aft
ISRAFEL.*
The letters are full of the new life to which Israfel is leading tha
writer and his correspondent, the visions are descriptions of the glories
of Israfel, and the poems are partly in praise of Israfel and partly on
other mystical subjects.
The ideas expressed in the letters are nohle and elevated, and the poems
and visions contain many beautiful lines, but to oiir uninstruoted mind
there is a vagueness about Israfel th at is anything but satisfactory. W e
have a strong prejudice against poems the subject matter of which is
unintelligible to us. W e know that poets are made of liner clay than
we are, and we acknowledge their right to use metaphors and images
th e full meaning of which does not lie on the surface, bufc we prefer to
see a golden thread running through all their web of fancy thafc we can
recognise and admire, and trace from one end to the other. Now our
difficulty with this book has been to find out who Israfel is.
A t first we thought he was the Logos in some form or other, but we
w ent on a little farther and found ifc explicitly stated thafc Israfel was
nofc the Logos. Then we thought thafc Israfel was perhaps the light of
the Logos, and in one place he is called the torch-bearer of Christ, b u t
th a t would not quite do either. H e does not seem even to be the guru ;
lie has a form on earth and also a symbolical form. On the title page
h e is called The Angel Israfel, whose heartstrings are a lute, and who
has the sweetest voice of Gods creatures. This we believe is taken
from Sales Koran, and Israfel is properly a Mahommedan angel, one of
th e three that appeared to Abraham to warn him of the approaching
destruction of Sodom, and one g,f his future duties will be to sound the
lasfc trum p at the resurrection. From these particulars we should bo
inclined to think Israfel one of the denizens of the deva kingdom, who,
however good they may be, are yet not im m ortal; and complete union
with one of whom is a bar to the attainm ent of im mortality by a human
being. Bufc we cannofc suppose th a t the author m eant this, as he seems
to tell us th a t Israfel will help him to final initiation, Israfel may be a
personation of the complete harmony th at exists in all things, but we are
not certain whether this is the rig h t interpretation either.
In spite of these defects others may enjoy reading the book. But when
th e truths of occultism are so vastwhen, as Levi says, tho truths of God
surpass and transcend all the imaginations of men, we cannot see why
a poet-occultist should not strive to be moro exact in his imagery.
T hen his verses would be real helps to others, and, it may be, guides to
a higher life. W e fear th at poetry is responsible for a good many falso
conceptions of spiritual things, for the poet, though if a true poet he is
a seer also, is apt like other untrained seers to sometimes mistake refrac
tion for reflection.
* Israfel ; L etters, Visions and Poem s: by A. E. Waite. London, F . W. Allen,
188G.
T IIE T H E O S O P H I S T
V ol. V I I I . N o. 91. A r m 1887.
ttfq ra TO I
th er e is n o r e l ig io n h ig h e r th a n tr u th .
[ F a m i l y in o tto o f th e M a h a r a ja h s o f B e t im e s .]
S T U D I E S I N B U D D H IS M .
B Yingsa stran g e m isin te rp reta tio n of some few ph rases, th e te a c h
of B uddha,w hich are really satu rated w ith convictions con
c e r n i n g " the
fu tu re existence of m an a fter d e ath , have been re g a rd e d
b y a g re a t m any E uro p ean w riters as a nihilistic systeni, em bodying
th e gloomy an d d e sp era te belief th a t life is a lto g e th e r a curse
a n d th e a n n i h i l a t i o n of consciousness th e only purpose w orthy of
p u rsu it. I n th e course of th e following p ag es 1 shall adduce
illu stratio n s of th e th e o ry th u s propounded by m odern E uropean
c ritic s of B u d d h ism ; b u t w ithout overloading th is prelim inary
g la n c e a t th e situ atio n w ith elaborate quotations I m ay safely
tu rn up th e view s p u t forw ard by M ax M iiller, R hys D avids,
B ishop B ig an d et, B arth elem y S t . H ilaire, Spence H a rd y a n d
sev eral others, in c lu d in g th e late st and boldest c a ric a tu rist of th e
su b ie c t, D r. K ellog, as em bodying th e notion ju s t defined. A n d
th o u g h B u d d h ist do ctrin e h as a g re a t deal to say concerning
" re -b irth s, w hich m ig h t n o t unreasonably bo held to recognise
in f erenti ally th e co n tin u ity of individual consciousness a fter death,
a n d hence a fu tu re life of some k in d , th c value of th is is looked
upon as reduced to zero because th e person re-born is sometimes
d escrib ed as n o t th e sam e person who lived previously, b u t a new
p erson caused to ex ist b y th e acts of his predecessors. C autious
critics m ig h t, one w ould have th o u g h t, have porceived a p a ra d o x
su g g estin g a h id d e n m eaning in tlie a p p a re n t conflict betw eon
th e theory th u s im p u ted to B uddhism th a t each m an practically
com es to an end a t d e a th by v irtu e of tho norm al condition of
th in g s and th e o th e r th e o ry th a t it is w orth his whilo to m ako
stupendou s efforts an d lead a lifo of terrible self abnegation iu order
 N i ^ Z r SO hti1rfSn|It0-f aa end h y b e in g "b lo w n o u t in L e t us first ta k e up th e question w hether B uddhism teaches tho
" . A n n ih ila tio n w ere th e end of each in d iv id u al survival of th e individual soul a fte r the death of th e body, or, as
nsciousness, th e logical policy w ould be to e a t, d rin k sin an d several m odern w riters have affirm ed, its non-existence as an en tity
to accomnfish th T W1*7 en d u re d esp e ra te p riv atio n s a p a rt from th e activity of th e senses. I t seems odd th a t theso
th e i n i 1W C- muf,fc acoo'nplw h itself an y h o w ? A nd in q u ire rs should p re fe r to go on in reliance on a few p h rases
culled from th e enorm ous mass of B uddhist books, ra th e r th a n
S L r f e Z ^ h r ^ r t L , ^ iVen iB th a t ln m bein g
e iP r t t l i f t St c re e d th e can(^'dates for N irv a n a b eg in by seeking th e liv in g testim ony of B uddhist au th o rities.
fires of ^ K a r m n r f altrm ,8tlc P 1,rP0Se of ex tin g u ish in g th e S u m angala, th e H ig h P rie s t of Ceylon as he is generally called, a n d
o herw ise S , " A aS th e * a re concerned, w hich w ould one of th e forem ost certa in ly , if not, as I und erstan d , the forem ost
beinrrT in Pf d aw ay, en g en d er o th e r hu m an B u d d h ist d ig n ita ry o f th e S o u th ern C hurch, has w ithin the last few
. su fferin g w orld. H ow a religion w hich p u ts such y e ars form ally sanctioned a B u d d h ist Catechism , in use now th ro u g h
o u t th e n ative schools of Ceylon. H is certificate declares th a t ho
w S u c f d h t r r - ,p tr r pecfc before1 each person in tn
i f 5 1S th u s supposed to p u t, should re n d e r th is h as carefully exam ined it, and th a t it is in ag reem ent with the
w r S S ^ progrnjTime acceptable, is recognised by some of th e canon of th e S outhern C hurch. The first question in this Catechism
w n te is n am ed above as a profound a n d w onderful eniem a B nt w hich touches th e point a t issue is th is W hat, causes us to be
fo r sch o larsh ip of a c ertain k in d w ords a n d ph m fes ai-e of reb o rn ? A nd the answ er is : T he unsatisfied desire for things
eo m m an d .n g im portance. I t counts fo r n o th in g a conclusion th a t belong to th e sta te of individual existence in th e m aterial
s offensive to common sense and inco m p atib le w ith our know ledge w o rld . H a sty critics of B uddhism are constantly stum bling over
* * m i m , text. su p p oT d bv p h rases w hich recognise th e escape from the necessity of such reb irth
any i i v e r t a r i n i ' H the t,")or7 'a t B J d l , taught as desirable, an d in te rp re tin g them to m ean th a t annihilation of
*rJ L T aocti me, th e too scholarly c ritic will set aside broad an d individual consciousness is th e goal aim ed at. I t is only th e desire
fo r individual existence in the M aterial world th a t is reproved.
n i " e uT r of
con clusions fh 7 SOmeC,mes> how ever, be safer to tru s t broad N ow here will B uddhism be found to contem plate such extinction in
conclus,ons th a n n arro w in te rp re ta tio n s of lan g u ag e. T he notion sp iritu a l life as a desirable result. T he tex ts w hich are supposed
a 3" f , m,Ui0nSB ^ d h i s t s a re c o fte n ! in th e lig h t of to contem plate such ex tinction in N irvana have reference really
- a n d n0I L w 5 e c ra v in g of hum an n a tu re to th e en largem ent of consciousness acquired b y w hat we call
good lives on i tW f c *hafc th e y are able to lea d rem ark ab ly th e soul in th e rem ote fu tu rity of its spiritual evolution. T h a t
fo r sn ^ a th e o ry th a t robs them of all hope of re w a rd in N irv a n a consciousness tran scen d s th e lim itations of in divid
d o i n t - h Sffi T exem Pts th em from all p u n ish m en t for evil u a lity is u n doubtedly held to be th e case by B u d dhists, b u t it is
th ^ tely, morf abJsu rd th a n th e a lte rn a tiv e supposition h eld also th a t betw een th is life and N irv an a th e re a re m any g ra d a
sta n d i l l m0 P r f? Und B u pean scholars m ay m fsu n d e " tio n s of spiritual existence, in the earlier of wliich in d iv id u ality is
f i d t h i , X S 0 f uthe B"d<",!^ A? the more no m ore fo rfeited th a n th e id en tity of a m an who m oves from one
o f B ud d h ism pn K ,aVf P ? r a te d to re n d e r m o d ern critics house to another.
" -r UStmg t0 comPlete]y to th e lite ra l R eference to these sp iritu a l conditions of existence is su p
ex n ressfo n thifc find68 I ' T f th e Parad o x ical m ethods of p ressed not denied in popular B uddhism . T he re b irth on
T n .! T A S0 m uch fa v o u r w ith E a s te rn w riters. e a rth is chiefly insisted upon, and th e id entity of th e individual, as
m eam n^W T r m u s ta h ys be on th e look o u t fo r h idden w e u n d e rsta n d id en tity , th ro u g h successive re b irth s is plainly as
ed a n d th e r r r 3 f fT Se Iite ra l sense of th e w ords em ploy- se rte d . I n th e form ula ju s t quoted, fo r instance, it will be seen
s y m b o lo J v * *ho,,g h ts a r e m ost c o n sta n tly veiled in a th a t th e sta tem e n t does n o t contem plate the b irth a t fu tu re periods
g ra c e s o f L e t.V rh ?7 m6anS recoS nisabIe as such by th e of some o th er beings different from ourselves, who are to be the
f a tiv e of n W la ra c tf - A n a p p a re n tly stra ig h tfo rw a rd n a r- consequences of th e K a rm a we have developed, as D r. Rhys
S e Z o rv P 7 T m a7 b e in tr u th a su b tle sp iritu a l D avids in te rp re ts th e doctrine, but unequivocally goes on to explain
anof f a p p a re n tly specific s ta te m e n t ma,y d erive all its im p o rt- th a t o u r m erit or d em erit controls the sta te and condition in
w hich we shall be r e b o r n a l s o th a t B u d d h ists do not believe
S t r s r z ^ T i - 1 ?""6^ 0 *h
as com natiblfi *C T 1 sllP P ^ Gf^ m ay be recognised one life long enough for th e rew ard or punishm ent of a m an's deeds
tp a, w P i. t h e o r ig in a l s t a t e m e n t , b u t w h ic h t h e E a ste r n d u rin g th a t period. H ere surely we have a recognition of id en tity
te a c h e r m ay have purposely h eld b ack , th a t it miVht w hen dis ru n n in g th ro u g h th e successive re b irth s refe rred to, and th a t
tTonera lH hby t h % studenfc fo r him self, ta k e hold o f h i. alone should be ad m itte d as incom patible w ith the theory th a t
tio n aH th e m ore firmly. W e now live in an a g e w hen w ritiW rnust B uddhism teaches th e annihilation of th e soul.
b e m ad e.in tellig ib le for those who ru n w hile r e a d in g B f t T h e only denial w hich B uddhism really gives in re g a rd to th e soul
co m p iled .0011 pnnClplG 011 w hich O riental S c rip tu re s have been is directed a g a in st its im viu ta b ility a fte r d eath , w hich O riental
philosophers hold to be im plied in th e loose way W estern theologians
 B u ddhism teaches th e ex act rev erse of this an d nil th e e jn to m to
em ploy the word.' Tlie whole contusion arises from th e play of criticism on its o th e r te ac h in g , which host,le w riters bu I
cross purposes. In th e Catechism , for instan ce, th e question is asked th e ir p rim ary m is-statem ents of its position in re g a rd to th is lm jo
Does Buddhism teach th e im m ortality of the soul ? and th e reply is
aa follows: Soul it considers a w ord used by th e ig n o ra n t to te n t L T & b * *">> * - X ~ h0W
express a false idea. I f ev ery th in g is su b je c t to change, th e n m an th e m a tte r really sta n d s.
is included and every m aterial p a r t of him m u st change. T h a t IL
which is su b ject to change is n o t p erm an en t, so th e re can be no I t is necessary a t every step in the investigation of B u d d h ist
im m ortal survival of a changeful th in g . G oing on th e n to explain d o ctrin e to rem em ber th a t th is w as p u t forw ard a t the p e rio d
th a t the new p erso n ality of each succeeding re in ca rn atio n is th e of its developm ent, n o t as a re-sta tem e n t of th e whole case concei n-
a g g re g a te of th e S k an d h as or a ttrib u te s of th e last, th e C atechism in * God an d m an, b u t as a developm ent, a purification, or a n
ta k es up th e q uestion w h eth er th is new a g g re g a tio n of S k an d h as expansion of the th e n e x istin g principles of B rahm m ical philosophy.
is th e same b e in g as th a t in th e previous b ir t h ; th e answ er is : A,PD r O r e n b u r g iu stly r e m a r k s : * - No one can understand tho
In one sense it is a new b eing, in an o th er it is not. D u rin g th is T n d n n th o u g h t has ta k e n w ithout keeping in view
life th e S k a n d h a s are constantly changing, a n d w hile th e m an A . B.
of fo rty is id en tical as reg ard s personality w ith th e y o u th A. B. of
as th e G reeks n am ed th e
eig h te e n , y et by th e continual w aste and re p a ra tio n of his body, an d
ch an g e of m ind a n d c h a ra c ter, he is a different b ein g . N ev erth eless also ........\ hls Pn e s tly ^ f Vhe T n d ia n people has em bodied itself.
th e m an in his old age ju stly reap s th e re w ard or suffering in n erm o st essence........ ....(( ^ j Rvery f o u n d a t i o n , centuries
consequent upon his th o u g h ts an d actions a t every previous sta g e i f t e r the'lJrahtnT nicaU hinkers had laid it, wore
of his life. So th e new b ein g of a re b irth , b ein g th e sam e in d iv id u
a lity as before w ith b u t a ch an g ed form , or new a g g reg a tio n of
S kan d h as, ju stly reap s th e consequences of his actions au d th o u g h ts
in th e previous existence.
T h e sim plest common sense, th e re fo re , applied to th e problem
w ill show th a t B uddhism does n o t deny th a t p rim a ry id ea w hich
W e ste rn theologians h av e in th e ir m inds w hen th ey ta lk about th e translations of ^ e r y 'ne anthirity
im m o rta lity of th e soul. I t will n o t accept as co rrect an expression should certainly be ' , eptlions tlmt we should none
so in e x a c t m etaphysically, b u t it is grossly m isrep resen ted w hen the f e S .' assume as underlying the Buddhist dct,e
W e s te rn theologians try to persu ad e th e ir h earers th a t it re p u d iate s
th e fu n d am en tal id ea which the W e ste rn populace associates w ith That the p r e s e n t
th e in e x a c t expression. In th e sense th a t th e m an of fo rty is th e liv e d p o r t e d b le a r y w h o in h is first H ib b e r t lectu re
sa m e b ein g th a t he was a t eig h teen , th e new p erson reb o rn is th e re c o g m se d ^ b y D r . R y in te rn a l sp ;r it, th e s o u l of m a n th e
sam e b ein g as th e form er person who g e n e ra te d his K a rm a , an d s a y s : W ^ .r e g T T w th e soul s u r v iv e d a fte r the b o d y w h ic h
h is m e re non-recollection in his new b irth of his fo rm er ad v en tu res o ld A r y a n s b e lie v e d th 1 5 ). T h e U p a n is h a d s are re p re

is n o t held by B uddhism a t all events to im p air th e id e n tity . T h e e n c lo se d it h a d p a sse d a 7 j j '. (( . th e re w a s s o m e th in g

C a te c h ism deals w ith this point as follows : T he ag e d m an rem em sented in the same b o o k C Z right perform-
b e r s th e in cid en ts of his youth, despite his b e in g physically and f a r better, fa r h ig h e r fo r m ore o n ^ ^ m a n * h o u ] d b e to
m e n ta lly c h an g ed . W h y th en is n o t the reco llectio n of p a s t lives an ce of s a c rific e ; th a t th e 3 so u l o f a ll|. a n d th a t b y
b r o u g h t over by us from our la s t b irth in to th e p re se n t b irth ? k now in w ardly a n d conscious y g becom e u n ite d w ith th e
B e c a u se m em ory is included w ithin th e S k a n d h a s; a n d th e S k an d h as th is know ledge h i s J m d u a l sou l w o Ud be,jom ^ ^
h a v in g c h a n g e d w ith th e new existence, a new m em ory, th e reco rd S u p r e m e B e in g , th o tiu e a n ^ ^ D a v id s goes
o f t h a t p a rtic u la r existence, developes. Y e t th e reco rd or reflec g u ish in g clcte^ . reason w hatever, affirm ing th e reverse of
tio n o f all th e p a st lives m ust survive, fo r w hen P rin c e S id d a rth a o n to say tlatly, 101 n r O ldenburg has im pressed
b e c a m e B u d d h a , th e full sequence of his p rev io u s b irth s w as seen the truth whioh the more grted on'a new
b y h im ........a n d a n y one who a tta in s to th e s ta te of Jh a n a can on bis readers, as s own f|{ its v js;on the whole of the
th u s re tro sp e c tiv e ly tra c e th e line of his liv es. lin e .. .it *swept aw ay f Pfnres v. 29.) T h e author of th is
T h e co n ten tio n w ith w hich I p u t fo rw a rd th e se e x tra c ts w ill n o t g re a t soul t h eory- ( him self supplies th e m eans of disproving it,
b e d e fe a te d b y a n y one who replies th a t su ch an im m o rta lity e x t r a v a g a n t s ta te m e n t him pf a y o u n B rahm an on tho
fa ils to sa tisfy th e aspirations of his m ind. T h e q u estion is
w h e th e r B u d d h ism teach es th a t tc th e re is a f te r d e a th 110 su rv iv S lim s of the0Z h m a - t X a superior c aste ,h e r e p ^ s e ^ u d d h a
in g soul of any m an , th a t th e dissolution of th e body ends all. * hia Lifo, his Doctrine, his Order, translated by W. Hooy.
* Dr. Kollog.
 a ssa y in g : How th in k you, A ssalayana a m an who is a m urd erer,
<i thief, a libertine, a lia r, a slanderer, violent or frivolous in speech
covetous, m alevolent, g iv e n to false d octrine will such a one if
h e be a K sh atry a o r a Vessa, or a S n d d a, be born a fte r death , w hen
ta e body is dissolved, in to some unh ap p y sta te of m isery and woe,
but not if he be a B rah m an ? A ssalay an a replies th a t th e B rah m an
is in this resp ect ex actly on a p a r w ith th e o th ers. G otam a th e n
proceeds to p u t th e c o n tra ry case, w hen A ssalayana declares th a t
those who do th e c o n tra ry of all these evil th in g s are equally
re-born into some h ap p y sta te in heaven, w h eth er th e y are B ra h
m ans or w h e th e r th ey a re n o t (H ib b e rt L ectures, p. 58)
H ow can a m an be re-b o rn in to a h ap p y state in 'h e a v e n ,
ir we are to hold th e g r e a t soul th e o ry as sw ept aw ay ? T he
plain tr u th of th e case is th a t in all h e says B u d d h a tak e s fo r
g ra n te d th e su rv iv al of th e soul a fte r d e a th , as a fun d am en tal
la m in a r doctrine, o r even fa c t of consciousness, w hich no spiritu al
s tu d e n t could w an t to d e b a te about. T he creed of th e B uddhists
is th u s e stab lish ed on a view of th e souls survival a fte r d eath
th a t is elab o rate, vivid a n d fa r-re ac h in g . N o form of religious
persuasion in th e w orld is m ore deeply coloured th a n B uddhism
by an in tim a te realisatio n of th e id ea th a t th e destinies of m an
are concern ed w ith a f a r la rg e r sp h ere of ex istence th an can be
supplied by his p hysical body. I t is ju s t b ecause of th e over
w helm ing im p o rtan ce assig n ed by B u d d h a an d his cu ltiv a te d
followers to real ex istence as c o n tra-d istin g u ish ed from existence
on the p hysical p lan e of n a tu re as an in c a rn a te being, th a t th e
in carn ate ex isten ce itse lf is spoken of som etim es w ith contem pt or
indifference, w h en ever B u d d h a is found to d isp a rag e existence. I n
an y of the n um erous p assag es th a t h av e been ta k e n to im ply
th a t he recom m ended an n ih ila tio n as a goal to p u rsu e it w ill
alw ays be perceiv ed by an y one who read s his w ords 'w ith an
u n d e rsta n d in g open to th e in te rp re ta tio n th u s supplied, th a t he is
m e re ly disparaging p h y sical existence in th e p e rish ab le body or
ev en existence in th e e a rlie r conditions of relativ ely im m aterial
life w hich, though less so th a n th e physical life, a re still tra n sito ry
co n d itio n s of being as co m p ared w ith th e sublim e developm ents
bey o n d these, tow ards w hich th e in te rn a l resources of th e h ig h ly
sp iritu a lis e d man enable him to re a c h up w ard .
O ne o th e r simple caution will en ab le us to e n te r w ith confidence
o n th e exam ination of such tra n s la te d te x ts as a re available fo r
th e pu rp o se of the p re se n t a rg u m e n t. M ost of his doctrinal
d isco u rses a re addressed by B u d d h a to his m onks, th e b re th re n
th e disciples who h ad ad o p ted an exclusively religious fife th e
o b je c t of w hich was to secure th e h ig h e st sp iritu a l achievem ent
a f te r d e a th , n o t m erely a sta te of p rolonged h appiness in heaven
te rm in a tin g in a re tu rn to physical ex isten ce a n d a re b irth on
e a rth . I n all such discourses th e te a c h e r ta k e s for g ra n te d th o
d e sire on th e p a r t of those he is a d d re ssin g to escape th e tram m els
: P 7 81cal an d the transitory conditions of all existence short
oi Nirvana.
But one remarkable passage in the Maha-Paranibbana Sutta
as translated by Dr. Rhys Davids (Sacred Books of the East
Y ol. X I, p ag e 16) records a sh o rt address he d elivers to certain
householders followers of his teaching, b u t persons who wero
n o t en g a g ed in th e suprem e a tte m p t to compass A rh a tsh ip . A nd
h ere th e re is no am biguous la n g u ag e to mislead th e sim ple u n d e r
s ta n d in g of too literal re ad e rs. T he passage is as follows :
T h en th e B lessed One add ressed th e P atalagam a disciples, an d
said : f F ivefold, oh householders ! is the loss of tho w rong-doer
th ro u g h his w ant of re c titu d e . In th e first place the w rong-doer
devoid of re c titu d e falls in to g re a t poverty th ro u g h sloth ; in tho
n e x t place his evil re p u te g e ts noised abroad ; thirdly, w hatever
society he en ters, w h e th e r of B rahm ans, nobles, heads of houses,
or S am anas, he e n ters shyly and confused ; fo u rthly, he is full of
an x iety w hen he d ie s; an d lastly, on the dissolution of the body
a f te r d eath , he is reb o rn in to some u n happy sta te of suffering or
woe. T his, oh householders ! is the fivefold loss of th e evil doer.
F ivefold, oh householders, is th e gain of th e w ell-doer through
his p ra c tic e of re c titu d e . I n the first place th e w ell-doer, strong
in re c titu d e , acquires g re a t w ealth th ro u g h his in d u s tr y ; in the
n e x t place, good re p o rts of him are spread a b ro a d ; th ird ly , w h at
ev er society he en ters, w h ether of nobles, B rahm ans, heads of
houses, or m em bers of th e order, he enters confident and self pos
sessed ; fo u rth ly , he dies w ithout anxiety ; an d lastly, on th e dis
solution of th e body a fte r d eath, h e is reborn into some hap p y
sta te in heaven. This, oh householders ! is th e fivefold gain of tho
w elldoer. One cannot easily u n d erstan d th e sta te of m ind of a
w rite r who, him self p u ttin g forw ard such a p assage as this as p a rt
of th e tea ch in g of B uddha, y e t contrives to im agine th a t th e te ac h
in g s of B u d d h a do aw ay w ith the g re a t soul theory, and rest on tho
b la n k nihilism of th e assum ption th a t w hen any given m an dies
th e re is a final end of him .
T h e m istake has a p p a re n tly arisen from th e in ab ility of m any
E u ro p ean w rite rs to p u t a pro p er in te rp re ta tio n on B u d d h as
sayings re g a rd in g tra n sito ry and p erm an en t sta tes of being. F irs t
of all, periods of tim e of v e ry g re a t du ratio n are nevertheless
spoken of by B u d d h a as tra n sito ry . A good illu stratio n of th is
m ay be found in th e M ah a-S u d arsan a S u tta, d escribing, according
to D r. R hys D avids tran sla tio n , The G reat K in g of G lory.
T h is personage was a m arvellous m onarch of some fabulous period
in th e p ast th e account o fh is life given in th e S u tta being h ig h ly
alleg o rical who was th e recip ien t of w onderful g ifts a t th e hands
of th e gods, an d who lived for periods of timo described in the pas
sag e I am ab o u t to quote. B u d d h a is supposed to be speaking
an d tellin g th e story to his disciple A n an d a :
<c F o r e ig h t a n d forty thousand y ears, A nanda, th e G reat K ing of
G lory lived th e h a p p y life of a p rince ; for e ig h t an d forty th o u
san d years he was V iceroy and h e ir a p p a r e n t; for eig h t and fo rty
th o u san d y ears he ru led th e kingdom ; and for eig h t and forty th o u
san d years he lived as a laym an th e noble life in th e P alace of
R ighteousness. A n d th e n , w hen full of noble th o u g h ts, he d ie d ; ho
e n tere d a fte r th e dissolution of the body the noble w orld of B ra h m a...
I a t th a t timo was th e G re a t K ing of Glory. M ine w ere the four
an d eighty thousand cities, etc., c tc ...,....... Seo, A nanda, how all
 th e se th in g s are now p a s t/ a r e ended, are v anished away. Thus
im perm anent, A n an d a, a re com ponent things ; th u s tran sito ry , A n
an d a, are com ponent th in g s ; th u s u n tru stw o rth y , A nan d a, aro
com ponent t h in g s ; inasm uch, A n an d a, is it m eet to be w eary of,
is it m eet to be e stra n g e d from , is it m eet to be q uite set free from ,
th e bondage of all com ponent th in g s. (Sacred Books of th e E a st,
Vol. X I, p. 288.)
I n p assing, to g u a rd a g a in st a n a tu ra l m isconception, it m ay be
p o in te d out th a t th e G reat K in g of G lorys en try into th e w orld of
B ra h m a a t his d e a th is not eq u iv alen t to the union w ith B rahm a,
th e a tta in m e n t of N irv a n a a t which th e B ud d h ist ascetic aims. The
K in g is supposed to have been an alm ost faultlessly good m an, whose
v irtu e s a re d escribed in glow ing term s, b u t still he lived as a
w orldly k in g of glory, th o u g h filled w ith b eau tiful th o u g h ts and
asp ira tio n s. H is g re a t happiness on e a rth was succeeded in duo
tim e b y a h appiness of co rresp o n d in g am plitude and d u ra tio n
in h eav en , b u t he h ad not finally shak en off th e fette rs
of existence th a t is to say, p hysical existenco on e a rth and
w as u ltim a te ly , reborn. Of w hat avail th erefo re w ere his 192,000
y e a rs of h ap p y life w ith a p erio d of h eaven to m atch them ?
1^ rom th e point of view of B u d d h ist philosophy th a t is not a suffi
cie n tly long rew ard to be th e g oal of such efforts as are p resc rib
ed to th e ascetic.
O n th e o th er h an d it m ust be rem em b ered th a t by th e samo
p h iloso p h y no states of bein g not even th e s ta te of th e N irv a n a
ca n b e im m utable. E v ery conceivable s ta te of b ein g m ust be su b jec t
to c h a n g e in th e progress of e te rn ity . P assag es will be found in
B u d d h is t w ritin g s recognising th a t idea, an d th e y in th e ir tu rn will
b e m isu n d ersto o d sometim es in th is w ay. E u ro p ean creeds have
accu sto m e d m any people to re g a rd th e heavenly life as etern al, and
ev e n to im ag in e therefo re to assum e th a t any one who denies e te r laity , a n d m uch m ore th a t w as n e v e r m ade public to his monks*
n ity as an a ttrib u te of the life a fte r d e a th is d en y ing th e life a fte r
d e a th alto g e th e r. T h a t w hich is final in N irv an a, according to B u d
d h a s teach in g , is exem ption from r e b irth on e a rth as an in c a rn a te
h u m a n b e in g ; th a t is th e u tte r p a ssin g aw ay of w hich B u d d h a
sp e a k s as h ap p en in g in th e case of one who has a tta in e d th e N ir-
v a n ic dev elo p m en t : an d in re g a rd to th e n a tu re of th e changes
w h ich a w a it him in th e u ltim ate fu tu re in w hich such periods
as th e 192,000 y ears spoken of above w ould b e as a drop in th e
o cean th e public discourses of th e g re a t te a c h e r a re n a tu ra lly
sile n t. A p hilosopher who recognizes th e tru e significance of th e
w o rd e te rn ity is n o t likely to fall in to th e m istak e of assum ing th a t
th e fin ite u n d e rsta n d in g of in c a rn a te m en on one p la n e t am ong th e
in n u m e ra b le h o st of plan ets in th e u n iv erse w ould be in a position
to g ra p p le u sefu lly w ith problem s ly in g b eyond its reach. T h e
d o c trin e to be ta u g h t is th e d o c trin e of final escape from th e
fe tte rs of p h y sical existence a n d re b irth on th a t one plan et. T h e
r e s t to be learn ed m ust co n c e rn n o t th e in h a b ita n ts of th a t
p la n e t b u t th e N irvanee.
I t w ould be futile to d isp u te o v er th e v erb al significance of
E n g lish tra n sla tio n s of B u d d h ist te x ts as b e a rin g on th e points
b efo re us, in face of tlie overw helm ing fact th a t th e C atechism , ^Vhich
sta te s th e case as w e h a v e show n, is endorsed b y th e principal
B u d d h ist a u th o rity of th e S o u th e rn Church, th e m ore m aterialistic
of th e tw o g re a t schools of B u d d h ist thought. T h e re is som ething
lu dicrous in th e v a n ity of scholars who profess to know b e tte r
th a n th e forem ost re p re se n ta tiv es of B uddhism w hat B uddhism is.
T h e te x ts on w hich th e y proceed in form ing their hypotheses aro
open to th e inspection of th e O riental as well as th e W estern stu d e n ts
of jT ali a n d S an scrit, a n d th e bo rn O rientalists are not re stric te d
to a v erb al in te rp re ta tio n of these, as th e y have th e clue, not only to
th e d ictionary m e an in g s of w ords, b u t to th e ir figurative a n d
m etap h y sical connotations. H o w e v e r by th e lig h t of much th a t
h as been m ade public of la te in re g a rd to th e inner spirit of
B u d d h ist teaching, th e b a re te x ts them selves even in English,
a n d even as th ey sta n d tra n s la te d by scholars im pressed w ith
th e notion th a t th e ir te n d en cy is N ih ilistic a re luminous
w ith sp iritu a l m eaning, o fte n of a very ex alted k in d . A ll tlio
passag e s in B u d d h as teach in g , w hich a re b lin d ly quoted in.
su p p o rt of th e th e o ry th a t he ta u g h t th e an n ih ilatio n of each
h u m an e n tity a t d e a th , a re m erely aim ed a t g e ttin g people to
realise th a t th e h ig h e r life of the tru e ego is n o t clogged for ever
w ith th e so rd id an d in significant d e tails of each physical existence.
T h ese aro sh ak en off according to B uddhist doctrine in real e x
isten ce ; unless, indeed, b y th e satu ratio n of th e soul w ith low -m inded
in stin c ts it is bound down to a recollection of them even a fte r d ea th .
O n th is b ran ch of th e su b je c t, how ever, the orthodox Ceylon C ate
chism is n a tu ra lly s i l e n t : fo r no tea ch in g concerning th e relativ ely
sp iritu a l th e im m ediate super-physical adventures of th e soul a fte r
d e a th w ould be p e rm itte d by B u d d h ist priests in a m anual in te n d
ed for th e populace. A ll read ers of th e most elem entary B u d d h ist
books m u st be aw are th a t B u ddha ta u g h t one view of th in g s to tho
T he m odern re p re se n ta tiv e s of his system ten aciously ad here to
th e sam e rule. M uch in d ee d th a t p e rta in s to th e m ore elab o rate
d o ctrin e can now found o u t on in q u iry b y u n in itia te d s tu
d en ts, b u t fo r a school catechism obviously th e sim plest exoteric
view of th e tea ch in g w ould be p u t fo rw ard. F o r th e sim ple pop u
lace th o w a rn in g or te m p ta tio n of th e fu tu re life on e a rth is tr e a t
e d as a sufficient in d ucem ent to good conduct. A ll reference th e re
fore to o th e r k inds of fu tu re life, w hen published outside th e seclu
sion in w hich th e h ig h e r doctrine w as ta u g h t, h as alw ays been
veiled in m ore or less am biguous lan g u ag e .
F o r it is n o t p u t fo rw ard by B u d d h a as th e p rim a ry purpose of
his te a c h in g th a t m en should be te m p te d to lead good* lives by th e
hope of a tta in in g heavenly bliss. O n th e o th er h a n d th e theory
th a t th e re w a rd s of good life will accrue in h eaven, instead of
bein g den ied by B uddhism , is tre a te d always as an u tte r m a tte r
of course. E very b o d y alre a d y knew th a t B u d d h a was not re
s ta tin g a code of religious tr u th from th e A. B. C. of th e m a tte r,
b u t calling th e a tte n tio n of m en rip e to contem plate so stupendous
a conception to th e tra n s ito ry c h a ra c ter even of th e heavenly
s ta te w hich follows in th e norm al course th e good m ans life on
e a rth . I t m ig h t be prodigiously prolonged, still it was tra n s ito ry ;
a n d tlie forco of liis in stru c tio n was alm ost all d ircctod to tlio
stim u latio n of zeal fo r tlia t h ig h e r em ancipation from th e necessity
fo r any re tu rn to such e a rth life as we are fam iliar w ith, wliich ifc
w as his special care to show m ig h t conduct m en to N irv a n a . N one
th e less do his u tte ra n c e s som etim es include casual references to
th e recognized tr u th co n cern in g heaven.
T he D h am m ap ad a, tra n sla te d by P rof. M ax M iiller in Vol. X . of
th e S acred B ooks of th e E a st, is not m erely one of th e canonical books
of th e B u d d h ist S c rip tu re , b u t is specially B u ddhas own te ac h in g .
T h e tra n s la to r even says, re fe rrin g to certain com m entaries b y
B u d d h a g h o sh a : I n ex p lain in g th verses of th e D ham m apada
th e co m m en tato r gives fo r every or n early every verso a p arab le
to illu s tra te its m ean in g w hich is likew ise believed to have been
u tte r e d b y B u d d h a in his interco u rse w ith his disciples, or in p re a c h
in g to th e m u ltitu d e th a t cam e to h e a r him . C ertainly th e n
w e m a y ta k e th e D ham m apada, if a n y th in g , to be B u d d h ist doc
trin e , a n d h ere are some frag m en ts :
T h e evil-doer m ourns in th is w orld a n d he m ourns in th e n e x t ;
h e m ourns in both. H e m ourns a n d suffers w hen he sees th e evil
o f liis own w ork.
T he v irtu o u s m an d e lig h ts in th is w orld and he d elig h ts in th e
n e x t ; he d elig h ts in both. H e d e lig h ts a n d rejoices w hen he sees
th e p u rity of liis own w ork.
Tho evil-doer suffers in th is w orld a n d he suffers in th e n e x t ;
lie suffers in both. H e suffers w h en h e th in k s of th e evil he h a s
d o n e ; h e suffers m ore w hen g o in g on th e evil p a th .
T h e v irtu o u s m an is h a p p y in th is w orld an d he is happy in th e
n e x t ; he is h ap p y in both. H e is h a p p y w hen he th in k s of the good
h e h as done ; lie is still m ore h ap p y w hen g o in g o n th e good p a th .
A n d ag ain a little la te r on :
Som e people are b orn a g a in ; evil-doers go to h e l l ; rig h teo u s
p eo p le go to h e a v e n ; those w ho are free from all e a rth ly desires
a tta i n N irv a n a .
H o w a m an who has d u g up th e se clear a n d ex plicit aphorism s
fro m th e o rig in al m ine of th e P a li m an u scrip ts can w rite of th e
f a ith to w hich th ey a p p e rta in as P ro fesso r M ax M uller w rites of
B u d d h ism , is a puzzle n o t easy to solve. I f th e arg u m en t h a d
b e e n th a t th e se verses do n o t te ll us v e ry m uch ab out th e
c o n d itio n s of sp iritu al life th a t c o n stitu te h eav en a n d hell, th a t m ig h t
h a v e b een a valid o b je c tio n ; th o u g h such a criticism w ould
ov erlo o k th e fa c t th a t such p assag es w ere ev id en tly add ressed in
a ll cases to th e m u ltitu d e, a n d w ere only in te n d e d to be bro ad
s ta te m e n ts of th e sim plest tr u th s w hile th e subtle sp iritu a l
te a c h in g w hich B ud d h a w as specially anxious to convey w as
a d d re s s e d to th e advanced disciples. B u t to arg u e in face of
u n e q u iv o c a l declarations, re p e a te d w ith th e am plitude of O riental
s ty le a b o u t th e sp iritu al fu tu re in sto re fo r good m en a n d fo r
b a d , th a t B u d d h ism d id n o t reco g n ise a fte r-sta te s fo r th e soul,
b u t tre a te d th e d eath .of th e p h y sic a l b o d y as th e en d of all
th in g s , is c e rta in ly to cling to a n opinion in spite of considerations
t h a t sh o u ld o v ertu rn it, on th e p rin cip le ta n t p is po u r les fa ils .
A. P. S i n n e t t .
(To be continued.)
T H E M Y S T E R IO U S H A N D *
E wero com fortably sea ted on the vast v e ra n d a h of our
W sum m er residence n e a r S t. P etersburg. I t w as a little
a fte r noon, w hen a fte r an e a rly luncli we were enjoying o u r siesta,
sm oking cigars and c ig a re tte s in th o open air. T here was storm
in tho a i r ; th e atm osphere h u n g heavily around u s ; a n d n o t a
leaf on th e trees of th e you n g forest grow ing just outsido tho
ra ilin g of the sm all fro n t g a rd e n stirre d in th e blazing su n lig h t.
A ll w as m otionless an d silent.
O ur d ear hostess, M ary a N ikolaevne, h ad b ro u g h t a book a n d
b e g a n read in g aloud a n a rra tiv e by R ad h a B ai (H . P . B lavatskys
nom de plum e in th e R u ssian journals,) on th e Blue H ills of
N ilg irt. W e all listen ed w ith pleasure. O ur nervous, im pres
sionable M ary a N ikolaevne re a d w ith g re a t pathos, stopping now
an d th e n to m ake rem ark s, gesticu latin g w ith surprise, moving
h e r shoulders an d ap p ro v in g ly nodding her head. Thon came a
pause. T he re a d e r ev id en tly felt need of restin g . P u ttin g asido
th e volum e, she g lan ced a t us all around a n d th e n pronounccd
softly : fc How w o n d e rfu l!
B u t surely all th a t R a d h a Bai tells us (of tho sorcery of tlio
Moola K uriim ba on th e hills) is bosh and fa iry -tales ! coolly said
a g e n tlem an p rese n t.
W e all tu rn e d our eyes on him in surprise. T ho suspicion w as
too h a rsh for M ary a N ikolaevne, who nervously snatched tho
glasses off h er nose in a b ru sq u e m otion of dissen t. The u n k in d
re m a rk h ad come from one b y th e nam e of P io tre P e tro v itc h ,
a n in d e fa tig ab le a n d fa sc in a tin g o rator.
H ow can you ta lk lik e th a t, P io tre P e tro v itc h ? she
exclaim ed. R ead th e w hole w ork, and look in to this volum e
b efore you say a n o th e r w ord. I t is full of th e g re a te s t erudition ;
th e n th ese quotations
Y ou will p erm it m e to doubt b oth. H ow do you know , to
b eg in w ith, th a t R a d h a B a i quotes real E n g lish au th o rs an d
w rite rs w orthy of any c re d it or p erfectly tru s tw o rth y ? H ow do
you know she does n o t quote from th e fictions of som e unrecognized
sage in In d ia ?
P a rd o n me : R a d h a B ai does n o t w rite m erely fo r me or you ;
she w ould certainly n ev er th in k of m ystifying th e wholo serious
re a d in g public of R ussia a n d of th e whole w orld. B esides, a
liv in g w itness is q u o te d ;t
Y ou th in k so ; an d I th in k otlierw iso; th a t w hich is tru th for
h e r is in m y sig h t b u t a cock-and-bull story.
W e wero looking in su rp rise a t th e speaker, a n d liste n in g w ith
cu riosity to his calm an d self-opinionated d e n ia l; w hen suddenly,
as he was u tte rin g his la st sentence, a t th e w ords cock-and-bull
sto ry , we saw him th ro w a nervous look a t his rig h t arm , w hich
* T h i s n a r r a t i v e i s tl io v e r b a t im t r a n s l a t i o n o f a n a r t i c l o w h i c h h a s j u s t a p p e a r e d
i n t h e S t. P e t e r z b n rg h L is t o k , w a a r e p r i n t e d i n t h o R e b u s , a n d m a d e i n g e n e r a l
t h e r o u n d o f t h o K u s s ia r i p r e s s . T h e e v e n t d e s c rib e d a c tu a lly h a p p e n e d la s t
a u t u m n , a n d th o d r a m a t is p e rs o n a } a r o a l l w e ll k n o w n a t S t . P e t e r s b u r g .
t See the article about the
of 1883.
MoolaKurumbasof the N ilgiri B ills iu tho Theosophist
 w as re stin g on th e ra ilin g of th e v e ran d ah . T hen, to our g re a t
am azem ent, he ju m p e d from his c h a ir as if he h a d b een b itte n by
a v ip e r ; ra n dow n th e step s, exam ined nervously every corner
in th e little fro n t g a rd e n , looked u n d e r the v e ra n d a h an d on th e
roof, an d finally re tu rn e d to th e te rra c e looking v ery pale an d as
if he h a d seen a ghost).
f W h a t is th e m a tte r ? exclaim ed M arya N ikolaevne, m uch
alarm e d , a n d ra isin g h erself from th e arm -chair.
In s te a d of re p ly in g , P io tre P e tro v itc h w ent on silen tly w ith his
search . H e ex am in ed once m ore th e g ro u n d u n d e r th e steps, th e n
looked aw ay in to th e forest, an d finally b eg an m oving about th e
ch airs, a n d lo o k in g u n d e r them .
W ill you te ll me w h a t you a re look in g for ? a t la st re p e a te d
o u r h o stess, im p atien tly .
M ay be it is a joke, ladies a n d g e n tle m e n , w hispered th e
sc e p tic in a v ery hoarse voice, n erv o u sly w iping his brow , w h ich
tric k le d w ith p e rsp ira tio n .
W h a t is a joke ?
D id you see no one ? he asked.
W e looked a t each o th e r quite ta k e n a b a c k , a n d answ ered in
one voice : N o one a t all !*
B u t I saw some o n e .. .an d a h a n d also, h e said in th e sam e
tre m u lo u s tones.
u W h a t, or whose h a n d ? W h a t a re you say in g ?
A h a n d ...a n d u n d en iab ly a w o m an s h a n d ...w h ite , h alf tra n s
p a r e n t... crossed w ith blue veins. I t seem ed to m e as if some one
h a d ap p ro ach ed me from th e fro n t g a rd e n h ere, h a d seized, m e
above th e elbow, ju s t in th is place, an d h a v in g p ressed my arm
th ric e h a d tried to d ra g m e dow n from th e v e ra n d a h into th e
g a rd e n .
W h ile saying all th is, P io tre P e tro v itc h w as b re a th in g heavily
^ n d h is pallQr was as g h a stly as ever.
W h y , you m ust have d re a m t th is !
I do n o t k n o w ...I am n o t a t all su re it w as a dream or e v en
a* visio n . I h a d p len ty of tim e to exam ine th e h a n d thoroughly
w ell, as i t n e v e r q u itted m y arm fo r several se c o n d s,...n o r did it,
w ith d ra w from th e g rasp , b u t seem ed to m elt aw ay on m y sleeve.
N ow you will be m ore cau tio u s, p e rh ap s, a b o u t d enying th e
I n d ia n cock-and-bull s to r ie s ! I t is th e a s tra l form of R a d h a
B a i w ho p u lled your arm , to h in t th a t you should n o t be slan
d e rin g people !
In d e e d , P io tre P etro v itch looked so m uch as if he h a d g o t in ta
som e in e x tric a b le tra p , th a t we w ere all sm iling a t his discom fiture.
B u t h e h e e d e d us not, b u t k e p t s ile n t a n d gloom y, now an d th e n
e x a m in in g suspiciously th e r ig h t sleeve of his coat, a t th e place
w h e re h e h a d seen th e m y sterio u s h a n d . V ery soon he could
e n d u re it no lo n g e r; and, le a v in g h is a rm -c h a ir once m ore, w e n t
a g a in in to th e little g a rd e n , w h ere, w ith som ething like his
h a b itu a l an im a tio n , he b e g a n te llin g u s th e sto ry o v er a g a in .
W e all follow ed, la u g h in g m e rrily a t th e sceptic.
M ean w h ile th e atm o sp h ere h a d th ic k e n e d an d w as now full of
e le c tric ity , A la rg e b lack th u n d e r-c lo u d w as o v e rh an g in g o u r
h ead s, d a rk a n d th re a te n in g , from which a flash of fo rk ed lig h t
n in g su d d en ly sp ra n g an d fell on th e house we h a d ju s t left. Wo
w ere sta rtle d an d a m a z e d ; for rig h t before our eyes th e hu g e
chim ney on th e roof fell to pieces a n d disappeared, b ric k s an d
m o rta r rollin g w ith a th u n d e rin g noise from the top of th e house
dow n on ou r te rra c e. M ore te rrib le still, the pillar on w hich P io tre
P e tro v itc h h a d leaned w hile sittin g in his arm -chair su d d e n ly
b e n t a n d gavo w ay w ith a sin ister c reak in g sound, and th e wholo
la rg e an d heavy roof collapsed and fell down w ith an aw ful c rash
on ou r v era n d ah .
A ll th is took place in less tim e th a n it ta k e s to describe th e
event. W e w ere stru c k dum b w ith h o rro r and a m a ze m en t!
T he h a n d , her h a n d ...I sa y ! T h a t h an d was^ pulling m e
aw ay from th e v e ra n d a h , you know ! he rep e ated ag ain and again
to each of us, w ith a face w hite w ith te rro r, a n d w idely opened
eyes.
W e w ere too deeply a p p alle d to m ake an y r e m a r k ; we simply
looked a t him in silence.
U N P U B L IS H E D W R I T I N G S O F E L I P H A S L E V I .
(Fourth Series-)
I dra S u t r a .
The N ine L ig h ts.
H E first L ig h t is th e crow n or suprem e pow er. I ts shadow is
T despotism or th e absolutism of pow er.
T h e second L ig h t is ete rn a l wisdom. Its shadow is blind faith .
T h e th ird L ig h t is ac tiv e intelligence. I ts shadow is th e dogm a
th a t claim s to be im m utable, b u t is fa ta lly progressive.
T he fo u rth L ig h t is sp iritu a l beau ty . I ts shadow is b lin d fa ith ,
th e h a rsh a n d unsym m etrical im age of dead su p erstitio n .
T he fifth L ig h t is e te rn a l ju stice. I ts shadow is divine v e n
geance.
T he six th L ig h t is in fin ite m ercy. I ts shadow is unw illing
sacrifice.
The se v en th L ig h t is th e etern al v icto ry of good. I ts shadow is
v o lu n tary ab n eg a tio n an d su rren d er.
T he e ig h th L ig h t is th e e te rn ity of good. I ts shadow is e te rn a l
helL
T he n in th L ig h t is th e fecundity of good. I ts shadow is celi
bacy a n d ste rility .
H e re th e b lack n u m bers come to a n end, for ten is th e num ber
of creation, a n d creation cannot be n e g a tiv e . C elibacy an d ste ri
lity p roduce n o th in g .
C elibacy ha3 alw ays been th e dream of m ysticism , even in J u d a
ism , w hich form ally condem ns ste rility .
A sceticism in d eed is incom patible w ith fam ily duties. T he
w a n d e rin g p ro p h ets h a d no wives. T he fam ily is th e w orld and
m ysticism is th e desert. T he fam ily is real life a n d m ysticism is
th e life of dream . T he fam ily n ecessitates cleanliness an d order,
mysticism enjoina abnegation and voluntary surrender. Mysticism
 is religious sentim ent e x a g g e ra te d to m adness. T hus it should be
tem p e re d and re g u la te d b y sa c e rd o ta l au th o rity . The m ystics are
c h ild re n whose schoolm asters a re th e priests.
W e speak h ere of th e o rth o d o x a n d obedient m ystics who avoid
v ertig o an d m adness th a n k s to th e lead in g -strings of obedience.
D isobedient m ystics are m adm en, w ho m ay become dan g ero u s, an d
whom it m ay b e necessary to place in confinem ent.
The Microprosope considered as Androgyne.
T h is is w h a t we h av e learned.
T h e n R a b b i Schim eon s a i d : T hese figures and all th e se m ys
te rie s of th e L ogos o u g h t to be rev ealed to those only who are able
to m a in ta in th e ir own equilibrium , p lacin g th e ir feet one in each
scale of th e balance.
T h e y should n o t be told to those w ho h av e n o t en tered th e v a u lt
of th e g r e a t tria ls, b u t only to those who have gone in and who
h av e com e o u t again.
F o r it w ere b e tte r for those who e n te r an d do not come out th a t
th e y h a d n ev er been born !
Commentary.
H e re we see clearly th a t th e occult d o ctrin e of Moses, professed
b y R a b b i Schim eon, proceeds from th e san ctuaries of E g y p t.
T h e re ind eed th e n eo p h y te h a d to su b m it to g re a t trials before
adm ission to in itiatio n .
T hese trials took place in im m ense su b te rra n e a n cry p ts w hence
those w ho h ad given w ay to fe a r n e v e r cam e o u t alive. T he a d e p t
w ho cam e fo rth victorious re ceiv ed th e key of all th e religious
. m ysteries, an d th e first rev elatio n th a t was w h isp ered in h is ear as
h e p a sse d by was co n tain ed in th is fo rm u la :
O s ir is is a B lack G od.
T h a t is to say : th e g o d adored b y th e profane is b u t th e shadow
of th e tru e God.
W e endow him w ith th e a n g e r of m an, th a t he m ay becom e a
te r r o r to m en. F o r if we do n o t p lace b efore m en a m a ste r who is
lik e th e m se lv e s, th e idea of d iv in ity will so fa r surpass th e ir feeble
in te llig e n c e t h a t it will com pletely escape th em , a n d th e y w ill fall
in to th e ab ysses of atheism .
W e w ill n o t follow R ab b i Schim eon in to his d escriptions of the
d iv in e a n d ro g y n e contained in th e p ro to ty p e w hich is th e black
a n c ie n t o r th e g o d of shadow.
T h e se a re fictions in m onstrous an ato m y th a t recall th e stra n g e
fan c ie s of O rien tal m ythologies. N o d o u b t a g ra n d th o u g h t is a t
th e b a sis of all theso dream s, b u t th e ir expression is too fa r rem ov
ed from o u r h a b its an d m orals to p re s e n t an y re a lity to our m inds.
L e t it b e en o u g h to say th a t th e R a b b i re p re se n ts th e ty p ic al p airs,
t h a t of th e M icroprosope an d N a tu r e th e spouse, th a t of A d am K ad -
m on a n d his E v e, etern ally f r u i t f u l : h e gives allegorical d e sc rip
tio n s of th e different p a rts of th e ir body, explains th e ir m u tu a l
p assio n , a n d th u s tran sfo rm s im m en sity in to a n pnorm ous n u p tia l
b e d w ith n e ith e r coverlet n o r c u rta in s .
O f Justice j according to the test of Rabbi Schim eon.
W o m an does n o t possess s tre n g th and justice in h e rs e lf ; sho
m ust receiv e them from m an.
She a sp ires tow ards th e m w ith an unspeakable th irst, b u t she
can n o t receive th em u n til she is obedient.
W h e n she governs she b rin g s fo rth nothing b u t revolt and vio
lence.
F o r th is reason w om an becam e m a n s m istress by leading him
into sin.
She becam e a m o th e r in th e incontinence of h er desires, a n d
b ro u g h t fo rth Cain.
T hen she said : G od a n d I have m ade a m an a n d th a t m an is
m y p ro p erty .
She w as n o t rea d y fo r tru e m a tern ity , for th e se rp e n t had infect
ed h er w ith his jealousy a n d his a n g e r. The b irth of the cruel
and p itiless Cain w as a v iolent and te rrib le b irth w hich exhausted
all th e en erg ies of th e w om an.
T h e n she becam e so ften ed and w eak in o rd e r to brine: fo rth tho
m ild A bel.
T h e tw o c o n tra ry g en eratio n s could not a g re e to g e t h e r : tho
stro n g w ith o u t re s tra in t was forced to absorb tho w eak w ith o u t
d e fe n c e ; a n d th is is w h a t h ap p en ed . T hen th e god of shadow
w oke u p, an d lie sn a tch e d from Cains belly tho b ro th e r whom Cain
h a d devoured.
B u t n e ith e r C ain n o r A b e l were found ju s t enough to subsist
before him .
H e th re w A bel in to th e limbo of life, and he c ast Cain into tho
g re a t ocean of tears.
T h ere th e y still seek one an o th er in order to fight, a n d th e y p ro
duce, each in tu rn , sp irits of violence an d of w eakness.
H a p p y a re th e souls th a t descend in a direct line from th e g re a t
A d am !
F o r th e c h ild ren of useless A bel a re no b e tte r th a n those of c ri
m inal C ain ; th e y a re u n ju s t and s in f u l!
T ru e ju stic e is m ade u p of goodness and s tre n g th ; it is n e ith e r
violent n o r w eak.
H appy) are you who u n d e rstan d th e se w ords th e w ords of th e
s p irit w hich join th e le ft to th e rig h t, and w hich m ak e th e th in g s
above to a g re e w ith th ose below.
H a p p y a re you, m a ste rs of m asters, reapers of th e sacred field,
who co n tem p late an d recognize th e Lord, g a z in g on him face
to face, a n d who, by yo u r union w itli th e e te rn a l Logos, m ake
yourselves w o rth y of im m ortality in th e world to come.
I t is of you th a t it is w ritte n : F ro m to-day sh alt th o u know th a t
th e L o rd re ig n s a t once in th e h e ig h t of heaven an d in th e d e p th
of e a rth .
T h e L o rd reig n s o v e ra ll; tho a n cie n t of days God ! o r in o th er
w ords, th e unique, th e one alone.
M ay his nam e be blessed now a n d fo r everm ore.

