Stanza V.

Stanza V.1.The Primordial Seven, the First Seven Breaths of the Dragon of Wisdom, produce in their turn from their Holy Circumgyrating Breaths the Fiery Whirlwind.This is, perhaps, the most difficult of all the Stanzas to explain. Its language is comprehensible only to him who is thoroughly versed in Eastern allegory, and its purposely obscure phraseology. The question will surely be asked: Do the Occultists believe in all these“Builders,”“Lipika,”and“Sons of Light,”as Entities, or are they merely imagery? To this the answer is given as plainly: After due allowance for the imagery of personified Powers, we must admit the existence of these Entities, if we would not reject the existence of Spiritual Humanity within physical mankind. For the hosts of these Sons of Light, the Mind-born Sons of the first manifested Ray of the Unknown All, are the very root of Spiritual Man. Unless we want to believe the unphilosophical dogma of a specially created soul for every human birth—a fresh supply of these pouring in daily, since“Adam”—we have to admit the Occult teachings. This will be explained in its place. Let us see, now, what may be the meaning of this Occult Stanza.[pg 132]The Doctrine teaches that, in order to become a divine, fully conscious God—aye, even the highest—the Spiritual Primeval Intelligences must pass through the human stage. And when we say human, this does not apply merely to our terrestrial humanity, but to the mortals that inhabit any world,i.e., to those Intelligences that have reached the appropriate equilibrium between matter and spirit, aswehave now, ever since the middle point of the Fourth Root Race of the Fourth Round was passed. Each Entity must have won for itself the right of becoming divine, through self-experience. Hegel, the great German thinker, must have known or sensed intuitionally this truth, when he said, that the Unconscious evolved the Universe only“in the hope of attaining clear self-consciousness,”in other words, of becoming Man; for this is also the secret meaning of the oft recurring Purânic phrase, of Brahmâ being constantly“moved by the desire to create.”This explains also the hidden Kabalistic meaning of the saying:“The Breath becomes a stone; the stone, a plant; the plant, an animal; the animal, a man; the man, a spirit; and the spirit, a god.”The Mind-born Sons, the Rishis, the Builders, etc., were all Men—of whatever forms and shapes—in other worlds and in preceding Manvantaras.This subject being so very mystical, it is most difficult to explain it in all its details and bearings; for the whole mystery of evolutionary creation is contained therein. A sentence or two in the Shloka vividly recalls to mind similar sentences in theKabalahand the phraseology of the King Psalmist.191Both, when speaking of God, show him making the wind his messenger and his“ministers a flaming fire.”But in the Esoteric Doctrine it is used figuratively. The“Fiery Whirl-wind”is the incandescent cosmic dust which only follows magnetically, as the iron filings follow the magnet, the directing thought of the“Creative Forces.”Yet, this cosmic dust is something more; for every atom in the Universe has the potentiality of self-consciousness in it, and is, like the Monads of Leibnitz, a Universe in itself, andforitself.It is an atom and an angel.In this connection it should be noted that one of the luminaries of the modern Evolutionist School, Mr. A. R. Wallace, when discussing the inadequacy of“natural selection”as the sole factor in the development of physical man, practically concedes the whole point here discussed. He holds that the evolution of man was directed and[pg 133]furthered by superior Intelligences, whose agency is a necessary factor in the scheme of Nature. But once the operation of these Intelligences is admitted in one place, it is only a logical deduction to extend it still further. No hard and fast line can be drawn.2.They make of him the Messenger of their Will(a).The Dzyu becomes Fohat: the swift Son of the Divine Sons, whose Sons are the Lipika,192runs circular errands. Fohat is the Steed, and the Thought is the Rider.193He passes like lightning through the fiery clouds194(b);takes Three, and Five, and Seven Strides through the Seven Regions above, and the Seven below.195He lifts his Voice, and calls the innumerable Sparks,196and joins them together(c).(a) This shows the“Primordial Seven”using for their Vehicle, (Vâhana, or the manifested subject which becomes the symbol of the Power directing it) Fohat, called in consequence, the“Messenger of their Will”—the“Fiery Whirlwind.”(b)“Dzyu becomes Fohat”—the expression itself shows it. Dzyu is the one Real (Magical) Knowledge, or Occult Wisdom; which, dealing with eternal truths and primal causes, becomes almost omnipotence when applied in the right direction. Its antithesis is Dzyu-mi, that which deals with illusions and false appearances only, as in our exoteric modern sciences. In this case, Dzyu is the expression of the collective Wisdom of the Dhyâni-Buddhas.As the reader is supposed not to be acquainted with the Dhyâni-Buddhas, it is as well to say at once that,according to the Orientalists, there are five Dhyânis who are the Celestial Buddhas, of whom the Human Buddhas are the manifestations in the world of form and matter. Esoterically, however, the Dhyâni-Buddhas are seven, of whom five only have hitherto manifested,197and two are to come in the Sixth and Seventh Root-Races. They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has[pg 134]his particular divine prototype. So, for instance, Amitâbha is the Dhyâni-Buddha of Gautama Shâkyamuni, manifesting through him whenever this great Soul incarnates on earth as He did in Tzonkha-pa.198As the synthesis of the seven Dhyâni-Buddhas, Avalokiteshvara was the first Buddha (the Logos), and Amitâbha is the inner“God”of Gautama, who, in China, is called Amida (Buddha). They are, as Prof. Rhys Davids correctly states,“the glorious counterparts in the mystic world, free from the debasing conditions of this material life,”of every earthly mortal Buddha—the liberated Mânushi-Buddhas appointed to govern the Earth in this Round. They are the“Buddhas of Contemplation,”and are all Anupâdaka (parentless),i.e., self-born of the divine essence. The exoteric teaching—which says that every Dhyâni-Buddha has the faculty of creating from himself an equally celestial son, a Dhyâni-Bodhisattva, who, after the decease of the Mânushi-Buddha, has to carry out the work of the latter—rests on the fact that, owing to the highest Initiation performed by one overshadowed by the“Spirit of Buddha”—who is credited by the Orientalists with having created the five Dhyâni-Buddhas!—a candidate becomes virtually a Bodhisattva, created such by the High Initiator.(c) Fohat, being one of the most, if not the most important character in Esoteric cosmogony, should be minutely described. As in the oldest Grecian cosmogony, which differed widely from the later mythology, Eros is the third person in the primeval trinity, Chaos, Gæa, Eros—answering to the Kabalistic Trinity, Ain Suph, the Boundless All (for Chaos is Space, from χαίνω, to open wide, to be void), Shekinah and the Ancient of Days, or the Holy Ghost—so Fohat is one thing in the yet Unmanifested Universe, and another in the phenomenal and Cosmic World. In the latter, he is that occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse, which in time becomes law. But in the Unmanifested Universe, Fohat is no more this, than Eros is the later brilliant winged Cupid, or Love. Fohat has naught to do with Cosmos yet, since Cosmos is not born, and the Gods still sleep in the bosom of“Father-Mother.”He is an abstract philosophical idea. He produces nothing yet by himself; he is simply that potential creative Power, in virtue of whose action the Noumenon of all future phenomena[pg 135]divides, so to speak, but to reunite in a mystic supersensuous act, and emit the creative Ray. When the“Divine Son”breaks forth, then Fohat becomes the propelling force, the active Power which causes the One to become Two and Three—on the cosmic plane of manifestation. The triple One differentiates into the Many, and then Fohat is transformed into that force which brings together the elemental atoms, and makes them aggregate and combine. We find an echo of this primeval teaching in early Greek mythology. Erebus and Nux are born out of Chaos, and, under the action of Eros, give birth in their turn to Æther and Hemera, the light of the superior and the light of the inferior, or terrestrial, regions. Darkness generates light. Compare in thePurânasBrahmâ's Will or“Desire”to create; and in the Phœnician cosmogony of Sanchuniathon the doctrine that Desire, πόθος, is the principle of creation.Fohat is closely related to the“One Life.”From the Unknown One, the Infinite