic be clearly
two

Christian writers
the
same

generally speak of only

soul
or

entities

body, and

the

thing to them). speak of Bod^ and Mind^ and argue that soul or generally be anything else than mindcannot spirit They are of opinion
any

the

spirit (both seeming to European philosophers

that These

belief in
views
are

Lingasariram*

is

entirelyunphilosophical.
are

certainly incorrect, and

Astral

based

oa

The

Body"

so

eaU"tU"

Ed.

20

It is
ram we
or

stated ordinarily
the basis taken
;

that

Prakriti

or

Akasa

is the Kshet-

which Brahmam

corresponds
the germ^

to water

in the the
or

example
power
or

have

and

Sakti

energy Bnt

that

comes

into existence
the view
to

at their anion

contact.' take of the

or

this is not

which

the

Upaniskads
or

qnestion.According
basis,Akasa
power evolved
or

them, Brahmam
germ
or

f is the Kshetram seed, and

And
case.

Frakriti^ the

Sakti

the

by

their union

contact.

this is the real

mode scientific, philosophical

of

the stating

Now, according to the adepts of

evolved are principles Algebra teaches us that
taken
one

ancient
three

Aryavarta, seveif^
primary
time entities.
n

out

of

these

the number at
a

of combinations of
a

things
so

at

time, two

time, three at

and

ioxih=2n"\.

Applying

this formula from

amounts

to the

present
1=8
seven

case,

the of

number

of

entities evolved

different
to 23
"

combinations
"

these

three

primary causes
As
a

1=7. entities
.are

generalrule,whenever
occalt science of you
must

mentioned soever, whatinto

in the ancient

India, in any
those
seven

connection
came

sappose

that

entities

Or,

in other have

words, "Praleri%i Swabbdvdt Space

filled with
so

or

Akasa

la or

"

Space
no

as

the
at
ceivable. con-

Tibetans

it ;

whatsoever
as

substance
to

substance

all ; i.e. with

substance

imperceptible

be

only metaphysically
into the soil

Brahmam^
and field, is called form Sakci that
the

then, would mysterious

Arahats from

be the germ
or

thrown which

of that which

energy

force

develops it, and

''That which
we

by

Buddhist

of Tibet" that Form

FO-HAT.
we

calleci
. "

(Rupa)
is not
as

is not

different
from
so

which

call
same

space
as

(SCknyata)
is

Space
same
or

different And
or

Form. the
arc

is the

Space; Space
vedana,
or

the

form.

with

other
each

skandhas,
the
same

whether
as

sanjua
.

sanskara

vijnana, they
or

their

opposite"
of the

(Book
the

of "m-fe"ny

the

"Heart

Sutra,". that, the

Chinese
on

translation the

"Mahaor

Prajna-Paramita-Hridayft-Sutra." (Chapter

"Avalokiteshwara,"
Tabetan
or

manifetted Buddha.')
agree of

So

Aryan

and but
in

Arhat
and

doc* the

trines way

perfectlyin
it. A in believe the

putting

distinction

substance, differing resulting from

a

names

given
that

the fact

the Vodantin
it

BrabmauB
may

Farabrahman,

deifio power
"

impersonal though

be, while

Buddhists

it. entirelyreject

Eo.

Note t See A^pciidifit

IV,- Ed.

%%
existence from
three

'primary

entities
a

and

that

these

three

entities, again, are

To take
a are

evolved oat of

singleentityor
coloured coloured four raya

Monad. in tha
and

familiar

example,
oat

the

seven

solar ray the three colours

evolved

oi three co-exist

'primary
with

rays;

primary colours
into

the

in the solar rays.

the three Similarly, existence

arose

secondary primary entitiea

with the

which

brought man

co-exist from

in him

four secondary entities

of the three Now
man,
are

which

different combinations

primary entities.
^even
:

these
as

entities
"

which

in their

constitata totality
in the order

follows the and

shall
as

enumerate

them the
:
"

adopted in
Brahmanical

"Fragments"
the

far

as

two

orders

(the

Tibetan) coincide

Corresponding
1.

names

in Esoteric

Bnddhism.

Prakriti.
The
out

Stk'dlasariram
^

( PhysicalBody ).

11.

entityevolved
of the combina-

/ Sukshmasariram T
ram

tion oi Prakriti

and

LingasarU (Astral Body).

or

Sakti. III. IV. Sakti.

The
out

)
Kdmar'Apa (thePerisprit),
"\

entity evolved
oF the combinaof

!
Ui^atrnd {Life-Soul),
-r
^
,

,t

tion

Brahmam,
Prakriti.

Sakti and V. The

out

J
"\

entityevolved
of the combina-

/ PhysicalIntelligence (or animal

T J

tion

of

Brahmam

soal).

and VI. The

out

Prakriti. evolved entity

of the combinaof

tion

5ra/^;;,a7n^^P^"*^"^^^^*^""^""""
i The emanation

and

Sakti. from
the

Abso-

Vll.

Brahmam.-

LUTE,

"c.

(orpure spirit).

22
Before

proceeding to
few

examine

the

natnre

of these

seven

entities,a

general explanationsare

cessary. neindispensably

I. of

out secondaryprinciples arising are primary principles quitedifferent in combination

The

of the combination their

natnre

from

the entities out of whose The combinations

in

they
not
were.

came

into existence. nature do of not

mere even

mechanical

question are it as juxtapositions,

chemical

of

the

They
the
the

correspondto
inferences
can question as

combinations.
the
nature

Consequentlyno
of combinations nature

valid
in

regards
be drawn

by analogy from

[variety?]

of these combinations.

II. removed

The

that general proposition

not

when

once

cause

is

its eflfect vanishes, is

for

universally applicable.
:
"

Take,
of

instance, the
a

following example
of momentum

if
a

you

once

communicate
a

certain

amount
a

to

ball,velocity
is the

particular degree in
cause

direction particular
ceases

result.
the

Now, the
momentum

of this motion

to

exist

when

stantane inthe

sudden
is

which conveyed impact or blow completed ; but, accordingto the first Law
to
move same on

of
ever

Mction, the ball will continue

with

for

ever

and unless

undiminished
is

in velocity

the

direction
or

the

said motion

altered,diminished, neutraliaed
causes.

counteracted
on

by

extraneous

Thus,
of the

if the ball
cause

stop, it will not be

in

account

of the absence

of its motion, but

causes

sequence con-

of the existence

of extraneous

which

produce

the said result.

Again, take
Now in
me

the

instance
of this mind
so
a

of

subjective phtnomena,
me

"

the presence
or

ink-bottle before
mental

is

producing
its

in

my

representationof
bottle in continue
cause.

form,
be

volume, colour and Here, again,you

the effect may

forth.

The

question may
to

removed, but still its mental

see,

picture may
the time

exist.

the effect survives

Moreover,

at any

subsequent

be called into conscious

existence, whether

the

cause original

be

present or

not.

23

"

Now,

in the

case
came

of the into
"

fifth

above-mentioned" principle

the entitythat
Brahmam
and

existence if the

Prakriti,
the

by the combination general proposition(in

of
the

"Fragments
whenever

of Occult

Truth")

is correct, this

which principle exist

cease

corresponds to
the
to exist for the

to must Physical intelligence cease Brahmam the seventh should or principle

otherwise. in the

but individual; particular The general proposition under

the

fact is

certainly
is adduced

consideration

"Fragments" in support of the assertion that the seventh whenever for any to exist ceases principle cular partithe sixth principle also ceases individual, to exist for him. The assertion is undoubtedlytrue though the mode of stating
it and the
reasons

assignedfor
cases

it

are

to my

mind

objectionable.
a

It is said that in
are

where
and

tendencies
all

of

man's

mind

entirely material,
were

and spiritualaspirations
his

thoughts

altogetherabsent

from

mind,

the

seventh

leaves him either before or at the time of death, and principle the sixth principle disappears with it. Here, the very proposition individual's that the tendencies mind of the particular
are

material, entirely
have been said

involves

the assertion in

that bim.

there It

is

no

or spiritual intelligence

Ega spiritual

shonld

intelligence spiritual the seventh principle to exist in any particular individual, ceases individual for all purposes. to exist for that particular ceases be Of course, it does never fly off anywhere. There can
then

that, whenever

anything
The

like

change

of

in position that when

the

case

of is
no

Brahmam.*

assertion of

merely

means

there

recognitioo

"whatever

Brahmam,
control

or

life, or or spiritual spirit^

has principle ceased
to

spiritual

consciousness, the seventh

influence
or over

exercise any

the

individual's

destinies.

Trne

"

from
so

the

ataodpoint
case

of

Aryan
or

E"oterici*m,
Tibetan

and

the

Upanishads;
it i"

not

quite
on

in the

of the

Araliat

esoteric

doctrine"aud

only
know.
the

this The

solitarypoint
difference methods
"

that

is very of

the two teachings disagree, as far aa we triEing though, resting,as it does, solelynpoa the
one

two

various

viewing

and
"

th"

same

thing from

two

different aspects

See

A^pewlix,

Note

XV.

Eo.

24

r shall
the
seven

now

state what

is meant

(inthe Aryan doctrine) by

basis

above principles
This is

ennmerated.
the

I.
"

Prakriti.

of

Sthillasarlram

and

representsit in
II. astral Prakriti

the above-mentioned

classification. is the

and

Sakti,

"

This

Lingaaariram^ or

body.
Sakti.
or
"

III.
This

This
force This

to principle corresponds is

yonr

Kdmarupa.
in the

power

placed by
can

ancient akdsa very made

occultists
or

Ndbhichakram. mould with

it into any the fifth
or

power

gather
has be

shape. It and can principle,

desired

prakritiand great sympathy

to
act

by

its

Influence IV.
to your

control.

Brakmam,
second

Sakti, and

Prakriti.

"

This

againcorresponds
represents the
Its seat is the
power

Jivtdmd. This power principle, universal which exists in nature. life-principle Andkatachakram (heart). It is a force or
constitutes what is

which
you
at

called

Jiva^

or

life.

It

is,

as

say,

and indestructible, time of death But

term

its

activityis merely
set of atoms, to

transferred

the

to another

form
our

another

ism. organ-

it is not is

called

Jivdtmd

in

Jwdtmd

seventh
or

generally applied by our when it is distinguished from principle

philosophy. The to the philosophers

Para7ndtma

Parabrakmam.*
V.

Brakm

and

Prakriti.

"

This, in

our

Aryan philosophy,

called the Physical iTitel" to your fifth principle, corresponds this is the entity in ligence.According to our philosophers,
which
most

what

is called

Mind

has its seat

or

basis.

This

is the

difficult

discussion

principleof all to explain, and the present the view we of it. turns take entirely upon
Parahrahmam thus the

The

impersonal
a

being
bj the

made

to

merge human

or

separate
creature. in
a

itself into This

18,

or jMr"onaZ**Jiv4tma" a

personal god

of every

again,

difference

necessitated while the

Brahmanical-l)elie"

Gkni this

whether idea

personal or impersonal,
no

Baddhist
man.
"

Arahats, rejecting
Sec

entirely,recognise
Ed.

deity apart

from

A^tndix,

i^oto

v."

Now,

what

ia mind
to

It is
seat

mysterions something which

conacionsneas" of

is considered

be the

of

sensations,

emotions,
shows

volitions be

and

thoughts. Psychological
a

analysis
is

it to

apparently
mental
to

congeriesof
connected
a

mental

states, and called

of possibilities memory,

states,
have

by

what

and
of

considered
its

distinct
or

existence Now in

apart
what actual

from

any

particnlar
and of

states

ideas.
its

entity has
existence
were,

this ?

mysterions Something

or potential

Memory
must

the

real foundation
have

it form, as expectation which is called what tndimdualitf/, or

seat

Ahankdramy
Modern

their

of

existence that and

somewhere.
the that
rial mate-

of Europe psychologists of 5/*a"w is the seat

can

generally say
of

substance

mind;

past
and

subjective experiences^ which

which exist in their therein in the

be

recalled

by

memory,

totalityconstitute

what

is called

indididualitt/^'
of
"

shape

of certain
nerves

unintelligiblemysterious'
and
nerve-centres

impressionsand changes
the the
so

in the

cerebral individual

hemispheres. Consequently, they say, the mind mind the body is destroyed ^is destroyed when j
"

there is
But

no

existence possible
are a

after

death. admitted
to

there

few
are

facts

among

those
us

by

these
their

philosophers which
theory.
In
goes every
on

sufficient for
the

demolish

portion of
without

human

body, Every

constant

change
muscular
the of
a

intermission.
every

tissue, every
centre
course

fibre and is

nerve-tube, and
an

ganglionic
In of

in

brain man's

undergoing
there the substance

incessant be
a

change.
series

the

lifetime of

may

complete transform
Nevertheless
unaltered. the There
some

mations memory may be

of

his

brain.

of his

past mental
ot be
new

states

remains

additions
states state

subjective experiences and

but
no

mental
mental remains brain

may

altogether forgotten,
The
sense person's

individual

is altered.
same

oj irtdimduaHty
alterations all these in the

the

throughout
It is
able

these
to

constant

substance.*
is also
as

survive

changes,
iu

This

sound the

Buddhist of the

philosophy, the
ska,ndhif.
"

transformation

question

beiug kauwn

chaogc

"d.

2e

and it

cjin survive

also the

completedestruction

of the

rial mate-

substance

of the brain.

This

individuality arising from

of

mental
to
our

consciousness

has
an

its seat

existence, according
or

force which keeps a mental our impressions. The power though by the operation of certain of time in course impressions may wholly.
occult power

in philosophers, it were, of as registry, itself is

all

indestructible,
its
or

antagonistic causes
be

effected, in

part

I may mention have associated

or

in
seven

this

connection powers These

are

that with
seven

our

occult

the

philosophers seven principles

powers

entities

above-mentioned.

occult

in

the microcosm
occult powers

correspond with, or
in the
macrocosm.

the

counterparts of the
and

The becomes of

mental the

spiritual

consciousness oi Brahmam

of the individual when when the the

seven

ness general conscious-

barrier powers
seven

is wholly individuality in the in microcosm

are

removed, and

placed
There

en

rapport with

the

powers in
a

the
or

macrocosm.

is

nothing'very strange

power

force,

or

sakti

carrying with it impressionsof sensations, ideas, thoughts, or other subjective well-known a fact, experiences. It is now
that
an

electric
manner

or

magnetic impressions

current

can or

convey

in with

some

mysterious
their

of sound

speech
can

all my

individual you

peculiarities ; similarly,I by
a

convey power.

thoughts to
Now

transmission

of energy in
our

or

this fifth
or,

principle reptesents

the philosophy,

the force above or correctly, speak more power the impressions of the mental states therein, and described,

mind,
notion

to

of

or individuality

Ahankaram

generated by their

collective

operation.

in the intelligence meant by this expression. which intelligence the lower animals. exist in

principleis called merely physical "Fragments." 1 do not know what is really

It mny low exist forms be taken of
to
mean

This

that

very

state

development in
stages of

Mind
the very

may lowest

in

different of

developmeut, from

where organic life,

28

in what

sense particular

the word
onr

Praki'iti is nscd
an

in this

nection. con-

According?to
from
the

the nnion
connotation

of

entity arising I have already explained Brahm and Sakti. attached by our philosophersto the words

it is philosophers

Prakriti

and

Sakti,
in its primary state is Akdsa.m to

I stated that Prakriti

If my

Akdsa
statement

be
as

considered

be

Sakti

or

Power,!
of

then
is

regards the
to

ultimate and

state

Prakriti

to give likely

rise

confusion
between

misapprehension unless
and

the explain

distinction

Akasa

Sakti.

Akdsa

of the Astral lights properly speaking, the Crown does it by itself constitute any of the six primary forces. nor But, generally speaking,whenever any phenomenal result is with Sakti acts in conjunction Akdsa. And, moreover, produced,
is not, Akdsa
serves as a

basis

or

Adhisthanum

sion for the transmisor

of force currents

and

for

the formation

generationof

force
In

or

power

correlations.^
the this
to

Mantrasastra will find that

letter

"

Ha

*'

represents Akdsa, and

yon

formulae

intended

of the sacred, enters into most syllable be used in producingphenomenal results.

According
fanction

to

the

Buddhists

in Ak^sa all visible

lies

that
out

eternal, potential energy

of itself. it. Bat such
"

whose
'

it is to evolve

things
shawn

Ed.
as

'\It

was

never are

so

considered,
in to

as

we
a

have

the

"

Fragof and

mentjs"

written
terms

English,
express

language lacking
minute
deemed

an

abundance substance the

metaphysical
state
as

every
was

change
useless

of

form,

found nntrained

in the
in

Sanskrit, it
the methods

to confuse
more

Western

reader with
a

of

Eastenji expression
technical is
an

than
"'

necessaiy,
in its it becomes the
no

too

nice is

distinction

of proper

terms.
*'

As A

Prakriti

primary
evident of Brahmam
than
for

state

4^i"*a,and
Prakriti
to
"

Sakti

"

^tribute of

kasha,"

that for the

and
a

uninitiated

it is all one. of

Indeed,
and into words

to

speak of
Sakti
"

''Union
worse bination com-

instead
"

"Brahmam
has
come

is

theist

write

that

man

existence framed

by

the

of

spiritand
"* man
"

matter," whereas,
as a

his

in orthodox

shape, )
of

ought
God

to

read

soul living

was

created

by the power

or

breath

over

matter"

Ed. the Ary4n AkSM

h

X
its

That

is to say,

another

word

for
,

Buddhist

SPACE

(iu

meaning)" welapbysical

Bp"

29

by itself it does call Sakti, an please,

Bnt I do not there the
can,

not

representany

Sakti.

Yon

may,

if yoa

attribute
as

of Akdsa. nature of of this

think in

that

regardsthe
any

principle
between

exist reality, and

difference

Buddhist

Brahmanical
Brahmanical mirror
were

opinion philosophers.
know
of very two from

Bnddhist

and

initiates

well

that

mysterious
which bush"

circular
as

composed
the

hemispheres
the ing "burn-

reflects and

it

the rays
"

emanating

the

blazingstar

sun Spiritual

shiningin

ChidakIsam.

constitutingthis principlehave impressions spiritual occult power associated their existence in an with the entity incarnations in fact, of Buddha, in question. The successive
The
mean

the successive

transfers The

of this

mysterious

power

or

the

thereon. impressions Mahatma* with who

transfer

is

only possiblewhen
his and the

the

transfers

it,has completelyidentified
annihilated in Chidagnikundam has

himself

his seventh reduced

has principle,

Ahankdiam^
succeeded
laws to

and
in

it to ashes his

making
same

nature

the

thoughts correspond with and in becoming a co-worker with he thing in other words, when
the co7idition

eternal

of

nature.

Or

put

has

attained

the state

of Nirvdna,
dual
or

offinalnegation, negation oj indivifrom

separate existence.^
Atma. to the
"

VII.

The seventh

emanation

the

absolute

ponding corres-

As regardsthis entitythere principle. between the

exists

real difference of opinion no positively Tibetan Buddhist adepts and our ancient Eishis.

We

must

now

consider

which

of these

entities and

can

appear

after the individual's death in stance-rooms so-called

produce

the

spiritualistic phenomena.
the assertion of the

Now,
ed

that Spiritualists of particular human spirits" beingsappear

The

the '^disembodiin
seance-rooms

highest adept
the words reach
a

"

Ed. in the

In "("
*'

of

gathd

"Maha-pari-Nirvana

Sfitra""

We

condition

of licst,"

"^ Beyoud

the Uroit oi an;

bumaa

knowledge''" "o.

30

impliesthat aecessarily
stamp of So,
we some

entitythat so appears bears iudividnal's individuality. particular

to

the

the

have

ascertain

beforehand

in

what

entity or

has its seat of existence. individuality Apparently it exists in the person's particularformation of body, and in his in their totality). subjectiveexperiences, (calledhis mind

eutities

On

the death

of the

individual

his

body
power

is

destroyed ;
with

his it

lingasariram being decomposed, the

becomes the

associated

mingled

in the current

of the

the third Similarly, These entities are mingled with their correspondingpowers. again enter into the compositionof other organisms. As may the Spirithese entities bear no impression of individuality, tualists have no rightto say that the '^disembodied spirit"of whenever the human being has appeared in the seance-room,
macrocosm.

ia corresponding power and fourth principles

any
means

of these of

entities may

appear

there.

In

tact,they have
to any

no

that they belonged ascertaining

particular
of the last

individual.

Therefore, we

must

only

consider

whether
to
amuse

any
or

three entities appear

Let Spiritualists.
us

in stance-rooms

to instruct

take three
becomes

particular examples
of these

dividuals of in-

and death.
I.

see

what

three

after principles

One

in whom

attachments spiritual

have

greater force exist, but

than
II.

terrestrial attachments. One

in whom do spiritual aspirations
to
are

merely of secondary importance

him,

his

terests terrestrial in-

occupying the greater share

III. One in
one

of his attention.
no

whom whose

there

exist

spiritualaspirations
or

whatsoever,
to his

spiritual Ego
the
of

is dead

non-existent

apprehension.
need
not

We

consider

case

complete Adept in

this

connection.

In the first two

and mental spiritual consciousness exists, the existence of the seventh spiritual it maintains its couaections with being recognised, principle

according to our supposition, exist experiences together ; when

cases,

31

the

fifth and

sixth
creates

principles.But
the of
a

the existence

of terrestrial
the latter jective subrounding sur-

attachments

necessityof punarjanmam,
new

signifyingthe

evolution

set
new

of

and objective combination

a new

constituting a experiences,
circumstances
or,

of

in other

words,

world. is

The

periodbetween
with the

death

and

the next

subsequent birth
the evolution
as

occupied
new

for preparation required the

of these you this

experiences. During
the
nor

periodof incubation,
own

call

it,

will spirit
can

never

of its

accord

appear

in

world,

it so

appear.

There reduction

is

great law

in

this universe
to

which

consists

in

the

of

subjective experience
of the former

objective phenomena
the is latter. This
to

and

the

evolution called

from

ia this

otherwise law

"cyclic necessity." Man

and escape counterbalance its control The

subjected
usual

if he does not check he

can

the

destinyor
all his terrestrial

fate,and

only

by subduing
new

attachments under
or worse

completely.
which

combination

of circumstance be he better

he will then

be

placedmay
under may which be
sure

than his

the terrestrial conditions progress

to
a new a

lived.
he will

But
never

in

world, you
look
at

turn

around third
no

to have

his
cases

friends.* spiritualistic
there

In

the

of the

above

three

is,by
or

our

position, sup-

So

they are
to

consciousness recognitionof spiritual far as he is concerned. so non-existing that of

an

of The

spirit.
case

is similar for
a

organ

or

facultywhich
to

remains
exist. his

unused

long they
is
not

time.

It then

ceases practically

These when

it entities, as
are

were,

remain

his

or

in

possession,
When

stamped
the

with

the stamp of his

of

recognition.

such

the case,

whole

in his fifth the

principle. And

after

is centered individuality death this fifth principleis in

a

of only representative itself it cannot

to say

the individual for itself

question.
set

By

evolve the
same

new

of

objective
no

or experiences,

thing

in other

words, it has
still less chance

"

As

M. A. (Oxon)
their

will,

see

the

Spiritualists have
than

of

having
"Ed.

claims

by Brahmaaical recoguis'Jil

by

Budtlhiat

occultists.

32

punarjanmam.
rooms

It is sncb

an

entitythat
a

can

appear

in stanceIt is the

; but
a

it is absurd
or

to call it

diseinbodied spirit*

merely

power

force

retaining the impressions of

thoughts or ideas of the individual into whose composition it entered. It sometimes to its aid the summons originally ethereal Kdmariipa power; and creates for itself some particular form (not necessairly human).
Its tendencies mind its existence with the
so

of action when

will be similar
was

to

those

of

the

dividual in-

he

long as the fifth principle remain

the power of its

living. This entity maintains the power ed associaton impressions

intact.
in

In

course

of mixed

time up

they
as

are

efiaced, and

question is
in Entities

then

in the current

correspondiugpower
sea.

the

Macrocosm,
these may

the river loses itself in the

like

afford

signs

of

there

having
to

been

considerable

intellectual
because absence it

power
very

in the individuals

which may But the

they belonged ;
co-exist from with
utter

high intellectual power of spiritual consciousness. be argued that either cannot

of deceased

this circumstance
the

or spirits

Egos spiritual

individuals
some

appear

in s^ance^rooms. have

thoroughlystudied the nature of such entities ( called pisacham ). I do not know meddled about them I have much never as experimentally, this disgusting,profitless, of and with dangerous branch investigation.
There
are

people in

India who

Your

Their

do not know Spiritualists to are investigations likely

sorcery women.f I have herein writers
to the
or

what

they are
course

reallydoing.
of time of either

result in

in wicked of
men

in the utter

ruin spiritual

thousands

and views

The

by
man's

our

ancient

expressed have by comparing

orbital

been
the
a

often illustrated
course

of round

life or

existence

motion

of

planet
doctrines

"

It is especiallyon
the

this

point

that that

the

Aryan
El).

abd
are,

Arahat
in

quite

agree, of the

teaching

and

argument

follow

evoiy

respect, those

Buddhist

Himalayan entirely in

Brotherhood."

\ We

bharc

this idea. "Ed.

33

the

snn.

force Centripetal

is

attraction gpiritaal
the

and

centri-

terrestrial attraction. fogal, in power in comparison with

approaches
existence.

the

sun

"

the

force increases centripetal the centrifugal force,the planet individual reaches a higher plane of

As

If,on
the

the other

hand, the centrifugalforce becomes

removed
new

greater than
that distance These

the planetis force, centripetal the sun, and

comes moves

to

greater distance from

"

in
a

orbit

at

the individual
are

to

lower

level

of existence, I

illustrated in the first two

instances

have

noticed above. We When have

only to

consider
its

the two

extreme

cases.

approach to the sun passes over the line where the centripetal and forces completely centrifugal neutralize each other and is only acted on by the centripetal force,it rushes towards the sun with a gradually increasing and is finally of the sun's mixed up with the mass velocity body. This is the case of complete Adept, Again, when pointwhere
a

the

planetin

the

the

planetin its retreat from force becomes centrifugal

from it
its
ceases

the

sun

reaches

it all-powerful into

flies off in
the

tangentialdirection
void space. it

orbit,and goes
to be under

depthsof

When

the

graduallygives np its generativeheat the and the creative energy from that it originally derived of material wandering particles Bun, and remains a cold mass is completely decomposed into through space until the mass nnder This cold mass is compared to the fifth principle atoms. and energy above noticed, and the heat, light, the conditions that left it are compared to the sixth and seventh principles.
Either after

control of the sun,

assuming

new

orbit

or

in

its

course

of divianever

tion from back

the old orbit to

the new,

the

planet can
other.

go

to any

pointin

its old

orbit,as

the various

orbits

lying

in different
This

planesnever

intersect each

the ancient representationcorrectly explains figurative of Brahmanical theory on the subject. It is merely a branch of the Universe by the ancient what is called the Great Law mystics
"

APPENDIX
BY

MADAME

H.

P.

BLAVATSKY.

Note

I. well
to draw

In

this
to

connection the
fact Tibet that

it will the

be

the reader's

tention at-

country

called

"Si-dzang" by
is of
"

the in

Chinese, and
the chief
seat

by "Western
in the in

geographers,
the

mentioned Fo-kien
as

oldest

books

preserved

province
of

(the
great
to

head-qnarters of
of occult

aborigines
the

China)
ages.

the

learning
was

archaic

According
of

these

records, it
"Sons

inhabited
and the

by

the

'Teachers of
a

Light,"
The is

the

of Wisdom" Yu with the

"Brothers B.

the

Sun."

Emperor
credited
of
to

"Great"

(2207
his

C),

pious mystic,
and the first

having

obtained

occult
"

wisdom
was

tem sysone

theocracy established
in China ecclesiastical That

by

him power
was

for he with the which

same

the

unite

temporal authority
as we

"from

Si-dzang.
and the in the

system
;

with know
to

the
to

old
have
now

Egyptians
existed in
as

Chaldees

that

Brahmauical all the

were

period learning,

in

India, and
the within Who

exist
as

Tibet; namely,
the
secret

power,

temporal
the
were

well

wisdom

concentrated
to

hierarchy
the gines aborito is able

of the

priestsand
of Tibet is
a

limited

their caste.
no

question which
andanti

ethnographer
and is

answer

correctly at present.
sect

They practise the Bhon

"

religion
are

their Le

is

pre

"

Buddhistic of Kam would

"

one,

they
all

to

found

mostly
of them. the

in the But

province
even

that

that"

is

known that and

are

that

justifythe
type
"

supposition
of

they
wiee
not

are

greatly degenerated descendants

Their and ethnical their rites shows those far in of

mighty they

forefathers.
pure

that of

Turanians,
and of

now

sorcery, of the

incantations,

popular preserved

rites
ou

nature-worship, remind the Babylonians, as

one

more

found

the

records

the

excavi^ted cyliwd^rs,thau

the

religious

comparatively late period of Alexander ; and Persia ancient classics. The (Iran)is called Western India in some countries named now Tibet, Mongolia, and Great Tartary considered by them as "were forming part of India. When wo
say, that therefore, Mater of the India has

the

civilized the world

sciences

and

was

the other

Alma
nations
mean

arts and civilizations,

of all

perhaps even archaic, pre-historic India, India

was a

(Babylonia,

and

we Egypt, included)

of the time

when

the

great Gobi
an ran

sea, and

the

lost "Atlantis"

formed

part of

unbroken
down

continent
over

which

Southern

began at the Himalayas and India, Ceylon, Java, to far-away

III.
has
to

Tasmania. Note To ascertain such

and

one disputedquestions,

look records

into
"

study well

the Chinese

sacred

and

historical

people whose era beginsnearly4,600 years back (2697 B. C). A people so accurate and by whom of the most important some inventions of modern Europe and its so much boasted modern such as the science,were anticipated" gun-powder, compass, "c. thousands known, and practised porcelain, paper, printing, rediscovered by the Europeans, of years before these were And from Laotrust for their records. ought to receive some literature is filled with down tze to Hiouen-Thsang their
"

allusions and

references

to that

island

and

the

wisdom

of the

Scriptures Beal, there is a chapter from the Chinese by the Rev. Samuel School of Buddhism" "On the Tian-Ta'i (pp. 244-258) which our opponents ought to read. Translating the rules of that celebrated and holy school and sect in China founded most by wise in the one) Chin-che-K'hae, called Che-chay (the year which reads; 575 of our coming to the sentence era, when which relates to the one "That worn by garment (seamless)
Himalayan

adepts.

In

the

Catena

of

Buddhist

the the

Great

Teachers

of

the

Snowy
the

Mountains,

the school of

Haimavatas"

(p. 256)
a

European

translator
well
or

places
he may. of
our

after the last sentence

as sign of interrogation,

The

statisticsof the school

of the "Haimayatas"

37
Himalayan
Censns
to relating

Brotherhood,
of India. "the

are

not

to be

found

in

the

General
a

Records

Farther, Mr. Beal

from

translates

Rale

of the great professors

remote

in raoantain

depths

higher order who live men," the Aranyakds, or

hermits.

So, with

apart from
the Chinese to this
more,

this island,and respect to the traditions concerning ia the (tothem,) historical records of this preserved and
among Tibetan the

Sacred

Books: Tibet.
once

the

legend
remains

is

alive is
no

day
bat

people of
it

The bloomed
of the much

fair Island

the

country where

there

and still,

the
snowy its

of

the

to some spot is well-known mountains," however

"great teachers
convulsed
and

changed

topography by

the

awful

cataclysm.

Every

in Sghambelieved to assemble seventh year, these teachers are Cha-lo, the "happy land.'' According to the general belief

it is situated the

in the north-west

of Tibet.

Some
even

place it
to the range

within less fearof the

unexploredcentral regions,inaccessible
nomadic

the

tribes; others
Mountains and North and

hem

it in between

Gangdisri
Khoondooz

the the

Desert, South
and

and

Kashmir,
and

of the

edge of the Gobi more populated regions of Gya-Pheling (BritishIndia),

northern
affords
to

and
a

China, West
Namur

East, which
to locate

the curious still

"

mind it

pretty largelatitude
Nur all

it in.

Others

place
but of it
one as

between and

and
in

the Kuen-Lun

Mountains and
an

firmly believe

Scham-bha-la,
an

speak
oasis of

fertile, land, once fairy-like

wisdom In of the

island, now

rable incompa-

beauty,the place of meeting

of the inheritors of the

of the esoteric

inhabitants god-like with the archaic

not
"

legendaryIsland.
the Asian

connection

legend of

Sea

and

the Atlantic
known

afibrd
was

fact to note a profitable to all modern geologists that the Himalayan slopes that the substance of those lofty peaks geological proof,
a

Continent, is it

once

part of

an

ocean

floor ?
Note IV. the whole opinion, and Vedautic philosophies was
our

We

have

alreadypointedout that,in
Buddhistic

differencebetween

38
that the former
the latter kind

was

of Rationalistic

Vedantisra, while

Buddhism. If regardedas Transcendental the Aryan esotericism applies the term Jtvdtmd to the seventh the pnre and unconscious cause principle, spirit it is beper se the Vedanta of existence three kinds postulating (1) the paramdrthika, {the true^ the only real one,) (2), the and Tyavahdrika (the practical,) (3) the pratibhasika (the the first lifeor Jiva the only life) makes apparent or illusory
" " " "

might

be

truly

existent

one.

Brahma

or as

the it is its

one's the

self

is

its

only
in

in representative

the

universe,
two
are

universal

Life

toto, while

the other and

but

"phenomenal
and The

ance," appear-

imagined
illusions
on

created
us

by ignorance,
blind
senses.

complete
Buddhists*

suggested to

by

our

the other
to that

hand, deny either subjective or objectivereality

one

even

Self-Existence.
nor an

Buddha

declares

that

there

is

neither
was

Creator
ever

Absolute! the

too alive to

tionalism Being. Buddhist raof insuperabledifficulty

admittingone
"

absolute
there is

consciousness, as
consciousness there

in the words is

of Flint

"wherever

there

relation, and
One
can

wherever

there is relation

is dualism."

The

Life have

is either *'mukta"
no

(absolute and
to

unconditioned)and
any
one;
or

relation and
;

to

anything nor
limitation,
the Arahat

it is be

"Baddha"
called

(bound
ABSOLUTE

and conditioned), the

then
moreover,

it

cannot

the

necessitating
doctrine
on

another

deityas powerful as
world.

the first to account

secret

for all the evil in this cosmogony

ed uncreat-

Hence,
but of
one

admits

and eternal, absolute,indestrnctible,

UNCONSCIOUSNESS

(so
of
a

to

of translate),

an

element

(the word

being used
of
or

for want

better term)

absolutely independent

everything else
a ubiquitous,

in the Presence

universe;
which

something
ever

ever

present
will

was,

is

and

be,
is
a

whether

there is
no

God,
the

gods,

or

none;

whether

there

universe, or
Maha
Manvantara: the eternal

universe; existingduring the

eternal
the

cyclesof

Yugs, during
and Forces

Pralayas
natural

; as

during

this is and

Space, the field for the Law,

which
the basis

periodsof operationof
Siibba the

(as Mr.

Row

rightly calls it) upon

take

place

eternal

3ft

intercorrelations

of

Akftsa-Prakriti,
of Sakti the
"

guided
or

by
power energy

the

nnconscions of
of
a

regnlar

palsations
the theists

breath eternal

conscious

deity,

would say

say, the

"

the

an

eternal,
or

unconscious

Law,

Buddhists.
or,
as

Space
it is called Buddhist The word

then,

"Fan,
the

Bar-uang"

(Maha
is '*Praise

Sunyata)
the
nature

by

Lao-tze,

"Emptiness"
Confncins'
never

of

the

Absolute.

(See
could
since that

of by
its the

the

Abyss.'"}
to
or

jha^

then

be

applied

Arahats

the

Seventh

Principle,
with
matter

it is Fohat

only through (the

correlation active

contact
can

Buddhisb that

energy)

develop
can

active

conscious

life; and

to

the T*

question
the
or a

"how

ness Unconsciousbe

generate
seed which

consciousness

answer

would

"Was

the

generated

Bacon
Note

Newton

self-conscious?"

V.

To it must in The

our

European
not

readers:
that

Deceived
the
name

by

the

phonetic similarity,
is the
"

be

thought
with the
"

"Brahman"
Iswara
"

identical God.
such to
a

this

connection

Brahma Vedanta

or

personal
no

Upanishads
and
one

Scriptures
seek
in
or

mention
any

God

would The

vainly
Brahmam,
and

them

allusions the has

absolute

conscious of the

deity.
Vedantins,

Parabrahm,
and

is neuter masculine

unconscious,
of
the

no

tion connec-

with "Trimurti. from

sense,

the Some verb

Brahma

Hindu the
name

Triad,

or

Orientalists

rightly
or

believe

derived
be in this

the

"Brih,"

to

grow

increase^
nature^

and
the

to

the

universal

expansive
or

force of spread
is the
one

vivifying
the

and

spiritual principle,
and which in the its

power,

throughout

universe

collectivity

Absoluteness,

the

one

Life

and

only Reality,

*'rHE

PHILOSOPHY

OF

SPIRIT:

The "the

book

bearing

the above

and title,

professingto exponnd
the
of

in contained philosophy of spirit" already been introduced to the readers

Bhagaiatgita^ has
the

"Thesophist"
the

by

the review

that

appeared
of

in the

December the
copy

nnfnber, and
of March.

author's

reply thereto published in

the the two articles

Con-

Bidering the importance

and publication,

issues raised
above

by

the author's

referred

to, I
some

persuade
ness, minute-

myself that

I shall

be

in sifting, with justified arrived at the

the conclusions

by the author
has

regarding the
its esoteric

authorship and
basis his
own or

philosophy of
As the

Bhagavatgita and
not

foundation.

author

merely published

dealt with in that speculations regarding the subjects ancient work, but informs the public that his speculations are in perfectaccordance with the ancient philosophy of Vyasa, 1
believe I have
a as right, a

Hindu,

taken

by him, if,in
with

my

humble

object to opinion,his views

to

the

position
be at initiates

should the

variance
of ancient And
excuse

those

of the orthodox
as

pundits
with those be will

and

Aryavarta,
the learned

much

as

of modern

India.

hope
me,

gentleman
article,I may
on

if, in this

be
1

good enough to the painful under

to

necessityof dwelling longer

defects
does term not of his work
seem

what merits.

conceive

be the

than be
a

on

its

Though
sense

the

author that

to

in Spiritualist

the

in

which

is used

by

the

so-called
to

modern
a

still he crude
and

has

attempted
about

give

notions

"disembodied

of that professors name, philosophical shape to their and spirits"; any intelligent

of difference between of the real points discussion profitable with writers like is only possible Theosophy and Spiritualism

Mr.
In

Oxley.
this article the I shall first

examine

the author's

theory
of the

about

real

origin of sacred
in and particular, about what

writings in general and

he

Bhagavatgita
basis

next, in his remarks, scattered

calls the about
Astro-Masonic
some

throughout the book,

of the said

and treatise,

his

views

of the

doctrines

therein

expluiued.

41
At
Mr.

the

ontset, it

is

necessary

to

apprehend correctly
of
man

Oxley's opinions
of what
"

about

the constitution author author entities

"

and call
"*

the life-

progress

the

learned The

is

principle
of man, and

after
names

death.

pleased to recognizes
that
" "

the

trinity
him
"

the three

constitute

"

*'

and soul. He calls Soul the inmost of all," body, spirit eternal, incorruptible, unchangeable and inseparablefrom the grand Life, called God," while describing Spirit"as the inner or intermediate active guides, propels agent which
"

and

uses

as

its instrument
to itself"

the

body, or

that

covering
"

which

is exterior

apparent
same

that

the
as

it is these explanations (p.221). From author means by "soul" and spirit the
"

entities

are

denoted

by

the

two

Sanskrit
or

terms

Atma
spectively. re-

and (7th principle) The he author

Sookskmasatiram^
is at
to liberty
as no

Lingasariram^
any

attach

connotations
has 1 do

pleases

to

these
to

words,
word

definite

meaning
But above

yet
not

been think

attached
he has

them the

by English

writers.
sense

used

Spiritin the

indicated

throughouthis book ; for,he further says that there are 12 in degreesor stages of ascent ( p. 40 ), which the life-principle has to pass man we through in its spiritual ; and progress
are

also
an

informed

that,
Further

on

reaching the
progress from

12th

stage, man
not

comes be-

angel.
is it. He

angel-hoodupwards
does

or

inwards

admitted, though the author

farther

undertake

to describe

proceeds to

say ( pp. 53,

56, 181,

"c., ) that

individuals are in some mysterious way particular connected with communities receiving particular spiritual their life-influx" from them and imbibing their influence.
"

And

every
an

human

being will,in
of
some

the

course

of

his

progress,

become
Now

angel

or particular description

other.

I that

beg

to

submit, with all due respect to the

do
not

author's

guru^

these views
the other the

harmonize
of ancient of the

with

Vyasa and
science and

Rishis

teachings of ference Aryavarta. The difthe ancient

between the

doctrines

Aryan esoteric
be properly

laid down, will not above propositions appreciatedunless the meaning attached by the

author

42

to the word is no-wbere

angel i" first

defined
be ia his

ascertaitteil,

Thong-h the
a

said word in page

book, yefefrom
an

foot-note

"3, it
who that

can

are

seen easily aeqnaintedwith are

that

Derata. angel means Sanskrit mythology, know of

Those,
very well classes

there

several

classes

I"evata

that

these
new

perishat
or

the end

of each
come

Mantoantara*

and
at

that
the

classes

tribes

{Ganants)
turanas of

into

existence It will

beginning of
seen,

every

snbeeqnent
individnals

Manwantara. and these

also be

from neither tribes

the Hindu
the

the

Makabkarata

that itself,
nor

various

tribes,

yet the

tions translaor undergo any change, transmigration* collectively, into a higher state, or a higher plane of existence. No Hindn has ever heard of a Takska or Gandharva') becoming a Leva, and of a J)eva becoming a higher being. The really the between author's however, important difference, theory and taken their the doctrines of the ancient
"

Rishis, consists in the view

in a states-being*'
man

of the various esoteric to the with

degress or The significance.

12 the

and
some

author's
in

desire to find
almost

reference
connected has
man

signsof
ancient the the such

the Zodiac

Aryan
12
was

and religion
are

probablyled him to corresponding to

also, appear
that
no

belief that there

everything philosophy, 12 degreesin

it

signs
his
seems

ot gurus

the

Zodiac; and

would

teaching. The
to

author, however, has

the

it right, his

to me,

import

into

Aryan

doctrine

fancies, unless
aiccordance
now

with what
or

guru's teaching or his own that he is in a to show position they are in 1 shall the teachings of the ancient Rishis.
either the

state

Aryan

doctrine

reallyteaches
am

as

regards

these say in

states
an

as far,of course, as I degrees, for publication. article intended was

to permitted

classification in man 5ei-6/i-/o^rf brought to the notice of the readers

*

The

alreadyprominently
"

of the

Theosophist"

in

two and

The period Pralayat cr

the latter

oi Hegeneratton, the active life ol the nnirerse or universal Desfcrnotion former : the being called the
"

between
"

day
to

"

the

night

"

of Brahma

"

En.

t Yaksha,
Christian

the
or

cherub

GDome; earth-spirit or singing teraph. There

in tbeir

the
are,

Oandharva,
says Athana

akin

th"

Fcda^XI,

", 2, ), 6,3"J3,Gaiidharvas

Loka.

"

Eir.

44

or being than Krishna spiritual entity his thoughts in him. himself, he advises Arjuna to centre Bat, who is Krishna ? The Bhagavatgita does not leave as of about this question. In in any doubt givingan account

contemplate aoy

other

his

Vibhuti
"

(as it is called in Sanskrit ) Krishna

Ahamatma
use
"*

commences

by saying
in
"

(I

am

Atma"the

7th
is the

principle
"

man).

To

the

author's

he phraseology,

soul"

the inmost

in certain

in man. The author admits principle of his book, though, for the portions claims
a

this view purpose of

establishing the
"Mahabharata,"
necessary.

of

Busiris

to the

authorship

of the

diflferent
in

And,
one's

Dhyan
modes

of

own

would perhaps be interpretation contemplation or recommending the atma, Krishna pointsout two different
the

of

doing it, in
is

9th, 12th
The

and

13th

Slokamihs of the
of

chapter
9th

above

mentioned.

author's
me

translation
he has
no

the

Slokam about
the

enough

to convince

that

defininte
he

idea

the

esoteric

meaning

therein found, and that

being or entity described in the said spiritual Slokam translates the significant for his favourite angel. He Ancient ^The Sanskrit adjective Furananit as if it meant Angel,'* I shall be very happy indeed to learn in what the Sanskrit Lexicon is this meaning given,or what are
mistook
"

Sanskrit

words
an

used

in the

Slokam
this similar

that could instance

ever

suggest
will be

that idea of
as

"angel."
as

From

of mis-translation,

well

from
am

other

instances, which

noticed

further, I
were

in thinking that justified

the author's the

theories esoteric

formed

before he had

carefullyascertained

meaning of the Bhagavatgita\ and that he simply in it, attempted to find support for his individual speculation and to identify modern Spiritualism (however advanced) with what he is pleasedto call Ancient Yogiuism" (P. 87).
"

In fact,in the Slokatn, or whatsoever

to any

verse

in

question,there
or

is

no

ference re-

angel, Deva
have
the
in

God.

The
same

last five

stages in the ladder of

*

ascent

exactlythe
Jehovah,
Zeud

meaning
"I
am

The

"I
or

I AM,"
names

I am" of That AM, Mazdao" of Ahuramazda

Biblical the

the

who

Avcsta, "c.

All tbeije are

for the

7tb principle in

man,"

Ed.

45

that
*'

is

given by the esoteric

and
"

Baddhism

to

the

fonr

celestial

Dhyan-Baddhas"
to the

Adi-Baddha."

Krishna
10th

significantly
Slokas, and

alludes

Dhyan-Baddhas
"

in the 9th and state

or

speaks of "Adi-Baddha"

the

condition

represented

by
the

Pranava
wore

"

in the
to

Purusha
as

he While succeeding verses.* applies these he speaks of Dhyan-Buddhas

" "

Adi-Buddhas,

if it were

merely
and
a

state

or

condition.f The
in the

two

expressions, Anusasitarum
verse

Aditya-Varnam^
to
am

9th

may

give the author

*'

clue
I

the not

mystery

connected
state in these 5

with
an

these

Dhyan-Buddhas."
views

permittedto
concerning

article the
"

of the ancient

Rishis

spiritual counterparts oithe 5 chambers of construe^ the King's chamber in the great Pyramid of Egypt Hon above the phliosophyunderlyingthe Buddhist doctrine regardor ing these 5 Buddhas. Bat it is enough for my present purpose into to state that these celestial Dhyan-Buddhas" came existence of creation to Vyasa) before the last work (according evolution commenced, and consequently,before any Deva or or Therefore, they are to be regarded as Angel was evolved. occupying a higher position (in a spiritual sense) than even and Ishwara, the three highest gods of the Brahma, Vishnu Hindu of Paj-aPantheon as they are the direct emanations brahman. The author will understand meaning clearly, my
stages
the
"

"

"

when Hindu Rishis

he

examines

the
comes

accounts

of

'*

creation

"

given

in the

Puranas, and
meant

comprehend what the by Sanaha^ Sanandana^ Sanatkumara^

to

ancient and "Sa-

natsujata.
From

the

teachings of

Krishna

himself, as disclosed

in the

chapter under
*

examination,

it is clear that

the transformation

Hence,

the

great

veneration

of the

Buddhists

for

Bhagavatqita,
or
"

"

Ed.
in
our

creates the four t"Adi' Buddha" is It but the philosophy. of the Orieataiistfi, entirely ignorant eaoteric absurd five

celestial

Buddhas

Dhjans,"

Lord Gautama Buddhas, Dhyan or "creating" the four Buddhas has studied meaning to him who
idea that the
or

celestial

of misinterpretation European gross Arhat-doctrine, tnat gave birth to the created the Buddlia is alleged to have in one Adi-Buddha, Nirvana, or, sense, of

degrees
even

perfection
"

is pregnant

with

the

fiindameatal

principle of

the

BcAhmAuical

and

Arbat

esQteric doctriacii." "o"

46

into

angel after death (eveu into a Bnsiris, the light-giver) is so is not a state or position which devontly to be wished for, by any trne Yogi. The ancient Rishis of Aryavarta have
an

taken

considerable tliat the

followers

pains to impress npon the minds of their has a dignity, human spirit (7th principle)
which of the
cannot

power

and

sacreduesw
or

be

claimed
"

by

any

other
hnniau actions
to

God,

Deva

angel

Hinda

Pautheon;
to have

and

beings are
which

stated

in the
crores

Puranas

performed
were

all the 33 Rama before human whom

"

of Devas ktiman all the

in

Swarga

unable
a

perform.
who drove

in him

shape^ conqners
angel-bands Narakasnra,
was

Ravana,
and
to

giant,

of Heaven.

Krishna

again, in
Rakshasas

form, conqners
even a man

several other
oppose.

Iiidra

unable

And

again Arjnna
"

succeeds

in

calld by Vyasa "Nara," significantly destroyingthe "Kalakayas" and the **Nivataor

kavachas" invincible with

author and is

(two tribes of Rakshas

demons)

who

were

found
self him-

by
the

the

"Devas,"
of his

and

help pleased to
the

actaally defeats If friend, Krishna.

the lines found

Indra the

learned
Puranas

read

between

of

our

to ascertain

"uch

myth" and know the opinionof oar ancient teachers and its supremacy spirit(7th principle)
Swarga.
Even
on

grand idea which he will be allegories,

of

"this

mundane "Arhat'*

in expression in a better position to regarding the human all the over angels plane of existence a
at
a

Hindu

"Yogi" or a higher than

state of eternal And I
can

Buddhist the
mere

aims

result
"

surably immealy, name-

2Xi^mmento{
even

Sioargam-.
devas do
an

rest, which

the

not

prehend. com-

safelyassure
it
a

the

author

that
were

eastern

adept
an

wocild not
reach

consider

compliment
or

if he

told that become

he would

Swargam
Krishna

after death goes

to the

that

he would

"angel."
*

length of saying (chap.8)

his inititatioti into and the myt-

In

view the

terie$ and

by deitj, feeling
the theism and
"
"

of this, Qautama old Brahman, Hit that

ttie
a

Buddfaa,
Ouru^

after

renouncing

gods, Devas

personal

lecognition of

Bmhma,
"

path to salvation of deity outside the became Buddha, one 1 am my^eU a Br.ihma ( a god

lay not in vain glorions dogmas, f^rrn of oneself, renoancud every Aham eva enlujhtened. param of every Initiate. ), is the motto
"

Eo.

47

that
man

even

residence
cares

in Brahma

Loka
"

is not

desirable

for

who

for

Sivaswarupa^nandm

the KNOWLEDGE

OF

SELF.
Under that

snch

circumstances, it i" with considerable

ment astonish-

assertion in the
an

will receive the author's every Hiudn that "Bosiris, the angel'* (viewing him
"

astoanding absolntely

sense

that

the author sometime

to the

would ago

have in
a

as

view

him)
author

"

made

announcement
or

seance-room was

at

MaO'
of the

Chester

London

effect

that

he

the
or

Mahahharata
means

? If the

author's

declaration

announcenrent
was

the

entityor
on

life

which "life-principle,"

ed represent5,000 years
of

by Vyasa
ago, is
now

the mundane

plane
Bnsiris
same

of

exsitence the

by represented
to express
an

on

Angelic plane
other Hindu readers their

existence,or,

the

thing in
"

words, thai
will ancient

Vyasa
not

is

now

angel called

Bnsiris the

his

be able

to

reconcile it with

teachings of
that

Rishis; unless they are

willingto

admit

Vyasa^

insted

of

being, during his life-time, a great Risbi on earth, was neither an adept,not even initiate,but merely a worshipper an of a particular spent his life-time in the Angel or Deva, who of that Deva longing all the while for "angelhood," contemplation after death. a dwellingin Staargam (or paradise)
With consider
bharata. Mr. these

preliminary remarks,
of Busiris
to the

1 shall

now

proceed to
the

the claims
The

authorshipof
this

MaTta^

various may

passages,

referringto
either of the

in subject,

Oxley's book,
"

point to

clusions: following con-

(1)
he
was

That

Vyasa

is

now

an

and foregoing, called by the angel" collectively inspired in the

plained angel, called "Bnsiris," as exthat, in writing his epic poena,

Bnsiris,

supposing Vyasa has alreadyattained M^k' thaa ska^ or Nirvana, and reached a higher plane of existence that of an angel, still he is changed with having composed the ceived reand the Bhagicatgita, Mahabharata through inspiration collectively from the band of angels or Detagnanam, now
(2)
That,
even

represented by "Busiris,"the ligfd-giar.

4^

Taking
expect
VATGITA

either of those two

some

one propositionf,

may

natnrally
in

that
or

evidence

will be fonnd

either

in the Bhaga.-

the

of remaining portions
as

the Bharata
us

support
that the

of

them.

And,

the

author

assures

(p. 181)

individuals,who
and

collect the utterances

to written

of
"

angelicintelligences
own pectation ex-

reduce

them

form, very
we are

wiselykeep their
believe that this
of the

in the shade," personalities is to likely

led to But
on

be realised. the
:
"

the whole

nal inter-

evidence,gathered by
hero, amounts
1.

author

behalf of his

angelic

only to
means a

this
"

Vyasa

Recorder:

"

therefore

the

word

was

purposelyapplied to
1

Krishna

Dwapayana
the

to indicate

his real

positionas regards the authorship as

Now

Mahabharata.

beg

to

submit, in reply to this argument, that Vyasa

a

does not

exactly mean
or

recorder', but that it

means

one

who
or

expands
terra

amplifies. The
is
a

thing
HiaaEST
be

or

doctrine

explained
in

amplifiedby him,
was

mystery
the
will of

to the uninitiated

public. This
ancient
"

applied to
author
author that the

Gum
to

in India

times; and the

Puran
"

able

find

in

the
was

Linga
28th

the Mahabharata I shall

the 28
not

the

Vyasa
to

in the order the real

of succession.

now

attempt
therein

explain

meaning only
be

of say

incarnations
the

mentioned, t bnt I shall

"

that

entity, amplified
we

In

no

case

can

the

term

translated the

as

"Recorder,"
to

should
or

say. date candi"

Bather

"Revealer,"

who

explains
and

mysteries to the
him

neophyte
the

for initiation

by expanding
has
even a

amplifying
notion

meaning.
of old termed be had

Ed.
were

To

one,

tvho and

vague Axhat

how

the

mysteries vaguely

conducted,
The

of the

present
who dies

system

in Tibet the
to

the

"Re-incarnation

System"
Moses

of the

Dalai-Lamas,
the

meaning
his
successor

will

clear.
to

chief Hierophant
Even

imparted
after

"word" laid his

die

bodily.
thus who

having
wisdom The
to
an

hands and
no

upon
"

Joshua,

who

became

of the spiritof '*full

have

of Moses," why
tioo
"

it is the

"Lord"
of his of

is said to unto

buried

him. is

reason

man

knoweth

sepulchre
the supreme
on

this

day,"

plain

Occultist
be
"

who

knows

anything
Gurus
or

initiation.

There

cannot
same

"ELighcai"

Hiero-

phauts

earth, living at the

time.

Eo.

49

and

expanded by
circle
'*

these

Mahatmas*

for the instrnction of their Pkanava

to

highest
Parana this

of

was disciples

).

The

author

will be able

of ampliiication mysterious

Pranava

Kurma ( see learn something aboat only in the sacred

"

region where
"Lost in India. II.

advised ISwedenbiirg
a

his readers to search unknown

for the

Word," and in

few

and unexplored

localities

to 5iiw?aya-^according into the

Mr.

Oxley"
communicated

was an

purposely
indication of

introduced the way ris " to

story to give
truths 61 the

to the reader

in which

divine On
:
"

were

by

"

Businection, con-

Vyasa.
as

page
'*

author

writes, in

this

a ( and, if Sanjaya means messenger^ refers to the experiences, Spiritualist by modern interpreted absorbed into or communicating spirit angel) who is gradually of the organism of the recorder who assumes the individuality

follows

the

name

or

title of Krishna.

"

It will be very author

one

to know interesting

on

whose

authoritythe

a means messenger ? No says that Sanjaya in Sanskrit would feel inclined to quarrelwith him, if he only gave

fanciful

names

to

imaginary angels.
Sanskrit

But
names

is it

fair,on

the

author's part, to misconstrue

any

without

sing posses-

to the knowledge of that language,and to represent, crude of notions public,that the English and Indian monize harand his own modern speculations completely Spiritualists of the sacred books of the Aryans ? with the teachings
"
"

The
*'

author An

says

(p.

55

) that

"

of the grand L'.w of Influx (but little understanding dreamt of and still less comprehended by the mass),enables us of the new to receive the statement Angel Busiris,that he was the author of the Mahabharata.
"

Though
of
"

I do not know
of
a

much

about the author's

of

*'

grand Law
( but
little their

Influx, I know
of

Law particular still less

e^ux

dreamt

by

authors

and

comprehended by
a

"

"

Grand
"

Souls

"

in literal

translation;

name

given

to

the

great

adepts. Ed.
7

50

readers ) which often mistaken

think If that

enables
for
are

they

that perceive when realities, especially "inspired."

me

to

mere

fancies

are

the said

authors

the angelic which represented intelligence Sanjaya really embodied truths in the the communicated Bhagvatgita to to find in the last chapter the Vyasa, it is surprising very in fact,which, in the opinionof the author, contains chapter, the key for the clear understandingof the whole philosophy that 6y favour of Vyasa Sanjaya informing Dhritarashtra vealed (Vyasa prasadana) he was able to hear the mystic truths rebe rendered by Krishna. Sanjaya's meaning would of the arrangement clear by the account made by the Vyasa Pandavas and the between for gettinginformation of the war Dhritarashtra the Kouravas to the blind mencement given at the comof iiheeshmaparva. Vycoa, in fact, endowed Sanjaya,for the time being, with the pow^is of Dooradrishti
" "

and

Doorasravanami
be present old
man.

and

made

him

invulnerable,so
in the

that

he

might
ta"
are

on

the battle-field and These facts

to report everything

the blind

recorded

**Mahabhara-

quiteinconsistent with the author's theory unless we are preparedto admit that Vyasa has published deliberate ship falsehoods, with the intention of concealingthe real authorof the "Mahabharata.'*
But the author informs
us

that

"recorders,"like Vyasa, "very wisely keep their own in the I must, shade." therefore, assume
author's suppositions about
are
erroneous

alities personthat the

until the in page

Sanjaya and angelic intelligences facts are proved to be incorrect.

book, in givinghis interpretation
and

III.

Again

54 of his

Dwypai/ana, he says that Krishna and Dwypayana, difficult to attain^ which means black, to the states of mankind **spiritnally interpreted symbolises
whom The
the revelation
was

of the words

Krishna

made."

to suggest, by this passage, evidently means that the appellation evidence given to Vyasa contains some of the revelation made by Busiris. And here, again, the author is misinterpreting the Sanskrit word Dwypayana "j
"

author

52

instrnction which
not to profess

angels like Basiris

can

ever

anything about the way in truths are being learnt by the "adepts" of France, the "adepts" of America, and, probably, also the adepts of alluded to by *'Alif" in his review Patagoniaand Zululand of the author's in the book "Psychological Review,"; but be Vyasa was an Eastern adept ; and, it must presumed that he possessed at least the powers exercised by now adepts in Tibet and India. In the Hindu PuranaSi there are,
say
no

I do givehim. which spiritual

doubt, instances
and

recorded

of initiates the

mation having received inforof

instruction But

through

assistance

intelligent
between
ceeds suc-

powers

of nature. and

there is very little resemblance Busiris.

in which

such

powers in

angels like
the mode

When
an

the

author

adept communicates with these powers, and the cipher obtains a clue to construe to which nature he will be in a better position herself us33, in a understand the difference between spiritcommunion
out finding

stance-room

and

the

way

in

which

initiates
on

of Ancient

Aryavarta gathered
But what in the of

their information there for

necessitywas
case

of the Mahabharata

subjects. tion anything like special revela? As regards the facts

various

need for mentioned thereiu,there could not be any history Vyasa's interiors being opened;" as he had merely to record the events He before his very was, in fact, occurring eyes. the "father" of Pandu
and

Dhritarashtra, and
took

all the

events

mentioned

placeduring his lifetime. such As as regards the various philosophicaldiscourses Bhagvatgita in "Bheeshmaparvam," "Sanat Sujatyam" in "'Udyogaparvam" and Uttaragita in "Anisasanikaparvam," of opinionthat of India of the learned Pundits are many
in the Mahabharata

orginally they
Whatever
for
may

were

not

iocluded
the

in
reasons

the

Mahabharata.

be the

of strength

given by

them

saying so, it is clear to those, who are acquaintedwith the real history of Aryan thought,that all the esoteric science and existed long before philosophycontained in the Mahabharata
Vyasa
new
was

born. in

This

work

did
or

not

mark

the

advent

of

era

Aryan

philosophy

introduce

into the

Aryan

53

world

new

as Dispensation,

the

author
as

has

imagined.
of the
or

Though Vyasa is generally spoken of

Vedantic

the

founder

Doctrine, it
in

was

not

for the he

Mahabharata,
this

thing anyon

contained
account

it, that

obtained

but title,
are

of his celebrated
a

Brahmasutras
the

which doctrines

to contain Vedantic 5th

verse

of complete exposition This book

13th is

supposed taughtby the

to in

school.
of the

referred particularly

the

where chapter of the Bhagvatqita, and Krishna informs Arjuna, that the nature of Kshatram Not Kshatragna has been fullydefiued in the Bhrahmdsutras. knowing anything about the exsitence of this great philosophical work, the author thought that the Sanskrit expression Brahmasutras merely meant precepts taught of troths If the author had known divine." anything about the importance of the work in question, Busiris would, no doubt, have
"

announced also. Krishna

we was are no

himself

by this

time

the author

of the

ras Brahmasut-

If these

Sutras

were

revealed the truths

led to infer from

of the

composed by Vyasa before to Arjuna, as Bhagvatgita

used in this the
the assistance

the words
for
as

Slokam,

there
in

necessitywhatsoever
the

of Busiris of

composing
contained The should
argue

Bhagvatgita,
was

"philosophy
in the
no

spirit"
why
He

in it

already fullycontained

said Sutras. I

author
not

will

probably
for

say

"

see

reason

believe the statement

certain

made
that

by Busiris."
"

may

that he knows
;

it

was

made

by

an

angel
a

and

as

an

angel cannot, under

to

any

circumstances, utter
Mahabharata is

falsehood," he has

believe

that

"the

of Busiris." reallythe production The learned author has informed the

public
Busiris

in

page

51

of

his book, that, after

was

making the important declaration that he

Mahabharata,
of

the author

of the

proceeded
manners

"to

give an
and

account interesting

the
in his

civilization and

customs

of the inhabitants caste

not

day, long antecedent

India."

to

the system of
we

which

now

prevailsin
of this

tunately Unfor-

do

find the whole

interestingaccount

publishedby

the learned author for the benetit of the

public*

-^54

Bnt

the

only

statement above

of

an
"

historical that
was

importance
system of
in human

contained
did form
not
"

in the sentence

qnoted
Basiris

the

caste

prevailat
is such
as

the time
to make

when

in India is

"

everyone

who

historydoubt
four castes of

the the

veracityof
Hindus admits the

Busiris.

acquainted with Indian Rig-veda speaks of the

Lectures, "c.;,
existed

(see MaxMuller*s
that

and,
the

as

the author

Rig-veda
the had

long
caste

before
must

compositionof
country.
"

Mahabharata,
Basiris
"

system of
" "

have

also existed before

in this parvam author

Again,
system of And,
the

appeared in Santiparvam and

will

human

form

Anusasanikato

of the

Mahabharata
caste

distinctlyshow
Busiris
verse

the

that the

existed when
in the 13th

was

living
4th had he

here

as

Vyasa.
the

moreover,

of the
that

chapter of
maya wrong. memory
or

Krishna Bkagvatgita itself, four This divisions statement of

says

already created
sreshtam

caste

(" Chaturvarnam

").

of Busiris, then, is
an

clearly angel,
to
no

It is very in the
course

surprisingthat

angel
from

should
man

lose his
to

of his transformation

false statements wilfully make such facts of history. Under well-known should
will be

with

reference

circumstances,
was

one

prepared
of his
seen own

to admit

that other

Busiris

the

author

of

the bat

great poem,
the value have

if there

is

no

evidence

in

support of it,

statements.

We
on

thus

the

degree of

reliance

that

can

be
now

placed
and
and

the revelation sensational in

from
news

angels, who
to the

delightin giving
their so-called

then

publicthrough
So

fr ends

admirers

seance-rooms.

long as the
to

celebrated
information

"Historical

Controls"

continue and

give incorrect
in

regarding the events and the Hindus general, to not givingcredence

the history, public in in particular, ought to be excused for all that is claimed by Spiritualists on and spirit"

facts

behalf of the "disembodied

I have real

communion." "spirit

abstained from saying anything about the purposely in producingthe so-called spirit tations, manifesat work agency and from testingBusiris and his pretensionsby examining the very basis of modern Spiritualismfrom its first

55

Unless "principles.

the

real

points
in their
or

of

divergence between
doctrines

and Theosophy Spiritualism

are

fundamental
no

first settled,there the conclusions

will be

little

profit in stating
the
the

merely

arrived at

by Theosophists about
based
the
on

stance-room

phenomena.

Conclusions made
are

systematic

and investigation of

discoveries

by

intellects brightest

Asia, for thousands

of years,

liable to be often mistaken if hypotheses, view. I

can

for idle
on

and speculations

whimsical
from

the

ground,
be

which

they rest,is masked

undertake
one
a

hardly

expected to
within and paper As

complete
views

discussion

of the

subject
a

the limits of

article. of my

I have

already given

brief
a

generalstatement publishedin
the the

about

in Spiritualism

"

Theosophist"
an

present review has already reached I shall now bring it to a close. The length,
about the Astro-Masonic
some

inordinate
views his

author's and

basis

of

the

Bhagvatgita

elucidation of in my
An has next

of its

imporatantdoctrines Oxley,
under

will be examined

paper.

article

by

Mr.

W-

the above

heading,
"

to be a appeared in the Theosophist. It is intended in my review of Tho reply to the strictures contained Philosophy of Spirit,"published in the Theosophist ; but considerable a tion portion of it is devoted to the exposiof
some

of the

important

doctrines
as

of

what

is

termed

"Hierosophy and
I shall first examine statements of
"

Theosophy,"
the author's in the
out

understood defence
on

by
The

the author. and the

of
"

Busiris

contained

his

treatise

Philosophy
and real the

Spirit regarding
proceed
of
to
"

authorship
his and the

of

Mahabharata,

then

point
the

misconceptions of
fanciful
new

doctrines

Theosophy,"
doctrines

nature

of his

on speculations

of the it is

system

of Esoteric

Philosophyand Science,which,
soon

supplant
which is

the

will confidently predicted, Brotherhoods^ existingsystems of Eastern

to

and

hereufter

be

known

under

the

name

of

"Hierosophy.''

58
Mr.

Oxley is pleasedto
whatever

state at the

comraenceraent

of

his

article,that
kins" Buddhists"
receive him

may

be the views of ^'"orthodox Bramr

and

regardinghis
would
as an

theories
not

specnlations, "enlightened
and of reform.
interested

be

with unwillingto synapathize

allyin
not be

the work
very much

Buddhists

may

either in Bha-

gavatgita,its authorship,or
they consequently interpretationof concerning
another
contained its small may
not

its correct

and interpretation,

take the trouble

the
correctness

of

at arriving

any

conclusions particular
its

about

of

the

authors*
his views

or philosophy,

the

of justness would

authorship.
treatise
to

But

if the

author

publish
Chakkra
of

explain
that the

the

philosophy of spirit
Dharma authors in

either in the

or Tripitakas,

in the real

Pravartana
works
were

Sutra, and
better known

assert

these

to certain

mediums

to all the Buddhist

were,

Lamas

and

Arhats

England than that they put together,

which

in

fact,certain angels called by

that Gautama

names

they

never
were

heard

in their lives,and

Buddha's

interiors

life influx from light and wholesome opened to let in spiritual the sphere of solar angels, he will have an opportunity of the the opinion of "enlightenedBuddhists" on ascertaining real value of his speculations and the extent of their usefulness in promoting the cause of Buddhist philosophy and Buddhist I hardly ever reform. a philosopher of expected that think it proper would dox to attack orthoMr. Oxley'spretensions the public that and inform his reading of Bramhinism and observations the doings of orthodox peoplein past history and action in present times has not left a very of their spirit his mind, when the said statement favourable impression on in question. Bnsiria irrelevant is perfectly to the argument

must, indeed, have counter-attack

necessary
to
on save

been

reduced

to

desperate straits
is But So

when

this

"orthodox him from

Bramhinism" annihilation.
Bramhins.?" of
a

considered
what far
as

does
I
can.

Mr.
Bee,

Oxley
his

know

of "orthodox

knowledge

of the doctrines the

orthodox

Bramhinism

is all derived

froni

perusal of

few incorrect

Englieh

57

translations
the Sanskrit

of

he Bhagavat-Gita;

is

confessedly ignorantof
to derive mast
some

unable langnage,and is,therefore, any ot

our

formation in-

from based his

Sanskrit

works.

He
of

have ested inter-

assertion, perhaps, on
are

the statements of

who missionaries, Brahminism Hindus when

generallyfond
themselves

abasingorthodox
to

to their

they creed by

find fair of

unable

convert stances, circum-

argument.

Under
readers

such

what
not

is the

good

informinghis

that he does

Brahminism," when patronize"orthodox to pointout in what respects orthodox

how far my connection with it has the claims arguments against ? 1 of Busiris

he is not pared preis Brahminism

tended
to

bad, and
my

vitiate

to the

authorship
is
or

of Mahabharata
reason

beg
any

to inform

the author

that if there

to

condemn

of the rites,ceremonies, would be The

practices
heterodox
dox ortho-

of modern

Brahmins,
and
not
are

their Brahminism
orthodox the

Brahminism,
Brahmins

Brahminism. of the
two

true

children The

mysterious Fire-mist
words, Badaba
will reveal if he
to
can

known
and the but

to Eastern

Occultists.

Sanskrit

Badabaya, generallyappliedto Brahmins,

author understand
man

the

real their and

basis of orthodox The significance. his

Brahminism,
real orthodox

Brahmin

is the Astml
the the

is the only true religion in religion world; it is as eternal as the mighty law which governs It is this grand religion which is the tion foundaUniverse. Mr. Oxley is but enunciatinga truism of Theosophy. a
"

truism truth

to

at least, Theosophists,
"

when

he

says that

*'esoteric

is

one

and

the

same

when It is from

divested the

of the

external

garb

in which

it is clothed."

of stand-point

this esoteric

trnth, that I have examined

in his fancies

the theories of the author the conclusion do not that

explained
were mere

book, and
and

arrived

at

they

which speculations,

harmonize

with

the doctrines

of the ancient is identical

WiSDOM-RELroioN
the real orthodox

which, in my
Brahminism of Central review of "The

humble

nion, opi-

with

of ancient Asia. I shall

Aryavartaand
now

the

pre-VedicBuddhism
to read

request my

readers

my

Philosophy

of

with the article under consideration in connection Spirit" the relevancy of Mr. Oxley 's arguments. to appreciate fully

58

I stated in ray review mentioned

in

that

as

regards the facts of history

there conld
not

Mahabharata,

be any

need

for

Yyasa's "interiors being opeoed," and that as regards the no therein, there was necessity for philosophy contained anything like a special revelation by angels like Busiris. for two reasons to this statement author The learned objects
which may be stated
as

follows

"

I,

"

Veclic

have allegories
as

abont

as

mnch

literal historical

trnth in them

the Hebraic

"e. allegories,
d^ny factsof history.

Therefore, Mahabharata
It is

does not contain

me

hardly

necessary of such

for
an

worthlessness
more

poiot oat the fallacy and Argument No. II. is still argument.
to

ridiculous; when
:
"

stated

in

plain language, it

stands

thus

Orthodoxy
as

insists

on

literal

of interpretation

such

books

Mahabharata.
Mr.

Oxley

is not

favourablydisposedtowards
that

"Orthodoxy."
Mahabharata
were

And,
contains

follows therefore, it necessarily

no

facts of

opened"

to let in

and that Vyasa's "interiors history, lightfrom Busiris, two useless

Having urged
mentioned
should in my

these

Busiris, the learned

meet

author

arguments in defence of proceeds to notice the sixteen states

due

review, after giving me

as
a

warning,
as an are

that

him He says

and Theosophist,
as

not

orthodox

Brahmin.

that

his twelve when his

not

states

he qualities,

has, in fact,twenty-four states

that Eastern

I have
own

only sixteen, and

method, he
asserts

treatingthese latter, accordingto

Theosophists have
If I
states states must to be
were
are

gone in

beyond

his this

eighth
ment, state-

stage of ascent.
that that Mr. his my twelve

to tell him

reply to

also
are so

he will probably say dualities, many trinities.

Any
Mr.

how,

Oxley'snumber
grand result
into

be greater than my

number; and this

cost

is the will do be

achieved
that
an

at
a

any

Oxley
may

well to remember

just as

geometrical line
.of ways,

divided

parts in

infinitenumber

this lin"

60

respectfully beg
in

to

suggest
his
own

to Mr.

Oxley that itmaybe argued

"law

conformity
or

with

mighty

of influx," that
for

the

Pisacham have

elemental, whom
a

he mistook

Vyasa, might
to

put
same are

forth

false statement,
at

being unable
ends
a

maintain for

"concurrent the
we

consciousness
reason,

both

of the

line," or

and

labouring under
that
even

similar

(for difficulty
cannot have lost

told
"

by
the

the author law for of

the

highest Deva
Busiris

transcend
mistaken

conditions
of

"),

might

himself

the author he in

Mahabharata,

having

the
the

consciousness

of what

reallywas

before he had

put ia

subjective appearance
learned author

question.
me

The "is

reminds
author
man

that

Krishna

Bwypayan^
and
were

only the supposed

asserts that of the Hindu and

of

Mahabharata,"

dently confithe

"no

living knows
when upon

who
and the

authors
were

sacred

records, or
stated

where

they
duism" "Hin-

written

published,"relying
Williams, who
literature is

authority of
on

Professor

Monier that

in his book

Sanskrit

wholly destitute
Busiris
was
"

of trustworthy

historical records,
This assertion does
not

prove

that

the

real

author I.

of Mahabharata With
all due that the

for the

followingreasons:
relied

respect to the learned Professor, I venture

to affirm correct.
no

general proposition

upon

is

not

We

have

got trustworthy historical records

we

which
means or

Buropeon has ever seen; and of finding out historical any reproducingin its entiretyany
lost. II. Eastern Even
if the

have, besides, the

be that
us

fact that may work

wanted,
have

of

might

beea

occult science has

given

these powers.
cannot

reasonablybe
authors themselves
or

general proposition is correct, it inferred therefrom, that, when the names

works
are

of the works,
an

of Sanskrit in

mentioned

in may

the

said

other

books, which
should be

be considered

authoritative,no
III. Even

contended, in

placedon such statements, if such inference were it cannot be permissible, of any reliable independent the absence evidence,
the author of
a

reliance

that, because

certaia Sanskrit book is not

61

known,

it ghonld

be

presumed

to

be

the

prodaction of

aQ

angel.
The p. 61
:
"

followingstatement
"Busiris and I
on

is to be fonnd
declared: *I

in the author's
am

book,
of
of
an

expressly
can

the

author years

Mahabharata, time, for I

customs
was

answer

for five thousand he goes

on

then
account

earth'; and
of the of his

to
manners

give
to
are

inteaesting
system
informed the of

civilization,and
in prevails India."

and

of the inhabitants
caste

day, long antecedent

We

the
now

which

now

by

Mr. of

Oxley
caste

that the which that

now

words, *'long antecedent

in India," were prevails
were

to

system

not

uttered Even

by Busiris, but
"'

they

written

by himself.
with

then, Busiris has undoubtedlysome

The account interesting of the inhabitants with the of and

connection
the

the

statement.
manners

and civilization,

customs

of his

day," given by
of caste
at

Busiris,is either consistent time,

or

existence

that

it is not. with

If it

is, the
of

author's

statement I do not

does not

harmonize

the account will venture

Busiris, and
that

suppose
ot
an

that the author

to contradict

the statements the aocount of caste

at

angel.
Busiris

should, therfore, assume

human
in

given by
the time

is incosistent with

the existence

he

appeared in

form.
flaty contradicts question which itself, and refer
to

If 80, the account in Mahabharata

caste

all the statements the

system of

(see
Sukta

Santiparvam
does
not

author's Purusha

quotation of

Professor show and

no

Anusasnikaparvam). The "Williams' opinion regarding

not

that it does
reasons are

properly form

portionof Rig-Veda,
that the

system of

caste
a

mentioned of

in
caste.

given for holding Bhagvat-Gita is not

And here

properly speaking
author for the thinks purpose of

system

again

the

it necessary

to condemn

orthodox

Brahminism If the author

enforcing
will

his his

arguments.
cause

reallythinks that Brahminism," he

After

he is

gain

by abusing "orthodox
of the

mistaken. entirely
of the progress

States

giving us a brif account the future and predictiog

United Brah-

downfall

of

orthodox

^
62

minism, the learned

be better not prove that

author

informs
in his
are

his

readers that it would

be

to notice what criticisms author has

opinionmight
a

urged

to

my

from very

mistaken

stand-point.
this
ments arguthe main

the Certainly, declaration

;

acted
on

prudentlyin making
answer a

any
me

attempt
would

his

part to
ended

urged by
It is

have
a

in

disastrous

failure. gious reliwhen

to the

always

difficult for the

philosophyand
he devotes
a

considerable

to understand our foreigner of our Pnranas, even mysteries of his time and energy portion

study of

Sanskrit
can

literature and

the real

secrets

of Eastern So

occult science

only be revealed by an of Hindus as Europeans treat the opinions books to our religious according interpret
the sublime truths contained therein

Initiate. with their be

long
and

contempt
own

fancies,
to

will not

disclosed

Western

nations.

