Bryant is right in saying “Druid bardism says of Noah that when he came out of the ark (the birth of a new cycle), after a stay therein of a year and a day, that is 364 + 1=365 days, he was congratulated by Neptune upon his birth from the waters of the Flood, who wished him a Happy New Year.” The “Year,” or cycle, esoterically, was the new race of men, born from woman, after the Separation of the Sexes, which is the secondary meaning of the allegory; its primary meaning being the beginning of the Fourth Round, or the new Creation. 722. From an unpublished MS. 723. Or literally: “One Prâdhânika Brahma Spirit: That was.” The “Prâdhânika Brahma Spirit” is Mûlaprakriti and Parabrahman. 724. Wilson, Vishnu Purâna, I. 73-5. 725. Origen, Contra Celsum, VI. xxii. 726. Timæus. 727. “And the fourth creation is here the primary, for things immovable are emphatically known as primary”—according to a commentary translated by Fitzedward Hall in his editing of Wilson's translation. 728. How can “divinities” have been created after the animals? The esoteric meaning of the expression “animals” is the germs of all animal life, including man. Man is called a sacrificial animal, that is, the only one among the animal creation who sacrifices to the Gods. Moreover, by “sacred animals” the twelve Signs of the Zodiac are often meant in the sacred texts, as already stated. 729. Vishnu Purâna, ibid. 730. Op. cit., I. ix. 731. Myer's Qabbalah, 415-16. 732. Contra Hær., I. xvii. 1. 733. Ibid., I. xxx. 734. Superior to the Spirits, or “Heavens,” of the Earth only. 735. Ibid., I. v. 2. 736. See Isis Unveiled, II. 183. 737. See also King's Gnostics and their Remains, p. 97. Other sects regarded Jehovah as Ialdabaoth himself. King identifies him with Saturn. 738. Ordinances of Manu, I. 33. 739. Irenæus, op. cit., I. xxx. 6. 740. Elsewhere, however, the identity is revealed. See supra the quotation from Iba Gabirol and his 7 heavens, 7 earths, etc. 741. This must not be confused with precosmic “Darkness,” the Divine All. 742. I. 2; and also at the beginning of II. 743. The quotations that follow in treating of the seven Creations, except when otherwise stated, are all from Vishnu Purâna, Bk. I. Ch. i-v. 744. I. 240. 745. Brucker, ibid. 746. Compare Genesis xix. 34-8 and iv. 1. 747. Vishnu is both Bhûtesha, “Lord of the Elements,” and of all things, and Vishvarûpa, “Universal Substance” or Soul. 748. Compare, for their “post-types,” the Treatise written by Trithemius, Agrippa's master, in the sixteenth century, “Concerning the Seven Secondaries, or Spiritual Intelligences, who, after God, actuate the Universe,” which, in addition to secret cycles and several prophecies, discloses certain facts and beliefs about the Genii, or the Elohim, which preside over and guide the septenary stages of the World's Course. 749. From the first, the Orientalists have found themselves beset with great difficulties in regard to any possible order in the Purânic “Creations.” Brahman is very often confused by Wilson with Brahmâ, for which he is criticized by his successors. The Original Sanscrit Texts are preferred by Mr. Fitzedward Hall for the translation of the Vishnu Purâna, to the text used by Wilson. “Had Professor Wilson enjoyed the advantages which are now at the command of the student of Indian philosophy, unquestionably he would have expressed himself differently,” says the editor of his work. This reminds one of the answer given by one of Thomas Taylor's admirers to those scholars who criticized his translations of Plato: “Taylor might have known less Greek than his critics, but he knew more Plato.” Our present Orientalists disfigure the mystic sense of the Sanskrit texts far more than Wilson ever did, though the latter is undeniably guilty of very gross errors. 750. Vâyu Purâna. 751. Collected Works, III. 381. 752. Professor Wilson translates as though animals were higher in the scale of “creation” than divinities, or angels, although the truth about the Devas is very plainly stated further on. This “Creation,” says the text, is both Primary (Prâkrita) and Secondary (Vaikrita). It is the Secondary, as regards the origin of the Gods from Brahmâ, the personal anthropomorphic creator of our material universe; it is the Primary as affecting Rudra, who is the immediate production of the First Principle. The term Rudra is not only a title of Shiva, but embraces agents of creation, angels and men, as will be shown further on. 753. Neither plant nor animal, but an existence between the two. 754. Five Years of Theosophy, p. 276, art., “Mineral Monad.” 755. “These notions,” remarks Professor Wilson, “the birth of Rudra and the saints, seem to have been borrowed from the Shaivas, and to have been awkwardly engrafted upon the Vaishnava system.” The esoteric meaning ought to have been consulted before venturing such a hypothesis. 756. See Sânkhya Kârikâ, v. 46. p. 146. 757. Parâshara, the Vedic Rishi, who received the Vishnu Purâna from Pulastya and taught it to Maitreya, is placed by the Orientalists at various epochs. As correctly observed, in the Hindû Classical Dictionary: “Speculations as to his era differ widely, from 575 b.c. to 1391 b.c., and cannot be trusted.” Quite so; but they are no more untrustworthy than any other date, as assigned by the Sanskritists, so famous in the department of arbitrary fancy. 758. They may indeed mark a “special” or extra “creation,” since it is they who, by incarnating themselves within the senseless human shells of the two first Root-Races, and a great portion of the Third Root-Race, create, so to speak, a new race: that of thinking, self-conscious and divine men. 759. Hindû Classical Dictionary. 760. Linga Purâna, Prior Section, lxx. 174. 761. See Manu, I. 10. 762. See Linga, Vâyu and Mârkandeya Purânas. 763. Movers, Phoinizer, 282. 764. Weber, Akad. Vorles, 213, 214, etc. 765. IX. 850. 