L a st words on the Supreme M an.
R a b b i Schim eon s a i d : I n looking dow nw ards we see th e th in g s
of a b o v e ; an d in o b serv in g th e th in g s above we see th o se th a t a re
below.
T he te n fin g ers of o u r h a n d s rem ind us of th e te n crow ns of
science, th e sacred n u m b ers a n d th e ir equilibrium , five on one side
a n d five on th e o th e r.
I t is th e sam e w ith th e toes of o u r f e e t; w hat is above is like
w h a t is below .
T h e su p e rio r form s govern th e in ferio r o nes; th e above is as th e
b e lo w ; th e w om an is analogous to th e m an. C ontraries go v ern
c o n tr a r ie s ; e x trem es touch, an d th e different form s ad h ere to one
a n o th e r a n d a c t upon one an o th er.
M an a n d w om an u n ite d form th e p e rfe c t body of h u m an ity .
T h e y n e e d one a n o th e r ; th ey a c t a n d re a c t on one an o th er. T he
life t h a t an im ates them is th e sam e.
A ll th a t is outside th is m u tu al a n d universal life of th e g re a t
b o d y is d a rk n e ss an d erro r. Do n o t ap proach th e sp irits th a t are
b e y o n d th e p ale of th e g re a t com m union as if th e y w ere able to
te a c h you a n y th in g , for from th e m you w ould receive n o th in g bufc
s ta in s . T he w an d erin g sp irits are lik e h ead s cu t off th a t are alw ays
th ir s ty , b u t th e w ater th e y d rin k escapes w ith th e ir blood an d does
n o t q u en ch th e ir th irst.
I f all th is is so, you will say, th e v e ry angels form a p a rt of th e
g r e a t b o d y of th e synagogue ?
H o w can you doubt it ? O therw ise th e y w ould h av e no parfc
e ith e r in holiness n o r in life. F o r th e synagogue of th e wise is
th e b o d y of hum anity , and th e b o d y of hu m an ity is th e body of God.
I s n o t th e an g el of th e L ord, in th e prophecy of D aniel, called
G a b rie l ? B u t w h at is th e m ean in g of G abriel, if n o t th e m an p a r
excellence, th e m an of God or th e inan-G od ?
W e le a rn from th e tra d itio n th a t foul sp irits are able to clothe
th e m se lv e s w ith th e beauties of th e h u m an form , because th e y have
n o t e n te re d in to th e harm ony of th e p e rfe c t body. T hey are v a g a
b o n d a n d fly ab o ut th ro u g h o u t th e w orld an d can n o t becom e fixed
in a n y fo rm . E veryw here th e y feel th em selves rep elled , b ec au se
th e y h a v e in th e m th e in d ocility of C a in ; th e y are d riv e n o u tsid e
th e cam p w hose b rillia n t te n ts a re th e stars.
T h e y n e v e r becom e fixed in t r u t h ; som etim es th e y try to rise
ab o v e , th e n th e y sink b elo w ; bufc w h e th e r below o r above th e y
a lw a y s re m a in unclean.
T h e im p u re sp irits th a t com e fro m A bel, b ein g m ilder, m ay
a p p ro a c h th e g r e a t body a n d even a p p a re n tly becom e a tta c h e d to
it. Bufc th e y a re like superfluous m e m b e rs : th e y are fa ste n e d to th e
b o d y , bufc th e y do not belong to it.
A ll th e se sp irits are like a b o rtio n s o r severed m em bers, revolv
in g in th e void.
W h e th e r above o r below th e y liste n to all th e y havo pow er to
h e a r, b u t th e y n ev er u n d e rsta n d a n y th in g as those do w ho havo
p a id a tte n tio n to th is su b je c t.
Note by the T ranslator (Eliphas L evi).
H e re th e g r e a t m a ste r of th e K abbala seem s to ad m it tlio
ex isten ce of e rr a n t sp irits s c a tte re d m the atm osphere ; undcc ic cc
sp irits w hich have as y e t no precise form ; a spec,os of nnpn
la rv a w hich th e c en tre of life ever repels to outer dark n ess. I lie
o th e r K ab b alists, su p p o rte d in th e ir views by one of th e w ords ol
J e s u s C h rist him self, give us to u n d ersta n d th a t tins outci d a ik n e s s
i , G ehenna or hell, b u t th a t it is im possible for souls to rem an ,
fixed th erein . I n th is d ark n ess im pure souls becomo e x h au sted
a n d reduced, a fte r a m ore or less prolonged period of su U ^n n ^
to th e prim itive sim plicity of th e ir vital p rinciple ; they lose th e n
m cinorv and are ag a in d raw n into life. ^
T h e tra d itio n is as follows. W h e n th e c o n in g a p r o to ty p e
becam e eq u ilib ra te d b y ap p easin g th e god of shadow , the Adamic
couple was u n ited for th e th ird tim e A nd th e re was an equilibrat
ed g e n e ra tio n : harm o n y w as e sta b lish e d heaven a n d eaith.
T h e s u p e rio r w orld fecu n d ates th e inferior one, because man
tlie m ed ia to r betw een th o u g h t a n d form , h a d a t last ion,id
harm o n y . T h ere was th e n divine glory above, divine g lo iy below,
t h e S h e k i n a h o f h e a v e n a n d th e S h ek m ah of e a rth .
H oly, holy, holy is th e L ord, th e G od of hosts, th e God o fbeing.
co-o rd in ated a n d o rd ere d am ong them selves like arm ies. A ll th e
e a rth is full of his g lory, an d all th a t exists is one sole hot y
a n im a te d b y a single soul.
T his is one of our tra d itio n s : th e re a r e com pensations am ong
b ein g s. I t is w ritte n in th e song of songs : W e will m ake theo
necklaces of gold w ith ornam ents ot silver. T h u s it is th a t to
em bellish th e one by th e o th er, m ercy an d justice have been
UI1A n d th e y are like th e palm th a t always grow s in pairs, so th a t
th e b ro th e r n ev er grow s w ith o u t th e sister T hus we know hat
th e m an w ho sep arates him self from h u m anity b y refu sin g to lovo
a com panion, will n e v e r find any place a fte r d eath in th e g, ca t
lim nan synthesis, b u t h e will rem ain outside it, a stra n g e r to tho
law s of a ttra c tio n an d th e tran sfo rm atio n s of life. A nd n a tu re ,
ash am ed of him , will cause him to disap p ear as we h asten to
m ake corpses disappear. ,
W h y does tho law o rder us n o t to allow a m an s corpse to pa. -->
th o n ig h t a fte r his d e ath in tho house th a t was his own dw elling ?
I t is out of resp ect for tho hum an form , now becom e useless, and
w hich o u g h t n o t to be deg rad ed . .
I t is to h in d e r th a t w hich once w as a person from becom ing a
th in g w ith o u t use a n d w ithout nam e. I t is to distinguish tho
ven erab le body of th e m an from th e carrion of th e anim al
A h u m a n body w ithout a soul is a v o id m n a tu re , and j e t tho
corpso is re sp e c tab le on account of th e hum an figure.
W o m ust m ake h a ste to p u t a n end to .
th a t is w hy we b u ry our dead beforo tho n ig h t th a t follows th e n
^ T h o m en who renounco h u m an ity in th e hope of conquering
heaven aro dw arfs who w an t to reverse th e a tte m p t of the g ian ts
an d com m it a co n tra ry crim e. F or it is w ritten : lh o sons o jo i f
'J
 ,887.]mumwumwnmaa of bmpbas levi.

i.i i tlio stone cnclosuro loft tlio

B efore th e R abbis ^ 8uddenly. T h e ir nam es
having* seen the d a u g h te rs of m en th a t they w ere beautiful, lean t th re s h in g floor, th re e ^ C h r i s t a a an d Rabbi Jeso.
too fa r forw ard to g aze a t th e m an d fell into th e abyss. T hen w ere R a b b i Jo su a , ^ v n e by th e holy a n g els beyond
th e y engendered im p u re sp irits a n d demons, an d it was th e n th a t T h e ir com panions saw th e m u s e D O t n j
th e re were g ia n ts on th e e a rth . T h eir fall, c o n trary to th e o rd er th e veil t h a t was sp read ov er ei < p r03trated him self. He
of n atu re, an d consequently n o t foreseen by th e suprem e ord ain er Then Rabbi S c h im e o n spo ke. He t e d fo r re v e a lm g
of th in g s, explains th e re p e n ta n c e or th e re g re t of God, w hen it is u tte re d a g r e a t c ry a n d s a i . ^ to b e tak en ?
said th a t th e L o rd re p e n te d him of having m ade m an. A n d tho these m y ste rie s, w h y a m I i Biesaed a rt thou, R a b b i
te x t a d d s , on e a rth , for th e divine plan rem ained w ithout A n d h e h e a rd a v o ic e w h i J i sa^ ^ ^ q{ the com p a n,on3
alte ra tio n in h eav en . T he m an of h eav en h ad not sinned. S ch im e o n , an d b le sse d is t h y > reVealed to thee w h at th o
w h o are w ith thee. it l i w ]'art b,eii
B u t th e fallin g angel h a d b ro k e n th e equilibrium of th e ea rth ,
L o r d does n ot re ve al to a ll th e n o se o i u
a n d G od h a d b een as if forced to do w h at he had n o t desired.
F o r it is th e equilibrium of m an th a t m akes th e equilibrium of R u t come a n d see. , th e lot 0 f th e eldest son, and
n a tu r e in th is w orld ; an d if m an w as not, th en would th ere no lo nger I t is w ritte n : T h is d o etrm youngest. Those who havo
th e doors shall be closed before th e ^ on lh .
b e a w orld. F o r m an is th e re c e p ta cle of th e divine th o u g h t th a t
c re a te s a n d p reserv es th e w orld ; m an is th e reason of the e a rth s
ex isten ce. A ll th a t has ex isted b efore him was th e p rep a ra to ry 2 > " ishod' and hcj
w o rk of h is b irth ; an d th e whole c re a tio n w ith o ut him would have
b e e n b u t an abortion. O ne d ay E lias ap p e ared to the m a te , t R abbi g c h i_
T h u s in his vision th e p ro p h e t saw th e angels set up a th ro n e
in h eav en , an d on th e th ro n e was s e a te d a figure like th e im age
r f M d th
of a m an . A n d D aniel says he saw , m oving w ith th e clouds of w ords of science >
. . . th itlierj b u t th e angels refu sed
h e a v e n , as it were, a son of m an, w ho cam e an d slowly ascended
to w a rd s th e A ncien t of D ays. A n d h e cam e n ea r him , and w as J , S , r e n 1
m ad e to appro ach before th e face of th e L ord.
Conclusion.
day cause them to b re ak . F J g^ t]i0 dayg 0f tria l lin k -
H ith e r to o u r words have been m ysterious. T h ey hide an elevated c ro w n s in te rla c e d one in an o th e ]ab o u r fo llo w s tho
sense w hich escapes th e capacity of th e g re a te r n um ber. H a p p y ed on to th o se o K l o r y a n d a f t e r t fcc b e fo re th e th ron e
is h e w ho know s how to u n d e rsta n d th em , an d who explains th e m w e e k o f rest. T h e n a ll flesh J 11* * " * eople s h a ll b e sa ve d , whafc
w ith o u t being deceived. F o r th e se w ords have been given for th e o f the L o r d . R u t w h e ,n ,t,h r f h e p L p l e s w ill b e th e ir crow ns,
m a ste rs alone, and for th e reap ers of th e holy fie ld ; fo r those w ho w ill n o t b e the, g t o g ot th e ^ ^ ^ ^ sh in e in th o
hav e e n te re d th e place of tria l a n d w ho have come o u t of it. I t
is w ritte n : T h e ways of th e L o rd a re s tra ig h t, a n d th e ju s t w alk in
th e m w ith o u t stopping, b u t th e tra n sg re sso rs of th e law alw ays A trip le b a n q u e t a w a . t s t h e j u s t ^ ^ th e S a b b a th
fin d som e sto n e of stum bling th e re in .
H a v in g said all these th in g s, R a b b i Schim eon w ept, a n d ra isin g ^ * 5 2 . 1 ^ t o t h 0 5 m t 0
h is voice h e said :
I f a n y of you, 0 my b ro th ers, a re to rev eal to th e p ro fan e th e th 1tatwhoi, par exceUeMe, Jtoriom in oria
th in g s we h a v e said, m ay God ta k e th e m b a c k a g a in to him self U i, Kahbi Sch.m eonBen J o o k ^ ^
a n d co n ceal th em w ithin his g lo ry !
F o r it w ere b e tte r th a t we ourselves should leave th e w orld th a n
to re v e a l to th e child ren of th e w o rld th e m ost sublim e m ysteries of
he a v e n . I h a v e revealed them to you alone in th e presence of th e
A n c ie n t of A n cien ts, and I have d one i t n e ith e r for m y own g lo ry
n o r fo r t h a t of m y fa th e rs house, n o r to fill w ith p rid e m y b ro th e rs
w ho a re h e re assem bled. B u t only to h in d e r th em from w a n d erin g
in th e w ays of g re a t wisdom, th a t th e y m ay p re se n t them selves
w ith o u t sham e a t the g a te of th e p alace, a n a th a t th e y m ay n o t
b e effaced lik e a badly w ritte n le tte r in th e p a g es of th e book of
life.
T h is is w h a t we have le a r n e d ;