Mr.
can

initiate in

who India,

Oxley evidentlythinks that there is no books properly, our religious interpret

Hinduism that has is in his hitherto

and

that the real

key

to esotoric

possession.

It is such
80

unreasonable

confidence

prevented
real

many
our

from European enquirers ancient

the ascertaining

truth

about Mr.

books. religious
to
assume a

Oxley means by puttingforth

in his article
"

certain amount

of

importance
He that says chance per"

the

followingastounding assertion.
if I State
to

"

"What,

my

reviewer

followingthe hint and

others may
Asia not have

and

some

I guidance of Swedenbourg penetratedinto that sacred region

( Central
If I had

) and
seen

discovered
the

the 'Lost
book

Word'"
his

I articles in the

author's have
on

and from

I Theosophist, againstsuch a statement to be

so.

would
statement

refrained the

saying anything
that
no

assumption

man's

should But
to

helpcoming
about

unless it is proved presumed to be false, from the followingconsiderations, I cannot the conclusion that the author knows nothing

be

the "Lost Those

Word".
are

(1,)

who

in
over

of it possession the so-called

are

not

ignorantof
Nature".

the "art of dominating

forces of

63

The

author said

confesses
art. who
are

that he and

his

associates

are

ignorant
Law

of the

(2.)
Monad
as

Those

acqnainted with
will
never

the

Mighty

bodied em-

in the "Lost receives

Word"

affirm that the "Infinite the

inflnx

of energy

from

Planetary Spirits"

stated

by

the

author. assertion that he about is not

(3.) The author's solar angles shows

source

the flow of energy

from

acqnainted with
by
the Name. criticisms.

the real

of creative ends
to

energy

indicated

Here

Mr.

Oxley's reply
the theories in the

to my

He I

then
shall

proceeds
examine
which In

explain

doctrines in the

of

Hieroaopby.

the author's will appear

continuation

cle of this arti-

Theosophist,
on

continuation the

of my

article

publishedin
examine It is not of
can

October

issue of of his
;

Mr.
easy

Oxley's notions
to understand

"Philosophy of Spirit," the Theos^phisi, I shall now* Theosophy and Hierosophy.

definitions of the
two

the

systems
or

philosophythus
be raised

indicated

and

no

definite

issue

issues

said But

the regarding the important distinction between systems from the meaning conveyed by these definitions.
has

explained some theosophy and hierosophy

he purpose that of

of
from

the
his

important
own

doctrines of

stand-point for the

comparing
the
case

the

two

systems.
he has

Though
"not

he

believes
under-or

"it will

be admitted" for

that

either

over-stated
that

he has

mit theosophy," I respectfully beg to subthe main doctrines entirely misunderstood

inculcated
The instance death
correct

by it.
teach that in the theosophists wicked and the spirit at depraved people, proper its final departure. This is certainly statement drawn doctrine that from it

learned
of

writer says

that

takes
;

but the conclusions this

by

Mr.

Oxley
the

are

clearlyillogical.If
then
to

is correct, says
to all intents

author,

it will

follow necessarily Brown "life

and

purposes

plain

John

eternal

is out of the

then

expresses

his

sympathy

for

question." He pariahs,vagabonds, and

64

the doctrine for people and condemns its partiality to "Rajahs, Maharajahs,plutocrats, aristocrats," "c., "c.,and rich Brahmins, and its want of charity towards others who constitute the greater portion of humanity. Here it is quite clear that the fallacy in Mr. Oxley*s argument consists in the change of adjectives. doctrine From the main in question it follows that *'lifeeternal is out of the question" not to plain John Brown, but to wicked and depraved John I can Brown why the author hardly see any reason ; and other unfortnnate poor should
so

bitterly lament
and my learned

the

loss of
are

immortality so
coaoerned.

far

as

utterlywicked
thiuk
that

depraved

natures

I do not

"

prepared to maintain other that all pariahs,vagabonds, and people, are all poor depraved and wicked, or that all Rajahs,Maharajahs,and other humble It is my rich peopleare always virtuous. opinion wicked and that utterly depraved peopleare in the minority ; be and loss of immortalityto such cannot seriously persons the ground of an objection made doctrine to the Theosophical nnder consideration. Properly speaking theosophy teaches "conditional is pleasedto the author not as immortality,*' state, but conditional mortalityif 1 may be permittedto use tion euch a phrase. According to theosophy, therefore, annihilaopponent
will be is
not

the
a

common

lot of
state

mankind the
"

unless

the learned

author human

is in
race

to position

that

of the greater portion

depraved beyond redemption. have never stated,so far as I know, that adepts Theosophists condition ultimatelyreached alone attain immortality. The rounds after going through all the planetary by ordinarymen of ages in the gradually ascending during countless number order of material objectiveexistence is reached by the adept within a comparatively shorter time, than requiredby the It is thus of time ; but every uninitiated. but a question and human depraved,*' being,unless he is utterly "wicked later accordingto his or hope to reach that state sooner may
are

wicked

and

merits
The

and

Karma.

and correspondinghierosophicdoctrine is not fully stated in the article nnder review, but the views of definitely

65

the author treatise

as
on
"

the regarding the

same

may

be

gathered
may

from his

of spirit. They philosophy

be summarized

follows:

(1.) The four discreeted degreesin the hnman ed being"callanimal, human, angelic, and deific," show that every human being (howeverwicked and depraved)will ultimatelyreach

immortality.*
(2.) There is no re-birth in the there is no retrogression at any time.
And there is this material human form

interesting passage
of life is broken off
use

in the author's book:

at

"

(3.) "The thread

it
one

up

the

point
or

where

appearedto
will
come

be broken into the

and every dissolution, by physical

and

enjoymentof

his

her

own

each one has loved the most, he or i, e-, whatever life, specific she will enter into the spirit of it,not using earthly material but spiritual distinct for the same as or organisms substances, from matter as earth is from at atmospheric air;thus the artist, and musician, mechanic inventor,scientist, philosopherwill but in a spiritual stillcontinue their occupations manner," it is not easy to understand proposition, how the existence of four discreeted degrees in human leads to unconditional beingor any number of such degreesnecessarily immortality. Such a result may follow if deific or existence were quiteconsistet with, or could reconcile angelic or itselfto, a depravedand wicked individuality personality The mere existence of personality. or the recollection of such to him unconditional in man secure never can an principle immortality to purifyhis immortalityunless he is in a position Now
as

regardsthe

first

nature,

either

through

the

successive re-births in the

to the

regular course of course ordinary

of initiations or
nature

according

of his Law, and transfer the purest essence great cyclic and the recollectionof his past births and lives individuality
Oxley said instead"
is in every
new

Had

Mr.

"every
birth
a

human
new

monad" "human

which

change*

its

and personalities

bein^,"then woald

his statement

have

been

unanswerable.

66

to his immortal

Atma

and the

spiritual developedand pnrified

Ego

in which

they inhere.
above proposition stated
is

The second

ancient traditions of Eastern the Eastern and adepts,

nations and think

opposed to all the the teachings of all

any

I do not

that

passage

in

support of it can
The
j.p
'

be found in

Bhagavat-Gita.

is certainlya extraabove-quoted very author ordinaryproposition ; and 1 shall be very happy it the for it in the Bhagavat-Gita or in can pointout any authority of Mahabharata. the other portions

last statement

Whatever existence the next carries I

on

may

be the nature

of the

purelyideal
after death
artist
or

or

tive subjecbefore musician

experiencedin
cannot

Devachan

and

it birth,

be held thai the

way

his
now

"occupations" except by
leave it to the

of ideation. to say
more

shall

readers

whether

this

assertion is than The

mere

"based upon foundations really fancies and speculations". doctrine of

substantial

second

Theosophy

which

Mr.

Oxley

notices

in his article is that **occult powers and esoteric wisdom can tion only be attained by the severest asceticism and total absten-

degrees in nature in their admitted, he aspect." If this doctrine is universally physical would be impossible. I can embodiment safely says, physical is not likely him that this contingency to happen under assure of our the present conditions planet; and I am unable to is desirable in itself. understand how physical embodiment and It yet remains to be proved that "occult powers esoteric wisdom" be acquired from the teachings of Hierosophy can .irithout the restrictions imposed by esoteric Theosophy.
from

the

use

of the

sensual

*"'*"

The

learned author
"the

further adds
powers of

that

under

the

conditions

"^'ibovementioned

adept life cannot be perpetuated thinks ^ lescent". He that this evidently by hereditary \ fact discloses a very great defect in the theosophicalsystem. But why should adept life be perpetuatednecessarily by here* has been transmitted from ditarydescent? Occult wisdom

68 anythingforther
disoassed fally
about this here snbject of the
as

it has been

already

in the

columns

Tkeosophist,
that "the human
and

to my Mr, Oxley objects

statement

spirit
which

has (7th principle)

cannot

dignity,power,

sacredness

by any other God, Deva or Angel of the Pantheon". Hindu Although I had taken care to inform my I meant and unreaders that by human the immortal born spirit^ 7th principle Atma in man, he construed the expression or in the human the spirit to mean or lifeprinciple degree
be claimed of his had

classification. peculiar
the

It would

have
my

been

better if he

taken

pains

to

understand
statement
as was

venturingto assert taught by Krishna. in seven principles confused are utterly

that my So far
man so

language before the doctrine against

in this

can

see,

his notions about the

journal As the English language and incorrect. for expressis deficient in the technical phraseologyrequired ing I and science, am the truths of Aryan philosophy obliged be got to convey such English words to use as can my the less approximately. But to preclude or meaning more of any misunderstandingon the part of my readers possibility I clearly intimated in the passage in question that by human I beg the 7th principle in man. I meant This principle, spirit derived to submit, is not from from angel (not even any in the universe. It is unborn and eternal according Busiris) and Hindu to the Buddhist philosophers. The knowledge of its own Sicarupam is the highest knowledge of self: and accordingto the doctrines of the Adwaica school of Aryan I have the honor to belong,there is in to which philosophy, difference between this principle and Paramatma. no reality
often mentioned have Oxley believes that the claims of the Spiritualists been admitted inasmuch in as by the Theosophists, virtually of the latter ''communications be established the opinion may But the learned author fails to percieve with other spirits." that by the word "Spirit" mean something quite Theosophists Mr. different from the so-called belief in "disembodied of spirits"
not

the

The Spiritualists.

question does

therefore

69

amount

to any

concession him. author

to the

claim

of the

as Spiritualists

is

supposedby
The

of the explainsome importantdoctrines of Hierosophy,which, he takes particular to add, are not to be considered "by his readers as mere" care to believe that seem fancies and speculations.Hierosophists

esteemed

then

to proceeds

the influx of life flows from

the

"Infinite monad"

mentioned

by me in the first part of my review on "The Philosophy of is not, then, of this monad Spirit." Mr. Oxley's conceptian perly quiteconsistent with the views of Eastern occultists. Prois not of the source centre or speaking,this monad
cosmic
energy in any
one

of its

form, but
nature

it is the her

ment emboditions. opera-

of the great Law

which

follows in

The

learned

author

then

asserts

that

"Esoteric

Theosoan

phists"and
"influx" of

their
energy

great leaders have admitted

from the

that there is

to the manad planetaryspirits abovementioned. Here, again,I am Oxley sorry to say, Mr. is misrepresenting the views of Theosophists accordingto his itself is thoroughly the statement own imagination. And This transmission the of from unphilosophical. energy to the Great Law that governs the Universe, planetaryspirits It does not appear is inconcievable to every ordinarymortal. that the monad referred to by Mr. Oxley is a different entity

from

the monad
so.

alluded Then

to in my

article.

He
to

himself which I

says
can

that it is not
come

the

only
of the

conclusion
case

under

the circumstances these

is,that Mr. Oxley has

about between the Infinite clear and this statement

put forward
Monad

strange and
of cosmic

groundless statements
energy

the action and and the

reaction

without planetary spirits these

on

having any
truth of

definiteideas about
will be

entities.

The

examining his views about the done of the work nature by the planetary spirits.These it would appear, "detain myriads of elementals in the spirits, ately spheresof interior Nature, i, "., the next plane of life immedicontiguous to this ; and compel them in the most

confirmed

70^

tyrannicalmanner
efifects which
are

to

obey

their

commands

and
own

calculated to perpetuate their

produce peculiar

in the plane of material I confess I do existence. qualities not know anything about the beings who exercise such desfunctions. of the potical They are not the planetary spirits if they have outside the existence Theosophists ; and any I beg to request he will be kind regionof Mr. Oxley'sfancy, enough to enlighten the public about the nature of these and dreadful him that the mysterious tyrants. I can assure he is so very unwillingto patroorthodox Brahmins, whom nize, do have nothing to do with such planetary spirits ; nor I am to hear they know anything of them. reallydelighted learned opponent that the Solar Angels are fully from my for the liberty of our unfortunate elementale to fight prepared and time

put
;

an

end to this abominable

tyranny within
useful

very short

occupations, inhabited by these arts, and sciences that exist in the world told that, the artist, are we (since musician,mechanic, angels, scientist, philosopher will "stillcontinue their occupations" minister, in this world of spirit) a Societyfor the Prevention of Crueltyto Animals will have its placealong with other associations, than the Solar Angels would surely deserve to be nominated as its most honorary and honoured members.
"

and

if, among

other beautiful and

of interesting exposition of flierosophy the principles by proclaimingto the world at largethat "under the sway of Solar Angels,neither asceticism, such, will find place,but the peras abstinence, nor celibacy, fection of life's enjoyment will be found in the well regulated of all the faculties to which humanity is heir". use The

learned author

concludes

his

Whether

this novel

system of philosophyand ethics is really

"

and ''rhapsodical Indian" will have

the or not, the public especially Utopian,"

to decide.

But I

can

affirm without
not the

any

fear

of contradiction that this

system has

any

anything that is contained in the book other religious or philosophical

in

ation foundslightest Bhagavat-Gitaor in It is

of the Hindus.

simplythe

result of the author's

and speculations independent

71
itis opinion

must

rest npon

its

own

strength. In

my

hanible

erroneoas clearly

and
take
me

unphilosophical.
leave of Mr.

1 shall

now

Oxley

and

requesthim

to

kindlyexcuse
artictes,

for the

adverse

criticism contained

in my

glad if my strictures can Induce him the philosophyof spiritcontained in to re-examine carefully for the conclusions Bhagavat-Gitaand scrutinize the reasons arrived at by him in his book the fundamental on questions of occult philosophy and ethics. With his intuition and intelligence, he will no doubt be in a position self to open out for himof the Eastern arcane the mysteries to understand a way sciences, if he only avoids the temptationto leap to general
"

I shall be very

conclusions

from

insufficient
range

data,and draw inferences

of
our

turely prema-

before the whole is I

am

ancient

science and

losophy phi-

carefully exploredby

him.

very

joinedour
work

has happy to hear that my learned antagonist and I hope he will henceforth Theosophicalassociation,
in fraternal

concord

with

his Eastern

brothers

for

the grand truths taughtby recovering and promoting the cause of Universal
RETROGRESSION
IN

the ancient

Hierophants

Brotherhood.

RE-BIRTH.

In his able review

Mr. Subba

Oxley*s "Philosophyof Spirit," the author's views of the hierosophic How, oritioising
:
"

of Mr.

remarks doctrine,
**

The

second

is no propoaition (there

re-birth in the materail

"

human

at any form, thei^eis no retrogression

time) is opposed
the teach'

"

to all the ancient traditions of Eastern

nations and

*^

ing of
The

all the Eastern

are

adept,
The
is certainly not proposition in

^^

italics

mine.

union is the

with "all the ancient

of portion at any it which

traditions of Eastern
I have

nations,"but
no

italicised (thereis

gression retro-

time),though certainly opposed to ancient Hindu at variance with the "teaching traditions, of all really the Eastern adepts*'?Unless I am mistaken, you haveall

72

along strennonslymaintained that re-birth in a philosophy

there is
no

it

as

one

of the truths of occnlt that impossible,

lower

state is

that "nature going back in the scale of existence, invariablyshuts the door behind her :" in other words, that there is no advanced retrogression. Exactly the proposition to by Mr. S. R. 1 by Mr. 0. and objected

Will you

or

the learned

reviewer

this kindly explain

H.

Bombay,
Editor's

2nd

December
We have

1883.

Nots.
no

that there is

Hinduism"
an was

maintain, "strenuously maintained/' and|still i n dead-letter the teric sense as taught by exo"retrorgression" that the re-birth |ofa man in the physical form of t. e.,
"

animal
no

was

impossible
is combated

on

this earth.

But,

we

never

afBrmed

that there
; and

moral

in the interplanetary spheres retrogression," especially

that is what

by Mr.
sense,

T.
we

Subba

Bow,

for

Mt.

Oxley

means

in "retrogression"

that very

believe.

ESOTERIC
THE

SPIRITUALISM. "INFLUX"
William
British

LAW

OF
By

AND

"EFFLUX".

Yeates,
Society'*, Theosophical
paper, T. Subba
to

ratew

of "the
the
be

[In giving
several

room

to

following clever
answered

it is but

just that its against whom

the

pointsshould
Most

by
without

Mr.

Row, postpone
his."

it is directed, now

and

here, and

having

reply for

another month.

of the foot-notes, therefore, are

Sd.]

The

October

number

of the

strictureson

Mr. William
a

contains iox 1882 Theosophist Oxley's article (in the September T. Subba

number) by
In the

Eastern Brother,Mr. respected the former's

Row.

latter, quoting from

be any

words

to the effect

*'that there cannot

as
a

'to acceptor ing objection difficulty

that the actual author of the Mahabharata 'possibility^ but a subjective should put in, not an objective appearance Mr. Row Subba do". chest to so in London, or elsewhere, ifhe choose to do so." remarks : "Quite true ; but he will never
"

73
After
an

making the admission of in adding the inconsistency

a

is there not possibility latter clanse,coming as it Orthodox Row's Brahmana

the

does from ism ?*

defender of the true faith in like

a

It sounds

claim

on

Mr.

part to

fect per-

On

knowledge of the motives which actuate the exalted one. claim his rightto the knowwhat grounds does Mr. Row ledge
as

to what

the real author of the Mahabharata

'*

chooses

to do

"

?t
the
I Bhagavatgita,
as

From certain used

am

learn
*'

that the

one

who

is described state)
'*

the

Lord

of all created
over as

(ina beings,"
there

this

made
a

language, Having command manifest by my own power : and

an

my

nature, I
as

often

is

decline ot virtue, and in the

insurrection

of vice and

tice injus-

his

myself manifest : and thus I appear from age to age". Through thus taking command over I hold that for all practical own nature, and all men,
choose
"

world,

make

purposes, he does who takes on the

ray in which
are

chela in human The

form ;" i. e.,

one

of clothing

Sun^ by
:

means

of the divine
more,

he makes

Himself

evident

and

that there

chelaa in hum/in

form^ through whom

be

Grand
as

will Identity Spirits

unfolded

powers of The in due order ; even in

the

it has been in
one,

past ages.

Great also

is true in

can

have

chelas The

regard to the of lesser degree; who regardto spirits with them. of a degreecorresponding
is true

What

to According

the power

a Theosophist^ Raja Yogee Brother has and to comform he pleases, whatever municate to assume with spirits either in,or the body. Why then should

Our
"

esteemed

correspondent
Row is
no

and

brother
of

is

wrong
true

here. faith
"

We

lay

again

Mr.

T. Subba
for

"defender
*'

the

in

orthodox
is

Brahmanism,"
heterodox than
tic Adwaitee
"

the

present
Our

orthodox

Brahmanism Row is
a

rather Vedan-

orthodox.
of

brother

Mr. T. Sabba

true

the

esoteric, hence

genuine

Brahman

iaith

and

"

an

occaltist

Ed.

On

the

grounds

of

the
as

genuine and
author
of

authentic
on

teachings
the

of

the

tme

"exalted
esoteric

one"

himself
of the

correctly understood,
the

grounds

of the
.

teaching

"real

Mahabharata," rightlycomT. S. B.

prehended by the initiated Brahmins

10

alone."

74
it be

deemed

incredible

that

one,

such
own

as

undoubtedly was
nature
"

Vyasa, can
forms

take command

of his
assume

life and
name a

in the

beneath

him, and
himself

the

of

in Busiris,"

order to make
not

manifest

through

medium

?*

Does

the

greater include the less ?

of my under the dominion "If I pass entirely highest, or 1 can, while in that state, receive a comseventh principle/' munication from
to other
a

of spirits ; just as a

that

and degree,

stances translate the sub-

chela in human received be

;

form would
the

do with
The

message,

or

communication
may

from

Brothers.
same

modes

of manifestation both

diverse,but the
Mr, that "Busiris
who
own

law Row

is

in operative must

instances in his For

surely,then,

Subba has
has
no

be mistaken form".
an

assertion

chela

in human to such

most

He, certainly,
over

seconded
in all

has command altitude, subsist in the atomic

that he
can

his

nature

those who it is

life of his
or

Spiritual Body; for

Likewise
the
unseen

only such
who

command,

"control".

the Brothers
atoms
can

themselves, they are

subsist within,
or

able to command
own

beneath, their

order; but

which the interior lives of life atoms they so command form the Spiritual Body of another of different order, and it ? lies the difficulty of be suprrior to their own Herein may order of the modern the new alistic Spirituany attempt to mould movement, according to the genius of the order Occultism. this can of Eastern Before be accomplished, command the invisible heads of the Spirit Bands must over first be obtained. The inner Voice
to all
men

of the and

Angel

of God

women

who
or

and

who
own

form

the

body, Church,

tuition speaks through the inbelong to this order of life, in each one system, telling
of the life;(some
and esoteric and school.

their
"

order, the way

simple
of of both
reason

to the Resurrection

For

the

that clash and well

the

alleged teachings
with ol the the initiates

pretations inter-

"Busiris"

entirely
the

teachinga
esoteric

pretations interThe
reasons

Vyasa
cannot

"Spirit"

of

Vyasa

contradict, and
alive."

without

giving

any

for it, the teachings of the latter when

T. S, B.

76

?" destroyed

In the universal life, I maintain, that not

can

one

singleatom
Creation

be

lost.f
an

for growth and capacity operative development. Bat if only the law of Efflux were there could be no improvement. Like produces Like, and of variations" although there might be an endless procession of the series of like to repetition they would be but a mere like again,and no improvement in the forms evolved from the the parent stock.l Bat with the Law of Influx in operation, and higher qualities, of new which when forms are respective and living forms of a higher and more evolved produce new of this that can It is only the recognition interior order. of new for the development and manifestation forms account To produce these, it must be evident that of life of all kinds. order of life were the germs of this new begotten from above is

with infinite,

endless

"A

part of God!"
of than aboat" do

Before

vfe

venture

to talk of
or

part

we

ought
know
so thing some-

to

make

sure more

|tbe existence
we

of the
the

whole;
of

at

least "God"

learn

to

of

Essence

that

people are
to

freely
one

discuBsing
nnivarsal

The
it
a

Adwaita calls

philosophy
and

teaches
to

believe

in

Principle
idea
ATOM

Parabrabm

eschew

idols. the

Hence
name

it
or

rejects the
that of
ONE

of

personal God,
Father
atom and is ever
are

whether

called

by

latter

the

Creator

of all other
atoms

atoms."

T. S. R.
in that

"Atom which
is

lost?"
are

No

lost but

combine
Bo
an

transitory
if
one

groups

which entities,

atomic
a

congeries.
up

sonality per-

"annihilated,"
are

this is but

breaking
T. S, R.
read

of

atomic

group, and the

and

the freed atoms

drawn

into excluded

new
"

combinations"

the

6th

7th

being principles
**Creation

of course

J
there like there

infinite."

For

"creation" and
to

universe, and
would A^ fit in

then

the

"endless

capacity,forgrowth
be
no

development"
comment upon. if the

better, and
it reads and

would
a

contradiction
For

here written
is

theological paradox.
is still in it **an endless the antithesis
was

whole

creation and the

"infinite"

capacity for growth

And with
been and
a

development,"
writer
means

then that

it becomes

of

"creation".
and
must

if law

cosmic

mattef then

created matter

infused have

of "growth
out sound of

and

ment," developwhich
words it is like

cosmic

created "Influx"

nothing
here

is

absurd. scientifically

"Efflux"

without

meaning.
that

It is

Influx that
and

brings into being everything,

all

and

BJiux
out

changes conditions
the one

obliterates

temporary forms, to evolve

of them

Fternal

Iieality,"T,S. B.

77
soal ; and in no case is it a repetition Hence it is,that the new firom the ''old seed after its kind".

within the transformed

order of

life appearing in spiritual

to that of the

the

West

so

diverse in its

manifestation the

East, is scarcely comprehended by

shown it. In the Hebrew

in the lightas latter,

we

I have

Record

read that the young

strength". Neither,as
of the Occident of the Orient.
known

Sampson "as yet,knew not his yet,is the spiritual power of the child or comprehended by his elder Brother
of the Orient the "Heir the take to the of the
as

Will

the Brothers

stripling by
and
nature

recognising him
send
down
a

heritance In-

little of

hoarded
?

stores to

the new-born

life in the

valleybelow

admits that notwithstanding the vantage Theosopkist of ancient stores of occult knowledge ground of the possession The the Oriental

system has, from

time

to

time" declined

and

in

of repeated revivals spite

at different

restore it to the traditional

effort to epochs, every pristine glory of the Golden Age

has failed.*

assuming that one their order on resuscitating

have

Now

section of the
the old

Brothers

succeed

in

that, at best,it

decayingtrunk of the the history of the past.

The Hebrew
mere

can we security would be but a sproutingout from the old tree of knowledge: as is proved by

what lines,

ancient
or

Hindu,

Brahminical, Buddhistic,Egyptain,
and Mahomedan
and

Arabic, Christian
same

systems
which

are

variations from the

stock,
comes

all of

were

best at their the

more

beginnings.How
presence,
to

it, that notwithstanding

the

immediate

of influence, and tutelage

We

beg

to be
"

permitted
of the may

emphatically deny the

nor

statement.

Neither
has
ever some

the

ita editor Theooophisl i..e.,

any

one

of

the

Founders, sabject.
the Brahmin

admitted
of its

anything
contribators

sort about

the "Oriental apon

System," whatever
the

have

remarked

If

it has

degenerated among
of its dead lost the in the

its votaries

in India

(a fact
modern
as ever

due

entirelyto
the

cunning
who has

letter interpretationby the

to

orthadox in

key

it)it
of the

flourishes

as

high

Himalayan

retreats,

ashrum

initiated

Brahmin,

and

in

all the

"pristine glory of

the Golden

Age.""

Ed.

78

Brothers become

to the Indian

that popnlatious, have

lost

these
own

degraded,

and

their

have confessedly and spiritaality

power.*
What other fate
can

befall us,

as

Theosophical Society,

if the very roots of onr a decayingTree, whose

as from life, snch, draw their vitality of fraits, leaves, and branches are a

growth,and it ignores the inmost

of
an

"efflax"

that of "Law
? All

descending order; inasmuch

from the Tree of

as

of Influx"

Life

inner causation
or

outgrowth in
their Grand

that direction must,

of

sooner necessity,

later exhaust from the

vitality.
Central Sun of all
and

It is the

new

influx
causes

that existences,

of the soul to rise to

higherstates
this, the
a

forms

of

and consciousness;

by
a

means new

of series of

newly
"

evolved states therefrom, form

system

on

an

have done and as ascendingscale which will never retrograde, do, the gradesof a purely Planetary Cycle of incarnations, whose occultations shut out the direct light of Grand Eternal Sun. The
latent

of 'Theosophy' teachings appear to imply power possessedof self-sufficient energy, of

a new

that

there is

sufficient in the vention inter-

itself for the evolvement of

For
a

without species,

still higher power. this self-sufficientenergy alleged

? from
an

can instance,

materials without existing object

*

Can

it create

thought
a

The
on

"tutelage of the
a

Brothers
Ever other

to

the

Indian Buddhism
books

popnlations"is
with
was

fancy
of of the
eso-

based

misconception.
of the Vedas and

since

its

esoteric out

terpretatio in-

sacred

driven the

country by
tericism
now

the

ambition

and

jealousy of the Brahmins,

memory in
ten

trutht

began to fade out!of the remains hardly one Brahmin

at

of those thousand
for the

populations until
who
same

there
the

understands
reason

Shastras
and

all.

Hindus gone
out

were

degraded
Christianity.

that life wealth-bred

the And war, that
ears

spirithave

of

The

increase

of

sensuality,quenched
that
last
once

spiritualtispirationand
shut

intuition,plugged
saw

listened

and

the eyes

that

once

the

teachers.

at

of species, multiplicationsof gradual deterioration increased scarcity of food supply, the prime question became

by

and of
a

struggle for life to the obliteration of

yearnings. spiritual

"

T. S. R.

7d

or

an

idea of
into

new

form, absolutely independentof

mind
are

that which

comes

the

from

the

ideal

realm

of

being from
but
from

whence It it

all germs
were

derived ?*
sever

to possible
"

the lines of the snbtile of

life which extends

"

ternally ex-

invisible Parent

thread

the
to

Tree

of life in the

midst
of its

of the universal

Garden

the external
to maintain

circumference such severed

be
an

lives

physicalmanifestation ; and vitality ; then, I admit, the

for the appearance and

Law

of Efflux would and

all-sufficient cause
those
new

of perpetuation been evolved

which

have

and

manifested

higher forms of life at different epochs.

traditional vances obser-

If any

on order, dependent solely

"

the their

lightat first and second hand from the fountain of all light, should deny us the privilege of using their stores of ancient experimental knowledge by interposingimpractical barriers ; yet jao order of Light and Grand Fountain to the can prevent our access
of those who
ages ago

derived

"

Love, where
stream

we

may

drink

freely of
to silts up

the

waters
a

of

Life.t

Is not this better than

of
"

being confined
which

partake of
its outlets

ing descendwith power the

at

wisdom

stands every

of ages,

stageof
water

leavinga portionof its strengthand it is lost in its descent, until, at length,

so

the desert reach

with the

waste, where
purer

many

famish; and
the
the stream ?

who

cannot is it
so

higher up
are
on

Nor

those

systems which
virtue of their

being ever
Both

ascending plane and order. By to the direct of the subject energy

this neither proves
its

Most

assuredly not.

existence
from

of

the

one

Atom, separated from and differentiated does it point to the necessity of one. nor
Brother's
existent
'*

by,
At

unity
*'

all other
our
"

atoms,

any
create

rate,
an

even

English
without

one

atom
or

"

or

God
"

can

hardly

object

materials "Grand
uo

matter,

T. S. R.

The "j"

Fountain when but

of

Light
outside
crown

and
an

Love"

is a

very

poetical
Wc

phor meta-

and
a

more,

applied
not

to

unproved
the evolution

abstraction,

admit

of such
and

fountain

of, independent
of

from, past, present

on our

future

humanity,
atom of

(the
is
a

globe)

every

individual of the

which

drop

of thar. "Water

of Life"

the

tion agglomera-

drops of which

forms

that

**one Fountain.""

T. 8. B.

^0
Divine Solar

ray,

systems never
How
can

they have power coald accomplish.

to do

that which

other

system impart that which it admits it does the dual states of adeptship ? Where there possess, viz.,
a
no

not
are

feminine dual

adeptsin

the

it order,

mast

that male

which is able to power and female atoms for the state

up

ultimatelyyield to and prepare both polarise in which they are fitted to

intromitted
until every re-act

be drawn

into the 'Celestial

Marriage*.When
act and

into this state these wedded

of quality

atoms

the and

semn

heat of

germs

being rotates and vibrates up and down sides of the ray until becoming all radiant with light the new born in themselves, they are able to project a higher and purer lifeinto the souls of those beneath
their united
are

them, who
turn, may
lifeto all

drawn

into the

same

state, and

who,

in

their

give out

their several
so on

around; and

ad the

and heat, and degreesof light infinitum.*

mass

By
new

these intermediates

of

mankind

receive the

according to their respective deeds, but the dual adeptswill receive it consciously by direct life-forms may be generated,the influx. In order that new life-forceof a higherand purer new order, must inflow into
atoms prepared to

order of life unconsciously

receive

the

same

both

on

this and

other

earths.
*
*

Again

an

unwarranted
in

assertion

whichever and
of

way
a

we

see

it.

There

are

'female"

adepts

the
in

Brotherhood, fact, the opponent

abstract
me

rery drawn in
a

high order.
from
a

fore, Theremistaken

there being such,

deductions had
in

premise fall. And

sentence, something
of aexes, then

if onr
more

mind
than

writing the above

ence physical differthat
matter
oar

and

vague

more

he will allow that outside

perhaps,
the
world

to tell him

esoteric
no

philosophyjprov^
snch the difference, dne germ.
to

of

of
on or

gross
our

there is
an

latter itself occurring

not
as
a

(even

earth)as
male
or

dent accifemale
to

gestation and
the Christian

result the

of snch

another

Even

Bible,
him
in

youngest of the
in

many

attempts
the

religionsphilosophy, teaches
"neither whatever
marry
not
are mean

that

the So

resurrection
that

people

given

marriages".

"Celestial
to be

marriage,

this may

in modern

of speech. it meant

Oar
a

readers

might

also be benefited T. S. K.

a figure Esotericism, appears were they explained what

but

by

""Dual Adept.""

81

How, except throngh the Diviae Solar state of a wedded pair,can this higher and purer life be generated ? With this
in

view, it

can

be of

seen

that
"

the

'Brothers'

"

with

their

bate celi-

conditions
or a

adeptship
snch
a

cannot

beget a higher, possibly

it follows that

pnrer, order

of life than
on

their

own;hecce
seventh

system, based

cannot principle,

perpetnate itself.*

It is at the cnlmination the Celestial the universal

of

cycle
"

symbol
across

of

Snn-day"
Earth, and

that another those who

are

Ray

is shot forth

preparedto receive its and give birth,or nltimation, to higher forms of inflaeuce, earths they inhabit, according to its life, upon the respective degree of developmentin the series;for as so ably shown by
the writer of of
a

"Fragments
as

of Occnlt
to states

Truth," the
of mental and

varied

earths

system, all differ

and

lopment; devespiritual

yet

not

one

could suffer

action from such

comes

the 'Grand

Sun,' without
and

deprivation of this Cyclic all the rest suffering from

Solar

loss to any

member specific

of the

family.
the The
one

Here

in the distinction

ditierence Solar

between
Guru.

guidance
is the it is the
"

and

teaching of
one

the

Planetary and
the way
"

Forerunner, and
later who the Tree

prepares

for the

other; and
and

leads his Chelas of

both masculine
even

feminine

beyond
"

Knowledge,
One
means

to the Tree of Life

itself.f
never
"

Not
"

necessarily.
that his
an own

critic
of

know

adept "high
than the

has

to seems forget, or inbreathing, into his

"

perchance
chosen
'"

chela
that

besides
one

order

of

life,"to
e., of

nse

his

own

expression,
Bhodisatra him
onr

of
or

still

higher

himself, t.
of his
own

the

highest
to
assure

living

dead, provided
of the without
80

parity

life permits But

we can

the

performance Brother,
to

mysterioQS
that

assimilation. mode of

that

"celibate"

life,against
reach such
a

which

he

seems

protest
Souls
as

strongly,no adept could ever well as spirits are sexless, and (?) can
It

degree
or

of power. that
no

it
a

is

great

mistake
vice

to say
versa.

"male and the often and

monad" moral

incarnate
or

in

female

body

Mental contradict
so

characteristics is

statement. masculine
nervousness

idiosyncraciesas met owing to previous Karma

weak
"

daily
that and

in
we

life

discover

traits

in

female

bodies

feminine

tenderness

in strongmen.
our

T. S. B.
so

Does "j"

Brother, who
if he does
"

itt real esoteric

speaks ? Let significance

show his

often prove
"

of

the

"Tree

of

Life,"
at the
our

know

him

it, by hinting
then

grand
Mabat"

mystery, and
m"B

knowledge

verily

will

he at his orders !

T. 8. R.

11

82

It is the leaves
are

of this Tree

"

the

life-giving power

which

"healingof the nations/' and by this which the Occnlt the long-lost,and neglected ones, means system woald hopelesslyconsign to annihilation,are to be gathered up and nntilted by the great Economiser; so that
to be

given

for the

there

shall be

nothing lost; and

shall

thas be

the

fragments
and of form

of
a

the

Orb long-lost (apparently) San to enlightenthe

collected

ing shin-

still denser

darkness

the

neither

realms. In the above

of few

hints, (foryonr
a

space

wonld

not

permit

more)

1 have

shown

use

for the elementals,

appear
to

etc., reliquce,

etc.,which
your these space

Occult

science

does be

permit I
the

should
of

glad

to show

recognise;and did the necessity for

of life-forms but

in the formation

earths, and
occupy

sustenance

thereon, and
content

they position
this bare

in

the

Cosmos;

myself with
(from
all that

outline. viewed
as an new entirely
"

Modern
diverse

spiritualism,when

and

preceded) order of life, which, instead of being the best at its beginning, at Zero, is a commences is overlooked in this respect by the Tlieosophist factor which in its response to Mr. Terry, of Australia (who is a personal of my own) and is hardly satisfactory to those .acquaintance advanced who accept the higher aspects of a more spiritualism. "Qccultists say that the only safe and right way in dealing with unseen whatever or forces,entities, else, is intelligences, trols' accordingto their method: and that to seek for or allow 'Conhuman the to use organism, is wrong, if not positively dangerous to the morals of those who permit it;but to my of this depends upon the use we "view, thexightor wrong that this "Controlling make and we not be forgetful, of it, must
"

"

power force and

*

and

influence"
are

sometimes

comes

with

resistless

the sensitives
since be la

completely helplessto
inrash

withstand.*
poor sensitive of

Exactly; "nd
at

this

mad off

of

eoDtrols feet down

the the

may

any

time

knocked

his

moral with since

so

precipice

epiritaal degradation, why

never

tamper

encounter

"reeistlesa
Qver

force,"
all forues

dangerous a gift? Adepts "ci/-control adeptship means

"zteraal to

first and

then

coutrol

of nature

himself,"

I. S. B.

84

Now

in my tliiB is simply,

hamble

from mistake, reanlting a opinion,

differences in the
terms

attached significations

by

different

persons

to

the

Personal and
at the

Impersonal God.
I
am

Let

me

that however,explain, ontset,

or

not

here
to to

seeking
defend express

to defend the Thkosophist

yourself, you empowdered

are or

quite able
competent
whose do
to

and yourself,
your you

am

in

no

way

views
are,
as

or

those of the
nature

Himalayan

Brotherhood
"

representative
desire in
to enter

to the

of the First Cause

any man;

nor

into any

controversy

with

desire
own

live

peace

and

love with all men; brotherly head

men me

I have

my

views, which
which I

satisfy my
all other differ from

and

and believe, heart, in which I firmly and I do not views that doubt

hope
who and

will respect in me;

have

that others heads

seized the equally

their satisfy have

an

hearts,are
on me

in holding these equally justified

and

equalclaim

to

respect these their views.

Looking

round

the universe

nothing
which

so

stronglyimpressed me,
ever

as

the system of division of

never more causes.

labour

pervades it.
are

Practical results resultants of the diverse world

spring from solitary causes;

or

they
of
an

the

less

divergenteSects
the

inextricable

plexus
that the

of

It is from

contrasts, that allthe

joysand

beauties of the

it is from arise;

of antagonistic forces equilibrium

Universe
is the in

subsists.

All progress

springsfrom
universe.

difference ; all evolution

in the
as spiritual;

in the great, so result of differentiation; as

the

visibleso in the

unseen

How, then, can

men

fail to

see

that differences of
mechanism bones
can

opinion on
flesh and fault with

matters

are spiritual parts of the necessary that everywhereunderlies (as the

of the

spiritual organism skin)

others

underlie

the

the
for

visible world or physical

How

they

find

holdingviews differentfrom
others
or are as

their own? iu

How

fail to with is
as

realise that

those

truly working
as as

harmony
Night

the

pervading
to
oar

design
mundane

law of the All economy

themselves ?

needful

its noise,its heat,or

dayj shall the night revile the day, for its glare, the day reproachthe night for its dusky stillness ?
those who

So then it is no
me,

of finding fault with spirit

differ from

but

only

in the

hope
work

of

clearing away
not

imaginary differences
as

which

being unreal

harm,

good

real

differences

do),

85

that I desire

to say

tew

words

as

to belief in

Personal

Grod, in

an

God Impersonal
Tne three who

and

in No-God.
are

beliefs
seem

very different and the differently,

pace

our

brethren of the
an

Arya,
God
tenets

to

think

believer in
many
cases

Impersonal
exact

is not

only no

in Atheist, but actually

holds the

of the

Upanishads. meaning
of

It is in the

the word

Person

that

the

misconception

originates.
The

Arya
of
so

says,

"By
the fact

personal
essence

we

understand

the

attribute
"

of the

being an pardon my
a

individual" the

of I

is personality But
a

consciousness writer

knowledge
mask,

that

am."

if the this,

will

saying, is really not only

powers
to

tenable

position. Persona, or
blood
or

refers

the

mask

of flesh and

and

bones and it

the associated
men please?

that

soul conceal,the spirit, the human For

whatever survives
believe
to say

to call that

of portion

entity which
be

the
that

dissolutions of the
with the

physical body.
man

who materialists, may

correct

this latter the entire

essence ever

it perishes,

that

of

is consciousness, but certainly, personality no

Vedantist

could The
which

say this if he of
'"

really understood
the

what

personalitysignified.
is the
no

essence

it individualityis consciousness; I

individuality
more

feels

am."

not

personality^which

feels,

of

I AM, itselft Now there

are

than

does the suit of clothes in which

itis arrayed.
a

many

good
with bead have

men

who

believe in
and

Personal
and

God,
draw

radiant,glorified man,
of pictures

and

body

limbs;
form

they

him

(thosewho

haunted of the

the ''human

of Europe only galleries divine'* this belief

know has

what

idealizations glorious

and they attribute to inspired), and the and like, who

hira human
to

feelings, ance anger^ repentlove him

as not can-

they picturehim
is in Heaven."

and themselves,

veritable "Father

But
seem

there

are

others

(who
to

accept these conceptionswhich

and who absolute)
a mere we

to them
an

derogatory
form

the

finite In-

believe in

ImpersonalGod.
he has
a no

They
or

hold that
at

God
any

IS

not

magnified man;
can

that

persona,

rate

that

that conceive,
to anger,

neither liable

all pervading, all susspirit, taining, repentance or change,and hence panic

he is

(having always known

what he

from

all

eternitywhat

was

rightand
laws.

therefore

always working through willed), these (but by no means all)hold further

immutable that

Many

of
or

he is not

conscious

86
in oua intelUgeiit,

sense

of

the word, because

a

both

these terms

imply
He
our

to cognize and an duality, entity

thingto

be

whereas cognized, and all

some

is

All in All and

in Him,

we

and

all

things,move

live and

have

being,bat

stillthat He
an

is All conscionsness and

The intelligence. of them

believerstherefore in
some

Impersonal God
by
no means

are

Theists,

but Fanthesists,

can

Atheists. tral/be designated

say

Lastlythere
God, Personal

are

who the so-called Atheists,

they

believe

in

no

or

who Impersonal,

affirm that

the universe

is an

infinite

of substance, aggregation
nor

its undiCfereatiated condition,neither conscions

intelligent, expanding and

own

contracting by
accordance
rest,

the

inherent

laws

of

its

being, and
and

subjectin

with
who

these

to

alternate

of day periods such

and activity night, accordance

maintain

that

during

of activity in periods and

still with these inherent

laws, aH from, this

thingshuman

divine differentiate out

of, and

are

evolved
more,

substance, to disintegrate, once primalall-pervading

into it as the

nightof
These have the

rest supervenes.

call themselves best

and Atheists;
assume

if there be but title,

such, they probably

that I doubt

right
are

to

the

I confess

whether

even

these

Atheists. really

In t'aefirstplace, when

they

talk of

it seems laws,they overlook,

"

to

me

the fact,that

law

a law-giver postulates

will at
to me

any

rate

that has
an

a course impressed

of action

"

and

so

it seems
a

admitting that,

inherent law, they cannot and such

a

logically escape
case

will that
mankind

that law, orginated understands

as

will in such

must

be what

God.

But in the second

do not

though they deny place,

For

this

primary will,they
witht the

deny really

all Gods.

thej
all
we

say
see

that in accordance and

inherent laws,develop, not

and

only

know,

but and

incredibly
direct all
are a

iDConceiveably higherspiritual beings,who

the

guide
power

things in

visible universe, and to

wonders

whose
so

and

love

doe
sense

all the beauties and

of

of the world that

with us impress

design.*
So then,

call these, Dhyan Chohans Elohim, or though they may these exalted spiritual beings are reallytheir Gods, and they are

Reference

is here

made

to

the Tibetan

Arhats"

our

Masters.

"

Ed.

87

ratlier than Atheists. Only Poljtbeists

their

it must

be remembered

that

tbesef

Gods, are

neither infinitenor
as

absolnte.

They

are

billionson finite;

billion of years into

they pass they subsist,

not

into non-txi stence

are

(bat whether

non-beingor

the holders of these tenets

not

agreed)with the

close of the great law

day, and

they are
one

conditioned

by

the eternal inherent

of the infinite substance

of whose

deTelopmentsthey are.
Gods
to one

finiteand Whi/, they have preferred

and Absolute

conditioned

Infinite

God

is clear.

On

the former

the origin of evil, hypothesis, the difficulty; Gods do their

the existence

of sin and
are

offer no suffering

but there best;

to

laws cf
owes

of antagonistic, opposite polarity, opposites,

which
are

the

universe them

its
which

and origin,

with

it

they themselves,

which

above

and

they are

to control,although powerless

they can
remain
cnre

largely modify their results. They do miseryand

it is becaase evil, make
not

their best, if there still

being omnipotent,they cannot

without
to

without medicine, cannot

light apparent
as

darkness.
the

Why, toojthey deny

inherent
no one

the

primalWill
So

givingwith
are

so-called

laws is also clear. is for responsible But admit

bng

as

these
sorrow

blind laws, and

self-existing,
these

all the the

sin and

sufferingthat

laws entail. becomes could not

we

will, then this

as

(exhypothese) tent Omnipofrom its behests and Whichever fundament years way blem pro-

for responsible

all the evil that evolves

therefore

beneficent. be perfectly apparently

are

turn, then there

of the universe

difficulties. No

solution of the
of

that in all these thousands

thousands

the

mind Let

of
us

man

has been able evolve is

unimpeachable. altogether
that best suits
our

then

each

take

the let
us

solution leave
our

mental

and

and constitution, spiritual of choice ; let us oppose

we never

neighboursan
and
wrong,

equalfreedom
own

hesitate to state that and

we

defend
but

our

views

and
as

those other views

our own

think oppose

let

us

do

all this
at

would defend
no more

our

opponent's game
than
we

chess,

with

feelingagainst
the noble
us

our

opponents

have

an agaiust

adversary at
Above

game. that in this present the high theoretical life,

are

all let

remember

and of Personal,Impersonal, questions

to us

No-God,

of less of

concern no

than

our

own

everydaylife about the right conduct

which

exist. similar difficulties

88

That
.

we

shoald all try

to

love

onr

neighboursas
sh'juld do

that oureelven, those who

we

should
to 08,

our forgive

eaemiea, that

we

good to
and

do evil above

that
or

we

should value

of life, truth purity

"

gooduess far
are

wealth

place or
et ab
we

personal eujoyruent,these
omnibus, aud surelythese
can

truths
a

admitted

ubiquftsemper
on platform

furoiah

wide

enough

which
or

all,whether
meet

Brarahins,Christians, Theosolabour
in
one

Aryans phists,
Brotherhood.

what

not,

aal

uuiverial

being
X,

H.

I.
Replied A
LETTER

byT.
"

Sobba
H. X."

Rao,
has the
on

b.a., b.l.,

f.t.

s.

sisfned by

appeared

ia the Decetnber

issue of the

Tkeosophistuader
observations

headiug

aboveraentioned

coataioiag some

"the

Theoretical

Questions of
like
an

and Personal, Irnpersooal, discossion intelligent of these

No-God."

Anything
beset with

questionsi^
it is not himself
a

almost

and insarmoantable difficulties; who

man

likelythat
what is

has

not

exactly defined
io and

to

one, any knowable to

and
of

what
man

unknowable,
his latent

by

careful will

examination
ever

oi the

nature

powers,

be

profited by

devoting any portionof his time to speculationsconcerning these subjects. Jesus declared that nobody had ever the seen
Father;
the nature chariar
Buddha of the
was

silent when and

was

he

was

questioned
our

about

Absolute

the

and Infinite,
on

Sankira-

said that all that

written

these But

questions only

revealed the

mankind have depth ignorance. ceased to speculateon these questions. Thousands of never into existence by reason of conflicting hypotheseshave come ceased these speculations: disputantshave never quarrelling

of human

about

them of

and

the

human
sects
on

race

has

divided

itself

into of

hundreds

warring

account

of their

differences

opinionin

theoretical

Metaphysics.

If,as

is stated

of (Jifferences

opinionon matters "Spiritual"are be an irrepressible desire in the human there must being to with the unknowable and unknown without grappledesperately of his own knowing anythingabout the real capabilities powers.

by"H.X.," inevitable,

89

public (at least in this conntry) are accustomed and social moveraeat to associate every religions with some particularbelief regarding the subject under consideration. In their opinion every system of philosophy,
science,or ethics
doctrine with which does
not

The

of generality

the

inculcate

some

particular
the
every ia

is necessarily respect to the problems in question

imperfect.
usefulness

The of

importance of
every association is

every and

religious movement,
the

value

of them

philosophical system,
connection the with such

always estimated
or

by

belief

doctrine.

An

like association, and religionists

Society, Theosophical composed of

various

established is
a

for the purposes and scientific enquiry, of religious are Consequently, enquiries novelty to them. constantly

being made
the

regarding the
our

views

of the founders of the

of the Theosophical

Societyand questionsunder
some

great Teachers

Himavat

about
them

consideration.

It is

to represented

When Nastikas. the great people that they are of the people are unaccustomed to philosophical mass enquiry and of thinking,the charge of Atheism is precise mode" sufficient to lower in their estimation dividual particular inany

by

or

association. When
without attached
to the

any

man's

Atheism

is

demned con-

almost

hearing, no
word; but
deformities.

connotation particular it is It is associated with

hardly ever
a

largecluster

of vices and
to the

highlydesirable

therefore

to state

of the Arhat and

publicin clear language the doctrine philosophyregarding the problem in question

likely to arise point out such misconceptions as are from Before proceeding a perusalof the letter under review. X.'* I beg to inform further, my readers that in his letter "Hspeaks of the Adwaita
doctrine the Arhat under the

headingof impersonal
that of Atheismtems sys-

God

and

introduces have been

doctrine

under

It would of

better if he had

referred to these two

philosophy under their proper designations. The difinitiou of generalpublichave not yet accepted any one
the so-called

impersonal God,

and

the

word

atheism,

as

but a idea. Without stated, conveys vague very of the attempting,therefore, to ascertain the significance

above

12
-,.

90

same,

I shall state the doctrines

to
a on

the Arhat leave it

of the Adwaita and generalprinciples the subjectunder consideratioo,and

to

my

readers
an

decide

whether
or

they indicate
whether

belief in amount

personalor
Atheism.

imperaoncU God,
readers

they

to

I shall here
are

requestmy

(such

of

them

at least

as

acquainted with the Cosmological theories of the John Idealistic thinkers of Europe) to examine Mill's Stuart in his examination of Sir Cosmologicaltheory as explained before attempting to underHamilton's philosophy, stand William hand the Adwaita doctrine; and I beg to inform them beforethe main principles of the said doctrioe that in explaining
not

am

going

to

use,

as

far

as

it is convenient

to do

so, the

of adoptedby Englishpsychologists phraseology

the Idealistic of
our

School of

thought

In

dealing with
Jehu
or

the

phenomena

present planeof
are

existence

Stuart Mill

the conclusion that matter but the creation of

a our

the

to came ultimately so-called external phenomena

are

mind; they
our

the

mere

ances appearof in
our

of

phase of particular

self, and subjective

emotions which

volitions,sensations and thouo'hts,

constitute totality
the basis of that

their

Ego.

Matter, then, is the

the so-called which Laws of the Mill

permanent
matter are,

and of sensations; possibility speaking, the Laws properly

succession and co-existence of our

further holds that The very idea of
from
a

govern states of consciousness.

speaking there is no noumenal properly Ego. mind distinct as an existing separately entity
which
are

the states of consciousness

supposed
of
an

to

inhere

in it is in his

which Thns the

is

as the idea opinionillusory, by our supposedto be perceived

external

object

senses.

the ideas of mind

and

matter, of
are

and subject

of object, from the

E"'0

and

external
our

world

really evolved
are

of acroregation far
as we are

mental

state which

the

only realities so

concerned.
of
our

The

chain

mental

states

of

consiousnesa

is

"a

monster" double-headed
has two distinct

accordingto

Professor

Bain, which

one aspects,

and objetive

the other

subjective.

92 differentiated the seventh state Pragna,

being a condition of oaconscionsDess. perfect By differentiated Pragna, I mean the condition in which Pragna is split np into various states
of consciousness. Thus
we

have

states

of

consciousness,
the
case

either objective or
may

for the subjective,

time

being as
which

be, and

state of

unconsciousness perfect

is the

and the end of all conceivable states of consciousness, beginning and to the states of differentiated matter its corresponding and the undifferentiated basis which is the beginning original end of all Cosmic evolutions. It will be easily that the seen existence of consciousness is necessary between subjectand object. Hence in presented for the these

differentiation

two

phases are
there

and in the last state 6 differentconditions,

as

beingno
in

consciousness

above The

stated, the
number

diffarentiatioa
ditions con-

ceases question

to exist.
some

of these various

is different in

whatever may

be the number
at
or one

But systems of philosophy. of divisions, they all lie between end of the line and the
our

unconsciousness perfect
state of consciousness

present
end. To

Bakipragna at
of these

other

understand

the real nature

ousness, different states of conscito compare

I shall
of the
man,

request my readers

the consciousness of the astral of the

man ordinary

with the consciousness the latter with

man.

the

again compare spiritual Ego in

the

and

the consciousness
three But conditions the

In the

these
same.

Universe objective
between

is not

difference

tions. to all these condinon-Egois common Consequently, admitting the correctness of Mill's and object of our present the subject as regards plane reasoning

Ego

and the

of

the great Adwaitee consciousness, the

same

thinkers

of India

have

extended and
came

to reasoning

other states of consciousness,

to the conclusion

that the various conditions of the

Ego
same

and

the
"

non-Ego

entity the

of one and the but the appearances This ultimate state of unconsciousness.
were

is neither matter nor spirit; it is neither Ego nor nonentity In the languageof nor Ego; and it is neither object subject.

Hindn

it is the original and philosophers

eternal combination

of Purusha

and Prakriti.

As

the

Adwaitees

hold

that

an

ii

98

external Prakriti

ia merely object is

the than

prodnct
which

of

onr

mental
ia the in

state,

nothing
is the
one

more

illusion,and
is the
a

Pnrash

only
this

it reality; aaiverse

existence This

remains

eternal

of Ideals. Even
a

entitythen
were

Parabrahmam
God

of
with

the Adwaitees. any

if there

to be

personal
of there
as

thing like
from
reason case

material

upadhi (physicalbasis
an

whatever
as

form),
mach

the

stand-point of
his nominal other

Ad waitee existence

will be

to doubt

there

would

be in the

god
but

cannot

object. In their opinion conscious be his Ego would be the origin of the universe, as
a

of any

the effect of its

if previous cause, ordinarymeaning. They

the

word

coascious that

conveys the

cannot

admit

grand
is their Cosmic

total of all the states of

as deity,

consciousness

in the universe and

one as

these
ceases

states

are

constantlychanging
There is

idealism
condition

duringPralaya.
which chidakasam
once a

only

permanent

in the universe

is the state of

sciousness, perfectUncon-

bare
When my
is in

in fact. realize the

readers but reality

fact that this

various

grand
states

verse uni-

huge aggregation of
not

of
the

consciousness,
ultimate
states

they

will

be

to surprised

find
as

that

of unconsciousness

is

considered

mam Parabrah-

by
The

the

Adwaitees.
a

idea of

God, Deity, Iswar,

one

or

an

impersonal
Ego
use

God

[if
Ego
non-

consciousness
in
some

is
or

of his

involves attributes]
as

the idea of
or

shape

other, and
this

every

conceivable

Ego

is evolved

from

primitiveelement
existence of
an

[I

this word

for want

of better

one] the
I

extra-cosmic
is

god

such possessing

attributes

priorto
have

this condition been

absolutely

ment speaking of this elethe condition of unconsciousness, it is, ing, properlyspeakas of the Hindu chinmatra the chidakas%m or philosophers tion condiof every itself the which contains within potentiality the consciousness which results as on of "Pragna," and the universe other, by the the objective and hand on one which generates operationof its latent chichakti (the power thought).

inconceivable.

Though

94

Before
mam

to explainthe proceeding which my last article

definition of

Pambrakinform my

with

closes, I

beg

to

readers the It is which

that iu the

opinionof AdwaiteeSy
fully snpport
in the

the

Brahmasutras

their views

Upanishads and the an snbject.

affirmed distinctly
is bat
or

the ego

of pragna

that Parabrainarn (Jpanishads oi pragna,'* is not an bare potentiality aspect has that it neither life nor in any shape and X." will be able
to ascertain

consciousness.

"H.

that

such

is

reallythe case on examining the The Ifinguage used JJpaitishads.

nishads is

Micndakct

and there

here and
the

Mundiikya in the Upasuch

apt

to mislead

one

into of
a

belief that

age languBut the

pointsto
necessityfor
the From

the such

existence

conscious

Iswar.

language

will be

perceived on

examining

following remarks.
a

close examination

of Mill's

Cosmologrcaltheoryas

it will be clearlyseen that it will explainedin my last article, be extremelydifficult to account for the generasatisfactorily tion in human the of conscious states point standbeing from any stated that sensations of the said theory. It is generally around arise in us from the action of the external : us objects

they

are

the effects of
in which

impressions
we

made This

on

our

senses

by the
to

world objective
an

exist.

is

simple enough
be to
account
a

ordinary mind, however

transformation
of
a

diffiuulfcit may

for of

the

cerebral

nerve-current

into-

state

consciousness. But from

the

of stand-point of
own we

Mill's

theory we
even

have
the

of the existence existence of

our

any

external is not

object ;
a

proof objective
no

senses

matter

How,
mental world

then, are
? No
state to
a

to account

for and

certaintyto explain the origin of

of

us.
out

states, if

mental shown

they are the only entities existingin is reallygiven by saying that explanation state as mental gives rise to another may
extent of its

this
one

be

certain

by

the

operation
not

of

the

so-called

psychological"Laws honestlyadmits that

"

Association."

Western gone
to

psychology
any

analysis has

further.

The

power

or

the capacity that

gives rise

perception.

95

It may would

be be

inferred, however,
no reason

from

the said
that
a

theory
material mind

that there

for for

saying
the

Upadhi
or

(basis) is

necessary

existence

of

states

of

"consciousness.

already indicated in my last article,the Aryan states to of mental have traced this current its psychologists
As is
source
"

the eternal

Chinmatra
comes

existing everywhere.
this germ of

When
unfolds i"leas in the

the time itself and

are

for evolution results

Pragna
Cosmic existence

ultimatelyas
what

Cosmic

ideatisn.
of

the

conceptionsof existingin
mind

all the conditions may be called

Cosmos

the

universal

mind

(thedemiurgic
This of the

of the exists
as

Western
it
were

Kabalists).
at

Chinmatra

infinite Chidakasam,
as

This

point geometrical principlethen has two

every

general aspects. Considered

eternal From ways. Cosmic germ
a

something

objective it is the
matter.

Asatk

Cosmic Mulprakriti or Undiferentiated subjective point of view it may be looked upon

"

in two field of
as

It

is

Chidakasam

when

considered
when

as

the

ideation;and
of Cosmic the

it is Chinmatra These

considered

the the

ideation.

three

aspects constitute

highest Trinityof
be in

A.ryau Adwaitee important

upon
to to

readilyseen question is

that far

the last mentioned

philosophers. It will aspect of the principle

us

more

than

the

other

two

aspects; for,when
nnder Law consideration of Cosmic have their cosmogony

looked
seems

in this

aspect the
itself the Adwaitee and light, view. In

principle
the

embody

within

great

evolution.

And

therefore it in this

considered chiefly from

cannot
a

philosophers explained

subjective point of
the is

doing so,
of
a

however, they
universal mind

avoid this

necessity of speaking
the

(and

Brahma,

Creator)
therefore

and

its this

ideation.
universal conscious is

But, it ought
mind

not

to be inferred to
an

that

belongs necessarily
of be in connection

Omnipresent living
mind
a

Creator, simply because

It cannot contended

in

ordinary parlance a
with material

always spoken

particular living Upadhi

states is

being.

that of mind

a or

for indispensable

the existence

mental

when

96

the

universe objective
our

itself is,so

far

as

we

are

concerned, the

result of

states
a

of

consciousness. Iswar should which

not

Expressions implying
are

the existence of
and there in the

conscious

to be found

here

Upanishads

therefore be

literally

construed. It
now

remains mental of
a

to be

seen
a

how

Adwaitees

account

for the

of origin the mind mind.

states

states in

individual. particular

Apparently
the Universal
of the ideation

human particular

being
ideation

is

not

Nevertheless
of consciousness

Cosmic

is the

real

source

in every individuals. when

Oosmic

exists

everywhere;

but

placed under

restrictions

by

material

will

dual of the indiviUpadhi it results as the consciousness in such Upadhi. Strictly Adwiitee an inhering speaking, the objective not admit existence of this material Upadhi. his

From

stand-pointit
condition

is

Maj/a

or

illusion which
to avoid

exists

as

necessary
use

ofpragna.

But

confusion, I shall
readers may be
to grasp

my

ordinary language; and to enable my meaning clearly the following simile

the
a

adopted.

Suppose
around

brightlightis placed in the centre with a curtain of the light that it. The nature penetrates through
and becomes the thus nature visible to of the
a

the curtain

person curtain.

standing
If the
a

outside such will

depends upon
curtains
have
to
are

several

successively placed around

and much

light,it

penetrate through all of them:

will
as only perceive

person

standing
and

outside

lightas

is not

intercepted
dimmer

by

all the curtains.

as

The

central

lightbecomes
the its natural ideation

dimmer

curtain

after curtain

is removed

lightbecomes
brilliancy.
more

brighterand
and
which

brighter until
mind
or

it reaches Cosmic

Similarly Universal
more
a

becomes

limited human

and

modified
is

by
is

the
and

various when

Upadhis
the action

of
or

being

composed;

influence the mind with

of these

various

Upadhis
human

successively controlled,
is

of the individual

being

placed

en

rapport

the Universal

mind

and

his

ideation is lost in Cosmic

ideation.

97

As I have

alreadysaid
of
or

these

speating" Upadhis are strictly

or

the conditions

the

gradual development
in the

erolution

of
oar

Bakipragna
existence tlie 7th
"

"

consciousness the

present plane of
Ckinmatra
which oi

from

and eternal original

man

is the

in principle

and

the

Parabrahmam

Adwaitees,
the on This, then, is the purport of the Adwcdta philosophy and it is, iu my humble subjectunder consideration opinion,
in

harmony subject. The

matter

with

the

Arhat

doctrine

relatingto the

same

latter doctrine undifferentiated

in

an

the existence of Cosmic postulatescondition throughout, the infinite

expanse

of

Furushy
iu this

Space and time are but its aspects, and space. of the Universe, has. its latent life the 7th principle
of

Ocean

Cosmic

matter.

The

doctrine

in

q^uestioa

explains Cosmogony from an objectivepointof view. When the period of activityarrives, portionsof the whole different
tiate has
act

according to

the latent the

Law.

When Wisdom

this differentiation
or

commenced,

concealed mind and in

latent
or

Chich'akti
forms

in the Universal

Coamic

energy with

Fa/mt

the manifested

universe
the

accordance mind
out

the

conceptions
constitutes the
to

generated in
a

Universal
matter.

oTthe differentiated principles

universe of

of Coamic solar

This the

manifested

system.
and the

When

period

pralaya. comes,
ideation
or ceases

process exist the

that
;

of differentiation
at

stops and
of

cosmic

time

Brahmapralaya
returns to

Mahapralaya
and the matter

of particles

matter

lose all differentiation its

exists

in the solar system The

centre

entiated undifferoriginal unborn and

where; no-

condition.

latent

eternal atom,
and

the this be

design exists in the one which exists everywhere

Life
that
life

is the

one

that

exists

everywhere.
Cosmic

Now,
matter,
are

it will Punish

seen easily

the undifferentiated of the and Arhat

and

the

onb

philosophers
of the

the

Mulaprakriti, Chidakasam

Cfnnmatra

Adwaitee

philosophers. As regards Cosmogony, the Arhat and the Adicaitee stand-poiuc is objective, stand-pointis for the evolution subjective.The Arhat Cosmogony accounts
of manifested
13

solar

system

from

uudiffercntiated

Cosmic

9"
and loatter, of

Adwaitee
the

Cosmogony

accounts

for the evolntion As the different bat the different

from J3ahipragna

Ckinmatra. original
matter
are

conditions of differentiated Cosmic

aspects of the various

Cosmogony
The eternal and God.

of pragna^ the Adwaitee is but the complement of the Arkat Cosmogony. in both the systema

conditions

the same is precisely Principle theyagree iu denyingthe existence

of

an

extra-Cosmic

"H. X." is pleased to inform his readers that the Arhats call
themselves Atheists.

They

will
a

be

in doing so justified God

if

theism inculcates the existence of

the Universe

conscious such
same

governing

by

his will

Under will-power.
come are

circumstance

the

Adtoaitees
and

under words of

the

denomination.

Atheism their
use

theism

doubtful

import and

until

it would ascertained, meaning is definitely in connection with any system of

be better not to

them

philosophy.

WILL.
**Sors de
t motto.) ^(Schopenhauer'

Vinfance ami, reveUleg

toi," Roussbait.

It is with the

interest that greatest

read the
an

article by T. Subba

Row, "A

Personal

and

profound Impersonal

at a condition of unconsciousness, arriving logically of every condition of though containingthe potentiality the only permanent state in the universe. *'Pragna,"

God,"

"

The

of theory in

the Idealistic thinker

John

Stuart

Mill is

metnioned

who is certainly the type of Western connection,

Idealistic
But who

philosophy.
is another another Western Idealist, thinker^ Mill in other J. before S. same long und philosophy, palpable tivity, objec-

there

has

the expressed
a

words, but with

candid reference to Asiatic

same

given these
as

ideas at the
as

time

far

more

far

our regards

conscious

world.

100
ascribed philofiophy,
"On Vol.

"mftntttt principle of the Vedanta.

is demonstrated of the

to

Vyasa,
sophy Philo-

by

Sir
"

W.

Jones, in his work

the

Asiatics/'
tenet

{AsiaticResearches,
of the Yedanta school is wonld of that

IV, p. 164).
not

Th-e fandamiental

consists

in

denying

the existence and

of matter,

trability, impenesoliditj',
be

figure(to deny
notion

which of

the popular "correcting it has

no

it, aad

in

lauacy), but in contending that

: perception

essence

existence
"

and

independent of mental convertible are perceptibility

express

that

terms." of

These

words

the sufficiently

co-existence

rical empi-

with reality
*'

transcendental
from this

Idealism.
mental such
a

Thus

only and
we

perception,can
is

as aspect of the world begin to contemplate it. That

however, contemplation,
is nevertheless fltraction, internal
mere one we

without

any

detriment
some

to

its

truth,
ab-

one-sided, and therefore, the

felt

result of

arbitrary proved by
world the
as

by everybody
accepts
of

and

that

revolt,with

which

one

the
on

one's

mental
can

and perception,
never

which,
himself.

other
on,

hand,

yet

entirelyrid
of
now
can

Later of this

however,
that which
as an

will make

up

for the one-sideduess

a

consideration,
as

by
one a

the enunciation from which

we

truth, not

so

certain directly the

proceed, but
of
a

only
more

one

to

profonnder injury
which is identical
must

lead; still
what is

difficult

abstraction, the
that

division
;

different, and
the

union

of

most

important truth, which,

everyone,
must

if not ing follow-

dismaying, yet
one

appear
we
can

critical to
as

in fact; that

well say, and will.'"* the

say

"

*Thb

World

is

my

We
own

must

begin
as mere

to consider

not

only

world, but
which itself
we
as

even
are

onr
now

body

perception.
world in

That

from show

abstracting shall presently clearly

which alone the its other

Will, of
that

aspect consists, for

*oelt alg

See

Schopeahaar'd
11. pp. 159

chief and

work

DUi

Wille

und

Verstallung
.

Ida

Umeited,

2GI

."

L. A,

S.

101 hn%

is B,spepi.
ca

in

one

respect exdnsively

mental

perception,

the otlier

will!* ubsolately L. A, Sanders, F, T. S.

Borneo,
Eottor's

18^;^ Marck

1883.

Notb.

"

For

the benefit of

those

of have

our

readers

in India, who, of few Arthur word's

among

"although excellent

Vedantic
his

scholars, may
who

never

heard say
a

Schopenhauer regarding
the world's

and

philosophy,it

will be useful

to

this German

Metaphysician,

is raniied

by

many

great philosophers. Otherwise, the above brother, Mr. Sanders, for the ineut, picked oat by our "showing
"irdiaic the

translated
soul purpose
system"

fragof
the the
"

great identity of view, betwween

Professor of Max school

the

Vedaata

philosophy (we beg

unintelli"{ible in
and

Miiller's

pardon)
student and

and

"comparatively modern
m4y
appear

thought
its
a

founded form. of

by Schopenhauer,
A

isolated friend of

of

the

Goktingen
initiated

Berlin
into

Universities,
the

Ooethe

his

disciple
into

by

hiui

mysteries

colour
he

(See

A.
so

Schopenhauer's
to say,
a

Essay

Ueber

Sehcn

und

Farhen,

1816,)

evoluted,

without profoundly original thinker brought his philosophical views into Possessed
of
a

any
a

seeming
enabled
an

transaction,
he
to
was

and

full system

before him

thirty.
and thinker

large priv-ate fortune, which

pursue

develops
and of
soon

his ideas
won

uninterruptedly,he
himself,
name on

remained of
his

independent
The idea

for the is

account
*'

strangely pessitimistic view

that his his
the

the

world,

of

the

misanthropic sage."
the the

present world

evil, is radically

only impurtaat point in

Yedanta.

system

philoand "ophical doctrines, the only thing truly real, original,nietriphysical

to

that differs froui the

teachings of
world
the

According siuiplyof
It lies in

absolute, is
of

will.

The
"

of

objectsconsists
have
is of and the all it.

appearances;
and

Maya

or

illusion
our

as

Vedantins Will

entirely in,
itself"
and of

"depends
Xaqitian
herself.
can i^ion,

on,

representation.
"

"thing

the

puilosophy,
It
is

the

substrataui

appearances

of

nature

totallydifferent
manifuat

from,

wholly independent of, cogniit, and

Not

exist and from

animal

itself

without

actually does
the

so

in

all

nature

beings downward."
also the

only
of

voluntary

actions

of animated

beings, but
however
"

organic frame
be ncnie
"

their

bodies, its form Object/or itself

^

A"i

entity,
Kant's

that

would sicA

of either,

but

an

to which

i?ir!^ an

degenerated
edited
was

under

his

treatment,

is

jahanta"7n^ and Schopenhauer km*wledge

L. A, S.
of

lis

a in "philosopiy," recoj/nition will-o'-the-w'/iisp

Arthur

(Vol. I, p.
Sanskrit
of Will
"

35,)

in

1818,
very the

at

perioi

when

the

in

Europe

meagre. other

Schopenhauer's
uaiverde.

**Objecttvation
"

throws

light

upon

side of the

102

,"D(I

4[va1ity, the

vegetation
and

of every

plants,
other

and

in

the

inorganic
power
as

kingdom
uiauifeats
are
some,

of

nature, itself in

cryataliizutioa
physical
of and

original
%a

which

chemical and

phenomena,
identical

well what the the

gravity,
we

tintig
and the

"outside
"

appearance An intuitive

with of is

find cf

in

ourselves in "I1

call

wiLiL.

recognition
individuation
a

identity
source

will

phenomena
and

separated
love
;

by
from

of its

justice,

volence, bene-

while and

non-recognition
This is the

of

identity
of
the

spring

egotism,
"etdi/a
"of

malice,

evil

ignorance.
makes of

doctrine distinct
are

Vedantic

(ignoranoe)
Will. and have With will
in

that

Self

an

object

from

Parabrahna,
imagined

Universal

Individual
no

soul, reality

physical
and it

self,

only
the

by
seea

ignorance
iu
a

more

existence also results

the

than from

objects
this the

dream.

Schopenhauer
all
the
ever

original
good
or

identity
the

of

its

phenomena,
are

that reserved

reward
to
a

of future

and
a

punishment
hell, but
cotisidered of

of
are

bad

not

heaven
when the the
even

futur"

present
from
was

(the

doctrine

of

Karma,
Of with and
course

phically philosophy philosoof that while But

and

its esoteric

aspect).
at

Schopenhauer Hegel,
for uader iu
a

radically
and other and treated
his
own

variauce

systems
with

SchoUing,
of

Uerbart time his he

contemporaries,
whose
with

Fichte,

master,

philosophical
the

system contempt.

studying
this

him,

openly
from
too

greatest
and His

detracts

nothing
often

original
views. of
the
men

profoundly
doctrines Vedanta of of
are

phical philosomostly
^'Sunkar-

though interesting "h""ry"'s

arriving
"

pessimistic
with those show

when

compared
inasmuch

the

school,
tAe
same

they

great
of

identity
two

tho'ight
different
some

at

conclusions
two

between

quite
When thus

epochs,
the

and

with

over

milleHiums

between of

them.

of

tnightidatand
eolvbd
at

most

puzzling
ages
moat

problems by
men

being

are

ly approximateof
one

dili'tireot
that the

and

entirely

independent

aaother,
Uiises
on

and

philosophically
at

profound
modern

propositions,
thinkers
with years the
are

prefound

and

conclusions

arrived and very

by
often

our

best

comparison

nearly,
as

entirely,
them heathen"

identical of
as

those

of
we

older msy
ffitost

philosophers
bo

enunciated
"*

by
the

thousands

back,
primal

justified in
suuriiee

regarding
of
every

systems

and

pure

aubaequenb

philosophical

development

of

thought.

ADWAITA

PHILOSOPHY,

[As
feel
of the

tbe

subjoined

letter

comes

from upon it

sncb

learned

sonrce,

we

do

not

justified in
Adwaita with

comnaenting
doctorine

editorially, our
very felt

personal
meagre
a

knowledge
when
trasted con-

being
Paramahamsa.
a

unquestionably
Yet
or we an

that

of

strong

suspicioa

that,
there

whether
waa
an

owing
error

to

mistranslation
to

"original misconception"
heieiD T. of
no

with

regard

Tadpada,
onr

called

the Subba

8th

princi* Row,
to

pie.
whom

Hence
we

"

the

foot-notes
over

by
MS. for

learned "We

brother know esoteneismi

turned

the

reply.
tbe

bettex of the

rity authoAdwaita

in

India
"

in

anything

conoerning

philosophy, The

Ed.\

few follovying
"

lines

are

from
a mere

aa

lodian hint which

Rerooit
may
a

in the

Himalayas
eradicate
error

and
means

these

convey

help

to

by

of yonr been

valuable the

jonrnal
Western years been
are
"

very

serions

which

has

misleading
the the Bible

Philosopivers
we mean

for the

past
sense

(nearly) nineteen
in which of

hundred has We

the the find thi" while

historical Orthodox that "very the

accepted by surprised
have
to

Christians modern

day.
the

in spiritualists
are

VVe"t

ignored
"

important subject and

have

sittingquite apathetic
themselves
to the

they profess to
of truth,

pledged

establishment

"We
a

see

that the British

and

GovernmeDk
tbe

makes

now

and

thea
of

sudden Bible

spasmodic
and
mean

effort to have

English
good
is

version

the

revised
"

corrected; and
that

still tbe which

people of
after

Christendom truth
" "

(we

portion long

seeking
and

and

not

the selfish and

the fruit

handsomely
so

paid missionaries)
Now the

(ail to reap
some

they
on

for.

again

we

find but

correspondence
not
seem

this

subjectiu
hearing
esoteric
as

Theosophist,
result.

it does
we

to

end

in any and

tangible
of

Up

to

this time

have
a

been

reading
word If the

only

the

literal

Bible, but
it do
we

not

single
therein. is

of the

spiritto

enlivea the

find

Bible,
a

interpretedby
history,
divine of
or even

bigoted missionaries,
morality, then,
hence Unless
but
a

really
be the
a

book book

of of

of

it

cannot

inspiration ;
stand-

little fit to full view be

form

foundation

State-religions.
diUerent

taken

of the

Bible

from

104

it cannot poiots, will try to

be

decided

whether
a

it be

true

or

not.

We

to pnt its credibility

test
:
"

by

few

points c[QOted

from
1.
"

the

New

Testament,
the Bible is

and

see

Whether

or i.e.^ speaks symbolically literally,

or

whether 2.
men
"

the Bible

Tbeosophy

History ?
which
star
or

Whether
from the

the East

guiding star was really a

nobler powers ?

appeared to
only
a

the

wise
for

metaphor

something higher and

:3.
"

Whether

the

ascribed

to

Christ in the

Bible

were

? metaphysical, physical, (supersensaous?) or spiritnal

4.
"

Whether

"

gijnasu (seekerafter
benefit from incarnate proper who
are

truth

and

salvation)

can

derive

the smallest

ths said

Biblical

history

of the
5.
"

physicaland
What is the And ?