766. Stromata, I. v. 6. 767. The Gehenna of the Bible was a valley near Jerusalem, where the monotheistic Jews immolated their children to Moloch, if the word of the prophet Jeremiah is to be believed. The Scandinavian Abode of Hel or Hela was a frigid region—Kâma Loka again—and the Egyptian Amenti a place of purification. (See Isis Unveiled, II. 11.) 768. I. vi. i. 769. Cod. Naz., I. 47; see also Psalms, lxxxix. 18. 770. I Cor., viii. 5. 771. Concerning Divine Names, traduction Darboy, 364. 772. See de Mirville, Des Esprits, ii. 322. 773. The Correlation of Physical Forces, p. 89. 774. Ibid., xiv. 775. II Sam., xxii. 9, 11. 776. Deut., iv. 24. 777. Op. cit., III. 415. 778. II Sam., xxii. 14, 15. 779. Herodotus, Polymnia, 190, 191. 780. viii. 24. 781. Fa-hwa-King. 782. See La Mission des Juifs. 783. China Revealed, as quoted in Hargrave Jennings' Phallicism, p. 273. 784. p. 202. 785. Op. cit., p. 60. 786. Ibid. 787. O'Brien, Round Towers of Ireland, p. 61, quoted by Hargrave Jennings in his Phallicism, p. 246. 788. Introduction to the Science of Religion, p. 332. 789. Pantheon, text 3. 790. Their intellection, of course, being of quite a different nature to any we can conceive of on Earth. 791. See his Third Letter to Bentley. 792. Concepts of Modern Physics, pp. xi, xii, Introd. to 2nd Ed. 793. “Recherches expérimentales sur la relation qui existe entre la résistance de l'air et sa température,” p. 68, translated from Stallo's quotation. 794. From the criticism of Concepts of Modern Physics, in Nature. See Stallo's work, p. xvi of Introduction. 795. Mr. Robert Ward, discussing the questions of Heat and Light in the November Journal of Science, 1881, shows us how utterly ignorant is Science about one of the commonest facts of Nature—the heat of the Sun. He says: “The question of the temperature of the sun has been the subject of investigation with many scientists: Newton, one of the first investigators of this problem, tried to determine it, and after him all the scientists who have been occupied with calorimetry have followed his example. All have believed themselves successful, and have formulated their results with great confidence. The following, in the chronological order of the publication of the results, are the temperatures (in centigrade degrees) found by each of them: Newton, 1,699,300°; Pouillet, 1,461°; Tollner, 102,200°; Secchi, 5,344,840°; Ericsson, 2,726,700°; Fizeau, 7,500°; Waterston, 9,000,000°; Spoëren, 27,000°; Deville, 9,500°; Soret, 5,801,846°; Vicaire, 1,500°; Rosetti, 20,000°. The difference is as 1,400° against 9,000,000°, or no less than 8,998,600°!! There probably does not exist in science a more astonishing contradiction than that revealed in these figures.” And yet without doubt if an Occultist were to give out an estimate, each of these gentlemen would vehemently protest in the name of “exact” Science at the rejection of his special result. 796. See Correlation of the Physical Forces, Preface. 797. Soirées, vol. ii. 798. Stallo's above-cited work, Concepts of Modern Physics, a volume which has called forth the liveliest protests and criticisms, is recommended to anyone inclined to doubt this statement. “The professed antagonism of science to metaphysical speculation,” he writes, “has led the majority of scientific specialists to assume that the methods and results of empirical research are wholly independent of the control of the laws of thought. They either silently ignore, or openly repudiate, the simplest canons of logic, including the laws of non-contradiction, and ... resent with the utmost vehemence every application of the rule of consistency to their hypotheses and theories ... and they regard an examination (of them) ... in the light of these laws as an impertinent intrusion of ‘à priori principles and methods’ into the domains of empirical science. Persons of this cast of mind find no difficulty in holding that atoms are absolutely inert, and at the same time asserting that these atoms are perfectly elastic; or in maintaining that the physical universe, in its last analysis, resolves itself into ‘dead’ matter and motion, and yet denying that all physical energy is in reality kinetic; or in proclaiming that all phenomenal differences in the objective world are ultimately due to the various motions of absolutely simple material units, and, nevertheless, repudiating the proposition that these units are equal.” (p. xix.) The blindness of eminent Physicists to some of the most obvious consequences of their own theories is marvellous. “When Prof. Tait, in conjunction with Prof. Stewart, announces that ‘matter is simply passive’ (The Unseen Universe, sec. 104), and then, in connection with Sir William Thomson, declares that ‘matter has an innate power of resisting external influences’ (Treat. on Nat. Phil., Vol. I. sec. 216), it is hardly impertinent to inquire how these statements are to be reconciled. When Prof. Du Bois Reymond ... insists upon the necessity of reducing all the processes of nature to motions of a substantial, indifferent substratum, wholly destitute of quality (Ueber die Grenzen des Naturerkennens, p. 5), having declared shortly before in the same lecture that ‘resolution of all changes in the material world into motions of atoms caused by their constant central forces would be the completion of natural science,’ we are in a perplexity from which we have the right to be relieved.” (Pref. xliii.) 799. Stallo, loc. cit., p. x. 800. Silliman's Journal, vol. viii. pp. 364 et seq. 801. See Clerk Maxwell's Treatise on Electricity, and compare with Cauchy's Mémoire sur la Dispersion de la Lumière. 802. Stallo, loc. cit., p. x. 803. Nature, vol. xxvii. p. 304. 