Totality, the Manifested One, or the periodical, Manvantaric Deity, emanates; and this is the Universal Mind, which, separated from its Fountain-Source, is the Demiurge or the Creative Logos of the Western Kabalists, and the Four-faced Brahmâ of the Hindû religion. In its totality, viewed, in the Esoteric doctrine, from the standpoint of manifested Divine Thought, it represents the Hosts of the higher Creative Dhyân Chohans. Simultaneously with the evolution of the Universal Mind, the Concealed Wisdom of Adi-Buddha—the One Supreme and Eternal—manifests itself as Avalokiteshvara (or Manifested Îshvara), which is the Osiris of the Egyptians, the Ahura-Mazda of the Zoroastrians, the Heavenly Man of the Hermetic philosophers, the Logos of the Platonists, and the Âtman of the Vedântins.199By the action of the Manifested Wisdom, or Mahat—represented by these innumerable centres of spiritual energy in the Kosmos—the Reflection of the Universal Mind, which is Cosmic Ideation and the Intellectual Force accompanying such Ideation, becomes objectively the Fohat of the Buddhist esoteric philosopher. Fohat, running along the seven principles of Âkâsha, acts upon manifested Substance, or the One Element, as declared above, and, by differentiating it into various centres of energy, sets in motion the law of Cosmic Evolution, which, in obedience to the Ideation of the Universal Mind, brings into existence all the various states of being in the manifested Solar System.[pg 136]The Solar System, brought into existence by these agencies, consists of Seven Principles, like everything else within these centres. Such is the teaching of the Trans-Himâlayan Esotericism. Every philosophy, however, has its own way of dividing these principles.Fohat, then, is the personified electric vital power, the transcendental binding unity of all cosmic energies, on the unseen as on the manifested planes, the action of which resembles—on an immense scale—that of a living Force created by Will, in those phenomena where the seemingly subjective acts on the seemingly objective, and propels it to action. Fohat is not only the living Symbol and Container of that Force, but is looked upon by the Occultists as an Entity; the forces it acts upon being cosmic, human and terrestrial, and exercising their influence on all these planes respectively. On the earthly plane, its influence is felt in the magnetic and active force generated by the strong desire of the magnetizer. On the cosmic, it is present in the constructive power that, in the formation of things—from the planetary system down to the glow-worm and simple daisy—carries out the plan in the mind of Nature, or in the Divine Thought, with regard to the development and growth of a particular thing. It is, metaphysically, the objectivized Thought of the Gods, the“Word made flesh”on a lower scale, and the messenger of cosmic and human Ideation; the active force in Universal Life. In its secondary aspect, Fohat is the Solar Energy, the electric vital fluid, and the preserving Fourth Principle, the Animal Soul of Nature, so to say, or—Electricity.In 1882, the President of the Theosophical Society, Col. Olcott, was taken to task for asserting in one of his lectures that Electricity is matter. Such, nevertheless, is the teaching of the Occult Doctrine.“Force,”“Energy,”may be better names for it, so long as European Science knows so little about its true nature; yet matter it is, as much as Ether is matter, since it is as atomic, though indeed several removes from Ether. It seems ridiculous to argue that because a thing is imponderable to Science, therefore it cannot be called matter. Electricity is“immaterial,”in the sense that its molecules are not subject to perception and experiment; yet it may be—and Occultism says it is—atomic; therefore it is matter. But even supposing it were unscientific to speak of it in such terms, once Electricity is called in Science a source of Energy, Energy simply, and a Force—where is that Force or that Energy which can be thought of without thinking of matter? Maxwell, a mathematician and one of the greatest authorities[pg 137]upon Electricity and its phenomena, said, years ago, that Electricity was matter, not motion merely.“If we accept the hypothesis that the elementary substances are composed of atoms, we cannot avoid concluding that electricity also, positive as well as negative, is divided into definite elementary portions, which behave like atoms of electricity.”200We will go further than this, and assert that Electricity is not only Substance, but that it is an emanation from an Entity, which is neither God nor Devil, but one of the numberless Entities that rule and guide our world, according to the eternal Law of Karma.To return to Fohat, it is connected with Vishnu and Sûrya in the early character of the former God; for Vishnu is not a high God in theRig Veda. The name Vishnu is from the rootvish,“to pervade,”and Fohat is called the“Pervader”and the Manufacturer, because he shapes the atoms from crude material.201In the sacred texts of theRig Veda, Vishnu is also“a manifestation of the Solar Energy, and is described as striding through the seven regions of the Universe in three steps,”the Vedic God having little in common with the Vishnu of later times. Therefore the two are identical in this particular feature, and one is the copy of the other.The Three and Seven“Strides”refer to the seven spheres inhabited by man, in the Esoteric Doctrine, as well as to the seven regions of the Earth. Notwithstanding the frequent objections made by would-be Orientalists, the Seven Worlds, or Spheres, of our Planetary Chain are distinctly referred to in the exoteric Hindû scriptures. But how strangely all these numbers are connected with like numbers in other cosmogonies and with their symbols, can be seen from the comparisons and parallelisms made by students of old religions. The“three strides of Vishnu,”through the“seven regions of the Universe,”of theRig Veda, have been variously explained by commentators as meaning fire, lightning and the sun, cosmically, and as having been taken in the earth, the atmosphere, and the sky; more philosophically—and in the astronomical sense, very correctly—they are explained by Aurnavâbha as being the various positions of the sun, rising, noon, and setting. Esoteric Philosophy alone explains it clearly, though theZoharhas laid it down very philosophically and comprehensively. It is plainly demonstrated therein that in the beginning the Elohim (Alhim) were called Achad,“One,”or the“Deity, One in Many,”a very simple idea[pg 138]in a pantheistic conception—pantheistic in its philosophical sense, of course. Then came the change,“Jehovah is Elohim,”thus unifying the multiplicity and taking the first step towards Monotheism. Now to the query,“How is Jehovah Elohim?”the answer is,“By Three Steps”from below. The meaning is plain. The Steps are symbols, and emblematic, mutually and correlatively, of Spirit, Soul and Body (Man); of the Circle, transformed into Spirit, the Soul of the World and its Body (or Earth). Stepping out of the Circle of Infinity, that no man comprehendeth, Ain Suph—the Kabalistic synonym for Parabrahman, for the Zeroâna Akerne, of the Mazdeans, or for any other“Unknowable”—becomes“One”(the Achad, the Eka, the Ahu); then he (or it) is transformed by evolution into the“One in Many,”the Dhyâni-Buddhas or the Elohim, or again the Amshaspends, his third Step being taken into the generation of the flesh, or Man. And from Man, or Jah-Hovah,“male-female,”theinnerdivine entity becomes, on the metaphysical plane, once more the Elohim.The numbers 3, 5, and 7 are prominent in speculative Masonry, as shown inIsis Unveiled. A Mason writes:There are the 3, 5, and 7 steps to show a circular walk. The three faces of 3, 3; 5, 3; and 7, 3; etc., etc. Sometimes it comes in this form: 753/2 = 376.5, and 7535/2 = 3817.5, and the ratio of 20612/6561 feet for cubit measure gives the Great Pyramid measures.Three, five and seven are mystical numbers, and the last and the first are as greatly honoured by Masons as by Parsis—the Triangle being a symbol of Deity everywhere.202As a matter of course, Doctors of Divinity—Cassel, for instance—show theZoharexplaining and supporting the Christian Trinity(!). It is the latter, however, that had its origin from the [triangle], in the archaic Occultism and Symbology of the Heathen. The Three Strides relate metaphysically to the descent of Spirit into Matter, of the Logos falling as a ray into the spirit, then into the soul, and finally into the human physical form of man, in which it becomes Life.The Kabalistic idea is identical with the Esotericism of the archaic period. This Esotericism is the common property of all, and belongs neither to the Âryan Fifth Race, nor to any of its numerous sub-races. It