(Uirist ?
to

time

practise
most

the fit

tlie Bible? New

the persons
which

of teachings to study the

Testament
are

These examined.

the few

pointsin
sister

the

Bible

oagUt

to be

Tbeosophy, we give our personal above solutions raised. We call npon as upon the questions all the spiritually inclined, right-thinking, pious and impartial and men Theosophists throughout the four quarters of the Globe and to give our to judge of, and to criticise, answers,
On
onr

behalf of

their

verdict

in

the

matter.

The

snbject
be itself.

is

one

of

the pealing ap-

greatest importance, and

even

if need

be, will
Bible

decided

by

to the
a

verdict

of the Spirit the

1.
not

"

As
a

book book

of of

Revelation

cannot

and

onght
a

to be

history.
are

2.

"

Its

utterances

almost is

entirelyallegorical ; and
needed
to

commentary spiritual

urgently
of

make and

thena
the

acceptable to
New

the

students

Tbeosophy.
mean

Vedanta the
same

Testament, it properlyunderstood,
The
star
;

thing

in the abstract. 3.
"

guiding
such
a

star

does is

by

no

means

mean

real

tive objec-

version

Reason

and
or

Tbeosophy.
Jimtma^

quiteagainst the laws of Nature, Vedantists regard this star a,^

soul
or

Pranava,

the witness

Salcs/ci

Chxitanya,

105

It is i.he seventh
yas, Tantrikas vidya.t The the existence

Theosophists,* Yoga-Achar-.and Shivas, called in Brahmavidya or MabaMahomedan Theosophists belieye and teach of
of this
star

of principle

the

before

Creation,
nations
star
our
as

or

before

Tdus

(peacock)was
Star
some are

prodnced.Temples
to be foand

dedicated

to this

allegorical
Asia; and
it

yet

among

several this
to

of

great Theologians speak of

"

We ''Spirit."
"

hermits

if any and

valae

be attached

words the

regard

as

kiUastha
or

liable to be
as

merged
do

into
not

eighth principle
it
in can

TatpadaX
*

snch.
Pranaca

We
is not
or

understand, how
or

Strictly speaking
state 7th

Jivatma

the

7th

principle

man.

It represents the

coadition T.
can

the

aspect Bow.
be called

of

the

7th

principle

ia

the

highest
t The

of Nirvana"

SuBBA
never

principle itself
be the

by
OB

either

of

tbose
"

names,

though
X
The

it may

subject of
is not If the above As drawn in
a

BKAHMAVIDrA in

MahavidYa.
with the
to

T. 8. B.
of

statement

quite
star

accordance
is

doctrines the the

a

Adwaita

philosophy.
man as

in
"

qnestion
it is

taken Kutastha

indicate from
Adwaitee

7th

principle in point
line
of
a

stated,
is

not to

stand* clear

real Adwaitee.
is

well-known Kuta"tha Sloka

learned
and

of diBtinction called

between well-known

Uttamapurusha Bhagavat-Gita:
"

wise (other-

Paramatma)

of

Now
drawn

if Xu^ost/Ya
will

means a

the

7th

principle
between

in

man, Paramatma

the

distinction and

thus

really be
or

distinction
is denied

Jeevatma.
as

This

distinction

separation
out

by

real in his

Adwaitees. able

Hence,
on

ia

clearly pointed
above-mentioned Kvtaiitha
is not

by
as

Sankaracharia
well
as

Commentary
his

the

Sloka,
the 7th and

in

the
man.

othtr

portions of
7th

"Bhashyam," Vignanatma
or

principle in corresponds

It is merely the

called

by

Sankarachariar
the

with

spiritual Ego

the

6th

principle of
It is absurd this Tatpada
ia
to

Theosophists.
to

say

that identical the

the

"

Tatpada
the

"

is the

8th
or

principle. Now,
it it

is either with

with

7fch principle
of
as

is is

not.

If it

reallyidentical
understand

Tawampada
be

the the

Mahavakya
8th
to

impossible
doctrine Samaveda of AI-

why

it should

describe(.l
are

principle.
fundamental

If it is not,

the views of the

of the

learned

Hermit

opposed grand
the

the

Adwaita

philosophy and
alluded
what
to.

the

truth

indicated Paramahamsa

by the

Mahavakyam
mora

I invite

great

Swami

to explain

he

reallymeans.
T. SUBBA

ROW,

14

106
material
it has
1

ftppear

as

substance existed
can

to from

some

particular persons
unknown
a some

(wise men)

when
time

the

and

knowable un-

How

it be
then

possiblethat
back

material

thing,unless compelledand
force,should
of

drawn

by

living*
We
are

stop of itself as described in the Bible ?

the star in the

opinion that
if it

is identical with
as were a

is nothing but spiritand question in the Revelation. It is entity meant

condensed
as

(vtz. Soul); spirit

and

this

star

ought
4.
"

to be

taken

the real

Christ,the Saviour and

to
an

the

guide.
physical, meta-

To

call the powers is sheer

ascribed and and

Christ,physical or
insult to

ignorance
been of
seen

Spirit
possess marvellous

Hitherto
ordinary extra-

many

adeptshave
powers

heard
more

of,to
all

various

kinds,
occult

than

those described

in the

Bible; and these

were

The spiritual. will tell how unless

a

Tantras, Yoga and

other

Aryan
have

works

they

can

be

acquired.
follower
ensure

We

already stated that,

Bible, it is
and
no worse

commentary spiritual
useless
to
a can

is added of

to the

than

Theosophy;
"Heaven

whatever

from

benefit spiritual it, except perhaps the idea of an

and

imaginary and
5.
"

external

Hell."

The

Old the

Testament

is the Karma of

Kanda;

and

the

New

Testament,
have

Gyana
are

Kanda

preparedthemselves
Testament

after entitled and

not

Theosophy. Those only who going through the routine of

to

the Old the

practise the

teachings of
or

New

castemen

schoolboys it is now-a-days oflfered by to whom The former, i. "., boys and low castes,
for

Testament;

the

the low

the
are

sionaries. misnot

fit

persons In

it.

conclusion, we
so

earnestlyrequest
such
a

Mr.

Oxley,

who

have

been and

good as
is the
so

to take

kind

notice of the

Bhaganat-Gita,

who
to

for the task; and also apeminentlyqualified peal fellows of the TheosophicalSociety, who have
to
on

Gurus spiritual

consult, and
the

with take

whom

they ought

to

communicate
task of
better

subject,to

in hand

this arduous

the Bible esoterically. For, nothing will in,terpreting help the growth of Theosophy in both East and West.

108

If I thus
One
can
:
"

am

allowed to

this freely, it can paraphrase

laws

be rendered

of the
no

fundamental without
a

of the

Universe

is that there

be

law

law-giver.
I
am

Now,
in what

I find this is

assumption in Mill,if
his
*

not

mistaken,
the
sequently sub-

called appropriately

Carpenter's theoryof
lectures,and
and

Universe.' Mr.
at

Joseph Cook in Bombay, uses the

an

his
same

Boston

argument;
as

doubtless little while all

cases.

many ago. Their

men

take this for

on

axiom,
find

1 did

only a
true

But

1 investigation from
this

it not

in

deduction
this delusion

is inconsistent

with

the

axiom

and

arises from

the

fact that human

laws created

with universal laws; and by beings are confounded by human analogy it is inferred,that those latter also must have been I proceed to show created by a law-giver, what, I believe,is
an

inconsistency in those who

of its

argue

in

this

fashion. Just

on

account

Be clear,but

with itseif, the argument inconsistency reflection. be intelligible on may

will not

If, then,
a

'

That

there

can

be

no

law

without

is law-giver'

universal

law, then, by this very law, which, to avoid fusion conof ideas, I shall call the Law oi laws, it must itself

have
was a

law-gicer. This
time when the law

very

givingof
exist,
"

law

impliesthat
before the

there

did not
course

i. ".,

will

of the Giver

'impressedthe
was a

of

action.'
did

If this is admitted,
not

then, there

time

when

laws

require a

is it not possible to conceive law-giver; they may have existed then ? They may have, or they may not, but it is,at least,a possible conception. If,on the other hand, anybody would does not imply any limit oi time (which say that this 'giving' is a very audacious to say the least,) then he even suggestion, does not gain much by it. For, if the law were eternal, it
was

co-eternal with

the
was

giver,it had
no

no

birth

; in

fact, it

was

not

given and

there

giver.
the way of that
me.

Having
"H.
of

shown

this

in difficulty

accepting
his

X.'s"

I have hypothesis,

only

to

remark

idea

God ^personal'

is not without

difficulties to

B. J. P,

IN Will
"matter

BE

AD

WAIT

PHILOSOPHY,

the Editor
is
was as

satisfyus
and

by moving
indestructible
note to

the
as a

assertion

that The

eternal

spirit?"
for

assertion
letter
on

made

io the Editor's

correspondent's
ary Janu-

'Karraa' You

{vide page
should
bear

89

of the

Tkeosophist
that
we are

1S83).
matter

in mind

speaking of

beyond the present developed form, or in spirit the stage of perfect Laya* according to Patanjali'ssecond and third from Sutras, the or, stand-pointof the Esoteric is meant Theosophy. Could kindly explain what you by
Satta the

and

Samanya
stone

( ^^riwmi'^
votaries

) and
of the of other

Parampidam
Buddhas,
occult and

( ^"^^l^^^ ) of
the

Aryan

adepts, Nirvana
of the

pher's Philoso-

As ? philosophies far as we understand the Aryan Theosophy, when the JiaAais absorbed pralaya takes place, matter by, or dissolved into,

Mnhattittwam
and the

( x{^

rf?^

) and

the

same or

again

into

Prakriti^

Prakiti

into finally
way of the

Purusha

Parampadam.
mysterious letter
and that the

In the
Om of

same

components
into
will

of the

(^t)
U

(3t)
M

is dissolved

U
thus

(5)
see

raja part
and the

( j) into
can

C^i;) You

matter

force

both

be

layed (or dissolved) ultimately into

remains
"

Spiritwhich
Eternal
"

alone

as

True,"
matter

and
nor

should force

be called deserve^
"

which

term

neither

being
the of the

liable to evolution
As

from, and
are

dissolution

into.Spirit
the
more

or

Absolute. Adwaita

yon

well it is

acquainted with
needless
to

doctrines
on

Vedanta,

write

this

subject.
We
same our was

would,
number

however, call
of
the

your

attention

to

page yon

99
to

of the
remove

Theosophistyand
stated
to

entreat

doubt
it that ?"

a scientifically by establishing

certain

point.
the in
a

Who

died

as

in
our

the

article
man

"Can

Double

murder
way
*

According

belief

exists

three-fold

1st, externally ; and ; 2nd, internally

or a

3rd, spiritually,
of
all

Laya,
Ed,

state

of

abaolate

disaolution,

annihilation

aub-

st"nce."

no

(1) By
formed

externallywe
3?flriPT)"

mean

in

gross

body ( ^e^t^^ttTTT)
astral

or

Anaamaya(
of

(2) The
koshas

internal fold is the

or

body

the

three

cases,

viz.

"

"!Tr"nR ), Manaraaya (iR^PT ), and Vignyanmaya fold is the Pragna state or Anandmaya "3) The spiritual (
arpT^^TT

Pranamaya ( f^iTRJR )"

may

)" ^'oa

say

"

"

"

"

that

mortal

wound what do

be inflicted upon
mean

the inner
man

man,

"c., "c."
The the double

Now

you

by the inner
the doable double the

here ?

qnestion to
or

be settled is In
our
"

whether

murdered murdered
"

treble.

opinionthe
and
in
no

the

treble and

not

the doable

Our object in writingthis spiritual one. is to ask to kindly ascertain what is the extent of a yon Can the Mayavi human will's influence,or in other words. Rupa be also annihilated by mesmeric force or the material body only ?
case

} mk}aIZT"^^.
Editor's
that
matter

SWAMI

OF

ALMORA.

Note:"

To

our

ntter

amazement,

we

are

called
is

upon
as

to

prove
and the

is indestructible; at any
as
" spirit!

rate, that
the

''matter and be
to

eternal
as

indestructible

Though
matter
are

question

proofs satisfy

to to

eternity and

of indestructibility
to

alone, might fnlly prepared

answer

safely left
our

the

Boyal Society

answer,
with

yet
his

we

learned

and, correspondent,
We and
are

permission,will
that the

all his queries.

asked

to

bear

in mind

entities in
or

qnestion
in the

are

"matter

spiritbeyond

the present

developed form,

stage of perfect

"We

are

unable

to

understand The
our

what

is

really meant
presents
to
no

by "spirit beyond
sense

the

present
trained

developed form."
as

sentence

to

onr

mind,
of

it has

been

bv
and

great

Masters
the

think
of
our

of

"Spirit" ag
sensual

something

formless

entirely beyond
to

ken

tions, percep-

and, therefore, not of, corporeal existence.

as we

be

considered

apart

from,
and

or

Ukivkrsal
from
;

Inielligence
any and
none

independently the One Life,

becomes
can or a even

call

it,conceiveti
an a

of, apart
of

physical organization,
of
as

Tital

essence,
as

energy

force

these

we a

believe

be

considered
a

distinct from

entity,a substance, or,

matter.

having
that
a

being
of

form

separate
which

Locke's

definition,

"Spirit is
and

subdo

ttanee,in
Bubaiat""

would

thinking; knowing, doubting and be hardly accepted by the average

power

moving

Vedantee,

would

Ill
find itself absolutely rejected by every
The
latter would
answer

true

Adwaitee
is
a

and

Eastern

OcculHst*
think*
as a

that and
"

"matter
a

alone

substauce,in
are

which
f a

ing, knowing, doubting,

latent
or an

power

of moving,

inherent la in

whether

active

potentiality

and

whether

that matter

diflerentiat'

ed,

or

undifferentiated
in
our

state.

Thus,
called

humble
has

opinion, the something, itself,no

form
"

or

rather either

the

no-thing,
or

Spiiit,
"

by
of

or

forms
we

in

progressive
the

stationary
is that the the

states

development
to

and

say

again

that

sion expres-

perfectly unintelligible
qualifying clause
refers and

every

real

Adwaitee.
the

Even

supposing
conveyed by
form"

only

to matter, the

meaning
spirit
in

expression "matter
same as

spirit beyond
that
see

present

developed
the
sense

is the

conveyed
We
"matter

by
to

of

"

"matter

and
or

stage of
in such

perfect Zaya"?
a

fail

the

point made,
stage

even

any

sentence

as

and

spirit in the
a spirit,
"

of

perfect Laya," implying

dissolved
and the latter in its

as

it does

the
"

of possibility
we

pare
"

abstraction, being
since
or

annihilated cosmic but

as

will be

not
no

say
more

as

matter

primordial^ spiritbe anni'

state
a

can

annihilated substance

even

dissolved form. Can

a

than toul the third

thing
And

of matter what

having

and

hilated Greek
besides

is pure, absolute

spiritbut

the

"

void"
can

of
no

ancient

philosophers? body
if not,
"

Well,

says

Lucretius,
be let
to

"there

be

thing
"

and

void; for

if it And
we

the not

smallest
be

extent
on

tangible
the

it ii

body,
this

it is void."
that because

it

urged,
of
a

strength of
a

quotation,
aa an

quote
are

the

words
a

great "Atheist,"
and
to
an

materialist,

we authority,

therefore

materialist
We

atheist
term

(in
**

the

usual
"

sense

of

both

terms)
made

ourself.

object
or a

the

very of

materialism that

if it is to be is to say,
an

indentical

with,

synonym

"corpolight
at

realism,"
we,

antithesis
we are

of, "Spiritualism.''In
all materialists.

the
not

Occultists,regard
to
reason

matter,
because

But

it does the
same

all stand

that

of
sense

that,
or or

We

should
the

be, at

time,
so-called

""corporealists,"denying spiritual existence, or

of far
no

in any any
more

way

reality of

the

being

beings, living on
worlds
can

another ours,

plane of
their

life, in higher
being
tion.
in states

and

perfect
mind
idea

than

having

of which
our

untrained to

have

the

smallest

concept
and

Hence
the

objection

the

and it
to

possibility of
can

"matter that
we

in spirit,

stage of
the there
are

perfect Laya*'

unless

be

shown

have Arhafe
sum

misunderstood

latter word.
secen

According
of

the

doctrines
state

of

the

philosophy
total, the

states

matter,

the 7th

being

the

condition the

or

aspect

of

Mulaprakrili.*
matter
six

Consequently
form
"

state

of Cosmic of
the other

beyond
states in

its

"

present developed
it

may

mean

any

which

exists; and

Undifferentiated

cosmic

matter.

112

benoe In what
words

it cannot

necessarily mean
the

^'matter

in a

stage
ns
are

of
to
aware

perfect Laya.'*^ interpret

that persons
that there thas
never

sense, then, does "matter"

in the and

learned

qnerist

want
we

the

"spirit"? For, though

of science
teach the and

there

exist, even

present age
of

enlightenment,
masses

who,
wm

tinder the pretext

a

religion,

ignorant
was

time

when will
come

matter
a

did not exist

when atheist that
or

(since it
it will be

created} implying
we

that

there
met

moment

annihilated,
or

have

yet

any

one,

whether
to say
ever

deist, materialist
whether if
we

spiritualist, who
"void"
means or

would breath"

presume
"

spirit
"

call

it

"divine, tion, annihila-

can

be

annihilated; and

the

word

Laya

the tion
we

very expression used

by the respected Swami

in
course

involves

an

assnmp*
a

that
are

"spirit"

can

be

destroyed
to

of time. that
a

-In

such

case,
are
we

evidently called
on

upon

demonstrate both have

matter of

and

spirit
If

eternal
are

the

supposition

that awkward

period
what been

Laya."

to

avoid

this extremely

conclusion,
it would
our

is the better

purport of
if he had

the

Swami's
ns

question
the

Verily,

have
own

allowed
Onr

privilege of interpreting
is not

statements.

Moreover,
us

learned
his

opponent

satisfied

with

merely

giving

his

own

"

begging
enable
ns

pardon
oar to

"

incomprehensible
"assertion,"
bat
we

definition
are

of matter
to
answer

and

spirit, to
the tion ques-

to prove

asked

"according
of esoteric that
wc

Patanjali'ssecond
or

and

third

Sutras,
the

or, from

the standpoint
or

theosophy." How
statement

why should
on

SWami

think
of

know,

made
?

the is

in

question

the

authority
with be

Fatanjali's theosophy
non

treatise in bis

Or

Patanjali's
If not,
to

philosophy
should
our

identical statement and prove

esoteric sine

opinion ?

why

qua
2

proved
It would

only "according"
be

that
to

philosopher'ssecond
call
upon
us

third
the

Sutras

just as

reasonable from
us

to

proposition under
As it is almost under

consideration

the

stand-point
his

of

the

Salvationist?.

bopelessfor
the

to

nnderstand
restrictions

definition, or satisfy his imposed,

we

cariosity
the and with

extraordinary

shall,
in
our

with
own

venerable prove
the

Swami's
it

permission, interpret
to

our

"assertion" and
we

way

agreeably

esoteric

theosophy,
our

hope,
knows

in
so

accordance
well.

Adwaita
Our
matter

philosophy,
"assertion''
or

that then

corrrespondent
the

means

following
in

Undifferentiated

cosmic
and

as MtUaprakriti,

it is called to

Hindu
this

books,
assertion

is

uncreated from
a

eternal.
reasons, every

It would bat

be

impoHsible
can

prove

priori
In
of

its truth

be

tested

by the

ordinary
in the from

inductive the

method.

objective phenomenon
or

perceived, either
plane requiring
of cosmic
or

present
of
to

plane

consciousness

in is but

any

other

exercise
one

spiritual
another.

faculties, there
There
of
or

change

matter remotest to

form

is not
an

single instance,
of matter
ever

the

tion suspicion of the annihila-

atom

brought
the
common

light either

by

Eastern of

Adepts
of

Western

scieutiets. When

experience

generations

"

Adepts
ordinary
to

ill their

own

spiritaal or
theirs" there
are

psychic
in the

field of
of

observation,

and

of

the

people

in

(t. e.,
never

domain
utter

physical
annihilation

science) points
of
matter
a

the

conclusion

that

has

been

single
is in appear

material

particle, we though degrees

ago and
same

jnstiiled we change
fact
its

believe,
forms Hindu

in and

saying

that

destructible
in have various ages

it

may

properties
Buddhist Prakriti

and

of

diffarentiation. the that

and
and

philosophers
are

recognised
not

Piirush
and

eternal,

co-existent,
one

only
for

correlative him who

can

interdependent,
between the aside the

bnt

positively Every
Mulc^
of

and of

the

thing

read

lines.

system

evolntiou
or on

commences

with

postulating Leaving
to

existence the

prakriti
of

Tamas the

(primeval sabject,
we

darkness).
may and refer

great authority
of
:"

Kapila

the

celebrated

Rik
as

Bigveda
;

describing
"

this

Primeval

Chaos,
abhavath

using such

expression
and

Tama

eva

purasthath

viswarupam'*

"Asthwa

ithamagr"n

AiUk,"*
scattered assertion. ancient pure this views

etc."

throughout
All those

the Great

Veda

and

the

TTpanishads
of

in

support
have Kishis have

of

orir
the the

philosophers

India

who and

added
to

wisdom-religion
Adwaita

of Agasthya,
of

Taoorwsisa
and

other

philosophy Gaudapatha
and in

Vasishta, Vyasa
Sankaracharya
works,
of the and Arhat
we

Suka, given
views

recogitized
to

fact.
on

have those

expression
are

their

the

subject
their

their

in

perfeqfc

accordance
the the And
or

with two

doctrines

philosophy.
believe,
that be
our or

The

authority of
to

latter

great

philosophers will,
since he is
an

sufficient
statement

show

to

learned

Swami,
Cosmic

Adwaitee,
called
to is be

is correct.
or

primeval
Sakti, is
ever

matter,
same,

whether

Asath eternal

Tamas,
both

Prakriti
and

the

and Purusha

held

by

Hindn

Arhat
save

philosophers,
when
some

while

inconceivable, hence
In
it
as

non-existent,
tion, condiso

manifesting
Adwaitees this

through
refuse
to

Prakriti.

its

undifferentiated

recognize

matter,
with be called

properly
its dual
neither
;

called.
of in

Nevertheless Porush
some

entity
In

is their their

PaRabbahmam,

aspect hence

and

Prakriti.
of the in

opinion
we

it

can

passages
but
"

Upanishads
all such
in.
a

find the

the

expression ^'PRAKRin-layam**
"'Prakriti"
means,
as we

mentioned;
can

passages state

word

prove

matter

of differentiation,while
rather
"

undifferentiated
of
"

Cosmic
is

matter

in

always

referred

conjunction with, or Mah-Iswaba," to as

*'

in

its

aspect
"

Pnrusha

and

spirit Parampada."
very

latent

The used

description given by
him
when
or

by

our

learned "when

correspondent
the

and
takes

the

words
matter

he

says,

Mahapralaya
and Purusha
or

place,
same

is
into

absorbed
Prakbiti, show

by,

dissolved
the

into, Mahat-tatwa,

the
or

again
draw

and
he

Prakriti

finally
a war

into

Parampadam*'"
to
us

that

is either

waging

of words,

seeking

out

"Primeval Trakriti

darkness

resulted

as

the

manifested

universe"

and

"Asath

oi

existed

first."" A'd.
r

15

114
'

(whether for friendljpurpo"eg,

for

or

neither

the

words should if he

*'abtorbed
he
once

otherwiBe, he knows by," or *'dissolved into,"

against
an

himself
can

besti)
oH"t-

mean

kiated. **Laya,"

Why
since

then

use

bis

own

argument

the know
which
our

term

calls

himself the

Adwaitee,
rarious
senses

he

mutt in
to

the such

doctrine, atid therefore

terms "peoific
are

nnder"tand

used.
can

Thus, quote
"We
to

we us

shall
a

feel

grateful
in

learned of
at

correspondent
statement

if be the

few

authorities

support Prakriti

hi$ the

abont

dissolution

of

Mahat'tatwa* then
be

and
to
see

time

of

Mahapralata.

shall sucli

able

what

the

Aryan

philosophers reallymeant
In
of the

by

an

assertion.
of the in

ireferenice to the

real

meaning
of

Satta

Samanya
and the

and
the and

Partmpadat
"Phiiobopber's
Arhat It also
secret
taeans

Aryan
their

Adepts,
meanings

Itfirvans
are

Buddhas

stone,"
'"Guna BajaGUNA the
same

identical
sometimes the

both

Aryan

doctrines.

Satta

Samanya
or

means

latent spirit.
condition of

Samyapadhi,^'
and

undifferentiated
As
to

SatwagUNA,
both
mean

TamaGO"'aJ.
From
as
an

tarampada
of view the from bare

and

Nirvana,

thing.

objective point
described;

it is the

condition
"

of

Pnrusba-Prakriti

above

subjective

it is

state

of parfect uuconscioasness If the

of
our

resulting

as

Chidakasam.
the then

Swami
votaries
to

is desirotts to learn Of other

the

more

about

"Philosopher'sstone**
wd

"the

Occult

Philosophies,"
from

may

refer

him

to

foot-notes

articles of the

"QleanihgB
"

in the
the
"

Jannary number
other Occult
in

Theo"ophist,and
are

Philosophies
them must is but We

Bliphas Levi," published If other sundry articles^ then the worthy of their name,
save

doctrines identical
must

taught

not
one,
are

differ and of

in

the

names

given
versions

to
one

things.
of the with

Truth

two to

different accept

be

false. necessarily world the

not

prepared
above

the

tion interpretanot

given
consistent

Aum^

since of the

the

interpretationis
Vedanta
can

quite
We any
to

doctrines

Adwaitee

philosophy.
refer
us

shall feel

nevertheless,if the learned Swami grateful, philosopheras an authority in support great Adwaitee
No
less

of his

explanation^
and

puzzling are
the

his curious

ideas
nature

about of the

our

supposed meaning
double.

views

about

and potentialities

human

MahaJt-tntwa

corresponds
"

to

the

spiritual Light, or

the

Sephira

of the

Jewish

Kabalists.
"

Ed, tacred

t Literally
Molcsha
"

t}i" moit

pUcei, mexa*

Nirvana

or

the

condition

of

Ed.
the
"

\ Satwaynna"
ance;

or qualityof passivity,

absence

of

any

cause

of disttirb-

Rajagitna
"

the

quality
that

of

or a9t;ivity,

that

which
of

induces

to action;

Tamguna
faculties

tha

quality of ignorance, inactivity ignorance" K"i"

mental

and

spiritual

atisiugfrom

116
onr

contributors,and
to crowd oat
more

our

space

being limited,
to make

we

cannot
room

consent

matter iuterestiag

for

JQst15^
be as,
we

colnmns

and

with mands repriquotations profuselymixed of any correspondent, even though the latter flings

of

learu

from

his

own

words,
all
our

"

modest

hermit

of

the
our

Therefore, with jungle," opponent,

We
thus
to
we

profound respect
long
him paper

for

had

to

curtail
to

his too

considerably.
intended
to

propose,
blunt
a

however,
few of

show
most

his chief mistake, and

shafts

the

pointed

piercethrough the pointsof

If, after
from

the editorial harness.

the

humble the

confession editorial

quoted
that

above
followed

from

our

February number,
paper the
same

reply

another

ascetic, namely, the

the

In

re

"

Adwaita
as

Philosophy,"in

March

number

"

was

still taken

emanating from one who had justconfessed her incompetency Adwaita to hold a disputation Swami with the learned upon
tenets
"

the fault is not burs.

had been

This

error

is the

more

strange
his

since, the Swami would brother

as

be

disputedand
T. Subba

clearly warned questions an s wared

as

that in

points

future

Mr.

Row,
of the

learned

in Adwaita

by our philosophy
fore Therewould

in the esotericism
we

sacred
that

books

of the

East.

had

rightto expect
that he
was

the

Paramahansa

have

remembered upon

remarks

the wrong the

person,

replies. Thus in general, and the abstruse topics between Philosophy especially,
Mr.
T. Subba

with

ventilatinghis not over-kind since we had nothing to dn personally the disagreement upon various
tenets

ot

esoteric Swami
any

Adwaita
"

the

"

Almora

and

Row,

can,

in

no

way,

or

with
of

degree of
the
"

be justice,

laid

by

the former
come

at the door

either

eigners forof has

who
"

have

to

India
in this

for

knowledge,'*nor
he
as

Western
an

Theosophy;" for,
opponent (quite as
of his
To
own race

case particular

found

learned, we
and
to

love to think
a

self) him-

in Brahmin. conductor

one

cotmtry"
task

real

Adwaitee
it
or

take

therefore

theosophy for
that

the

of this

magazine, expressing dissatisfaction

does
not

in such

v^y

strong terms,

show

either

philosophical

117
tact and has

or "^inanimity,

discrimination
his life If

frona and has

one

who

devoted

might to exclnsively
in
a

that

be

expecteif
who Max

meditation person Mr.

the

Yoga

Philosophy.
sort

pardooable
in the
"
"

to lead that

of life which "Almora

"

word

of

Miiller, qaoted by the

hint and
newspapers,
a

Swarai life
"

(as an
"

additional

hit

we

suppose)

with

reviews, pamphlets
in
a

and is

telegrams,letters, books it is quiteunpardonable

"

holy ascetic,who
gets, as
we

never

troubled his for

with

thing any-

of the sort, and from quotations

amanuenses

suspect, even

European
friends. letter to
a

authors

ready-made

appropriate him by his

individual Swami
never

and

But, since the

the

article is addressed humble

in the form

of

editor, the
to
assure

who
that

holds this office hastens

the

venerable
letters

beyond
seems

their

appalling length, his

one

have

giventhe
as

said editor
to

moment

of" annoyance

and

trouble,'*

he

imagine.
to another

In reference It is
more

personaltaunt, we
some
"

agree

with
any

him.

than

likely that
as

Vedantists, such
and with
gave
to

the
"

modern aftar
'*

(not Aryas
"

all and

by
some

means)
Dwaitees

"

Visishtadwaitees

joy,"have
birth
to

ended
a

hailing Western Theosophy that by comparing it to the mountain

"

mouse"

the

disenchantment
upon which and

being
that

due
to

many
at

and

various
We

reasons can

it is needless

enter

present.

only hope by
our

trust

the
as

lofty
the for

Almorian
seat

mountain,

chosen

venerable

friend
some

of his

contemplation, may
worse come

not

bring forth
humble
"

day,

India, any
True
we a

animal
to

than in

the

black

mouse."
we

have

lemrn

this

country, and
India

have

learned

good

deal

already. One
ascetics

fact, among
of modern when

several have

others,

namely, that
shot

the learned

widely
the

off from
of old.

the

original mark

Kishis

Spinoza is

compared quoted againstus in this

fears the first

with

definition that his

of methods venerable

of

investigation. Our saintlycritic

followed him goes with far to of

friends have

The

proof which
vt,

(or vulgar) method. his fear," rests justify

"
"

chiefly upon

fallacyand

mistake

ours

(one happilyheld

118

by

as

in

common

with

nearlyall
"

the great
the

men

of
is

science

in

Earope,
BLB,
HENCE

ct.?., onr
ETERNAL.

ignorant claim
We fond If Will of
so,

matter

imdestructi-

DOt

nnderstand
"

his
own our

ideas, he absurdity
absurd

eays, would belief

because be in

being

absnrdities,
we

our

exposed."
the

prefer
matter

indeed
to

of itdeBtructibllity

any

scientific

in this opinion upholding the contrary sabmittingcheerfully, of our the weakness to be laughed at "" understanding case, even by an ascetic in the state of Nirvikalpa."
*' *'

We
of Row

feel very
*'

to grateful
"

the
other

good

Swami

for

his Mr.

tion explanaSnbba

Pranava
no we

and

kindred
answer

words.
them.

will

doubt

profit by, and

however learned the task may
"

Personally,
science who

however,

decline to be respectfully
man,

taught the noble

may
our own

by
has

any

other

he

be, thjin him

undertaken originally
many
we

namely,
beuefit leave

Master:
versy, contro-

yet, as present
we can

of

our

readers his

well

by
the

the

will, with
Subba

permission,
a

arena

for the

to Mr.
ever

Bow,

far

abler

controversialist

than

hope

to become.

THE

SWAMI

OF

ALMORA

TO

HIS

OPPONENTS.

"WE

DO

NOT

WAGE

WAR

OF SEEK

WORDS,

BUT

SIMPLY

SPEAK

AND

TliUTH." have
our

Wk

are

sorry

to

see

that

we

been

the

cause

of

thing some-

like irritation to you

was

by

last letter, which

of
a

perhaps
we

not

suitable

to the

modesty
was

hermit.

Therefore,
to

beg
and,
are

your
at

pardon, if there
the
same

in it

anything oftensive speak

the
to particularly

you, We igners, foreare

time, beg libertyto

every
to one,

truth. the We

to always friendly

but

who

have the
a

come

India of the
not
a

for

knowledge.
if

friendlyin
be taken
as

sense spiritual

we word, therefore, even flatterer, we

must

real friend and

say

iomething disagreeable now

and

then.

Those
,

who

seek

IV9
'to find fanlt with
ns

and

become
and

hostile to
we

ns

are, we to

tbiok^ acqnire
them
to

prejudiced and
onderRtand of
us

stubborn,
and
an

desire
mind
are

tbem

of heart simplicity

unbiassed We
our

to enable
a

thoroughly,*
do
not
nor

hermits
time in

nomadic away

class
from and

people and generally pass

of the
us

placesfar
the much for ideas idea

habitation, and
idioms attack

much do
our we

cultivate
care

language
these.

world,
modes Our

To

about

of

expressing our
are

is,therefore,

only
our

childish.

readers
are
a

to take
an

our

only
Dor

and
a

not

style* Because,---we
an

neither

M.A.,
nor a

B.A.;

neither

Addison,
of the

nor

Johnson,

Macanlay, hot

simply a
Let
words
us

hermit

jungle.
was

now

see

what

the bear in the

purport
mind

of

our

letter.
are

Onr

were,

"yon should

that, tve

speaking
or

of matter in the and

and
state

spirit beyond
of

present developed form

3rd

perfect laya^ according to Patanjali's2nd from the stand-point of the Esoteric Sutras, or
How
can

TheosophVk"
to
answer

this

mean

that
to

we

are

asking

yon and

the
we

questions according
fail to understand.
to

Patanjali's2nd
the above

3rd
we onr

Sutras,

By
our own

sentences, whence

simply meant enquiry commences.

we

show

stand'point
to
our

"We
to

referred that
true

Sutras, Patanjali's

because
was

intended
accord

show the

in

perfect
and is of

with

yoga with

ecstasy, i. e., the

Turya

state, and
for the and

not

starting point state, nirvikalpa, ordinary Jagrata,

i. e.,

JSwapna
of you
man

ISushnpta (
real

former,
the

awaking
to

latter
ns

Turya, state illusory ),while speaking

never own

have

been

pleased
states.

understand

as we

of

ordinary human
annihilation,
that the
as

Moreover,

by /aya,
It

meant

is assumed

by

you.
"a

is your

version

word
of

laya
all numbers you

means

state

of absolute

dissolution,
In word number
some

annihilation
of
was

"c." substance, differentiated,

of
as

the

former

the

Theosophist the
and in this

laya
yoa

explainedby
"

merging,
this

"^uite

80

and

therefore,

kind

desire Is fully reciprocated." "d.

120

,give another
a -require

meaning
to

of

it,*
ns.

Why, merely
However,
to
we

because

yoa

handle

ridicule

forgetall this,

and meant

beg

to say,

that

according

Aryan

adepts, by laya is
of
or one

and

understood

"absorptionor
such
as

transformation

thing into
when the

another,"
it loses

the

river is absorbed
sea. can

formed, trans-

in the itself,
which

It is

process the

among modern

by Aryan occultists,
and

they
as

(like

scientific Realists

Chemists

yon
a

understand

them),

analyse
and

the different them

component

parts of
or

compound
"

body,
and sub*-

reduce which

to their
are

primary
able also

originalcondition
ascertain what

by

they

not

only

to

the

stance

is,but they can really past and future, to make

of the
or

penetrate into the mystery

certain
about the

of its
cause
as

themselves
of the

and origin dwaita

termination in its

phenomenon,
form. has

known It is you here

creation that than

our

present manifested

odd
more

phrase "present developed form"

column
to comment
on we

cost

it.f We
meant

might

explainour

meaning.

By

this

simply
or, the

soul in its pure its ima

and Viswa, Taijasha,

Pragna, states,
contact with

spiritin

condition
state

by

matter

and

force,i. e.^ in
who
are

of

duality. But, perhaps,

in head and

nominal

yogees,

disturbed

heart, cannot
can

and tranquillize

compose
and
sngar

"

No

"merging"

or

absorption
of the
must

take

place

without

dissolution,

an

absolute into it
can a

annihilation cnp said

any of to

previous
be

form. and and

The
its

lamp
form

of

thrown before
a as

liquid
have other
or

dissolved

annihilated

be like
of its
means

been in

absorbed

by,
Yet

in, the

litjaid. It
matter
can

is

correlation
in the
even
case

chemistry.
other

indestructible

sugar,

any form.

chemical
molecule universal time
"

element,
that solvent
at

be

recalled
be

to

life

and
any

to

previous
Hence is

The

cannot

divided

by
into

physical

is divided
"

by

the

and

resolved annihilated

something
its form.

else. This

it is, for the

a

being,
Ed.

least,

iu

simply
that
a

war

on

words.

I
three

It is still older
over

few

foot-notes
of

should

have

cost
out

the which

venerable number may be

Paramahansa
or

15 columns
are

ill

disguised abuse,
That which
was

of

four

columns
remains.

g'^cu.

suppressed

judged

by

what

"

Ed,

121

themselves

for
nor

Nirvikalpa* ecstasy,
also those who confound

will not be able to Prakriti with

coni'^

prehend ns,
or

Purosha,
meant

matter

with

spirit.fIf
not

be by "scientitically" but the whole

are

then curiosity, from

only
to

we,

class of

phers philosoof pose purworld

come

Thales

and our curiosity, only they have and the

are

Auguste Comte respected friends more

come

only hunters
as

so,

for this of the

to

from and

the

other
on

part

pledged point,we
not

their lives
are

fortune

this.

But

to

not

attracted
we we

Our by curiosity.

motives

shallow.
and

Whatever

ask,

we

ask

for

scientific

purposes,

for that

only

entreated

the extent
outer
man

of mesmeric the inner

force,
one

tain you to kindly ascerthe whether it influences

only,or
may
to

too

"

you

said

"

"

that

mortal

wound

be inflicted
our

upon

the inner

man,

"c., "fec."

Now, according

double,i. e.,
the

the

the means knowledge the inner man and first, or Taijasha, f)ragna being the original the

Anna-maya

or

Viswa, the third.l To

this

third, we

"

Surely
in

our

respected correspondent
this
we answer

cannot

mean

to

convey into of the

the

idea
of

that

penning
:

he

had

"

composed"

himself

state
term

Nirvikalpa
bear
in

unless that

take
a

Monier

"Williams' definition

the

and

mind page this

it is

state

"destitute

of all reflection."

Indian (jSee

WUdon,
t To

122,

foot-note

2.)" Ed,
answer

kind
Purusha
As
or

thrust any

we more

that
we

we

have confused

never

confounded
the north with
so

kriti Prathe

with south and

than

have the

Pole. matter,
in
the
some

both Purusha

Poles and

belong

to

same

and two

one

earth,
that manifested
our

spirit
selves, themmatter.

Prakriti, are
and

the the

ends
of

lose

eternity of
of
our

unmanifested

cycles

Bat
seems

like
to

distingui.shedWestern
and energy
one as

metaphysicians,
two

opponent
the
as

regard
doctrine

matter

distiuct for

things, whereas
visible may

Esoteric

recognizes but
"

substratum vice versa. be who

a

everything
wo

invisible"*'
the
are

Purush-Prakriti
that
one

and not

Moreover,
to
be
a

remind

good Swami,
there
"

need in

yogee know

good occultist, nor

of real occult

many

yogees

India

anything

"ciences.

Ed,
case,
our

X
*'

In

such Monier

respected
and

critic

ought

to

criticise

and

correct

fessor Pro-

Williams

other

who Sanskritists,
t.

the

covering
the

supported
while

by food,
we name

e., it as

the the

aa regard Anna-Hfaya corporeal or gross body,"

or

calling it
p. 123

fourth,

first sheath

Kdsa.

(See

of Indian

Wisdom.)"

M.

16

122

appliedthe
the
same see

term
as

treble, and
yon

we

are

way any
are

apply
in of

donble
the

to

in doing so, in jnatified the Taijasha, and we

"

do not those
ideas.*

harm
fond

taking

gross will not

one

as

third

; but
oar

who

absurdities
their
own

understand

absurdity will be exposed. We beg your pardon for this outspokenness. f How can yon, mortal that a being a practical carelessly theosophist, say Why,
because
wound may be inflicted upon
outer
one manner
was

the inner victim.

man,

"c.,"c., when
evade the
our

in

the reality ia
an

the

You
that double
our

off-hand the

by
murdered you
to

saying
the

question qnestion is not

Now
we

whether

double

treble.

particularly begged
this fact

remove

doubts

by establishing
with
our

Instead scientifically.^

of

complying
is the

"

We

leave
onr

it

to

our

readers
as

to

judge
or

which call

most

absurd

"

to
"

"oonsider

physical body
the third;

the of

^rs^
coarse

to

it,

as

the

Swami in either."

does

the

i?rebleor
We

thongh
the

there remark

is *'no harm" under

to

"d.
"*

"

willingly forgive
We

impolite

its bear
one

garb
to be of

of

ont-

spokenuess."
that it ia is
one

beg
to be

our

respected correspondent
and
to

in mind

though
Ed,

thing

"outspoken,"
-we
a

quite another
know

rude."

X It
Occultism the
*"

precisely because
in addition
*"

claim

something
that
wa answer

"practical"
without be in inflicted is the
a

to

being

Theosophist
"

least

evading
but esoteric
or a

the

question
one
"

that inner The

mortal
man

wound

may

not

only upon,
C
of

also by

npon
is

another. inflicted
but

This

A
real

mesmerism.
of of the of that found

wound and
"

by

neither
"

dagger
the

band
will

flesh,
"

bones

blood,

simply by
the astral obedient

Will. inner of

It is the

intense

Qospoja
It

that
is the

guided
material It that hurt

or

body,
the the
"

Mayavi-rupa
"

Frozya. scanning
the real

passively
is

action

latter's trial
"

double

"

space

and

obstacles, followed again

inner the And which will that the
man,

of,

and

murderers. revenger,
even

WiLti internal

shaped by
wounds reaction fluid of
**"

the

incessant

thought
unable

of the
or

inflicted
the
to

which,
of the the

though
interior

to kill

to

yet by
If the have believes disFor be
as

physical body
can as

proved
it
"

mortal also

latter.
now we

mesmerizer the
and

cure,

can as

kill.

established in

fact

scientifically
"

science

generally permit
this
to

rejects
in,
who those other

such

mesmeric know

phenomena explanation
will

it. will them

those

who As
as

believe
to any

and

something

of, mesmerism,
appear
so as

plain.
absurd

deny
of

it the

psychological

claim

as

much other

the

claims
the matter

of

Yogism

with

its beatitudes

Samadki

and

states, for

of ihat."

Ed,

124

temporary
of eternal ?

? That

which

appears

and

exists

for end.

certain
And

period
what is preand

time, or that which

Eternal
means

has

beginningand
that which also in

exists

thronghont

"ent, past, and

fatare, and

Jagrita, Swapna,
other say
canses

Snshnpta. Owing to these and he sipirit vice versa. cannot noT that the sleeping particlesof
called matter,
but still how then
can we

varions If you

matter

like

Vashishtha

Chid
yon

are (spirit)

ignorantly
extent
;

agree

with

to

certain

stone sound

that

neous they,for that reason, be called by the errowhich and is inert and spiritmatter ually misleadingterm non-exitent. Why do you not call a pieceof wood or of matter the in ?* existence Can spirit you prove will reply like the Nayayiks ?t Perhaps you sleep in sleep, exists Karana if so, where does it with matter

exist in Prakriti

Tnrya

You

cannot

prove then
can

that

either
or

matter

or

exists in

Tnrya.
false

How is
name

matter

Prakriti of

be

called eternal?

If matter the

merely a
of done with

manifestation instead

spirit,
own we

why
name come

call it

by

matter

of its

?t spirit
to its
or

Now

having
the

the

effect, matter,
is and also the into

cause,

Mula-Prakriti, which
mother Prakriti there of Karma is not is
no

called of

Avidya
Bundha.

ignorance,the
So

cause

long
is

as

this

layed

by spirit

it into Satvaguna, dissolving with Prakriti This

no

Mukti

at

all.
of what
"

emancipation, Mnkti pation. Beyond Prakriti is emancithe the whole Mimansa of

our

is the conclusion Let

us now see

Aryan
We

Occultism. make
a

says.

from the Saddarshana-Chintanika, or quotations Studies in Indian Philosophy,"Vol. V. of 1881. No. 11, page * 347" edited at Bombay. few
" " *

Because maintain life

it is not that
as

usaal
is in

to
a

call

them
of

by
wood

sach
or
a

name. as

Nevertheless,
much of latent

we

there

piece
"

stone
"

spiritor

there

is in a

weak

old

human

foetus.

"d.

t
J
which

Bee Mr.
For the

T. Snbba
game

Bow's
reason

reply." JCtf,
that
we

good
of JEd. reader

call the

a
"'

chair oak
"

by
or

its
any

"

false other

"

name

of chair
it

instead
was

calling it
"

by

that

of

wood

of

made.
the

" "We

refer

to

the

pages

of

the

abovenamed

excellent

monthly magazine."

iS,

125

It is not

oar we

even object,

if

we

conld,
and all the

to cite all the readers

Aryan
in sixth will

books, bat
continuation

would of
onr

desire

yoa

your

to read

quotations
"

nnrabers

of the
'*

Volume
shew

of 1882 that
not

of the

SaddarshanaChintanika
but

which

only Shankaracharya,
and reformers and other

also almost

all the
not to

commentators

great

Rishis,

speak of being as
will the
now

the theoryof the matter Upanishads, have rejected eternal as sp'irit, misled.* We are by which yon what other schools of philosophy say abont see

the

Prakriti.

By

other and

schools Jaina.

we

mean onr

the readers

systems
remember

of

Buddha Patanjali. that with

we are

Let

speaking

of the

first class

Boudhas, who

agreed

essential Aryans in many as points,and, particularly, in regard to regards Nirvana, though they disagree Kriya-

kanda.
follow

The
the

esteemed

Editor of

of

the

Tkeosophist seems
i,
e.,

to

doctrine
those who

Madhyamica,
are

middle

class of

Buddhists, or
whom
we

followers f

of We

Sugata'sdoctrines
call
our

shall
to the

speak
summary, Indian
24

afterwards. Vol. VI

reader's

attention the few

not

Studies
lines from

in

(1882), No. Philosophy^ "

"

2, page
*

106, of
cite
a

^^Q

Sutras

and

25.

The
as

Jainas

do

believe in the
The

independentpower
over

known

delusion

to the

Vedantists.
Its

is naturallyknowing. spirit and the obscured

It is omniscient.
an

knowledge
The

is covered

by
also

or activity

karma.

perception of
Boudhas

spiritis
that

obscured

by

karma, "c.,"fec. The

*

believe

pure
We
with America may

Nirvana

alone

We

thank numbers

the of

gootl
the

Swami

for

his

advice.

hare

read

all the

monthly
until arrival in the

Saddarshaiia
it

Chinlanika both in

great
and

attention upon
our

lately, and
here.

advocated

zealously
claim

Notwithstanding
ttudies,
rate
we

all that

Shankaracharya
to

be niade

to tay

abovenamed
not at

know

that

he

said

nothing
We

of the leave

kind,
the

any
to

in

the

sense

conveyed
him and

by

our

opponent.
Row.
"

question
"

be settled

between
"

Mr.
but with

Subba
the

Ed.
of the Esoteric eaotoric

t The

esteemed which
"

Editor
are

follows

doctrines those of

Buddhism,
Adwaitees

nearly
the

identical

the

true

followers rea"ler
"

of Shankaracharya.

"

Ed. of the
"

We

refei

the

to

abovenamed

volume

Studies in

Indian

Philosophy."

Ed.

126
exists. Nirvana
It is not

is

transcendental

condition. upon. all

or

It is infinitnde.
excels it.

snbject to
who

being acted
are

Nothing

Tlie great Rishis be

so.

free

from

desire, describe
elements form
or

it to

Besides

the Nirvana, karma

is also activity

eternal.*

Aided

by ignorance,activity produces five

These five elements
are

and

developesworldliness.
sensation
or

Rupa,
or

Vedaoa,

perception or
or

Samascar, and

consciousness
the power Nirvana

Sangna, discrimination plation Vijnana. Virtue and contemattained this the

destroy
schools

of

ignorauce. Activity thus

to.t
All in

comes be-

impotent and
are

is next

these

described

together
and

place, because
reader may

they
know

represent Indian
their We

pessimism, and

that

pointsof
now come

resemblance to your

difference.
"Asat is
or

foot-note.
to
*'

Prakriti

existed
in the

"c." A brief reply first,

this The

given

somewhere ex-nikilo

History
The
ns see

of

Philosophy.
father
our

pagans

said

nihil.

Christian
what

altered

it to ex-nihilo-omniay say. book We called call your Panch

Still let attention

to

Aryan Rishis
the second

the

verses

from of

Mahabhuta
with
verses

Viveka

Panckadasi,
"

which

UpanishadsJ
according
into Hindi.
to

"

You

will

speaks in accordance the pleaseunderstand

now

their

commentary,

very

ably translated

"

And

if

"activity
that whether

is idso
matter

eternal," then
is not
or so

how Can

can

onr

philosophical
sense

gonist anta-

maintain the
or

activity (in the usual

itself of ? ? any
**

of

word),
outside
And Then

physical
or

mental,
be

manifest
"

or

exist
one

without,
seven

of, maiter,
how

to

plainer
two

outside himself

of its also

states ?

about
are

his

contradicting
all at the

Activity
he

nal." eter-

there eternals
to

after

eternals, how
same

that

**

two

cannot
onr

exist

time."
attention

just saying (See above). Ed.

"

And

We "j"

beg
he
"

draw

correspondent's
Or
. .

to

the But
he is

fact
a

that few
it
"'

he

ia

again contradicting
above

himself.

is it the
.

"Boudhas''?
and that
now

lines
potent" im-

declares in other

"activity

eierjiaV and annihilates

to the

makes

words, kills
invited
to

which

eternal 1"Ed.
dbovenamed columns. that is

t The

reader

i"

turn

Sanskrit

vefses

of the

work,
Our not

at

the additional avoids

as

quotations would
much
at

again
the

require

at least two

magazine

potiiblt

pubhoation of anything

matter." orii/inal

Ed,

127

Mandnkya Upanishad
and The Para
one

says, Prakritis Karma

are

of two

kinds, Apam
Mukti.

; the former is

produces

and

the latter

Jad, the other Chaitanya. This is also the opinion of Bhagvat Gita, seventh chapter. Mandnkya Karika, third

chapter, and
Prakriti
"

Prasna

Upanishad
the

also

speak
all

of

Maya
tary. commen-

and

please see
the

Upanishads
of this
we

with and

ciankara's

Vasishta, Vyasa, Ashtavakra

divorcement
do in their works this illusive Prakriti
can, not

great
which

sages

commend rewhere no-

illusive
sentence

Prakriti, and
says If

find any
known

that

is to be

with

God.

Brahma

in your with

be opinion, but

knwon
Tamasa

all others the

as

through Prakriti^ then why only ? According to Indian

Mulain

philosophyand
Sakti
or

practicalexperienceof hermits, this

you it is understand

Avidya,
Because
and

it, ia
loses But

not

to be

known it
can

Brahman.
dissolved

illusive and
It

false, moreover,
itself in
as

be

made

inactive.

Turya

when

layaed^ as
be
a

the river into the this process,

so

ocean.

ignorant of

long you laugh at

pray little

have

long as you will libertyto call it

understand
of understanding. for
true

protest of religion; but the

who thinking class, your

come

this

mysterious process,
As
you

will

weakness
to

have
we

purposely always
us
a

India

esoteric
entreat

knowledge,
you
to

for

your

success,

and
plained ex-

understand Pranava

.* We hermitically
to

to you

according
the

the

of interpretation but yon

;
as

Rama
not

Gita, a chapter of esoteric Ramayana,

well

you could

are

acquainted
It have does

with

laija theory,
matter

not

accept it.
Vedantists any

not,

however,

much

practical
out withvery

acceptedit before. apology quote a few lines

"

We
from

very Max

gladly and
Muller's
as

able
on or our one

prefaceto subject.

The
"

Sacred

Books

of the of

East,"

it bears

This the

concentration Hindus

thought, Chagrata

pointedness as
Mr. T. Sabba he learn
can

called it,is
thank

something to
our

na

See

Row's
in

reply.
oar

We

again
note
never

kind
refer
at

adviser

for if he

tbe

Interest

displays
the also
cause assure

spiritual welfare,
oar

and

him,
end

desires to letter.
We

of

refusal, to
that
we

our

the

of

his

him
"

have

and

nowhere

called

hayo,

"a

protest of religion."

Ed%

12S
like
oar

filmostnnknown,
in constant

"

onr
:

minds
and
to
on

are

of thoaghta kaleidoscopes
mental eyes
to everything ta

motion

shut
one

else,while
most
note

dwelling
as

thought only, has become

to

of

us

almost

as impossible

apprehend
we

one

musical, now^ and

without

harmonies.

With

the

life

are

leading

telegrams,letters, newspapers, books even breaking in upon us, it

almost which
ever impossible,

"with

reviews, pamphlets
has become that

to arrive

at

or impossible, of thought intensity

the Hindus
was

meant

by Chagrata^and

the

attainment of all
not

of

which

and
on

condition indispensable religious speculation.The loss may

to them

the

phical philosobe
see

together althe

our

side,yet
in their of their
on

our

loss

it is, and
monotonous

if

we

Hindus,
all

even

comparatively
in from

life, adopting
assist them
in

kinds away

contrivances

order

to

drawing
and
with

thoughts
one

all

disturbingimpressions
must to
not

to fix them

subjectonly, we
bub try simplicity,

be

satisfied ject ob-

smiling at

their

appreciate the

they had
Below
are

in view. the few

verses on

Laya

Prakarana how you

from mistake

Siva
onr

Sanhita, which

it is

hoped

will show

you

meaning.*
Nowhere any
statement

throughoutYoga
which every

Vasisht

and

Bhagvat do
to

we

find

recommends

this Prakriti

be

known.

On

the contrary,
to

Aryan

occultist,particularly Kapila

speaks against it. Will yon be kind as to pointout to us the placeswhere Vasishta,Vyasa, so and Suka Shankaracharya have given expression to their of the views which Arhat agree with your doctrines phy, philosootherwise, we might or might not, believe in your explanation.
in his lectures

Devhutee

Parusha, according to
i. e., Prakriti

Upanishads,

is

self-manifesting ; therefore
only, for
with its manifestation.
or

cannot

Swayam Prakasha, be dependant on

Adwaitee Their will

No

take

Brahmam

Prakriti

gun

or

duality.

Brahmam

Header

referred

to

the aboremontioned

work."

^Bd.

129
is Parasha
Latent read

beyond the Prakriti, or

never

in
as

other
Maha,

words, Akshara,
Isicara.

is spirit the
verse

referred

to

Please
that

qaoted below,
is the

which

states distinctly

Maha

Iswara

spirit beyond

Prakriti

when

the latter is

laijed*
Void

Is

flctitions name

to the

the omnipresence of the soul,and

it up. filling tho maxim to As
to
answer

Aryan Rishis, who knew that void they destroyed by

do

Moreover, there
hates

is

void At

in

nature,
we

vide

"Nature your

vacuum."
we

present
your

desist
to this. you this

other

till points,

have

reply

is very serious and important, we entreat subject discuss the points calmly and dispassionately ; without of

the

mood

mind,

one

cannot

penetrate into the esoteric

not

phy philoso-

of India.
are

Your

are present opinions

esoteric,they

rather

exoteric. SWAMI OF ALMORA.

Almoba,
Editok's
of the

22nd
Note."
of school
"

April
We

1883,
such

sincerely regret that

Bat since he
we

should
neither
we

be

the

opinion
nor

Swami

Altnora. of

know to,

himself,

the

religion or
with
or

philosophy

belongs
much"

may he

perhaps repeat
agrees

him,

It does

not, however,
in

matter

whether

with foand
are we

ns onr

initiated) Vedantista with their own. harmony opinions perfect of the esoteric as meaning of certain tnany interpretations
not, for
correct

practical (esoteric and

and

hate
There words

nearly
have

beg to be explained Latent prehensibl* sentence.

We
"

really incomreferred itaha Isicara^' to as spiritia never the Sanskrit "states rate, never used,) while verse (a term we, at any the latter is layed." is the spirit beyond Iswara that Maha Prakriti, when that the the S-"^ami to does learned entiated mean Now spiritbeyond differsay It cannot is active ? matter mean anything else,for otherwise
the
two

the

hidden

meaning

of

this

assumptions
;

would he does

contradict
mean

each that

other

most he

absurdly
"

and

would Maha

be suicidal Iswara Prakriti

be
were

and

if

which

says

viz., that
the

(ifthe
becomes

latter

is identified

here

with

Parabrahma),
Maha
say to

spiritbeyond'*
it would not

active
"

since
we are

it is called sorry he
to

Iswara.
the

which

it latent

then,
know

learned He

Paramabansa
is
"w
"

that

he

does and
"

not
we

what

is

talking
as

about.

Esoteria Ed,

Adwaitee

close the

discussion

beootuing quite useless.

ir

130
A

to

use

as

there

are

yogeas

and

sannyasis
the devotee of of the is

of

various
of the
or

sects

in India.
as

Visishtadwaita

yi"gi -will contend

and
a

correctness

meaDlng
a

girea

by by
be

an

Adnaitee"ahcetlc,
never

Gbaitanya
Yedas
or

Bbakti-yogee
made be said to esoteria ing be-

will
a

accept
or

the

interpretation
Thus
is firm truth it

Bhagavadgita
and may Arhat the
our

Brahmo

an

Arya.
us

everywhere solely
their
a

nowhere.
; and
as

For
we as

absolutely
in to
our

and

in all
own

doctrines

remain

convictions,

opponents
We

quite
met

free N.

ourselves
an

adhere

by
head he

views.

have

in the learned
as

W.

P. with

erudite and
at
;

Pundit,
the and

renowned of the
us

the Banskritist, and that it

re"

most

authority with,
snch of the

Vaishnavas,
to

fcogaized

by

many

others
was

wanted
and
in

believe powers 1 1 every

the
ferred conwe

oalmination
upon

"rJaj-yoga" Baj-yogee
exponent
be
an or

the all the

practical
female the

absolute creation of
to

over

sex

Shall

believe
because

every he may

of

the

Vedas,
to

Shastree
who

sect, only
same

authority
shall
we

those
a us

belong
is most ?

the

mination denoout

with
the
to

him,
our

make tells

judicious selection, following

that
"

dictates who

of

reason,

which

he

right
The

and

nearer

truth, Bopby we
termed

diverges study, uses

the

the

less from

logic and
that

Science
of It
starts

occult

pbilois

precisely
"scientific

method

investigation
from,
and end

which

by Spinoza
on

method."
and
to
we

proceeds
is therefore

only
"the

**principlesclearlydefined
one
"

accurately known,"
true

only

which
no

can

lead

knowledge.
And
now

Therefore,
we

be

thia the

philosophy,
venerable

and

other

shall
to

abide.

mufct

leave

Swami

and

his views

the

dissecting knife

of

Mr.

T.

Snbba

Row,

PRAKRiri The editorial

at the

AND
head of the

PURUSHA. article that

and

precedes will
the readers to of

explainto the learned Hermit the Theomphist the reason for

the

of Almora ray

having undertaken
with the

write

following lines in connection

the

controversy raised
of (dissolution

by

Swami

as

regards

Prakriti

layam

Prakriti).
I
am

to reallyqnitedelighted that the his ''motives

are

be

informed

by
and

the
that

respected
he has

ascetic raised is

not

shallow,"

present controversy "for scientific purpose." But

it

a very certainly dangerous task to enter into controversy with a disputant candid who, accordingto his own confession, is unable to give a clear expression to his thoughts, but who,

132
Ihe effect that Prakrifci co-exists
would be
no

confusion

with Pnrnsha, therd eternally the whatever. From explanations

however
to

given in
hermit

his

article,it would
editor
Even

appear that

that

the

learned exists iil

question still remains I shall now proceedto pointoat clearly Vague and uncertain. the difficulty in the question and trines involved explainthe docthe of esoteric theosophy on tion, considerasubject under in order to enable the Swami that the difficulty is to see not merely an created imaginary one by the editor for the of giving "evasive replies" to his questions and purpose him for his bad English;but that the teachings of ridiculing
then esoteric science

requiresthe Tureeya Aeastka.*

prove the

Prakriti

being, I
understand
trust
our

can

assure
as

him,
he has assimilate
not

neither

absurd
"

and has

as nor illogical to thoroughly

"unscientific"

imagined,
before
a

one

and may

criticising

them. with

Let

us

this

become

hopelesstask

regard to

learned

critic I

For the purposes of this contoversy it mast be explained that from Prakriti may be looked distinct stand-points. two npon It may
be looked upon either
or as as

Maya
A

when

considered considered

as as

the the

Vpadhi of
or

Parabrahmam

JJpadhiof Jioatma
illusion sometimes

vidga when in man).t (7th principle

synonym

Avidya

is

rance igno-

arisingfrom
as
a

used

The term Maya, Maya, though for Avidya, is,properlyspeaking, There the is
no

to applicable

Prakriti and

only.
whatsoever I

difference Hindu Matter

the

betweea

Prakriti,Maya
made In
to
no

Sakti; and

ancient between

philosophers
and

distinction

Force.
hermit

support of this assertion

"'

may
"

refer

learned

and its Upanishad by commentary Shankaracharya. In case we] adopt the four-fold division of it will be clealyseen that Jagrata,^ the adwaitee philosophers, Swetaswatara

"

Condition
"

of the

highest Samadhi

(.or

trance),

or

as

expressed by

the

6wami,

in
"

sleep."
vehicle.
"

t Upadhi

^ Jagvdta

waking

state,or

condition

of external

perception.

133

Svrapna* and Sasbnpti Avasthasf

and that

are

the results and

or

of

Avidya,
are

Vyswanara,^
the learned

Hiranyagarbha"
in

Sutratma|l
Now made

manifestations

of Parabrahmam hermit

Maya
has

Prakriti.

I in

beg
the with

to inform

that

the statement
no

Theosopkist regardingPrakriti
Avidya.
Undifferentiated
with

connection
or

whatever

cosmic

matter

Mulaprakriti Layam
never

eternallyco-exists
in

Pnrusha, bat
Editor

there

is

Avidya

Tareeya Avastha.
that

The

of the
or

has Theosopkist

maintained

Avidya,

illusion hermit been Sv^ami

cause-

ignorance,is eternal.

Why
prove

shonld, then, the

that which has

learned
never

require the
? I

Editor

to

claimed is

cannot

help
with

suspecting that Prakriti,the

between

the erudite

confounding Avidya drawing

a

effect with and

its

In
am

distinction the

Avidya

Prakriti, 1

merely following
Swami

authority of

all the

great Adwaitee
me

philosophersof Aryavarta.
to his favourite

It will be sufficient for

to refer the

book

of reference,the first
the learned is not Swami

chapter
is

of

Panchadasi.
to

ever, If, howthat him Mula-

prepared
to

say

prakriti itself
views
are

eternal, I beg
and that is

inform

that his
and his prove may notice

clearly wrong
of which
of

his

arguments

Layaprakarna,
the

he

very

proud, do

not

Layam
to the

attach
his the
**

meaning "Mulaprakriti,"whatever word Laya." Before proceeding

*'

he
to

argunaents, I shall say

double
'*

few
so

words very is

about

the

"

murder

by
our

which

appears The

ridiculous

to

this,

practical"Yogi.
"

hermit
a

probably aware
of

of the
in the

fact
astral

Swapna

"

dreamy state, or

coadition

dairvuyanee

plane. -jSiuhupti"a, I*rag"ta.

state

ofj ecstasis
magnetic

and

AvagtOs

"

states

or

conditions

of

J Vystvanara"
system
"

the

fire of
as

that the

perTadea
One Like.
in

the

manifested

solar

the

most

objective aspects
"

" Hirnyagariha Light. IISutratma"th"

In the field of

the

One

Life

manifested

the

plane
nni verse

of

astral

Eternal

germ

of

the

manifested

existing

Mulapraliriti,

134
shock death when

tkat, scJmetimeS, a
the

severe

mental

can

canse

And apparently unhurt. physical body itself remains when that in several iostances occultist knows every practical death is caused by recourse to "black magic," the victim's the physical body bears no sign of injury. In these cases blow given,as it were, in the first instance, to the 4th and 5th diately of man which constitute his astral body, is immeprinciples communicated there is mortal
bstral astral
no

to

his

Sthoola-sariram.
that
a

And which

hence
proves
on

in saying absurdity

wound
can

to the victim's

Sthoolasariram

be inflicted
to

his the

body.

The

Swami,

however,

seems

think

that

opinion. There in the article whatever is no room for any snch misapprehension regardingthe subjectin question;and 1 am very sorry that under the hermit has the thought it fit to abuse the Editor stood plea of oatspokenness, having himself carelessly misunderthe correct is at full liberty to meaning. The Swami call Sthoolasariram the treble if he is pleasedto do so ; but the the I Samharakrama,* as Upadhis are generally name treble would Karanasariramf ordinarilybe taken to mean the Swami them and when in a different was pleasedto name order, he ought to have expressedhimself in less' ambiguous body
itself is the victim
manner.

in the Editor's

Our There

seems correspondent seems

to be very

fond

of

stale

remarks.

hardly

any

necessity for

all his wise

about modes flings fullypreparedto anscientific. The Whether

is

of show

he is not in general, when investigation is that method of investigation our

Swami
matter

now

comes

forward
with issues

with
? spirit

another Our

question:

is indentical
to raise fresh

learned hermit

always ready
real
see

The

questionis, whether
the

for it. cause any and I Mulaprakriti is eternal, witliout

fail to

to what

ship of its relationfor examining the nature necessity it called is ordinarily in deciding whether spirit
order
"

Samharakrama"

of invulution of

or

evolution

reversed. is the cause

t Karanatariram rebirth,

the germ

Avidya

(ignorance)which
.
-

of

135
Is eternal him
a

or

not.
answer

But

if the Swami
to his

insists

npon
to

my refer

giving
him to

definite
on

I qnestion,

beg

roy article the 4th

"Personal
to

and

Impersonal God,"
of

published in
on

and Theosopkist, para, of the and

Shankaracharya's commentary
Brahma
two

the

first

chapter
are

Sutras.

In

troth,
same

Prakriti One
at the

Purusha As
our

but

the

aspects of the
Sutra

Reality.

great

Shankaracharya trulyobserves
on

close of his

commentary

the 23rd
is Karta

of the above-

mentioned

Pada, "Parabrahmam
Adhishtatha*
no

(Purusha),as there
is Prakriti
sentence

is

no

other

and

Parabrahmam
This

there

being
the of

other

Upadanam."
between "the One

clearl}',
"the
One

indicates

relation the Arhat

Life" and

Element"

philosophers. After

and quoting the doctrines of the qnestion, against the assumption that matter is not spirit,the learned Swami is authority that matter proceedsto show on his own doctrine in fact. If so, is the Swami's consistent woi Spirit, Adwaitee with the doctrines of the philosophers? Our hermit probably thinks that the quotationwill not affect his
own

asking us this Adwaita philosophy

statement,
What

inasmuch then
"

as

he

holds

that

matter

is

net

enternal.

is the

meaning
Brahmam
to
me

of the statement Brahma"

soof ten

quoted by
what

Adwaitees

''Sarvan

khalvilham
is the

?t and

is meant

by saying that
? It
seems

Upadanakamam
has

of the Universe misunderstood

between it is

that

the Swami

entirely
relation

the Adwaitee and Purusha. that

doctrine

regarding
should

the

Prakriti

If confusion
our

is to be

avoided,
us

highly

desirable he
means

critic

inform

examine I shall now by "matter." that Prakriti, rather his assumptions to show his arguments or they are stated. is not eternal in the order in which

distinctlywhat

I.

For

certain

reasons

matter

is

not

Spirit;Spirit is

enternal

and

therefore

matter

is not eternal.

"

Adldthtailia"Tlhxi
in

which

inheres

in

another

priaoiple"

the

"ctiT"

agent working

Prakriti,

f Byerything

in the uniyerse is Brahma,

186

reply to thia argument I beg to state and does not affect premise is wrong in itself, it is based Prakriti,as the grounds on which to it for the following : reasons
In
"

that

the

major cable appli-

undifferentiated
are

not

(a)
the

Mulaprakritihas not the attributes said attributes imply differentiation and

according to
not
our

enumerated,

as

Mulaprakriti is
Purusha the

undifferentiated

doctrines.
or

is (b) Mulaprakriti
one

dead it. It

jadam^
is in fact

as

"

life"

always
with

exists in

Chitanya deepta
also

(shining

life) as

stated

in

Uttaratapani (see

Ooudapatha KdrikcC).
is not temporary but eternal. {c) Mulaprakriti

its name, to change it always loses subjected its original to /^undifferentiate reassumiag it after returning

{d)

'

When

condition.

(e)

It is not

but partial

co-extensive

with

space.

Avastha exists in the universe in whatever (/) It eternally human or a (state being may be. condition) particular

And,
even

moreover,

deny
of

the

validityof the
the truth

inference of the

drawn

if,for the sake

argument,

premises

be

granted.
Our
Swami's stated The second

argument
thus
:
"

is

extremely

ridiculous.

When II. 6t

it briefly existence

stands

of matter and

is not

known matter

either in
is not

Sushuptl

Tureeya* Avastha,
This is
as

therefore
me

eternal. of
Almora of

enough
much

to convince

that

the

Swami
as

knows
the
man

about
moon.

Tareeya
The

Avastha

of the is

features

in the

learned

gentleman

in fact

con-

foonding Avidya, with Maya. Indeed, he says that Mulaprakriti is Avidya, I shall be very happy if he can quote any in support of his proposition. I beg to inform him authority
*

Dreamless with

sleep,and
Parabrabm
"

Tareeya
a

Avastha,

or

the

conditioa

of

intimate

naiou

stage higherthan

ecstasis.

137

'

again
is the

that

Avidrja layam
It is the
or

Prakriti

hxyam.
of

caase

Amdi^a

followed neceisarily by difFereotiation of Mnlaprakriti that the ignorant delusion, and when
returns

is not

tiated undifferenoriginal condition the time at of Mahapralaya, Avidya is instead of completelygot rid of. Conseqnently,Mnlaprakriti, being identical with Avidya, implies the absence of Avidya. It is the higheststate of non-being the condition of Nirvana. is beyond differentiated Prakriti and beyond Mukfci, therefore,
"

differentiated Cosmic

matter

to its

Avidya,

bnt

it expresses

the

condition

of

undifferentiated
its
even

Mulaprakriti. On
the learned

referringto Uttaratapani and

hermit the end will be able of
to
see

mentary, com-

that

the

Mahachitanayam

at

Shodasanthum

indicated

by

Avikalpapranavais spoken of as existingin what is described Sakti mandalum,*^* ''''Guru, This is the nearest as beejopadhi
approach
to to

the

one

undifferentiated
seen

element

called above

prakriti. Mulareferred

It will also be that

from
even

the passage in the

exists Jilalaprakriti Avastha.

Tureeya
should

The

Swami
matter

is

highest stage of pleased to ask us why we

an

call this element

if it is but
matter
as

aspect of Purusha.
we

We
word

are

obliged to English

use

the word indicate

have

no
means

other
to

in

to

it; but if

the Swami
to

object to the word Prakriti being applied equallyreasonable on my part to objectto Purusha. either God, Spirit or
Onr tanika*'

it, it will be

its

being called

Swami's

from lengthyquotations

"Saddarshana
not

Chinmuch.

happilyeliminated Avyakta f
"

If the term

is

by the Editor do applied to Brahman

of the

help him
instead does of

being

applied to

the

Parkriti

Sankhyas," how
be

it prove

that undifferentiated

Parkriti
or

is not eternal ?

Shankaracharya
exterminated
;

merely says
but he says

that

Avidya

ignorance can
the

nothing

about

laya of Mulaprakriti. It

is

oonditioa viz.
.
"

of Prakriti

vrhen Tatnas.

it

has

bat

the

gorms

of

the

three

ganas,

Satwa, Rajas,and
The uarevealed

t Avyakta lb

Cause.

13"
views anything about the Swami's regarding other systems of philosophy. I am only concerned with the esoteric Arhat philosophyand the Advaita philosophy as tanght by Shankaracharya. The remaining quotations nnnecessary
me

for

to say

from

the works

of various humble

authors, contained
irrelevant. opinion, in Panchadasi Sat the from

in

the

Swami's

article are, in my

The does

chapteron
not

Pancha that Asat

is the

Mahabhutaviveka has not

show
This in
our

existed with
1 hear is
a

all

eternity.
mentioned stated

first time

that kind

Paravidya
as

Mandnka
learned

Upanishad
hermit. said

of Prakriti
to think

by

I have

reason

that the

by
with

the

Paravidya

is

Parabrahmam.

ed indicatentity In conjunction

the said
as

entityShankaracharyaspeaksof undifferentitated
seems

Parkriti Our

"Akasakhyamaksharam"
to

opponent
the that

think of is not

that

as

pervading it everywhere. every Yogi isjaskedto

it must in its

rise above assumed

influence Prakriti is
as

Avidya,
eternal

necessarily be
undifferentiated
sion Illuas

condition.

This

as illogical

his other
or,

arguments.

arises from

differentiation

Dwaitabhavam

it is

of differentiation, called; and absence technically is the Nirvana of Adwaita. or objective, subjective

whether If the this

one

Swami element"
but
an

only

pauses

to

consider

the

nature to

of
see

"

in its dual

aspect, he will be able

All the that he is

that

it is

aspect of Parabrahmam.
seem we

arguments
the

advanced

by

him

to show
are

labouring under
for the permanancy

sion impresof this I have

that illusive

contending
world.

manifested

If this

Mnlaprakritithat
I
can

attemptedto describe is not noticed in Brahmam of hermits," all that the "practical experience
that their

according to
say is

experience
is welcome
"

is

different

from and
our

the

experienceof
other

Shankaracharya, Vyasa, Goudapada

The

several

Rishis,

hermit

to

"

laugh at
least very

weakness

standing of undermere

if

it

can

in the him

comfort

him; but
the

will bring vituperation into under

little benefit if he

rushes

controversy without
and disputation with

clearly understanding
worthless

subject

arguments and irrelevant

as quotations

his weapons.

140
him

throngh
it is

the

medium

ot

this

they joornal,
not

are

exoteric,

for if

reallyesoteric
a

they

would

be

thus
to

made
the

public.
progress

But
of

matter

of very

little consequence of Almora

theosophy whether
or

the Swami

considers and of

them
in harmony

esoteric

exoteric,providedthey are
the doctrines
of the

reasonable,

with

great teachers

ancient

Aryavarta.

SRI

SHANKARACHARYA'S

DATE

AND

DOCTRINE,

It is any

always

difficult to determine

with

the precision

date of

in the ancient event ot India; and this particular history is considerablyenhanced by the speculations of difficulty European Orientalists whose labours in this direction have but tended the confusion to thicken already existing in popular legendsand traditions which were often altered or modified to suit the have necessities of sectarian

controversy.

The

causes

that

The

mining produced this result will be fully ascertained on exathese speculations the assumptionson which based. are terized writingsof many of these Orientalists are often characknowledge of Indian literature, sophy philoby an imperfect

and a contemptuand of Hindu traditions, religion ous and writers disregard for the opinionsof Hindu pundits. Very often, facts and dates are taken by these writers from the and

writingsof
that

their

or contemporarieson predecessors

the assumptions

they

are

correct

without
a

any

further date

investigation
with
an pression ex-

by themselves.
of doubt

Even
as

when
to

writer

gives a
his

its accuracy,
as

follower

frequently
One

quotes the
wrong
one

same

date
to

if it

were

correct. absolutely

date bad

is made

depend

upon

another from

wrong

date, and
inference

influence

is often and

deduced

another

equallyunwarranted
correctness

of any

And illogical. consequentlyif the date given by these writers is to particular whole structure
to be

be

ascertained

the

of

Indian

Chronology
It

constructed

by

them

will have

carefullyexamined.

141
will be convenient referred
to before

to enumerate

some

of the

proceeding to
of

examine

aBsnmptionsabove their opinionsconcerning

from

the date

Sbankaracharya.
writers
are

I.

Many
the six

of these

not

free altogether

the

prejudicesengendered by
from

the

pernicious doctrine, deduced

this world
to say

Bible, whether
thousand years of these writers

rightly or wrongly,that
old.
now

is

only
any

We

do

not

mean

that

one

would

think seriously it had

of

defending
a

the

said

doctrine. influence
on

Nevertheless

exercised writers

derable consi-

the minds

of Christian Asiatic
are

when

they
If
an

the claims of began to investigate of 5 or 6 thousand antiquity years

event

Chronology.
any

assigued to

cular parti-

connected

with

the
to

Ancient

history ot Egypt,

India writers

or

Ciiina,it is certain
without any

rejectedat once by these inquirywhatever regardingthe truth of

be

the statement. II.