804. Op. cit., p. xxiv. 805. “Somewhat different!” exclaims Stallo. “The real import of this ‘somewhat’ is, that the medium in question is not, in any intelligible sense, material at all, having none of the properties of matter.” All the properties of matter depend upon differences and changes, and the “hypothetical” Ether here defined is not only destitute of differences, but incapable of difference and change—in the physical sense let us add. This proves that if Ether is “matter,” it is so only as something visible, tangible and existing, for spiritual senses alone; that it is a Being indeed—but not of our plane—Pater Æther, or Âkâsha. 806. Veræ causæ for Physical Science are mâyâvic or illusionary causes for the Occultist, and vice versâ. 807. Very much “differentiated,” on the contrary, since the day it left its laya condition. 808. Op. cit., pp. xxiv-xxvi. 809. Sept Leçons de Physique Générale, p. 38, et seq., Ed. Moigno. 810. Defin. 8, B. I. Prop. 69, “Scholium.” 811. See Modern Materialism, by the Rev. W. F. Wilkinson. 812. “Attraction,” Le Couturier, a Materialist, writes, “has now become for the public that which it was for Newton himself—a simple word, an Idea” (Panorama des Mondes), since its cause is unknown. Herschell virtually says the same, when remarking, that whenever studying the motion of the heavenly bodies, and the phenomena of attraction, he feels penetrated at every moment with the idea of “the existence of causes that act for us under a veil, disguising their direct action.” (Musée des Sciences, August, 1856.) 813. If we are taken to task for believing in operating Gods and Spirits while rejecting a personal God, we answer to the Theists and Monotheists: Admit that your Jehovah is one of the Elohim, and we are ready to recognize him. Make of him, as you do, the Infinite, the One and the Eternal God, and we will never accept him in this character. Of tribal Gods there were many; the One Universal Deity is a principle, an abstract Root-Idea, which has nought to do with the unclean work of finite Form. We do not worship the Gods, we only honour Them, as beings superior to ourselves. In this we obey the Mosaic injunction, while Christians disobey their Bible—missionaries foremost of all. “Thou shalt not revile the Gods,” says one of them—Jehovah—in Exodus, xxii. 28; but at the same time in verse 20 it is commanded: “He that sacrificeth to any God, save unto the Lord only, he shall be utterly destroyed.” Now in the original texts it is not “God” but Elohim—and we challenge contradiction—and Jehovah is one of the Elohim, as proved by his own words in Genesis, iii. 22, when “the Lord God said: Behold the Man is become as one of us.” Hence both those who worship and sacrifice to the Elohim, the Angels, and to Jehovah, and those who revile the Gods of their fellowmen, are far greater transgressors than the Occultists or than any Theosophist. Meanwhile many of the latter prefer believing in some one “Lord” or other, and are quite welcome to do as they like. 814. To liken the “immateriate species to wooden iron,” and to laugh at Spiller for referring to them as “incorporeal matter” does not solve the mystery. (See Concepts of Modern Physics, p. 165 et infra.) 815. See Vossius, Vol. II. p. 528. 816. De Carlo, I. 9. 817. De Motibus Planetarum Harmonicis, p. 248. 818. World-Life, Prof. Winchell, LL.D., pp. 49 and 50. 819. Panorama des Mondes, pp. 47 and 53. 820. Newton, Optics, III. Query 28, 1704; quoted in World-Life, p. 50. 821. Ibid. 822. When read in a fair and unprejudiced spirit, Sir Isaac Newton's works are an ever ready witness to show how he must have hesitated between gravitation and attraction, impulse, and some other unknown cause, to explain the regular course of the planetary motion. But see his Treatise on Colour (Vol. III. Question 31). We are told by Herschell that Newton left with his successors the duty of drawing all the scientific conclusions from his discovery. How Modern Science has abused the privilege of building its newest theories upon the law of gravitation, may be realized when one remembers how profoundly religious was that great man. 823. The materialistic notion that because, in Physics, real or sensible motion is impossible in pure space or vacuum, therefore, the eternal Motion of and in Cosmos—regarded as infinite Space—is a fiction, only shows once more that such expressions of Eastern metaphysics as “pure Space,” “pure Being,” the “Absolute” etc., have never been understood in the West. 824. From Winchell's World-Life, p. 379. 825. Correl. Phys. Forces, p. 173. 826. See Revue Germanique of the 31st Dec. 1860, art., “Lettres et Conversations d'Alexandre Humboldt.” 827. Prof. Winchell. 828. World-Life, p. 553. 829. But see Astronomie du Moyen Age, by Delambre. 830. See Isis Unveiled, I. 270, 271. 831. World-Life, 554. 832. Godefroy, Cosmogonie de la Révélation. 833. The terms “high” and “low” being only relative to the position of the observer in Space, any use of those terms tending to convey the impression that they stand for abstract realities, is necessarily fallacious. 834. Jacob Ennis, The Origin of the Stars. 835. P. 99, note. 836. If such is the case, how does Science explain the comparatively small size of the planets nearest the Sun? The theory of meteoric aggregation is only a step farther from truth than the nebular conception, and has not even the quality of the latter—its metaphysical element. 837. Laplace, Système du Monde, p. 414, ed. 1824. 838. Faye, Comptes Rendus, t. xc. pp. 640-2. 839. Wolf. 840. Panorama des Mondes, Le Couturier. 841. World-Life, Winchell, p. 140. 842. Sir William Thomson's lecture on “The latent dynamical theory regarding the probable origin, total amount of heat, and duration of the Sun,” 1887. 843. Thomson and Tait, Natural Philosophy. And even on these figures Bischof disagrees with Thomson, and calculates that 350,000,000 years would be required for the Earth to cool from a temperature of 20,000° to 200° centigrade. This is, also, the opinion of Helmholtz. 844. Coulomb's Law. 845.