T H E A N I M A L 'M A G N E T IS M O F T O -D A Y .
AM PH L E T S have from tim e to tim e appeared, dealin g w ith cer-
| tain phases of hyp n o tism as p ractised by th e physicians of the
F re n c h School. Some of th em have been noticed in th e Theosophist.
W e h ave now received a w ork* w hich em braces th e w hole su b ject,
an d epitom ises th e resu lts of th e p a tie n t investigations c a rrie d on
a t th e S a lp e trie re H o sp ital for n ervous disorders by th e m edical
staff d u rin g tlie p a s t nine years. T his volume, th o u g h n o t d ire c t
ly e m a n a tin g from th e p en of P ro fesso r C harcot, was com piled by
tw o of his m ost assiduous collaborators.
T h e a n c ie n t m agn etizers, to whom be all th e honour th ey have
so ric h ly d e serv ed by th e ir boldness as discoverers an d th e ir dog
g e d p e rse v e ra n ce in th e face of a v iru le n t antagonism on th e p a r t
of th e scientific a n d religious bodies of th e ir day, erred, if we m ay
say so, in p la y in g too m uch to th e g a lle r y : th ey strove to ta k e by
sto rm th e public m ind, and overthrow th e accepted scientific beliefs
by h ig h ly coloured d ram atic effects savouring of th e m iraculous.
A lso, in th e ir researches th e sam e ten d en cy m ight be observed.
T h e y trie d to obtain w onders, an d th e y succeeded in doing so.
B u t in th e ir feverish haste to establish th e new doctrine th ey nev er
sto p p e d to inquire w h at was th e ratio n ale, w h at th e relation of
th e ir phenom ena w ith others a lre a d y understood, or how to
b rid g e over th e gu lf betw een th e fully established beliefs of th e
n g e a n d th e new ly discovered m arvels. Scientific bodies err, if a t
all, on th e side of extrem e caution, a n d are prone to be som ew hat
d o g m a tic . T h ey expect a b rid g e of boats to be laid from th e ir
ow n terra firm a to th e prom ised lan d , so th a t th e y m ay cross step
b y ste p an d ru n no risk of p lu n g in g into w aters of unknow n d e p th ;
a n d also th a t th e y may have a safe a n d dignified re tre a t, if on
clo se r in sp ectio n th ey discover it to bo a treach ero u s qu ick san d or
a sh ad o w y m irage. These old m asters have th e ir follow ers in th e
p re s e n t day , an d we do not in an y w ay wish to d isp a ra g e th e ir
la b o u rs.
T h e difference in th e m ethod p u rsu e d b y P ro fessor C harcot and
h is colleag u es consists in th e fact th a t th e y h ave so u g h t to ob tain
first of all th e sim plest and m ost elem en tary psychic phenom ena,
a n d to te s t ev ery step in th e ir in v estig atio n s by se p a ra te e x p e ri
m e n ts, specially devised for th e p u rp o se of p ro v in g th e bona f des
of th e s u b je c t a n d th e reality of his h allu cin ation, of elim inating
th o p o ssib ility of unconscious su g g estio n , of estab lish in g relations
w ith sim ilar phen o m en a of disease o r h e a lth in th e dom ain of p h y
siology a n d psychology, and of n o tin g th e m odifications w hich can
b e b ro u g h t ab o u t by alterin g th e conditions of tho ex p erim ents.
A bov e all, th e y n ev er dogm atise. T h e re a d e r m ay perube th e book
b efo re us from cover to cover w ith o u t finding a single law laid
dow n, a sin g le hypothesis ad v an ced , w hich is not led up to by
th e m ost ap p ro v e d inductive processes. T he g ro u n d has been c u t
fro m u n d e r th e fe e t of all those v e ry su p erio r persons who declare
t h a t m a g n e tism is all tom foolery, p ra c tise d solely by w ily ro g u es
* L e M a g n t t is m e A n i m a l : p a r A l f r e d B i n e t e t C h a r l e s F r 6 , M d i c i n - a d j o i n t & l a
S u lp A tr io r o : P u r i s , Te l ix A lc a n , 1 8 8 7 .
for p u rposes of g ain , an d believ ed in only by su p erstitio u s n u m
skulls.
One of our p rin cip a l reasons fo r assigning so high a value to th is
book is th a t it en u n ciates new a n d reliable m ethods for th e stu d y
of th e physiology of th e b ra in a n d nervous system in h e alth a n d
disease ; an d fu rth e rm o re th a t it b rin g s w ithin the palo of physical
e x p erim en t those vexed questions of th e psychology of m ind
in its th ree-fo ld a sp ec t of em otion, volition and intellectual
im ag ery , w hich have been w orn to shreds by th e bottomless logic
of th e schools, an d m ay be sa id to have been c arrie d as far as tlio
form er prem ises would a d m it by B ain, Mill, Spencer and other psy
chologists. T he m etap h y sical m ethods, w hich w ere form erly for the
m ost p a rt th e only ones available, h a v e thus, to some extent, been
ex ch an g ed fo r physical ones, w hich can be varied alm ost indefinitely
by th e in g e n u ity of th e in v e stig ato r, a n d so m ake clear th e relative
b e a rin g s of th e sev eral com ponent elem ents.
To sum up in th e w ords of th e a u th o rs : T he w ork of th e S alpe
trie re School has been th e sta rtin g p o int of a new scientific m ove
m ent, w hich is still go in g on.
T he e arlie r ch a p te rs deal w ith the h isto ry of anim al m agnetism
an d its ad v an cem en t step by step u n d e r th e guidance of M esm er,
P u y se g u r, P e tetin , F a ria , D u P o te t, an d others, w ith th e full rep o rts
of th e F re n c h A cadem y, a n d th e encyclic le tte r of C ardinal M acchi.
T he hypnotism of B raid a n d his followers is n e x t d e alt w ith, as
m a rk in g a new epoch. T h en by an easy g ra d atio n we aro lead
ou to th e com m encem ent of th e labours of th e S a lp etrie re an d tho
hypnotism of h y steriacs. T his little h isto ry of th e m ovem ent has
been w orked up w ith g re a t care an d extensive reference, and it is in
our opinion th e b e st th a t has ap p eared. B u t it is som ew hat
b eside th e sub ject of th e p re se n t paper, tvliich is in ten d ed ra th e r to
convey some id ea of th e m ethods adopted, and of th e resu lts of th e
in q u iry up to date.
i n th e experim ents of P rofessor C harcot and his colleagues th e
su b jec ts h av e been for th e m ost p a rt hysteriacs, for th e sim ple
reason th a t in th is p h ase of hypnotism the sym ptom s are
m ore fully developed an d b e tte r defined. I t has been called th e
g re a te r h y p n o tism 1 to d istin g u sh it from th e lesser hypnotism
of non-hysteriacs. T he m ethod is said to be th e production of
p hysical sym ptom s, g iv in g to some e x te n t an anatom ical d em o n stra
tion of p a rtic u la r states of th e nervous system .
F rom th e point of view of its production, it is said, hypnotic
sleep does n o t g re a tly differ from n a tu ra l sleep, of which it is in
fa c t a differen t form ; for all th e causes w hich b rin g on fatig u e are
capable of p ro d u c in g hypnotism in suitable su b jects, as M. R ichet
says, All m eans are good, if only th ey are applied to a predisposed
o rg a n ism / I t m ay be induced by sensory stim uli of two opposite
ch arac ters, stro n g an d brusque, or w eak and prolonged. As
in stances of the form er m ay bo m entioned, a b rig h t lig h t w hich iu
th e su b je cts of th e severe form of h y steria occasions sudden cata-
lepsy, also a lo u d noise, such as th a t of a tom-tom, a Chinese gong,
a shrill w histle, or the v ib ratio n of a diapason, w hich has a sim ilar
effect. AVith su b jects previously en tran ced a relatively slight noise,
su ch as th e ru stle of a piece of p a p e r or th e rin g of a wine glass,
suffices to produce catalep sy . iC If, instead of being violent, th e
stim ulus is m o derate, it m u st be prolonged to produce hypnotic aboiuT^louWedL 3*Sm ell is 8 de vel ope d* a" d aCf enef of % hfc
find by sce n t th e fraementa of a S r f enor,nouf 7 - . A su b je c t can
sleep, b u t it does alm ost in v a ria b ly produce it. T he su b jec t m ay
be p u t to sleep by B ra id 's process, w hich consists in fixing his w" * w -
eyes fo r a few m om ents on a slig h tly lum inous or com pletely d a rk
o b ject, h e ld b y p referen ce slig h tly above and n ear th e eyes, so as to studied It m L b L S o ' L 1, r r amb"1f 1 '
the other organs of sense A S t r T hJPe r a c i l l>'lit)- m
cause th e m to sq u in t upw ards an d inw ards. A fter a little while th e
eyes becom e h u m id an d b rillia n t, w ith fixed gaze an d d ilate d the memory after t h e T w a k lv 3 T , V T , '<io V'l
p u p il. I f th e o b je c t is rem oved th e su b ject rem ains in catalepsy. T h e hypnotic su b je c t w hen a w a k e d ! }W IK)tlc 8,eeP-
I f it is n o t rem oved h e quickly falls b ackw ards w ith a m oan, an d a a n y th in g th a t has occurred X r h ^ V
b u t, on beino- a^a in ? , tn n e he was en tran ced ;
little fo am ap p e a rs on his lips. T his is leth arg y . I t can also be
p ro d u c e d b y sim ple friction an d vario u s o th er methods, such as tho
stim u la tio n of ta ste , smell, or to u ch , b y p ressure on th e liypnoge- 52 zszzi & ^ *
n ic zones, o r by th e slow an d feeble stim uli of passes, w ith or^w ith
o u t c o n ta c t, th e action of w a rm th a n d m agnetization. T hese
d iv e rse stim uli have different effects on different subjects, an d th e ir
co m b in atio n m ay re n d e r th e effect m ore efficacious or m ore tion . I p u t h e r t n oip0yi a w a k e n Iie i. b h e h a s n o recollec-
r a p id .,..A stim ulus can e n tran ce w ith o u t b eing fe lt; for^conscious- l v T h p Qnm *1 a g a in , a n d she rem em b ers th e m p e rfect-
ness is n o t necessary for th e success of th e ex p erim en t. H ypno- ^ it h a t a L ^ o f S T t l e ,act l seninambules recall
tisa tio n b y suggestion is p ractically id en tical w ith th a t pro d u ced
b y p h y sical stim ulus, b u t in th is case th e stim ulus is subjective, l o places they have v S T E S ^ IT ! takm
s in g s the a ir o f th e second n ^ one o f h is som n am b u le s,
exem p lify th is by an instance : A p a tie n t, eith er w hen aw ake or
d u rin g a form er sleep, has been g iv en the suggestion of an electric
T ^ e t i r r 1r * " 3 * **
la m p s ta n d in g alig h t in a co rn er of th e room. S he is aw ake anthers honrh'it^f memory dnring somnambulism, say tl.o
a n d ta lk s quietly. B u t if she is told to look in th e corner w here
th e im a g in a ry lam p stands, she falls in stan tly in to catalepsy, that n o k i ^ T k t , iL g,Ve abr lute Pof * . L * ,
a s if she h a d received an electric ra y full in th e face. T he h alluci
n a tio n , th a t is to say the (m ental) im age of th e lum inous im pression, ^ p a ^ T S ' t h " 18
I t i r e3 e n t t h a T l \ f or recollection!
h a s p ro d u ced th e sam e effect as th e real im pression, because
i t is th e recall of it. The suggestion of sleep pro b ab ly acts on th e
sam e p rin cip le. .
T h e ch ief condition of success is habit. I n th e first tria l n early
e v e ry th in g fails, b u t a fte r sev eral ev ery th ing succeeds. T his m ig h t be revived to oI1 app earan ce dead
p ro c e ss of breaking in a p a tie n t h as been called hypnotic e u-
ca tio n . T h e d eterm ination of a su b je c t n o t to be en tran c ed lias
n o effect. I t is easily overcom e b y th e will of th e o p e r a t o r . B u t
if th e su b je c t has got th e idea th a t on a certain day she will n o t be o r less vivid nersists for f dream s recollection m ore
h y p n o tisa b le , all th e m ethods in th e w orld will be em ployed in
the c . r o f I? , p ^ s i ^ h i T ^ 1 " ^ ^ b e c o m e , effaced. In
v a in . T h e re are, how ever, som e people who h av e never been mi.D i , j P n o sis tn is io r g e t fu ln e s s is even m ore m a rk p d
h y p n o tis e d who can resist.
T h e re sp ira to ry m ovem ents in le th a rg y are slow an d deep, in
c a ta le p sy slig h t, shallow, v ery slow an d se p a ra te d by a long in te rv al.
T h e ap p licatio n of a m ag n et over th e region of the stom ach causes an d sorrow g e n ero sity and avarice, who it m ay be h ts evnn
p ro fo u n d m odifications in th e b re a th in g an d circulation m le th a rg y ,
b u t n o t in catalepsy.
T h e psychic m anifestations closely resem ble those of dream s.
S en satio n v aries betw een th e tw o opposite poles of h y p e re s th e s ia
a n d anaesthesia. I n le th a rg y all th e senses are e x tin c t e x ce p t
som etim es hearin g , w hich g e n e ra lly p ersists d u rin g n a tu ra l sleep.
I n som nam bulism th e senses a r c e x tra o rd in a rily ex alted . P a tie n ts
can feel th e cold air, caused by th e o p e ra to r blow ing, from a d istan ce
 ex a c titu d e as tliose of th e special senses. B ut in 'a g en eral w ay it
m ay be said th a t th e in tellig en ce of hypnotics is developed equally
w ith th e ir sensibility.
L e th a rg y , c a rry in g on th e an alo g y w ith n atu ral sleep, re p re se n ts
profound an d dream less slum ber. T h e psychic sta te m ay be said
to be void, b u t th e p a tie n t m ay b e m ade to receive a few elem en
ta r y su g g estio n s : b u t, in th e w ords of th e authors, it is possiblo
th a t le th a rg y only suspends th e pow er of re-action, an d beh in d
th e in e rt m ask a portion of th e th in k in g faculty is still aw ak e.
I n th e tw o o th e r phases, catalep sy an d som nam bulism , th e sleep is
m uch less p ro fo u n d , th e in tellig en ce of th e subject comes into play,
a n d th e s ta te of d ream comm ences.
T h e d o m in an t c h aracteristic of catalepsy is autom atism ...
. . . I t m ay b e said th a t th e c a ta le p tic lias no personality ot his
o w n ; th a t th e re is no cataleptic ego. C ertain dream s, w hich wo
p a s s th ro u g h w ithout reflexion a n d w ith o u t resistance, afford a
p a rtia l analogy.
B u t th e case of th e som nam bule is very different. H e is no
auto m ato n , b u t a p ersonality w ith his own likes an d d islik es.......
T h e re is undoubtedly a som nam bulic ego. T he sta te of th e in te l
le c t is lik e th a t of certain dream s, in w hich th e sleeper ta k e s an
a ctiv e p a rt, gives proof of ju d g m e n t and th e critical faculty, an d
som etim es even of sp irit and th e exercise of will. B esides th e re
a re som nam bules who have spontaneous dream s, th e ir ra p p o rt w ith
th e o p e ra to r ceasing a t such tim e s.
A n in te re s tin g case of M. R ic h e ts shows how reason an d h a llu
c in a tio n m ay co-exist. A m p u tatio n of th e arm was perfo rm ed by
su g g estio n : th e p a tie n t u tte re d cries of p ain on seeing th e blood.
B u t alm ost im m ediately she re a lise d th a t it w as a fiction, and
la u g h e d th ro u g h h er tears. T h e hallucin atio n really ex iste d : she
saw th e g a p in g w ound and th e flow ing blood ; b u t h e r reason was
n o t com pletely paralysed, h a v in g stre n g th enough rem ain in g to
re s is t th e false im pression im posed upon her.
Som etim es th e som nam bules re s is t orders. T h ey m ay also lie.
M . P itr e s relates th a t he had su g g ested , to a woman in som nam bu
lism to assassinate one of h e r n e ig h b o u rs. T he deed accom plished,
h e m a d e h e r app ear (still in som nam bulism ) before a M ag istrate.
S h e d e c la re d th a t she h ad no k n o w led g e of th e crim e, a n d it wag
o n ly a fte r a long dialogue an d overw helm ing proof, th a t she ended
b y co n fessin g th a t she had sta b b e d h e r n e ig h b o u r: even th e n th e re
w as a c e rta in reticence abo u t h e r confession.
T h ese facts prove th a t th e som nam bule is fa r from b e in g , as
som e a u th o rs have p reten d ed , a n unconscious autom aton w ith o u t
ju d g m e n t, reason, or in tellig en ce of his own. On th e c o n tra ry
m em o ry is p erfect, intelligence w id e aw ake, an d im ag in atio n exci
te d .^
A d istin c tio n is m ad e b e tw e e n tw o form s of som nam bulism ,
called respectively indifferent a n d elective. T he m ost common
m e th o d for inducing secondary som nam bulism is frictio n over th e
cra n iu m . Suppose th is is m ad e w ith somo in an im ate o bject, such
as a p ap er-k n ife, th e fo rm er v a rie ty ensues. T h e p a tie n t is calm ,
a n d can be approached a n d to u ch ed b y an y one w ith o u t m a k in g
th e least m ovem ent of defence. A ny one can produce th e contrac
tures p ro p e r to the som nam bulic state, which can in d eed bo
b ro u g h t a b o u t by one person a n d resolved by an o th er. T h u s
p a tie n ts a re n o t d ep en d en t on any individual influence : any one can
give them suggestions. B u t th e case of elective som nam bulism ia
q u ite d ifferen t. W h e n th e o p era to r has m ade pressure w ith hia
h a n d on th e head, or has b re a th e d on it, the subject is, as it w ere,
draw n to him . So soon as he w ithdraw s, th e subject m anifests
d isquietude an d uneasiness an d follows him about, moaning a n d
finding no com fort ex cep t in close proxim ity w ith him. All con
ta c t by ou tsid ers produces sym ptom s of pain. Elective somnam
bulism is pro d u ced w hen th e su b ject is p u t to sleep by means of
2)asse,s*, as is done by th e m a g n e tisers, or by suggestion. Curi
ously enough, if th e su b je ct is told to p u t him self to sleep on a
c ertain day a t a specified hour, th a t sleep will bo elective, though tho
o p erato r is a b se n t (B eaunis). L astly, w hen the p a tie n t is in indiffer
e n t som nam bulism , it suffices for a n y one to touch his bare skin
w ith th e h an d to develop electivity in his own in terest. T here are,
how ever, tw o k in d s of electivity artificial und n a tu r a l; th e form er
term is ap p lied to th a t w hich is induced afte r rep e ated ex p erim en ta
tion by any op erato r, th e la tte r to th e g re a te r sensibility of a p a ti
en t to th e actio n of a c erta in one of tho operators who induce
sleep or suggest. T here is some analogy to th is in th e norm al
sta te in in stiu ctiv e likes an d dislikes of individuals : b u t these aro
ex a g g e ra te d in th e som nam bule. M. R icher m ade an ingenious ex
perim e n t in electivity. A p a tie n t was plunged into the som nam bulic
sta te by m echanical friction on th e h ead w ith some object. Two
of th e persons p re se n t took each one of h er h ands. Soon th o
p a tie n t b e g an to press th e h an d of each of th e operators an d w as
unw illing to abandon it. T he conditions of special a ttra c tio n
ex isted equally a t th e sam e tim e fo r th e tw o ; th u s th e patienfc
found herself as it were divided in h a lv e s; and each h alf offered
resistance to th e o p erator to whom th e opposite half belonged, w hen
he w anted to seize the h an d w hich w as not h is. T he o p era to r
w ho enjoys th e preference of a su b je c t can tran sfer it to a n o th er.
T he new o p e ra to r glides his h a n d over th a t of th e first an d
g rad u a lly g e ts hold of the hand of th e patien t, who a fte r a sh a rp
shock m anifests electivity for him.
Suggestion is closely analogous to dream . I t is possible b o th
to occasion a n d to m odify dream s, as M. M aurys experim ents show
[Som m eil et Mcves (sleep a n d dream s)]. H e asked some one to
ap p ly stim u la n ts to his organs of sense as soon as he fell a sle e p :
th en to aw aken him as soon as sufficient time had elapsed to allow of
his d ream ing . T he dream s provoked b y sepsorial stim ulation differed
in no resp ect from those of hypnotic suggestion. E a u de Cologne
caused him to d ream th a t h e was in a perfum ers shop. The id e a
of scent arou sed ideas of th e E a s t: he dream ed th a t he was in C airo
in th e shop of J e a n F a rin a . On an o th e r occasion his neck w as
pinched : h e dream ed th a t a b lister was being a p p lie d ; and thafc
aw akened th e recollection of tho doctor who a tte n d e d him in
infancy. T h e dom ain of suggestion is immense, and th ere is not a
single fa c t of our m ental lifo th a t cannot be artificially
 rep ro d u ced and e x a g g e ra ted by tliis m eans. I t plays an e x tra o r
d in a ry p a rt in psychology, w hich is a g re a t g a in e r b y th u s
in tro d u c in g d ire c t ex p erim en t in to its researches. T h e definition
g iven of th is term , w hich is so freq u en tly m et w ith in an y w ork
on hypnotism , is th a t it is an operation which produces some effect
on a subject in passing through his intelligence. A ll suggestion
consists essen tially in actin g on a person by an id e a ; every effect
su g g e ste d is th e re su lta n t of a phenom enon of id e a tio n ; b u t wo
m u st a d d th a t th e idea is b u t an o utw ard sign (epiphcnoinene) :
ta k e n alone it is only indicative of some physiological process,
w hich is alone capable of p ro d u cin g a m aterial effect. Tho
follow ing illu stra tio n will m ake clear th e distinction betw een a
p h y sical stim u lu s and a suggestion : I f you press the arm -tendons
o f a p a tie n t iu leth arg y , contracture ensues. T h a t is p u rely
ph y sical, a n d th e p a tie n t's m ind p lay s no p a rt in the ex p erim en t.
B u t if, on th e o th e r hand, w ith o u t to u ch in g the p atien t, you say,
( Y o u r arm is bending, it is becom ing h a rd , you cannot s tra ig h te n
i t / th o contracture which comes on im m ediately is th e resu lt of
ti psych ic action. T he in ju n ctio n of th e ex p erim enter only produces
its effect b y p assing th ro u g h th o intellig en ce of tho person
o p e ra te d on. I t is th e idea of contracture, wliich in sin u a ted into
th e s p irit of th e hypnotic produces contracture. T h a t is suggestion.
W e m ig h t divide th e stu d y of hypnosis into two p a rts according
to th e d ifferen t m ethods of p ro ced u re : th c first com prising th e
h y p n o tic phenom ena produced b y p hysical stim uli, or sen satio n ...
th e second com prising those p ro d u ced by ideas, th a t is to say,
suggestion. T hese two m odes a re p arallel, an d it w ould bo
difficult to say w hich is the m ost ex ten d ed .
r Suggestion does not act w ith equal in ten sity on everybody.
Tell a p erso n who is in sound h e a lth , aw ake and self-possessed,
t h a t he is h u n g r y ; he answ ers th a t you are m istaken. T ry to
suggest to him a visual hallucination, affirm ing th a t lie h as a book
b etw e e n his h a n d s ; he declares th a t he cannot see i t ........Only tho
id e a of th e phenom enon is prod u ced in him , n o t th e phenom enon
itse lf. J n sh o rt, suggestion no m ore influences a sound person
th a n o p e n in g his eyes throw s him in catalepsy.
t( F o r suggestion to succeed, tlie su b je c t m ust have n a tu ra lly
fallen , o r h a v e been artificially th ro w n into a sta te of m orbid
re c e p tiv ity : b u t it is difficult to d ete rm in e accu rately th e condi
tio n s of suggestionahilitif. H ow ever, we m ay m ention tw o. T ho
first is th e m ental inertia of th e s u b j e c t ; ........th e consciousness is
com p letely e m p ty ; an idea is su g g e ste d , an d reigns suprem e ov er
th e s lu m b e rin g consciousness. T h is sta te of monideism, is com
p le te ly re a lise d in cataleptics. T h e second is psychic hyperexcitabi-
h t y , th e cau se of th e a p titu d e fo r suggestion........Tho question is
how ev er a difficult one to solve, a n d fo r th e p resen t it is b e st le ft
o p en .
I h o g e n e ra l conclusion a rriv e d a t, in su p p o rt of w hich a n u m b e r
o f ex p e rim e n ts are quoted, is t h a t : Suggestion consists in in tro
d u c in g , c u ltiv a tin g and en fo rcin g in th e sp irit of th e su b je c t an
......... ..th e id ea is resolved in to im ages, th e im ages in to re c a ll
ed sen sa tio n s : it consists in the p sychic ren ew al of a p e rip h e ra l
stim ulus, w hich the su b jec t h as already experienced. H ence wo
can u n d e rsta n d its pow er : tlio id ea properly sp eak in g is only an
a p p e a ra n c e ; b u t beh in d it is concealed the energy developed by
an a n te rio r physical stim u lu s. I t is also said : E ach suggestion
includes th re e th in g s : first an im pression which the su b jec t is m ado
to feel, and w hich is, as the case m ay be, a sensation of sig h t, of
h ea rin g (verbal suggestion), of touch, or of the other senses. T h is
in itial im pression m ay be called the suggestive impression : its effect
is to aw aken in iu th e b rain of th e hypnotic a second im pression,
w hich m ay be called th e state suggested as, for example, an h a llu
cinatory im age. N ow how can the first im pression, which is directly
produced by th e ex p erim en ter, give rise to th e second, which is
in tern al an d n o t d irectly w ithin th e reach of th e experim enter ?
F rom th e sta n d p o in t of psychology th e answ er is to be found in the
Association o f Ideas. Suggestion in its positive aspect is nothing
e lse th a n th e throw ing into action of a m ental association pre-existing
in th e sp irit of th e hypnotic. F or exam ple we say to a p atien t,
Look, you have a bird in your a p r o n ; and no sooner are theso
sim ple w ords pronounced, than she sees tho bird, feels it w ith her
lingers, and som etim es even hears it siug. A ll these ideas of bird
b ein g associated to g e th e r in the m ind by habit.
F u r th e r : " I n place of speech w e engage th e a tten tio n of th o
p a tie n t, an d w hen h e r gaze has becom e settled and obediently
follows all our m ovem ents, we im itate w ith th e h a n d th e m otion of
an object w hich flies. Soon th e su b ject cries, Oh ! w hat a p re tty
b ird P H ow has a sim ple g e stu re produced so sin g u lar an effect ?
A.gain by th e association of ideas. B u t this case differs from th o
p rec ed in g in b e in g only an association of resem blance.
T he au th o rs ad m it th a t th e hypothesis of Association o f Ideas in
th e m ind of the su b jec t only p a rtly covers th e facts of suggestionT
even w hen stre tc h e d to include resem blances. T here aro still
obscure points to be cleared up. T h u s : W hen we charge the b rain
of an e n tra n c e d p a tie n t w ith some stra n g e idea, such as, on aw a k
en in g you will rob M r. So-and-so of his h a n d k e rc h ie f/ an d on
aw ak en in g tho p a tie n t accom plishes th e th e ft com m anded, can w e
believe th a t in such a sequence th e re is nothing m ore thsun an
im age associated w ith an a c t? In point of fact th e p a tie n t has
a p p ro p ria te d an d assim ilated the id ea of the experim enter. Sho
does not passively execute a stran g e o r d e r ; but the o rd er has passed
in h e r consciousness from passive to active. W e can go so fa r as
to say th a t th e p a tie n t has th e will to steal. This sta te is com plex
an d obscure : h ith e rto no one has explained i t ........If suggestions
im pelling to action offer enigm as,.. ..how m uch moro do suggestions
th a t in h ib it ?........T he facts of paralysis by suggestion com pletely
up set classical psychology. Tho ex p erim en ter who produces them
so easily know s n e ith e r w hat he produces nor how ho does it. T ako
th e exam ple of a system atic am esthcsia (paralysis of sensation).
W e say to th e su b je c t, On aw akening you will not see Mr. X. who
is th e re before us : he will have com pletely d isa p p e a re d / .No
sooner said th a n d o n e: the p atien t on aw akening sees e v e ry o n e
around her except Mr. X . : w hen he speaks she does not answ er
his questions : if he places his hand on her shoulder she does not
feel th e c o n ta c t: if he g e ts in h e r w ay she w alks stra ig h t ou an d
is terrified a t being sto p p ed by an invisible obstacle........H ere th e
law s of association w hich do such good service in solving psycho
logical problem s aban d o n us com pletely. A p p aren tly th ey do n o t
account fo r all th e facts of consciousness.
M otor p araly ses can sim ilarly be pro d u ced by a w ord. Possibly
th is class of p a ra ly tic effects comes u n d e r a g eneral law w hich th e
m ost ad v an ced psychologists have n o t y e t com pletely succeeded in
fo rm u la tin g , a n d w hich would find its analogy in In h ib itio n .* On
th is h y p o th esis we m ig h t a d m it provisionally th a t in o rd e r to
paraly se a su b je c t th e ex p erim en ter arouses in him a m ental im pres
sion, w hich exercises on one of his sensory or m otor functions an
in hib itio n conveyed b y suggestion........A t th e same tim e we m ust
b e a r in m in d th a t inhibition is a te rm w hich explains n o th in g ; so
w e m u st n o t le t it keep us from se e k in g a more reliable ex p lan a
tio n .
F o r th e sak e of convenience th e follow ing facts oi suggestion are
classed c a te g o ric a lly :
(1). H allucinatory images : u n d e r w hich are classed all th e facts
of t h e Intelligence sensation, association of im ages, m em ory, reason
a n d im agination.
(2). Suggested a c ts: in clu d in g sen tim en t, emotion, passion,
v o lu n ta ry activ ity , and th e phenom ena, as y et b u t little know n,
w hicli form th e psychology of m ovem ent.
(3). P aralyses by suggestion: th e phen o m en a of psychic inhibition,
of w hich th e stu d y has h ard ly com m enced.
I t is a strik in g fa c t, say th e au th o rs, th a t m ost of th e
p a tie n ts w ho have served as subjects fo r hallucination possess in a h ig h
d e g re e , w hen fully aw ake, th e g if t of rep re se n tin g objects to th e m
selves u n d e r a sensible form. M. L ie b a u lt has m ade th is a sign of
h y p n o tisa b le individuals. A p p a re n tly th e persons who possess th e
g if t of visualisation, to use th e ex pression of Gal ton, lend th e m
selv es b e tte r th a n others to visual hallu cin atio n . W h en we ask one
o f o u r su b je c ts to figure to him self an ab sent person, he soon
d ec la re s t h a t he sees th is person as clearly as if he w ere before his
eyes. T h is viv acity of re p re se n ta tio n is often encountered in
h y ste ria c s. I t explains how h y ste ria c s, w hen th ey come to g e th e r,
o n e x c h a n g in g confidences or co m m u n icatin g th e ir im pressions,
m ay m u tu a lly hallucinate each o th e r ........W h en hypnotisable h y s
te ria c s h a v e served as subjects to th e sam e o p erator for several
d a y s, th e y o fte n fall into a sta te of p e rm a n e n t obsession, th e y
a re possessed, so to speak, b o th d u rin g th e day w hilst th ey are
aw a k e , a n d d u rin g th e n ig h t in th e ir dream s. T hey a re th e
su b je c ts of spontaneous h allu cin atio n s of various kinds, th e form
o f th e e x p e rim e n te r always p la y in g th e lead in g p a rt.
* T h i s t e r m is u s e d b y p h y s io lo g is ts to i n d i c a t e a p o w e r in h e r e n t in c e r t a i n
n e r v e - c e n t r e s o f r e s t r a i n i n g t h e a c t i o n o f c e r t a i n o r g a n s e. g., t h e h e a r t : i f i n
h i b i t o r y c e n tr e s , o r t h e i r a ffe re n t o r e f f e r e n t n e r v e s , a ro p o w e rfu lly s tim u la t e d , th e y
i n h i b i t a c tio n a lto g e th e r . T h e p n e u m o g a s t r i c i s a n e x a m p le o f a n i n h i b i t o r y
n e r v e i n i t s c o n n e x i o n w i t h t h e h e a r t . O n t h e o n e h a n d a m e c h a n i c a l f it im u l n s o f a n
e x p o s e d n e r v e , a n d o n th e o th e r a s u d d e n f r i g h t o r o th e r m e n ta l e m o tio n m a y c a u s e
in h ib itio n ,
A series of ex perim ents perform ed at the S a lp e triere w ith por
tra its by hallucination is given in th e book before us. The re su lts
o b tain ed are h ighly suggestive, a n d appear to us to th ro w m uch
lig h t on a n u m b er of obscure questions connected w ith sense and
colour. I f by suggestion a p o rtra it is made to appear on a sh e et
of card b o ard , of w hich th e two surfaces present an id en tic al
ap p e aran ce , th e im age will always be seen on the same side, and,
how ever it is p rese n ted , th e su b ject will always place the card w ith
th e surfaces a n d edges in th e ex act positions th ey occupied a t th e
m om ent of suggestion, in such a m anner th a t the image can
n e ith e r be reversed n o r inclined. I f we reverse th e surfaces of th e
card , th e p o rtra it is no longer seen ; if th e edges, it is sc*en
upside down. T he hypnotic is n ev er cau g h t in a m istake; her
eyes may be covered, or we may m ake th e changes behind her
back, b u t h e r answ ers will always be in conform ity with th e prim i
tiv e localisation. A n exprim ent devised by one of us brin g s out
th is fact clearly. On a w hite sheet of p ap er we place a card equal
ly w h ite ; w ith a fine point, but w ithout touching th e paper,
we follow th e contour of th e card w hilst su g g estin g the idea of a
line tra c e d in black. W hen th e su b ject is aw akened we ask him to
fold th e p a p e r according to these im ag in ary lines. H e holds tho
p a p e r a t th e distan ce a t which it was a t th e m om ent of suggestion,
an d folds it in th e form of a rectan g le exactly superposable on the
card.
M. C harcot has often repeated before his auditors a curious
experim ent, w hich fundam entally resem bles th e p receding one.
H e su g g ests to his su b ject th e presence of a p o rtra it on a w hite
card , w hich is th e n shuffled up w ith a dozen cards w hich are all
alike. On aw akenitig he asks the su b je c t to ru n over the collection
of cards, w ith o u t tellin g him why he wishes it. W hen he perceives
th e ca rd on w hich had been placed the im aginary p o rtra it, he
im m ediately perceives it.
All these experim ents ten d to show th a t th e hallucinatory im age
provoked by v e rb a l suggestion does not float vaguely in th e su b je c ts
b ra in . I t is probable, as one of us h as shown, th a t th is im age is
associated w ith some e x te rn a l p o int o f rediscovery, such as a
p oint, a g ra in , or some detail of th e w hite card w hich was shown
w hen th e suggestion was m a d e ; an d it is th is association of th e
cereb ral im age w ith an ex terior p o in t which explains th e series
of fac ts we are g iv in g .
One d etail of th ese experim ents is very significant............S u p
posing we show th e im aginary p o rtra it a t a distance of two y ards
from th e s u b je c ts eyes th e card a p p ears w hite, w hereas a real
p h o to g rap h w ould ap p ear grey. I f it is gradually b ro u g h t n earer,
th e im ag in ary p o rtra it a t last appears, b u t it is necessary for it to
be m uch n e a re r th a n an ordinary p h o to g rap h for the p a tie n t to
recognise th e s u b je c t...............By m eans of opera glasses we can
m ake th e p a tie n t recognise her hallucination a t a distance a t
w hich she could n o t perceive it w ith th e naked eye........In s h o r t :
'The im aginary object, which figures in the hallucination, is perceived
under the same conditions as i f it were r e a l Several more exp eri
m ents are d etailed to support this form ula. The opera glasses
only a c t if they are focussed upon th e point o f hallucination ; an d in
th e case of a sh o rt-sig h ted p a tie n t th ey had to be a lte red to allow
fo r this n atu ral d efect of vision. I f a prism is placed in fro n t of
one eye the im ag in ary p o rtra it is seeu duplicated, as would be tho
case w ith a real object, tho p a tie n ts being absolutely ig n o ra n t of
th e p ro p erties, of a prism , au d a.lso ot the fact th a t th e glass
is a prism . S ev eral hypotheses aro given to account fo r
theso an d a la rg o num b er of sim ilar facts, th e oue fav oured
by th e a u th o rs b ein g th a t of th e p o in t o f rediscovery, in favor
of w hich th e y ad d u ce some w eig h ty argum ents, one of th e m ost
convincing b ein g , th a t a photo g rap h of th e plain w hite card m ay be
s u b stitu te d fo r th e c ard used w hen th e p o rtra it was su g g e ste d ,
a u d 011 b ein g , show n to th e p a tie n t, even two years a fte r th e
o rig in a l ex p erim en t (as was done in one case), has tho effect of
a w a k in g th e h allucinatory im age.
F u r th e r on we learn some curious phenom ena of polarity : A
positiv e im age gives a rep re se n ta tio n of an o bject as it is, w ith
its colour an d th e relative lig h t a n d sh ad e of the different p a rts
p re se rv e d . I n tho negative im ago all is reversed : th e shadow s
becom e lig h ts aud th e lights shad o w s: m oreover tho original
colour is rep laced by the com plem entary colour. The p ro d u c
tio n of consecutive im ages is a n o rm al phenom enon, w hich con
sta n tly , b u t in v ary in g degrees, accom panies ex tern al vision.
H a llu c in a to ry vision is subject to th e same conditions. E v e ry
hallu cin atio n w hich lasts a c e rta in tim e, leaves in its place
w hen it d isap p ears a consecutive im age, ju s t as in tho case of
o rd in a ry re tin a l sensation. T his w as tirst d em o n strated by M.
R ic h e r. A curious fact to note is th a t com plem entary sensations,
analog o u s to those of visual polarity, occur in th e phenom ena of
ta ste , m otion an d emotion. As is well know n in th e case of an y
u n ila te ra l hallucination, any aisthcsiogene a common m a g n et is th e
ono g e n e ra lly used a t th e S alp etriere has th e effect of cau sing a
transfer o i th e hallucination from one side of th e body to th e o th e r,th e
p a tie n t ex p erien cin g a slig h t shock a t th e m om ent w hen th e tra n s
fe r ta k e s place. B u t when the h allu cin atio n is bilateral, th e re su lt is
d iffe re n t. I t is then not transfer, b u t w h a t we (M.M. B inet a n d
F e re ) liav e called jiolarisation. T h e follow ing ex perim ents will
m a k e th is clear. W e give a p a tie n t in som nam bulism the com
m on hallu cin atio n of a b ird poised on h e r finger. W h ilst she is
c a re ssin g tho im aginary bird, she is aw ak en ed , an d a m ag n et is
b ro u g h t n e a r h e r head. A fte r a few m inutes she stops short,
ra ise s h e r eyes an d looks about in a sto n ish m en t. T he b ird w hich
w as on h e r fin g er has disappeared. S h e looks all over tho w ard ,
a n d a t la s t finds it, for we h ear h e r say, So you th o u g h t you w ould
leave m e, little b ird . A fter a few m om en ts tho b ird disappears a n e w ;
b u t alm o st im m ediately reap p ears. T h e p a tie n t com plains from
tim e to tim o of p ain in th e h ead a t a p o in t co rresponding to w h a t
h as been d escrib ed in th is booki as th e visual cen tre (some d is
ta n c e above an d slightly p o sterio r to th e e a r). T he m a g n e t
exercises th e sam e effect in su sp e n d in g real perception. For
e x am p le, one of our p atien ts b e in g reaw ak en ed was show n a
C hinese g o n g an d strik er. A t th e s ig h t of th e in stru m e n t th e
p a tie n t took frig h t. A blow was struck on th e g ong, and sho
instan tan eo u sly fell into catalepsy. A fte rth is preparatory e x p erim en t
she was reaw ak en ed a n d asked to look attentively a t th e g o n g ;
m eanw hile a sm all m ag n et was b ro u g h t near her head (w ithout h e r
know ledge). A fte r a m inute she declared th a t she no lo nger saw
th e in stru m en t. I t h a d com pletely disappeared from h e r sig h t.
T h en th e g o n g w as stru c k w ith redoubled force, but in spite of tho
loudness of th e sound th e p a tie n t w as not throw n into catalepsy.
S he only looked from side to side w ith an air of slight astonishm ent.
T his ex p erim en t can also be p erform ed w ith a subjective gong
su g g ested in th e usual w ay. In th e case of a coloured figure tho
m ag n et causes th e p a tie n t to see th e com plem entary colour.
T hus a re d cross becom es g reen , w h eth er it be real or suggested,
yellow becom es violet, &c.
W e have b a re ly touched upon som e of th e p rin cip al subjects
tre a te d in tho book before us in th e ir connexion w ith hypnotism and
psychology. T h e re is a m uch g re a te r num ber th a t we have been
unable even to m ention. T hese frag m e n ts are m erely in tended to
convey some id ea of th e c h aracter of th e scientific m ethods em ploy
ed in th e in v estig atio n of such subjects. T hrough hypnotism whole
m ines of h ith e rto undiscovered w ealth m ay eventually be u n ea rth ed .
Tho pioneers h av e b ro u g h t th e science to a point a t w hich th e
a tte n tio n of the philosopher, th e scientist, an d the ed u cated public
can n o t b u t be d ire cte d to it.
MM. B inet a n d F e re s book is c e rta in ly th e classic of th e
su b je c t it deals w i t h ; an d w hilst th e g en eral tenor is sufficiently
scientific to keep th e re a d e rs a tten tio n on th e a le rt and convince
him th a t he is n o t rea d in g fairy tales, th e re is a sufficient spice of
anecdote in some cases of th e ludicrous in tho experim ents
detailed to season th e science. Lo M agnetism e A nim al is one of