cannot be claimed by the Turanians, so-called, the Egyptians, Chinese, Chaldeans, or by any of the seven divisions of the Fifth Root Race, but really belongs to the Third and Fourth Root Races,[pg 139]whose descendants we find in the Seed of the Fifth, the earliest Âryans. The Circle was with every nation the symbol of the Unknown—“Boundless Space,”the abstract garb of an ever present abstraction—the Incognizable Deity. It represents limitless Time in Eternity. The Zeroâna Akerne is also the“Boundless Circle of Unknown Time,”from which Circle issues the radiant Light—the Universal Sun, or Ormazd203—and the latter is identical with Cronus, in his Æolian form, that of a Circle. For the Circle is Sar and Saros, or Cycle. It was the Babylonian God whose circular horizon was the visible symbol of the invisible, while the Sun was the One Circle from which proceeded the cosmic orbs, of which he was considered the leader. Zeroâna, is the Chakra, or Circle, of Vishnu, the mysterious emblem which is, according to the definition of a Mystic,“a curve of such a nature that as to any, the least possible, part thereof, if the curve be protracted either way, it will proceed and finally reënter upon itself, and form one and the same curve—or that which we call the circle.”No better definition could thus be given of the natural symbol and the evident nature of Deity, which having its circumference everywhere (the boundless) has, therefore, its central point also everywhere; in other words, is in every point of the Universe. The invisible Deity is thus also the Dhyân Chohans, or the Rishis, the primitive seven, and the nine, without, and ten, including, their synthetical unit, from whichItsteps into Man.Returning to Commentary 4 of Stanza IV, the reader now will understand why, while the Trans-Himâlayan Chakra has inscribed within it [triangle] [square] [5-point star with middle dot]—triangle, first line, square, second line, and a pentacle with a point in the centre, either thus [5-point star with middle dot] or some other variation—the Kabalistic Circle of the Elohim reveals, when the letters of the word אלהים (Alhim or Elohim) are read numerically, the famous numerals 13514, or anagrammatically 31415—the astronomical π (pi), or the hidden meaning of the Dhyâni-Buddhas, of the Gebers, the Giburim, the Kabeiri, and the Elohim, all signifying“Great Men,”“Titans,”“Heavenly Men,”and, on earth,“Giants.”The Seven was a Sacred Number with every nation; but none applied it to more physiologically materialistic uses than the Hebrews. With them 7 was preëminently the generative number, and 9 the male causative one, forming as shown by the Kabalists the otz, עצ (90, 70), or“the Tree of the Garden of Eden,”the“double hermaphrodite rod”[pg 140]of the Fourth Race. This was the symbol of the“Holy of Holies,”the 3 and the 4 of sexual separation. Nearly every one of the 22 Hebrew letters are merely phallic symbols. Of the two letters—as shown above—one, theayin, is a negative female letter, symbolically an eye; the the other a male letter,tzâ, afish-hook or dart. Whereas with the Hindûs and Âryans generally, the significance was manifold, and related almost entirely to purely metaphysical and astronomical truths. Their Rishis and Gods, their Demons and Heroes, have historical and ethical meanings.Yet we are told by a Kabalist, who, in a work not yet published, contrasts theKabalahandZoharwith Âryan Esotericism, that:The Hebrew clear, short, terse and exact, modes far and beyond measure surpass the toddling word-talk of the Hindûs—just as by parallelisms the Psalmist says,“My mouth speaks with my tongue, I know not thy numbers”(lxxi., 15).... The Hindû glyph shows by its insufficiency in the large admixture of adventitious sides the same borrowed plumage that the Greeks (the lying Greeks) had, and that Masonry has: which, in the rough monosyllabic (and apparent) poverty of the Hebrew, shows the latter to have come down from a far more remote antiquity than any of these, and to have been the source [! ?], or nearer the old original source than any of them.This is entirely erroneous. Our learned brother and correspondent judges the Hindû religious systems apparently by theirShâstrasandPurânas, probably the latter, and in their modern translations moreover, which disfigure them out of all recognition. It is to their philosophical systems that we have to turn, to their esoteric teaching, if we would make a point of comparison. No doubt the symbology of thePentateuch, and even of theNew Testament, comes from the same source. But surely the Pyramid of Cheops, whose measurements are all found, by Professor Piazzi Smyth, repeated in Solomon's alleged and mythical Temple, is not of a later date than the Mosaic books? Hence, if there is any such great identity as is claimed, it must be due to servile copying on the part of the Jews, not on that of the Egyptians. The glyphs of the Jews—and even their language, the Hebrew—are not original. They are borrowed from the Egyptians, from whom Moses got his Wisdom; from the Coptic, the probable kinsman, if not parent, of the old Phœnician and from the Hyksos, their (alleged) ancestors, as Josephus shows.204Aye; but who are the Hyksos shepherds? And who the Egyptians? History knows nothing of the question, and speculates and theorizes out of the depths of the respective consciousnesses[pg 141]of her historians.205“Khamism, or old Coptic, is from Western Asia, and contains some germ of the Semitic, thus bearing witness to the primitive cognate unity of the Âryan and Semitic races,”says Bunsen, who places the great events in Egypt 9,000 yearsb.c.The fact is that in archaic Esotericism and Âryan thought we find a grand philosophy, whereas in the Hebrew records we find only the most surprising ingenuity in inventing apotheoses for phallic worship and sexual theogony.That the Âryans never made their religion rest solely on physiological symbols, as the old Hebrews have done, may be seen in the exoteric Hindû Scriptures. That these accounts, also, are blinds is shown by their contradicting each other, a different explanation being found in almost everyPurânaand epic poem. Read esoterically, however, they will all yield the same meaning. Thus one account enumerates seven worlds, exclusive of the nether worlds, also seven in number; these fourteen upper and nether worlds have nothing to do with the classification of the Septenary Chain and belong to the purely ethereal, invisible worlds. These will be noticed elsewhere. Suffice it for the present to show that they are purposely referred to as though they belonged to the Chain.“Another enumeration calls the seven worlds earth, sky, heaven, middle region, place of birth, mansion of the blest, and abode of truth; placing the Sons of Brahmâ in the sixth division, and stating the fifth, or Jana-loka, to be that where animals destroyed in the general conflagration are born again.”206Some real Esoteric teaching is given in the subsequent chapters on Symbolism. He who is prepared for it will understand the hidden meaning.3.He is their guiding spirit and leader. When he commences work, he separates the Sparks of the Lower Kingdom,207That float and thrill with joy in their radiant dwellings,208and forms therewith the Germs of Wheels. He places them in the Six Directions of Space, and One in the middle—the Central Wheel.“Wheels,”as already explained, are the centres of force, around which primordial cosmic matter expands, and, passing through all the[pg 142]six stages of consolidation, becomes spheroidal and ends by being transformed into globes or spheres. It is one of the fundamental dogmas of Esoteric cosmogony, that during the Kalpas (or Æons) of Life, Motion, which, during the periods of Rest,“pulsates and thrills through every slumbering atom”—assumes an evergrowing tendency, from the first awakening of Kosmos to a new“Day,”to circular movement.