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Light of Egypt


TheScienceof theSoul andt heStars




ZAXO VI , if

"W rite thethings whichthou hast seen, andthethi ngs

which are, andthethingswhi chshall be hereafter; THE


inm y right hand. "

Revelations, Chap. 1,19and20.

H.O . W agner

P. O . Box20333Montclair Station

Denver 20, Colorado




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Thefi rst edition of THELIG HTO FEG YPT wascopyright in1889 by

theReligio-Philosophical PublishingHouseof SanFrancisco, California.

Thefollowingedi tionswerepublishedby HenryW agner M .D.the

Astro Philosophical PublishingCom panyof Denver, Colorado, som e

sixty yearsago. Thisbookis areprint of thefift heditiont ogether wit h

additi onal m ateri al takenfromoriginal m anuscripts bythesamewriter,

Thom as H.Burgoyne.

H.O . W agner.

O S'


Tothe BuddingSpiritualityof theO ccident and

TheRisingG enius of theW est ernRace,


Thesym bol upont hecover of thisbookTHELIG HTO F

EG YPT iscom plex inm eaning. It isthesym bol of Spiritual

Initiation, andmeans, literally, "I havepiercedt heillusions

of m at ter, andI amconscious that I amDivine." Theseven

stars represent t hesevenPri nciplesof Nature. The serpent

representstheobjectivephenom enaof li fe, andthe arrow

pierci ngtheserpent representsthehum ansoul whichis

consci ousof its origin, power anddesti ny.

Thenam eZanoni means: â Zan, astar; oni, achil dof

or son of; thusZanoni, sonof astar.

Thedoublezee( ^ ) m eanscom pletion.



For nearlytwenty yearsprior totheyear 1881the author was

deeply engagedinvestigating thehidden realm sof occult force. The

result sof these m ystical laborswereconsideredof great valueand

real worthbyaf ewfriendswhowerealsoseekingl ight. Final ly, he

wasinducedtopl acethegeneral results of theser esearchesi ntoa

series of lessons for private occult study. Thewhole, whencom pleted,

presentingthedual aspectsof occult loreasseen andrealizedinthe

soul andthestar s, correspondingtothe m icrocosmandthem acrocosm

of ancient Egypt andChaldea, andthusgivingabri ef epitom e of

Herm et icphilosophyastaught bytheHer m eticBrotherhoodof Luxor,


Thechief reason urgingtothisstepwas thestrenuousefforts being

systematicallyput forthtopoisonthebuddingspir itualityof the

wester nm ind, and tofastenuponitsm edium isticm entality, thesubtle,

delusi vedogm asof Karm aand Re-incarnat ion, astaught bythe

sacerdotalism sof thedecayingO rient.

Fromt heforegoingstatem ent it will be seenthat t hisworkis

issued withadef initepurpose, nam ely, toexplain thetruespiritual

connectionbetweenG odandm an, thesoul andthest ars, andto reveal

thereal truthsof bothKarm a andRe-incarnationas theyactuallyexist

inNat urestrippedof all pri estlyinter pretation. Thedefinit estate

m ents m adeinregardtothese subjectsareabsolute factsinsofar as

em bodi edm ancan understandt hemthrough thesym bol ismof hum an

language, andthe author defi escontradi ctionbyanylivingauthority

whopossessesthe spiritual r ight tosay, "I know."

During thesetwentyyearsof personal intercoursewiththeexalted

m inds of thosewhoconstitute thebrethr enof light , thefact was

reveal edthat longagesagot heO rient hadlost the useof the true

spirit ual com pass of thesoul , aswell asthereal secretsof itsown

theosophy. Asar ace, theyhavebeen, andstill are, traveling the

descendingarcof their racial cycle, whereasthewesternrace have

beenslowlyworki ngtheir way upwardthr oughm atter uponthe

ascendingarc. In Decem ber 1880theyreachedtheequator of their

m ental andspirit ual development. Alsoat thistim e thesunleft the

signPiscesandenteredthesignAquariusthususheringinthe Atom ic

Ageandanewdispensationof spiritual thought to m eet theneeds

of the buddingSi xthRaceof theFourth Roundof hum anity. Today,

theworldisexperiencingan awakeningof theintel lectual, religious

andspiritual sensesandisalsoexperiencingthesecondcom ingof the

Christ asprophesiedinScripture. Therefore, theauthor feels thisis

thepr oper tim et opresent theoccult knowledgeput forthint hisbook,

during thisperiodof change, thegreat m ental crisisof thewesternrace.

Having explained theactual causeswhich im pelledt hewriter t o

undert akethisresponsibility, it isalsonecessary tostatemost em

phaticallythat hedoesnot wishtoconveytheim pr essiontot hereader's

m indt hat theO ri ent isdesti tuteof spi ritual trut h. O nthecontrary,

every genuinestudent of occult loreis justlyproudof thesnowwhite

locks of oldHindustan, andt horoughlyappreciates thewondrous

stores of m ystical knowledge concealedwithintheastral vorti cesof

theHindubranch of theAryan race. InI ndia, probablym orethanin

anyot her country, arethelatent forces andm yster iesof Naturethe

subject of thought andstudy. But alas! it isnot a progressivestudy.

Thedescendingar cof their spiritual forcekeepst hemboundt othe

dogm as, traditionsandexternalism sof t hedecaying past, whosereal

secret stheycannot nowpenet rate. Theever living truthsconcealed

beneat hthesym bolsintheastral light arehidden fromtheir viewby

thesettingsunof their spir itual cycle. Therefore, thewriter onlyde

sires toim press uponthereader'scandi dm ind, the fact that hisearn

est ef fort isto exposethat particular sectionof Buddhistic Theosophy

(esotericsocall ed) that wouldfastent hecram ping shacklesof the

ological dogm aupontherisinggeniusof thewester nrace. It isthe

delusi veO riental system sagainst which hisefforts aredirect ed, and

not theracenor them edium isticindividualswhoupholdandsupport

them ; for "om nia vincit verit as" isthe lifem otto of theauthor.

These lessons, on theoccult forcesof Nature, are fromtheor iginal

m anuscriptswritt ensom eeightyyearsagobyThom as H.Burgoyne

for useof m em ber sof theExt erior Circl eof theHerm eticBrot herhood

of Luxor, withtheapproval of M . Theon, theG rand M aster and his


brother adepts. Totheselessons, havebeenaddedadditional material

fromother m anuscriptsandpr ivatelettersbythesam eauthor.

Today, theincom i ngforcesof Natureare rapidlyfi ndingnew

expressioninall branchesof scientific thought, l ongbefore thereare

anytextbooksto showtheway. O ldthoughts, tim eandspacear e

being annihilated quicklyand newtruths aretaking root. W eare

enteri nganageof unprecedentedintellectual andscientificadvance

m ent, m anyundream edof changesaretaki ngplacein all walks of life.

Inresponsetothedem andfor scientific occult thought tom eet

theneedsof the newdispensation, theknowledgein thisbook isnow

being presentedf or publicuse, withthe full consent andappr oval of

theHerm eticAdeptsandtheGuardiansof "TheW isdomof theAges,"

theHerm eticBrot herhoodof Luxor, Egypt . It istheir prayer t hat

thethought expressedherein will greatl yaidm anki ndinlearningthe

real eternal trut hsof lifeandthushastentheday whenall nations

will j oininone universal br otherhoodunder thefatherhoodof the

O neEt ernal G od.

After thefirst editionpubli shedin1889THELIG HT O FEG YPTwent

throughfiveedit ionsandwas published byHenryW agner M .D.under

thenam eof TheAstro-Philosophical Publ ishingCom pany, Denver ,

Colorado. It has beenout of print for about sixty years. It i shoped

thisnewedition will receive ashearty awelcom eastheearly editions.

Please noteM r. Burgoyne'sst yleof expr ession. Thi sbookisnot

intendedasalit erarym aster -piece, aproduct of t hem ind, but isan

earnest attem pt t oclearlyandtruthfull yexpressspiritual thought and

ideas inour hum anlanguage. Tochangehisstyleis tochange the

intendedthought. HewasanI nitiateof EsotericM asonryanda

natural bornm yst icwhowasabletounderstandand verifythe truth

heteachesinall of hiswrit ings; "O m ni aVincit Veritas" was thelife

m otto of Thom asH. Burgoyne( Zanoni).



TheScienceof theSoul andt heStarsin TwoParts



TheScienceof theSoul inThreeSections


TheScienceof theSoulâ SectionI

TheG enesisof Li fe

Chapter I TheRealmof Spirit 5

Involutionof the DivineIdea

Chapter II TheRealmof M atter 11

Evolut ionandCrystallization of Force

Chapter III TheOriginof Physical Life 21

ProgressiveExpressionsof Polarity

Chapter IVTheM ysteriesof Sex28

Differ entiations of theBiune Spirit

TheScienceof theSoulâ SectionII

TheTr ansitionof Life

Chapter I IncarnationandRe- Incarnation 44

ItsTr uths, Appar ent TruthsandDelusions

Chapter II TheHerm eticConst itutionof M an54

Princi plesversus Results


Chapter III Karm aâ ItsReal Natureand Influence62

Chapter IVM ediumship72

ItsUniversal Nat ure, LawsandM ysteries


Chapter VLaClef Herm etique 86

TheHerm eticKey of Urania's M ysteries

LaClef Herm etique창 Section 189

TheCyclesandForcesof CreativeLife

LaClef Herm etique창 Section II 103

TheSacredCycles andNum bers of the

Ancient Hindoos

Chapter VI LaClef 109

AKey totheW ork of theAbbot Trithem ius

Chapter VII Naronia창 TheM ystical Cycle of theSun 122

Chapter VIII Soul Knowledge-Book1128

Soul Knowledge-BookII 134

Soul Knowledge-BookIII 139

TheScienceof theSoul창 SectionIII

TheRealitiesof Life

Chapter I TheSoul-ItsNature andItsAt tributes140

Chapter II M ortal ityandIm m ortality145


TheAppearanceandtheRealit y

Chapter III TheDarkSatellit e151

TheSphereof Fai lureandUndevelopedG ood

Chapter IVTheTr ium phof the Hum anSoul 162

Adeptship, ItsNatureandHowAttainable

Chapter VQ uotati onsfromLet tersAnswer ingQ uestionsof

Privat eStudents 173


TheScienceof theStars


Chapter I TheBasicPrinciplesof Celest ial Science 205

Chapter II TheRefractionand Distributi onof theSolar Force 211



TheScienceof theStars

Chapter III TheI nfluenceof Stellar For ceUponthe

Hum an Brain219

Chapter IVTheInter-Actionof theStars UponM an225

Chapter VConclusionof theBasicPrinci ples


TheAl chem ical Natureof M an 231

Chapter VI TheNatureandInf luenceof t heTwelveSigns237

Chapter VII TheNatureandInfluenceof thePlanets 257

Chapter VIII The Practical Applicationof the

Scienceof theSt ars275


TheM ystical Chai nor theUni onof the

Soul andtheStar s282




At the veryfirst stepthest udent takes intothehiddenpathway

of Nat ure'sm ysteries, heis m et faceto facewith thisstartl ingfact,

that all hispreconceptions, all hiseducation, all hisaccum ulationof

m ateri alisticwisdomareunabletoaccount for the m ost sim ple phe

nom ena that transpireinthe actionand inter-actionof theli feforces

of the planet on whichhelives. Asachem ist, hemaypursuet he

atom s of forceuntil theybecom elost withintherealm sof the im

ponder able, "the great unknown," or, as it hasbeen facetiousl ychris

tened am idthegr oansof scientifictravail, "theachingvoid. " But he

canget nofarther. Asaphysicist, hemaydecom poselight and sound

intot heir com ponent parts, and, withscientificaccuracy, dissect them

before your very eyesasasurgeonwould hisanatomical subject. But

nosooner isthis point reached, thantheshym oleculesandti m id

vibrat ionsbecom e alarm edas it wereat m an'sdaringpresum pti on, and

flyintothereal mof theinf initeunknown. There, in"theachingvoid"

tosport indelight, safefromm an'sint rusion. Thi srealmof theun

known im ponderabl esistheuniversal ether, aninfi niteocean of

som ething, which sciencecreatedinher franticendeavorstoaccount

for them aterial phenom enaof light and heat, andf or atim eshewas

infini telypleasedwithher ownpeculiar offspring. But it has becom e

arest lessphantom , agrim , unlovelyspectre, which hauntsthe labora

tories of her par ent, night andday, unt il at last sciencehas becom e

fright enedat her ownchild, andtriesnowinvain toslaythe ghost of

her owncreation. Shedaresnot enter the"achingvoid" shehascalled

intoexistence, andtherepur sueandrecapturethe truant atomsand

tim id vibrations of thissubl unaryspher e.

Theref ore, at the veryoutset of hispil grim agethr oughthese vast

andas yet "scientificallyunknown" regi ons, thest udent hadbetter

unload, sotosay, all theheavyanduselessbaggageof educat ed

opinionandscientificdogm as that hem ayhaveonboard. If he does

not, hewill find him self top heavy, and will either capsizeor runoff

thetr ackandbe buriedam id thedebris of conflict ingopinions. The


onlyequipm ent that will bef ounduseful , andwill repaythecost of

transportation, i sanunbiasedm ind, logical reasoning, genuinecom m on

sense, andacalm, reflective brain. Anythingelse for thevoyageupon

which wearenowabout toem bark, issimplysom uch useless, costly

lum ber . Hence, so far asm odernscience andtheologyareconcerned,

thelessthestudent has, the better it isfor him , unlesshe canusehis

scient ificacquir em entsm erel yasaidsi nclim bing thespiritual steps

of O ccultism . If hecandothis, thenhe will find scienceamost valu

ableauxiliaryai d. But this achievem ent isanexceedinglyrar egift,

andonethat isseldomfound. It isalso am ost del usivesnare, because

nineout of every tenseriouslycheat them selvesintothebeli ef that

theypossess, thi sability, whereasinr ealitythey arewoeful lydeficient.

Hence it isalwaysasafecoursetom ist rust theabsoluteim partialityof

our opinionsand reasoning.

Before startingout onsucha m ightyand im portant undertaking,

wem ust drawthe reader'satt entiontot hechief obstacleof t hevoyage,

andtheonewhich hewill havethegreat est difficultyinsurmounting.

Thishiddenrock uponwhichsom anyotherwiseprofoundstudent sof

theO ccult havebecom eshipwrecked, ist henon-real izationof the

dualit yof truth, vi/., thet ruthof appearances, andthetrut hof realit ies.

Theform er isrel ativeonly. But thelat ter isabsolute.

W edo not m eanm erelytaking for granted that truth isdual, and

soassentingtot hestatem ent ; but wem eanthat the great m ajorityof

O ccult studentsf ail toreali x.cthisconceptionwithinthem selves. Know

that; everything isreal uponitsplain of m anifestation.

If we possesshal f of anything, weknowbythelaws of com m on

sense andlogical reasoningt hat therei sanother half som ewhere. No

subtle twist of metaphysical sophistrycancheat us intothebelief that

wepossessthewholewhenwe knowandseethat wehavejust exactly

half andnom ore. Further, whenwelook at anyknownthingwe know

that t opossesst heattributesof athingit m ust possessthreedim ensions,

viz.; length, breadthandthi ckness. Thi sbeingso, wealsoknowthat it

has(broadlyspeaking) twosi des, anout sideandan inside. Theoutside

isnot theinside anym orethantheboil er isthesteamwhich drives

theengine. This logical processof reasoningistheonlychar t that has

sofar beenpreparedfor the O ccult expl orer. It is vagueand probably

veryunsatisfactory, sofar asdetailsareconcerned, but when usedin

conjunctionwith hisconsciousintuition â theonlytruecompassm an


hasby whichtoguidehim self inhiswinding, unevenpathupon the

shores of theInf initeâ he never need fear being lost or failinginhi s


Inorder tocarry out thesamelineof r easoninga littlefurt her, let

ustakeatypeof architectur e, saythe G othic, and m entallyexam ine

som ewell knownhandsom especim enof thi sstructural conception.

Theworld'sthought will say, "what abeautiful bui lding; howim

posing andgrand; what atrium phof m an' sm echanical skill!" Soit

appear stotheworld, andupontheplain of appearances, soit reallyis.

Consequently, it isatruthf or thetim e being. But whenexam i ned

bythe light of Occult science, wefind thistruth isrelative only, that

it is onlytrueupontheexternal, transitoryplane of m aterial phe

nom ena. W eseethat, inaddit iontobeingtheresul t of m an's trained

m echanical abilit y, it isalsotheexter nal formof hism ental ideal. It is,

infact, thephenom enal outcom eof hiscreativeatt ributes. W henwe

lookat thesolid building, f romtheear th'splane, weseeonl ythe

outsideof athinghavinglength, breadt handthickness. Nowsince

weknowthat ther em ust bean inside, we m ust enter theinteri or plane

before wecansee it, andthereinweshall findthat it exists withinthe

subjectiveworld of itsarchi tect. Thesolidstone edificewil l, intim e,

crum bl etodecay, fall, andf inallynot onem aterial atomwill rem ain

toindicatetheplacewhereon it stood. Henceit is not perm anently

real, it isonly apassingappearanceassum edbym atter under the

m ouldi ngforcesof m an'sm echanical abil ity. Assoonastheforces

which gaveit for mbecom epol arizedbyt herestless oceansof planetary

m agnet ism , it wil l dissolveandfinally vanish"likethebasel essfabric

of adream ." But thoughtheexternal str uctureof stoneandm ortar is

lost withinthesoil of theearth, thei deawhichcreatedit i seternal,

becauseit wasa spiritual reality. Ther efore, weseethat the absolute

truth (theeternal reality) appearstobethenon-r eality, upontheplane

of m at ter, while them aterial structure appearsto betheonly thing

which isreal. It isthesedelusiveappearancesthat havecreatedthe

alm ost hopelessconfusionregardingthe exact m eani ngof thet erm s

"Spiri t" and"M at ter." Sciencerefersal l shecannot grapplewithto

som eof theundiscoveredforcesof "M att er," while theologyrefersall

that shecannot explaintotheunknowabl eworkings of the"Spi rit."

Bothareright, andbothare wrong. And asweshall havetoexplore

theterritorybel ongingtobothof these term sduri ngtheprogressof


our journey, wewill inthis placebrief lyaddthat spirit and m atter, as

weknowthem , are but thedual expressionof theoneDeificpr inciple,

dueto differencesof polarit y. Inother words, aunityunder twom odes

of act ion. Thisdualitycanonlybecom prehendedin itstruer elation

shipwhenviewed frombothpl anesandrealizedbyt hescience of

correspondences, whichscienceisbut a m aterial systemof symbolism

fromwhichwecan justlyregulateour conceptionsof all things.

Plato oncesaid, "Ideasrule theworld." Sofar Platowasright;

for, beforethedivineideawasevolved fromwithin thedivine sen-

soriumof theInf initeO ne, t heuniverse wasnot. Hencetheresult of

thedi vineideawastheevolutionof apuresym boli cform .

Just assym bolsaretheproduct of ideas, so, intheir turn, i deasare

thesym bolsof thought, andt hought itself isbut t hesym bolic response

of the Egotothe pulsatingt hrobof the Deificwil l, thedivi neradiant

soul of theInfiniteO ne. Backof thiswecannot penetrate, evenin

our m ost exalted conceptions. Henceall seriousstudyandm edi tation

asto thenature andexistenceof G odis unprofitableandcannot bring

thest udent anysubstantial r eturneither inthisworldor the next,

seeing that theI nfinitecan never becom prehended bythefini te.

Theref ore, wem ust rest satisfiedwitht hecertain knowledget hat we

canby onegrand chainof sequencestracethetransm issionof thoughts,

ideas andsym boli cform stot heir source.

Thust heangelic worldisbut aprototypeor sym bol icexpressi on

of the divinesphereof theI nfinite. Thecelestial worldisa reflection

of the angelicworld. Thespi ritual worl disaprot otypeandsym bolic

outcomeof thecelestial heavens. Theastral world istherefl ectionof

thespiritual sphere. Andlastly, them aterial (our world) is but the

concreteshadowof theastral kingdom s.

Hence thereader canperceive that we, i nour present state, are

along waydowni nthescale of creative life. But if weare, weknow

bythe lawsof our beingthat wecanand shall win our wayback

throughthisvall eyof theshadow,this planeof invertedim agesand

delusi veappearances, intothebright realm sof our form er state, those

spheresof pureangeliclife wherealone exist the ever living realsof

all theinfinitudeof apparent realities.






"Being, Uncreated, Eternal, Alone," says Dr. JohnYoung, when

speaki ngof "the Creator and thecreation;" certainlynoinspi redwriter

ever pennedam or esublim etr uththanis contained intheabovewords.

Purespirit isdi ffusive, non atom ic, uncreated, form less, sel f-existent

being. Silent, m otionless, unconscious, Divinity; possessingi nitssub

lim epuritytheonesoleDeif icattribut eexpressibleinhum an language

asabsoluteandunconditioned potentiali ty.

Suchi stherealmof spirit, which, for thesakeof linguistic con

venience, hasbeenterm edby theO cculti st "therealmof unm ani-

fested being." W i ththefirst em anation of thisinconceivable statewe

havenowtodeal. TheKabbalah, of theearlyJewish rabbis, contains

longandelaborat etreatises uponthevariousem anationsof theten

sephir oth, which for them ost part arewritteninsuchanallegorical

style astobepr acticallyuselesstom ost W estern students, andeven

toO ri ental m inds areunsatisfactory, andinm anyr espectsm isleading.

Thefi rst em anati onfromthis realmof spirit (formlessbeing) claim s

thest udent'sclosest attenti on. It formstheDeifi ckeynoteof thedivine

anthemof creation. Thisfirst em anation, calledby theKabbal iststhe

Crown, m eans, whenstrippedof itsm ysti cal veil, sim pleandnaked

activi tyor m otion. Thusweseethat the first acti onof Divinity(un

consci ousm ind) i sthought, andthought im pliesvibrationor motion.

At the m om ent the Deificm ind vibrateswiththought therespri ngs

forth, fromthei nfinitewom b of creation, theduad of all fut uregreat

ness. Thisduadi stheKabbal istical twins, "LoveandW isdom ," which,

intur nm eanthe attributes, attraction andrepulsi onof force and

m otion. Theyare m aleandfemale, co-equal andco-eternal, and express

them selvesexternallyasacti vityandrepose.

Nom at ter howreconditeor abstruseour speculationsm aybe,

whent heorbit of our m etaphysical m edit ationiscom pleteweshall

findourselvesfacetofaceagainwithour original startingpoint, which


isthi sinfinite triadof Love, W isdomandCrown, or, inother words,

theoneprim al forcecontaini ngunlim itedpotential itieswithi nitself.

Backof thiswecannot go. W i ththisdivinetrinity or G odhead, as

studentsandinvestigatorsof Nature'soccult m ysteries, wem ust rest

contented, consol ingourselves, whenever necessary, withthecertain

knowledgethat thenearer we appear toapproachthe great whit e

throne of theInf initeO ne, t hefurther doesthat divinecenter recede

fromus. If this werenot so, therecoul dbenosuchthingas eternity

for theatom sof differentiat edlife. Consequently, theim m ort alityof

thesoul wouldbe anem ptydr eam , am ere figm ent, hatchedbysom e

infernal power withintheoverheatedim aginationof poor deluded

m an.

Before goingfurt her, thereader should com m it tomem orythe

followingprim ary doctrines, taught byt heO ccult i nitiatesof all true

wisdom. Theyare doctrinesto usinour present state, insof ar

that wecannot dem onstratethemexternal lybyanyknownformof

experi m ent.

I. "Thewholeuni verseisfil ledwiththeDeificpr esenceof God."

That i stosay, t heuni\erse isperm eatedwiththe pure, m otionless,

form less, spirit of Divinity.

II. "Theuniverse isboundlessandunlimited, acir clewhose

circumferenceis everywhereandwhosecentreisnowhere." The uni

verse isdual and consistsof them anifest andthe non-m anifest. Hence

Deity isprogressiveinhisi nfiniteschem eof spir itual unfol dm ent.

III. " Thedivine onelifepri ncipleem anatesfromt hepurevor tices,

thecentral Spiri tual Sunof them anifesteduniverse. Fromthi sm ighty

inconceivablecenter of life em anatethe spiritual raysof the Father,

scinti llatingwit hdivineact ivity, wher euponthevast, m otionlessvoid,

theawful universeof G od'ssilent, formlessspirit , becom esalive\\ ith

aninf initenum ber of subordi nateuniver ses." W hich m eans, the rays

of Divinityarebrought toa focusat variouspoint sinspace. These

points or foci formthespiri tual center sof sm aller universes. An

exam pl eof thiscanbeseenuponour m at erial plane byobser\i ngthat

prim ar ysunsthrowoff aseri esof secondary' suns. Thesesecondary

sunst hrowoff pl anets, andt heplanets becom ethe parentsof m oons.

Bythe scienceof correspondence, "asit isabove, soit isbelow."

Rem em ber thosefacts.


Thedi vinepurposeof creationisthedi fferentiati onof theuncon

scious form lessOne, andthe grandoutcom eof this divinepurposeis

theul tim ationof DeificIntelligencies; separatemindsreflectingthe

divine ideaof theuniversal m ind, conscious, individualizedmentalities

possessingim m ort al soulscapableof eternal progression, who, asdif

ferent iatedlife atom sof the Creator, t hegrandAr biter of thewhole,

becom e them selves secondarycreatorsand thearbitr atorsof the

destiniesof worl ds.

Thepr ocessesof creationare dual, and consist of Involution and

Evolut ion. Theoneisinsepar ablefromt heother. Paradoxical asit

m ayappear tothe uninitiated, it is, nevertheless, adivinet ruththat

theEvolutionand ultim ation of spiritual lifeisaccom plished bya

strict processof Involution; fromthewithout tot hewithin, fromthe

infini telygreat totheinfinitelysm all .

Tobet ter underst andthism ysterywem ust haverecoursetoa

series of sym bols. Accordingl y, weconceivethedivinefocusof the

prim al essenceas thespiritual center of auniverse. ThisDei ficray

consti tutesatri uneG odhead, fromwhich em anatest hepurewhi te

light of theformlessO ne, or inother words, this center constitutesa

realmof sephirot h, asun-sphereof livi ngpotentialities, divinebeings

infini telybeyond thehighest archangelhood. Assuchwem ayconceive

it floatingasa speckinthe infiniteoceanof divinelove, surroundedby

theef fulgent bri ghtnessof t henam eless Crown. Thi sdivinesphereis

passiveinsucha state. Nirvanareigns uponthebl issful radi anceof its

m otionlessbosom . But thetimenowapproacheswhen itsm ission in

theschem eof creationm ust com m ence. Them om ent ar rives, and as

soonasthefirst creativepulsationsof thought vi brate, the wholespher e

of m ot ionless, form less, whit elight flashesforth sparklingwithliving

energy. Andnow, beholdwhat achangehastakenplace. Thesof t,

white light hasceasedtobe andinits placethere israying forthin

every conceivable directionmightyoceansof force; eachocean differ

ingin velocity, color andpotentiality. Thepassivehasbecomeactive,

andthem otionlesshascom m encedtom ove, traversingthevoid of

space uponthewingsof light . Deityhas becom eref racted; aportion

of the infinitesoul decom posed, andits original unlim itedpotentialities

resolvedintoaseriesof act ivebut limitedattributes. This isrelated

inthe m ystical l anguageof t heKabbalah astheevolutionof t heseven

active sephiroth fromthefir st trinity, Love, W isdomandCrown. It is




Sym bol ical Illust ration

of the

Divine Harm onyof Nature'sLaws

Victor y

Inlell iffvnce



M ichael




fbvruf afton.

M ercy

(<G reatnfsvAJkfienfe

ffabri el



ANDTHEW O RDW AS G O D."â St. John, Chap. I, vi.


these sevenactivesephiroth that consti tutethesevenprinciplesof

Nature. Theyformsevenpoint sor sub-centersaroundtheir par ent

center , theSpiri tual Sun, andarethesevenworlds of angelic M efrom

whose divinem atr ixissueall thelifeatom sof their universe.

Fromt heforegoingthereader will see, that whent hedawnof

anyuniversecom mences, thepureform lessessencei sindrawnf rom

therealm sof the unm anifestedintothei r sun-spher eof creati velife

previoustobeing involvedby thedeific will of theangelichierarchies,

andby suchcontact it im m edi atelyunder goesachange. It isf orm less

nolonger but atom ic, andendowedwithanattribute or statei t had

not before, viz., polarity. Thispolarit yat onceevolvesasort of partner

ship, andequally dividesthe form lesssubstanceintotwopart s, each

anecessaryattendant upontheother in m anifested existence. O neis

positi ve, theother, of course, negative. Theposit iverayis that which

consti tutesthel ivingspirit ual fireof all things, anditsatom sare

infini telyfine. Thenegative rayisever tendingt owardastateof

repose or inertia, anditsat om sarecoarseandlooseascom paredwith

those of theposi tiveray. It isthesubstanceformedbythenegative

raythat constituteseveryspeciesof m atter, so-called, fromthein

concei vablyfine etherealized substance, whichcom posestheform s

of the divinearchangelsof t hesun, downtothem i neral veins of

dense m etal intheearth.

Theref ore, whenspeakingbroadlyof spir it andm att er, theter m s

areperfectlyunmeaninginan occult sense, for that whichwe call

spirit isnot pur espirit, but onlythe positiveor activeatt ributeof t hat

which wetermm at ter. Hencematter isso far unreal , it isonl yan

appear anceproducedbythenegativeray, andthisappearancei sthe

result of polarit yor m odeof m otion; thepositive isstraight andpene

trating, thenegativeisroundandenfol ding.

W itht hisbrief but necessary digression weresum e. Fromthe

seven angelicstatesbeforementioned, spiritual involutioncom m ences.

Eachoneof thesevenspheres isareflectionof oneof thesevenre

fractedprinciples, whichconstitutethe divinem indof theangelic

creators. Fromthisreflectionspringforthangelic races, secondonly

inm ental power andpotential itytothei r parents. Then, inturn, are

producedstill lower celestial states, eachstateor spherecorresponding

innat ure, color andattribut etothespherefromwhichit was bornor

reflected. But thougheachst ateinthe descending scaleissi m ilar by


correspondence, i t becom eslessinsize, m orem ater ial; thespiritual

potenciesof its angelicracesareweaker, that is, lessactive, because

theyarem oreand m oreinvolvedwithinmatter astheydescend inthe

scale. Thusdoes involutionproceed; involvingstat eafter state, and

sphere after sphere, form ing aseriesof circleswhoselineof m otion

or descent isnot intheplaneof itsor bit; hence theformul tim atesitself

asaspiral until thelowest point isreached. Beyondthis, m otionis,

im possible, andt heinfinitel ygreat has becom ethe infinitely sm all.

Thisi sthegreat polarizing point fromwhichthematerial wor ldis

reflected. It is thelowest possiblespi ritual stat eof life, whichform ed

thefi rst ethereal raceof hum anbeings uponour pl anet, andt hus

usheredintoexistencethefam ousgolden ageof m yt hological celebrity.


Thecentral triad represents Love, W isdomandCrown, TheTrini ty

of G od. Theseven-pointedstar, thesevenraysissuingtherefr om . The

seven circlesshowtheseven angelicwor ldsform ed fromtheseven

active principles. Thenam es Cassiel, M i chael, etc. , arecabal istical

nam es for thesephiroth(the secondaries or ruling intelligencies, who,

after G od, actuat etheuniver se), while thewordsaboveandbelow

showt heir attributes.



Evolut ion

ThetermevolutionisfromtheLatineandvolvo, whichm eans to

roll f rom , or unr oll, andthe evolution of m atter meanspreciselywhat

thetermim plies, viz., unfol ding, expanding, openi ngandevol ving.

Thewholeof whichcanbesumm edupint hewordprogression.

M atter , per se, i sthepolar oppositeof m anifested spirit. It isthe

reacti onof spiri tual action. It isener gyinastateof rest. It isforce

andm otioninan exact state of equilibr ium ; inshort, m atter sim ply

m eans solidified spirit. W hen twoim ponderableequal forcesfr om

opposi tedirectionsm eet each other, bot hpowersbecom epolari zed,

force isresolved intoinerti a, m otioni stransformedintorest; inother

words, spirit becom esm atter, itsrefinem ent or its densitydepending

uponi tsdegreeof etherealization.

Thepr ogressionandultim ationof theli feforcesl atent withi n

m atter , m ust beaccom plished byaprocessof unfoldm ent. Thepoten

tialit ies, inorder toexpand andput forththeir i nfinitepossibilities,

m ust EVO LVE, and thisisso, becausetheyhavebecom eincarnat ed

bythe oppositef orcesof enf oldm ent. But havingbecom einvolvedin

thedegradationof them ateri al, bythe fall, andcast into"t hebottom

lesspit" or crystallizingpoint inspace, theonly possiblemeansof

return totheori ginal purespiritual st ateisthroughtheprogressive

cyclic pathwaysof m aterial unfoldm ent.

Theevolutionof m atter, like everything elsewithi ntherealms

of m anifestedexi stence, m ust havesom e point of com m encem ent. If

m atter is, aspreviouslystat ed, but the m anifestat ionof spir it â the

negati verayexternalizedand inastate of crystal lizedinert iaâ then

m atter m ust bethefirst offspringof spirit, andbothcom binedm ust

com pri setheall of all things, yea, evenDeityitself; for an infinite

creator cannot get beyondhis creation, nor exist apart fromhim self,

becausethegreat lawof polar opposites isthedir ect em anati onfrom

hisowndivinenature. Consequently, HE m ust alsobegoverned by

theself sam elawsandprinci pleswhich control his creativeactivities,


andwhentracedt otheir sour cewehave seenhowbeautifullysim ple

suchprim al laws are, viz., " W isdomand Love," and, convertibl y, m ale

andfem ale, posit iveandnegative,'activityandrepose. Briefl ystated

there isbut one law,onepri nciple, one agent and oneword. This

sacred lawisSEX, atermwhereinm aybe sum m edup thegrand

totali tiesof the InfiniteUniverse.

Sexis dual, and findsexpressioninthe phallusandyohni of

anim at edNature. Thissam esexual lawoperatingthr oughout Nat ure

lim its thesourcesfromwhich our knowledgeof Naturecanbeobtained;

inother words, t herearebut twosourcesfromwhichknowledge of

anyki ndisrecei ved; oneis subjective, theother objective; theform er

gives usknowledgeof thespi ritual or causal side of thecosmos, the

latter givesthe m aterial side, whichis theworld of effects, onaccount

of its beingevol vedout of t heform er, asthepoet hathsaid;

"Theoutwarddoth fromtheinwardroll,

Andtheinwarddwellsinthe inm ost soul ."

Thegr eat first causehasevolvedout of him self theesoteric, or

subjectiveworld; andout of thesubject ive, byasim plechangeof

polari ty, whichat oncebringsforthachangeof energyandsubstance,

hehas evolvedtheobjective world. Ther efore, the antecedents of the

object iveareto befoundin thesubject iveworld.

W ehavenowcom pl etedthecyclicoutline of our present resear ch,

and, asaresult, weknowthat thepoint of com m encem ent inm aterial

evolut ionwhichwehavethus far beenseeking, lies hiddenwit hinthe

realm s of spirit, of whichrealmwehave alreadyspoken, inchapter one.

Inorder toclear lycom prehendNature's processesi ntheunfol d-

m ent of m atter, a careful studyof thesevencreati veprincipl esisvery

necessary, not st udiedasso m anyintell igenciesor statesof conscious

life, but assevenprinciples or forces, which, thoughunconsciousand

blind intheir activitiesthr oughout their different spheresof operation,

yet act strictly inharm onywitheachot her asthe refractedpartsof a

whole, fulfilling thecreativedesign. Theseseven principles arenot in

them selvesintell igent, but aresim plypowersdirectedbyintelligence,

just astheelect riccurrent isapower which, when governedbyin

telligence, becomesam ediumfor theexpressionof that intell igence

andcapableof tr ansm ittingi tsm aster's thoughtsanddesires, instan

taneously, toany part of the globethat hasbeenpreparedto receive


them . Theintelli gencewhich directsthesepowersbythelaws of

harm onyarethesevenangelic worldsm entionedint heprevious chap

ter, andasthey areaperfect epitom eof thedivinelaw,it necessarily

followsthat the objectiveworldof m att er m ust be aperfect epitom eâ

asoli difiedexpr essionof it sprogenitors, andm ust containwithinitsel f

thelatent attributesof its spiritual source.

Powers, likeindi viduals, are lim itedin their acti vities. For instance,

before electricit ycanm anifest itself aslight or power it m ust have

som ethingtoact upon, apoint of contact or rappor t, at thepoint or

place of m anifest ation. Asst atedinthe aboveillustrationof the

electr iccurrent, theplaceandobject of suchphenom enam ust have

beenpreparedfor theexpressionof such power. Hencethenecessity

(if we m ayusesuchaterm ) of theobjectiveworld beingaper fect

epitomeof andcontainingthe latent att ributesof thehigher andm ore

interi or worldsof cause.

If thi swerenot sotheperfect evolutionof m atter wouldbean

im possibility, becausenosubjectivepower, stateor principle canact

or react uponan objectiveformunlessa portionof itself lieswithin

that f orm .W em ust carrythis lineof reasoningal ittlefurther.

M an, i nhisphysi cal body, is aperfect epitom eof theplanet upon

which helives, whilethecel estial worl dsfindtheir perfect expression

inhis soul, and theseworlds, inturn, arebut the higher and m ore

interi or expressi onnot only of m an'sphysical organism , but of the

earth onwhichhe lives. W esee, therefore, howbeautifullyhar

m oniousM other Natureis, eveninher m ost secret parts. Shehasm ade

every known"thing" dependent uponasomethingelse, andall

things, therefore, arem utual lydependent uponeach other. Evolution

isdependent upon involution; theobject iveuponthesubjective, and

m anis dependent upontheear th. All containthesam eeternal seven

princi ples; thesubjective, i nitsim ponderableessences; the objective,

inits solids, fl uidsandgases; andm an, asthespirito-natur al m edium

andm eetingpoint betweenthe twogreat worlds, treasuresupt he

seven m ineral qualitiesinhi sbodyand their m agneticcounter parts

inthe odylicsphereof hissoul. Inthi srecondite sensealonecanwe

fully understand theoccult axiomof the ancients; "M anisamicro

cosmâ auniver sewithinhi m self."

Thesevenprinciplesof Natur ecorrespondintheir chem ical af fin

ities tothesevenprism atic raysof the solar spectrum , andalsopresent


aperf ect correspondencetot hesevenpr ogressivestatesof m anifesta

tion, whichhave beenveryappropriately term edthe "TheLife

W aves. " It isthesewavesof cosm iclife energiest hat carryout the

grand ascendingscaleof m aterial evolut ion.

W hena "wave" comm ences, it, at once, setsinm otion, itsevol u-,

tionar yactivities. Thesefor cesproduce aseriesof responsivevibrations

within that realmof forcewhichform si tsm aterial correspondence, and

thusactingandr eactingupon eachother liketheebbandflowof the

tides, theseforcesproduceanother sceneinthesublim edram a of ex

ternal life. Thesewaves, seveninnum ber, succeed eachother inthe


I. The Spiritual or realmof creation, sym bol of TheW ord.

II. TheAstral or realmof design, sym bolicof The Idea.

III. TheG aseous or realmof force, sym bolicof The Power.

IV. TheM ineral or realmof phenom ena, sym bol of TheJustice.

V. The Vegetable or realmof "life," symbolicof TheBeauty.

VI. TheAnim al or realmof consciousness, sym bol of TheLove.

VII. TheHum anor realmof m i nd, sym boli cal of The G lory.

Thest udent will formaclear er ideaof thesem ight yprinciples, if

wetravel over thesam egroundagainin anexplanat orym anner;

I. The worldof creationsignifiestheangelicworl dfromwhich

theor iginal im pulsefirst emanated. Thi sspiritual im pulsetr avels

around thewhole of thefutur eorbit of the"system" about to be

evolved, andpreparesthespacesfor the reception andm anifestation

of al essethereal force.

II. Theworldof designisthesubjectivecause-wor ldintheastral

light, containing all theger m s, form sandidealspossiblefor that sys

temto ultim ate.

III. Theworldof cosm icforceistheever circulat ingoceans of

m undane, sub-m undaneandsuper-m undanef orces, with which

"science" isonly just becom i ngacquaint edinthef orm sof light, heat,

m agnet ism , univer sal ether, electricity, andchem ical, atom ic andsolar


IV. Theworldof phenom enaneedsnoexpl anation, it beingthe

world of m atter.

V. The worldof l ifeisthef luidic, the first formsof all things, that

is, or ganicform s "whereinthereislife" areveget ables, and theyorigi

natei nwater, thegrandm atr ix.


VI. Theworldof consciousness. Thefirst rudim entaryexpressi on

of consciousness, generallyt erm edinsti nct, m anifestsitself intheani

m al ki ngdom . It i sintelligent m indexpr essingitself through thelower

form s of ethereal izedm atter.

VII. Theworldof m indcontai nsthehum anprinciple, M anbeing

theculm inatingpoint of m aterial evolut ion. Inthi srealmthe m ind

begins oncem ore toassert it ssuprem acy over m atter, herelif econ

quers death; hencetheverysignificant sym bol of t heKabbalah, where

inthi sstateis term ed"The G lory." See chaptersV andVI, La Clef.

Thepr ocessesof ultim ationbythem eans of involut ionandevolu

tionareinversel yrelatedto eachother ; theform er (involuti on) isthe

original action, whilethelatter (evolution) isonlythereaction; aneces

saryconsequence of theform er.

Before attem pting toexplain thoseoccul t processes connected

witht heevolutionof m atter, whichare silentlyat workwithi ntheun

seenwom bof Natureproducing theendlessseriesof causes, theactiv

ities of whichexternalizethem selvesin aninfinit evarietyof form s, it

isnecessarytobrieflyreviewtheideas expressed inchapter I, "The

Involutionof Spi rit," wherei nwepointedout that, originally, our solar

systemwas"without formand void," (G enesisI, 2) that isto say, it

hadno m aterial objectiveshape; that pr evioustoi tsexternal m anifes

tation, it m ust haveexisted subjectivel yasanideal form ; andthat this

ideal formisbut thesym boli cexpressionof theet hereal forcespro

jected duringthe evolutionof thought. Thisisas far asweareper

m itted togoalongthelineof actual spiritual facts. But in carryingout

thesam echainof reasoning, weareled totheconclusionthat if we

could onlypenetr ate, evenfor asingle m om ent, the sacredadytumof

Nature'sgreatest of all m yst eries, weshouldfind that event hought

itself wasonlyduetothethrobbingpul sationsof thesoul, andthat

these pulsations, intheir turn, werebut thesym patheticresponse,â

theexpansionand contractionâ of thespiritual respirationi nharm on

iousobedienceto theaction andreactionof itsdi vineEgo.

Thepr im aryideas whichwederivefromChapter I, areasfollows;

I. That them acrocosmisthe objectivei m ageof the divinesubjective

idea, andthem icrocosmisa reflection of them acr ocosm . II. That the

form er , asawhol e, isessent iallywithout form , not onlybecauseit

consistsof such aninfinite varietyof form s, but becauseof theend

lesssuccessionof progressivem anifestationsof theseform s; hence,


being without essential form , it isunli m ited. III. That thel atter,

though aperfect epitom eof t heform er, isfinite, andassuch possesses

aformasasym bol of itslimitations.

NO TE: W edonot claimanyori ginalityfor theideas put forth uponthissubject,

becausetheyhave beenknown toat least athousand generationsof theHerm etic

Initiates, infact thegreat Herm esTrism egistussaysdistinct ly, that, " TheUniverse

isfromG od, and m anisfromtheUniverse," whichmeans, themacrocosmis a

reflectionof Dei ty, andm an isanim age of them acrocosm . It canhaveno other

render ing.

Neither Pythagorasnor Socrat esever wroteuponthe sacredsci ence. They

wereessentially thinkers, in fact thevowsof the form er tot hegreat hi erophants

of Egypt preventedhimfromexternalizingtruthas Platodid.

Though Platowas thepupil of Socrates, hegivesforththePyt hagorean

philosophyinits entirety, i ntheformof allegory. Theonly m ysteryabout the

m atter is, where didPlato's teacher obt ainhisPyt hagoreanwisdom ?Theonly

reasonablesoluti ontothisqueryis, to supposethat heobtai nedit fromhisattend

ant daem on. O ur conceptionof theteachi ngsof Pythagorasand Socratescanonly

beobt ainedbya knowledgeof thefact t hat bothPl atoandPyt hagoraswer e

initiatedâ hencePlatosimplywrotet hat whicht heseoldsagesonlythought.