They

are

of the Veda of the

extremelyunwilling to admit that be traced to a periodanterior to can

even

any

tion por-

the date

Pentateuch,
the

when

the

arguments
are

brought forward
such
as

to establish

of priority of
an

the Vedas

would

be

convincing to by
Christian

the mind

untainted impartialinvestigator
maximum limit of the Old Indian
tiquity an-

prejudices.The
by
on

is,therefore,fixed for them

it is assumed virtually them that
one

by
a

Testament, and
the date
on

periodbetween
the every

of the the

Old

Testament

the

side and

present time
book

other, should
range
event

be assigued to necessarily and Sanskrit

in the

whole every

of Vedic of Indian

literature, and

to almost

History.
without
reason

III.
in the
must

It is often
Vedas be

assumed

that

every

passage ideas that

or containing philosophical metaphysical and looked upon as a subsequent interpolation

every

book
as

treatingof

must philosophical subject

be

dered consior

having been
commencement

written of the

after

the

time

of

Buddha

after the

Christian

Era,

Civilization,

had their origin, in the philosophyand scientific investigation within the six or seven centuries opinion of these writers,

142

precedingthe
the first
the last four

Christian
"

era,

and

mankind
animal

time, from
or

the

depths o(
years. that

slowlyemerged, for within bratality"

five thousand

IV.

It is also assumed

Buddhism
The

was

brought

into of

existence

by

Gautama and

Buddha. Arhat

previous

existence

philosophy is rejectedas an who attempted absurd and ridiculous invention of the Buddhists to their own religion. therebyto assigna very high antiquity their of this erroneous In consequence impressionon part every
Buddhism,
Jainism

Hindu
to have

book been

to the doctrines referring written subsequent to

of Buddhists the of time of

is declared

Gautama

Buddha.
the author

For

instiince,Mr.

Weber
wrote
a

is

opinion
in the

that 5th

Vyasa,
century
to

of Brahma This is

Sutras,
indeed

them

after Christ.

revelation startling

the

majorityof
V.
attributed

Hindus.
several and the works
same

Whenever
to one

of treating
author

various

are subjects

by Hindu
that

writings
the said

or

traditions, it is often
reason

assumed, and

apparentlywithout

any works

whatever

in the
as

majority
the

of cases,

production of difi'erent By this process of reasoning they have discovered two and three Vararnchis. yanas (Vyasas),two Pantanjalis,
not
mean

should

be considered

writers. BadaraWe is do

to say to

that

in every

cawe

identityof
we are

names

valent equi-

identityof persons. against such assumptions when

evidence
a

But

cannot

but

protest
any

they

made

without of

to

support them, merely for the purpose

or
a establishing

foregone conclusion
VI. An

favourite writers

supporting hypothesis.
to establish

attempt is often made

of the various

by

these

the

order chronological
means

of the events

of ancient

Indian
or

by

stages in the
and Indian

growth

history development
The time

of the Sanskrit

language

literature.

for this growth is often estimated in the same manner required in which for to fix the time a geologistendeavours required the gradual development of the various strata composing the earth's crust. But we fail to perceiveanything like a proper method in making these calculations. It will be wrong to

143
that
as

assume

the

growth

of

one

will require the lanojnage the

to
same

same

time

that

of another

within

limits.
the

The

pecnliar
to

of the nation characteris.tics

must

whom

langaage belongs
in

taken be carefully any such

into consideration The who

attempting
said Max nation

make

calculation.
one

historyof the
examines

is

equally important. Any

estimation
Khanda been of the will periods,

Miiller's

so-called
be able

Sutra, Brahmana,
to

Mantra attention

and has
the

that perceive The time

no

paid to

these

considerations.
four
"

allotted to

growth of these arbitrary.

We have

Srata

"

of Vedic

literature is

purely

enumerated Orientalists

these
for the

defects purpose

in of

the

writings of
'to
our

European
readers arrived Indian In
at

showing
dates of

that it is not

always
writers

safe to

rely upon

the conclusions

by these history.

regardingthe

ancient

examining the

various

and quotations

traditions selected
of
to

by European Orientalists care charya'sdate, special

person referred
to
was

for the purpose

must

fixingShankarasee

be taken first
or one

whether

the
who

the

very

Shankaracharya
of his followers

established became
him who
men

the Adwaitee

doctrine of the

who

the his

Adhipotis
successors.

various

Mathams

and

Many
renown

of tbe Adwaitee the

were are

by Mathadhipatis
were

eatablished

succeeded

him

at (especially

Sringeri Matham)
well-known often referred
to

of considerable

and

throughout
under

India the

during

their
name

time.
of

They

general
made for
a

Shankaracharya.
one

reference

to any

mistaken
Mr.

reference

Consequently any of these Mathadhipatis is apt to be to the first Shakaracharya himself.

date
is

Barth, whose
the London in Mr.
to have

opinion regarding Sankara's

Sinuett's
book Esoteric the

quoted by
to that

date assigned The.osopkiat against^the

on

teacher

does not
He
even

appear

examined carefully for the date

Buddhism, self. subject himand does

not

assigns no
to

reason

given

allude

the

existence

of other

authorities

and

tions tradi-

which

conflict with the date

adopted by

him. The

date

144

whi^hhe assignsto
of

Sankara
page reads 89

appears

in

an

note nnimportant footon

appearing on which India,''

The

of his book
"

"The is

Religions
generally
born Other

thus:

Shankaracharya
we

placedin
rather.
on

the 8th century;

perhaps
'Madhava'

must

accept the 9th

as

best accredited
of the month

tradition

represents him
in 788 and A. 5th D.

the 10th

it is true, place him traditions,

in the the

2nd
other

centuries.

The
as

author far down

of the
as

Dabistan,

on

hand,
14th/*

brings him
Mr. Barth

the commencement in

of the

is

clearly wrong
8th in in

saying

that
as

Sankara
many

is

generally placedin
for for Era

the him him

seen

century.
some some

There

are

traditions
as

century before the

century
what follows after the

Christian said

placing placing
also be

era, and

it will

from

that in fact evidence It cannot have any

preponderatesin
be

"voar the

of the former

statement.

contended

that

generality of Orientalists
own on

definite

opinions of
Max Miiller
to

their

the

under subject
to

consideration. directed

does

not

appear

have

ever

his attention date the

same

this

sabject. Monier
Mr. without

Williams

merely copies the

seems

given by
rity autho-

Wilson, and Mr. Weber

Mr. Wilson is

to

relyupon
any the further

troubling himself

with

enquiry about
who he

the

matter.

probably
some

only
and

Orientalist

the subject with investigated

care

atteniion;and

frankly confesses that the exact periodat which "he (Sankara) flourished be determined" can by no means (page 201 of Vol. I of his Essays on the religion of the Hindus). Under such the foot-note above-quoted is certainly very circumstances
Mr. misleading.
obtained Barth does
not inform
to and

his readers wherefrom what

reasons

he for it

the tradition

referred

he has and that

supposingthat
is "the open
to

it refers to the first Shankaracharya

best accredited Mr. discussion,

tradition."
Barth

When
not

the have

matter

is still any

should

adopted
alluded
to

date particular it
not

if he is not

prepared to support
The
to

it and

establish
are

by

proper

arguments.
of
course,

other

traditions

intended,

strengthen the authority

wording
of the

of the in

tradition

relied upon.
to show

But

the

foot-note

question seems

that all the authorities and

traditions

145

relatingto
the will most be

sabjectare comprised therein, when, in fact, important of them are left oat of consideration, as
hereafter.
No

the

shown

arguments

are

to be foand

ia

in the other portions of Bopport of the date assignedto Sankara Mr. Earth's book, bat there are few isolated passages which niay be
taken

either

as

inferences its

from

the

statement it

in

qaestioaor
necessary

argaments

in

sapport, which

will

be

to examine

in this connection.

Mr.

Earth
of

has

discovered
in

some

connection
and

between

the
of

appearance
the in

Sankara the

India

the commencement he
seems

persecution of
the 7th
*'

Buddhists

which

to

place
he

and

8th

centnries.
on

In

page

89 of his book

speaks of
dhism centuries

the
was

great reaction

the offensive Deccan and

againstBnd8th

which

begun
schools

in

the

in the 7th and

by

the

of Kumarila

Sankara"; and in

** and of Kumarila disciples page 135, he states that the Sankara organized into militarybands, constituted themselves

the rabid

ments orthodoxy ". The force of these stateby the author's is, however, considerably weakened

defenders

of

observations

on

pages

89

and

of any
authentic

traces

of Buddhist

regarding the by Sankara persecution

134

absence in the

documents

hitherto

examined

and

the

absurdity of
Buddhists

as exterminating legends which represent him from the Himalaya to Cape Comorin.

The
above Hindu

association

of Sankara
It of

with

Kumarila

in the passages
to almost

cited is ridiculous.
that
on

is well-known Purva the Mimamsa

every

the the

followers

(Kumarila
the bitterest
seems

commented

Sutras) were
and his

greatest and
Mr.

opponents
to and be Purva

of

Sankara

doctrine,and
and

Earth

ignorant altogether
Mimamsa and

of the nature the is scope

of Kumarila's aim say

views

of Sankara's what evidence

Vedantic the the

that
ftre

philosophy. It
has
for

to impossible

another Buddhists the

some

assertingthat
instrumental

Lhe

great reaction against

and
8th centuries and There it. originating

commenced
was

in the 7th in

Sankara passages

in his book

which

tend to show

that this

19

146

date

cannot

be

considered

that gays Asoka. Such Orthodox

Buddhism

qnitecorrect. began persecutioneven

as

In page

153

he of

in the time

being
without

the

case,

it is indeed have

Hindus

should

on retaliating ascendencygained by the Buddhists

that the snrprising turies kept quiet for nearly ten centheir enemies. The political very

during the reign of

Hindus

Asoka

did
every

not

last

very

long

; and

the

had

the

support of
of the of his

powerfulking before
era.

and

after the commencement says in p. 132

Christian
that It

Moreover
was

the author
a

book,
the

Buddhism is

in be

state of

decay
the

in the seventh reaction

century.

hardly
state waste

to

expected
No and

that

against

Buddhists

would

commence

when

their

was religion or

already
reformer

in

of

decay.
his time

teacher great religious energy in

would

demolishinga religion
is there ?
to show

already
Sankara
of his

in
was

ruins.
ever

But, what

evidence

that

engaged
was

at his task
a us

If the

main

object

preaching
no

to evoke

reaction
some

against Buddhism,
its defects. Buddhism

he

would

doubt

have

left

tended inwritings specially expose

to

to criticize its doctrines

and

On

the

other

hand,

he

does not

even

allude
was on a

in his

independent works.
with the
some

Though

he

voluminous

writers

by
a

exception of a few remarks Buddhists regarding the

his

the

theory advocated
of
tained conperception

nature

in

commentary
their

on

the

Brahma-Sutras,
of his
;

there

is not

singlepassage
Buddhists few
or

in the whole

range

writings regarding
of
even

the
these

doctrines

and
was

the insertion rendered he

was

remarks

in his commentary in the Sutras

necessary

by

the allusions contained

which

ing. interpretwere

As,

in

our

humble himself

opinion these
(and
not

Bramha
an

Sutras

composed by Vyasa
the
6th

by

imaginary Vyasaof
Mr. Weber's

century after
therein
to previous

Christ

evolved

by

fancy)
which these

the allusions
existed few had

contained

relate to

the Buddhism Buddha. that From

the date

of Gautama
our

remarks

it will be clear to
to do with

readers

Shankaracharya
may here to the first

nothing
a

Buddhist from Mr.

persecution. We
Wilson's Preface

quote

few

passages

14^
life of

Bnddfaa,and

it

was

not

necessary

for them is bat

to imitate
one

the adventures

of the Arabian

prophet.There
has
as some

other
to

which book passage in Mr. Barth*s Sankara's In date. p.207 he writes for

refereoee "The

follows:-

Siva,
of

instance, who
of whose

is

invoked
is at

at
once

the commencement
and God, priest
a

the

drama
and

Shakantala, who

offering,
This
as

body
apppears

is the
to be

universe, is

Vedantic it is

Idea.

testimony
sometimes with

forgottenwhen
sectarian this

maintained,
ces commen-

is

done, that the whole

Sankara."
But

Vedantism
to

testimonyappears
as

be

equally
done

forgottenwhen
after the author From

it is maintained,

is sometimes lived in
some

by

Orientalists like Mr.

Barth, that

Sankara

century

of Shakuntala.

it will be foregoingremarks apparent that Sankara's date is very unsatisfactory. Mr. Barth's opinionregarding with the subject to have examined As Mr. Wilson seems the
some
see care

and

attention,we
on

must

now

advert

to

his

opinion and
to
a

how

far it is based Sinha's date

proper

evidence.

In

attempiug
in

fix Amara
miserable

ended (which attempt ultimatley

to ascertain

he failure),

had

lived.
appear

Consequentlyhis
in his

remarks
to

periodwhen Sankara concerning the said period

of his

the

preface
shall
are now

the

first edition

Sanskrit
from

dictionary. We
this

reproduce here such

with the

passages

preface as
and
:
"

connected
upon

subjectunder
Wilson

deration consias

comment

them.

Mr.

writes

follows
"

The

birth

of

Sankara

presents the
incident

same

discordance
the

as

every

other

remarkable

amongst

Hindus.
form
assert

The
an

(it ought to be Koodali) Brahmins, who establishment following aiid teaching his system,
Kadali appearance
about 4th the about

his

2,000 years

since ;

some

accounts

placehim
in the 3rd
or

beginning of
a

the Christian

Era, others

century after;
in Colonel with Tiru

Konga,

manuscript history of Mackenzie's makes Collection,

Vikrama Deva

the him

kings
porary contem-

of

of Cliakravarti, sovereign

Skandapnra

in the Dekkan,

A,

D. 178;

at

on Sringeri,

the

149

edge
at

of

tbefWestern Ghauts, and

now

in the
a

which

place he is said to have

assumes

founded control

Mysore Territory, College that still

Smarta years about mins Brahis attributed

exists,and
of the
to

the supreme
an

of the

Peninsula,
common

antiquityof 1,600
tradition makes him enumerates with and
seem

him, and
The

1,200
among

years its

old.

Bhoja
as

Prabandha

Sankara that

worthies, and

contemporary

prince; his
The

8 antiquitywill then be between followers of Madhwactarya in Tnluva to reconcile these born ago,

9 to

centuries. have

attempted
him
to

contradictory accounts
times; first
in Malabar Tuluva
at

by supposing
in Tnluva centuries
more

have

been

three

Sivnli

about

1,500 years

again

some no

and later, 600

at Padnkachaytra in finally

than

years
do

since;
honor him

the

latter
own

asscertion

being

intended that

evidentlyto
was,

to their

founder, whose
Sankara of in

date

by enabling

triumph over
ninth

Vaishnava
the

Brahmins

supposititious controversy. The Madura appeared in say that Sankara

or

century of Salivahana
we

tenth 900

of

our

era. we

Dr.

Taylor
not to

thinks be

that, if

allow

him and about

about

years,

shall

far from him

as

the

truth,
Ram

Mr.

Colebrooke

is inclined This

give
age

antiquityof
my friend

1,000 years.

last is the of

which

Mohun

Roy,

diligentstudent
of his *from
a

Sankara's is

works, and

teacher philosophical

doctrines,
calculation
Swami between of in

in, and he infers that disposedto concur of the followers of the spiritual generations
from the time his

of Sankara lived

his time
7th and

up

to this

date, he
of the

seems

to have

8th

centuries

Christian made

Era,' a
to Dr.

distance

agreeing with
with

the statements

Enchanan

journey through Sankara's

the assertion and historical statistical

native

conntry, Malabar, and in

a Utpatti,

union
an

of the Kerala
account

work

giving

of

the

same

province,

and the

which, according to Mr. Duncan's

of regulations been the
castes

citation

of it, mentions this

of Malabar

by

philosopher

to have
same

effected about
must

time, it
same

At the 1798. 1,000 years before be observed, that a manuscript translation

of the

work

in

Colonel

Mackenzie's born about

states possession,

Shankaracharya to

have been

the middle

of the 5th

}50

centary, or
this less

between Mr.
as

13 and

14 hundred
statement

years
"

ago,
a

in differing of the

respect from

Duncan's the

difference

importance,
in and of

defects
errors

either from question, the original translation,presents many or palpable The cannot consequently be depended upon.

manuscript

in

weight

authority therefore
about
ten

is

altogether in
I
am

favour

of antiquity

of

this estimate of the 8th

era.

and

disposed to adopt of Sankara's date, p.nd to place him in the end beginningof the 9th centuries of^theChristian

centuries, and

We before
In

will add

few

more

authorities
on

to Mr.

Wilson's

list

to proceeding

comment "The

the

foregoing passage.

BiographicalSketches of Eminent in 1860 Hindu at Bombay Authors,**published by Janardan lived 2,500 years Ramchanderjee, it is stated that Sankara 2,200 years ago. people, ago, and that, in the opinionof some
a

work

called

The 66

records

of the

Combaconum
Sankara than

Matham down

give a
to the

list of

nearly

Mathadhipatisfrom
that he lived
more

present time, and

show
The

2,000 years
to

ago.

Kudali
of the

Matham

referred

by

Mr.

Wilson
same

which date
as

is

branch
latter

Sringeri Matham,
their traditions relied upon

gives the
as

the culation cal-

Matham,
can

being identical.
far
as

Their

be safely
on

it is

the dates

given

the

placesof
Gums

Samadhi

supported by (something like a

and it Era.

tomb)
leads
No

of the successive
us

of the

Sringeri Matham;

to the commencement

of the Christian is

definite information

given by Mr,
the

Wilson

regarding
which
era

the nature,

of origin or reliability
or

accounts

place
or

Sankara
its

in the 3rd

4th
nor

century
does it

of the Christian

at

commencement;
the

clearly appear

that

the

historyof
to

kingsof Konga referred to unmistakably alludes ly the very first Shankaracharya. These traditions are evidentopposed to the conclusion arrived at by Mr. Wilson, and
not

it does

appear him.

on

what Wilson

grounds
is

their

testimony
in

is

credited dis-

by

Mr.

clearly wrong

that stating

i5i
an

of 1,600 antiqaity
We

years
have

is attribated

to

Sankara
to

by
to

the

SringeriMatham.
of the
account

alreadyreferred
and it is

the

acconot

Sringeri Matham, given by the Kndali

so

similar precisely We have

the

Brahmins.
of the

ed ascertainat

that it in

from has

the

agent

SringeriMatham
ago

Madras,
teachers
to "common

who

published only a few days with preserved at the said Matham

them.
And further
we are
"

the list of
signed as-

the dates
to
see

unable
abont

which

tradition"
as

make

Sankara

1,200 years old."

such Southern
commoQ

As

far

tradition

in

knowledge goes there is no India. The majofity of people in

onr

India

have, up
and

to this

time, been
India
mass

relying on
seems

the
no

Sringeriaccount,
common

in Northern have bnt

a

there of

to be

tradition.

We

accounts. contradictory

It is indeed

that surprising

an

Orientalist

of

Mr.

Wilson's
and

should pretensions mentioned Teacher. mistake. in

confound

the

poet
with

named the

Sankara

Bhoja
Hindu
are

Prabandha
would
ever

great
such
a

Adwaitee ridiculous

No We

commit find
some some

astonished
now

to

of

these

European
statements

Orientalists contained
in

quoting
such

and
as

then

of the

books

Bhoja Prabandha,
Panchatantra
as

Katli^ if

Sarit
were

Sagara, Raja-tarangini
historical himself works. that In
some

and other

they

part of his prefaceMr,

is contained about therein

Wilson

says
as

this

Bhoja

Prabandha

worthy, altogether untrust-

some

of the statements his

did

not

harmonize
now

with

theory

Amarasimha's purpose of

date; but

he misquotes its statements

for the date.

supporting
^ writings mentioned
name

his conclusion is not the in

one

regarding

Saukara's

Surely, consistency
of the person the The

of the

prominent

characteristics

majority of European Orientalists. is always spoken Bhoja Prabandha

ATav?, and
he is nowhere is
never

of

under

of

Sankara

called Shan

kara-c^arya,and
Hindu work

the Adwaitee under the

Teacher

mentioned Kavi.

in any

of appellation -for
us

Sankara
to say of

It is necessary traditions
or

anything
the

about

the

Madhwa
of

the

opinion

Vaishuava

Brahmins

153
It is, in onr hnmble date. regarding Saukara's falsehood to expect anything but hopeless regarding opinion, Sankara's and philosophy and the from the Madhwas history Vaishnavas. to the to show They are always very anxious world existed before the time of at largethat their doctrines Madnra

Sankara, and
their

that the Adwaitee

doctrine

was

deviation

from

orthodox pre-existing

Hinduism.

And less than

consequently they
1,500 years.
that Mr. he
can

have
It allow

assignedto
does
not

him appear

an

of antiquity

why

Dr.
or

Taylor
on

thinks

Sankara

about

900

years,
an

what

grounds
about

Cole-

brooke
No
reason

is inclined to
can

give him

of antiquity

1.000 years. before

reliance

placed on such statements assigned therefor are thoroughlysifted.

be

the

Wilson Fortunately,Mr. Mohnn Roy's opinion. We

gives
are

ns

the
to with

reason

for that

Ram Ram to the

inclined

believe

Mohnu

Roy's calculation

was

made

reference

that the only list list of teachers or was Gurus, as Sringeri publishedup to this time, and as no other Matham, except Matham, has a list of Gurus coming perhaps the Cumbaconum succession. There is no np to the present time in uninterrupted for depending upon his calculation (which from its necessity than be anything more cannot mere guess-work) very nature

when

the

old

list

preserved

at

Sringeri
As these

contains dates have Ram

was

the
not

date
been

assigned to

the varions

teachers.

publishedup to the present time, and as before of names had merely a string him, he
ascertain Sankara's
on

Mohun

Roy
to

obliged

date

by assigninga
teacher. when
as we we

certain number

of years

the
no

average

to every

Consequently, his opinion

have the
statement

is of the

importancewhatever
which,
to in
some

of

SringeriMatham
will
on

have

alreadysaid,places
The
same

Sankara remarks
were

century before the Christian Era.

the
calculation number in the basis of the

apply

question even
teachers

if it

made

of

contained

in the list

in preserved

the Cumbaconum

Matham.
to the

Every
adduced

little importancecan

be attached

oral evidence

by

some

unknown

persons

before Dr. Buchanan

in his

153

travels

Malabar; tliroagb
may

and

we

have

only

to

consider
contained

the
in

inferences that
Kerala
seem

be drawn various

from

the accounts

Utpatti.
case were

The

to differ in the

of this work manascript copies date they assignto Shankaracharya; even

we

if the

otherwise,

cannot

placeany
other the
reasons:"

reliance upon

this work I.
are

for the
a

following among
fact that

It is

well-known

customs

of

Malabar

peculiar. Their defenders have been, consequently, great Rishi or some pointing to some great philosopher of ancient India as their originator.Some of them affirm (probably that Parasnrama the majority) brought into existence and left a special Smriti for the guidof these customs some ance charya Shankaraof the people of Malabar; others say that it was
very who sanctioned these

peculiarcustoms.
two

It is not
were

very

difficult to them.
Malabar Sankara

perceive why According to the

for
was some

these Hindu

persons

selected

by

Furanas, Parasnrama

lived in tradition

time, and
in that of them said

according to
But it is had

Hindu

born

country.

ful doubtextremely
to

whether

either

anything
There

do
no

with

the

customs peculiar

of the

country.
customs

is

allusion work.
He

whatever
seems

to

any

of these

in Sankara's
to

to have

devoted

his whole

attention he should

reform religions
ever

and

it is very

improbablethat
to the local customs

have

directed

his attention
to

of Malabar. the ancient

While

ing attemptnot

revive

the

of philosophy
have with

Rishis, it is
of in the

that likely which

are

he should
at

sanctioned

the customs

Malabar Smritis goes he

variance

the rules laid down

as

of those

very written The

Rishis; and

far

as

our

knowledge
castes

left no II.

regardingthe regulations
statements

of Malabar.

contained
of Sankara's

in life

Kerala

Utpatti

are

opposed to
the
to

the account

Sankara
this time

all given in almost of Sankara) examined Vijiams (Biographies up Vijiam, Chitsukhaviz.^ Vidyaranya'sSankara

Baihat Sankara Vijiam, "c. Vijayavilasam, chary's Sankara According to the account contained in these works Sankara returned to his native in his eighthyear and left Malabar

20

154

when village there

what

his mother

was
a

on

her death-bed

when

he
see

mained re-

only

for

few

days.
was

It is difficult to

at
re-

period of

his life-time

he

engaged

in

making

for gnlations III. The

the castes of Malabar. work nnder

as

the seat of
says that the

consiperation representsMalabar the Buddhists, Bhattapada's trinmphs over

established
from

and
pelled ex-

this teacher Buddhists

himself

in

Malabar This the

and

that
to

country.
onr

statement

alone

will be sufficient to show

of the account other
was

readers book.

fictitious

character
to

contained

in this

According

every

Hindu

work,

this

Mimansa

born

in Northern

great teacher of Purva India; almost all his famous

the country, Allahabad.

and followers were in that part of disciples living and accordingto Yidyaranya's he died at account

For the this account From hitherto

reasons foregoing

we

cannot

place any

reliance npon

of Malabar.

the

traditions Mr.

and

other

accounts to the

which

we

have that

examined,

Wilson

comes

conclusion
the

lived Shankaracharya

in the end

of the 8th and Era. The

beginning
of the

of the 9th centuries of the Christian Kuduli Sringeri,

current

accounts

and

Cumbaconum

Mathams,

and

the traditions the

in

in

the

sketches biographical
some

shown in as Presidency, publishedat Bombay, place Sankara

Bombay

century before the Christian

Era.

On

the

other

hand,

the information obtained by Dr. Buchanan in Utpatti, his travels through Malabar, an^ the opinions expressed by Dr. Taylor and Mr, Colebrooke, concur in assigning to him an The antiquityof about 1,000 years. remaining traditions referred to by Mr. Wilson are as much opposed to his opinion
as

Kerala

to

the
now

conclusion

that
our

Sankara readers is
to

lived before
say

Christ.

We such

shall

leave it to

whether, under

Mr. Wilson "circumstances,

.weightof
We

in asserting that "the justified is altogetherin favour" of his theory. authority

have

alreadyreferred
Orientalists who

to the

European

of almost all writings expressedan opinion upon

the the

15^
been ascertained

.pectedto
satisfaction

science. No Adept can by modern the discoveries of the next foar anticipate
prove of the
some

be
or

ex-

five

conturies and

grand scientific

truth

to

the entire

publicafter having discovered requiredfor the said purpose by every fact and law of nature such process of reasoning as would be accepted by them. They similar difficulties in giving have to encounter any information of India. regardingthe events of the ancient history However, before givingthe exact date assignedto Shankarashall indicate charya by the Indian and Tibetan Initiates, we a few circumstances by which his date may be approximately
determined. hitherto It is our humble

educated

opinion that the Sankara

as

Vijiams

ent they are consistwith each other of regarding the general outlines ever whatSankara's life. We cannot, however, placeany reliance Sankara Vijia published at Calcutta* upon Anandagiri's material The Calcutta edition not only differs in some very work found in pointsfrom the manuscriptcopiesof the same Southern India, but is opposed to every other Sankara Vijiam hitherto examined. It is quiteclear from its style and some of the statements contained therein that it was not the production of Anandagiri, of the four chief disciples of Sankara one the commentator his Upanishad Bhashyam. For and on
can published

be relied upon

far

as

instance, it represents Sankara

verse

as

tbe

author

of

certain

which
written

is to be found

in

Vidyaranya's Adhikaranaratnacentury. It represents Sankara

mala
as

in the fourteenth
to two

givingorders
and the
own

of his

dwaitee
to his

Dwaitee The

to preach the Visishtadisciples doctrines which are opposed directly

doctrine.
went

book

under

consideration in
a

says

that

Sankara

to conquer

Mandanamisra

debate

followed
the latter

bySureshwaracharya, though Mandanamisra

name

assumed

at the time

of initiation.

It is unnecessary
absurdities

for

us

here

to

pointout

all the

blunders

and
in
our

of this

book.

It

will be sufficient to say that and by Anandagiri, that

not

it

was

the
to

opinionit was of production

have been

not
an even

written

author, whc
well

does

appear

unkaowng tolerably
doctrine.

acquainted with

the

of history

the

Adwaitee

157
the great commentator Vidyaranya's(orof Sayanachary, Vedas,) Sankara Vijiais decidedly the most reliable information Its information be
seen as

of the
source

of graphy. bio-

regards the

main been
was

features

of

Sankara's

authorshiphas
therein his
own

contained

universally accepted and the derived by its author, as may

certain old

from

statements, from
the time
vast

of Sankara consideration and work every

most

existingat
the

author's

the

he opportunities
he
was

had

biographies of its composition. Taking into knowledge and information, for collecting materials lor his
Sringeri Matham,
embodied there ia in his work Mr.

when
reason

the head that

of the he he in had

to believe

the

reliable

information that the book

could

obtain.

Wilson,

is "much to poetical question and legendary"to be acknowledged as a great authority. We admit that the styleis highly poetical, but we deny that the work is legendary. Mr. Wilson is not in characterizing justified it wonderful
as

however, says

such

on

account

of its

of description

some

of

the

phenomena
not

shown be the

by Sankara.
inclined
same

Probably the
consider
It is not the the

learned

Orientalists would
account

to

Biblical

of

Christ

in

light.

peculiar
first such

of Christianity for its to have a miracle-worker privilege propagator. In the following observation we shall take facts as are required from this work.

It is generally believed
was

that

person

named

Govinda.
that

Yogi
this

Sankara's
in and

Guru, but it is
fact

not

known generally

Yogi was bhashya

current

Patanjali
"

the

great author of the Mahaa new as name. one

the

Yoga

Sutras

"

under

tradition

in Southern

India

represents him

of the chelas

of

Patanjali ; but
a

like

proper

it is very doubtful ifthis tradition has anything But it is quite clear from the 94th, foundation.
verses

95th, 96th, 97th

Sankara

of the

5th and

Vijiathat
to

Govinda

Yogi

chapter of Vidyaranya's indentical. were Patanjali

observed of Govinda

According
the time

the

immemorial
the

custom
name

amongst

Initiates, Patanjali assumed

of his that

Yogi
be

at

initiation, by Goudapada.
the purpose of

It cannot

tended con-

Sankara's as Vidyaranya representedPatanjali

Guru

merely for

assigningsome

importance to

158

looked apon far teaching. Sankarais as a than Patanjali by the Adwaitees, and nothing greater man be added to Sankara's reputationby Vidyaranya's assercan tion. views Moreover not tical are Patanjali's altogetherideniSankara and
with

his

Sankara's

views; it may

be

seen

from

Sankara's

to the writingsthat he attached no importance whatever of Hatha Yoga regardingwhich Patanjali practices composed such Under his Yoga Sutras. circamstanoes, if Vidyaranya had for Sankara the optionof selecting he would no doubt a Gam have represented Vyasa himself (who is supposed to be still his Guru. therefore to doubt We see no reason as the living) correctness
as

of
was

the

statement

under and

examination.
as

Therefore,
was

Sankara

chela Patanjali's
us

Goudapada
dates
our

his and

Guru,

his date will enable

to fix the

of Sankara

Goudapada.

We

may

here

point out

to

readers book He
was on

mistake

Sinnett's of Mr. that appears in p. 14S Buddhism as regardsthe latter personage.

as

Esoteric

is there represented

Sankara's
was

Guru;
Sankara's

Mr.

Sinnett

informed, W3

believe,that he
wrote

understood properly that he

was

the

Paramaguru, and not having Mr. Sinnett meaning of this expression,

Guru,
that

Sankara's

It is
before

admitted generally
the commencement

by Orientalists
of
the

lived Patanjali
Era.
Mr.

Christian

Barth

Era, placeshim in the second century before the Christian opinion, and Monier Williams does acceptingGoldstncker's to have the same carefully thing. W. Weber, who seems the examined opinions of all the other Orientalists who the to the conclusion that comes written subject, have upon for the present rest satisfied with must placing the *'we of the Bhashya between 140 and b. c. date of composition wretched state 60, a result which, considering the A.D. Literature is,despite generally, of the chronology of Indian
its

indefiniteness,of
rests upon

no

mean

And importance.*'
from
one or

yet even
portant unim-

this date

inferences drawn
in

two

Mahabhashya. Patanjali's itis always dangerous to draw such inferences, and especially when it is known that,accordingto the tradition current so expressions contained

159 ftmongst Hindo

were

grammarians,some
the gaps
were

of Mahabbashya portions
up

lost and

snbseqnentlyfilled
we

by

snbsethe

qnent writers.

Even

supposing that

shonld

consider

expressions qooted as written by Patanjalihimself, there is nothing in those expressions which wonld enable ns to fix
the writer's date.

For

instance, the
between

connection and the

between

the

expression Arunad
Menander
npon

"

Yavanah

Sdketam,"
b.
c

of expedition
120

against Ayodhya

144

and

relied

by Goldstncker,is merely imaginary. There is nothing in the expression that the allnsion contained therein to show Menander's beliere to points necessarily expedition. We that to the Patanjali is referring expedition of Yavanas scribed against Ayodhya during the lifetime of Sagara's father dein Harivamsa. This expedition occnrred long before der. MenanRama's time and there is nothing to connect it with Goldstncker's the assumption inference is based npon that there was other Yavana no expeditionagainst Ayodhya known from Harivamsa and it will be easily to Patanjali, seen (writtenby Vyasa) that the said assumption is unwarranted. Consequentlythe whole theory constructed by Goldstncker oa this weak foundation falls to the ground. No valid inferences in be drawn of kings contained from the can names mere himself, as Mahabhashya, even if they are traced to Patanjali be several kings in the same there would dynasty bearing the the foregoing it will be clear that From remarks same name.
we

cannot

fix,as
to

Weber

has
can

done,
be

b.

c.

140
to

as

the

maximum is

limit of
now

antiquitythat
see

assigned
any As other Panini's

Patanjali. It
has date still remains
to

necessary

whether

such limit

been

ascertained
undetermined date.
must But have

by Orientalists.
the limit cannot it is lived assumed
at

be fixed
some

with

reference that

his

by
that
word

Orientalists

Panini

sometime

invasion, from
the
that formation

the fact
of the

subsequent to Panini explainsin

Yavanani. taken the We
are

Alexander's
his grammar very sorry

European
upon

Orientalists have
this basis without

theories

pains to ascertaining the

time

construct

meaning

assignedto

the word

Yavana

and

the

when

the liiudas

160
first became
to
assume

acquaintedwith without proofthat

reasons

the Greeks. this

It is

nnreasonable
at

acquaintance commenced
On the
other hand

the time
are

of Alexander's

invasion.

there

believingthat the Greeks were known to the Hindus long before this event. Pythagoras visited India according to the traditions current amongst and he is alluded Indian Initiates, to in Indian astrological works under the name of Yavanacharya, Moreover it is not confined to quite certain that the word Yavana was strictly the Greeks by the ancient Hindu writers. Probably it was first appliedto the Egyptians and the Ethiopians; it was first to the Alexandrian Greeks and probably extended to the Greeks, Persians and Arabians. Besides subsequently
very the Yavana,
was

good

for

invasion another

of

Ayodhya

described

in

Haritamsa^

subsequent expeditionto India by Kala Tavana ) during Krishna's Yatana scribed lifetime de( Black This expedition was in the same work. probably undertaken no by the Ethiopians. Anyhow, there are can whatever, as far as we reasons see, for assertingthat
there
Hindu
writers

began

to

n?e can

the
attach

word
no

Yavana

after

ever importance whatbe drawn inferences that may to any regardingthe dates of Panin andKatyayana (both of them lived before Patanjali) Sarit Sagara, which contained in Katha from the statements

Alexander's

invasion.

We

is
seen

nothing

more

than

mere
no

collection proper

of fables.
can

It be

is

now

by Orientalists
made

that of

conclusions and

drawn
the

regarding the
statements say

dates

Panini

Katyayana
and
"ve

from
not

by

Hiuan

Thsang,
Panini and

need
said

fore there-

anything here the dates of Consequently

undetermined
correct

regarding

the

statements.
still remain is probably

Katyayana

by European Orientalists.
in his

Goldstucker
lived

conclusion
accounts

that; Panini
agree with

before

Buddha

and

the Buddhists' in

the traditions
was a

of the Initiates of have

asserting that
From the

Katyayana
fact that the
we

porary contem-

Buddha.
his

composed
Sutras

Panini's

Mahabhashyam and Katyayana's

after

Vartika

Patanjali must composition of can only infer

161
that it
written which

was

after Bnddha's
may have

birth.
in

Bat

there

are

few

considerations that

help

us

coming
500
b.

to the conclusion

Fatanjali must
with
b.

lived aboot

the year

500
c.

B.C.

Max
b.

Miiller fixed the Sutra We

agree with him
o.

period between

and

600

o.

ended

supposing that the period probably how far it ex500, though it is uncertain tended
in Indian

iuto the author of the Hindu

depths of
writer up

antiquity. Patanjali was

this lact has time. Mr.
not

the

Yoga Sutras, and

to

been

doubted

by

auy

this of the of

Weber

thinks^

however,
different he does We find very
out

that the
man

author the
to

from
venture

author

Yoga Sutras, might be a the Mahabhashya, though

reason

not

assign any
\( auy

for his

supposition.
can ever

much

doubt

European
of Hatha

Orientalist

the connection and the real No the

one

between
secrets

the first Anhika

of the Mahabhashya

Yoga
can

coutained

in the the full

Yoga

Sutras.

but said

an

Initiate

understand the

significanceof Logos"
ancient
or

Anhika;
of of the India Hindu

and

"eternityof the
of the Hatha jali Patan-

Sabda

is

one

principaldoctrines
who
were

Gymnosophists
In the the author
a

generally
and Pundits

Yogis.
was

opinion of
of three
on

writers

works, viz.^ Mahabhashya,

and

Yoga
is

Sutras, and
not

book

Medicine

Anatomy;

and

there

of this for questioning correctness slightestreason opinion. We must, therefore, place Patanjali in the Sutra and this conclusion is confirmed by the traditions of period, Indian the Initiates. As a Shankaracharya was couterapolived have of Patanjali (being his Chela) he must rary the about
are no

the

same

time. for

We

have

thus in

shown 8th
or

that 9th

there

reasons

placing Sankara
of the shown should have of that be

century
have

after doneChela
to

Christ We and

as

some

European
Sankara

Orientalists
was

have

further

Pataojali's
reference neither
can can a

that his date

ascertained shown

with that

date. Pataujali's
b. c.

We
the

also

the be be few

year

140
as

nor

date

Alexander's
of

invasion

accepted assigned
21

the

maximum and
we

limit have
us justify

antiquity that
an expressing

to

him,
which

lastly pointed out

in

circumstances

will

opinion

163

that Patan

and jali

his Chela

Saukara
now

period. We may publicthe exact

and
f^

perhaps
date

belonged to the Sntra to venture place before the

Tibetan i:.^.formac.

assigned to Shankaracharya by According

was

Indian in their

Initiates.

to the

historical year
b.

tion

possessionhe

born

in the

510

(51

after the date of Buddha's nirvana), and years and .2 months believe that satisfactoryevidence in support of this date we
can

be

obtained

in

India

if the

at Conjeveram, inscriptions

and various other Jaggurnath, Benares, Cashmere Sringeri, placesvisited by Sankara are properly deciphered. Sankara built

Conjeveram,
towns

which

is

considered

as

one

of the be

most

ancient ascertain made.

in time
even

Soufchren of
the

the

But

to possible its construction if proper are enquiries evidence now brought before the public

India; and

it may

supports the

opinion of
Sankara's
he

the

initiates

above Guru is As
now

indicated.
his date every this

As

Goudpada was depends on

suppose that

Shaukaracharya'sGuru's
date; and
lived before
Buddha.
we

entirely
reason

there

to

article has
to
a

alreadybecome
Oar

very about

legngthy
Buddha's
hereafter.

will date

bring it

close.

remarks

and

Shaukaracharya's

doctrine

will appear

AGE

OF

LORD

BUDDHA'S

DEATH.

INSCRIPTION

DISCOVERED

BY

GENERAL

A.

CUNNINGHAM.

We

have

by General
date declared

examined carefully A. Cunningham

Buddha's death

the
on

new

discovered inscription

the

strength
of

of

which
has

the been

assigned to
to be

by
are

Buddhist

writers

incorrect;and
the
to be

we

opinion that
Buddhist The the

the said tradition

confirms inscription instead of

truth

of

the

proving them
as

erroneous.

abovementioned under inscription

"

writes arch{"ologist consideration in the

follows
first

regarding
of his is
a

volume

report:

"The

most

interestinginscription(at Gaya)
dated
in the
era

long
of

and

one perfect

of the

Nirvana

or

death

Buddha,

I read

164
still in
are

Baddha
the

lived, and
These and
on

they

are

use

ia different
as

parts of
to

country.
works

methods

known

Souramanamy
the

Chandramanam
Hindu 365 year
amanam

Barhaspatyamanam. Astronomy
and
a a

According
year

Souramanam
a vighadias; on

consists of

days,
has

15

ghadias
days,
361 and

31 year 11

Chandramanam

360 has

days

and

Barhaspatyghadias nearly- Such being ought

he made the
to

the

basis of

the

case.

General
of

Cunningham

have

taken

the the and

trouble

ascertaining before

his

calculation
of

manam particular Ceylon in giving

employed by
the date the years

writers death Buddhist of said that

on

Magadha
the
manam era

of Buddha's of the

and

used in the

in

calcnlation

mentioned himself

in

the

above inscription quoted. Instead positionof the writer of the the

placing

inscription and

making
made the

required
of the 19th calendar.

calcnlation
on

from basis

calculation

the

same

standpoint,he which an English

time

gentleman
to his

century would

calculate

ing accord-

own

If the calcnlation him that the

statement

made, it would have shown correctly with in question is perfectly consistent inscription
were

the

that

Buddha

died

in the year

543

b. c.

ing accord-

used in Magadha Barhaspatyamanam (the only manam and of this by Pali writers in general). The correctness will be clearly seen assertion on examining the following to

calculation.
543 to 538 years years

accordingto Barhaspatyamanam are equivalent and 8 months (nearly) accordingto Souramanam.

years

Similarly 1819 to 1798 equivalent

As the Christian

years
era

according to the former waTzaw to the latter manam. nearlyaccording

on

are

commenced

the

3102

Buddha (accordingto Souramanam) of Kalijnga and the inscription written in the was year 2565 of Kaliyuga (according to Souramanam). And 4332 year the question is whether now Almanac, according to the Hindu the first day of the waning moon of Kartik coincided with a Wednesday.

Kaliynga

in the year of in the died

165

According to Snryasiddhanta the n amber of days from the begioniogof Kaliyuga up to midnight on the I5th day of of Aswina ia 1,593,072 ( the increasingmoon number of Adhikamasansas (extra months) during the interval being 1608 and the number of Kshayathithis 25,323.
If As
we

divide

this number with

by

the remainder

would

be 5.

Kaliyuga
closed

commenced

defined
a

week-day
It is to be

is

the periodof time above Friday, with Tuesday, as accordingto Snryasiddhanta counted from midnight to midnight. that in

noticed

place where
dark

Barhaspatyamanam
half)
commences

is in and

use

is

Krishnapaksham (or the followed by Snklapaksham.

next

first

Consequentlythe
moon

day
be the

after the Ist

15th of

day

of the

waning
moon

of

Aswina
to those

will who

day

the

waning

of

Kartika
calendar. mentioned 4362 The of

are

guided by
the latter

the

Barhaspatyamanam
is the date in

And in

therefore the

date, which

was inscription,

Wednesday

the

year

Kaliyuga.
geocentric longitude of the
sun

at

the time
"

of his meridian

passage moon's eiddhanta

on

the

said date
"

being
"

174"

20'

"

16' and

the

longitude being 7" 51' be easily seen (in can (Istday

of

42'
that

(according to Suryaat

Gaya

there

wns

Padyamithithi
and 50

waning moon)
of

for

nearly7 ghadias
"Kartika

vighadias from
the with 1261

the time

sunrise.
that
1

It is clear from Badi"

or

calculation foregoing

coincided the year

Wednesday
of the who

in the

year and

4362

yuga of Kalifrom the said

sequently con-

Christian
wrote

era,

that

standpoint of
year
was

the

person

the

the inscription
era.

the this

1819th
new

year

of the

Buddhist

And

confirms inscription Buddha'.s better if death

the correctness Buddhist

of the It had claiming pro-

date would

assigned to
have been

by
his

writers.

Major General
of

Cunningham
before Buddhist

carefully examined
to
were

the basis world

at

calculation the

the

largethat

accounts

untrustworthy.

166

BUDD-HISM

AND

ANCIENT

WISDOM-RELIGION.

added [iVote

in

reply

to

corres'gondent"'\

We tain made the with

are

in

position
ancient

to

state

that

Mr.

Sinnett

never

intented nearest

to

main"
ever

that
to

Baddhism,
the from of

as

popularly conceived,
,

is the assertion closer

approach
means

Wisdom-Religion
Exoteric than

His is in

simply

that

-Tibetan
the

Buddhism
any

connection

at

present
of theconstant

Esoteric of
care

Doctrine

other

popular religionon
in

account

presence

the

great Himalayan
and

Brotherhood
The
name

Tibet,
to

and

their

guidance,
not

supervision.
and of

given
the close ancient

Mr.

Sinnett's

book

will

be

misleading orobjectiouable
therein

when of

identity between
Eishis
seema

trines the docis in

expounded
As
to

those the

the

of India
to

clearly
a

perceived.
of doubt
as as

the the

writer

foregoing by
the form the in

article

be

state
maa we

position occupied
Mr.
state

septenary
Hindu

constitution Occult

of

expounded
herein

by
below

Sinnett,
in
a

Aryan

System,

shall nized

tabular
:
"

corresponding principles recog*

by

the

Vedantic

teachers

Classification

in Esoteric

Classification in Vedantic Classification,

Buddhism.

[ Tharaka
Yoga.

Baj^

(1.) Sthula (2.)

Prana

sarira

Annamaya

kosa

"Stholopadhi.
"

Pranamaya

kosa

(3.) The

Vehicle

of Prana

(4.) Eamarnpa

f (a) Volutions
(5.)

and

s.

Manomaya

kosa

".

Hindi

feelings,"c. Vignanamaya Anandamaya

"

.Sukshmopadki.
kosa kosa
.m"

I (*) Vignanam
(6.) Spiritual Soul (7.)
Atma

Karanopadhi.
Atma,

Atma

Prom

the

foregoing table
is not

it

will

be

seen

that

the in

3rd
the also

principle in
Vendantic
be
seen

the

Buddhist
as

classification
it is

seperatelymentioned
of 3rd
an

sion divithat
but

merely the
is included power

vehicle in the
is

Prana.

It will
as

the the also

4th

principle
of will
that

kosa,

the said of
to the

is principle

vehicle
be

which

but

energy

mind. distinct

It must

noticed

Vigiianamayakosa

is consideraJ

be

from

Mano-

167

mayakosat
the than and
man.

as as

division it were,

is

made has

after
a

death closer which

between

the
the

lower
4th

part

of

mind,
with

which its the

affinitywith
attaches

principle
latter

the

sixth

and

higher part,
basis for the

itself- to the

which

is in

fact

higher spiritnal indiTidaality of

We

may

also here last

point

out

to

our

readers

that

the

classification with
in

tioned men-

in the

colnmn and

is for

all

practical
in each

purposes
are

connected 7

Baja
man,

Yoga,

the

heet

simplest. Though Upadhis,

These
rest.

there
of

principles
his Atma

therearebutS

distinct
of the

which
can

may
an

work

independently
without

Upadhis

be

separated by
7

adept
each

killing himself.
without

He

cannot

separate the

principlesfrom

other

destroying

his constitution.

THE
HAPPY MR.

'^OCCULT
HENRY

WORLDS KIDDLb's
DISCOVERT.

HAVE

been
on

watching with
Western
and 1

considerable

interest the effect

Sinnett'a book
on

produced
"Esoteric
my of

the

Public have

by
not

Mr.

Buddhism;"

expectations. There is the towards Spiritualists

by
the strange have

in disappointed in the attitude nothing surprising

been

Theosophy
"

and

its

Teachers.

Startled

phenomena
been the into of

erroneouslycalled
witnessed

spirit
the last

manifestations, which
few years, the

during

majority

so-called the

havo Spiritualists those festations mani-

firmly persuaded
indicate that

themselves
a

belief that the

turning point in
to introduce

of mankind, history the world

a

they

are

destined

into which

sublime every and

system
other that

of

religous philosophy
whether

will
or

supplant
is

existingsystem
for the first time

in the East of this

in the West,

in the annals the

globe man

being

permitted through
to not

instrumentalityof

the manifestations

have

glimpse

into the of the these that

probably aware
to

Thy are mysterious inner world. ing fact,or they are extremely unwillwere

believe, that
ages and

phenomena

known
causes were

in the East

for

long

their

mysterious
are are

carefully
at to

studied

by esoteric mystics. They

told that these

evidentlyoffended
rather very

being
Eastern

phenomena
there is

stale

the

nations; that

nothing

profound either

ICS

: "B,

aNB

it aecHiS

iliilBnlil

.-!"

inXc

"

wii

ail

CJlBi

and if
w"

clufifid "^
warn

sBadriWRm

jeaauKinMmi

ft

Utemat, it
wiidk

Ib

dor

fc", it

MipwiiiiBfli teaqpedtitoaaiPgiwBa
"tiiiiilaii the

iwarigiiMrwaa^M "BttwiM|Bmn5to

geHnl

IgW

"f m fiMaaBMiB ii dT ttHglfiHiritiaMi ljy|wlt""i" l"te MdadtmBi iwrae asm dedbtsii gkiitAi^

wwmM

ffivtm

cxfwiliai httcdBf i^kyttiMyiiribBalBflto flaDeMIir m fewr geaenl Aim Iiwi " wMA ij^ht "i
" "J liii

maJL uttFii

(nrihamUliim

tl"

"

iiypoKiiaHIvfwfcidk
tike i"^"llhii

ifas y^fyawm

""

iiiiiiiii

ant a^ftiiin tine ai^ he

!Sgiiiir"iBMinir fkeBmena

rfMiiiiiiw

M"y"Ito"dhwrto"iMPcaatMtttiM^""flirtoiiftchMa dSamstooBaSkf ^ppesei to Khne iff adkan Gecdkaffi "atcnBiy"toAe"i."ffac GBMoae vkaaUmeB^gpMBSfatomamdlfi^s
itoaibeiwK
mt

lb

cvoj

wUdT

23

170

"trange

manifestation

taking

place

in

seance-Tooms

are

of science absard as by the majority of the men rejected while they are regarded by the -Spiritualists as superstitions, I indicative of the existence of disembodied Spirits

having been proclaimed by the general as intruders,leaders of that body of Spiritualists impertinent for discovered at last a very simple means to have body seem found Mr. Henry Kiddle has out that getting rid of them.
Our
Eastern

doctrines

the Mahatma

whose

instructions
an

are

embodied
of

in Mr.

Sinnett's

haw publications certain his his

sentences

committed from
one

act

of his

in borrowing plagiarism without lectures admitting

to

obligation. He discoverymore
has the that been

tells us, he than he

a

wrote

Mr.

Sinnett Mr.

about Sinnett

year

ago; heard

and from

though

states distinctly

never

him, this American

to

discoverer

very

persistentlycomplaining

the

publicof
a

very

This is considered as great injury done to him. that who *'grave charge" by the Spiritualists, suppose
at the

of the Adepts." pretentions if these dents" But Spiritualists, -'PerplexedReaders," and "Stuwho are making such a terrible fuss about the matter the passage to examine in question carefully, were they will, be able to perceive that there is evidently some perchance,
very root confusion and mistake
case a are

it "strikes

of the

in the whole

matter,
truth

and of

that Mr.

the probabilities

of the

against the

Kiddle's
"

complaint. Upon
1. if any So far
as

closer examination

of it I find that is

the

leadingidea
accused.
Mr. the
to

in the

passage it is the

concerned,

body

has
not

committed the

theft literary I find

no

complainant
to Plato

himself and

reference lecture in

in the passages

published

in

quotedfrom Lights* and

the which

Kiddle's

his

letter

omitted

reference

precedesthe
ma's letter.

passages

he

complainant has very prudently Greek the philosopherthat reproducesfrom the Mahat-

Nor

is there and

in his

now

famous
"

lecture

at

Lake

Pleasant, for

we

have

procured

carefully read it.

Ed"

17i
other hand,
used
nees

the

same

word
And

in the

sense

it is where

ordinarily
lecturer the

by English writers.
of "the universal

again,
law
as

the

speaks
divine

reignof

the

expression of
existence will. that
so

will," the Mahatma

Law"
not

postulates the
any divine

of "an

immutable
Bnt *'A

depending on

Perplexed Reader," writing to Light,says

"

the torted dis-

Mahatma

has

omitted

inconvenient
as

words

and them

has from

the ideas he has borrowed

to divert

their

originalintention
there is
a a

to suit his

own

very

different

purpose."If
offence from ? borrows the

difference of words
law of

and

where ideas, the person who

is the

Or is it

thai plagiarism do
so

another's alteration Beader"

seen

writingsshould
in the
not

without ?

making
If he

passage also
a

extracted

this

slightest "Perplexed
would have

were

perplexed thinker,
in the
no

very

that these very alterations far to show that there was

to borrow

passage
on

in

qnestion go
and
some ous errone-

intention

the Mahatma's

part

Mr. that

Kiddle's there is

inaccurate
some

language
"

ideas, and

misconception
the

take mis-

in all this.

IV.
under

It is

quiteevident

from
2S

examination

that there

wording "something wrong

abruptlyand
is

of the passage

somewhere.'*

Plato is introduced
constrnction

into it rather

the

grammatical
clear.

of the last sentence

no

by

no

means

rently Appa-

there is A the Dot from

predicatewhich
is thns

refers to "ideas

"c. larger,"

part
have Mr.

of the sentence

evidently lost
seen clearly

From
....

consideration foregoing been the Mahatma's

it will be

that

it could

intention On the other

to

borrotv

anything
passage

Kiddle's

lecture.

hand, thelMahatma's
in
do not believe in any insnfin his way

emphatic
other bat

declaration

immediately preceding the

of the "Good Law" remarks
more

that Adepts question,

his planetaryspirits, worthlessness the of of

regarding the

and ficiency

physical phenomena
noumena

Bnraveling
ennnciatiou

mysteries
divine
"

the of
an

world, and
law in
no

of the existence

immutable

subjectto the

will,
tend

the

existence that

of which

is assnmed

by

the lecturer

all

to show

the

Mahatma's

real

173

intention

was

rather

to criticise than in Mr. the

adopt the
and its

views

of

the

as Spiritaaliste

embodied

Kiddle's

remarks.

Therefore,
biassed un-

from

careful reader

perusal of
will
come

passage

contents, any

to the conclusion

that

somebody
and altered whose

most be

have

greatly plundered over

hear that and it
was

the said

passage

will not

to surprised

unconsciously
of the

through
mentality instru-

the

carelessness it
was

ignorance

Chela

by
of
an

"precipitated." Such
occur

omissions alterations,

and and

mistakes I
now

sometimes

in the process

precipitation ; inspectionof
the
can case assure

assert, I know

it for certain

from
was

originalprecipit'ition proofs that such under regard to the passage discussion,

"Student" who throws be
some

the

with the

out

suggestion in

his letter

to

Light
is

that there
in the other

might
in

problem deep psychological

one,

involved
one no

that there is dispute, the psychological mystery than

matter

and

that

above has

indicated. been

The

Mahatma
of
course,

against whom
think
own

the accusation his

to Mr.

brought will,

it beneath defence

dignity
Kiddle

to oft'er any
or

tion explanaand
to

in his

his be

followers

supporters.

But the

hope Mr.
soon

Sinnett
as

will

good

enough

place before
or

public as
as

information with the

he

may
to

be the

concerned,

regard
manner was

possible such explanation permitted by the Mahatma "Mystery" of the passage in

the him. letter which contains

questionand
the said

in which received

passage

by

In

conclusion

I cannot and

but other

regret that
into
moreover,

some

writers

in the

Spiritualistic organs
it fit to any

English journals have

such

thought
and
to

drag

our

Mahatma's
so,

name

public print without

remarks offensive

necessityfor doing
as
are

using,

insinuations
those and who

fully calculated good

the Protest
"

to be

highly

have

the

fortune Mahatma of

to

be in

personally known
The

to,

acquainted with,
in the

qnestion.

reproach
"

contained

500 be M.

Hindu

theosophists ^just
to

published in Light may VY. besides "G. Spiritualists

fairly applied
D."

many

NOTES prhe
some

ON
notes

OCCULT
are

PHILOSOPHY.
to

following
of up the
at

answers

philosophical questions
of the

raised

by
were

Delegates
the
time

at

the

Convention

T.

8., "which

taken

by

member.]
DEVAOHAN.

It monad time

has

been

asked

why the activity exhibited

should

by

human

in Devachan than that ?

same

last

through

longer period of
the

monad's

activity on

present plane

of

existence

From
but

our

present standpoint the difference

so

is

great

one,

this is not
a

from
a

the state of

standpoint
Samadhi,
to him.

of

the

Devaohanee,
may pass
on

When
"eem

Yogi

is in

years

and the

only

months

or

days
effects

(Energy
last
for

exerted
a

astral

plane prodaces
than those material

which

longer period
of energy less

of time
on

produced
for
on

by
the
the

an

equal

amount

the

plane,

reason

that

friction of

Opposition is
On
the the

encountered

astral

planel"
sound than but
can

objective plane, striking of a bell will

however,
dead
to the

the
not

metallic
last bell
man,
more

produced by
five
or

six

minutes,
sound the
seems

finely the
two same,

be

made;

after hear

the
it
on

ordinary
or

the chela

astral

plane

for

one

hours the and

longer.

So

we

say

that

the momentum

being
on

the

period of
on

time

occupied

by

effects differs It is not

the material

the astral the

plane. length
of

possibleto

fix beforehand

definite
race,

the that

time

passed by a depends a great

spiritual monad generated
of the

human deal

being or
upon the
man,

even

in

Devachan;

nature

and also
on more

development
the
or

of the it has the

in the world

and

impulses
less,
on

in the man's

of effects

and,
When

nature

aspirations.
monad,
the
its

the

element existence

of

spirituality appears
will be

in the

Devachanic after

longer.

Perhaps

highest adept,
man,

making
to
one

careful the

psychicalanalysis of a length of the latter's stay

years,

would

be able within exact

foretell
or

in Devachan

two

thousand

but he could

not

give the

duration.

175

In of
a

the estimating

inflaence
or

on

man's

Devachanic
must
on

existence

thonght particular
the of utility the

train

of and

thought, we
its effect

enquire
at

into

latter

the world
upon whether

large,and not imagine that everything depends the thought is subjective or objective.
It is
a

mistake

to

suppsse less

that

ideation this

which

refers to
than

practicalwork
ideation which

has

in potentiality
to the mental

direction

only relates
on

plane.
our

Good

work

the

physical plane heplson

the

spiritual

development.
First, by its influence
on

formation
works

of

habits;

maa

constantly engaged
into bad

in

doing good
both the
a

is not

to likely

fall

habits.
its eiifects on action has the astral effect of
man

by Secondly, plane, a good

influences
on

and

the

physical by

concentrating good
bad which

the doer.

When
to man,

makes forces has and

Karma,

the very
him from

ideation bad of
on

he attracts A

himself who kind

will lead

to worse,

good ideas, attracts

these will

influences

quite a
his way.

different

begin to

help him
On

the other

hand,

actions then
act
one

must

not be is

their judged of b}'^the inward

effects alone, because

element

wanting,
into

impulse prompting the

The bad

must

also be

taken

tion. considera-

question of
must
so

our

for responsibility
considered of from
a

the

occurrence

of

thought
that

be

purely causal

point, standa

the introduction

anything

like the idea of

judge may
The makes

be avoided. the bad

fact that
an

thought
the

has occurred

in yonr

mind^
if the be

impression on
driven But
away

astral

plane, though,
bad
to the bad

thought is
neutralized.

by opposition, the

effects may

if your

gives way will-power

ideas,
power will-

they

will

if a produce evil effects,whereas will get controls your thoughts, you

determined

into the

path of

virtue.

17(5
existence
The does

Devachanic
after death.

not the

always begin immediately

case

period in
and
a

of

very

good people
is
as

beginsimmediately
There
are no

the transition few other

of Kamaloka such

not

felt.
an

doabt monad is
some

cases,

that of

infant,whose
or a

has

exhausted

the

results of its

Karma,
in

where

there

reason physical

against
may hand

existence take

particular body,
a a

where
or

the
on

reincarnation the other

place
not

after
so

few

minutes,
years,

it may the

da in
a

for

hundred

during
is

which

period

entityis

profound sleepand
When
an

there

nothing

like ideation. shell is

entityreincarnates,the

integrate invariablydis-

THE

HUMAN

MONAD.

A "human

complete explanationof
monad" It may with which would be include

what the

is

meant

by
range

the

term

whole

of occult
monad
or

science.
not

said, however,
works

that the human

Atma

is

identical

the seventh

the principle, the sixth

one

Logos;

it is energy the from

one

through
from the

energy

diffused
as an

Logos, the

principle.It is life proceeding

the

Logos
is meant the sun; from

active

entity.

What Take
emanates

will be best

explainedin
the occult

simile.
that which

according
it is is like it is

to

theory,

uniformly spread throughout

a

boundless is
trated concen-

space,

the and

sun,

focus off

in which
as

this matter

which is

given

visible

lightand
the active
centre

heat. of

The

one

element

Parabrahm,
emerges

and from

whenever it
as an

activity
force

called the is the

the
one

Logos
element

force,this
one

in its active which which

condition, the
be called and the

and it is life,
as

very

same

power energy

Hartmann may

describes

the

one

unconscious nature, which

produces consciousness
universe.
comes

every

will-power of other physical

fact in the manifested We

cannot

say

it

into the
one

existence

at

any

particular
but
at

time,

it

seems

lutcut in

life

throughout

its

177
active energy,
universe. power, various it it is the

appearance
ness

as

an

of conscioaafi;:stgerm

in the whole is bnt

one

This

is Atma. work and

on

This

gradationsof

the

begins to kingdoms,

through

all

the

plane of
certain

human of
were

becomes volition, and individuality

not

arriving at the differentiated and acquiresa

this
we

kind

call the the

monad.

If

this monad would the

interconnected
as

with

lity Logos, immortadefused

be

but impossible, is
so
a

it has

been

Logos,there Logos again and

The

change

of its

passing back

through through the

gainingimmortality.
not
a

of to-day are experiences

man

those

of to-morrow,

each there these

day
seems

may

be considered

as

different
of
us

being,
which

but all

varied

like
on

something within each are experiences strung and by continuity. The monad may
to be

on

which be

they have something considered as a string

are

which

the the

of experiences

many

births of

strung.

You

may

consider These
never

Logos
die out

as

the
start

basis

innumerable

monads. All the

but

into active existence been

to

the human

beings whose
the sometimes effect

experienceshave
may be the
to

again. brought to
have
so

Logos by
in its

monad travelling

said

immortality,but magnetic
that
case

monad

becomes from

gained opposed
it has

the is

Logos
man,

which

emanated,

its of
a

absorption
very wicked

impossible.This
and
on

happens
monad

only in
never

the

then

that

gains immortality; it may arrives; and is then merged into the

without A

live
ocean

till the of cosmic

Pralaya
matter

to its impressions transferring

any

Logos.
of years, till the

monad

may

remain

for

perhapsmillions
be almost
to

Pralaya comes, this time can is as nothing in comparison

itself.
Is the ego The
ever

called

the

existence

but it infinity, of the Logos

wiped out really

never

or

effaced ?
the
man

monad

is
a

killed

though
so

may
as

be. it

Yon

call the

the monad owner's

name particular but experiences, subjective

by

long

retains

when

the monad

is made

23

178

-quiteclean,
A

you
a

can

say

the

experiences are

wiped

out.

monad
Nirvana

is

only

centre the

of energy.

for the into the Logos, bnt absorption intended of differentiating, three conditions by are purpose A period of rest not only from the one name. objectivebut arrives after the also from subjective activity completion of
means

"each when

round, but the real Nirvanic

the monad is transferred

condition into the

is

only
the

reached

Logos

and

man's

life becomes

part of the life "rf the Logos.

asked
a

Many
vantara

have when

whether

after the

close of

one

solar the is

man-

is absorbed into particularmonad if by the activity of the same Logos that monad if so it would be said that even after the "ejected; birth is
no

Logos
again

is

but possible, Just

as

from I may

the stand send my

-pointof
aura

the

absorption Logos there

brain, the
not

birth.

to

your

Logos emits a bnt the suffer,

there is The
no

ray from ray

itself into

matter, the Logos does

of stand-point the

does.

From

the

Logos

rebirth.
has
an

Logos

existence. objective
Parabrahm.

Beyond Logos
universal

there

is the unmanifested Vishnu

is the

Logos.

Brahma

is the

mind, the

Deminrgos.
Each which onlike

Logos
is

has

consciousness

of its
a

own.

Consciousness
of consciousness
are

non-consciousness,means
with

state
we

the state of consciousness

which

acq^uainted.

THOUGHT-TRANSFERENCE.
can only explanation we give thought-transference depends upon the

The

of

the

phenomena
of the

of

existence the

astral solar

fluid,
"

fluid which but which

exists does
not

throughout
extend that

manifested it. difference

terms

system,
It must

beyond
there the is
a

be borne the astral

as

in mind

between often

Ak",sh and been used

light,though
exists
as a

two

have

being synonymoas.
which

Akash

is a

much between

higher kind
one

of cosmic

ether

link

solar

180

proved from the fact that certain phenomena can the only be explainedupon of an assumption of such existence, and it is moreover object direct ^rception to Adepts. Once let its existence be granted,
existence of this astral

'

The

light can

be

and

also

the

fact

that

it

concentrates

itself

more

thickly
you
to

around will
see

the brain and that nature

nervous

system

than

elsewhere, and
enable
a

has

made

to provision

person

catch the
In

made impressions

by

others

on

the

astral results

light.
have rally gene-

thought-reading experimentsthe
been
obtained of
a

best
reason

from

children.

The

of this is that
not

the

aura

because child is passive, of its

own.

it has fact
aura can

generatedany
inferred and from that of
case

active

tendencies

This the is

be
a

the difference in colour

an

between
a

of

child

adult.
a

The

aura

of

child is

milk-white, but
upon this These

in the basic

of

grown-up colour

person
as

there

always

colour,
denote

another
a

green,

yellow, red, "c.

mental colours
or

colours

of particular peculiarity
one

spiritual organization.
present and
shows
an

"Whenever absence
colour up; is but of

of

these
with

is

sympathy
aura

the characteristics then operator, such

a
"

indicated

by
be

the
set

of the when

of the is
no

will repulsion the

repulsion whenever is possible. passive, thought-transference

Every thought
which is

there

mind

accompanied by
be is described intimate the
aura

another
as
an

menon physical phenoalteration between in the

nerve-

may

nervous

fluid.

There

connection

fluid

so-called properly
own aura

and

fluid has its

like every

surrounding it. Nervecongregationof molecules in

own aura

nature,
All

even

prime
has its
one

ether has it?

own

which
aura

is

fi-kash.
man.

Nerve-fluid
auras

aura,

called
are

the odic
akin

of the the

have

base, they
For every of the

all

to

magnetic
affection

fluid in the
of the
nerve

cosmos.

thought
brain
or

there
nerve. aura

is

an

currents

This which

implies
municates com-

vibration

which
with

is

caught up by
odic

the astral
which
aura

the astral

fluid with

it is in contact.

This vibration

aff"ects the

round
to the

the

thinker's which

brain, and

is

immediately transmitted

brain to

181
the

thought is
of motion

transferred
in his
aura

; it is converted

into

particnlar
the
nerve-

kind

and

then

into action

in

fluid and
If the

is thus

immediately transmitted
the

to his brain.

of will-power
to the

operator is not
where

strong enough
the astral is

to

give a
touch

direction is

vibration

generated in
of

fluid,

generally required;and
or

there

magnetic
the

sympathy
vibration

at

least

absence

repulsivetendencies,

be the If
a

and is transferred immediately reaches its destination into a thought in the mind will ot the sensative, which same thought first generatedin the mind-of the operator. of
one

particular sort
the mind of man's

motion
man,

in it

nerve-fluid
the
same

means

certain
other an-

thing in
The

means

thing in
ether
an

mind.
of modern

ideas

scientists about
to enable
our
us

luminiferous
to express

are

definite hardly sufficiently about which their resemblance

to

opinion
in certain

views, but from

arrived

the
we

manner see

the conclusions

have

been

at,

difierences.

First,we

see

lightcoming

to

us

from

the fixed

stars, and

they say, admittingthe undulatory theory of optics,there be a medium must through which the vibrations pass. Secondly,they
calculations certain
amount

have

ascertained

from

minute

cal mathemati-

that, owing
of
two

to friction in this

ether,there is a
of

retardation
it premises, space;
now

in

the be

path
fluid

the

planetsthe
not

Admitting
exists

the

will

plain that
does

ether exist

throughout

the astral

throughout
to

space, but

akash

does, and

the latter is

more

likely

correspondwith
Their with
cosmic any

the ether

of the scientists.

ether is not

peculiarly permanent
and does
not
nerve

in

tion connec-

particnlarorganism
with is

any

connection special
there
a

force, but

to have appear hold that we

whenever

the speciallysensitive organization, in other its

astral

fluid is there
or

concentrated, and

less

but uniformly diff'used,

placesit exists more is never ous continuuniformity

like that of the ether of the scientists.

182

The when

fact is that

the astral

fluid

only

comes

into existence
the

certain kinds

of differentiation take

placein

original
"honnd
tinction of disas

Mulaprakriti.
If the scientists "free that

recognize a

distinction
to the

between
same

"ther"

and
as

ether," it araonnts
between space without from real cosmic of

kind
even

astral fluid and

any

akash, bat
it

it ia

exists

in

point of

organisms,

differs

its constitution In the mediation

course

ether. is
no

ordinary thought-transference there

whatever.
a

of any
cases
a

elemental
we

In certain
a

find that when

sense

of

person

at

distance

his

friend

calamity is felt by stances is dying; in such inand

that of

the sometimes somehow

impression is actuallya picture of the person believe the image is very distinct. But we
mental ideas
are

our

connected

with that
we

the emotions
some

pleasureand pain ;
are a a case nerve

therefore,

admitting

currents

without accompanied by feelings in which

current

images,

may

conceive

the which

is accompanied by image^ being indistinct, is

only expressedby
It may elements
a

an a

emotion.

times Somethe

there

are

variations.
some new

be that
are

portion of

is lost,or picture there is

no

introduced, but when

will be

but only picture,

a

kind

of

vibration, there

nothing but Again, we

transferred
is

vague sometimes

idea of

griefor calamity.
the has recipient
a some a

find that
as, for

token
son per-

to

him, such

instance,

coffin when

dying,
if
we

I believe

take

into consideration
of

the

results

likely to
case

be

produced by

the laws

association,the psychological
are

is that
a

particular groups
of
a

of ideas

connected,

as

death

with

coffin in the mind

"c. Christian,
other recalling
ideas be which
are

One

idea

has with

the it.

effect of

associated
brain and that

be

Any of these ideas may followed by other ideas, and

become
more

the associations

in the pictured it hapsometimes pens prominent than the

main

idea.

183

A with and that

case

is mentioned

in

which

soldier's wife, travellins

her
saw

the

regiment, one
on
a

night, while
she

husband her

was

present
appear^ I have heard wards after-

seated

chair, declared

mother
:

her mother the

pressed her shoulders

you The

and

said The

"And

left you
and
saw

cream-jug,mind
that

get it."
died

husband and left it was

a

nothing.
found

figurethen vanished,
had and

the mother

cream-jug

to her

daughter.
was a

This have before

case

of

thought-transference. The
to

woman

must

been her the

very

anxious

give

her

daughter

this information she

was

death, anxiety

must

have

increased, when
her aura, that
aura

dying

thought connected
it,at the time
not

itself with of
a

thought
of the
"

carried with
person

the odic dissolution,

case

herself,but it is
In all energy
cases

of the astral where

body going to
are

distance. it is takes in
cases

except those
of
aura. person's

Adepts

concerned sometimes takes is

the
a

thought-transference which Generally this

unless the the astral
a

portion of
of death it will not
;

place
voyant, clairseen.

in other be

cases,

person

for possible that visible

body

to be

Sometimes
thus

it

happens
be

when

portion of
man

the

aura

i" the

brought, it will
refers. the
a

only

to the

to whom

thought
When
From

thought is transferred,the image

distinct may be mental infinite

is
an

transferred.

more

subjective image gradations

of

objective
and

figure, there

clearness

visibility.
Another her the
case was as on

follows the

lady
and

was
was

going to
seen

India

ta
at

brother, she died

moment

voyage,

clad, as

of

three hours alter the death, by the brother's i/.^/^

death
Here

occurred.
there
or

must

either have

been have such

strong sympathy between

been
as an a

the two, have It is

else the sister must

some

seer,

or

there must
at

been
a

other agency,

elemental

work. of

case

further

but in the absence thought-transference, be given. cannot a detailed explanation particulars of

184

The husband
As

impression could
to the to the

not

have

been
did not

transferred
see

from

the

wife if the former

the time

apparition.
of death and

difference of three hours

between

of the appearance, wander generallyspeaking, the shell may about for a time, unless it is a case of a death at which all the
are principles

immediately separated,
these
two

if this

was

so,

if the every not

dead

body

had

persons

ia her travel

mind,
to

there is

likelihood that

the shell would

the
to

place, and
communicate
more

she findingthe person to whom sensitive,she communicated sufficiently

wished with

the

tive sensi-

person
There

who

was

present.

cannot

be any mind may may

delay in
read
man

the

mere

transmission in of
cases

of the
of insensibility. under

image.

The You

be sometimes

active

have

accounts
was

persons

chloroform

where

the internal

though apparentlyinsensible. for by supposing the person

transmitted
but his did receive the

sensations pecoliar feeling The delay might be accounted the to whom image is

image by
at

means

of his odic did not the

aura"

brain

being at
it will be

work

the

time before

cognize the
future

impression;
effaced,so
time. The

sometime may

impression is
at
some

the

image

make

itself felt

following instance
ones.

differs his

in many
own

ways

from
at
a

the

vious pre-

A
on

man a

willed

appearance

distance and
was

to two

ladies

certain occasion.

He

went

to bed

woke

np

unconscious
told that

of
on

anythinghaving taken
a

but place,

wards afterthem down.

certain which

night

he had

appeared

to

and

acted

in accordance
seen

details

written previously

They

had

him

as

if in life. He and may

lor in various ways. be accounted This may dreamt though ignorant of having done so,

have
the

again
his
own,

astral which

man

may

have

states

of

consciousness

of

of

last for some ignorant and which that this will-power that he time. Again, it may be possible time had the effect of producing a should go at a particular current in his brain, and it might actually nerve particular the
man physical

is

185

have
snch

emanated
cases

from

his brain know

are

at the time

he liad willed. in which

la

I do not

of any many

instances
cases

the time
on

set has

varied.

There

to

be

of disposed

that

the snpposition, that tlie astral

moment

withont

for it is, account we can only way in which man generated the impression at a particnlar the kno,wledge of the physical brain, or else the

it

was

brain according to generated in the physical left by the first determination.

sion impres-

THOUGHTS

ON

KAMA-LOKA.
on

Suggested by Mr.
In
care

Sinnetfs

paper

the

same

subject.*
all
are

this subjectwe considering

to realise that
or

must,

above
man

take things,
not

the

seven

in principles
can

several

entities
as a

substances

that

be

separated and
definite different
or

each

ed consider-

distinct

individuality having
In Sanskrit the the

characteristics
are principles

peculiarto
called
states

itself.

i. e., JJpadkis, of existence

seat

sheaths
Life.

seats

of

the

different

of the One

The

of consciousness the fifth

sense

which "I
am

gives rise
I
"

to

the

of feeling

and individuality If there is of

no

is in the fifth is

principle.

i. e., if there principle, the

a

no

consciousness
are existent, non-

all individuality, for without

other

states

of

existence

perceptionnor
that withont the

any
son

there can percipient ego object of perception.Hence

be neither it is said, in the

(the germ
the The the time

of

consciousness

Logos
is

roused into
DO

activity at
or

of Cosmic and the and

Father

Mother. when

Father

there evolution) Holy Ghost come this and is the

into existence

Son

is born, in

true

occult

explanationof
existence of this lower

the

Trinity
be

Unity

Unity
can

in

Trinity. Perhaps
of cognisance

it may

objectedthat

animals

take

bu't the
united

reason

although they have no fifth principle; is not is that, although the fifth principle
the

to

the

of principles

animals,
188%
page

it

yet

over-

Vide the

Theosopkist,February

lOG.

24

186
shadotos them.
it is the fifth principle Thus, properlyspeaking,

only
man

which life and

plays a prominent part in

after death.

the

various

states matter

of

in

By

its association

(no

how, for the present) with

the lower which

it generates principles,
attract

earthlyand
At the
same

material

tendencies

it downwards.

time, being overshadowed

by

its

father,the sixth

which it generates higher aspirations principles, the entity attract it upwards. After physical death, when the real straggle is confined to the passes into Kama-Lokuy fifth principlealone, that is, to the seat of conscionsnees, together with the affioitie-^ generated in it daring its earthly In Kama-Loka, incarnation. therefore,the fourth principle or Kama-Rupa, which is the Upadhi or seat of all earthly affinities itself those desires and passions, "c., drags towards while of a material of the fifth principlewhich are natare,

and

seventh

the

are higher aspirations

attracted

towards

the

sixth

and

clear by be made The conception principles. may is the source of energy, remembering that the seventh principle is merely the energy radiated while the sixth principle by the

the seventh

seventh.
into three

The

states
can
"

of

existence be

of

man

may into

be
seven.

divided The

which
are
:

again

divided

first three
The
seven

physical life,astral
are:
"

life and

life. spiritual
state

states

(1) Physical life, (2) the

the

between tween be-

physical and
the

astral

life,(3) the astral life, (4) the state

astral of
are

life and

and (5, 6, 7,)the life, spiritual

three states activities

life. spiritual

In

life,all physical

the

physical
in the

strong while

the astral life is exhibited

of

temporary
takes

cessation

of the functions

activities, as physical

Each "c. life manifests itself only on place in sleep, those spheresto which its organisationis adapted. Thus for this physical world manifesation on a organism is physical without its help no activity be manifested essential, and can in this sphere. In this life we have, as it were, brought with such accretion of principles has been produced by ns an as of the causes the generated in a previousincarnation. effects At
to

the

same

time
new

we

have

an

or"'ani"atioa

which

enables

us

generate

causes.