“The Deity becomes a Whirlwind.”It may be asked, as the writer has not failed to ask: Who is there to ascertain the difference in that Motion, since all Nature is reduced to its primal essence, and there can be no one—not even one of the Dhyâni-Chohans, who are all in Nirvâna—to see it? The answer to this is: Everything in Nature has to be judged by analogy. Though the highest Deities (Archangels or Dhyâni-Buddhas) are unable to penetrate the mysteries which lie too far beyond our Planetary System and the visible Cosmos, yet there were great seers and prophets in olden times who were enabled to perceive the mystery of Breath and Motion retrospectively, when the systems of Worlds were at rest and plunged in their periodic sleep.The Wheels are also called Rotæ—the moving wheels of the celestial orbs participating in the world's creation—when the meaning refers to the animating principle of the stars and planets; for, in theKabalah, they are represented by the Auphanim, the Angels of the Spheres and Stars, of which they are the informing Souls.209This law of vortical movement in primordial matter is one of the oldest conceptions of Greek philosophy, whose first historical sages were nearly all Initiates of the Mysteries. The Greeks had it from the Egyptians, and the latter from the Chaldeans, who had been the pupils of Brâhmans of the Esoteric school. Leucippus, and Democritus of Abdera—the pupil of the Magi—taught that this gyratory movement of the atoms and spheres existed from eternity.210Hicetas, Heraclides, Ecphantus, Pythagoras, and all his pupils, taught the rotation of the earth; and Âryabhata of India, Aristarchus, Seleucus, and Archimedes[pg 143]calculated its revolution as scientifically as the Astronomers do now; while the theory of Elemental Vortices was known to Anaxagoras, and maintained by him 500 yearsb.c., or nearly 2,000 before it was taken up by Galileo, Descartes, Swedenborg, and finally, with slight modifications, by Sir W. Thomson.211All such knowledge, if justice be only done, is an echo of the archaic doctrine, an attempt to explain which is now being made. How men of the last few centuries have come to the same ideas and conclusions that were taught as axiomatic truths in the secrecy of the Adyta, dozens of millenniums ago, is a question that is treated separately. Some were led to it by the natural progress in Physical Science and by independent observation; others—such as Copernicus, Swedenborg, and a few more—their great learning notwithstanding, owed their knowledge far more to intuitive than to acquired ideas, developed in the usual way by a course of study. That Swedenborg, who could not possibly have known anything of the esoteric ideas of Buddhism, independently came near the Occult teaching in his general conceptions, is shown by his essay on the Vortical Theory. In Clissold's translation of it, quoted by Prof. Winchell,212we find the followingrésumé:The first cause is the infinite or unlimited. This gives existence to the first finite or limited. [The Logos in its manifestation and the Universe.] That which produces a limit is analogous to motion. [See Stanza Isupra.] The limit produced is a point, the essence of which is motion; but being without parts, this essence is not actual motion, but only a conatus to it. [In our doctrine it is not a“conatus,”but a change from Eternal Vibration, in the unmanifested, to Vortical Motion, in the phenomenal or manifested World.] From this first proceed extension, space, figure, and succession, or time. As in geometry a point generates a line, a line a surface, and a surface a solid, so here the conatus of the point tends towards lines, surfaces and solids. In other words, the Universe is containedin ovoin the first natural point.The Motion toward which the conatus tends is circular, since the circle is the most perfect of all figures....“The most perfect figure of the motion above described must be the perpetually circular; that is to say, it must proceed from the centre to the periphery and from the periphery to the centre.”213This is Occultism pure and simple.By the“Six Directions of Space”is here meant the“Double Triangle,”the junction and blending together of pure Spirit and Matter, of the Arûpa and the Rûpa, of which the Triangles are a Symbol. This Double Triangle is a sign of Vishnu; it is Solomon's Seal, and the Shrî-Antara of the Brâhmans.[pg 144]4.Fohat traces spiral lines to unite the Sixth to the Seventh—the Crown(a).An Army of the Sons of Light stands at each angle; the Lipika, in the Middle Wheel(b).They214say:“This is good.”The first Divine World is ready; the First, the Second.215Then the“Divine Arûpa”216reflects itself in Chhâyâ Loka,217the First Garment of Anupâdaka(c).(a) This tracing of“spiral lines”refers to the evolution of Man's as well as of Nature's Principles; an evolution which takes place gradually, as does everything else in Nature. The Sixth Principle in Man (Buddhi, the Divine Soul), though a mere breath, in our conceptions, is still something material when compared with Divine Spirit (Âtmâ), of which it is the carrier or vehicle. Fohat, in his capacity of Divine Love (Eros), the electric power of affinity and sympathy, is shown, allegorically, trying to bring the pure Spirit, the Ray inseparable from the One Absolute, into union with the Soul, the two constituting in Man the Monad, and in Nature the first link between the ever-unconditioned and the manifested.“The First is now the Second [World]”—of the Lipikas—has reference to the same.(b) The“Army”at each angle is the Host of Angelic Beings (Dhyân Chohans), appointed to guide and watch over each respective region, from the beginning to the end of a Manvantara. They are the“Mystic Watchers”of the Christian Kabalists and Alchemists, and relate, symbolically as well as cosmogonically, to the numerical system of the Universe. The numbers with which these Celestial Beings are connected, are extremely difficult to explain, as each number refers to several groups of distinct ideas, according to the particular group of“Angels”which it is intended to represent. Herein lies thenodusin the study of symbology, with which so many scholars, unable to untie it, have preferred dealing as Alexander dealt with the Gordian knot; hence erroneous conceptions and teachings, as a direct result.(c) The“First is the Second,”because the“First”cannot really be numbered or regarded as such, for the First is the realm of noumena in its primary manifestation, the threshold to the World of Truth, or Sat, through which the direct energy that radiates from the One Reality—the[pg 145]Nameless Deity—reaches us. Here again, the untranslateable term Sat (Be-ness) is likely to lead to an erroneous conception, since that which is manifested cannot be Sat, but is something phenomenal, not everlasting, nor, in truth, even sempiternal. It is coëval and coëxistent with the One Life,“Secondless,”but as a manifestation it is still a Mâyâ—like the rest. This“World of Truth,”in the words of the Commentary, can be described only as“a bright star dropped from the Heart of Eternity; the beacon of hope on whose Seven Rays hang the Seven Worlds of Being.”Truly so; since these are the Seven Lights whose reflections are the human immortal Monads—the Âtmâ, or the irradiating Spirit of every creature of the human family. First, this Septenary Light; then the“Divine World”—the countless lights lit at the primeval Light—the Buddhis, or formless Divine Souls, of the last Arûpa (Formless) World, the“Sum Total,”in the mysterious language of the old Stanza.In the Catechism, the Master is made to ask the pupil:“Lift thy head, O Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?”“I sense one Flame, O Gurudeva, I see countless undetached sparks shining in it.”“Thou sayest well. And now look around and into thyself. That light which burns inside thee, dost thou feel it different in anywise from the light that shines in thy brother-men?”“It is in no way different, though the prisoner is held in bondage by Karma, and though its outer garments delude the ignorant into saying,‘Thy Soul and My Soul’.”The radical unity of the ultimate essence of each constituent part of compounds in Nature—from star to mineral atom, from the highest Dhyân Chohan to the smallest infusorium, in the fullest acceptation of the term, and whether applied to the spiritual, intellectual, or physical worlds—this unity is the one fundamental law in Occult Science.“The Deity is boundless and infinite expansion,”says an Occult axiom: hence, the name of Brahmâ, as previously remarked.218There is a deep philosophy underlying the earliest worship in the world, the worship of the Sun and of Fire. Of all the Elements known to Physical Science, Fire is that which has ever eluded definite analysis.[pg 146]It is confidently asserted that air is a mixture containing the gases oxygen and nitrogen. We view the Universe and the Earth as matter composed of definite chemical molecules. We speak of the primitive ten earths, endowing each with a Greek or Latin name. We say that water is, chemically, a compound of oxygen and hydrogen. But what is Fire? It is the effect of combustion, we are gravely answered. It is heat and light and motion, and a correlation of physical and chemical forces in general. And this scientific definition is philosophically supplemented by a theological one in Webster's Dictionary, which explains fire as“the instrument of punishment, or the punishment of the impenitent in another state”—the“state,”by the bye, being supposed to be spiritual; but, alas! the presence of fire would seem to be a convincing proof of its material nature. Yet, speaking of the illusion of regarding phenomena as simple, because they are familiar, Professor Bain says:

1.The Primordial Seven, the First Seven Breaths of the Dragon of Wisdom, produce in their turn from their Holy Circumgyrating Breaths the Fiery Whirlwind.

This is, perhaps, the most difficult of all the Stanzas to explain. Its language is comprehensible only to him who is thoroughly versed in Eastern allegory, and its purposely obscure phraseology. The question will surely be asked: Do the Occultists believe in all these“Builders,”“Lipika,”and“Sons of Light,”as Entities, or are they merely imagery? To this the answer is given as plainly: After due allowance for the imagery of personified Powers, we must admit the existence of these Entities, if we would not reject the existence of Spiritual Humanity within physical mankind. For the hosts of these Sons of Light, the Mind-born Sons of the first manifested Ray of the Unknown All, are the very root of Spiritual Man. Unless we want to believe the unphilosophical dogma of a specially created soul for every human birth—a fresh supply of these pouring in daily, since“Adam”—we have to admit the Occult teachings. This will be explained in its place. Let us see, now, what may be the meaning of this Occult Stanza.

The Doctrine teaches that, in order to become a divine, fully conscious God—aye, even the highest—the Spiritual Primeval Intelligences must pass through the human stage. And when we say human, this does not apply merely to our terrestrial humanity, but to the mortals that inhabit any world,i.e., to those Intelligences that have reached the appropriate equilibrium between matter and spirit, aswehave now, ever since the middle point of the Fourth Root Race of the Fourth Round was passed. Each Entity must have won for itself the right of becoming divine, through self-experience. Hegel, the great German thinker, must have known or sensed intuitionally this truth, when he said, that the Unconscious evolved the Universe only“in the hope of attaining clear self-consciousness,”in other words, of becoming Man; for this is also the secret meaning of the oft recurring Purânic phrase, of Brahmâ being constantly“moved by the desire to create.”This explains also the hidden Kabalistic meaning of the saying:“The Breath becomes a stone; the stone, a plant; the plant, an animal; the animal, a man; the man, a spirit; and the spirit, a god.”The Mind-born Sons, the Rishis, the Builders, etc., were all Men—of whatever forms and shapes—in other worlds and in preceding Manvantaras.

This subject being so very mystical, it is most difficult to explain it in all its details and bearings; for the whole mystery of evolutionary creation is contained therein. A sentence or two in the Shloka vividly recalls to mind similar sentences in theKabalahand the phraseology of the King Psalmist.191Both, when speaking of God, show him making the wind his messenger and his“ministers a flaming fire.”But in the Esoteric Doctrine it is used figuratively. The“Fiery Whirl-wind”is the incandescent cosmic dust which only follows magnetically, as the iron filings follow the magnet, the directing thought of the“Creative Forces.”Yet, this cosmic dust is something more; for every atom in the Universe has the potentiality of self-consciousness in it, and is, like the Monads of Leibnitz, a Universe in itself, andforitself.It is an atom and an angel.

In this connection it should be noted that one of the luminaries of the modern Evolutionist School, Mr. A. R. Wallace, when discussing the inadequacy of“natural selection”as the sole factor in the development of physical man, practically concedes the whole point here discussed. He holds that the evolution of man was directed and[pg 133]furthered by superior Intelligences, whose agency is a necessary factor in the scheme of Nature. But once the operation of these Intelligences is admitted in one place, it is only a logical deduction to extend it still further. No hard and fast line can be drawn.

2.They make of him the Messenger of their Will(a).The Dzyu becomes Fohat: the swift Son of the Divine Sons, whose Sons are the Lipika,192runs circular errands. Fohat is the Steed, and the Thought is the Rider.193He passes like lightning through the fiery clouds194(b);takes Three, and Five, and Seven Strides through the Seven Regions above, and the Seven below.195He lifts his Voice, and calls the innumerable Sparks,196and joins them together(c).

(a) This shows the“Primordial Seven”using for their Vehicle, (Vâhana, or the manifested subject which becomes the symbol of the Power directing it) Fohat, called in consequence, the“Messenger of their Will”—the“Fiery Whirlwind.”

(b)“Dzyu becomes Fohat”—the expression itself shows it. Dzyu is the one Real (Magical) Knowledge, or Occult Wisdom; which, dealing with eternal truths and primal causes, becomes almost omnipotence when applied in the right direction. Its antithesis is Dzyu-mi, that which deals with illusions and false appearances only, as in our exoteric modern sciences. In this case, Dzyu is the expression of the collective Wisdom of the Dhyâni-Buddhas.

As the reader is supposed not to be acquainted with the Dhyâni-Buddhas, it is as well to say at once that,according to the Orientalists, there are five Dhyânis who are the Celestial Buddhas, of whom the Human Buddhas are the manifestations in the world of form and matter. Esoterically, however, the Dhyâni-Buddhas are seven, of whom five only have hitherto manifested,197and two are to come in the Sixth and Seventh Root-Races. They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has[pg 134]his particular divine prototype. So, for instance, Amitâbha is the Dhyâni-Buddha of Gautama Shâkyamuni, manifesting through him whenever this great Soul incarnates on earth as He did in Tzonkha-pa.198As the synthesis of the seven Dhyâni-Buddhas, Avalokiteshvara was the first Buddha (the Logos), and Amitâbha is the inner“God”of Gautama, who, in China, is called Amida (Buddha). They are, as Prof. Rhys Davids correctly states,“the glorious counterparts in the mystic world, free from the debasing conditions of this material life,”of every earthly mortal Buddha—the liberated Mânushi-Buddhas appointed to govern the Earth in this Round. They are the“Buddhas of Contemplation,”and are all Anupâdaka (parentless),i.e., self-born of the divine essence. The exoteric teaching—which says that every Dhyâni-Buddha has the faculty of creating from himself an equally celestial son, a Dhyâni-Bodhisattva, who, after the decease of the Mânushi-Buddha, has to carry out the work of the latter—rests on the fact that, owing to the highest Initiation performed by one overshadowed by the“Spirit of Buddha”—who is credited by the Orientalists with having created the five Dhyâni-Buddhas!—a candidate becomes virtually a Bodhisattva, created such by the High Initiator.

(c) Fohat, being one of the most, if not the most important character in Esoteric cosmogony, should be minutely described. As in the oldest Grecian cosmogony, which differed widely from the later mythology, Eros is the third person in the primeval trinity, Chaos, Gæa, Eros—answering to the Kabalistic Trinity, Ain Suph, the Boundless All (for Chaos is Space, from χαίνω, to open wide, to be void), Shekinah and the Ancient of Days, or the Holy Ghost—so Fohat is one thing in the yet Unmanifested Universe, and another in the phenomenal and Cosmic World. In the latter, he is that occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse, which in time becomes law. But in the Unmanifested Universe, Fohat is no more this, than Eros is the later brilliant winged Cupid, or Love. Fohat has naught to do with Cosmos yet, since Cosmos is not born, and the Gods still sleep in the bosom of“Father-Mother.”He is an abstract philosophical idea. He produces nothing yet by himself; he is simply that potential creative Power, in virtue of whose action the Noumenon of all future phenomena[pg 135]divides, so to speak, but to reunite in a mystic supersensuous act, and emit the creative Ray. When the“Divine Son”breaks forth, then Fohat becomes the propelling force, the active Power which causes the One to become Two and Three—on the cosmic plane of manifestation. The triple One differentiates into the Many, and then Fohat is transformed into that force which brings together the elemental atoms, and makes them aggregate and combine. We find an echo of this primeval teaching in early Greek mythology. Erebus and Nux are born out of Chaos, and, under the action of Eros, give birth in their turn to Æther and Hemera, the light of the superior and the light of the inferior, or terrestrial, regions. Darkness generates light. Compare in thePurânasBrahmâ's Will or“Desire”to create; and in the Phœnician cosmogony of Sanchuniathon the doctrine that Desire, πόθος, is the principle of creation.