"Theprim ordial essence," saysPlato, "i sanem anat ionfromtheDem iurgic m ind,"

which m ind, "cont ainsfromet ernitythe ideaof the natural worldwithin itself."

Hefur ther assert sthat, "He (theDem iur gus) producesthedivi neideaout of

him sel f bythepower of hiswill."

Thusonlyre-expr essingtheself sam eHerm eticdoct rineelabor atedbyold

Herm es at thever ydawnof O ccult philosophy.

Sofar , wehavesim plyfollowedout the ideaspresentedinchap

ter I. "TheInvol utionof Spi rit," upon thedescendingarcof their m ani

festat ion, inorder topoint out tothe reader the realmwhereinthe

final separation of thedivineunitytakesplace, andassum es thedual

form s of energy, term ed"Spir it" andM at ter." Havingreachedt his

point of differentiation, (thepolarizingpoint, as wetermit ) wem ust

nowturnour attentiontothe alteredm odeof m otion, thechanged

polari ty, sotosay, of these twoforces andexam inetheprocessesof

their action, whi charesilentlyat work inNature' sinvisible laboratory,

graduallyexternalizingthem selvesassolidform scognizablebyour

physical senses. Thenwem ust showhowt heseform s areultim at edas

crystals; prim ary, m olecular crystals; whichconsti tutethefi rst physical

foundationof m at erial phenomenafromwhichissuet heinfinite variety

of concretecryst allizedformsfoundher eonearth.

NO TE: Thepolarizingpoint, aswetermi t, seem sto beanim penetrablem ystery

tom ost O ccult st udents. The chief diffi cultyisin graspingt heessential ideathat

change of energy issim plyduetothenecessaryre- actionof all action. Thetrue

conceptionisdif ficult toexpressinwords, sowe will tryto illustrate it. If aball

isthr ownupinto theair spi nninground itsaxis, directlytheforcewhi chprojected

it becom esexhaustedit will becom estat ionaryfor onesingle instant, andthen,

obeyingadifferent force, re-actionset sinandit fallstot hegroundr evolvingin

exactl ytheoppositedirection. Thestat ionaryinst ant isthe "polarizing point."


Inorder that the lawsof crystallizationm aybecl earlyappre

hended, wem ust stateat the com m encem ent that crystallization m eans

death. Bydeath, wedonot m eandeathin theordinaryacceptat ionof

theterm , but we m eanthelowest possibl em inim umi ntheactivities

of for ceâ thest atewecall inertia. Thism uchbei nggranted, weare

assum edtobeat thebeginningof our subject, and alsoof physical

creati on.

Thefi rst act in creation, accordingto theHebrewcosm ogony, was

thecr eationof l ight, G enesi sI, 3., "andG odsaid, let there belight,

andtherewaslight." Aswehavealready seen, the boundlessr ealmof

univer sal ether containingunconditioned potentiali ties, requi resbut

thefaintest rippleor im pluseof thedi vinem indt oset it in vibration,

and, i nstantly, t hereflashes forthLIG HT, heat, m agnetismand m olec

ular f orce; inshort, our uni versebeginsthegrand m archof cosm ic

evolut ion. Thefi rst logical effect of t hisvibrati onwaslight, adisrup

tivecentrifugal force, andi tscorrelat ivesradiat inginstraight lines, in

all possibledirectionsfromacenter, whilefromeachlineof force

m inor raysradiat eat everypossibleangletotheaxial ray. Wehave,

thus, at thevery outset of our concepti on, acom pl eteandper fect net

workof rays, or linesof energy, m oving at therat eof light, 185,000

m iles per second throughthe form less, motionless, ethereal, medium

of space.

It wil l helpusi nour conception, if we call tom i ndthefact that

m atter , toproduceinusthe sensations werefer to m atter, m ust possess

at least threedi m ensions, vi z.; length, breadthandthickness, andeach

of thesedim ensionsrequires at least twoequal for cesfor its expression;

also, that all thesesixequal forcesm ust beconcentrateduponasingle

im penetrableatomicpoint, and, lastly, thisim penetrableatomicpoint

m ust alsoconsist of twoequal forces. Therefore, t oproducea single

grain of solidm atter, asoli tarym inute crystal, i t requires thecom plet e

polari zationof eight raysof cosm icenergy.

O ur fi rst duty, t hen, istodiscover our im penetrableatom .W hen

twoequal forces com ingfromoppositedi rectionsm eet eachother,

bothbecom epolar ized, astat eof inerti aisproduced, andan atom ,a

veritablem aterial atom , ist hephysical result of thischange of energy.

Fromt heinfinite networkof raysproducedbythef irst vibrat ionsof

light, it iseasy toconceive of theinstantaneous evolutionof anun

lim itednum ber of m aterial at om sfromtheequallyunlim itednum ber


of opposingrays of force. Now,wehave our necessaryatom , which,

after all, isnot hingbut an unknowable som ething.

Thispolarizedsom ething, however, gives usthefir st dim ension

of m at erial form s. It isapoint inspace, andif wenowtake twom ore

equal forcesat t hispolarizi ngpoint, wehaveanot her atom , which,

althoughit gives usnothing intheformof asolid, yet will supplyus

witht heseconddim ension, vi z., astrai ght lineor apoint extendedby


Fig. 1

anadditional poi nt. Let usnowtakeour im penetrableatom icpoint,

consistingof asingleatom , andsuppose that four equal forcesare

concentratedupon it, onefromtheright anditsopponent fromtheleft,

onefr omaboveanditsopponent frombel ow(seefig. 1), andt here

sult i s, wepossessanideal form , but still nosol id; wehave bothlengt h

andbr eadth, but nothickness, henceit isonlyahigher formof the

second dim ension. But, insteadof four, let usnowsupposethat we

havesixequal forcesconcent ratedupon our im penet rableatom ic

point. Inadditiontothosewhichcom ef romabove, below,right and

left, wehavetwo m orewhich com efromt herear and thefront, (see

fig. 2) Force1com esfromtheright, it sopponent 2fromthe left; 3

com es fromabove, itsopponent 4com esf rombelow; 5com esfromthe

rear, itsopponent 6com esfr omthefront. Now,what istheresult?W e

havel ength, breadthandthickness; wehavesixequal sides; andour

unknowableatom ic som ethinghasbecom et ransform ed intoanult i

m atemolecule, whosecrystall izedsubstanceisacube. It has all of the

elem entsof asol idform , thoughit can bem easured onlybytheim agi

nation, sincem icroscopesare not yet powerful enoughtoreveal the

first original form sof cryst allization. M an'sphysical senses aretoodull

toper ceivesuch thingsbut i t m aybethisatom icagewill produce

som eelectrical or atom ical i nstrum ent sensitiveenoughtodet ect an

original atomof m atter. But suchwonder ful transform ationsas take


place canbeseen onlybythe eyeof the spiritual soul whose piercing

sight canpenetratethem ysteriesof Nat ure'sW orkshop, theastral

light. It isfromthissource that theprinciplescontainedin theabove

illust rationswer eobtained.

W esee, therefore, that logicallyit requiressixequal forces, m eet

ingat anatom ic or im penetrablepoint, toproduce soliddim ensional

m atter . It m ay, of course, be m anym ore thansix, j ust sothey approach

inpai rsfromoppositedirect ions. Theonlydifferencewouldbeinthe

formof thecryst al. Bykeepi nginyour m indsthat theatom ic point

canbe m adebyforcesfromal l possible directions, youwill seethat

asthe possibleanglesareinfinite, so thepossibl ecrystals areinfinit e,

all in strict conform itytot hem athem at ical law," eachkindof crystal

isthe typeof thesubstance it form s."

Sofar , wehavespokenonlyof thethree external dim ensionsr ecog

nized byscience. Therearesevendim ensions, inal l. Inthis chapter

weshall speakonlyof thefourth, which wasfirst introduced tothe

notice of science byProf. Zollner, inhis"Transcendental Physics." No

m atter howsolid anyexternal object m ay appear, it isnot so, for every

m oleculeof which it consists form sanextrem elysmall atom ic system

of sat elliteatoms, revolving aroundtheir oneprimaryatom , which

form s theim penet rablepoint of everycr ystal. Ther eisspace between

every oneof them. It istheseunoccupiedspacesthat formthe fourth

dim ensionof m att er. Note; theabovewas writtensom eseventy years

ago, nowthat our atom icage isgetting intotheseriousstudy of the

hidden forcesof Natureall sortsof undream edof phenom enaar ebeing

brought tolight. O nlytim ewill showhowfar m anmaygoinexploring


Tode- m aterialize objectivematter andr esolveit i ntoitsori ginal

elem entsrequires theapplicationof an external forcepowerful enough

topol arizethecohesiveaffi nityof the atom s. If inthede-materializing

process, electricityisthef orceused, theformis destroyed, asfar as

theexternal planeisconcerned. Thischangereleasesatom icenergy.

But, i f theforce ism agnetic, theobject isonlyetherealized, andin

thisstatem atter canbem ade topassthroughm atter, andthe instant,

them agneticdissolvent iswithdrawnthe object wil l reassum e its

original objectiveshape.

W eneedscarcely add, that, i nthisnatural fact li esthesecr et of

spirit ual m aterializingphenom enaof m odernspiritualism , and it form s


thetr uefoundati onof all m agical m anif estationsof aphysical nature.

Astrongphysical m edium , eventhougha helplesstool under thecon

trol of averyquestionableclassof invisibles, canproducephenom ena

equall yaswell astheliving adept. The onlydifferenceis, t hat, the

m ediumcannot control either thespirits or thephenom ena, whereas

theadept com m andsbothat will andthus accom plisheshisdesi re. O f

all cr eatures, M ANalone, has theG odgi venability toconsciouslyde

velop hisspiritual senses(becom eanAdept, truly understand life) so

asto beableto usethemin observingt heoperationsof thet ruelaws

of lif eandthus learnthecausesof what weexperi encehereonearth.

If rightlyused, thisoccult knowledgecouldcorrect m anyhum an

errors, raisethe m oral andspiritual st andardsof m enandthusaidin

theactual establ ishm ent of a sincerefr aternal societyof all m enhere

onear th.

If it werepossibletoreduce m agical sciencetoa technical

form ul athefollowingwouldbe, withincertainlim i ts, scienti fically

correct; "Asthe densityof t heatom sis tothem assof thesubstance,

sois thepower of cohesiont otheformof thearti cle." M aster that

m agical receipt andyouwill beableto workwonder s.

Fromt heprincipl eselucidatedinthischapter, the reader wil l per

ceive that if all theforces of theuniversewerebalanced, theexternal

result wouldbea com pletest opintheprogressive workof creation.

Thevarietyof substancewoul dbeendless; therewouldbeani nfini

tudeof crystals, andour ear thwouldbe nothingbut adeadcr ystallized

sphere. All forces, whenbalanced, m ake crystals, but nom otion. Crys

tallizationisthenegationof m otion. I t isdeath. Inour next chapter,

our energieswill bedirected towardthe polar oppositeof the inert

crystal, therein will bedisclosedtheoriginof physical life.



"M ight yoaksfromlittleacor nsgrow."

W henwespeakof thegenesis of life, we m ust beunderstoodto

m ean" theorigin of physical life" andnot thegenesisof life within

thedi vinesuper- celestial sphereof G od'sinfinite creation.

M an, hisconstitution, fromwhencehecam e, andwhi ther his

cyclic journeywill carryhim, isall that em bodied m ancanhopeto

understandduring hissojourn upontheexternal planesof m att er. The

exaltedadept cravesnom ore, infact he cannot obt ainanyabsolute

knowledgebeyond this, becauseit isim possiblefor himtorealize

anythi ngbeyondhim self. The perfect m an, whileincarnatedwit hin

theastral vorticesof hum ani ty, cannot pentrateandknowthe details

of truthbelongingtothepur elyangelic state. Bef orehecan dothis

hem ust beforever translated fromtheastral spher eof thepl anet

which gavehimbi rth, and, he him self, becom etheangel. The

m ighti est hierophant (Herm es Trism egistus) thiswor ldhasever pro

duced hasonlybeenabletospeculateas todetails withinthese

exaltedstates, andsuchspeculationswithout corroborativetesti

m ony, areasvalueless, when usedasthe foundation for asyst emof

thought, asthespeculations of anyreli giousenthusiast. The only

differ encebetweenthetwoconsistsint hedifferent planesoccupied

bythe respective speculators.

Theinvolutionof spirit, and there-act iveevoluti onof m atter,

arebaseduponabsolutelaws, whichm an m ayrealize for him sel f.

That oneformdisappearsonly togivepl acetoanot her m oreperfect,

isaf act observedthroughout Naturein all her departm ents, andthose

whopossesstheattributesof soul-sight inasuffi cientlydeveloped

state, canpercei vethehiddenpotential itieslatent withintheoutward

form . Thisbeing so, andweassert of our ownspiri tual experi ences

that i t istrue, thenweknowthat previ oustothis evolution whichwe

candi stinguisht akingplace all around us, theremust havebeena

processof involution, bywhi chtheselatent potent ialitiesbecam ein

volved withinext ernal m atter . Fromnothing, nothingcanbepr o-


duced; it isther eforeonlyt heblind, unreasoning atheist who cancredit

suchanillogical creedastheonewhich hasbeent hussum m ari zed,â

"Fromnothingwe cam e, andwhatever our station,

Tonot hingweowe anim m ense obligation.

W hatever wedo, or whatever welearn,

Intimeweshall all intonot hingreturn."

Tothe cold, hear tlesssuppor ter of this soul annihilatingsystemof

nothingness, who flauntshis superficial lylearned authorityunder the

plausi blenam eof Agnostic, wereplywit hthefully realizedcon

sciousnessof adeathless, pr ogressivei m m ortality, â

Fromaninfinite sourcem idst realm sof light,

Anoff springfromG od, m ysoul tookits flight;

Togai nam idst m atter, withi tstrialsandpain,

Theknowledgeto carryit homewardagain.

Theimm utablelawsof Nature m aybetracedbackward into

rem ote erasof sunform ation, or carried forwardbeyondthepurview

of the present intotheequal lydimvist asof theeternal future, by

those whocansee andrealize for them selvesthepl anesof bot hcause

andef fect. Tobe abletodo thiswem ust attainuntothesoul stateof

equili briumwhere bothrealm s unite, wherethereis neither causenor

effect , but where thetwoare one. It is fromsuch astatethat the

teachi ngscontainedinthisworkwerederived, and assuchwe desire

themt obeclosel ystudied.

Thegenesisof li fem ust beviewedfromthesevenplanesof it s

m anifestation, to bethoroughlyunderstood. Theseplanes, takenin

theor der of thei r cyclicevolution, are asfollows; I. Celest ial; II. Spir

itual; III. Astral; IV. M iner al; V. Vegetable; VI. Anim al; VII . Hum an.

Fromt heseventh or hum anstatethelife atom sagai npassthrough

theastral andspiritual tot hecelestial; thecom pletecycle of necessit y

being com posedof tengreat cycles, corr espondingt othewell known

Kabbal istical "Sephiroth." At present, weshall onl yspeakof I, IV,

andV, thesethreeconstituti ngthefoundationsfromwhichthe others


I. The Celestial State

O f thi sstateit isim possibl etogivemorethana general out line,

contai ning, asit does, themysteryof t hoseinconceivablelaws, bythe

operat ionof whichtheEgobecom esasel f actingentity. It m ust


sufficetosay, t hat it isthisstateof celestial lifewherei nislocatedthe

purely em bryonic center inthedivinear cof progressivebeing.

Thisi sthepoint wherethediffusiveintelligence of theinfi nite

spirit becom esdi fferentiated andatom ic; yes. wer epeat theword;

thedi vineEgoof thehum ansoul isabsolutelyatomic. It isa self-

existi ngabsolute atomof Jehovah-G od, ( aChrist Child) which it is

im possibletoalt er, transfor m , absorbor annihilat e, fromthe suprem e

m om ent of itsdif ferentiation. It isas eternal and im m ortal asthe

infini te, of whichit form sa part. But thoughatomic, it isonlysoas

apurelyspiritual conception, apoint of radiant l ight, free fromm atter ,

andincapableof unitingitself withit except bymeansof ref lection.

Thepr ocessof di fferentiationnowclaimsour attention. This pro

cessi sconsum m at edwithinthecelestial m atrixof angelicpar ents.

By"angelicparents" wem ean thosedivineentities whodwell within

thevariousspher esof purifi edangelhood.

NO TE: W edonot usethetermangel inthesenseim pliedbyordinarylexi

cographers, whoi nterpret the wordas"a spirit, servant or m essenger," but weuse

it to m eanthehi ghest andm ost interior stateof l ifewhichi t ispossiblefor m ortal

m indt ograsp. It isinfinitelyabovetheso-called spiritual sphere.

Thetwinsouls, maleandfem ale, or heavenlyO siris andIsis,

(father andm other) formtwo halves, the m asculine andfem inine

attributesof the divineEgo. Theyhave their alter natecycles of ac

tivity andrespose. Duringthecycleof their fruit ful activit y, thetwo

naturesrespondwithintense vibrations tothedivi neanthemof crea

tionwhichcreatesaninflux of theformless, m otionlessspiri t intothe

celest ial sensori umuntil the wholespherebecom es radiant wit hthe

scinti llationsof spiritual harm ony. O beyingthecr eativeim pl use, these

streamsof spirit ual forcefl owalongtheconvergent polesfromthe

variouscentersof thesphere, eachforcefromthe m alebeing m et

andbalancedbyt hat of thef em ale, the contact producing, by the

exact equilibriumof them asculineandf em ininenat ures, thel iving,

external sparksof im m ortal l ife. Inother words, t heseangeli cvibra

tions transformt heform less intelligence, whichhasbeenindr awn,

intoactiveeternal Egos. As m anoneart histhenatural outcom eof

thepr ocreativepowersof ear thlyparent s, sothedivineactivitiesof

theEgoarethespiritual results, inonesense, of thecreati veattribut es

of angelicprogenitorsinthe celestial worlds. But wem ust not bem is

understoodupont hispoint. TheEgoisnot created intheangelic


let us assum ethat twoof the sixforces arelesst hantheir opposites.

Saytheonefromthe"front" andtheone fromthe" left". It i sevident

that weshouldhavem otionin acurve. But inasm uch asall the others

arethesam easwhenweassumedour point, it ispl ainthat thism otion

inacurvewill beinthesameplaneof surface, andwill, in tim e, de

scribe acircle. But let usassum ealso that another forceis lessthan

itsopposite. Say theonecomingfrom"above." W hat havewenow?

O ur or iginal point withthree of itsfor ceslessthantheir opposites.

Theresult will bem otion, not m otionin astraight line, but inacurve,

but not acurvei nthesam eplaneof space, andhenceit cannever

descri beacircle, but will f ormaspiral. Thisspi ral islife. That ist o

say, i t isthem otionof life. Just keep clear inyour m indthat if one-

half of theprim i tiveforces that m akeanim penetrablepoint areless

thant heir opposi tes, andyou havetheessential ideaof alif eforce.

Chem ical forceis death, that is, balanced, still andm otionless.

Thespiral m otion isthetype of life. I t isthem otionof lif e. It isa

spirit ual screw, withall the m echanical advantages of ascrewinpene

tratingtheuniverseof m atter. Thespir al variesi nm agnitude from

theinfinitelygr eat tothei nfinitesim allysm all. Conceivethelesser

forces tobebut aninfinite fractionlessthantheir opposites, thenthe

spiral will beal m ost infinit einitssweepof curve, andwill require

alm ost aneternit ytoreachi tsculm inat ingpoint. O nthecont rary,

thegr eater thediversityin power thel esswill becom ethecurve, until

wehavetheinfinitesim allysm all spiral that will culm inatealm ost

instantly. Thusbetweenthese twoextremeswehave everyphenom

enonof life, fromthat of thetiniest i nsect tothegreat cosm iclifeof an

astral universe.

V. The Vegetable State

Since wehavefoundthat m oti onisthel ifeof m att er, wem ust

nowseekfor ast ill higher f orm , theimm ediateproduct of m at ter.

W ethereforeask thestudent tom entally bridgethe distancebetween

theform ationof acrystallizedatomto theevoluti onof aplanet with

itsgaseousenvel ope, called itsatm osphere. Thisdone, wewil l care

fully noticethe evolutionof thefirst rudim entary form sof vegetable

lifef romwhichprim al form s all theinf initevarietyof thevegetable


Having m adetheassertionthat thespiral isthem otionof lif e,


it wil l beaswel l toseeif thevegetablekingdomwill substantiateour

assert ion. Assomesort of external evidence, then, let uscal l toour

aidthephyllotaxyof plants (asit ist echnically term ed). O n thestem s

of plantstheleavesaresoplacedthat alinewoundaroundthestem ,

andtouchingthe petioleof eachleaf, wouldbeaspiral. W her ethe

leaves areintwo rows, thespacebetweentwooppositeleaves isjust

half a circleor circum ferenceof thest em , andwheretherear ethree

rows, it isone-t hirdof the circum ference, andso ontoaregular suc

cessiveseriesin different plantswhich expresstheratiosof 1-2, 2-5,

3-8, 5-13, 2-21, 13-34, 21-55. Theexter nal facts, dem onstratedby

botani cal science, not onlyconfirmour assertion, but alsotendto

showt hat vital f orceissubj ect tom easurem ent in theplant.

Inorder tounder standhowthevegetable evolvesfr omthem in

eral, not onlym ust thespiral m otionof lifebeheldinview, but the

variouschangesof atom icpol aritym ust alsobeclearlyapprehended.

As, for instance, theatom sof oxygenandhydrogen byacertai ncom

binati onproduce water. Inthisunionbothbecom epolarized, and

forma substance whichisthe polar oppositeof their original inflam

m able states. Fromthischangeof polari tywehave clouds, oceans

andri vers. W hen thevapor fr omthesewatersisdrawnupwardby

theheat of thesun, aninfinitelysm all fractionbecom esdecom posed

intoi tsgaseous state. Althoughdecom posed, theat om sareact ually

thesam easthey werepreviously, after com biningi nthesubst ance

known aswater. Theyhaveonl yreceived adifferent angleof motion.

W hereasbeforetheyrotatedi nacircle, theynowascendandr evolve

inthe formof a spiral. Int hisascensi onfromear ththeyatt ract or are

attractedbythe atom sof car bonicacid gas, andinstantlyaviolent

rotati onam ongthevariousat om sisproduced. They com bineand lo-

another transformationhastakenplace; anewthing hasbeenpro

duced, viz.; am oleculeor germof physi cal life. Under thecontrol

of acentral atomof fire, thepredom inatingforces beingoxygenand

carbon, thisunionproducesanother changeof polar ity, andtheybe

com er e-attracted totheeart h. Here, water or m oisturereceivesthem ,

anda speciesof vegetablesl im eisthe physical result. W hen this

vegetableproduct hasserved itspurpose anddecays, itsliber ated

atom s ariseintheir spiral and, inturn, becom eat tracted, or them selves

attract, som eone or m oreof theatom sof air with whichthey havea

natural affinity. Thesam epr ocessof polarization isrepeated, with


som eslight variation, anda still higher germof l ifeisevol ved, viz.;

thelowest formof thelichen. Fromthe liberatedatom sof the lichen

spring forthstil l higher typesof thesam efam ily until theclim axis

attained, when, byahigher andm oreethereal attraction, the polar

izedgerm sbring forththenext higher f ormof vegetablelife. Thus,

asthe agesroll on, fromthi soriginal formdevelopspecies, classes,

andfam iliesof vegetation, andfromtheseevolve, throughthe m edium

of wat er, astill higher roundinthegam ut of being; insect, reptile,

anim al , andlastl y, M AN.After agesof developm ent, wehaveM anof


Space will not adm it of our goingintof urther detailsof this ex

ceedinglyinterestingsubject . Volum esmight befil ledinrecounting

thewriter'spersonal experiencesinthi sdepartm ent of life, watching

withi ntenseinterest thewei rdbut beautiful transform ations of Nature.

M ucht hat hasbeenleft unnot icedhere, shouldbemadethesubject

of the student's privatem edi tation, and personal r esearch.



It has beenwell saidbyanem inent O ccultist, "m an ism ost

ignorant of those thingswhicharem ost m anifest."

Insomedepartm entsof Nature thisistr ue, andprobablyinno

other "m anifested" departm ent of hisbei ngisthis truthm ore strik

ingly apparent thaninthat whichrelatestohissexual nature. Heis

aware that anim al natureisdividedinto twogreat classes, m aleand

fem ale, but heknowsalm ost nothingof t hespiritual principleswhich

underl iethisphysical expressionof sex. Heisful lyawarethat the

union of thetwo organism sis necessary for thepur poseof procreation,

but he isfearful lyignorant of thoseinterior processeswhich produce

theactual germ s of life. He ism oreor lessacquai ntedwitht hefact

that i nthelower stratasof anim atedexistencebi- sexual organism sare

thegeneral rule, andthat, occasionally, thisbi-sexual natur ebecom es

m anifestedam ong m en, asseen intheher m aphrodite, but heis quite

at al osstoaccount for such "m onstrous" productions. Hencei t m ay

betrulysaidthat "m anism ost ignorant of thoset hingswhich are

m ost manifest." Therefore, in order toenablethegeneral reader to

clearl ygraspthe variousconnectinglinksinthemystical ramifications

of sex, toseetheir perfect harm ony, andtounderstandtheir relation

toeachother, we will first speakof theoriginof sex; secondly, descri be,

asclearlyaspossibleitsnatureandfunctions; thirdly, point out the

relati onof thesexestoeach other; and, lastly, present abr ief appli

cation of thewholeasit rel atestoM an, theUniverse, andtheIm m or

tality of theSoul.

I. The O riginof Sex

Deity isaunity that expressesor m anif estsitself asaduali ty.

Thisi stheeternal trinityof life.

Theinfiniteoceanof form lessspirit withinitslatent bosomcon

tains all that is, was, or ever canbe. Thereforei t contains all theele

m ents of sexint heir prim al state. W hen thefirst pulsations of that

thought whichevolved"thedi vineidea" becam em ani fest, Natur e

arrayedherself under thetwo m odesof motion, acti onandreaction.


Thein-breathing andout-breathingof thisdivinet hought, in the

earliest dawnof creation, thusinstitut edthefirst spiritual attributes

of sex. Eachfunctionof the Deificsoul , whichwe designateasin

spirat ionandrespiration, or actionand reactionof theuniversal life

current, thusbecam edifferentiatedfor all eternit yasthepr im ary

fundamental principleof M ani festedBeing. TheKabbalistical i nitiates,

of the agesthat aregone, form ulatedthissam ebiunespirit asLove

andW i sdom . Love, asthenegativeor feminineray, iscontent and

ever seekstoenf old. W isdom , asthepositive, m asculineray, isrest

lessandalwaysi npursuit. Thefem inine forcesare ever strivingto

encircletheatom, andthem asculinefor cesstrivingtopropel it ina

straight line. Fr omthisdual actionof thespiritual potentialities, is

bornt he"Spiral, " them otion of lifeandsym bol of eternal pr ogression.

W ecannot attem pt anyexplanationof howthefirst Deificforms

of sexual lifebecom eultim at ed, nor of thewhyand wherefore of this

celest ial existence. It isenoughfor us that wear eenabledbythelaws

of cor respondence totracetheoriginof sextothe shoresof thegreat

fountainof all existence, andtoproclaimit totheworldas thefirst

princi pleof that great centr al Ego(G od) fromwhichall m anif ested

egosderivetheir being. Inorder that wem aycom pr ehendsom ewhat

of the m ysteries of sexaswe seethemmanifestedi nhum anity, we

m ust descendfromthesepract icallyinconceivableheightsof celestial

glory andseekfor thelinks of thiscontinuouschainwithint hehigh

est st atesof lif eapproachablebytheem bodiedhumansoul, vi z., the

angeli csphereof thesoul world. O nlyi nthesestatescanwe obtain

anydefiniteidea of theinterior signif icanceof sex, andits m ighty

im port anceasaf actor inthe im m ortalit yof thehum ansoul. Thefirst

linkof thiscelestial chain, aswehave seen, lies concealed withinthe

bosomof theInfi niteO ne. W hat thesucceedingones m aycontai nwe

cannot tell, but that theywill bear aperfect corr espondence tothe

angeli cstatewe arecertain, m akingdue allowance for thedif ference

of their respecti vestates. Therefore, sinceweknowtheorigi nof sex,

wewil l consider itscorrelat iveswhich wehavedesignated, as inspir

ation andrespiration.

II. Sex, ItsNatureandFunct ions

Inthe previouschapter wehavedescribedinavery brief m anner

theactual differ entiationof thehum an Ego, asadeificatomof life.


W eneednot, ther efore, repeat anyof thedescripti ontheregi ven, but

wewil l addthat it m ust bea self evident fact that eachEgo contains

within itself all theprim ary elem entsof sex, ina latent condition. These

attributeshavenot asyet beensubjectedtotherequisiteconditions

for their evoluti on. Inthis state, then, thereis neither lovenor wisdom

m anifestedwithin theEgo. It cannot knowhappiness whenit is

ignorant of sorrow.It cannot formanyconceptionof rest before

wearinesshasapproached. Therecanbenoreal love for theEgowhen

it has never experiencedthe variouscontrarycondi tionsbywhichlove

isdistinguished. Thewisdomof theEgo inthisstateisequal lylatent,

since it possessesnom eansof arriving at atrueknowledgeof itsvar

ioussurroundings. Inthisst ate, webeholdthespi ritual atominits

prim al condition whereinthe power of G odhathjust createdit . It

isthe first spir itual Adam . Thevarious seriesof statesthroughwhich

thisdivineEgomust penetrat einorder toevolvei tssoul sphere, are

thenecessarym eansbywhich theinternal potential itiesof sexm ust

beawakened. W hen thistranspires, thedivineEgobecom espregnant

witht hedual for m sof itsownorganicl ife, andthetwinsoul sare

born, them aleandfem aleelem entsof it sbeing, whicharerepresented

inG enesisasAdamandEve, knowingneit her goodnor evil. Abeauti

ful descriptiont hisof theem bryonichum ansouls. Thesetwin souls

aretheabsolute expressionof them asculineandfem ininerays of

which everyabsol uteatom icEgoiscom posed. Them asculineray

contai nsaportionof thefeminineelem entsor ther ecouldbe nore

action of itsfor ces. Thefeminineraymust likewisecontaina portion

of the m asculine qualitiesfor thesam e reason. Thesetwinsoulscon

taina portionof eachother. Theyconst itutethesunandm oon, so

tosay, of theEgo'screation, andwhen oncetheybecom edifferentiated

theyareaseternal andim m or tal asthe EG Owhichcalledthem

intoexistence. Theycanbeneither absorbednor annihilatedbytim e

nor et ernity. Theyconstitute thedivine ideaof their deific parent,

andas suchthey becom ethedivineexpressionof LoveandW isdom

upont hisearth.

NO TE; Thisstatement requires som eslight qualification. W em eanthat no foreign

or out sideinfluencecanabsorbor annihilatethesexual quali tiesof the soul. It

isthereforetrue that them asculineand fem inineattributesof thesoul cannot be

destroyedasawhole. But the m asculine portionm ay attract it sfem inine portion

or soul m ate, and bytheintenseselfhoodof itsowndom inant forcesvirt ually

destroyher m anif estedexistence. Thisabsorptionhowever, is averyrare oc-


currenceandonly transpires inthecase of thosemagical adeptsof theastral

plane whohaveat tainedtheir psychologi cal powers byacom pletepolarization

of all thetruly hum anelem entsof their internal natures. Suchm agical adepts

becom e theconcentratedcentersof spiri tual selfishness, but teachtheexternal

m asses that self isthevery dem onthey haveconquered. These occult processes

havet ransform ed themintosexlessbeings, whoare neither humannor divi ne,

andyet theyprof esstobetheguardians of "thesecret doctri ne" of "the sacred


Inthi slatter capacitythey haveform ul atedm ucherroneousphilosophy,

since theyareself-m agnetizedandself- deludedby their ownpositiveideaof

Nature tosuchan extent that theycannot penetrate beyondtheir ownastr al spheres,

nor receiveanyknowledgewhi chelevates thesoul t ohigher vi ewsandtruer con

ceptionsof G od's infiniteresources. It isfromthism agical school of t hought that

m ankindhavereceivedthedoctrineswhichteachthat sexisonlytheappearance

of m at ter, andnot aspiritual reality; whereas, nothinginthism ightyuniverse

isso m anifest andsoeternal asthem al eandfem al eexpressionsof thedivinesoul.

These adeptsprof esstohave blendedthe two; but t heyhavesi m plypolari zedthe

fem ini ne, andcreatedaconsciousselfhoodof theother.

It is im possible for theabsoluteEgo(t hetwinsoul) todescend

intomoreoutward conditions thantheparadisiacal state. Soi norder

toatt aintheful l developm ent of itsinternal attr ibutes, its ownsoul,

expressedasthe m aleandfemaleelem ent s; eachuni t isprojected

outwar duponthe subjectivearcof thegreat cycle, where, aft er

passingthroughi nnum erablespheresand statesof l ife, eachf inally

reachesthepolar izingpoint of creation, inthem i neral, whichisthe

turningpoint in itscycleof necessity. Fromthis point itsj ourney

backagainistraversedupon theobjecti vearcunti l it reachesthe

clim ax of m aterial form s.

W esee, therefore, that thenatureof sexistogiveperfect expres

siont othetwograndattributesof deif iclife; LoveandW isdom ; that

toatt ainthisendthedivine soul of theabsolute Egobecom es dif

ferent iatedasm aleandfem al e, eachconsciousof i tself, each aperfect

expressionof the positiveandnegative forcesof i tsbeing. Whenonce

thisdifferentiat ioniscom pl eted, then, theyexist asthedivineideaof

them i crocosmand constitute itsuniverse, evenas them yriad creations

of spaceconstitutethedivineideaof t heDeity. Thisbeingso, each

portionof thedual soul m aintainsforever theperf ect sym bol of its

internal qualitiesandalways givesexpr ession, in itsoutward form , to

thesym bol of its internal nature. Like producesli ke.

Thefunctionof t hesoul ist oawakenandroundout thosequal ities

andat tributeswhicharelatent within; andaswehaveseenthat there

aretwosetsof soul qualities, onethe necessaryoutcom eof t heother,

wesee theharm onyandthephilosophyof thetwinf orm sof lif e


toexpresstliern. Bothm ale andfem ale, aswehave endeavored

toshow,possess tlienecessarypositive qualities for theper fect subju

gation of m aterial forces. Henceit is, thai, when thetwinsoulsare

projectedonthei r journeyintom atter, theytravel upondiver gent

lines, alongthe subjectivearcsof the soul'sevol ution. Theselines(if

it wer epossible tom easuret hem ) would formtwosi desof anequilat

eral t rianglewit hm ineral as abase, whiletheapexwouldindicatethe

absoluteEgoor point of proj ection. The returnjourneybetweenthe

m ineral andm anf orm sasim il ar triangle, inreverse, whichwouldindi

catet heobjectivearcsof thesoul'sevolution, \\ "henbotharcsare

com binedtheyrepresent themystical seal of KingSolom on, the

double trinity, or sixpointedstar. Thi scom pletes twoactsi nthe

grand dram aof li fe. Theclosingtableau inthefir st act repr esentsthe

stationaryforces of thecrystallizedm i neral andt hesecondact the

e»ter nal conditi onsof hum an life.

The£90M ineral


"M iner al M anV

SubjectiveArcO bjectiveArc Solom on'sSeal

Thethirdandlast act inthe hum ancycl ebrieflyr eviewsthe

whole of theprevioustwoarcsandevolvesanother sixpointed star

which represents thehigher andlower pl anesof m anifestation. (This

last act isthet ransit of thesoul throughthesevensuper m undane

spheresof disem bodiedexistencefromm antotheangel.) But, inits

grand outlinesit isalsoaspiritual tr inewhoseclosingtabl eaurepre

sents thereunion of thetwin soulssym bolizedbySt. Johnas the

celest ial m arriageof thelamb. Thus, we beginwith theonedi vine

m onad or Egoand inthecourseof itsexpressionandof thegr adual

evolut ionof its sexual attri butes, weseeit slowlytransformintoa

trinit y. Thistri nity, inthe sub-cycles of itsevolution, for m sthreetr i

angles, whichconstitutethe sym bol of i tsforcest hreetim es expressed

upont hethreesub-cyclesof itsjourney. Thesethr eesub-cycl esarethe

subjectivearcor thecycleof unconsciousness, the objective arcor

cycle of intelligence, andtheethereal arcor cycl eof soul conscious-


ness. Theresults sofar of our present researchshowthat the origin

of sex beginswit hG od; that thenature of sexist hem anifest ationof

hisbi unespirit, anditsfunctionsare thespiral m otionof i tsevolution

aryforcesthat awakenandroundout its latent possibilities.

It nowbecom esour dutytoconsider the thirdsecti onof our

subject, therelationof the sexestoeachother.

III. TheRelation of theSexestoEachOther

M aleandfem aleexist inNatureasther epresentati veexpressi ons

of wisdomandlove. Their functionscorr espondexactlywiththeir

sex, andinactual lifeit m aybetruly saidthat wom anisever the

center of theloveelem ent of hum anity. Her thought sanddesir es

consti tutetheindexof her missiononearth. Inher, webehol dthe

gentle, yielding, lovingnaturewhichsoftensandharm onizesman's

positi vespirit of aggression. Inher delicatenatureweseet helovely

center of m aternal careandaffection. Sheistheweaker porti onof

thedual soul uponthephysical plane, but her physical weaknesscon

stitut esthegreat center of her spiritual strength. Astheweaker sex,

wem ay thinkthat her truepl aceisthat of subject iontom an, but, on

thecontrary, her m oredelicateforcesbecom eher most potent weapon,

andinsteadof beingthesubj ect sheascendsthethroneof the con

queror . M anbecomesapliable m ediumin her hands, andisled a

willingcaptivebyher subtle power and resources.

Inm an webehold thepositive, aggressiveLordof Creation, that

portionof thesoul whichbecom estherestlessexpl orer of Nat ure

seekingfor wisdom .M an'swil l iselectr ic, penetratinganddi sruptive.

Thewill of wom an ism agnetic, attractiveandform ative. Hence they

expressthepolar oppositesof Nature's forces.

Thetwinsoulsar erelatedto eachother prim arily asbrother and

sister , andfinal lyasm anandwife. In thislatter statethei r truem eet

ingpl aceisthe planeof em bodiedhum anity, but, duringthepresent

cycle, veryfewof thesespir itual unionstakeplace. But, whenever

thetwohalvesof thesam edi vineEgodo m eet, love isthenat ural con

sequence; not the physical sensationspr oducedbyt heanim al mag

netismsof their sexual natur es, but the deep, silent em otions of the

soul; theresponsivevibrationsof their internal naturestowardeach

other; theblissf ul silenceof twosouls inperfect rapport wherein

neither carethto speak. This spiritual loveisthe outcom eof their


divine relationship, andshouldnever be set aside nor crushed byany

worldl yconsiderations. But, onthecont rary, wherever possibl e, these

purei ntuitionsof thesoul shouldbeobeyed. They cannot deceive

nor leadastray, becausethe soul never m akesam istakewhenclaim ing

itsown. Shouldcircum stances inlifeor anyother m aterial considera

tionprevent thei r rightful union, thef act that theyhaveact uallym et

will constituteaninvisible connection, aspiritual rapport, between

themwhichnoear thlypower or devicecanbreak. Deepdownwit hin

thesecret cham bersof theheart theim ageof thel ovedonewill be

treasuredandits continual presencewil l poisonandcorrodeeverything

which pertainstowardanephem eral affectionfor another. If a fem ale

should m arryunder thesecircum stances, andbecom e them other of

childr en, it will frequently transpiret hat theact ual germ sof spiritual

lifewill betransm ittedbyt hisabsent one. Theexternal husbandonly

providesthepurelyphysical conditions for them anifestation of the

spirit ual offspri ngof thetr ueLord. Therejected soul-m ate, thespir

itual bridegroom , isthereal father, andveryoftenthechild bornwill

resem bletheim ageof itstrueparent.

Byfar them ost i m portant of thevarious relations of thesexes

toward eachother isthat whi chpertains totheir sexual inter course.

Untold m isery, sufferingand crim earebornintotheworldthr ough

thesensual depravityof m ankindonthe onehand, andtheir benighted

ignoranceof hum annatureupontheother . W earesorrythat sucha

delicatesubject cannot bepr operlytreatedinthe present wor k, sowe

will onlyaddthat m anandwifeshouldharm onizewitheachother,

bothi nphysical tem peram ent andinm agneticpolari ty. Nom arr iage

union shouldbet hought of wheretheseessential pointsof comparison

arewanting. Neit her wealth, fam e, nor worldlyposi tion, cancom pen

satef or thelack of natural harm ony. Discordant unionsarethehar

binger sof sorrow, crim eand disease. Sexual union betweeninhar

m onioussoulsevolvestheseedsof every speciesof wickedness and

sexual disorder. It m aynot becom eappar ent tothe producer thereof,

but it existswit hinthespacesof hum an lifeready tospring intocon

crete formunder thefirst favorableconditions.

Let thosewhodel iberatelym i susetheir sexual nature, tosati sfy

licent iouswicked desires, st opinthedeadlypath. Suchthoughtsand

actionsleadtomadnessandactual death.

ThepurelyM artial m anwill proveacont inual curse tothecol d-


naturedSaturnine wom an, and viceversa. Thism aynot beanyf ault

of the m anor woman, but it i sthediscordant polar itiesof their astral

consti tutions. Thesam ewill holdgoodbetweennaturesof the

Earthy triplicity andthosebornunder t heAirytri plicity. A true

knowledgeof the scienceof t hestarsis necessary todeterm inecon

jugal harm onyor discord. Now, thevarioussections of our subject

arecom pleted, andit onlyrem ainsfor ustoapply thelogical outcom e

of the principles of sexast heyaffect m an, theuniverseand theim

m ortal ityof the soul.

Aswe viewtheoutwardform s of m anand wom anwecannot fail

toobservetheperfect harm onybetweent heexternal appearance and

theinternal cause. Their organism sare theconcret eim ageof the

princi plesconcealedwithin. It wouldbe theextremeheight of ab

surdit yfor usto believethat am aterializedformbearsnocorrespond

encet otheforceswhichcreatedit. The formcannot exist wit hout an

internal cause, andtheinter nal causei spowerless toproduce anyex

ternal formapart fromthereflectedim ageof itsel f anditsf unctions.

Under thesecircum stancesit m ust besel f-evident t hat everymale

organi smistheabsoluteoutcom eof m asculineforces, andever yfem ale

organi smtheproduct of fem ininequaliti es. Therefore, am ale soul

cannot bebornintotheworld under the cover of a fem aleform.

Neither canafemalesoul be usheredupontheplanesof hum ani tyim

prisonedwithint hem asculine body. TheseareNatur e'ssim ple facts,

which ought tobe apparent to everythinkingm ind. But it seemsthat

suchi snot thecase, for we areseriouslyinform ed bycertain theosoph-

ical writersthat duringthe variousincarnationsof thehum an soul

within thehum an form ,m anm ayincarnate inthefor mof awom an,

andvi ceversa. Wecanonlysaythat suchunutterablenonsense isal

m ost beneaththe noticeof anysanem ind, andthose whom akesuch

ridiculousassert ionsarenot onlybound totheext ernal plane of ap

pearances, but ar ecom pletely ignorant of thetrue light of O ccult


It oft entranspir esthat wef indm enwho appear to possesstrue

fem ini nenatures, andwom enwhoseemto bem asculineintem per a

m ent, but thisis not really thecase. I t isonlyanappearancecaused

bythe com binedi nfluenceof pre-natal conditions, andstellar positions

at bir th. TheBuddhistical conceptionof m anandwom anrounding

out until sexbecom esobliter ated, ispr obablythe m ost transcendental


delusi onthat ever originated withinthe oriental brain; therefore, we

will t akenofurt her noticeof suchm yst ical folly.