Елена Петровна Блаватская
«Тайная Доктрина: Синтез науки, религии и философии»
Musée des Sciences, 15 August, 1857. 846. Panorama des Mondes, p. 55. 847. Revue des Deux Mondes, July 15, 1860. 848. Cosmographie. 849. Soirées. 850. Discours, 165. 851. p. 28. 852. Des Esprits, III. 155, Deuxième Mémoire. 853. Laing's Modern Science and Modern Thought. 854. Ibid., p. 17. 855. Heaven and Earth. 856. Winchell, World-Life, p. 196. 857. L'Univers expliqué par la Révélation, and Cosmogonie de la Révélation. But see De Mirville's Deuxième Mémoire. The author, a terrible enemy of Occultism, was yet one who wrote great truths. 858. See Kabbala Denudata, II. 67. 859. “Sur la Distinction des Forces,” published in the Mémoires de l'Académie des Sciences de Montpellier, Vol. II. fasc. i, 1854. 860. P. 123. 861. Der Weltæther als Kosmische Kraft, p. 4. 862. See Popular Science Review, Vol. V. pp. 329-34. 863. See Correlation of Physical Forces, p. 110. 864. See Buckwell's Electric Science. 865. Schelling, Ideen, etc., p. 18. 866. Op. cit., p. 161. 867. Princ., Def. iii. 868. Philosophical Magazine, Vol. II. p. 252. 869. Concepts of Modern Physics, xxxi., Introductory to the 2nd Edition. 870. Loc. cit. 871. J. P. Cooke, The New Chemistry, p. 13. 872. “It imports that equal volumes of all substances, when in the gaseous state, and under like conditions of pressure and temperature, contain the same number of molecules—whence it follows that the weights of the molecules are proportional to the specific gravities of the gases; that therefore, these being different, the weights of the molecule are different also; and inasmuch as the molecules of certain elementary substances are monatomic (consist of but one atom each) while the molecules of various other substances contain the same number of atoms, that the ultimate atoms of such substances are of different weights.” (Concepts of Modern Physics, p. 34.) As shown further on in the same volume, this cardinal principle of modern theoretical chemistry is in utter and irreconcilable conflict with the first proposition of the atomo-mechanical theory—namely, the absolute equality of the primordial units of mass. 873. Wundt, Die Theorie der Materie, p. 381. 874. Nazesmann, Thermochemie, p. 150. 875. Krœnig, Clausius, Maxwell, etc., Philosophical Magazine, Vol. XIX. p. 18. 876. Philosophical Magazine, Vol. XIV. p. 321. 877. Referring to the “Aura,” one of the Masters says in the Occult World: “How could you make yourself understood by, command in fact, those semi-intelligent Forces, whose means of communication with us are not through spoken words, but through sounds and colours in correlation between the vibrations of the two.” It is this “correlation” that is unknown to Modern Science, although it has been many times explained by the Alchemists. 878. The Substance of the Occultist, however, is to the most refined Substance of the Physicist, what Radiant Matter is to the leather of the Chemist's boots. 879. The names of the Seven Rays—which are, Sushumnâ, Harikesha, Vishvakarman, Vishvatryarchâs, Sannaddha, Sarvâvasu and Svarâj—are all mystical, and each has its distinct application in a distinct state of consciousness, for Occult purposes. The Sushumnâ, which, as said in the Nirukta (11, 6), is only to light up the Moon, is the Ray nevertheless cherished by the initiated Yogîs. The totality of the Seven Rays spread through the Solar System constitutes, so to say, the physical Upâdhi (Basis) of the Ether of Science; in which Upâdhi, light, heat, electricity, etc., the Forces of orthodox Science, correlate to produce their terrestrial effects. As psychic and spiritual effects, they emanate from, and have their origin in, the supra-solar Upâdhi, in the Æther of the Occultist—or Âkâsha. 880. Leslie's Fluid Theory of Light and Heat. 881. Buckle's History of Civilization, Vol. III. p. 384. 882. On the plane of manifestation and illusionary matter it may be so; not that it is nothing more, for it is vastly more. 883. Neutral, or Laya. 884. Scientific Letters, Professor Butlerof. 885. Ibid. 886. Ibid. 887. Ibid. 888. Called the “drinker of waters,” solar heat causing water to evaporate. 889. I. ii. (Wilson, I. 38.) 890. Its founder, Râmânujâchârya, was born a.d. 1017. 891. The Gandharva of the Veda is the deity who knows and reveals the secrets of heaven and divine truths to mortals. Cosmically, the Gandharvas are the aggregate Powers of the Solar Fire, and constitute its Forces; psychically, the Intelligence residing in the Sushumnâ, the Solar Ray, the highest of the Seven Rays; mystically, the Occult Force in the Soma, the Moon, or lunar plant, and the drink made of it; physically, the phenomenal, and spiritually, the noumenal, causes of Sound and the “Voice of Nature.” Hence, they are called the 6,333 heavenly singers, and musicians of Indra's Loka, who personify, even in number, the various and manifold sounds in Nature, both above and below. In the later allegories they are said to have mystic power over women, and to be fond of them. The Esoteric meaning is plain. They are one of the forms, if not the prototypes, of Enoch's Angels, the Sons of God, who saw that the daughters of men were fair (Gen., vi.), who married them, and taught the daughters of Earth the secrets of Heaven. 892. Pp. 329-334. 893. Not only “through space,” but filling every point of our Solar System, for it is the physical residue, so to say, of Ether, its “lining” (envelope) on our plane; Ether having to serve other cosmic and terrestrial purposes besides being the “agent” for transmitting light. It is the Astral Fluid or Light of the Kabalists, and the Seven Rays of Sun-Vishnu. 894. What need, then, of etheric waves for the transmission of light, heat, etc., if this substance can pass through vacuum. 895. And how can it be otherwise? Gross ponderable matter is the body, the shell, of Matter or Substance, the female passive principle; and this Fohatic Force is the second principle, Prâna—the male and the active. On our globe this Substance is the second principle of the septenary Element—Earth; in the atmosphere, it is that of Air, which is the cosmic gross body; in the Sun it becomes the Solar Body and that of the Seven Rays; in Sidereal Space it corresponds with another principle, and so on. The whole is a homogeneous Unity alone, the parts are all differentiations. 