Fohat is closely related to the“One Life.”From the Unknown One, the Infinite Totality, the Manifested One, or the periodical, Manvantaric Deity, emanates; and this is the Universal Mind, which, separated from its Fountain-Source, is the Demiurge or the Creative Logos of the Western Kabalists, and the Four-faced Brahmâ of the Hindû religion. In its totality, viewed, in the Esoteric doctrine, from the standpoint of manifested Divine Thought, it represents the Hosts of the higher Creative Dhyân Chohans. Simultaneously with the evolution of the Universal Mind, the Concealed Wisdom of Adi-Buddha—the One Supreme and Eternal—manifests itself as Avalokiteshvara (or Manifested Îshvara), which is the Osiris of the Egyptians, the Ahura-Mazda of the Zoroastrians, the Heavenly Man of the Hermetic philosophers, the Logos of the Platonists, and the Âtman of the Vedântins.199By the action of the Manifested Wisdom, or Mahat—represented by these innumerable centres of spiritual energy in the Kosmos—the Reflection of the Universal Mind, which is Cosmic Ideation and the Intellectual Force accompanying such Ideation, becomes objectively the Fohat of the Buddhist esoteric philosopher. Fohat, running along the seven principles of Âkâsha, acts upon manifested Substance, or the One Element, as declared above, and, by differentiating it into various centres of energy, sets in motion the law of Cosmic Evolution, which, in obedience to the Ideation of the Universal Mind, brings into existence all the various states of being in the manifested Solar System.

The Solar System, brought into existence by these agencies, consists of Seven Principles, like everything else within these centres. Such is the teaching of the Trans-Himâlayan Esotericism. Every philosophy, however, has its own way of dividing these principles.

Fohat, then, is the personified electric vital power, the transcendental binding unity of all cosmic energies, on the unseen as on the manifested planes, the action of which resembles—on an immense scale—that of a living Force created by Will, in those phenomena where the seemingly subjective acts on the seemingly objective, and propels it to action. Fohat is not only the living Symbol and Container of that Force, but is looked upon by the Occultists as an Entity; the forces it acts upon being cosmic, human and terrestrial, and exercising their influence on all these planes respectively. On the earthly plane, its influence is felt in the magnetic and active force generated by the strong desire of the magnetizer. On the cosmic, it is present in the constructive power that, in the formation of things—from the planetary system down to the glow-worm and simple daisy—carries out the plan in the mind of Nature, or in the Divine Thought, with regard to the development and growth of a particular thing. It is, metaphysically, the objectivized Thought of the Gods, the“Word made flesh”on a lower scale, and the messenger of cosmic and human Ideation; the active force in Universal Life. In its secondary aspect, Fohat is the Solar Energy, the electric vital fluid, and the preserving Fourth Principle, the Animal Soul of Nature, so to say, or—Electricity.

In 1882, the President of the Theosophical Society, Col. Olcott, was taken to task for asserting in one of his lectures that Electricity is matter. Such, nevertheless, is the teaching of the Occult Doctrine.“Force,”“Energy,”may be better names for it, so long as European Science knows so little about its true nature; yet matter it is, as much as Ether is matter, since it is as atomic, though indeed several removes from Ether. It seems ridiculous to argue that because a thing is imponderable to Science, therefore it cannot be called matter. Electricity is“immaterial,”in the sense that its molecules are not subject to perception and experiment; yet it may be—and Occultism says it is—atomic; therefore it is matter. But even supposing it were unscientific to speak of it in such terms, once Electricity is called in Science a source of Energy, Energy simply, and a Force—where is that Force or that Energy which can be thought of without thinking of matter? Maxwell, a mathematician and one of the greatest authorities[pg 137]upon Electricity and its phenomena, said, years ago, that Electricity was matter, not motion merely.“If we accept the hypothesis that the elementary substances are composed of atoms, we cannot avoid concluding that electricity also, positive as well as negative, is divided into definite elementary portions, which behave like atoms of electricity.”200We will go further than this, and assert that Electricity is not only Substance, but that it is an emanation from an Entity, which is neither God nor Devil, but one of the numberless Entities that rule and guide our world, according to the eternal Law of Karma.

To return to Fohat, it is connected with Vishnu and Sûrya in the early character of the former God; for Vishnu is not a high God in theRig Veda. The name Vishnu is from the rootvish,“to pervade,”and Fohat is called the“Pervader”and the Manufacturer, because he shapes the atoms from crude material.201In the sacred texts of theRig Veda, Vishnu is also“a manifestation of the Solar Energy, and is described as striding through the seven regions of the Universe in three steps,”the Vedic God having little in common with the Vishnu of later times. Therefore the two are identical in this particular feature, and one is the copy of the other.

The Three and Seven“Strides”refer to the seven spheres inhabited by man, in the Esoteric Doctrine, as well as to the seven regions of the Earth. Notwithstanding the frequent objections made by would-be Orientalists, the Seven Worlds, or Spheres, of our Planetary Chain are distinctly referred to in the exoteric Hindû scriptures. But how strangely all these numbers are connected with like numbers in other cosmogonies and with their symbols, can be seen from the comparisons and parallelisms made by students of old religions. The“three strides of Vishnu,”through the“seven regions of the Universe,”of theRig Veda, have been variously explained by commentators as meaning fire, lightning and the sun, cosmically, and as having been taken in the earth, the atmosphere, and the sky; more philosophically—and in the astronomical sense, very correctly—they are explained by Aurnavâbha as being the various positions of the sun, rising, noon, and setting. Esoteric Philosophy alone explains it clearly, though theZoharhas laid it down very philosophically and comprehensively. It is plainly demonstrated therein that in the beginning the Elohim (Alhim) were called Achad,“One,”or the“Deity, One in Many,”a very simple idea[pg 138]in a pantheistic conception—pantheistic in its philosophical sense, of course. Then came the change,“Jehovah is Elohim,”thus unifying the multiplicity and taking the first step towards Monotheism. Now to the query,“How is Jehovah Elohim?”the answer is,“By Three Steps”from below. The meaning is plain. The Steps are symbols, and emblematic, mutually and correlatively, of Spirit, Soul and Body (Man); of the Circle, transformed into Spirit, the Soul of the World and its Body (or Earth). Stepping out of the Circle of Infinity, that no man comprehendeth, Ain Suph—the Kabalistic synonym for Parabrahman, for the Zeroâna Akerne, of the Mazdeans, or for any other“Unknowable”—becomes“One”(the Achad, the Eka, the Ahu); then he (or it) is transformed by evolution into the“One in Many,”the Dhyâni-Buddhas or the Elohim, or again the Amshaspends, his third Step being taken into the generation of the flesh, or Man. And from Man, or Jah-Hovah,“male-female,”theinnerdivine entity becomes, on the metaphysical plane, once more the Elohim.

The numbers 3, 5, and 7 are prominent in speculative Masonry, as shown inIsis Unveiled. A Mason writes:

There are the 3, 5, and 7 steps to show a circular walk. The three faces of 3, 3; 5, 3; and 7, 3; etc., etc. Sometimes it comes in this form: 753/2 = 376.5, and 7535/2 = 3817.5, and the ratio of 20612/6561 feet for cubit measure gives the Great Pyramid measures.

Three, five and seven are mystical numbers, and the last and the first are as greatly honoured by Masons as by Parsis—the Triangle being a symbol of Deity everywhere.202As a matter of course, Doctors of Divinity—Cassel, for instance—show theZoharexplaining and supporting the Christian Trinity(!). It is the latter, however, that had its origin from the [triangle], in the archaic Occultism and Symbology of the Heathen. The Three Strides relate metaphysically to the descent of Spirit into Matter, of the Logos falling as a ray into the spirit, then into the soul, and finally into the human physical form of man, in which it becomes Life.