Thehum anform , asm aleandf em ale, ist hem aterial culm ination

of Nat ure'ssexual expression. Uponthis planeshe cangonof urther,

for beyondthisl im it westep withinthe spacesof theether where

Nature continues her wonderful expressionof sexin strict har m ony

witht helawsof correspondencetotheplanesbelow. W hiledealing

witht heform sassum edbym an, wem ust brieflynoti cethosevi tal

secret ionswhich formthephysical condi tionsfor r e-productionof his

kind. Thesem inal fluidsare them ost et hereal of all physical secretions,

andcontaintheveryquintessenceof humannature. Thesexual or

ganismexistsas afactor in procreation, therefore, theorganshavethei r

proper functions anduseor t heywouldnot bepresent. Tosuddenly

andcom pletelysuppresstheir natural functionswil l doagreat deal of

physical andspir itual harm , becausethe reactionwill create violent

discor dwithintheethereal constitution. Infact, thecom plet esup

pressi onisalm ost asbadas excessiveuseor lustf ul indulgence. It is

onlyoneof thet woextrem es, nothingm ore. W henthesexual or ganism

isevolvedabove thephysical planeof i tsm anifest ation, the sem inal

fluids areabsorbedbythem agneticconstitutionandtheether ealized

atom s helptobui ldupthespiritual bodyof m an. But whenthi sis

not so thesesem i nal germ s, i f not passedoff am id theother secretions

fromt hebody, li veandgerm i nateaswar mof elem ental lifefor m s

which robtheorganismof aportionof i tsvitality.

Toobeythelaws of Natureis theonlysafeandsur eroadtoevolve

thespiritual sensesof thesoul, andoneof these lawsisthe rightful

union of thesexes. Celibacy initself i snot anat ural state; it ispurely

artifi cial, becauseit ignoresoneof theprincipal elem entsof our being.

Theref ore, there isgreat spi ritual danger inacel ibatelife, andnine

tenths of them ystical m anias andspirit ual saturnaliaof past history

haveoriginatedam ongcelibat es. It iswell torem em ber thisat the

present day, ast hereissom e considerabledanger of historyr epeating

itself .

Celibacy, asaquickm eansof artificial lystim ulat ingandproduc

ingcertainso-calledspiritual powersandm edium isticstates, isa

successful m ethod, sofar as m erepsychological resultsareconcerned,

but onethat isf raught with terribledanger. It is am ethodt hat should

bediscouragedin all caseswhereinthe spiritual constitution of the


organi smisina negativeconditon. Under them ost favorablecircum

stancesit isaveryquestionablepracti ceunlesst hespiritual natureis

sufficientlyacti vetoabsorb andusetheethereali zedatom sof the

sem inal fluidwhi chhasbecomedem aterializedbythem agnetic activ

ities of O ccult t raining.

Anyspeciesof "f orcing" the attributes of thesoul , renderst heir

m anifestationsweakandunhealthy, hence liableto error anddelusion.

It is uponthisbasisthat we account for thespiri tual absurditiesof

m anyoriental m ystics. Their severeasceticismrendersthemtheun

suspectingpreyof everyim aginablespeciesof O ccult delusion. Celi

bacy, then, m ust onlytakepl acewhentheanim al naturehasbeen

evolvedsofar upwardtoward thehigher principles, that thesexual

propensitiesare susceptible of extendingtheir vibrationsto ahigher

plane of action. Inthiscase, celibacy becom esan absolutenecessity

of fur ther O ccult progress. Herein, weseeoncem or etheparadoxof

truth. Upononeplaneit becom esadelusionandasnare, but upona

higher planeit containsall theelem ent sof aglor ioustruth. Conse

quentl ynobeing, hum anor di vine, canl aydownany hardandf ast

linet oguidethe variousprocessesof spiritual developm ent. Eachor

ganismrequiresa systemthat ispeculiar toitself , eachsoul atraining

speciallyadapted totheplaneit occupi es. Fromthisit will beseen

that nothingm ore thanthegeneral principlesof O ccult traini ngcan

begiven. Fromsuchoutlines eachm ust adapt suchr ulesandexercises

asare applicable tohimashelearnsfr omself studyandpractice.

Andonlythosewhoarethem selvesspirit uallyenlightenedcan seethe

truestateof the soul and, physician-li ke, scienti fically, pr escribefor its


W henweregardthem ystical r am ificationsof sexas represented

inthe universal creationof suns, stars, m oonsand planets, weseethe

sam eprinciplesat workthroughout every departm ent of their being,

event otheir shapeandthef ormof thei r orbit. Thesunsare m ascu

line, andrepresent thecosm i cm alespir it. Theplanetsarefem inine,

andconsequently becom ethef ruitful wombsof progr essivelife. The

m oons areneither theonenor theother; theyaret heconflict ingoff

spring of disturbingforceswithinthesunandits planet. Theyarethe

lowest organicexpressionof planetaryl ife, andas suchrepresent the

state of thehermaphrodite. So, bothin m anandin theuniverse, the

potent ialitiesof sexswingt hem ightypendulumof thought and m otion.


Ihegr andobject whichthedi vineEgoseekstoreal izeinthe

evolut ionof the hum ansoul, isthecom pletediffer entiationof its

latent attributes. Thesoul must becom e theexpressionof both its

qualit ies, andm ust expresst hetruenat ureof the biunespiri t; hence

m aleandfem aleevolutionis theoutcom e. Eachsoul roundsout and

com pletes, soto say, itsown sectionof theEgo, andindoing thisit

becom esindividualizedasacom pleteexpressionof onerayof the

divine idea, henceit hasaperfect identitywithi tssource. Bothm ale

andfem alecom pletethewhole, andarer elatedtoeachother as

O siris andIsis; brother and sister; their individuality, int heformof

their spiritual i dentity, is forever preserved, and their unit edaswell as

their separateconsciousness becom esan attributeof their glorious

im m ort ality. W ithout sexther ecannot be eternal li fe, andto absorb

or destroythese principlesi nthehum an organismbringsabout a

divorcebetweenmanandhisdivinity, andthusrobs conscious hu

m anity of itsdeathlessim m or tality.

IV. TheM ysteryof Isis

Thehum anorganism , initsm oreinterior sense, is them ystical

uterus of Isis, ( that is, the hum anorganismisthe uterusof Nature),

ever pregnant wit htheHolyGhost, (the incarnated soul), which, when

theperiodof gestationiscom pleted, (t hecycleof evolution) , shall give

birth totheSon of G od, whosekingdomi snot of thisearth, but of

Heaven (thism eans, thesoul whichhasattainedits im m ortalit y, isa

Sonof G od, etc., whosefutur estateof beingistheboundless realmof

Spirit .) I andtheFather are one, m eani ngthat the hum anEgo isbut

anatomof theFather, isnot thesam ei deaasthe m oreinteri or state

of Adeptshipor beingat one withG od. Thisat-one- m ent isthe m ys

tical Atonem ent of theChrist (Spirit) withinthehum ansoul, (youare

at peacewithyour spiritual conscience. ) Theseideasif m edit ated

upon, will reveal untoyouthewholem ysteryof Chr ist andthe im

m aculateconcepti on. Theidea of thehumanorganismbeingthe

m ystical wom bof Nature, was thecauseof theAncient Priests of the

sanctuaryelaboratingthem agnificent funerals, the crem ation of the

Hindoo, theG reek andRom anr ites, andem balm ingof theEgypti ans.

It was them ost i m portant cer em onyof Ancient tim es, becauset hem ost

m ysticallyim port ant andthe m ost sublimeritethat thesoul canpass,

frommatter tospirit, or "backtotheFather'shome."


Fromt hePhallic sym bolismof ancient sex-worship, throughthe

dual power of loveandhatred, lust and brutality, thesam elawholds

true. Sexisthe great prim al lawof Nat ure, bothvisibleand invisible,

object iveandsubjective. The powersof loveandhatredinm an, are

fem ini neandm asculine. Themanor wom an whocannot loveisan

inhum anm onster; thereisnot hinghum an about them , except the

outwar dphysical formof hum anity, which isbut the lam b'sclothing

that i ll conceals theravenouswolf within. It isonlythetrulyhum an

that cantrulylove, andinl ovinglet t heir souls transcendall lower

passions. Lust is not love. Lust isthe anim al or passional appetite,

withnothinghum anabout it, andwoebe tothosewhoselovecannot

riseabovethepl aneof lust.

Thedeliberateuseof so-call ed"CHECKS" against conception, i s

afear ful crim e, andshouldnever, under anycircumstances, be resorted

to. Thevital ger m -seedssowastedwill not leaveyou, but, li kefam

ished vam pires, t heywill ger m inatewithintheodyl licsoul-sphere.

Your cruel act hasseparated theDivine sparkfromthem ; only the

anim al portionrem ains, andt heybecom e thespiritual elem entariesof

your owncreation, who, like parasiteswill suckyour lifeaway.

If you arenot perfectlyconf ident andcertainthat your sexual

passionsarepure andrespond onlytothat onewhosesoul-affi nity

youpossess, then at onceand forever debar thepassioncom pletely,

andleadalifeof celibacy, for thesoul cannot evolvehealthypsychic

powers wherethe taintedm ildewof either lust or anim pureli feis

allowedtorem ain. If psychic powersare developed insuchastate,

theyareabnorm al andim pure, m erespiri tual fungi of thesoul , m ore

tender thanhothouseplants, becausetheyareforcedandrearedunder

artifi cial condit ionsand, consequently, liableto wither and dieupon

exposuretothef irst blighti ngcurrents of theAst ral light, whendisas

trous resultsalwaysfollow.

Read, m ark, learn andinwardl ydigest thesegreat f undam ental

truths. Thereis nom iddlecoursefor theNeophyte whoaim sat the

practi cal realizationof the occult powersof hissoul. It is either

heaven andtheul tim ateglori esof eternal progression, or it ishell and

ruinat ion, witht heterrible surroundingsof theBl ackM agicianand

alm ost acertaint yof final extinctioni ntheelem entaryspher esof


Truei t is, that so-calledspiritual gif tsdonot dependupon m oral


tom an. Thereare sevengradesof themcorrespondingwiththe seven

planet arystates, and, consequently, cor responding withthesevengreat

divisi onsof the hum anrace. It isthis classof beingsthat cananddo

becom e incarnated inthehum anorganism . Theclass of persons who

m ost f requentlyarethem eans of incarnatingthese beingsare thoseof

large anim al propensityandsm all spirit uality. The conditions are

generallysexual intercourse whenthem aleisina stateof intoxication

or bot hm aybeso. W henthus inflam edwithdrink, l ust andother

vilepassionsand thoughts, t hereisno possiblechancefor anything

hum an. W henconceptiontakes placeunder theseconditions, an in

hum an soul isthe result. It isfromsuchunionsas thesethat the

inhum anNerosand NanaSahibs of history originated. Rem em ber,

that social posit ionor artif icial education, cannot alter the natural

result . Peopleof thisclass arenum erous, fromthe highest to the

lowest , and"dope" addictsar eunder the sam elaws andpenalty.

Thesecondclass of individualswhom ay bethem eansof such

incarnationsare nervous, sensitivepeople, whoare actuallyobsessed

byelem entariesduringsexual union, because, bysuchobsessions, the

elem entariesseemtorealize andenjoyt heexcitem ent of their lustful

passions. Inall suchcasesi nhum anincarnationis theresult. Should

conceptiontakeplaceunder t hesecondit ions, theonlyrem edy these

people haveisto abstaincompletely, or prevent, bythem oral purity

of their lives, t hepossibili tyof elem entaryobsession. Andl astly, a

wom an m ay, during theperiod of gestation, m agneticallyattach an

evil beingtoher otherwisehum anchild, whowill obsessit com pletely

during life, and doubtlessleadit tothescaffold or asylum . This

m agnet icattachm ent iscaused bysom esudden, extrem eexercise of

her passions.

Enough hasnowbeensaidtoenablethet houghtful student tosee

thegr eat m ystery of sex, completely. He nowknows theuseand abuse

of sex; understandshowtobecom etheparent of good, noble, i ntel

lectual hum ansoulsfor hisf am ilyandhowtoavoid causingthepro

ductionof m onsters.

Continuingthesam elaws, we nowleavet hephysical andenter

thespiritual or m agneticstatesof beingandfind sexstill r em ainsthe

supremelaw.That sam eprinci plewhichmanifestsit self aspar ental

instinct andferociouspassionintheanim al; andasaffection andlust,

jealousyandhatr edinthehum an; bloom s out intoi tsownpure state


inthe Angelicor celestial condition, asLoveand W isdom , in thii

m ost i nterior state. Itsattr ibutesinall exterior statesof angelicor

spirit ual existenceareintui tionandreason, thef em inineand m ascu

linequalitiesof eachhum an soul.

M agnet ismisof t wokinds, vi z.; anim al andm ineral , andeach

kindi sdual, or m aleandfemale, positi veandnegative. It is the

Astral fluidcont ainingthepropertiesof thebody withwhich it is

connected; hence, sexalways predom inatesthevery soul-force of

Nature, becausei t isthrough theagency of thisAstral fluid that all the

variousphenom ena areproduced, it istheactual causeof ever yeffect

inbot hthem ater ial andspir itual planesof existence. Thisf orceisthe

indispensableagent of every Adept, M agi cianor M esm erizer, andthe

cause of all m agneticandoccult phenom ena. It pervadesevery atom

of the vast universeandall of lifeincludingplanetsandstarsare

subject tothisdoublelawof sex, actionandrepose. Just as night rests

hum ani tyfromthe day'sactivity, doest hisforcer estorethe equilibrium

of the spiritual andcosm icplanesof Nature.

Them agneticand Astral fluid isandrogyneor bi-sexual, (exactly

liket hehum ansoul) because equilibriumisbut the resultant of two

forces eternally re-actinguponeachother, thisis life. W hen these

twoforcesexpand andrem ain solonginactiveasto equal each other

andcom etocom pl eterest, thecondition isdeath. Thesam esoul-

force, inthehandsof theexpert m agici an, hascontrol over l ifeand

death, for, if them agicianwillsathingandhiswill issuff icientlyst rong,

that t hingisdone, thisist hepositive action. M edium shipis there

verse, thenegati veor passive, it isthefem inine whichrecei ves.

Nowwe com etothelast m ysteryof theGradeof Eros. It isthe

clim ax of thepot ential power sof sex, andem braces all thepr evious

teachi ngsinthe recognition of thehum anorganism , asthegrand

m ystical uterusof Nature. It isthesacredYoni of thegloriousIsis, the

Univer sal M other. It isthis m ysterythat explains theim m acul atecon

ceptionof theChrist child, or Divinehum anwithin us. It is theim

m ortal soul begot tenof theFather, encl osedor incarnatedin theflesh,

(thehum anorgani sm .)

TheVi rginW om b, whichshall givebirth totheim m ortal Sonof

G od, whentheper iodof gestation(hum an incarnationinor on this

m ateri al plane) i scom pleted. Thisperiodof gestat ionis, of course,

thegr eat cycleof necessity; for, "except yebebornagainye cannot


enter theKingdomof Heaven." Certainly not. Thehum ansoul, while

incarnatedinthe physical or ganism , is withinthe wom bof Nat ureand

it is onlywheni tsfull tim e haselapsed, andit hasgainedi tsim m ortal

ity, t hat it isr e-borninto therealmof spirit. I t hasburst thebonds of

flesh andblood; escapedfromitsm other 'swom b, theuterusof Nature,

andis freeagain.

Andnow,dear reader, that we havefinishedour chapter onsex;

canyousparethe tim etoclosethebook andcalm ly, quietlyand

seriouslycontem plateonwhat sexreally m eans?

Let your soul riseashighas possible, inpure, holythoughts;

thinki ngonlyof that m ysteri oussom ethi nginlife whichisableto

developbeautiful , fragrant f lowers; del icious, lusciousfruit andnour

ishing grainfoods; all fromtinyseeds placedint heground.

Howthisisaccomplishedisf ar beyondour understanding. Yet,

m enandwom enare highabove theproduct sof thesoil, thebir ds, the

fishandtheanimal kingdom . W ehavefreedomof thought andaction,

andshouldkeepout of them i re. If wehonestlydesirethegood, noble

things of life, wecanliveaswethink andthushelptom ake aglorious

heaven hereonearth; areal, sincere, f riendlybrotherhoodof m en

andwom en; freeof greedy, selfishandi m m oral stri feandill will

toward eachother . W hynot tr yfor it?

Truly, thisistheeternal pr ayer of all upright m enandwom en,

tohavepeaceand harm onyher eonearth.





Probablynotruth hasbeenm orecom pletelyinverted bytheig

norant andconcealedbythel earnedthan that of re-incarnation. In

every ageit has beenthought necessary bythepriesthoodtoover-awe

theuneducatedm assesbysom e speciesof piousjugglery, andt hepop

ular t heoryof re-incarnation, asunderstoodandtaught at the present

day, i satypical exam pleof truththus perverted.

Byre- incarnation wem ean, as nowcurrentlyunderst ood, thedoc

trine of there-birthof the hum ansoul invarious hum anform s and

personalities, in different ages, upont hesam eplanet.

NO TE: Thereader m ust bear in m indthat thedoctrineof hum an re-incarnat ion

isnot , strictly speaking, a doctrineof O ccultism . It isatheological doctrineof

orient al sacerdot alism , form ulatedbythepriesthoodeither to conceal thereal

truth, or toaccount for what theythem selvescould not com prehendor explain.

Thissam ethought isexpressedbyRanga Hilyod, averyancient sageof India, in

hisbook, Illum inatedBrahm inism , TheTr ueTheosophy.

Ineverybundleof theological chaff thereis, undoubtedly, con

cealed agrainof genuinetruth. Thisis particular lythecase withthis

doctri ne. Uptoa givenpoint itsteachi ngsarethoseof truth itself,

but beyondthispoint thedoctrineof re-birthinto physical conditions

becom esoneof thegreatest delusionswithwhichthem ystical student

hasto deal. Tot hosewhoare purelyupontheplain of appearancesit

possessesanalm ost irresisti bleattract ionbecause it appears toac

count, inam ost rational and philosophi cal m anner, for thewidedif

ferencem anifestedinthem ental, social andm oral conditions of hu

m anity. Uponthe external planeit seem s tosettle thequestionof

goodandevil, andharm onizes all our inequalities withwhat seem s

divine justice. All thesedel usiveappearances, however, arebut em pty

shadowsof thephenom enal wor ld. Theycanonlydeceivethosewho

areentirelyupon theexternal planeand whohaveacceptedsuch

teachi ngswithout verifyingt hedoctrinesfor them selves. Ther eare

twom ethodsof verification; one, theactual experi encesof thesoul, the

other, theresponseof thesoul tothet houghtsand ideaswederive

fromanauthor's work. Unfort unately, thislatter kindof veri fication


issubject tover yseriousdr awbacks. A m edium istic naturem ay re

spond toerror becauseof the m orepotent thought of thewriter, or,

if over-sensitive m aybesuperficial enoughtorespondtoanerroneous

ideat hroughpure sentim ent. Thesem eans havebeen seizedbyt he

InversiveBrethrentoenable themtofastenuponthesensitive m inds,

andm edium isticnaturesof thewesternr ace, these erroneous, delusive

doctri nesof karmaandre-incarnation. Them ost finelyspunidealsof

"thehigher life, " of "Devachan," of "TheM asters," andof "bl issful

Nirvana," havebeenandarebeingpresentedbyahost of senti m ental,

spirit uallysick, m ystical writerstoexplain"the gloriousm ysteries" of

Nature and"thesecret doctri ne" of all religiousphilosophies, of which

theyt hem selves, inreal trut h, knowver ylittle, apart fromt he

m ediumisticideas whichareprojectedtowardthembytheInver sive

M agi. Thewholecrazeism erelyam etaphysical delusioncast over

their m entalities bym eansof am agnetic glam or to deceivethemand

their readers.

Thereader m ust not supposet hat because apersonstudiesthe

variousbranches of O ccult science, triestoleadanideal lif e, and,

after acquiringa verylarge stockof booklore-occultism , begi nsto

write andpublish worksupon m ystical subjects, that thepersonis

beyond theworldl yplane. O n thecontrar y, thisclassarethe m ost

external of all, becausethey becom edominatedbyt hethought form s

of cer tainO ccult leadersuponthephysi cal plane, andtheir sensitive

naturesbecom eabsolutelybli ndtother eal spiritual truth. Wehave

seennum erousexam plesof thi sam ongthe popular writersupon

M odern Theosophy. Thesoul al oneiscapableof penetratingthe

realmof shadows, andseeing throughthe invertedi m agestolearn

thereal truth.

It seem sverystr angethat theexternal followersof "thepath"

which leadstophysical re-incarnation, canbesoblindasto im agine

that t hisearthi stheonlyplacewithin G od'sinfi niteuniver sewhereon

divine justicecanbesatisfi ed, anddue punishm ent m etedout tothe

evil doer. Theli febeyondis far m orer eal, far m oreearnest, anda

m uchmoreconsciouslifethan hereonearth. Surely, then, the soul

canworkout its redem ptiont herebetter thanhere. Surely, thesoul

ought tobegrant edtheprivi legeof knowingfor what wrongit is

being m adetosuf fer, but thi sisnot thecaseaccordingtothefallacies

of esotericBuddhism . But alas; thespir ituallybli ndareblindindeed.


Theyt hat haveeyestoseelet themsee. For m odern Buddhistic

Theosophycannot perceivein theslightest degree, beyondthe dull

veil of eĂ&#x201A;Âťternal m atter.

Asat ypical exampleof such m aterial conceptions, wewill quote

froma publicationprofessing togivethesecret doctrinesof all relig

ions, TheM ystery of theAges, byM arie, Countessof Caithness. In

afoot noteupont hesubject of Karm a, page143, the writer says;

"Karm a isthelawof consequences, bywhicheven.' act receivesits

exact recom pense inthenext lifewhent hesoul is bornagain. But

unless thesam esoul passesonthrougha succession of earthl ivessuch

arecom penseisi m possible, andneither couldit expiateor m ake

am ends for theinjuriesit m ayhavedone toothers unlessagai nbrought

intocontact-with them ."

Sothoroughlym at erialisticaretheideasconveyed intheabove

extract that one wouldthink that esoter icBuddhismwasnothingbut

m ateri alismrunt oseed. Accordingtosucherroneoustheories weare

tobel ievethat r ecom pensefor evil doingisim possibleexcept byphysi

cal re-birth. Suchwritersar esodestit uteof the higher spir itual per

ceptionthat they cannot com prehendany processof repentance and

purifi cationexcept uponthe m aterial earth, while incasedwit hina

m ateri al organism. W ecanonl ysaytothefollowers of such, t hat when

author sset them selvesuponsuchapinnacleof knowledgeasto de

clare what isnot possiblewithinthem i ghtyspaces of spiritual exist

ence, theyought tobeinapositionto verifythei r assertions. If they

cannot dothis, t hentheyare sim plyboastingpretenderstoa stateof

knowledgei andspiritual developm ent whi chtheydo not possess, and

seeing that their teachingsdonot inanysenseagr eewiththe actual

experi encesof thosewhohave penetrated therealmof spirit, andin

vestigatedthem ysteriesof l ifefor them selves, we challenge their right

tospeakwithsuchauthority. Howdiffer ent fromsuchideasar ethe

real t ruthsof Nature. Howdi fferent are spiritual realitiesf romsuch

orient al theories anddream y speculations. Thetalentedauthor of

"Art Magic" and" G host Land", whofor yearshadinvestigatedt he

variousunseenrealm sof life for him sel f, givestheworldthe brief

result sof hisli fe-longresearchinthe latter wor k. Speaking uponre

incarnationthis author says; "Tom ydimapprehensi on, andin view

of m y longyears of wandering throughspirit spheres, whereteaching


spirit sandblessedangelsguidedm ysoul'sardent explorations, this

brief sum m aryof our pre-existent states explainsall that the re-incar-

nationistshavel aboredsosedulouslyto theorizeupon. Theuniversal

andreiteratedassertionsof m yriadsof spiritsin everystage of apro

gressi vebeyond, convincedm e therewas NOreturnt om ortal bi rth,

NOret rogression inthescale of cosm ic being, asa returnto m aterial

incarnationsundoubtedlywoul dbe, andall thedem andsof progress,

justice, andadvancem ent, are suppliedbytheoppor tunitiesof fered

thesoul inthesphereof spi ritual existence."

NO TE: At thetim e thesebooks werewritt en(1875-76) m oderntheosophists knew

nothingof theBuddhistical t heoriestheyhavesinceadopted. O ur author refers

tothe re-incarnationtheory of theSpir itualistsof France. Not until theTheo-

sophical Society rem ovedits headquarter stoIndia didit gocrazyafter India's

subtle delusions.

Thesam eauthor concludesthe chapter of hisexperi encesinthe

followingeloquent words; "I havestood onthethresholdof gl orious

lands, wherem yeyescouldperceivethe radianceof celestial spheres,

them em oryof whosebrightnesswill warn andbeckon m eupwards


Thepersonal experiencesthus narratedcorrespondexactlyint heir

result swiththoseof thepresent writer , andalso withm anyother true

spirit uallyiniti atedO cculti stswithwhomweareassociated. Canthe

carefullytabulat edresultsof all our unitedlabor scount for nought?

Isit possiblethat theunani m ousbut legitim ateconclusionsof scoresof

spirit ual investi gators, each andall of whomwere speciallyqualified

for researchbyr easonof their ownsoul developm ent, arefalseand

delusi ve?M ust theresult of our ownper sonal researchandact ual

experi encesof thesoul withi ntherealmof spirit becast awayasun

reliable, sim ply, becausetheyconflict withanold fossilized theoryof

som epriestlym et aphysicians? Not so, dear reader; not so. "Pr ove

all things," sait htheapostl e, "holdfast that whi chisgood; " andsuch

isour hum bleint ention, and our advice toall studentssearchingfor


W erepeat what we havesooft ensaidto thosewhohavestudied

under our care, t hat re-incar nation, as taught bymodernwriters, is

nothingbut atheoryof thephysical int ellect. In other words, it is

them etaphysical outcom eof i ntellectual forcedest ituteof spiritual in

tuitionor truth. It isanat tem pt of external m ind toharm oni zegood


andevil andnothingm ore. It containsnothingappr oachingto the

purei ntuitionsof thespirit initscomposition. I t wasform ulatedto

deceive, bycunni ngpriestly m inds, int hefirst instance, and after

wards acceptedas adivinetr uthbythosewhopossessnothing but their

intell ectstogui dethemint heir gropingsfor trut h. Knowing aswedo

theW hyandW hereforeof its present dif fusionof error, wechallenge

all esotericBuddhiststoproduceonesi ngleindivi dual, aresponsible

m ediumwhohaspenetratedthe realm sof spirit for him self, whocan

truthf ullysaythat thetheor yagreeswiththeactual results of his

ownpersonal investigations. Fromthebeginningto theend, thisre

incarnationandKarm adoctrineof Buddhi smisapur elyexternal

theory whichtriestoexplain theapparent contradi ctionsof physical

Nature; henceit isdestitute of spiritual proof, or of thepossibilityof

spirit ual proof, andit ispalm edoff uponthem ent al currents of west

ernthought asemanatingfromsupposedholy(?) m ahatm as. But

wedenyintotot hat suchat heoiyistaught or ever hasbeen taught,

asat ruetheory, byanyreal adept. The m agical hi erophantsof theIn-

versiveM agi, are beingsweconsider not worthyof thenam eof Adept,

becausetheyare thelegionar iesof the DarkSatell ite, andas such

areonlyadeptssofar asthe m ysteries of practical m agicare con

cerned. Theycannot penetrate beyondthe astral zonesof thecosm ic

andm agneticelementals, hencetheyknowabsolutely nothingof the

higher statesof thesoul wor ld, or of t hem ysteriesof angeli clife. They

denyt heir veryexistence, andsubstitut eadelusiveDevachan, and

dream y Nirvanaof nothingness intheir place.

Before goingany further wewouldim pressuponour student the

fact t hat therei snot asingledoctrine withinthe wholerangeof O c

cult sciencethat isnot susceptiblein itsinterpr etationto thewell

known Latinproverb, "cumgranosalis." Further, that everytr uthis

aparadoxwhenvi ewedfromdi fferent planes; thisl atter fact ises

pecial lytrueregardingre-incarnation.

W enowcom m enceat thepoint whereweleft off inour previous

chapter, inthedescent of li feintoext ernal condi tions. Fromthispoint

wesee it enter andsuccessivelypassthroughthemineral, vegetable

andanim al lifewavesof the planet. In obediencet othehigher and

m orei nterior lawsof itsown especial r ound, thedivineattri butesare

ever seekingtounfoldtheir involvedpotentialities. Nosooner isone

formdispensedwith, or itscapabilities exhausted, thananewand


still higher formisbrought intorequisition, each initstur nbecom ing

m orecom plexini tsstructure anddiversifiedinit sfunctions. Thus,

wesee theatomof lifecom m encinginthem ineral of theexter nal

world, workingupwardandout ward. Thegrandspiral of itsevolu

tionar ylifeiscarriedforwardslowly, im perceptibly, but alwayspro

gressi vely, throughthehigher states. Thereisno formtoosi m ple, no

organi smtoocom plex, for the inconceivablym arvell ousadaptability

of the hum ansoul initsdivi nestrugglesof progressivelife.

Throughout theentirecycleof necessity, thecharacter of its

genius, thedegreeof itsspi ritual em anation, and thestateof lifeto

which it original lybelonged, arepreser vedwithm athem atical exacti

tude. Thesestatescorrespond, inageneral sense, tothefour ancient

elem ents, Fire, Earth, Air, andW ater. Yet, asam atter of pur ification

alone, eachatomm ust passthroughandbeapart of all these states

uponi tsupwardj ourney. Not onlyso, but beforethehum anm onad

canpossiblyattaintheclim axof itsm aterial evol ution, whichisthe

grand term inusof itsearthly incarnations, it m ust alsohave passed

throughcertainphasesof its existence uponeachplanet towhich

itsm i crocosm icnatureinthe em bodiedmanshall bear am athematical

correspondence. Thus, between them ineral andm ant hereisaper

fect scaleof lif e; nooneformbeingparallel with another in thegrand

chain of cosm icbeing. Event heinsects count, int helinks, asprogres

sivestates. Int hewholeof thischain aresevenworldsthroughwhich

thesoul m onadm i grates, and fromwhatever point or planet it com

m ences itstoilsom ecosm icjourney, the seventhplanet isthe endof

itsm aterial orbi t, andthespherewhereinit attai nsthehum anform

divine. Hereit becom esconsciousof lif e, ableto learnandunder

stand. Innocase doesthesoul m onadcom m enceasa m ineral and

attain untotheanim al or humanplaneuponthesam e planet. It rests

or becom eslatent oneachalt ernateplanet. For instance, the m ineral

atom s uponthisearthwill undergoapur elyim personal cycleupon

Venus, whichist heir next sphere, andt henbecom e incarnated within

thevegetableplaneuponthe next planet , andsoon; whilethe m in

eral atom sof the planet M ars, whenthey reachthe Earthwill be

purely im personal beingsand will not incarnateher easobject iveform s

but will passtheir cyclein theastral spaces, thenenter int om aterial

condit ionsagain uponVenus. Thus, thesoul m onadhasfour obj ective-

states, andthree subjective states. The objective statesare as; 1-3-5-7,


viz.; them ineral , vegetable, anim al and m an. Thesubjectivestatesare

as; 2- 4-6, negati vestatesof itsem bryonicbeing. Theawakeni ngto

consci ouslifewithabilityt othinkand understand iscarried out by

thesoul after it attainsthe objective hum anformor seventh (7) state.

Thenext stateis beyondm att er. "O nceandonlyonce," saitht helaw.

After thehum anstate, Nature shutsthe door behind her. Eternal pro

gressi onistheanthemof all creativel ife.

NO TE: W ehaveom i ttedtonote theexcept ionstothe general lawsof re-incarnation

which havebeenset forth. Therearethr eeclasses of exceptionsinwhich re-birth

within thehum an organismm ay betheusual course.

Class I. Casesof abortion, or of still- bornchildr en. These, not having at

tained consciousnessof exter nal hum anl ife, m ay, andinfact generallydo, be

com er e-incarnated.

Class II. Casesof natural bor nidiots. Thoughit isveryrar ethat even

idiots aresolost toall ext ernal consciousnessas tom akere-birthnecessarytothem .

Class III. Cases of special " M essianic" incarnation byexalted souls, for the

special purposeof enlighteni ngtherace. Thelaws whichgover nthism yst ery

areunknowntoal l except the highest adepts. Such anincarnat iontranspi resabout

every 600years, andnever twiceinsuccessiontot hesam erace. Inall casesof

M essiahshipthese glorioussoulsareconsciousof t heir m issionfromthe m om ent

of bir th, though doubtlesstheywiselykeepsuchpr eciousknowledgetothem

selves asaprotectionagainst thetender m erciesof thedom inant priesthoodof

their generation. Thisclass m aybecall edcasesof conscious re-incarnat ion. The

sam espirit isnever soincar natedm ore thanonce. Hencethestoriesof Buddha's

num erousincarnat ionsarepur efiction.

W henweapplytheselawstoexternal lif ewecangaugethesoul's

past historywith anaccuracy whichist rulym arvel ous. Thus, for

instance, thetrulyM artial i ndividual belongstot hat stateof lifeknown

inO ccult phraseologyasFier y, andconsequentlythosepeculiar and

especi al attribut eswere"roundedout" upontheplanet knownasM ars.

That i stosay, t hefierycharacteristicsof anatombelonging tothat

state of lifecor respondingt otheFiery triplicity, wereevol vedthrough

variousorganicf orm sduring itscycleof incarnati onuponthe planet

of M ar s. O ntheother hand, a Saturnine individual, duringits sojourn

upont heM artial planet wasbut littleattractedto theM ariti al form s

of exi stence. In fact, thesoul m onad, at that part icular stageof its

journey, passedt hroughakindof im personal com ai nsteadof anactive

evolut ionarylife. Thiswasbecausether ewasbut l ittleaffinitybetween

itself andthepl anet. Consequently, the planet had not sufficient at

tracti vepower to project the im personal soul into them oreoutward

form s of organic being. Thesam em aybe saidof eachplanetary char-


acteri stic. Their latent or activeexpressionintheem bodied individual

reveal stotheinitiatedm ind thewhole of thesoul 'spast historyduring

thevariousstagesof itsim personal planetarylife. Acareful studyof

thisf act will do m uchtoexplainthedeeper m yster iesof Astr ology.

Thepl anetsat a person'sbir thdonot makehimwhat heis; theyonly

harm onizewithhi sconditions.

During theprocessof thesoul'sinvolut ion, them onadisnot

actual lyincarnat edinanyformwhatever . Thesoul descendsinto

earthl yconditionsdownthesubjectivearcof thespiral, and re-ascends

upont heobjectivearc. Rebir thcom m ences, asbefor estated, when

theobjectivem ineral statei sreached. Theprocess of them onad's

descent throught hevariousr ealm s, isaccom plished byagradual

polari zationof i tsDeificpowers, causedbyitscontact with thegrad

ually externalizi ngconditionsof thedownwardarc of thecycl e. At

eachstepthesoul becom esm oreandm ore involvedwithinthemater

ial. " Thesphere of re-incarnation," em bracingthe birthinan external

form , itstransient lifether e, thendeath, andthen, thesam e soul's

re-bir thinahigher andm ore perfect formof life, isreally com prised

betweentheM iner al planeand M an. Betweenthesetwoplanes, t he

soul must passthroughcountl essform sandphases. It isanabsolute

truth that, asan im personal being, "m an livesupon m anyearthsbefore

hereachesthisone. M yriads of worldsswarminspacewherethesoul

inrudim ental statesperform s itspilgri m agesuntil itscyclic progress

enablesit toreachthem agni ficentlyor ganizedplanet, whose glorious

functi onit isto confer upon thesoul, self-consci ousness." At thispoint

alone doesthesoul becom em an. Inevery other step, of itswild,

cosm ic journey, i t isbut an em bryonicbeing, afleeting, tem porary

shape of m atter, anim personal creature inwhicha part, but onlya

part, of theim pr isonedsoul shinesfort h; arudim ental formwith

rudim ental functi ons, ever li ving, dying, thensust ainingabr ief spir

itual existenceonlytobere-bornagain, andthus, tosustain thesuc

cessiveroundof birthsanddeaths. Neworgansand newfunctions

areacquiredwith eachbirth, tobeutil izedbythe gradually expanding

soul asam eansof further developm ent. W eseeit i nthefire of the

flint andasatomicenergy, andaswewatchtherevolvingspar ksof

them i neral soul, wecansee it burst forthtothe sunlight i nthegarb

of the lowlylichen. It guardsthesnowwhitepurit yof thelotus, and

anim at esthearomaticgloryof therose. It isthe butterflyspringing


Thissubject will bedealt withinthechapter upon M edium ship,

Chapter IV.

Eachr aceof hum anbeingsis im m ortal in itself; so likewisei s

eachr ound. Thef irst roundnever becom esthesecond, but those

belongingtothe first round becom ethe parentsor originators of the

second. Eachroundconstitutesagreat planetaryfam ilywhich con

tains withinitself, races, subracesand m inor groupsof hum an souls.

Eachstateform ed bythelaws of itskar m a, andthe lawsof it sform ,

andthelawsof i tsaffinity; atrinity of laws. At theexpirationof one

round, thepolar dayof evolutionisbrought toacloseandthelife

wavel eavestheshoresof the planet. Thesecondroundof hum anity;

offspr ingof the first, does not com m enceuntil the hum anlife wave,

having gonearoundthewhole planetarychainagain reachesthe

planet , aperiod of 15,552,000yearsas statedinLaClef Hermetique,

Chapter V.

Theembryonic, impersonal soul becom est hem an, just asthe

acorn becom esthe oak; andas theoakgi vesbirtht om anyacor nsor

em bryonicoaks, sodoesm an, inhisturn, becom ethem eansof giving

birth tom anysouls. Thereis acom plete correspondencebetweenthe


Fromwhat hasbeensaidthestudent will perceivet hat each

round of hum anity becom esm or enum erous. Asthepopulationin

creasestheexpandingm aterial knowledge of eachsucceedinggener

ation m akesit possiblefor our earthto sustaina greater number upon




Thereader, bythistim e, shouldbesom ewhat fam ili ar withthe

origin, natureandactivities of thedivineEgowhi chgivesbi rthtothe

spirit m onadof man. All thingsoriginat eastheobjectiveout com eof

thedi vineandsubjectiveidea. Thehum anEgoistheoffspring of that

celest ial harm ony, adifferentiatedatomof diffusi veform less spirit.

It was brought intobeingthr oughtheangelicactivitiesof parental

souls whoarerepresentative of Loveand W isdom , intelligence and

truth, withinthe sunsphere of creative life. W ehaveendeavoredto

m aket hesepoints asclear as possible, becauseof their prim aryim

portanceinreali zing, that, thepoint i nthearc, whichiscl aim ed

bythe Buddhist cult andthei r followers astheori ginof the soul's

form at ion, isnot so, but is, infact, onlythegreat turning point, the

bottomrungof Jacob'sesoter icladder, uponwhich thesoul m akes

itsascent anddescent.

TheTheosophists of thehum an re-incarnationschool , whilead

m ittingtheabsol utedivinity of theEgo, fail toaccount for thegenesis

of the soul which theEgoevolves, other wise, than inm atter. Sofar

aswe havebeenabletolearn, not oneof themhas anyconcept ion

asto how,whenor where, the differenti ationof theEgotakes place.

Although, theyhold, that, thereisaspiritual evolutionprecedingall

m ateri al evolution, theyconsider that t hefirst spiritual m anifestation

of the soul isan arcanem yst ery, known onlybythe highest adepts.

These adeptsof t heBuddhist Cultus, however, total lyignoret hestate

of angelhood, theydenyitsexistence, becausethey, intheir concen

trated sphereof absolutesel fhood, can formnoconceptionof such

astat e. Thechar geof spirit ual selfishnesshasof tenbeenm ade, even

bytheosophists, against the teachingsof their m ahatm as, and there

isgoodfoundationfor thechargewhent heir teachi ngsarecri tically

exam ined. Sucha stateisas m uchabove andbeyond thegraspof

their m indsasthedoctrineof Nirvanai sbeyondthegraspof the

Africanbushm an. Theyarepar ticularlyf ondof appl yingtoout siders

that proverbwhichintim ates that there arem orelawsinheavenand

earth thanaredr eam edof in m an'sphilosophy, but theyfail t oapply


thist ruismtotheir ownaugust selves.

Inour chapter uponre-incarnation, webrieflypointedout the

actual sphereof re-birthwit hinobjecti veform s, andindoing so, m any

im port ant featureswereom itt edwhichappear tobel ongtothat sub

ject, but whichi nrealitybelongtothe present one.

Re-bir thwithinprogressivef orm sisnot for thesolepurpose of

evolvi ngandener gizingthel atent power sof thehum ansoul, asso

m anyi gnorantlyi m agine. If t hisweretr ue, andm an alonewas the

soleobject of developm ent, i t wouldconstitutethe basisof absolute

selfishness. W ecansafelyassert that suchhum anexclusivenessis

onlyanappearanceastherei snothingapproaching toselfishnessinthe

creati vedesign. W henwepenetratebelowthisplane of appearances,

wefindcountless realm sof beings, equallyasim m ortal asm an, going

throughtheir cyclicrounds, obeyingthe sam euniversal lawas our

selves. Theserealm sconstitutestepping stonesfor external hum anity

inits journeytowardstheinfinite. The organism s of hum anity, in

their turn, formtheevolutionaryspheresor m ateri al m eansby which

these sam erealm s passthroughtheir cyclesof progressivelif e. If we

m akeuseof certainplanesfor our soul' sadvancem ent, it only follows

asamatter of reactionarylaw(justice) that weshouldrender an

equivalent serviceinreturn, hence, the im portance of atrue know

ledge of our hiddenor Herm et icconstitution.

M an, aswebehold himbym eansof our physical senses, appears

tous awonderful specim enof m echanical skill and architectur al

beauty. Eachorganicpart is soexquisit elyform ed, andinsuchper

fect unisononewithanother, andeachwiththewhole. Therei slittle

wonder that thehum anorganismhasbeen takenasthefinitetype

of the unknowninfinite. If t hisbetrue upontheexternal plane, it is

infini telym oresouponthei nternal plane. Here, bone, flesh, blood,

andhair, theext ernalsof theoutwardbody, areseentobenothing

but thecrystalli zationsof ethereal for ce, heldtogether bymental being.

Not heldtogether asam atter of necessi ty, for the sakeof it sownes

pecial evolution, but sim ply asthenatural outcom e, thephysi cal re

action of itsethereal activi ties. Inor der topresent aclear anddefini te

pictur eof what manreallyis, wewill f orm ulatehi sHerm etic consti

tution, asfollows;

A. Aphysical for mfourfoldi nitscom position, consistingin a

general sense, of bones, blood, flesh, andhair. Thisform , as awhole,


iscomposedof an infinitenum ber of separateorganiccells, eachcell

consti tutingam i nutesystemof itsown, whichini tsturnhas been

form ed bythecrystallization of im ponderableforcesarounda living

spirit entity.

B. An electro-vit al body, seem inglycom posedof pal ephosphor

escent light, enclosingagli tteringskeletonfram eworkof electricfire.

Thisi sthepurel yelectro-m agneticform, inseparablefromthe physical

bodyduringlife, becausethi slatter dependsfor i tscontinuedexistence

upont heactivepresenceof t hephysical form . The palephosphores

cent l ight presentsaveryperfect outli neportrait of thephysical body,

while thefieryskeletonshowstheinter ior electro-nervoussystemof

theor ganism . The branchesof thenerve system , spr eadingout in

every directionf romthegreat trunklinesof thebrainandspinal

colum n, present t othetrainedspiritual sight the appearance of an

infini tudeof finepencil raysof light dartingin straight li neswithin

concei vablerapiditytowardeverypoint of thecom pass.

C.An astral form, socalled becauseit iscom posed of them ag

netic light evolvedbythepl anet. This astral light differsi nquality

anddegreeuponeveryorbin theuniverse. It isgeneratedfromthe

univer sal ether of space, and it m aybe saidtobe theether under a

change of formandcapacity. It isthesoul of the m aterial pl anet,

consequently, the causeworld of that pl anet'sexternal phenomena.

Togiveabetter andtruer ideaof this alm ost unknownastral light

wewil l illustrat e. W esaythat water is theuniver sal m aterial fluid.