When

the

physicalbody

is

worn

out

18S
It is becanwe ancients

this

straggle

is

sliently going
in the awful the into The

on

that

the
of he

enjoined solemn
When
the
man

silence
awakens

presence

death.

Kama-Loka^
is not

begins his
he has

third state enables

were,

of existence.
man

organisation, physical
there, and
he aflBnities which

"which alone

to

produce canses,
only
with those this

is,as it

concerned

already engendered.
itself upon establish its peace.
a

While

principleis going
manifest tries
to

on, it is almost

struggle in the fifth impossible for the entityto

when with
a

earth.

And

dweller that

on

this earth

connection Hence

entity, he
of

disturbs these
as

it is that gave the

the

ancients

only prohibited
upon the

to which practices, they of deadly sin. The nature

the

name

necromancy,

struggle depends
in his
too

tendencies If he
was

engendered by the
too

individual

physicallife.
if he

material, too gross,

affinities with

sensual, and
the downward of

had

then hardly any spiritual aspirations, of the lower

canses
an

attraction the
man

assimilation

lower
then
state

consciousness
becomes
a

the

fourth

principle.The
continues in is

sort

of astral of

animal, and
astral

that

until, in process
The few

time, the

entity
he

disintegrated.
have had
are

that spiritual aspirations

to

might

transferred

the

monad;

but

the

separate coJiscioiisness
with
on

being dragged into the animal is thus annihilated. persojiality is tolerably of most as spiritual,
struggle
his in

soul, dies
If
our
a

it and

his

man,

the other
are,

hand,
the
of the

fellowmen

then
nature to

Kama-Loka
the

until affinities;
ones

according to conscious7iess being

from

varies

the

linked astral is

higher
and is

is
to

entirelyseparated
go into

the
a

"

shell/*

ready

Devachan.
is of
a

If

person

highly

his spiritual, consciousness and

case

Kama-Loka, is

very
to

short the be

duration, for the

quickly
Devachan, with

assimilated It will

higher principles
seen

passes

into

thus

that is

in any

intercourse

the Kama-Loka entities and

entities also This

detrimental
sons per-

to the progress

of those such

injuriousto the

indulging in
as

intercourse. than the

is just interruption in the death-

bad

and
on

even

far

Worse

disturbance

chamber

this

physical plane. When

it is remembered

189

that

the

fourth
to
to

principle by
itself the
account
essence

its contact of the

rare

with

the

fifth has
an a

assimilated
easy
matter

latter, it becomes

for

those

phenomena
exhibited
seances.
"

in which the Kamacourse

as
"

high
Loki
there

degree of
entities
are

has intelligence

been

by

dragged into
in which the others But
an

raediamistic
"

Of

cases

astral

shell

acts

merely
medium
"

mirror

through
"

which
are

of intelligence in which in those and

"

the

"

is
use

reflected, as
of these Loka it is
on

there

elementals
cases
a

make

astral shells.'*

where
rare

the

Kama-

entities
account

actuallyappear
of the
essence

exhibit

intelligennce,

absorbed the fifth. of

by

the fourth
are

principle
cases

during
in

its

connection the

with

There

again

which

Kama-Loka unnatural and

entities

"suicides" deaths those may

and

of

persons and

dying

accidental

appear
to
on

exhibit

rare

because intelligence, the

entities have
have away

live in earth the

Kama-Loka

period they
had
not

would them

passed
"

if those

accidents between
causes

carried

before
mences. com-

struggle
The
not

the

astral and

affinities spiritual them

must

engendered by they

during
wait
"

earth-life natural

are

yet ripe lor fruition and

But
to
as reasons.

their

time.

recall these in the

into '*mediumistic

circles is equally and for the

dangerous
very
cases,
same

above-mentioued
not

cases,

It may
rate

be is

in all positivelyinjurious

but at any
not

the process

fraught

with

danger
As
on

and
gards re-

should

be undertaken

by inexperienced
who, it is
desire

persons.

those of have
a

good

persons,

apprehended,may
on

count ac-

some

unsatisfied

linger

earth, the Hindus

is generally relegated to the which custom peculiar of exploded superstitions, its scientific rationale limbo because be of a If the desire is not properlyunderstood. spiritual with it is only concerned the spiritual nature, then of course affinities set up in the
some

Manas.
act

But

if it be

of

material of
a

nature, such
or

as

to be done

for the welfare it be

was

friend

family,"c.,"c., then only

times,
an

need
or

taken

into

account.

In ancient

initiate attended

adept
from

always present
conditions

in

death
thus

chamber, and
released the

to the

necessary

and

dying

muu

his

attractions. earthly

190

This is the real Catholic

Church

origin of
and

*'

extreme oi

unctioa

'*

in

the Roman
the

the custom

having

priest near

in other religions. Gradually as a dying man meterializing invented the Hindus mony cerea tendency began to assert itself, the which is the next best thing they could do under circumstances. It is a

general belief
into

among

them for
a

that

after

death, the entitylingerson physical

ten

the earth other

period

of

days

before

passing

any

state of existence. ceremony before

crows.

During
which

this

periodthey perform a regular daily

prepare
some crows

in

they

rice balls and

are man so

put them
as

The

belief is that
see.

sensitive

to detect any
some

astral

they figure
desire,then
crows

If the

dies, having
the rice
are

unsatisfied which the

his astral

figure covers
If the balls
man

balls

cannot

touch.

then
is
no

it is concluded

that

the

immediately touched, having no unsatisfied desire

if

longer earth-bound.
of the dead person that they can latter, time it is

But go
on

they

are

not, then
all the

the

relatives of the
same

recounting

wishes

then and

think of, promising at the possibly When the right thing is hit on, to fulfil them. believed the entityimmediately goes oflFto its sphere,

the

crows

touch
a

the

balls.

"Whatever

it

may

be, the
of

Hindus

have them

horror into

of those
seances

elementaries, and

instead

dragging
to release

them

from

the

they try by every possible means earth's the atmosphere. When

affinities in and the

strugglebetween
of the
man

the lower is ended does

higher aspirations
death takes this earth.

Kama-Loka,
the

astral
on
a

placein
shock

that

sphereas

death physical

The

of death

again throws
its passage

entityinto

state

of

nncon"

scioosness

before

into Devachan.

The

"

shell

left

behind
not

may

manifest

itself until it is and the

the real

spiritual man;
with

it is but disintegrated, exhibited rare intelligence

aura

is by it,occasionally,

the radiation the

of the

caught by
Devachan,
are,

it

during

its connection
state

individuality. From spiritual

in books

its fourth
conditions

of

existence,it re-awakens

the

of and

which, accordingto Hindu

Salokata^

Samipata
the

of Salokata Sayujata, In the lowest state, i.e., is only under the influenceof the sixth and the entity

191

while in the principle, it is fully overshadowed by the

state

seveDth

second

state,e.

e., of

Sa7nipata,

latter.

It is in

the
to

Sayujata
be throwa effects

only

that

it is

fullymerged
when

into its

Logos
It

again
of the

into re-incarnation

it has

fully enjoyed the

aspirationscreated spiritual
that of the

by
reach

it.
this

entities highly spiritualised

only very highest state of

here Gita
no

is

Devackan.
left out of

Of course,

the

cases as

adepts
there

are

entirely
says, the

consideration,for
that
state
or

Bhagavat
is The and

Gnyani
which

reaches

from

which

re"birth and
of

is called

Mokska,

Mukti.

period
the Hindu

gestation
books is the
not

between
may

the Devachanic the

condition
state
; but

physical re-birth
after-states

be called

eighth
the

in the
seven

physicallife being
included in the

basis

of the

category of the Sapta higher lokas, justas

is not taken From the in which the

in

the septenary
for the very

Parabrakma, principles,
reason.

into account

same

Parabrahman,
sariram,
former
are

and
not

from

the subjective stand-point, the Sthulaobjective stand-point the the

included upon

septenary
whole

division, as

the

is the basis

structure

is built.

NADIGRANTHAMS
For and
some

AND time

THEIR been

INTERPRETERS,
of

past I have

hearing
marvellous

Nadigrauthama
me

their

various
answers

predictions.But quarters regarding

diocovered
therein

the reports that these

to
a

reached books

from the

and

variety
or

of

questions put

by

different their Some

people,gave me real origin and the plan

said that

little
on

no

information

regarding
constructed.

which

they were
Brahma
; a

they

were

written

by
the

himself, while
third
account

others attributed
says that

their

authorship to Vyasa by
they
Individual

they
no

were

written whose
names

presiding deities
are

of

the

various that
to be

planetsby

called, while

those

have the

connection

with

planets are

supposed
divine. appears

of a varietyof authors, human and production received, it Putting togetherall the various accounts
are

there

fifteen different

kinds

of

Nudigranthams

"

viz.

(1)

Suryauadi,(2) Chandranadi, (3) Knjanadi,(4) Budhanadi, (5)

102

Snkranadi,

(6) Garnnadi, (7) Saminadi, (8) Rahnnadi, (9) 1) Bhavanadi, (12) Dhrnva* KetaDadi,(10) Sarvasangrahauadi,(l There nadi, (13)SarvaQadi, (14; iSakanadi, and (15) Devinadi. be perhaps one or two more nadis, bat all those generally may
referred to
are

included

in the

foregoingfirst.
attribated

I may

mention celebrated also be

in this connection Bheemakavi considered

to possible
as

that the books

to the

of

Vegidesa (Godavery District) may

variety of Nadigranthams.
many under volumes each of

another

It is not

say how included

are

books these this

one

are

palm-leaf manuscript heading as the possessors of

on

granthams
but point, of each

1 have

unwillingto give preciseinformation not actuallyseen with them more

It
seems

than

book

class. of

incredible, however, that

contain tailed dethe lives of

fifteen

books palm-leaf information

ordinary size should regarding the horoscopes and

on

every
or

man

and

woman

this

planet
I

for any be

give answers
whether

to

any

questionthat
future.

may

length of time, asked regarding

to

events

past, present and

like limits with

attempted therefore
have and

ascertain

the contents reference

me

of these strange books

to

thing any-

time

space. Those

Different who fessed pro-

have astrologers

given

different
answers

answers.

to find in thesebooks

to any

question that might

to

be asked

by

calculation

made
"

with
as

reference

the time

of

or "Arudhalagnam questioning,

it is the

generallycalled,and

other circumstances

connected the act

with of

appertainingto
cnlt to

cidents questionand the infoun'd it diffiquestioning, the range them four of information that and yuga
the

assign any
referred

reasonable books.
occurrences

limits to

contained books there

which person the

in their
to the

One

of

said yugas

during
therein
was

that in any
to

were

certain

signs given
any ask

to indicate

the

any

question particular
from him could

asked. may

Apparently
have
access

coming
of

part of the world

any
not

astrologer and
these

he pleases. questions have written the books

The
for

authors the

works

specialuse
their

and
answers

confined

benefit of any astrologer and particular would be put to which to the questions
But it is
not

him

during

his

lifetime.

admitted

by

thtse

193
that astrologers the whole
years

historyof
is contained
that
come

the

human

race

for

period of 4,320,000
We whose
and must hands

in these volumes. authors the foresaw into yugas,

therefore

assume

the

their books

would

during

four

knew

well beforehand perfectly the persons who would

the circumstances

ed connect-

with and books if any that

as

put questions to these people,

their Even

they
would

therefore be

give justso much information in actuallyutilized by the human race.

were

such
to

achievement
find millions many

possible,one
volumes
are

would

naturally
of these

expect

of

in

the

hands

come a deriving pretty large infrom the fees paid by a large number of every month questioners during these few years of Kaliyuga. Even if we that all the books which satisfied the requirements of suppose there must be a past generationshave been destroyedalready,

as astrologers,

of them

considerable
that
more.

number

left for the benefit

to
run

of future

generations
years be

Kaliyuga has yet

But
stern

on

for
are

nearly 427,000
nowhere
these
to

these

lakhs

of volumes

found

though
admit each

logic

sometimes
to

that

they ought
men

of these

has

in

volumes
to him The

requiredto
and

meet

to astrologers It so happens,however, that exist. his possession just the number of the demands of enquirers that flock

compels

does not trouble

himself about

the rest.

astrologerswho professto find in these Nadigranchoose to come the horoscopesof any peoplethat to thams and then based and the predictions them thereupon,have now of their granthams, attempted to set a limit to the pretensions when the extravagance of such pretensions appeared especially
to disturb the
a

minds

of

enquirersand

make

them

assume

Some said that the horoscopes attitude of mind. sceptical be found in these books, while of caste people only would of distinguished men others asserted that only the horoscopes One of them volumes. would find a placein their mysterious Hindu can expect is of opinionthat only a pious orthodox
to find his

horoscope

in

their

leaves, while

another
a

hinted

that the

horoscope defined

in these books related to

period

25

194

of

one

hnndred

years,

of

which

considerable
I have

portion had
ascertained,
search
can

however, already elapsed. Practically, who that every man can pay handsomely

for the of

expect

to find his

it,whether
I may

kind horoscopeor some in these or otherwise, intelligible

state here

of description

volumes.*

language used in these and that the technical books is Sanskrit phraseology of Sloka. Hindu They astrologyis to be found in almost every written in every variety of character, Nagri, Telugn, are and Malyalam characters Kanarese are Grantha, employed these in transcribing books. indiscriminately Judging from
farther

that

the

appearance

many
no

of these

books

seem

to

be

very

old

but book

this fact is of is
some
a

importance whatsoever.

Even
was

if the

new

one

it will

always be
and
no

asserted

that it

copiedfrom
is

old

manuscript

importancewhatever

attached

to any

book. particular the

a

From

of the Nadigranthams foregoing description very easy

it

is

clearlynot
examine

thingto
to
see

account

for their existence

and
a

their foundation A

if

they have

anything
all
to

like

scientific basis.

systems of
process

thorough knowledge of does not enable a person astrology

which

the
find

existing
out

the
to

by

they
works

could
on

have

been

written, much
It is not basis occult

less

producesimilar
by
any
even

any

limited scale. have

to

alleged
or

these

that they astrologers

are

any

that
is not

occult powers
room

needed

them. interpret

There

for the

process, these
an

that by some supposition mysterious occult so-called astrologers ascertain the horoscope of the

and enquirer

past, present and

future
as a

incidents of hia
veil to hide their
moreover

life and

only

use

real secret
circumstances

and

Nadigranthams mystify the public.

connected

these

And

all the
to create

with

them

are

calculated

am

told

that

one

trick of

roguish astrologers

is to the etched in

insert

in

Nadi

extra such

to leaves, speciallyprepared with, reference accessible hia are as being facts about history
an

expected
on

client;
leares

the

and

appearance

of age

given them

by steeping

them

muddy-water,
H. S. O.

196

lity anvantage from the credutryingto derive some of people, every of the uneducated mass and superstition to the public to disclose their real nature be made effort must
men

who

are

Before

proceeding further
Brahmin
"

may

mention

here

that
on

the

Telugu
Indian

astrologeralluded

to in the article

"The

has not yet given me Books an opportunity Sibylline book his Nadigrauthams his Bheemakavi's or of consulting althoughI have made several attempts to obtain an interviews

The 16th

other

with astrologer known

whom

I
the

had

an

interview

on

the

day of May is krishnagyosulnand

in Black

by
been

name

of Auritavak
Mint

BalaStreet

is at
has

in the present residing

livinghere for the last four or five years of his deriving a very good income by means Nadigrauthams and is reputed to be one of the most celebrated and learned India. astrologersof Southern Hearing of I expected to find out of his predictions the real truth some about these Nadigrauthams by visiting him, and proposed to and respectablenative gentleman here that we a well-known in question on the date aboveshould both go to the astrologer his book. to consult mentioned My friend sent an intimation and see him on the next that he would to the astrologer come to the astrologer's and house accordingly went day. We him to give us an opportunity of puttiug to him requested of the fee usually charged. certain questionson payment there with my friend, the astrologer Not expecting me immediately made about me and made some the necesenquiries sary for giving us a sitting. The walls of the preparations covered in which we with sat were room picturesof gods and goddessesand a box full of Nadigrauthams was placedon the left side of the astrologer. He began his discourse by pointing out the importance of his complimenting us and "acr"d Nadigrauthams. He explainedto us that an astrologer retain in his memory had to get by heart and thousands of of Sanskrit signs and symbols and several thonsands verses
Town. He
before he

could

become

competent

interpreterof these
these remarks
be

mysteriousbooks.

After

favouringus

with

i9r

proposed
a

to send who

away

all his servants

take

to

ensure oar

cept privacyex-

boy
of

required to
the

down

qnestions. He
us

then

enquired about
counting the

brought by offerings
nuts, bits of saffron
of

which

sisted con-

areca betel-leafs,

and

plantains.

thingsbrought, with a great the method and explaining of selectto ing us show of accuracy to the enquiryin hand, he ordered the the nadi applicable
After number

boy

above

mentioned

to

enter

in

book

the

address

of the

of things brought by him and the questhe number questioner, tions that after answering himself, however, a proposed, currency
was

note

of 5
to

Rupees
call
an

was

placed in appeared

his hands

which
of

he the

pleased
or

"Asurapatram"
to be

( paper
very

Raksham about the

demons

). He
time

particular
declared

point

of

when

the

questionswere

what made of this fact in was use though it did not appear the same. He then asked out the nadi or interrupting finding I told him that I to put, and when if I had any questions me would qnestions after seeing the result of my my propose friend's enquiries he appeared to be dissatisfied and said that it would be very convenient and for him pay if I my gone
were

to

ask I did

my
so

also questions

immediately
these

down
was

fees.

and
case.

the

same

process of calculation

throughin
a

my

After
were

books

taken

preparationswere preliminary and placedon out of the box

of these

finisned two
stand

called

Vyasapeetham. One then opened; afcer lookingat was opened his

be the
new,
answers,

books

which
a

it for

appeared to be old while,the astroloo-er

which

box

and that

took out
the

third book

appeared
bean

to

saying
but book.

account

in the old book

with

that the

prefacerequiredhad
will be
to select

to be read

from

another
no

My
was

readers needed

pleasedto
this
new

notice here that that in

calculation

book and

all
to

this singlebook probability given to every every answer

contains

the

remarks prefatory
no

enquirer,as
one

attempt
a

was

made Buch

by

the

to astrologer

select

book

from

number

of

books.
book we began to read from this new astrologer that the scene opened in Vykuutham with Narayana the

When found

1.98
there flitting considerable
of with

hia three wives

account

and
was

host

of Rishis.
to

portion of the
the

devoted

the

scription de-

dancing

of

Apsaras

and

I ttiay here mention

that in
me
was

astrologerinformed
book
about from the which third into he wife

replyto one of that Yyasa was the author of the reading. But Vyasa knew nothing
Narayana
who
was

planetary deities. questions,the my

of

introduced, as is
the The Vaishnavite

well-known,
writers

the

Hindu

Pantheon in later times.

by
is
a

of Southern

India
or

dancing
idea

or

nrityam of Grahams
does The year
not

Planetary deities
other Hindu
to

new

which

appear
account

in any then
on

book.
state
on

proceeded
the very

that

in the my
a

present
friend's

of

Kaliyuga
The

date

which asked

questionswere
Brahmin.
of

asked, certain

would
on

be

by
he

Madhava

astrologerwent
of the the

givinglengthy explanations
text the until
came

the

meaning

Sanskrit

to

the the pose prous

descriptionof

and questioner
at

enumeration

of
to

questions. After arriving

and explanations for the purpose of

this

stage he
the

began

tried to

discuss

subject with

the real meaning of his text. ascertaining My friend hastily produced his horoscopeand placed it before the astrologer renl for his guidance. Seeing, however, the difficulties of the situation,and astrologer's estimating at its true ed and worth cleared I without
we

his

anxiety
to go

to

coufirmget his interpretation the

of all its

ambiguities by
on

light of
the
text

our

ments, state-

him requested

reading
This

to

its end
to
was us as

taking

the trouble

to

explain its meaning

proposal proceeded to was description
more

could

understand

it ourselves.

not

quite agreeable to
my friend and

him, he, however,

The

describe
ly extremewas

his antecedents.

and contained nothing meagre about him to a considerable known Madras. my

a

than of

what

number

people
he
was

in

The
was

was description a

wrong,

however, in statingthat
while It
was

friend follower in

of

Vysarayamatham, Raghavendaswamy's matham.

his father
was

follower

of

also
I found

wrong

statingthat

married

thrice. stutemeuts

that in four yr five distinct and

unambiguous

made

two
was

were

clearlywrong,
As the

and

one

of

the
a

mistakes

committed
would of

jnst the

sort of mistake

which

hasty enqnirer
are

commit.

majority Vyasa

of Madliavas
to have
a

the
a

followers shrewd

Vysarayamatham,
that the he

seems

made of the

gaess niatham.

questioner wonld
came

be

follower the

same

When
my

to that

part of

account

which the and

described of
out to

friend's

horoscope,the astrologer
hiui the

had
same

advantage

having
of the

before

diagram
text

of the
some

squeezed
be

senseless

Sanskrit

statements

applicable
was

the

horoscope under
in this
not

consideration. But
that very
was

it would

interesting
which and the in

to notice
was

connection
on or

nothing
face

stated

visible clearly
a

the

of the

diagram, by
me

that

whenever text

word

phrase
a

detected
to

in

obscure

which found

indicated disturbance him

reference of the
metre

the

horoscope
Sanskrit
was

question, 1
verse.

metre

ot the

I then asked

in what

the text
me so

composed
the
verses

the had

reply given
no

is

significant.He
but for that
even

told
were

that

settled metre,
be
one

they
the

composed
to
was

that stitute sub-

it wonld

impossible syllablefor

greatest Pundit
that at this fact I need

another, and
of Pundits is
more

proved
hardly

by
say

him that

in

an

Assembly
anything

Sringeri.
with
a

this than

explanation

damaging

to the

Nadigraninterview.

thams After

else

connected

this

thus

definingthe
and

questioner in
articles articles omitted
to

very

unsatisfactory^
the trouble
to

ambiguous
point
and
out

suspiciousmanner,
additional he had

Vyasa
which

took

at

great length the

the which

brought
he

by

my

friend
to have

notice

ought (
the

brought, but
that my

bring. Vyasa

also stated
same as

friend

would

bring Rakshasapatram
that he introduction of

Ausurapatram ), thus showing

thousand India him
years the ago, British the

five clearly anticipated, paper the currency

name

into

by
to
an

Government,
note
was

though
not
a

given by
take down
to

English

currency in this

quite appropriate.
would is It

It

was

further

stated

book my the

that friend.

boy

the

question proposed by
dealing
of

astonishing
human

find that, while for several

with years,

history of
author

the

race

millions

the

of these

books

took

200
the trouble
to

record

sach

unnecessary

details and

trifling
was

events.
When
we

approachedexpected
therein

answers,

the old
were

book The

opened and the verses questionrelated to the

the

found

read.
Bat

first

Theosophical Society.
unable be
to understand

nately unfortuof

astrologerwas

the

meaning

ces, expectedunder such circumstanand comhe was not very eager to give Incid explanations ment the text as he did when dealing with the articles upon of my request brought and the dancing in Vykuntham, in spite that he should proceed with text and not waste his time the most text ridiculous such trivial things. The was on rigmarolethat I ever heard. Each verse contained three or four

the

expression. As might

verbs contradictory words which seemed

of various

meanings
a

and

number

of other

to refer to

Their
be

combination
to
was mean

made

conveyed no anything and

to have

of subjects. puzzlingvariety meaning whatever and might preter everything,providedthe interown

allowed
the

his

way in
a

in the
manner

matter.

But would unable

how

could his

it astrologer interpret the

that he him ? and He

was a

connect

with explanation the

qaestion when
we own

to understand

question,though
of that his
we

allowed ohoise make I

Sanskrit
tried his

dictionary and
best to catch in
a

grammar remark and

any

might

guarded manner. which friend, therefore, in English, not to make any remark as might would, in the slightest help him. The result, degree, under such circumstances, was ridiculous be anticipated a
very failure.

cautions

proceeded requested my

For

few then would his

more

minutes
a

the
word

astrologer
and

went

on

now reading,

and if
we

catching
when in In
one

faces to and
soon

see

be foolish eyes

enough to
his connection the
verses

looking at our suggest a meaning

an

dropping
I may that

expectations were
friend

appointed dis-

notice

this of and

interesting
ticed no-

incident the in

occurred.
"

my find

phrase
the

Mayasakti"
but my

expectingto
it
meant.

it,asked
with

astrologer what question. The

He

something it interpreted
no nection con-

in the usual

manner,

friend

said that

it had

his

clever

astrologerthen

said

201
that it
other meaning in his books; so saying might have some he suddenlyopened his box, took out another book, palm-leaf appeared to find the expressioninquestion in the twinklingof eye then and announced the book
a

an

to

us

that it meant I found

something
that it
was

else.

He
a

threw

aside and

neither for

nor dictionary

glossaryand
was

that the intended

search pretended
to

the proper efiect.

meaning

merely

have

dramatic

with the answers Thoroughly disappointed given, my friend fortunate in eliciting to answers hoped that we might be more ties difficulit came to my turn to get my my questions. When

solved, I requestedthe astrologer to omit

the
account

'which and

related

to

dancing

in

of portion Vykuntham or
answers

that

begin to read questions- He, however, began his account

to be
a

Kailyasam

forthwith

the with the

to my

what

ed appear-

of the description the

questionand
the
answers

at planets

time of
assured

questioning. The
that

of the position said thatj astrologer related

to the

must

first be

very

questioDSproposedby me by the help of the description given of myself and my 1 thanked him for his kind circumstances. advice so franklygiven and waited for the preferred assurance. I was, however, dismayed to find that the account related to with my environment. somebody else,as it did not at all harmonize
I he

pointedthis

out

to the

and astrologer

that suggested

He of the book. might not have selected the right portion readily acceptedthe suggestion and after turning over a fewit appeared to me leaves, began to read again. But more of concerned the difficulty the astrologerwas that so far as
at getting

my

horoscope
1 had my
my

remained

as

great
with and with the
me;

as

ever.

I I
was

was

asked

whether

horoscope

but

not

willingto repeat
him that I had the and

friend's blunder
my

ed informconsequently
me.

not

horoscope
to

In

sheer despair,
a

wanted astrologer He

get

over

by difficulty
a

bold

fearless asscertioo. that

career

then

began
Leo
was

to read

verse

which my very

stated future

was

born

when

ascending, that
be
a

would d
"

be prosperous,
man or

and

that I would

shrewd
26

and

rimiuative

something to

that efiect.

202

again the Nadigrautham was found to be blundering ascendant and not in my hopelessly.Leo was consequently I informed the astrologer again that he was probably reading from the wrong My suggestionwas again acceptedand page.
But

here

few

more

leaves

were

turned witch

over.

The

time

the

astrologer
read I
thing some-

did not

venture

to meddle

my

but horoscope, the time the

which

'pretendedto
informed be
me

indicate that

when

put my

questions, fle
would
not

horoscope of

the questioner

given in every case and that, because the time of questioning was properlydefined,I must infer that the which followed intended to my to be replies were answers presenteditself to my mind. questions.But a fresh difficulty In two separate places in his book, the astrologer appeared to have found an indication of the time when were my questions clear that, at that particular known it was made to him, but the only person that questionedhim. instant, I was Why was the same moment then, in two different placesin the noticed, Nadigrautham and apparently in connection with two distinct
? personalities If it should person be asserted be that
at

that

very

moment,
a

some

other

might

Nadigrautham astrologer at consequentlythe second account

be necessary proper
to find
a a

proposing questionsto other place, and that some might refer to him, then, it
indication of time
as

would
as

correct

well

of the questioner to assure one's self description that answers were being searched for in the right place. If of the horoscopewould be indispensably description so, the necessary in that every there
case;

if, on
be but

the other
one

hand, it should
a

be

admitted

could

questionerat

time, the

of the same placesof the description moment or Arudhalagnam would be altogether inexplicable and culties exceedinglysuspicious.I plainly pointed out my diffi-

discoveryin

two

different

to

the

astrologer and
was

asked
a

him

for

satisfactory
sionate pasness. busi-

explanation. He
and I

mute friend

for that

few

seconds, then grew

told my

1 had

spoiledthe
come an

whole

expected that
insist

the affair would upon

to

disagreeable

close if I should

getting

from

the

astrologer's standpoint,was

which, explanation impossible. I clearly

204
PLACES The Occult PILGRIMAGE
sent
some

OF

IN to
me

INDIA.

followingcommnnication
Science will throw

by

Student

of

light on the sigoificance ed attached to the ancient Hindu symbology as illustratreligious in the various placesof pilgrimageabounding in India, and these places are in which for the account high veneration Hindu of the held by the masses population. Speaking of
"'

pilgrimageas
"The

means as

of follows: the of

education,"the spiritual
"

said

respondent cor-

writes insistance
a

of
means

later

Brahmanical

Scriptureson
well

pilgrimagesas
At
sex

the and

present day
in whatever

there

education is spiritual is hardly a pious Hindu,

known.

of whatever his
or

part of

India,

who

considers

her

duties performed without the principal visiting places religious of pilgrimage. In this respect the modern Hindu differs so completelyfrom his Christian contemporaries,that the latter would of pilj^rims hardly credit what a vast number annually the fulfil their circulate over religious country to obligations
and
to what

trouble

and

expense

they put themselves

for the

purpose. paper

With

the

social

aspect of the

the present question,

is not

concerned

It is

good pilgrimagein India does and what of the people, is the rationale of the institution. and their esoteric The places of pilgrimage are so numerous be so deep, that anything like completeness must significance
disclaimed

what real proposed to examine tion educaproduce in the spiritual

by

the

present writer.
the lines of scholars of

At

the

same

time herein
so

the may that

hope
be

is expressedthat

inquiryindicated
and

followed

up

by competent
character all

mystics,

the

highly

beneficial
to

apparent

pilgrimages may and the great open-minded people,

to

be
wisdom

made of

his ancestors

shown

the

Hindu

of the

present day.

**In the first of the

Hindus

that the sacred cities placeit is to be remarked are well-organized and powerful spiritual

centres, and
which

from

them

there

is not the less active

elevating influence because unperceived by the ordinary

an

radiates

Philistine.

Places of pilgrimageare

seminaries trulyspiritual

205

which, thongh completelyclosed to the idler

stitiuus in selfish
ever

and and

the

snper-

qnest
open

of
to

persooal holiness
receive the may
earnest

personal
devoted and its

salvation, are
searcher

and

after trath. of all true

no

The

statement

be

boldly made
on

the support

mystics confidentlyexpected
in
most

behalf, that there is

which of
some

in India important place of pilgrimage presence,

a

does

not

enjoy the
the

cases

permanent,
ever

adept or point the path to

entered. It is
a

initiate of

high order, who

life into which

is he

ready

to

higher
of

himself

has

matter

common

experience that
holy
the cities under

people's
benign
reasons

spiritual eyes
influence of
which seek
men

has

opened

in these

the

some

great Sadhu

(sinlessman).

But, for
hand shrouds

will be

readily understood,
the veil of The members

pious

must

not

to withdraw

obscurity which
Karma deserves

the

holy

and

their work.

of the silent

brotherhood Shankara-

will bat

speak to
says
:"

those

whose

it.

charya

*'

These

three the

are

difficnlt to attain
karma with of

and

are

due
"

to

the

favonr

of

the for

gods* (i.e.

good
contact

previous births):

Ilumanity,

desire

liberation, and
"

great

spiritaally-minded men."
at

The

holy

cities

were

built,or
clouded

all events When

completed, in
the

the later of mankind

epochs of
began

Brahmanic
to

history.

spirituality

be

consequent upon the desire of of the adepts became greater and became daily less understood.
evil,the holy cyclic
ones

by progressivematerialityselfish enjoyment, the seclusion

the As earth of the sacred
a

Sanskrit

age langugreat

remedy
left
to

for this

of

the

vulgar
yet
serve

the
as

symbolical architecture
to finger-posts
aware

profane great temples,which

student.
on

the

the

mystical
he the

persons boats
most
none on

are

that

as

the

pilgrimstands
Benares full

the

Very few bridge of

a

the

Ganges
and

before

is face to face with

sublime
but the

awful

mystery,

import
This

oi

which is

higher initiates comprehend.

term
*'

mystery
all

"

This interpretationof the

gods"

is

accepted by

mystici.

206
whose holy city,
will for

"represented by
Sanskrit
trnth
names

the
"

general aspect
Kaci and

of the
"

two of the
a

Varanaci

yield a
us

mine

to the

earnest

inqnirer.

It is not
to

to

elucidate

point

; for the

present it will suffice

suggest

to the

reader ing accord-

fruitful field of
to his
"

will be where each rewarded inquiry, and spiritual earnestness penetration. is Kaci ?

What The
a

"

questionhas
Kaci is the

been

answered

in

well-known
Tirtha

treatise Yati. He
Siva

by
who

celebrated that

mystic, Satya Gnana

supreme power

Nanda
of the

says

great God
and manifested
name

is the undifierentiated
or

bliss, consciousness,
or un

being.*
state

Siva

Peace

here

represents the fourth

is the circle dot

of the universe.

He

Chidakaca, his other

Or

being
the it

Vyoma

or

space,

the small

which

is

placed on
releation the
moon,

top of the Sanskrit

lias to the
and

mystic,symbol
in

Om

What (a^i")-

force located

the

human
over

body
the
same

above

brows, eyethe
bodies em-

by represented
very well.

the dot
Kaci

the crescent

mystic

knows

is called is the

goddess
as

who

consciousness
or

and
the

and bliss,

the

Sakti
"

power

to

whom
"

sacred

verses

of

Shankar^charya
says
a

Ananda
if Siva of

lahari
is not

are

addressed.
to Sakti

The

great teacher

that

united

he cannot of

produce
here

even

flatter

well-being. Sakti
once

is adorable of the

Hari, Hara

and

Viranchi.
we

By
the
or

turningthe key
Hari
or

symbology

adopted

find that

Vishnu

is the

dreaming
the is with
state

state of the

universe,

first diff'erentiated
remover

aspect of
used

darkness, the
taken usually the deliberate of the the is

destroyer
as
a

Hara. for

Although

Hara

loose

synonym

Siva, it is here
the

objectof
the

implying

that

transcendental

matized universe, emble-

by Siva, is beyond the state of turiya state is beyond the suskupti. Siva
Hara
no

as destroyer,

Para-nirvana,while
to the

is Nirvana.

It is easily how intelligible

between

popularmind
Para-nirvana,
"

distinction

is observable

Nirvana

and

"

The

word does
a

Sat not

has afford

been
a

roughly
better

translated
;

"

being,
if

as

the in

Engish English

language
would be

word

Be"ness

allowed

more

adequate

rendering.

2or

Hari,

we

have

said, is the first differentiated condition realised*

ego. He is therefore the
son

by the human sign Leo on

on

represented by the
invaluable article

the Zodiac

(see Mr.
the

Sabba
'

Row's in the

the

Twelve

Signs of

Zodiac

TkeosophisUVol,
aggregation of
these is above

HI). Viranchi or Brahma universe. the perceptible

and the consort of Siva.

the
Sakti

Creator

is the

is therefore

three,
called of the of the human

This,

explains why
of the

Kaci

the royal Tripuraraidhtvi^ three

residence

destroyer

cities, the

undifferentiated
above. the is the

three states
ego the three

mentioned cities
are

synthetic condition With regard to the

three

bodies, gross, subtile and

this it also becomes which
on
'

causal, beyond which

clear that Kaci

spirit.From
Chinmatra
in his

is the eternal Subba

"

has

been

well and

explainedby Mr. Impersonal God.'

manifest
in which from

Row

article

Personal also

Yo\. IV). {Theosophist, in

one

It

becomes

this that the

of its

aspects Kaci
'

is pragni^ It.' This

is realized

great formula
or
'

Thou

art

pragna know.

is the The

mother

of mukti
:
"

all Vedantins liberation, as salutation Siva Sakti

to
or

Trithayatisays
I
am

I make I know

to that

Kaci

by

whose

favour is.

Siva,* and
is pragna,

be the

of all that different

oat

Kaci

Buddhi,
which

spirit Maya, the throughOne Soul.

is the different and the

names

of the divine
;

power is
one

dominates the

the

universe

in fact, it

aspect of
:
'
"

The power from

above

quoted mystic
supreme Kaci Kaci
.

states

farther

This but
as

Kaci
not

of Siva, the

consciousness,
to

him.

Know
,

be

the

same

Siva

supreme of the

bliss.

is that
or

by

which it

the supreme is
so

reality
to

is manifested spirit
as

in

which
;

manifested.

She
the

is also sung

the

Chinmatra

I make

salutiation
same

her,
calls

the Elsewhere Knowledge. supreme Kaci the darkness (Syama).' This Darkness
matter

writer the

is

entiated undifferthe
or
:
"

of
one,

the the
to

Cosmos,

beyond
the

which

dwelleth
this Asat

sun-coloured Prakriti
'

spirit. In
in his the

Psalms

is

referred

highly poeticalpassage
dark in his human

There

is darkness the
can

round
supreme

pavilion.*
form.

"Krishna,
No human eye

is spirit,

penetrate beyond this divine

darkness.

208

In

some

Vaishnava transformed

work

it is

stated

that

on

one

occasion

Krishna

himself

into

Syama
the

in Kali trath

(darkness
reveals

in its feminine

itself to the

thus hinting at aspect), of intuition. spiritual eye Christian church

which

Unconsciously guided
believes the
occurs

by

the

the higher light;

was
"

that

Jesus in the
no

Christ

black

and

comely," although
the

passage
has

Song

of Solomon whatsoever

in which
to

expression

tion rela-

Christ.
in its is

"To

return

to

Kaci
Buddhi

aspect
is
to

of Buddhi.

It is to be

membered re-

that

the

first differentiation the termination

of Prakriti.

According
sdya,) in
three is that in three

to

Kapila
or

Buddhi

( ndhyava.
Buddhi has*

nature

of Prakriti

evolve
own

egotism.
Prakriti, in

conditions
which

aspects. Its
identical

essentially pure

condition
which the

it is

with

substantive

of goodness (8ai"a),passional activity qualities

and (raj'ts) in that

sense

delusion

{tamas), are
This it is salvation.
satva

in

state

of is

equilibrium
the the mother

and of

non-existent.

Buddhi When

salvation
of

fact ; in the
:
"

under

influence

rajas

qualityof
the

predominates, four
of virtue

things

are

generated
when

practice
of

( dharma

), dispassion
tion, finally salvareturns

the spiritual (TDairagya)y powers

(aisvarya),and

by

the of

excess

goodness
under what

Buddhi
some

to

its

state original

purity
four

When

influence is stated above

tamas
are

predominates,the produced. Tamas

makes
the
one

oppositesof
its the universe and

by

enveloping
then

power
as

{dvaran sakti)
the its tiated differen-

in reality of

appear

universe power
cause

matter,

rajas by
ysLSBious

expansive
are

the {vikshepa saAti) ^^Todncea of

which

the

bondage.
three
"

"

These

conditions
Nirvisesha

of

Buddhi

the

Trithayatigives as
(pure,
tamns

aspects of Kaci:
when the satvaki

Suddha (undifferentiated), and

quality predomiuantes)
One under the
as

jada (when
of
tamas

predominates).
npon the

domination

looks

geographical Kaci

the

reality:
"

209
"

The

Suddha

Kaci
:
"

is the

abstract

conscioaaaess

still

limited

by

forms

"

One

under

the domination and

oi the

satva

quality practises
around him.

virtue,still
"

good ascribing

evil to nature

In her Nirvishesha is the supreme

condition,Kaci is self-existent in her

God of Siva and of all

glory,and
souls
:
"

liberated

"

We

shall

now

understand
removes

why
the
"

it is

believed generally

that
a

residence

in Kaci

all sins committed

elsewhere, but

sin committed
one

in the

temple of

Lord, Kaci
reference Ghost
"

renders itself,

of receiving grace the incapable the sin against the Holy evil,* spiritual is
no

being
and in

to

the

for which

there follows

remission. left hand

The

wretch

who

knows

the truth

the

path is

doomed

to nameless

misery

Avitchi

Nirvana,
"

The who

Tirthayati says
commits
a

'

"

Terrible

indeed

is the

of suffering
a

one

sin in Kaci. attains is

Alas
more

I the state of intolerable

Rudra the

pisacha that
of suffering
'"

the sinner

than

all the hells/ of acquisition

true

By

bhe

the fire kindled there is

as no

in the hearth for the damned

by knowledge all sins consumed of heart {chidagni kundam)^ but

soul who murders black his

hope

spirit,

far
"

as

that is

by possible,

the

of practice

magic.
may

Without

prolongingthe present paper,

to

the student further

be

recommended
on

the Skanda and in

Purana

for

information that the

this

subject;

conclusion,it may
has

be state l
a

occultist practical
of the

will derive

great benefit from

here

proper
so

study largely

treatise,which Trithayati's

been

quoted."
I will add It will be
no a

few

remarks

to the say

foregoingcommunication.
that the
secrets

exaggerationto

of

the

27

210
ancient archaic science, for which
vain the

mystical books
some

of the

in represented

of the most

will search in enqnirer often East, are symbolically celebrated placesof pilgrimage
an

in India.
the

The

mysterious ideas generally associated

with

of Benares (Kaci), its past history and its position contain clearer indications gods and goddesses, of final

numerabl in-

of
on

the secrets

initiation than

cart-load

of

books

and examine Yoga philosophy. Look again at Chidambaram its celebrated built the plan on which teraple was carefully by the light of the Kabalistic, the Chaldean, by Patanjali,

relating to the great likely to penetrate mystery of the Logos. You are far more of study than by examining all this mystery by such a course of the ancient initiates regarding the statements the obscure the impenetrable veil of sacred voice of the great deep and Isis* Masons are searching in vain for the lost golden delta
the

Egyptian

and

the Hindu

doctrines

of Enoch

; but

an

earnest

seeker

of

truth
are

who

has

hended compresuch delta their

the rules of
will subjects
not

which interpretation difficult

to

to applicable

find it very

discover
secrets

this find

in Chidambaram.
true

Similarly,various

occult

and interpretation Jugganath, Allahabad

explanation in Srisylam, Ramanal, and other places, as justlyconsidered

various

sacred, owing
of the Hindu

to

their

associations,

by

the

followers
to

religion.

It would

require several

volumes

with explainat length the sacred symbols connected and interpret in a placesand their mystic significance,
manner was

these proper writer

the

Sthalapurannms
ancient

relating thereto.
to

As

no

divulge in and the secrets of occult science to the public, libraries could be easily destroyed either by permittedin
time proper
or

times

clear
as

language
books ravages and of

the
was

the

vandalism

of barbarous benefit

invaders, it
of

thought
and

to preserve,

for the

in strong posterity,

of the greatest secrets known some lastingedifices of granite, in the form of signs and to the designersof these buildings, istence brought into exnecessity which symbols. The very same

the leaders of

Sphinx and the great pyramid led the ancient Hindu religiouis thought to construct these temples.

212
Nalam
of

(thenarrow
It may be

passage of Mani

Brahma), going northwards, and

nieaus

that it is at the end

CManikarnika
now

Pranavakara

figarat.ive of the Yogis. This chakra representationof the Anahata Nadis. the Ida and Pingala in the is between two chakra human body, which are represented by the two small streams named Asi and in the V cruna foregoingdescription.The nika).
easily seen
state of ecstacy is the germ JBenares of pragna^ is
an

how

far this is

realized which

when is

consciousness

is centred and
a

in

Anandavan,
this is

placedin this chakra, which means literally

of consciousness

hence

pleasure
in the realized

garden.
germ in the

When

centralization

of pragna

consciousness secured, the objective

physical body and in the astral body entirelyceases; before the spiritual consciousness of the consequently rated regene(the Cbrist after resurrection)is awakened, the spirit realized may condition be compared to that of sound sleep or
aushupti
"

the death
man.

of the is

incarnated the time Hence

Christ, the death

of the

of the and

individual

This

great

peace

calmness
wherein
or
"

after the

tempest.
is

Ka"jior Anahata
burial the the ego time and

chakra,

this condition

realized,is the great

ground
non-ego Gouri ia

burning ground,as
seems

every

thing
"

to

be dead the

and

buried

for the

being.

the

Sophia of

gnostics
"

and

the
"

Isis of the

Egyptians.
is spirit behold

When

this condition

in front oi the Divine the eyes Goddess mysterious are opened on the Benares

that ol pragna is reached, the lightand wisdom, and ready to without other the veil
as soon as

its spiritual

side of the Cosmos. This

Hence
marks

is in Gourimukham. of the three

condition

again

the termination

conditions

of consciousness the

by experienced clairvoyant and

trident.

the incarnated the

viz., spirit,
the three is in the

ordinary,the
These
of three

Devachauic
are

conditions.

states of differentiated pragna

points
Sushumna

Siva's
"

Again

Anahata
narrow

chakra passage

nadi the

mysterious and
cord
to thecrown

running through
vital the said
to

spinal

of the head
is
name

throughwhich
Sushumna

flows,and
which is

Benares

therefore for

be in nadi.

electricity Brahmanalam,
Further, the

another

213
condition above
our

allnded

to

is

representedby
says, and

the

dot Benares

over

Pranava, as
described
as

correspondent

hence

is

Mani-karuika. be
seen

It will thns

that

Benares ch^kra

is

an

external

of representation Benares therefore

the Anahata
means

of the

symbolical Yogis. Death in

the concentration

originalgerm
of the
ram

consciousness, which
man.

of pragna in the constitutes the real individuality be noticed that the

It must

further

SahaS"

pole and represeats the positive

the

mulatharam

negative

pole in

body.
the

From sacred

the and

in the heart

mysterious union of their energies irrepressible {Anahata) voice is

This voice is heard when in existence terminates

generated in
the the death
man

the Anahata

ckakru.

of conscious tempestuous activity of

Sushupti, and
man

out

of the ashes

of the

individual

the

regenerated

springs
of him

into existence that when

electrified
a man

by
the

this
at

"song of life." Hence Benares, Rudra (a form

to

it is stated

dies

maoifestation the secret clear of

now

of the

commanicates initiator),
secures

Thoth, Logos

and

moksha

for him.

It will be
to
a

that the occult other

lar popu-

belief is full of the Similarly

meaning
will

student with much

of

science.

traditious

connected

every

important

place of pilgrimage
when

yield

valuable

information

properly interpreted.

THE This

VIRGIN
a

OF

THE

WORLD. of
some

is the title of

recent

publicationin Euglish
to

of the books

generally attributed

Hermes.

The

first book, this heading

to which however, is the only part of the publication

is strictly appropriate.Two

"Asclepios on
and with
a

Initiation"

and

discourses named philosophical of Asclepios " "Definitions

are

few
two

philosophy fragments of Hermetic Essays by Mr. Maitland introductory

are

added and

to

it,

Dr. Kings-

ford, which
It will compare

very
a

and interesting

instructive. for every

be

most

study interesting

occultist to

the doctrines of the ancient

Hermetic

philosophywith

214
the
of teachings

the Vedantic
famous

and

Eaddhist
of Hermes

system
seem

of to

ons religioccupy

thought.
with the
were

The
to

books

same Egyptian positionwhich literature. As there Upanishads occupy in Aryan religious forty-twoprovincesin ancient Egypt, and the body of was

reference

the

the religion

Osiris
two

cut

up

into

forty-two pieces, so This, however,

sub-divisions, as
is and
oue

there
the

were

fortyof
seems

books

of
nor

flermes.
of

is not Mr.

number

the

Vedas

their
number

Maitland

to suppose.

This

of the characteristic
a

features It

of has

Egyptian mysticism, nothing to do with the

as some

veils

profound
in any

truth.

number

of stars

stellation, conparticular

Egyptologists have imagined. So long as of the Egyptian religious doctrines these investigators ously erronebelieve that they are based on the signs of the Zodiac, of the heavenly bodies, or the appearance the motions of particular for them of stars, it will be impossible to penetrate groups books These into the profounddepth of their meaning.
of end Books recorded remain invisible until the

Hermes,
to all

if such

they can

be

discovered, will
Hermes pages whose

no

doubt
'"

but

an

speculations. But by
which

said,
my

Sacred
has

of the

Immortals, ye in

hand

the remedies for

ever

is conferred, incorruptibility of destruction and of

beyond
shall
come

the reach from

decay, regions,
shall

and

concealed

all who the

frequent these
ancient whom heaven the you,

day

in which

bring
This

forth

instruments

worthy of

Creator

ehall call souls."

passage

has

double

alike meaning, applicable and the human Hermetic

to the the

works
time the
course

of the Divine is yet distant

Hermes when of

Hermes;

and

the

true

philososhyand
in the natural that
are now

ancient of

civilization

Egypt

will be revived The

evolutionary progress.
books which
were

works
do
net

as being published

Hermetic, however,
so

appear

to

be

the real Hermetic

carefully concealed,
Hermetic

though they
coloured

contain

fragments
*'

of

true

philosophy
*'

The thought and mythology, and was Egyptian probably based on some Virgin of the World books. It is of the Hermetic to be one professing compilation

by Grecian

215

cnrions the hnman

to notice that in it

we

find Isis informing Horns in the

case

that
of

animal

signs
at the
on,

were

placed
be

Zodiac when

after those the

form, which
further

would

the

equinoctial
will be

point was
shown
are

beginningof Gemini.
the main the doctrines with

Moreover, as taught by
the Ancient

discourse

in

harmony

doctrines of religious
to

Egypt.
be
sidered con-

But

the

prominent

references show

Zens, Kronos, Ares, and

can

Aphrodite unmistakably
as one

that it

in

no

wise In

of the ancient
names

Hermetic

books.
would of
no

the context doubt

in which referred

such
to the

occur,

Hermes

have

deities corresponding page

9 it will be
seen no

Egyptian mythology.
the writer identifies

to By referring

that ancient

Hermes

with

Mercury,
his

which

Egyptian properly
would have done.

acquainted with
Hermes is
'*

ancient

philosophy

thought," as is stated in another part of this discourse. he is the universal mind ia Strictly speaking, his divine in the corresponds with Brahma aspect, and Hindu religion. Just as the Vedas and the Upanishads are
cosmic said to have the

originated from
Cosmos,
the

Brahma

before the

evolution

of

manifested

Egyptians
the Divine

declared
Hermes.

that their

books religious like

originatedfrom
it will be
as

Hermes,
in creation.

Brahma,

is

represented (p. 10) as taking part

erroneous

Such

being

the case,

from

the

Egyptian
is further in
one

standpoint

to

represent him

Mercury.

Hermes

spoken of as the teacher and place the Great Master and the
the

initiator of Isis, Ruler

though

of the Universe

addresses

mysterious goddess as the soul of his soul and the holy Virgin, is the thought of his thought. Isis,the great Cosmic She is the generativepower of sixth principle of the Cosmos.
the Universe.kriti" and Even the
as

not

Prakriti,but the productive energy

she

of Pramind.

such

generates ideation in the universal

she cannot The Hermes. human
as

in her human of position

a

incarnation

in be placed properly iucaruatian

case

pupilof

of the this

Isis is not rape of

the descent

of soul into matter,

is the in

with

Persephone.
God

Curiously enough
to at

referringto
"

incarnation

in her discourse
...

Horns, Isis speaks thus:

to

"The for
a

Supreme

length accorded

earth

216

season

thy
is
was

father Osiris
Isis who

and

the

great goddess Isis."

Horns ?

Who
term

then

this

addresses

Possiblythe

appliedto every incarnated soul, as the term Osiris in the later times of was applied to every departed spirit this supposition will be fonnd Egyptian history; but even with inconsistent some sideration. portionsof the dialoguennder conThe author its true of the

Isis

book, whoever

he was,

did not tween beand

comphrehend
form of the

in

light the mysterious connection

and, trying to imitate
the tone
were

Isis and

Hermes,

real

Hermetic

dialogues (which only) according to

the

repeated

during the
current

times his

of initiation

the traditions

in in

time,
it is
now

wrote

form

which
to

under review in the dialogue to the public. Before presented ceeding prodoctrines that inculcated in this
not

notice necessary

in

detail the
to

book Cosmic

it is

pointout

Persephone is

the

be representedas such from the Virgin, and cannot philosophy- This title is only applistandpointto Hermetic cable
to the

great Isis,and
which

not

to every

soul which itself

as

is encased the

in matter

and

ultimately manifests
The

spiritual
mother

of man. intelligence of the manifested Chirst Isis which

Cosmic and

Universe

Virgin is the maiden the Virgin mother not

macrocosm

of incarnated

(Spirit).
the that
cosmos or

occupiesin
the in soul the

the

same

position
of matter

has

fallen

into

the clutches mothier

occupies
manifested the

microcosm.

Isis is the
as

of the

Logos
of the alone latter.

in the

Cosmos,

the is

soul is the of

Virgin

mother

Isis regeneratedspirit; soul is

to be

mother of Christ:

Adonais, while
the former and
not

incarnated
is entitled In
our

the mother

but

called

the Cosmic Cosmic but

not

Virgin,

the

humble in The and

opinionthe
the

manifested Cosmos. Cosmos the

Cosmos,
is

Virgin is not the the Virgin mother

between of the

Virgin
of the of the

contrast

Virgin
but

the

"perpetual Virgin
and

maid

heaven,"

between Con-

macrocosmic

the microcosmic

Virgin.
to

eequentiyin
son,
mere
we

the discourse
a

of the Cosmic of cosmic of soul

Virgin

her

divine
not
a

general account of the descent description

find

evolution, and
into matter.

It must

217
be remembered
of caI Isis and in

this connection
should
not

that the haman

be taken of the
as

tions incarna-

Osiris

mere

allegori-

of the incarnations representations placedon qaite a different footing by

They were spirit. ancient Egyptian

that she

writers;and in this very discourse

not

Isis

said

wonld

and

dared the

not
race

"recount of Horns.

this

of origin" the

great central
a

mystery
relation

of

"declare the and nativity" The so"called myth of Osiris is Egyptian occultism, and has
the of Buddha appearance further be stated must
no

probably
than has

closer

with

usually been imagined. It

Greek God

here that the

occupy the
"

Dionysos

has Dr.

in the

Egyptian Pantheon.
martyrdom and to essay prefixed

to position Kingsford speaksof

proper

incarnation
"

resuscitation

of

Dionysos

this book. She says that Zagreus in the and adds further on the spirit, Dionysos was intended to mean that the spirit or Dionysos was regardedas of a specially divine genesis, being the son of Zeus by the immaculate Maiden ." If so, Dionysos is the Kore-Peraephoneia. itself in seventh in man, the Logos that manifests principle
'*
. .

the microcosm.

But

we

are

informed
sun,

at

the end

of the

essay

that "Osiris is the microcosmic human

the

counterpart in the
or

system of the microcosmic

statement

Dionysos
result
of

Son with

of God." what
"

This latter
gone

is

clearlyinconsistent
the minds

has

the before,and is evidently

misconception a
ol the Western
"

in misconception generally prevalent

regarding the real positionof Osiris and the higher mysteriesof the Egyptian an attempt to interpret religion by the mythological fables of ancient Greece, which,
students

Hermetic

thongh elegantand refined in form, bear no comparison what" of the ancient Egyptian writers in point to the allegories ever of occult significance.
There
is
a

remarkable

passage

on

p. 34 of

the
may

book throw

under
some

consideration
on light

which, if closelyexamined,

the

subject- Isis
of the

informs

Horns

that "on

high
one

dwell

two

ministers

Universal

Providence;
bodiesThe

is the sends

guardianof
them

the Souls, the other

is their

conducter, who

forth and

ordains for

them

first minister

28

218
binds them,

guards them,
the may

the second The

releases real

or

to according

Will of

God."

perhaps be gatheredfrom
be very
has

positionand duties of Osiris this significant paragraph. It

the
name

will not

difficult
a nearer

to

ascertain

of the

other

minister, who
Sun
than

with relationship

the Macroscosmic of the of

Dionysos, from a carefnl Bat doctrine of Egypt. as

examination it is the

gions relithe

business

such riddles,not to solve difficulties on Sphinx to propose be said in this connection. Buddha can nothing more subjects, and Shankaracharya may perhaps disclose the real mystery of
these
two

ministers.

II Most
of the

divine mother

important doctrines explainedto Horns by his in perfect are harmony with the corresponding

of Hinduism and from Buddhism, as will be seen teachings the following explanations.Horns represents the regenerated of man, and it is to him that the Cosmic Virgin unveils spirit herself and reveals the mysteries of human existence. the evolution tracing of by givingan account

In

of the the
out

man physical

Isis

commences

originof
of himself
an

the such

monad. spiritual
essence as was

God, it would
necessary, and with

appear,

took

"mingling
these
use

it with materials

intellectual unknown

flame, he
ways; about and

combined

other of

in

having,by
union with

the

secret

formulae, brought
the midst universal of the and

the

of these

he endowed principles, motion. Gradually in the

tion combina-

protoplasm

a glittered

substance from

more

subtle, purer
it
was

more

limpid
,
.

than

the elements it

which

generated.
name

He

called

"consciousness" self

The

given to

it is very

it is appropriate; the monad

the germ of pragna, the point of consciousness, which evolutes the human ultimately being.

is similar to that given by alchemists of the explanation of the philosopher's stone. composition Mercury, described Sivaviryam by the Hiudu8,.is considered by the alchemists as

This

as

the

essence

of God, while the

intellectual

flame

is repre-

220
action
law
were

to prodnce evil likely

ioon arose

resnlts.

The

genius
which in

of

the

of Karua

from

the earth the evil allowed Hermes

in the form results

to
soon

of Momos would their

"

and

pointed

oat

to

Hermes

follow inevitably
then

if mankind The wisdom

were

remain

condition.

of

designed
even

instrument, a mysterions which would everything

and destruction," in which

measure

inflexible and
birth

inviolable,to
to

be

subject from
be the bond

final
"

would

of created entities instrument

short, the inexorable

law of Karma.

The

with forth-

Karmic as operated,it would impulses were seem, alreadybeinggeneratedby man, owing to the very mental with which he was was invested,and the consequence qualities that souls were of the incorporated.This is the summary
account

given by

Isis of the

gradual evolution
Sthula
a

of The

the

Karana

Sarira, Snkshma
of these

Sarira,and
was

Sarira.

constitution

Upadhis
the nature in and
a

also to

certain energy

extent

indicated,
its This the

as

well

as

of the conscious

and

functions

manifested

through the
being
is in

said

Upadhis.
with

three-fold Vedantic

division of
.

human

agreement
with
to

classification Man thus

of the various left encased and in

Upadhis.
matter,
his grope

internal
in

light

altogetherclouded
Without
a a guide,

obfcured,began
and

the dark.

teacher

mankind enlightener, would and lead

to

ed developa

tendencies

which of

if left unchecked

still

lower
supreme. of
man.

level

existence. the very

were

Confusion
elements

discord
bear

reigned

Even
Loud

could not

the presence

the

nature

against the moral

found that

by the whole of complaints made and spiritual chaos that prevailed.

man

It

was

if left to himself

would
of matter

be and

nnable attain he

to
to

liberate his soul from salvation.

remain
an

the

trammels
a

long as he remained imperfect being. It was

As
a

trinity merely
necessary of

would
this
to be

to convert

into trinity

quaternary.
"

This God

condition filled the

'

things had
with

remedied, and
divine your voice father's
;"

forthwith
'

Universe

His

refuse to my

worthy of offspring, greatness ; seek not to change anything, nor creatures your ministry,"
Go,' said He,
Sacred

221
This
man.

divine Voice
He is the

is the

Logos
Eswara

"

the
of

seventh

principlein
and the and all

real

the

Vedantins
can

Saviour

of mankind. be secured

Through by
man;

Him
and

alone the end

and

salvation

immortality
initiation

and

objectof
hnman

is to ascertain realize the His

means

His

attributes presence

connection

with

humanity,
and

sacred of

in every

heart,
duality, indiviof
a

discover

man's transferring

higher
Karma sacred

and purified series of which God mankind

out
a

ennobled

by the
as

virtuous
most

incarnations,to His feet

human

the

offering

being can
found

bestow.
to send

further
to

necessary

teacher and

ruler to

disclose to them
to reach their
own own

the laws

of initiation and In

point

the way

Logos.
man

of Atma that from

in his

heart,
unless

of the presence spite might remain ignorant of

sacred

presence

the veil of

ignorance were

removed

his eyes God

teacher

teacher. To this necesmeet sity spiritual into the world such thought of sending down a the followingpromise to the complaining and made

by

elements
"

"

I will send

yon^n

effluxof myself, a
shall be the and

pure

being who
and

shall
ruptible incor-

who all actions, investigate : judge of the living

dreadful

shall extend sovereignjustice

its

reign even
man

into

the shades his merited

beneath

the

earth.

Thus

shall

every This

receive

deserts."
his female coanter-

efflux manifested

itself as Osiris and

part Isis,
This
even

the mystery nativity,

of which

Isis refuses

to the

disclose

to

Horus, does

not

however

correspondwith
voice

nativity
fests maniChrist

of Christ.

Christ

or

Christos

is the divine
man

or

Logos

which of

itself in every is
an

and

the biblical narrative

account allegorical

of value

every

generally. spirit regenerated

which is its

It is not of

the historical

of the biblical account in

importance to mankind and occult significance, as

general, but

asserted

by

Dr.

philosophical Kingsford and

222
Mr. M"itland.
tion of Baddha

Bat
or

it will be this

erroneous

to look open

tlieiDcama-

of Osiris and Isis in the same nativity that of CSirist. "?erj Baddha is also a Christ : bat as light become a Christ Every man every Christ is not % Baddha. may himself with Christ, bat it is not mnd identify to every open to developeinto a Baddha. knows man Every trae Kabalist

that Christ is the

WMR

son

of man, the
same

and

not

Eoaoia,
Baddhist
Baddha. I do
not

the

primitive
mast to

; ot

to express
a

thing in
and
not
a

phraseology,
It

Christ is remembered

Bodhi
that

Satwa

be
any

by

the

term

Christ

refer

individaal,bat to the particalar

to which

the Bible account of

a a

has is when

entitywith r^erence spiritaal its philosophical importance.

in
a

The
germ

gexm of

Bodhi
;

Satwa hence

every Baddha

man,

bat is

not

the

Baddha
in the
matter

evolved

by
will

humanity
become
a was same

conrse

of its

progress,

his

appearance The appearance

of historical

importance.

of

Osiris
in the

Logos, bat
itself has manifested that Osiris The
a

and Jooked was footing, placedon the same npon lightby Egyptian initiates. Osiris is not the is something higher than the Logos. The Logos is else has which soal and a spirit as everything in supposing there is nothing anreasonable ; and
or

Baddha

may

represent the

soal of the

Logos.
on

Sphinx cannot and dare not say anything more and sabject. The reader may find a very interesting in the the foregoing statements tive commentary on
Yolmne We
of wiU
^

the

instrac-

second

Isis

UMceiled,** the aoconnt

with

now

of order and and

Osiris
;

proceedwith commenced jastioe

occalt

of

Isis.

The
of

reign
Isis the

the

appearance

who, amongst
After

other

things, tanght
and the

mankind

secrets

of

the

science

sacred
on

mysteries of
the

initiation.

coaple were
After

their work finishing the inhabitants recalled by

"

earth

divine

of heaven."

having thas traced the descent of spiritinto matter tion made and indicated the provision by God for secaringsalvaIsis proceeds to give repliesto certain to mankind, The first questionrelates to put to her by Horos. questions

223

royal

or

kingly

soals.
Now

The
and and

royalty herein
men

referred

to

if

spiritual royalty.

then

like.Baddha,Shunkarahave

charya, Christ,Zoroaster
as

others

at

leaders and rolers of mankind. spiritual development and elevation of moral character such an enormous height above the level
as

appeared on earth In pointof tual spirithey

of stand

ordinary they
for
are

humanity
is not

to lead

mankind of

into

the

belief

that

incarnation special endorsed

divinity.
is in

This way

however, popular belief,

of

by Isis, whose
men

accounting
the
"

the

appearance occult
to

of such

harmony
Horns

with that

of teachings

science. upon those merit

She
the who

explainsto
earth in former

souls
two

destined
causes.

reign
are

descend

thither have these there

for
lived

There and

lives such
as

blameless,
is
a

who

apotheosis ; for
state.

royalty
and

paration pre-

for the divine for

some

Again
the

are

holy souls,who
divine Law shame in
as

of slightinfringement in

interior the

receive of

royaltya
are

penance

whereby
The
not

and suffering of
;

incarnation

mitigated.
were

condition of If others this

these
are

taking a body
blessed
as

resembles

that

they
of

when

they

free."

reply

Isis is

and acceptedby the generality of people, properly understood discord and bigotry will almost cease sectarian strife, to exist. There
are

it would differences,
to

appear,

among

these
who

royal
assist

souls, due
them.

the nature reader

must

of the
not

angels

and

genii
these

The
;

elementals
and

they are
of

are powers the guardians of the souls, whose teaching

suppose

that

guidance
and

the souls follow, as the soul which

declared is the

guardianangel
Buddhists
"

by Isis. It Kwan-yin

is of

this the

the Chitkala souls born

*'

of the Hindus. female

not

How
answers

are

male Tuere

or
are

?"

asks them

Horns

and

Isis
or

thus
;

"

among

either males

females between
are

this distinction

exists

only

between
are more

bodies, and

not
some

beings. But some incorporeal aod this belongs to the gentler,

an

energetic,
which soul to all

air

in

For thingsare formed. It is hardly necessary to

airy body envelopesthe

". is the

stale that the air referred

224
anima astral mandi
astral
maa.

"

light
"

and
next

that

the

airy body

is

the

body
men.

of

The

relates to the various

degreesof
a

by Isis qaestion answered spiritaal enlightenment seen

man

amongst
The

real difference between another

who does not

nature

has

vision spiritaal
these soul

and discernment, and is not

as

who

possess of the
on

ties, facul;

to be foand

in the inmost

just
ceptive perof

the clearness

of

vision

depends, not
or

the

latent
nature

facultyof the soul

the organ
of vision and of

mind,
tunics

but in

upon which

the it is

the

the clearness not

on

or spiritual

enveloped, clairvoyantperceptiondepends,
on

the nature

of the in which

soul, but
it is

the condition

and

nature

of the

Upadhis

placed.
the
the

Consequentlyall progressive development consists in improvement of the Upadhis ; the soul is perfect from beginningand undergoes no alteration during the course
evolution.
Isis further

of

proceedsto point out differences in national intellectual and character,physical, amongst the spiritual, various races to iuhabitiugthe globe, and attributes them differences in climate and position countries. of their respective The reference to the constellation Ursa Major has a mystic The ancient Hindus calculated the period of significance.
one

of their secret
stars

cycleswith

reference

to

the movements this

of

the

composing this

constellation
races

; and

cycleis

ed relatthe

tu the evolution

of the various

and

sub-races

on

globe. Speakiug of
long
with maladies of the soul the
an

which agencies alteration

cause

"

in

men living

daring
even

of discernment
"

'of soul

reason'
has

Isis points out itself," elements

are

that

the

affinity by
the
or

certain

and

aversion

for others" disturbed

and and

that therefore

its functions

sometimes
or physical

affected

changes in
The last

either the

astral

body.
review
in contains

chapter of
of isis

the treatise under

explanations

regarding

existence

Devachau

Swarga.

225
Isis says that there
and

are

heaven, adapted to
wherein
"

regions between the earth ment, developvaryingdegrees of spiritual

several who
are

dwell
not

the souls been

freed from

bodies

and

those who

have

yet

These incorporated."

regions
a

correspond to
separate
arnpa lokas

the various

Devalokams in Hindu The

(each Devagana has

the
rupa
two

loka)spoken of

books, and

and

of the Buddhists.

ministers mysterious

alluded to in the former

seem, certain powers of

part of this article exyrcise,it would

and supervision control
over

the

dition con-

of the various of Karma.

as

Devachanees

in accordance

with

the law

This law is set in motion

and

by

two
"

ed energiesdescribdirects in nature

memory

experience.The

former

and of maintenance preservation This refers to appointed in Heaven."

"

the

all the the

originaltypes
of Karma

record

preservedin astral light. The function ojf Experienceis to provide every soul descending into generation with a body appropriatethereto,"
correct

It is needless

to

state

that the

this

is

rationale of the doctrine of Karma

from

Buddhist

and

the Hindu

There
treatise. main

standpoint. is nothing more of importance to The pointsalready referred to show

wisdom whether

consider
that the

in this
same

doctrines of the ancient

creed

religionunderlie
It is not the in

every
as

exoteric

ancient] or
says, that the nations is that universe.
are
a

modern.

true,

Mr.

Herbert
to

Spencer
which all

only
the is
an

statement

with

reference
matter

world

agree in the
unknown and

of

religiousbelief
Power
in the that there
nature

there The

unknowable

religious historyof

humanity shows
the the origin,

number ultimate

of doctrmes

regarding
the human

and

the

destinyof

and soul, highly philosophical complicated,which form the and which have influenced foundation of every exoteric religion the How sentiments religions
are we

of

mankind

from

time

immemorial.

to account

for these with

beliefs ?
nature

Have
as

they any
it is ? the Or

inherent
are

connection special
outcome race,

human

they the
the human of
so

of

divine

revelation

during

infaocy
situdes vicis-

of

whose

influence

has survived

the

many

civilizations ? If neither of these

hypothesis

29

236
is
to acceptable

the agnostic,can evolatioD of these doctrines from a few simple ideas which are to homanity in generalbe explainedby the operacommon tion If the latter hypothesis laws ? of known psychological is tenable, how is it that these productsof haman experience have not undergone any change in spite of great improvea

the

mind

of

modern

meats

in material
my

civilization and

mental ondertake

caltare ?
a

It is not above

object now

to
own

discussion of the

problem; I attention to this important question, him of it in and request not to lose sight meditatingon of religious belief amongst maukiud, and the origin and history the of discovering a common possibility platformon which take the followers of the various the globe may on religions the love and affection, forgetting up their stand with brotherly petty differences of their exoteric dogmatic creeds. The Sphinx does not think it necessary to say anything about the of the short philosphical dissertations appended to contents of "The to contain more as Virginof the World" they seem Grecian than of l!lgyptian wisdom. speculation subjectand ofier my only beg to call the reader's
solations of the

^THE
TO In your remarks
anert was, THE

VIRGIN
EDITOB npoa

OF
OP

THE
TBE

WORLD."
THEOSOPHIST,

World,** joa Yirgin. She

PUtooic
the

the to "Virgin of the prefatory etnj be r^arded as the Kosmic that Persephone cannot however, undoubtedly regarded by all the neo. so my

school,
and
to

whose

exponent,

Thomas

Taylor,
thai made

in

his from

"Diasertalion

of

Eleo^nian

fiaodiic
this very
to

Mysteries,*' quotes lately

point.
I
he wish my
on

Greek

Hermetic
mitting com-

aathors

prove

reriewer,
page 97
of with

before the

himself ber namber

of

the

statement

has

XoTem-

the

had Tieoiophitlf

made

himself

familiar

ard this standthe

work, Or^iic
the

and

also

with

certain

passages ani

of Proclus, other

Olympiodoms,
and
the that

hymns,
of
into

dandian,
all of

Apoleias,
it is theme the

accredited
clear

classic of the

avthorities, from
rape descent

which

abundantly
of the of the

mytboe

Peraephonet
Matter,
or

mysteries,

represented
the

Oeneration,

Soul,

and

thai

title "Eore

228

offspring
which "Jesus."
I
mu3t

of

good
Is

"Karma"

or

state

of the

Gracei

and

Divine
of

Influx,by
every
true

parentage

exactly

described

generation

content

myself

with the

simple expression

of

dissent the

from

your

reviewer's

appreciation of
and of

relation No

existing between
doubt and

mysteries of strongly
on

Egyptian
this

Grecian
my
own

origin.

I feel somewhat in

point, because
been obtained

instruction

illumination

mystic doctrine
which 1 cannot,

have

e'aielly through by

the your

splendid arcana
reviewer
in
a

without intended

regret, find characterise!

to

sentence

evidently

disparge them,

as

"

mythological fables."
ANX.^

Christmas, 1885.

Kikgspohd,

M.

D., F. T. S.

Sib,"

In

thanking
wish that

you to the

for

the
a now

notice

of

this

book caused do

in the

November
er's reviewto be

I Tkeogophisl, statement

correct

misapprehension

by your
not

books
The

being published
in

appear

the
the

real

Hermetic that

books.
this
me.

misapprehension
is made the which fact 1 in is

question

consists of the

in

impression
taken
up

statement

contratliction
it

tion posithat
in the

by

Whereas,
to

correctly dessribes myself

books
and

position

the

only conclusion
*'

have in of

committed the Hermetic

point being part,

at

that

the

doctrine from
not

contained the times

a

is in
therein

least, a

survival I of have

ancient
to

Egypt,
that
term

really Hermetic."
them
meant

said

word
or

imply
the

I considered Hermetic

the

work

Tri"megistus himself,
a

that of
in

other
as

than

certain World

school is
a

or

system

doctrine, originating, so Egypt,

and

far
name

the of Hermes

Western

concerned,
name

bearing
for

tho

Trismegistus,
a

which

has

long

been,

the

Western Your the

World,

synonym

for the intellectual

principle. generally
to
me

reviewer's of
an

expression
Western

"^misconception
"

prevalent

in
as

minds

the

Hermetists that the their in his is

a

seems

unfortunate
"

constituting rightly
your

affirmation

''Western
own

Hermetists Whereas

are

not

instructed
can

concerning possibly
between be

doctrine.
to

all there

that
is a

reviewer of be

position
and

affirm of
we

is that

divergency
there
"

view and

system
such But
a

that

the

West,

That tists Hermethat the the

may
are

probably
to

divergency
we are

''Western
to admit

quite ready
lies with

admit.

not

ready
and

error, revival that

if any,
of

us.

Bather
now

do

we

hold,
will of

believe,that

occult Western

knowledge
system
as

in

progress ranges the pages

some

day demonstrate,
which
"

the
"

represents
in

preception,
of the

the

Eastern

at

least

expounded

Theosophist

has

yet

to

attain. EpWABD
MAITLAND,

p. S.
tliat the does
not

"

Allow

me

to

state, in
for the

jastice

to

my

fellow-editor and

and
of
ns

myself,
contents

responsibility
rest

defective
aot

title-page
been

table
to

with

as,

these

baring

sabmitted

prior

to

puolioation.

Sib,
letters review

"

Kindly permit
seat

me

to say and

few

words

with in

reference
connection

to

the with

two

by
"

Dr.

Kingsford
of the in

Mr,

Maitland

my

of the

Virgin

World."
mind
"

If my
was

critics had
"

borne

that
not

the
their

subject-matter introductory
from There

of

my
or

review

the

Virgin

of the

World
no

and doubt

essays

lenic Helall the two my with

at

mysteries, they
irrelevant
statements to

would which these

have letters

refrained
contain. in my

making
were

their

but
One of

specificreferences objections
reference issue
"

introductory essays
and

article.

remains

altogether unanswered,
throws
no

the
on

expkination given
the real

to the the

other

additional

light

question

as

following remarks
of the

will
was

show.

The of

Virgin
Hei^es

World"
as

published
treatise
to
on

though

not

as

genuine
In

work

himself, yet
I found

Egyptian
it

mysteries.
the With I
to

reviewing
Hermetic
to the

it, therefore,
science the and

it necessary that of Grecian

examine

by

light

of the

not

by

philosophy.

reference made the

out

title of

Hermetic
in
not

Fragment
article
"
"

under it and

consideration,
is necessary

following
that

statement

my

point
as

Persephone

is

the

Cosmic

Virgin

cannot

be 'rep resented

sijch
this If

from

th^ itand'point
on

of

Hermetic of

philosophy."
various this did writers title the
on

Dr.
on

Kingsford
Grecian

objects

to

statement Grecian whatever be the Kore

the

authority
have

philosophy.
it is
no

writers
that

bestowed writers the

Persephone, thing.
she
to
even was

proof might
cosmic

Egyptian
of

same

Persephone
not

Kosmou

Hellenic
It will Pantheon.
not
even

mysteries, but
be It
a

the

Virgin goddess
the
'
'

of the of the

Egyptians, Egyptian
World"

difficult cannot

find

the be

corresponding
that
a

contended

Virgin by
the

of the

being
to

genuine Egyptian
extent

book,
to to

but

work

written

some

Grecian

author,

some

according

Egyptian
the
ception con-

models,

title in

question might
writers in

have
.

been

used under

according
such
a

of Grecian

general

For,

supposition,
of the book

there and
to

would
the

be

no

connection chosen
or

whatever it. There

between is
no

the

contents

title is

for

special
in

reference
as

whatsoever
we

Persephone present.
Under

any

corresponding
female

goddess
who

the

treatise

find it is
on

it

at

The

only

deity
it would

figures prominently
have the
been

in

Isis.
my

these
I

circumstances

extremely

absurd
now

part if
for

had

put

on

the

title in
to

question
into

construction of

contended

by my

critic

and

tried

force

the

teachings
any

Isis

by

means

of
to

strained

and interpretations

far-fetched

analogies

ideas relating

the

230

of Persephoneia position the

in Grecian

mysteries.
itself and
more

beg
in

to

state

further with the

that the

description,when
of any Isis than
to the

judged
Grecian

by

not

connection
to

usage tian

particular class

of writers, is

appropriate
misconceived

Egyp'
position
sented reprefurther critic's

Persephone.
that is it my critic has the that Isis

It is my

humble

opinion
Isis. What

ol the

Egyptian
"

really meant
is but not
an

by
to

saying
In any word said the my stated

the

Eighth sphere"
a

easy

understand.