The Kabalistic idea is identical with the Esotericism of the archaic period. This Esotericism is the common property of all, and belongs neither to the Âryan Fifth Race, nor to any of its numerous sub-races. It cannot be claimed by the Turanians, so-called, the Egyptians, Chinese, Chaldeans, or by any of the seven divisions of the Fifth Root Race, but really belongs to the Third and Fourth Root Races,[pg 139]whose descendants we find in the Seed of the Fifth, the earliest Âryans. The Circle was with every nation the symbol of the Unknown—“Boundless Space,”the abstract garb of an ever present abstraction—the Incognizable Deity. It represents limitless Time in Eternity. The Zeroâna Akerne is also the“Boundless Circle of Unknown Time,”from which Circle issues the radiant Light—the Universal Sun, or Ormazd203—and the latter is identical with Cronus, in his Æolian form, that of a Circle. For the Circle is Sar and Saros, or Cycle. It was the Babylonian God whose circular horizon was the visible symbol of the invisible, while the Sun was the One Circle from which proceeded the cosmic orbs, of which he was considered the leader. Zeroâna, is the Chakra, or Circle, of Vishnu, the mysterious emblem which is, according to the definition of a Mystic,“a curve of such a nature that as to any, the least possible, part thereof, if the curve be protracted either way, it will proceed and finally reënter upon itself, and form one and the same curve—or that which we call the circle.”No better definition could thus be given of the natural symbol and the evident nature of Deity, which having its circumference everywhere (the boundless) has, therefore, its central point also everywhere; in other words, is in every point of the Universe. The invisible Deity is thus also the Dhyân Chohans, or the Rishis, the primitive seven, and the nine, without, and ten, including, their synthetical unit, from whichItsteps into Man.

Returning to Commentary 4 of Stanza IV, the reader now will understand why, while the Trans-Himâlayan Chakra has inscribed within it [triangle] [square] [5-point star with middle dot]—triangle, first line, square, second line, and a pentacle with a point in the centre, either thus [5-point star with middle dot] or some other variation—the Kabalistic Circle of the Elohim reveals, when the letters of the word אלהים (Alhim or Elohim) are read numerically, the famous numerals 13514, or anagrammatically 31415—the astronomical π (pi), or the hidden meaning of the Dhyâni-Buddhas, of the Gebers, the Giburim, the Kabeiri, and the Elohim, all signifying“Great Men,”“Titans,”“Heavenly Men,”and, on earth,“Giants.”

The Seven was a Sacred Number with every nation; but none applied it to more physiologically materialistic uses than the Hebrews. With them 7 was preëminently the generative number, and 9 the male causative one, forming as shown by the Kabalists the otz, עצ (90, 70), or“the Tree of the Garden of Eden,”the“double hermaphrodite rod”[pg 140]of the Fourth Race. This was the symbol of the“Holy of Holies,”the 3 and the 4 of sexual separation. Nearly every one of the 22 Hebrew letters are merely phallic symbols. Of the two letters—as shown above—one, theayin, is a negative female letter, symbolically an eye; the the other a male letter,tzâ, afish-hook or dart. Whereas with the Hindûs and Âryans generally, the significance was manifold, and related almost entirely to purely metaphysical and astronomical truths. Their Rishis and Gods, their Demons and Heroes, have historical and ethical meanings.

Yet we are told by a Kabalist, who, in a work not yet published, contrasts theKabalahandZoharwith Âryan Esotericism, that:

The Hebrew clear, short, terse and exact, modes far and beyond measure surpass the toddling word-talk of the Hindûs—just as by parallelisms the Psalmist says,“My mouth speaks with my tongue, I know not thy numbers”(lxxi., 15).... The Hindû glyph shows by its insufficiency in the large admixture of adventitious sides the same borrowed plumage that the Greeks (the lying Greeks) had, and that Masonry has: which, in the rough monosyllabic (and apparent) poverty of the Hebrew, shows the latter to have come down from a far more remote antiquity than any of these, and to have been the source [! ?], or nearer the old original source than any of them.

This is entirely erroneous. Our learned brother and correspondent judges the Hindû religious systems apparently by theirShâstrasandPurânas, probably the latter, and in their modern translations moreover, which disfigure them out of all recognition. It is to their philosophical systems that we have to turn, to their esoteric teaching, if we would make a point of comparison. No doubt the symbology of thePentateuch, and even of theNew Testament, comes from the same source. But surely the Pyramid of Cheops, whose measurements are all found, by Professor Piazzi Smyth, repeated in Solomon's alleged and mythical Temple, is not of a later date than the Mosaic books? Hence, if there is any such great identity as is claimed, it must be due to servile copying on the part of the Jews, not on that of the Egyptians. The glyphs of the Jews—and even their language, the Hebrew—are not original. They are borrowed from the Egyptians, from whom Moses got his Wisdom; from the Coptic, the probable kinsman, if not parent, of the old Phœnician and from the Hyksos, their (alleged) ancestors, as Josephus shows.204Aye; but who are the Hyksos shepherds? And who the Egyptians? History knows nothing of the question, and speculates and theorizes out of the depths of the respective consciousnesses[pg 141]of her historians.205“Khamism, or old Coptic, is from Western Asia, and contains some germ of the Semitic, thus bearing witness to the primitive cognate unity of the Âryan and Semitic races,”says Bunsen, who places the great events in Egypt 9,000 yearsb.c.The fact is that in archaic Esotericism and Âryan thought we find a grand philosophy, whereas in the Hebrew records we find only the most surprising ingenuity in inventing apotheoses for phallic worship and sexual theogony.

That the Âryans never made their religion rest solely on physiological symbols, as the old Hebrews have done, may be seen in the exoteric Hindû Scriptures. That these accounts, also, are blinds is shown by their contradicting each other, a different explanation being found in almost everyPurânaand epic poem. Read esoterically, however, they will all yield the same meaning. Thus one account enumerates seven worlds, exclusive of the nether worlds, also seven in number; these fourteen upper and nether worlds have nothing to do with the classification of the Septenary Chain and belong to the purely ethereal, invisible worlds. These will be noticed elsewhere. Suffice it for the present to show that they are purposely referred to as though they belonged to the Chain.“Another enumeration calls the seven worlds earth, sky, heaven, middle region, place of birth, mansion of the blest, and abode of truth; placing the Sons of Brahmâ in the sixth division, and stating the fifth, or Jana-loka, to be that where animals destroyed in the general conflagration are born again.”206Some real Esoteric teaching is given in the subsequent chapters on Symbolism. He who is prepared for it will understand the hidden meaning.

3.He is their guiding spirit and leader. When he commences work, he separates the Sparks of the Lower Kingdom,207That float and thrill with joy in their radiant dwellings,208and forms therewith the Germs of Wheels. He places them in the Six Directions of Space, and One in the middle—the Central Wheel.

“Wheels,”as already explained, are the centres of force, around which primordial cosmic matter expands, and, passing through all the[pg 142]six stages of consolidation, becomes spheroidal and ends by being transformed into globes or spheres. It is one of the fundamental dogmas of Esoteric cosmogony, that during the Kalpas (or Æons) of Life, Motion, which, during the periods of Rest,“pulsates and thrills through every slumbering atom”—assumes an evergrowing tendency, from the first awakening of Kosmos to a new“Day,”to circular movement.“The Deity becomes a Whirlwind.”It may be asked, as the writer has not failed to ask: Who is there to ascertain the difference in that Motion, since all Nature is reduced to its primal essence, and there can be no one—not even one of the Dhyâni-Chohans, who are all in Nirvâna—to see it? The answer to this is: Everything in Nature has to be judged by analogy. Though the highest Deities (Archangels or Dhyâni-Buddhas) are unable to penetrate the mysteries which lie too far beyond our Planetary System and the visible Cosmos, yet there were great seers and prophets in olden times who were enabled to perceive the mystery of Breath and Motion retrospectively, when the systems of Worlds were at rest and plunged in their periodic sleep.