Thisi satruth, but som ewat er issalty, som ebrackish, som e bitter,

others sulphuric, sweet or fr esh. Thisi sexactlyt hecasewit hthe

astral fluid. It differsupon everystar . It isthi sdifferencethat con

stitut esthestri kinglydifferent qualit iesof planetaryinfluence. W ith

thisslight digressionweresum e. Thisastral formpresentsa perfect

im age of theexternal personality, even tostyleandcondition of the

clothi ngwornat thetim e. Thisformis easilyseparablefromthephysi

cal or ganism , and constitutes thetrueor real personality. By person

ality wedonot meantheindi vidualityor identity of theperson, but

wem eanthepersona, or appearanceassumedbythesoul during its

sojour n-uithint hem aterial vortices, or planesof cosm icfor ce. This

formi sunder the direct cont rol of the m ental beinganim ating it, and,

under suitableconditions, canbem adet oassum e(t em porarily) any

ideal im ageor formwithinthegraspof thedom inat ingm ind. When


theastral double isabsent f romthephysical body, thelatter , if awake,

perfor m swhatever it m aybeengagedindoing, ina purelyautom atic

or m echanical m anner. At the sam etim ei t issusceptibletoanypain

or inj urywhichmaybefall theabsent double. Theastral isal so

speciallysuscept ibletom agi cal operati ons. Probablyninetenthsof

all bl ackm agical injuryare operatedby m eansof or uponthis ethereal

form .

D.The anim al soul isthat sectionof theanim ating entityin

carnat edwithint hem icrocosm, whichconstitutesthelower arc of

itsuniverse. Thi sanim al soul isform lessasregar dsitsseparateex

pressi on, andcan betracedonlyinthe lower lines andshadingsof the

hum an countenance. It isthe seat of the selfish, brutal desir es, which

are, i nthem selves, lower thanthehum an spherebut areevolvi ngup

wardt hroughit f romtheanimal. Their activitiesarestrictly confined

tothe astral and m aterial pl anes.

E. The spiritual body, per se, isafinelyethereal izedorgani sm

which inthem ajorityof the present generationis either latent or em

bryoni c. Thisbodyconstitutesthehum an formdivineinthehi gher

sphere of thesoul worldwher em anbecomestheangel. It isthewhite

robeandgoldencrowngivent heelect in theApocal ypseof St. John.

Inother words, i t isthesoul'sexpressionof the heavenlyraim ent of

thepurifiedm an.

F. The divinesoul isthat sectionof theentityincarnatedwithin

them i crocosmwhi chconstitut esthehigher arcof i tsuniverse. This

soul, likethelower one, is form lessas toitsseparateexpression, and

canbe tracedonl yinthehigher linesof thehum an countenance. It

isthe seat of thegood, unselfish, nobl easpirations, andof all those

actionswhichspr ingforthspontaneously toaidthe weak, the suffering

andaf flicted, unassociatedwithanyint erestedm ot ivesof sel f.

G . The purespiri t entityitself, called thedivine Ego. This isthe

divine atomof li fe, thevital spark, thecentral controlling spiritual

sunof them icrocosm . It isnever incarnatedwithin theformuntil the

sevent hstateor perfect m anhoodisattained.

Theabovearethe exact divisionsof the hum anconstitution, as

viewed fromwithout andwithi n. Uponthe surfacethisdivision will

not appear todif fer verym at eriallyfromtheseptenaryform ul aof

theBuddhist cult . But, inreality, ther eisall thedifferencewhich

exists betweenCauseandEffect. Thechi ef point of difference will


(Cand D); Spirit , (E, Fand G ). It also correspondstothequater

naryor fourfold constitution of theKabbalistsand theG reek specu

lators onEgyptianTheosophy, whotaught that there isabody, an

astral or m agneti cbody, the anim al soul , andthedivinesoul. Body,

(Aand B); Astral body, (C); Anim al soul , (D); Divi nesoul, (E, F

andG ) . Andsom ayweproceed withevery systemof whichwehave

anyknowledge. Theonlycontr adictionsaretheappearancesupon

thesurface, chieflyduetoaninsuffici ent use, or toam isuseof term s.

Inreality, there isnodifferenceinanysystem , whenit ist racedtoit s

prim al source. Thesam em aybesaidof t heBuddhist constituti on,

whenunderstoodi nitstruespirit. The radical dif ferencesar edueto

their grossm isinterpretation of theone fundam ental law;one truth,

onepr inciple, oneagent (law) andoneword.

W em ust nowbrief lysketchtheHerm etic constitution, andpre

sent t hefour fol dteachingof theW esterninitiates. M anconsistsof

three duadsandt heEgo, atotal of seven, whichst andinthe relation

of Ref ractionand Reflection toeachother. Theyar easfollows;

First duadSecond duadThird duad

A. Ref lection, Physical body. C.Astral body. E. Spiritual for m .

B. Ref raction, El ectro-m agnet icform . D. Anim al soul. F. Divinesoul.

G . The trueEgo.

Thewholeof thesethreeduadsarecontr olledandcarriedfor

wardi ntheir cyclicorbit by theDivine Ego, theabsoluteatom icspirit

entity. Thus, the threeduads andtheEgoconstitut ethefourf old

m icrocosmof the Herm eticschools. This isthem ost perfect system

that canbeform ulatedinwor dsbecause theduadst ravel inpairs.

At deathwelose AandB. Then, duringour purgator ial process

throughthespher eof purificationinthesoul stat esof thedisem bodied

hum ani tyCandDaregraduall ythrownof f. Not separated, asone

would quarter up anorange, but graduall ythrownof f, atomby atom ,

astheyareready tom ovefor wardupont heir progressivejourney.

Theunpreparedat om sareliberatedandsent forward upontheir own

special lines, andall gross m atter eliminated. The anim al pri nciples

areno portionof thepurifiedsoul and aredispersedassepar atecells

within thecause world, andultim atelynothingisl eft but the trinity,

E, FandG , theSpiritual for m , theDivi nesoul, andthetrue Ego; or

rather theduadE andF, becausethetrueEgoGdoesnot becomea


part of theduad until it has ascendedbeyondthese soul spher es. At

thispoint, m ani sthepositi veor m ale spirit of t heEgo; woman, the

negati veor fem inine. Thetrueangel requiresthespiritual unionof


M an, asheappear stotheout wardsight, is, aswe haveshown,

vorydifferent fr omthebeing within. He containsa universeof life

within hisorgani sm ; countlessm yriadsof spirit at om sareevolving

throughhimandareasindependent of hi m , inreali ty, asm an isof

thepl anet which gavehimbir th. Thetrulyhum anbeingisthe m ost

interi or or spiri tual soul. Thewholeof thelower natureand theex

ternal organismareonlythe variousrealm sof beingwhichthe hum an

m onad hasconquer edandsubjectedtoits im perial r uleduring its

cyclic journey. Weshouldsay, tobetrue, that the externals arethe

reflectionsof thoseelem ental statesm ouldedm ore or lessrudelyby

thehum ansoul af ter itsown divineform. Them illi onsof separate

entiti eswithint hehum ansphereareno m orethereal m anthan the

forty m illioninhabitantsof Francewere Napoleonwhoruledthem

withhisim perial will.

Afewwordsnowr egardingthe W ILLandt heREASO N, andwe

m ust close. W ILL isuniversal , andit is asim possi bletopoint out

where it beginsor whereit endsasit i stoseparatethecolorsof the

rainbow.Thepower of theW ILLuponthe external pl anedepends

upont hestrength of theelectro-vital constitution B. W hileuponthe

spirit ual planeWILLdepends upontheactivityof t hespiritual con

stitut ionE. W ithintheastral planethe potent W ILLm ust have both

of these(BandE) well devel opedtobe successful. If Balone is

potent , onlythe elem ental realm scanbe contacted. If onlyE isactive,

thent hehigher or spiritual worldwill becontacted, not the astral.

Under thesecircum stancesnot hingbut m edium shipcanbeattained.

Thetr ueformof training, then, istoevolvethat whichisthem ost

latent , soasto bringabout theequilibrium . Indi egreat m aj orityof

nisos, of course, it isthespiritual that requires evolving. Considering

thoW I LLasauni versal power , it naturallyfollows that thestrength

of our W ILLm ust dependentir elyuponthecapacity wepossess for

absorbingandreprojectingthispower. I nfact, M an'sW ILLis only

lim itedbyhiscapacitytoabsorbtheoneUniversal W ill. This W ILLis

not, i t itself, a principle; it isonly anactiver esult, viz. ; transcendental


m atter inrapidmotion. Everythingutili zessom eportionof thisW ILL

inits ownpeculi ar way.

Thereason, m anas, or m ind, i ssim plym ental capaci ty, andlike

theW I LL, isnot aprinciple but aresul t. Intellect istheof fspringof

innum erableandconstantlychangingcausesor com bi nationsof force

never repeatedunder exactly thesam econditions, consequently, no

twopeopleareexactlyalike. Theseat or m ainspringof reason, intellect ,

understanding, andm ind, isconsciousness; andwhet her it will begood

or evi l, will dependuponthe respective activities of theani m al and

divine souls. The higher the soul evolves, them ore spiritual theun

derstandingbecomes, until perfect rapport withthe divinespi rit is

attained. Thisis thetrueat -one-m ent. M anm adeperfect.

Fromt heforegoingthestudent m ust perceivethat a m anm aybe

aperf ect intellectual genius uponthephysical plane, andat thesam e

tim ebeaveritableidiot in aspiritual sense. Ver ym anyintellectuals

arest andingbeforetheworld todayand beingacceptedasthe grand

reposi toriesof absoluteknowledgebecausem ost of m ankindare

wholly engrossed inworldlyaffairsand arespirituallyasleep.



"If we areever t oknowanythingclearly,

wem ust bereleasedfromthe body,

that t hesoul by itself m ayseethingsby

them selvesastheyreallyare." Socrates.

W eneedscarcely saythat we fullyagree withtheaboverem arks

of Plato'steacher. W hilein thebodywe arecom pletelyfenced inby

delusi veappearances, andhad theG reek sagebeenalivetoday those

prom inent individualswhoso loudlyand gliblyspeakandwrite upon

thesubject of Karm awouldhavebeenver ygreatlyi nconvenienced

bythe Athenian's terriblelogic.

"Karm a isthelawof consequences,â of m erit anddem erit", saythe

Buddhi sts. "It is that force whichm ouldsour physi cal destiny inthis

world, andregulatesour peri odof m iser yor happinessinthe world

tocome." W eare alsofurther inform edt hat "Karm a isthecold, in

flexiblejustice whichm etes out toeach individual theexact sam e

m easur eof goodandevil at hisnext physical re-bi rththat he m easured

tohis fellow-m en inthis." Not onlyso, but thiskarm aat deathre

m ains som ewhereor other down upontheastral planesof thepl anet,

likeanavenging dem on, waiti nganxiousl yfor theperiodof Deva-

chanic happiness tocom etoanend, inorder tore- project the poor

unfort unatesoul oncem oreintothem agneticvorticesof m ater ial in

carnat ion, where, withitsloadof badkarm ahanginglikeam i llstone

round itsneck, i t will inal l hum anprobabilitygenerateast ill greater

loadof thistheological dogma, andconsequently, at eachre-birthit

will sinkdeeper, unlessthe spiritual Egocanbringit tosomecon

sciousnessof its fearfullysinful state. Howthis m aytranspi reisnot

verysatisfactori lyexplained. If thehum ansoul onlyreceives punish

m ent f or thesins andwrongs it inflicteduponothersduringa pre

vious life, then, surely, the soul when it first becam eincarnatedm ust

havestartedoni tshum anjourneywithout anykarm a tosuffer for.

O neis naturally ledtoask, then, howi t first begantocom m i t sin?For

weare distinctly toldthat what wenowsuffer at t hehandsof others

isonl yajust repaym ent for our ownpast sins. If, then, wehadno

past sins, weshouldbeperfectlyfreef romtrouble. W earedi stinctly


taught that thef irst or pre- adam item en, i.e., thoseof thegoldenage,

wereperfect. How, then, did thisabom inablekarm a get astart in

theworld?Thisquestionit i sour duty tofullyexplaininthepresent


W ehavegivenageneral idea of theKarmaof Theosophical Budd

hism , andbefore revealingtheoriginof thisO riental delusionwewill

present theHerm eticdoctrine of Karm a.

I. Kar m aisnot anactivepri nciple, but , onthecontrary, it is

crystallizedforce. It isthe picturegalleryor cosm icplayof Nature.

II. Karm aconstit utesthescenery, essenceandm ent al im agery

of aperson'spast existence. It isapi ctureof their actswhileoneart h

that becom elivingrealities tothemin thesoul world.

III. Thekarm icsphereof an individual' sexistence, existsas the

astral lifecurrentsalongwhichthesoul hastraveledandwhi chbe

com ecrystallized form s, expr essiveof t heactions andthem ot ives

which prom ptedthem . Therefor e, our past karm aconstitutesthe soul's

past historyint heastral li ght, andcanbedecipheredbythe properly

trainedlucid, andevenbysom em edium isticclairvoyants.

IV. Karm aisthe offspringof everything; everythingpossesses

pictor ial records of itspast evolutions; stones, plants, animalsandm en.

It is bym eansof thiskarm a that thePsychom etric sensitivecanread

theunwrittenpast of sm all karm as. W ithout karm a, thepowers of

Psychom etrywould beuseless. O nagrander scaleexiststhekarm a

of m oons, planets, sunsandsystem s. Racesof m en, speciesof anim als

andcl assesof pl ants, alsoevolvespeci al racial karm aswhich constitute

their astral worl d.

V. The harm onies anddiscords of cosm ic evolutiongeneratetheir

special karm ajust thesam easthoughts andem otionsproducecor

respondingreacti ons.

VI. Karm aisabsolutelyconfi nedtothe realm sof t heastral l ight,

andconsequently, isalwayssubjective. Therefore, Karm acanexist

onlyaslongast hesoul, whi chgeneratesit, isat tachedtot hesam e

planet . W henasoul leavestheplanet it skarm adisintegrates. Asoul

cannot carryits karm aaround theuniver sewithit, becausethisastral

light differsin qualityand degreeupon eachsepar ateorb. SeeChap. II.

VII. Whenasoul entersthespiritual st atesof the soul world

(which Buddhists termDevachan), thepower of itsearthlykarmacan

never re-attract it toearth; itsinfluenceover thesoul isf orever lost .


Thelower cannever control t hehigher, whenoncet heyexist apart.

Toassert that past fossilizedkarm acan re-attract thesoul f romthe

realm s of spiritual happiness andre-project it int othem ire of earth

isto exalt m atter tothethr oneof Deit y, anddegr adepurespirit to

thelevel of apassivebrute substance.

Fromt heabovesevenstatem entsit will beseenthat theHerm etic

initiatesassert that karm ai snot theprim arylawof consequencesand

destiny. It isnot anactive principle, alwaysat work, re-adj usting

Nature'sridiculousm istakes. Naturenever yet m ade am istake. O n

thecontrary, kar m aisshown tobearesult; thesubjectiveoutcom eof

innum erablelaws andforces, andinthis lifeit is utterlypowerlessto

effect either goodor evil, sofar asour destinyi sconcerned uponthe

external plane. But, uponthe interior plane, that is, uponor within

theastral sphere of thedisem bodiedsoul world, thiskarm abecom es

theBookof Life fromwhichall our acti onsinthis worldare judged.

At death, weare surroundedbyandcom pelledtoexi st withinour

ownkarm a. W eare forcedbyt helawsof m agneticaf finitytowork

out our ownredemption, ever facetofacewiththe grimidols of our

earthl ypast. The foul, unlovelypicturesof every uncleanim agination

will haunt us, andset our verysoulsaf lam ewitht heconsciousness

of everyinjusticeandwrong wehavecomm itted. The onlyredeem ing

featur ewill bet hegoodkarma, thekind unselfish thoughtsandnoble

aspirationswehaveevolved; all our true, unselfishlovefor our fellow-

creatureswill springuplike flowersat our feet, andhelpto aidand

bright enour path upwardand onwardthroughthespheresof pur i

ficati onandpurgatory. At last weshall enter the sphereof i m m ortal

lifewherethose whomwehave lovedbelowm aybewaitingto

greet us.

W ehaveasserted that karm ai sutterlypowerlessto effect

either goodor evil insofar asthem at erial desti nyisconcerned.

W hile thisistruewithincer tainlim its becausekarm aisbut the

astral recordof thepast, yet thisstat em ent requi resexplanation.

It is not theact ionswecom mit, that can, inthem selves, bringhappi

nessor m isery, benefit or m i sfortuneto theperson, but it is the

effect swhichour actionshaveuponothersthat reallyproduce

im m edi atem aterial results. Theprecise effect whichanyactionwill

havedependsenti relyuponthepeculiar m ental stat essurrounding

usat thetim eandour ownintentions. For instance, inoneageit



m aybe considered averym eri toriousact iontoroast apoor helpless

m ediumunder the nam eof awitch, but at another periodsuchan

action will befollowedbyan indignant spirit of publicresentm ent,

anda terriblepenaltywill beim posedbythelawof thestate to

satisf ythepubli csenseof j ustice. The praisewort hyactions of one

agebecom ethecr im inal acts of another. W esee, therefore, that

theresult of any actionupon them ateri al planedependsupon the

physical, m oral, m ental andspiritual developm ent of therace. This

isnot thecase, however, wit hintheast ral soul world, where absolute

justiceistheuniversal law. Them ighty heroof a thousandfi ghts,

whodi essurroundedbyall thepom pand vanityof publicworship,

com es facetofacewiththef earful real itythat he is, nevert heless,

abloodstainedmurderer, and assuchhe m ust work out hisown

salvat ionam idtr ial andsuff ering. His purgatorial statewill depend

inagreat m easur euponhismotives, and theconsci ousnessof his

earthl yactions. If hewasa truepatriot, whofought against cruel

oppressionsim ply for theloveandliber tyof hiscountryand people,

hisconsciencewill deal very lightlywithhim . But if loveof fam e

andm artial glory werehischief m otives, andconst itutedthe greater

part of hiskarm a, thensom uchtheworsefor him .

Thereader will noticethat i ntheHerm eticdefinit ionsof kar m a,

thesoul whenwor kingout its past iniquitiesisperfectlyconscious

of its task, and knowsthetr uewhyand whereforeof itssuffering.

Not onlyso, but it hasalso thecertain hopeof fi nal em ancipation,

not, however, unt il, astheparablesays, "thouhast paidthe utterm ost

farthi ng." Herein, then, ist hetruthandjusticeof Nature's lawsre

vealed. But inthedefinition of Buddhism , thisjusticeisabsolutely

wanting. Intheir outrageous schem eof esotericphi losophy, m i llions

of soulsuponthe earthareperfectlyignorant of what theyar e

suffer ingfor. Theyareusher edintothe worldfor thepurpose of

undergoingthefi erytorm ents of their oldfossilizedkarm a, andare

com pletelyignorant of thefact. Howcan theaveragem ortal work

off hi sbadkarm a whenhedoesnot knowthat hehas any, nor

what heisworkingandsuffer ingfor?If wecruelly abuseadog

wheni t isfull grownfor someoffensecom m ittedwhenapuppy, it

would beconsider edanoutrageouspiece of cruelty, becausethe

dogwouldbeperf ectlyignorant of what thepunishment wasfor .

Thesam em aybesaidof infli ctingpunishm ent upon them aterial


m anfor som eforgottenoffenseof hisinfancy. The reader should

ever r em em ber that nopunishment isjust , whenthe onepunished

isignorant of thecause. Punishm ent under suchcir cum stances not

onlyceasestobe just, but becom esdiabolical injustice. The com m on

justiceof hum ani tycondem ns suchaproceeding. If thisistrue, how

m uchmoresevere m ust bethe condem nationof that j usticewhich


At thi sstageof our subject, thestudent will doubtlessask, "if

hum an sufferingi snot theresult of previouskarm a, what ist hereal

cause of som uch m iseryintheworld?" Tothiswer eply, hum an

suffer ingisthe result of innum erablel aws, which intheir action

andreactionproducediscord at certain intervalsi nthescale of

hum an developm ent . For all pr actical pur poses, they m aybeclassed

under twoheadsasprim aryandsecondary. Theprim arycauseis

that of racial evolution. Eachroundand eachrace of theround

of humanbeings, requiresdif ferent external condit ionsinorder to

evolve itschief attributes; for eachroundandracebecom ethe

special m eansby whichacert ainoneof thesoul's attributes is

roundedout or developed. Let usillustr ate. Thefi rst or primal race

weret hoseof the G oldenAge. Theywere apurelyet hereal race of

beings, andcannot bestrictl yclassifiedwithwhat weknowof hu

m anity, nor cant heybesaid tohavebeenreallyincarnatedin gross

m atter at all. For thisreason, their penetrativepower wasvery

sm all; hence, thoughhighlyspiritual, t heywerecorrespondingly

sim ple; theylivedanideal l ifeam idsem i-spiritual surroundi ngs.

Thesecondrace, that of the Silver Age, penetrated deeper int o

m atter thantheir G oldenAge forefathers, andtheir bodies, conse

quentl ybecam em oredenseand lesssensi tive. Towar dtheterm i na

tionof thisrace, andthebeginningof thethirdor Copper Age, the

equator of our racial arcwas reachedin thedescendingscale. Here

it was, that the first m urm ur ingsof amental stormbegantomanifest

them selves; em igr ationsandpartingstookplacebet weenwhat had

previouslybeena unitedpeople, andconsequentlyseparatenat ional

interestsbegant oevolve. W henour eart hreachest heequinoct ial

points of theyear, storm sandtem pests abound. Uponahigher plane,

it is thesam ewiththeprogr essof m an aroundthe cycle. W ith the

Copper Ageracea still further descent tookplace, andastil l greater

increaseof self- interest was evolved; f romthenat ional wasevolved


that of thefam il y. Kingsascendedthronesandsacerdotal syst em s

weref orm ulated; thestrongbegantoassert their greater force, and

theweakgraduall ysankinto subjection. Astill further descent and

wecometothefourthrace, t hebottomr unginthe cyclicladder, and

fittinglyknownastheIronAge. Thiswastheturni ngpoint of the

seven raceswhereinthesoul attainsits greatest penetrating power;

spirit candescendnolower. Kingsandt heir priest lycounsell ors

becam e truedespots, andthe peoplewere helplessandoppressed.

Next com esahigher evolution. Thefifth race, begi nningat

theendof thefourth, reachesuptothe equinoctial lineof t he

m ental arcinthe ascendingscale, andconsequently another st orm y

period com m ences. All isstri feandturmoil. It is thestruggl eof the

oppressedagainst theoppressor. It isnot thegent lem ental stormof

theSi lver equinox, becausea spiritual periodof l ight hadpr eceded

that era, but it isthestormof war and bloodshed; of afierce

dem ocr acybattlingfor thedi vinerights of m anagainst usurped

author ity. It is thusbecause theIronAgeof oppressionhaspreceded

it. W e areat the present day passingthroughthis fearful equinocial

period. Thefifth raceiscomingtoacl ose, andal readyforer unners

of the sixthrace aream ongt hepeople, aidingint hespreadof


Aspir itual, intellectual and scientific awakening isnowtaki ng

place. All peoplesof thewor ldareseekingtruthandjustice. W hile

thescientificworldisproducingm iracl esintheir effortsto annihilate

tim eandspace, andsolvethe m anyhiddenm ysteries of life. See

LaClef, Chapter VI. Thesixt hraceof hum anbeings nowexternal

izing hereonthe earthwill developint uitionasa sixthsense, per

ceptionthroughspiritual sensation, and learntoconsciously useit

intheir dailyli ves. Theywill intuitivelyknowa thingwithout any

m ateri al evidence tosupport their knowledge, yet will findthetruth

uponapplication or verificat ionof the inform ation received.

Thesecondarycausesof hum an suffering arem an'si gnorance, and

there-actionsof hisanim al nature. That istosay, m anm akes the

condit ionsthat arenecessary for hispr ogressbyalternately struggling

withandyielding tohisown anim al desi res. But for thisnatureand

theexperiencethesoul gains thereby, material incarnationm i ght be

dispensedwith. Thestateof sufferingdependsupon therace, as

before stated, but theeffect sof that sufferingar einexact fulfillm ent


of M ot her Nature' srequirem ents. M ighty causesproducem ighty

effect s; results, let ussay, andviceversa. This lawisabsolute. To

every actionther eisanequal andoppositereaction. Everyspiritual

atomof lifeist hedirect result of acause. These atom sdiff er inpower

andpotency, ast hestarsdif fer inm agnitude. Nature'saimis for

diversity. Inspi teof theapparent fact that all f orcesareever striving

for equilibrium . Nature'send, istheveryopposite of equalit y; for

thegr andultim at eaimof everyforceis theproductionof var iety.

Theonlyreal dif ferenceinanyof her i nfinitenumber of part sisthat

of pol arity. For instance, theonlydiff erencebetweentheHot tentot

andtheintellect ual geniusof m odernci vilizedsocietyisthat which

m arks off their souls' respectivepolari ty. It isonlyaquest ionof per

sonal opinionas towhichof thetwois thebest andwisest. The

civili zedsham sandpersonal adornm ents of society m aym orethan

counterbalancethecrudedecorationsof thesavage. Thefalse Theology

andcant of orthodoxreligion, com bined withthem anyerroneous

theori esof so-calledscience, m aym ore thanm akeupfor barbarian

ignorance; for m anysavagesarem orelearnedinthe real laws of

Nature thansom e of our collegeprofessors. But be that asit m ay,

thesavagewill bethereal gainer of thetwoinm ost cases, f or he

will not havefal sedogm atic opinionsto unlearnandforget. And,

lastly, wewould add, that them oral character of anysavagewill

com par everyfavorablywitht hem orality of our populouscities.

Infact; m akingallowancefor theplanes of lifeoccupiedbyeach,

theexternal diff erencesbetweenthetwo areonlyappearances, evolved

chiefl ybyour ownthoroughly biasedand artificial educations. Another

factor inthesesecondarycausesof hum ansuffering isthehuman

will, or rather, m an'scapaci tyfor util izingthegreat will-f orceof

thecosm os. Ignor ancealonel im itshum an possibilit iesinthis direction.

It is m an'splace inNaturet oswaythe m ightypendulumof for ce

betweenthehigher andthelower states of life(thesuper-m undane

andsub-m undaner ealm sof bei ng) andin sodoinghi sm issionconsists

inevolvingtheattributesof hissoul, andgaining all theexperience

possible. If suff eringisnecessarytoenablehimt oaccom plishthis,

thenhewill suff er. But, be thecauses andconsequenceswhat they

m ayin thislife, dependupon it that what thesoul suffersfr omdis

cordi t will bej ustlycom pensatedfor bythesumt otal of resultswhen

thecycleof its purification isover, andthepast canbem easuredat

itstr ueworth.


W ehavenowpresented, asconciselyaspossible, theHerm etic

explanationof karm a, andshownthat it isnot the all-ruling force

that Buddhismwouldm akeusbelieve.

Nowwe will exposetheorient al delusion, andreveal itspriestly

origin. Tobegin with, wem ust carefully bear inm i ndafewal l

im port ant factsr egardingthe esotericphilosophyof thedreamyO rient.

I. Ancientlythe real truths of all reli gion, especiallythose relating

tothe soul, its nature, incarnationsandkarm a, wererigidly concealed

fromt hepeoplebyajealous priesthood withapproval of ther uling

m onarch.

II. Fi ctionwassubstitutedi ntheplace of truth, or, inother

words, thereal t ruthwasvei ledandthe appearancesof truth was

taught instead. Andinorder toobtainabsolutepower for the m onarch

andthechurch, i t becam enecessarytof orm ulatethedogm athat

their highpriest , thepontif f or hierophant ashe wascalled, wasa

direct incarnationof theDei ty, or are-incarnationof that being.

III. I nprocessof tim etheprieststhemselvesbecam ecorrupt

andworldly, consequently, their spiritual percepti onsankint om ental

reflection. They not onlylost thesecretsof their religionandm yth

ology, whichwere never com m i ttedtowri ting, but becam ethem selves

thedupesof thei r owntheology, andacceptedtheir form ulated husks


Edward G ibbon, in hishistori cal classic, "TheDecl ineandFal l

of the Rom anEm pi re," publishedin1776, recordsa thousandyears

of war s, fraudsandpersecuti ons. Em perorsandbishopsfought to

control; religiousdogm awas forcedont hepeople, theyhadno choice;

theAt henianPhil osopherswer eexiledor killedand their schools

closed andteachi ngsforbidden. W ehave asim ilar exam pleint he

christ ianclergy of today, as theyseemdeterm ined everyonemust

accept their fait h.

Theresearchesof all genuine O ccultists support theaboveas

sertions. Thebook"IsisUnveiled", teemswithfact scorroboratingour

statementsonkar m aandre-incarnation. AndHerm eti cinitiates assert

m ost em phatically that bothkarm aandre-incarnationarenothi ng

m oret hantheological dogm as of aninter estedsacer dotal system . That

isto say, theteachingsbaseduponthesedoctrines bytheBuddhist

andot her religioussystem sarefalsebecausether eal factsof re

incarnationandkarm awereor iginallyconcealed, andthenforgotten

inthe lapseof t im e. It isveryeasyindeedtoprovethat the accepted


theori esof theTheosophical Buddhistsof thepresent dayare the

popular external dogm astaught totheignorant m assestenthousand

years ago. Insupport of this, thestudent shouldr ead"Illum i nated

Brahm i nism , thet ruetheosophy" byRanga Hilyod, an ancient sage

of India.

Theol dest recordswepossess showthat hum anre-incarnation

andkarm awerethepopular doctrinesof thepeople. Uponthis m atter

A. P. Sinnet says; "Thisdoct rineof kar m aisoneof them ost interesting

featur esof Buddhist philosophy. Therehasbeenno secret about it

at any tim e." Cer tainly, this isexactly what Herm eticinitiat esclaim .

It is adogm aof theBuddhist church, andwasnever concealed because,

being false, it wasnot worth concealing. O nthecontraryit wasalways

taught tothesuf feringm assesgroaning beneathdespoticrule. It

wasexceedinglypotent asameansof m akingthepeoplesubm it quietly

tothe authority of thechurchandthet yrannyof t heking, who

always went hand andglovewiththepriest. Them assesweretaught

tobel ievethat bysubm itting totheyoketheywere thusworki ng

off pr eviousbad karm a; aver yconvenient doctrine weadm it.

Thechief Hierophant of Buddhismandthe Thibetanadeptsis

theTaleyLam aof Lhassa. "EveryLam a," saysM adamBlavatsky,

"issubject tothegrandTaleyLam a, the Buddhist popeof Thibet,

whoholdshisresidenceat Lhassaandis are-incar nationof Buddha."

Thisassertionfullycorrobor ateswhat wesaidpreviously. Not ewell

thelast sentence, "andisa re-incarnat ionof Buddha." Com par ethis

witht hefact II onaprecedi ngpage, andyouwill seeoncem ore

that wefindthe leadersof TheosophicBuddhismre- assertingt he

theological dogm asof achurchandteachingthemfor truth. Buddhists

would haveusreallybelieve that Buddha continues toincarnat eand

re-incarnateage after age. Wecanonly saythat no soul whohas

passed throughthetrialsof m aterial incarnationandthefiresof

spirit ual purificationwould subm it tocontinually exist withi na

m ateri al organism, andendure fromaget oagethehell of aG r and

Lam a's life. For theform ulas, cerem oniesandusagesof areli gious

potent ateareindeedahell t othepure inheart.

W eshall bem et f acetoface withtheassertionthat withvery

highadeptsandother exalted soulsthesethingsar edifferent , that

Nature'slawsare either reversedor transcended. Tothiswewould

saythat suchstatem entsare false; they areof the sam estam p asthe


Rom an CatholicBullsof thepast, nothingbut priestlyword-juggling.

Nature isnorespecter of per sons, andneither Buddhanor any other

soul cancontinue tore-incar natefromagetoage. Them ost that

sucha dom inant mindcoulddo wouldbet oobsessandm ouldan

unborn foetusto suit itspur poseandthen, byvirt ueof such obsession,

partiallyinhabit thesam e. Under these circum stancesthephysical

bodyi sbut thehelplessm achineof adom inant foreignm ind, andwe

needscarcelysay that nopur ifiedsoul wouldsink tosuchaplaneof

existence. Thisquestionof obsessionbr ingsusto thesubject of our

next chapter, therefore, wemust bringt hepresent onetoacl ose.

Thewholeteachingof Re-incarnationand Karm aast aught

byBuddhism , esot eric(?) or otherwise, ispurelydogm a; it is

m ateri alismrunt oseed, com binedwithoriental speculations. It

isahugesystemof selfishness, towork out goodherefor the sake

of greater goodhereafter. Suchm otives of exchange arecorrupt. As

Socrat essays; "Wegiveupsom esm all pl easuresfor still greater

pleasures." This, insteadof beingtruly good, ist hepolar opposite.

M O TIVE ALO NEist heproper causeof acti on, accordi ngtothe

Herm et icdoctrine. Dogoodfor thesake of sim plegoodnessand

virtue alone, not for thesakeof gainingfavor. Thereistoo m uch

of thi s"I amhol ier thanthou" about theoriental teachingsof

karm a. Aprosperous, self-righteousPhar iseegloats over hisprevious

goodkarm awhenheseeshisdowntrodden brother and whenhe

aidsi t isbecausehethinks thekarm aof theactionwill well repay

him . Thenagain, whenanyser iouscaseof suffering ispresent edto

these great Buddhist soulsfor their m agical interventionand psycho

logical aid, wearepiouslyt oldthat karm acannot beinterfer edwith.

If, instead, they saidthat t oaidwasbeyondtheir reachof power,

theywouldprobablyspeakthe real truth. Lastly, l et ussaydistinctly

that t heauthor hasput theassertionof oldSocrat es(at the headof

thischapter) to thetest. Thewholeof theseHerm eticteachingshave

beenpersonallyverifiedwithinthereal m sof spiri t whenfree from

thecontrol of thebody, and therefore, weknowwhereof wewri te.

Inour next chapt er weshall deal withsom eof the so-called

evidencesof re-i ncarnationandkarm a, andshowthemtobenot hing

of the kind.



"All arebut part sof onestupendouswhole,

W hose bodyNature is, andG od thesoul."

"W hat ism edium ship, andwho arethem edium s?" was the

questi onweonce askedof the initiated m astersof O ccult science.

Theanswer receivedwasasbr oadinits application astheuni verse

itself . "Everythi ngism ediumistic, and everyatomisam ediumfor

theexpressionof spiritual f orce. G od, alone, ist hegreat central

controllingspiri t," saidthe m aster. Longyearsof spiritual research

haveverifiedthe truthof theanswer receivedand haveestabl ished

inthe m indof theauthor the certainty that every wordisan


W efindthroughout thevast i nfinitudeof our universethat the

spirit ual andthe m aterial ar esointim atethat any attem pt to classify

andseparatethem, or toaccount for phenom enaont hebasisof either

alone, wouldbel ikeerecting anedifice without a foundation, or

buildi ngupongroundasunstableandinf irmasquicksand.

M odern sciencecom m enceswith m atter, andconfines itsre

searchesstrictly tothedom ainof m ater ial forces andform s, theplane

of m anifestation. It term inat esat theverym om ent itspathimpinges

onthe border of theim ponder able, "the unknowable, " whereast he

real startingpoi nt of all tr uescience iswithint hespiritual spaces, t he

cause plane. Fromthisstate itsvast or bit sweeps downwardthroughout

thewholeuniverseof m atter. Inm atter it recognizesall the different

attributesandm anifestations of theone DivineFor ceinevery form

of creation. Fromhereitsdecisionsret urntoand againultimatein

therealmof spir it. Divinity isunity, andthetwo great attr ibutesof

thedi vinesoul coalesceasmatter andspirit intheuniverse of m ani

fested being. Thi sisthedualityof lif e. M atter i svisible, it issolidified

spirit , thepassi veor negati veprincipl einaconcrete, condensedor

m ateral form . Spi rit isthemovable, ever active, positivepri nciplein

m otion, andbetweenthesetwo statesthereram ifies everygrade

of bei ng.

M atter rangesand transform s itself fromthelowest densestat e

of the m ineral upwardtothe aerial and invisiblegases, term i natingin


the"universal et her" of science. Inthi srefinedcondition, t heactive

andpositiveprinciplesof Divinity, again, becom e unitedand are

transf orm edinto creativefor ce. Hencei t m ust beapparent to the

thoughtful reader that, theuniversal et her containswithinit self all

that i s, that was, or that ever will be. Suchbeing theactual facts

of the case, what arethelogical conclusionsthat thestudent of

spirit ual philosophym aydrawtherefrom ?

Theyarebriefly asfollows;â

I. That theuniverseisonemighty, inconceivablemedium , and

Deity thecontrol lingandom nipotent spi rit.

II. That Lovebecom esthem ediumof W isdom , or, in other

words, thepassivebecom esthem ediumof theactive, state; conse

quentl y, m atter i sandm ust betheabsol utem ediumof m ind.

III. That thepassivenature of thedivi nesoul is theonlym eans

wherebytheactivespirit of Divinitycanm anifest itself, and upon

thisbasisrests all them yst eriesof thecosm os. ThisisDivi neLove.

IV. In viewof thesefacts, wefindthat theuniver sal will, utilized

bythe im perial soul of m an, istheone truecenter of all m agical and

spirit ual power manifesteduponour eart h. M anist hegreat pi vot

around whichrevolveseveryphaseof m agical, m agneticandm ental

phenomenaem bracedwithinthe realm sof m undanepsychology.

It has seem ednecessarytothewriter to re-im press all of the above

facts uponthem i ndof thereader, notwithstanding thefact, t hat they

havebeenveryfullyelaborat eduponin thepreviouschapters, because

theyconstitutet heveryfundam ental ver ities,â theactual pr inciples,

which underlietherealities of m edium ship, andtherefore, are of

prim ar yim portancehere.

M ediumshipisawell-knowntermtothepresent generation. It

isappliedtothat stateof sensibility which, thoughfoundpureand

natural insom ei ndividuals, hasbeenar tificially developedi nothers.

Inthi sstatetheyareenabledtocom eenrapport withinvisible

intell igences, andother powers, bothphysical and m ental, because

their odylicsphere(m agnetic aura) has receiveda degreeof sensitive

nesscom patiblewiththeir becom ingm edi um sof com municationf or

saidf orces. Am edium , proper lyspeaking, isapersonor object in

whomt hecapacity of receptionandtransm issionis sofullyevolved

asto becom eof practical val ueinelici tingphenomena. After what

hasbeenstated, it shouldappear perfectlyplain, that all hum anbeings


intheir natural statearem edium istic; som einexcessof others. This

isespeciallyso whenwecom prehendthe different t ypesof m en

andtherelation of hum anity toDeity. I nasim ilar m anner all

m ateri al substancesare"m edi um istic" in thissense of beingcapable

of receivingand transm itting force. Therefore, whenconsideri ng

thevariousform s andphases of m edium ship, instead of viewing

themi nthelight of "spiritual gifts," theym ust beviewedas the

natural attributesof our int ernal natur e, asthepositivepot entialities

of the hum ansoul . Thevariousform sand degreesof m edium ship

arenot spiritual giftsinanysensewhatever. They are, when viewed

fromt heinterior plane, the awakenedandactivesensesof the soul,

andholdthesam e relationto thespirit asour fiveexternal senses

doto thephysical body. Just asour obj ectiveorganismisgoverned

andcontrolledby absoluteandeternal l aws, strict lyapplicableto

itsexternal nature, soistheinternal, im ponderableconstitutionunder

thegovernm ent of correspondi nglytranscendental lawsequally in

harm onywithits purelysubjectivenatur e. Theselawsconstitutethe

"Scienceof thesoul," andit isonlyby athorough knowledge of this

sciencethat wecanseethet ruerealiti esof m edium ship, understand

them , guardourselvesfromit sterrible dangersand enjoywithout

fear i tscountlessandunlim i tedblessings. Bythe aidof this glorious

knowledgeweare enabledtoperceivethe actionand interactionof

thetwogreat planesof exist ence, andeachcom ing day, observewith

reneweddelight t hem arvelous transform ationsof m edium isticadapta

bility. Theflower that bloomsinbeauty, breathing forthtot heair

itsfr agrancewhi chisat oncegrateful tothehigher senses, and

stim ul atingtothenerves, is aperfect em blemof Nature'sfaultless

m ediumship.

Thefl ower isamediumfor thetransm issionof thosefiner essences,

tothe hum anbody, andof their spiritual portiont othesoul; for the

arom a of theflower isspirit ualizedto suchadegr eeastoact upon

theli fecurrents of thehum ansystem ,im partingto thespirit ual body

anutr im ent of thefinest qualitythat physical substancecan afford.

Herein m aybeseensom eof them ysteries of incense, andthegreat

value of itsuse, especially inreligiouscerem onies.

Inthi sstudyof m edium shipi t m ust ever berem em beredthat

spirit inheresin everygrade of m atter astheinst igator of l ife, force

andm otion. It is attendant upontheethereal currentsthat perm eate


all worldsandbi ndtheuniversetogether asacom pletewhole. And,

inexact proporti ontotherefinem ent of substance, isthesphere

vitali zedbyspir it. Inthebrainandnervoussystemof thehum an

being theclim ax of m aterial vitalizationisreached. Here, spirit

blends withm atter insuchrequisitefor ceandgradeasaresufficient

tofor mtheastro-m agneticli nkof connectionbetweenthetwo

worlds of causeandeffect. I t isthesam ewithm ental powers;

intell igenceisever vitalizedfromthe great Deifi cfountain of W isdom ;

Sym pat hyandAffectionarederivedfromthesam eDeificfountain,

thesoul of Love. Nom atter what thegradem aybe, whether that

of the seraphbaskinginthe verysunlight of divinepurity, of m an

inhis lowest est ate, or of t hebruteraisedbut onedegreeabove

thepl anesof inanim ateNatur e;â thesparkwhichvivifiesthe brute,

thebr illiant luminositythat lightsup thebrainof theperfectly

developedhum anbeing, andthat radiant gloryflashingfromthe

browof theseraph, arealike kindledfr omthesam e eternal fl am e,

for it isthegrandprerogati veof each gradeof being, differ ingin

degree of evoluti on, totransm it that whichit receivesfromt herealm s

above totheplanesim m ediatelybelow,t hus, iseachonefaithfully

fulfil lingitsdutyasam edi umintheschem eof li fe.

Fromt heglorious pulsatingsoul of the central spi ritual Sun,

descendingthrougheverysphereof creat ion, deepdownintothe

verybowelsof m atter, m idst stratasof coldgranit erocktot he

m ineral lodesof densem etal, oneeternal andharm oniouschain

of spi rit m edium shipprevails. Eachplanedependsuponthenext

plane above, and each, inits grandlysequent rotat ion, transmitsthe

grosser portions totheplanesbelowfor their sust enance.

W hent hewholeof thism ighty schem eis takeninto considerati on,

O ccult studentswill seehownecessaryi t isfor thosewhowishto

developtheir spi ritual possi bilitiesto liveupon apurelyvegetable

diet, becausethe eatingof f leshattractsthesoul totheani m al kingdom

anddegradesthe higher senses. Alifespent am idt heflowery fields

andpi necladm ountains, ist heonlyexi stencethat canfit them ind

andeducatethesoul tothehighest point com patibl ewithm aterial

existence. Upont hecontrary, thethinki ngm indwil l not fail tosee

that t hosewholi veinclose, unhealthy, anddensel ypopulated towns,

andar esurroundedbyagroup of sickly or selfish m indedneighbors

andrelatives, becom esubject tothever ylowest pl anesof spi ritual


activi ty. Theseconditionsof tenformtheveryhotbedsof error,

spirit ual andm ental, andevolvethem eansof elem entaryobsession

andwickedness. Under suchantagonistic conditions progressis

absolutelyim possible, andthoselaboringunder suchadversecircum

stancesshouldavoidall cont act withm agic, spirit ual phenom ena

andm edium ship, astheywould avoidcom i ngincontact witha

deadly pestilence.

It is tobehoped that these wordsof warningwill beheeded

andthussavem uchsuffering anduseless wasteof vitality.

Having givenageneral outlineof thenatureof m edium ship,

it nowbecom esour dutytoel ucidateits lawsandmysteries, and

herowearem et withthem ightiest subject withint hewholerange

of O ccultism . No branchof st udyisof greater im portanceint he

search of truth, or ism orecom pletelyunknownand m isunderstood

bythat largebodyof m odern m ysticsand thinkersof thepresent

day, whoproclaimthedoctrinesof anesotericBuddhismtothe

world iistheessenceof trut handwisdom . Theym ust not under stand,

for suchasthese showtheir lackof esotericilluminationon thelittle

known subject of m edium ship.

M ediumship, thoughgovernedbywell defi nedlaws, sofar as

Itsgeneral principlesareconcerned, is sosubtle andintricateinits

differ ent degrees, form sand phases, as tobeabsol utelybeyondthe

grasp of theordi narym ind. I nfact, its ram ificati onsandthe results

of its actionsar easunlim it edasthei nfinite. Therefore, it isonly

them oreprom inent andapparent form sthat weshall attem pt to

outline. Todothesubject justicem ore thanonelargevolum e would

berequired. Asa m atter of convenience, weshall dividethegeneral

lawsof m edium shi pintotwogeneral classes; that of thecontr olling

loree. andthat of theuiedium isticinst rum ent, knowntoiniti atesas

tliol iuvsof Transm issionandReception.