She
of my

says that
assurance

Isis is not
to

principle
1
um

influence.
to

spite

the

contrary,

unable

find
the the

authority

for

these

assertions

in her

introductory

essay.
in

Though
p.

principle
essay

is now

rejected as
"a
or

inapplicable, yet I find

the The

27

of

that

Isis is

represented by 2'"*i"cii'^e"
the

Elabbalists
for the

under

figure of Malcuth
statement
as

Moon.

reason

assigned

disproving
Cosmos
the is

that
"

Isis
*'

represented the
is

6th

principle
was

of

follows:
wore as

If, as

certain, Isis
double
horns

identified

with is and with

moon,

and

an

ensign

the

of

Selene,

it

placed beyond
Decrease, Good
the To
moon

doubt and

that

she and

symbolized the
cannot

occult

power be

of Increase

Evil,
she

possibly therefore
afflicts

identified

soul

whom

rejoices proof

and

according
Isis
use was

to

an

infl.exible Law."
with the

begin with,

what

is there

that
no

identified

by Egyptian
identified writers

writers?
her with

There Diana
or

is
or

in

saying
the

that

Grecian

writers

Artemis.

When

question

whether of their

Grecian
ancient

rightly
is

wrongly interpreted the

it is

Hermetic

doctrines
to

Egypt

under

discussion,
of the which with
a

improper
is
no

solely
that

rely

on

statements.
moon.

The

sign

Crescent
has
very
a

proof

Isis

represents the
every female
on

This is

symbol,
associated

profoitnd significance to
large number
of male of has them not and is

true

occultist,
in the

deities

Hindu

religions
confounded

philosophy
with the

; but
moon.

not

one

that

account attributes

ever

Isis
was never

got

all
as
a

the

of

Diana

or

Artemis.
a

She and
Neith
"

represented
her

huntress,

for

instance

with

bow

arrows

in these

hands.

Another
But It

Egyptian
was

goddess" the
a

Divine

had

attributes. doctrine.

Neith
be

clearly

Solar
for
two

Deity
a

in

the of

Egyptian

would
to

extremely
the
very

unsafe
of

student

comparative

mythology

infer

identity
different
attributes. it follow of
no

deities belonging to the mystical conceptions of two

from the that
was

alities nation-

mere

fact
moon

that
was
a

they have symbol

of

some

similar

Even
from it

admitting
that and Isis

the

Isis, how
as
"'

does occult

considered and

by

the

Egyptian
The show

the

power conveys attached that

increase

decrease,good
there is the
so no

evil?",
to

description itself
that the

definite
any such chain

idea, and

evidence

Egyptians

to significance

moon

in their and

writings. Even
this influence Isis

supposing
calkd is not

the

of inference

is

far sound

that

Isis the

rejoices and
Cosmic

afflictsthe soul, how

is it shown

thereby that

soul

or

the

6th and

principle rejoice
the

of

the 6th

Universe

? Does
or

Isis

or

the

law

of

Karma
of the which of

afllict

principle
no

the
a

spiritual intelligence "range

of

Cosoms.
the this Tlie

If it does, system

it "has

requiries
yet
to the

doubt to

perception"
the

Eaetern statement.
law of of

attain"
whole

comprehend
is
a

meaning
worthless.

If it does Karma and

not,
its

arguement is
of the Isis
as

simply

influence

much

manifestation
all
in

of the

energies
and
the

the

Cosmic
and

6th

principle
of of

every

other encased be

the
matter

Universe;
do not

rejoicings
the real

sufferings
claims

sonl
to

in
as

disprove
sonl of

genuine

rgarded

the

spiritual

the
not

Cosmos.
say and any I

I did

did

not

mean

to

insinuate
as

in my

articles

that

Dr.
as

Kingsford
is
now

made

incorrect

statements out

regards Dionysos
article that

Zagreus
as

alleged.
with

simply
had
no

pointed
place

in

my

Dionysos
to

trasted con-

Osiris of

in

the
that

Egyptian might
passages

Pantheon

preclude
regarding
essay:

the the and

possibility

any

misconception
from
now

otherwise in the be

arise

real position
I
must

of Osiris state

certain that
in

introductory
left out

further
no

if

Osirig

is

to

of account

Dionysos
The the

has

correspondence pointed given.

in the
out

the in my to

Egyptian
article

Pantheon.
is in
no

inconsistency
now

way

removed
to

by
the

explanation

beg

call the

readers's

attention

following passages
1. "...
The

introductory

essay

in this and

connection. resuscitation of

incarnation,

martyrdom

Dionysos

Zagreus."
2.

"For,
of the confound

Osiris

is the

mierocosmic

sun,
or

the
of

counter-part
So that

in

the

human

system
who confound
'*

tnacrocosmic Isis with with

Dionysos

Son

God.
and

these

authors

Demeter,
..."

equally

quite

comprehensibly

Osiris

Dionysos
books
admit

The

Hermetic

three

expressions

of

Deity; first,
and in

the

supreme,

abstract, and
the

infinite

God,
the

eternally self-subsistent
manifestation
or

unmanithe verse; uni-

test; secondly,

only Begotten,
in man, various the

of

Deity

thirdly, God Comparing

described
as

redeemer,

Osiris." each
other
we

these the in
as

statements
sun or

with the

find Son

Dionysos,
of God and

maorooosmic the
if

only

Begotten

manifested resuscitation that

Universe,
he
were

undergoing
the

incarnation, spirit.
It

martyrdom
is
now

incarnated
or

asserted
tnaeroas

Dionysos represents

the
,

spirit
If
was

7th
he is

principle,
identical
in the and

whether

cogmicalli/ or

microiosmically
Why confounded
same

so, it

with

Osiris

is

virtually admitted.
that If
some

then

stated

introductory
Isis with manifested

essay

authors

Dionysos
is in

with

Osiris
the

Demeter?
in is there the for

one

and
and

the

principle
manifested

alike
man,

Logos

Cosmos Wicthret

the

Logos

what ?

foundation If

expressions of Deity

above

described

the

Greek

mysteries

232

dealt and

ostensiblywith
with its

the

macrocosmic

presentation by

of

the
as

DiTiue is
now

Drama,
asserted
in

individual
is

meaning
at

implication only
with the

this statement
the the

altogether
"

variance

following onlu
of with

statements two

introductory essay:
tirst

"The

Greek rape

mysteries dealt
and

subjects,
the

being

the

Drama

of the

restoration
and

Persephone;
of the

second

that

of the

incarnation, martyrdom surely,be

contended

resuscitation
these Divine dealt form

Dionysos sabjectand
we

ZagreuB."
matter
are

It cannot, the

that
of the

of

macrocosmic that so,

presentation
the

Drama:

further

informed If

Hellenic

mysteries
is

only

with

these

two

subjects.
and

the

presentation

pre-eminently
to

if not

entirely
and the essay

microcosmic diflEerence

the macrocosmic
out

position assigned
him is out be and of Osiria in in

Dionysos

pointed
of such

between

the the

introductory
Grecian

by

reason

position,
may

place
out

mysteries.
assumed

Any number

of difficulties the

pointed
uow

in the is

position
to

by

Dr. Kingsford, and

worse.

explanation

ofiered

likely

make

matters

As

regards
to

the state is
not

gaardian
that
a

angel
but

of

Christian

Theosophy,
the
as

tind

it
of

necessary

this

guardian
a

angel
mere

is not

counterpart
stated

Isis.

IE

Isis

principle
understand
be invested

influence influence

by my
the

critic,it
duties

is difficult to

how

this the

can

discharge
of
a

assigned
in the

to, and

with,

attributes

guardian

angel

Christian
to

doctrine. Dr.

"With
that the

reference
not
use

Kingford's

letter

have the

only
purpose

to

state

further

I did Grecian in

the

expression

cited

for
to

of

disparaging
the sion expresthat

mystical doctrines.
was

According
which dealt with

ordinary
use

usage indicate

question
Grecian

the

only

one

I could

to

part

of the But my

literature
are

which

mysUcal
there of to is

and
a

occtdt

subjects.

convictions

equally strong
the

that

greater depth of
than in those of

occult

significance in
and that it

fables allegorical be

Egypt
the

Greece,
to

will

extremely
with

unjust

Egyptian

doctrine

interpret it
Mr.

in accordance letter

Hellenic
very

notions.

Maitland's

requires but

few

words
of is liold

in

reply.
Yedas

Ho
or

makes their

no

attempt

to justify his assertion

that

the number
which
can

the

sub-divisions and any

is

42,

but

raises do
not

discussion
how he

altogether
me

irrelevant for

unnecessary.

see

responsible
his
own to
seem

misapprehension
Maitland
seems

that

might
that the
'"

have
have

arisen
no

from

words.

Mr.
the

to think

right
doctrine

whatever that

speak
exist the

of in

misconceptions regarding
minds is
"

Hermetic
Western and

to

the

of

the their about

so-called
own

Hermetists,"
it must

because be

said that

doctrine

doctrine,"
it.

therefore
doctrine
' '

presumed

they
means

know

all

If, by

Hermetic
the

Mr.

Maitland

simply

the doctrine

now

professed by

so-called

Western

Hermetists"

53S

t)f the, praseat day, there is

some

reiaon to

for
occult

"he

astertion

made.

Bat

tha

expresflioa is
doctrines tions of of

generallyapplied the ancient Egyptians,

the

the

and in

when my

philosophy and the mystical I spoke of the misooncepreview,

dootriae
I to had which this my

regarding apply
if Mr.
of
"

Hermetic
and
not

doctrine any

system
critio

philosophy

in. riew

other

might
Bat

the

expression.
goes

Haitland
the their The ancient

to

^he

length
can

of

aaying that by
such
more

the

Hermetic Heras

doctrine
metists

Egyptians
am

be
to

claimed

the
a

Western claim

as

doctrine," I
real

bound doctrine

reject
is far than

aim*

ply
with

absard.
the

Hermetic of has

closely
the from the

connected A
tirely. en-

Eastern

systems
of
it

occalt

science ago dealt

with

V/estern.
West of

considerable The There Amen-ra cloctrines West

and

portion

long

disappeared
with rarioas

old Hermetic
were

doctrine of

systems
of

tion. initiaof the the

mysteries
others

Isis, of
into

Osiris, of Ilermes,
distinct of Isis
sources

Neith,
few

Tarions

divided

groups.
and Osiris

of
to

only belonging

to the

mysteries
and

came

through
other

Hebrew,

Grecian

other

considerably

modified.
to

The

parts of

the true

Hermetic

doctrine

were

altogether lest

the

West.
Under such circumstances be
a

it is

highly
and
of

desirable discreet.

that

**

Western

herraeence refer-

tists" should
to

little

more

tolerant

Mr.
the

Maitland's

the

Theosophist
that somewhere

is entirely out
as

place

in of

present
Western has
as

discussion,
wisdom very wide

I must which Banges

is

confess
is

I have

yet
up

seaa

very

little

this it

stored
not

in

Europe. by
Eastern

Possibly

of

peroeptiou
to state.

jet attained

systems

Mr.

Maitland

pleased
But
as

these

ranges
or

of

perception have
of
the to

very
or

little to
with any the

do

with

the

Virgin
essays Mr.

of World

my

review

same, enter

introductory
with

appended

it is unnecessary to it, this

into

controversy

Maitland'On

subject.
Tbx

Solas

Sphibx.

3Q

BHAGAVAD
In

GIT
Qita

A* not
as

studying the Bhagavad

from It
was

it must

be treated
it
as

as

if

isolated
exists.

the

rest

of

the

Mahabharata

present
with

inserted
to
some

by

Vyasa

in

the in

right place
that

specialreference
must

of the

incidents

book. Krishna

One
in other
at
plained ex-

first realise the

to

real

positionof Arjnna

and

order

appreciatethe teaching of the appellations Arjuna has one very strange

different times

latter.
name
"

Among
he

is called
are

by

ten in

or

eleven

names,

most
name means

of which is omitted
*'

by
the

himself

Virataparva.
This word be should

One

from
But proper

list, i.e.t Nara.

a man particular

simply
called

man."
as a

why
name

by

this

may
a

at

first

sight appear
us

strange.

Nevertheless
not

herein
the

lies

clue, which

enables

to understand

only

tion posiwith

of the

Bhagavad

Gita

in the

text

and

its connexion

Arjuna

running through the whole of the Mahabharata, implying Vyasa's real views of the origin, trials and destiny of man. Vyasa looked upon
and

Krishna, but the entire

current

I Arjuna

as as

man,

or

rather
or

the the

real

monad

in
comes

man

and

upon
man.

I Krishna
To
some

the

Logos,
have

that spirit that this in is

to

save

it

appears

strange
been The and

teaching should utterlyunfitted

^

inserted
discourse

highly philosophical a place apparently alleged to

have

for it.

takea

place between
to

Arjuna
when

Krishna you
was

rage.

But you

once

just before the battle began bharata, begin to appreciate the Mahathe

will

see

this

fittest

place

for

the

Bha*

gavad

Gita.
was a

the great battle Historically it is families. Philosophically

y

struggle
lower
have

between

two the

the

great battle, in which

human

has spirit

to

fightag^ainst the
of
our on

passions probably
so

in

the

physical body.
about the in

Many

readers
the

heard

so-called

Dweller
"

Threshold,

scribed vividly de-

Lytton'snovel
a

Zanoni."

According
Coavention
introduction of
to

to this author's

Notes

of

lecture,

delirered Row

at
as

the
an

the
a

Theosophical
of

Society, 1885, by Mr.

which be bad

T. Subba to

set
"

lectures,

promised

give

at the

sabseqasat

Asnireraaiy.

"d.

230

At At had

last he this

came a

to hapre

point
for full
some

kindof
terror

analysedthe whole of melancholy came

in it, la this
a

man over

into

nothings
he
con-

him, which

something
of

state

o" mind

tinned
poems

years,

until

he read

copy

of Wordsworth's
haraan lifebe the

sympathy
ot

for natnre's
to

and objects learn what all the

"From

them," he say^, "1 seemed

have

would

perennial sources
of life should the
Bonuce

happiness, when
removed/''
This

greater evils
to
a

been

indicates^what; feebly
has

chela

future
or

less
was

experience when all old -associates, and h on a higher plane. This of Arjuna before the position
must

he

determiued
for

re-

called* to Hve
transition

bright
more

stage
in

was

the discourse

question.

He
foes

about

to

engage

in- a

war

of extermination he not and

against
nnuatur-

led

by
each

some

of his nearest the

anxl relations,

ally
We ^

shrank

from of
us

thought of killingkiodered
upon
are

frieuds.

are

called

to

kill out

all

our

and passions in themselves*^ before

we can

desires, not
bnt that

that

they
on

aW
must

evil necessarily be anoihilated

their

iufluenee

establish

oursel'ves
to

the

higher planes.
of
a

The

positionof
uponprepares

Arjuna
"to

is intended Dweller for

at

that typify

chela, who
As

is-called Guro

face the chela

so

on

the Threshold.

the

his

the

trial* of initiation

teaching, by philosophical

this

critical

point Krishna

proeeedsto

instructt

Arjuna.
be looked Bhagavad Gfita may as a disconrceupon addressed by a Guru to a chela who has fnlTydetermined upon of all worldlydesires and aspirations, the renunciation but yefc feels a certain despondency, caused by the apparent blankof his existence. The book contains eighteen chapters, ness all intimately connected. Ekch chapterdescribes a particular life. The student should bear this phase or aspect of human in reading the book, and endeavour in mind out theto work
The

cdrrespondeneesv

He

will

find what

appear

to be necessary

a repetitions. These were necessityof the method Vyasa, his intention being to represent nature

adopted by
in different

ways,
"^

as

seen

from

the

of standpoints

the various

philosophical.

schools, which

flourished in India,.

9a7*

As
often oecnlt world

regards the
asserted

moral those if
a

teachingof
who do not

the

Bhagavad Gita,
coarse,

it i"

by
come

atody, thnt,
wotild
to

appreciatethe everybody pursued, this

stsncktill
to
;.

benefits

o" the this-

and, therefore^ that

not

teaching can

onJy
not

be asefnl
so.

the

few, and
true

to

peo{)le.This
of
men are

is not in

It is of

coarse

that

the

ordinary majority
dnties
as-

the

positionto give
of families.
m)t

np

their

citizans
"tates

and

members these
can-

Bat

Krishna with with

distinctly
ascetic kind life-

that

datieSr if

reconcilable reconciled
more

in
v/

forestr

meutHil

certainly be abnegation which is far

od

that the

oC

powerfuli^
any

prodoction, separa-

tiou of effects from ia the the

the

hJgher planes than

(For

physical body
in world,

world.

though
may

the ascetic's be in the

may

be-

his thoughts jiingle, that

Krishna-

therefort, tenches
r

the real

importance
man

lies not has

physical
to

{butin
'

mental
must

isolatioa. devote
to to

Every
to
an

who
:

dnties

dis-

charge
it is
one

his mind

them.
as

Bat,, says the

matter

teacher^
and.

thing thing

perform

action
same

of

duty,
man

auotlver
or

perform,tlie
in the

from

iuclinution,. interest,
power of his of
a

lit is thus plainthat desire.;

definite progress is from

it is in- the

to-

make

development
noticeable

higher facnlof life to that in-

ties,whilst
shooJd

there

nothing
his slaves of

in his mode

him distingnish
men

fellows.

No

religion teaches
and desire. Few The asceticism.

be the

interest and

cul";ate the

necessityof
has been

seel nsion

great

and Bndbrought against Hindnism of life to students dhisiu is that by recommending such a mode engaged of occultism they tend to render void the lives of men
that objection

in

ordinary avocations.
For
nature

This these

however, objection,

rests

upon

a-

misapprehension.
the
"^

religions teachattitude is the moral

that of its

it is

not

of the act, but

the mental

This importance.,' through the whole ")fthe Bhagavad that is of

note

performer,. teaching that runs

The reader Krishna of should esUband it?

Gita.

the carefully

various

arguments

by

which
account
manner

lishes his

proposition.He
the human

will fiiid an of the

origin
which

d"8tinyof

monad, and

in

attains salvation

through the aid

and

enJighteDmeatderived.

238
to Logos. Some have taken Krishna's exhortation Arjnna to worship him alone as supporting the doctrine of a conclusion. ] For, erroneous personal god. But this is an is as Parabrahm, Krishna though speaking of himself describes himself as Atma, bat no doubt still the Logos. He from its is
n/ one

with

Parabrahm,
and Parabrahm.

as

there

is

no

essential Lo^os

difference
can

between of itself have

Atma
as

Parabrahm. So all

Certainlythe
sons

speak

of

God, including Christ,

'^

the Father. with His as one spoken of themselves saying,that he exists in almost every entity in the Cosmos, attribute of Parabrahm. But an a strictly Logos, expresses manifesration of these and words Parabrahm, can use being a these attributes. Thus Krishna assume only calls upon Arjuna to worship his own highestspirit, through which alone he can Krishna is teaching Arjuna what hope to attain salvation. human the Logos in the course will teach of initiation the monad, pointingout that through himself alone is salvation to This impliesno idea of a personal god. be obtained.

respecting the Sankhya Again notice the view of Krishna philosophy. Some strange ideas are afloat about this system. Sutras It is supposed that the we represent the possess by original aphorisms of Kapila. But this has been denied that who Shankaracharya, great teachers, including say many other they do not represent his real views, but those of some The real rtankhya philosophy Kapila, or the writer of the book. identical with the of is numerals, Pythagorean system and in the Chaldean the philosophy embodied of system The philosopher's numbers. to represent all the objectwas mysterious powers of nature by a few simple formulae, which in numerals. The he expressed original book is not to be that it stili exists. The found, though it is possible system forward under this name contains little beyond an now put
account

of the evolution of the

same

of the elements
enter

and

few

tions combina-

which

into the formation the

of the various

tatwams.

philosophy.Raja ont that the philosophy, Yoga, and even Hatta Yoga, by first pointing if properlyunderstood, leads to the sam* merging of
Sankhya

Krishna

reconciles

239
the human embraces who
a

monad

in the

Logos.
its in

The

doctrine of Karma,
it

which

wider field than have limited

same

that allowed

observances, is the
Krishna
to

dits, by orthodox Pansignification solely to relit^ions all philosophies, and is made by

inclnde

almost
must

every

good

and

bad

act

or

even

) The thonght.
Gita, and
difierent
next

student

first go

through
He from

the

Bhagavat
observe
common

try to difierentiate the teachingsin the eighteen

different

parts under
and how with the

categories.
out

should
our

how

these

different aspects branch

centre,

to do away

occult
is

and theory

intended are teachings in these chapters the objections of different philosophers to the the path of salvation here pointed out. If this will show the real attitude of occultists

done, the
this way

book

in

consideringthe
In is

nature

of the

Logos

and

the human in different succeeds

a

monad.

almost

all that is held sacred snch

systems
in dispelling

combined.

By
of the

teaching
in

Krishna

Arjnna*sdespondency and
of

the nature

higher idea force acting through him, though for the

givinghim

being it is manifesting itself as a distinct individual. He disinclination to fightby analysing the idea overcomes Arjnana's of self,and showing that is in error, who thinks that man ^the he is doing this, thatand When it is found that what the other.)
he calls "I"
a

time

is

short

of

created fiction,

by
of

his

own

ignorance,
He
farther

great

has ceased part of the difficulty

to

to exist.
a

proceeds
of

demonstrate

the existence
no

lity, higherindividuaThen he

which that

had Arjiina this

knowledge. previous
with
nature

points out
He

is connected individuality the of the

the and

Logos,
shows

furthermore

expounds
This

Logos

that it is Parabrahm.
or

is the substance

of the first eleven

In those that follow Krishna gives Arjnna chapters. farther teaching ia order to make him firm of purpose ; and of Prakriti to him how through the inherent qualities explains

twelve

and

Purusha

all the entities have that the

been

brought

into existence.

It is to be observed in recurring the

number

is constantly eighteen it contains into

Mahabharata,

seeing that
were

eighteen
is called

armies Parvas, the contending corps,

divided

eighteen army-

the

battle

raged eighteendays,and

the book

240

which raeaas by ft name eighteen. coonected with Arjana. I have 4"Q8ly

cnan,

This been itself

anmber

is

mysterias

describinghim
as
a

bat

even

Prabrahm Krishna of
it.

manifests may

Logos
to

in

more

ways

than

one.

be

the

Logos, but only one

represent
man,

particularform
this and his

The

nnmber

eighteen is

form. particular

Krishna

is the seventh

in |)riaciple

gift of

his sister in
the sixth
want

marriage
the fifth.
to

to

the Arjnna typifies It is

anion that

between

and

worthy

of note

Arjana
as

did not

Krishna
to

fightfor him,
friend
human and

bat

only

to act

his charioteer

and

be

his the
once

counsellor. monad
must

From

this it wi'll be
own

that perceived

fightits
true

assisted when battle,

he

to "begins

tread the

path by

his

own

Logos.

THE The
mentioned instructive

IDTLL

OF

THE

WHITE

LOTUS. the
title above It
18

interesting story published

has in faith
nwre

under

already attracted considerable

ways the than
one.

attention.

it

truly depicts
and and

the

Egyptian
into
a

and

when Egyptian priesthood,

to

their

had religion

alreadybegun
of Taatric

lose its

purity
for

degenerate
defiled

system
It
to

worship
also

contaminated

by

"black

magic, tmscrupulously used

is be

selfish and

immoral
is
presented re-

purposes.

probably

true

frtory. Sensa

it
to

Just as hierophantof Egypt its seed to developeinto a similar tree, even if leaves tree should does every great religion seem so perish completely, ed leave its life and energy in one or more great adepts destinto preserve its wisdom and revive its growth at some
the last great time when the

future its old

a

cycle of
is

evolation

tends

in the

course

of

revolution, to bring about

Ohemi nobler form

the desired

result.
on

The

of religion higher and there of is

oar

destined
when

to reappear

this

grand planetin

the in
a

and

nothing

unreasonable
now

Sensa

story is probably

appointedtime arrives, that the the supposition very high adept,who it

waitfng to
Lotas,

carry

oat

the

commands

of the

Lady
Ia

of the the

White

Apart
a

from very

these
nobie the

however, speculations,
lesson
to teach. its

story ia

question has
It is not

allegorical
a

aspect it describes
easy,

trials and

the difficmlties of

neophyte.
to
remove

however,

for the

ordinary
to

reader its

the veil of
is to

allegoryand
readers of the

clearlynnderstand
that I

help snch

proceed
that

teachings. It give the following

in

explanation

characters

appear

the

story

in

qaestionand
(1.)
the hnman

the events

therein

related.

Sensa, the hero of the story,is intended

soal.
of

to

represent

It is the Katashtha
which the

Chitanyam,
the human

or

the germ

Pragna,
in

in

of iudiviJaality with the

man.

being
the

is

preserved.
element embodied

It the

corresponds
6th

hiirher and

permanent
or

of principle

It is the ego

self of

existence.

(2.)
make this
a

Seboua-t the

phantom

of

gardener, is intuition. Seb jua me,*' declares ;

honest

"

They
in

cannot
so

and

saying
his
own

but unsophisticated

rustic

truly reveals

mystery.

(3.) Agdmahd,
of the

Kamen-Bxka
are

and

the nine other

servants

high priests
of the dark lowing fol-

temple,
whom entities

who

the

devoted

goddess

the they worship, represent respectively

:
"

(1.)

Rami

Desire.

(2.) Krodha (8.) Lohha (4.) Mohck (6.) Madd (6.) Matsara
...
." ""

Anger.

Cupidity. Ignorance.
Arrogance.

...

Jealousy.
The five Senses their and

(7, 8, 9, lU " 11.)

31

pleasures.

245 (4.)
The
"

female

characters

that

fignrein

the

story are

the

following :

(1.)
(2.) (3.)

The the The The

dark

and

mysterions goddess worshipped by played with Sensa; by

of the him in the

priests ;
young grown

girlwho
np

met girl

City;

(4.) And
It mnst

the Lady lastly, here that

woman

Whit"
and

Lotus.
are

be noticed

the 2nd

the 3rd whom he her clear yonng

tical. idenhe met

Speaking
for apparently her that tender eyes the

of the fair first

of the says

City,
as

time, Sensa
to

that

gazed into
well from and this

it seemed
were

him
to

that he him. It

knew is

her charms that the

familiar
no

statement
ran

about

lady is temple with

the Hindu Taraas.

this

other than

the

girlwho

him,

Prakriti, say
connected with

^"atwa, Kaj'asand
in Sthulasarira,

the grosser

qualities, is The last of these qualities pleasuresand passions experienced

three
restless

has philosophers,

of the Rajoguna is the cause of the mind, while Satwagnna is intimately the spiritual of man, and with intelligence Doble

activity
with and

associated
his

higher

asjxirations. Maya, then,

which is

makes

its appearance

in this

fltory in three distinct forms.

It is She

ItisVidya,*

intelligence, spiritual
the White Lotus. writersi. which is life

representedby the Lady of the Kwan-yin and the Pragua of the

Buddhist

of the represents the lightor the aura of the current wisdom, and she is the source

Logos,

of conscious

or

Chaitanyam*
and it is

The

young her that

girlabove
Sensa up

referred to is the Mind

of man, presence

by
the

is led in the
we

gradually holy
have above

into

the

of the dark

goddess, set

of the

holies

lor adoration The human dark

by

priesthoodwhom
is

described.
side of the

goddess herself
It

Atidya,
its

It is the dark energy

Nature.

derives

life and
soul. The

from

and passions

desires of the human

wisdom, which
has"

acquired

emanated from the originally distinct individuality of its

ray of life and Logos and which

own

when

the

244"
Sahasrava Tank' water" p. 349
as

Chakram
the Hindn

in the brain

is often

ppoken of
The
"sweet
or

as

Lotus

in

mystical books.
as

sonnding
See
for further

of this of the

taijk is descril)ed second the volnme

Amrifam

nectar.

of "Isis this

Unveiled"
water.

hints

regards

meaning of
to have
a

magic
It is
an

Padma,

the White

Lotas, is said

thonsauvl

has the as petals,

mysterious Sahasravam
in the and

of the

Yogis.

ordinary mortal, and jnstas a lotus expand in all its bloom and beauty when
the horizon of the pour and sheds his rays
on

unopened bud opens its petals,

the
sun

rises

above

the

flower, so does the

Sahasravam

begins to
it becomes sixth

neophyte open and expand when the Logos its light When into its centre. fullyexpanded
gloriousseat
man;

the

of

the

Lady
this

of

the Lotus,

the

of principle ponrs the

out

and

sitting on

flower the for the

great

goddess

the waters

of life and the human

grace

grati-

flcation and flatta

regenerationof

soul.

soul in Samadki ascends Yogis say that the human flower through Sushnmua to this thonsand-petailed (the dath of the Kabbalists) and obtains a glimpse of the splendourof the spiritual sun.

In

this

part

of

Sensa's An

life

an

event

is in

related
the

which
a

deserves

attention.

elemental

appearing

guise of

neophyte of the temple tricb to take him out from his physical is liai"le before he body. This is a danger to which a man as an adept to guard himself acquires suflScient proficiency his internal percepwhen against all such dangers,especially tion Sensa's guardian angel is developedto a certain extent. the danger owing to his innooeuce and from protects him purity.
When
the mental

of the activity

child

commences

and the

sorbs ab-

its attention, it recedes* farther aud of

farther be in
a

from

Light
work
othei*

the

Logos.
of

Its intuition

will not
to

to position

unshackled.
statep

Its

suggestionscome
which
lo see are

it mixed

up

with

consciousness

the result of sensation

and

intellection.

Unable

Seusa

and

to 8pe"ik

bim

.persouaJly*

U6
Sebona

sends

him
of the

his

beloved

lotna the

flower

sarreptitioasly

thronghoue
Mental make of the child

neophytesof

temple.
of sensation.

aetiviry commences
their is

first by way

tions Emo-

Sensa.
the and
one

When

appeHraQcesnbseqriently. Tlie opening mind aptly compared to " little girl playing with the mind once begins to exercise its functions
sensation
soon

pleasuresof
step
from

pave

the

way Sensa he

for has

the

strong
the be

fierce emotions
the

of the human

soul. when

descended

spiritual plane
its little

loses and

sight of

sublime
amused

lotus flower and

goddess glorious
girl. "Yon

begins to
to

by

the

frolicsome

are

live among

Earth-ffd

flower," says
nature
soon

this little

change that has alreadytaken

the girlto him, disclosir-g place. At first it is the simple ihe attention of Sensa But

beauty of
his mind

that

engrosses

leads him
its real seat
so

to

the dark

Avidya

has

in

mind, and
of soul

goddess of the shrine. to resist it is impossible

man

its influence its action. this dark

long

as

the mind

is not the

restrained

in

When

once

the

gets under
the

influence of
to

goddess, the high priestsof

lor their
own

temple begin

utilize its powers

twelve goddess requires her

cause.

The gratification. in all,including Sensa, to help priests

benefit and

Unless

the six emotions

are

and

the

five

seusiitious exercise her

above sway
as

enumerated

banded

togethershe

cannot

completely. They
man's weak and
are
can

support and

8tren";then each
but when

other

every

experience clearly demonstrates. easilybe subdued,

power is strong
now

Isolated,
associated
to

they
goal but

together
under
not

their combined

enough

keep
from

the

control.

The

fall of Sensa
a

becomes rebuke

complete,
the

before
a

he receives word
of

well

merited
the
to
were

gardener and
"You
now

warning
is

from

Lidy
utter

of the

Lotus.

Addressing Sensa,
words
:

Seboua first
to

made

the

foUowing
drudge
and

came

work; yon
Yon little child ?
are

to.be

the

for nje;

all is
treat

changed.
like
a

to

play, not work,

Well words 1 Have
are

am

to

yon

prince.
*'

they
of

spoiledthte yet,
eant^ and their

1 wonder,

These

si^Miifilight

meauiug will

become

plaiu by

the

ne

the he

foreffoinff remarks.
went

It ranst

be noted
was

that
not

the
to

last

time

iato the

garden, Sensa
tank

taken,

the Lotas the former.

Tank, bat

to another to the

receivingits waters
has
come over

from

Owing
able to
tinder
see

change Light

that

him,

Sensa

is

nn*

the

of the

Logos by

direct
same

perception,bnt by
the he He

is

the

of recognizing the necessity

operation
floats
sees,

of his fifth and

not

principle.It magic

is in the astral fluid that of the Lotus who

can

in the

water

Tank.

nevertheless, the Lady

"Soon
thoa wilt leave ? utterly
occnrrence

of
me;

the Lotus and

how

pathetically says,
1 aid
thee if thoa

me forgettest

'*

After of the

this

Sensa

becomes

of world, liviuj?for the pleasures becomes the his

completely a the physical life.

and the

man

His

mind develo["ed

companion
Before
to the

temple profitby
must

change.
attention

draw
a

the reader's any other After desired

priest of the proceeding further I of eliciting possibility

certain elemonies cere-

from

child

information

by invoking
of under

mentalsaud

powers,

by

means

magic rites and

the
to

the soul gets either

completely
as

influence
the

of

Avidya,

it may

succumb

altogether
in the the

said
of

influence,and
wisdom arrives and in

get absorbed,
own

it were,

Tamognna

or PrH,kriti, dispelits

ignorance by
Sensa with when

light of Sftiritual
critical moment existence of is

shake the

off this baneful

influence. A

history of day
of the

his very

merged
however
must

up for the time the

being

the dark

goddess
Such
an

hnmaa

passionon
either

boat

festival.

absorption,
H"

short, is the first step towards

be saved
at

final

extinction.

this critical

Lady

of the White
to
save

Lotas, his
the dark

juncture or perish. The guardian angel, makes a final

In the and very

attempt
his

him, and

sacceeds.

holy yoke

of

the

holies, she

anveils

goddess;
from is

Sensa,
accursed and

perceiving
of the npoa

folly

{"rays for deliverance prayer

the

hated

priesthood. His
of the

granted,

relying

rity bright goddess he revolts against the authoand directs the atteatiou of the people to of the priests, the iniqaities of the temple aathorities.

the support

2ir
It is n"ce88ary
to say

few

words

in this and the

connection

as

gards re-

the real nature black mind

en

of sonl-death

ultimate

fate
on

of

to im["re88 the teachinj^s of this book ma"::iciari,

the

of the reader.

The

sonJ, as

we

have

above

is explained,
current

isolated

drop

in the the
are

ocean

of cosmic the
aura

life.
of the

This

of

cosmic the

life is but

lightand
innumerable

Logos.

Besides

Logos, there

other

existences, both
of

spithe

ritnal and

astral, partakingof this life and

beings have specialaflSuities with soul and particular human characteristics They
own

livingin emotions particular

of the existence

it. These

human of There

mind. their
are

have which

of

course

definite end

individual

lasts up in which

to the
a

of the Manwantara.
cease

tliree ways

soul may Separatedfrom its

not

to

retain

its

dividuali special in-

Logos,
and

which

is, as

it were,

its

source,

it may and

acquirea strong
in
course

abiding individuality
reabsorbed into the It may

of its own,
current

may

of time

be

of

Universal

Life.

This^is

real sonl-death.

elemental or place itself en rapport with a spiritual and existence by evoking it,and concentrating its attention regard on it for purposes of black magic and Tantric worship, existence it transfers its individuality to such lu snch a case also and is sucked up into

it,as it
a

were.

In such
as

case

the he

black
tinues con-

magician

lives in such

being,and

such

being

till the end The he is

of Manwantara. illustrates the

as

fate of Banasena said

to

point.

After

his death

live

Mahakala,
In
some

one

of the most

powerlul
to

of Pramadhagaua. spirits immortality in acquiring the

respects this
unlike the

amounts

evil.

But

immortality of
limits. Read

Logos

it does

not

go

beyond

Manwantaric

chapter of Bhagavat Gita in this connection, and my teaching. clear by the lightof Krishna's meaning will become in the book under in the boat of Isis, depicted The occurrence of this absorption idea of the nature some consideration, gives
the 8th

and

the

of subsequent preservation

the

duality. magician's indivi-

When

the centre

of

is absorption

the

Logos

and

not

auj

548

other and

power becomes

or one

elemental, the
with

maa

acquires Mnkti

or

Nirvana
sity neces-

the eteraal

Logos

without

any

of rebirth. The last

part of the book

the

describes

the final

straggle
ultimate

of the deli*

Boal with
verauce

its inveterate

foes,its initiation and

from

tyranny of Prakriti.
and the
in the

The

assnrance

advice

given by
of holies
career.

the

Lady

of the

White

Lotas

to

Sensa
the

holy
his

marks He has

tlie great

turning point in
the

of history

perceived
the

light of
the is

the

Divine of
its

Wis

lorn and This the

has

brought himself

within which sacred which

pale

influence.
the story
as

light of
fair and

Logos,
of the

representedin
the

goddess

flower of
maintains

is Ejjypt,

the bond
of

of union

brotherhood

and spiritual intercourse sympathy running through the long succession of the great of Egypt, and extending to all the hierophauts great adepts
chain of this world
same source.

who

derive

their influx of that the

life spiritual

from

the

It is the
or

succession this when

Holy Ghost Guruparampara as

comes.

keeps up
Hindus from The

the

cal apostoliIt is

call it.

lightwhich spiritual
the of life time
"

is transmitted

Guru

to

disciple
light.
veil
or

of real initiation
no

fer so-called "trans-

is

other

than

the

transmission

of

this the

And

further,the tlolyGhost, which

is,as
its flash

it were, and

the body of the

basis of the this bond
nnder.

Logos and holy communion.

union; and
when
there

hsnue

blood, is the
has
as*

of adepts Every fraternity and

an

of Even

time is

space

cannot

tear

it

apparent

break

in the

succes*

a neophyte following the sacred physical plane, law and aspiring towards a higher life.Will not be in want of guidance and advice when the proper time arrives,though the

sion

on

the

last Guru
was

may

have

died

several
meets

thousands
at

of years

before

he

born.

Every

Buddha

his

last

initiation all the

great adepts who

ages
:

reached

and

similarly every

communion which spiritual The Organised fraternity.

Buddhaship daring the preceding bond of class of adepts has its own into a properly knits them together only possibleand effectual way of

249

into entering
cornmtituoQ,

any

such

brotherhood, or
radiates from

of partakin":

the

holy
may

is

by bringingoneself
here, without
is

within one's

the inflaence of the

own

light which spiritual

further

Logos.
into persons the
same

point oat

that snch

communion

venturing only possiblebetween

sustenance

to enter

details,
whose divine

souls derive ray, and

their life and

seven

from

that,as

distinct rays radiate from Chohaos

the
are

"

Central divisible and

the

Sun," Spiritual
into
seven

all

adeptsand Dhyan
of
seven

classes, each

which

is
or

guided, controlled
manifestations
of

overshAdowed
divine wisdom.

by

one

of

forms

In this attention of

connection
to

it is

necessary law which

to

draw

the

reader's
tion circula-

another

general

regulatesthe

who

and

life and spiritual through the several adepts energy be conbelong to the same fraternity* Erich adept may ceived wherein this spiritualforce is generated centre a as stored op, and through which it is utilized and ed. distribut-

This

mysterious energy
its transmission

is from

kind
one

of

spiritualelectrical
to another

force,and
some

centre

presents
electrical the

of the

phenomena

noticed

in connection

with

induction.

Consequently there is a of energy of the amounts equalization of the neutral The quantity centres. centre depends upon the particular
holiness and

tendency
stored np

towards

in the various
any

fluid
man's

existing in
Karma and

the

evoked into activity by purityof his life. When Initiator with his Guru or being brought into communication it becomes

dynamic,

and

has

tendency to
stated

transfer the
'*

itself to time

weaker

centres

It is sometimes

that, at

of

the final

either the hierophantor the initiation,

of

the worthier

the two

must

die may

(see page

newly born," 38, Theosophisty

nature

November

1882). Whatever
seen

be the real

of

this

death, it is due mysterious

be further
is

to the

operationof
of

this law. in

It will

that

new

if he is weak initiate, the

spiritual
nion commuon

energy,
;

strengthened by partaking
for

holy
to

and

obtainingthis advantage
for the

he has

remain

earth and time

of

utilize his power

good
This

of

mankind is
an

until the

final liberation arrives.

arrangement

32

250.
wLicb 'hRrmonizes
weakuess
a

with
is

the Law dae

to

of Karma. his

The

neophyte's
These And
gress promore*

original
defects this

Karmic

defects.
existence. hnman

necessitate

longer periodof physical

to

periodhe
in return

will have

spend
Karma

in the

canse

of

for the benefit

above

indicated.
of when this he

And,

over,

the accnranlated

good

period
much

has

the his

effect of

his soul,and strengthening

takes finally

place in the with "apital

of the said

Sacred
liim
as

Brotherhood, he brings as
any

spiritual
the

of the others

for

carryingon

work

fraternity.
are

If these {ew remarks

in the last five When

borne in mind, the incidents related

soon

chapters will
Seusa

disclose of

gains

his power

significance. spiritaai perception

their real

through
it
on

the grace

of his

guardian angel, and

has
"

begins
occasion
mnst
now

to
to

cise exer-

the

he knowingly anl voluntarily, light of intuition. flickering

no

rely
stand

Yon

alone," says the gardener, and places hira in possessionof his beloved flower, the full meaning of wliicli Sensa begins to
understand. Sensa and into whose when the

Having

thus

gained
has

the seat

of

perceivesthe hierophants who

he fraternity entered. The

voyance, clairspiritnal preceded him Guru is

always
is

ready
the

discipleis read}'.

The

initiation

preceding
matter

final

struggle lor libertyfrom

the

bondage

of

described. The highestOhohan reveals to him pretty plainly the secrets of occult science,and another hood adept of tha Brother-

pointsout
assistance
"

to him

the

real basis and

nature

of
comes

his
to

own

personality. His
and The

immediate
to

predecessor
the mystery

then of

his

reveals

him

his

own

Logos.

veil ol Isis" is

removed, White

Lotus, his real Saviour,

lay concealed.

Logos enters his soul and he He is made to pass through the baptism by Divine Fire." hears the final directions given by his Queen and recognises the dnty cast upon his shoulders.

The

Light of

the

"

His

whose predecessor,
to

soul is
a

so

"

white his

and

is spotless,"

commanded

give him
three

portion of

energy.

The

great truths

which

strengthand spiritual underlie every religion,

2o2

principleson prevails, the

the

the
Jiva

other. becomes

When

the

attraction
and The
as so

of the former

Buddhd
existence.

is

snhject to all
of these

|ia8sioD8of embodied
grows weaker is and

power

passions
have barrier
once

weaker
But

the

neutral
as

point we
nentral
when But

indicated
is this
not

approached.
their soul of

long
is it were,

the

crossed

attraction

felt.

is

effected, the
and
attraction becomes short he

is,
the

as

the
and

control
the
man

other from

placed nnder pole" the Logos;

the The

liberated
becomes
an

bondage

of

matter.

'In

adept.
forces of

struggle
takes

for

supremacy
on

between neutral

these
barrier. the

two

attraction

place
the

this

But battle

person

in whose

interest

struggle during the is fonght is in a quiescent,

his the

unconscious friends
or

condition, almost
hard
at

strike
a

his

helpless to assist enemies, though the result of

death
to

fight
last

is in

matter

of life and Sensa the finds

him. in

This

is the

dition con-

which

himself

passingthrough
condition the

the

ordeal, and

of description

the said

in the the going foreof

"book nnder

examination

becomes
be upon

olear

by

light of
that the

the its

explanations. It can fightwill mainly depend

easilyseen
Bat enemies

result

the latent energy

our

of the hero

soul,

previoustraining and its past Karma. the ordeal; his Buccessfnlly through
But

passes

are

completely

overthrown.

Sensa

dies in the
enemy

struggle.
is

Strangelyenough when the is destroyedon lity of Sensa

final sacrifice which mother
the
goon

defeated, the Persona'

This is the
"

the field of battle. his

he

makes, and
"

mother, Prakriti
his The

the

of

his

presonality
his soul

laments

at loss,but rejoices

prospect of the resurrection

takes the its

of his soul.

resurrection
as

place;

rises
of his

from

the grave

it were,

nnder

influence vivifying
on

to spiritualintelligence,

shed

blessings
the

mankind

and

work Here is

for ends

the
the

spiritual
so-called
to
coo*

development

of his fellow soul.

beings.
tollows

tragedy of
elusion.

What

merely intended
a

the story in its quasi-historical briiij; aspect to

proper

253

NOTES
The

Oy

HATA with
a

YOGA* the tube

of vein of that
rans

Sushumna
of the

is connected

throogH
a

the

centre

spine. It

is

sort

city, magnetic electriis is

stream

and of vital with The

the energy

passing through the Suskumna

tnbe

The electricity.

above-mentioned

connected

the ventricles S'lsh'imna

The
a

of the brain.

begins with
former

the

Muladharam
is
at

and

ends in

Sahasrar'im.
where it forms

Chakram

the base

of the

spine

traingle.
is

The

Brakmarandhra
should know be taken

put in
to

different

placesin

different

books, it
You

be the top of the head. of Sisk if

a

may

the action brain tube

"

*mna

by feelingan
of air
to act
were

acces-

gion of fire to the

as

hi"t current

being

blown
Hata

through the

from

the bottom and

the top.

Yo^is say that Ida

stop both
of th^se Also
"

Pinga^a
current

alternately,bat
forced
to
"

if you
the

the

hot

is

through
do the with 5m-

Sushumna,
and

without

haviuif anything
K-im'M.kn

Ida

Pingala
comes

by practising play
a

alone

shumna

into

but

9"Rxj Yogi,without
of rousing the
to

using either
The
of

of these methods,
means

has

way

Kundalini, the

the

Raj
why

Yogi employs belong

Suskumna
it is is reckoned

mysteries

initiation.
The
reason

to be

the chief of the

Nadis
out

time

only through it that the Monad goes the at of an of a Yogi ; and in the case adept, in the case out through the SusAumna, of his death, his smuI goes
i?, because
it is the seat
of circulation of the

Moreover
iarira. The is
no

soul

or

Kirana"

Karana

sarira

is said to be in is
"

state

of

sleep,but
calm

this after

it ordinary sleep,

Yoga

sleep.

It

is the

the tempest Samadhi is

a

spoken

of in

Light on

the Path"

(Rule 21).
bnt

includes the realization ot used

to

Yoga.Anandam,

it

genericterm
"

denote

several conditions.

Note*

of

"

conTetRation

with

"Solar

Sphinx.'

254

It is absnrd
the
meant

to suppose, is

as

stated in
in the

some

of the

books, that
What time

solar

system
when

contained consciousness

Suskumna.
for the

is

is that

is fixed

being
thus

in the Monad
en

in the Suskumna, the circulating and the universal rapport with astral light
to
see

Yogi
mind

becotoea and

is able

the whole
are a

cosmos.

The
are

six Ckakrams visible when

located in the Sthula-sarira, but

they

not

body
powers

is

dissected, because
have
no

the

leaves

and

described petals
many

in the books
or

objectiveexistence,
to have

but represent so For

energies. eight
has main

instance, Sahasraram
the

is considered that

and petals,

meaning

of this is

the

brain

eight

characters, symbols, goddesses, poles. Similarly the letters, etc, said in the books to exist in these Ckakrams, all symbolize
different power. of the differences between
centres
seven

The
in the that the
as LLan

reason seven

the

Ckakrams

is that it is it said

powers

are

located, and Chakramy

the Kundalini
to subdue

breaks that
on

through each

causes

Chakram.

As

Kundalini it

goes

breakingthrough the
over so

Ckakrams connected
are

one

by
the

one,

gains control

many

forces which of the

with in

elements, the astral counterparts of

located

the

respectiveCkukrams.
the

The

location

mind

is said to

be between

eyebrows by
Sammalanam
passes and
so

the Bata

Yogis.
in
one

The

Ckakra

mentioned

the

books

means

that when
Its essence

Kundalini
or

through
on

Chakram,

it takes

energy,

with

the rest, and

finally joins ))lanets

:

all into The in the

sort of united current.

seven

Ckakrams

are

connected

with

the

seven

order, beginningwith following Jupiter, Mars, Venus, Mercury, Moon,

with the mind of man, because

Muladkaram Sun. it is
so

Saturn,
is connected

The

moon

changeable

and

vacillating.
The
mind of
man never

penetrates(aa sometimes
the K.indalini
does
so

asserted)

into the

Ckakrams^

but

penetrate, and

255

the
latter

mind

itself

will

finally
the

combine

with

Kundalint
and

when the

tbii
comes be-

geta

near

Agna

Chakram,

then

man

clairvoyant.
Kundalini called of the is the it It it
a

power astral
can

or

energy
It

in

the

Muladkaramf
its head in the because in the fire it

times some-

serpent.
be
to

has

region
in
moves

navel;

roosed
be like ronnd
account

by
a

increasing
serpent,
and roand motion.

the

IduJadharam.
in and
carves,

is said
to
move

appears

circle,

Ida

t*ingala
Kundalini
to

alternate
is said in it
cases

on

of

its

the

books

to

have three

three and
as

and half

half

cles cirof

show In
runs

that
some

pervades
it is

the

matras

Pranava.
its energy
ss

represented

light,
it

because is

through

Ashtaprakriti.

Sometimes

sented repre-

four.

Some

say

that,

in

order

to

attain that

Raja
the
must

Yoga^
mind
must

one

should
be
centrated con-

investigate
ou

Alakavak'iam
a

others

point
say

and
own

the

Yogi
Guru
to

contemplate
true

Paraof
some con-

brahm

some

one's it is

is lead

the
a

subject
life
;

templatioD,
the

and of

enongh
Prantva

good

say others

repetition
yon
one

the

is

in

itself

Raj
of

Yog,
these

and

say
true

must ?

cultivate

will-power

which

ways

is the

All the

these

are

necessary

and

much

more

read
"

"'

Light

on

Path."
The

end

of

Raj

Yog

is

the

attainment

of

immortality.

CLASSIFICATION
In
a

OF
lectare

'^

PRlNCtPLESr
T.

most

admirable
Git i,*

by
the

Mr.

Snbba

Row

on

th"

Bhaganad
the with and the Man.

published in

the TAeosophistt

question ot
The

of February [1887] immber 1 believe, lectnrer deals, iacidentallyas Kosiuos in the principles" septeaary
"

division and

is rather

and criticized, in

the

grouping
is

hitherto
resolved This

adopted
into
one

favoured

theosophical teachings
rise to
a

of Four. has

criticism it is

alreadygiven
some

some

misnnderstandthrown
on

ing, and
whose
matters

argned by

that

slur

is

the
one

original teachings.
views in
our are

This

appirent
held
as

disagreement
decisive handle and

with
on

rightly
Society
is

almost

occult
to

a dangerous certainly

give

to

opponents

who

are

ever

on

the

alert

to

detect in
our

blazon

forth

contradictions 1 feel it my

and

inconsistencies
to

philosophy*
in

Hence

duty

show Subba

that

there

is

reality
our own

no

between inconsistency the the

Mr.

How's
;

views aud
to

and

in

question ot
lecturer
was

the

septenary

division

show, (a) that

the

perfectlywell acquainted teaching

seven

with

septenary
he

division

before he
was

that joined the Theosophical Society ; ij)) of old powers Microcosm the
to
"

knew have
in the

it

the

Aryan
with the

philosophers
seven

who

associated Macrocosm and

occult the

principles'*
end of

and

(see the
he in calls that its
"

this
"

article) ;
not to

{c) that from

beginning
the
form

had

objected
it
was

the

but classification,

which the this

expressed.
"unscientific

Therefore,
and

now,

when

he
adds

division sevenfold
in
mawf
to

misleading,"and
Hindu

classification is almost

conspicuous by
books," etc., and
classification

absence
that

(not all ?) of

our

it is better

adopt
Mr.
as

the

time-honoured
Row be
must
mean

of

four

principles,
books,
in such

Subba it would

only
him

some

specialorthodox
himself

impossiblefor
way. of For
lecture

to contradict

conspicuous
A

few
of

words

will explanation, therefore, the

has

not

be

altogether

out

place.
*

matter

of

being
in
a

"

conspicuous by its
separate book.

This

beon

pablisbcd

25f
absence"
in

tiindn books, the

its absence
:

said

classification is
books.

as
a as

cdn:
reason

spicuons by

in Buddhist
was

This, for
;

clear transparently

it

always
the

esoteric

and
"

such*
'*

rather inferred than

is also

openly tanght. That

j for of
oar

it is

misleading
of the

perfectlytrne
has

great feature
Western
the
seven

day""

materialism" into the

led the minds of

prevalenthabit

viewing

theosophists as principles

instead of what self-existing entities, they are" and namely, upadkis states" three correlating tpadkis, basic As to being unscientific," groups, and tour principlesi the term be can only attributed to a lapsus linguae, and in this

distinct and

relation let
year

me

quote what
the
*'

Mr.

Subba

Row

wrote
one

about

he joined before

TheosophicalSociety in
on ever

of his

ablest

articles, Bfahmanism
the best review that

the

sevenfold of the

principleitt

man,"
Occult

appeared
in
"

Fragments

of

Truth"
:
"

since embodied

Esoteric

Buddhism."
find

Says
that

the author
*'

I have

examined carefully
at

it

(the teaching)and

the results artived

much
our

(in the Buddhist

the

from mode

the conclusions of

stating

do not differ doctrine) of our Aryan philosophy, though differ in form.'* arguments may

Having ennmeratedj after this bring the human being into

Sakti and Prakriti
"

the"three
existence
"
"

primarycauses"
i. e.,

which

Parabrahmam,
the
out

Now, explains : according to evolved are Adepts of ancient Aryavarta, sev6n principles of these three primary entities. Algebra teaches us that
number of combinations
at
a

he

the
at
a

of

things,taken
so

one
=

at

time,

two

time^ three
formula

time, and
caaej

forth

2n-l.

Applying
causes
seven

this

to the

present
As

the number three

of entities evolved

from

different combinations
to 2^-1
are
=

of these
a

primary
whenever sciences

amount

8-1=7.

generalrule,
occult
must

entities in any

mentioned

in the ancient you

of India that these

connection entities and

whatsoever,
come

suppose three
are

seven

into three

existence

from

primary entities;
evolved of
out

that these
or

entities,

again^
*'

of

entity flingle p* 160.)

33

monad."

(See

Five

Years

Theosophy/*

2o8

qnite correct, from tlie occult standpoint,and looks into the questionof the when one Kabbalistically, and ten Rishis, Manns, and the seven and ten Sephiroths,
This
is It shows that in sober truth there is not,
nor can

also
seven

etc.

there be any

fundamental
the

the esoteric philosophyof disagreement between 2"a""and Ci5-Himalayan Adepts. The reader is referred,
to the

moreover,

earlier pages

of the above
*'

mentioned of the

article,
occult

in

which

it is of nature

stated

that

the

knowledge

of the lost possessed by the inhabitants learnt by the ancient Atlantis was Adepts of India, and was sidents appended by them to the esoteric doctrine taught by the reof the sacred island (now the Gobi desert)*. The of Central Tibetan Asia) Adepts, however, (theirprecursors powers have
not

accepted
betweeo

the

addition."
two

(pp. 155-156.)
does
not

But

this the

difference

the

doctrines universal
as

include

septenary division, as
with
an

it

was

after it had

originated
of
course

the Atlanteans,
race

who,

the
"

Fourth

Race,

were

earlier

than

the Fifth

the

Aryan.

the remarks Thus, from the purelymetaphysicalstandpoint, made Lecture the

on

the hold
"

Septenary Division
Brahmanism

in

the
or

"

Bhagavad-Gita*^
six years ago in

as good to-day, they did five on

in Man," principle their apparent discrepancy notwithstanding. For purposes of purely theoretical esoterism, they are as valid in Buddhist in Brahmanical as philosophy. Therefore, when they are article

the sevenfold

Mr.

Subba

Row

proposes

to

hold
a

to

'*

the

time-honoured
on a

classification of four work

"

in principles"

lecture

Vedanta into

the Vedantic

classification, however, dividing man

the Alma

Jive

"

kosas"'

and (sheaths)

(the
that

six

nominally^ of
to remain

he simply shows course),t within theoretical strictly

thereby
and
same.

he desires

metaphysical,and
This is how

also

dox orthohis

computationsof
"

the

I understand

See
to

*"

Isia

the

above is

Unveiled," Vol. I, p. 6D0, and Five Years quoted article in

"

the of

appendices by Theosophy."
Subba

the

or Edit-

t This
Years
of

the

division p.

given

to

us

by Mr.
T. S.

Row.

See

"Five

Theosophy,"

136,

article

signed

2f"0

the geveufold
a

classification is the division which

"

right one.
no

For wise Row which of

it is the

simply
-'

convenient

prevents in Mr.

tion recognifour ed associat-

of bat three groaps associated principles in their

turn

which fonr

Sabba

calls
are

with

and upadhi",

with four distinct states

Gita

consciousness."*
;

This is the

Bhagavad
and

it appears classification, the

bat

not

that of the Vedanta, nor^^what

Bangu schools of the

Raj-Yogisof

the

pre-kxyst

hold

beyond the
the

Mahayana system held to, and still Himalayas, and their system is almost identi*
ditference Raj-Y^oga,-^i\iQ classification
between

cal with

Turaka

the

latter and
to
us

the Vedanta

having
on

been the

pointed out
''

by

Mr. Sabba

Row

in his littlearticle

Septenary

Division

in different Indian

system."

The

Taraka

Raj-Yogis

recognizieonly three upadhis in which Atma work, which, may in India, if 1 mistake not, are the Japrata, or waking state
of

consciousness

Svapna, or Sushupti^ or

to the Sthulapadhi) (corresponding ; dreaming state (in Suhshmopadhi) \ and

the the

causal
we

state, produced by
call the

and

through

Karano-

fadhi^or
states

what

Buddhi^

But its

then, in transcendental
the Lingasarira,^

of

Samadhi^

body with

vehicle
:

of the

is entirely left life-principle, of conscioasness the

are

out

of consideration
to

the the

three states

made

refer

only

to

three (with Atma

death.
of man,

after which remain fourth) principles And here lies the real key to the septenary division the three principles coming in as an addition only

during his life.

As

in the

Macrocosm,
to man,

so

in the Thus the

to

Microcosm

hold analogies

good throughoutnature.
oar

universe,our

solar system,
as

earth

down

are

be
"

possessinga septenary
N
*

constitution

equally and four snperterrestrial

regarded
all

crowning proof of the fact that the diTisioi) is arbitrary and varies schools it belongs to, is in the words published in "" Personal and he that ^* we have states Impersonal God" s/a? Bow, where by Mr. Sabba
A

with

the

Btates of

of

or subjective. consciousness,either^objective

and
.

perfect state
pp. of

unconsciousness,

etc."
who

(See
do

"*

Five

Years
to

of

Theoaophy,"
old school

208

and

"01.)

Of

course

those
"|-e in
no

not
to

bold

the

Aryan an4

Afhat Adepts

vfay bound

adopt

the

septenary classification,

2G1

Btiperhnman, so
with the

to say

',~-three of
man,

and astral. objective

In dealing stand-' Man in

case special

only,
may of
seven

there

are

two

points from
incarnation
term

which is

the

question
of his all
on

be conuidered.

certainlymade
states
are

the

seven

if we fo principles, material, astral, and spiritual up

framework,
the classify

which

diflFerent

planes.

But

if

we

principles according to the seat of the four degrees of consciousness, these Mjoara?At5 to four groups.* may be reduced Thus his consciousness, never being centred in the second or
third
matter

principles
"

both of
one
"

of

which

are

composed
different

of states

of

(or rather
to

substance

corresponding
"

of the

") on planesand
the

planes, each principles in Cosmos

fourth first, vital and and fifth

is necessary

to form

links between

as principles,

well These

as

subserving certain
be
one

psychic
with

phenomena.
the trance

latter may under after

convenientlyclassified
laid aside

physical body
as (^Samadhi),

head, and

during

death, thus

leavingonly
this

the traditional of contradictory would

exoteric

and

metaphysical ybwr. Any charge

on

teaching,therefore,based be wholly invalid ; the obviously

septenary
from which of choice
or

simple fact,
of the

classification

as principles

quaternary

depending wholly on
as

stand-point
matter

they are
"

regarded,
also

said.

It is

purely a

which

classification
as

we
"

adopt. Strictly speaking,

favour

however, occult septenary

*

profane physicswould
f
of the

the

one

for these

reasons,

Mr.

Subba ''we

Bow's
may

argument
make blood
any

that

in

the

matter

three may think.

divisions
as

of the

body
well it :
as

number

of is the

divisions, and
not

well

enumerate force" from

ore

nerve-force,
and
to

and
it is

bones,''
one

valid,I
material

Nerve-

good,

though

with
are

and life-principle

proceeds
and

blood, bones, etc.,

in

these the

objective
body
;

things,
the other

with, and inseparable from,

their

human

while

all

six

principlesare
therefore

Seventh"

the

Jody" purely

subjectiveprinciples, and
them.

all denied
most

by material

science, which

ignores
and

t In that
"one

admirable attracted
Row says,

article of his much "Just in

"Personal
in

Impersonal

God'*

which

has Subba

attention
as a

the

Western

Theosophical
of
seven

Mr, circles,

human solar

being is system

composed
seven

principles,differentiated
concUfcions. These
do not

matter

the

exists in

different

all come

within

the range

of

our

present objective

262
There six

are

Forces

in nature

this

in

Buddhism

as
"

in
the

Brahmanism,

whether

the seventh exoteric, or esoteric and

all-Force^or the absolute

Natare

Force, which
than

is the

synthesisof all.
the

again

in her constructive in
more

strikes activity
one

key-note
in the root
no

to this classification

way.

As

stated
"

third and

aphorism
substance

of

Karika'^ '-'"Sankhya,

of Prakriti
or

"the

of all

things,"she
a

{Prakriti^
of
seven

nature) is
Thus

but production,

herself

Producer

"which, things,
their the

duced proall

by her,
the in liquids
mass,

become

all in their turn

producers."
; and

nature
a

begin, when

separated from
when
to

parent

by becoming
it it touches

spheroid(a drop)

globule
it,
out cubes
so

is

formed, and

the impulse given falls,

it transforms
an

when

ground, almost
then of the latter Look

invariablyinto
an

equilateral
which
or

triangle(or three),and
of the
as corners

into

hexagon^after
work
"

begin

to be formed

squares of the

plane figures.

at the

natural

nature,

to

speak,her
her occult of
a

artificial, or

helped production
science. Behold the

prying

into

work-shop by
whether the
a

and soap-bubble,

those in

rings produced by polarizedlight. The

Newton's in or soap-bubble, exhibit six invariably, the of

coloured

rings obtained, crystalthrough

seven

will polarizer,

rings
"

"

black

spot surrounded
The
"

by

six

or rings,

circle

with the

plane cube inside, circumscribed

itself the

with

six distinct
"

rings,
metrical geofor it.

circle

seventh.

Noremberg
all
none our

polarizing
occult

into objectivity almost apparatus throws are symbols, though physicists

the wiser

(See Newton's
conscioasness, Prdgna,
bat
or

and
they

experiments*). Tyndall's
can

be

perceived by
of the

the

spiritualego
in
sevea

in man.

ther Fur-

the

capacity
seven

of

perception, exists
matter.
seventh

different aspects^
there

corresponding
are

to the

conditions 'pragiia,

Strictly speaking
state

six states

of differentiated

being By
into

condition

of

perfect
I

unconsciousness the condition Thus

we

(or absolute
in which have pp. six

consciousness).
pragna, states and is of

differentiated
various
states

fragna of

mean

splitup
This

consciousness. Years of

consciousness, etc.,
is

etc.
our

("Five
*

Theosophy,"
open word

200

201.)
and

precisely
the

d?ran8-Himalayan Doctrine.
One need
at

only
the

Webster's

Dictionary
to

examine

snowflakes

and

crystals

"Snow"

peroeive

nature's

work.

"Qod

geoa

metrites," aays Plato.

2fi3

The
and

number

seven

is at the very No

root

of

occult

Costnogony
from it0

Authropogony.
its the circle

symbol

to express

evolution

startingto
For

completion pointsvrould be possiblewithout it. produces the point; the point expands into a
two

after triangle, returning

the

mystical Tetraktis
into the manifested

"

the

and anglesupon itself, planecube; which three of

then when

forma sing pas-

world and

become

geometrically
have and been down

differentiated nature^ effects, The best numerically 3-f4="7.

for ages
ever

Kabbalists

demonstratingthis
to the modern

since symever

Pythagoras,
one bologists, one
a

mathematicians in

and for

of whom occult

has

succeeded and of has

our

wrenching
his

of the
volume

seven

keys,

of figures.Set any

victoryby theosophiats interested

work called *'The rew Hebthose Measures will

proved

in the

to read the question Egyptian Mystery, the

wonderful Source of

;*'and
remain

of them before that and

as

who

are

good
of the

mathematicians in it.

aghast
indeed

the revelations
source

contained
measure

For

it shows
were

occult
man,

by which

built kosmos

and

then

by
and

the Litter the

great Pyramid of Egypt,

monuments;
even

all the towers, Peru

mounds, obelisks,eave-templesof India, and Mexico, and all the archaic

both and of Chaldaea,
"

pyramids in
symbols
Eastern

in stone Islands

Americas, and

of the
a

the

living

solitary witness
for

of

merged sub-

continent prehistoric It shows esoteric the words that the

same

in the midst

of the Pacific Ocean. the

same

figures and
that the

measures

symbology

existed

throughout
use

the

world; it shows
is
a

in

of the author based in

Kabbala of

"whole

series

of

developments

giving expression
values but
to

the upon nuoaerical

geometricalelements; on values, founded integral

seven

of the circle" the

(one of the

keys
late

hitherto in the A.

known 16th

discovered Initiates), and

by

Peter

Metine John

century, Moreover,
were

re-discovered

by

the whence

Parker.*

that the system

'"was

from

all these
to

developments
one

derived

ancientlyconsidered

be

restingin

Of

Kewark,

in his work

TAc

Quadrature

of

the

Circle,\\\b "problem

ol

the three

revolving bodies""

(N. Y., Johu

Wiley it Son.)

S64
nature

(otdod), as

the 6a8iif or
and that

taiO of the etertiona

it also anderlies

practically
Biblical

of creative

design;"

the

Btractures,

"

mon's given for Solobeing found in the measurements templcjthe ark of the Covenant, Noah's ark, etc.,etc*, in all the symbolical myths, in short, of the Bible* And what the figures, the m easure in which the sacred are
is derived know from the esoteric been is contained universal

Cubit

Quadrature, which
in the Tetraktis of

the Initiates

to have

goras? Pytha-

Why
figures found
in the Indian the thousand
on

it

the

primordial symbol. The

of

in the

Ansated
"

Gross

Sivastikai
heads of

the sacred

Egypt, fas sign" which

maintain)

embellishes

Sesba, the

of eternity, Serpent-cycle which also

which be

rests

Vishnu, the deityin Infinitude;and

in the threefold thd

may the

pointed out

(treta)fire of Pururavas,
out

first firein

present Mantantara^
It may and every be absent other from Pnranas

of the

forty-nine
this symbol
mean

(7 X 7) mystic fires.
books, but the Vishnu
and under figure "Secret
"

many
teem

of the Hindu with I

possible form,
The

which

to

prove in the of Measures whole

so

Doctrine."

author know He

of the "Source
as

scope

does not, of course, himself of what he has discovered.

esoteric

yet the
in the of

applies his key,

symbology
error

far, only

to the

language

and

the

Bible, and
the able

the

Books

of

Moses

The great especially.

author, in my

by
a
"

him

elements phallic

covered the key disopinion,is,that he applies chiflyto post-Atlantean and qua si-historical in the world religions; intuitioually, feeling,
more

nobler^ or higher^a

transcendental
a

meaning worship

in all this in all other pagan of the in the

onhj in

the

Bible,
"

and

mere

sexual

religions. This

phallic element, however,

in the older

evolntion worshiprelated^ in truth, to the physiological human something that could not be discovered races,

Bible, as
of all the author

it is absent old

from

it,fthe Pentateuch

being
what

the latest

Scriptures.)Nevertheless,
and
our

the

learned
ful wonder-

has

discovered

proved mathematically, is
claim
at

enough, and sufficient to make that the figures 0 A [Zl and 3,

and
are

good

namely,
basisy

7, are

the very

the aouloi

cosmogony

and

the evolatiou

of mankind.

S65
To whosoever

desires to

bol,says
J
of the

the author

display this process by way of the ansasted speakinj^ cross,

"it with

of sym* the would Tait be

Egyptians and the Christian cross" by the figure of the cube unfolded in connection
whose
cnbe
or measure

the circle

is taken

of
in

unfolded

becomes
and forna,

edges of the cube. The superficial display a cross proper,

on

to the

of the tau

the
cross

attachment
of the

of

the

circle

to

this

last, gives the ansated

Egyptians with
Because
with

its obvious kind of of

meaning
measure

of the
was

Origin of
made
to
was

Measures.* co-ordinate
to
assume

this

also

the

idea the

the

it originof life, and

made

the

type of

phrodite, hermacover

in fact it is

placed by representationto
in the Hindu

this part of the human "the Issa author that

person

form..."

[It

is

hermaphroditeIndranse
of the

Indra, the
"... place.]
a

nature

goddess,

the the

Hebrews, and
there
as

the Isis of the

Egyptians," as
It is very

calls them

in another
are

observable,

while
cross

but

six faces to unfolded

as

cube, the representation

cross

of the
one

the cube
as

to the

bars
as

displays
belong-^fonr in for all.

face of the cube

common

to tido

bars, counted
the square

ing to either;then, while

bat the

the faces

representedare originally
as seven

six, the

use

of the two

bars counts
cross

upright and
we

three for the

bar, making
seven

Here
and

have
on

the famous

four, three and

again,the four
and (quadrature
.

three

the factor members

of the Parker
. .

of the "three And

revolving bodies") problem"

the factor members in the

(pp.50

and

51.)

they are
and Man.

buildingof
and the for

the Universe Vishna

folded," un-

Wittoba^
the "man

"

an

aspect of Krishna
in
or space,"

-"

is therefore
as

crucified Moore's

"cube

explained(See
to to

Pantheon,
+

Wittoba)%
cardinal

"

And

by adding

the

cross

proper
thus
in

the symbol of the four

points and below,

the the and
"

infinityat the right,and

it vroald

sam

time,

^', the
the circle" the

arms

pointing above,
Archaic

left,making
make of it the

six

the

sign
used

of

Yomas order and

Swastika, they

"sacred the

sign"

by

of ''Ishmael
do
not

masons,"

which

call

Unirersal its

Hermetic

Cross,

uii'ieritand

if; real

wi^loni,uor

know

origin.

34

266

It is the oldest

symbol

in

India,
and

now

meaning
of his

of

Viskvakarina
is also lost. and the

nearly lost, as the real Vikkarttana shora (the "snn

beams")
versa,

It is the
even

Egyptian Dedij
as

ansated its

cross^
cross

and

vice
"

latter"

the sistrum, with

man
"

'l)ars

is

simply
may The

tke

symbol of
become
cross

the

however of

phallicit
Atlantis.

have

later, after J
is of

the

snbmersion
as

ansated
shown
"

coarse,

Professor with its

has "Seyflorth head sknll the and

"

the seventh.

Seyfto

r"
The

(^

again the
forth says
the seat the

six
:

"It

is the with eyes it

with

the
exten

brains,

of thesonl

nerves ears.

ling

back, and spine,

thus

For

the Tan is

stone

translates

repeatedly by antkropos (man); and we have the Copticank^ life) properly animal which corresponds with the Hebrew .{vita,
anosky properlymeaning anima. **aaysobI."*
It
means

Egyptian

anki

signifies

in

its Now
on

synthesi, the
the ansated the backs

seven

the ^jrinciples^
as

details

coming
been
the

later.

cross,

given above, having

found
on

discovered

of the o:io:antic statnes which is

a

Easter

Isles

(mid-PacificOcean)
;

part of the
described
as

continent submerged with "thickly studded civilization Row of

a

this

remnant

being people;"
"

cyclopean
cultivated he had

statues,

remnants

of the Mr. Sabba

dense
us

and what

and

having namely, that

powers from is that
as our

told

found

in the old Hindu had

"

books,
occult

the ancient the

Adepts

of India

learned

Atlanteans

{vide supra)

the

ence logical infer-

they had their septenary division Adepts irom the "Sacred Island" had.
(question.
cross

from This

them,

just ought to

settle the And

"

this Tau many the

is

ever

septenary^ under
main idea

whatever is

form
one.

it has
are

forms, though the

always

What the

Egyptian

oozas

(the eyes), the

of the the
same

amulets There
ones are

called the in the

"mystic eye," but symbols

row

four eyes in the upper

*

and

three smallar

Quoted

iu "'source

of ileaaurec."

26S
remain feelings,
a

and

in

Kamaloka,

and

occasionally appear,
ethereal ? Or
that
are we

"without to

sobstantial
seven an

vehicle,however
and principles,

give up the
a

the
a

belief

there

is

such

thing as

astral not. from

body,
For the Mr.

and

bhoot,
Row

or

spook ?
himself
once

Most
more

decidedly
Manas,

Subba

explains how,
can

Hindu after
a

standpoint,the
spirit.
"

lower

fifth, or

re-appear
to call it

death, remarking very

"Five

that justly,

it is absurd

disembodied
he says
;

Years
a or

of

Theosophy," p. 174.)
or

As

It is

merely

power, ideas

force, retainingthe impressions of the

whose

thoughts

of the individual zw^o

composition
to

it

originally
form.*'
and

entered.
power, Now and

It sometimes
creates

summons

its

aid the

Kamarupa

for itself some

"'

etherial particular,
"

that

which
that them

sometimes make you

summons

Kamarupa^

the

**power" of
"

name as

already
Then

two
we

two principles,

"powers"
its which How

call
"

will.
make

have

Atma the

and

vehicle

Buddhi

"

which

four.
will be

With

three
seven.

disappearedon
can

earth this
of

to equivalent

we,

then, speak
other

modern

of Spiritualism,

its

materalizations and
the

phenomena, without

resorting to

Septenary.
qoote
our

To last

friend

and

much
"our

respected brother
the

for

the

time, since he says that

seven

have (Aryan) philosophers

seven

associated
men

occult

powers which

with
seven or are

principles(in
powers
pond corres-

and

in the

kosmos),

occult

in the

microcosm

with,
"

counterparts of, occult

esoteric sentence,
"

powers
does
ex

in the macrocosm."*
seem

an fjuite

it
an

almost

pity, that
an

words

pronounced
should have

in

tempore lecture,though such revision,

able one,

been

publishedwithout

H.

P. Blavatsky.

"'

BrfthBianism

on

the Sevenfold

Principle in Man.'*

269

THE Thb
the few

CONSTITUTION
remarks Gita
which

OF

THE

MICROCOSM.
in ray first lecture

I have

made

on

Bhagavad published in the February issue of phist,ou the septenary classification of the various
in elicited
man
a

Tkeoso-

ples princi-

hitherto

reply from
issue

adopted in theosophical have publications, Madame H. P. Blavatsky,which ed appearof this Journal The under the
was

in the last

heading

of

"Classification of
intended
and
to

Principles."
classification
to

reply
which

apjiarently
my 1

explain away

the remarks

fell Irom

lips
feel of
to

justify tiie

hitherto for I

advocated.
the

extremely thankful
criticism which
see

the

writer

friendly tone
had the followed minds of

she of
a

has

adopted.

cannot, however, fail

she

that

the line
create

arguments
wrong

which

is her

likely to
readers

impression in

in the real attitude regarding my words a few of explanation on part. And my important question raised by the controversy foot

matter
moreover

without
the is set
on

which
a

by

the

article

under

consideration

deserve

thorough
clearly
far

investigation.1
the

think up

it necessary

therefore

to define

position
now are

taken

by

me,

and

examine of

how

the

arguments

advanced
to

in defence
remove

the

septenary

fication classi-

calculated

the

raised against objections force of it becomes

were

the

said classification and

at

weaken

the

my

criticism.
necessary
to
or

Looking
decide

the tenour
outset
were

of the my
a

reply

at the

whether due
to

remarks

intentional my critic

whether

they
to

lapsus linguae as
the real
a

is

pleased
in
case

assert, and
should

formulate

questionat
of remarks

issue

there
us.

be found but

serious

difi'erence that my

opinion
were

between

cannot

confess I

deliberate and
seven-fold and I

intentional.

thought
and in

it fit to condemn anxious

the

classification after serious

tion, consideraIt the of will be

most

duly weighed
that my available

my

words

using them.
best and
states

easilyconceded
direct evidence
ODsness

evidence
as

is the
own

regards my
the

ronsci-

which

accompanied
is

unscientific

used. The term expressions characteri/.ed as a thoughtless expression.

270

Whether
very due

the

was epithet

rightlyor
between
or

wrongly applied is
but it
was

the

issue to be settled
to

us;

certainly not
my

any

negligence
the the seven-fold Hindu

carelessness under

on

part.
that

It is when

further

allegedin
in many

article

examination
was

1 said that its absence

classification

conspicuous by
meant
no

books, I

must

have has

"^some

special

orthodox.**
I
was

This
not

allegation
the
could
not

foundation any

whatsoever.

speaking from
books. The

standpointof
referred

orthodox special
to any

system and
critic I

have word

therefore is taken

orthodox special of

'many'
of
not

advantage
me
an

by

my

for the had

purpose I
was

to attributing

intention said that

which the

never

could absent

very the

well whole etei^y

have range

classification literature did have my

some

in

of Sanskrit
on

mystic
that I

unless I had
across

examined
this I have

book

the

subject. I
book books. be found
name

not

come

tion classifica-

in any many that she

read, though
learned book and critic I which

perused
to assert
not

of these
it would

If in

means

have
A

read,
basis

ought

to

the
not

book

the author.
to
rest

classification the

like this should

of
a

be allowed

merely on
some

theoreticallypossible inference proof of

its existence.

without

clear and

definite
see

what

authoritymy
commented theoretical

the

remarks

again, I really cannot critic has for assertingthat, in making remain I desired to strictly upon,
And,

*'withia

and

metaphysical
a

and

also

orthodox the poses puroccult

computations"of
theories which
are

the microcosmic

principles. For
is drawn

of this controversy

distinction

between

good, and metaphysically those which whatever demonstration" are good for "practical the expressionmay Occultism This is simply absurd. mean. is both a science and an art. if they Its scientific principles, be consistent with the rules of their practical are correct, must
and theoretically

applicationwhich
the
one

are,

as

it were,

but

matters

of inference which has

from

said
set of

principles. Any system

principlesfor
its the former

of occultism and

got

theory,
could

another

set of

ciples prinbe

inconsistent with font an

for

its

would practice,

empirical system

which

hardly be called scientific*

S7i
"

for li'ortnnately does

tlie occnit exist.

science I
ara

of the

ancients

snob

"distinction

not

obliged

therefore

to

and intentions attribnted to rae motives repudiate the specific and frankly confess that the diiFerence of opinion between
ns

is not

merely

apparent
to

bnt

real.