896. Or the reverberation, and for Sound repercussion, on our plane of that which is a perpetual motion of that Substance on higher planes. Our world and senses are ceaselessly victims of Mâyâ. 897. An honest admission, this. 898. Yet it is not Ether, but only one of the principles of Ether, the latter being itself one of the principles of Âkâsha. 899. And so does Prâna (Jîva) pervade the whole living body of man; but alone, without having an atom to act upon, it would be quiescent—dead; i.e., would be in Laya, or, as Mr. Crookes has it, “locked in Protyle.” It is the action of Fohat upon a compound or even upon a simple, body that produces life. When a body dies, it passes into the same polarity as its male energy, and repels therefore the active agent, which, losing hold of the whole, fastens on the parts or molecules, this action being called chemical. Vishnu, the Preserver, transforms himself into Rudra-Shiva, the Destroyer—a correlation seemingly unknown to Science. 900. Verily, unless the Occult terms of the Kabalists are adopted! 901. “Unchangeable” only during manvantaric periods, after which it merges once more into Mûlaprakriti; “invisible” for ever, in its own essence, but seen in its reflected coruscations, called the Astral Light by the modern Kabalists. Yet, conscious and grand Beings, clothed in that same Essence, move in it. 902. One has to add ponderable, to distinguish it from that Ether which is Matter still, though a substratum. 903. The Occult Sciences reverse the statement, and say that it is the Sun, and all the Suns that are from it, which emanate at the manvantaric dawn from the Central Sun. 904. Here, we decidedly beg to differ from the learned gentleman. Let us remember that this Ether—whether Âkâsha, or its lower principle, Ether, is meant by the term—is septenary. Âkâsha is Aditi in the allegory, and the mother of Mârttânda, the Sun, the Devamâtri, Mother of the Gods. In the Solar System, the Sun is her Buddhi and Vâhana, the Vehicle, hence the sixth principle; in Kosmos all the Suns are the Kâma Rûpa of Âkâsha and so is ours. It is only when regarded as an individual Entity in his own Kingdom, that Sûrya, the Sun, is the seventh principle of the great body of Matter. 905. To be more correct, let us rather call it Agnosticism. Brutal but frank Materialism is more honest than Janus-faced Agnosticism in our days. Western Monism, so-called, is the Pecksniff of modern Philosophy, turning a pharisaical face to Psychology and Idealism, and its natural face of a Roman Augur, swelling his cheek with his tongue, to Materialism. Such Monists are worse than Materialists; because, while looking at the Universe and at psycho-spiritual man from the same negative stand-point, the latter put their case far less plausibly than do sceptics of Mr. Tyndall's or even of Mr. Huxley's stamp. Herbert Spencer, Bain and Lewes are more dangerous to universal truths than is Büchner. 906. Geology, by Professor A. Winchell. 907. See Five Years of Theosophy, pp. 245-262—Arts. “Do the Adepts deny the Nebular Theory?” and “Is the Sun merely a Cooling Mass?”—for the true Occult teaching. 908. Philosophie Naturelle, art. 142. 909. Astronomie, p. 342. 910. Commentary on Stanza IV, ante, pp. 126-7. 911. Popular Science Review, Vol. IV. p. 148. 912. And the central mass, too, as will be found, or rather the centre of the reflection. 913. This “matter” is just like the reflection in a mirror of the flame from a “photogenic” lamp-wick. 914. See Five Years of Theosophy, p. 258, for an answer to this speculation of Herschell. 915. Ibid., p. 156. 916. Paracelsus for one, who called it Liquor Vitæ, and Archæus. 917. Alchemical “composition,” rather. 918. “This vital force ... radiates around man like a luminous sphere,” says Paracelsus in Paragranum. 919. Popular Science Review, Vol. X. pp. 380-3. 920. De Generatione Hominis. 921. De Viribus Membrorum. See Life of Paracelsus, by Franz Hartmann, M.D., F.T.S. 922. P. 384. 923. Ch. xiii; Telang's translation, p. 292. 924. Ibid., ch. xxxvi; p. 385. 925. The division of the physical senses into five, comes to us from a great antiquity. But while adopting the number, no modern Philosopher has asked himself how these senses could exist, i.e., be perceived and used in a self-conscious way, unless there were the sixth sense, mental perception, to register and record them; and—this for the Metaphysicians and Occultists—the seventh to preserve the spiritual fruitage and remembrance thereof, as in a Book of Life which belongs to Karma. The Ancients divided the senses into five, simply because their teachers, the Initiates, stopped at hearing, as being that sense which developed on the physical plane, or rather, got dwarfed and limited to this plane, only at the beginning of the Fifth Race. The Fourth Race already had begun to lose the spiritual condition, so preëminently developed in the Third Race. 926. Ibid., ch. x: pp. 277, 278. 927. Mundakopanishad, p. 298. 928. Bhagavadgîtâ, ch. vii; ibid., pp. 73, 74. 929. Ahamkâra, I suppose, that “Egoship,” or “Ahamship,” which leads to every error. 930. The Elements are the five Tanmâtras of earth, water, fire, air and ether, the producers of the grosser elements. 931. Anugîtâ, ch. xx; ibid., p. 313. 932. The conductor in the sense of Upâdhi—a material or physical basis; but, as the second principle of the universal Soul and Vital Force in Nature, it is intelligently guided by the fifth principle thereof. 933. And too great an exuberance of it in the nervous system leads as often to disease and death. If it were the animal system which generated it, such would not be the case, surely. Hence, the latter emergency shows its independence of the system, and its connection with the Sun-Force, as Metcalfe and Hunt explain. 934. P. 387. 935. Paragranum; Life of Paracelsus, by Dr. F. Hartmann. 936.