Thelawsof Transm ission. The lawsof Reception.

I. Act ivity. I. Passivity.

II. Positivonoss. II. Sensiti veness.

III. Attraction. III. Affinit y.

Thetr inityontheleft belongstothecontrolling force; the

trinit yontheri ght belongs tothem edi um . Inorder tograsp the

full significance of theabovelawsand of their inter-relationship, it

m ust bebornein m indthat thelower statesof life arealwavs the


m ediumsof andconsequentlysubject tot hehigher states. Ther efore-,

every realm , fromDeitydown tothecrystallizedm i neral, m ust not

onlypossessthe qualityof mediiim shijx but alsoexercisethe power

of spi rit control ; thetwoextrem epoles beingG od andorystal liwd.

m atter , Toillust ratethisidealet ust aketheorganismof m an. M an,

aswe knowhim . i sthem ediumisticinstr um ent throughwhichhi gher

states m anifest t heir wisdomandpower. Thisrnedm mship, ongeneral

tines, extendsfr omthelowest specim en inthescal eof hum ani ty

upwardstothehi ghest initiatedadept; theonlydi fferencebetween

thetwoisthat of developm ent Thisisanabsolute fact. Theexalted

adept isactually am edium , i nonesense, for theexpressionof still

higher statesof lifethanhi sown. Xor eal adept deniesthis, though

m eremystical pretendersalwaysdo. Inother words, thediffer ence

isone of quality anddegree, correspondingtothei r respectivestates.

M an, accordingto hisstate, assim ilates thespecif icgradeof life

essencefromthe universal forcewhichcorresponds exactlyto the

qualit yanddevel opm ent of hi ssoul. As m anascends higher in thescale

of spi ritual developm ent hebecom esthe recipient of finer essences,

thecoarser atom s arerepelledandtransm ittedtol essperfect organ

ism s. Thistransmissiongoes onuntil thelowest st ateof hum anityis

reached, andfromthencethe M eessence istransm it tedtothe sub-

m undanerealm sof life, which thus, becom ethem edi um sfor the

expressionof the surplusspi ritual forcerejected bym an. Thi sprim al

lifef orce, init soriginal purity, cont ainsall therequisite gradesof

spirit ual nutrim ent for every formof existencein theuniverse, from

G odto them ineral. Them iner al isthet erm inus, so tosav, fr om

which all phenom enareact. Thereisnomediumbelowthisstate. It

isnot theendof creationby anym eans, but onlyt heturning point in

theschem eof creation, where forcecom estoafocusandfromwhich

it reactsinboth directions. W ithineachrealmthe sam elaws arealso

infor ce. Thosef orm sof life which, by com parison, arepassive, bo-

com et hem edium s for thosewhichareact ive. Ascendingtothe m ental

plane wefindit preciselythesam ewith knowledge. Theactive re

search of powerful penetratingm indsaccum ulatesthisknowledge, and

thenf orm ulatest hesam einto system scom posedof moreor less

truth anderror. Thiscom binationof wisdomandignoranceconsti

tutes areligious sect or school of phil osophy, whi ch, inturn, im presses

itsforceuponthelessposit ivem indsof them asses. Theignorant,


theref ore, becom e them edium s of thewise. Thiswisdomm ayonl y

m erit suchanam e, however, bycom paring it withtheignorance by

which it issurrounded. Thesumtotal of anation's wisdomor ignor

ancemayalwaysbefoundbyexam iningit slaws, constitutionand

religi on. W efind thesam elawinforce inpolitics. Agreat political

leader , agiant mind, im pressesitsforceuponaci rcleof kindredbut

lesspositivem inds. These, i nturn, react uponothers, transmitting

thesam epower of thought to them , andsoonuntil that central

m ind;â likeasun, swaysthe destinyof m illionsof itsfellow-crea

tures. Thesem ill ionsaresimplythem edium sfor theexpressionof

m ental force. Again, thevisi bleheador center of thisforce m ay, in

itsturn, bethe m ediumof som eother invisiblehead, whether suchin

visibl epower be m ortal or spiritual, embodiedor disem bodied, m akes

nodif ferenceto thelaw.Thi sm ight be term edaformof m ass psy

chologyif onthe m ental plane. All of t heseform s andphases, how

ever, aretobeclassedasunconsciousmedium ship; becauseit seldom

transpiresthat t heoperator isconsciousof them agical power sheis

using, or that them edium sar econscious of their medium istic sub

jection. W ethink thesebrief illustrati onswill conveytothe reader's

m indsom ethingof them agnitudeof thepresent subj ect.

W ewil l nowbrief lynoticea fewof the m ost prom inent form sof

m ediumshiprecognizedashavi ngam oredirect connectionwith

practi cal O cculti smat thepr esent tim e; them ediumshipof spi ritual

ism , andthenconcludewithsom eof its m orereconditephases.

Thesi nequanon of all trance, or physi cal m edium ship, isem

braced intheter m"passivity," andexactlyinproportiontot hedegree

of passivityattainedisthe power or st rengthof a person'smedium -

shipi ncreased. Thequestion astowhether agiven personm ay de

velop intoatrancespeaker or intoaphysical m edi umdepends first,

upont hebrainconform ation, andsecondl y, uponthe m agnetict em

peram ent of thebody. Som eindividualsaresocom pl exthat they

m aybecom eeither oneor the other, accordingtotheprevailingwill

of the developing circle. The chief point tobeobservedinthese

form s of m edium ship, isthat theytendt owardthedestruction of in

dividuality, the m ediumbecomesaslave tothosein control. Theycan

onlybeattained inthepassi vestate, andthedevelopingprocessisa

m eans towarddest royingwhatever am ount of will power thepoor

m ediumm ight have originally possessed. Thisdestructionof the


hum an will (subjectiontospi ritual intelligencesasspiritual istsignor-

antly call it), i sthegreatest curseof m edium ship. Thecontr olling

forces of suchwilllesscreat uresm aybe anythingandeverythi ng, ac

cordingto"condi tions" andcircum stances. Am ediumthat issi iidto

be"developed"?standsupont hepublicplatform , andissupposedto

becontrolledby som edisem bodiedintell igence. But inninecasesout

of everytenit i sthepsychological inf luxof the audiencewhich, cen

tering uponthesensitiveorganismof them edium , producesthat po-

culiar sem i-m esm ericstateknownastrance. Under suchconditi ons

theinspiredorat ionwill har m onizewith them ajori tyof theminds

present, and, in num berlesscases, theexact thoughtsof individualsin

theaudienceare reproduced. Totheorthodoxspirit ualist, the oration

will bereceived asanactual inspirationreceived fromthe"Spirit

W orld" of translatedhum anity. Spiritual istsshould learnthe fact,

that medium swho canbecontr olledbya spirit can beequally con

trolledbyalivi ngperson, andfurther, that of al l places, t hepublic

platformisthel east likely spot tobe thecenter of highspi ritual in

spirat ionwhichem anatesfromascendedhum ansouls.

Those form sof m edium ship, knownasPsychom ctryand Clair

voyance, dependchieflyupon thedegree of sensitivenessattai ned; as

brain form ationandm agnetic tem peram ent possessonlysecondar y

influenceinthei r evolution. Consequent ly, anim als aswell as hum an

beings m aypossessthesephases. Their characterist icsaretoo well

known torequire further noti ce.

W em ust nownoticetwoof the m ost subtl e, andsof ar alm ost en

tirely unsuspectedform sof t histypeof spirit m edium ship. Thefirst

wewil l designate as"sem i-tr ansfer of i dentity," andthesecondas

"thought diffusion."

Inapreviouschapter wehave shownhowaperson, duringhis

life, possessing anactive, potent m ind, will leave withinthe spacesof

theastral light powerful thought form s or psychic thought em bryos.

These thought for m saretheearthkarm a of thehum ansoul. Now,

under certainconditions, thi searthkar m aof disembodiedsoul scan

be, andiscontactedbythose still int heflesh. Thus, for exam ple, a

person of strong positivem ind, havingr enderedhis soul spher esen

sitive tocontact byapartial developm ent whilehi sbrainsti ll re

m ains positive, becom esatruem edium , sofar asthesoul sphereis

concer ned, andal wayswithout knowingit (unlesspr operlyinit iated).


Being self-consci ous, asfar asthem ind andbrain areconcerned, he

scorns theideaof m edium ship, but inreal truthhe isasm uch am e

diumasatrance speaker. In thisstate hecom esintom agnetic rapport

withcertainthought form swithintheastral karm as of thedisem

bodied, andinthiscondition asem i-transfer of identitytakesplace,

andhe seem stoexist insom e previousage. Hebecom esidentif iedwith

thekarm icformcontrollinghissensitivesphere, andunder thesecir

cum stanceshebecom esdeceivedbyhisignorance, andim agines that

heis recallingsom eincarnat ionof the past, if he isacquaintedwith

thedogm asof the re-incarnat ionschool. If ignorant of these doc

trines, thenhesim plyputst hewholem atter downasasort of day

dream i ng. Esoteri cBuddhists, andothers of thesameschool of

thought, because of their benightedignoranceandunabletoaccount

for suchphenom ena, haveinventedtheir "re-awakenedm em ory" t heo

ries. Theyconsider thesephenom enaasveritablerecollections of their

past experiences, whereastheyarenothi ngof thekind. Theyarein

deedpast experiences, but not theirs. Theycom eintocontact withthis

karm a becauseof their m agnet icm edium ship. Thefor m stheythus

contact arethose of individualswhobel ongtothe sam espirit ual state

of lif e, andwho possessed, whenupontheearth, a sim ilar m ental and

m agnet ictem perament. All suchevidences of re-incarnationare due

tothe sim pleact ionof m edium ship. W hen thesoul r eceivesits true

spirit ual initiat ion, all theseearthly errorsvani sh, andthe fleeting

phantom sof theastral world appear int heir truel ight. Theauthor

oncebelievedin suchim ages asevidencesof hispast earthli ves.

Further developm ent, under st rict discipline, revealedthewholede

lusion. Thereis notrueevidencetobe obtainedin support of that

which isfundam entallyfalse, neither is thereany experience that ap

pears tofavor or sustainar e-incarnati ontheorywhichcannot beex

plainedbythelawsof m ediumship.

Another formof t hisrecondit ephaseof m edium ship isthat of

thought diffusion. It isbyt hism eanst hat thepot ent, self-willedm inds,

behind thisveil of outwardBuddhism , ar esilently subjecting certain

sensit ivem inds, inorder to regainthei r lost sacerdotal power uponhu-

m anitv. Thought diffusionis thepower of diffusing certainthought

form s containing certainposi tiveideas. Thesecurr entsof thought cir

culate aroundthe variousm ental cham ber sof thehum anm ind, and,

wherever theycontact asensi tivesphere possessing anym agnet icaffin-


ityto thecenter of suchthought, they graduallyi m pressthei r forceand

ultim ately(inthem ajorityof cases) subject that soul totheir dom inant

ideas, andsopreparetheway for thereceptionof thedoctrinesthey

want t oteach. In thisway, bythesubtl em ental m agicof its devotees,

religi oustheologyobtainedi tsfirst footholdupon thehum an m ind.

Though theaction of thism edium shipis sure, aslongasthepositive

ideas havesufficient forcet oconquer, thereactionisequall ycertain,

andit isthisre-actionthat ultim ately destroyst heTheology. Them agi

cal of fspringdestroysitsm agical progenitor.

Thisdiffusionof ideasisin activeoperationupon everym ent al

plane; thusonepotent m indevolvingthought form s inBostonmay

suddenlyset invibrationhundredsof sym patheticbut lesspositive

m inds upontheot her sideof theAtlanti c. Theybegintothink sim i

lar ideas, andto formsim ilar conclusions. Thesei deasm aybecom e

univer sal andconstitutepubl icopinion, if theprojectingm indsare

potent enough. But few,very fewindeed, areconsci ousof such ram i

ficati onsof m ent al m agic. EsotericBuddhismowesi tsorigint osuch

m agic, anddependsabsolutely uponsuch O ccult processesfor i tscon

tinued existence, but re-acti onisalreadyapparent . Itsfollowersnever

dreamthat insteadof beingi ndependent, self-consciousthinkers, they

arethem edium ist icsensitivesof O rient al control. Thereader should

never forget that upontheexternal planethereis nothingso potent as

them agicof the hum anm ind.

Theconflictingt heoriesof BuddhisticTheosophyon theone

hand, andSpiritualismonthe other, regardingthe natureand source

of thoseinvisibl eforceswhi chproduce thevarious kindsof phenom

enaknowntom odernspiritual ism , havegivenriset om uchperplexity

inthe m indsof manyearnest truthseekers. Thespi ritualist, asarule,

affirmsthat such phenom enaareduewhol lytotheactionof di sem

bodied hum ansoul s(m anyadvancedspirit ualistsnowfreelyadmit

thepossibilityof other intelligencest hanthoseof hum anity controlling

m ediums); whilet heTheosophi st utterlv deniesthe possibility of such

acour se(except inthecase of hisM ahatm as, or withvicious hum an

elem entaries), andassertsthat all the variousfor m sandphasesof

spirit ualisticphenom enaare producedby oneor m or eof thefollow

ingagencies, eit her singlyor com bined:

I. Elem ental spir its, term ed spooks.

II. Hum anelem ent aries(thel ost soulsof depraved m ortals).


III. Disem bodied shells(the lifelessform sof disem bodiedm or tals).

IV. Them esm eric influenceof livingindividuals.

Theactual truth ism idwaybetweenthese twoextremes.

It is, indeed, a m ost gloriousfact that disem bodiedhum ansouls

cananddoreturn andcom m une throughvariousm edium isticnatures

withem bodiedhumanity. Still , theactionof these soulsischieflycon

fined to, andm anifestedupon, theim pressional and inspirational

planes of m edium ship. Insof ar thespir itualist is correct. Thereis,

however, m uchtruth, together withm uch that isfal se, inthe Theoso-

phist' stheory. Let us, therefore, consi der theagenciesjust m entioned,

andin theorder given.

I. Elem ental spir its, term ed spooks. Thereareinnum erableclasses

andspeciesof impersonal elem entalsin thevarious roundsand spaces,

but onlythreecl asseshaveanyinfluenceuponm edi um sandspi ritual

istic phenom ena. Thefirst andlowest in thescale of intelligence, is

thecl assof cosmicelem ental s, generatedinthefour realm sof O ccult

ism ;â Fire, Eart h, Air andWater. These creatures cannot deceivethe

m edium. Theyare incapableof personatingor im itat inganything

beyond them selves, unlesstheyareim pel ledtodosobythem edium 's

internal desiref or suchdeception. Int hiscasetheym ayobey theim

pulse of them edi um 'sm ind. Astheyare com pletely subjective tothe

hum an will, they possessnor eal individualityof t heir own. When

psychi callydirected, theysi m plyaretheblindfor cesof Nature,

either activeor latent accor dingtom agneticcondi tions, and, there

fore, wouldbecorrectlydesi gnatedast heundevelopedm indof m at

ter. Thesecondclassinthe scaleof intelligence istheAnimal Ele

m ental s. Thesebeingsarethe soulsof anim al form s of lifeunder

going them agneti ccycleof t heir im personal existencewithin the

astral spacesof the"Anim aAnim alis." Whenanyani m al diesupon

theearth, it undergoesanother cycleof lifewithi nthekarm i cspaces

of its kindintheastral wor ld. Hereit evolvestheforcesandcon

ditionstobeuti lizedfor it snext incarnation. Thesesouls, if wem ay

call t hemsuch, especiallythoseof dom esticatedanim als, frequently

becom e attachedt ohum anbeingsonearth withwhomtheyhavesom e

peculi ar m agnetic affinity, or towhomt heybecom e attachedduring

their external li fe. It isthesebeings that becom e theinnocent in

strum entsof fraud. Theyrespondtothe desiresof them ediumor to

thesecret wishof thecircle or thosewhoconsult them edium . Under


these circum stancesit will i nvariablyt ranspirethat whonaperson,

whopossessesapositiveopinion, consul tsam ediumuponanygiven

subject, theanswer hereceiveswill cor respondto histhought s, whether

it be correct or otherwise. Thesam ethi ngwill happenwhonthe

client askstheadviceor the opinionof am ediumuponworldly m atters.

Theanswer will alwaysrespondtothesecret desire whichthe anim iil

elem ental perceivesinthem ental sphere of theinquirer. This "con

trol" cannot bechargedwith fraudanymorethana pet dogcan bo

chargedwhofulfi lshism aster'sdesire. Thebenightedignoranceof

bothmediumandclient isthe onlycause for theapparent fraud.

M ediumswhobecometheinstrum entsof thisclassof intelligencesare

generallythoseof unbounded personal egotism . They form ulaic the

ideat hat their spirit guides cannot be anyother t hai i themost exalted

personages. Abraham , Isaac, Jacob, M oses, Aaronand thewhole ol

thepr ophetshave inturnbeenclaim edastheir inspiringguidesby

thisclassof m edium s. Suchi snot thecase, except inthem ost rare

instances. Theobligingim itativesoul of theanim al elem ental feels

thefull forceof them edium ' segotistical thought desireand im m edi

ately respondstheretoandfulfilsthis m ental idea. EvenJesusChrist

andBuddhahavebeenthusper sonatedby im personal controlswho

easily deceivethem edium . But nom atter whothoyclaimtobe

theywill always correspondt otheideal im ageof t hepersonage

existi nginthemedium 'sm ind. If them ediumbeignorant of the

life, tim esandcircum stantial surroundi ngsof thei r ideal gui de,

whenhelivedon earth, then their ideal guidewill beequally

ignorant of him self. Thewrit er hasfrequentlym et withspirit s

claim i ngtobePythagoraswho didnot com prehendthefirst pri nciples

of O ccultism , and whohadent irelyforgottentheor der heinst ituted

or the countryhe belongedto. W ehavemet withRoger Baconspooks

whohadnever heardof alcbemyandknewnothingof m onastic

life: withBenTonsons, whoknewnothing of thetimesinwhich

helivedonearth; withShakespeares, whohadforgottentheir own

plays, andthehum blecircum stancesof t hepoet'searlylife. Nearly

all theseinstancesoccurred wherethemedium swere actuallycon

trolledbytheastral soulsof dom esfic anim als, chieflydogs. Tin's

class, andalsot hecosm icel em entals, arethechief agencies in

all physical phenom enaastheyact under thecontrol of hum an

souls. Thereason weassert t hat theyweredogsis becauvi, having


evolvedthelucid state, weourselvescouldseethe thoughtless

im personal creaturerespondingtoevery latent thought inthei r

m edium'sm ind. W henweform ul atedthepositivethought that

thecontrol wasnot what her epresented him self to be, hewoul d

generallyconfess that hewas not, whereuponthem ediumwould

com m enceblam ing "theconditi ons" for thepoor report. O ur per

sonal investigati ons, extendi ngover aseriesof yearsinEngl and,

France, G erm any, Austriaand theUnited States, wit hvarious

types andphases of m edium s, provem ost conclusivel ythat near ly

half of that classof m edium s whostyle them selves "business

clairvoyants" and "test m edium s" arecontrolledby variouskinds

of ani m al elem ent als, or "spooks." Thet hirdclass inthescal eof

intell igenceist hem agnetic elem entals, correspondingtothe seven

planet arydivisionsof Nature. Theseint elligent cr eaturesare too

bright andethereal tobegui ltyof fraud. Theyare generated by

theli feforcesof theplanet arychainexistingwit hineachor b, and

aretheinterm edi ateagentsof thephysi cal results of planetary

influencesm anifestedonthe earth. They aretheat tendant familiars

of cer tainclassesof m ystical students, especially thosedevotedto

alchemyandastrology. It is thesebeingsthat usuallyproduce the

visionsincrystals, m agicm i rrors, or vasesof wat er, andin conse

quence of thistheyhaveoftenbeenwronglyterm ed planetary

angels bycertain schoolsof m agical research. They areindeed

planet aryinnature, but they donot bel ongtothe physical pl anet

towhosenaturet heycorrespondexcept byaffinity. Theypertain

toour ownorbequallyasm uchasm anhi m self, and cangivem uch

informationregar dingtheorb under whosedom inion theyact.

If any deception transpirest hroughthem, it isbut thereflection

of deception(m isunderstanding) existing inthem indsof those who

usethem . Theydo not andcannot control m edium sby m esm erism

or by trance. Their soleinfl uenceism anifestedin theim pressional

andcl airvoyant phasesof m edium ship.

II. Disem bodiedHum anElem ent aries. This classismadeup

of the anim al soulsof depraved, wicked m ortalswho havesunk

beneat hthehum an planeandt huscaused theseparat ionof thei r

divine soul fromtheir consci ousindividuality. Thosewhofall so

lowas thisaregenerallyevi l m agicians andsorcer esses, who are

far m orenum erous thancivili zedsociety hasanyconceptionof .


Thisclassarereallym agneti cvam pires whoprolong their vici ous

existencebysappingthelife bloodof t heir m ediumisticvicti m s.

Theywill personateanything andeverything. Their onlyaimis

tocompletelydemoralizethe m edium sand plungethemintoall

kinds of depravit y. Thechief characteri sticof the Hum anElementary

isobsession, and nearlyall thosewhogoinsanethroughreligious

excitem ent arethevictim sof elem entary obsession. It isneedless

toadd that these vam piresar elost toall that is redem ptive and

good; theyhavegravitatedto thelowest realm sof bruteanim ality

inNat ureuponthedescending arc, andultim atelyt heybecom e

indrawnwithinthedeathwhir l of that magneticorb knownas

thedarksatellit e, andareswept totheir final doom , extinct ion.

III. Disem bodied shells. Thesearethemagneticfor m sof those

whohavelived, diedandbeen buriedupontheearth. Theyare

perfectlylifeless; theyhover aroundthegravewhi chconceals the

corpse towhicht heyarebound, andast hisdecom posesthem ag

netic shell or phantomalsodissolves. Theycannot bedrawnaway

fromt hegrave. Theycannot, infact, be m adetoanswer any

m ediumisticpurposewhatsoever, andthosewhoasser t, assom e

Theosophistsdo, that theycanberegalvanizedinto atem porar y

lifeandm adeto sim ulatethe deceasedi ndividual, aresadlyi n

error, andknownot whereof t heyspeak. TheBuddhistical theor y

of disem bodiedshellsandtheir influenceuponthe m edium sof

m odern spirituali smisonlyanother of t heoriental delusions, dis

sem inatedtopoisonthebuddi ngspiritualityof the westernrace.

IV. TheM esm eric influenceof livingindividuals. Of thispotent

factor weneednot speak, as it isevident that any spirit m edium

will f eel, andto som eextent respondto, them esm ericwill of a

potent , positive, m agneticm i nd.




W rittenintheyear 1880


EsteemedBrother Studentsof theO ccult;

Inpreparingthis peculiar work, I have beenrequestedby

those inauthorit yover m eto avoidall superfluous m atter, and

present thefacts andteachingsof theHerm eticIni tiatesascon

cisely aspossibl einthefor mm ost suit ablefor pr ivatem edit ation

andst udy. But for thisrequest, I could probablyhavem adethe

workmuchm orereadableandi nteresting tom anywho dislike

thedr yfactsand figuresof original research. As it is, each one

m ust supplem ent t hesceneryandsentim ent for himor herself,

andthusgainthe credit of i ntensifying their own special pleasure,

knowledgeandSpi ritual Advancem ent.

It is m ost im port ant torem ember that theO riginal M anuscript

of the first port ionof this workwaswrittenandi ssuedtoseveral

inthe m onthof January, 1881, before"EsotericBuddhism " ever

sawthelight, andthat thesupposed"m arvelousand original doc

trines," issuedbyA. P. Sinnet, Esq., asfromIndi a, wereall in

black andwhitei nEnglandat thetim e. W ehavenot copiedfrom

"Theosophy," but it istheywhohavestolentheir j ewelsfromus.

Incor roboration of thisfact , read"Col em an'sRevi ew"of "The

Secret Doctrine."

Intryingtoexpl aintheEsot ericNum ber sof theancients,

there isonegreat difficulty tobem et with, nam el y, tobeesoterically

understood. Therefore, those whocannot understand or appreciate

thesublim esigni ficanceof t hem ightyCyclesandPeriodsweare

about toreveal, hadbetter, byfar, leaveall studiestending inthe

direct ionof the occult alone, seeingthat it isnot their sphereof

thought. Their soulsarenot sufficientl yethereali z.edfor their

hum anl y-divineat tributesto com eintoaction, and inspiteof any


ephem eral curiosi tytowardsmystical research, they will never

advancefurther t hanthegatesof theouter court; theycannot , as

yet, passthefearful Dweller ontheThr esholdand enter theHoly

Place. Therefore, theym ust becontent t oawait their tim e, until the

condit ionsareevolvedbysucceedingracesof thehum angam ut

that will adm it of their soul 'slatent attributesunfoldingthem selves.

There are, also, m anywho, whilebeingi naconditi ontoseet he

truth andgraspt hereal significanceof theM yster iesof Nature, are

totall yunfit to receivesuch knowledge, becauseof their natural,

but terribleelemental affini ty. Thisfearful physi cal conditi onwould

leadt hemtodevoteall theoccult power sat their com m andto

worldl ypurposes. It isquite unnecessar ytosaythat theseindividuals

would becom eascourgetom ankind. Happi ly, onlya veryfewof

thisclasscangr aspanyreal power, but becom ethem selvesthe

dupes andslaves of thepower stheyseek tocontrol . Toall such

weear nestlyand solem nlysay;â abandon all thought of spirit inter

course, fleefromoccultismandspiritualismasyou wouldfroma

pestil ence, andmaytheDivineG uardians of thehumanracepreserve

your soulsfromt hebottom lesschasmuponwhosebri nktheym ay

possiblyhavebeenunconsciouslyreposing. For thosewhom erel ypry

intot heoccult out of m erecuriosity, wehavenothingtosay; they

will obtainasm uchastheydeserveand nom ore. "Askandyeshall

receive; knockandit shall beopeneduntoyou," is just astr ueto-day

inref erencetoesotericknowledgeasit was1900yearsago; but

it alwayspresupposesthat theonewhoasksor the onewhoknocks

isin real earnest andseeks onlytosat isfythedeepyearningsof an

im m ort al soul. Thedoorkeeper of theTempleof Trut hisasdeaf

asthe graniterockstoall others. You m ayaskand shout unti l you

arehoarse, andknockandbecudgel thedoor until yourouseup the

furies withthedin, it isal l tonopur pose; youcannever takethe

Kingdomof Heaven bystorm . I t isfabled intheHol yScripturesthat

Satan triedthis m eansof obt ainingpower onceupon atim eand

got hurled, with all of hisassistants, intothefl am esof hel l for such

daring presum ption, andthat insteadof theKingdomof Heaven he

obtainedthebott om lesspit asafitting rewardfor hism isdir ected

am biti onandlabor. Thereis m orereal t ruthinthi sreligious fable

thanspiritualist sever dreamedof. But tothetrue student of Nature's

inner lawswesay, rest assur edthat you will recei veafull measure


of rewardfor all andeveryearnest endeavor. Urani a'slam pwill

ultim atelyshine uponyour darkanddiff icult path, andyoushall

indeed seethe"savinglight of theworl d," whichwill enable youto

drawasidetheveil of them ysticIsis, andbehind thism agic curtain,

readt heever-bur ningtruths of Naturei nscribeduponthescrolls

of time.

It is toyou, m y faithful and eternal br ethren, that I present

theEsotericCycl es, theG oldenKey, and theSilver Locksthat guard

our islandUniver se, viz.: theplanet uponwhichwe exist, whi ch

initself, isaminiatureUni verse; so, also, isthehum anorganism .

Inyour possession, I know,t heywill be valuedaccordingtot heir

trueworth, andutilizedfor their proper purpose. Therefore, trusting

that youm ayuse your psychic powerswisely, worthi lyandwell , and

wishingyouG od-speedupontheupwardpathof your soul'seter nal

destiny, I rem ain withfrater nal sym pathiesandbrotherlylove,

M ost f aithfullyyours,

Privat eSecretary toTheHermeticBrotherhoodof Luxor,





Inatt em ptingto explainthe sublim esystemof Esot ericCycles,

astaught inthe O ccult schoolsof theEgyptianM agi, weshall notice

their great Cyclesfirst, whi chrelatet oHum anand Planetary Evolution,

thencom pare, or rather introduce, for t hestudent' scom parison,

theSacredCycles of HindooI nitiates, andshowsomeof their

striki ngrelationshipstothe well known factsof geological r esearch,

and, l astly, attem pt toshowhowthesenatural peri odsof acti on

andreactionof t heCosm icli feforceshaveform ed thetruthful

foundationuponwhichtheAst rological Mysticshave elaborated

their planetaryperiodsandsub-cyclesof celestial influence over

nations, andwhichisfurther andm oref ullyelabor atedbyKabbalistical

lore, intherule of theSevenArchAngelsasthesevenG overnors

of the world, whi chtheysay "after G od actuatethe Universe."


Nature hasfurnishedher studentswitht hem eansof reaching

her m ysteries, in thedual formof intui tionandintellect, andof

m easur ingher m ightyforcesi ntheform s of tim eandspace. The

first indexof ti m eistherotationof t heEarthuponher axis, the

second byher annual m otionabout theSun. Thesear ebroadly

conver tedintodays, m onthsandyears. Thethirdindexisthat of

them otionof the Earth'scenter (theSun) through space, around

astil l greater center; this isbroadly dividedint otwom easures, viz.;

first, throughonesignof theZodiac, a periodof 2,160years, and

secondly, through theentire twelvesigns, whichcom pletehis grand

revolution, or gr eat Solar Year, in25,920yearsof Earthlyti m e. The

third andlast faceof thetr iuneindex isour Eart h'sPole. This

m agnet icpoint is thegreat f inger of Nature'sCycl icTim epiece,

which governsand registersall thegreat Cosm iccyclesof our planet

andit scircuit.


Rem em ber thissignificant fact, then, that them oti onsof the

Earth' sPoleist hem otionof her Evolut ionaryforces, bothHum an



W hent hisbeautif ul m otionof theEarth' sPolehas becom e

fam ili ar, thestudent will begintosee thedivine harm onyof Nature's

grandest law,whi chlawcauseseverypor tionof our Earth'ssurface

tobecom ealternatelyafruit ful plainor barrenwaste; drylandor

ocean bed.

TheEarth'sPole m ovesinone uniformdi rection, withaslow,

im perceptiblem ot ionthat for m saspiral pathintheheavens, con

sistingof anum ber of sm all spiral orbi ts, or circles, oneoverlapping

theot her. These sm all spiral circlesar eterm edVolutes, thei r true

value inspacebeingthreedegrees, thir ty-sixm inutes, noseconds.

3Ă&#x201A;° 36' 00".

Them otionof inclinationof thePoleis at therat eof fifty seconds

of spaceper cent ury, or one secondineverytwoyears. At thi srate,

it requires7,200 yearstom oveover one degree, andasthere are360

degreesinacircle, or thePole'sorbit , it takes 360tim es7,200years,

equal to2,592,000years, to m akeacom pleterevolutionof its orbit,

or one hundredSolar Years.

EachVolutebeing threedegrees, thirty- sixm inutes, noseconds

intruevalue, 25,920yearsarerequired for thePoletocom pl eteone

sm all spiral orbi t, andasthereareexactlyonehundredof theseSpiral

O rbits inthecompleteorbit, therefore 100tim es25,920years equals

2,592, 000years, whichperiod isterm ed, byInitiat es, onePol ar Day.

O nePolar DayequalsonehundredSolar Years.

W ewil l nowgive afewbrief exam plesof Polar M oti on:

If the student will, for am om ent, im agi neour Eart h'sPoleto

beper pendicular totheplane of itsorbit, andconsequentlycoinciding

witht hePoleof theecliptic; thenthe signsof thezodiac, andthe

apparent yearlypathof theSunwill alwaysbevert ical at our Earth's

equator; henceuniversal spri ngwill rei gnintheTem perateZones

anda gentle, continuoussum mer inall sub-tropical latitudes; it

will causetheequatorial regionsof the Earthtobecom eblazi ng,

scorchingdeserts. Thegreat plainswill beunfit f or habitati on, owing

tothe fierceraysof averti cal Sun, continuingfor longages. O nly

them ountainousportionswill betheseat of hum an life. This condition


will alsocauseequal dayand night all over thegl obe, but as werecede

fromt heEquator, northor south, thesunlight becom eslessandless,

owing totheSun attaininga lesser degr eeof altit udewithevery

degree of latitude; until, at thePoles, theSunwill onlyappear as

adull redball of fire, m ovi ngalongthehorizon, fromeast t owest,

inthe twelvehoursfrom6a. m . to6p.m., hence, darknessand uni

versal winter rei gnsuprem e; andtheArcticCircle isanever- lasting

belt of iceandsnow,whosef rozenbreat hform sacom pletebar rier

against theexist enceof hum anlife.

Again, im aginetheEarth'sPole, after a lapseof 648,000year s,

andwe shall nowfindthat it isinclinedat anangleof exact ly90

degrees, for, dur ingthisPer iod, it has beenslowly, but im perceptibly

tothe Earth'sinhabitants, movingor incliningawayfromthe pole

of the ecliptic. Thetwelvesignsof the zodiacand theapparent yearly

pathof theSun, arenowvert ical tothe Poleof theEarth. W hat will

bethe fearful geological results?W hy, that our polar regions will

havea tropical sum m er. Each year theSunwill bevertical on the

21st of Junetot heNorthPol e, andont he21st of Decem ber to the

South Pole, andalsothat everyportion of theglobe, withthe Sun

andEarth'sPole inthisposi tion, will witnessat ropical summ er and

anarcticwinter. Thisaccountsfor and fullyexplainstheexi stence

of fossil rem ains of theseal , walrusandpolar bear intheburning

plains of Africa andHindustan, andof t hetropical rem ainsnowbeing

discoveredinthe Arcticregi ons. Nohumanbeingnowlivingcan

concei vethefear ful natural phenom enayearlytranspiringduri ng

thisperiod. For instance, al l latitudes belowthe Poleshadt wo

m idsumm erseachyear; nam ely, whentheSunascended north, and

wheni t returned southagain. Therapid rateat whi chtheSun rose

intot hepolar ci rcles, andt heterrific heat of a vertical Sunuponthe

iceandsnow,m ust havecausedthem ost frightful i nundations upon

all theplainsandlowlands. Nowonder t hat it was calledthe Age

of Hor ror bythe Hindoosand EgyptianM agi.

Thewallsof the m ightyBabyl onandthe eight-volvedTower

of Babel or cloud-encom passed Bel werenever constr uctedtoresist

anym ortal foe. NO . Thosecit ywalls, whichwere60 m ilesincircum

ference, 200feet high, 578f eet thick, werenot m adetodefy the

strengthof arm ies, but toresist thefearful forcesof Nature, the

floods that swept theplains of Shinar, fromthem ountainsof Arm enia,


every springduri ngthisAge of Horror. Thetrem endousem bankments

andri ver wallsconstructedbytheAncientsarem onum entsof hum an

skill andenterpr isebelongingtoanepochthat ant edatesbyt housands

of yearstheAge of their supposedbuilders.

These m ightym onum entsof old areindeed thesacred relicsof

our earlyforefat hers; but m odernhistor iansareso nosebound by

Biblical chronologythat they cannot yet seetheli ght. Likeyoung

puppet s, their eyeswill not opentothe light unti l theyare nine

daysold. Thestudent ishere requested tonoticet hat all the great

solar andlunar observatories wereconst ructedfor atwo-fold purpose.

Their religion, unlikethat of their degenerateddescendants, wasa

pure, scientific theology, or "theW isdomReligion. " Thosenat ions

andpeopleswhomour historiansdenom inate"ancient " werebut

degeneratedcastes, and, incom parisonwiththenat ionswhobuilt

"thecloud-encom passedBel," arequitemodern. The grand, scientific

Tem plesof theSunandM oon, then, were erectedat aperiod

whent heSunwas vertical to thelatitudeof thepl ace, andtheir

agescanbeeasil ycom putedbythefollowingsim ple form ula. Our

Earth' sequator i sthezero, or starting point, of all com putations;

andwastakenint oconsiderat ionbythe ancient art ists, whoalways

built withsom esignificant occult purpose. Eachzonewasconstituted

bythe G reat Solar Cycleof 25,920years, duringwhichperiod the

Poles m ovedover onevolute, whichthey, inroundnum bers, reconed

at 4degrees; and all thosebuildingswill befound, whenconstructed

onthi splan, to point exactl ytotheti m etheywer ebuilt, if their

latitudecorrespondswiththeir sym bol. For instance, theTower of

Babel waseight-volved; that is, witha spiral stai rcasewindi ngeight

tim es roundit. Thism eansthat iswasbuilt whent hesunwas vertical

inthe latitudeof 32degrees; 4tim es8 are32, or , asanini tiateof our

Noble O rder, 63yearsago(1822), speaki ngof theawful IronAge, says;

"Inthisdreadti m eChim erahadher birt h;

Inthi sdreadtimetheCyclopscursedtheearth.

AndG i antshuge, of horrid, monstrousform ,

W horavagedEarth, andstrove e'enHeaventostorm .

ThiswastheIron Age; 'twas Python'sreign,

W henPolar-sunsburnt upthe goldengrai n,

Andsuddenthaws inundateeveryplain.

Hence Towersand W allsandPr yam idsarose,

W hose ponderousbulkm ight al l their rageoppose.


"Assyr ianchiefs badeBabel's tower arise,

O nShi nar'splain, aspiringt otheskies,

W hose eight-volveddragon, turninground thewhole,

Shows that eight cyclesround thenorthernpole

At four degreesasunder, closedtheir vi ew,

W hich proveslati tudewasthi rty-two.

Andst ill inthir ty-two, beneaththestarryhost,

Theei ght-coiled Dragonm ouldersinthe dust,

ByCyr usoverthrown, whoraisedthepile

Round whichtheStarsandDragonusedto coil;

But st ill itsfor m , itshistorydeclares,

Anhoaryageof t wicetwohundredthousandyears."

It m ay benotedt hat thevery ancient sacredtowers inthePagodas

of Chi naalways( unlessthey areof m odernconstruction) faithfully

indicatetheir latitudeanddateof thei r first foundationby thenum ber

of storiesor ter races. O f courseit is not supposedthat thesetowers,

likeour ancient cathedrals, arenot per iodicallyr estoredas theyfall

intodecay, but alwaysonthe sam eprinciple.

Agreat deal m ore m ight besaidastothedifferent clim ates

that ensuedunder different i nclinations of our Ear th'sPole, but

these fewillustr ationswill givethest udent afewideasast othe

actual causeof t hevariousgeological changesthat arebrought

about byPolar M otion. Rem em ber that the great Polar Day(2,592,000

years, m ovingoncearound, li ketheindexof thecl ock) determines

thedurationupon our planet of that vit al spiritual im pulseof

evolut ion, known am ongstudentsandInit iatesastheG reat Lif e

W ave. ThisLifeWavepassesaroundtheseptenarychain, or cir cuit,

of the sevenplanets, not in aneven, regular, cont inuousacti on, but

inwavesor im pul ses. For instance, supposetheLif eW aveof t he

m ineral evolution com m ences, uponplanet num ber 1; it will her e

gothr oughitsactiveevoluti on, andthen, havingr eachedits

culm inatingpoint , it com m encestoflow, or passon toplanet num ber

2, and thevegetable, or next lifeim pul se, begins uponplanet num ber

1, and soonwith therest. Uponthispoint wewoul drefer the

student toM r. Si nnett'svaluablebook, EsotericBuddhism , but

rem indingyouthat, although therearemanyoutlinesinthework

sim ilar tothese teachings, t heyare, in reality, widelydifferent, as

will beseenwhen youreadhi sconclusionsandthoseof this


Inorder tobetter illustrate theevolut ionof m att er andthe

involutionof spi rit, wewill brieflydescribeinoutlinethe system atic


andharm oniouspr ocessfollowedbyNatur einthecom pleteevol ution

of aplanet, sim i lar inconst ructionto our earth.

Inthe first place, it m ust bebornein m indthat t hereareSeven

Kingdom s, SevenPrinciplesandSevenRul ingPowers inNature,

atrinityof sevens, andalso that m atter, socalled, isbut t hem ost

rem ote expression of spirit. Thefurther astateis rem ovedfr om

itssource, themoredenseit becom es, until spirit canexpressitself

inm et allicformandbecom ematerialized asveinsandlodesof

m ineral oreinthebodyof a planet, and tower itself uponthat

planet 'ssurface ingranitemountains, l im estonehi llsor chal kydells;

andthat theboundlessspace isfilledwithafine, invisible form

of condensedspir it, knownto scientists ascosm ic dust; and, lastly,

that Nature'soperationsare perform edi nanendlessseriesof waves,

which, intheir motion, formgraceful curves, ther iseandfal l of

thear cof thecurveform ing itscycleof duration.

TheSevenKingdomsaretheThreeElem ent al andinvi sible,

andtheFour O bjectiveandvi sibleplanesof Nature, whilethe order

of the SevenPrinciples, or f orm sof evolution, is asfollows; 1, the

Spirit ual; 2, the Astral; 3, theG aseous; 4, theM i neral; 5, t heVegetabl e;

6, the Anim al; 7, theHum an; seechapter II of sect ionI.

TheSevenG overnors, or Power srulinga planet, are theSeven

Angeli cStates, mentionedm or efullyin LaClef chapter VI.

Having explained therudim ent s, it will better expr essour m ean

ingto useaBibl ical illustr ation, sowewill nowesotericall yexplain


m entionedinG enesis, eachDaybeingone Polar Day, asbefore stated,

or 2,592,000year sof Earthly tim e.

Thewords"theeveningandthem orning" signifythe twohalves

of the Polar Cycl e. Youwill noticethat "theeveni ng" ism ent ioned

first, and"themorning" last . Thisiscorrect. The darkor undeveloped

portionof eachwaveisthef irst half, andsignifi es, sym boli cally, Night,

andvi ceversa. Further, it must berem em beredthat thespirit ual

im pulse, or wave, m ust of necessitypass roundthe orbit that has

ultim atelytobe traversedby thefuture planet bef oreanythingcan

transpire. It is theDivineWill sent forthbythe spirit-stat ethat is

equivalent tothe W ordor DivineIdeaof certainancient writers.

ThisFiat attract swithinits orbit the latent cosmicm atter of space,


andtr ansform sit intotheembryonic, nebulouslight, thestar dust

or radiant firemist, whichi stheform , or prim iti vem atter, of all

creati on. Thestudent m ust st rictlyrem em ber that t hereisno specific

durati onof this state. It m aylast for m illionsof agesbefor etheactual

evolut ionof apl anet, andthat previous tothesymbolical Six Days

of Creationthis planet exist sfor untol dcyclesin anebulous condition,

theexact sizeof itsorbital ring, This beingunderstood, we will

descri be

TheFi rst Dayof Creation. TheSuprem eAngelicG overnors

project intoacti veevolution theastral tide-wave, viz., the currents

of ast ral light, andthenebulousm atter is, at once, transfor m edinto

arapi dlyrevolvi ngglobeof fire, which solidifies andcools under

theintenseconcentrationof theDeific W ill of the G overnors ina

wonder fullyless spaceof timethanany of our transcendental or

spirit ual writers canim agine. Firewas dom inant for thefirst half

of the Polar Day; â whenits surfacehad becom eso far cooled as

toall owtheheat edvaporsof itsim m enseatm ospher etocondense

andformwater, whichelem ent wasrapidl yproduced duringthe

next half of the cycle. Thus, wesee, that arudeglobewasform ed

during thefirst dayof creat ion; thefi rst half, t heevening, wasgiven

tothe dom inionof firealone, andthel atter half, or m orning, was

oneceaselesswar betweenthoseopposing elem ents, fireandwater.

"Andt heevening andthem orningwerethefirst day." Thesetwo

periodsof thePolar Cyclear eeach1,296,000years, andwere called

bythe HindoostheTretaYug.

TheSecondDayof Creation. TheSuprem e AngelicG overnors

nowcausedthefi rst evolutionof thegaseousor chem ical tide-wave,

andtheevolution of acom pletebut denseatm ospher ewasther esult.

That i stosay, t hevariousconstituents of theatmospherewer e, by

thiswave, adjust ed, andour planet'schem ical affi nitiesduly balanced.