Snch

being the

case

am

fallyprepared Any
farther

justify my
of the asserted

assertions.

discnssion if it is

snbject
that I

will of
not

conrse

be out

of

theqnestion
have

am

at

liberty to

question the
Some
on

correctness

of the so-called

"originalteachings."

"the

thrown argned, it wonld appear, that a slnr was originalteachings'* by my remarks, thereby implying
no

that

1 had

business author

to

make

them

and

contradict endorses

these this
on

teachings.
view,
page
as

The

of the article

probably
the
"to

she

informs virtually
must

her readers

in the

footnote

450, that they

or

either

adopt

seven-fold the very old

fication classiof

give
Arhat proper

up

their

adherence I
am

School

Aryan and thought it

It is
now

adepts."
to assume

indeed

sorry that she attitude.

"

this
to

uncompromising
what these

necessary

examine

original

teachings" are
elnsive in
on

and

how

far

the

snbject.The
their

be considered as conthey mast teachings" on the snbject "original appearance in

an

qnestiou first made

of Occnit for in

editorial the issue

headed of the

"Fragments
Tkeosophist
referred additional These
"

Truth"

publishedin
They
written

October

1881.

were

subsequently
Editor,
time Mr.
to

to

various

articles

explanationshave
were

been

by the given from

in been

and

time.

teachings
book.

also which
were

embodied
has farther

Sinuett's
as an

Esoteric

Buddhism,"
been

put forth
to

authoritative
which has

They

alluded

in but

"Men,"
whose

considered

equally authoritative,
with those

teachings are
Buddhism."
As
on

materiallyinconsistent

of "Esoteric

far

as

am

in these

to position

see,

these

are

the

ties authori"

which

so-called

"

Original tsachings

have

their foundation.

272

In my
the

hamble

opinion it
and
to

would

future

well-being
it
were

highly dangerous fof prosperityof the Theosophical

be
its career, the above named
an

Society,if
creed
sources

evolve, so early in

dox ortho-

from and

the materials raise the

suppliedby

ed mentionto

publications above

the

revelation. Most of the members of dignity of an originally under Society know full well the circumstances Theosophical these Tfhich given. Their teachings were fragmentary has been fective Their decharacter repeatedly acknowledged. is apparent an their very face,'and their exposition be easilydetected by a careful examination. can imperfection It was also pointedout, 1 believe^ that these teachings were

derived

from

teachers

who

could

not

and their

Would

not

reveal

their real secrets, and

to real initiates.

fully explain
writers

doctrines

except
hints the
ba

The

of

these
own

various

publications
few that had of
to

had

to

work
out

according to
to

their
was

thrown

them-

It

often Arcane that

a on lights pointed out

Teal

teachingsof the ancient approached very graduallyand

was

Science

the
It

line will

exposition
found
on

followed

of

tentative

character.

be

examination

that

the have

classification the appearance in my

at the

with the sevenfold teachings connected through various changes since gone first article
on

of the

the that

subject; and
we

it is

humble end of

opinion premature
onr

to say

have

arrived

labours

in

this

direction

and

ascertained
circnm-

the

true

constitution
it will be

of the Microcosm. inconsistent

to

Under
the

these

Btances

with

been

hitherto

adopted
have be

declare

which teachings," should

already gone

policy which has these "original that now formations, transthrough so many

Such

declaration in the work and

progress undertaken

accepted as an infallible revelation. will effectually prevent all further of investigation which the Society has
blunders
an

perpetuate the
of

already committed.
orthodox

The
creed the

introduction
at

anything like
our

dogmatic
ruinous under
to

this of

stage of
our

progress

will

simply
my

be

cause

Society.
it will

It is submitted
no

that

such

circomstauces

be

crime

on

part

to raaintaia

373
tbe correctness
natare

of ray

remarks

regarding the unsatisfactory

I
am

of this seven-fold

and classification,

not

in

the

least afraid that the I

we am

by doing so
"

teachingsof
yet
have
to

I shall forfeit my the old school of Aryan and

right
Arhat

to follow

adepts."

be

convinced

that

the

seven-fold

classification

adopted was

the real seven-fold classification of this

ancient school of occultism. I have characterized this seven-fold

and

classification as
in

leading mis-

unscientific. It is admitted
Western

the

reply that

the

classification is
on

throvrn
on

is really misleading, but tbe blame This is putting the blame Materilaism. If the

the
a

wrong person

party.
than its

classification has

misled

no

less

originalexponent herself,and
the is
natare

made
varions

her

change her conceptionsabout from time to time, it principles

itself must

of

the

pretty nearly certain that

for responsible

the classification confusion

I
"

be held

all the

it has created.

must

now

invite
of Occult
"

the Truth

attention
"

of my
"

readers

to

the

Oct. 1881) (p.17, Tkeosopkist, contains and which the teaching on the subject, original the other articles and publicationsherein referred to. I shall take up principle in the order of enunafter principle ciation, and ideas have subsequently point out what new been introduced into the conception of these various principles.

Fragments

7 he

first principleis here desQribedas

made
"

the

physicalbody.

correspondto Rupa or form in "Esoteric Buddism (p.21). It will perhapsbe said that both mean the same thing. But a distinction is drawn iu the original the astral shapz. They the astral body and article between counted as two distinct principles. are
It
is
to

The

second

[^ here p7'inciple

c2MqA

the the
as

yital
astral
a
"'

or principle

Jiva-Atma. the human

It is differentiated from constitution and

is described

eletnents in of force.'*

"form

it is however 36

identifiedin

an

article headed

Trausmigratious

274
of Life Atoms'*

(p.535,
p" has

"Five

Years mundi

of

Theosophy*')written
which
is to eqnivaleot

by

the

same

anther, with anima

anthor

astral
tlae same ^arira

(See light
in
an

301, Vol. I, Isis Unveiled). And

identified this very
on

again

article

"The

cism" have
a

(p.193, "Fiv" Years which mysterious principle

force different the

with kdrana. principle Septenary Principlein Esoteriof Theosophy"). Here then we

was

at first described

as

an was

indestrnctible afterwards
was are

from

astral

which light,

identified with

astral

and light itself,

sarira.

which

transformed ultimately

into karana

And

yet

we

bound

to

it would accept the classification,

correct.

appear,

as

thoroughlyscientific and
The third

principleof
as

the

classification original
called

is stated to It

be the astral
is considered

body, otherwise
sukskma
above
same

therein

Linga Sarira.

sarira

in "The

in Esotericism"

referred to ; in

Septenary Principle another place (p. 197),

as a

however, in the
manomaya

it is considered article,
*'

part

of

the

kosa.

The

teaching original
which

in the second group It is

placesthis principle of man. represents the Perisprit

"

"

the apparentlytransferred to the first group representing in the of lifeAtoms physicalman Transmigrations (p.538). It is brought back into the second subsequently (see group 1886, and p. 70, The Theosophiat, p. 235, The Path^ November Nov. 1886). In the present article it \b again retransferred
"

to the first group

(p. 451,

1. 23).

It

will

be

interestingto

notice further in this connection

is described principle dhism." as something difiereut from the astral body in "Esoteric BudMore than five years have elapsedsince the appearance of the "original and yet we are not tain quite certeachings," whether this third principle is a part of the physical man of the astral man. or Moreover the original teaching says *' that this principle dies with the body. Esoteric Buddhism" But this principle is made lesson. to survive repeats the same
" "

that this

the dissolution about The Keincarnation

of the and

physical body

in

"The and

Theories

Path, Nov.

Spirits" (paras. 3 1886). My critic,however,

4, p. 235,
to

reverts

the

view in her present article (p. 451, lines 3, 4, 5). Ib original

276
animal
"reason

or

not far removed of man physical intelligence instinct,memory, imagination,"c.," of the

from brnte

creation. It
was

No

part of

it

was

then

allowed
soal

to go

to
was

Devachan.

simply a part of
in Kamaloka

the animal

which

ultimately
19 and

dissolved
The
runs

(See Fragments, pp. 18,

the permanent element
"

20),
which

real ego

of

man"

in

him

through the various incarnations, had not its basis in of this principle "Elixir or originally part of it. The any Life" assignsto it more ing or less the same as the followposition has shows: Each of these (seven principles) passage in turn to survive the precedingand more and then dense one
"
"

die.

The

exception is the 6th when

It is

absorbed

into

and

ed blend-

partlymixed up with Ananda-Maya Kosa and partly with according to the Vignanamaya Kosa "Septenary Principle"(p. 197, Five Years of Theosophy)y these two Kosas being described the ^*illu8ion of supreme jji^s bliss'*and the ''^envelope of ael/'delusion" respectively. It is also to be inferred from the "Repliesto an English F. T.S." the Years of Theosophy") that it is not (p. 274, "Five
the 7th.*'
ego
or

with

the

human

monad. Life-atoms

It

is

further

declared
Years

in

the

of Iransmigrarion that after death the and

(p. 539, "Five

phy'*) of Theoso-

particles composing this principledisperse migrations trans"reform after going through various
over

to constitute next

incarnation.

The

nature

of the again" the fifth principle has of this principle gradually

ness consciousit was but the animal changed. Though originally the fully it has subsequently of man, been represented as ginally, mind. The whole of it used to perish oridevelopedhuman but subsequently it has been allowed to remain a part of in existence. The whole of it was originallydestined but a portion has been subsequently lifted up for Kamaloka,
to

Devachan.
not

In this connection time been

it must

be noticed

that

it

has

after death explained whether is physically this principle split parts,or whether up into two the principle of its mental activity on merely leaves impressions fourth the principletaking its physical constitution to in conjunctionwith Devachan, or whether the sixth principle up to this

277
the 7th takes
fifth with

it to

Devachan

the

mere

vasana

(aroma)
behind is

of this with

principle leavingits material

in principle

constitation

the

foarth

Kamaloka.

If the first view

acceptedit must be admitted that the material constitation of this principle is something peculiarand No unintelligible. other similar phenomenon is presented to ns by Natare. la
case

we

accept the
in
a

second

view,

we

shall

be

placing the

Devachanee
**

very

uncomfortable

of Transmigrations his fifth principle will have before the next disintegration will

The

positionas, accordingto Life-atoms/* the particles composing

to

undergo

the

process third

of

incarnation.

The

view

require

us

to have

the sixth been

for principle in
an

the real seat

of the in The fifth The

Ego.
Path

But

it has

declared

article

published
or

(p. 235

November
be

1886)
as

that Manas
seat

the

should principle first view view third

considered
with

is inconsistent with the

the

Ego. original teaching,the

Buddhism,'*
of

the

of

the

second and

view
to

with make The

philosophy of "Esoteric the later developments

our

the
is is
no

occult other
to

theory.
view

And

difficulties

worse

there

possible.

latest the

change in
present

the doctrine article this

yet

be
a

noticed.
mere

According to

is principle
"

and state"" b. condition of existence not '''correlating It will be very interestingto enquire a physicalupadkL which whether "correlating state" or composed of particles and disperse in reform
as

originally taught.
is in principle The is

It is further declared

this article that

this

its nature

"superterresness consciousvery

trial and
to

superhuman."
something
that been qaeitly the

change from animal superhuman is indeed

vast;

but

it has

efi"ected within
of this
as

the last five years.

account

Now

taking

whole

teaching into
:

this

principle may
The

be described

follows

of fifth principle

man

is his "animal

or

sciousness" physicalcon-

composed which is disintegration

of supreme of

of

subject particles
certain other must

to

post-mortem
"the illusion

under

conditions

bliss" and

under

conditions
be conceived

the
as

"envelope
the
seat

but which self-delusion,"

of

278

the

Ego,

and

state''

and snperhnraan snperterresfxial corresponding to the dreamy condition.

"a

"

ing "correlat-

Let
was or

us

now

tarn

our

attention
as

to

the sixth

described originally consciousness

in man,

the

higher or
main

principle. It spiritual intelligence

of consciousness

and

the

seat

in the

man'* ("Fragments,"p. 19, Theos., Oct. 1881). ''perfect the used be noticed that It must expression "perfect man" the in this connection does not mean or an perfectedman being who has fullyreached the level of adept,but a human of evolutionaryprogress the from humanity in the course animal kingdom.

originalteaching of the "Fragments" is something very the post-mortem career of this principle ego" peculiar. It is stated that if this principle "spiritual
According
to

the

"

"

"has

been

in

life material

in

its
severs

tendencies

,"

it

clings
with

blindlyto
the 7th from author the of

the lower para.

and principles

its connection that its

(p.19,
7th the the the

3)

It is further

stated

severance

principlebrings abont "Fragments" writes

oxygen and

its dissolution. thus

ceases.
on

The

the

subject,
the ed declar-

"Withdraw
and spirit that in with
man

the flame

Withdraw
further away

Ego disappears."It is spiritual such cases the 7th principle passes

fragment
which
on

"taking
of It is the also-

it

no

of the
was

individual

consciousness

with

it the

temporarily
page that remain H

aseociated." under certain

pointed out
conditions
fifth
to
as

next

peculiar
with the

this

principle may
view original the

in combination P.

an

elementary.
to this

Is Madame
at

Blavatsky prepared
If
so
a

adhere

present ?

able consider-

portionof
have main

will literature subsequent theosophical If the spiritual ego, the to be thrown to the winds. in the so-called "perfect man,'* is seat of consciousness

whenever liable:tobe destroyed

the

man's

tendencies

in
to

life
be

happen
dissolved connected

to be

is likewise material; if the fifth principle

in

Kamaloka,

and

if the 7th with ?

carries nothing principle is the chain

with

the individual

it,how

of incarnatio

kept up

and

sustained

37Si
What
what

becomes

of the doctrine of karma

been

then ?

Now

"ea

changes have
to
"

introdaced
articles and of Life stated.
"

into the other 6th

principle by sabseqnent
The Elixir

conceptionof thi" cording publications. Acdoes principle

an

the The

not

perish in
F. T. S."
the

the

manner

"

Replies to
the 7th the

speak of
The

it in

with conjunction
rnns

English as principle
series of
are

permanent

monad

which

through

whole

incarnations.

utterlyinconsistent perceived.
state." This
ed with the In the and

teachings of "Esoteric with the originalview

present article my
calls it at

Buddhism''
as

may

be it

easily
with

critic identifies
same

Karanopadhi

the

time
some

"correlating
ago identifi' She has thus

very 2nd the

Karanopadhi she

has

time

contradicted

above as principle, original teachingany also she

are

shown. number be

oi times

in her

subsequent writingH. It must Fragments writing these

"

remembered
made the
"

that is

"

has

distinct declaration what if

we

"

These

no

following speculations we speak

treated them
as

do know."
were

And

yet she herself has

than
mere

they

something
all these

worse

theless Neverspeculations.
and all this confusion

with

contradictions appear,

peoplemust
truths, and
There
as

accept, it would
not
not

these

teachings as gospel
them.
the 7th it.

utter

single word

to criticize

is

much

difficulty perhaps
ever

about

principle
One
as

nothing very

definite has

been

said about

fact

about

it is pretty

nearlycertain.
other

It must

be considered which often

the

Logos,there being no
the attributes
as

entityin

the Cosmos been ancient

ses posses-

assigned to it.
goes, that

It has the

declared,
garded re-

far

as

my

recollection

occultists of the

this and
not

as something existing out principle

body

in the

body.

It

was

once

should be considered a as principle the other (p. 197, "Five Years of Theosophy"). principles but the Logos This might be true as regardsits lightor aura;

loosely stated that this running through principle

itselfis
enters

never a

present in the microcosm

man

except when
from in my
man.

it

finally
mmels tra-

into

before

his final

emancipation
erroneous

the

of incarnate

existence.

It is
a

humble it will be

opinion to

name

the

Logos

as

in principle

280

qaite
man.

as

proper

to

name

Farabrahmam

itself

as

principle

in

In

tracing

the and

coarse

of evolution
other

it is stated that each

the

in

"Esoteric

Baddhism"

some

writings,
to

sacceediug development
difficolgerms

planetary
of
one

roand

is calculated

bring
But
to

about avoid

of which

the
are

seven

principles*.

certain
that him the at

ties
the of

obvious,
in

it is farther
man are

asserted

of

higher principles
his

present

in

every

stage
when

evolutionary
are

progress.

These
rise of been
to

various the belief

statements

put

together
is

apt

to to
a

give
course

that

the

7th

principle
This

subject

evolutionary
pointed
from
out

development. by
one or

difficulty has
but received

long
no

ago

two

writers,
of
"a

consideration

the
even

propounders
this

the

original

doctrine-

My
There

critic is
so no

calls
use

principle
about the

correlating state."
of this

quarrelling
has been
or

nature

principle

when

little

can

be

said

about From
tanate

it.
the

foregoing

remarks

it will
is

be

seen

that
not

this
on

unforaccount

seven-fold

classification
as

misleading,
asserts,
but

of
its

western
own

materialism inherent defects.

has about in

my

critic

on

account

of

Its
been such the

unscientific
about
state

nature it. A

is

equally

clear which
so

from has

all that

said
a

Classification
and

brought
alterations

of

things,

required
with it to

many

conceptions
be

associated
if it
can

keep
at

it in

existence,

must

supported, powerful
evades
a

be

supported
On the
at

all, by clear
hand and my

definitions

and

arguments.
the real

other issue
never

critic
to

virtually
establish

question
which I

undertakes

proposition

have

denied.

281

RE^CLASSIFICATION
In the

OF

PRINCIPLES.

May TheosophiH(1887,)I find the firstpart of a long explanatory article, by Mr. T. Subba Row, in which the able author has gone to the trouble of diraecting almost everything I have written for the last ten years, upon the subject under
review.

My first thought was, to leave his answer" without reply. Upon readingit carefully to the over, however, I have come conclusion that perhaps it would not be safe to do so. The article in question is a manifesto. I am not allowed to labour any longerunder the impression that it wa"" only an apparent
"

disagreement.
who had

Those

members Subba

and

ex-members remarks
"

of

our

Society
conse.

at Mr. rejoecerf

Row's

were

quentlyrightin
admit
"

their

conclusions,and I
rate
"

wrong.

As

I do not

in

our

case,

at any

that "a house

divided
can

against
fall

itself" must
80

for the Theosophical fall, Society its foundation if is very

no

never

long as
even

real^as of
answer

disagreestrong, I regardthe ment, great or vital importance. Yet,

silenced
a

were

I to fail to

the strictures in that I

was

immediatelyinferred
or, worse,

be it would question, by the arguments; tenet which had

no

that

had

expounded

basis. Before I say

I must

anything further
my

upon

the main

ever, howsubject,

the learned author at finding surprise to me continually as his "critic." I have never referring whether criticized him, nor his teachings, orally,or in print, I had simply expressed regret at finding in the Theosophiat false impres1 then thought, to create words calculated, as assumed Bions- The position by the lecturer on the Gita wag express
as

unexpected as
to

it

was

new

to me,

and

my

remarks

were

Nor I am friendly as I could make them. actuated even now by any other feelings. I can only regret, that such new and nothing more, developments of ideas should
meant

be

as

occur

just now,
36

after

nearlyseven

years

of tacit ^ if

no

actual,

agreement.

282

Nor

do I find

on

page
that

450 shoald

of the

April Theosophistin
remotely, least
that said slar."
"a

my
of
was

foot-note all

anything

imply, even
views I

I endorse the that "probably,*' thrown the original on teaching." (Theosophists) argaed that it looked I have
to
ever

slur

had
a

that As

"some

like

for myself

too

much that

reverence

for the
or

"original"

Teachers be
"a

admit

anything said
Bat

done, conld
be

ever

slur" upon
out

their

teachings.
a

if

1, personally^am
can no

made

"the

original expounder,"there disagreement

slur

whatever.

views. one Everypersonal is free in the Theosophical Society to give full expression 1 know when the rest ; especially to his own ideas, I among if that those views are those of ^ra""-Himalayan esotericism, told I am not of ct"-Himalayanesoteric Brahmanism, now as in the The words written by me squarely for the first time. It

is,at the worst,

io

"

"

therefore foot-note, old school of

"
"

Of

course

those

who

do in
no

not

hold

to the to

Aryan

and

Arhat

adopts are
"
"

way

bound
meant
as

adopt the
Mr. Subba

septenary
Row.

classification

were

never

lor

They applied
T. of

most

innocently, aod
of
our

and to every thought liberally, Why my friend, Mr.

each

member

ation. Associhave

Subba those

Row,

should

appliedthem
"

to himself

is

one

tions mysterious combina"

harma doubt which no by my own my pass To (whether comprehension. expect a Brahmin, a Yedautin occultist or otherwise) their dead-letter the to accept in an tenets of Buddhist (even if Aryan) adepts, is like expectinga Western
to
our

evolved

Kabbalist,
Lord Buddha

an

Israelite by birth and

of to Moses. and
a

views, to adhere

instead

To

charge
to evolve
"

me an

on thodox or-

such

grounds with dogmatism

creed'* out

desire

of tenets
in

I have

tried to

explain
well
as

to

those

who All

are

interested

Buddhistic

occultism, is rather
as

hard.

compels me to explain my past position.As the second portionof Mr.

can

this

my

present reply the first,

Trnths"

Subba

Row's

1 ask I.
nor

hardly stronger charges that : state permission to

contain
"

than

I find in

Neither
"

the

original

'"

Fragments
were

of

Occnlt
to

yet

Esoteric Buddhism"

ever

meant

expound

284

was ftgaiD,

that the
did

philosophy
nor

of

the

ancient

JDwijasand
the

loitiatei esoterism

not,
"

coald

it, differ

from essentially

ancient than Wisdom-Religion," any more Kabbala Hermetic Zoroastrianism, philosophy,or Chaldean cal I have tried to prove it by rendering the technicould do BO. termi Died by the Tibetan Arhats of things and principles, as adopted in trans- Himalayan teaching (and which, when their Sanskrit or given to Mr. Sinnett and others withont as remained to them unintelligible, European equivalents, used in Brahmanical they would to all in India) in terms philosophy, I may hare failed to do so correctly, very likely I have, and made claimed infallibility" mistakes, 1 never but this is no reason why the seven-fold division should be unscientific.'* That it was regarded as puzzling I had it is the right alreadyadmitted, yet, once properly explained, of the
"

"

"

one, may

though,
do
as

in transcendental In my

well.

metaphysics,the quarternary I have writings in the Theosophist

always consulted learned and (even not very learned) Sanskrit speaking Brahmans, giving credit to everyone of them for knowing the value of Sanskrit terms better than I did. The question then is not, whether I may or may not have made
use

of

wrong

Sanskrit

terms, but whether

"

the occult tenets

at
as

expounded through me are the rightones the "Aryan-Chaldeo-Iibetandoctrine" of

"universal 1st

any
we

rate

those the

call

Wisdom-religion." (See Five

to Mr.

Years
on

of Theosophy^
the

note,

Subba p.

Row's

"Brahminism

seven-fold

in Man," Principle

177-9),
seven-fold
to

saying that the is absolutely principles necessary I repeat only that which
which

IV.

When

classification of

nomena, explainpost-mortem phealways

said and

I had

that

"Once we mystic will understand. every pass from the hence purely plane of pure subjective(or methaphysical, to that of practical theoretical) reasoning on esoteric matters demonstration
and
"
.

in

occultism, wherein
life

each defined

(lower)principle
in its

attribute
.

has to be analised and

to postmortem

(that

of

the

seven-fold classificationis the

spooks and rightone." These

application pisachas),
are

my

285

words, which

will nnderstand. spiritnalist Vedantin metaphysiciaBS,denying as they do objective portance imor reality to even oar physical body, are not likely to lose their time in dividing the lower principles in man, the compoand of the phantom of that aspects and nature body. Practical every occnltism

does; and

it is

one

of
to

the
warn

doties their

of

those

Theoof the

sophistswho study occnltism dangers incurred by those

nature
**

brethren
of

who
warn

know them I find

nothing
that
a

the real

of those

to apparitions: statement
never

shell is not
"

spirit." This

of mine

absurd," written

Having by
can

regarded as
Row, I could
the

as qualified simply absurd anything said or

Mr.

Subba

not

retaliate
us

even
"

if I

would, 1
and
"

only pronounce
to

let epithet, the

say author

unkind,
to

demur

the

qualification.Had
in

face
and

practical demonstration"
materializations of

spiritual phenomena

find soon called,he would so spirits," that his four principles the could never cover ground of this kind of phenomena. the lower aspect of the Even principle of manas (physicalbrain, or its post-mortem auric 8urvival)and of kamarupa are hardly sufficient to explain the seemingly and {bhuta or elements) that intelligent spiritual principles manifest through mediums.

"

V.
*"

It

is

not

consistent

with

fact and
"

truth with

to

charge me,
my
never

the

original (?) exponent herself

the could Row
nature

changing
my

conceptionsabout changed them, nor

too,
and
states
as

of

principles.*'I have
In this I claim evidence
as

I do so."

right,

Mr.
most

Subba

does,
evidence

to my

being

''the best
own

the

direct

available

regardsmy

of consciousness,^* I may have used wrong and clumsily put (and even expressions, wrong of that)" while trying to sentences, for the matter
Arhat with my the Brahmiuical
*'

Sanskrit

English
blend the
ceptions, con-

occult
"

tenets. have
to

As

to those

four

principles
fingers
as

disintegrateand
can

vanish
me

in

the my I
am

air, before any amount

ten

of criticism

make

regard
own

physically, only four; although metapreparedto admit that they exist only fully states

in my

and mayavic perceptions

of consciousness.

286

VI. th"
sins

Mr.

Sabba
of Life" and

Row,
and

taking
*'Man,"

hold
is
on

of "Esoteric
to

Baddhism,"
all their

"Elixir

pleased
the

father

of omission is

commission The and had

was

"Original Expounder.'*
was

Tbis

hardly
my

fair.

first
as

work
the

written

absolutely
those do

without

knowledge,
from letters Elixir
or

author

understood have I
to

teachings
them
direct ?

he

received, what
written his
own

with
under

The

of Life

by

its

author
a

dictation,
in which
was

inspection,in
never

house, in
years of the

far

way ally Fin-

country,

I had

been

till two

later.
two

"Man" and from the

entirely

rewritten
as

by

one

"chelas"
for

same

materials the way.

those

used

by Mr.

Sinnett the

"Esoteric
each of

Buddhism";
in his
own

two

having
had

understood
do with of whom

ings, teach"states

What three

I to
two

the

consciousness"
while I

of the
was

authors,
? He may

wrote to

in lack

England
of
**a

in

India

attribute

the

scientific precision in the

"original teachings,"
accuse

there

being Bhagaalready

jumble,'*
Gita
three

No

one

would

Mr.

Snbba Yf

Row's

tat

lectures
or

of any four

such

defects.

t, I have
our

/ heard

intelligent persons
three lectures

among which

members

j expounding V^appeared)
"

the

said

(those

have

already
ways*

in three

differentand
The

diametrically opposite
Secret

This
no

will

do, I believe.
more one

Doctrine
from

will the
or

contain,

doubt, still
view.
the No

heterodox is forced
to

statements

Brahmini-

cal
in

accept my
of the

opinions

teaching
enforces ly is entirethat in

Theosophical Society, one

mutual tolerence and beliefs for

rules

of which

only

religious views.
exacts

Our

body

unsectarian of the to his

own

"only

from

each

member
.

ration tole-

of others

which

he

desires
"

regard

faith."
of
us
:

Most

have

been
the

playing pity,

truants

to

this

golden

rule

as

to all others

more's

H,

P,

BXiAVATSKY.

28r
THE
I shall

CONSTITUTION

OF

THE

MICROCOSM,
of my H,

now

proceed with the

of the

continnation Madame

article
P.

on

the

Constitution

Microcosm.

Bla-

vatsky has sent a reply to the previoasportionof my article for poblication in this issue, and to avoid the necessity of article on the subject, 1 find it necessary writing another to
take The
this

replyalso
but it

into

consideration ii^sue between been obscured

in this very
us

article.
a

real

question at
has

is after all

very

simple one; unnecessarily complicated by the line of argument which Madame H. P. Blavatsky has chosen to adopt. I have nowhere denied the in the processes of natural seven importance of number evolution the interpretation of cosmic phenomena. On or the other hand it will be clearly from my first lecture seen I fully admitted that its importance while rejectingthe
and seven-fold unscientific. seven-fold
or

classification 1 have
not

hitherto
even case

adopted
denied the

as

unsound

and

of* possibility

classification the existence ancient occult

in the of
a

of the microcosmic classification remarks

seven-fold

principles, recognized
criticism
which

by
were

the

science.
to

My

and

strictlyconfined
hitherto been

the

classification particular commented further did

not

explained and sophical publications. It must

has connection that my criticism any

upon noted

in Theoin this the

be

proceed from
Brahminical
on

necessity of maintaining
I found
own

orthodox

dogma.
account

it necessary inherent

to

condemn

this classification
not

of its
a

defects,and
source.
or

because

it emanated

from

trans-Himalayan
P.

I found
use

fault,not with
terms, with
or

Madame
her
position ex-

H.

Blavatsky,
of

her

of Sanskrit

Brahminical

philosophy, but
which has much facts confusion
are

the incorrect
so

and

misleading classification
and these
so

introduced into in

many

contradictions

Theosophical
mind,
H. it will be P. Blavat-

writings.
found
that

If
a

few

borne

considerable
is

portionof

Madame

sky's argument
at

altogetherirrelevant

to the real

question
of

issue.

The

whole

argument, from

the commencement

288

page
can

452

to

the

end

of the second

paragraph on page 455,

seven

only establish
in

the fact that

the number

importance logy. Even

follow
that

nature

and
fact
case

the
is
we

arrangements
are

of

great occult symbonecessarily

is of

if this
in every

admitted, it does
bound
to

no

classification. from which this

the the it

The

is, that
into
can

enter

only inference that in all probability there the composition of a

by
no means

adopt a seven-fold be drawn can fairly are seven principles

human

being.

But

inference

establish

the correctness

of

particularclassification
truth
can

under

consideration.
we

Otherwise
choose to

of be

any

seven-fold

classification

may of

adopt
Any

equally proved by
name

person of

can man

structure

and
now

any claim

seven

reasoning. in the complex principles

sanction

this process

the

of nature

for his

is classification, as It is

done
in the

by

my

critic.
the seven-fold classification in

pointed

out

replythat

is essential for

demonstration "practical

Occultism,"

and
and

that

classification, though "metaphysically" sound, is incapable of any "theoretically" practical

"the

the four-fold

applicationto
post-mortem
various vague forms

phenomena
The
same

of

daily

and
is is

life."

argument

of especially repeated in
one

throughout

the

reply.

This

of those

and
not
own

which to mean seem a good deal, general arguments of the minds which take easy possession of people who ar" or generally in the habit of scrutinizing analyzingtheir ideas. I fail to understand what kind of praticaldemonstration it is which necessitates the adoptionof this classification. My critic is silent on the point. I know for certain that

this seven-fold classification considerable

to

will be

an

obstacle

in|theway

in

number in the

pass is

through
to

initiate has an process which that final union with the Logos, seeking ultimate the
result of his labours. fact that the This

of

occult

which

be

convenie in-

results from of has

not the not
mean as Logos itself, a

mystic constitution

represented by the sacred

basis.
If the

Tetragram,

septenary

assertion,however, does

is

than that anything more the septenary classification the so-called spiritualistic required for explaining

289

phenomena, 1 am fully prepared to account for everyone ot these of the claasificatiou phenomena from the stand-point 1 have adopted. I have in fact dealt with the general aspects
of The

spiritualismin
fact for all

my

lectures

from

this

very

stand-point.
found

very sufficient

that

this

four-fold

classification was

these examined will be certain

an

practical purposes by occultists who of phenomena for thousands years

of nature
on

vestigated inand

the

workings
Pisachas

all its

unanswerable

reply to
and I think

this

planes of activity, I am argument. quite

never

that my

Bhutas

will

succeed

in disproving

classification.

that this defect is the result

ot the

serious
nature

misapprehension
of this four-fold

in my

critic'smind
At

regarding
the end of

classification.

page

450, Madame
ot the

fi. P.

Blavatsky pointsout
are :

that the three

Upadhis
and

Raja-yoga classification
continues of
as

Jagrata, Swapnji
"
"

Sushupti, and
states

follows the

But

transcendental

Samadhi,
states

sarira, the vehicle

of the life three three

body with left is entirely principle,

of consciousness
Atma
are

then, in its linga

out

of
to

consideration; the
refer which

made

only

to

the

(with
And

the

fourth) principles
key
to

remain

after death.

here lies the real

the

septenary division of man, the three principlescoming in as addition only during his life." This real key unfortunately an hands the moment we breaks in our begin to apply it. The the has arisen from confounding Upadhi with whole mistake of Pragna associated with it. Upadhi is the physical state organism. The first Upadhi is not merely Jagrata Avastha.
be identified the three with the fourth
states
are

the And

and physical body itself,

again

how

is my

Jagrata
critic

to

? If, as principle
"

says,

of consciousness
to

Sushupti"
which

made

remain

after death

and Jagrata, Swapna three refer only to the principles in addition to Atma, Jagrata must the

be identified necessarily

with

fourth
not

enough
tour

the fourth

is principle
my

the
can

But principle. physical body.

sure

The be

of principles superadded to the

classification

by

no

means

first three

seeing that classification,

S7

the

of the seven-fold principles physical body is the first

290
Even if is

of principle
mistaken

the
a

fonr-fold
state of

classification.

Upadhi

for
cannot

consciousness, the
from the the

seven-fold

cation classifi-

be

deduced
is not

Raja-yoga
of

classification.
associated ends in

Jagrata Avastha
with the fourth

condition
whole

Pragna

principle.The

argument

thus

Madame nothing;and yet on the basis of this argument has thought it proper, in the H. P. Blavatflky fourth argument of her present reply, to pronounce an opinion to the effect that the Vedantins denied the have objectivereality and the importance of the physicalbody, and its overlooked existence in their

classification,which

has

thereby
would

been have

rendered done
of

unfit for if she and in

practicalpurposes.
had

My using

critic the such

better

paused
of her

to

ascertain

real
a

meaning
worthless

Upadhi

of

Jagrata
an erroneous

before
own

argument

defence such

classification

and

giving

expression to theory.
The whole

view

regardingthe

Vedautic

comparativemerits of the two classifications rests on a series of misconceptions, or arbitrary assumptions.The first Upadhi is identified with Jagratavastha,
argument
about the and then it is assumed of the that the latter is the
same as

the fonrth here in that the the

principle
call the It reply. four-fold "but made
not

septenary
in the second
"

classification. curious
on

must

reader's attention
is stated

to another para,

mistake

page Gita

456,

classification is the
that of the

Bhagavad
This
or

classification,"

T'Waw^a."
of somehow

statement

for the purpose

other
no

apparently the discrediting

real
foundation Blavataccount

is

four-fold classification. It
in fact, and is

has, however,

sky has
of the

H. P. altogether misleading. Madame probably ventured to make this assertion on headings given to the five-fold and the in my
note
on

four-fold
in

classifications different the the Indian

the

"

[Septenary
four-fold
for

Division

Systems." I

called the five-fold classitication,

the

Vedantic:

and classification,

classification
of

Raja-Yoga classification, merely

and not

convenience
refer

reference

because

the two

classifications

to two

difi'ereutsystems of

philosophy. Though

both the classifications

292
when article, it

was

publishedin originally
was

the colnmns
the
two

of the title. It

and Th$080phist, will be The

it
i

the editor who

selected

clearlysee

that the article is divided

to the

into

parts.
the

first

part is confined
of the
"

qnestions pnt regarding

the second H.
a

classification deals with

powers

of natnre," while
Madame
to

part
Bla-

phenomena. spiritualistic vatsky has, however, thought it proper

from the first

the

P.

quote

passage cation classifi-

part, which

has

nothing
an

to

do with

the

of the microcosraic for the purpose in

or principles,

the

nomena, phespiritualistic
inference of

of

drawing

unwarranted

support of her contention, and

for the purpose ancient

making
science

insinuation disagreeable India. The passage in that

againstthe

occult

of

is question may

as

follows

"However

be, the knowledge of the occult powers

are

of

nature

(the italics

in

the

original,see

p.

155,

"^f*
lost
was

possessedby the inhabitants of the of Theosophy'^) Atlantis learnt by the ancient adepts of lodia, and was
Years

appended by
residence

them

to

the

esoteric The

doctrine Tibetan

taught by

the

of the sacred

island. addition
one

adepts, however,
doctrine; and
a

have

not

acceptedthis
the two is

to their esoteric

it is in this between

respect that

should

expect

to find

difierence

doctrines." in this

There
refers to

nothing ambiguous
Tantras and and

passage.
were

It

the

Agamas
the ritual the

which

clearly originally
course

cultivated
time their

developed by
and
as

Atlanteans.

In

of the into

doctrines

Brahminical

doctrine,

gradually crept into Dngpa doctrines crept

of

Tibetan
as

Buddhism

before the time

Song-ka-pa. And
out

just
to

the last named the the Tibetan

adept undertook
faith.

to weed

these

doctrines

from

religion, Shankaracharya attempted

The assertion made in that from to

purify
ancient

Brahminical
not

the the the do the

article does

in the least occult and

justifythe
science have
was

assumption
derived
or

Brahminical Tantras

Atlantean. with

Agamas

little ic

nothing

the classification of the microcosm

and principles;

i93
Btatement
or

quoted has
fonr-fold
same

not

the remotest

reference to the

fold sevenor

the

classification. when

My

critic

was

more

less of the
oti

opinion
of Journal.
my

she

wrote

her

first article the

the

"Classification of this from p. does

Principles," publishedin
After

April
obser-'
two

issue

quoting
makes

the the

above-mentioned

paragraph
vation
on

article,she
"

following
between

44:i;
not

"But

this the

difference

the
"
.
" .

doctrines this

include
to have

septenary

division

Bat the the

poinion seems

changed subsequently. For, in

same

present article,after citingthe

passage, readers of

she the 'should

makes

following remark:
were

"

Thus, the
the

Thuosoohiat

told from
a

the first (in between is found

1882) that they

two

expect
of

to

to find

difference

doctrines; One

the

said of

'

differences'

in the Esoteric

of the seven-fold presentation naturally be expected, this

Exposition or form As might principle in man.

is
a

statement
cannot

little obscure. refer this

to

This

'*

Exoteric

Exposition"

possibly opinion
It

the

seven-fold
'*

because classification,
was

in her

cation classifitherefore upon

as

always esoteric"
form
now

(p. 448).
which

must

refer to the four-fold the The exoteric

statement

classification of the esoteric

is looked

seven-fold
to
was

classification. The
fold seven-

made
was

amounts

this

then.

classification

esoteric and the

derived

by

the Tibetaa
was

adepts
exoteric

from

Shamballah;
was

four-fold

classification India

and

derived This

by

the ancient
was

adeptsof
noticed Seven-fold

from

the Atlanteans.

difference

and

admitted

by

the article

on

"

Brahminism

and

the

principles
is

in man." This is the

gistof

the

presentagrnment.
she that herself my

This

argnment
in did the
not

refuted sufficiently article. She

to

by

what

wrote

April
refer

then

thought

statement

the

and classifications, the seven-fold will be

alleged that
from the
waste

both

the

parties
(see
this critic for the

derived page

classification
a

Atlanteans
to

449).It
any

mere

of time

dissect my

argument
should purpose of

further.
to

can

only regret
and

that

stoop

such

arguments

insinuations

defending her position.

294

The

second

part of
merits

my

article

deals
was

with
not

the

seven-fold
to

classification

It only incidentally. of the seven-fold I did the

necessary of

discuss the

classification
not

the

"Fragments"
to go would
out

in that article. And

way

think

it proper It my

of my been

and

criticize
on

said

classification. done I
so was

have

foolish
a

my

part
to me, correct

to have

when

was correspondent

stranger
was a

and

when

assured fore therefar

were mencement comas

that

in her

opinion it

classification. I
"

followed it
was

the classification

of the

Fragments*'
into it
at

as
as

such convenient, introducing The

changes
article

absolutely necessary.
of the second I undertook
to establish

following passage
will and article, have

the show

part of my
in the said
"
"

what

the seven-fold it (The

classification:

why I adopted carefully examined

at do not

Fragments) and
from mode the of
our now

fiad that

the results arrived of

our

much difi'er

conclusions

Aryan philosophy,
may
own

though
I shall

the arguments stating

difi'erin form.

discuss

the

question

from

my

stand-point
convenience

thoughfollowing, of comparison for facility

the o/fl^ia":MMion, sequence of classification

mnd

of the
is

seven-fold

entities, or man pjpnciples constituting

the

which

adopted
are
"

in

'Fragments.'
seance rooms

The

questions raised
of spirits and

for discussion

(1) whether
in the
manifestations

the disembodied

human

beings

appear the

elsewhere, and

(2) whether

taking place are produced wholly or partly referred to herein through their agency." The conclusions do not refer to the classification adopted, but to the views given for expressed on the questions raised. The reason the seven-fold classification is clearly stated and following matical cannot anybody. The so-called mathepossibly mislead
demonstration of the evolution of
eeven

entities from

three

if correct, the probability of a sevenfold only establish, but is utterly insufficient to establish the classification,
can

trnth will

of be

the

seven-fold
seen

classification that the

seven-

therein feld

adopted.

It [

further

classification

adopted in

that article is different in many

important respects,
and

of Prana viz.ythe position

and

the

nature

importance

295
of the 5th and the
was

the 6th

from principles, the so-called

the

classification of

"Fragments,"
embodied.

in which

"originalteachings"
"

Cnrionsljenough mj alterations were qoietly accepted in sabseqnentexpositionsin spite of the original to which much teachings," so attached. importance is now
1
was

not

then that

pretending,and
I
was

I have

nerer

pretended

sequently, sub-

to the members teachingoccult wisdom of the Theosophical Society. Under such circumstances it is altogetherunreasonable to the stress on lay so much importance of my article in discussingthe important question
now

formallyraised
from

for final decision.

out

It is the

quite
note

true

that
soundness un-

I refrained

pointing
while

fully

defects in my

and

the
on

of the seven-fold various classifications

classification I
was

the the

the

acting
some

editor

of

though Theosophist,
be did
more

I stated
to

that, in
the in

it respects,

would I

convenient then think

follow

four-fold

classification. of

not

it proper
an

the interests issue about I

theosophical
the
ness correct-

to investigation

raise

important
The

of the be

seven-fold
to do
a

classification, as
seven-fold It did

thought

it would

premature

so.

classification, though
serve
some

was incorrect,

step in advance.
towards the

purpose ancient think it for

on

in its

own

way of
to

investigation of
And I
were

the
not

systems

occult disturb

psychology.
it when the

did

prudent taking
the the
"

matters

hardly ripe My
doubt
man,

another

step in
and
at

right
does

direction. does

article

Personal

Impersonal
issue. of
seven

God"

not, in fact, touch

of and the
on seven "even fold seven-

question
of

It

states

matter,

speak no principlesin
not

aspects of Pragna.
classification

Bnt

the article does consideration.

adopt

under

It is based

Mau-

dukyopanishad which
while it articles therefore there cannot be
a

enumerates

seven

phases of point
in of

ness, consciousThese

accepts the
do
not

four-fold the

classification.

settle

dispute, and
my

better

proof of
on

the weakness of

critic's

than position, the seven-fold find

a

the fact that, instead

classification

its

attempting to justify merits, she is trying to

to.

above alluded support for it in the articles-

296
P.

Madame

H.

claasifioatioQ in I
am

Blavatskysays that she is certain that the fication. disputeis the real esoteric seven-fold classivery sorry she is
so

positivein
not the from derived of be and which

her

ments. state-

In my classification.
various writers

bumble
There
on one

opinion
is but
one

it is
source

real

esoteric all the

occult of the

science oldest

have

their the

fication. classiancient

It is

directions

should Wisdom-Religion that the macrocosm accordingto the plan revealed by Malchutk, chinah should be

interpreted
that She-

accepted
of the

as

guide
the

to the

interpretationof
the Kabbalistic
sense,
as

the constitution
names,
am

microcosm.

use

though
at

not

in precisely
use

Kabbalistic

not

liberty to
is
an

tha

Sanskrit and form the

equivalents. This
is the

Shechinah

androgyne
cosmos.

power, Its male in

Thureeya figure
of

Chaitaayam
man seen
on

of the the

is the vision the of model of

mysterious throne Its mystic constitution gives us, as

the

Ezekiel.
to

it were, model

equation
the in its
can

microcosm.
The

It

is

the

eternal life

perfected
work preted be inter-

microcosm. of

universal

copies this
This been

evolutionary
in nine teachers.
can

construction. and it has

are

equation
so

ways,

ancient the

There be

nine

by the interpreted which from stand-points

in nine ways has the real

microcosm of

looked microcosm

at, and
been is
one

constitution esoteric

the

explained.
of the
most

The

seven-fold the

classification
most

tant, imporhas of

if not received its

which important classification, from the

arrangement type.

mysterious constitution
in this connection
same

this eternal the of four-fold

I may also mention classification claims the

seems

that

origin. The
by
for the its three in The
course

light
faces,
of

life, as

it were,

to

be

refracted Guuams which

treble-faced

prism of Prakriti,having
and time of divided the
seven

three rays,

into

seven

develop

of principles

this classification.

progress

development presents some points of similarity of the gradual development of the rays of the spectrum. While the four-foid classification is amply sufficient for all practical
purposes,

this real seven-fold classification is of great theoretical

297
and
it

scientific
to

importance. It will be necessary to adopt classes of phenomena noticed explain certain by

; and it is be
not

occnltists
a

perhaps better fitted to perfect system of psychology. It is

"

the the

basis

of

peculiar
In fact

property of
it has with
a

the

trans-Himalayan
with In

esoteric doctrine."

closer connection

the Brahminical
to

the Bnddhist

Logos.
are

order the
seven

make
has of

Logos than meaning my

seven

clear I may In other

cosmos.

point out
of

here that

Logos
kinds

forms. in the
one

words, there
these
branches main

Logoi

Each
seven

has

become

the central ancient

figureof

of the This

of the the

Wisdom-Religion.
classification the
we

classification is not

seven-fold without

have

adopted.
scientific which

1 make The

this assertion

fear slightest

of contradiction. of
a

real classification has It has

seven

all the

requisites

classification.

distinct

ples, princi-

correspondwith
It indicates The and
to

seven

distinct states of the

consciousness.
and subjective, ideation
states

bridges the golf between

the
seven seven are principles

mysterious circuit
forms of force.
two

Pragna or objectiveand through which

to
seven

passes.

allied These

of matter,
are

ples princi-

harmoniously arranged
the limits all that of has
we

between

define

human been have

concionsness. said in this does

It

poles, which is abundantly

possess these

clear from the

controversy, that
not

classification

adopted
by
are

It requisites. in her

is admitted

Madame
not

H. P.
seven

Blavatsky,that
seats

classification there

distinct

of

consciousness also which mado defects

not

(see p. 451).

The The

arrangement
life

of the

ples princi-

is not

regular.
have the the

for instance, principle,

is
to

alleged to
precede
that

for its vehicle the instead of

we

latter

sarira, is lingo, following it. Such

hitherto the I used way is for
to my
a

show

classification

have pave that

the

to quitesound and scientific. It was adoption of the real classification

ventured that

criticize the old remarks

mere

and classification,

I
a

hardly expected
controversy.
real

would

give
at

rise to such

It will be seven-fold of my

waste

of time

present to explain the

is not the

classification. 38

There

chance slightest

being

298

heard.
criticism whether

Time
or

will
not.

show

whether
I the
am

I
not

was

justified
the
least

in

my

Personally
of

in

interested
adhere
to

the
the

members seven-fold

Theosophical
I
in the

Society
have
no

or

reject
a

classification.
of my
own

desire

of

having
separate
There
necessary is

following
branch but for
one

Society,
views
on

or

starting
matter.

for

enforcing
more

my

own

the which

staiament to

in 1

the

reply
not

to

it H.
"

is

me

advert.
for the she

have mistakes and

held
of of all her the

Madame
"

P.
and

Blavatsky
"

responsible
Buddhism,"
I

Man

Esoteric
think.

as

some

friends
various

seem

to

merely

grouped
found in

together
prominent
under the various

consistent in-

statements

theosophical
and and Madame in

cations publigiving
by
P.

about
my
name.

the
I

classification referred
to

enquiry,
books

quotations
1

articles
H.

nowhere should others.

is

alleged
be The held

or

insinuated

fhat
for

Blavatsky by
if my

responsible
of my

the

bJanders
will

mitted com-

scope

argument
But of before

be
the

clear heat of

article subsides

carefully
there is

perused.
no

advocacy
for

chance
issues that

preventing
for the purpose entered H.

people
O'f
into sky Blavather

raising

unnecessary I
am

side
sorry I if
or

quarrelling.
this

extremely
controversy.

I Madame

have

unpleasant
will

hope
in

P.

kindly by
my

excuse

me

have

any

way

wounded

feelings

remarks

criticism,

T.

SuBBA

Row.

300

2.
3. 4.

Hiranyagarbha
Eshwara
or

or

the basis of the astral world.

Sutratma.

rather

Parabrahm.

principle"differences of we opinionhave sprung np, and as for this principle onght to out of have, as we have for the cosmos, some entity particular which the other three into start existence, and principles
4th which exist in

It is said that

regardingthis

it,and

by
or

reason

of

it, we

onght
the without

no

doubt
as

to

accept the Avyaktam

4th

Mulaprakritiof
most

Sankhyas
my of these

this

principle.""Yoa
the whole
as

conceive

going
three

through

process

of evolution

that out

having principles,
manifested
started into solar

their foundation

Mulprakriti,
said to

the whole it has

system with
Now from

all the various

objects in

being."

is Mulprakriti the

be, **veil of

Tarabrahmam

considered

objectivestand
first

point of

the

Logos."
foundation

And
out

yet, in the above

of which the three

passages,

if;is said

to be the

solar

Parabrahm
out prakritit

of the manifested principles system, including the Logos, start into existence. and not Mulawould be the proper 4th principle of which the

Logos

does be
one

not

and

cannot

arise.

These

passages the time

therefore
we

to require
man

explained.
light(the light of
monads and the

"By

reach

this

differentiated Logos) becomes is fixed." individuality The

term

into certain

hence

"human
a

monad"

has of

not

yet been
four

plained, properlyex-

and

great deal it,and

confusion
to the
a

therefore

arises in

speaking about
have been

in reference in the notes,

enumerated

clear

that principles conception of the

human The
1.
2.

monad
four The

is necessary.
man are

in principles

said to be

"

physicalbody.
sarira.

Sukshma
Karana
"

3.

sarira,which
a

can or

only be
energy

conceived into wnich

as

centre

of pragvAt

centre

of force

the

3rd

301

{or sidraima) principle

reason

of the

cosmos

was

differentiated

by

of the

same

impulse
all these is it that

of

question is,what
it
a

ferentiati broaght about the difcosmic and the "now principles, makes and completes this trinity

which

has

quaternary ?"
"Of
course

4.

this
:
"

lightof
In the also

the

Logos.'**
the Vedantists He and has

Again
in the first the

it is said

opinion of
man

opinionof
or

Krishna
or

is

quaternary.
of his

physical body
Sukskma Karana

Stkula

sarira; secondly,the
seat

astral

body

sarira;

thirdly, the

higher

the individuality,

sarira; and

and fourthly

his lastly,

atma]."
Is the human
atma atma

then times

the

lightof
the

the

Logos
it What

The

word that the

is used
terra
atma

several is
mean

in the
to

lectures, and

seems

the word

applied
in

Logos.
to

does

'"'"atmcC
?

reference

the

four-fold

fication classi-

The it is not
to the

word

human

soul is also is meant

used the
man.

in several word

clear what

by
of

places,and "soul** as applied

is

four-fold

classification sarira
or

"The be and

Sukshma

[theastral
of
man-

body
His

simply

said to

the seat

of the lower and

nature

animal

passions
are

emotions,
communicate this

those

ordinary thoughts

which
may

generallyconnected
doubt than

with

the

physical wants
to the

of man, but

no

themselves
not

astral man,

higher

they

do

go.'*
is what passes
as

"The

Karana

sarira

the real

ego

which

through incarnation after incarnation, adding in each and evolving incarnation something to its fund of experiences the resultant of the whole as process a hio-her individuality
subsists
of assimilation. It is of man, for this in that the Karana of sarira is

called the

Ego

and

certain

systems

philosophy

it is called the Jim'*

"

Tlitotophist, page 309, vol.

VIU.

t ^^m*. P"ge 310.

302

'

"It

mnst is

^arira of the farther

clearly borne primarily the result

be
which of is its
source we

ia

mind the

that
action

this
of and

Kara.na

of

the

light
is

Logos,
its

life and
on

energy, that

which

consciousness called Sutratma

which ^riti,

have

and

plan of Mulaprawhich is its physical

basis." The word What

Sutratma

Sutratma
then ?

Logos.
called

the or applied to Eshwara is meant by the plan of Mulaprakriti The Logos is certainlynot a plane of has

been

Mulaprakriti.
In

the septenary rejecting

classification and
been
so

adopting
this
are as

the

fonr-fold

classification,it
divides
man

has into

said

that

latter

classification

many

entities four

of

having separate existences, and these with four Upadhis. further associated
Nov^
what
are

capable are principles

the ?

four

Upadhis

of

the

four

principles

mentioned The
are

above

6th

Karana sarira principles, in no way than more intelligible of the principles septenary
two

and the

Sukhshma

sarira^
The

3rd, 4th, 5th, and

to

classification. have mind be of

scriptio de-

given
and amplified reader before

of these

two home

will to

considerably
the

brought

the

ordinary

entities is

mind, the
to be two

as separate principles the human are recognized. Under what principles will,the emotions, passions, intuitions, "c., desires,

the existence

of

these

and classified,

by

what

means

or

in what

way

are

these

to be known as principles separately existingentities in called'the ; man lightof the Again, as to the 4th principle Logos, does it simply show itself as the Karana sarira^ or the besides acting as Karana does it separatelyact sarira and 4th principle, what function does it then fulfil and a as how is it to be recognized ? According to this classification the Logos does not form of the human one principlebut is monad which must the human something higher towards In the cosmic well as in those ultimately as principles go.

SOS

of
in

the
man

solar
the

system the Logos forms the

forms
no

3fd all.

whffff principle,
The

Logos

at principle
a

doctrine of

correspondence
is the
in
man.

shifts

here

great deal.

The

Logos, which
the 4th

3rd

in the cosmos,

become

something beyond
that
"it
are eren

Some

explanation as
the that

to this diflfereace is necessary.

Regarding
energy,

Logos
such

it

is

said

is

centre

of in

but

centres

of energy there may

innumerable

the
even

bosom in

of this

Parabrahm,
one

and of

be difference

centre

energy."

"Maha

Vishnn

is

representative of the Logos, but it must not be inferred that there is one form that but one or even Logos in the cosmos of Logos is possiblein the cosmos." Vishnu "Maha seems that first appeared on this planet when to be a Dhyan Chohan human evolution commenced during this Kalpa." Owing ta
. .

there

being
the

innumerable

Logoi

in

the cosmos,

the

Logos

ia

said to be As

considered

in the abstract. of the

doctrine

Logos
startled

is
as

the

very

basis
every

of

the

teachings of the Bhagavad Gita, and

of the
"

almost

reader

Notes

"

has of

been

by hearing af innumerable
to

Logoi,a good
portion
other hint In Mr. ? innumerable Are

deal

of the

is necessary explanation teachiagas clear as possible. what

same as

make
are

thi"
the

What

Logoi and they the

relation the

do

they

bear to
as

each
the ?

Dhyan
lead
to
one

Chohans
to suppose

regardingMaha
the Subba Row

Vishnu

would

introductory lecture*
says," Krishna
of it. The Krishna
may

the

Bhagavad Gita,
Logos, but only a to represent this

be the 18 is 7th
to

form particular

number is the

particular
and union his

form."

giftof

his sister in the 6th ? and

marriage
the 5th.

in man, principle the Arjuna typifies is

meant

between of the

What

by

the

form
of the

Logos
as

Logos
would

in his four-fold what

Row speaks Again, in this,Mr. Subba while in man; the 7th or highest principle classification the Logos has no place. Again, in terms of the

be meant
"

four-fold

classification
the .5th ?'

by

the

words

the union
"

between

the 6th and

Vol. Theotopliitt,

VII, page

235.

304

"Virgin of the World,*' it is said that Osiris is not the Logos, but something higher than the as Logos. The Logos itself has a sonl and a spirit everything else which is manifested, and there is nothing unreasonable
In this review*
of the in

supposing that Osiris

or

Buddha

may

represent the soul

of the

Logos."
is meant if the

What
a

by saying
Logos

that the

Logos
the

has

soul

and

and spirit,

Parabrahm,
In another

how

very is Osiris higher than Mr.

is the

first emanation

from

Logos ?
:

placet Kaivalyam (the union

absolute of the the its

Subba

Row

says

Where

Videha
with
sum

of the is reached enrich

disembodied

monad

the total lie

Parabrahm)
Karma
goes

by

any

monad,

the

to

the universal
or

mind, wherein
In

of archetypes union of the

all that monad the

is, was,
the
as

will be. is

the "Notes'* of. Is the

or

with
same

Logos
the union

spoken
with mind
to

Videha

Kaivalyam
? What above used the

the

Logos,

is it different words with

again
the

is the

universal
mind
seems

? From

the

universal

correspond

Logos.
"the four-fold classification is
and that there

It is said that
for all
a

amply
one

cient suffiand has and

practicalpurposes,
classification

is another that

real seven-fold been

from (difierent is of

the

hitherto scientific of

put forward) which

It

great theoretical
a

importance, fitter

to be tha

basis of

perfectsystem
the Brahare

has a closer connection with psychology. manical Logos. Logos than with the Buddhistic of kinds Each of Logoi in the cosmos. seven main become the central figure of one of the seven of the ancient Wisdom-Religion.

There these

has

branches

Mr.
for the

Subba

Row

complains that
the real

"it

was

to that

pave
he

the

way

adoptionof
Theosophid,

classification

ventured

Vol.
on

VII,
a

page

156. tho Fellows of the London

t Obecrvatious

letter addrc^isad to

Lodge.

305
to

ontrage the

old

and he hardly expected that classificatiou,

controversy."He says of time waste at again, "It will be mere present to explain the real seven-fold classification. There is not the slightest chance of my being heard."
a

his remarks

would

give rise

to such

Mr.

Sabba

Row

takes
was

here

very

gloomy
the

view
for

of

the

short controversy that he

inevitable (jaite

when

years of of the

kept

quite silent and

snppose

tacitlyallowed
that he has

readers

to Theosophist

agreed
Row

in the trath been

an

the

septenary
The
year
on

classification that
before the last Mr.

hitherto gave

Sabba

given oat. introdactory

qaoted
notes the anion his

lectare

Bhagavad Gita, and

6th.

in that

leotare,as

and above, he distinctly spoke of the 7th principle,

between

the 5th and

When
was a

he

commenced
and

at the last
on

there anniversary

short
no

sadden
were

attack

the

and septenary classification,

reasons

given for

taking ap
Had

what

seemed

hostile aititade.

he ia the
as

introdactory lectare
follows:
"

said somewhat
of

"In shall has

the

Bhagavad Gita,
which

Bhagavad Gita explainingthe philosophy not adopt the septenary

been

to the

classification of man,
as

hitherto

pat forward,

that classification has scintific

not

yet been

having a
been
hereafter
more

basis, neither
I shall four-fold

accurately defined.
the

as properly explained have the seven principles adopt and explainto yoa

Vedantic

classification,which
tell you
here

is far that is

scientific and
and basis
a

practical.I might
real of
a

there is another
fitted to be the

seven-fold

classification which
of

perfectsystem judge
trne

psychology. I
and

shall try and

then you will

explainthat
be

septenary classification also,

for

able

to

yourselfwhich
with have

fication classi-

appears
Some

to be the

one.*'
a

such

calm

remarks, coupled
he

promise to
a

explainclearlywhat
From

meant,

would

saved

great
if

deal of useless controversy. Mr. Sabba

to urge

Row's that

notes, it
was no

appeared to

many

as

he meant

there

septenary classification

39

806

of any

kind, the. intaitioas of

led them
to suppose

nameroas

students
was a

of

sophy philofication classi-

that

there
Row
ds

septenary
at
aware

somewhere, and
that

Mr. Subba
all of

has

last confirmed that

a

belief.

We

are

almost

quite
are

the

as septenary principles explainedat present do

create

good
a

deal of confusion
clear

in the

mind,
the
be

and

we

unable

to form

conception of

several

of these

at all go,

however, upon
to
we

these
In

principles ought
the
we means a same manner as

principles. We do not supposition that the theoryof an acceptedtruth.

with all due

must

deference Mr.

say

that Row
to be
are

do not

yet clearly understand

what

Subba
seems

by

his four microcosmic

Brahminical

Logos
Logoi

and

principles.There Buddhistic Logos, and

forth.
cannot
are

there

innumerable
mind

and

so we

All

the

statements what

puzzle the
and
no

; not

because

comprehend
made here and

is said, but because

short statements them.

there

is given of explanation Subba be

Row
a mere

Mr.

is very

much

mistaken
at

when

he says

that

**lt would

waste

of time

present to explain the

that there
is not

real

seven-fold

and classification, of his

the that

chance slightest Mr.

being

heard."

Every thing
read and

Subba
care

Row

has hitherto written has been

all the educated

studied

ever howand Theosophists, much he certain differ upon points of esoteric may philosophyfrom Madame Blavatsky and other writers on the will very he has to say whatever same more readily subject, and Theosophists. thankfully be received by all learned and accepted not studied theories and truths are Hypothesis,

with

by

almost

because

they emanate
merits,and
readers

from

or

B. time

but when

on

their
Mr.

own

trinsic inRow

this is and

justthe
hearers.

Subba

will find many

The

letter of Mr.

W.

Q.

Judge
that

in the

August

number

of the

will Theosophist

show

even

in the far West

he is not

to likely

be misunderstood

neither will he be here.

Since of the

boldly pointed out the defect septenary classification as given out at present, and he
Mr. Subba Row has

308

have

to

thank

Mr.

Bhasbyaobarj given
in my

for

having

called

my of

attention

to the

wrong

reference

third[lecture.Instead
and

referring
to

to Nageshabhatta's

Bhashyapradipodyota

Sphotavada,
I had

referred
in my

the

Mahabhasbyam

itself tbrongh remarks

on

oversigbt.
four
to

especially
in his

mind when

Nageshabhatta's
I made
the

the

forms your

of Vak

Sphotavada

statements to of the
a

adverted
the

in

learned
rik of the

correspondent's letter.
Uig
:

Patanjali

had

interpret

original
in bis

Veda
but it be

from

the

stand-point recognised
and the

grammarian
of the

Mababhasbya

certainly Hatayogis
into from
to

importance
as

interpretation put by
the

upon
he

by

Rajayogis mystic

might

be

easily seen
of the had

symbols

introdnced

arrangements

Chidambaram
very

jtemple.
and

Apart
anthorities

mystic symbology,

Nagesbabhatta
this

high

ancient

guide
been

him

in

interpreting
for of

risk.

Nearly
classes

seven

interpretations have
and
to

suggested
four forms

this rik by
Vak and

various

of writers
are

philosophers.
the

The

enumerated

by
on

me

common

tation interpreon

of Hatayogis the other.

Mantrayogis
learned
rik
of

the

one

hand to

and
to

Bajayogis

I request your
on

correspondent
161 Sukta

refer
the

Vidyaranya'a
Anuvaka
of
are

commentary
the

the of

45th

the Most

of

22nd

first Mandala

Kig-veda.
and and

of these

various

interpretations
refers

therein

enumerated

explained.

The

learned
and

commentator

to

Para, Pasyanti, development

to refer to
is still
as

Madhyama
stated

Vaikhari and

indicates

the order It will

be

of their

by
and

Mantrayogis
other the

Hatayogis.
in

useful There
and the
on

Yoga Sikba

Upanisbads
views in

this
my

connection.
lecture

higher authority
made

for

expressed in

statements Nrisimbottara end

the of the

by

Nagesbabhatta (see
page four

Sbankaracharya's edition, from

art

commentary
line 14
to

Tapani para).
of

118,
forms

Calcutta of vak

the

These

therein

explained

from the is
so

stand-point
attention
because and the

Tharaka
to

Kajayoga. explanation
intermediate

I
of

would

particularly invite

reader's called form

the
an

Madhyama.

Madhyama
the

it occupies

position bctwaen
this

objective
of the
as

subjective image.
it will be
seen

On

careiully perusing explanations

statements

portion given by
me

commentary,
it were, lectures
the

that the

the

therein made

form,
in

foundation these

of

various

my

regarding
to

four

forms
as

of many

Vak.
have

Whether

this
or

commentary
as

is attributed
some

Shankaracharya
its

done,

to

Goudapatha
not

have
to

stated,
refer
to

authority
works
are on

is

unimpeachable.
Shastra
to

I in

do this

think

it
as

necessary the

any

Mantra

connection,
my vak statements.
at

authorities

cited above to refer

amply
to

sufficient

justify
of

I may

perhaps have
in another

the

mystic

philosophy

greater

length

connection.

T. S. R.

309
THE Southern OCCULTISM
India

OF

SOUTHERN

INDIA.

always prodnced the greatest Aryan from Southern philosophers.Madavacharya came India, and Shankaracharya was born in Malabar ; and at the present day there are high adeptsand schools of occnltism in Sonthern
there are always seven classes adepthierarchy, of adepts,correspondingto the seven rays of the Logos. Two of these classes of adepts are so mysterious, and their
on representatives

has

India.

In the

earth

are or or

so

rare,

that

they

are

seldom

spoken of.
orders appear

Perhaps one
every two

two

adeptsof

these two
years.

mystrions

three thousand and

It is

probablethat

Buddha

Shankarach"ryacome

under

this category.
But of the other five classes to be found
on

of

are adepts,representatives

always

earth.
in represented the

All five classes

At

are

Him"iayan school.
are

that all five classes present,it is unlikely India

represented
and every

in Sonthern

other school must It is

a

though belong to
:

all the
one

adepts of

this

of these five classes.

doctrine of the Southern

to
one

Indian

school that,

though

belonging

of these

five
are

classes, and

these five rays, all of which

fallinginto one of in the Himalayan represented

not to

school, adepts in India, for example, need

the Tibetan

be correlated

to

school,
"

need of

not

dovetail,so

speak,
"

into the

Giiruparampara
not

chain

therefore

owe

Him"layan school, and need of the five ChoAans, or to one allegiance

the

chinfs of the five classes of When his

a

adepts in

Tibet. from

great adept has

passed away

incarnated

life,

to suitable person on whom self may select some spiritual his unconscious thus becomes impress his teachings,who tliis chosen and : medium exponent of the adept's apostle of his knowledge and the source not wisdom recognise may since is almost their source impossible, power ; to recognise the of the man, these idease are instilled into the inmost spirit

deep, secret

placeof

his

nature, from

whence

arise

moral

310

and spiritnal ideals. leadings that their wisdom done the left them
even

Sach
in

have apostles
when life,

often

found
was

their work
his

overshadowingadept then withdrawing thns overshadowing by a high adept is what divine incarnation,*^an avatar.
It is He

tion inspiraa

is called

probablethat Shankaracharya was

was

such he
was

an

incarnation.
years

alreadya great adept when

time he wrote his

sixteen

old ; at which It
as we

works. great philosophical

was

seems see

that in him

Gaatama

Bnddha life

not such

an

incarnation to striving had already

no

the actual

of straggle

man

and not the fraition of a great soul who perfection, in Shankaracharya we its goal. But reached see struggle ; this is why we say he is a divine incarnation. The
energy
seven seven

such

rays

from

the

so forces,

in the universe.

spoken of representthe outflowing centres of force in the Logos; represent seven to speak, which must enter into every thing No objectcan exist without the presence of
we

have

each of these
A man's

seven

forces. determines
which

past Karma

of

the

seven,

or,

he shall take five rays of occult wisdom speaking, practically his place in ; but it is impossibleto say that the fact of in a belongingto one of these rays indicates the presence such of any as man quality particularmoral or mental ; honesty, or courage, on the one hand ; or the poetic patience, the other. artistic faculty, on or

The
ness

Southern
three:

Occult
"

school

divides

the states of conscions-

waking consciousness; (2) dream consciousness, and (3) sushupti,or the stoa.pna, or consciousness of dreamless sleep. As this classification stands, it must however, it is purposelyobscure : to make it perfect,
into

(X)jagrat, or

be understood

that each

of these three

states is fnrther

ed divid-

into three states.

Let
The

us

take these in their order

beginning with

the lowest.

into three ; (1) the is divided jagrat conciousness jagratofjagrat,which is ordinary waking consciousness; (2)

311

the swapna

of

jagrat, the
is

which sushuptioi jagrati

ordinary dream state; (3) dreamless sleep.

the

state has three divisions; Similarly,the swapiia (1)the which is the consciousness of jagrat of swapna^ waking of swapna, somnambulic clairvoyance;(2) the swapna or oi swapna, the conscionsclairvoyance (3) the sushupti ; and
ness

of Rama

Lokadivided into three states:

of

The the
the

sushupti state is also the jagrat of sushupti, the of sushupii, swapfia

two

(1)

concionsness consciousness

Devachan; (2)
in the

interval

between
true arupa

planets;

and

of sushupti^ the (3) the sushupti which exists between

two

consciousness (formless)

planetaryrounds.
To make
this

table may clear,the following

"

be useful:

Jagrat,

^ {

Jagrat, Waking consciousness. Swapna. Dreaming. sleep. Sushupti. Dreamless

" " "

Swapna.

{
r

Jagrat. Waking clairvoyance. clairvoyance. -J Swapna. Somnambulic Loka. Sushupti. Kama

" " "

Jagrat. Devachan. Sushupti, " Swapna. Between i Sushupti. Between

" "

planets.
Rounds.
the true states mystical of

Above

these

nine

stages,
the of

come

consciousness, to which
These
that of is the

adepts

have

access.

diflFerent states
one

consciousness
or

mean

simply this,
nine

observer, the at?na,

observes self,
one a

classes

the atma objects ; the fact that indicated by sayingthat such is active.

observes

class of

objects

and such

ness state of conscious-

In each of these classes of there planes,

the
senses. are

five

which are on the different objects, of to one elements, each corresponding

In

the
to

view

it is

erroneous

speak

India, of the occultists of Southern considered of seven senses, two being

312
still

each
nor,

nndeveloped. It is trae that there plane of conscionsness; but only five

in the view
senses

are

seven are

factors in
senses,

of these
ever

of this

school, will
these.

there

be

two

tional addi-

analogous to
draws

The
senses,

sixth factor is the mind, which

and and

rules their

deductions The

from

guides the when impressions

is the

and

collected which
makes
sense

arranged.
observer

seventh

factor

atma,

is

the

of the

which generalization
the
senses.

the mind
the self,

from

the

of impressions

It is the

of

"I," in
or

us, behind

which

it is The

to impossible
seven

go,

either be

in

logic
on

in

observation.

factors

must

present

every

plane:

in

corresponding to the senses hearing, pass before the dreamer: his mind classifiesthese of "I," the observer which impressions and he feels the sense is the subject of these subjects. There is the sense of "I" on each plane, but it is not quiteidentical, only the kernel, or basic notion of "I" remained unchanged.
are Corresponding to the five senses each plane; or, as we on objects may five elements. of impression, or qualities

dreaming, for example,objects of sight, touch, taste, smell and

the call

five classes of

them, the five

of smell; (1) earth, correspondingto the sense of taste; (3) air,corresponding (2) water, correspondingto the sense of touch; (4) fire, to the to the sense corresponding to the of sight;(5) ether, or Akash, corresponding sense of these has its psychiccounterpart; ot hearing. Bach sense the counterpart ol earth is magnetism; the counterpart of the counterpart of air is perhaps the water is electricity; forces discovered by Keely; while the counterparts of the

These

are

other two
to

are

m} stical forces the

names

of which

it is useless

give.
When the
seven

spoken of proceedfrom the and subsequently co-mingle in the logos^ they are separate, of all beings. When individual formation an begins his of evolution, these course are equallybalanced in him, rays In the course than another. of none preponderating more
rays
we

have

813
time the man's under larly
ray iu he must

his karma^ actions^

one or

cause

him

to

come

the influence of make

other of the rays.

till he has
"

particn* Up this
succeeded
tain-head foun-

his further

progress,

merging
of

his life in the life of the

Logos,

the

grand

lightand

power. takes

When loss of

this mergence

rather individuality; of individuality. Each

own

the man place, he enjoyes an

of the
seven

does almost

not

suffer
tension ex-

infinite

classes of

Xoyoe
each

has its

and peculiarconsciousness,

knows

that this is so;

that is to say, each Logos recognisesits own in the life of all the Logos also participates
that Logoi', is to say, the

light;
other

but

classes of

in it

also;

so

of their life is represented peculiar quality that an in merging in a individuality, off from the consciousness of the

particular LogoSy is
other

not

cut

Logoiybut
also.

shares

in,and

their experiences,

ness conscious-

We and is

have said that the

the

Atma

is

on represented on

every

Logos
the

is related to the.4^wa
to
on

each of the

plane, planes. It
relation

however,

useless

attempt
any

to

understand the

the

between This

Atmet
must

plane,and

Logos.

relation when
man

be

tion, known, however, after the last initia-

will

thoroughly understand

his

spiritual

nature. After

the last initiation, the

of Mma with the

the relation

comprehends adept thoroughly ing Logos^and the method of mergwhich that he obtains

himself in the
but up it is within
a

Logos, by
to suppose
at

immorfality: Logos
its rises that

mistake the
man

the life of the

the

last

or initiation,

light

enters He

into him.

understands
; but

his

nature, spiritual
take him
can

and

sees

the

way

to

the

Logos

it may

{severalincarnations
in the

alter the

last initiation before he

This

merge

Logos.
the
same

both having two paths, recognises philosophy immortality, end, a glorified

40

314
The
moral and

ooe

is the

and effort,
sure

steady natnral path of the virtues. practice

soul is the and any

of
A

progress

through

natural,coherent,
cannot

growth of the is reached equilibrium

or

result,a positionof firm

be
thrown over-

maintained, which

shaken

by

unexpected
vast
mass

assault. of

It

is

the and his

normal

method
course

followed

by the

humanity,
to all

this is the

Shankaracharya

recommended

The other road is the precipitous Sannayasisand successors. path of occultism, through a series of initiations. Only a few specially and peculiar fit for thia natures are organised path.

growth along adept directing through the chela

progress, enable him
to

Occult

this

path,is
to

effected

by the

various

occult

forces, which

obtain

prematurely, so

speak,a knowledge
to which

of his
not

and to obtain nature: spiritual powers morally entitled by degree of his progess. these circumstances it may

he is

Under

loses his moral

From Indian
as a

balance,and
must
not

falls into
be

happen that the the dugpa path.

that the

chela

this school

it

concluded

Southern

of occultism
as a

mistake,

violent

regards adeptship and initiation and dangeroususurpation of nature's

functions.
as a a productof nature adept hierarchy is as strictly and function tree is: it has definite and indispensable purpose function is to human in the development of the race : this keep open the upward path, through which descend the light and leadingwithout would which our race require to make of trial each step by the wearisome, never ending method showed the right and failure in every direction, until chance

The

"way. In fact the function

of the

religious teachers
But this the

for the is

adept hierarchy is to provide of mankind. stumbling masses

those who do not is
a

path

eminentlydangerous to
ensures

hold

talisman

which

safety ; this talisman

To MADAME
H. P.

BLAVATSKY,
to

Corresponding Secretary

the

Theosophical Society,
Madame,
After
"

a
"

carefal addressed
and the

examination
to the of the

of the

private and
of the

confidential

Letter

Fellows

London
I conld of the

Lodge by
not

its President

one

Vice-Presidents,
that the writers of the

help
have

coming

to

conclusion
the

letter

greatly misunderstood
to the under
was

relations

Himalayan
the

hood Brotherstances circum-

Theosophical Society,and
which Their
work

peculiar

Mr.

Sinnett's

book

on

Esoteric of the

Buddhism
tained con-

written..
in that

criticism, moreover,
seems

doctrines

to

me

and illogical, in the

quite uncalled
tions. observa-

for,as

I have

attempted

to show

accompanying

In desire for the

to

accordance
of the

with

the

order

of

the
case

Mahatmas

and full the the

reasons

the

Council, I have
I have
to

in every
at.

given
1 have
to

conclusions you the

as

arrived these

Now

honor London tional addi-

request
for

forward

observations

Lodge

consideration yon may

of its

members,

with

such

remarks

think

proper.

Yours,
T.

"c.,

SUBBA

ROW,

c.

t.

s.

Forwarded
the

to

the

London

Lodge Theosophical Society^ for

consideration

of
of

its Fellows.

Head-quarters
Theosophical
Adyar

the

"\

By
H.

order,

Society,

/
f J

P. BLAVATSKY,
to the

(Madras), India, January 27, 1884.

Corresponding Secretary

Theosophical Society,

Observations
of the

on

"a

letter addressed

to the

Fellows

London

Lodge

of the

Theosophical
and
a

Society, by the President

President
of the

Vice-

Lodge-"

By

T.

Si-bSa

Row.