th e publications of th e In tern atio n al Scientific Series, w hich was
s ta rte d somo tim e ago for th e purpose of popularising science an d
b rin g in g w ith in th e cognizance of th e w orld outside th e schools
an d co teries of sav an ts th e new directions and th e m ore im p o rtan t
new ideas an d discoveries of science. E very book in th is series is
published in F re n c h , G erm an, Ita lia n and E nglish, and is th u s
b ro u g h t w ith in th e reach of most ed u cate d people, l h e E nglish
tra n sla tio n of th e w ork we have b ee n discussing is ad v ertised to
ap p ear shortly.
N. C.
 5. F allin g before th e feet of th e tru e 1 T eacher of sp iritu a l
K A IV A L Y A N A VAN I T A 1 w isdom ,2 whaj w ithout end and m iddle and w ithout b eg in n in g , d o th
cf S ri T iian d a v a ra y a S w a m ig a l. shine fo rth th ro u g h all e te rn ity and (pervade everything) like th o
dkds, I will explain th o n a tu re of th e real substance in such a w ay
Introduction. th a t even (such of my) sons as are unable to oxploro tho v a st
(ocean of) science tre a tin g of bondage and liberation, ma-y u n d e r
D O R E D be tlic fe e t of th e o n ly 2 L ord, who, solely as Jiv a -
A S a k s h i,3 dw elleth, like th e a has,* in the h earts (both) of
sta n d (it).
6. (A ncient) precep to rs drew from th e m ilky ocean of the fa r-
those th a t are possessed of lu st a fte r gold, dominion, an d w om en,
sp read in g V ed an ta an d filled th e p itc h ers of (their) authoritative
an d of those th a t a re not, and w ho (as Isw ara-Sakshi) occu p ieth
original w orks. I h av e boiled and churned th e whole (of tlieir
th a t good r e g io n ,5 m ore exalted th a n th e seven reg io n s0 th a t a re
contents) and benevolently p resented (the resu lt of my labours in
su p e rio r to an y (other) re g io n 7 w h atev er.
th e shape of this w ork called) th e F re sh B u tte r of E ternal B liss/
2. I bow dow n to th e spotless B o d h a S w arupa,8 which sta n d -
W ill those th a t have obtained (this) still w ander about eating tho
e th fo rth as B rah m a, V ishnu, an d th e excellent Isw a ra ,9 who are
d u s t of sensual o b je c ts ? 3 (No, for) th e y are w ithout hunger.
(respectively) th e causes of the o p eratio n s of creation, conservation
7. R evering th e E m ancipated One, tho passionless Lord of
a n d tra n sfo rm a tio n ; and (also) as countless (other) m urthis, 10 a n d
V e n k a ta m ,4 th e M aster who has deigned to reclaim me, I begin
w hich fo r ev er a p p e a re th as th e p e rfe c t E m an cipated One, a n d aa
to sing th e said F re s h B u tte r of E te rn a l Bliss by dividing (it)
th e S un of th e sea of bliss.
into two p a rts called T he L ig h t of T ru th and T he C learing-
0. I daily w orship th e lotus-fect of H im th ro u g h whose g raco aw ay of D o u b ts.
1 h a v in g realized th a t I am the a ll-p e rv a d in g B rahm , and th a t tho
P A R T I.
w hole d ifferen tiated universe is an illusion becam e myself, like tho
The L ight o f T ruth.
aka s in th e (solid) w a ll1*, of th e n a tu re of S w a ru p a .12
1. T hey en um erate these four-fold Sddanus* : (1) In tellect,
4. I adore Isw ara, who a p p e a re th as iny m aster, in o rd er to
u n d e rsta n d in g the (V edantic) decision about th e etern al and tlio
show , by m a k in g th ro u g h iny (own) intelligence my m a n a s,1'*
tr a n s ito r y ;6 (2) R enunciation of the desire to enjoy tho fru its
budd h i, l 4 senses an d all (my) b o d ie s15 like th e m ist before th e sun,
(of action) in th e in term ed iate (states) h ere and h e r e a f te r ; 7 (3) Tho
th a t m y T h o u an d thine a re one, an d thus to establish
(p erfe c t) u n ity . 1. T h is q u a lify in g w o rd excludes those w ho pro ten d , by o u tw a rd g a rb ,
&c., to be sages, a n d th u s d u p e m en, b u t w h o re a lly w allow in th e m ire of
1. T h c lite ra l m ea n in g of th is w o rd is T h e F re sh B u tte r of E te r n a l se n su a lity .
B lis s. I t is a com pound of th e tw o S a n s c rit w ords, Icairalya , m e a n in g 2. I n c o n tra d is tin c tio n to te a c h e rs of ritu a ls , &c., w ho can n o t dispel th o
p o rfe c t isolation a n d hence eternal b lis s ; a n d navanita, fresh b u tte r. Seo m isery of co n d itio n al ex iste n ce . I n a w ork c alled OlivilodvM'am, th c M a s
th e e x p la n a tio n g iv en by th e a u th o r in p a ra g ra p h 6. te r says to his pupil, D o n o t, 0 d isciple! ta k o fo r tru e G u ru s th o se d a n c in g
2. i. r., non d u a l. buffoons, w ho, lik e h ire d m en (g e ttin g wages fo r w ork done) a u d lik e tr a d e s
3. W itn e ss ot Jiva. T he use of th e w o rd solely im plies t h a t H e is u n m en (selling one th in g fo r a n o th e r) assum e th o title of G u ru s (of w hich th e y
Jiva
a ffe c te d by th e a ctio n s, &c., of ; H e is m erety a looker-on. a re u n w o rth y , as th e y p e rfo rm w o rk s and in itia te people in o rd e r to e x to rt
4. i. c., dkds
j u s t as th e in te rp e n e tra te s b o th p u re a n d im p u re o b je c ts w ith w e alth from th em ). T h e re a re no w ords to p ra ise , n o r is th e m in d capablo
o u t d is tin c tio n . of re ac h in g , th e tr u e G u ru who, fixing his b e n ig n g aze on th e pupil, m ak e s
5. T h e Turiddita sta te . h im re m a in (u n c h a n g e d a n d ind ep en d en t) lik o T im e.
gnanabhnmis,
<3. T h e se a re th e seven o r reg io n s of w isdom , e x p la in e d in 3. i. e., e n jo y in g se n su a l plea su re s, w hich a rc fleeting in th e ir n a tu ro .
P a r t 2 of th is w o rk . (V ide sta n za s 149 to 151.) 4. T h e T iru p p a ti H ills, sa c re d to V ish n u , w ho is also called N a ray a n a ,
7. T h e C o m m e n ta to r sta te s th a t t h is m ay re fe r to th e seven re g io n s of w h ic h n am e th e a u th o r s G u ru bore in his e arth -life .
ig n o ra n c e e n u m e ra te d in sta n za s 147 a n d 148 of P a rt I [ , o r to th e d e v a c h a n ic 5. A cco m p lish m en ts. T h e neophyte m u s t possess th ese in a fa ir d e g ree
s ta te s (swargalokas), o r to th e several e x o te ric re lig io u s sy ste m s. before e n te rin g th e o c cu lt p a th . W ith o u t th e m no one can a tta in to a d e p t
8. T h e form of th e In fin ite I n te llig e n c e ; o r Pragnandm. sh ip .
9. Ilu d r a . 6. T h e p u p il m u s t h a v e a n in tellectu al co m p reh en sio n of th o fact th n t
10. F o rm s o r s h a p e s ; gods. e v e ry th in g w hich seem s to havo a separate ex isten ce from B ra h m is m erely
11. T h e sim ile im plies th a t m a tte r offers no re s is ta n c e to Atma o r s p ir it. p henom enal c h a n g e ; in o th e r w ords, he m u s t h ave a r ig h t know ledge of th o
12. B r a h m a m ; tlie absolute self. re al a n d u n re al. T h e s tu d y of o ccult lite ra tu re endow s him w ith th is accom
13. T h e o rg a n of p e rce p tio n ; m ind. p lish m e n t.
14. T h e o rg a n of reflection. 7. ^ T h is does n o t m ea n t h a t th e neophyte sh o u ld be th o ro u g h ly passive.
15. T h e re a re th r e e bodies, nam ely, th c g ro ss, th e su b tle o r a s tr a l, a n d th e T h e in ju n c tio n is a g a in s t a c tin g m erely u n d e r th e im pulse of desire. O no
c a u s a l b o d ie s ; h e n ce th e plural. m u s t do ones d u ty , b u t n o t as a m eans to th c a tta in m e n t of a personal e n d .
1<). T h o u w ho a r t of m y n a tu re a n d I w ho am of th y n a tu ro . I t is by th o T h is Sadana th e ch ela w ill n a tu ra lly gain w h en he th o ro u g h ly realizes th o
th r e eupadhis t h a t th e d istin c tio n s of I , * T h o n , &c. e x ist, w hile in r e fe re n c e firs t o n e ; for w hen th e illu siv e c h a ra c te r of th e e x te rn a l w orld is u n d e rsto o d ,
to th c a b so lu te Atma th e re is no d is tin c tio n a t all. C om pare j u s t as th e r o h e ceases to crave fo r w o rld ly objects, and a c ts w ith a p e rfe c t in d ifference to
is n o jew el o th e r th a n gold, so, by Me,th e r e is n o th in g here o th e r th a n th e e n jo y m e n t of th c f r u it of his actions, e ith e r here or h e re a fte r. T h y
m y se lf. A s d is tin c t sh ap es a re g iv en to g old a n d th e n n am ed d iffe re n tly , so r i g h t is only to th e a c t ; it e n d s w ith the p e rfo rm a n c e of th e act, an d n ever
w e sp e a k d is trib u tiv c ly of oursQlYL'sS'-^Si'jarupognanaDesikar . e x te n d s to th e r e s u lt, say s K ris h n a iii th c B h a g a v a d G ita.
atta in m e n t of tb e six (qualifications) begin ning w ith S a m a ; 1 (4)
A spiration for em ancipation (from conditional existence),
2. Tho six (qualifications) a re : Sam a, Dama, U parati,
Titilcsha, Samdidluina and S raddha. S a m a is chastising (or o b ta in
in g com plete m astery over) th o in te rn a l o r g a n ;2 Dam a is chas
tisin g (or o b ta in in g com plete m a ste ry over) the ex tern al o rgans
U parati is th e renunciation of th e cares and occupations (vivalmra)
of ones hom e ; 4 Titilcslia is th e endurance of th e assailing
(sensations of) pleasu re, pain, a n d so o n .5
3. T he sag es call this Sam ddhdna, nam ely, th e m aking it a p a s
tim e to b rin g th e m ind to reflect on th e substance of w hat is
h e a r d (from th e M aster) ; Srad d h a is lovingly clinging to th e tru o
sp iritu a l G u ru and S h a stra .6 T hese a re th e m eanings of the term 3
of tho m ost excellent six kinds (of qualifications) b eg in n in g w ith
Sam a.
4. T h ere aro none on e a rth who can accomplish an y th in g
w ith o u t a .S d d a n d 7. H ence know led g e will accrue (only) to such
as have o btained these four (Sddands). I t will not en te r th e m ind
of one who is (but) a novice in d isc rim in a tio n ; if (it) enters, he is a
1. T h ese a re e n u m e ra te d in th e fo llo w in g sta n z a .
2. i. e. th o m in d , w h ic h is a t th e b o tto m of all evil.
3. i. e. th e o rg a n s of action. E v e n th o u g h th e m in d is c u rb ed , th e o rg a n s
of actio n w ill in v o lu n ta rily perform su c h a c tio n s as th e y hav e been a cc u sto m e d
to do. H e n c e th is qualification is also m en tio n ed . One w ould suppose t h a t
th e s e o rg a n s m u s t be su b d u ed before p ro c e e d in g to c h astise th e m in d ; b u t
a s th e m e n ta l p lan e is su p erio r to th e p h y sic a l plane, a n d as m e n ta l a c tio n s
a re o f^g reater d u ra b ility th a n th e p h y sic a l, Sama t h a t is th e p u rific a tio n of
t h e m in d is placed first.
4. K e e p in g th e m in d unruffled u n d e r th e se v e re st d o m estic a fflic tio n s;
t h a t is, m e n ta l e q u ilib riu m m u st be p re se rv e d , a n d th e a s p ira n t m u s t h a v e
th e pow er of c o n te m p la tin g o bjects w ith o u t b ein g in th e le a s t d is tu rb e d in
t h e p e rfo rm a n c e of th e g re a t ta s k h e h a s s e t him self. T h is is also in te r p re te d
to c o m p re h en d th e re n u n c ia tio n of a ll m e re ly fo rm al re lig io n .
5. T h e cessation of desire, and a c o n s ta n t re a d in e s s to p a r t w ith e v e ry th in g
in th e w o r l d ; ty p ic a lly illu s tra te d b y th e absence of re s e n tm e n t of w ro n g .
T h is is p e rh a p s th e o ccult sig n ificatio n of th e p re c e p t of C h rist, I sa y in to
y o u t h a t y e re s is t n o t e v il ; w hosoever sh a ll sm ite th e e on th e r ig h t cheek,
t u r n to h im th e o th e r also : I t h a s b een w ell sa id : P eople a re in d u c e d to
b e frie n d ly o r in im ical to a m an a c c o rd in g to h is K a r m a ; th e re fo re he sh o u ld
n o t c o n sid e r th o se as h is frie n d s a n d th e s e h is foes,
6. I n o th e r w ords th e chela m u s t h a v e f a ith o r confidence in th e M a ste r
a n d S h a s tra s . A w o rd of e x p la n atio n is n e c e s s a ry here, as th is is a p t to be m is
u n d e rsto o d . O c cu ltism b ein g e sse n tia lly a n e x p e rim e n ta l science, 110 b lin d f a ith
is n e c e ssa ry . I t is no t th ere fo re a b so lu te s u rre n d e r of ones re a so n t h a t is
a d v o c a te d h e re. W h at is m ea n t is t h a t th e p u p il sh o u ld reco g n ize th a t his e ffo rts
in th e d ire c tio n of occult stu d ies a n d in v e s tig a tio n s w ill no t be fru itle ss, as th o
t r u t h s p ro p o u n d e d by th e g r e a t sc ien c e h a v e b een e x p e rim e n ta lly in
v e s tig a te d by th e M aster, a n d t h a t he m u s t be r e a d y to give u p h is p r e ju
d ice s a n d p re co n c ep tio n s w hen fo u n d to be in co m p a tib le w ith reaso n . A s w e
p ro c ee d w e sh a ll find th a t th e M a ste r o rd e rs th e chela, o yer a n d o v er a g a in
to v e rify h is te a c h in g s in Samadhi a n d re p o rt to him ,
7. Persevering practice, or training.
p erson th a t h as becomo purified through a croro of p a st in c a rn a
tions 1.
5. H o is th e elig ib le2 one (who possesses these four-fold
Sddands). (S uch a p erso n ,) assailed by the three fires15 caused
by tho o rg a n s4 (both in te rn a l and external), by D evas5 in tlio
cosmos, an d b y th e (five) elem ents and elemental fo rm atio n s,0
a n d lan g u ish in g like th e worm unable to bear the Suns h e a t,
a rd en tly w ished to dive into tho w aters of W isdom,
b. H e who like th e h a r t which, hav in g been caught in th e
h u n te r's nets, ru n s aw ay as soon as it disentangles itself had
fled from th e th re e Ish a n a s7 of wife, children and wealth, th a t
come (by K arm a), now proceeding not w ith an em pty h a n d 8
a n d corning in sig h t of th e tru e P rec ep to r of sp iritu al wisdom, paid
rig h tfu l reverence to (him ).
7. H a v in g p a id rev erence to (the G uru), he stood np, and
w eeping th u s com plained : I have p in ed away, 0 L ord ! through
th e afflictions of (this) illusive life; 0 readily-com plying M aster ! you
m ust p ro te ct me b y c u ttin g to pieces th e (five) desire-fostering
kosas9, th a t are a t variance w ith (spiritual life), so th a t m y m ind
m ay indeed be r e fr e s h e d /' (Thus) did he speak.
8. A s th e m o th e r tortoise, fish and b ird (act) tow ards th e ir
y oung ones, so th e M aster, w illing in his m ind, fixing (his) gaze
011, and to u ch in g (the p u p il) / placed (him) before (his) holy p re
sence and said, T here is a m eans of p re v en tin g th y re b irth . I
w ill tell (thee). I f thou dost follow w h at (I) say, th e succession
of b irth s will cease.
9. W h en (the chela) h ad heard th e words, <e The succession
of b irth s will cease, not only was his h e a rt stren g th en ed , b u t even
h is body was refreshed^ as if he h ad b ath ed in a spacious t a n k ;
1. A ie te ie n c e is h e re m ad e to th e L aw of K a rm a. T lie a u th o r re fu te s
th o se wlio, w ith o u t th e le a st reflection, say t h a t p sy c h ic a n d s p iritu a l fa c u ltie s
a re o b tain e d b y th e special fa v o u r of th e D e ity o r th e Sages, a n d n o t by
g o in g th ro u g h a n y tra in in g , a n d quote in sta n c e s of p ersons who from c h ild
hood h a v e e x h ib ite d s u c h pow ers, su ch as o u r m o st re v ere d M adam e Ula-
va-tsky. H e sa y s t h a t w e c a rry th e re s u lts of o u r actio n s a n d efl'orts from
one h ie to a n o th e r, a n d th a t su c h persons d e se rv in g ly possess them now sim
p ly because th e y w o rk ed fo r th em in form er s ta te s of ex isten ce ; a n d t h a t if wo
m a k e efforts now, even th o u g h th e y m ay n o t be crow ned w ith success in th is
h ie , th e y w ill tell on o u r n e x t b irth .
la rg e b u t in d e fin ite n u m b er.
Crore is h ere u se d sim ply to express a
2. F o r e n te rin g on th e p a th of occult stu d ies.
3. F ie ry s u f f e r in g s ; species of sorrow o r a n g u ish .
4. Adiatmiha, t h a t is afflictions from o n e se lf a n d o th e r c re a tu re s
o. AdidciviJca t h a t is afflictions from th e divino h an d . (K a rm a is also
c alled Pmsam th e re fo re i t m ay m ean afflictions from ones own K arm a).
6. Adibhantilca,
7. D esires.
t h a t is afflictions cau sed by th e elem ents
&c
8. i. 0,., he went with a present, that is with tho four-fold accomplishments.
... l h e h y e s h e a th s a re (1) Annamayakosa(the g ro ss b o dy); (2) Prana-
wmjalosa (vital p rin c ip le ) ; (3) Manomayalwsa, (m in d ); (4) Vignonamnyal-ow
orV^wpadhO Y w ledge) ; $) Anandamayakosa(th e sh e a th of bliss
10. I t is s a id t h a t th o m o t h e r to r to is e d o e s n o t s i t on th o e g g s to h a tc h
th e m b u t s its a t a d i s t a n c e fro m th e m a n d i n t e n t l y m e d i t a t e s ;so n ia l i m n i r
t h e m b y its w ill-p o w e r 1 h e fish is s a id a ls o to fix its g a z e fro m a d is ta n c e oil
the eggs, while the birdfondlea i t s young ones to m a k e t h e m g ro w .
 n nd, w ith tears of joy, as if h is a b o u n d in g h a p p in e ss (itself) w ere
flo w in g out fro m him , he fell once m ore at the ( M a s t e r s) feet (re
s e m b lin g ) the open (lotus) flower, a n d th e n stood u p a n d sp o k e in
th e fo llo w in g s tra in :
10. E ven th o u g h I th e devotee am unable to act up to w h a t
(you) say, you, O L ord, can certain ly reclaim me by your g ra c e .
You have said T h ere is a m eans to p rev en t th y re b irth ; I b e
seech you, show m e w h at it is and th e re b y rescue (m e).
11. T hen (the M aster) knew th a t (the aspirant) was a m an of
subd u ed V rittis an d as the h o rn e t buzzes before th e m ag g o t
w ith in th e com pact earth -n est (to tran sfo rm it to its own lik e n e ss),2
th e M aster, b e g in n in g (to explain th e m eans) commenced to c h a n t
(his) in stru ctio n , eyeing th e Jiva w ith in th e body of th e chela, so
th a t he m ig h t a tta in to A tm a -S iva ru p a 3.
12. Come now, m y Son! H e w ho has forgotten him self, (al
te rn a te ly ) d y in g and re-in carn atin g , will w ander about w h irlin g
ro u n d a n d ro u n d in th e never-ending g y ra tio n of th e wheel of tim e,
lik e d ry leaves ca u g h t by a never-ceasin g w hirlw ind, until h e
know s th a t his Self capable of b e in g in v e stig a te d by in telligence
is th e absolute S elf.4
13. I f (he) perceives his Self an d th e L o rd th a t is his S elfs
su b stra tu m , th en th a t Lord becomes his S e lf5 an d becomes B rahm ,
a n d (he) g ets rid of conditioned existence. I f th o u know est th y
self, ru in will n o t befall thee. I have said th is because th o u h a st
a sk e d m e.
14. H av e you spoken (thus), 0 S ir ! deem ing me an id io t ?
Is th e re any m an on ea rth who does n o t know him self ?7 W h y
th e n do all m en die and re-in carn ate an d (thus) w an d er ab o u t ?
V ouchsafe to tell tho tru th to me w ho have confided in you.
15. (T h e M aster) rep lied : W hosoever com prehends th a t such
a th in g is body and such a one is th e D w eller of th e b o d y 8 is th e
p erso n th a t has understood him self as him self9. A fte r th e M as
te r h a d th u s spoken, (the pupil) ask ed , W ho is th e D w eller of th o
b o d y a p a rt from this gross body ? N ow w hen th e M aster h e a rd
th is h e was g rie v e d 10 and sm iled11 (at th e sam e tim e).
16. T hou h a st s a i d , W ho is th e D w eller of tlie body o th e r
th a n t h e body ? I do not see (h im )/ P ra y , tell (m e), who he is
1. A c tiv itie s of th e in te rn a l organs : v iz. : manas, buddhi, chittam a n d
ahankdram.
2. T h e h o rn e t b uzzes to re m in d th e m a g g o t of its p resen ce. T h e la t t e r
h a s th e fo rm of th e h o rn e t alw ays p re s e n t be fo re its m in d , a n d th is in te n t
m e d ita tio n e v e n tu a lly tran sfo rm s it in to th e lik e n e ss of its m a ste r, th e h o rn e t.
3. T h e fo rm of atma or self.
4. T h e ro u n d of b irth s comes to an e n d w h e n one know s oneself.
5. T h e p a ssa g e m ay also be ren d ered , h e becom es t h a t L o rd a n d becom es
B ra h m , a n d th u s g e ts rid of b irth s .
6. T h e C o m m e n ta to r u n d e rsta n d s h is S e lf b e fo re th e w ords becom es
B ra h m .
7. F o r in s ta n c e I know th a t I am th e so n o r d a u g h te r of so a n d so, f a th e r
o r m o th e r of so a n d so, &c.
8. T h a t is, know th e trn e n a tu re of th e p h y sic a l b o d y a n d th e Atma o r s p irit.
9. T h a t is, as th e absolute self.
10. B ecau se of h is ignorance.
11. B e ca u se h e w as eligible, ow ing to h is h a v in g re n o u n c e d all w o rld ly
&c.
p le a s u re s ,
th a t comes and sp rin g s fo rth in tho unsubstantial Sw a p n a ?i P ra y ,
tell (me) who he is th a t has viewed Sushupti, 2 w hero even u n su b
sta n tia l dream s do n o t ap p e ar ? P ra y , tell (me) lastly, w h at th a t
intelligence is (by w hich) th o u dost th in k when in Jagra. 3
17. I t is I th a t view ed Jagra. (It is I) th a t viewed S w apna,
th e consciousness of th e Jagra (state) lapsing. (It is I) th a t
viewed S u shupti, w here b o th (Jagra an d Sivapna) do not a p p e ar.
(This being my) daily experience, (your th eo ry of the D w eller of
th e body) is co n siste n t.4 S till I do not (fully) comprehend (it).
(It) ju s t flashes out in (my) m in d ,5 th en (som ething) hides it.
F a v o u r me w ith its (explanation).
18. In th e m an n e r of those who point out th e phasis (of th e
new moon) b y first show ing a single (tree from am ong a collection
of) trees on e a r th 0, in th o m anner of those who p o in t out tho
(star) A ru n d a ti b y first show ing (a group of) s ta rs , the Muni
commenced to explain th e gross (body) first (as a p rep a ra tio n for)
n e x t explaining th e P rim ev al Cause, th a t is of S u k sh m a Sw arupa.7
10. All V ed a n tic w orks tre a t of bondage an d liberations by
th e m ethods called A d h ya ro p a 8 and A pavada . F rom Aropa th a t
is, illusion (results) b o n d ag e and from A p a va d a , liberation.
Of these tw o, liste n first to (my explanation of) Aropa.
20. By A ropa, A d h yasa, K a lp a n a , and all (other sim ilar term s)
is m eant the p e rceiv in g of one th in g in a n o th er t h i n g ; (as, for
instance,) th e ap p e aran ce of a serpent in th e rope, th e appearance
o f a m an in th e post, th e appearance of w ater in th e m irage, tho
a p p a re n t u n in te rru p te d n e ss of the a kasa.9
^1* K now th a t th e (five) elem ents and (their) m odifications,
ap p ea rin g in th a t B rah m w hich is w ith o u t e ith e r nam e or form ,
uniform , non-dual, one, full of the lig h t of w isdom ,10 havo been
b e g o tte n in a sim ilar w ay by th e said Aropa.
1. D u rin g d re am y slu m b er.
2. D ream less, u n d is tu rb e d sleep.
3. T h e w a k in g sta te .
4. D u rin g swapna andsushupti, th e body is in a c tiv e , is, as it w ere dead.
S till m y consciousness c o n tin u e s, ru n s th o u g h all th e s e sta te s. H e n ce I
a g re e t h a t I am o th e r th a n th e body.
5. I c an n o t fu lly re aliz e t h a t I am not b o d y b u t a b e in g s e p a ra te fro m
it. T h is id ea v a n is h e s a s soon as i t rises in m y m ind.
6. ^ T h e a llu sio n is to th e com m on p ra ctic e of p o in tin g o u t th e th ird -d a y
p h a sis a f te r th e new m oon w ith reference to a tre e in a grove, d ire c tly above
o r opposite to w h ic h th e m o o n s p h a sis is. T w o sim iles a re g iv en , the*first of
w liich show s how th e M a ste r p roceeded to in s tr u c t h is disciple on th e n a tu re of
sukshma,
th e a s tra l o r p a r t of m a n (com pared to th e p h a sis of th e m oon, th a t
is in a h ig h e r re g io n ) by first ta k in g hold of ob jects on th e low er p lan e ,
t h e p h y sic al body (com pared to tre e s on e a r t h ) ; w hile th e second show s how
Atma
h e p o in ted o u t th e h ig h e s t fro m am ong th e h ig h e r p a r ts of m an.
7. T h e su b tle form .
8. C alled also sim p ly Aropa .
9. T h ere are in space b e in g s th a t we do n o t see. B u lw e r L y tto n
pays, T h ere a re ra ce s in th e m a g n itu d e of space, u n se e n as an im alcu les in
th e w o rld of a drop. F o r th e trib e s of th e d rop, science h a s its m icroscope.
O f th e h o sts of yon a z u re in fin ite m ag ic g a in s sig h t, a n d th r o u g h th em g a in s
c o m m an d over fluid c o n d u cto rs t h a t lin k all th e p a rts of c re a tio n .
10. JJaiviprahriti,
 22. I f asked liow it is, (I answ er) : All Jivas, h aving no b e
g in n in g / will re st in A vyalctam 2 as in universal S u sh u p ti. 3 I t is
called K a la ta ttw a . B y Is w a ra s introvision, th e old original n a tu re
p assin g aw ay, th re e gunas m anifest them selves.
23. T hey a re n am ed : th e first, p u re Sa tva , of a dazzling w hite ;
th e second R a ja s, of re d , and th e th ird , im pure Tam as, of b lack .
T h oug h th ese trip le gunas, described as p u rity (Satwa), ignorance
(R ajas) an d gloom (Tamas) exist as th re e equal forces, y e t ono guna
am ong th em w ill (usually) p re p o n d e ra te.
24. T h is is one m ethod (of ex p lain in g evolution). T hey
ex p lain (evolution) in another w ay (also).; nam ely, th a t th e above
said Avyalctam itself becom es M aliatattw am , tlie said M aliatattw am
b ecom es A h a n lea ra m ; and th e s e e d 4 Alianlcaram becomes th e
a lre a d y ex p lain ed trip le gunas.
25. I n th e se gunas, th e chaya5 of chit which is like the alcas*
w ill ap p ear. T he first guna, w hich is th e p u re st of th e trip le gunas
is M aya. T h e chaya of B rahm (in) th is guna is (called) A n ta r y -
a m i.1 H e who is n o t touched b y an y of th e gunas of M aya is
Isw a ra , th e causa ejjlcicns.8
26. To Isw ara, th is is S u sh u p ti, th is in d eed is K arana S a r i
r a 9 a n d ananda Icosa. (Now I proceed to th o second guna). T he
R ajo-guna is a v id y a ; th e chayas of chit in all tlie lustreless avidyas
a re th e m yriads of Jiva s. The nam e th e n of Jiva capable of
tran sfo rm a tio n is P ra g n a .
27. To Jiva s clinging to ig n o ra n c e (avidya) th is only is
ananda Icosa, S u sh u p ti (state) a n d K arana S arira. In w h a t has
th u s fa r b een said, we have d e a lt w ith M ula aropa1 , ow ing its
o rig in to th e two illusive entire gunas. Now h e a r (me) explain th o
w ay of th e p raisew orthy Sukshm a aropa. 11
T. M. StJNDARAM FlLLAl.
(To be continued.)
1. F o r th e L ogos h a s no beginning.
2. T h e U n m a n ife ste d : know n also as M u la p ra k riti.
3. C osm ic sleep o r in a c tiv ity .
4. A s i t is th e cau se of all m a n ife s ta tio n s .
5. Bimbam, o r th e reflected im age.
6. alcas
S h a p e le ss as th e is.
7. C a lle d also Isw a ra , A v y a k rita a n d T h e C re a to r.
8. Nimitta Karancin.
9. T h e c a u sa l body.
10. T h e o rig in a l illusion, th e o rig in of th e c a u s a l hody.
11. T h e illu sio n of th e su b tle b o d y ; how th e su b tle body o rig in a ted .
M IN D A N D B O D Y.
Modern Science and Esoteric Psychology.
<( M in d a n d m a t t e r m u s t, e a c h h a v e i t s p h i l o s o p h y to i t s e l f , J s n a c T a y l o r .
T h o m o r a l i t y w h i c h f lo w s f r o m s c i e n t i f i c m a t e r i a l i s m m a y h o c o m p r r l i e n d r d
w i t h i n t h e f e w w o r d s L e t u s e a t a n d d r i n k , f o r to - m o r r o w w c d o . A ll n o h lo
t h o u g h t s a r e b u t v a i n d r e a m s , t h o e f f u s io n s o f a u t o m a t a w i t h tw o a r m s , r u n n i n g
a b o u t o n t w o le g s , w h i c h b e i n g f in a l l y d e c o m p o s e d i n t o c h e m ic a l a t o m s c o m b i n e
th e m s e l v e s a n e w , r e s e m b l i n g t h e d a n c e o f l u n a t i c s i n a m a d - h o u s e . I 'r o f . R u d o l p h
W a g n e r.
T lie [ b a s i c ] t r u t h s o f r e l i g i o n a r o r a r e l y a t t a c k e d b y s u p e r f ic ia l t h i n k e r s .
H e n r u T h o m a s B u c ld e .
' I N DofE thF Ee NargI)Eu mN Te nLtsY adduced
of th e question as to th e scientific validity
to disprove th e doctrine of a fu turo
life, we are co n fronted w ith the consideration of the effect any
g en eral revulsion of feeling on th is topic m u st exercise on tho
sanctions to m orality. E ven if we re g a rd m aterialistic theories in
th e ir re la tio n to th e possible a g g re g a te of hum an happiness alone,
th e ir u tte r incom petency to satisfy the aspirations of m ankind in
\ g e n eral is only too ap p a re n t. F or th e g ra d u a l extinction of tho
belief in a fu tu re existence is a blow for w hich none of tho
a ltru istic system s can com pensate. A ltruism is only conceivably
adm irable w hen it resu lts in the individual happiness of the u n its
of w hich th e social organism is m ado up. .T h e H um anity of
th e positivist is a m ere abstraction ; consequently the question
confronts us, w h eth e r any exalted sta n d a rd of happiness and con
te n t is a ttain ab le w ith o u t a w idespread conviction of the rea lity
of a fu tu re existence of a m etaphysical as well as of a physical
evolution. A s to tlie influence on public m orality of any system
Positivism , Secularism , etc. coupled w ith m aterialist p ro p a
g a n d a, it is difficult to conceive of a difference of opinion am ong
p ra c tic a l m en w ith m inds unw arped b y theory. T h e results m u st
be pernicious.* T he new dispensation of th e P ositivistic School
possesses no sanction for m orality except th a t of an em pty a b s tra c
tion-a m ere w o r d hopelessly incapable of reach in g th e m asses.
Positivism , a p a rt from o ther objections, is a t th is stag e of hum an
evolution U topian a flimsy fabric of u tilita ria n m orality re are d on
foundations of sand. F a r b e tte r to leave the m asses un d er tho
sw ay of th e old, if fa n tastic, creeds th a n to in itia te th e f gam e of
grab* by en u n ciatin g a doctrine of despair. T he evil genius of
hu m an passion o u g h t to be k ep t in his b o ttle ; otherw ise, as in tho
sto ry of the F isherm an in th e A rabian N ights, he will stream fo rth
in clouds of sm oke th e smoke of th e petroleuse a n d anarchist. I t
is one th in g for a philosopher to th u n d e r fo rth a neg ativ e creed
from his professorial c h a ir ; it is an o th e r w hen th e stru g g lin g p ro
le ta ria t learns th a t a m iserable existence on this e a rth is its all, a n d
th a t death is an ete rn a l sleep. I t is one th in g for th e iconoclast
to a tta c h a preface to th e te n th edition of some successful w ork ;
* M . d e V o lta ir e ( A r tic le A th e is m , P h ilo s o p h ic a l D ic tio n a r y ) h im s e lf r e m a r k s
t h i s d a n g e r . U n t h o p r i n c i p l e s o f D e t e r m i n i s m , i t is s e l f e v i d e n t . A c e l e b r a t e d
m o d e r n s c e p tic M . R e n a n a l s o i n f o r m s u s in h i s S o u v e n ir s t h a t t h e m o r a l i t y
w h i c h r e m a in o d t o h im o n t h e a d o p t i o n o f n e g a t i v o p r i n c i p l e s , w a s a s a u t o m a t i c a s
t h e a c t i o n oi a f o w l, w h ic h , w h e n d e p r i v e d o f i t s b r a i n , s t i l l c o n t in u e s u n d e r
s u it a b l e s t im u lu s to w a t c h it s n o s e j*
a n o th e r for th e m an of business, th e p lodding toiler, th e ra n k an d
lile of society in sh o rt, to cu ltiv ate an unselfish* and lofty ideal
u n d e r th e sa tu rn in e influence of th e n ig h tm are of pessim istic
scepticism . T he p lea th a t, w h a te v e r be th e result, science only
seeks to unveil th e tru th , is valueless. H alf th e neg atio n ists who
flaunt th e ir p itifu l c r e e d t in th e face of th e E uropean public are
fa r m ore anxious to o b tain a p ublic rep u tatio n th a n to chape
rone tru th . B esides, th e n u m b er of tru th s w hich according
to such logic dem an d revelation w ould probably re su lt in th e
d e stru c tio n of th e social fabric. I t is equally a tr u th tlm t
m elinite is a m ost deadly e x p lo siv e ! W h y not th en disclose th o
sec re t of its m a n u fa c tu re, p ro p er h a n d lin g , etc., aud confide it to th e
te n d e r care of th e socialists ? W h y com pass th e execrable e n d
o f confining a c e rta in class of tr u th s to a small circle ? I t
m ay m ilitate a g a in st th e g en eral goo d , we are told, by p lacing a
w eap o n in th e h an d s of those w ho are not w orthy of tr u s t.
B u t, if one tr u th is to be w ith h e ld ow ing to its vicious te n
den cy , th e sam e a rg u m e n t applies to th e policy of M aterialist
P ro p a g a n d a , if these la tte r re a c t in ju rio u sly on th e public good.
L egio n s of tru th s are necessarily w ith h eld from ch ildren.
A n d even acco rd in g to th e adm ission of a professed m ate rial
i s t : A s y e t h u m an society is only a lunatic in a s tra ig h t
w aistcoat, w hich, in acu te m aniacal paroxysm s, it periodically
succeeds in re n d in g , w ith dire re su lts fam iliar to every stu d e n t
o r sp ectato r of th e b la c k e n e d a n d blo o d -stained pages of h is
to ry . { A n d y e t it is th is society w hich is to pursue an u tte rly
unselfish ideal in th e c e rta in ty of an u ltim a te annihilation for all
its u n its ! B u t th e m ost conclusive a rg u m e n t is th e following.
M an to th e M a te ria list or M onist is an autom aton necessarily
so. H is actions are th e re su lts of h e re d ity an d environm ent ho
is th e sp o rt of his in h e rite d m oral b ias an d th e m otives p resen t to
him . Ergo, to raise or depress his id eal in life, a new m otive is
necessary. W h y th e n do M aterialists, who are necessitarians accord
in g to th e first p rin cip les of th e ir creed, w eaken th e force of thoso
tenden cies to w ard s good by s u b tra c tin g so en nobling a m otive, so
p o w erfu l a le v e r fo r self-im provem ent, as th e belief in a fu tu re life
# E x c e l l e n t a d v i c e t o m e n s t r u g g l i n g n n d e r t e m p t a t i o n i n d e e d ! Y o u a r e in e r o
a u t o m a t a , im p ro v e y o u r s e lv e s . T h o f i r s t c o n c e p t i o n e x c lu d e s t h e l a t t e r . T h e r e
i s , a c c o r d i n g t o m a t e r i a l i s m , n o m o d if y in g ego p o s s ib le : t o a d m i t s u c h a f a c t w o u l d
h e t o a d m i t a s o u l- B u t c o n t r a d i c t i o n s n e v e r c e a s e . H u m a n a u t o m a t i s m is s c a r c e l y
t h e d o c t r i n e f o r o u r s c h o o l- r o o m s , b a n k s , p e n i t e n t i a r i e s , e t c .
f H o w w e ll B u c k le d e p ic ts t h e a t t i t u d e o f a tru e s c ie n c o to w a r d e v e n a n e x o te r ic
c r e e d , w h e n h e s a y s :
A s lo n g a s t h o i n s t i t u t i o n [ S t a t e C h u r c h ] p e r f o r m s i t s f u n c t i o n s , w o a r o c o n t e n t
t o l e t i t s t a n d .........W e w o u l d n o t , w e d a r e n o t , t a m p e r w i t h t h e g r e a t r e l i g i o u s
t r u t h s , w h ic h a r e a l to g e t h e r in d e p e n d e n t o f i t t r u t h s w h ic h c o m fo rt th e m in d o f
m a n , r a i s e h im a b o v e th e i n s t in c t o f th e h o u r , a n d i n f u s e i n t o h i m m o r e l o f t y a s
p ir a tio n s w h ic h , r e v e a lin g to h im h is o w n im m o r ta lit y , a r e th e m e a s u r e a n d
t h e s y m p t o m s o f a f u t u r e l i f e . (H is t o 'n j o f C iv i l iz a t i o n , V o l. I l l , p . 2 5 5 .)
N o b lo w o r d s t h e s e , p r o c e e d i n g f r o m t h e m o u t h o f a p r o f e s s e d s c e p t i c .
% N a t io n a l R e f o r m e r , J a n . 9 , 1 8 8 7 .
W e a r o t o r e g a r d th o b o d y a s a p h y s i c a l m a c h i n e w h i c h g o e s b y i t s e l f a c c o r d i n g
t o a p h y s i c a l l a w t h a t is t o s a y , is a u t o m a t i c . A n a u to m a t o n is a th in g w h ic h g o es
b y i t s e l f w h e n it i s w o u n d u p , a n d w e go b y o u r s e lv e s w h e n w c hare, h a d f o o d ...................
I t ( t h o b o d y ) is n o t m e r e l y a m a c h i n e , b e c a n s e c o n s c i o u s n e s s g o e s w i t h i t . L e c t u r e s
a n d E s s a y s j V o l. I I . A r t i c l e B o d y a n d M i n d , b y P r o f e s s o r W . R . C lif f o r d .
w here th e m oral excellence of th e individual d eterm ines his degree
o f progression ? W h y , if th ey are tru ly zealous an d fa r be it from
m e to co n test th e p o in t in a la rg e percentage of casps in th e
cause of hum an ad v an cem en t, do th ey not reserve th e ir n eg ativ e
conclusions for th e sa n c tity of th e stu d y , instead of th ro w in g cold
w a te r on th e efforts of th ose who strive to b attle courageously
a g a in s t th e tem p tatio n s of daily life ? M aterialism is purely icono
clastic. A ll m odern W e s te rn speculation is v itiated by th e sam o
ab solute incapacity to re co n stru c t. Give it an axe, and it will hew
dow n system a fte r system of philosophy, b u t w hen it tries to re a r
a fab ric of its ow n on th e ru in s of th e p a st a g rim fiasco is th e
re su lt.
To th a t uncrow ned k in g of philosophers Im m anuel K an t th e
existence of th e soul, th o u g h n o t dem onstrable b y th e speculative,
w as a po stu late of th e p ractical reason. H e even w ent so far as
to p re d ic t th e phenom enal proof of its existence* an d of th a t of a
w orld of sp iritu a l b ein g s im m ediately im p in g in g on our present
plan e of consciousness. T h e ten d en cy of m odern speculation is to
re g a rd b o th th ese assertions as illusory. O ur m ost em inent E u ro
p e an psychologists m erely echo th e pronouncem ents of alm ost every
d e p a rtm e n t of science as to th e impossibility^ of th e survival of
in d iv id u a l consciousness a fte r th e d isin te g ra tio n of th e physical
org an ism . E ven th e un iv erse itself is b ran d e d as a g ig a n tic fa il
u re . I t is m iserable th ro u g h o u t, says Y on H a rtm a n n , th e pes
sim ist, following in th e step s of S chopenhauer, ....a n un fath o m
ab le folly, if its u n iq u e aim , self-consciousness, h a d existed w ithout
it. B u t we are e n title d to a sk these philosophers w h eth er th e y
h av e acq u ain ted them selves in tim ately en ough w ith N a tu re s
se c re t m eaning in h e r deeds, to ju stify them in a rra ig n in g h e r
a t th e b a r of public opinion on th e ch arg e of b ein g m istak en or
in cap ab le. T heir sla n d er on th e wisdom of th e unconscious is its
ow n re fu tatio n . I , fo r one, find it im possible to conceive of so ra d i
cal an unsoundness in th e n a tu re of th in g s th o u g h a t th e sam e
tim e it seems clear th a t th e charges of th e pessim ists, including th e
tnom entous question of th e origin of evil, can b e answ ered b y no
sy stem except th a t g en e ra lly know n as T heosophy. A nd th e
v e r y necessity (to most) of th o u g h t, w hich compels us to realize th a t
A b so lu te W isdom m ust h av e set in m otion th e p an o ram a of cosmic
evolution, is itself a confirm ation of th e esoteric d o c trin e t w hich
alone affords a com plete solution of th e problem s p resen ted to th e
* T h i s , h o w e v e r , c a n o n l y a p p l y t o t h e a s t r a l b o d y t h e c a s k e t o f th o r e a l P s y c h o .
+ H o w t r u o i t is , t h a t , a p a r t f r o m i t s s p h e r e o f p h y s i c a l d i s c o v e r y , m o d e r n s c i
c n c e i s s e lf is h . I t h a s g r a t u i t o u s l y d e p r i v e d t h o u s a n d s o f t h e i r s p i r i t u a l i n t u i t i o n s ,
a n d b r d u g b t a m e ssa g e o f d e s p a ir tp m a n y a s tru g g lin g h e a rt. I n m y h u m b le o p i
n i o n th i) c u r s e o f M a t e r i a l i s m h a s p o i s o n e d a l l h o r s e r v ic e s . W e l l m a y m a n y a s o u l
re -e c h o th o w o rd s o f a M a s te r N o w ; f o r u s ........ n o f a c t o f th e s o s c ie n c e s j a
i n t e r e s t i n g e x c e p t i n t h e d e g r e o o f i t s p o t e n t i a l i t y o f m o r a l r e s u l t s , a n d in t h e r a t i o
o f it s u s e fu ln e s s to m a n k in d . A n d w h a t, in it s p r o u d is o la tio n , c a n bo m o ro u t t e r l y
in d i f f e r e n t to e v e ry o n e a n d e v e r y t h in g , o r m o r e b o u n d to n o th i n g b u t th o s e lfis h
r e q u i s i t e s f o r i t s o w n a d v a n c e m e n t t h a n t h i s m a t e r i a l i s t i c s c i e n c e o f f a c t P W hafc
h a v e t h e la w s o f F a r a d a y , T y n d a l l , o r o t h e r s t o d o w i t h p h i l a n t h r o p y i n t h e i r
abstract r e l a t i o n s w i t h h u m a n i t y , v ie w e d a s a n i n t e l l i g e n t w h o lo ? W h a t c a r e t h e y
f o r m a n a s a n is o la te d a to m o f th i s g r e d t ; a n d h a rm o n io u s w h o le ? O c c u lt
W o rld , p a g e 89.