Thiscausedthewholeof the superabundant grossm atter, such as

carbon, etc., to condenseand fall tothesurfaceof theplanet. During

thisday, also, our planet's surfacewas thescene of acontinual con

flict betweenheat andwater; all wasthesceneof m ightyvolcanic

action; m ountain rangesconti nuallyrose andfell, andtheocean

bedswerealways shifting.

TheThirdDayof Creation. Af ter thegaseous, thegreat m ineral

tide-wavecom m enced, andthe spirit atomsof future egosbecame


incarnatedindensem atter for thefirst tim e, nam ely, inthe stratas

of rocksandm ineral lodeswhichconstit utethestonyribsand m etallic

veins of our planet. M ountains, valleys, islandsandcontinent swere

form ed; theland abovetheoceanlevel sank, andthebedof the

ocean becam edry land. Now,f or thefirst tim e, the seasandoceans

occupy their proper beds. "Andtheeveni ngandthe m orningwer e

thethirdday." I t m ust beaddedthat duringthisperiod, also, the

planet 'ssurface wasthesceneof continual volcani caction; aswas

eachandeveryperiod. At the closeof t his, thethirdPolar Cycle,

wesee that theevolutionof theastral, chem ical andm ineral waves

havenowprepared our Earthf or thefirst vegetable form sof l ife.

Andhere, beit noted, that t hefirst form sof all thingswere born

(that is, hadtheir origin) i nwater.

TheFourthDayof Creation. Thevegetabl etide-wave now

reachesthebarrenshoresof our planet, andproducesthefirst rudi-

m ental form sof vegetablelif e, whichdevelopinto them ost gr oss,

gigant icshapes, rudeandim perfect ast heearthuponwhichthey

grow. But, astimeprogresses, sodoest hevegetabl ekingdom ; each

agegi vingm oreperfect form s. "Andthe eveningand them orning

weret hefourthday."

TheFi fthDayof Creation. Theprevious tide-waves havingrun

their course, the anim al life-wavenowsetsin, and fromthel owest

rudim ental form s of lifesuccessivelyevolvethevariousorder sof

anim al life, race after race appearing, runningits courseand becom ing

extinct, givingplacetom ore com pleteorganism s. " Andtheevening

andthem orningwerethefift hday."

TheSi xthDayof Creation. Thepreceding fivetide- wavesof

evolut ionhavenowpreparedour Earthfor Nature's grandest cl im ax;

theevolutionof thehum anform ,M an, for at thisageweread;

"Andt heLordm adem anout of thedust of theground, andbreathed

intohisnostrils thebreath of life, andhebecam e alivingsoul; and

theLordcreated m aninHisownim age, maleandfemalecreated

Hethem ."

During thefivedaysof creat ionthevegetableand anim al have

beenevolved, and, whenm anappearsupon thescene, everything

isin avastlyimprovedandhighlydevel opedcondit ion, com par ed

witht heconditionof theear lym onstrousform s. "Andtheevening

andthem orningwerethesixt hday." And herewem ust digress.


Som estudentsof theoccult i m agine(for certainly theyarenot properly

initiatedandtrainedinthe schoolsof occultism ) that them i ssinglink,

or fir st hum anform , theconnectionbetweentheani m al andhuman,

wascausedbyaspiritual im pulseunion, which, act inguponthehighest

formof anim al, anape, for exam ple, producedanentirelydiff erent

species, quitehum anintheir organism , but hairy, etc., andt hat

fromt hism issing linkthehum anrace, asat present, hasbeen evolved.

But thisiserroneous, andvoidof truth. W hilethe spirit atom shave

beenevolvingupwardfromthe m ineral, t hespiritual formhas been

involvingdownwar duntil it becam etangi bleandobj ective, possessing

at fir st avast but looselyorganizedbody. Eachagesawit smaller

andm orecom pact, until, at t heendof t heThirdRaceof theFirst

Hum an Round, the spiritual m anhadacompact, well- organized

body, andthecomm encem ent of theFourth Race, (the center of

theseven) wasthefirst point of contact, thefocusof thespirit

downwardsandthe apexof the m aterial upwards, (seenotebelow)

M atter andspirit m et andfor m edthefir st real physical m anof

thehum anrace. Thisisthegreat m yster y;â thelowest point inthe

arcof spiritual involutioni m pingesuponthehighest arc, or culm i

nating point, of m aterial evolution, and form sthe originof man.

Theevolutionof therem ainingroot raceshavingtakenplace, the

lifei m pulsebegi nstoebbandslowlyquitsour shores, andour Earth

for thefirst timeenjoysar est. Thesi xdaysof creationare at an

end, andtheseventhisTheDayof Rest.

NO TE: Thisneeds alittleexplanation. Thefirst raceof hum an beingswho existed

upont hisplanet werereally spiritual. Their bodieswerequit eethereal, when

com par edwithour grossorganism s, but weresuffici entlym ater ial tobeobjective

andtangible. Theywerepure andinnocent, trueAdam sandEves, andtheir

countr ywasindeedagardenof Paradise. Theywere natural bor nadeptsof the

highest order. TheyplayedwiththeAkasaandthemagneticcur rentsof our

globe astheboys inBulwer Lytton's"Com ingRace" playedwith thetrem endous

Vril. Theelem ent alsandnaturespirits were, bytheir art, renderedobjective,

andperform edthe dutiesof servantsto them . This wasthetrueG oldenAge. It

wasthefirst spi ritual race of hum anbeings; theprogenitors of hum anity upon

our Earth. Theracewhichfol lowedthemwasterm ed theSilver Ageinthe

arcane doctrineof theoccult . Their descendants, althopureandableto control

thepsychiccurrents, andG odsincom par isontoour selves, wer efar infer ior to

their forefathers of theG oldenAge. Bot htheseraces, andalsothethird, viz., the

people of theCopper Age, whentheywishedtodiepassedpeacefullyaway, and

their bodieswere im m ediately disintegratedbythe currentsof vril. Ther ewere

neither shades, shellsnor phantom sinour atm osphereinthose days. The third,

or Copper Age, peoplewereas inferior t othoseof theSilver Ageaswere the

Silver totheG ol den. M ankind wasonthe downwardcycle; lies, deceit and


selfishnessbegan tobeengendered, and consequentl ytherearoseaschool of

Black M agic. Int hisagethe first elem entsof that curse, Caste, arose.

This, theCopper Age, wasthe last rem nant of those whoinheri tedtheDivine

W isdomof theG odsof theG ol denAge. Thespiritual raceshad nowreached

thelowest possiblepoint in thearcof spiritual i nvolution, andtheFourthrace,

or IronAgepeopl e, werethe first of thegrossphysical races, whobecame

m ighty hunters, andateflesh m eat, and whoseanim al passions aloneruled their

enjoyments. Fromthisdatethenationsbecam em igratorynom ads, andsoon lost

all tr acesof that highcivil izationwhi chbelonged totheear lyCopper Ageraces.

Thisi s, then, theesotericexplanation of theFour Agesof antiquity, andrefers

onlyt othefirst roundof m ankindupon anynewlycreatedplanet, andalsoto

thehi ghest andt wosucceedingracesprevioustothelife-wave leavingthe

planet , viz., the threehighest statespossiblein anygivenr ound. Theotherscycles

of years, term ed G olden, Silver, etc., r efer solely topolar motionandt hechange

of our Earth'scl im ate.

TheDayof Rest. TheSabbath of theLord. TheEarth slum bers

andenjoysthepeaceof Nirvana. After t hisSabbath, thefirst day

of anewweekcomm ences, for thegaseous tide-wave, havinggone

theci rcuit of theplanetary chain, once m orereachesour globe.

Theat m osphereis againreorganized, pur ified, and galvanized with

newli fetom ake it fit toreceiveandsustainahi gher phase of

evolut ion. It breathesthebr eathof anewlifeuponour awakening

planet . Thelife im pulsethat hasbeenpassiveduri ngtheSabbath

of the Lordbecomesagainact ive.

After theexpirat ionof thegaseouswave, andanother Polar

Day, t hebedsof theoceanshaverisenandbecom edryland, and

theol dcontinent sarenowat thebottomof theocean, and, as this

takes placeslowly, theleadi ngtypesof flora, faunaandsurviving

types of thesevenhum anfam i liesretreat fromthe sinkingcontinents

andoccupythenew-m adeland andm ountai nswhichar ewaiting

toliberatetheir long-im prisonedspirit atom s, and thisisaf fected,

direct lythem ineral wavearr ives, at thecom m encement of the Second

Polar Day. Theol dm ineral el em entsare nowliberat ed, andthe

incom i ngm ineral wavebecom es incarnated intheir place. Bythe

tim et histidehasattainedi tsclim axt henewlyli beratedspi rit atom s

of thi splanet formanewm ineral wave, which, seekingreincar nation,

begins toflowon tothenext planet, whichhasalr eadybeenprepared

for it bytheprecedinggaseouswave. Then, insuccession, comes

thevegatable, anim al, etc., toprepare a"NewHeavenandaNew

Earth" for theincom inglife- wavethat shall evolve theSecond

Round of hum anity, which, havingagainevolvedits sevenroot races

andtheir innum er ablesuband offshoot r aces, again passeson its


journeyroundthe chain, leavingonlya rem nant of itssevenl eading

types tosurvive thelongagesof slum ber, togive thestruggl ing

m onads that Natur ehasleft behindachanceof incarnatingthem

selves toformtheconnecting linksfor thenext round. Andso does

evolut ionproceed until each planet of t hechainhasevolvedseven

com pleteroundsof hum anity, andthentheG reat Jubileeof the

Earth takesplace. Seventim es7rounds equal 49; and7races of

hum an beingson7 planetsis also49; andthe50th. istheyear of

Jubilee, sym bolizedbytheJewsevery50th. year, whennowork

wasdoneandthe landrested. "Asit is below,soi t isabove, ason

theearth, soin thesky." Rem em ber this.

Andnow,asaconclusiontot hispart of LaClef Herm etique,

wegivetheCyclesandPeriodsinfull, tabulated, soastoenable

thest udent tocom prehendthemat aglance. It only rem ainsto

saythat at theendof every G reat Period, of 1,016,064,000years,

theSunof our systempasses intoapassivestateof sleep, andrem ains

sofor 127,008,000years. It is, infact , theSolar Nirvana(j ust asthe

Earth entersNirvanaat theendof every com pleteevolution). All

thepl anetarychainsof thesolar systemaredisint egrateddur ing

thegr eat solar Nirvana, and recreatedupontheawakeningof

our Sunfromits cycleof rest. Thealternatestatesof activi tyandrest

areby theHindoo Initiatest erm edthedaysandnightsof Brahm a.



O nePolar Day, whichisalso thecycleof duration of any

life-waveonour planet, is, whenm easur edbythecom m onyears

of our Earth'sti m e, exactly 2,592,000years.

And, althoughthe 7planetsof our chain varyinthelength

of their respecti velife-waves, som eaf ewthousand yearsm ore and

som ea fewthousandless, theyare, ont heaverage, all of the sam e

durati on. Hencet hegreat per iodof the life-wave, travelingonce

round our septenarychainof worlds, is 2,592,000multipliedby7,

or 18, 144,000years. Thisis for thecompletecircuit of 7orbs, but

thecycle, or per iod, of the life-wave, fromitsleavingtheEarthto

itsreappearance or com m encement is2,592,000less thantheabove,

or, in other words, exactly15,552,000years.


Theperiodof evolutionof the7great r oundsof hum anity, and

producing7tim es 7, equaling 49, root r acesof im mortal beings^for

eachr acecontainsitsownimm ortals), i stheperiodof theli fe-wave

passingseventimesroundthe chain, or 127,008.000 years.

There arenowsay sevengreat planetary fam ilies, eachfam ily

contai ningwithin itself sevenroot races, andeach root race con

tainingwithinit self, itsnum erousoffshoot races. Theperfected

hum ani ty, then, r estsinthe enjoym ent of ablissful Nirvana, or The

[x;aix- of G od, whichpasseth all understanding." f or the50th Period,

that i stosay, t he7planetaryfam ilies of our Ear thhaveoccupied

7com pletecircui tsof theli fe-waveroundthechai n, or 49Polar

Days. The50thdayistheday whenthose purifiedsoulsenter

Nirvana, asafamily, andthi sNirvanal astsuntil thehum anl ife-wave

haspassedround thechainin apassive stateandr eachedthe shores

of our planet again, or 18,144,000years.

After theJubilee of Nirvana, thisvast, andnowexalted, host

of the 7planetar yfam ilies' perfectedsoulsbecom e, intheir turn,

theor iginatorsandguardians of anewandfreshraceof hum anity,

eachplanetaryfam ily, or state, becom ingtheespecial rulers of

their ownsphere, whiletheir ownlateAngelicG uar dians, the 7

spirit s(fam ilies of spirits) that stand beforethe Lord, termedDhyan

ChohansinEsoter icBuddhism , ascendsti ll higher i ntom oreperfect

spheresof creati on. Youwill takenote that eachf am ily, or newangelic

planet arystateof latelyexaltedhum an souls, rulesthecorresponding

fam ily uponEarth. Thusthef irst fam ily, or that whichform ed

thefi rst 7root racesafter their cycle, rulesthe first sevenroot races

of their newcreation, andso onwiththeothers. Thesenewraces

of humanbeingsevolveandpassthrough thesam eharm onious

processof evolut ion, fromspirit tom at ter andbackagainto spirit,

thuscom pletingt hegreat cycleof necessity. Theplanet itsel f is

not recreatedaft er eacheart hlyNirvana, but re-awakenedinto

activi tyandlife topassthr ough7tim es7races, or circuits of the

lifewave, or 127,008,000years.

After theperiod hasagainexpired, this raceof guardiansalso

ascend tohigher planes, and thesecond planetaryf am ilyenjoys

Nirvanafor 18,144,000years, andtheni ntheir tur nbecom eguardians

of tho third's7 fam ilies(term edonepl anetaryfamily). Then the

third fam ilyoriginate, rule andguardt hefourth, thefourth the


fifth, andsoon until our Earth(andtheplanetary chainini ts

turn) hasevolved 7great planetaryfam i lies, each fam ilyconsisting

of 7r ounds, and eachroundof 7root races, andhasalsoenjoyed

7Nirvanas. This m akesupthe grandperi odof 8times127,008, 000

years, which, in itsgrandandcom plete total, equals1,016,064,000

years of earthly tim e.

Thisperiodisobtainedasfollows; 7periodsof 127,008,000f or

the7 great planetaryfam ilies, and7Nirvanasof 18,144,000, which

m aket heeighth; thetotal ei ghth. This great cycle, 1,016,064,000years,

isthe exact termof our planet'sphysical existence.

The7 great cyclesandthe7 Nirvanastogether constitutethe

eighth, andproducethesleep of death. O ur sphere will thenhave

com pletedtheper iodof child-bearing; oldagehas graduallysettled

uponher; shehas borneseven sons, and nowsinksi ntotheeighth

periodâ sleepâ thesleepof deathand com pleteannihilation. Cohesion

loosensitshold uponthem ol ecules, and atombyat omtheplanet's

particlesaredisintegratedanddispersedinspace. Thegreat solar

sleep, or Nirvana, takesplace, andour Sunceases tobeactivefor

aperi odof 127,008,000years, viz., acom pleteevolutionarycycle;

andit isonlywhenthefirst warmbreat hof newspiritual lif e

pulsat esthrough thespacesof Aeththat arecreati onof theplanetary

chains com m ences anew.Thedi sintegrated atom sof f orm er worlds

arereconstructed withnewcosm icm atter , andonce m oreevolut ion;

but uponahigher plane; begi nsitsalm ost ceaselessround.

Notet heterrible significanceof thefi gure8. The eighthsphere

of our chainisnot avisible orb, but a lifeless, dark, sem i- spiritual

one. ( seenotebelow)It ist hesphereof death, andthetem porary

abode of thosesouls, or shades, whohave, through their depraved

lives, lost their connection withtheDivineParent , thespiri tual ego

that gavethembi rth. Yet theyhavebart eredaglor ious, divine

birthr ight for a m essof pott age, andnowm ust sink unconsciously

intot hesleepof oblivion, whiletheenfranchised soulsof their

nobler brethrenareurgingtheir resistl esscourse throughthe sapphire

vaults andstarli t realm sof theM ilkyWay. Andyet , Om ost esteem ed

andet ernal brother, inthef aceof our eternal progress, thesevast

Cycles andm ost awful, incom prehensible Periodsare but afew

fast-f leetingm omentsof planetaryexist ence. Thewholeerasof


past eternitycannot bringonesecondm orenear the endof our

im m ort al, deathlessreign.

NO TE: Thiseighth orbisknowntoInitiatesof the highest int erior degreeas"the

DarkSatellite," whoseruling spiritual hierophant isknownby thenam eof O b.

Fromt hisnam ecam ethat of Oberonandsoevil and infernal is thepower of this

sphere that all casesof dem onia, enchantm ent or possessioncam etobeterm ed

O bsession. Theburiedcities of theG obi desert bel ongtoraceswhowere the

devoteesof this O b. (Thiswasafter the G obi hadbecom eapor tionof the

continent of old Indiaanddoesnot refer tothe"Goldenisle" of thesea, when

theG obi wasatr opical ocean.) Henceit snam e, G obi, that is, thefollowersof

O b, or thecountr yof O b. Thi sisthereasonfor theawful traditionsm entioned

in"IsisUnveiled" astothe hiddentreasuresbeing guardedby alegionof infernal

spirit s. It isfr omthisevil orbthat t hepowerspossessedby theBlack M agi are

derived, and, in fact, it is theSpiritual correspondenceof t hosebrothersonEarth.

For, r em em ber, thereisnot a classof people, or a societydevotedtoanysubject

onEar th, but what hasaspir itual correspondencei ntherealmof spirit. The

Herm et icLawisonegrandtruth, viz., " Asit isabove, soit isbelow,asonthe

Earth, sointhe Sky." St. Paul m entions, or rather refers, to this"Dark Satellite"

whenhepublicly declares: "Wewrestlenot against fleshandblood, but against

powers andprinci palities, pr incesof theair," etc.





" 'Tis but am om ent fromits first

evolut iontoits bier andshr oud;

Then, Owhyshoul dthespirit

of m or tal beproud?"

It wouldbeawasteof tim euponour par t, andagr eater waste

of the tim eof thestudent of esotericscience, if wewereto wadethrough

andenum eratethe wholesystemof these sacredcycl esandnum bers,

or wer ehetoatt em pt thetaskof rem em beringthem . W eshall supply

thekeytothese num bers. Thi ssacredm ystical key will fit every

cyclic lock, and onlyrequirestobetur nedwitha wisehandt o

enable thestudent toopeneveryportal intheO riental systemof

num ber s.

TheFi veG reat Yugas

Satya Yug1,728,000years, 4 periods, unitsequal 18and9

Treta Yug1,296,000years, 3 periods, unitsequal 18and9

Dvapar aYug864,000years, 2 periods, unitsequal 18and9

Cali Yug432,000 years, 1per iod, units equal 9

M ahaYug4,320,000years, 10 periods, unitsequal 9

If the student goesover the abovenum bers, hewill noticethat

theyareall part sof theDivineAge, theM ahaYug, andthat each

iscomposedof theCali Yug. For instance, SatyaYug, or 4per iods,

isjust 4Cali Yugs, andsoon; andthe Cali Yugis theperiod of the

Earth' sPolepassingover 60 degreesof itsorbit, andthusform ing

thesextiletoit sowntrueplace. TheDvaparaYug istheperi odof

theEarth'sPole form ingthe trineaspect toitstr ueplace, andpassing

over 120degrees of itsorbit . TheTreta Yugisthe periodof the

Earth' sPolepassingover 180 degreesof itsorbit, andform ingthe

opposi tiontoits ownplace. It istheCyclethat r ulesthedayand


theni ght, theeveningandthem orningof onePolar Dayof Creation.

TheSatyaYugis theperiodof theEarth'sPolepassingover 240

degreesof itsor bit. It ist hedoublet rine, or twice120degrees,

(seenotebelow) It isalsot heCyclethat rulesthegreat tur ning

point of thelife-waveof the planetary chain; that is, whent he

Earth haspassed throughaSatyaYug, theculm inati ngpoint has

beenpassed, and thelifeim pulsebegins topassto thenext planet.

Again, youm ust observether egular, har m oniousprogressionof

theterm inatingunitsof each Yug, 2, 4, 6, 8, and of theperi ods

(Cali Yugs), 1, 2, 3, 4. Thesearethel ocks, andeachonepoi nts

esoter icallytot hem ysterious, hiddennum ber socarefullyvei ledfrom

therudegazeof theprofane m ind. This sacred, guardednum ber

consti tutestheGoldenKey. I t isthem agical 9, thehighest unit. It

isat riune, or t hreetim est hree, equal 333(3times3equals 9); thisi s

360, l ess3tim es 9, equals27degrees, andinits secondaspect shows

them agical num ber of Abracadabra, or 666(18equal s9). This

sacred num ber is theperfect sym bol of Deity. M ulti plyit asyou

likebyanynum ber andit resolvesitsel f into9; andjust as all the

differ ent aspects of theEter nal andDivineEssence eventually return

intot heoneprimordial source, sodoes thisnum ber . Nom atter to

what power it is raised, its ultim ateis 9. Hencei t istheDivineFigure

that canaloneunlocktheCyclesof the G reat First Cause.

ThePoleinopposition, or passing180degrees, is inoneof t heaspects of

theei ght-pointed star, inwhicheachrayisopposi teanother. Theperiod of 240

degreespolar m ot ionissym bolizedbytheSunbeing enclosedi nSolom on's Seal

or the doubletri ne, viz., 120degreesaddedto120 degreesis 240degrees.

NO TE: ThePolepassingover 60degreesof itsorbit is, inthe occult, sym bolized

bythe Sunwithin asix-point edstar; or Draco, the Serpent, enfoldinga six-

pointedstar ini tscoils. Thetrineaspect islikewiseatrine, but also asathree-

pointedstar; i.e., havingthreerays.

Having explained theprelim inarydetails of theHindoosystem ,

wem ust nowenter uponam ore beautiful seriesof calculations of

esoter iccycles; andit isnecessary, in order tocom prehendt his, to

reveal theSecret Periodof t heHindoos, term edaDivineYear. This

Divine Year consi stsof exact ly360(9) com m onyear s, or thenum ber of

degreesintheZodiac. W itht hisyear theancients usedtovei l their

m oret reasuredCycles.


W ewil l nowcom pare, sideby side, theFiveG reat Yugas, with

their esotericperiodswhenexpressedby DivineYears;

Com m on Divine

Years Years

SatyaYug1,728,000, equal 4periods, equal 4,800

TretaYug1,296,000, equal 3periods, equal 3,600

Dvapar aYug864,000, equal 2 periods, equal 2,400

CaliYug432,000, equal 1peri od, equals 1,200

M ahaYug4,320,000, equal 10 periods, equal 12,000

Inthe first place, weseethat theDivi neM ahaYug iscom posed

of 12, 000Divine Years, which constitute the10G reat Ages, (seenote

below) or Cali Yugs, and, in thesecond, place, that theDivineYears

runthus; 4, 3, 2, 1and8, 6, 4, 2, and takenbyt hem selvesare1,200

or 1and2equal 3; and2,400 or 2and4 equal 6; and3,600or 3and

6equal 9; andlastly, 4,800 or 4and8 equal 12; whicharebr iefly

3, 6, 9, 12. W eexplainall t hesesim ple m attersto showthat all the

sacred num bersof theHindoos areonecom pleteand harm onious

progressionof the9units. Thestudent m ay, if he chooses, go into

theM anwataresandYugsat hi sleisureandashisi nclination prom pts.

TheM anwataresar eportionsof theG reat Kalpa, whi chis1,000

M ahaYugsof 4,320,000com m on years. Thi sisalm ost toom uch

for hum ancom prehension, and soweleave it, retiri ngcontent with

theknowledgethat it wasbut am ethodadoptedbyt heancient

sages toexpress their ideas of thesubl im em ajesty of Aum , andto

showt heutter fallacyof the finiteever beingabl etocom prehend

theInfinite, Divine, First Causeor the extent of Hisattributes.

NO TE: TheTenAges, or Cali Yugs, areal so, inthe East, shown under the

sym bol of theTen Avaters; theG oddessCali, of the oldHindoos, beinga kindof

geological Isis, or Q ueenof geological form ations. Andlastly, whilethe whole

of thi sisstrict lytrue, so far asthis; thephysi cal or m aterial plane isconcerned;

yet it m ust, byt helawsof correspondence, beconsideredini tstrulyoccult sense.

Thefour agesare thefour G r eat Cycles of hum anevolution; Fi rst, theG olden,

thecl assical, Saturnianage; thenthel essspiritual or Silver Age; then theCop

per; andlastlyt heIronAge; thedense or m aterial barbarian ageor stat e, spirit

inits descent, becom ingm ore andm oregross, until thelowest point of t heage

of Ear th, or the IronAge, wasreached, andm anent eredupont hefirst hum an

cycle. This, of course, teachesthat our first progenitorswer etrulyspi ritual, or

angeli c, andthat eachagein thescale of involuti onm adethemm orem aterial;

anddi rectlythe lowest point of thearc wasreached, thenm at erial evolution

com m enced. But, of course, al l thesespi ritual veri tieswill openout to your

m indasyoucaref ullythinkover thisbr ief paper.


W ewil l nowturn fromthetheoretical to thepracti cal Cycles

of the oldHindoosandesoter icallyexpl ain


Inthe first place, wehavet aught that theHindoos' esoteric, or

Divine, year consistedof 360 com m onyears, andthat thewhole of

their cyclesbear adirect relationtoarithm etical progressionand

propor tion, such as1, 2, 3, 4and4, 3, 2, 1; also 2, 4, 6, 8 etc. W e

havet horoughlyexplainedPol ar M otion, etc., therefore, if we calculate

them otionof the NorthPole fromtheperiodof its beingperpendicular

to, andcoincidingwith, the NorthPole of theEcli ptic, over adistance

of 90 degrees, whenit would behorizont al, or int heplaneof its

orbit, weshall obtainfour distinct per iods, beari ngthem yst ical

relati onof 4, 3, 2, 1, which will befoundtohave arem arkable

character inthe countryroundBenares, or latitude 27degrees North

(2and 7equal 9) . Benaresis theancient seat of l earningin India,

andat onetim ewasthecenter of their occult schools; but their

sacred place, or tem pleof observation, wasterm ed theM ountai n

of Light inlatit ude27degrees. ByusingtheDivineYear asa Key,

wefindthem eani ngof thefollowingper iodsor ages;

Com m on Polar Divi ne

Years M otionYear s

G olden Age259,200, 4tim es9 equals36 degreesand 720

Silver Age194,400, 3tim es9 equals27 degreesand 540

Copper Age129,600, 2tim es9 equals18 degreesand 360

IronAge64,800, 1tim es9equals9degr eesand180

648,000,10tim es 9equals90 degreesand 1,800

Thus, duringthe passageof t hePolefromonepoint of thequad

rant t otheother , occurredt hem ystical ages, whichalsocorr espond

tofir e, air, wat er andearth. ThesePer iodswill befoundto differ by

64,800 years, or 180DivineYears, fromoneanother , andeach

portionof theanglem ovedover consists of them ysteriousnumber

9, m ul tipliedby 4, 3, 2, 1; thus, 4times9degreesequals36 degrees;

3tim es9degrees equals27degrees; 2t im es9degr eesequals 18

degrees; and1ti m es9degreesequals9 degrees; andbearingi n

m indt hat our placeof observationisBenares, or 27degreesNorth

latitude, wefind that during 720Divine Yearsthe Tropicspassed

fromt heequator to36degreeslatitude, Northand South; and from


thispoint during 540m oretheTropicspassedupto 63degrees

latitude, NorthandSouth; andalsofromthisposit ion, during a

further 360DivineYears, it reachedup to81degreesNorthlatitude;

andlastly, duringaperiodof 180DivineYearsfromthisera, the

Tropicsreachedt hePole, wheneverypor tionof the globehad a

Tropical sum m er andanArctic winter. But, tobetter expressour

m eaning, wewill brieflydescribethese four ages.

Thefi rst isthe G oldenAge, whichbegan witham ost delightful

clim at e, agentle, fruitful, universal sum m er. This ancient seat of

sciencewasindeeddivinelyf avoredbyt helawsof Naturethroughout

longages, andno wonder it waschristenedtheG oldenAge, whi ch

correspondstoFi re. But the Polesgraduallym oved on, though at no

tim eduringthis agewasthe m eridianal titudeof t heSun, on the

shortest day, lessthan27degrees; the latitudeof theobservatory.

Thencam etheSil ver Age, whi chcorrespondstothe elem ent of

Air. Thisperiod lastedfor 540DivineYears, andwasavariable

period. Thesum m erswerehot andthedayslong; the winterswere

coldandthedays short, but theSunwas alwaysvisibleabove the

horizonat noonontheshortest day, and theTropicsreachedan

angle of 63degrees.

Next i nrotation wehavethe Copper Age, correspondingtothe

elem ent of W ater, whichlastedfor 360DivineYears. It wasindeed

adull , watery, l ifelessperi od. ATropi cal sum m er andanArct ic

winter , thespringdelugingt heplainsandlowlands withfrightful floods,

etc. TheTropics m ovedanother 18degreesnearer thePole, and on

theshortest day at noonthe Sunnever r ose, but was18degrees

belowthehorizon. As, however, 18degreesiswithi ntheangle of

twilight, theyhadnoabsolut edarkness.

Lastly com esthe IronAge, corresponding totheEar th; theAge

of Hor ror, which lasted180DivineYears, andat noonontheshortest

daytheSunwas27degreesbelowthehor izon, andnever rosef or

weeks together in m idwinter. It wascold, dark, frozenanddeath-like,

anda periodwhen theextrem esof heat andcoldwagedincessant

war, neither obtainingthevi ctory.

Inclosingthischapter, wewill reproduce, for not ice, that t he

Polepassedover 90degrees, or one-four thof thecircle, in1,800

Divine Years, or 648,000com monyears. Therefore, i t passedit s

com pleteorbit of 360degrees in7,200DivineYears, or 2,592, 000


com m on years, fromwhichtake thePrajanathaYugof 2,160,000

com m on years, and therem ainder istheCali Yugof 432,000comm on

years, or theAge of Heat. TheCali Yug isone-sixt hof thepolar orbit,

andfi veCab' Yugsm akethePrajanathaYug.

The70 Eldersini tiatedbyM osesandAar onweresymbolical

of the 72Divine Years; that is, 70EldersandM osesandAaron,

m aking thetotal 72, or themagic9; whi chistheperiodof theSun

passingthe12si gnsof theZodiac, or 25,920years. It states inthe

HolyWrit that they(the70EldersandMosesandAaron) sawthe

G odof Israel, which, of cour se, wasthe Sun; andt he72Elder s

representeditsGreat Cycle, or 72tim es 360com m on yearsequals

25,920 years.




TheEarth'sPole m oves1degr eein7,200 com m onyears

Andal som ovesonceroundin 7,200Divineyears

TheSunm ovesthr o' spaceat rateof 108,000M iles per hour

Inone hour theEarth, byits revolution on

itsaxis, causes 15degreesof theZodiac

torise, culm inat eandset; whilethe

Polemoves15degreesof its orbit in108,000com m onyears

TheEarth, byits diurnal m ot ion, causes

the360degreesof theZodiac torise

andset in24hours, andint histim e

theSuntravelst hro' space2,592,000M i les

W hile aPolar Day of 360degr eesis2,592,000Years

AndtheSunm oves rounditsorbit in25, 920Years

Notet hat thesumof thedigi tsineach num ber ist hem agic9



AKey totheW ork of Abbot Tr ithem ius, entitled-

"TheSecondaries, or RulingI ntelligencesW ho,

After G od, Actuat etheUniver se."

Theperiodsof therulingPri nciples, or Intelligences, andtheir

order of successi oninthegovernm ent of theworld isincorrectly

stated bytheAbbot Trithem ius, although thereiseveryreason tobe

lieve that thiswiseandtrul ylearnedAbbot knewperfectlywell what

thetr ueperiodandorder of succession was.

Andit wasdoubtl essfromreasonsof pol icythat he thought well

toconceal thisknowledgefromtheignor ant andprofane; knowing,

ashe m ust havedone, that al l worthyandaccepted Neophyteswould

betaught theact ual truthduringthepr ocessof their Initiat ion.

Thecorrect Cycle, or Period, duringwhi cheachof theSevenI n

telligenceshaschief ruleover all worl dlyconcerns, isan84th. part

of the G reat Solar Periodof 25,920year s, or aseventhpart of the

Sub-Solar Period of 2,160years, andis equal toabout 308yearsand

208%days. It wil l beseenthat astheSun'speriod, or Revolution,

round hisim m ense orbit is25,920years, hem ovesor passesthrough

oneZodiacal Sign inexactly 2,160years, andthat aseventhpart of

thisgiveseachof theSeven Principles onetermof power ineachof

the12 signs; and inonecom pleteperiod of 25,920 yearseach of the

Seven Intelligenceshas12ti m esbeenthechief governor of this


Thecorrect order , or rotationof succession, isthenatural order

of planetaryappl ication; thus, inthef irst order of theSevenG overnors,

Cassiel, (seenot ebelow)the Angel or I ntelligence of Saturn, receives

power, andafter rulingtheworldfor 308years, 208%days, resigns

thereinsof governm ent toZachariel, theAngel of Jupiter, whostands

second intheorder of theRulingPowers, andafter another termof

308years, 208%days, handsover thecontrol of the worldtoSam ael,

theAngel of M ars, whofor thesam eperi odsubjects theworld and

itsinhabitantst otheinfluenceof M art ial force; theninthe fourth

order of theSevenG overnors com estheArchangel M i chael, the

center , andalso thechief, of theSeven G reat Principles, who, having













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Sym bol ical Illust ration

of the

Divine Harm onyof Nature'sLaws


ruled theworldf or 308years, 208%days, retiresi nfavor of thenext suc

cession, andfift hintheorder, whosenam eisAnael, Princeof the

Astral Light and Chief Angel of theplanet Venus, who, after r uling

theworldfor 308 years, 208%days, reti resinfavor of Raphael, whore

ceives thescepter of earthly rule. Bright Raphael, theswift m essenger

of the G ods, and presidingIntelligence of theplanet M ercury, rules

for 308years, 208%days, whenG abriel, thenegative, receives the

Ruling Powers. ThisIntelligence, whois theAngel of theM oon, gov

ernst heEarthfor 308years, 208%days, istheSeventh, andl ast, of the

order andthiscom pletesthe Sub-Solar Cycleof 2,160years, when

Cassiel oncem ore takescom m and, andso on, Cycleafter Cycle,

"adinfinitum ."

NO TE: Cassiel is theusual nam egivento theSaturnineprinciple. TheAbbot

Trithem iuscalls it O rifiel, asdosever al other writers. Hence, it iswell tonote, that

m anynam esareusedKabbalist ically; eachnam eexpr essingthe nature, or qualities,

sym bol ically, by thedifferent Hebrewcharactersof whichit i scom posed, each

differ ent nam ebelongingtot hesam estateor intel ligence; denotingdiff erent

aspect sof itspower or influence. All t heactivePrinciples, or positive angelic

Intell igences, as aruleterminatewith El, whilet henegative or evil powers

term inatewithO n; oneissol ar, theother islunar . Thishint will besufficient for

thest udent of theO ccult, whom ust ever rem em ber t hat hem ust not m easur e

goodandevil by anym odernconceptionof theseter m s.

Every power of Nature, whether it bean intelligent , or anon- intelligent power,

isever striving toobtainan equilibrium ; that whi chwecall evil isbut am ore

intenseexpressionof that whichwecall good; for instance, Pride, Love, Am bition,

loveof Self and Com bativeness, aregood, whencom binedintheir trueproportion,

andanyhum anbei ngwithout anyoneof t hese, would beim perfect; but, carryone

or two of these, otherwisegoodqualities, toagreat extrem e, andweshouldwitness

thegr eatest evil results. Thenrem em ber theHerm et icLaw;"As it isbelow,soit

isabove, asont heEarth, so inthesky."

Abrief glanceintopast Hist orywill be instructivetothest udent

of Psychology, andtoenable himtodot his, andassist hisresearches,

wesupplythefol lowingcorrect datater m inatinga Sub-Solar Cycle

withMichael receivingtheG overnm ent of theworld inthebegi n

ningof theyear 1881, (seenotebelow) whenthesub-racesof the

W est r eachtheEquator of Humanprogress, andcarryingour re

searchesforward fromthisdateuptotheculm inati ngpoint of the

arc; f romwhichpoint W estern RacesdescendthedescendingCycle,

andoncem orerel apseintoignorance.

NO TE: Thestudent m ust bear i nm indthat thereare threedifferent kinds of Cycles

spoken of inLaClef. Thefir st areSolar Cycles. Thus, 25,920 yearsformtheG reat

Solar Cycle, and istheperiodof theSunpassingt hroughthe twelvesignsof the

Zodiac, and, consequently, com pletingonerevolutionof hisor bit, round his


center ; but 2,160 yearsisa sub-cycle, atwelfthpart of the G reat Cycle, andthe

period of theSun passingthr oughonesi gnof theZodiacandequal to30 degrees

of space. W hentheSunhaspassedthroonesignhe hascom plet edonesub- cycle,

andthenewsub-cycledatesf romhisent ryintoaf reshsign. For exam ple, the

Sun, at theendof theyear 1880A.D., l eft thesignPiscesandenteredAquarius.

(It m ust beborne inm indthat theSun's m otionthr ospaceis exactlythe reverse

of the natural or der of theZodiacal signs, asfromAriestoTaurus, etc. ) From

thisi t will beseenthat the Sunin1881begananewsub-cycl e, andthat theorder

of successionof theSevenG overnorsis suchthat Michael governsthefir st term

of eachsign, so that bythe tim eM ichael'sruleworksroundagaintheSunwill

beent eringCapri corn, etc.

Thesecondkindof Cycleist heperiodof theSeven G overnors, which,

althoughof exact lythesam e durationas theSolar sub-cycleof 2,160years, yet

it is not m easuredbysignsor constellations, and, consequent ly, neither begins

nor term inateswiththesub-cycle, but i sm easured thus; Fromthecom m encem ent

of Cassiel'srule totheterminationof G abriel'si sonecom pl eteperiod or Cycle.

Thethirdkindof aCycleis theArcof Hum anProgr ess, M ental andPhysical,

andwhichalternatelycarries araceof peopleor anem pireto thesum m it of power

andci vilization anddownagain, inspit eof itself , tothegr eatest dept hsof


Thedurationof t hisCyclevariesconsiderably, accordingtot hekindof race

it eff ects. Thegreatest peri odistheduration, or reign, of theSevenr oot racesof

eachr ound. Thenext, thedur ationof a singleroot race. Last ly, thedur ationof

eachof thenum er ousoff-shoot racesbel ongingtot hesevenbr anchesand their

m inor sub-races. But, inany case, theArcm ovesin thesam eharm oniousorder,

obeyingtheDivineim pulseof theSeven Eternal Pri nciplesof Nature, evolving

itsenergiesingreat, m ighty waves, whenrulingtheearliest root races, andcom

prisinghundreds of thousands of yearsi nasingle period, in sm aller wavesthat

canbe m easuredbytensof thousandsof yearswhen controlling thegreat branch

races, andingentler ripples of tinywaveletsof cosm icenergywhendirectingthe

m inor sub-races, m easuringat them ost but afewthousandyear sof Earth' stim e.

Theyear 1881m ay appear incorrect toanyoneconversant with m odern

astronom y, which m aintainsthat our Sun will not enter theSignAquarius until

theyear 1897A.D. Thisisa difference of sixteen years, but m odernastr onom ers

arewrong. TheSunenteredAquariusinFebruaryof 1881. This isnot the only

m istaketheyhave todiscover .

Thepr esent G reat W esternRaceisoneof theseven branchesof theFifth

root r ace, belongingtothef ourthround of evoluti on, andthe sub-races m entioned

inLa Clef, when speakingof thefuture gloryandf all, donot byanym eans

com pri seor includethewhole of theG reat W estern Race. It will besuffi cient to

saythat France, England(G reat Britain) andtheUnitedStates m aybetakenas

typical exam ples of thesub-r acestherei nreferred to. Several other Europeanraces

areal soincluded.

Incar ryingour i nvestigationsintothe past ages, it will suf ficeif

webeginintheyear B.C.1200, whenCassiel, theAngel of Sat urn,

resum edtheG over nm ent of the world.

Fromt heyear B.C. 1200totheyear B.C. 897, theearthwas

under them elancholyinfluenceof Cassiel'sRule; andinthevery


first year of his reign, Troy, thefam ousTrojanCitywastakenand

destroyedbythe G reeks, and m anyother eventsfait hfullyindi cate

thenatureandpower of Satur ineinfluence. It will well repay those

whowill studyAncient Histor y.

After Cassiel, thebenevolent Zachariel, Chief Agent of Jupiter,

becam e Regent of theworld, andherewe notetherem arkabledi f

ferencebetweent hetwoG over nors. Inthebeginning of thisAngel's

reign, Rom e, the M istressof theworld, wasbuilt, andthefoundation

of amightyEm pir esubstantiallylaid. All Nations begantopr ogress

rapidl yintoam oreadvanced stateof ci vilization, andtocul tivate

theAr tsandSciences, andlastly, but bynom eans theleast of the

benefi tsconferredbyZachari el, wasthe production, towardthe

close of hisreign, of twoof them ost extraordinar ym enour erahas

ever seen, viz., G autam aBuddhainIndia andPythagorasinEur ope.

TheAngel Zachari el, wasinpower fromt heyear B.C. 897tothe

year B.C.588. Thencam eSam ael, theAngel of M ars, whoreigned

fromt heyear B.C. 588tothe year B.C. 280. Thisperiodisoneof

war, Martial Heroesandbrill iant achievem entsont hefieldof battle.

Aglanceat thehistoryof G r eeceandRom ewill suf ficetoshowhow

truet hisis.

After Sam ael, cameM ichael, t heSunG od, theshiningchief of

theSevenIntelli gences, and ruledtheworldfromt heyear B.C. 280

tothe year A.D. 29. Duringt hisperiod m ost Nationsattained the

Clim ax of power andcivilizat ion. Toward theclose of hisreign, this

bright Angel presentedtheNationsof theW est with ateacher, who

rivaled, inm oral teachingsandexcelled inpractical benevolence,

G autamaRuddha, t hegreatest m oral refor m er theEast hasever

seen. ThisTeacher wasstyled byHisfol lowers, the Sonof G od, and

wascalledbynameJesus, the sonof JosephandM ar y.

Hewas calledthe Sonof G od Astrologically, becauseHewas

borni ntothewor ldduringthereignof M ichael, theSunG od. And

esoter icallybecausehewasat-onewith theUniversal Father.

Andit isrem arkablystrange, that, nosooner didMichael'sRule

end, t hanthenumerouspriest lyenem ies of thisnoblereform er be

cam et rium phant, andbrutally m urderedHim , asthey havedone

thousandsof othersinall agesof theworld.

Thegr eat religioussym bol of all exoter icreligioussystem sand

dogm at icsacerdot al casteshasbeenthe Cross; inverted, it is a


bloody weapon, thesword, and past historycanprovehowwell its

devotedpriesthoodknewitsf earful use.

After M ichael comesAnael, "Princeof theAstral Li ght," the

Angel of VenusandLove, who ruledfromtheyear A. D.29tothe

year A.D.337. Thesewerethe daysof religiousper secution; t he

days, also, of faithandlove am ongthe Christians for thedoctrineof

their nobleChief . It wasin thesedays whenit was said, "Howthese

Christ iansloveoneanother;" but, alas, it wasalsoatim eof great

licent iousnessin Rom e, when wom en, love, lust and debauchery were

theor der of the day. Thisperiodwill showtheoccult student the

twooppositepowersor forces of Anael's influence. W henexert edfor

evil, it isall t hat isobsceneanddisgusting, but , whenexer tedfor

good, it evolves that whichi snoble, el egant andt rue.

After Anael'srul eterm inated, theAngel of M ercury, or Raphael,

com m encedtorule, andwasG overnor fromtheyear A.D.337to the

year A.D.646. It wasduring thisperiod that theGospelsof t he

NewTestam ent wer eforged. Christianity, under the ruleof the

Brain insteadof sim plefaith andbrotherlylove, becam eproud.

Frombeingpersecuted, shebecam ethepersecutor. Thechurchbe

cam edogm atic, cunning, andt horoughlydeterm inedt osucceedat

all hazards. The m ost transparent forger ieswereacceptedasabso

lutet ruth. Themutilationof theworks of thecont em poraryauthors

of the Apostlesandtheearli est Christi anFathers, andinterpolating

suitablepassages of their own, wereconsideredm er itoriousactions.