The Wheels are also called Rotæ—the moving wheels of the celestial orbs participating in the world's creation—when the meaning refers to the animating principle of the stars and planets; for, in theKabalah, they are represented by the Auphanim, the Angels of the Spheres and Stars, of which they are the informing Souls.209

This law of vortical movement in primordial matter is one of the oldest conceptions of Greek philosophy, whose first historical sages were nearly all Initiates of the Mysteries. The Greeks had it from the Egyptians, and the latter from the Chaldeans, who had been the pupils of Brâhmans of the Esoteric school. Leucippus, and Democritus of Abdera—the pupil of the Magi—taught that this gyratory movement of the atoms and spheres existed from eternity.210Hicetas, Heraclides, Ecphantus, Pythagoras, and all his pupils, taught the rotation of the earth; and Âryabhata of India, Aristarchus, Seleucus, and Archimedes[pg 143]calculated its revolution as scientifically as the Astronomers do now; while the theory of Elemental Vortices was known to Anaxagoras, and maintained by him 500 yearsb.c., or nearly 2,000 before it was taken up by Galileo, Descartes, Swedenborg, and finally, with slight modifications, by Sir W. Thomson.211All such knowledge, if justice be only done, is an echo of the archaic doctrine, an attempt to explain which is now being made. How men of the last few centuries have come to the same ideas and conclusions that were taught as axiomatic truths in the secrecy of the Adyta, dozens of millenniums ago, is a question that is treated separately. Some were led to it by the natural progress in Physical Science and by independent observation; others—such as Copernicus, Swedenborg, and a few more—their great learning notwithstanding, owed their knowledge far more to intuitive than to acquired ideas, developed in the usual way by a course of study. That Swedenborg, who could not possibly have known anything of the esoteric ideas of Buddhism, independently came near the Occult teaching in his general conceptions, is shown by his essay on the Vortical Theory. In Clissold's translation of it, quoted by Prof. Winchell,212we find the followingrésumé:

The first cause is the infinite or unlimited. This gives existence to the first finite or limited. [The Logos in its manifestation and the Universe.] That which produces a limit is analogous to motion. [See Stanza Isupra.] The limit produced is a point, the essence of which is motion; but being without parts, this essence is not actual motion, but only a conatus to it. [In our doctrine it is not a“conatus,”but a change from Eternal Vibration, in the unmanifested, to Vortical Motion, in the phenomenal or manifested World.] From this first proceed extension, space, figure, and succession, or time. As in geometry a point generates a line, a line a surface, and a surface a solid, so here the conatus of the point tends towards lines, surfaces and solids. In other words, the Universe is containedin ovoin the first natural point.The Motion toward which the conatus tends is circular, since the circle is the most perfect of all figures....“The most perfect figure of the motion above described must be the perpetually circular; that is to say, it must proceed from the centre to the periphery and from the periphery to the centre.”213

The Motion toward which the conatus tends is circular, since the circle is the most perfect of all figures....“The most perfect figure of the motion above described must be the perpetually circular; that is to say, it must proceed from the centre to the periphery and from the periphery to the centre.”213

This is Occultism pure and simple.

By the“Six Directions of Space”is here meant the“Double Triangle,”the junction and blending together of pure Spirit and Matter, of the Arûpa and the Rûpa, of which the Triangles are a Symbol. This Double Triangle is a sign of Vishnu; it is Solomon's Seal, and the Shrî-Antara of the Brâhmans.

4.Fohat traces spiral lines to unite the Sixth to the Seventh—the Crown(a).An Army of the Sons of Light stands at each angle; the Lipika, in the Middle Wheel(b).They214say:“This is good.”The first Divine World is ready; the First, the Second.215Then the“Divine Arûpa”216reflects itself in Chhâyâ Loka,217the First Garment of Anupâdaka(c).

(a) This tracing of“spiral lines”refers to the evolution of Man's as well as of Nature's Principles; an evolution which takes place gradually, as does everything else in Nature. The Sixth Principle in Man (Buddhi, the Divine Soul), though a mere breath, in our conceptions, is still something material when compared with Divine Spirit (Âtmâ), of which it is the carrier or vehicle. Fohat, in his capacity of Divine Love (Eros), the electric power of affinity and sympathy, is shown, allegorically, trying to bring the pure Spirit, the Ray inseparable from the One Absolute, into union with the Soul, the two constituting in Man the Monad, and in Nature the first link between the ever-unconditioned and the manifested.“The First is now the Second [World]”—of the Lipikas—has reference to the same.

(b) The“Army”at each angle is the Host of Angelic Beings (Dhyân Chohans), appointed to guide and watch over each respective region, from the beginning to the end of a Manvantara. They are the“Mystic Watchers”of the Christian Kabalists and Alchemists, and relate, symbolically as well as cosmogonically, to the numerical system of the Universe. The numbers with which these Celestial Beings are connected, are extremely difficult to explain, as each number refers to several groups of distinct ideas, according to the particular group of“Angels”which it is intended to represent. Herein lies thenodusin the study of symbology, with which so many scholars, unable to untie it, have preferred dealing as Alexander dealt with the Gordian knot; hence erroneous conceptions and teachings, as a direct result.

(c) The“First is the Second,”because the“First”cannot really be numbered or regarded as such, for the First is the realm of noumena in its primary manifestation, the threshold to the World of Truth, or Sat, through which the direct energy that radiates from the One Reality—the[pg 145]Nameless Deity—reaches us. Here again, the untranslateable term Sat (Be-ness) is likely to lead to an erroneous conception, since that which is manifested cannot be Sat, but is something phenomenal, not everlasting, nor, in truth, even sempiternal. It is coëval and coëxistent with the One Life,“Secondless,”but as a manifestation it is still a Mâyâ—like the rest. This“World of Truth,”in the words of the Commentary, can be described only as“a bright star dropped from the Heart of Eternity; the beacon of hope on whose Seven Rays hang the Seven Worlds of Being.”Truly so; since these are the Seven Lights whose reflections are the human immortal Monads—the Âtmâ, or the irradiating Spirit of every creature of the human family. First, this Septenary Light; then the“Divine World”—the countless lights lit at the primeval Light—the Buddhis, or formless Divine Souls, of the last Arûpa (Formless) World, the“Sum Total,”in the mysterious language of the old Stanza.

In the Catechism, the Master is made to ask the pupil:

“Lift thy head, O Lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky?”

“I sense one Flame, O Gurudeva, I see countless undetached sparks shining in it.”

“Thou sayest well. And now look around and into thyself. That light which burns inside thee, dost thou feel it different in anywise from the light that shines in thy brother-men?”

“It is in no way different, though the prisoner is held in bondage by Karma, and though its outer garments delude the ignorant into saying,‘Thy Soul and My Soul’.”

The radical unity of the ultimate essence of each constituent part of compounds in Nature—from star to mineral atom, from the highest Dhyân Chohan to the smallest infusorium, in the fullest acceptation of the term, and whether applied to the spiritual, intellectual, or physical worlds—this unity is the one fundamental law in Occult Science.“The Deity is boundless and infinite expansion,”says an Occult axiom: hence, the name of Brahmâ, as previously remarked.218

There is a deep philosophy underlying the earliest worship in the world, the worship of the Sun and of Fire. Of all the Elements known to Physical Science, Fire is that which has ever eluded definite analysis.[pg 146]It is confidently asserted that air is a mixture containing the gases oxygen and nitrogen. We view the Universe and the Earth as matter composed of definite chemical molecules. We speak of the primitive ten earths, endowing each with a Greek or Latin name. We say that water is, chemically, a compound of oxygen and hydrogen. But what is Fire? It is the effect of combustion, we are gravely answered. It is heat and light and motion, and a correlation of physical and chemical forces in general. And this scientific definition is philosophically supplemented by a theological one in Webster's Dictionary, which explains fire as“the instrument of punishment, or the punishment of the impenitent in another state”—the“state,”by the bye, being supposed to be spiritual; but, alas! the presence of fire would seem to be a convincing proof of its material nature. Yet, speaking of the illusion of regarding phenomena as simple, because they are familiar, Professor Bain says:

Back to Index Next