В недавней работе о Символизме в Буддизме и Христианстве — скорее, в Буддизме и Римском Католицизме, многие поздние ритуалы и догмы в Северном Буддизме, в его популярной экзотерической форме, будучи идентичными таковым Латинской Церкви — можно найти некоторые любопытные факты. Автор этого тома, с большими претензиями, чем эрудицией, без разбора напичкал свою работу древними и современными буддийскими учениями и сильно запутал Ламаизм с Буддизмом. На странице 404 этого тома, называемого «Буддизм в Христианстве, или Иисус Ессей», наш псевдо-востоковед посвящает себя критике «Семи Принципов» «Эзотерических Буддистов» и пытается высмеять их. На странице 405, заключительной странице, он с энтузиазмом говорит о Видьядхарах, «семи великих легионах мертвых людей, ставших мудрыми». Теперь, эти Видьядхары, которых некоторые востоковеды называют «полубогами», на самом деле, экзотерически, являются своего рода Сиддхами, «изобилующими преданностью», а эзотерически они идентичны семи классам Питри, один из которых наделяет человека в Третьей Расе Самосознанием, воплощаясь в человеческих оболочках. «Гимн Солнцу» в конце его странного тома мозаики, который наделяет Буддизм Личным Богом (!!), является неудачным выпадом против самих доказательств, так тщательно собранных неудачливым автором.
Теософы прекрасно осведомлены, что г-н Рис Дэвидс также выразил свое мнение об их убеждениях. Он сказал, что теории, выдвинутые автором «Эзотерического Буддизма», «не были Буддизмом и не были эзотерическими». Это замечание является результатом (а) досадной ошибки написания «Буддизм» вместо «Будхаизм» или «Будхизм», т. е. связывания системы с религией Гаутамы, а не с Тайной Мудростью, преподаваемой Кришной, Шанкарачарьей и многими другими, так же как и Буддой; и (b) невозможности для г-на Риса Дэвидса знать что-либо об истинных Эзотерических Учениях. Тем не менее, поскольку он является величайшим палийским и буддийским ученым нашего времени, все, что он может сказать, заслуживает уважительного выслушивания. Но когда кто-то, кто знает об экзотерическом Буддизме на Научных и Материалистических началах не больше, чем об Эзотерической Философии, порочит тех, кого он удостаивает своей злобой, и принимает с Теософами вид глубокого ученого, можно только улыбнуться или — от души посмеяться над ним.
937. The Human Species, pp. 10, 11. 938. The Theosophist. 939. Not only does it not deny the occurrence, though attributing it to a wrong cause, as always, each theory contradicting every other (see the theories of Secchi, of Faye, and of Young), the spots depending on the superficial accumulation of vapours cooler than the photosphere (?), etc., etc., but we have men of Science who astrologize upon the spots. Professor Jevons attributes all the great periodical commercial crises to the influence of the sun-spots every eleventh cyclic year. (See his Investigations into Currency and Finance.) This is worthy of praise and encouragement surely. 940. Le Soleil, II. 184. 941. World-Life, p. 48. 942. Unfortunately, as these pages are being written, the “archebiosis of terrestrial existence” has turned, under a somewhat stricter chemical analysis, into a simple precipitate of sulphate of lime—hence, from the scientific standpoint, not even an organic substance! Sic transit gloria mundi! 943. Vishnu Purâna, Wilson, I. 16, Fitzedward Hall's rendering. 944. Popular Astronomy, p. 444. 945. In his World-Life (page 48), in the appended footnotes, Professor Winchell says, “It is generally admitted that at excessively high temperatures matter exists in a state of dissociation—that is, no chemical combination can exist”; and, to prove the unity of Matter, would appeal to the spectrum, which in every case of homogeneity will show a bright line, whereas in the case of several molecular arrangements existing—in the nebulæ say, or a star—“the spectrum should consist of two or three bright lines”! This would be no proof either way to the Physicist-Occultist, who maintains that beyond a certain limit of visible Matter, no spectrum, no telescope and no microscope are of any use. The unity of Matter, of that which is real cosmic Matter to the Alchemist, or “Adam's Earth” as the Kabalists call it, can hardly be proved or disproved, by either the French savant Dumas, who suggests “the composite nature” of the “elements” on “certain relations of atomic weights,” or even by Mr. Crookes' “radiant matter,” though his experiments may seem “to be best understood on the hypothesis of the homogeneity of the elements of matter, and the continuity of the states of matter.” For all this does not go beyond material Matter, so to say, even in what is shown by the spectrum, that modern “eye of Shiva” of physical experiments. It is only of this Matter, that H. St. Claire Deville could say that “when bodies, deemed to be simple, combine with one another, they vanish, they are individually annihilated”; simply because he could not follow those bodies in their further transformation in the world of spiritual cosmic Matter. Verily Modern Science will never be able to dig deep enough into the cosmological formations to find the Roots of the World-Stuff or Matter, unless she works on the same lines of thought as the mediæval Alchemist did. 946. Concepts of Modern Physics, p. vi. 947. Book I. ch. II. p. 25. Vishnu Purâna, Fitzedward Hall's Translation. 948. Vide in preceding Section VII., “Life, Force, or Gravity,” quotation from Anugitâ. 949. The word “supernatural” implies above or outside nature. Nature and Space are one. Now Space for the metaphysician exists outside any act of sensation, and is a purely subjective representation, notwithstanding the contention of Materialism, which would connect it forcibly with one or another datum of sensation. For our senses, it is fairly subjective when independent of anything within it. How then can any phenomenon, or anything else, step outside, or be performed beyond, that which has no limits? But when spatial extension becomes simply conceptual, and is thought of in an idea connected with certain actions, as by the Materialists and the Physicists, then again they have hardly a right to define and claim that which can, or cannot, be produced by Forces generated within even limited spaces, as they have not even an approximate idea of what those Forces are. 950. It is not correct, when speaking of Idealism, to show it based upon “the old ontological assumptions that things or entities exist independently of each other, and otherwise than as terms of relations” (Stallo). At any rate, it is incorrect to say so of Idealism in Eastern Philosophy and its cognition, for it is just the reverse. 