It was duringthi sreignthat thecelebr atedCounci l of Nicewas

held, andthedivinityof Jesusestablishedâ byvote.

At the endof the year A.D.646G abriel, theAngel of theM oon,

becam e theSupremeRuler, and reigneduntil theyear A.D.954.

Thisperiod, like all Lunar periods, was oneof int ellectual slum ber.

TheDarkAgeshad set in, and gradually increaseduntil Cassiel, the

Angel of Saturn, tookcom m and, andgover enedfromt heyear A.D.

954to theyear A.D.1263, andm adethingsworse.

Pagan darknessandgrosssuperstitution heldthesway, and

reignedsuprem e, until theyear A.D.1263. Thelowest point in the

m ental arcwasreached, andWesternnati onswerein them ost dense

condit ion. But a changewasat hand, for thebenevolent Zachar iel,

thegeniusof Jupiter, again resum edthe m anagem ent of thewor ld,

andreigneduntil theyear A. D.1572. Thisperiodi soneof al m ost un-


interr uptedintel lectual progress. DuringthisRule of Power, the

despot icpower of Rom ereceiveditsdeat h-blow.

Parliam entswere institutedf or thepeople, thedaysof G ood

Q ueen Besscam et oanend. Pr otestantismflourished, andsopr e

pared thewayfor FreeThought.

After thegoodreigntoZachariel, Sam ael, theAngel of M ars,

cam ei ntopower andreignedf romtheyear A.D.1572 totheyear A.D.

1880( until December 21st. 1880, whentheSunreachedtheTropicof

Capricorn. M ichael begantor eignonDecem ber 23rd. ) Thisrule

wastheAgeof Ir on, andjust asRom econqueredall beforeher over

2,000 yearsbefor e, andachievedim perial greatness, sodidG r eat

Britai n, thesecondRom e. It wasagaina periodof war, m echanical

invent ionsandm artial glory, and, at ti m es, thewholeof Europewas

onegr eat battlef ield, andresoundedwit hthedinof arm s"and all the

circumstancesof war." Inthe futurethi swill becalledtheageof

war-li keinventions, andnotedfor itshugeironclads, great guns,

andot her fearful enginesof destruction.

M arsr ulesironandall m arti al artsand sciences; hencethewon

derful inventions of thisage-periodin steamengines, ironshipsand

elabor atem achinery.

At the endof the year A.D.1880, theG r eat Archangel M ichael

com es intopower andoncem or ehasthegovernm ent of theworld

until theyear A. D.2188. Thi swill bea periodof Im perial G r eatness.

Em pireswill shinefull of gl ory, theHum anintellect will havefull

playandall Chur ches, Religi ousCreeds andEcclesi astical Dogm as

will f all tothe groundandbecom ethingsof thepast. Parsons, Vicars

andBi shopswill havetowork indifferent fieldsi f theym ean toob

tainanhonest li velihood. Yes, I repeat thisprophecy. TheChurches

andChapelswill fall witha terriblecr ash, andbe destroyed. But

fromt heir ashes, Phoenix-like, shall ar iseanewReligion, whose

shiningM ottowil l be; VeritasExcelsior , TruthAbove. Thiser ashall

proclaimtherightsof m an. I t isessent iallytheageof reasondream ed

of by BrunoandThom asPaine. Duringthe reignof t hisAngelic In

telligence, theMasculineElem ent will r eceivethe Solar influxand

obtain itshighest developm ent. Intellect andReasonwill rem ove

m ost of our Social disorders andwom enr eceivem ore attention in

worldl yaffairs; but at thesam etim e, i t isnot a fem inineperiod

byany m eans.


M ankindunder thi srule, will becom ephysicallyand intellec

tually im m ensely superior to what theyarenow.Startlingdiscoveries

inChem istry, Electricityand all thephysical scienceswill bebrought

tolight. Steamwill besuper sededbyCom pressedAi r (gas), El ectro-

M agnet ism(atom ic power) asa m otivepower. Infact anewera of

progresswill dawnupontheworld, asti m eandspacewill bean

nihilatedbynewtransportati onandcom munication; and, last, but not

least, ScienceandReligionwill becom e blended, spiritual int ercourse

anacknowledgedf act, andPsychologythe special st udyof the great

est Scientistsof theday.

After theruleof M ichael, Anael, Prince of theAst ral Light, will

receivetheG uardianshipof t heworld, andreignfr omtheyear A.D.

2188t otheyear A.D.2497. Thisisthe fem inineperiod, andwom an

will, duringAnael'sreign, becom em an's just andl awful equal , so

cially andpoliti cally. Intui tionwill showitself thesuperior of m ere

intell ect, andthehum anform, physicall y, attaini tsgreatest degreeof

perfection. O ccul tismwill be taught in our Universities, Astr onom ers

becom e Astrologer s, anddrugs for thetr eatm ent of diseasebe con

signed tothelimboof oblivi on, tokeep com panywiththeReli gious

Dogm as andScient ificNoodlei sm sof today. It isat thispoint that I

would warnall W esternNations. Rem em ber that this istheperi od

of feminineforce andlove. Therefore, seetoit that youformnot

those m agneticconditionsthat wouldatt ract intoyour m idst t he

darkl egionaries of Anael. If youdo, W oebeuntoyou; asprideand

luxury, licentiousnessanddebaucherywill result, andthefat eof

Nineveh, Babylon andRom ewil l beyours; but if, on theother hand,

virtue, m orality andpureaff ectional love, standparam ount amongst

you; t hen, all that isnoble, elegant andtrueshal l reignin your m idst.

Thenshall Nationsabolishfl eetsandst andingarm i es, kingsl ayaside

their scepters, andaUniversal Hum anBr otherhoodbegintocompre

hendt heir com m on originand DivinerelationshipwiththeG REAT


After Anael, int heorder of thesevenGovernors, Raphael will

receivetheScept er of earthl yruleâ Br ight Raphael, theswif t m es

senger of thegodsandpresidingIntelli genceof thePlanet M ercury.

Thiswill bethe granderaof them ind, theageof theG enius of Hu

m anity, toassim i lateall the storesof knowledge, treasuredupbythe

past ages. Thisi stheculm inatingpoint (seenote below)of t hissub-


cycle of thesub- W esternraces. Raphael will govern fromtheyear

A.D.2497tothe year A.D.2806. During thisperiod, theattai nm ent

of Adeptshipwill bethehighest am bitionof thenoblest m inds, though

but fewwill attainuntothis ideal height inanyr aceof the present

round. ScienceandtheArtswill attain untoadegr eeof perfection

unknowntoanypast age, and thuswill closetheIntellectual genius

of the W esternRace.

Fromt hesum m it webegintor etrograde, for G abriel , thesev

enthGovernor, nowtakesupt hereinsof power, and rulesfromthe

year A.D.2806to theyear A. D.3114. Thisruleis againthestagna

tionof m ind, and oncem oreHum anityhavingattainedthegreat est

height possiblei nthiscycle, beginsto travel on thedownwar darc

andthenationsagainrelapse gradually intoignorance, andspiritual

truth will m ateri alizeitself intoconcr etesacerdotalism , nor will m an

kindof theW est againreach itsclim ax of civilizationuntil about the

year A.D.7300.

NO TE: Theculm inatingpoint of thisCycl eisabout theyear A. D.2800, or sixyears

before theexpirationof Raphael'sRule. TheSub-W esternRaces, thenat t heir

clim ax of developm ent, will graduallydecline, whil ecertainother races of the

W est will berapi dlyrisingontheir ascendingarc, aswill thenationsof theO rient ,

whowill culm inat eabout the tim eof the Sub-W ester nRacesreachingthel owest

arcof theCycle.

Flint glasscanbem adewith atem per equal tothat sustained bythefinest

steel, but thesecret of its production isinthehandsof the Adepts, andlikeall

other secrets, will beaccidentallydiscoveredwhen theproper tim earrives.


Throughout LaClef Herm etique andLaClef theterm s, Powers,

Intell igences, andPrinciples, havebeen usedina som ewhat confused

way. Hence, it is necessaryt oexplain, that, when speakingof the

seven RulingIntelligences, t heterm s, I ntelligences, Powers, and

Princi plesareto beunderstoodasm eani ngthesam e thing, each

Angel beingaPri nciplepossessingboth Power andI ntelligence. But,

whenspeakingin referenceto Hum anity, asfollows inthisnot e, the

term s, Principle, Power andForce, aret obeunderstoodasref erring

tothe attributes of theHum anSoul.

ByFemininePower sor Principles, wem eanthepassi ve, recep

tive, intuitional qualities; andwhenspeakingof t heM asculineor

Fem ini neForcesr ulinginthe world, as thecaseof Anael or Michael,

wem eanthat the prevailingi nfluenceof theperiod issuchas to

evolve thesequal itiesinthe Racesunder itsinfluence.


Studentsof theOccult will knowthat thesesevenAngels, exot er-

ically calledCassiel, Zachar iel, Sam ael , etc., are not single individual or

Angeli cor Spirit ual Intelligences, but AngelicStates, eachstatecom

prisinginnum erablehostsof purifiedAngelicBeings. Thereasonwhy

these sevenstatesareterm ed theSeven PlanetaryAngels, is, because

their special for ceor power initseffectsupontheearth'si nhabitants,

correspondsm agneticallywith theforce exertedby theSevenPrinciple

or Pri m aryPlanet swhosenam estheybear ; eachstat enam edaft er its

correspondingPlanetaryNatur e.

These SevenrulingPrinciples intheir com binedtot al constitute

O NERAYof thePRIM ALESSENCE; andit is thisESSENCEwhom

wecal l G O D,just asthesevenvariedti ntsinthe raysof the Solar

Spectr um , constit utethepure whiteLight of theG l oriousSun.

There is, at the present day, acertain sect of EsotericChristians,

or m or eproperly studentsof EsotericChristianity, whohavevery

m istakenideasandopinionsof what they call thenewera, or the

reign of M ichael, whichcom m encedA.D.1881. W ithout intheleast

wishingtodispar agetheeffortsof the studentswhoareworki ngwith

what l ight theypossess, int hecauseof Truth, we m ust warnt he

student of O ccult Scienceagainst these erroneoust heories, andsay

at once, that the G randG alleriesof the G reat Pyram idhavenothing

whatever todowith"AnnoDomini," 1881. TheseEsot ericChrist ians

arein possession of acertai nbookenti tled"ThePerfect W ay, " or the

"Findi ngof Christ." Against thisworkwehavenot onesingle wordto

say, becauseit containsavast am ount of truth, but, likeall works

upont heO ccult, thetruthsarehiddenf romtheuni tiated. Fai lingto

percei vethisfundam ental fact, andtaki ngtheliteral point of view,a

vast num ber of EsotericChristians, who com pletely m isunderstand

thesublim etruthscontained inthebook, joyfully im agineand pro

claimtothepubl icthat this newErabeginstheLoveElem ent and

theFem inineForcesof Nature; andW om an shall becom etrium phant

during thisera. That theyar egrosslyi nerror "La Clef" will show.

Theyf urther proclaimthat "Wom an" shall becom ethe grandcent ral

figure of Hum anit y, thesubli m eIntuitionof theAge. Howtheseex

ponent sof Esoter icChristianitycanreconcilethis theory, we cannot

understand. Thef em ininecan never rule them asculi ne. Aswell

saythepositive canbecontr olledbythenegative, or apassi veresist

anact iveforce. W om anisin possession of am ajor portionof the


Intuit ional, or f em inineprinciplesor powers, and onlyam inor por

tionof them asculine. M anis just ther everse. Henceit will beseen

that bothsexespossessboth qualities. W henarace of Hum anbeings

isdominatedchieflybythef em ininepri nciple, as inm ost of the

O rient al racesof Hum anityon everyPlanet, during thedescent of

spirit intom atter, thepeopl earebyfar them ost spiritual, but at the

sam et im etheyar evastlym or edream y, i m practicabl eandsim pl e, than

theywouldbeif governedby them asculi neforcechiefly. Henceit is

that Hum anityrequirestoundergom ateri al incarnat ion; not to de

velop thefem inine, but toevolvethem asculineatt ributesof theHu

m anSoul, andthusroundout thepositiveindividualitythat will

enable theperfectedM onadto sayI Am . Again, m any of theEsoteric

Christ iansarepossessedwith aspecies of propheti cm ania, andal

m ost gointohyst ericsof ent husiasmwhentheycont em platewhat

theyallegoricall ytermthesecondcom ingof theLord, i.e., t heeraof

M ichael, theSun G od, which, astheyare well aware, com m ences in

1881. Thisclass of Esoteric Christians trium phantl ypoint to the

G rand G alleryof theG reat Pyram id, asi ndicating, bym eansof the

Pyram i dal inch, t hisEra, but , unfortunatelyfor theseindividuals, the

whole of their EsotericCycles, andagr eat part of their teachings, are

not basedupontheim m utable lawsof Nat ure, but upontheunsatis

factor yfoundationof m ereassum ption. Tobeginwit h, theyassert

that t heindexm easurem entsof theG alleriesof the G reat Pyram id, con

sistingof 628, 1542, and1881, point out certainperiodsof earlyJew

ish, andlater Christianhist ory, andincludethedate, or timeit was

built, uptothe present day, or A.D.1881. Theseassertions, for they

arenothingelse, havenofoundationin truth, and consequentl yare

not worththepaper theyare writtenon. Thistheor yreallyamounts

tosayingthat thisgrandm onum ent of Ancient Egypt wasbuilt for

thespecial purposeof recordingtheprophetical dataof anat ionof

Israel itishBrigands, culm inatingwitha Saviour sent toanat ionof

degradedvagabond Jews, toget m urdered for hispai ns; andthi s

Saviour'ssecond rule, or advent, asaspiritual power toafewsub-

races or W estern peoplewhovaluelittle elsebut moneyandposition,

whose m ottois, " All sinkif I swim ," andwhoseonl yreal G od isG old;

thissecondadvent isesoteri cally, they say, thet rueconcept ionof

Christ within, insteadof wit hout theHum anSoul, of thepeopl e; but

thist heoryisabsurduponthefaceof i t, because theacknowledgem ent


uf thi »Divinei nner principlehasbeen acceptedbeforebyvarious

jxiopl e»»ince thePyram ids wereerect ed. But granting, for thesake

of argum ent, that thegalleri esdopoint tosom em oderndate, why

tvA»ayth'iyrefer to1881? after the birthof G uatam aBuddha,

equall ya«well antheorthodoxJesus. Buddha'sdoctrineshavefound

far m orefollower sandaccom plishedinfi nitelym ore m oral puri tyand

IwothwlylovethanChristiani ty, besides beingfree; absolutel yfree;

fromt hefoulest blot of ever yother creed;â Hum an Blood. Buddha's

leachi ng», or wordsof G uatam aBuddha( not thefal sedoctrinesand

Interpolationsfalselydenom i natedasEsotericBuddhism , but I m ean

tiiii original teachingsof Buddhahim self) ever tendtoscientificfree

thought andself spiritual culture, but orthodoxChristianity just the

reverseInevery particular. O rthodoxChristiantheologyhasalways,

Inoveryiigit, opposedwith all itscol ossal m ight , theleast steptowar d

progressiitidreform ation; i t hasdelugedeverycountryunder its

baneful ruleint orrentsof Hum anBlood andexterm i nated, with fire

m idsword, every opposingschool of thought. It standspre-em i nent

iistheonlyreli giouscreed ontheeart hthat proclaim safreesalva

tiont otliocrimo-stainedsoul, andthe Divineeff icacyof theatoning

M oodof them urderedProphet. It isthe onlyreligi ontheworl dhas

soont lm t preachesthecom for tabledoctr ineof eter nal dam nati onm id

fl'iinesof hell firefor the noblefree-thinkers, whorefuse tocredit t he

Infam ouspretensi onsof itspriesthood. Thisreligi onbeganwiththe

blood of theinnocents, andi tshistory throughthe agesisrecorded

oneverypagein theeternal crim sonlet tersof Humangore, until.

Hum an naturerebelledagainst thisinhumanChristianm onster, and

bound thopower of theChurch for evil i nchainsof adam ant. Those

whosaythat our advancedwesterncivili /ation, and superiorit yin

Art, Scienceand M anufacture, isanincontrovertibl eproof of the

superi orityof thoChristian over theBuddhist infl uence, knownothing

of O ccult \A\\\, Thoeastern races, over whichBuddhismholds sway,

haveboontrawlinginthedescendingarc of progress, whilem ost of

thewestern, or Christiannat ions, were ascendingt hearcof t he

oyelo. I.iH\kat oastornChri stians, if anyproof berequired, whowere

inpossessionof Christianity beforetho west, and ought tobe superior,

hut ar ethov?Just asit has beenbefore, sowill i t beagain. The

O rient alswill be ahighlypolishedand civilizedr ace, irying perhaps

toinstruct thowost bvm eans of m issionaries, when our rem ote de-


scendantsarerudebarbarians. Rem em ber the"Herm et icLaw." "That

which hasbeenwill alsobeagain," or, inother words, "Historyre

peats itself." Thenam esof Christ andChristianity ought tobeban

ished forever fromthem inds of all studentsof O ccult Science. Let

ushavethesim pl eteachings attributed tothem an Jesus, if youwill,

but never call anythingdivinebythenam eChrist or Christian, al

though Christ or Christosancientlyreferredtothe inner light of m an.

W erequireanewnam ethat shall express thecom ing influxof the

age; a nam equite unassociatedwithChri stianTheol ogy. But, t ore

turnt oour form er argum ent, EsotericChristiansdo not truly com pre

hendt heunderlyi ngprinciplesof theO ccult, or theywouldnot refer

thePyram idstoanythingChri stian. W ecouldsaywhythePyramid

wasdesigned, at what eraof theworldi t wasbuilt , whoitsgreat

archit ect was, andwhytheG r andG allery m easured1881pyram idial

inches, or thedouble9, but refrain; suchthingsarenot com mittedto

writing. Thebuil dersof the G reat Pyramid, though knowingthat

eachCycleproducesitsowngreat teachers, probabl ynever for one

m om ent contem plat edtheactual personal existenceof Jesus.

Them ythical Jesusof theChr istianG ospelsiscom posedor m ade

upfromthreedif ferent sources;â First ly, EgyptianTheology; O siris,

Isis, andHorus, havebeenconvertedint oFather, Son, andHol y

G host (or theVir ginM ary). Egyptianfables, inref erencetot he

birth, death, descent intohades, etc., havebecom e Christian truthsin

referencetoJesus; whilehis ultim atepositionas thefinal j udgeof

Hum ani tyisonly that of the resurrected, glorified O siris; wholived

thousandsof year sbeforethe O rthodoxAdamwastur nedout of the

G arden of Eden. Thesecondel em ent of thistriunecom position, isthe

tradit ionsof the actual Jesus, theJewishAdept of theEssenes, in

referencetohis m inistryam ongthepoor , down-troddeninhabit ants

of his country.

Thethirdandm ost im portant elem ent is theactual "Life" and

M iracl es(socall ed) of Appol oniusof Tyanna. This m anwasbor n

about theyear of thepopular A.D.1, andisthecentral figur e, around

which hasbeendr apedtheEgyptianM yths andtradit ionsof aJew

ishAdept, thewholecom bined andgreatl yassisted bythepiousfor

geries of theear lyChristian Fathers, constitutet hewell knownO rth

odox" Lifeof Chr ist." TheG ospel Jesus, astaught byChristianity,

iiever existed.




Thereal secrets andtheinner m ysteries of thesacred"Naros"

appear tohavebeenentirely unknownto either m edi eval or m odern

writer s. Infact, them ost pr om inent wri tersuponoccult andt heo-

sophical subjects generallyavoidall m entionof it ; or, if theydoex

press their ideas, it isonly uponitscosm ic, or external aspects, asit

appliestotheM acrocosm , of thesidereal heavens. But of its spiritual

andm ystical im portance, asi t appliest othehum an soul of theM icro

cosm , theyareuniversallysi lent. Brief lystated, the"Naros, " inits

astronom ical and physical aspects, isa Luni-Solar Cycleof theperiod

of the SunandM oon, andiscom pletedin sixhundredyears; and,

strangelyenough, suchaperi odalsocoi ncideswith som erem ar kable

revolutioninthe m ental and theological affairsof hum anity; hence

afewextractsfr omprom inent writerswill not beout of place topre

paret hestudent for that whi chistofollow.

M adamBlavatsky, speakingof theNarosi n"IsisUnveiled," Vol .

I, pages31-33, r em arks"that he(G . Higgins) fails todecipher it (the

Cycle) ism adeapparent; for, asit pert ainstothe m ysteries of

creati on, thisCyclewasthe m ost im -iol ableof all . It wasrepeatedin

sym bol icfigures onlyinthe ChaldeanBookof Num bers, theori ginal

book, which, if nowextant, i snot tobe foundinl ibraries."

Tothe foregoing wem ayalso add, neither will this Chaldean

Bookbefoundin thecryptsof Thibet, MadamB. to thecontrar ynot

withst anding. She verypointedlytellsher readers wherethey cannot

findsuchabook, but verywiselym aintainsadiscr eet silence asto

where thisrareworkcanbef ound.

ThelearnedCount essof Caithness, inher recent volum e, "The

M yster yof theAges," m entionstheNaros onpage361viz. "To the

Christ ianTheosophist, Jesus isam anifestationof 'Adonai'. t heChrist,

or Chr ist Spirit, of whomtherehavebeenm anyincarnationson this

Earth, andHethe fullest and m ost perfect. TheybelieveHimt obe

theguidingguardianprotector of thisplanet duringHisparti cular

cycle, andthat i ncom ingto it. Hecom estoHisown, not only toin-


struct , but togi veafreshi m pulseat t heendof certainperi odsof six

hundredyears, calledNaroses, or Naroni cCycles, andif, ther efore, it

could beprovenbythosewho assert that Jesusisonlyam ythi cal, and

not an historical personality, thewhole theoryof theNaronic Cycles,

foundedonastronom ical science, whichi stobefoundinthedoctrines

of everyancient country, all over thecivilizedworld, would fall to

thegr ound, andproveafter a m illionof agestobe but avain de


It is scarcelynecessaryfor ustopoint out that, if theNarosisas

theauthoressasserts, "foundeduponast ronom ical science," thenthe

Cycle isanastronom ical fact , andassuchiscapableof m athem atical

dem onstration; consequentlyi s, andalwaysm ust be, totallyindepend

ent of theexistenceof individuals. In fact, anastronom ical cycle, if

true, possessesnoreal relat ionshipwit hanypersonality, humanor

Divine, andthis beingthecase, theNar onicCycle will rem ain just the

sam et ruth, upon theplaneto whichit naturallybelongs, whet her the

Christ ianJesusi sprovento beeither Myth, M anor G od. Neither

doest hegenuine student of Occultismcare, verym uch, inwhichpo

sition thesupposedRedeem er isplacedbythem asses.

Theref ore, thest atem ent of t heauthoressthat without theact ual

physical incarnat ionof thepersonal Jesusthistheoryof "m il lionsof

ages" wouldprove tobeavai ndelusion isthevery height of m ystical

absurdity, andtheself-evident inanity of suchan illogical argum ent

m ust surelybecomeapparent t oall reflectivem inds.

ThelearnedDr. Kennealy, Q .C., etc., in hisbook" Bookof G od,"

m akes m entionof theNarosuponpages52, 53where, viewingthe

period asaM essi anicCycle, herem arks; "ThisNarosistheLuni-Solar

Naros, or Sibylli neyear. It iscom posed of 31peri odsof 19years

eachandoneof 11, andisthem ost perf ect of astr onom ical cycles, and,

althoughnochronologer hasmentionedit at length, it isthe m ost

ancient of all. I t consistsof sixhundr edyears, or 7200Solar m onths,

or 219,146%days, andthissam enum ber of days, 219,146% , gives600

years, consisting eachof 365 days, 5hours, 51m inutesand36 seconds,

which differslessthan3m inutesfromwhat thelengthisobserved

tobe at thisday."

"If on thefirst of January, at noon, a newM oontookplacein

anvpart of theheavens, it wouldtakeplaceagain inexactly sixhun

dredvears, at thesam em om ent andunder thesam ephysical cir cum -


stances. TheSun, starsandplanetswoul dall bein thesam er elative

positi on." Andin corroborati onof what thislearneddoctor says,

Prof. Cassini, oneof thegreat m odernastronom ers, declares" this

Naros tobethemost perfect of all peri ods."

Fromt his, then, weseetheutter nonsenseof m oder ntheosoph-

ical mysticstryi ngtotwist andwarptheharm onies of natural laws

tosui t their dream y, sentim ental specul ations. The Narosexistsin

spite of eachand everyattempt of hallucinatedm ysticstom akeit

confor mtotheir erroneousdoctrines.

TheLuni-Solar Cycleof 600yearsisthe absolutemeasurem ent

of m ental developm ent, andtheLuni-Solar conjuncti on, whichcom

m ences andterm inatesthisCycle, evolvesforththe em bryonic con

ditionswhichshall, duringi tsrule, becom em anifestedinthe physical

world. It isnot true, fromanoccult st and-point, that theNaros

speciallyrefers tothebirth of som egr eat Saviour or Reform er. It is

onlyt rue, that t heconditionswhichthi sNaronicconjunction evolve

prepar ethewayandcall fort hthem anor m en, who shall act asthe

pioneersintheworld'sneed of ahigher andam ore liberal teaching.

At the sam etim e it will alwaysbefound that som e veryprom inent

teacher or reformer isborni ntothewor ldat about thesam et im e,

not definitelyto anynation or country, or exactly ontim e, withina

generationor two, but always near totheperiodof theCycle; but

sucht eachersand law-givers arenot the causeof t heNaros, neither do

theybecom eincar natedtoful fill theCycle, asthe Countessof Caith

nessveryfoolishlyim agines, but theyappear sim pl yastheresult

of increasedm ent al energies, or inthe downwardar cof therace

theyappear tocr ystallizetheexisting truthsand veil those things

which haveceased tobeof useandwhich m aybecom e asourceof


Abrief outlineof thisthreadof m ental evolution canbetraced,

bynot ingthat G uatam aBuddha appearedi n600B.C. or thereabouts,

andthat 600year slater the JewishReform er, Appol oniusof Tyanna,

appear eduponthe sceneof theworld'shistory, theninanother 600

years M ahom et, withhiswarli keissuescam eupontheplanesof

hum an existence. Another Narospassesawaywhenwe haveacom

plete host of inspiredreformers, andtheReform ati onbegan, viz.,

1200A.D.to1300 A.D.andlastly, webr idgeyet another cycle of the

SunandLo; wehave1881A.D. andnaturallyall eyesarelooki ng


for another Saviour. TheAdventistsspeakof thesecondcom ing of

Christ . TheShakersclaimthat Hehasal readycom e intheformof

M other AnnLee. Ontheother handtheM orm onssayt hat Joseph

Sm ith isthem odernM essiah.

It is not of cour senecessary tosaythat all of theseearnest , and

doubtl esswell m eaningsects, arewrong, outrageouslyinerror , be

cause nosuchM essiahwill appear, at least not to them . Hewill

m ovei ntheworld quiteunsuspectedast oHistrue andreal gr eatness;

Hewil l doHisworkcom parati velyunknowntotheworldat large;

Hewil l belooked uponasan ordinaryindividual by thosewho know

Him ; Hewill suff er thevilest kindof persecution at thehandsof

theInversiveelem ent whodreadtheforceof thepr inciplesHe will

leave behindhim . Hisgreatest friends, thoughm yst ifiedasto His

real nature, will never grasp Hisreal r ealityunti l Heisbeyondtheir

purview.TheM essianicM essenger of the ageswill not befully

known until Hehaspassedthr oughthevalleyof the shadowof death,

andis beyondthe power of theworldto flatter or condem n.

TheJewswerelookingfor aMonarch, and asignfromheaven;

thesi gncam e, but theM onarchm ateriali zedunder a verydifferent

formf romwhat theyexpected. Hecam eas thesonof acarpenter.

Sothe Christians of to-dayarelooking for thepompandglory of a

Celest ial King. They, too, ar elookingf or asignf romheaven; the

signcam ewiththegreat peri helionof t heplanet i n1880and 1881,

andwe m aydepend uponit that theteacher wasther e, readyand

willing, but the worldknows Himnot, nor will it; thetim ehaspassed

andHe canonlybeknownbyt hegenerati onswhicharetofollow.

Hope, FaithandCharitywere thesym bols of theNazarene. They

wereneededinHisdayandti m e, but Lif e, Light andLoveare the

great requirem ent sof to-day; theyaret hepressing needsof t hehour.

Having givenour studentssomebrief insight intot hepurelyma

terial aspect of theNaroswe will not speakof its infiniter am ifications

upont hephysical plane, but reveal ahi ddenm yster y, am yster ythat

m anyoccult studentshavehintedat, spokenof, and evenattempted

todef ine, but so far theyhavefailedt ograspeit her itsphi losophy,

basis, or itspot ency.

Theesotericaspect of theNarosisknowntotheoccult Initiates

asthe M ysteryof Naronia, andrefersto theexpansionandcontrac

tionof thehum an constitution. Asasor t of illust rationlet ustake


them otionof the tides, the ebbandthe flow.W hen theSunandthe

M oonoccupythesam eplanein reference totheEart h, wehave the

highspringtides, etc. It is thesam euponthem ental plane, with

thehum anbrain. Thebrainof m an, m agnetically, expandsandbe

com es illum inated bytheLuni -Solar infl ux, fromthenewtothefull

M oon, at whichti m ethism agneticforce isat itsmaxim um . It is

hight ide, soto say, andthosewhohave thecareandexperienceof

lunati cswill ver ifythefact , that, theybecom eperfect astronom ical

calendarsof the M oon'sincreaseanddecreaseof li ght.

Let us takeastepfurther, andwethen com etothe real dom in

ionsof Naronia. SHEistheCYCLEof the SO ULandenactsupon

thespiritual planeof hum an existence, asim ilar seriesof eventsto

those of theNarosuponthemundanesphereof life. Hence, we can

trace aperfect analogybetweenthem oti onsof the lum inaries in

space andtherevolutionof purelypsychicentities withinthe odylic

sphere of m an.

Eachyear of life, theEarth, inher orbit, transit sthepoint in

space whichsheoccupiedat a person'sbirth, or in other words, the

Sunreturnstothesam esign anddegree of theZodi acthat he occupied

inthe horoscope. Inthistransit, theSolar force renewsthe lifeen

ergies of theSoul andregalvanizesthemwithaddit ional force (we

arespeakingspir itually, understand). Thesegerm s of newforcesare

Virtues, Powers, PotenciesandDeificat tributesof thegreat Solar O rb.

Theyarespiritual ovum s, or seedsof hum anpossibi lities, and if con

sciouslynourishedandcherishedwill evolvepowers andstates within

theHum anSoul, whichcorrespondinthei r actionto our hidden

spirit ual attributes. If unnoticed, uncaredfor, theyrem ainuntil other

forces polarizet hem , andthenpassonwarddowntheir cycle.

W hent heM oon, in thecourse of her m oti on, arrives at thesame

place duringeach m onth, she im pregnates theseseedsandendows

themwithm agneti clife; ther efore, inanoccult sense, sheconfers

uponhum anitythe powersand possibiliti esof m agical forces. It is

thisLuni-Solar i nfluxof Nar oniawithin thehum an constitution, then,

that controlsthe real foundationandbasisof spir itual devel opm ent

andoccult power.

Rem em ber thesem ost im portant facts, then, and, gui dedbyyour

ownspiritual int uitionsint hem atter, usethisknowledgeaccording

tothe light whichNaturehas alreadygi venyou, or whichyou shall


hereaf ter receive. W ehaverevealedtoyouthem yst eryof Naronia;

havegivenyouan outlinesketchof its basisinNature, andi tsphil

osophy inhum anevolution, as near asit ispossibl ewithout l eading

youout of your safepath, or bringingyounighunt odangerous ground.

For thosewhoare readytout ilizethis m ystery, what wehave

heresaidwill be plainandeasyof com prehension. For thosewho

arenot yet ready, rest assur ed, it iswiser towai t until your spiritual

nature ism orehi ghlydeveloped.




EXPLANATO RYNO TE: TheAtam aBodhaor Bookof Soul Knowledge, i scopied

froma freetranslationof a veryAncient Sanskrit M anuscript, writtenuponPalm

Leaves, andcannot beobtainedexcept in rareandi solatedBuddhist conventsin

therem oteparts of Indiaand Tartary. I t istheref oreplaced at thedisposal of

NeophytesasavaluableM anuscript, of anuniqueandexceedinglyrarewor kof

great m erit. T. H. Burgoyne, PrivateSecretary.



"TheQualitiescannot knowthesoul (DivineEgo),

But theSoul knowsall Q ualit ies." M okah.

"KnowtheDivinit ythat iswithinyou,

That youm ayknowtheDivine O ne,

O f whi chyour Soul isbut ar ay." Proclus.

"Hewhoseesall thingsintheSoul, and theSoul i nall things, does

not sl ight anythi ng. It ism orerefined thananatom , andcannot be

approachedbyargum entation. Thetrulywise, knowingtheubiquitous

Soul, whichsees thewakeful andtheprofoundlysleepingstates, donot

m ourn. TheSoul i spure, becauseit does not participateintheQ ual

ities; it isdist inct fromtheQ ualities, becausei t is, itsel f, wisdom ."

Fromt heSanskrit work, Katha.

"Know, then, that salvationi snot attai nedbyutteringM antras,

or by theburning of incense, or observi ngthousandsof fasts. Until

theincarnatedSoul knowsthat heisdivine, hecannot attain salva

tion." M ahanirvanaTantra.

"Asin adeam ond (M agic) m irr ow,onecannot seefor m sre

flected, soaSpi rit withim matureorganscannot at tainknowledge.

Asin unripefrui t, sweet jui cecannot befound, so isknowledgenot

found inanundevelopedorganism . Theknowledgeof theDivine

elem ent beingin us, is, ther efore, the first requi site, andasweacquir e

that knowledge, weprogressi nthedevel opm ent of t heinner li fe, and


anypr otest against that knowledgeshuts usout fromtheSpiri tual

Life." Yagnaval Kya.


I. Thi sbookof Soul Knowledgeiscom posedfor thosewhohave

effacedtheir sinsbypenitence, whohaveattained theperfect tran

quilli ty, whohavedestroyed their passi ons, andwhoaspireto the

final deliverance.

II. O f all m eans, thereisbut one, Knowledge, that isefficacious

for theobtaining of deliverance, evenasthereis nocooking without

fire, canonenot arriveat f inal deliverancewithout Knowledge.

III. For want of beingopposedtoit, actionknows not torepulse

ignorance, but Knowledgedissipatesignorance, asl ight dissipates

thedarknessof heavyclouds.

IV. Fetteredinsom ewiseby ignorance, but againbecom ingfree

whensheisdestr oyed(Atm a, Atm a, Spiri t, or Hum an Soul and

Brahm a, divineSoul) becom es of itself r esplendent of great li ght,

asthe sunupondisappearance of theclouds.

V. Aft er theDivi neSoul (Brahm a), troubledbyignorance, has

beenpurifiedby theexercise of knowledge, theknowledgeitself

vanishes(diffuses), evenas thegrainKalakainwater.

NO TE: Kalakaisusedinm any partsof Indiatopuri fystagnant andbracki shwater.

Thenatural purif iersarever yvaluable intheEast , andtheKalakahere referred

todissolvesim m ediatelywhen placedin water, hencethepassage, "Diffuseseven

asthe G rainKalakainwater. " Thestudent isalso herereferr edtoaninteresting

account of thesweeteningof brackishwatersinthe 15th. Chapter of the Bookof

Exodus. "SoM oses brought Isr ael fromtheRedSea, andtheywent out int he

wilder nessof Shur, andthey went three daysinthe wilderness andfound no

water, andwhent heycam eto M orah, they couldnot drinkof thewatersof

M orah, for theywerebitter, andthepeoplem urm uredagainst Mosessaying, what

shall wedrink?andhe(M oses) criedunt otheLord, andtheLordshowedhim

atree, which, whenhehadcast it into thewaters theyweremadesweet," etc. M any

kinds of plantswill clarify water andmakeit sweet, thesam e astheoak cullings

usedi nthewater sof thelandof LaG rondc.

VI. Si m ilar totheim ageof a dream , the worldiscontinually

troubl edbylove, byhate, andother passions. Asl ongasthe dream

lasts, it appears tobereal, but onawakening, it passesoni ntonon-

realit y.

VII. Thephenom enal worldappearsasreal, evenas theoyster

shell appearsto besilver, aslongasBrahm aisnot known, He that

isaboveall things, indivisi ble.


VIII.' All thevarietiesof beingarecom prisedin theO neBei ng,

veritableandint elligent, whoisbound upwithall , eternal, all pene

trating, evenas goldisinall variety of ornam ent s.

IX. Evenastheair, director of theorgansof sense, theM ast er,

susceptibleof di verseattributes, appearsasdisti nct, byreasonof thei r

distinctions, but whenthese attributes aredestroyed(latent) , it vir

tually becom esone.

X. By virtueof t hesediverse attributes, species, nam esanddif

ferent statesare com m unicatedtotheSpirit, inthesam ewise as

differ ent colors aretothewater.

XI. Thebody, for m edof thecom bination of theelementstothe

num ber of five; Fire, Earth, Air, W ater andVital Breath; produced

bythe effect of action(Ener gy), thusf orm stheseat of perception

of pleasureandof pain.

XII. Thesubtlebody(Astral Body), whichisnot theissueof

thefi vegrosser elem ents, but whichis unitedwith thefivebreathsof

life, withthefacultyof int erior com pr ehension(Manas), with in

telligence(Buddhi), andthe tenorgans, istheinstrum ent of the

perceptionof the interior senses.

XIII. Thean-begi nning(indef inite), ignorancewithout begin

ning( undefined), iscalledt hecasual attribute, but whichdi ffers

essent iallyfromthat triplicityof attr ibutes, whi chistobe under

stood asSpirit ( Atm anamAvadhavy).

XIV. I nunionwit hthefiveenvelopes(FiveRogas), thepure

Spirit , or Soul, subsistsas thenature of oneor t heother, absolutely

inthe sam ewise, asacrystal reflects thecolors of thevari ousm atters

that arebrought near it.

XV. St rivebyconsecratingthethought ( m ind) toli beratethe

supremeSoul, pur eandfreeof theenvel opes(Elem ents) towhi ch

sheis united, that thebody andtheother, inthe sam ewiseasis

sifted thegrain fromthechaff.

NO TE: Theelem ent shererefer redtoare thesam eintelligent f orcesgener atedby

theso-calledfour prim aryel em entsfire, earth, ai r andwater , andm aybeappropri

ately designated theElem entalsof theAstral Plane, whobecomeactiveagentsin

thefi erycirculus, or astral zone, of t hethirdor fourthdimensionsof space. They

aresoulless, semi-m aterial, m agneticbeings, andarethechief, andina great

m ajori tyof cases, theonlycausesof thephysical phenom enaknowntom odern

spirit ualism . It istheseelem entals, andinfact t hisAstral Planethat constitutes the

well-knownDwellersonthethresholdin O ccultism .


XVI. TheSoul, al thoughit penetratesintoall things, doesnot

m anifest itself i nall places; but it becom esm anif est inintelligence

(thought), asthe reflection onthesurf aceof am i rror.

XVII. TheSpirit m ust bedist inguishedf romthebody, theorgans

of sense, theint erior sense andtheint elligence, whohasper fected

itsnature, inthesam ewise asatrueKingwatches hisattendants.

NO TE: TheDivine Spirit, or Ego, asalso theDivine Soul, m ust not, under any

circumstances, be confounded withthereason(m ind) . Intelligent reason, etc., are

but variedexpressionsof Soul ontheexternal plane, anddonot exist at all within

thepurerealmof Spirit proper.

XVIII. Aslongas theorgans of sensear einaction, theSpiri t

isapparentlyact inginthesam ewise, astheM oon appearsto bein

m otion, whenthe cloudspass by.

XIX. HavingrecoursetotheVital force of theSpir it, thebody,

theor gansof sense, theinterior com prehensionand thethoughts

(M ind) accom plish their respectivefunct ions, asm endotheir daily

workbythelight of theSun.

XX. It isthrough absenceof discernm ent , that the livingand

intell igent Spiri t isattributed, thequalitiesor actionsof thebody,

andtheorgansof sense, ast hereisatt ributedabluecolor t othe

firm ament.

XXI. Actionandother qualiti esthat bel ongtothe attributes of

theM anus(interi or com prehension), are placedint heSpirit, through

ignoranceonly, evenasthemotionof thewavesis supposedto be

caused bytheM oon'sreflecti ononthewater.

XXII. Passions, desires, pleasures, and pain, dwell inthehuman

m ind, inaslong asit exists inreality. Inthest ateof prof oundsleep,

wheni t ceasesto be, they, aswill are nom ore, theybelong, there

fore, totheintelligence, not toSpirit (Soul).

XXIII. Evenascl earnessist hepre-em inent quality of theSun,

heat of fire, alsofollowing innature, theSpirit, essentiall yislife,

beatit ude, eterni ty, purity.

XXIV. Theliving andtheintelligent par t of Spirit (Atm an) and

activi tyof intel ligenceare distinct things. W hen byignorancethey

areidentified, t hepeoplesay"I know."

XXV. Thereisno changefor Spirit, ther eisnot evenknowledge

for theintelligence; theSoul, knowing all things inexcess, issubject

toill usions, so far astosay, "I act."


NO TE: Theonegreat thingneedful for al l Neophytes istothor oughlyreal izethe

vast differencebetweentheappearances andthereality. There ism uchthat could

beim pressedast othestate whichwill enableone todistinguishbetween truth

andappearanceof truth. Know, then, that all thingspossessingformand weight

arenot what they seem , but areonlyext ernal representatives of am orei nterior

Spirit ual correspondence. The Hum anEgo, likethedivineSoul, possesses neither

formnor weight; theyarethe pureform l essem anati onsof Brahm a. That which

wem ay termSoul isbut theexternal expressionof theinterior Soul, in itself

invisi ble.

XXVI. If hetake him self for theindividual Soul, as(bym istake)

onetakesarope for aserpent, theSpir it contract sagreat f right, but

whenhecom esto understand, "I amnot t heSoul, but thesover eign

Spirit ," heisfr eedfromall fear.

XXVII. TheSpirit (Soul) of i tself causestoappear theorgans of

sense, andat their head, int elligence( m ind), asa lam pilluminates

avase andother objects. But theSpirit , initsreal self, is not illum i

nated bytheseinert things.

XXVIII . TheSpiri t (Soul) whoseconditionof being isknowledge,

desiresnot theknowledgeof another on thesubject of itsown know

ledge, inthesamewiseasa lam pgiving itsownli ght, hasno need

for another lam p, tobeseen.

NO TE: O r inother words, havi ngattained theabsoluteconditionof theAt -one-m ent,

it cannot possibl ybeaidedbyanyoutsi deor exter nal help, seeingthat it isone

witht heFather.

XXIX. O nehaving recognizedt heUpadhis, or attributes, without

except ion, saying, "Thisisnot, Thisis not," let himrecogni zethe

unity of theSupr em eSpirit, andof the Soul, byvi rtueof the great

words, havingrej ectedall theattributesof things tem poral withsuch

term s as, "It is not, It isnot," let hi mstriveto discerntheidentity of

G od(Brahm a) and of theSoul, but obsequiedbythe celebrated

words of HolyW ri t, "Thouart He," This Soul isBrahm a(G od),

"I amHe."

XXX. Whatever cleavestothe bodyisthe product of ignorance,

it is visible, it isperishableasabubble, but in that, whichhasnot

suchmarksof distinction, let thepure Beingberecognized, saying

of himself, "I amBrahm a."

XXXI. (Thussays theSoul): Tocontainanydifferencefromthe

body, I experienceneither bi rthnor death, nor age, nor decreptitude,

nor extinction, andamdisconnectedfromtheorgans of sense. I have

nopoi nt of attachm ent totheir objects, evenlike acircle, whenone


com es toknowthe Soul bythe intelligenceof Scripture, onearrives

at the speculativescienceof theSoul, whichishereinresum edinFive

Slokas. Thefirst stepinthe wayof lif eisreadingtheSacredBooks;

thesecondism editation, whereinthelanguageof t heSoul is


NO TE: Thelanguageof theSoul isnot, i nitsstrict sense, Intuition, but isthat one

soleattributeof thespiritual intelligence, viz., DivinePer ception. Intuitioncan

onlybecalledthelanguageof theSoul uponthem oreexternal planesof m anifested


XXXII. BeingfreedfromtheManan, or m i nd'ssentiments, I do

not experiencepain, passion, hate, fear , love, or other passi onsor

affect ions. I amthat whichi sestablishedbytheprecept of r evelation,

without breath, without M anus, absolutel ypure.