consideration of th e philosophical optim ist. On th e o th e r h a n d an y
system w hich excludes th e conception of im m ortality from its
dom ain, an d ru th le ssly points to th e worms m aw as th e final
consum m ation of m an a n d his glorious faculties, th e goal of his
Borrow-strewn p ilg rim a g e , creates of th e unconscious a fiendish
p h a n ta sm , a m o n ster m ore accursed a n d d etestable th a n th e v ilest
m ag ician of th e in te rp la n e ta ry spheres. B ut to re tu rn to th e su b
je c t u n d e r discussion. W ith o u t d o u b t th e theory of evolution, as
fo rm u la te d b y D arw in , H aeck el a n d Spencer, has h ith e rto en o r
m ously stre n g th e n e d th e h an d s of th e M aterialists. T heology,
u n a b le sa tisfa c to rily to reconcile evolution w ith im m ortality, has
stre n u o u sly avoided discussion on th e su b ject, w herever p ra c ti
cable, ta k in g refu g e in th e m iracles of th e F o u n d er of C h ristian ity .
I n a sim ilar m an n er th e ostrich, w hen p u rsu ed by th e horsem an
in th e d e se rt, b u ries its head in th e sand, a p p a re n tly in th e hope
t h a t b y sh u ttin g its eyes to e x te rn a l facts it can destroy th e ir
o b je c tiv e v a lid ity a species of very ad v an ced idealism ! In th is
w ay it h a s come to pass d u rin g re c e n t y ears th a t in m any q u a rte rs,
esp ecially on th e C ontinent, th e a ssa u lt on o rthodoxy has resolved
itse lf in to an o rg an ized a tte m p t to disprove th e possibility of a
conscious existence fo r m an a fte r d e a th . I t is a t th is point th a t
a s tro n g divergence of view m u st n ecessarily ^ ensue am ong
lib e ra l th in k e rs. T h e problem in one asp ect is, to show a t
w h a t lin k in th e h ierarch y of ascen d in g organism s th e im m ortal
p rin c ip le supervenes an d m in d acquires th e p o te n tia lity of
e x istin g as an en tity a p a rt from b ra in . B etw een th e m onere a n d
th e m an we find a v a st chasm b rid g e d by in n u m erab le organic
ty p e s, in each of w hich sensation an d m en tality correspond w ith
th e developm ent of a specific n ervous basis. I t ap p ears th en , a t
firs t sig h t, an im peachm ent of th e ord erly developm ent of h ig h e r
ty p e s from lower to p itch fo rk a sp iritu a l e n tity in to an organism ,
w h e n a sim pler explanation of m en tal p h enom ena is possible.
W h a t Dens ex m achina invests m an w ith a soul in co n tra-d istin ctio n
to th e re p re se n ta tiv es of th e anim al w orld say th e M aterialists
r w h en h is in tellectu al superiority is, as we see, a ttrib u ta b le to th e
re la tiv e p erfectio n of his cerebral convolutions ? N ow all this, as
f a r as i t concerns th e parallelism of n ervous com plication an d
m e n ta l g ro w th , is a philosophical s ta te m e n t as p u t forw ard by
m a te ria lists, an d as such requ ires an equ ally c an d id answ er. I t is
to b e d ep lo red th a t no com plete an sw er h as h ith e rto b een re tu rn e d
to w o rk s such as D r. Louis B u c h n e rs F o rce an d M a tte r, m y s t e r i e s o f t h e U n i v e r s e , is n o t t h e l e a s t i m p o r t a n t a s p e c t o f t h e s u b j e c t .
L ew e s P roblem s of Life an d M in d , a n d sim ilar pronunciam entos
fro m th e Bide of science. T h e m a jo rity ^ of th e arg u m en ts of
m a te ria lis t w riters are ig n o red b y C h ristian apologists, a n d
ab so lu te ly unheed ed in g en eral b y sp iritu a lists, who, h av in g once
satisfied th em selves of th e su rv iv al of th e a stra l re m n an t, leave
th e scien tists to go th e ir own w ay a n d find converts w here th e y m ay.
A n d i t is equally tru e th a t p e rh a p s on no o th e r question th a n
t h a t of psychology in g e n e ra l is so m u ch nonsense ta lk e d a n d so
m a n y a b su rd opinions b o lstered u p on th e alleg ed in tu itio n s of th e
in d iv id u a l theorist. T h e p te s e n t p a p e r, w hile tre sp a ssin g in to
th e realm s of th e super-sensuous a n d v io latin g in ap p earan ce th e
m axim of K a n t, th a t to a tte m p t to transcend th e lim its of tho
su b je ctiv e is vain* an d hopeless, is however less am onablo to
criticism th a n th e g e n e ra lity of sim ilar attem pts, ow ing to th e
fa c t th a t it is professedly b ase d on th e teachings of esoteric science,
a n d co nstitutes an a tte m p t on those lines to reconcile tho shallow
psychology of th e W e st w ith th e indications throw n out by tho
M asters as to th e g ra n d process of th e evolution of m ind. A few
p re fa to ry rem arks, how ever, are necessary to subm it to sceptics
th e p u re ly te n ta tiv e c h a ra c te r of th e essay.
T h e theory w hich I am ab o u t to advance in its outlines as a
possible solution of th is vex ed question m ay or m ay not in its pro
s e n t form be co m p eten t to explain th e arra y of miscellaneous ph e
nom ena grouped u n d e r th e h ea d of com parative psychology. The
w rite r can only express h is re g re t th a t th e p o p u lar m aterialistic
a n d m onistic hypotheses as to th e n a tu re of th e relations between
m in d f an d body are equally open to objection. A tru o psycho
logy m u st em brace a n d ab so rb into its substance ev ery phenom e
non of conscious experience. T he validity of objectivo phonom e
n a cannot, as some a p p e a r to th in k , be im peached on account of
th e in a b ility of some special th eory how ever plausible on other
g ro u n d s to find accom m odation for its unw elcom e visitors. Tho
u n d u lato ry th eo ry of lig h t would have to b e ab andoned in toto,
as T yndall tells us, w ere only one fact adduced w hich it could not
ex p lain . N o negative th eo ry of psychology can, ow ing to th e very
n a tu re of th in g s, fulfil th is condition its elasticity will necessarily
p ro v e unequal to th e stra in . As w as w ell re m a rk e d by D r. IT.
C ount Gonemys in a re c e n t num ber of th e Theosophist, I am
aw are th a t sound scientific research m ust alw ays s ta r t from tho
know n to th e unknow n, b u t I would a d d m oreover th a t we m ust
n o t v itia te our experim entally acquired knowledge to m ake it tally
w ith pre-conceived ideas. I n m y hum ble opinion app earan ces of
th e phantom s of th e d e a d ,...th e living m aterialisations of spectres
. . . apports of m aterial ob jects, collective ap p earan ce s an d th o
unanim ous testim ony of seers, o u g h t to form for every experim enter
th e tru e foundation for psychic th eo ries. J On th e question of
* I m a y h e r e c i t e a p a s s a g e o f m y o w n w h i c h a p p e a r e d i n t h o N a t io n a l
R e f o r m e r , J a n . - 2 3 , 1 8 8 7 , I . . . p o i n t e d o u t i n w h a t m a n n e r i t w a s p o s s i b le t o
tr a n s c e n d th o p h e n o m e n a o f o u r p r e s e n t p e r c e p tio n . T h e n o u m e n a l [ h c r e =
s u p e r - s e n s u o u s ] is w i t h o n t d o u b t w h o l l y i n a c c e s s i b l e to a n y p e r s o n t ie d d o w n to th e
o r d in a r y f iv e s e n se s . B u t t o th o f u l l e r c o n s c i o u s n e s s o f t h o T r a n s c e n d e n t a l s e l f '
& u o t h e r u n i v e r s e o p e n s a f a r w i d e r a s se lfm g o f th o n o u m o n o n is p o s s i b l o . . . T h o
c a s e o f E a s t e r n a d e p t s , a n d t h e i r a t t a i n m e n t o f a b s o l u t e k n o w le d g o o f t h e
f U s e d h e r e a s = 5 th P r in c ip le o r M a n a s.
J S c i e n t i s t s m i g h t w e ll s t u d y t h o c h a p t e r s o n I n d u c t i o n i n M r . M i l l s S y s te m
o f L o g ic . T h e y c o n t i n u a l l y v i o l a t e t h e i r o w n p r i n c i p l e s w h o n e v o r n n p lo n s a n fc
f a c t s p r o s e n t t h e m s e l v e s . M a t e r i a l i s t s w h o d o f in e t h o u g h t a s b r a i n - f u n c t i o n *
c a n h a r d l y w i t h o u t lo s s o f c o n s i s t e n c y b o li e v e i n a p o s t - m o r t e m e x i s t e n c e i n
a n o t h e r a s t r a l b o d y , o f w h i c h t h o u g h t is e q u a l l y a f u n c t i o n . S e o f o r l h i s a c u r i o u s
p a s s a g e i n C n p t. W . B . M c T a g g a r t s P o p u l a r E x p o s i t i o n o f t h o I l y l o - i d o a l i s t i o
P h ilo s o p h y , p . 3 6 . T h o w r i t e r , a M o n is t, a d m i t s t h o p o s s i b i l i t y o f a n e t h e r e a l
b o d y ; b u t d e m a n d s e v id e n c e Y e t t h i s s a m e g e n t l e m a n w o u ld , i n a l l p r o b a b i l i t y ,
v e h e m e n t l y r e b u t t h o i d e a t h a t s p i r i t u a l i s m m ig h t r e s t o n a b a s is o f f a c t . A nd y e t
d A s s i e r w a s f o r c e d b y t h o s a m o e v i d e n c e t o a d m i t a n a s t r a l s u r v i v a l . W h a t s h a l l
w e s a y o f th o m e n w h o d e m a n d e v i d e n c e i n o n o b r e a t h , a n d i n a n o t h e r d e c l i n e e v e il
t o e x a m in e o r c o n s id e r i t w h e n p r e s e n t e d ?
 & fu tu re life how ever th e re a re m any, even in th ese t( la tte r d ay s
of th e D ark Cycle, w hose in tu itio n s soar fa r above th e level of
em pirical speculation o r cau tio u s agnosticism . N o t th a t m auy
seem ing in tu itio n s a re n o t, as M r. M ill assures us in his S ystem o f
Logic, due to th e concession of o b je c tiv ity to p u rely subjective ideas
of th e m in d , to inferences in s h o r t; b u t it is out of th e question to
d isp u te th e re a lity of a la rg e p o rtio n of such experiences in tho
face of re c e n t adm issions of science an d th e m ass of un im p each
ab le testim o n y now accu m u lated . H e re again th e philosopher of
K o n ig sb e rg th re w out th e h in t now elab o rated by his em inent fol
low er D r. du P re l into a definite th e o ry viz., th a t th e establishm ent
of such p h en o m en a (intuition, clairvoyance etc.) w ould in d icate tho
existen ce of a T ra n sc e n d e n tal S u b je c t (Buddhi) in m an, of
w h ich th e b rain-cohsciousness is only an im p erfect reflection.
A t an y r a te th e d o g m atic assertion of M oleschott a n d others, th a t
th e r e is n o th in g in our in tellect w hich has n o t en tered in by th e
g a te of th e senses, is once a n d for all n e g a tiv ed by th e re c e n t
e x p e rim e n ts of th e Society for P sy ch ical R esearch, w here th o u g h t-
tra n s fe re n c e w ith o u t physical c o n ta c t w as scientifically estab
lish e d .
I n tre a tin g of th e relatio n b etw een m in d a n d m a tte r a con
fu sio n often arises as to th e conno tatio n of th e la tte r term .
T h e w ord m a tte r is u n q u estio n ab ly o ften flung ab out b y
th e advocates of sensuous m aterialism as if it re p re se n te d
som e b ru te e n tity ex istin g in d e p e n d e n tly of a p erceiving m ind.
B u t th e old objection of th e Id e a lis t School holds as good as ever,
as P ro f. H u x ley w r ite s : T he a rg u m en ts u sed b y D escartes
a n d B erk eley , to shew th a t our c e rta in know ledge does n o t e x ten d
b ey o n d o u r states of consciousness, a p p e a r to me as irre fra g a b le
now as th ey did w hen I first b ecam e a c q u ain ted w ith thfem h alf a
c e n tu ry ago. A ll th e m aterialistic w riters I know of who h av e
tr ie d to b ite th a t file have sim ply b ro k en th e ir te e th . A ll* in
fa c t, w e can know is th e p an o ram ic sequence of our own m ental
s t a t e s .t T h e so-called e x te rn a l world* is a m e n ta l p ic tu re a
c re a tio n of th e individual ego. T h is b rin g s us to a consideration
o f th e th re e positions, (1) th a t of th e R ealist C hristian, M ateri
a list, e tc . who asserts th a t th e <external* w o rld of our p resen t
p e rc e p tio n s exists 'outside* of us ju s t as it is g iv en in consciousness.
(2) T h a t of th e Id e a list of th e ty p e of H e g e l or H um e, w ho
reso lv es o b jects into creations of th e ego a n d denies all u lti
m a te o b jectiv ity . (3) T h a t of th e o b jectiv e Id e a list, who, w hile
re c o g n iz in g th e sub jectiv e n a tu re of ph en o m ena, fully concedes
th e o b je c tiv e re a lity of an u n k n o w n cause, w hich he postulates as
a n e c e ssa ry su p p o rt for our sensations. M odern psychology m ay
b e said', g e n e ra lly speaking, to ac c e p t th e la tte r alte rn ativ e. J
* S c i e n c e a n d M o r a l s . Fortnightly Revieiv , D ec. 1886.
f A s ta t e m e n t q u ite in d is p u ta b le , b u t h o w o fte n is it s tr u o m e a n in g r e a liz e d ?
S a y s F is k e , B y n o p o w e r o f c o n c e p tio n o r s u b tle ty o f r e a s o n in g c a n w e b r e a k
d o w n t h e e t e r n a l w a ll w h ic h d iv id e s u d f r o m a k n o w le d g e o f thingsinthemselves . o n ly th e r e l a ti o n b e tw e e n th o s e tw o r e l a ti o n s . T h e im m e d ia te c o r r e la tiv e s a r e
CosmicPhilosophy , V o l. I , p . 1 5 .
X T h d a t t e m p t m a d b in c e r t a i n q u a r t e t 's t o r e s o l v e m a t t e r i n t o f o r c e s e e m s t o
h a v e r e s u lte d in g e n e r a l fa ilu re . T h o s e "Who r e s o l v e m a t t e r i n t o a g g r e g a t i o n s o f
f o r c e s a r e m e t b y th e c o n s id e ra tio n s (1 ) T h e fu n d a m e n ta l p r o p e r ty o f m a tte r
B o th th e extrem es of R ealism and Idealism are u n th in k a b le th o
one p ro je c tin g our su b je c tiv ity into space, th e o th e r b e in g incom
p a tib le w ith the facts of ex perience. For it is ev id en t th a t if th ere
is n o th in g in existence b u t th e perceiving ego w hich c re ates
( objects* th e sp ectra of its own subjectivity we a re con
fro n te d w ith th e follow ing difficulties : (a) W h a t th en d eterm in es
th e o rd e r of our sensations, as th e y occur independently of o u r
m en tal processes will an d th o u g h t ?* W h y does each object* (b)
a n d th e ex tern al w orld in its collectivity ap p ea r the same, o r
nea rly so, to every p e rc ip ie n t ? t (c) I f m ind creates objectivity,
we h av e no m ore proof of th e existence of any o th e r minds beside
ou r own th a n of th a t of e x te rn a l o b je c ts.f Science has proved (d)
th a t some cosmic process a n te d a te d b y seons th e earliest dawn of
te rre stria l consciousness. T hese an d sim ilar a rg u m en ts may bo
said to have finally u p se t th e philosophy of absolute Idealism .
T h ere is, as H e rb e rt S p en cer enunciates in his d o ctrin e of transfi
g u re d R ealism (objective Idealism ), 110 escape from th e conviction
th a t th e re is a perm anence of an unknow n ob jectiv e re ality in
d e p e n d e n t of p erception. T h e recip ro city of su b ject an d object
creates th e M aya of th e se?ise-object or f external* w orld.
Consciousness is th u s t h e 1creato r of phenomena, th o u g h not of
u ltim a te o b jectivity. Phenom enon is u n th in k ab le w ith o u t nou-
m enon. Or, as F isk e says ( Cosmic Philosophy,** Vol. I, p .86-7) :
<fW e m ay ad m it w ith H um e th a t we know n o th in g directly savo
m odifications of consciousness. C hanges of consciousness are indeed
th e m a te ria ls out of w hich our know ledge is en tirely b u ilt. B u t
th e re can be no ch anges in our consciousness unless th erg exists
so m ething w hich is c h a n g ed , and som ething w hich causes th e
changes. T h ere can be no im pressions unless th ere exists a some
th in g w hich is im pressed an d a som ething w hich im presses.
i n e r t i a is i n e x p l i c a b l e o n t h a t h y p o t h e s i s . (2 ) W o o n ly k n o w fo rc o a s m o
v i n g m a t t e r i t is a m e r e w o r d t o e x p r e s s a c e r t a i n c h a n g e . M a t t e r a n d f o r c o ,
a c c o r d i n g t o e s o t e r i c s c ie n c e , a r e b u t p h e n o m e n a l d i f f e r e n t i a t e d a s p e c t s o f t h o
sa m e tr a n s c e n d e n ta l u n ity .
* B e rk e le y tr a c e d i t to th e w ill o f G o d , F ic h te to th e self-determineda c t i o n o f t h o
m in d . B o th a ro u n s a tis f a c to r y .
f T h i s a r g u m e n t w o u ld s e e m i n d u b i t a b l y t o e s t a b l i s h t h e p e r m a n e n c e o f t h o o b j e c
tiv e s tim u li w h ic h e x c ite c o n s c io u s n e s s . I t is v a lid , h o w e v e r, a g a in s t s u b jo c tiv e ,
n o t o b je c tiv e id e a lis m .
J A s F i c h t e h i m s e l f s a y s : T h i s c o n c l u s i o n i s r ig o r o u s i f t h o b a s e s o f c o n s c i
o u s n e s s b e r ig o r o u s ly a c c e p te d . I f n o th in g e x is ts e x c e p t m y th o u g h ts , th e n n o o th e r
m in d c a n e x i s t b e y o n d m y th o u g h t o f it . T h e g r o u n d w e h a v e f o r b e lie v in g in th o
e x i s t e n c e o f o t h e r m i n d s i s n o t a w h i t s t r o n g e r t h a n t h e g r o u n d f o r b e l i e v i n g i n th o
e x is te n c e o f o th e r b o d ie s .
That is to s a y th e r e l a ti o n o f t h e p e r c i p ie n t to th e n o u m e n o ri [s u b s ta n c e ,
Dingansich] c r e a t i n g th e illu s io n o f th e s e n s u o u s u n iv e rs e . T h o phenomenon can
o n l y e x i s t b y a n d t h r o u g h m i n d ( o n o u r p l a n e ) . S a y s M r . J . S . M ill , W e h a v o n o
c o n c e p t i o n o f e i t h e r s u b j e c t o r o b j e c t , e i t h e r M in d o r M a t t e r , except as somethingto
iohichwereferoursensations a n d w h a te v e r o th e r fe e lin g s rfe a r e c o n s c io u s o f. T h o
v e r y e x i s t e n c o o f th o m b o t h , s o f a r a s c o g n i z a b l e b y u s , c o n s i s t s o n ly i n t h e r e l a t i o n
th e y r e s p e c tiv e ly b e a r to o u r s ta t e s o f f e e lin g . T h e ii4 r e l a ti o n to e a c h o th e r is
A o t t h e p a i r o b j e c t s u b j e c t , bufc t h e tw o p a i r s o b j e c t s e n s a t i o n o b j e c t i v e l y c o n s i
d e r e d s u b je c t s e n s a tio n s u b je c tiv e ly c o n s id e r e d .
E x a m i n a t i o n o f S ir . W . H a m i l t o n s P h i l o s o p h y , p . 2 1 5 j c h a p t e r o n t h e p s y c h o
lo g ic a l th e o r y o f p r im a r y q u a litie s o f m a tte r .
*...... T a k e aw ay from th e a rg u m e n t all th e term s w hich re la te to o f m e n tal evolution, occupies th e same position as th e ^ advanced
re a l existence, a n d th e a rg u m e n t becom es n o n se n se...A b o lish m ate ria list. B y no process of re tre a t into th e m y sticism of a n
su b je c t and object, an d th e sta te s of consciousness van ish also. absolute idealism can th e a sse rte r of a future existence ev ad e th is
A bolish th e noum enon, a n d th e phenom enon is by th e sam e a c t course of inquiry. W h e th e r we re g a rd m atter as th e c re a tio n of
an nih ilated . m ind, or m ind as th e fu n ctio n of m atter, it is solely a q u estio n of
W e are th u s con fro n ted w ith a p u rely K a n tia n Idealism . T h e phenom ena. I t is ju s t as tru e th a t th e percipient is a p ro d u c t of
objectiv e exists, b u t it is unknow able ; th e phenom enal w orld ia m a tte r as th a t m a tte r is a m ere conception of th e p erc ip ie n t, says
th e su b jectiv e id eatio n of th e in d iv id u al. S chopenhauer. P o stu la tin g m a tte r as th e unknow n x of th e
A p p ly th is form u la to esoteric philosophy. M atter, we are told, eq u ation,* th e supposed an tag o n ism betw een M aterialism a n d
ex ists in seven sta te s six b ein g d ifferen tiated aspects of prim al Idealism as to a com m on p la tfo rm for th e discussion of th is
u n d iffe re n tia ted m a tte r (in its L a y a state.) T he m a tte r of our w e ig h ty question resolves itself in to a verb al quibble. W e can
p re s e n t p la n e of consciousness first sta te m a tte r exists in th o th erefo re now proceed to a discussion of th e m ain point a t issue.
m o st g ro ssly d ifferen tiated condition. B u t as th e phenom ena of Physiological rese arc h has estab lish ed beyond reasonable question
a n y p lan e of existence are b u t su b jectiv e creations of th e m ind, th e fa c t th a t every thought, sensation, or emotion, has its physical
all th e six s ta te s of m a tte r can only have a relative an d phenom e correlative in a molecular change in the substance o f the brain in
n a l ex isten ce in th e consciousness of p ercip ien t b eings. If, th e re sh o rt, th a t every psychosis has its corresponding neurosis. I t is truo
fo re , w e te rm th e unknow n o b je c tiv ity u n d erly in g phenom ena th a t some of these physical processes are so exceedingly subtle and
cosm ic s u b s t a n c e as opposed to m a t t e r , w hich is a sy nthetic obscure as to elude all d ire c t experim ental verification, bufc tho
exp ressio n for 'phenomenal experience we rea ch th e follow ing in creased secretion of ph o sp h ates a n d nervous exhaustion conse
th e o re m . Cosmic s u b s t a n c e , e x istin g in its v ariously d ifferentiated q u e n t on prolonged a b s tra c t m ed ita tio n fully w a rra n t th e inference
s ta te s , is th e basis w hence sp rin g th e objectiv e stim uli w hich th e th a t th ey are p re se n t even th e re . W e have, therefo re, to consider
eq u a lly v aried g ra d e s of p ercep tiv e consciousness tra n sla te into th e relatio n , if any, betw een th e two sets of phenom ena, an d in so
phenom ena. T hus, w hile th e experien ce of each plan e of existence doing shall only h av e occasion to dwell upon th e th re e g re a t
is n ecessarily only th e a g g re g a te of th e m en tal states of th e hy p o th eses of m odern speculation. Owing to th e n o t u n m e rite d
in d iv id u a l ego a phenom enon of p u rely su b jectiv e id eatio n th e d isc re d it into w hich it h a s now fallen, it will be unnecessary to
o b je c tiv e h as n ev ertheless a n ecessary th o u g h unknow able consider th e ex p lanation of L ieb n itz (known as th a t of th e
ex isten ce. T h e fusion of su b je c t an d o b ject on th e six planes of p re-estab lish ed harm onies) th o u g h it is su p ported b y Lotze an d
th e i r differentiation results in th e six g ra d e s of phenom enal ex p eri a p p a re n tly b y F ic h te w ho, b y th e w ay, term s th e soul a process,
ence, o r th e six states of M atter J 3 T h e six aspects of C o s m i c n o t an e n tity . W e shall th e refo re only deal w ith th e follow ing
S u b s t a n c e , th e noum enon of th ese la tte r, w hich as phenom enal a re th re e view s re g a rd in g T h o u g h t :
n ecessarily non -ex isten t per se*, a re absolutely beyond cognition, I. T h e M aterialistic th e o ry : th a t th e neuroses (physical p ro
if co g n itio n be only of th e phenom enal. cesses) cause th e psychoses (states of consciousness).
W h a t how ever is th e a ttitu d e of th e o rd in ary th in k e r tow ards I I . T h e M onistic t h e o r y : th a t th e re is no causal relation
th e g r e a t problem s of Life an d M ind ? H e w ill pro ceed on th o betw een th e tw o sets of p h e n o m e n a ; m ental an d physical changes,
u su a l scientific data , and will u tte rly re p u d ia te th e reaso n in g of th o u g h ap p a re n tly diverse, b ein g m erely " t h e su b jec tiv e a n d
th e m y stic w ho seeks refu g e fro m th e assau lts of m aterialism b y ob jectiv e faces of th e sam e th in g (Spencer).
fly in g in to th e arm s of Id e a lism a n d w ith p e rfe c t ju stice. I I I . T he S p iritu alistic th e o ry [belief in a soul] : th a t th e p sy
S tro n g ly as h e m ay d issen t fro m th e v u lg a r realism which choses cause th e neuroses.
p ic tu re s to itse lf an in d e p e n d e n t e x te rn a l w o rld t a mode of E . D . F aw cett .
th o u g h t a risin g from a com plete n e g le c t of th e subjective fo r
th e o b je c tiv e stan d p o in t in th e contem p lation of N a tu re fche (To be continued.)
m o st reso lu te H egelian, w hen face to face w ith th e phenom ena
* A s H e r b e r t S p e n c e r p u ts i t in h is F ir s t P rin c ip le s th e p h e n o m e n a o f - th e
* A n * o b j e c t [ o f t h o w o r l d o f o u r p r e s e n t p e r c e p t i o n s ] a c c o r d i n g t o M ill e q u a l s s o - c a l le d e x t e r n a l w o r l d , w h i l e p e r se s u b j e c t i v e , a r e n e v e r t h e l e s s th e S Y M B O L S o f
a c o m p le x c o n c e p tio n m a d e u p b y t h e la w s o f a s s o c ia tio n o u t o f th e id e a o f v a r i r e a l o b je c t iv e p ro c e s s e s i n t h e w o r l d o f N o u m e n a , H en ce th ro u g h o u t th is a rg u m e n t
o u s s e n s a ti o n s w h ic h w e a re a c c u s to m e d to r e c e iv e s im u lta n e o u s ly . T h e r e is n o th th e y w ill b e so c o n s id e re d .
i n g r e a l in t h e p ro c e s s b u t th e s e s e n s a tio n s .
M ill , h o w e v e r , n e v e r d e n i e d N o u m e n a . H is w a s th e a g n o s tic a t tit u d e o f th e
P o s i tiv i s t o n th i s q u e s tio n .
t O f p h e n o m e n a , t h a t is t o B ay. T h o u g h , a s P r o f e s s o r F e r r i e r t e l l s u s , t h e t e r m
P e r c e p t i o n o f M a t t e r is e r r o n e o u s , a s i t d u p l ic a t e s o n e f a c t , ( M a t t e r n e v e r
r e a l l y b e i n g p e r c e i v e d a t a l l, b u t b e i n g e q u a l t o a s u b j e c t i v e c r e a t i o n o f t h e s e n s e s )
y e t w e a r e f o r c e d n e v e r t h e l e s s t o r e c o g n i s e a t r a n s c e n d e n t a l r e a lis m a s a n e c e s s i t y
o f t h o u g h t . W e a r e c o m p e ll e d t o p o s t u l a t e u n k n o w n o b je c tiv e r e a l it y b e h in d
t h e M a y a o f c o s m ic p h e n o m e n a , 1
 r D E S I R E N O T H I N G , B U T W I L L A L L T H IN G S .
N E of th e h a rd e s t th in g s in T heosophy is to overcom e desire.
O W e can all see th e w isdom of overcom ing unw orthy desires,
b u t th e re feeem to b e so m an y th in g s th a t are desirable, th a t are
really w o rth s triv in g for, an d , in fa c t, th a t we m ust obtain, th a t it
seem s p arad o x ical to b e to ld th a t We should desire no th in g .
To b e sure, d e sire is th e ro o t of all m isery. U nhap p in ess is
cau sed b y th e fa ilu re to o b tain th a t w hich we d e s ire ; an d th e d e
g re e of u n h a p p in e ss is p ro p o rtio n ed , n o t to th e w orthiness of th e
o b je c t, b u t to th e in te n sity of o u r desire. This is easy to u n d e r
sta n d .
B u t in sp ite of all th a t id said a b o u t th e tran sito rin ess of th is
w orld , w e all feel th a t it is real, a n d th a t tru e happiness, how ever
im p e rfe c t i t m ay be, is a tta in a b le h ere. T his happiness is o b tain
ed th ro u g h th e fulfilm ent of w o rth y desires.
I t is c e rta in ly reaso n ab le an d r ig h t th a t we should feel h a p p y
w h e n w e h av e succeeded in some la u d a b le u n d e r ta k in g ; and it is
n o t lik e ly th a t we should have succeeded if we h a d not desired to
do w ell. T hen w hy should we n o t desire ?
T h e re is certa in ly a g re a t difference betw een th e two
k in d s of d e s ir e ; b u t th e re is one elem en t th a t is common to all
d esires, a n d th a t is, a feverish lo n g in g , a m en tal excitem ent, a sta te
of sp iritu a l u n rest. > is ex actly th e reverse of A d am s fall.
W h e n e v e r we desire a n y th in g , from th e low est to th e h ig h est,
w e a re lik ely to have m ore or less of th is fe e lin g ; t a d th is sta te
of m in d is tb h in d ran ce to our p ro g re ss on th e P a th . A fu rth e r
re a so n is th a t th e h ig h e r our d esire is th e m ore unlikely it is th a t
i t w ill b e com pletely realized ; a n d d isap p o in tm en t is sure to
follow . Too often is th e disciple m ad e d espondent b y th e failure
to a tta in im m ediately to all th a t seem s d esirable in th e occult.
I t o fte n h ap p en s th a t our in ten se eag ern ess to solve some problem
o r m y s te ry only obscures our s ig h t, so th a t we caim ot see th e
so lu tio n ; a n d it is only a fte r ceasin g to s tru g g le th a t th e lig h t
d aw n s on o u r m inds. H en ce,'w e a re told th a t if we w ish to g a in
tr u e k n o w led g e we should desire no t. T he H in d u chela N ila-
k a n t w as .told th a t an x iety t a d Selfishness w ere g re a t h in d
ra n c e s to m e m o ry : th a t an x ie ty w as a h a rsh b a rrie r, a n d th a t
selfish n ess w as a fiery d a rk n e ss w hich w ould b u rn up th e
m e m o ry s m a trix .
B u t if c e rta in th in g s are w o rth y of b ein g done, a n d o thers a re
w h a t w e should do, how are we to accom plish th ese unless we h a v e
a d e sire to th a t end ? Is it n o t n ecessary th a t w e should have
c e rta in d esires, a t least u n til w e h a v e ad v an ced fa r beyond o u r
p re s e n t p o sitio n ?
I t h a s b e e n said th a t actio n is th e re s u lta n t of A m otive or
d e sire , a n d th e o p p o rtu n ity of g ra tify in g th a t desire.
T h is is tru e for th e m asses, a n d m ay b e g en eral enough fo r a
tre a tis e on political econom y ; b u t it does n o t recognize free will,
e x c e p t t h a t th e will m ay choose b etw een m otives.
T h e m ore closely we analyse th e actions of ourselves an d oth ers,
th e m ore we see th a t m an k in d is a c tu a te d b y m otives a n d n o t b y
w ill. T h is m ay be m anlike, b u t is it god-like ?
S h a ll we sim ply c u ltiv ate ou r motives and desiros, p u rify an d
elev ate th em so th a t we shall n o t wish to do w hat is u n w orthy ?
O r shall we rise above such an autom atic sta te , a n d by th e
g ra ce of God and by th e pow er th a t is inherent in tlio divino
s p a rk th a t em an ated from H im declare th a t we w i l l do w h a t is
w o rth y ? L et onr actions be, not th e product of a m otive an d an
o p p o rtu n ity , b u t the in ev itab le effect of an all-sufficient will. L e t
it be only necessary to kuow w hat it is rig h t to do, for the w ill to
cause it to be done. God d id not say, I wish th ere were lig h t,
or, I desire lig h t, b u t H e said, L e t th e re be l i g h t ! and th ero
was lig h t.
H erein a re we like God : in th is is th e microcosm a m iniature of
th e m acrocosm : we have wills, feeble th o u g h th ey be, and the secret
of all m agic, th e o b je ct of all m agic, is th e developm ent of the
will. W h e n God c reate d m an in his own im age, it w as not tho
earth ly A dam th a t he c re a te d , b u t A dam K adm on, a divine crea
tu re, w hose sim ple will was an all-sufficient cause fo r any action.
T his G od-like m an re ta in e d dom inion over n a tu re , u n til he became
ta in te d w ith desire, an d th e n he f e ll: and a fte r th e fall it was
only by th e sw eat of his brow th a t he ob tain ed his daily bread .*
To this first estate of A dam , to the possession of alm ost om ni
p o te n t creativ e pow er, th e in itia te m ust a tta in ; a n d th e process
In ste a d of descending into m a tte r, in stead of su rre n d e rin g our
wills to the vain seductions of desire, we should m ake m a tte r our
se rv an t, we should free ourselves com pletely from desire, and con
tro l our actions en tirely by our god-like wills.
P hilosophers have vainly sp ent m uch tim e and w ritte n m any
books to prove or disprove th e existence of free will.
I t is equally vain to a tte m p t to p rove, by m eans of m ere reason,
th e existence or non-existence of th e will.
To believe in the will, one m u st w ill to believe. To know it,
one m ust use th e w ill; an d to develope the will, one m u st exercise
i t con stan tly , firmly, and w ith a fixed determ in atio n of n ev e r p e r
m ittin g it to be conquered.
O ne of th e b est rules for th e developm ent of th e will is,
n ev er to th w a rt it yourself. Never say, even to yourself, * I w ill do a
certain th in g , w ithout d o in g it.
* A d a m K a d m o n is d e sc rib e d in th e K a b b a la D e n u d a ta as th e first e m a n a
tio n of th e L ig h t of th e In fin ite : h e is th e C row n, th e first/ fiep h iro th , from
w h ic h cam e all th e o th e r g ra d e s. T h e n a m e is also a pplied to th e com posite
h u m a n fo rm n n d e r w hich aro sy m b o lised th e low er n in e S c p h iro th . T ho
G a rd e n of E d e n b e in g th e low est grad e, M a lc h u th , th is m a n m ay be snid to
be s ta n d in g u p o n it. So i t m ay be su rm ise d t h a t he is th e A d am in th e G a r
d e n of E d en , so m etim es c a lle a A d a m In fe rio r, in c o n tra d is tin c tio n to A dam
S u p re m u s m e n tio n ed above ; b u t th e d ra m a of tb e apple tre e a n d th e p e rfid i
o us S e rp e n t m u s t n o t be ta k e n too lite rally . T h e A dam w ho sw ea ted for his
b re a d outside th e g a rd e n ty p ifie s h u m a n ity in c a rn a te in th e flesh. T h is is
th e lite ra l in te rp re ta tio n of th e H eb rew w o rd Adam, man,
w hich m ea n s and
c o rre sp o n d s to th e L a tinhomo. A dam K a d m o n b eing a n d ro g y n e could h a r d
ly becom e * ta in te d w ith d e s ire / as we u n d e rs ta n d it. F u rth e rm o r e if ho lost
d om inion ovor n a tu ro , th e re w ould soon be an end to n a tu re . B u t th e P c i n i -
u rg e still pipes. Ed.
 B u t if our will is fru s tra te d , does n o t u n h appiness follow ? N o t if
we a re free from desire. D esire is im p o te n t; it is only th e root of
m isery, not th e cause of it. T h e w ill is p o te n t; it is a positive force
a n d is in d estru ctib le. I t can only be n eu tralized by an opposing
will of equal force, a n d even th o u g h n eu tralized , its pow er rem ains
eternal. I f our will be en lig h te n e d by perfect know ledge, if it be
in p e rfe c t alig n m e n t w ith th e d iv in e will, it m ust conquer in th e
end, a n d we n eed n o t be concerned ab o u t proxim ate results. W hile,
if o u r w ills b e m isg u id ed by o u r ig n o ran ce, we need n o t be con
cern ed , fo r we know th a t its effects will ultim ately be n eu tra liz e d
w hen we h av e a tta in e d to know ledge.
I f w e free ourselves from all d esires and en tan g lem en ts of th e
m a te ria l w orld, if we always striv e earn estly , b u t nev er anxiously,
fo r p e rfe c t wisdom , an d if we c o n sta n tly exercise our w ills in th o
lig h t of th a t wisdom , we shall m a k e as rap id p rogress tow ards our
final g o al as it is possible to m ake.
C. D. H i l l , F . T . S.
N O T E S O N T H E B H A G A V A D G IT A *
(C ontinued fr o m page 370.^
III.
N th is lectu re I shall consider th e prem ises I have laid down
I w ith special referen ce to th e v ario u s p assages in w hich th e y
Beem to be in d icated in th is book.
I t w ill b e rem em bered th a t I s ta r te d w ith th e very first cause,
w h ich I called Parabrahm am . A n y positive definition of th is p rin
cip le is of course im possible, a n d a n e g a tiv e definition is all th a t
c a n b e a tte m p te d from th e v ery n a tu r e of th e case. I t is g en erally
b e lie v e d , a t an y ra te by a c e rta in class of philosophers, th a t
K r is h n a him self is P arabrahm am th a t he is th e perso n al God who
is P ara b ra h m a m , b u t th e w ords u se d by K rish n a in sp e ak in g of
P arabrahm am , an d th e w ay in w h ic h h e deals w ith th e su b ject,
c le a rly show th a t he draw s a d istin c tio n b etw een him self a n d
P arab ra h m a m .
N o d o u b t h e is a m an ifestatio n of P arabrahm am , as every Logos
is. H e calls him self P ratya g a tm a , a n d P ra tya g a tm a is P arabrah
m a m in th e sense in w hich t h a t p ro p o sitio n is laid dow n by th e
A d w a itis. T his statem en t is a t th e b o tto m of all A d w aiti philo
so p h y , b u t is v ery often m isu n d ersto o d . W h e n A d w aitis say
(<A h a m eva P arabrahm am , th e y do n o t m ean to say th a t th is
a h a nh a ra m (egotism ) is Parabrahm am , b u t th a t th e only tru e se lf
in th e cosm os, w hich is th e Logos or P ra tya g a tm a , is a m an ifesta
tio n o f P arabrahm am .
I t w ill b e noticed th a t w hen K ris h n a is sp e a k in g of h im self h e
n e v e r uses th e w ord Parabrahm am , b u t alw ays P ratyagatm a, a n d
i t is fro m th is stan d p o in t th a t w e c o n sta n tly find him sp e a k in g .
W h e n e v e r he sp eak s of P ra ty a g a tm a h e sp eak s of him self, a n d
# R e p o r t s o f f o u r r x t e m p o r e d iB ro u rp e R , d e l i v e r e d b y M r . T . S u b b a H o w , b . a .,
b . Ti., b e f o r o th o d c lr p r n te s a M e n r lin g th o C o n v e n t i o n o f t h e T h c o s o p h i c a l S o c i e t y ,
a t A d y a r , M a d r a s , D e c e m b e r 2 7 t h to 3 1 s t , 1 8 8 6 .
w hen ev er h e sp eaks of Parabrahm am , he speaks of it as bein g
so m eth in g different from him self.
I will now go th ro u g h all th e passages in w hich re fe re n ce is
m ade to P arabrahm am in th is book. The first passage to w hich I
shall call y o u r atten tio n is c h a p te r viii, verse 3 :
T h e e te r n a l (sp irit) is th e S u p re m e B ra h m a . I t s condition as Irafya-
gatma is c alled Adkyatma. A c tio n w h ic h leads to in c a rn a te d e x iste n c e is
d e n o te d by K a rm a .
H e re th e only w ords used to den o te Parabrahm am are Alcsharam
nnd B rahm a. T hese a re th e w ords he generally uses. You will
notice th a t he does n o t in any place call it Eswara or M aheswara;
lie does n o t even allude to it often as A tm a. E ven th e term P ara-
m atm a he applies to him self, an d n o t to Parabrahm am . I believo
th a t th e reason for th is is th a t th e w ord A tm a , strictly speaking,
m eans th e sam e th in g as self, th a t id ea of self bein g in no way
connected w ith P arabrahm am . T his idea of self first comes into
existence w ith th e Logos, a n d not b e f o re ; hence Parabrahm am
o u g h t n o t to be called P a ram atm a or any k in d of A tm a . In one
place only K rish n a , sp ea k in g of P arabrahm am , says th a t it is his
A tm a . E x c e p t in th a t case he now here uses th e w ord A tm a or
P a ra m a tm a in sp eak in g of P arabrahm am . S tric tly sp ea k in g P a
rabrahm am is th e very fo u n d atio n of th e h ig h e r self. ^ P a ra m a t
m a is how ever a term also ap p lied to P arabrahm am as d istin g u ish
ed from P ratyagatm a. W h e n th u s applied it is used, in a stric tly
tech n ical sense. W h e n e v e r th e te rm Pratyagatm a is used, you
will find P aram atm a used as ex p ressin g som ething d istin c t from it.
I t m u st not be supposed th a t eith er th e ego, or any id ea of self,
can be asso ciated w ith, or be considered as in h e re n t in P arabrah
m am . P e rh a p s it m ay be said th a t th e idea of self is la te n t in
P arabrahm am , as e v e ry th in g is la te n t in i t ; and, if on th a t account
you connect th e idea of self w ith Parabrahm am , you w ill be q u ite
-justified in ap p ly in g th e te rm P aram atm a to P arabrahm am . B u t
to avoid confusion it is m uch b e tte r to use our w ords in a clear
sense, a n d to give to each a d istin c t connotation ab o u t w hich th e ro
can be no d ispute. T u rn now to c h a p te r viii, verse 11
padam
I w ill b riefly e x p la in to th e e t h a t p lac e ( ), w h ic h th o se w ho know
(a%sharam),
th e V e d a s d e sc rib e as in d e s tru c tib le w hich th e a sc etic s, w ho a re
fre e fro m d e sire, e n te r, a n d w h ic h is th e d e sire d d e s tin a tio n of th o se w ho
o b se rv e B ra h m a c h a ry a m .
H e re we find an o th er w ord used b y K rish n a w hen sp eak in g of
P arabrahm am . H e calls ifc liis p a d a m the abode o f bliss, or
N irvana. W h e n he calls Parabrahm am his padam or abode, he
does n o t m ean va iku n th a lolca or a n y o th er k in d of lo k a ; he
speaks of it as his abode, because it is in the bosom of Parabrahm am
th a t th e Logos resides. H e refers to Parabrahm am as th e abode
of bliss, w h erein resides etern ally th e Logos, m anifested or unm ani
fested . A g a in tu rn to c h a p te r viii, verse 21 :
T h a t w h ic h is s ta te d to be u n m a n ife s te d an d im m u tab le is sp o k e n of as
th e h ig h e s t c o n d itio n to be re ac h ed . T h a t place from w h ic h th e re is no
r e tu r n fo r th o se w ho re a c h i t is m y su p re m e abode.
H e re th e sam e k in d of la n g u ag e is used, an d th e referen ce is
to Parabrahm am . W h e n an y soul is absorbed into th e Logos, or
reaches th e Logos, it m ay be said to have reached Parabrahm am ,
w hich is th e cen tre of tlie Logos; an d as tlie Logos resides in tho
bosom of Parabrahm am , w hen th e soul reaches the Logos it reaches
P arabrahm am also.
H ere you will notice th a t he a g a in speaks of P arabrahm am as
his abode.
T u rn now to c h a p te r ix, verses 4, 5 and 6 :
T h e w hole of th is U n iv e rse is p e rv a d e d by m e in m y U n m a n ife ste d form
(Avyaktamoorti). 1 am th u s th e s u p p o rt of all th e m a n ife s te d *existences,
but* I a m n o t su p p o rte d by th e m . L ook a t m y condition w hen m a n ife s te d
as Eswara (L ogos) : th e se ph en o m en al m a n ife s ta tio n s a re n o t w ith in m e.
M y Atm a (how ever) is th e fo u n d a tio n a n d th e o rig in of m a n ife ste d b eings,
th o u g h i t does n o t e x ist in co m b in a tio n w ith them . Conceive t h a t all th e
m a n ife s te d b e in g s are w ith in me, j u s t as th e atm o sp h e re s p re a d in g e v e ry
w h e re is a lw a y s in space.
I n m y la s t lectu re I trie d to ex p lain th e m ysterious connection
b e tw e e n P arabrahm am an d M u la p ra kriti. Parabrahm am is n ev er
d iffe re n tia te d . W h a t is d ifferen tiated is M u la p ra kriti, w hich is
som etim es called A vya kta m , an d in o th e r places K u ta sth a m , w hich
m ean s sim ply th e u n d ifferen tiated E lem ent. N evertheless P ara-
brahm am seem s to be th e one fo u n d atio n for all physical phenom ena,
o r fo r all phenom ena th a t are g e n e ra lly re fe rred to M u la p ra kriti.
A fte r all, an y m aterial o bject is n o th in g m ore th a n a bu n d le of
a ttrib u te s to us. E ith e r on acco u n t of an in n ate p ro p en sity w ith
in us o r as a m a tte r of inference, we alw ays suppose th a t th e ro is
a non -eg o , w hich has th is bun d le of a ttrib u te s superim posed upon
it, a n d w hich is th e basis of all th e se a ttrib u te s. W ere it n o t for
th is essence, th e re could be no p h y sical body. B u t th ese a ttrib u te s
do n o t s p rin g from P arabrahm am itself, b u t from M u la p ra kriti,
w h ich is its veil, ju s t as acco rd in g to th e k ab b alists S h ek in a h is th e
v eil of E nso p h and th e g a rb of Je h o v a h . M u la p ra kriti is th e veil
o f P arabrahm am . I t is not Parabrahm am itself, b u t m erely its a p p e a r
a n ce . I t is p urely phenom enal. I t is no d oubt fa r m ore p e rsiste n t
th a n a n y o th e r k in d of objective existence. B eing th e first m ode
o r m an ife sta tio n of th e only ab so lu te and u n co n ditioned re ality , it
Beems to b e th e basis of all su b se q u e n t m an ifestations. S p eak in g
o f th is a sp e c t of Parabrahmam., K rish n a says th a t th e w hole
cosm os is p e rv a d e d by it, w hich is his A vya kta form .
T h u s h e sp eak s of Parabrahm am as his A vya ktam oorti, because
P a ra b ra h m a m is unknow able, a n d only becom es know able w hen
m a n ife s tin g itse lf as th e Logos o r E sw ara. H e re he is try in g to
in d ic a te t h a t Parabrahm am is th e A vya kta vio o rti of th e Logos, as
i t is th e A tm a of th e Logos, w hich is ev ery w h ere p re se n t, since it
is th e A tm a of th e universe, a n d w hich ap p ears d ifferen tiated ,
w h en m a n ife ste d in th e shape of th e v ario u s Logoi w o rk in g in
th e cosm os, th o u g h in itself it is u n d iffe re n tia te d ,a n d w hich,
th o u g h th e b asis of all phenom enal m an ifestatio n s, does n o t p a r
ta k e of th e vika ra m s of those p h en o m en al m an ifestations.
B e fe r now to c h a p te r xiij verses Y6, 14, 15, 16 and 17.*
H e re a g a in , in sp eak in g of P arabrahm am in verses 15, 16 an d 17,
K ris h n a is la y in g down a p ro p o sitio n w hich I have a lre a d y ex
* T h is a n d so m e o f th e o th e r q u o ta tio n s have been o m itte d o n account
th e ir le n g th , E d .
plained a t le n g th . I need not now go m inutely into tho m e a n in g
of these verses, for you can v ery easily ascertain them from tlie
com m entaries.
T u rn to c h a p te r xiv, verse 27 :*
I am th e im a g e o r tlie se a t of th e im m o rta l a n d in d e stru c tib le B ra h m a m ,
of e te rn a l law a n d of u n d is tu r b e d h a p p in e s s .
H e re K rish n a is re fe rrin g to him self as a m anifestation or im ago
of Parabrahm am . H e says he is th e P ra tish ta of Parabrahmam ;
ho does n o t call him self P arabrahm am , b u t only its im age o r
m anifestation.
T he only o th e r passag e in w hich K rish n a refers to the same sub
je c t is c h a p te r xv, verse 6 :
T h a t is m y su p re m e abode (dhama), w h ic h n e ith e r stm , n o r moon, nor
fire illu m in e s. T h o se w ho e n te r it do n o t r e tu r n .
T here a g a in he speaks of p a d a m a n d refers to Parabrahmam
as his abode. I believe th a t these a re all th e state m e n ts th a t
re fe r to P arabrahm am in th is book, an d th ey are sufficient to
in d icate its position p re tty clearly, a n d to show th e n a tu re of its
connection w ith th e Logos. I shall now proceed to p o int out th e
p assages in w hich referen ce is m ade to th e Ijogos itself.
S tric tly sp e ak in g th e w hole of th is book m ay be called th e book
of th e philosophy of th e Ijogos. T h e re is h ard ly a p a g e w hich
does n o t d ire ctly or in d ire ctly re fe r to it. T here are how ever a
few im p o rta n t an d significant passag es, to w hich it is d esirable
th a t I shonld re fe r you, so th a t you m ay see w h e th e r w hat I h av e
paid a b o u t th e n a tu re and functions of th e Logos, and its connec
tion w ith h u m an ity and th e hum an soul, is su p p o rted by th e
tea ch in g s of th is book. L e t us tu rn to c h ap te r iv, and exam ine
th e m e an in g of verses 5 to 11 :
0 A rju n a , I a n d th o u h a v e p a sse d th r o u g h m an y b ir th s . I k n o w all of
th e m , b u t th o u d o st n o t know , 0 h a ra s s e r of foes.
E v e n I , w ho am u n b o rn , im p e rish a b le , th e L o rd of a ll b e in g s, c o n tro llin g
m y ow n n a tu re , ta k e b ir th th ro u g h th e in s tru m e n ta lity of m y maya,
0 B h a ra ta , w h e n ev e r th e re is a d ecline of dharma o r rig h te o u sn e ss a n d
s p re a d of adharma o r u n rig h te o u sn e ss , I c re a te m yself.
yuga,
I ta k e b ir th in every to p ro te c t th e good, to d e s tro y e vil-doers,
dharma
a n d to re -e sta b lish .
O A r ju n a , he w ho u n d e rs ta n d s tr u ly m y d iv in e b ir th a n d a ctio n ,
a b a n d o n in g h is body, re a c h e s m e, a n d does n o t come to b ir th a g ain ,
M any, w ho aro fre e fro m passion, fe a r a n d an g er, d ev o ted to m e a n d
fu ll of m e, p u rifie d by s p iritu a l w isdom , h a v e a tta in e d m y co n d itio n .
T his p assag e refers, of course, n o t only to th e Logos in th e
a b stra c t, b u t also to K rish n a s own incarnations. I t will be
noticed th a t he speaks h ere as if his Logos had alread y associated
itse lf w ith several personalities, or hum an individualities, in
form er y u g a s ; an d he says th a t he rem em bers all th a t took place
in connection w ith those in carn atio n s. Of course, since th e re
could be no karm abandham as fa r as he was concerned, his Logos,
w hen it associated itself w ith a h u m an soul, would n o t lose its
own in dependence of action, as a soul confined by th e bonds of
m a tte r. A n d because his in tellect a n d wisdom w ere in no way
of clouded by th is association w ith a h u m a n soul, he says he can
recollect all his previous in ca rn a tio n s, while A rju n a , not y e t
 h a y in g fully received th e lig h t of th e Logos, is not in a position
to u n d e rsta n d all th a t to o k p lace in connection w ith his form er
b irth s. H e says th a t it is his o b je c t to look a fte r th e w elfare of
hum an ity , an d th a t w h en ev er a special incarnation is necessary,
he u n ites him self w ith th e soul of a p a rtic u la r individual ; an d
th a t he a p p e a rs in various form s fo r th e purpose of estab lish in g
dharm a, a n d of re c tify in g m a tte rs on th e plane of hum an life, if
adharm a g e ts th e ascendancy. F ro m th e words he uses th e re is
reaso n to suppose th a t th e n u m b e r of his own in ca rn a tio n s has
been v e ry g re a t, m ore so th a n o u r books are w illing to adm it.
H e a p p a re n tly refers to h u m a n in c a rn a tio n s; if th e ja n m a s or
in c a rn a tio n s re fe rre d to are sim ply th e recognised hum an in c a rn a
tio n s of V ish n u , th e re w ould p e rh a p s be only two in c arn atio n s
b efo re K rish n a , R am a and P a ra su ra m a , for the M atsya, Koorm a,
V ara h a a n d N arasinha A vatars w ere not, strictly speaking, hu m an
in c a rn a tio n s . E v en Y am an a w as n o t b orn of hum an fa th e r or
m o th e r.
T h e m y steries of these in carn atio n s lie deep in th e in n e r sa n c tu a
rie s of th e an cien t arcan e science, a n d can only be und ersto o d by
u n v e ilin g c ertain hid d en tru th s . T h e hum an in carn atio n s can
h o w ev er be u nderstood by th e re m a rk s I have alread y m ade. I t
m a y b e th a t th is Logos, w hich h as ta k e n upon itself th e care of
h u m a n ity , h as in c a rn a te d n o t m erely in connection w ith th e two
in d iv id u a ls w hose h isto ry we see n a r r a te d in th e R am ay an a an d
th e M a h a b h a ra ta , b u t also p e rh a p s in connection w ith various
in d iv id u a ls w ho have ap p eared in d ifferen t p a rts of th e w orld an d
a t d iffe re n t tim es as g re a t refo rm ers a n d saviours of m ankind.
A g a in , th e se jan m a m s m ig h t n o t only include all th e special
in c a rn a tio n s w hich th is Logos h as u n d erg o n e, b u t m ig h t also p e r
h a p s in clu d e all th e in carn atio n s of th a t individual, who in th e
co u rse of his sp iritu al p rogress finally joined him self, or u n ited
h is soul w ith th e Logos, w hich h a s been figuring as th e g u a rd ia n
a n g e l, so to speak, of th e b e s t a n d th e h ig h e st in te re sts of
h u m a n ity on th is p lanet.