951. Independent, in a certain sense, but not disconnected with it. 952. “By Fohat, more likely,” would be an Occultist's reply. 953. The reason for such psychic capacities is given farther on. 954. The above was written in 1886, at a time when hopes of success for the “Keely Motor” were at their highest. Every word then said by the writer proved true, and now only a few remarks are added with regard to the failure of Mr. Keely's expectations, so far, a failure now admitted by the discoverer himself. Though, however, the word failure is here used, the reader should understand it in a relative sense, for, as Mrs. Bloomfield-Moore explains: “What Mr. Keely does admit is that, baffled in applying vibratory force to mechanics, upon his first and second lines of experimental research, he was obliged either to confess a commercial failure, or to try a third departure from his base or principle, seeking success through another channel.” And this “channel” is on the physical plane. 955. We learn that these remarks are not applicable to Mr. Keely's latest discovery; time alone can show the exact limit of his achievements. 956. Theosophical Siftings, No. 9. 957. This is also the division made by the Occultists, under other names. 958. Quite so, since there is the seventh beyond, which begins the same enumeration from the first to the last, on another and higher plane. 959. From Mrs. Bloomfield-Moore's paper, The New Philosophy. 960. In answer to a friend, that eminent Geologist writes: “I can only say, in reply to your letter, that it is at present, and perhaps always will be, impossible to reduce, even approximately, geological time into years, or even into millenniums.” (Signed, William Pengelly, F.R.S.) 961. Plato, in speaking of the irrational, turbulent Elements, “composed of fire, air, water, and earth,” means Elementary Dæmons. (See Timæus.) 962. Plato in the Timæus uses the word “secretions” of turbulent Elements. 963. Valentinus' Esoteric Treatise on the Doctrine of Gilgul. 964. See Mackenzie's Royal Masonic Cyclopædia. 965. See Isis Unveiled, II. 152. 966. See Mackenzie, ibid., sub voc. 967. Isis Unveiled, I. 317. 968. Viveka Chudamani, translated by Mohini M. Chatterji, as “The Crest Jewel of Wisdom.” See Theosophist, July and August, 1886. 969. The Tanmâtras are literally the type or rudiment of an element devoid of qualities; but esoterically, they are the primeval Noumena of that which becomes in the progress of evolution, a Cosmic Element, in the sense given to the term in Antiquity, not in that of Physics. They are the Logoi, the seven emanations or rays of the Logos. 970. Ch. xxxvi; Telang's translation, pp. 387-8. 971. See Theosophist, August, 1886. 972. The now universal error of attributing to the Ancients the knowledge of only seven planets, simply because they mentioned no others, is based on the same general ignorance of their Occult doctrines. The question is not whether they were, or were not, aware of the existence of the later discovered planets; but whether the reverence paid by them to the four exoteric and three secret Great Gods—the Star-Angels, had not some special reason. The writer ventures to say there was such a reason, and it is this. Had they known of as many planets as we do now—and this question can hardly be decided at present, either way—they would still have only connected the seven with their religious worship, because these seven are directly and specially connected with our Earth, or, using esoteric phraseology, with our septenary Ring of Spheres. 973. John, x. 30. 974. Ibid., xx. 17. 975. Ibid., xiv. 28. 976. Matt., v. 16. 977. Ibid., xiii. 43. 978. 1 Cor., iii. 16. 979. Theosophist, Aug., 1886. 980. These are planets accepted for purposes of Judicial Astrology only. The astro-theogonical division differed from the above. The Sun, being a central star and not a planet, stands, with its seven planets, in more occult and mysterious relations to our Globe than is generally known. The Sun was, therefore, considered the great Father of all the Seven “Fathers,” and this accounts for the variations found between the Seven and Eight Great Gods of Chaldean and other countries. Neither the Earth, nor the Moon, its satellite, nor yet the stars, for another reason, were anything more than substitutes used for Esoteric purposes. Yet, even with the exclusion of the Sun and the Moon from the calculation, the Ancients seem to have known of seven planets. How many more are known to us, so far, if we throw out the Earth and Moon? Seven, and no more: Seven primary or principal planets, the rest planetoids rather than planets. 981. When one remembers that under the powerful telescope of Sir William Herschell, that eminent Astronomer—gauging merely that portion of heaven in the equatorial plane, the approximate centre of which is occupied by our Earth—saw in one quarter of an hour, 16,000 stars pass; and applying this calculation to the totality of the “Milky Way” he found in it no less than eighteen millions of Suns, one wonders no longer that Laplace, in conversation with Napoleon I, should have called God a hypothesis—perfectly useless to speculate upon for exact Physical Science, at any rate. Occult Metaphysics and transcendental Philosophy will alone be able to lift the smallest corner of the impenetrable veil in this direction. 982. Numb., xi. 16. 983. Deut., xxxii. 8, 9. 984. Ibid., 9. 985. C. W. King in The Gnostics and their Remains (p. 344), identifies it with “that summum bonum of Oriental aspiration, the Buddhist Nirvâna, ‘perfect repose, the Epicurean Indolentia’;” a view that looks flippant enough in its expression, though not quite untrue. 986. See Origen's Copy of the Chart, or Diagramma of the Ophites. 987. See also Section XIV. 988. Abraham and Saturn are identical in astro-symbology, and he is the forefather of the Jehovistic Jews. 989. John, viii. 37, 38, 41, 44. 990. Matthew, v. 22. 991. The Elemental Vortices inaugurated by the “Mind” have not been improved by their modern transformation. 992. I have often been taken to task for using expressions in Isis denoting belief in a personal and anthropomorphic God. This is not my idea. Kabalistically speaking, the “Architect” is the generic name for the Sephiroth, the Builders of the Universe, as the “Universal Mind” represents the collectivity of the Dhyân Chohanic Minds. 993. Timæus. 994. I. 258. 995. Researches on Light in its Chemical Relations. 996. Modern Chemistry. 997. Isis Unveiled, I. 137. 998. Faraday Lectures, 1881. 