There

is which

nothing
is

said

in

the

Roles
one

of the
into the

Theosophical
belief that the
owes

Society

likely to

indnce

Society, as
exclnsive
or

sach, has any

particularreligions doctrines, or
definite school
or

to allegiance to any

any

system of philosophy,
On the other
at

of religions teachers. fraternity

hand,

the
to

Rales

clearly
any to the
so

indicate

that

the

Societyis

full
or

liberty
modern,

investigate
a

philosophicalsystfm,
ascertain basis

ancient

with

view form

the

broad
school
"

fundamental
of

principles which principle

distinction after of of

of every

religions
the without

philosophy, properly
a

called, and
Brotherhood It the will

thereby
of

promote

Universal
race or

humanity,

creed." into

is,no

doubt, expected that,

of
to
"'

carefully inquiring
the

doctrines be
on

every

such

existing system,
religion
elaborate
as
a

Society
of

able
a

reconstruct

on

and scientific,

science

basis, and religions,

rule of

perfect system jurists may

thought
a

and

life; just

"

body

of

construct

scientific system perfectly

of

and jurisprudence after investigating of law which Before is of

are

comparing

the various

codes this
every any

in force

in all the

civilized countries
be

of

world.
member

this

grand objectcan
to the

accomplished,
of his abilities,

expected to study,

best he

system

philosophy which religious

before investigations
But
to
no

may

select, and

place the
for the Roles

result of his
and the

his fellow-members is
own

comparison
of
or

discussion.

member his
or

allowed, by
individual
on

Association,
on

force

opinions

beliefs

his fellow.members,

insist

their

318

being accepted by
body
of

tliem.

The bat

Society does
is

not

constitnte

"

religions teachers,
the

simply an

association

of

and inquirers. investigators for the laid down that are definitely principles with the approval and Society., guidance of the Theosophical its real who are approbationof the great Himalayan Initiates,

These

are

founders.
as

Now

as

our

Mahatmas

have

not

offered themselves

the sole instructors of the members

who

joinour

Body,

nor

have

they claimed "to monopolise for intention allegiance," therefore, no

part to
way, its
swerve

themselves
can

sive their excluon

be said to exist
to

their
in

from

the above of any A

or principles,

interfere,
as

any

with

the work

branch,

so

long

it acts
a

within

prescribed limits.
on

doctrine, or fragments of
from the Mahatmas,
are not can-

doctrine, althoughprofessedly emanating

has
ever

to rest

its

own

merits, and
Under
for

no

other

considerations

urged
be any in

in its favour. valid

reason

such

circumstances, there
the

supposing that
"was

system

set

forth
to

Mr.

Sinnett's every

book

intended

compilers by \jia
the thus

supplant

other, and
the

exclusive
seems

allegianceof hardly necessary

he
was

monopolise for themselves Society." It Theosophical

E. Maitland
no

for Mr.
"

the
or as

"

choice of instructors

involved
to

complain that exercise of judgment

to

that

compelled

nobody has yet, so far as capacity. If Mr. Sinnett has positively prohibited any
of dissent
as authority,"

accept any one as an instructor, know, offered himself in this we

sion expres'*

from, or criticism of,his book,

is

or

of its supreme

allegedin the letter under examination, he and it is, no doubt, acting againstthe Rules of the Society; is fully competent for the London Lodge to prevent him from quarters. for an doing so, without any necessity appeal to the HeadBut view taken of and
as

if Mr, the Mr.

Sinnett

has

merely refused
in his has

to

accept the

doctrines, embodied Maitland, and

has

book, by Mrs.

Kingsford
such
reasons

ho has

thought proper,
as

urged in their favour peachable. his position is unimright to explain

his
a"

Mr.

Sinnett
to

much

Esoteric Mrs.

Buddhism

the members

of the London to

Lodge

and Kingsford

Mr. Maitland

have

explaintheir

esoterie

319
of Christian symbology. The latter are jBignificance no more entitled to interpret Mr. Sinnett's book in their own way, and claim the sanction of the head-qnarters, of the Mahatmas, or for
on same so

doing, than
"'

the former

is,to pat his

own

constrnction the and and Sin-

the

Perfect

Way

"

and

appeal
the

to

an

authority from
of Eastern Mrs.

source

to be

regaided as
that the

alike apostle

of Western

Theosophy. Nevertheless,
hold
are

Kingsford
in

Mr. Maitland
nett'a book and
are an

doctrines

contained

Mr.

atheistic, illogical, unscientific,incongrnoaa

"

non-Buddhistic,
under the

if acceptedas those

literally true;
doctrines the
are

and

they

impressionthat

presented in
of

or allegorical figurative garb, with

intention

testing

the powers truth that

of discernment and falsehoodhas

own

of the

Western
feel

tween Theosophists, bemoreover,

They

indignant,

Mr.

Sinnett
of his

been

pertinaciouslyinsistingon

the

borrectness is such and

*'

as

their

when that interpretation interpretation, to bring discredit upon the Himalayan Brotherhood, philosophy. This is the gist of their complaint and and front
"

the head

of Mr.

Sinnett's
may,
no

President
she has

of the London
"

Lodge

offending.The gifted doubt, imagine that

discovered in

the true

solution

of the

Sphynx's riddle".

The

Sphynx

Hindu-Bnddhistic

however, not being a Christian but a question, Sphynx, may not be altogetherpreparedto
the
manner

commit
**

suicide, in

indicated

by

the

talented

Way.'" Rejecting four out of the may five distinct hypotheses, proposed by Mr. Maitland, we the 3rd (page 25); admit, with certain limitations, hypothesis is but a portion (or that the system, as presented, namely,
writers of the 'Perfect
"

rather

several
as a

portions picked
and

out

at

random)

of

system
will

which,
prove

whole, is perfect ; and

harmonious."

that, when

it received,

complete
them

The solved
sober

Egyptian S^jhynx propounded riddles,

;

and

(EJipus
the
is

while

now

the the

Buddhist

Sphynx
the iOth

speaks

language
Mr.

of fact and

(Edipus of

century

misled: grievously fiction." of

"

perhaps, because
book
a

"truth

is stranger

than

Sinnett's

has, indeed, served the purposes

test,"but in

direction

quite unexpected-

320
I may
criticism

be
to

now

the adverse permittedto examine, in detail, this work has been subjected. It is necessary, which

however, that I should

words
came

preface my
under
sources

remarks

with

few

regardingthe
to write his

circumstances the

which from which

Mr.

Sinnett
the

book, and
were

doc*

therein embodied, trines,

After

derived.
were

Messrs.

Hume

and

Sinnett

introduced

to, and

they commenced first to satisfy asking them questions on various subjects, the depth of and probably also to gauge their own curiosity, the knowledge, possessed by them, respectingreligiousand scientific subjects. It was not, and could not have been, their to construct a intention,at first, complete system of philosophy
put in communication

with, the Mahatmas,

from

the meagre

answers

elicited.
first asked herself
to
our

The

were questions

through Mme,
by treading Guru,
upon Mahatma

Blavatsky,
forbidden
M
"

who, fearing to

commit them of the

ground,
checked

submitted
ofF most

who
,

to be questions proposed, as subjects and perexplained only to regularChelas at later initiations, mitted of the to be given upon most very little information tent. disconqueries. This restriction and secrecy provoked much

Neither
such
a
"

Mr. Sinnett

nor
"

Mr.
that

Hume allowed

could
them

understand
"

of policy
out

selfishness

doled
was
"

glimpses

of the hidden
not
.

only painfully higher knowledge," it

to the world

"8in

in the Teachers

to communicate

all
to

knowledge they possess. ." "c.,"c., as Mr. Hume give.

the
.

.' which

"

they are
Such

bound

thought.

accusations

publiclyin expressed
raised, from Chelas; and
number of
our

the

(see Sept.1882, p.324-6), Theosophist

discontent from among the Hindu
same

the

a first, great

called

forth

Protest

them, in the

Mahatma solicitation, Magazine. After much had K. H., who nothing to do with the instructions at first and exreceived, promisedto give Mr. Sinnett such information planation would be permitted by the strict rules of the as Brotherhood. The idea of publication being an after thought, often put at random. questionswere They were not certainly

321
each
as

to elicit

completeand
were
a

coDuected
answers

instractions

on

any
to
able en-

nor subject; particular one

the

calculated given,

to obtain

and complete exposifaultless, systematic, tion

of

department

of the Esoteric

doctrine, or
The

of the

knowledfje

possessedby
have
never

the Esoteric Teachera.

to instruct professed The TheosophicalAssociation. informed was distinctly by one of

Himalayan Adepts section of the particular any Simla TheosophicalSociety

them that it would be

highly

if not altogetherimpracticable, to deputeone of nnadvisable, the Adepts, or even advanced an Chela^ to become the direct instructor
was

of that

Anglo-Indian Society.
Mr. !

And

when
to

granted to subsequently
( fragments^indeed
left
to entirely

Sinnett

Fragments
him, it was

) of information
to

permission publish the obtained by

his discretion in the

manner

present the

losophy phi-

embodied

therein

he of the

thought
materials

proper.

It is necessary

that give some Mr. Sinnett possessed for writinghis book, and the difficulties he had to encounter, before deciding upon the proper course to be adopted. Mr. Sinnett, I may here the state, had from

also to

idea

Mahatmas,

in addition

to their lettters

bearingon

the

planetary
ence, Exist-

evolution,the Law
the Seven discussed letters
or

of Karma,

the nature

of Devachanic

in Man, and other cognate subjects Principles he was as able,a few by him as fullyand as clearly communications touchingthe nature of Purusha and
commencement

Prakriti,the
evolution
of

of cosmic the manifested of the

constitution the

of

evolution, the nary septethe and nature Cosmos,

elements in
nature

germs and But

some

primary

(Mahabhutams), science. physical

named class had
to the details and

isolated
one

connected subjects

with

not

solitary subjectamong
and

the last As
more

he

ever

their

received, except in bare direct bearing upon other

outlines. far

connected with the rest they have closely important subjects, revelabeen even never remotely approached by the Masters tions of this nature belongingstrictlyto the mysteries of
"

Initiation. distinct

Thus, the

contents

of

some

of the

letters, ovviug"to

introduced in a very were incomplete prohibition, for the correct of vital importance, form, while other subjects

41

322
mentioned
Maitland
"

understanding of
book
because meagre
80

the

whole, were

not
Mr. Mr.

even

in the

severely
they conld

criticized

by

E.

simply
these the

not be

given to
the

Sinnett-*
a

With

materials, he undertook
in

to write

book, and

give

public

general,and

an Theosophistsin particular,

approximatelycorrect conceptionof the system of Esoteric Science and Philosophy in the keeping of the "great Teachers
of the

Snowy Range."
it is

That

he did

as

well

as

he

has, is

as

surprisingas
But
a

highlycreditable
of Esoteric of

to his acute

intelligence.
may be

complete system
"

Philosophy which thought and

and

accepted as
must

perfect system
to in the Cosmos

rule of life "

nature

not

only be able

explainfullyand clearlythe
their ultimate the
to trace

of

the

primal causes

effects

in the manifested

system, and

whole

current

of

evolution,in all its aspects,from

time
*

its commencement individual

of the

up with

to the

of

but Pralaya,

also

supply every
second that word

such

The
to

specification implied
all those who
are

in the
aware

title is itself misleading in this

not

"Bnddbism''
"

application philosophy
of the

refers entirely to the universal

ment
"

secret

"Wisdom,
set

meaning spiritualenliffhtenknown
as

and

not at all to the

religion now
to

popularly

the

of Gautama Esoteric
whole the

Buddha.
Buddhism

Therefore, (in the latter

such
now

ofE Esoteric
to

Christianity against
oSer
one or

sense) is simply
"

part

against
world
oyer, truth.

another

part
the

not

one

specifiedreligion
that it has the
not

philsophy
of the its any

having

right

to claim

whole
or

Esoteric
numerous

Brahmavidya Ouptavidya
Initiates of the

(which
"

is

Brahmanism and
secret
"

of

sects) and

the ancient
of the inner the in

WisdoM-RbligION,
have of I say real alone "The it such
a

the

inheritance No

Temple Europe

right. Way,"
and

doubt, Mrs.
most
"

Kingsford,
person the reveal Sinnett

gifted
all

author
"

Perfect

is the

competent
to

advisedly therefore,

unhesitatingly
no more

hidden
an

mysteries
correct

of

Christianity,
of which
no

But,
know amount

than about

Mr.
a

is she

initiate, and

cannot,

anything
of

doctrine, the
can

real and

meaning

natural

seership
untrained

reveal, as
If

it lies

altogether beyond would, highest

of it. outside for the

the

regionsaccessible to
years, sciences. remain I

seers.

revealed, its secrets

even

long

utterly incomprehensible
this may for
not

to

physical
any that the All of

hope,

be construed I

into do

desire

claiming

great
I seek

knowledge
to

myself

; for

certainly
do much

not

possess

establish
one

is,that
Mr.

such

secrets

exist, and
less
to

that,

no initiates,

is competent

to prove,

the disprove,

doctrines

now

given

out

through

Sinnett."fl.

P. Blavatsky.

324
of the Esoteric Philosophyconnected with complete exposition do they amonut to a denial of the possibility those subjects ; nor of auy which other may In to

cooception, or the correctness

be entertained with

of any

other

view*

respect .to other phasesof the

is not

Cosmos.
necessary

elucidatingEsoteric Philosophy, it adopt

the
same

seldom

codrsej

that

is almost

always

nomy, adopted, for the sake of convenience, by a teacher of astrorelation between the the in explaining to the student the equator, the ecliptic and the horizon; the zenith, the pole,

definitions

of

right

ascension

and

declination,latitude and

of the change of seasons, the application longitude ; the causes of solution astronomical of sphericaltrignometry for the problems, and various other subjects, with reference to the

system. geocentric
fixed centre, and is doubtless for the wrong

The

assumption
such

that

the

Earth

is round

the

that

all the

heavenly bodies
a

revolve

it,

; but

easier
when is
at

explanation of
a

conception is found necessary the subjectsabove enumerated.

of progress the

Again,
system
fixed
now

further

stage

heliocentric
space
as a

in to occupy expounded, the sun is assumed position. This assumption is equallyerroneous,

it ia

ascertained

that

the

sun

has

proper

motion

in space.

of astroaomy, taking into consideration Suppose, a professor all these motions, and ascertaining the complicated and liar pecucurve

which
to

given point on
account

the Earth's

surface for

traces ia

begin ta ordinary phenomena:

space,
were

to his

pupils

these he and

most
his ?

is

it not into
a

evident

that

students
Can it be

would

soon

get
under
at

terrible state of confusion

contended,
of

such

circumstances, that
who of

every

teacher

astronomy,
before

the present time,

places the

geocentricsystem
certain and
or

his

students,for the purpose

of the heliocentric

givingsystem

is explanations, proper motion

ignorant

the that

of the so-called

fixed stars
of the

in

space?

he is

giving a
that

wrong

dealt with

; or

he is

(Edipus for their language for the

and

solution purpose

phenomena speaking in riddles which requirean ; or that he is employing allegorical of wilfullymisleading his students
of discrimination between fact and

explanation

testing their powers

325

fancy?
must

It be

will be

conceded easily

that all sach

snppositions

equallynnreasonable, the preliminary conceptionin

for the sake
out

questionbeing introduced merely

This

of convenience
.

left however, is entirely possibility, Mr.

of consideration

by
the

Sinuett's

critics. To
for

exclude
me

every

it is necessary

to

state, at
to

apprehension ground of misthis point, that the

foregoing remarks

are

applicableonly
Buddhism

particular
reference

class of observations is

in Esoteric

to which

alreadymade.
While
on

the
not

I subject,

may

as as

well much

pointout

that

Mr. he

Sinnett

has

given

in his book the

explanation as
of Pnrusha
were

with might have given even possession,regardingcosmogony,

scanty information
nature

in his and

the

Prakriti, the
and very
some

germs

out

of which

the elements to.

evolved,
besides the

other
reason a

above subjects that his limited

alluded

But,

good
such

knowledge prescribedimperatively
may

the following reasons prudential policy, the

course

also

be

assigned for

adopted by
and closely

him.

be found

when satisfactory every

They will, I trust, impartiallyexamined:

of theology,

I.

Almost and

religion, every dogmatic system

doctrine has
some

every

sectarian

decisive

opinions
with

to

oflfer regarding these

and subjects,

it is in connection

these

have always that sectarian strife and casuistry questions In of years. raged with unmitigated fury, for thousands these

such controversy can inquiryand investigation, be set at rest not by appealing to the authorityof this or that teacher, but by introducinginto religions book, or religious

days

of

the very

discussion useful
in

the other such

same

scientific method
of human

which

is found

so

departments
a

inquiry. It

is

necessary may and throw

for

course,

that all the

should lighton these subjects of The nature closelyexamined. valid

cause.

phenomena which observed be clearly

the effects must be be drawn

scrutinised before any the

nature

inferences This

can

regarding
open
to the

of

their An

is the be

only
able

way
to

publicat large.
eternal verities

initiate may

perceivethe
and
those

power, by his developedspiritual

526

rely opon his statements may take them on trast. Bat of initiation to be made it is impossible to expect the secrets if made to be acceptednnchallenged" public,or even public, in these days, simply on the authority the highest of even such circumstances, when adept. Under religions prejudices fically are yet so very strong, and when the publicis not scientiwho

prepared

to

test
"

the

correctness

of the views

of the in

Himalayan
any

Mahatmas
a

it is not

desirable to

publishthem

other but
As

fragmentary form.

have no intention alreadypointedout, the Mahatmas whatsoever of assuming the attitude of world-instructors; norarethey in any way anxious that the public, or any portion of it,or even their members, should relinquish own any of our
own

II.

settled

and accept their religions opinions,

views

without

in quesinquiry. As any explanation regarding the subjects tion is likely to come directlyinto collision with the religious doctrines prevalent in various parts of the civilized world,it will be

premature to give out any

publicis prepared to test the of the validity in which manner dogmas, in the same religious wait In a word, they must is tested. a scientific hypothesis antil humanity has evolved to the plane of spiritual up take the crashing responsibility of trying to intuitiveness, or force artificially such a preternatural psychic growth. Very futile would occult experience is sufficient to show how slight
be the

until the explanation, of their respective correctness

such

task, how

disastrous
were

the

how failure,

direful to

the

tion reac-

in its consequences,

the Masters

adopt any

other

policy!
III.
most to givecompleteexplanations ing regardimpossible touched of the subjects upon in "Esoteric Buddhism," some disclosing ofthe secrets 0/ initiation.

It is

without IV.

It is

extremely

difficult

to

express

in

abstract and Until

mind many

ideas metaphysical of these ideas

are

connected

with made
at
a

English the these subjects.

gradually
the

familiar to the

of the Western of

reader,any attempt

these

in questions

tion generalexplanais language of ordinary life,

827
to likely
some

be resented, to

very It

and provoke failure, dangerous misconceptions.

be

may

even

lead to

franklyadmitted that Mr. Sinnett himself has not thoroughlyunderstood much of the information given to him several subjects, by the Mahatmas on (as for instance the part played by the 8th sphere in the scheme of evolution,
and the

V.

must

opprobrium

thrown

upon

the

visible

moon,)

"

he,

having no.time to obtain the requiredadditional explanations, during his short stay iit the Head-quarters, his way to on England. For these reasons, Mr. Sinnett was obligedto anything like a systematic discussion of more than one subject from the stand-point of the Esoteric Philosophy of the Himalayan Mahatmas. The plan, however, that he has adopted is in perfect accordance "with the intentions ot the Masters, and is well adopted to the laid down for the guidance of the Theosophical programme Society. "Esoteric Buddhism,'* in short, is not intended to
be
a

refrain

from

into introducing

his work

complete
of
to

and the

systematic exposition
Initiated
or Fraternity, our

of
an

the

religious
views and

philosophy
declaration which

authoritative

in general of Theosophists upoo is

to

Teachers'

they are called beyond appeal." It

contribution of the
to the
mass

accept

"as

fiual necessarily
to be
an

merely

intended

important
of of
to

of information,

which, it is the object

for the purpose

Theosophical Society to accumulate,

to

leading ultimately philosophy.

If any the from anticipate, communication and description,

the

evolution

of

member

of the London Mr.

complete system Lodge was led

crisis of the

of publication
to

Sinnett's book, **a formal

a

the

world, in

gravest

for the first time

in the world's
"

of (all) history,

the

most

sacred and if

question would
of

taken; mismysteriesof existence'^ he was entirely in member expected that the publication any of "a prefect system supply the requirements rule of life" and his is
now
no disappointed,

thought

and

one

is

for responsible condemn and to the

disappointment. It is altogetherunfair to Sinnett's book as wholly misleading or allegoMr. rical, the importantservices rendered by him undervalue
the

Association,on Theosophical

ground

that his work

3^

does not

the satisfy
are more

unwarranted

phistswho
In order
endeavour

of expectations sanguine than prudent.

the correctness

few Theoso-

to

show

to Mr. and

pointout
are

how

I shall of my assertions, far the criticisms of Mrs. Kings-

ford and

Maitiand
erroneous.

and justified,

how

far

they

are

directed mis-

For

the sake

of

convenience, I shall arrange

and the

the remarks

of

Mrs.
with

Kingsford
reference

Mr.

Maitiand

on

"Esoteric

Buddhism"
That

to

subjects
which

to which

they relate.

part
Mr.

of their criticism

refers to the views and

put forth by
our

Sinnett first.

regardingPurusha
first and

Prakriti claims

tion atten-

Mr.
"Esoteric

Maitland's Buddhism" that

most

importantobjection against
is istic, athedistinctly and butes attriIt is
nature

is, that its doctrine

and

its statements
are
a

regardingthe
with number

of Parabrahma

inconsistent considerable
Mr.

each

other.

admitted, however, that

of the passages,
not

quoted by
in

the critic from

Sinnett's
the

are writitfigs

istic athe-

their

tone;

and

that

existence

of

universal

priorto "any organized or derived entities,'* principle spiritual is distinctly of Parabrahm, therein, under the same postulated is spoken of as which "the motion, that animates Cosmio
matter"
an

and

as

"the energy

of the universe."

It is, I

believe,

of interpretation, that, when a large acknowledged canon number of dispersed statements subject regardinga particular in any book, the author's views on that subject to be found are should be gathered from careful a comparison of all such

statements, and

critical examination
not

of the contexts

in which

they

meaning of particular words diffior or phrases. "When metaphysical philosophical culties are involved in any subject, and the phraseologyin which it has been discussed by various writers has been rendered and uncertain tions extremely vague by the different connotaappear,

and

from

the

literal

attached
to

to

the

words

used, it becomes
this method.
case

sary absolutelyneces-

proceed according to

And

this

necessity
"

is

enhanced considerably

in the

of

"Esoteric

Buddhism

329

"as

complete discnssion
by
the author.
to

of the But

involred subjects

is not

nn-

thought depart from this principle, for the not overkind of detectingcontradictions and purpose absurdities where there are really It now none. remains to be seen, how far he has gained his objecteven by the false cannon of criticisnj adopted. We are informed by him that the doctrine "openly avowed" in "Esoteric Buddhism" is "distinctly atheistic"
it proper So

dertaken

Mr.

Sinnett's critic has

far

as

can

see, there is
nor are we

no

such
on

open what

avowal page

in any
we are

part
to

of the book eearch

mere

informed
made
a

for it.
matter

The

assertion

by
very

the critic is,therefore, a

of inference ; and

painful and
the

circuitous

process

of

reasoningis adopted
It is stated that

to

establish

strange proposition.
is used

the

epithet "atheistic"

But the required reproachfully but descriptively." is not given by the plaintiff description though it is so very essential for a just appreciation of the correctness of his
"not

reason! Qg readers
to

and

the

of his inference. validity the

reasons

It is left to his

ascertain of the easy

examination
means an

bearing of his conclusions This assignedfor them.

the
reasons a

by
is

an no

by

task; and
moreover,

for, and

against, his
of confusion.

inferences are, When

left in

tangledmaze
which
are

extricated from
the

it,the
be

reasons

intended

to

support
order: I.
" "

positionmay

enumerated

in

the

following

"The

Parabrahm the

told, from
II.

of matter is motion," spirit Buddhism." of "Esoteric stand-point

or

we

are

"Elsewhere

(p.153;

it is called that his the

Energy."
end of all existence

III.
is the
in that

It is declared

(p.182)
man

"merging by
sum

of all

glorifiedIndivid aality
Esoteric which is

total
treat

of
as

consciousness, which
consciousness,

Metaphysicians

absolute

non-consciousness." IV. 42

"Objectionis taken

(by Mr. Sinnett;to

the

being

of

330

God,

on

the

ground
on

that it wonld

be

incompatiblewith

dom free-

of will

the

part of mao.**
these
reasons

I shall examine
^

seriatinu the inference Mr. involves says

is
"

I.

The

first

reason

for

misthe

Btatement

of the author's

view. the

Sinnett
cosmos or

that

tinmanifested

basis

of

manifested

"matter

animated Motion
motion is
not

by motion,
that
animates

its Parabrahm Cosmic motion

as

spirit (p. 183). equivalent to

matter.

matter

is not

in to

general.
be

The

of

cricket ball, for instance, that

a

considered

motion

animates

Molecular

motion, in the
but

ot particles
motion

decomposing body,
that
animates the

is,no doubt, motion,

dead

it is not

with clause is used by Mr. Sinnett body. The qualifying the is often spoken of as a definite object. Parabrahma and is considered as One Life" by the Buddhist philosophers, the Mahachaitanyam (an equivalentexpression) by the described have Adwaitees. And Kabalists En-soph as even
'*

"The

life that is

no

life."

The

word
to this

"animates"

is calculated

to draw

the reader's attention

see

aspect of Parabrahma.
in further

investing Paramatma with the attributes of motion. When heat, light, and electricity of particular the manifestations, effects, are or kinds of motion, the material plane of action being the same in the opinion of modern science, there is nothing very ridiculous in the assertion that the life existing in Mulaprakriti and manifesting itself in various forms in difi'erentiated and is but the effect of a mysterious kind of organizedPrakriti, motion. that Perhaps,we shall be informed by Mr. Maitland
the
as

1 fail to

the

involved really incongruity

First Cause
some

cannot

have

the essential attributes

or

of

motion,

force pre-existing

this motion.

Every
When that

force
to

requiredto produce But there is no necessity for any such supposition. in nature, when or examined, will properly energy
energy have in

is

be found

itself

some

kind

of

motion

or

other.

the author's assertion amounts stated, correctly Parabrahma pervades the infinite expanse

to

saying
cosmic

of

832
total of
the the energy Cosmic

aspects. Daring Pralaya it is

the Infinite

the

snra

of

Universe, and
itself as

daring
the

peroid of
in Cosmic

activity it
which

manifests

motion

matter,

is the basis of

Life, in all its forms

Maitland's

and

aspects. And

this,again,is atheistic in Mr.

III.
intended It is
to
more

opinion.
the third The
reason

diflScalt to

prove the stated that the consciousness

which conscionsness,**

how perceive charge of atheism.

realized
"

is has

author is
*'

in Nirvana

absolute

is "non"

consciousness.

It is absolute with the

consciousness, because
universal mind Adonai
"

the soul is
Kadmon

fullyen rapport

the Adam
;
"

of the Kabalists, and

the
it

of the Jews

and it is non-consciousness, because

way

is not consciousness

in any any
are

similar

to

the with
that

consciousness
which
we are an

realized familiar.

by

us

in
we

of
once

the
more

conditions informed

But

this also is

atheistical doctrine.

In Mr.

Maitland's

therefore,a opinion,
that

doctrine is said to be atheistical when realized in Nirvana,

or

it declares

the

sciousness con-

is not highestparadise,* in his objectiye realized by man similar to the consciousness condition of existence, because, accordingto our opponent's Esoteric Philosophy, the case is entirelydifferent. In his

the

ideas, it

seems,
our

even

in

Heaven

we

are

not

deprivedof
theatres and IV. The

enjoyments and

amusements

of

going to be our picnics,

fashionable fourth and

dress-parties.
the last
reason, in

support

of the

whatever, made, has no foundation except in the allegation of the **London imagination of the learned Vice-President Lodge." On p. 185 of his work, the author merely pointsout culties the diffithat the doctrines propounded therein are free from with the doctrine of free raised in connection generally To in the ordinary theological will and pre-destination, sense. this Mr. Sinnett's opponent replies that the Esoteric Buddhist

"

that the ,,*It is very unfortunate English indicate a higher state of existence than what

language

has in

no

word

to

is realized

Swaraga, or

Detachan.

333

doctrine Maitland's

has

contrived

to

get rid of the idea

the parpoae of In

of

God

(Mr.

"idea"

probably) for
is

avoidingthese
the Esoteric If the

difficalties. This

clearly
is not
a

fallacioas.
matter

doctrine, Parabrahma
necessities of

of

inference.

metaphysics have not led the stadents view of Esoteric science to adopt any particular regardingthe "first caase," it is because their knowledge if derived by a more direct method thus, they being most ; and
logicand
theoretical it becomes pronounced gnostics, the
more

ridiculous

to

suspect
and
to

them
a

of

agnosticism. Highly developedspiritual powers,

of intuitive without

keen

sense

perception have
any

enabled

them

arrive at the truth

reference whatever

to the diflS-

cnlties of theoretical

Western
on

minds. "Esoteric

Mr.

philosophy,as conceived religious is simply trying to throw Maitland

by
the dint of far fetched those

by
credit disand

Buddhism"

strained

in direct constructions, and

connection

with

minable inter-

meaninglesscontroversies regardingfree will and such a prominent placein the nation, which occupy pre-desli spicuous and are so happilyconof Western arena speculation, religious
Buddhist

by their absence thought. religions

this it becomes
of
a

from

the

plane

of

Hindu

and

From

opinion,the denial
atheism; and
as

quite clear, that, (a) in God is synonymous personal

the

our

critic's
rank
"

with

(d)

that

teachings of "Esoteric
in
no

Buddhism

really

stated

by

the author, are" that

way,

inconsistent,
Maitland
has

or illogical, run

but unscientific;
a

simply Mr.
those may
even

away

with

very

hazy
those

idea of what

in

truth.

Whatever

teachings
atheistic
nor

teachings are, be, one thing is

materialistic in
are

certain:
the

they

are sense

neither
of the

ordinary

words;

they for, if anything,

to

seems Maitland's definition of atheism Mr. pantheistic. an his stand-point, From character. of a very complicated one

be

atheist Esoteric Mr.

is to

be

defined
or

as

one

who

believes the
same

the doctrines

of

Buddhism,

entertains Parabrahma; whole

opinions as
is to be
sidered con-

Sinuett
as

regarding

and

this

the outcome

of the

discussion I

334
The that
"a

second

part of Mr. Maitland'a

used in Esoteric

w objection

to the effect whi6h

are expressions

Buddhism,

impliy
as

conscious, intelligentand, therefore, personal being

any

to subsisting prior

organizedor
with the

and derived entities,''

examined

are^

therefore, inconsistent
The
reasons

statements

above.

objectionare assigned for this new I shall presently "how. as unsatisfactory,

Such

equally

of nature,"*'the continuous expressionsas "the purposes effort made and others, worded, by nature," similarly do not I am imply the existence of a "personal" God. to find that an surprised argument of this nature is introduced into a who serious discussion. Every man philosophical believes in the diurnal rotation of the earth,ordinarily speaks

of

sunrise

and

sunset.

Can

it be

advanced

as

serious

againstthe existence of this rotation that the very the theory? The argument brought language used disproves forward is precisely similar to the baseless objections advanced the ground that the against Mills' Cosmologicaltheory, on ordinarylanguage in use supports the realistic theory. The than any other language, the English language is no more, creation ot philosophers whose special authoritythere against is no appeal. For, it is developed by the national common of England and the usages of every sense day life; and be claimed for it no acumen can certainly great philosophical these under circumstances. If Mr. Maitland's objectionis admitted,all figurative language will have to be studiously from eschewed philosophical writings. If there is^ however, it is tantamount to any real foundation beneath the objection, saying that the existence ot a definite method in the order of Cosmic evolution necessitates the admission of a personalGod. This question, however, will be more fully discussed further
argument
on,

in connection

with

Mr.

Maitland's

inferences

from

tha

existence We
are

of Cosmic informed

laws.

ra by the criticthat Theism finds expression the statements made in man, and regarding the 7th principle thus shows Mr. Sinnett's inconsistency.

S35

Now,
yet
the

Mr.

Maitland's mode" of

endeavours

to catch

Theism

**ander

another

Although," it is
idea
or

expression are very unsuccessfal. urged,"the name [of Theism] is repudiated,

under the
term

is

retained

"Seventh
as

Principle"
"existing
existence

(p.179)
of
man

"Universal

which Spirit,"

is described

on everywhereand operating

matter, provoking the

world

himself, "and
conditions

the

in

which he
is

he

and the lives,

future

towards

which

pressing."

"The

indefinable for us in our Principle, present state of further assured, "the is,*' we are enlightenment, only God of recognizedby Esoteric knowledge, and no personification this
"the
can

Seventh

be

otherwise

than

symbolical.

It

is, we

are

told,

Judge,to whom men have to give account." all-pervading has omitted Mr, Maitland to define the term Unfortunately., Theism, and thus preventedus from examining the process by which he has evolved that faith out of the above quotations
from
"Esoteric for
us

Buddhism."
to do

All

that,under

the circumstances,

remains

is,to show
"God"
occurs

that Mr. Sinnett's statements,

although the
acceptance of
convert
a

word
a

therein,do not
not

warrant

the

the

It is personalGod. ''Seventh or Principle"

what has been said

Jehovah, from

to certainly justifiable into ''Universal Spirit" of it in one utterly place,

regardlessof the
In
one
"

reiterations
for instance

about

it, in other
we

connections. Mr. Sinnett

passage,
"

(p.176),
attribute
but
ever

find

and The one chief saying: the unconscious principle, expand and shed ; that of the fecundate.' to gather in and
'

of the Universal active

ritual Spito

is life-giver,

Universal
Then in toto.
on

Material the
same

is Principle page and the

following

creation

is

denied Mr.
may

Without

endorsing the

phraseologyadopted by
of all the Kabalists

Sinnett, which
be
even

is, however, that

in

and

found

Eliphas Levi*s
great book
be
anxious overas a

"Dograe

et

Rituel de la Haate

Magie," as
that of
"

in the

of Khiu-ti, 1 may
to

safelyassert
the author

no

Theist

would

claim

Esoteric

Buddhism"
upon

The argument fellow-worshipper.

use

founded

Mr. Sinnett's

of such

words lu

as

"God"

and

disposedof.

fact, such

"Judge" has already been of one criticism only reminds

336
Lamb's North the

Briton
commonest

friend,whose

sense

of

wai propriety

outragedby
The tenour

of speech. figures

of the
"

whole

argnment Baddhism,'*

on

theistic
most

or

atheistic

character

of

Esoteric
want in

unmistakably
part of the

betrays a great
critic of Baddhism A

comprehension on the and eioteric Baddhism general,

of
one

especially.
another

system, of which

part appears
to

as

theistic and

not part atheistic,ought certainly

be
as

the
BO

categories

and

then

condemned remains
of open.

placed in either of self-contradictory,

And unless he

long as

third the and

course

has

shown

that

division

religionsphilosophy,as
a

above,

into theism
unreasonable

atheism, is
to talk

division

for him

of Mr.

by dichotomy, it is Sinnett's wholly uatenable

;" and
at

"radical inconsistencies and

contradictions

the

same

time, it shows
of the

hardly acquainted with the pantheistic philosophy as taught in oar

him
seems

subtle

monism

great schools.
the doctrines bed of

Mr.

Maitland

to have

endeavoured
on

to

lay

contained his
own

in "Esoteric

Baddhism"

the

Procrustean
now

in the ideas,and, failing

as

attempt, is
themselves. and

seekingto
As well

discredit them

inconsistent
the

with

call

Shankaracharya,
ages,

greatest Occultist
the Adwita
as are

adept of
master

all the whose

4;he founder, of
are

school, the

followers

to this

(Buddhists in
one

day referred to identical so disguise),

a

Prachanna
the
two

Bauddhas

teachings
"

day
The

an

and atheist,

theist the next. that Mr. Maitland

next

argument
to will the law

brings
person,

forward

(p. 15),comes
of whose of "the law

this: since law

implies a

the expression

Mr. Sinnett by speakig is,therefore, the law

of

evolution"
whose

personalGod,
This is
a

tacitlyadmits impressed will is the

existence

of

of the Universe.

very

extraordinaryargument.
Vice-President

1 could

hardly believe Lodge would

that the talented have failed to

of the London

the command the diflference between recognize in a political of the sovereign power body, and the sequence after such a of causation impliedin a natural law, especially of the subject by such thinkers as Mill masterly exposition

and Mrs.

Austin.

My
an

surprise
with

becomes

greater still

to

find

Kingsford,
to such Mr.

sponsor

splendid natural gifts,standing intellectual deformity! It is now pefectly

statements

her

clear that

Maitland's
and that
a

that

"

these

citations

imply theism,"
the theist
means

they

"

describe
are

by

personal God,"

that which precisely merely gratuitous

assumptions.
Then
comes a

point, the

objectionto
Mr.

which

involves
statements.
"

inaccurate totally
'"

presentation of

Sinnett's

it is further Something," says Mr. Maitland, declared,although there is nothing but Matter, Motion, Space,
and

This

Eternal

Duration, consists

of two

Principleand
separate, are

the Universal
unconscious whom and

the Universal Spiritual principles, Material Principle, which, when

and
or

and non-existing, from

only
not

when

brought together (by

become consciousness

whence,

it is

said)

life."

Before what

the objectionsarising out of proceeding to answer Mr. Sinnett is represented to have said above, it is necessary it with what to tally Mr. Sinnett actually says. On page
"

176

of

Esoteric

Buddhism"
the
over

we

read

"

"The

one

eternal,
Pralawhich

imperishablething in
yas may

Universe without

which

Universal that

themselves
be

pass

is destroying,

as Space, Duration, Matter and regardedindifferently but a Motion, not as something having these four attributes, something which is these four things at once, and always. And evolution takes its rise in the atomic polarity which motion the ih.e positiveand the negative, or engenders. In cosmogony and and the passive, forces correspond to the mal^ active into the veil of efflux enters female principles. The spiritual Cosmic ple matter by the passiveprinci; the active is attracted here assist imagination by having recourse ; and if we may

to

old occult

symbology

"

the

great Nag

"

the

serpent, emblem
and chief

of

attracts eternity,

its tail to its

moitth, forming thereby the

one

circle of attribute 43

The in eternity. rather cycles or eternity, of the Universal

the Principle Spiritual

unconscious

33S

giver, is to expand and shed; that of the Universal Material Principle to gather in and fecundate. and Unconscious non-existingwhen separate, they become consciousness and life when brought together. If this is not Hermetic Kabalistic and Philosophy to sound, orthodox which Mrs. especially Kingsford confesses she feels herself mas attracted, then Eliphas Levi has written his theistic dogin vain ? Let the Fellows of High Magic and Ritual London of the Lodge open his Vol. I ; and see what this
bat
ever

active

life
"

"

"

"

"

"

"

"

"

"

great master
on

of Christian
123-26

Esoteric

Doctrine

says

on

the subject,

pages

et seq, and

then draw

their conclusions.

Mr.

Sinnett's

to substitute

who refuses language is that of every occultist, his own personalfancy for the acceptedtheories

of the

ancient

Hermetic

Philosophy.*
of Mr. Maitland's citations with

Now, from
the it will appear Eternal

an

examination

with original,
that

reference special
what
"

to the passages say is not

italicised,
that the

Mr.

Sinnetfc does
"

Something does
are

but that the latter

the

by Parabrahman, Universe ( Purusha

I would Members

named, principles the two force-emanatingpolesengendered the animating motion of considered

consist

of

the two

the exhaustless ), in itself,

fountain of

draw

the attention London compare

the
same

of Mrs.

Kingsford, Mr.
that

other

of the
to
on

Lodge
its

to

whole

Maitland, and the chapter In the work

cited,and
"number
the the

ask them

grossly
the human

materialistic Sinnett.

language

with

the

explanation oflered
of

subject by Mr.
Kabalistic
cteis the he

If Eliphas

Levi's
in of

this "Adam, gnosis^^.,.

mysterious jod, the image of the

vertiole

tetragrammaton ...the i^ifwTZtts forming

in the the

resumed
insertion

phallus in
the

the

horizontal
of
"

stauros

of the
guage lan-

gnostics,or
of the

philosophical cross
Kabalists"
oifered

Masons,
calls it"
can

mysterious preferred
those God and idea to

Talmudic

as

be

the
who

chaste
are

images
to

by
Adam

the

Eastern

Esotericism,
an

it is

only by
the

unable

divorce
the the

their

thoughts from
of the
are

anthropomorphic
Withal, Elphas
of the Levi

his and

material

progeny,
if not

Old

Testament.

substance,
the true
and for the what

language,

identical; for
the
course

expounding
Jewish Seers
less

Hermetic

Philosophy,in
a

language public says

Sinnett
"r. P.

benefits of
was

Christian
written

born

neither in

more more

nor

than

given to, and

by, Mr.

the far

sophical philo-

of "Esoteric phraseology

Buddhism.""

Blavatsky.

340

however, need subject, it has been as not be pnrsned at length, pretty fally treated in an article in the Theosopkist for Jnly last by me (Vol. IV, No. 10. ),to which reference may be made for fuller
natnre

of Prakriti and

Pnrnsha.

This

information.
to the evolution that the
sense

Now

to turn

of conscious
cause
"

existence.

If it
"

is maintained

great first

Parabrahman
of all

is

unconscious, in the
"

that it is the

negation
the other

ciousness cons-

it is

great fallacy. If, od

our are sense

hand,
"

it is

imagined to be conscious in equallyfallacious- If words

existence involves
the second of the

of consciousness
any

it is
cious cons-

to have elements"

meaning,
Knower,
is
"

three

the

the

Knowledge and
One without
a

Known.
"
"

Now

Parabrahman
"

Only
words,
it
can

ekamexsadmUyam^
elements

or, in other

the unification mentioned

is

three

of

conscious

existence,
there

above

"the
"

break-up

of the three

as receptacles

called technically
no

triputihhangam.

Therefore On

be

conscious

existence in Parabrahman.
is

the other

hand,

ifParabrahman
will be

unconsciousness violence as absolute regarded done to the first principles of our sciousness philosophy. Unconis the negationof every form of consciousness, and any relation

without therefore, from the former

thereto; to
some

derive

the

latter

is to establish
we

sort of relation

between

the two,

which, as
is not is not

have

seen

is

impossible. Therefore,
as

Parabrahman
it before, be used.

and unconsciousness,
sense

has word

been
must

showed

conscious, in the

the

always
that

We

are,

therefore, reduced

to the

conclusion

Parabraman

is absolute

consciousness,or nirupadhikam maha.

the Upanishad says. This, again, is verified as chaitanyam, by the experience of practicaloccultists. The emanations become conscious of Mulaprakriti by the reflection of this absolute consciousness. of the veils of By the interposition Maya, this absolute consciousness gives rise to conditioned existence. The Sopadkikam consciousness, or conscious details of the process be entered into here, as cannot they touch many grand secrets of initiation.
"

341

The with

next

thing I notice, shall

the of Cosmic
"

be Mr.

Maitlaod's
the

criticism

regard to

positionassigned to
evolution. first to His

the scheme the

Dhyan Chohans in relates first to objection

could

question how the there be no personalGod

then urges,
*'

Dhyan

Chohans

evolve,if
and be

produce

them

it the the

assistance

of the

? consciously Dhyan Chohans

"

to indispensible
"

the

universe in

to

how came production of the universe reach such to produce Dhyan as perfection

Chohans Chohans
these

the first
"

instance, when
If Mr.
Maitland of

there
has

were

no

Dhyan

to aid it ?

brought forward
tion, informawill it be the

for objections all I have when

the purpose
say

further eliciting information for

are

to

is, that such

forthcoming
doctrines
to

the he
now

ground

is

prepared
But Mr.

by

which

criticises. up

if there

intended

to the

imperilthe positiontaken pointout that Mr. Maitland

agency

by

Sinnett, I have
Universal

only
Mind,
Mind

out of calculation puts entirely

involved

in the ideation

of the It

the

Demiurgos'of Western
understood, that
motion

Mystics.
the ideation of that the

must

not, however,

be here
is set in

of the Universal volition

;

by

an

act

mind's

Demiurgos is eternal chain of causation, and is absolutely involuntary. A will be thrown this subject flood of light by letter from on of Mr. Sinnett. in the possession of the Mahatmas, now one that all Dhyan Chohans Then, again, it must be remembered
contrary. The
ideation of
are

quitethe governed by an

not

evolved

in

one

and

the

same

way. first

It may

as

well be is
"

here

remarked,

that

to talk

of

the

Dhyan

Chohans"

chain of Manvantara The illogical. slightly is an endless one. Cosmic Day and Night be there can so no beginning of eternity,
" "
"

and

Pralaya
can

As there
no

be

first

Dhyan

Chohans.
I shall
now

pass

to

questionof great importance.

that the
seven

The

President gifted
man

maintains
as

septenary constitution of
or

is the

same

the

productivevikaras
his

products
have to

of

Prakriti, as
inverted

given by Kapila,in
and
more

Sankhya
I

: philosophy

only

materialized.

regret

to

342

pointoat
it is
a

that the talented the last of the element

as

lady is
seven

here

in the entirely
she

wrong.

If she takes

vikaras

wonld the

find that onter

subtile

far removed Mr.

from

gross

human
"

as

in body, the first principle can possiblybe imagined.

Sinnett*s

classification of

In the
to

whatever
"

relation it
Buddhism

may
"

bear

the

Esoteric

the

tativas

or

Kapila, system adopted in not principles ) are

system
book.
The true
an

those certainly relation

article
on

mentioned
a

in Mr.

Sinnett's

has, to
the
"

certain

extent, been

shadowed

forth in
"

in Esotericism, published SeptenaryPrinciple in the T/ieosophistior July last ( Vol. IV, No- 10 ).But the of the subject will be found in another letter best exposition will but look from the Mahatma to Mr. Sinnett,where, if one is correctlygiven, and for it,the order specialattention is drawn to the

difi^erence in the two

appears the
same

classifications. Esoteric
I
am

The

fold seven-

division, that

in

"

Buddhism,"
sorry

is not
to

given by Kapila iu
come

form. the

to have

to

the

conclusion,that

gifted lady has,

on

besides

misunderstandingKapila, hardly bestowed book that degree of attention that should before it is subjectedto the fiery ordeal
criticism. Further for
on,

Mr.

Sinnett's
a

be

given to
such

work,

of

merciless

the

President

finds

fault

with

Mrs.

Sinnett

having degraded, as she thinks Kapila's Prakriti by it molecular to her, has the matter, which, according calling I have of charging it with efi'ect divisibility. carefully gone through Mr. Sinnett's book and have to confess my inability where the peccant expression the passage to identify occurs. how the to that, it is impossible conceive But apart from
" *

word

"

essence,"which
the

she

proposes

as

better substitute, can ing attachdegradation

is directed ;
"

be freed from to the the is

more

charge of
ultimate
to

materialistic her
"

phrase against which

so as

own

criticism

molecular," hence," motion

science, from
which

unknown entirely

modern

alone She frame

Mrs.

Kingsford

can

derive her

will feel the force of this

of molecules. conception argument, if she only tries to

343
scientific definition of the
Mr. word

a on

"essence."
"matter"

Her
and

strictures

Sinnett's

use

of

the

words

"motion,"
of
"

show clearly

that she has

woefallymisconceived
upon

the nature

both, and that all her animadversions

like those There
of her co-worker
"

in this connection

her

own

hang misconceptions.
Mr.
Maitland's

is no

and of Mrs. Kingsford's portion

which is so full of erroneous that relating objections as notions, to the Dhyan Chohans. Mrs. Kingsford,on page 7 of the is no doctrine in his "There pamphlet under notice, says: book which is more (Mr. Sinnett's) repugnant to common of the fitness of things, sense, and to the intuitive perception than that which creation of the worlds attributes the physical to perfectedmen We told that they or are Dhyan Chohans. and and the rethey alone, are the artificers of the planets
"

constructors

of the Universe." unable This

Here, if nowhere
to rise

else,we

find the

the

gifted President of her sex. peculiarities Shakespeare calls

that which
a

entirely above
instance Before

is, indeed, an

of what

"lady's reason."
I shall correct Sinnett does
a

dealing with
into

statement, lady's

inaccuracy slight
not

she has fallen. Mr. to

attribute
are

creation"

His Dhyan Chohans. unequivocal: "All thingsare accounted

the

words for

"physical perfectly

"

by law, working

on

matter

in its diverse of the

forms, plus the guidingand modifying

associated with the highest intelligences the this endow Does Solar System, the Dhyan Chohans." of creation, physical or with the privilege Dhyan Chohans influence otherwise
?
can

Further

on,

Mr.

Sinnett the

Chohans)
This at

only work
rate, not

through
the in

"they (the Dhyan Ac* of evolution," principle

says, Chohans
sense are

shows certainly

that

Dhyan

not creators

all, at any
is

the

ordinary
she

of that

word.

that Nevertheless, the first objection

levels

against the
Common
as

doctrine
sense

its repugnance

"to

common

sense."
as

is, no

doubt,

very

elastic

word,

deceitful heard
it

the

being yet god Proteus, but I have never the transcendental plane,where on appealed to as an arbiter, to stand admittedly our every day experiencehas no room
Greek

344

is, that only other argnmenb against the position it is opposed to the intuitive conception of the fitness of and things. The doctrine presentsa distinct line of cleavage, I shall endeavour to find out, which of the divisions objection is taken to, on the aforesaid ground. Does it militate against Mrs. Kingsford'snotion of the fitness of things that Dhyan Ohohans should be allowed to have a hand in the fashioning
upon.

The

"

"

that human entities should be allowed to or planets, rise to the heightof Dhyan Chohans ? The former can scarcely be objectionable. then is that which The offendingdoctrine Chohans 'is not beyond the teaches that the state of Dhyan reach of humanity. But a little reflection will show the perfect with of the doctrine and justice.If consonance reason of passing the Dhyan Chohans free from the necessity were through all the diff'erent stages of evolutionaryprogress and thus appearing as men, at some time or another, where Such will be the dominion in the world ? of absolute justice of the
"

monstrous

in fact, woald doctrine,

be

but

the

restatement

of the horrid

damnation

dogma 1 by predestination.
the

Glavinistic

of salvation

by

election

and

would
as

lady request the gifted

presented by Mr. Sinnett is so much opposed to the fitness of things as she imagines. Mrs. Kingsford lays down that the doctrine of Dhyan Chohan is common and then goes alike to Buddhism and Christianity, to explain it from her own on stand-point. It is taught she says, ] [ i. e. Buddhism by the former of these religions
to consider whether

doctrine

"

"

"

that

whenever
out
a

Buddha

poured
whereby
this she
in the

through
as
a

passes the worlds

into
as a

Nirvana, his Karma

"

is

fresh influx of

living moral energy To life is developed. spiritual

doctrine
the him

offers

the Christian parallel

"
"

embodied
Paraclete

saying of
come

Christ

If I go

not

away,

will not

to you; I deference,

but if I go, I will send

must

to you.

"

With

all
an

here submit view

of the

that Mrs.
nature

Kingsford
from the
con-

has taken evolved wheel

entirely wrong
Monad
in the

of the energy,

by

state of mukti

( freedom

of births and

deaths

), and

also of the

Nirxanic

345

Every Imman beins:, attainment of a certain stage on in his spiritnal development, beginsto shed on the world "a livingmoral energy, whereby a fresh inflox of spiritual lifeis and for this, developed,'' into Nirvana (inthe sense in passage
which that
who

dition.

she

understands
has

it) is

not

necessary. with the

The

Paraclete

descends
are

nothing

to do

Dhyan Ohohans,
of the disembodied is reached

not

Monads
Videha with the

in the Nirvanic

condition,contemplated

above.

When
Monad

the
sum

Kaivalyam (the union absolute Parabrahman;

total of its Karma lie the goes

by

any

Monad,
will be.

to enrich the

Universal
or

Mind, wherein
The

archetypeof

all that

is,was,

fresh influx of realised ideas thus

broughtin,

is showered Occultists
the

by
and

the Cosmic the

energy,

called Fohat
is how

by Buddhist
the
true

Initiates.
is made

This
to

the Paraclete (or teric Eso-

manifested
doctrine.

Buddhi)
But the which
or

descend,in
are

Dhyan

Chohans
or

not

in that state

of Nirvana of the As in

from

the Buddhi

the

Praqnt (the Sophia

again the Christian Paraclete) descends. all Eastern Occultists know, there are fourteen gradations Nirvana, exclusive of two others ( which are but one, the
and the

Gnostics,

manifested

unmanifested
the

), some
while

of

which, in truth
others
so on.

nine, are
reached This

attained

by

adeptseven

alive, and
state, and
of

only when in the Dhyan will clearly show explanation

whether
"

Chohanic

that the doctrine

or

Chohans,
"

repugnant
is

not

to Mrs-

Dhyan Kingsford's
it to be.

common

sense,

not certainly

what

she takes

I shall The first

now

pass

to Mr.

Maitland's

on objections

this headof the human which

exception
of subject bone

that

he takes

is,that the presence

the freedom of the is one predestination Western and
as

Dhyan
will. has been

Chohans The
a

interferes with free-will and

among of

of contention

and theologians

time out metaphysicians, charm possesses a peculiar must

not

mind,

such,

no

doubt,
; bat

for the the

Western

intellect

it

be

forgottenthat
which

metaphysicalproblem of
importance outside
an

will freeof
a

and

has predestination

very little

religious system
44

rests upon

almightyand

omniscient

346

brings into existence beings from the realms of absolute nothingnessby an act of his volition. The Dhyan creatures Chohans, as has been already shown, are no more or
creators, than
because exercise. there is
a we are no same

God, who

ourselves.

With

us,

all will is with

free,
its

there At

is the

overrulingPower
time, it
must

to interfere borne in

be

mind

that

law which
and

every

will has to

obey,because
doctrine

the nature

of the One

only Substance
I have
now

in the Universe the

is the embodiment

of that I

Law, will

stated

quiteplainly,
to iind out if it not

believe,and
with

leave

it to the reader

agrees

his notions

of free-will and

or predestination,

notice seems taken arisen from a misto have objectionunder apprehensionof the nature of the Dhyan Chohans ; and, when Esoteric once explained,the doctrine contained in will be found Buddhism scientific than the objectors more imagine. The two passages in that book which, accordingto
" "

The

Mr.

Maitland, conflict with

that the

human

"

free-will, have
It is said
on

"

thus page the

misunderstood. been, again,very strangely

189

Dhyan
Maitland

Chohans
"

destinies of the has led Mr. the hoi

that

world.
to

a divine way the word Here, perhaps,

"

reignin

over
'*

divine" invested
of the

imagine that
all the

Mr.

Sinnett

has

Dhyan Chohans polloi. But to

Mr.
Sinnett's

with
any

attributes

of the God

ordinary
was

reader it

naturally appears
show
what is the

intention

simply to
common
'"*

nearest

approach,in truth,to
C p. 177 )
runs

the

idea about

God.

hans [ The Dhyan Choguiding and modifying influence throughout the whole for progress of evolution,all thingsbeing accounted the guiding by law working on matter in its diverse forms, /"^it-s No and modifyinginfluence of the Dhyan Chohansin this, than in the previous is there anything more passage, said which would Maitland's position.All support Mr.
:
"

The

other passage ] exercise a

thus

"

that Mr.

Sinnett

asserts here

is,that

certain

amount

of the
deavours en-

evolutionary energy
of
a

of the universe

through the operate^

conscious

host of exalted

the beings,
in the One

agents of the
is
non-con-

Immutable

Law,

inherent

Life, which
and

scious, only because

consciousness

is limited

conditioned.

348

understood Fellow
my
our

that my

views

are

not

at all

compulsory on

any

in this conntry or TheosophicalSociety, ; and to lead objectbeing simply to offer food for reflection, vestigat active and Brother-members to more independent inof the

abroad

The
in

Dhyan
Hindu

Chohaus
sacred

are

referred to

by

of variety Chohan

names

the

writings. The

Dhyan

when

of the first appearance at incarnating himself as a man, is referred to as Manu Swayambha humanity on our planet, Rishis uncorporeally, who begets the seven (theself-existent) the children oimanas they being known as his ma7iasaputras mind and who, therefore, represent the 5th principle or
" "

of the

planet.

These it is

are

referred
who

to

as are

in

Occult
are

treatises; and

they again,

appointed,we

human the race taught, to hold in trust for the nascent sacred Wisdom-Religion. These Rishis beget, i. g., take under this their charge, the seven Pitris,the first evolved men on family. This is one planet, and ancestors of all the human the of Aditi or the thing. As offspring aspect of the Measureless," the Infinite ( Prakriti ) the Dhyan Chohans are
"

known with

as

the

Adityas, who
to the
as

are

said

to be

twelve

in

number,
These
are

reference

different
the

Dhyan
known

Chohans,
also
as

grades among of guardian spirits

under
to in the

them.
this

world,

Dikpalas ( the keepers

), a
name

of the different

of the compass
are

which, it will be
earlier Buddhist
it

constantly referred

points found, they writings.

to its
"

As

agents of destruction of our termination, they are proper

with

system, when
the twelve
as
"

comes

Rndras
Howlers

burning
"

anger,"* erroneously translated Miiller ), who reduce everythingback

by Max

to

its undifferentiated

* This reference to the which has fiery consummation oup sjrstem most time of the Solar Mahapralaya. Twelve the at undergo Suryas ( suns ) will solar universe arise, it is exotericaUytaught, to burn and up the the Pralaya. This is a travesty of the esoteric bring on teaching that " will come from the exposure of the real sun end our by the withdrawal
"

of

the

veil ""the

chromo has learnt

and
so

photo
ranch"

sphere, perhaps,
H. P. Blavatsky.

of which

the

Royal

Society thinks, it

349

state. the has

Mr.

Maitland
Chohans

representsMr, Sinnett

to have

said that

Dhyan
been

shown
can as

perish like everythingelse. before, no entity that has once

Bat,

as

reached

Paranirvana
known
or

be said to

perish; though
Chohanic,
no

the

ence state of exist-

the

Dhyan

doubt, merges

into,

assimilates the time

itself with, the state of Absolute

Consciousness

being,as the hour of the Mahapralaya strikes, but to be propelled again into existence at the dawn of the shows that the followingManvantara.* This,by no means, who existed as Dhyan ChohtLUS, than entities, perish, any more the water converted into steam perishes. The Dhyan Chohans in our Paranas. are, in fact,the gods mentioned allegorically These exalted with all the other classes beings,in common of the Devi ( god ) kingdom are of two types one consisting
for
"

of
be
our

those
men

who
at some

have

been men,

and

the other It is
now

of those

who

ivili in this

future those

period.
who
are

mentioned distinctly
lived
once on

books
as

that
men.

gods

earth
the

The

Dhyan
I
was

Chohans

are

the

Elohim
this
what some-

of

Western

Kabalists.

obligedto
that

make

lengthy digressionto
"

show

the

doctrine

of

the

doctrine, and as taught in the Esoteric Dhyan Chohans the delineated in is essentially Esoteric Buddhism, faintly Rishis, by Shankaracharya, same as taught by the ancient authorities however and even b^ the present Brahmanical
"
"

distorted the modern

"

forms.
common

Those
sense,

who
"

consider and

this doctrine

as

repugnant
the

to

yet would, in the

for
from

face of"

urgency from

of the the

demand
"

in the West invite

fuller

enlightenment
other schools
of

East,
Science
There

"

teaching ouly
a

yet
the

Occult

"

would
is not

fall

from in

frying
whether
as

pan

into the
or

fire.

school any
"

India,

esoteric

exoteric, that
the

teaches

other

doctrine

regardsthe Adityas or
be
The

Dhyan Chohans

unless, indeed,
the
Mann,
"

it

the
word

world-famed
Manvantara Choban. successive shows.

Vallabhacharya
a
"

"

or

Black
nate incar-

Dhyan
between
two

literally means It is applied

appearances

different

or

to

the Manu

period
on

of

time

interveninf;
the word

of

this

earth, as

Mann-anMra

350
"
"

Tantrika and

school,to whose
are

tenets philosophical to address

Mr.

Maitland

his followers
now

quite welcome
with

themselves.

I shall

deal

Mrs.
as

whole

system

of evolution

to the Kingsford's objection The given by Mr. Sinnett.

"

mathematical

precision,
invoked with
"

"

it is

argued,

"

of

the

clockwork

arrangement
shows

by Mr.

Sinnett's
the

mechanical

system

"

its disaccord

of suggestions

scientific and

thought." spiritual
Whatever
may be the hard
"

merits
to
see

or

demerits
any

of the
can

system
be

in

question,it is
as
"

very

how

system

demned con-

merely because of its mathematical precision. If everything in the universe is subject to a that be denied rigorous chain of causation, then, it cannot facts are capable of being represented with the all natural of a clockwork mathematical arrangement,"although precision the official science of the day may not acquirethe capacity them. of so representing But, it cannot, for a singlemoment, the that the more be denied precisionany science acquires, ideal immutable Law. it approach its abstract closer does
unscientific
"
"

The

only thing
is
"

that

seems

to

me

unscientific

in

the

whole

matter Attack

Mrs. is
next

Kingsford's objections.
directed

by

the

of the seven physical existence planetary chain spoken of in Mr. of some exoteric Buddhist authority that the asserts seven planets allegory, and really indicate so
"

lady against the gifted the form planets, which

Sinnett's
book.

On

the

dogmas, Mrs. Kingsford in question are only an states." spiritual many

"
"

But

elsewhere

she admits then

axioms with
a

the

states, and
fundamental is below
"
"

of a diversity of spiritual reality of the of one strange forgetfulness Science

material of
"

of Occult
to diversity

"as

it is

above,

so

it

denies several

conditions and

of existence. several states

to

If there
of

are

conditions then

Devachan,

Nirvana, why should

one

material from
a

existence foot-note fact

on

be limited
page
"

only
Mrs.

find, however,
does
not

6, that

Kingsford
and

the question
"

of

planetary

evolution

transmigration ;

and

I infer

therefrom, that

351

her
not

objections apply only to

appear what any her farther.

matters

of detail.

But, as

it does

examined

objectionsreally be are, they cannot With regard to the submergence of

idea is
a seems

Atlantis, Mr. Maitland's

the
"

to be

" p. 22 ) that although

sinkingof

continents is
a

the tale of Atlantis

well-provedgeological fact,yet parable which has a meaning purely

"

spiritual.Although

this is
at

no

new

idea of his,and
another
as

recently expounded
Mr. Gerald
of

length by

only Spiritualist,
was

Massey,

it is nevertheless

purely fanciful.

The

author Western

Surya

Siddhanta

lived,in spiteof the

to assign to him Sanskritists,

quite a
and in the

attempts of modern date, in

declare.

the lost In

Atlantis, as work,

all

our

traditions

chronicles

the

geographical system
mention and
"

given
is made

above-mentioned
seven

astronomical Atlantis

of the

Islands

of

Plakshadvipa
with

others, and
So

their
as

position is regards a

indicated work
numerous

scientific

precision.

much,

in the

and

the

As to the possessionof European Sanskritists. of the lost continents the works in which subject is fully that inhabited them third and fourth races
no

treated,but which
of

European
since

eye

has

ever

beheld

"

no

need
a

mentioning
whom Prof.

them

they would
has
a

only give rise

**

to

very
"

impolitedenial.
(
Ptolemaios

The Weber

celebrated

astronomer

Asnra the

Maya
Greek
The

transformed native of

into Atlantis.

was

another,

mergence sub-

of this island is also if

spoken of

in Uttara

Ramayana,

people would but understand it,and various other works of authprity. The real fact,therefore, is,that the unquestionable will soon and disappearance of Atlantis is a geographical, historical fact, although I do not deny that it has become an of made represenation to serve an allegorical as been also
certain truths. spiritual that I notice shall be Mr. Sinnett's view Maitland's
of Bnddha.
most

The

next

point

extraordinarytravesty of Mr.
not

I do

consider

Esoteric

that

Mr.

to speak publiclyof the real myself justified here say is,, Doctrine of Buddhaship. So, all I can doctrine of the though Sinnett's presentation

352
is correct incomplete, to emphasise is,that
and

f
state.

so

far

as

it goes. and is
a

The

first thing I have do not

one signify

Christ
:

Buddha

the

same

thing

Christ
for

and principltt Monad

Baddha

is

It is not

necessary

every

to pass

through
man sarily necescase

Bnddhahood
who passes

in its progress

towards

Nirvana.*

Every
of

through
a

the last state of initiation (^oes not

become

Buddha.
one,
*'

The
and
no

historical confusion
"

view

the

is

after all the correct Mr. Sinnett

has been
"

made
"

by
gested sug-

between Maitland

similarity
on

and

identity

as

by
I

Mr.

page
my

22.

misconceptions the teachings tained concharged on, and arguments urged against, in Esoteric Buddhism, by calling attention to Mr. Maitland's sarcastic reference chief inspiring to the he calls the Master. Mr. Maitland as siders conadept himself, it worthy of note that although the being of God, or of any absolute good, is strenuously absolute denied, that of evil "is maintained, the phrase being used by the chief The phrase quoted by inspiring adept himself of the book. him is so completelyseparated from the context of what the said asserts, that to draw inferences from such adept really isolated expression without defined an clearly having it more by what precedes and what follows it is not far removed from misrepresentation. Begging Mr. Maitland's pardon,it is will stated on page 61, that when your race, the fifth, distinctly have reached the zenith of its physicalintellectuality and deve* unable to go on any higher loped its highestcivilization
now
" "

shall

conclude

review

of the

*'

"

'*

"

...

"

"

"

"

"

in its

own

cycle, its
(
as

progress
.
.

towards
.

absolute

evil will be in their gress probe the construction

arrested

its

toward

arrested were predecessors the same )." Strange,indeed, must the

be above

by which, from propositioncan

*

dent's citation,the Vice-Presi'"

extracted

that

the

existence

It

must

be any

here other

borne is here

in

mind

that
to.

no

man,
state

"

Gautama which

Buddha,
Siddhartha
a

Christ, or
Gautama
ray

referred himself
"

The

attained Absolute

by

placing

in

direct

rapport with

particular

of the

Wisdom

is called

Buddha.

353
of the
*' '

as

On by the adept ! '* contrary,the implicatioQis plaia that no such thing absolute evil"' is ever realised by humanity. If,however, elucidation of the
is sought, I have but to subject on passage, on the same subject, page 84, *" inspiringadept;" which will render love to think 2"ncowsi?""?M5" misrepresentation
"

absolute

evil

is asserted

still further

pointout another and by tho same

Mr. Maitlahd's
as
"

clear

as

day

to everyone.

There

is

more

apparent and
not

relative than

actual reach
"
"

evil

even

on

earthyand it is grandeur
to

given
of

to
a

the Jioipoloi to Satan pageevery It

the

fatal

and

eminence
on a

day

writes

the venerated
conceive

Master

the said
person have of
so

is,indeed, very hard

undoubted in such
a

how

Mr.

Maitland's

fairness and

abilitycould
!

sunk hopelessly To
crown

slough of

^serious errors

the listof

we misconceptions, Blavatsky of certain to the holy personage

and involuntary mistakes and voluntary mention his ascription must to Madame statements to whom

that, consideringher relation

they refer, could

The
the

never

have

been,

nor

were

the absence

of

they made by her. signature to any

internal evidence, in article

English F. T. S. ),in which the sentence occurs phist^October 1883, p. 3 ),is strong enough to warn off all the unwarranted careful readers from assumption which has made. But it is certainly curious that the Mr. Maitland missed a singlechance of falling gentleman should have never is into blunder I The as Replies Society every one in our
" "
"

( Repliesto an ( see The^so-

aware

of

"

were
"

written
of

by
one

three

"

adepts "
to

as

Mr.

Maitland

calls them
with the

none

whom
of
"

is known
to

the

London The

Lodge,
sentence in the

exception by
a

Mr.

Sinnett

quoted and
MSS. and
sent

fathered upon
Mahatma the

Madame who

Blavatsky
resides
as

is found

in

Southern

India,
another

who

had

alone But

rightto speak,
his

he

did,of

Mahatma.
"

even

words

are

not

stated,*as correctly
caused
ai

I here

deny
Maitland

most

emphatically of having
written
"'

ever

to be

printed" quoted
is, I

let

alone to have
Mr.

myself
in his

it" the

sentence The

it now

stands of October

by

Remarks". and the

two

Theosophist
may
be

believe, available in England

sentences

easilycompared,

45

354

shown wind
up

in the footnote. this

With

this

remark,

may

begin

to

alreadytoo prolonged controversy.

Oar rather

tures of the striclengthy examination contained in the joint papers by the President and a of the London Vice-President clearlyshow Lodge will now teric Esoto our fellow members, and to any impartial reader of To
sum

up.

'

'

"

Buddhism,
nor are

"

that

its

doctrines

are

neither

unscientific,

If,owing to their extremely allegorical. they entirely abstruse character, they are misleading, or rather difficult should of comprehension, the author hardly be blamed
"

for

it.

He

has

done

his

best

and,

as comes

the

system of
to

philosophyexplained by
the

Mr.

Sinnett

from assuredly
us

highestsources
he has the little he

of esoteric
on

knowledge
His

known

in the

East"
even

deserved,
has

the contrary, the done. book

and

best
forms

thanks, for part of

a

complete system
is neither identical
forms

philosophywhich in its origion,but which is Hindu Buddhist nor and which with the ancient Wisdom-Religion itself,
Science basis
or

of Esoteric

the

foundation mind
on

of

every

system
when
to

of

religion
the first germ

conceived

by

the

human

since this

the time

Dhyan

Chohan

appeared

planet

plant the

When

the

writer

of

Reply
that added

No.

2, referring
ancestors
*"

to

"

Greeks
been

and

Romans,

"

jocularly remarked
lome

their

might
the

have very

mentioned

by
that

other
names

name,

and

that
in

besides

plausible excnse
as

the

used
letters

were
are

embodied

written private letter, and

in

great

haste,

which

( many ( this particular letter,)

portant unim-

"'was

hardly worthy
is

of the

honour
never

of

being

quoted

verbatim
to

with any

all its

imperfections ""he charge

of the lead
""

certainly
in Mr. compare
"'

meant

his remark

yield

such
one
can

as

implied
Lodge
to

Maitland's
and

incorrect

quotation.
the said

Let

any

London person

decide

whether

sentence
or

any

doubt

the

accuracy
to

of the in

adept
haste

Brothers,"
And since

infer
are

that

they

are

frequentlygiven
of the honour
occur

write

great
etc."

things which
the

hardly worthy
'"

of

being
the

quoted,

word

frequently
the

"

does not
the

in I
can

deal

spiritof
serious

remark,

alleged quotation, and altera a good only express regret that, under the my
Maitland
should have become

present

oircnmstanoes, Mr. ( inadv"rttngly,nodoubt, ) guiltyof

himself

such

an

inaccuracy." B. P. Blavatsky.

356

rules Catholic

of

the
"

Association,
in its

every

Theosophical
intentions,
and
we

Society
do not

is

"

aims

and

see

the

propriety
or

of

calling

any in
"

particular
contrast with

section

of

the

Society
section,
views.

Catholic

Universal

any

other

to

limit

it,

after

all,
from

only
Mrs.
is

to

one

particular
letter,
Esoteric

person's
that

gather
the

farther,
Catholic

Kingsford's
to

the

object
to

of

section world.

proclaim
is
to

Christianity object, agreeably

and

the

Western

If

this

be

its

sole

if

teric Eso-

Christianity authority
doctrine of two

is

to

be

interpreted,
and every the

to

the

individuals,
to

other

system
in

of

teric Eso-

is

be

treated

in

same

manner

which

Mr.
be

Sinnett's

book

has

been,
to

then

the

section

in

question

will

as

much

entitled

the

distinctive

appellation
itself details with of
the

proposed,
Ancient

a"

an

obscure

Hindu

sect

to

identify practical
who will

Wisdom-Religion.
the

As

for

all

tion, administra-

President-Founder,
of the

be

in

London

within

short

time

receipt
in

of

the

present,
with

will

be

best

competent
received and

to

deal

with

them,
from the

accordance Mahatmas
"

instructions
and

by
Masters.

him

his,

our

guides

ENGLISH

SERIES.

Bs.

a.

Bhagavad-Gita
late
2he

Translation

of, with path

notes

and

annotations

by the
0 8

Mr.

Tukaram

Tatya
or

Jivanmnktiviveka
Shri

the

to

liberation in this life by Swami into

Vidyaranya
B. A the

Saraswati

rendered

English by help
with

Manilal
1

N.

Dvivedi,
on

Lectures
of its

Study on

the T.

Bhagavad-Oita being
Subba
of

to students

philosophy by
of

Rao, B. A.,

B.

L.,

F. T.
an

8.

...

10

nttva-kaumudi Translation F. T. S
The

(Sankbya)
the

Wachaspati
Text

Jfi^a

English
1

Sanskrit

by Ganganath English with

Jha, M. A.,
8
the

Ishavasyopanishad, translated
taries of Shri
the

into

oommen-

Shankaracharya elndShri Anantaoharya

Pandit and Anandabhatta

and

notes

from

Tikas

of Anaudagiri, Uvataoharya,, Shankarananda,

Ramohandra

by
Hatha

Shrisa

Chandra 0 8

Vasu,B.

A.,

F.

T.

S
a

OherandaSanihitaheing printed
taken

Treatise Test
of

on

the
an

and

Raja Yogasr
tracts ex-

with

Sanskrit

and

appendix containing

from

English works
the

authority, describing the Samadhi

at the

by

Sadhu

Haridas

Ooart of Ranjitiingha in
0
8

Pnnjab
The Twelve

translated Prinoipal Ujxinishads, Mitra

and of other

into English by

Raja
notes of the 4

Rajendralal
from the

Oriental

Scholars, with
and the

Bhashya
a

Shankarscharya,
the

Qlossary

Anandgiri, being Royal Asiatic

The

reprint of

translations

published by

Society of Bengal
6aadapd,da's K^rik^s
and the

Matulukyopanisliad,with shaya
of

Bh^N.
1

Shankara,
B. A

translated

into English, by Manilal

Dvivedi,
The

Yogsara-Sangraha,
one

or

the

Philosophy

of

Yoga-shistra,

ing be-

of the
on

rare

Treatises

authority
translation
A

the

Sankhya
The

by Vidny"nabhikshu, the greatest and English Yoga-Sb^stras with A.,

F. T.S

by

Gang"n^th
of of

Jha, M.

0 12

Compendium
Treatises

Baja-Yoga

Philosophy, comprising
Swimi
the
; such
as

cipal printhe of

Shankaracharya
the

the

Aparok-

shanubnti,

the

Atmanatma-Viveka,

Viveka
the

Cbudamani,
Vedtlntasara
are

Charpatpanjari and
Sadanand Sanskrit
37"e Swami.

Vftkyasudhl
of these

with

Some

Treatises

printed with
1 4

Texts, 2nd
Sutras of

Edition

Patanjali,translated by Professor ManiUl nots, explaining fully NabhubhM Dvivedi, B.A., F.T.S., with tary with the help of Vy"s*s CommenSutra of each the meaning loga
and other to bear

works
on

by

subsequent
the

writers.

He

has

also

brought
wherever

the

subject

light of modem

research,
"
-

necessary

R".
12.

a.

Bhagavad-Oita,
revised Professor
and

translated

by Mr.
"with

Charles
two

Wilkins,

New

Edition, by
0 12

enlarged,
N.

learned

Introductions

Manilal

Dvivedi

and
a

Mr. drama

Nobinchandra
on

Banarji...
between

13.

Prabodha
the

Chandrodaya
lower

Nataka,
Nature and

the

conflict

higher and
of
the

of

Man,

ultimately

ending

in the Atma0 8 4

triumph
bodha,
14. 15.
The

former; by
Mr.

Shrimat

Shankaracharya's

translated of

Taylor
A. P. Sinnetfc.

Purpose

Theosophy, by Mrs.
a

Cheap

Edition with duction introCole1

Sankhya

Karika,

Treaties

on

the

Sankhya
H. H.

Philosophy,
with and

Gaudapada's
and

Commentary,
notes

translated

into English, "Wilson

by

Professor

T.

brooke 16.

Yoga Philosophy, explained with by Dr. Paul

Letters
to an

the

help

of the

modern

sciences 0 6 0

17. 18.

Indian

Baja, hy
and

an

Indian

Kecluse...
with
the

Math-yoga-Pradipika.
Text
the
versa.

English
an

translation

Sanskrit
that vice 1

and

Commentary
is
a

able

Yoga

compliment
the

of the

Introduction, proving and Dnyana (knowledge)

... ....

....

19.

The

Uttara-Oita, being
and

Initiation

of Arjoona

by Shri Krishna

into Yoga

Dnyana
Brahmamcal
or a

20.
21.

Ihe
The

Philosophy of

Sandhya

and

Gayatn,
with

...

Mahimnastotra, Higher lAfe, or

Introduction
to

Hymn

to

Shiva

the

Sanskrit

Text 22. 23. 24.

25. The An An

Rules
the

of

Raja- Yoga,

by Bhagwan
of

Buddha...

Sttuly of the Yoga Aphorisms

Mantra-Shastra.
Direct

Patanjali

...

Introduction

to the
or

Aparkshyanubhuti
Brahma.

Cognition

of

the Unity

of Jiva

and

26. 27. 28. 29. 30. 31.

Atmanatma-Yiveka

Shree-Vakya-SudhaCrest-Jewel
The Ihe The Soul of Cure

Wisdom mth

Mental Mental
Divine and

Notes,

by Dr.

W.

F. do

Evans

Medicine
Law

of

Cure

do do

32.
33.

Body.
by Ganganath
Jh"

Yoga

Darshana

INPBESS" 1.

Panchdashi

translated

by Rao-Saheb
get their
had
from
names

Raoji B.

Pavagi.
as

Intending

purchasers
Books

should
can

registered
Tukaram

early

as

possible.

^^
mum

These

be

Mr.

Street, Fort, Bombay;

and from the

also from

Madras;
Bombay:"

Theosophieal
Bhiva Nos.
Hari

Taiya, 21, Humthe "Theosophist", Adyar, Manager, Publishing Society, Benares City. Bajaram
at the

Printed

by

Shinde,

"tatva-vivechaka" Road.

PRESS,

1-2-3, Khetwadi

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