I n th is connection th e re is a g r e a t tr u th th a t I o u g h t to b rin g
to y o u r n o tice. W h en ev er an y p a rtic u la r in d iv id u al reach es th e
h ig h e s t s ta te of sp iritu al c u ltu re , developes in him self all th e
v irtu e s th a t alone entitle him to a n union w ith th e Logos, an d
finally, u n ite s his soul w ith th e Logos, th e re is, as it w ere, a so rt
o f re a c tio n em an atin g from th a t Logos fo r th e good of hum anity*
I f I am p e rm itte d to use a sim ile, I m ay com pare it to w h at m ay
h a p p e n in th e case of th e su n w h en a com et falls upon it.
I f a co m et falls upon th e sun, th e r e is n ecessarily an accession
o f h e a t a n d lig h t. So, in th e case of a hum an bein g who has deve
lo ped a n unselfish love for h u m a n ity in him self. H e u n ites his
h ig h e s t q u a litie s w ith th e Logos, a n d , w hen th e tim e of th e final
u nion com es, g e n e ra te s in it an im p u lse to in c a rn ate for th e good
o f h u m a n ity . E ven w hen it does n o t actu ally in c a rn a te , it sends
dow n its influence for th e good of m an k in d . T his influence m ay
b e conceived as invisible s p iritu a l g ra c e th a t descends from h eaven,
a n d it is show ered down upon h u m a n ity , as it w ere, w h e n ev e r any
g r e a t M a h a tm a u n ites his soul w ith th e Logos. E v e ry M ah atm a
w ho joins his soul w ith th e Logo,, is th u s a source of im m ense pow er
S r ,th f hu m an ity in a fte r generations. I t is said th a t tlio
M ahatm as liv in g as th e y a re a p a rt from the world, a re u tte rly
useless so fa r as hu m an ity is co ncerned when they are still l i v i n /
an d are still m ore so w hen th e y h av e reached N irvana. T h is is -m
a b su rd proposition th a t has been p u t forw ard by certain w rite rs
who d id n o t com prehend th e tru e n a tu re of N irvana. T he tr u th
is as I h av e s a i d ; ev ery pu rified soul joined w ith the Logos is
cap ab le of stim u la tin g th e en e rg y of th e Logo, in a p a r ti ,h r
direction. 1 do n o t m ean to say th a t in th e case of every Maha
th e re is necessarily a n y te n d en cy to incarnate for th e purpose of
tea ch in g dharm a^to m a n k in d in special cases th is m ay happen
b u t ra all cases th e re is an influence of th e h ig h est spiritual elHcicv
com ing down from th e Logos fo r th e good of hum anity, w hether
as an invisible essence, or in th e shape of an o th er hum an incarna
tion a,s m th e case of K rish n a, or ra th e r th e Logos w ith referen ce
to w hich we h av e been sp ea k in g of K rish n a. I t m ig h t be th a t
th is Logos, th a t seem s to have in ca rn a te d alread y on th is p la n e t
am ong various n atio n s for th e good of hum anity, was th a t into
w hich th e soul of a g re a t M ah atm a of a form er kalpa was fin" y
ab so rb ed : th a t th e im pulse w hich was th u s communicated to ifc
h as been a c tin g , as it w ere, to m ake it in c arn a te and re -in c a rn a te
d u rin g th e p re se n t kalpa for th e good of m ankind
W T i '8 1 fra n k ly tell you, th a t beyond th e m ys-
t - J V ? in d ic a te d a e r e is y e t an o th e r m y stery in connectfon
w ith K rish n a an d all th e in ca rn a tio n s m entioned in th is book, and
t h a t m y stery goes to th e very root of all occult science. R a th e r
th a n a tte m p t to give an im p erfect explanation, I th in k it m uch
b e tte r to lose s ig h t of th is p a r t of th e su b je ct, and proceed to ex
p lain th e tea ch in g s of th is book, as if K rish n a is not L e a k in g from
th e sta n d -p o in t of an y p a rtic u la r Logos, b u t from th a t of th e Loo os
m th e a b stra c t. So fa r as th e gen eral te n o u r of th is book is con
cerned, it w ould su it an y o th e r Logos as well as th a t of K rish n a
be found6 hr> & * w hen explained will
n fv S . v Pr ? f S ? sPec,al significance w ith reference to th is
m y stery w hich th e y do not possess now. A n a tte m p t will be m ade
in th e S e cret D o ctrin e to indicate th e n a tu re of th is m ystery as
a r as possible, b u t it m u st n o t be im agined th a t th e veil will be
com pletely d raw n a n d th a t th e whole m y stery will be revealed
O nly h in ts w ill be g iven by th e help of w hich you will h av e to
exam ine a n d u n d e rsta n d th e su b ject. This m a tte r is how ever
to s.ub.ie c t; y e t I have th o u g h t it b e tte r to b rin g th e
fa c t to y o u r notice lest you should be m isled. T h e whole philoso-
o r B uddha ht 'I Ph l, f P V of th e Logos. In general C hrist
t? g h av e used th e sam e w ords as those of K rish n a
. d w hat I have said ab o u t th is m y stery only refers to some p a r ti
cu la r passages th a t seem to touch upon th e n atu re of K rish n a s
toJvn<L mi * 7 * [,imRelf seem s to th in k th ere is a m y s
te ry , as you m ay see from th e Oth verse
Vern : M i hhhZ nm m ea condition of the
Logos. K n s h n a says th e re have been several M ahatm as who have
b comeEsicai as, or have united th eir souls com pletely w ith the Lojot,.
 T u rn now to c h a p te r v, verses 14 a n d 15 :
Tlie L o rd of th e w orld docs nob b r in g ab o u t o r c ro ate k a rm a , or th e
c o n d itio n by w h ic h people a ttr ib u te k a r m a to them selves ; not* does he m ak e
people feel th e effects of' th e ir k a rm a . J t is th e law of n a tu ra l c a u s a tio n t h a t
w orks. H e does n o t ta k e u p o n h im se lf th e sin o r th e m e rit of a n y one. R eal
k n o w led g e is sm o th e re d by d elu sio n , a n d h e n ce c rea te d b e in g s a re m is le d .
H e re he says th a t Eswara does n o t create karm a, n o r does he
cre a te in in d iv id u als any desire to do k arm a. All karm a, or im pulse
to do k a rm a , em anates from M u la p ra k riti and its vilcarams, and n o t
from th e Logos, or th e lig h t th a t em an ates from the Logos. Y ou
m u st look upon th is lig h t, or F ohat, as a kind of energy ete rn ally
b eneficent in its n a tu re , as s ta te d in th e Idyll of th e W h ite Lo
tu s . I n itse lf it is not cap ab le of g e n e ra tin g any ten d en cies
th a t le a d to bandham ; b u t ahankaram , an d th e desire to do karma*
a n d all k a rm a w ith its various consequences come into existence by
re aso n of th e upadhis which are b u t th e m anifestations of th a t one
M u la p ra k riti.
S tric tly an d logically speak in g , you will have to a ttrib u te th ese
re su lts to b o th of these forces. M u la p ra k riti will not act, an d
is in c a p a b le of producing any re su lt, unless energised by tlie lig h t
of th e Logos. N evertheless, m o st of th e results th a t p e rta in to
k a rm a a n d th e continued existence of m an as th e responsible p ro
d u c e r of k a rm a are traceable to M u la p ra k riti, and not to th e lig h t th a t
v italizes it. W e m ay therefore supp o se th a t this M u la p ra kriti is th e
re a l o r p rin c ip a l bandhakaranam , a n d th is lig h t is th e one in s tru
m e n t b y w hich we m ay atta in to unio n w ith th e Logos, w hich is
th e source of salvation. This lig h t is th e foundation of th e b e tte r
side of h u m an n atu re, and of all th o se tend en cies of action, w hich
g e n e ra lly lead to liberation from th o bonds of avidya .
T u rn to c h a p te r vii, verses 4 a n d 5 :*
My Prakrit (Mulaprakriti) is d iv id e d in to e ig h t p a r ts e a rth , w a te r,
fire, w in d , e th e r, m in d , in tu itio n a n d e g o tism . T h is Prakriti is callcd Apara-
prakriti.
Faraprakrit (Daivipralcriti,) as
U n d e r s ta n d m y so m e th in g d is tin c t fro m
th is . T h is Daiviprakriti is th e one life b y w h ic h th e w hole U n iv e rse is
s u p p o rte d . ^ . . . . .
K ris h n a in verse 5 d istin g u ish es b etw een th is D a iv ip ra kriti an d
P r a k r iti. T h is D diviprahriti is, s tric tly sp eak in g, th e M dhachaitan-
ya m of th e w hole cosmos, th e One e n erg y , or th e only force from
w hich sp rin g all force m an ifestatio n s. H e says you m u st look
u p o n it as som ething different fro m th e P r a k r iti of th e S a n k h y a s.
T u rn now to c h a p te r vii, v erse 7 : 1 ev en an in d iv id u a l existence, b u t w hich is the one pow er, th e ono
O D h a n a m ja y a , th e re is n o th in g s u p e rio r to tne, a n d all th is h a n g s on
m e a s a ro w of g em s on th e s trin g r u n n i n g th r o u g h th e m .
P le a se notice th a t in verses 4 a n d 5 K rish n a is re fe rrin g to tw o
k in d s of P r a k r iti. Of course th a t P r a k r iti, w hich is d iffe re n tia ted
in to th e e ig h t elem ents e n u m e r a t e d in S a n k h y a philosophy, is th e
avyalctam of th e S a n k h y asit is th e M u la p ra kriti, w hich m u st n o t
b e confounded w ith th e JD aiviprakriti, w hich is th e lig h t of th e
Ijogos. Conceive M u la p ra kriti as avidya, an d D a iv ip ra k riti, th o
lig h t of th e Logos, as vidya. T h e se w ords have o th e r m e an in g s
also. I n th e S w etasw atara U p a n ish a d E sw ara is d escribed as the
d e ity who controls both vidya an d a v i d y a .
H ere .tvrislina seem s to re fe r to all the qualities, or all th e ex
cellent q u alities, m an ifested in every region of p h enom enal exis
tence, as sp rin g in g from him self.
N o d o u b t th e o th e r q u alities also o r ra th e r tlieir id eal form s
orig in ally sp rin g from him , b u t th e y o u g h t to be traced m ainly to
M ula p ra kriti, a n d n o t to him self.
I will now re fe r you to verse 24 a n d tho following verses of tlio
sam e c h a p te r .*
T h e ig n o ra n t, w ho do n o t k n o w m y s u p re m e a n d in d e stru c tib le a n d b e st
avyalctam,
n a tu r e , r e g a r d m e as a m a n ife s ta tio n of
V eiled by m y yogamaya , I am n o t v isib le to all. T h e d e lu d e d world docs
n o t co m p re h en d m e, w ho am u n b o rn a n d im p e rish a b le .
I know , O A r ju n a , all b ein g s, p a st, p r e s e n t, a n d fu tu re , b u t none know s
m e.
In these verses K ris h n a is c o n tro v e rtin g a d o ctrine tlia t hns
u n fo rtu n a tely c re a te d a good deal of confusion. I have already
told you th a t th e S an k h y as h av e ta k e n th e ir avyalctam, or ra th e r
1 arabrahm am v eiled by M u la p ra kriti, as A tm a or th e real self
T heir opinion w as th a t th is avyalctam took on a k in d of phenom e
nal d ifferen tiatio n on acco u n t of association w ith upadhi, nnd
w hen th is ph en o m en al d ifferentiation took place, th e anyaktam
beciim e th e A tm a of th e individual. T h e y havo th u s a lto g e th e r
lost sig h t of th o Logos. S ta rtlin g consequences follow ed from
th is do ctrin e. I h ey th o u g h t th a t th e re being b u t ono avyalctam ,
one soul, or one sp irit, th a t existed in every upadhi, appearing-
d ifferen tiated , th o u g h n o t d iffe re n tiated in reality , if somehow
y 6 c c o n ^r l th e action of upadhi, an d destroy th e m aya
it h ad cre a te d , th e re su lt w ould be th o com plete extinction of
m a n s self a n d a final lay am in th is avyalctam or Parabrahm am , I t
is th is d o ctrin e th a t has spoilt th e A d w a iti philosophy of th is
co u n try , th a t has b ro u g h t tho B uddhism of Ceylon, Ih irm ah an d
C hina to its p re se n t dep lo rab le condition, and led so m any V ed an
tic w riters to say th a t N irv a n a was in re a lity a condition of p erfe ct
lay am or a n n ih ila tio n .
I f those w ho say th a t N irv a n a is a n n ih ilatio n are rig h t, then
so fa r as th e in d iv id u a lity of th e soul is concerned, it is com pletely
an n ih ila te d , a n d w h a t ex ists u ltim ately is not th e soul, or th o
m d iv id u al how ever purified or exalted, b u t the one P arabrahm am ,
w hich has all a lo n g been existing, a n d th a t Parabrahmam, itself
is a so rt of unk n o w ab le essence w hich has no idea of self nor
m ysterious basis of th e w hole cosmos. I n in te rp re tin g th e Pran a-
v a ,, the S an k h y as m ade th e ardham atra really m ean th is avi/kfam
a n d n o th in g m ore. In some U p an ish ad s th is ardham atra is
d escribed as th a t w hich, a p p e a rin g d ifferen tiated , is th e soul of
m an W hen th is d ifferentiation, w hich is m ainly due to tho
upadhi, i* d e stro y ed , th e re is a lay am of A tm a in P arabrahm am .
I Ins is also th e view of a considerable n u m b er of persons in In d ia
who call them selves A d w aitis. I t is also th e view p u t forw ard as
th e co rrect V edantic view. I t was c e rta in ly the view of th e a n c ie n t
fSankhyail philosophers, and-is the view of all those B uddhists
w ho consider N irv a n a to be th e lay am of th e soul in Parabrahm am .
 A fte r re a c h in g karana sarira th e re a re two p ath s, bo th of w hich
le a d to P arabrahm am . K a ra n a sa rira , you m ust know, is an upadhi ;
it is m ateria], th a t is to say, it is d eriv ed from M u la p ra k riti, b u t
th e re is also a c tin g in it, as its lig h t and energy, th e lig h t from
th e Logos, or D aivi-prakriti, o r F o h a t. Now, as I have said, th e re
a r e tw o p a th s. W h e n you re a c h K arana sarira, you can e ith e r
confine y our a tte n tio n to th e u p a d h i an d , tra c in g its genealogy up
to M u la p ra k riti, a rriv e a t P arabrahm am a t th e n ex t step, or you
m ay lose s ig h t of th e upadhi, a lto g e th e r, an d fix your a tte n tio n
solely upon th e e n erg y , or lig h t, or life, th a t is w orking w ith iu
it. Y ou m ay th e n tr y to tra c e its o rig in , trav ellin g along th o
ra y till you re a c h its source, w h ich is th e Logos, an d from th e
s ta n d p o in t of th e Logos try to re a c h P arabrahm am .
Of th eso tw o p a th s a consid erab le n u m b e r of m odern V e d an -
tists, a n d all S an k h y as and all B u d d h is ts except those who are
a c q u a in te d w ith th e occult d o c trin e h av e chosen th e one th a t
le a d s to M u la p ra k riti, hoping th u s to re a c h Parabrahm am u lti
m ately . B u t in th e view ta k e n b y th e se philosophers tho Logos
a n d its lig h t w ere com pletely lo st s ig h t of. A tm a , in th e ir o p in i
on, is th e d iffe re n tia ted a p p earan ce of th is avyaktam an d n o th in g
m ore.
N ow w h a t is th e re su lt ? T h e d iffe re n tia ted ap p earan ce ceases
w h en th e u p a d h i ceases to exist, a n d th e th in g th a t existed before
ex ists a fte rw a rd s, a n d th a t th in g is a v y a k ta m , a n d beyond it th e re is
P arabrahm am . T h e in d iv id u ality of m an is com pletely an n ih ilated .
F u r th e r , in such a case it w ould b e sim ply a b su rd to sp eak of
A v a ta rs, fo r th e y w ould th en be im possible an d out of th e question.
H o w is it possible fo r M ahatm as, o r a d e p ts, to help m an k in d in a n y
possib le w ay w hen once they h a v e re a c h e d th is sta g e ? T h e C in
g a le s e B u d d h ists have pushed th is d o c trin e to its logical conclusion.
A c c o rd in g to th e m B ud d h a is e x tin g u ish e d , an d every m an w ho
follow s his d o c trin e will ev en tu ally lose th e in d iv id u ality of his
A t m a ; th e re fo re th e y say th a t th e T ib e ta n s a re e n tire ly m ista k e n
in th in k in g th a t B u d d h a has been oversh ad o w in g , or can overshadow
a n y m o rta ls ; since the tim e he re a c h e d P a ra n irv a n a th e soul of th e
m a n w ho w as called B u d d h a h a s lo st its in d iv id u ality . N ow I
sa y th a t K ris h n a p ro tests a g a in st th e d o ctrin e w hich leads to such
conseq u en ces.
H e says (verso 24) th a t such a view is w rong, a n d th a t those
w h o h o ld it do n o t u n d e rsta n d h is re a l position as th e Logos or
Verbum . M oreover he tells us th e re a so n w hy he is th u s lost sig h t
o f ., H e say s it is so because h e is alw ay s v eiled by his yoga m aya.
T h is yoga m a ya is his light. I t is su p p o sed th a t th is lig h t alone
is visible, th e c e n tre from w h ic h it ra d ia te s rem ain in g alw ays
in v isib le.
A s m ay n a tu ra lly be ex p ected th is lig h t is alw ays seen m ix e d
u p , o r in co n ju n ctio n , w ith th e E m a n a tio n s of M u la p ra k riti.
H e n c e S a n k h y a s have considered it to b e an aspect of, or an E m a
n a tio n from M u lap ra kriti. A v y a k ta m w as in th e ir opinion th e
source, n o t only of m atter, b u t of fo rce also.
B u t acco rd in g to K rish n a th is lig h t is n o t to be tra c e d to a v y a k
ta m , b u t to a d iffe re n t source a lto g e th e r, w hich source is him self.
B u t, as th is source is a lto g e th e r arupa and m ysterious, and cannot
be easily d ete cted , it w as supposed by these philosophers th a t th e ro
w as n o th in g m ore in a n d b eh in d this light, e x ce p t th e ir
avykatam its basis. B u t th is lig h t is th e veil of th e Logos in th o
sense th a t th e S h e k in a h of th e K ab b a lists is supposed to be th o
veil of A donai. V erily it is th e H o ly G host th a t seems to form
th e flesh an d blood of th e divine C h rist. I f th e Logos wero to
m anifest itself, even to th e h ig h e st sp iritu al perception of a
hu m an being, it w ould only be able to do so clothed in th is; lig h t
w hich form s its body. See w h at S a n k a ra c h a ry a says in his
S o u n d ary ala h ari. A d d re ssin g th e lig h t he s a y s : Y ou are tlio
body of S am bhu. T h is lig h t is, as it w ere, a cloak, or a m ask,
w ith w hich th e Logos is en abled to m ak e its app earan ce.
T he real c e n tre of th e lig h t is n o t visible even to th e highest
sp iritu al p erc ep tio n of m an. I t is th is tru th w hich is briefly ex
p ressed in th a t priceless little book L ig h t on th e P a th , w hen
it says (rule 12) : I t is beyond y o u ; because w hen you reach
it you have lost yourself. I t is u n a tta in a b le because it for ever
recedes. You will e n te r th e lig h t, b u t you will n ev er touch tho
flam e.
Y ou will b e a r in m ind th e distinction th a t K rish n a draw s b e
tw een th e u n fo rtu n a te d o ctrin e of th e S ankhyas an d oth ers, a n d
th e tru e th e o ry w hich he is en d e av o u rin g to in cu lcate, because it
lead s to im p o rta n t consequences. E ven now I m ay say th a t n in e ty
p e r cent, of th e V e d an tic w riters hold th e view w hich K rish n a is
try in g to com bat.
T u rn now to c h a p te r viii, a n d exam ine th e meaning* of verses
5 to 16.
In th ese passag es K rish n a lays down tw o propositions w hich a re
of im m ense im p o rtan ce to hum anity. F irs t, he says th a t th e soul
can reach an d become finally assim ilated w ith him self. N ex t, he
says, th a t w hen once he is reached th e re is no m ore P u n a rja n m a m ,
or re b irth , for th e m an who has succeeded in re ac h in g him.
A g a in st th e la tte r proposition some o b jectio n s h av e som etim es
b een raised.^ I t is said th a t if th e soul rea ch e s th e Logos an d tho
sp iritu a l in d iv id u a lity of th e Logos is p re se rv e d , an d y e t if th e
Logos has also to overshadow m ortals fro m tim e to tim e, or havo
an y connection w ith a h um an being liv in g on e a rth , th e n tho
sta te m e n t th a t a m an who reaches the Logos will have no P u n a r
ja n m a m is u n tru e. B u t this objection arises from a m isu n d e rstan d in g
as to th e n a tu re of th is union with th e Logos. As fa r as wc know ,
ju d g in g from our o rd in a ry experience, th is in d iv id u ality , th is sense;
of Ego, w hich we have a t p re se n t is a k in d of fleeting e n tity ch an g
in g irom tim e to tim e. D ay a fte r day th e different experiences of
m an are b ein g sto red up, an d in a m ysterious m an n er united into
a single in d iv id u a lity . Of course it seem s to every m an th a t ho
h a s a definite in d iv id u ality d u rin g th e course of a p a rtic u la r
in ca rn a tio n , b u t th e in d iv id u a lity of his K a ra n a Sarira is m ade np
of several in d iv id u alities like these. I t m u st not be im ag in ed th a t
all tlie experiences th a t are connected w ith th e various in c a r
n atio n s and go to c o n stitu te th e ir resp ectiv e personalities are to be
io u n d in a kin d of m echanical ju x tap o sitio n in th e karana sarira,
 I t is not so. N a tu re lias a so rt of m ach in ery by 'which it is ablo
to reduce all th e se b u n d les of experiences into a single self.
G re at as is th is h ig h e r in d iv id u a lity of the hum an m onad, th e re
is an in d iv id u a lity over a n d above th is an d fa r g re a te r
th a n it is. T h e Logos h as an in d iv id u a lity of its own. W hen th e
soul rises to th e Logos, all th a t th is la tte r tak es from th e soul is
th a t p o rtio n of th e souls in d iv id u a lity w hich is h ig h an d sp iritu a l
enoug h to live in th e in d iv id u ality of th e Logos ; ju s t as th e K a ra
n a S a rira m a k e s a choice b etw een th e various experiences of a
m an , an d only assim ilates such p o rtio n s th ereo f as belong to ita
own n a tu re , th e Logos, w hen it u n ite s itself w ith the soul of a
m an , only ta k e s from it th a t w hich is n o t re p u g n a n t to its n a tu re .
B ut now see w h a t changes ta k e place in th e consciousness of th e
h u m a n b e in g him self. The m o m en t th is union ta k es place, th o
in d iv id u a l a t once feels th a t h e is him self th e Logos, th e m onad
fo rm e d from w hose lig h t has been g o in g th ro u g h all th e ex p e rie n
ces w h ich he h as now add ed to h is in d iv id u ality . In fact his own
in d iv id u a lity is lost, and he becom es endow ed w ith the origiual in
d iv id u a lity of th e Logos. F ro m th e sta n d p o in t of th e Logos th e
case sta n d s th u s. T he Log os th ro w s o u t a k in d of feeler, as it w ere,
o f its own lig h t in to various o rg an ism s. T h is lig h t v ib rates along
a series of in c a rn a tio n s, and w h en ev er it p ro d u ces sp iritu al te n d e n
cies, re su ltin g in experience th a t is cap ab le of b eing ad d ed to th e
in d iv id u a lity of th e Logos, th e Logos assim ilates th a t experience.
T h u s th e in d iv id u a lity of th e m an becom es th e in d iv id u ality of th e
Logos, a n d th e h u m an being u n ite d to th e Logos th in k s th a t th is is
one of th e in n u m erab le sp iritu al in d iv id u a litie s th a t he has assim i
la te d an d u n ite d in him self, th a t self b ein g com posed of th e e x p e ri
ences w hich th e Logos has accu m u lated , p e rh a p s from th e b eg in n in g
o f tim o. T h a t in d iv id u al will th e re fo re n e v e r re tu rn to be b o rn a g a in
on e a rth . Of course if th e Logos feels th a t I t is born, w h enever a new
in d iv id u a l m akes his ap p earan ce h a v in g its lig h t in him , th e n th e
in d iv id u a l who h as becom e assim ilated w ith th e Logos m ay no d o u b t
b e said to h av e p u n a rja n m a m . B u t th e Logos does n o t suffer because
its lig h t is n ev er contam inated b y th e V ikaram s of P ra k riti. K rish n a
p o in ts o u t th a t h e is sim ply U padrishtha, a w itness, n o t p erso n ally
in te re s te d in th e re su lt a t all, e x c e p t w hen a ce rta in am o u n t of
s p iritu a lity is g e n e ra te d and th e M a h a tm a is sufficiently purified to
a ssim ila te his soul w ith th e Logos. U p to th a t tim e he says, I
h a v e no p ersonal concern, b ecause I sim ply w atch as a d isin te re st
e d w itness. B ecause my lig h t a p p e a rs in d iffe re n t organism s, I do
n o t th e re fo re suffer th e pains a n d sorrow s th a t a m an m ay have to
b e a r. M y sp iritu a l n atu re is in no w ay co ntam inated by th e
a p p e a ra n c o of m y lig h t in v ario u s o rg a n ism s;93 One m ig h t ju s t as
w ell say th a t th e sun is defiled or re n d e re d im pure, because its
lig h t shin es in im p u re places. In lik e m a n n e r it cannot be tru e to
say th a t th e Logos suffers. T h e re fo re it is n o t th e real self th a t
feels p le a su re o r pain, and w h en a m an assim ilates his soul w ith
th e Logos, h e no lo n g er suffers e ith e r th e pains or p leasu res of
h u m a n life.
A g a in w hen I sp eak of th e lig h t of th e Logos p e rm e a tin g th is
cosmos an d v ib ra tin g in various in c a rn a tio n s, it does n o t n ecessarily
follow th a t a b e in g who has gone to th e Logos is in c a rn a te d ag ain .
H e has th e n a well defined sp iritu a l in d iv id u a lity of his own,
a n d th o u g h th e Logos is Esivara, and its lig h t is th e Chaita-
n ya m of th e un iv erse, a n d th o u g h th e Logos from tim e to tim e
assim ilates w ith its ow n sp iritu a l n atu re th e purified souls of
v ario u s M ahatm as, a n d also overshadow s certain in d iv id u als,
still th e Logos itself n e v e r suffers an d has nothing like P u n a rja n m a m
in th e p ro p e r sense of th e w o rd ; a n d a m an who is absorbed in to
it becom es an im m o rta l, sp iritu a l b e in g , a re a l Eswara in th e cos
m os, never to be re b o rn , an d n e v e r a g ain to be subject to th o
p a in s an d p leasu res of h u m an life.
I t is only in th is sense th a t you have to u n d e rsta n d im m ortality.
I f u n fo rtu n a te ly im m o rta lity is u n d ersto o d in th e sense in w hich
it is ex p lained b y th e m odern V ed an tic w riters and by the C inga
lese B u d d h ists, it does n o t a p p e a r to be a v ery d esirab le object for
m a n s asp ira tio n s. I f it be tru e , as th ese tea ch , th a t th e indivi
d u a lity of m an, in ste a d of b ein g ennobled an d p reserv ed and deve
loped in to a sp iritu a l pow er, is d estroyed a n d a n n ih ilate d , th en
th e w ord im m o rtality becom es a m eaningless term .
I th in k I have th e com plete a u th o rity of K rish n a for say in g
th a t this theory is c o rre ct, an d th is I believe to be, th o u g h all m ay
n o t a g re e w ith me on th is point, a co rrect sta te m e n t of th e doc
trin e of S a n k a ra c h a ry a a n d B uddha.
T u rn now to c h a p te r ix, verse 11 :
T h e d e lu d e d , n o t k n o w in g m y su p rem e n a tu re , d e sp ise m e, th e L o rd (77s-
u-ara) of a ll b ein g s, w h e n d w e llin g in a h u m a n b o d y .
H e re K rish n a calls him self th e real E sw ara. A g ain in verse 13 :
T h e M a h a tm a s d e v o te d to Daivipmhriti, a n d k n o w in g m e as th e im p e ris h
ab le cau se of a ll b e in g s, w o rs h ip m e w ith t h e i r m in d s c o n c e n tra te d on m e.
H e re he refers to D aivipralcriti, betw een w hich an d M u la p ra k
r iti he draw s a c le a r d istin ctio n . By som e how ever th is D a ivip ra k-
r iti is looked upon as a th in g to be sh u n n ed , a force th a t m u st be
co n trolled. I t is on th e o th er hand a beneficent en ergy, by ta k in g
a d v a n ta g e of w hich a m an m ay rea ch its c e n tre a n d its source.
S ee verse 18 of th e sam e c h a p te r :
1 am th e re fu g e , th e p ro te c to r, th e L o rd , th e w itn e ss, th e abode, th e
s h e lte r, th e frie n d , th e source, th e d e s tru c tio n , th e p lace, th e re ce p ta c le ,
th e im p e rish a b le se e d .
A ll th ese ep ith ets ap p lied by K rish n a to him self, show th a t he
is sp e ak in g of him self in th e same m a n n e r as C h rist spoke of him
self, or as every g r e a t te ac h e r, who w as supposed to have rep re se n
te d th e Logos for th e tim e being on th is plan et, spoke of him self.
A n o th e r v ery sig n ifican t p assag e is verse 22 of th e sam e
c h a p te r :
I ta k e in te r e s t in th e w e lfare of th o se m en, w ho w o rsh ip m e, a n d th in k
of m e alone, w ith th e i r a tte n tio n alw ays fixed on m e.
I havo told yon th a t in the g e n e ra lity of cases K rish n a, or tho
Logosy w ould sim ply be a d isin tereste d w itness, w atc h in g th e c a re e r
of th e hum an m onad, a n d not concern in g itself w ith its in tere sts.
B u t, in cases w here renl sp iritu al progress is m ade, th e way is
p re p a re d for a final connection w ith the Logos. I t commences
 T E E T E E O S O P E I S T. a \' [A p ril
.j
in th is m a n n e r ; th e Logos b eg in s to ta k o a g re a te r in te re st in th o
w elfare of th e in d iv id u al, a n d becom es his lig h t an d his g u id e,
a n d w atches over him , a n d p ro te c ts him . T his is th e w ay in w hich
th e approach of th e Logos to th e h u m a n soul com m ences. T his
in te re s t in creases m o re a n d m ore, till, w h en th e m an reaches th e
h ig h e st s p iritu a l d evelopm ent, th e Logos e n ters into him , and th e n ,
in ste ad of fin d in g w ith in him self m erely th e reflection of th e Logos,
he finds th e Logos itself. T hen th e final union ta k es place, a fte r
w hich th e re is no m ore in c a rn a tio n fo r th e m an. I t is only in such
a case th a t th e Logos becom es m ore th a n a d isin terested sp e c ta to r.
I m u st h e re call y o u r a tte n tio n to v e rse 29 and th e follow ing
v e rse s a t th e e n d of th is c h a p te r :
I a m th e sa m e to a ll b e in g s : I liave n e ith e r frie n d n o r foe : th o se w h o
w o rs h ip M e w ith d e v o tio n a re in Me, a n d I. a m in th em .
E v e n if h e w hose c o n d u c t is w ic k ed w o rs h ip s M e alone, h e is to be
r e g a r d e d a s a g o o d m an , fo r h e is w o rk in g in th e r i g h t d irec tio n .
O so n of K u n ti, he soon becom es a v ir tu o u s perso n , a n d o b ta in s e te rn a l
p e a c e ; r e s t a s s u r e d t h a t m y w o rsh ip p e r docs n o t p e ris h .
T h o se w h o a re b o rn in sin a n d a re d e v o te d to M e, w h e th e r w om en, o r
V a is h y a s , o r S u d ra s , re a c h m y su p rem e abode.
H o w m u c h m ore h oly B ra h m a n s a n d d e v o te d K a ja rsh is , h a v in g com e
i n to th is tr a n s ie n t a n d m isera b le w orld, w o rs h ip M e !
F ix th y m in d on Me, w o rsh ip Me, bow d o w n to M e : th o se w ho d e p e n d
o n M e, a n d a re d e v o te d to M e, re ac h M e.
H e re K rish n a shows, b y th e two p ropositions th a t he is la y in g down,
t h a t he is sp e a k in g from a th o ro u g h ly cosm opolitan stan d p o in t.
H e s a y s / ' N o one is m y f r ie n d : no one is m y enem y. H e has
a lre a d y p o in te d o u t th e b est w ay of g a in in g his frie n d sh ip . H e does
riot assum e th a t an y p a rtic u la r m an is his enem y or his friend. W o
k n o w th a t, even in th e case of rahshasas, P ra h la d a becam e th o
g r e a te s t of bhagavathas. K rish n a is th o ro u g h ly im p artial in d e a l
in g w ith m a n k in d a n d in his sp iritu a l m in istra tio n . H e says it does
n o t m a tte r in th e least to him w h at k in d of asramam a m an m ay
h a v e , w h a t k in d of ritu a l or form ula of fa ith he p ro fe sse s; a n d ho
f u r th e r says, th a t he does n o t m ake an y d istin ctio n betw een S u d ra s
a n d B ra h m a n s, b etw een m en an d w om en, b etw een h ig h e r and low er
classes. H is h elp is ex ten d ed to a l l : th e re is b u t one w ay of re a c h
in g h im ; a n d th a t w ay m ay be u tilized b y an y b o d y. In th is re sp e c t
h e d raw s a d istin ctio n betw een th e d o c trin e s of th e karm ayogis an d
h is ow n te a c h in g . Some people say th a t c e rta in p riv ileg ed classes
o n ly a re e n title d to a tta in N irv an a. H e says th is is n o t th e case.
M o reo v e r h e m u st be ta k e n to re je c t b y im p licatio n th e doctrino of
c e rta in M adhw as, who say th a t all souls can b e divided into th reo
d iv isio n s. T h e y say th a t there is a c e rta in class of people called
N ity a n a ra liik a s, w ho are d estin ed , w h a te v e r th e y m ay do, to go
d o w n to botto m less p erd itio n : a n o th e r class of people called
t l \ity a s a m s a r ik a s , w ho can n ev er leav e th e p la n e of e a rth ; an d
n i a th ir d class, th e fntyam uJctas, who, w h a te v e r m ischievous tilin g s
th e y do, m u st bo a d m itte d into V aih u n th a m . T his d o ctrine is not
s a n c tio n e d b y K rish n a . H is d o ctrin e f u r th e r contains a p ro te st
a g a in s t th e m a n n e r in w hich c e rta in w rite rs h av e m isrep re se n ted
tn e im p o rta n c e of B u d d h a A vatar. N o d o u b t some of our Brahman,
w rite rs a d m it th a t B u d d h a was an A v a ta r of V ish n u ; b u t th ey ,t ay
i t was an A va ta r u n d e rta k e n for mischievous purp o ses. H e camo
h e re to te a c h people all so rts of absurd do ctrin es, in o rd er
to b rin g ab o u t th e ir d am n atio n . T hese people h ad to be p u n ish e d ;
a n d h e th o u g h t th e b e st w ay to b rin g about th e ir p u n ish m en t
w as to m ake th em m ad b y p re a c h in g false doctrines to them .
T h is view , I am ash a m ed to say, is solemnly p u t fo rw a rd in
som e of our books. H ow d ifferen t this is from w hat K rish n a
te ac h es. H o says : I n m y sig h t all men are th e same ; an d if
I d raw any d istin ctio n a t all, it is only w hen a m an reaches a very
h ig h sta te of sp iritu a l p erfe ctio n an d looks upon me as his g u id e
a n d p ro tecto r. T h e n , a n d th e n only, I cease to be a disinterested
w itness, and try to in te re s t m yself in his affairs. In ev ery
o th e r case I am sim ply a d isin terested w itn ess. H e takes no
acco u n t of tho fa c t th a t th is m an is a B ra h m a n and th a t one a
B u d d h ist or a P a rs e e ; b u t he says th a t in h is eyes all m ankind
s ta n d on th e sam e level, th a t w h at d istin g u ish e s one from another
is sp iritu a l lig h t a n d life.
H e is w ho is se n sib le e n o u g h a m o n g s t m en to k n o w m e, th e u n b o rn L o rd
of th e w o rld w ho h a s no b e g in n in g ,is free d from a ll s in s .
N ow tu rn to th e 3 rd verse of th e n e x t c h a p te r (c h ap te r X )
H e re he calls him self th e u n b o rn : he had no b e g in n in g : he is th e
E sw ara of th e cosmos. I t m u st not be su p posed th a t th e Logos
p erish es or is d e stro y e d even a t th e .tim e of cosm ic pralaya. Of
course it is open to question w h e th e r th ere is su ch a th in g as cos
m ic p ra la y a . W e can v e ry well conceive a so lar p ra la ya as p ro
b ab le, we can also conceive th a t th e re m ay b e a tim e w hen a c tiv ity
ceases th ro u g h o u t th e w hole cosmos, b u t th e r e is some difficulty
in a rg u in g by a n a lo g y from a definite a n d lim ited system to an
indefinite an d infinite one. A t any ra te , am ong occultists th e re
is a belief th a t th e re will be such a cosmic p r a la y a , th o u g h it m ay
n o t ta k e place fo r a n u m b e r of years th a t it is im possible for us
ev en to im agine. B u t even th o u g h th e re m ay be a cosmic
p ra la y a th e Logos will n o t p e rish even w hen it ta k e s p la c e ; o th e r
w ise a t th e recom m encem ent of cosmic a ctiv ity , th e Logos will havo
to be b o rn a g ain , as th e p re se n t Logos came in to existence a t tho
tim e w hen th e p re s e n t cosm ic evolution com m enced. I n such a
case, K rish n a c a n n o t call him self aja (u n b o rn ); he can only say
th is of him self, if th e Logos does n o t perish a t th e tim e of cosmic
p r a la y a , b u t sleeps in th e bosom of P arabrahm am , a n d sta rts into
w akefulness w hen th e n e x t day of cosmic a ctiv ity commences.
I h av e a lre ad y said in sp ea k in g of th is Logos, th a t it was quito
possible th a t it w as th e Tjogos th a t a p p ea red in th e shape of th o
first D h y a n C hohan, or P la n e ta ry S p irit, w hen th e evolution of
m an w as recom m enced a fte r th e la s t period of in activ ity on th is
p la n e t, as sta te d in M r. S in n e tts book, E soteric B uddhism , a n d
a fte r h av in g set th e evolutionary c u rre n t in m otion, re tire d to tho
sp iritu a l plane co ngenial to its own n a tu re , an d has been w a tc h in g
since over th e in te re sts of h u m an ity , an d now a n d th e n a p p e a rin g
in connection w ith a hum an in d iv id u ality for th e good of m ankind.
O r you may look upon th e Logos rep re sen ted by K rish n a as one
 b e lo n g in g to th e sam e class as th e Logos which so appeared. In
s p e a k in g of him self K ris h n a says, (c h a p te r x, verse 6) :
T h e seven g r e a t R ish is, th e f o u r p re c e d in g M anus, p a r ta k in g of m y n a
tu r e , w ere h o rn fro m m y m in d : fro m th e m s p ra n g w as (born) th e h u m a n ra c e
a n d th e w o rld .,,
H e speaks of th e sa p ta rishis a n d of th o M anus as his m anasapu-
tras, or m in d -b o rn sons, w hich th e y w ould be if he was the so-
called P ra ja p a ti, w ho a p p e a re d on th is p la n e t and com m enced tho
w ork of evolution.
I n all P u ra n a s th e M ah arish is a re said to be th e m ind-born son3
of P r a ja p a ti or B ra h m a , who was th o first m anifested b ein g on
th is p la n e t, a n d w ho w as called Sw ayam bhuva, as he had n e ith e r fa th e r
n o r m o th e r ; h e com m enced the creatio n of m an by form ing, or b rin g
in g in to ex iste n c e b y his own in te lle c tu a l pow er, these M aharishis
a n d th e se M anus. A fte r this w as accom plished P ra ja p a ti d isa p
p e a re d from th e s c e n e ; as sta te d in M anu-S m riti, Sw ayam bhuva
th u s d isa p p e a re d a fte r com m encing th e w ork of evolution. H o
h a s not, how ever, y e t disconnected him self alto g eth er from th e
g ro u p of h u m an ity th a t has com m enced to evolute on th is p lan et,
b u t is still th e overshadow ing Logos or th e m anifested Esw ara,
w ho does in te re s t him self in th e affairs of th is p la n et and is in a
p o sitio n to in c a rn a te as an A v a ta r fo r th e good of its population.
T h e re is a p e c u lia rity in th is p assag e to w hich I m ust call your
a tte n tio n . H e sp eak s h ere of fo u r M anus. W h y does he sp eak
of fo u r? W e are now in the Seventh M a nw antara th a t of V aivas-
w a ta . I f he is sp e a k in g of the p a s t M anus, he o u g h t to speak of
six, b u t h e only m entions four. I n som e com m entaries an a tte m p t
h a s b een m ade to in te rp re t this in a p ecu liar m anner.
T h e w o rd C h a tw a ra h a is se p a ra te d from th e w ord M an-
a v a h a a n d is m ade to refer to S a n a k a , S an a n d an a , S a n a tk u m a ra
a n d S a n a tsu ja ta , w ho w ere also in clu d ed am ong th e m ind-born
sons of P ra ja p a ti.
B u t th is in te rp re ta tio n will lead to a m ost a b s u rd conclusion, a n d
m a k e th e sen ten ce co n trad ict itself. T h e persons alluded to in
th e te x t h a v e a q u alify in g clause in th e sentence. I t is well know n
th a t S a n a k a an d th e o th e r th re e refu sed to c reate, th o u g h th o
o th e r sons h a d co nsented to do so ; th e re fo re , in sp e a k in g of thoso
p e rso n s from w hom h u m an ity h a s s p ru n g into existence, it w ould
b e a b s u rd to in clu d e th ese four also in th e list. T he p assage m u st
b e in te r p r e te d w ith o u t sp littin g th e com pound in to two nouns.
T h e n u m b e r of M anus will be th e n fo u r, an d th e sta te m e n t w ould
c o n tra d ic t th e P u ra n ic account, th o u g h it w ould be in harm ony
w ith th e o ccu lt theory. You will reco llect th a t M r. S in n e tt h as
s ta te d th a t we are now in the fifth ro o t race. E ach root race is consi
d e re d as th e sa n th a th i of a p a rtic u la r M anu. N ow the fo u rth ro o t
ra c e h as p assed , o r in o th e r w ords th e re h av e b een four p a st M anus.
T h e re is a n o th e r poin t to be co n sid erd in connection w ith th is
su b je c t. I t is s ta te d in M anusm riti th a t th e first M anu (Sw ayabhuva)
c re a te d seven M anus. T his seem s to be th e to ta l nu m b er of M anus
ac c o rd in g to th is Sm riti. I t is n o t a lle g e d th a t th e re was, or would
b e a n o th e r b a tc h of M anus created , or to be c re a ted a t some o th e r
tim e>
B ut th e P u ran ic account m akes the num ber of M anus fourteen.
T h is is a su b je ct, w hich, I believe, requires a co n siderable am ount
of a tte n tio n a t your h a n d s ; it is no doubt a v ery in te re s tin g one,
an d I req u e st such of you as have the required timo a t yo u r dispo
sal, to try an d find out how th is confusion has arisen. Tho com
m e n ta to rs try to g e t th e n u m b er fou rteen out of M anu. Of cm irso
an ingenious p a n d it can g e t a n y th in g out of anything, b u t if von
will go into th e m a tte r deeply, it is quite possible we may be ablo
to find o u t how the w hole m istak e h as arisen, and if thero i a n y
m istak e or not. A n y fu rth e r dicussion of th e su b je ct a t p resent is
unnecessary.
A n o th er in te re stin g fu n ctio n of th e Logos is indicated in tho
sam e ch a p ter, verse 11 :
I, d w ellin g in th em , o u t of m y com passion for th em , d e stro y th e d a rk n e ss
b o rn fro m ig n o ra n c e by th e s h in in g lig h t of s p ir itu a l W is d o m .
H e re he is said to be n o t only an in stru m e n t of salvation, bub
also the source of w isdom . A s I have alrea d y said, th e lig h t th at
em an ates from him has th re e phases, or th re o aspects. F irst it is
th e life, or th e M ahachaitanyam of the cosmos ; th a t is one aspect
of it ; secondly, it is force, and in this aspect it is th e Fohat of tho
B u d d h ist ph ilo so p h y ; lastly, it is wisdom, in th e sense th a t it is th o
Cliichakti of the H iu d u philosophers. All these threo asp ects
are , as you m ay easily see, com bined in our conception of tho
G ayatri. I t is sta te d to be Chichalcti b y V asish ta : and its m eaning
justifies th e statem en t. I t is fu rth e r rep resen ted as lig h t, and in tho
sankalparn th a t precedes tho ja p a m it is evoked as th e life of tho
w hole cosmos. If you will re a d carefully t h e Id y ll of th e W h ito
L o tu s, you will p e rh a p s g a in some fu rth e r ideas about tho fu n c
tions of th is lig h t, an d th e help it is capable of g iv in g to h u m a n i
ty-
I have now to call y o u r a tte n tio n to all those verses in c h a p te r x
th a t refer to his so-called vibhuti, or excellence.
H e says Aliam A tm a (I am self), because every self is b u t a
m an ifestatio n of him self, or a reflection of th e Logos, as I havo
a lre a d y in d icated . I t is in th a t sense he is th e Aharn (I) m anifested
everyw here in every upadhi. W heu he says this he is speaking from
th e stan d p o in t of the Logos in th e a b stract, and not from th a t of any
p a rtic u la r Logos. T he description of th is vib h u ti conveys fo onr
m inds an im p o rtan t lesson. All th a t is good and g re a t, subJimo
an d noble in th is phenom enal universe, or even in tho o th er lokas,
proceeds from the Logos, an d is in some way or o th e r th e m anifes
ta tio n of its wisdom an d pow er and vib h u ti; and all th a t fends
to sp iritu a l d e g ra d a tio n a n d to objective physical life em anates
from p ra k riti. In fa c t th e re are two contending forces in the cos
mos. T ho one is th is p r a k r iti whose genealogy we have alrea d y
tra c e d . T h e o th e r is th e D a iv ip ra kriti, th e lig h t th a t com es
dow n, reflection a fte r reflection, to tho plane of tho lowest o rg a n
ism s. In all those religions in wliich tho fight betw een th e good
a n d th e b a d im pulses of th is cosmos is fcpokcn of, th e real re fe r
ence is always to th is lig h t, w hich is constantly a tte m p tin g to
raise men from th e low est level to th e highest plane of spiritual life,
a n d th a t other force, whicli lias its place in P ra k riti, and is con
 sta n tly leading tlio sp irit into m aterial existence. This conception
seem s to be th e fo u n d atio n of all those w ars in heaven, a n d of all
th e fighting betw een good an d b a d principles in th e cosmos, w liich
w e m eet w ith in so m an y religious system s of philosophy. K rish n a
points out th a t e v e ry th in g th a t is considered g re a t or good or
noble should be co n sid ered as h a v in g in it his energy, w isdom
an d lig h t. T his is c e rta in ly tru e , becauso th e Logos is th e ono
source of en erg y , w isdom a n d sp iritu a l en lightenm ent. W h e n
you realize w h a t an im p o rta n t p lace th is e n erg y th a t em anates
from th e Logos p lay s in the evolution of th e whole cosmos, a n d
exam ine its pow ers w ith referen ce to th e sp iritu al en lig h te n m en t
w hich it is c ap ab le of g e n e ra tin g , you will see th a t this descrip tio n
of his vib h u ti is b y no m eans an e x a g g e ra te d account of K rish n a s
im p o rta n c e in th e cosmos.
T u rn n e x t to c h a p te r xi.
Tho in feren ces I m ean to d raw from th is ch a p te r are these.
F ir s t, th a t th e Logos reflects the whole cosmos in itself, or, in o th e r
w o rd s, th a t th e wholo cosmos ex ists in tho Logos as its germ . A s
I h a v e alread y said, tho w orld is th e w ord m ade m anifest, and tlio
Jjogos is, in th e m ystical p h raseo lo g y of our a n c ie n t w riters, tho
p a sy a n ti form of th is w ord. T his is th e g e rm in w hich th e wholo
p la n of th e solar system e te rn a lly ex ists. T h e im ago ex isting in
th o Logos becom es expanded an d am plified w hen com m unicated to
its lig h t, and is m anifested in m a tte r w hen th e lig h t acts upon
M u la p ra k r iti. N o im pulse, no e n erg y , no form in th e cosmos can
e v e r com e into existence w ith o u t h a v in g its o rig inal conception in
th e field of C hit, w hich constitu tes th e d em iu rg ic m ind of th e Logos.
T h e Logos, its lig h t an d M u la p ra k riti co n stitu te th e real
T a tw a tra ya m of th e V isishtadw aitis, M u la p ra k riti being th e ir A chit,
th is lig h t from th e Logos th e ir C hit, a n d th e Logos b eing th e ir
E sw a ra .
I w ould h ere call your a tte n tio n to th e first A n h ik a of M ahabha-
sh y a , w hero P a ta n ja li speaks of th e th reo form s m an ifested -
P a s y a n ti, M adhyam a and V aikhari Vach. T he w ay in w hich ho
classifies th e m is different.
I n h is opinion P a sy a n ti Vach, w hich corresponds to th e Logos, is
C h i t , V a ikh a ri Vach, w hich is a sym bol of th e m an ifested cosmos, is
A c h it, a n d M adhyam a Vach, w hich re p re se n ts th e lig h t of tho
Logos, is Chidachit. You know th a t th e w ord Chit m ay m ean
C h a ita n ya m , or life ; it m ay also m ean consciousness. T h e Logos is
sim p ly G hidrupam , it has no m a te ria l form a t a ll; th e wholo
m a n ife s te d cosmos is called achidrupam , th a t is to say, it exists in
fa c t. I t ex ists in id ea while it ex ists m erely su b je c tiv ely in the Logos ;
th e E o h a t, b e in g th e link betw een th e two, is n e ith e r th e one no r
th o o th e r, it is n e ith e r Chit nor A c h it. I t is th e re fo re called Chida-
c h it. T hus, w h en P a ta n ja li speak s of M adhyam a Vachme C hidachit,
h e re fe rs to it as a link betw een th e m en tal form (in th e Logos)
a n d th e m an ifested form (in m a tte r). T h e universo exists in id ea
in th e Logos, it exists as a m y sterio u s im pression in th e reg io n of
fo rce , an d it is finally tran sfo rm ed in to th e o b jectiv ely m an ifested
cosm os, w hen thia force tra n s fe rs its own im age or im pulse to
cosm ic m a tte r. H enco th is Logos is called V isva ru p i a term
c o n sta n tly applied to V ish n u , b u t only in this sense.
T h ere is y e t an o th e r w ay of looking a t theso en titie s w ith w hich
you o u g h t to fam iliarize yourselves. The wholo cosmos, by w hich
I m ean all th e inn u m erab le solar system s, may bo called tho p h y si
cal body of tlie 0110 P a ra b ra h m a m ; tho whole of this lig h t or forco
m ay bo called its sukshm a sarira; tho ab stra ct Logos will th e n bo
th e karana sarira, w hile tho A tm a will bo Parabrahmam itself.
B u t th is classification m n st n o t bo confused w ith th a t o th e r
classification w hich re la te s to tho subdivisions of ono only of theso
en titie s, th e m an ifested solar system , th e m ost objective of theso
en tities, w hich I h av e called tho sthula sarira of Parabrahm am .
T h is e n tity is in itself divisible into four planes of existenco, th a t
corresp o n d to tho fo u r m ntras in Prana^ as g e n e ra lly described. V**-
A g a in this lig h t w hich is th e sukshm a sarira of Parabrahm am must
n o t bo confounded w ith th e a s tra l light. T he a s tra l lig h t is simply
th e sukshm a form of V a isw a n a ra ; b u t so fa r as th is light is con
c ern ed , all tho m an ifested planes in tho solar system aro objective
to it, an d so it can n o t be th o a stra l light. I find ib necessary
to d raw th is d istin ctio n , because th e two havo b een confounded in
c e rta in w ritin g s. W h a t I h av e said will ex p lain to some e x te n t
w hy tho Logos is co n sidered as hav in g viswarupam .
A g ain , if the Logos is n o th in g more th a n A chidrupam , how is it f a
th a t A rju n a , w ith his sp iritu a l intelligence, sees an ob jectiv e
im ag e or form befo re him , w hich, how ever sp len d id a n d m a g n i
ficent, is, stric tly sp e ak in g , a n e x te rn al im ago of tho w orld ?
AVhat is seen by him is n o t th e Logos itself b u t tho vis-war up a form
of tho Logos as m an ifeste d in its lig h t D a iv ip ra k riti. I t is only
as th u s m anifested th a t th e .Logos can becomo visible even to th e
h ig h e s t sp iritu a l intellig en ce of m an.
T h e re is y et a n o th e r inferen ce to be draw n from th is c h a p te r.
T ru ly th e form shown to A rju n a was fearfu l to look a t, and all th q
te rrib le th in g s ab o u t to h ap p en in tho w ar a p p e a re d to him
d ep ic te d in it. Tho Logos being tho universo in idea, com ing
ev en ts (or those a b o u t to m anifest them selves on th e objective
p lan e) are g en e ra lly m an ifested long, it m ay be, b efore they a c tu
ally h a p p e n , in th e p lan e of th e Logos from w hich all im pulses
sp rin g o riginally. B hishm a, D rona an d K a m a w ere still liv in g a t
th e tim e K rish n a show ed th is form . B ut y e t th e ir death s and
th e d estru ctio n of alm ost th e ir whole arm y seem ed to bo fore
shadow ed in th is ap p e a ra n c e of tlio Logos. I ts te rrib le form was
b u t an in d icatio n of th e te rrib le th in g s th a t w ere g o in g to happen.
I n itse lf tho Logos has no fo rm ; clothed in its lig h t ib assum es i\
form w hich is, as it w ere, a symbol of the im pulses operating, or