999. Thus, what the writer of the present work said ten years ago in Isis Unveiled was, it seems, prophetic. These are the words: “Many of these mystics, by following what they were taught by some treatises, secretly preserved from one generation to another, achieved discoveries which would not be despised even in our modern days of exact sciences. Roger Bacon, the friar, was laughed at as a quack, and is now generally numbered among ‘pretenders’ to magic art; but his discoveries were nevertheless accepted, and are now used by those who ridicule him the most. Roger Bacon belonged by right, if not by fact, to that Brotherhood which includes all those who study the Occult Sciences. Living in the thirteenth century, almost a contemporary, therefore, of Albertus Magnus and Thomas Aquinas, his discoveries—such as gunpowder and optical glasses, and his mechanical achievements—were considered by everyone as so many miracles. He was accused of having made a compact with the Evil One.” (Vol. I, pp. 64, 65.) 1000. Just so; “those forms of energy ... which become evident ...” in the laboratory of the Chemist and Physicist; but there are other forms of energy wedded to other forms of matter, which are supersensuous, yet are known to the Adepts. 1001. Presidential Address, p. 16. 1002. It is just the existence of such worlds on other planes of consciousness that is asserted by the Occultist. The Secret Science teaches that the primitive race was boneless, and that there are worlds invisible to us, peopled as our own, besides the populations of Dhyân Chohans. 1003. Five Years of Theosophy, p. 258 et seq. 1004. Says Mr. Crookes in the same address: “The first riddle which we encounter in chemistry is: ‘What are the elements?’ Of the attempts hitherto made to define or explain an element, none satisfy the demands of the human intellect. The text books tell us that an element is ‘a body which has not been decomposed;’ that it is ‘a something to which we can add, but from which we can take nothing,’ or ‘a body which increases in weight with every chemical change.’ Such definitions are doubly unsatisfactory: they are provisional, and may cease to-morrow to be applicable in any given case. They take their stand, not on any attribute of the things to be defined, but on the limitations of human power: they are confessions of intellectual impotence.” 1005. And the lecturer quotes Sir George Airy, who says (in Faraday's Life and Letters, Vol. II., p. 354): “I can easily conceive that there are plenty of bodies about us not subject to this intermutual action, and therefore not subject to the law of gravitation.” 1006. The Vedântic philosophy conceives of such; but then it is not physics, but metaphysics, called by Mr. Tyndall “poetry” and “fiction.” 1007. In the form they are now, we conceive? 1008. And to Kapila and Manu—especially and originally. 1009. Here is a scientific corroboration of the eternal law of correspondences and analogy. 1010.
Этот метод иллюстрации периодического закона в классификации элементов, по словам г-на Крукса, предложен профессором Эмерсоном Рейнольдсом из Дублинского университета, который... «указывает, что в каждом периоде общие свойства элементов варьируются от одного к другому с приблизительной регулярностью, пока мы не достигнем седьмого члена, который находится в более или менее поразительном контрасте с первым элементом того же периода, а также с первым элементом следующего. Таким образом, хлор, седьмой член третьего периода Менделеева, резко контрастирует как с натрием, первым членом той же серии, так и с калием, первым членом следующей серии; в то время как, с другой стороны, натрий и калий тесно аналогичны. Шесть элементов, чьи атомные веса находятся между натрием и калием, варьируются по свойствам, шаг за шагом, пока не достигается хлор, контраст натрию. Но от хлора до калия, аналога натрия, происходит изменение свойств per saltum... Если мы таким образом признаем контраст в свойствах — более или менее решительный — между первым и последним членами каждой серии, мы едва ли можем не признать существование точки среднего изменения внутри каждой системы. В общем, четвертый элемент каждой серии обладает свойством, которое мы могли бы ожидать от переходного элемента... Таким образом, для целей графического перевода профессор Рейнольдс считает, что четвертый член периода — кремний, например — может быть помещен в вершину симметричной кривой, которая будет представлять для этого конкретного периода направление, в котором варьируются свойства серии элементов с возрастанием атомных весов».
Теперь автор смиренно признается в полном невежестве в современной Химии и ее тайнах. Но она довольно хорошо знакома с Оккультной Доктриной в отношении соответствий типов и антитипов в природе, и с совершенной аналогией как фундаментальным законом в Оккультизме. Поэтому она решается на замечание, которое поразит каждого Оккультиста, как бы его ни высмеивала ортодоксальная Наука. Этот метод иллюстрации периодического закона в поведении элементов, является ли он еще гипотезой в Химии или нет, является законом в Оккультных Науках. Каждый начитанный Оккультист знает, что седьмой и четвертый члены — будь то в семеричной цепи миров, семеричной иерархии ангелов, или в строении человека, животного, растения или минерального атома — что седьмой и четвертый члены, скажем мы, в геометрически и математически единообразных действиях неизменных законов Природы, всегда играют отчетливую и специфическую роль в семеричной системе. От звезд, мерцающих высоко в небе, до искр, разлетающихся от грубого костра, разведенного дикарем в своем лесу; от иерархий и сущностного строения Дхьян-Чоханов — организованных для более божественных постижений и более высокого диапазона восприятия, чем когда-либо мечтал величайший Западный Психолог, до классификации видов Природой среди самых скромных насекомых; наконец, от Миров до Атомов, все во Вселенной, от великого до малого, происходит в своей духовной и физической эволюции циклически и семерично, показывая, что его седьмой и четвертый номер (последний — поворотная точка) ведут себя так же, как показано в этом периодическом законе Атомов. Природа никогда не действует per saltum. Поэтому, когда г-н Крукс замечает по этому поводу, что он не «желает делать вывод, что пробелы в таблице Менделеева и в этом графическом представлении ее [диаграмме, показывающей эволюцию Атомов] обязательно означают, что существуют элементы, фактически существующие для заполнения пробелов; эти пробелы могут означать лишь то, что при рождении элементов существовала легкая потенциальность формирования элемента, который подошел бы на это место» — Оккультист почтительно заметил бы ему, что последняя гипотеза может быть верной только в том случае, если семеричное расположение Атомов не нарушается. Это единственный закон и безошибочный метод, который всегда должен приводить того, кто следует ему, к успеху.