ab o u t to op erate, in tho cosmos a t tho tim e of tho m anifestation;
(To be continued.J
 C L A S S I F I C A T I O N O F P R I N C I P L E S .
N a m ost adm irable lectu re b y M r. T. S ubba Row on th e Bhaga-
I . vad Gita, p u b lish ed in th e F e b ru a ry n u m ber of th e Theoso
p h ist, th e le c tu re r deals, in c id e n ta lly as I believe, w ith th e question
of sep ten ary p rin cip les in th e K osm os and M an. T h e division
is ra th e r criticized, a n d th e g ro u p in g h ith erto a d o p te d an d
fav o u red in theosophical te a c h in g s is resolved into one of Four.
T h is criticism h as alread y g iv e n rise to some m isu n d e rsta n d
in g , an d it is a rg u e d by somo th a t a slu r is throw n on th e original
tea ch in g s. T his apparent d isa g re e m e n t w ith one whose view s aro
rig h tly h eld as alm ost decisive on o ccult m a tte rs in our Society
is c e rta in ly a d an g ero u s h andle to g iv e to opponents who aro ever
on th e a le rt to d e te c t an d blazon fo rth contradictions an d incon
sisten cies in o u r philosophy. Ile n c e I feel it my d u ty to show
th a t th e re is in reality no in co n sisten cy b etw een Mr. S u b b a Row s
view s a n d o u r own in th e question of th e sep ten ary division ; a n d
to show , (a) th a t th e lectu rer w as p erfe c tly well acq u ain ted w ith
th e se p te n a ry division before he jo in e d th e T heosophical S o c ie ty ;
(b) th a t h e knew it was th e te a c h in g of old A ry an philosophers
w ho h av e associated seven occult pow ers w ith th e seven p rin cip les
in th o M acrocosm and th e M icrocosm (seo th e end of th is a r tic le ) ;
a n d (c ) th a t from th e b eg in n in g h e h a d o b je c te d not to th e classifi
catio n b u t to th e form in which it was expressed. T h erefo re, now,
w hen h e calls th e division unscientific a n d m islead in g , and
ad d s th a t th is sevenfold classification is alm ost conspicuous by its
ab sen c e in m a n y (not all ?) of o u r H in d u books, etc., and th a t it is
b e tte r to a d o p t th e tim e-honoured classification of fo u r p rin cip les,
M r. S u b b a Row m ust m ean only som e special o rthodox books, as it
w ould be im possible for him to c o n tra d ic t him self in such a con
spicuo u s w ay.
A few w ords of explanation, th e re fo re , will not be a lto g e th e r
o u t of place. F o r th e m a tte r of b ein g conspicuous by its
a b se n c e in H in d u books, th e said classification is as conspicuous
b y its ab sen ce in B uddhist books. T h is, for a reason tra n s p a re n tly
c le a r : i t w as alw ays eso teric; a n d as such, ra th e r in fe rre d th a n
op en ly ta u g h t. T h a t it is m isle a d in g is also p e rfec tly tru e ;
fo r th e g r e a t fe a tu re of th e day m a terialism has led th e m inds of
o u r W e s te rn theosophists into th e p re v a le n t h a b it of view ing th e
sev en p rin cip les as d istinct a n d se lf-e x istin g entities, in stea d of
w h a t th e y a re nam ely, upadhis a n d c o rre la tin g sta te s th re e
u p a d h is, basic groups, and four p rin cip les. A s to b ein g u n sc ie n ti
fic, th e te rm can be only a ttrib u te d to a lapsus linguce, an d in th is
re la tio n le t m e quote w hat M r. S u b b a Row w rote ab o u t a y e a r
before he jo in e d th e Theosophical S o ciety in one of his ablest articles,
B rah m an ism on th e seven-fold p rin c ip le in M an, th e b est
review th a t e v er appeared of th e F ra g m e n ts of O ccult T ru th
*since em bodied in E soteric B u d d h ism . Says th e a u th o r :
I h av e carefu lly exam ined it (th e teach in g ) an d find th a t th e
re su lts a rriv e d a t (in th e B u d d h ist d o ctrin e) do not differ m uch
from th e conclusions of our A ry a n philosophy, th o u g h o u r m ode of
s ta tin g th e a rg u m e n ts m ay differ in form . H a v in g e n u m e rated ,
a f te r th is th e th re e p rim ary cau ses w hich b rin g th e h u m an
b ein g into ex isten ce i. e., P arab rah m am , S ak ti a n d P r a k r iti
he explains : Now, acco rd in g to th e A depts of an cien t A ry a v a rta ,
seven principles are evolved out of these three p rim ary e n titie s.
A lg e b ra teach es us th a t th e n u m b er of combinations of th in g s,
ta k en one a t a tim e, two a t a tim e, three a t a time, and so f o r th = 2 " - l.
A p p ly in g th is form ula to th e p re se n t case, the num ber of e n titie s
evolved from different com binations of these three prim ary causes
am o u n t to 2 3-1 = 8 -1 = 7 . A s a g e n e ra l rule, w henever seven e n titie s
a re m entioned in th e an cien t occult sciences of India in a n y
connection w hatsoever, you m ust suppose th a t these seven e n titie s
com e in to existence from th re e p rim ary en tities ; and th a t theso
th re e en tities, a g ain , are evolved o u t of a single e n tity or m o n a d .
(See F ive Y ears of T heosophy, p. 160).
T his is q u ite co rrect, from th e occult sta n d p o in t, n,nd also
k ab b a listica lly , w hen one looks in to th e question of the seven and
ten S ep h iro th s, a n d th e seven a n d ten R ishis, M anus, etc. I t
shows th a t in sober tr u th th e re is not, nor can th ere be any fu n d a
m en tal d isag ree m e n t betw een th e esoteric philosophy of th e
T ra n s- an d C is-H im alay an A d e p ts. T he re ad er is re fe rre d , m o re
over, to th e e arlie r pages of tho above m entioned a rtic le, in w hich
it is sta te d th a t th e know ledge of th e occult pow ers of n a tu ro
possessed by th e in h a b ita n ts of th e lost A tla n tis was le a rn t by
th e a n cie n t A d e p ts of In d ia , an d w as appended by th em to th e
esoteric do ctrin e ta u g h t by th e residents of th e sacred island (now
th e Gobi desert)*. T he T ib e tan A d epts, how ever, (th e ir p recu rso rs
of C entral A sia) have not accepted th e addition. (pp. 155-156.)
B u t th is difference betw een th e tw o doctrines does n o t include th o
se p te n a ry division, as it w as universal a fte r it h a d o rig in a te d
w ith th e A tla n te a n s, who, as th e F o u rth R ace, w ere of course
an ea rlie r race th a n th e F ifth th e A ryan.
T hus, from th e p u rely m etaphysical stan d p o in t, th e re m a rk s
m ade on th e S e p te n a ry D ivision in th e B hagavad-G ita L ec tu re
hold good to -day, as th e y did five or six years ago in th e
article B rahm anism on th e sevenfold p rinciple in M an,
th e ir a p p a re n t discrepancy n o tw ith stan d in g . F o r purposes of
p u rely theoretical esoterism , th ey are as valid in B u d d h ist as th e y
a re in B rahm anical philosophy. T herefore, w hen M r. S ubba Row
proposes to hold to th e tim e-honoured classification of fo u r p rin
ciples in a lectu re on a V e d a n ta w ork the V edantic classifica
tion, how ever, div id in g m an into five Jcosas (sheaths) an d tho
A tm a (th e six nom inally, of c o u rse ),t he simply shows th e re b y
th a t he desires to rem ain strictly w ith in th eo retical an d m eta
physical, a n d also orthodox com putations of th e sam e. This is
how I u n d e rsta n d his w ords, a t any ra te . F o r th e T arctic a R a j-
Yoga classification is ag ain three upadhis, th e A tm a bein g the fo u rth
principle, an d no u p a d h i, of course, as it is one w ith P a ra b ra h m .
T his is ag ain show n by him self in a little article called S e p te
n a ry D ivision in different In d ia n sy stem s. J
* S e c I s i s U n v e i l e d , V o l. I , p p . 6 0 0 , a n d t h o a p p e n d i c e s b y t h e E d i t o r to t h o
a b o v e q u o t e d a r t i c l e in F i v e Y e a r s of T h e o s o p h y .
f T h i s is tl io d i v i s i o n g i v e n t o u s by M r. S u b b a H ow . S e c F iv e Y e a r s o f
T h e o s o p h y , p . 130, a r tic le s ig n e d T . S.
-J I b id / p . 185.
 W h y th e n should n o t B u d d h ist Esoterism , so-called, re so rt
to such a division ? I t is p e rh a p s m isleading th a t is a d m itte d ;
b u t surely it cann o t be called unscientific. I will even p e rm it
m yself to call th a t a d jectiv e a th o u g h tless expression, since it
has been showrn to be on th e c o n tra ry very scientific by M r.
Subba Row h im s e lf; an d q u ite m athem atically so, as th e afore-
quoted a lg e b ra ic d em onstration of th e sam e proves it. I say th a t
th e division is due to n a tu re h e rse lf poin tin g out its necessity in
kosm os a n d m an ; ju s t because th e n u m b e r seven is t( a pow er, a n d
a sp iritu a l fo rce in its co m bination of three and four, of th e
tria n g le a n d th e q u a rte rn a ry . I t is no doubt fa r m ore co n v enient
to a d h e re to th e fourfold classification in a m etaphysical a n d
sy n th e tic a l sense, ju s t as I have a d h e re d to the th reefo ld classifi
catio n of body, soul and s p irit in Isis Unveiled, because h a d I
th e n a d o p te d th e septenary division, as I h&ve been com pelled to
do la te r on fo r purposes of s tric t analysis, no one w ould havo
u n d e rsto o d it, and th e m u ltip licatio n of principles, in stea d of
th ro w in g lig h t upon th e subject, w ould have in tro d u ced endless
confusion. B u t now the question h a s changed, and th e position
is d ifferen t. W e h a ve unfortunately for it was p re m a tu re opened
a c h in k in th e Chinese wall of esoterism , and we cannot now close
it a g a in , even if we would. I for one h a d to p ay a heavy price fo r
th e in d iscretio n , b u t I will n o t sh rin k from th e results.
I m a in ta in th en , th a t when once we p ass from th e plane of p u re
su b je c tiv e reaso n in g on esoteric m a tte rs to th a t of p ra c tic a l
d em o n stratio n in Occultism, w h erein each p rinciple a n d a ttrib u te
has to b e an a ly se d and defined in its app lication to th e p h enom e
n a of d a ily an d especially of post-m ortem life, th e sevenfold
classification is th e rig h t one. F o r it is sim ply a co n v e n ien t
division w hich prev en ts in no w ise th e recognition of b u t three
g ro u p s w hich M r. S ubba Row calls u four principles asso ciated
w ith fo u r upadhis', and w hich a re associated in th e ir tu rn s w ith
fo u r d is tin c t sta te s of consciousness. * T his is th e B h a g a v a d G ita
classification, it a p p e a rs ; b u t n o t th a t of th e Y ed a n ta, n o r w h a t
th e R a j-Y o g is of tn e |?re-A ryasonga schools and of th e M ahayana
sy stem h e ld to, an d still hold b ey o n d th e H im alayas, an d th e ir
system is alm ost identical w ith th e T a ra ka R a j-Y o g a , tho differ
ence b e tw e e n th e la tte r and th e V e d a n ta classification h a v in g
b ee n p o in te d o u t to us by M r. S u b b a Row in his little article on
th e S e p te n a ry Division in d iffe re n t In d ia n system s. T ho
T a ra k a R a j-Y o g is recognize only three u p a dhis in w hich A tm a
m ay w ork, w hich, in India, if I m ista k e n o t, a re th e Ja g ra ta , or
w a k in g s ta te of consciousness (co rresp o n d in g to the S th u lo p a d h i) ;
th e Sva p n a , or dream ing sta te (in S u kshm opadhi) ; and th e S u sh -
u p ti, or cau sal sta te , produced by, a n d th ro u g h K aranopadhi, o r
w h a t we call B u d d h i. B u t th e n , in tra n sc e n d e n tal s ta te s of
* A c ro w n in g p roof of th e fa c t t h a t th e d iv isio n is a r b itr a r y a n d v a rie s
w ith th e sch o o ls i t belongs to, is in th e w o rd s p u b lis h e d in P e rso n a l a n d
Im p e rs o n a l G o d by M r. S u b b a R ow , w h e re he s ta te s t h a t wc h a v e sin s ta te s
o f c o n sc io u sn ess, e ith e r objectiv e o r s u b je c tiv e ...a n d a p e rfe c t s ta te of u n c o n
sc io u sn e ss, e tc . (S ee F iv o Y e ars of T h e o s o p h y , pp. 200 an d 201.) O f c o u rse
th o se w ho do n o t hold to tho old school of A ry a n a n d A r h a t A d e p ts a re in n o
w ay b o u n d to a d o p t th e se p te n a ry c la ss ific a tio n .
S am adhi, the body w ith its linga sarira, the vehicle of th e lifo-
p rinciple, is e n tire ly left out of consideration : th e th ree sta te s of
consciousness a re m ade to re fe r only to the three (with A tm a th e
fou rth ) p rin cip les w hich rem ain a fte r death. And here lies tlio
real key to th e se p te n a ry division of m an, the th ree p rin c ip le s
com ing m as an ad d itio n only d u rin g his life.
A s in th e M acrocosm , so in th e M icrocosm : analogies hold 3 *0 0 d
th ro u g h o u t n a tu re . T hus th e universe, our solar system, o u r
e a rth down to m an, are to be re g a rd e d as all equally possessing
a se p ten ary c o n stitu tio n fo u r su p e rte rre stria l an d superhum an, s o
to say - three objectiv e an d a stra l. I n d ealin g w ith the special
case of m an, only, th e re are two stan d p o in ts from which the
question m ay be considered. M an in incarnation is certainly made
up of seven p rinciples, if we so term th e seven sta te s of his m aterial,
nstral and sp iritu a l fram ew ork, w hich are all on different planes!
B u t it we classify th e principles acco rd in g to th e se a t of th e four
deg rees of ^ consciousness, these upadhis m ay be re d u c ed to four
gro u p s * T hus his consciousness, nev er b eing ce n tre d in th e second
or th ird p rin c ip les both of w hich are com posed of states of m a tte r
(or ra th e r of su b sta n c e ) 011 d ifferent planes, each c o r r e s p o n d i n g
to one of th e planes and p rinciples in kosmos is necessary
to torm links betw een th e first, fo u rth and fifth principles, as well
as su b serv in g c e rta in v ital an d psychic phenom ena. T hese la tte r
m ay be conveniently classified w ith th e physical body u n d e r ono
head , an d laid aside d u rin g tra n c e (S a m a d h i), as a fte r d eath , th u s
le a v in g only th e tra d itio n a l exoteric and m etaphysical fo u r. A n y
c h a rg e of co n trad ic to ry teach in g , therefore, b a se d on th is sim ple
ia c t, would obviously be w holly in v a lid ; th e classification of
principles as se p te n a ry or q u a te rn a ry d ep en d in g wholly on tho
sta n d -p o in t from w hich th ey are re g a rd e d , as said . I t is p u rely a
m a tte r of choice w hich classification we adopt. S tric tly sp eak in g
how ever, occult as also p ro fan e physics would fa v o u r the se p te n
a ry one fo r these reasons. +
* M r S u b b a R ow s a r g u m e n t t h a t in th e m a tte r of th e th re e d iv isio n s of
th e body we m av m a k e a n y n u m b e r of divisions, a n d m a y as well e n u m e ra te
n e rv e-fo rc e bloody a n d b o n es, is n o t valid, I th in k . N erv e-fo re c well
a n d good, th o u g h i t is one w ith th e life -p rin c ip le a n d p ro c ee d s from it : as
to blood, bones, etc., th e s e a re o b jec tiv e m a te ria l tilin g s, a n d one w ith , a n d i n
se p a ra b le fro m th e h u m a n body ; w hile all th e o th e r six p rin c ip le s a re in th e ir
evenththe, hody p u re ly subjective
m a te ria l science, w h ic h ig n o re s th em .
p rin cip les, a n d th c rc fo ro all d e n ie d b v
t I n t h a t m o st a d m ira b le a rtic le of h is P e rso n a l a n d Im p e rs o n a l G o d
one w h ic h h a s a tt r a c t e d m u c h a tte n tio n in th e W e s te rn T h eo so p h ic al circles
JVh. S u b b a K ou say s, J u s t as a h u m a n b e in g is com posed of seven principles,
d iffe re n tia te d m a tte r in th e so la r sy ste m e x is ts in seven d iffe re n t co n d itio n s
^ ' Se, i f0,! iHcome w ith in th e ra n g e of o u r p re se n t o b jec tiv e c o n s c i o u s -
ness, b u t th e y can be p e rc e iv e d by th e s p iritu a l ego in m an . F u rth e r, Pra,,-
na sevendifferent aspects,
, o r th e c ap a city of p e rc e p tio n , e x is ts in c o rre s p o n d in g
to th e seven c o n d itio n s of m a tte r. S tr ic tly sp e a k in g th e re a re six S ta te s of
pia/jna,
d i f f t rc n tia te d th e se v e n th s ta te b e in g a c o n d itio n of p e rfe c t u n c o n sc i
o u sn e ss (or a b so lu te c o nsciousness). B y d iffe re n tia te d pragna I m ean tb e
T h u 'I'w e 'U v e I 1' ^ r r 18 SpHt Up in to TarioU3 s t a t e s of c o nsciousness.
,m <*0 nS n mv
ronsc7 ']>sn e *s < |tc.etc. ( F ive Y e ars of T h eo so p h y ,
pp. -CO a n d -01.) i h i s is p re c ise ly .o u r T ra n s -H im a la y a u D o c trin e .
 T h e re are six F orces in n a tu re : th is in B uddhism as in B ra h m a n
ism , w heth er exoteric or esoteric, a n d th e seventh th e all-Force,
or th e absolute F o rce, w hich is th e synthesis of all. N a tu ro
again in h e r co nstru ctiv e a c tiv ity strik e s th e key-note to th is
classification in m ore th a n one w ay. A s sta ted in th e th ird
aphorism of S a n k h y a ka rika of P a r k r iti th e root an d su b
stan ce of all th in g s , she (P a r k r iti, or n atu re) is no production, bub
herself a producer of seven th in g s , which, produced b y h e r,
becom e all in th e ir tu rn p ro d u cers. T h u s all th e liquids in n a tu ro
b eg in , w hen s e p a ra te d from th e ir p a re n t m ass, by becom ing a
sph ero id (a drop) ; a n d w hen th e g lo b u le is form ed, and it falls,
th e im pulse g iv e n to it tra n sfo rm s it, w hen it touches g ro u n d ,
alm ost in v a ria b ly into an eq u ila te ra l tria n g le (or th re e), au d th e n
into a n hexagon, a fte r w hich out of th e corners of th e la tte r b e g in
to b e fo rm ed sq u ares or cubes as p la n e figures. Look a t the n a tu ra l
w ork of n a tu re , so to speak, h e r artificial, or helped p ro d u c
tio n th e p ry in g in to h e r occult w o rk -sh o p by science. B ehold
th e coloured rin g s of a so ap -b u b b le, an d those pro d u ced b y
p o larized lig h t. T he rings o b ta in e d , w h e th er in N ew tons soap-
b u b b le, o r in th e cry stal th ro u g h th e polarizer, will e x h ib it
in v a ria b ly , six or seven rin g s a b lack spot surrounded by six
rin g s, o r a circle w ith a plane cube in sid e, circum scribed w ith six
d istin c t rin g s, th e circle itself th o seventh. T he N o rem b e rg
p o la riz in g a p p a ra tu s throw s in to o b je c tiv ity alm ost all our occult
g eo m etrical sym bols, th o u g h p h y sic ists are none th e w iser fo r it.
(See N e w to n 's a n d T yndall's e x p e rim e n ts).*
T h e n u m b e r seven is a t th e v e ry ro o t of occult Cosm ogony a n d
A n th ro p o g o n y . No symbol to ex p re ss evolution from its s ta r tin g
to its com pletion points would be possib le w ithout it. F o r th e circle
p ro d u ces th e p o in t; th e point ex p a n d s in to a trian g le, re tu rn in g af ber
tw o an g les upon itself, and th e n fo rm s th e m ystical T etraktis th e
p lan e cube ; w hich three when p a ssin g in to th e m anifested w orld of
effects, d ifferen tiated nature, becom e g eo m etrically and num erically
3 + 4 = 7 . T h e b est kabbalists h av e b een d e m o n stra tin g this for a g es
ev e r sin ce P y th a g o ra s, and dow n to th e m odern m a th e m a ti
cian s a n d sym bologists, one of w hom h a s succeeded in w ren c h in g
fo r e v er one o f the seven occult k ey s, a n d h as proven his victory b y
a volum e o f figures. S et any of o u r th eo so p hists in te re ste d in th e
q u estio n to re a d th e w onderful w o rk called T he H ebrew E g y p
tia n M y stery , th e Source of M e a s u re s ; an d those of th em who a re
go o d m a th e m a tic ia n s will re m a in a g h a s t b efore th e rev e latio n s
c o n ta in e d in it. F o r it shows in d e e d th a t occult source of th o
m easu re b y w hich w ere b u ilt kosinos a n d m an, an d th e n b y th o
la tte r th e g r e a t P yram id of E g y p t, as all th e tow ers, m ounds,
o belisks, cave-tem ples of In d ia , a n d p y ra m id s in P e ru a n d M exico,
a n d all th e arch aic m o n u m en ts; sym bols in stone of CJhaldsea, b o th
A m ericas, an d even of th e E a s te rn I s la n d s th e living and so lita ry
w itness of a su b m erg ed p re h isto ric c o n tin e n t in th e m id st of th o
Pacific O cean. I t shows th a t th e sam e figures an d m easu res fo r
* One need only open Webster's Dictionary and examine the snow f l a k e s
and crystals at the word Snow to pcrccivc natures work. God geo-
metrizcs says Plato.
th e sam e csoteric sym bology existed th ro u g h o u t tho w o rld ;
it shows in th e w ords of th e a u th o r th a t the k ab b ala is a whole
series of developm ents based upon th e use of geom etrical elem en ts;
g iv in g expression in num erical values, fonnded on in teg ra l values
of the circle (one of th e seven keys h ith erto known b u t to tho
In itia te s), discovered by P e te r M etius in th e 16th century, a n d
re-discovered by th e late Jo h n A. P a rk e r Moreover, th a t the sys
tem from w hence all these developm ents w ere derived was an c ie n
tly considered to be one restin g in nature (or God), as the basis
or law of th e exertions p ractically of creative d e s i g n a n d
th a t it also un d erlies th e Biblical stru c tu re s, being found iu
th e m easurem ents g iven for Solom on's tem ple, th e ark of tho
C ovenant, N o ah s a rk , etc., etc., in all th e sym bolical myths, in
short, of th e Bible.
A nd w hat are th e figures, tho m easure in w hich th e sacred
C ubit is d erived from th e esoteric Q u ad ratu re, w hich tho In itia te s
know to h av e been contained in the T etraktis of P y th a g o ra s ?
W h y , it is th e u n iv ersal p rim o rd ial symbol. Tho fiffuros found in
th o A nsatcd Cross of E g y p t, as (I m aintain) in th e In d ia n Sw astika,
th e sacred sig n w hich em bellishes the th o u san d heads of Sesha.,
th e S erpent-cycIe of etern ity , on w hich re sts V ishnu, the deity iu
In fin itu d e ; an d w hich also m ay be pointed out in th e th reefo ld
(treta) fire of P u ru ra v a s, the first fire in the present M anvantara, out
of th e fo rty -n in e (7 x 7 ) m ystic fires. I t m ay be ab sen t from
m any of th e H in d u books, b u t tho V ishnu an d o ther P u ra n a s
teem w ith th is sym bol an d figure u n d er every possible form ,
w hich I m ean to prove in tho S e c r e t D o c t r i n e . The a u th o r of
th e Source of Measurcs does not, of course, him self know as y et,
th e whole scope of w h a t he has discovered. H o applies his key, so
fa r, only to th e esoteric lan g u a g e and th e sym bology in tho B ible,
a n d th e Books of Moses especially. T he'"great erro r of the ablo
a u th o r, in m y opinion, is, th a t he applies th e key discovered
b y him chiefly to p o st-A tlan te an and quasi-historical phallic
elem ents in th e w orld religions ; feeling, in tu itio n ally , a nobler, a
h ig h e r, a m ore tra n sc e n d e n ta l m eaning in all th is only in tho
B ible, an d a m ere sexual w orship in all o th e r religions. T his
p h allic elem ent, how ever, in th e older p a g a n w orship relate d , in
tr u th , to th e physiological evolution of th e hum an races, som e
th in g th a t could n o t be discovered in th e B ible, as it is a b se n t from
it, (tho P e n ta te u c h b ein g th c latest of all th e old S crip tu res.)
N e v eith e less, w h a t th e learn ed au thor has discovered an d proved
m ath em atically , is w onderful enough, an d sufficient to m ake our
claim good : nam ely, th a t th e figures O A and .3, 4 ^ 7 , are afc
th e very basis, a u d are th e soul of cosm ogony a n d the evolution of
m an kin d.
r!o w hosoever desires to display th is process by way of sym bol,
says th e a u th o r sp eak in g of the ansatcd cross, th e Tan -p of tho
E g y p tia n s and th e C h ristian cross u it would be by ihe figure o f
the cube unfolded in connection w ith the circle whose measure is
* Of N e w a r k , in h is w o r k T h n - Q n a d r a ln r r . o f t h c C i r c l e , h i s p ro b le m o f
 taken q f 6n to the edges o f the cube. Tlie cube unfolded becom es
in superficial display a cross proper, or of th e tan form , an d th o
a ttach m en t of tho circle to th is la st, gives th e ansated cross of th o
E g y p tian s w ith its obvious m e a n in g of the Origin o f M easures.*
Because th is k in d of m easure w as also m ade to co-ordinate w ith
th e idea of the origin o f life, it w as m ade to assum e th e ty p e of th o
hermaphrodite, a n d in fact it is p laced b y rep resen tatio n to cover
this p a r t of th e h u m an person in th e H in d u fo rm .... [ I t is th o
h erm ap h ro d ite In d ra n s e In d ra , th e n a tu re goddess, th e fssa of
th o H eb rew s, a n d th e Isis of th e E g y p tia n s /5 as th e a u th o r
calls th em in a n o th e r place.] . . . I t is v ery observable, th a t w hile
th e re are b u t six faces to a cube, th e re p re sen ta tio n of th e cross
as th e cube u n fo ld ed as to th e cross b a rs displays one face of
th e cube as common to two bars, co u n te d as belonging to e i th e r ;
th e n , w hile th e faces originally re p re s e n te d are b u t six, th e uso
of th e tw o b a rs counts th e square as fo u r fo r th e u p rig h t and th re o
fo r th e cross b a r, m ak in g seven in all. H e re we have th e fam ous
fo u r, th re e an d seven again, th e fo u r a n d th re e on th e facto r m em
b e rs of th e P a rk e r (q u a d ra tu re a n d of th e th ree revolving bodies )
p ro b lem ........(pp. 50 an d 51.)
A n d th e y are th e factor m em b ers in th e b u ilding of th e
U n iv e rse and M a n . W itto b a, an a sp e c t of K rish n a and V ishnu
is th erefo re th e m an crucified in sp ace , or th e cube unfolded ,
as ex p lain ed (See M oores P antheon, fo r W itto b a ). I t is th o
o ld e st sym bol in In d ia , now n e a rly lost, as th e re a l m ean in g
of Vishvakarina an d Viklcarttana (th e sun shorn of his beam s )
is also lost. I t is th e E g y p tian ansated cross, an d vice versa, a n d
th e la tte r even th e sistrum , w ith its cross b a rs is sim ply
the symbol o f the D eity as m an how ever phallic it m ay h a v e
becom e la te r, a fte r th e subm ersion of A tla n tis. T he ansated cross
-j- is of course, as Professor S eyfforth h a s show n ag ain th e six
w ith its h e a d th e seventh. / ^ \ S eyfforth s a y s : I t is th e
sk u ll w ith th e b rain s, th e \ ' s e a t of th e soul w ith th e
n e rv e s e x te n d in g to th e | | spine, b a c k , an d eyes an d ears.
F o r th e T an is stone th u s tra n s la te s it re p ea ted ly b y
anthropos (man) ; an d we h a v e th e Coptic ank, {vita,
life) p ro p e rly anim a, which L j co rresp o n d s w ith th e H e b re w
anosh, p ro p e rly m ean in g anima. T h e E g y p tia n a n k i signifies m y
s o u l.t
I t m ean s in its synthesi, th e seven principles, th e d e tails
co m in g la te r. N ow th e ansated cross, as g iv e n above, hav in g been
disco v ered on th o backs of th e g ig a n tic sta tu e s found on th e
E a s te r Isle s (m id-Pacific Ocean) w h ich is a p a r t of th e su b m e rg ed
* iA n d , b y a d d in g to th e cross p ro p e r th e sy m b o l of th e fo u r c a rd in a l
p o in ts a n d in fin ity a t th e sam e tim e, t h n s th e a rm s p o in tin g above, below ,
a n d r ig h t, a n d left, m a k in g six in th e c irc le th e A rc h a ic sig n of th e Y o m a s i t
w o u ld m ak e of it th e S w n stik c , th e s a c re d s ig n u se d b y th e o rd e r of I s h m a e l
m a s o n s , w h ich th e y call th e U n iv e rsa l H e r m e tic C ro ss, a n d do n o t u n d e r
s t a n d its re a l w isdom , n o r know its o rig in .
f Q u o te d in S o u rc e of M e a su res.
c o n tin e n t; th is re m n a n t b ein g discribed as th ic k ly stu d d ed
w ith cyclopean statu e s, re m n a n ts of the civilization of a dense
an d cu ltiv ated people an d M r. Subba Ilow having' told us
w liat he h a d found in th e old H in d u books, nam ely, th a t th o
an cien t A d e p ts of I n d ia h a d le a rn e d occult powers from tlie A t-
la n tea n s (vide su p ra ) th e logical inference is th a t they h ad th e ir
se p te n ary division from them , ju s t as our A d ep ts from the S acred
Is la n d h ad. This o u g h t to settle th e question.
A n d th is Tau cross is ever septenary, u n d er w hatever form ifc
has m any form s, th o u g h th e m ain id ea is alw ays one. W hat are th e
E g y p tia n oozas (the eyes), th e am ulets called th e mystic eye,
b u t sym bols of th e sam e ? T h ere a re th e fo u r eyes in the u p p er
row a n d th e three sm aller ones in th e lower. O r again, tho
ooza w ith th e seven luths h a n g in g from it, th e com bined melody
of w hich creates one m a n , say th e hieroglyphics. Or again, tho
hexagon form ed of six tria n g les, whose apices converge to a
point th u s A A th e sym bol o f the Universal creation, w hich K enneth
M ackenzie V V tells us was w orn as a rin g by th o Sovereign
1 1 inces of th e Jfcoyal S e c r e t J which they n ev e r know by tho
bye. I f seven has n o u g h t to do w ith th e m ysteries of th e universe
an d m en, th en indeed from th e V edas down to tho B ible all th o
arch aic S c rip tu re s th e P u ra n a s, th e A vesta a n d all th e fra g m en ts
th a t liave re ac h ed us have no esoteric m eaning, a n d m ust be
re g a rd e d as th e o rie n talists re g a rd th em as a fa ra g o of childish
tales.
I t is q u ite tru e th a t th e three upadhis of th e Tar alia R a j Yoga;
m-e, as M r. S u b b a Row ex p lains in his little a rtic le T he S e p te
n a ry D ivision in differen t In d ia n System s , th e b e st and th o
sim plest b u t only in p u re ly contemplative Y oga. A nd he adds :
T h o u g h th e re a re seven principles in m an th e re are b u t three
d istin ct upadhis, in each of w hich his A tm a m ay w ork in d e p e n d en t
ly of th e re st. T hese th re e upadhis can bo se p a ra te d by tho A d e p t
w ith o u t killing him self. H e can n o t sep arate th e seven principles
from each o th e r w ith o u t d e stro y in g his co n stitu tio n ( Five y ea rs
of T heosophy, p. 185). M ost decidedly he cannot. B u t th is ag ain
holds good only w ith re g a rd to his lower th ree p rin cip le s th e body
a n d its (111 life) in se p ara b le prana and linga sarira. T h e re st can
be sep arated , as th e y c o n stitu te 110 vital, b u t r a th e r a m ental a n d
sp iiitu a l necessity. A s to th e rem ark in th e sam e a rtic le o b je ct
in g to th e fo u rth p rin c ip le bein g included in tho th ird kosa, as
th e said principle is b u t a vehicle of will-power, w hich is b u t an
en erg y of the m ind. I answ er ! J u s t so. B u t as tho h ig h e r a ttri-
b u tes of th e fifth (M anas), go to m ake up th e o rig in al triad, and
it is ju s t th e terrestrial en ergies, feelings and volitions which re
m ain 111 th e K am a loka, w h a t, is th e vehicle, th e astral form, to
cai ry them ab o u t as hhoot a until th ey fade o u twliich may tak o
centuries to accom plish ? C an tho false personality, or th e
pisacha, w hose ego is m ad e up precisely of all those 'te rre s tria l
passions an d feelings, rem ain in K am a loka, and occasionally
ap p ear, w ithout a su b sta n tia l vehicle, how ever eth ereal ? O r aro
we to give up th e seven principles, a n d the belief th a t there is
such a th in g as an astral body, and a bhoot> or spook ?
 ' M ost decidedly not. F o r M r. S u b b a Row him self once m oro
explains, how, from th e H in d u stan d -p o in t, th e lower fifth, or M anas
can re -a p p e ar a fte r d eath , re m a rk in g very justly, th a t it is a b su rd
to call it a disembodied sp irit. F iv e Y ears of T heosophy, p. 174.)
A s he says ; I t is m erely a pow er, or force, re tain in g th e im p res
sions of th e th o u g h ts o r ideas of th e individual into whose composi
tion it originally entered. I t som etim es summons to its aid th e K a -
m ar Ufa pow er, a n d creates for itse lf some particular, eth erial f o r m /
N ow th a t w hich som etim es sum m ons K am arupa, a n d tho
u pow er of thafc nam e m ak e alread y two principles, tw o
pow ers call th e m as you will. T h en wo have Atma. a n d its
v eh icle B u d d h i w hich m ake fo u r. W ith th e th re e w hich dis
a p p e a re d on e a rth th is will be e q u iv alen t to seven. How ca,n we,
th e n , sp e a k of m odern S p iritu alism , of its m aterializations an d
o th e r p h en o m en a, w ith o u t re so rtin g fco th e S eptenary.
To quo te o u r frien d an d much re sp e c te d b ro th e r for fche la st tim e,
since h e says th a t our (A ryan) p h ilosophers have associated seven
occult p ow ers w ith the seven principles (in men and in th e kosm os),
w hich seven occult pow ers co rresp o n d in fche m icrocosm w ith,
or a re c o u n te rp a rts of, occult pow ers in th e m acrocosm , * quite
a n esoteric sentence, it does seem alm ost a pity, th a t w ords
pro n o u n ced in an extem pore le c tu re , th o u g h such an able one,
should h av e been published w ith o u t revision.
H . P. B l a v a t s k y .
$ 4 0 iH ids.
L ectu res by G erald M assey .!
T h e first, of theso lectures shows that, the historical Jesus or rath er
Jehoshna Ben Pandira lived between ISO B. C. and 70 B C., and thafc
lie was nofc fche person whose life is related in the Gospels, blit, thafc
these aro in reality another version of the Egyptian Myths. Mr. Massey
says, The Christian religion was nofc founded on a man, bufc 011 a
d iv in ity ; thafc is, a mythical character. So far from being derived from
tho model man, the typical Christ was made up from the features of
various gods, after a fashion somewhat like those pictorial averages
portrayed by Mr. Galton, in which the traits of several p e r s o n s are
photographed and fused into a p o rtra it of a dozen different persons,
merged into one thafc is not anybody. And as fast as the composite
Christ falls to pieces, each feature is claim ed, each character is gathered
up by the original owner, as with the grasp of gravitation.
Ifc is nofc 1 fchat deny the divinity of Jesus the C h rist; I assert ifc !
Ho never was, and never could be, anything other than a divinity ;
thafc is, a character non-human and enfcirely mythical, who had been
the pagan divinity of various pagan myths, thafc had been pagan during
thousands of years before our era. Mr. Massey gives a number of
instances of correspondence between fche narratives of the gospels and
the legends of tho old gods of the heathen.
* Brahmanism on the Sevenfold Principle in Man.
t F o u r L e o tu r c s b y G e r a ld M a s s e y : 1 , T h e H is to r ic a l (J e w is h ) J e s u s a n d th o
M y th ic a l ( E g y p tia n ) C h r is t. 2, P a u l a s a G n o s tic o p p o n e n t n o t th e A p o s tle o f
H is to r ic C h r is ti a n it y . 3 , T h o L o g ia o f th e L o r d , o r th c P r c - C lir is tia n S a y in g s a s c r ib e d
to J e s u s th o C h r is t. 4, T h e D e v il o f D a r k n e s s j o r E v il in th e L i g h t o f E v o lu tio n .
The proposition thafc Mr. Massey seeks to prove in liis second tract
lecture is thafc Paul was nofc a snpporter of thc system known as histo
rical Christianity, which was founded on a belief in Christ carnalised *
an assumption thafc the Christ had been made flesh; but th at he was its
unceasing and deadly opponent during his lifetime ; and thafc after his
death his writings were tampered with, interpolated, and re-indoctrinated
by his old enemies, the forgers and falsifiers, who first began to weave
the web of the Papacy in Rome.
In Mr. Masseys opinion tho thorn in the flesh of which so many dif
ferent explanations have been given by the commentators was a trance
condition, in which Paul received revelations from God. The author
relies for his proofs partly on internal evidence from fche writings of
Paul and partly on quotations from the Fathers.
In his third lecture Mr. Massey says, According to the unquestioned
tradition of the Christian Fathers, which has always been accepted by tho
Church, the primary nucleus of our canonical gospels was nofc a life of Jesus
at all, but a collection of the Logia, oracles, or sayings, the Logia K a n
aka, which were w ritten down in Hebrew or Aramaic, by one Matthew
as the scribe of the Lord. The author then goes on to show fchat these
sayings are not original,...they can be identified as a collection.......of
Egyptian, Hebrew, and Gnostic sayings... In the last of his lectures
Mr. Massey deals with fche popular conception of fche devil. He traces
the origin of the Satan of sacerdotal belief in various ancient mytholo
gies, and points out in stirriug language that the only moral devil is
ignorance, and th at ifc is man himself, and not a supernatural demon,
who has to answer for the evil and suffering in the world which all
see, many deplore, and few lift a finger to remedy.
Thc reason then why God does not kill tho devil is becauso man has
unconsciously crcated or permitted all that is the devil finally; and
here or hereafter he has to consciously destroy his own work, and fight)
himself free from the errors of his own ignorance. Nofc man fche
individual merely, bufc man as part of the whole family of universal
humanity. Not man as mortal simply, but as an immortal, standing
lip shoulder to shoulder, and marching onward step by step and side
by side with those who are our elders in immortality, and who will
unite with us, and lend a hand to effect in time the nofc altogether
inscrutable, but slowly unfolding, purposes of the Eternal,
Speaking of the future Mr. Massey says. Nor will men form leagues,
religions or otherwise, on purpose to think alike and make all other
people think the samo. They cannot think alike if ever they are to
grow........ W e may co-operate to work, bufc nofc to think alike. That
could never be free-thinking.
W e are not prepared to agree with everything Mr. Massey says in his
lectures, but we recommend everybody to read th e m ; like ourselves they
may not agree with all that is said, but they cannot fail to find much
th at is true, much fchat is suggestive. These lectures are calculated to
promote thought in all who read them.
T he B l a z in g S ta r .*
Blazing S tar is the six-pointed star th at is one of the emblems on
T ite
the seal of tho Theosophical Society, and it has many meanings, somo
of which are set forth in the book before us. Mr. Greene says that the
Ideal of what we ought to be, and are nofc, is symbolically pictured in
* T h e B la z in g S t a r : w i t h a n A p p o n d i x t r e a t i n g o f t h e J e w i s h K a b b a l a , e t c . , b y
W illia m B . G re e n e . B o s to n : A . W illia m s ,
 the Blazing S ta r......." Whoso behold* this Star acq n ires fa if h. Faith
is conviction born from the consciousness of aspiration. Faith is tho
active principle of intellectual progress.
The Blazing S tar is the transfigured image of manthe ideal thafc
removes farther and farther, m aking always higher and higher claims,
until, at last, ifc becomes lost in in fin ity ; and faith affirms th at this same
Blazing Star may be, perhaps, the shadowy, imperfect, and inadequate
image of some unknown and iuvisible God.
The writer mentions the use of this symbol among various nations and
shows that it is represented by the Freemasons by a junction of the square
and compasses. H is main theme is, however, the ethical aspect of the
symbol as a type of life in conformity wfit-h the one Divine law.
M ans duty to himself and to his fellow-man, under the rays of tho
Blazing Star, is three-fold : ( lj the achievement of his own liberty; (2)
the definitive establishm ent of relations of equality between himself and
other m en; and (3) the fusion of himself, in the solidarity of B rother
hood, w ith all hum an beings who, like himself, recognize the Blazing
Star.
Liberty is the power which every hum an being ought to possess of
acting acording to the dictates of his own private conscience, under tho
rays of th at Blazing S tar which is seen by him secretly, from the centre
of his individual heart,
Equality is the condition thafc obtains in every society where no spe
cial or artificial privilege is granted to any one, or to any set, of ilg
members. Brotherhood is that strict solidarity between the members of
a social body, which causes, under the rays of the Blazing Star, the wel
fare of each to be seen as involved in th a t of every other, and of all, and
th a t of all in th at of each.
I t is the harmonious action and interaction of these three fundam ental
principles upon which the ideal hum an society, according to the w riter,
rests. And it is these three principles th a t are symbolized, he says, in
the Blazing Star.
The Appendix gives a brief account of the Kabbala and the philosophy
therein set forth, as regarded from the ethical point of view. According
to Mr. Greene, the synthetic triad of the Sephiroth is Wisdom, S tength
and Beauty.
A second appendix is taken up w ith an examination of the facts of
consciousness w ith special reference to the philosophy of Mr. H erb ert
Spencer.
A lthough, as it seems to us, the author touches on only one side of
th e great problem, his book will be read w ith interest and profit by a ll;
for however much we may philosophize, the grand question is what wo
are and not merely whafc we think or believe.
T h e N e w . I l l u m in a t io n .*
T his pam phlet, a paper read before the Hermetic Society, has for if.g
subjectjthe spiritual renaissance thafc seems to many to be manifesting
itself in th e thought of the day. The w riter has summarised the the-
pries in support of which he writes under these seven heads.
1. T h a t from a certain remote period there has been in course
of development among the W estern races of our planet a certain faculty,
and in course of unfoldment a certain system of thought which only
5 Tho New Illum ination, by Edward Maitland, London G, Redway, 188G.
through thafc faculty can be cognized and verifiedthe faculty being
th at whereby is the knowledge of Divine things, namely, the spiritual
consciousness or intuition ; and the system of thought being the essen
tial tru th concerning the nature of existence, the knowledge of w hich
is necessary to enable man to turn his own existencewhich is him self-
to the utm ost possible account.
2. T hat the process of this dual evolution is divisible into ten cycles,
each covering a period of about six centuries and constituting an
advance upon its predecessor in respect both of the doctrine disclosed
and of its extension and establishment in tho world.
3. That tho doctrine in question was originally in tho world in its
entirety, having been discerned, formulated and maintained by mystics ;
whoso capacity of perception was, equally with that of other men, tlio
result of natural evolution, but who were the advanced, or mature men
of their time.
4. That both for its own preservation from profanation and loss, and
for the security of its possessors from the enmity of the rudimentary
majority, the doctrine was reserved from general cognition and com
municated only to those who were competent to receive it, being thereforo
expressed by symbols to which initiates alone had the key; the period
for its full disclosure being thafc of fche tenfch and completing cycle of
the series.
5. Thafc the function of the evolution in question is the elaboration
of the human ego, individual and collective, and the edification thereby
of that which mystically is called the Church of the C hrist,this term
denoting the whole congregation of the redeemed w hether m ilitant on
earth or trium phant in heaven.
G. That the tenth and concluding cyclo of the W estern series has now
actually commenced, and the illumination introducing it is in progress,
as proved by the fulfilment by the present epoch of all the conditions
requisite for such an event.
7. T hat judged by its present achievements, the new cycle bids fair
to realise the high anticipations formed of it, by carrying the consci
ousness of tho race to a level far transcending any yet obtained by it.
These propositions deserve the thoughtful attention of all who aro
interested in the present movement to which we have alluded and who-
in whatever form or under whatever symbologyare looking forward w ith
longing hearts to the day when Christ shall reign on earth. We do not
pretend to agree w ith every one of Mr. Maitlands detailswe doubfc
whether his computation of the cycle and its ten periods is strictly cor
rect, but he only puts it forward as tentative, and the main point is thafc
cyclic evolution exists and must be recognised as a definite condition of
progress w hether in things mental, physical, or spiritual. Again, ifc
does not seem to us th at Mr. Maitland attaches sufficient importance to
tho mystical discoveries of the ancient Rishis, but here again it must
be remembered th at he limits his subject from the outset to the Western
cycle.
This is the first time we have seen any of the papers rend before lhe
Hermetic Society printed in pamphlet form ; we hope it is only tho
forerunner of a series, and that some of the valuable papers road before
th at Socicty will be reproduced from time to time for the benefit of thoso
who cannot bo present at their reading in person.
 ' Le S p i r i t i s m e . *
* T hts, tlie latest French Book on Spiritualism, is written by a medical
m an who has, by a num ber of contributions to the principal French
medical journals, given proof of his ability as a scientist.
His book may be shortly described as a plea for attention to spiritualism
from the modern scientific investigator. H e gives a sketch of the rise
and development of modern spiritualism in America and Europe Hand
Bhows by quoting experiences narrated by travellers in America among
the American Indians, and in India, th a t similar phenomena have been
observed in different parts of the world, among men of different races.
T he work contains a good summary of the experiments of Mr. Crookes
and others, as well as a detailed account of the authors own experiences
w ith Slade and other mediums, some of whom were private persons of
the highest respectability.
D r. Gibier does not put forward any definite theory of his own : his
position is simply th at here we have a mass of undeniable phenomena of an
order previously unknown to modern science, and therefore that it is the
duty of those who are the guides of the scientific thought of the day to
examine into these phenomena as they do into those produced by beat,
electricity, and the like. The w riter hints th a t in his opinion it ia
quite possible th a t in investigations akin to those invited by modern
spiritualism we may be ablo to find a t least a closer solution than any
y et offered to the problem u know thyself. We. hope this book will
be, as it deserves to be, ' extensively read. W ithout unnecessary
digressions tho author gives us a body of well-arranged facts and some
of the conclusions already snggested by them to other observers. In a
short compass he has succeeded in giving the average reader a clear idea,
of the rise, progress, and nature of modern spiritualism, and it now
rem ains for others to follow out his recommendation and push forward
investigations on their own account.
Dr. Gibier seems to desire the formation of a French society
for psychical research, but somehow or other, ever since the celebrated
enquiry into mesmerism by the French Academy, societies of this kind
have not prospered. A good deal was expected of tho English society;
b u t there seems to be so much wrangling between them and the
spiritualists, and so much bad feeling has been created by gratuitous
assum ptions on the part, of those who are supposed to be, by
hypothesis, absolutely impartial investigators, th a t it is to be feared
the high hopes are doomed to disappointm ent; and so we think that if
D r. Gibier can succeed by his writings in awakening a few individuals
here and there to the fact that there really are a few things outside
the domain of modern science th at require to be taken note of, he will
liave done good and achieved as great a measure of success as he could
hope for.
# Lo Spiritisme (Fakirisme Occidental), par le Dr. P. Gibier, Paris, 1887.
To C o r r e s p o n d e n t s . We regret th a t for w ant of space we are un
able to print the Correspondence in this issue. W e hope to insert it in
our next.Ed.
eft
THE THEOSOPHIST.
"r ,
V o l . V I I I . N o. 9 2 . M a y 1887.
f lw r a to I
THEM? IS NO 1110LI0 ION IllG IIK Jl THAN TRUTH.
[Family motto of the Maharajahs of B o n n r e *.]
______ . ) 1
S T U D IE S IN B U D D H IS M .
(Continued fro m page 390.)
A W R IT E R on B u d d h i s t i c Theosophy in tho C hurch. Q .u n rtrrh j
Rrniew for O ctober 1885 condem ns the system m unm easured
te rm s on th e s tre n g th of sta tem e n ts co ncerning it w h ic h nro
oHoo-ether tlie rev erse of th e tru th . H e b e g in s b y saying t h a f c
betw een tho N o rth e rn an d S o u th ern types of B uddhism th e re is
su rp risin g ly little in c o m m o n . T h a t is n o t th e opinion o l
c u ltiv ate d B uddhists, b u t sim ply an erroneous view arising fiom
th e fa c t th a t E n g l i s h w rite rs on N o rth e rn or r ib e ta n B uddhism
have been g rea tly m isled b y accounts o t th a t system given b y
R om an C atholic M issionaries anxious to show , r e g a r i e s s o
chronology, th a t L am aism w as d erived from C h ris tia n ity 1* lnl> hfc
as well be arg u e d th a t C h au c ers C an terb u ry T ales are a p la g ia ry
on V o ltaire, b u t w e n e e d not go into th a t p o in t a t len g th I ho
S o u th e rn form of B u ddhism is th e sim pler and m ore m ate ria l,sh e ,
hv th e sense thafc it does n o t a tte m p t to g rn p p lo w ith somo
ex trem ely reco n d ite m e t a p h y s i c a l su btleties d e a lt w ,th even m
th e exoteric w ritin g s of tho N o rth ern school, b u t th e two sc h o o ls
aro th e sam e in e s s e n tia ls , a n d a r o le ss d iv e rg en t t i a n he Vm-
te s ta n t an d R om an C hurches as form s of C h ristia n ity . Iho
te n d en cy of th is quasi-religion to h e tero g en eity , says t o w
in tho Church Q uarterly, proceeding on tho basis of his f.ilsc,
assum ption as if it wero a n absolute fa c t is due to its fra g m e n ta ry
c h a ra c te r H o th u s ex p lain s a sta te o t th in g s w hich does nob
ex ist by an assertion w hich is not tho f a c t : and then ho d ev e lo p ed
th e assertio n : Tho system docs nofc itself V ^ o ^ t h ^ l o g y
Yov B uddhism p ro p e r h as no conception of tho D ivine, no
consistent eschatology, no feeling for th e world and io r ^ m p o d
th in g s beyond au im p a tie n t lo atlu n g ^ d repulsion. lt-.i c n tiia
 /O creativ
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U n der t h e following conditions:

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CD o r lic e n s o r ( b u t n o t in a n y w a y t h a t s u g g e s t s t h a t t h e y e n d o r s e y o u o r y o u r u s e of
th e w o rk ).

N o n c o m m e r c i a l Y o u m a y n o t u s e th is w o r k f o r c o m m e r c ia l p u r p o s e s .

S h a r e A li k e If y o u a lte r, tr a n s f o r m , o r build u p o n th is w o rk , y o u m a y d is trib u te

t h e r e s u ltin g w o r k o n ly u n d e r t h e s a m e o r sim ila r lic e n s e t o th is o n e .

With th e u n d e r s t a n d in g that:

W a i v e r A n y o f th e a b o v e c o n d itio n s c a n b e w a i v e d if y o u g e t p e r m is s io n f r o m th e c o p y rig h t
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P u b l i c D o m a i n W h e r e t h e w o r k o r a n y o f its e le m e n ts is in t h e p u b l i c d o m a i n u n d e r
a p p lic a b le law , t h a t s t a t u s is in n o w a y a f f e c te d b y t h e lic e n s e .

O t h e r R i g h t s In n o w a y a r e a n y o f t h e follow ing rig h ts a f f e c te d b y t h e lic e n s e :

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lim itations;

T h e a u t h o r 's m o r a l rig h ts;

R ig h ts o t h e r p e r s o n s m a y h a v e e ith e r in t h e w o r k its e lf o r in h o w t h e w o r k is u s e d , s u c h
a s p u b l i c i t y o r p r iv a c y rig h ts.

N o t i c o F o r a n y r e u s e o r d istrib u tio n , y o u m u s t m a k e c l e a r to o th e r s th e lic e n s e te r m s of

th is w o r k . T h e b e s t w a y t o d o th is is w ith a link t o th is w e b p a g e .