XXXIII . O f Brahm a isbornthe breathof life(Prana), them ind;

all theorgansof senseareair, thewind, light, water andearth, nursing

all that whichexists.

XXXIV. I amwithout quality, without act ivity, eter nal, without

will, without im purity, without change, without for m , forever liberated,


XXXV. I amasthe Ether, penetratingall things, without and

within. I amwithout im perfections, ever thesam ei nall, pure in

passions, im m acul ate, im m ovable.

XXXVI. Hewhois eternal, pur e, free, one, entirely happy(in

thesuprem ehappi ness), without duality (undivided) , veritable, real,

existence, Science, theInfinite, thesuprem eO ne, (Brahm a) I amHe.

NO TE: Thereisno suchthing assentim ent recognizedwithinthepaleof pure

occult ism ; sentiment alwayscreatesfor itself, somegrandideal of anapparent

realit y, whichin itself isbut M ayaor illusion.


EXPLANATO RYNO TE: It m ust be borneinm i ndbyther eader that thesecond part

of the Bookof W i sdomisinr ealityacom m entary, or explanati onof thef irst Book,

andhereinisset forththeactual secretsof theKosm os. The wholearcanaof Hindu

O ccult ismishere laidbareof itsarcaneterm sand itsm etaphysics, sobewildering

toW esternm inds. It m eanstheInitiationof theSoul andassuch, it m ust becon

sideredwhollyapart fromany internal f orm ula, or cerem onial rite, consequently,

it cor respondsm ysticallywit htheperfect at-one-ment of the earlyprim i tive

Christ ians, whot aught that t hekingdomof heaven( theregion of Brahm a) was

within. Thefull realization of thiswil l surelybr inguntotheNeophyte that peace

of G od whichpassethall understanding, or thetrue Nirvanaof our O rient al

Brethr en. T. H.Burgoyne.


I. Suchaconcept ion, "I amBrahm ahim self," incessantlym ain

tained, dissipatesthehallucinationsbornof ignor anceevenasavalu

ablemedicinedri vesout disease.

NO TE: It isof gr eat im portancefor Neophytestofullyrealize that theconstant

form ul ationof anyidea, will , indueti m e(other conditionsbeingfulfil led), through

aprocessof Psychicevolution, causethesubjectiveideal to becom eanobjective

fact, or fromthe em bryonicplaneof the soul state, toexist asareal entity, a

veritablespiritual reality. Thisisthe truesecret of theevolutionof theSoul-powers

evolvedbyO ccult training, andwhichin duetim eproducesthe all potent , perfect

m an, t heAdept.

II. Si ttinginsolitude, freedfromthe passions, havingcom pl etely

m aster edhissenses, let am anpicturet ohim self t hisSpirit, thesu

prem eO ne, theet ernallyInfi nite, without allowing histhoughtstobe

divert ed.

NO TE: Solitarym editationis oneof the m eansof successinthesoul'ssearchfor

Brahm a. Hewhosubm itshim sel f totheseveredisciplineof the Ancient ri tual of

traini ng, will be inthebest condition tocontem pl ate, direct lyandwithout trouble,

theInfiniteBeing, "O ne," "I ndivisible. "

Thephilosopher will haveno other thought. That is tosay, hi sownintel ligence

will haveaconst ant applicat iontoBrahm aalone, but tonothi ngoutside of that

m ost Holy, interi or plane;â read, work, learn, and inwardlydigest thewords

inthe NewTestament; "retire tothycloset, secret ly, whenal oneinthy cham ber,

etc. t opray." Thisisthesolitarym edi tationreferredtoby thisAncient Hindu

writing, andwhen aloneinthesecret com m unionwit hyour own Soul, bowt hy

headi nreverence andawebef oretheradiant visitorsfromthe worldbeyond.

III. Considering thevisible universeas annihilatedintheSpirit;

let them an, pure inintelligence, contem platecont inuallythe one

Spirit , (Soul), ashewouldt helum inous Ether.


IV. Thiscontinual form ation of theSoul 'sideal, which, init s

silent aspirations, associatesitself withthedivi neuniversal Soul, en

ables it toattai ntheunion withBrahm a.

V. W hensuchunionisattained, thepure Soul canf ullyrealize

itspr eviousconceptionsand thusparticipatesinall theattr ibutesof

theInfiniteO ne.

VI. Thenknowing thehighest essence, he rejectsal l that isdis

tingui shedbyname, byform , or otherwise, andhedwellsfirm l yin

theat -one-m ent, withthesel f existent, perfect, i ntelligent andhappy


VII. Thereisnot inthesupr em eSpirit (Soul) any distinction

betweentheperceiver, theperceptionandtheobject perceived in

hisqualityof theonebeing, intelligent andhappy. Heshines byhis

ownli ght.

VIII. Thuswhent hefriction of m editati on, without cessation,

ism adeuponthe wordof the Spirit, the flam ewhichissuesthereform ,

consumesall the com bustible m atter of i gnorance.

NO TE: Theancient Sageshave definedthe recom pense awardedto himwhohas

contemplated. Theyhaverecoursetoacom parisonwhichfrequentlypresent s

itself totheim aginationof Hindowriters. Atm a, or theSpiri t, islikenedtothe

Arani, ahardwoodusedfor f riction, a secondArani, theM anas, or m ind is

appliedtothefi rst. Thefri ctionof thesetwowoodsbeingm ade(them indand

theSpirit) conti nually, byt heexercise of silent m editation, theknowledgeof

truescience, whi chproceeds fromit aft er them anner of aflam e(fromfr iction)

destroyscom pletelythecom bustibleport ionof the woodof ignorance, evento

itsveryroots, withall that whichproceedsfromi t. Thenthe aspirant f or perfect

deliveranceisconfirm edinhisroyalty, andfinds that hehas accom plishedhisduty.

IX. W henthepreviousignorancehasbeen dissipated byknow

ledge (com parable tothelight of dawn), thentheSpirit itsel f m ani

fests itself ina m anner, shi ningliket heSun.

X. The Spirit, al waysaccessi ble, becom esasinaccessible, as the

consequenceof ignorance. Thi sbeingdissipated, it shinesas fullyand

astrulyaccessible, inthesam ewiseas jewelson am aiden's neck,

though shem ayhaveforgotten them .

XI. TheSpirit of life(Principleof lif e) theundi videdSoul, the

living Soul, isattributed, byerror, to thesupremeBeing, or Brahm a,

asin contem pt we attribute, or likentheoutwardphysical for mof m an

tothat of hisCreator.

NO TE: Againit is necessaryt osaywem ust not conf oundtheSoul withthe great

Spirit ; neither must wedisquiet ourselvesbytryingtoosoon todistinguishin

one's self theSoul, theprincipal of individual li fe, but be content to knowone's

self t obeidenti cal withthe universe, withBrahm a Him self.


XII. But oncehavingseenthe truenatur eof theSpirit of lif e,

thiserror disappearsof itself.

XIII. Theknowledgethat isbornof the com prehensi onof the

being, having, of him self, hi sexistence inreality, destroys com pletely

theignorancethat causesus tosay, "I am ," "I amnot," or "t hat apper

tains tom e," in thesam em anner that thelight of theSundissipates

all darknessand uncertainty inthevisi bleresponseof thesky.

XIV. TheYogi, thepossessor of aperfect discernm ent, contem

plates all things assubsisti ngwithinhim self, and thus, byt heeyeof

knowledge, hediscoversthat all isbut theoneand thesam e, Spirit

or Soul.

NO TE: O ur ancient Author wishestosayhowtheYogi sees, without distinction

inthe Spirit, al l that isperceivedin thevisible world, wit hthecharacter of

diversity. All theworldist heSpirit, infact thereexistsnothingbut Spirit. It i s

sim ilar tocrockeryplates, vesselsand other utensils, which arem adeof clay, no

m atter what their shape, color, andsize m aybe. At thebottomthereisnothing

but cl ay.

XV. He whoisfromtheforce of vitality thepotent m anreject s

thequalitiesof theanterior attributes, viz., body, m ind, et c., are, on

ahigher plane, onlytheconceptionsof ignorance. Hebecom es Brahm a

byreasonof the essential natureof his interior f orm ativebeing, thus

heis perfectlyhappy, evenasthechrysalisbecom i ngthebutt erfly.

XVI. After having traversedt hegreat oceanof illusion; after

having destroyed inhim self t heevil G enii of passi on, of hate, and

other vices, the Yogi shines intim ately, collected intranquil ity, and

finds hisioyin theSoul.

XVII. Renouncing all attachm entstoanexternal and fleeting

happiness, satisf iedwiththe happiness of theSoul , thewise m anis

forever resplendent intheinterior light, and, similar toal am punder

aglassshade, doeshehim sel f protect.

XVIII. TheM uni ascetic, althoughhesubm itstothe attributes

of the body, but com parablet otheEither, not beingsoiledby the

natural properties, should, althoughhe knowsall com fort him self,

asan ignorant m anpassingas thewind, detachedfr omall things,

yet m aterial.

XIX. Fromthem oment theattr ibutesare destroyed, theM uni

(Ascet ic) enters im m ediately intothat whichpenetr atesall things

asthe water into water andair intoair , thefire intothefi re.

XX. Thepossession, after whi chthereis noneother todesire,


thefelicity, abovewhichthereisnogr eater felicity, thescience, above

which thereisno greater sci ence, let i t beknownâ ThisisBrahm a.

XXI. Thereisno beingwithin, without, above, or beyondthe

O neBeing. All theinterior, m ovablewor ld, isthe spirit of t heO ne,

andtheexternal worldisthe sam esoul. Nothingexistsapart from

theO ne, andthis O neisBrahm a.

XXII. Theseen(object of vision), after whichnothingm oreis

desiredtobeseen, theexist enceinuni onof which thereisnofresh

birth possible, t heknowledge abovewhichthereis noknowledge

desired, let it beknown,â ThisisBrahm a.

XXIII. TheBeing that feelsall inthei nterm ediary, superior and

inferi or religions, living, i ntelligent, happy, wit hout asecond(duality),

eternal andone, let it beknown,â This isBrahm a.

XXIV. That which isdesignatedintheBooksof the Vedanta

under them odeof existence, rejectingall that is not for its ownself,

theimperishable, incessantly happy, the O ne, let i t beknown, â It is

Brahm a.

XXV. Adm ittedto aportionof happiness, belonging properlyto

theBeingincessantlyhappy, Brahm a; and theother G ods(G ods of

thevulgar m asses), becauseat variousdegrees, par tiallyhappy.

XXVI. All things belongtoHim(theO ne) , all activitydepends

onthe O ne(Intel ligent). Thi siswhyBr ahm aiseverywheredif fused,

ascreaminthemassof m ilk.

XXVII. That which isneither bound, nor gross, nor short, nor

long, nor subject tobirth, nor perishable, that whichiswithout form ,

without quality, without color, without nam e, let i t beknown, â It is

Brahm a.

XXVIII . Hebywhosesplendor shinesthe Sunandthe stars, but

whois not enlightenedbytheir lightness, Hebywhomall thingsare

illum i nated, let it beknown, â It isBr ahm a.

XXIX. Penetrating all of him self, alone fromwithin andfrom

without, illum inatingtheent ireuniverse, Brahm ashinesfromafar,

evenasthelight of radiant Suns.

XXX. Brahm ahasnosim ilarity of appearancewiththeworlds,

for in reality, t hereexists nothingelsebut Brahma. Shall som ething

produceitself external toHim ?It isnothingbut a vainappearance,

asamirage, that figureson thewastes of thedesert.


XXXI. All that is seen, all t hat ishear d, isnot different fr om

Brahm a, andbya knowledgeof thetruth, thisBrahmaiscontemplated

asthe existent, intelligent, happy, indivisibleBeing.

XXXII. Theeyeof sciencecontem platest hisliving, intelligent,

happy, all-penetr atingBeing, but theeyeof ignoranceknowsnot how

tocontem plateit , inthesamewayasa blindm anknowsnot howto

contemplatethevariedform s of external naturearoundhim .

XXXIII . Thesoul, illum inated bythesacredloreandother m eans

of knowledge, war m edbythef ireof scienceandpur ified, shinesof

itself withthebrilliancyof goldseven tim espuri fiedinthe furnace.

XXXIV. TheAtm an Spirit (or DivineSoul) , thesumof all know

ledge, restingin theether of theheart , drivesawaydarkness, pene

trates all, shines, andall i sillum inat ed.

XXXV. Thisisthe great com pl etionof existence; it isthegreat

andfi nal deliver ancefromsi n, frompai n, andalso fromdeath; and

whencom paredwit hthevaniti esof this illusionary world, it isthe

Pearl of G reat Pr ice, andhappyindeedi shewhobecom esits


XXXVI. He, theref ore, whoundertakesthe pilgrim age of thesoul

that i swithinhi sownself, without consideringthestateof theheavens

or the country, or thetim e, dissipates thecoldandtheheat, andattains

untoa perpetual happiness, f reefromal l im purity. Thisone, freed

com pletelyof wor ks, becom es om niscient, all-penetr ating, and

im m ort al.



I. W hatever exist s, either existsasawhole, asG od, or isa part,

or an em anationf romG od.

II. In theW hole asanangel, unconsciousof theW hole, isan

undescendedSpiri t.

III. PartedfromtheW hole, yet aportionof theW hole, andun

consci ousof the W hole, isthelawof di fferentiati on.

IV. Partedfromt heW hole, withtheW hol e, yet external tothe

W hole, isadescendedor fall enspirit.

V. Par tedfromtheW hole, wit htheW hole, yet consciousof the

W hole, andknowingit hasfal lenawayfr om , andthat it should, and

can, r eturntotheW hole, is theLawof Reascension.

VI. That whichis partedfromtheW hole, andturns againtothe

W hole, istheLawof TrueRepentance.

VII. That whichwaspartedfr omtheW hol e, andhas againre

turned totheW hole, asapar t of theW hole, rem ainssoforever asa

blest spirit, and istheLawof Perfect At-one-m ent .


M ateri alisticSci encedem onst rates, beyondall disputes, thei n

destructibilityof m atter, andconsequentlyaids, assistsand verifies

theteachingsof our ancient Sages, who taught, as westill teach, that

m atter isbut an objectivephenom ena, expressingformandweight,

which inthem selves, arebut relativeterm s. M atter isbut the condi

tionof theexter nal, expressingbyits infinitecorrelations andforces,

itsexact correspondencewith aninternal cause. It isthesamething

inanegativestate, or theantipodesof Spirit. M atter andSpirit,â

what arethey?Theydonot exist, except asrelativeterm sto express

theideal states of theonePrim eval For ce, viz., of ActionandRepose.

T. H. Burgoyne.





"Thedivinespiri t istothe soul what

thesoul istothebody." â Plutarch.

First, wem ust speakof thesoul. If it werepossiblefor aduad

toexi st inwhich therewasa distinctionwithout a difference, weshould

saythat suchacom binationwasaperfect typeof " soul" and" spirit."

But as suchisnot inexistence, wem ust trytoexpressbotht hedis

tincti onandthe differencebyother types, albeit, inregard tosoul

andspirit, theoneisnot perceptiblewithout the presenceof theother.

Theterm s, "soul" and"spirit " havebecom einterblendedinsuch

hopelessconfusion, that it seem salm ost im possible tounravel the

tangledskeinsof definitions, andpresent aclear, com prehensiveout

lineof thetwoandshowthemastheyreallyarewhenviewedi nthe

light of spiritual illum inati on.

Thesoul isnot t hespirit, but it isthat bywhich thespirit is

known, or, rather , that bywhichweunderstandthe natureand powers

of the spirit. In thefirst chapter of t hisworka com pletedefinitionof

spirit isgiven, sofar ashum anlanguagecanexpressor definean

undefi nableentit y. W henwecom etodefi nethesoul , wearecom

pelled touseill ustrationst hat shall f ollowout t hedefiniti onthere


W ehavespokenof thespiritual Egoasanatomof divinity, a

scinti llatingatom icpoint evolvedfromthedivine soul of the Deity.

Now,whilethisi squitetrue asregards theEgo, yet, whenwe de

siret odefinethesoul wem ust request thereader not toconf usethe

two, but, asam erem atter of m ental convenience, consider themas

thecauseandeff ect, sotosay, of spir itual evolution.

Thesoul isform l essandintangible, and constitutestheattri butes

of the divinespi rit; therefore, wecan onlyconcei veandknowof the

soul bylearning thepowersor attributesof thespirit. W hen wehave

learnedthem , we shall possessaclear conceptionof thesoul andits

real nature. Inorder tom ake ourselves better understood, let usillus

trate theidea. Takearayof light. W hat doweknowconcerningit?


Nothing, except byitsaction uponsom et hingelse. Thisaction we

termt heattribut esof light. Inthem sel vestheatt ributesof light are

form less, but theym ayeasily berenderedvisible, either byt heir

colors whenrefractedbythe prism , or bytheir eff ectswhenconcen

trated uponm ater ial objects. Herewehavewhat m ay becorrect ly

term ed thesoul of arayof l ight. Another exam ple m aybetakenas

illust rativeand expressiveof theidea wewishto convey, viz.; the

organi smof m an. M an, asat present constituted, possessesfiveexternal

senses, viz.; seeing, feeling, hearing, tasting, andsm elling. Inreality,

hehas sevensenseswhichm ay beusedexternally, but thetwo higher

attributesof the sensuousgam ut aresti ll inem bryosofar as thegen

eralit yof m ankindareconcer ned. Thesi xthraceor atom icage child

renwhoareexter nalizingat thepresent tim e, will evolvethe sixth

sense (intuition or perceptionthroughspiritual sensation, andlearn

touse it inthei r dailylives); theseventhracewill evolve theseventh

sense; andthenmankindwill bephysical lyperfect. But asthesetwo

higher sensesneednot interf erewithour illustrat ion, wewil l only

notice m anashe is, andbecontent with five. All our knowledgecon

cerningexternal phenom enam ust com e, at present, t hroughthe

m ediumshipof one or m oreof thesesenses. Theorgansthrough which

thefunctionsof thesensesbecom em anif est arevisible, but t hesenses

them selvesareinvisibleand form less. Weknowthemonlyasthe

attributesof the body; while them ind, whichisperfectlyand abso

lutely dependent uponthesensesfor inf orm ation, well representsthe

spirit ual Egoin itsrelation tothesoul.

Thereader will observefromwhat isher estated, t hat thesoul,

itself is, asbef oresaid, form lessand intangible, andtheref orecanonl y

bedef inedasthe attributeof spirit. Theonecannot exist without the

other, but at the sam etim et heycannot becalledoneandthe sam e,

asthereisthesam edifferencebetween thetwoas thereisbetween

aray of light anditsaction; andthesam edistinctionasthereisbe

tween thebodyanditsphysical senses. W ithout the onewecannot

knowt heother, andviceversa.

Avery largepercentageof thereadersof m ystical literature have

im aginedthat the hum ansoul issom ekindof aspir itual organism ,

sim ilar inm anyr espectstot hebody, andthem eans wherebythe

divine spirit m anifestsitsel f. But, as shown, this ideaisradically

erroneous. Thespiritual body istheresult or outcom eof the soul's


action, but isnot thesoul i tself. It i sanattributeof the soul, just as

thesoul isanat tributeof t hedivineEgo, andthi sdivineEgo, inits

turn, isacrystallizedattri buteor expressionof Deity. W hat thenis

Deity? thereader m ayask. Al l that weareableto answer is, Abso

lutePotentiality; pure, formlessspirit ; unlim ited, unconditi onedin

telligence. Definitioncango nofurther inthisdi rection.

Having attem pted todefinethesoul asdistinct and yet insepar

ablef romthespi rit, wewill nowtryto givesom e ideaconcer ningits

attributes, andi nthisconnectionit will greatly aidusif wefirst

point out thedif ferencebetweenthesoul andthebody, andal sothe


Thephysical body isevolved byareflex actionof theinterior

soul duringtheprocessof evolvingits spiritual organism . Them edium

betweenthetwoi stheastral formor spiritual body. It isfr omthe

latter that thephysical body receivesi tsformand force. The spiritual

organi smprotects itself, so tosay, fromtheexter nal planebyevolv

ingan astral rai m ent. Thisr aim ent, or astral body, crystalli zesam ore

or lessdistorted reflection of thespir itual formarounditself and

thusproduceswhat isknownasthehum an formdivine, uponthe

external plane. Thisphysical organismi sconstitut edandevol vedin

suchorder asto render themost perfect expression (inunison) of the

physical senses. Noonesense isinexcessof another, inaperfectly

sound hum anorganism ; whilet hedifferent anim alsgenerallytypify

theextrem eexpressionof someoneparti cular sense, assight, scent,

feeling, etc.

Thishum anbody, throughthe m edium ship of thebrai n, which

isthe soundingboardof the senses, comm unicateswiththeext ernal

world whichiscom posedof variouselem ents. Theresult isfor m ,

sound, color, etc. O ur senses, then, constitutethe onlysourceof our

external knowledge, andformthebasisf romwhichspringour i deas,

thoughtsandfeel ings. O ur thoughtsare thusm ouldedbythevarious

phenomenal states throughwhi chwepass. Thisstate isour ext ernal

consci ousness. It ispurelyanintellect ual state, basedupon, andde

pendinguponthe continuance of thephysical senses whileonearth.

Thesumtotal of hum anknowledgeuponspecial subjectsistabulated

andcl assified; t hisisreducedtoasystemandcal ledscience. W eare

thusabletosee andappreciatetherelationof the physical sensesto

thephysical body, andgrasp their im por tancetothestill remoter


m indwhichutilizestheknowledgesogai ned. Theat tributesof the

spirit , whichwe termthesoul, bear aperfect corr espondence tothe

physical sensesof thebody. That is, thesoul bear sexactlyt hesam e

relati ontothespirit asthe physical sensesbear tothehum anbrain.

Thuswehavethe senseswhich arephysical, andwe havethesenses

which arespiritual. Thephysical aresi m plyarefl ectionof t hespir

itual. Thesenses of thebody andthesensesof the soul aret wo

halves of thesameattribute, theexternal andthe internal. Wesee

theintelligence, them ind, whichat the backof thesensesut ilizes

andtabulatesthe im pressions it receivesof theouter world, the

world whichit, i tself, ispowerlessto penetrate. Them indis som e

thing aboveandbeyondthesenses, thoughit isabsolutelydependent

upont hem . It is thesam ewit hthesoul, andthespirit. All knowl

edgef romwithout or withint heuniverse of external lifeisr eceived

bym eansof thesoul. But at thebackof thissoul, thererest sthe

eternal scintillatingatomof Deityaboveandbeyondanyhum an con

ception. Thereit restsinserenityand peace, tabulatingand utilizing

all theknowledge andexperiencewhicht hesoul in itsvarious cycles

iscontinuallyreceiving. "As it isbelowsoit is above." Thi slawof

correspondencesshouldever berem em bered. It ism an'suniversal

but infallibleguide, andanythingconfl ictingther ewithshoul dbe

reject edaserroneous.

Thesevensenses belowcorrespondtothe sevensensesabove,

andthesumtotal of theresultsobtainedineachcaseisthe sam e,

onlyupondifferent planes. Theseresult sm aybefullyexpressedby

thewordPERCEPTI O N.Absolute perception im pliesabsolutecon

sciousness. Unlimitedpercept ion, theref ore, isthe grandgoal toward

which theuniverseof m anifestedbeingi seternally m arching. It

isthe clim axof evolution. But it isa goal that nothingbelow

Deity canever at tain, becausethereis alwaysbeforeusthei n

finite beyond, theawful stat esof thei nfiniteunknown. Themore

welearn, them or ewelearnt hem orethereistolearn. Progressive

lifei seternal; thuswehave acom plete dem onstrat ionof the im m or

tality of thespi rit, andconsequently, that of the soul, ast hetwainâ

Bride andBridegr oom â areone.

W ehavenowarrivedat thelast part of our subject , viz.; the

m ethod of thesoul'sunfoldm ent or devel opm ent. O f thiswecan

onlyspeakingeneral term s. Therearecertainfundam ental laws


applicabletoall , but, tobe successful , som ething m oreisrequisite.

It is necessaryf or eachsoul tofollowasystemspeciallyadaptedto

itsspecial state. Eachpersonm ust find out for hi m self thespecial

developm ent requi redof him , unlesshecancom eint ocontact with

others capableof readinghis soul'srequirem entsaright. If t heycan

givehimthenecessaryinformationsom uchthebett er.

There isatrinit yof lawsto beobserved; I. Physi cal harm ony and

cleanl inessinone'ssurroundings. II. Mental peace withclean

thoughtsandfreedomfromwor ldlycares. III. Spiri tual purity, and

com pleteisolationfromim pur ecurrents of thought. Evolvethese

states fromwithi nandthewithout will takecareof itself. Honest

desire (prayer) must befirst . Theseare them ethodsof thesoul'sun-

foldm ent. Purity isthegreat touch-stone, andasJesushastr ulyob

served, "Blessed arethepure inheart f or theyshall seeG od. " How

m anycanfollowout suchacode?"Not oneinam ill ion," com es the

answer , vibrating acrossthe spiritual spacesof Aether. Andt hesad

dening thought that suchisi ndeedthet ruthinthi sage, com pelsus

toindrawthespi ritual forceswhichthe present di scoursehas ex

pended, andconcl udewithaf ewbrief wordsof friendlyadvice.

Tobe pureinbody, apuredi et m ust be them enuandthehigh

est formof food possibleto m anm ust constitutehi sphysical suste

nance. Theproductsof thesoil areplenty; theyar esim plebut suf

ficient. Purityof m inddem andscleanthoughts. W e cannot beperfect,

solet usbeasperfect asour surroundi ngsrender possible. Learnto

sayI will andI will not, thenseethat your asser tionissacredlym ain

tained. Behonest withyourself.

Let us rem em ber t hat them aterial lifeof m anisonlyonesecond

of his existence, andthat it isoneof them ost unprofitable thingsin

theworldtobeselfish. Self ishnessis theroadto theHells of thesoul

world. Evil onearthproduces suffering inthenext worldasall ac

counts m ust bebalanced.

And, l astly, if t hesethings arefollowedwithanearnest lovi ng

spirit , rest assuredthat the blossom sof thesoul will expand intofull-

grown flowers, andfor thelabor andsel f-denial expendedweshall

reapt hespiritual rewardswhichwill repayusten thousandfold. Re

m em ber , andreali ze, thewordsof thewiseProclus; â

"KnowtheDivinit ythat iswithinyouthat youm ay knowthe

Divine O ne, of whichyour soul isaray. "



"Every soul isimm ortal byvi rtueof

itscom m unitywit hG od."â Al bertusM agnus.

Inatt em ptingto elucidatetheproblem s of "M ortali tyandIm

m ortal ity," death andlife, i t m ust beunderstoodt hat weare dealing

withquestionsthat depend, i naverygr eat m easure, uponthe con

struct ionwhichi splacedon theterm sused. It is not our provinceto

enter intothescientificm inutiaof theseproblem s, nor topr esent the

student withanabstract of l earnednonsenseconcer ningthevarious

derivationsfromwhichthewordsaresupposedtohavereached us.

Equall yunim portant toour purposeisthesensein whichour hoary

ancest orsm ayhaveusedthem , seeingthat suchquestionsm ust ever

rem ain purelym at tersof speculationand opinion, and"whendoctors

disagr ee, whoshall decide?"

At present weare concernedwiththeO ccult sideof theprob

lem s, andwithlawswhichare sofar removedfromt herealm sof m ere

opinionastoconstituteeter nal realiti es; them anifestations of which

canbe realizedandverified byeachindividual soul for itsel f.

Sim ply andbriefl ystated, imm ortalitymeanslife, continuedl ife;

m ortal itym eansdeathor the extinction of life, andtherefore standsas

theantithesisof lifeandimm ortality. At least, suchisthe generally

accept edsensein whichthewordsarenowused. M or talityand im

m ortal ityinthei r external r elationtowardseachother stand aspolar

opposi tes, andas suchtheyarethealphaandom ega of cyclic exist

ence. Theyrepresent "theeveningandthem orning" of everyphase

of G od'sinfinite creation, upontheout er planesof m anifestedbeing,

i.e., cosm icevol ution. Life anddeath, then, formthegrandspiral

axisof tim e, and itsresultantstothe hum anm ind areseenin the

world of phenom ena.

For thesakeof conveniencewewill consider eachproblembyi t

self, andthen, asastim ulant towardsmental reflection, leavetheir

relati onshiptoeachother, t obethought out byeachreader, separately,

for hi m self.

M ortal ity, aspreviouslvstat ed, m eansdeathandextinctionupon

them aterial plane. But when viewedfromthehigher andm orei n-


terior standpoint , deathsim plym eanschangeof for mandfunct ion.

There canbenoabsoluteexti nctionint hestrict senseof the term .

Atom s areim m ortal, eternal andindestructible; but auniverse or an

organi smwhichis com posedof aninfinit enum ber of atom s, m ay be

dissol ved, destroyedandforever lost, i .e., lost asanorgani cwhole, but

not lost asregar dsitssepar ateatom ic parts. The m ental beingwhich

bound theseatom s together losesitsfor ceduringt heprocess of

change or death, consequently deathissim plychangeof polari ty. In

order toseethis, it m ust be understood that themoons, planets, suns

andsystem shave their ownspecial individuality, exactlylike anim als

andm en. O nthecontrary, an atomhasno individual ity, sofar asits

external formis concerned, but it possessesacosmicindividuality, an

attractionandrepulsionspeciallyitsown, byvirt ueof itsdifferentia

tionf romtheuni versal O ne. It isthecom plexexpr essionof t he

m yriad atom swhichcom posetheorganismor theuniversethat con

stitut esitsindi viduality. Thisindividualitygivesexpressiontoaform

suitabletoitsnature, andconstitutes thepersonal or external appear

ance. Thesefacts m ust bebor neinm ind, or thereal m eaningof this

chapter will bemisunderstood.

Asageneral principleof phenom enal expression, it m aybesai d

that Natureem bodies, within som eexternal form , everyidea, t hought

andm otivewhich m ankindevol ves. Theonlylim it to her possibil

ities inthisdir ectionisthem ental andm agnetic conditionof therace.

Infact, everyor ganicformt hat wesee aroundusi sNature's expres

sionof thoughts andideas. Thesethoughtsandideasarerepresenta

tiveof spiritual qualitieswhichreact upontheastral light, andthese

spirit ual qualiti esem anatef romM indor m ental bei ng, either hum an

or divine.

Asan illustrationof theprocessof death, andchange, let us select

twocases, onefr omtheveget ableworld, andonefr omtheanimal

kingdom ;â atree andatiger . Thetree dies, decay setsin, andvery

sooni t appearst obegoneforever. But thisdisappearanceis onlyan

illusi on, for the treenot onlyexistsbut exertsa verypower ful in

fluenceuponthe m aterial plane. Thetree, sofar asitsphenom enal

outcomeisconcer ned, hasonl ybeenam eansbywhichtheprogr essive

cycle of evolutionworksupwardfromthe m ineral st ate. It is com posed

of m il lionsof at om sof life undergoing their variouscyclicr ounds

within thevegetablecircuit, andasanatural consequenceof thisin-


ternal spiritual activitythe treepossessesakarmicspherewithinthe

astral spacesof itslifewave. Theastr al tree, if wem ayso call this

karm ic counterpar t, isfar m orebeautiful initswonderful det ails, and

m oreperfect ini tssym m etry andgeom etr ical propor tionsthan the

physical treeof earth. W hen them aterial treenol onger exist sasa

living earthlyor ganism , the arboreal imagewithin Nature'swonder

ful laboratorybecom esthem eansof refl ectingthe outlinesof astill

m oreperfect vegetableorgani smuponthe outwardpl anesof m at

ter. Theseoutlinesof astral skeletons of futuret reespossesstheat

tracti veforcewhichdrawswithinthemt helivinggerm sof the young

seedli ngsgrowing upontheearth. Thisactionfeeds thephysical tree,

thengoestolower form s.

Thegr eatest perf ectionof onetreebecom esim pressedwithint he

astral light and becom esthe m eansof developinga m oreperfect or

ganismof itskindinthenext generation. Theideal of thetr eebecom es

externalizedini tsoffspring.

Thetr ainedpsychic, andthosewhonatur allypossessspiritual

lucidi ty, cansee thisethereal vegetati onwithint heastral world.

Theref ore, proofs of thetwo planesof existencem aybequickl yob

tained, shouldtheyever ber equired. Theinternal planeism ore

alive thantheexternal, but toresum e. Thephysical treedisappears,

but doesnot die aswesuppose. W henphysical death transpires it

undergoesachange; thespher eof itsactivitiesbecom etransl ated, re

m oved fromtheexternal totheinternal, instrict obediencet othe

higher lawsof it sinternal nature. Thus weseethat thetree, having

served itspurposeonearth, vanishesfr omexternal sight, whi leits

ethereal counterpart perform s another cycleupona higher plane.

W heneachhasful filleditspurposethe variousevolvingatom s which

consti tuteditsl ifeform , obeyingthei nterior lawsof their cyclic

round, seekre-incarnation. Theyseparat eandthecycleiscomplete.

Theindividual tr eenolonger existsas atree. But therehas beenno

death inanycase; onlyachangeof form; for theatom icforcesof

thetr eere-appear uponahigher planei nam illion varyingform s

throughout every departm ent of Nature.

Having considered deathinregardtothe tree, let usnowexam

ine, i ntheanim al kingdom , t hecaseof thetiger. W ehavealr eady

stated that Natur eever strivestoexter nalizeideasandthoughtsin

som ef ormor other. Thisstat em ent m ust bebornein m ind. The


tiger presentsus withafine illustrati onof this lawof transform ation

upont heoutward planesof existence.

W eall knowwhat thetiger is whenendowedwithphysical life.

Hischief qualiti esareselfi shnessand destructiveness. Heis, infact,

acom pleteexpressionof cruelty. W hendeathtranspires, theastral

tiger, liketheastral tree, becom esindrawnwithin thekarm ic sphere

of its astral wor ld. Thereit perform st hehigher evolutionsof its

special roundunt il thelife atom s, whichconstitut eit, become"rounded

out" andreadyto externalize insom ehi gher form . Thustheti ger,

liket hetree, is oneof Nature'scountl essm edium s for theexpression

of m ental force. Bytheinter ior lawsof itsconsti tution, it form sa

central vortexor focusfor t hem aterial izationof thepurely selfishand

destructiveelem entsof hum anity. W hendeathrem ovesthephysi cal

tiger fromearth, theethereal tiger becom esthesphereof act ionun

til thetigerish qualitieshaverunthei r cycle. But wecannot saythat

there hasbeenanyreal extinction, or t hat deathhascom euponthe

tiger, anym oret hanwecansaythat the caloricof thesunbeamis

destroyedbecause thesolar r ayisnolonger brought toafocus. The

eyeof theinitiatecandisti nctlyseet heferocity of theani m al inthe

inhum anityof the m an.

M ortal ityor deat h, then, can onlyexist andbeat ruthinref er

encet oindividual form s. It hasnoexistenceinrealitywhen brought

facet ofacewith thespiritual qualitiesandm ental force, which

createdthesefor m s. Changeof sphereandchangeof actionare the

onlyr ealitiesof death. Ever onward, ever upward, forever and ever

m ore. Eternal progressionis theanthemof evolution, andthe cycles

of act ionarebut intervalsof tim em easuredout to thelifef orcesby

thependulumof creation.

Thesecondportionof our subject "Im m or tality" is thepolar op

posite of deathandm ortality. Individual form sand characteri stics

aretheonlythingsthat changeanddie. Death, as wehaveshown,

isnot extinction of thelife atom sint heliteral senseof theterm , but

sim ply changeof sphereandf unction. Deathisthe grandterm i nusof

onecycleof existence, andt hecom m encem ent of another. M ortality

isthe harbinger of astill higher state of life, andconsequentlythe

forerunner of im mortality. Thereareexceptionsto thegeneral rule,

though theyaref ew.Them ost im portant of theseexceptionswe shall

notice inour next chapter.


There aretwodistinct phases of im m ortal life, viz.: conscious

im m ort ality, and unconscious im m ortality. O nerelat estom ind, andthe

other tom atter; onetointel ligence, andtheother tosubstance.

There isonlyone gradeof external life whichcan besaidto in

herit im m ortality intheO ccult senseof theterm . Thisgrade includes

those soulswhoaretrulyhumanwhohave soul quali tiesof suchhigh

degree that they canadvance. Not aswe knowandrecognizeindi

vidual s, but, rat her, anindi vidualityconsistingentirelyof soul qual

ities, apurelyspiritual statewhichcanonlybepartiallyexpressedby

theuseof words. All thestatesbelowt hehum anpl aneareonl yso

m anyr adiatingli neswhichconvergetoa point, and arebrought to

afocuswithinthehum anorganism . Therefore, every qualityand

force uponthepl anet or withinthesyst emof which theorgani sm

form s apart m ust findexpressionwithin m an, this uterusof Nature.

If thi swerenot so, m anwoul dnot const ituteam iscrocosmor uni

verse inm iniatur e. Inthegr adesbelowthehum anstate, wedo not

findcom pleteorganism s. They arem eret em poraryshapesof m at

ter continuallydyingout of existence, whentheforcestheywere

evolvedtoexpressareexhausted, andthusgiveplacetosom et hing

m oreperfect. Theyarenot soulsinthe truesense, but refractedat

tribut esof souls. Theyarequalitiesandfunctions intheprocessof

evolut ion; isolat edpartsand characteri sticsof a whole; organs, but

not or ganism s.

Com m encingat the verylowest point of anim atedexi stence, we

shall discover onlythem ost rudim entary expression of thesimplest

functi onsof organiclife, vi z.: adesir etolive. Asweascendhigher

theor gansbecom em ultiplied, andthedesiretoliveincreases. This

gradual scaleexpandsright uptotheperfect hum an soul inm an,

where wefindaminiatureuni verse, absoluteandcom pletewithin

itself . Thecentr al Deificat om , control lingthisuniverse, hastraveled

all thewayupfr omthelowest crudefir erocksof cosm icevol ution.

It conqueredever ystatethroughwhichi t ascended uponitspr ogres

sive, toilsom ejourney. Andi neachstat eevolvedf romwithin itself

acom pleteattributecorrespondingtothestate, by virtueof which,

it pol arizedand boundtheat om sof life, andannexedthemas apor

tionof itsspiri tual em pire, therebyform ingthemeansfor their

progressionalso. Until, at l ast, theDeificatomsitsuponthespiritual

throne askingof them icrocosm , capable of thinking, creating and

evolvi ngfromwit hinitself t heglorious statesof theangel.


It is, therefore, anO ccult t ruthtodeclarethat all thingsbelow

m anar em ortal, andall above im m ortal. M an, alone, of all G od's

m arvel ouscreations, contains withinhimself theforcesof lif eand

death, of im m ortalityandm or tality. M an, then, contains"the prom

iseandpotencyof life" and constitutes, uponthe spiritual plane, what

Tyndal Tsprotoplasmdoesupon thephysical, viz.: t hepossibil itiesof

infini teprogression.

Toatt ainuntoimm ortalityit isnecessary, aswehaveshown, for

thecentral Hieatomtoconquer everyst atebelowt hehum an, and

thent obecom eexternalizeduponearthasanindivi dual hum an being,

toundergothetr ialsandbecom esubject edtother esponsibili tiesof a

consci ous, reasoning, individual struggl efor life. Thenature andqual

ityof thesoul, com binedwit hthepolar ityof the organism , will launch

theindividual intotheexact conditions andcircumstancesthat

arebest adapted toarouseal l thelatent qualities within; bothanim al

andhum an. It is not apreviouskarm athat determ inesanindividual's

condit ioninlife, but it is thenature andquality of thesoul conflicti ng

or har m onizingwithexternal conditions. Thisturm oil of life, this

ceasel esshum anwarfare, isj ust asnecessaryfor t hesoul'sf inal de

velopment asare theearlier strugglest hroughthe statesbelow.M an

possessesthepossibilitiesof im m ortal lifeinsuchapotent degreeas

tonearlyalways succeed. Thereare, however, afewsolitaryexcep

tions whichwill benotedin thenext chapter.

After m anhaspassedthrough thetravail of hum anl ifehethen

m eets thestruggl eof hiskar m ainther ealmof spi rit. Herehem ay

evensinkforever , becausehe doesnot actuallypossessim m ort ality,

onlyt heprom ise or possibili tyof it. After thefour realm sof theas

tral worldarepassedheentersthesixt hstateof thesoul world, where

heshouldbecom e re-unitedwithhissoul m ate, his m issinghal f. Until

thisunioniscompletethere isandcan benoactual im m ortali ty.

Previoustothis heisbut a part of himself, andhascontrol onlyof

half of hisspiri tual nature. It isthe unionof thetwothat form sthe

absoluteone. "Andtheytwain shall beoneflesh," saiththeoldJewish

Script ure; "asit isabove, soit isbel ow."

Fromt heforegoingit will be seenthat it isther eunionof t he

twinsoulsinthe realmof spirit that confersupon m anthest ateof

angelhood. Heis hum annolonger, heis thenDivine, andasa Deific

bein^ hepossessestheattributesof eternal progressionandi m m ortal




W henwelookabout uswiththephysical senses, Nat ureseem st o

bein continual warfarewith herself. In fact, it seem sutterl yim pos

sible tofindanythingnot in deadlyconflict with som ethingelse, either

visibl eor invisi ble. O bservi ngthis, m ankindhasunconsciousl y, from

tim ei m m em orial, form ulatedt heideaof twogreat powers, viz. , "good"

and"evil". Fromthisideathegranddogm aof theol ogyâ "G od" and

the"Devil" sprangintoexist ence, andbecam ethechief corner stone

of everysacerdot alismwhich theworldhaswitnessed. Andwhil e

there issom ebasictruthin thisidea, asinevery popular conception,

since m ankindas awholecannot form ulat eanyidea that iswholly

andabsolutelyfalseinevery detail; yet, thereis alsom uch that is

utterl yfalsein it, owingto thefact t hat m an, whileexistinguponthe

m ateri al plane, cannot grasp thedivine ideaof AbsoluteTruth, nor

realizethelogical absurdity of m orethanoneAbsolute. He, t here

fore, utterlyfai lstocom prehendhowthat whichis relativeevil can

behar m onizedint oabsolutegood. Accordingly, tot hem ajority of

m ankind, thism ightyproblemof goodand evil isst ill unsolved. Few,

veryf ewindeed, evenof the profoundly learnedstudentsof O ccult

lorei nthepast, arrivedat atrueconceptionof t hesubject.

During thelapse of theages, countless legendsand allegories

havebeenevolved, toem body thefactsandtheprocessesconnected

witht hisarcane m ystery, but them etaphysicsof theselegends have

never beenreveal edtotheuninitiated. Especially hasthisbeenthe

casei nregardto theDarkSatellite. However, the tim ehasnowcom e

whencertainfact sinregard tothisorb of evil ar efor thef irst tim e

given out tothe world"probonopublico."

Inthe first place, certainmisconceptionsinregar dtothedark

orbneedtobecorrected. M anyearnest studentshavethought i t tobe

"TheLost O rb" of theG recian m ysteries, hencesim i lar tothe

Egypti anconcepti onof thespiritual "fall". But thereis, in fact, no

connectionbetweenthetwo. Thelost orb, initscosm ological aspect,

will befoundnot icedinthe secondpart of thiswork. Inits spiritual

aspect it applies tothefall enhum ansoul, not the lost soul. Herein

consiststhediff erencebetweenthetwo orbs, thel ost andthe dark.


Another m isconceptionhasregardedtheMoon, our Earth'svis

iblesatellite, asidentical withthedarkorb. M anyTheosophi stsas

sert, inaverymysteriousm anner, that theM oonis not onlyt heeighth

sphere, or theor bof deathanddissolut ion, but that it is"t hedust bin

of the universe," althoughDr. W yld, for m erlypresi dent of the London

T.S. f ullyexposedtheabsurdityof this m ysterious Theosophical Se

cret i nthecolumnsof "Light ." Thisconceptionis radicallyf alseas

regardstheM oon, althoughit approaches therealm s of truthi nsom e

respectsregardingthenature of them ysteriousdar ksatellite itself.

W itht hesebrief introductory rem arksit nowrem ainstopoint

out howtoforma perfectlycorrect conceptionof what thedar k

satell iteis, and itsfearful im portance at thepresent crisis of the

world' shistory.

W hent hestudent bringsbefor ehism ind theteachingsof the

precedingchapter s, andtheconclusions theyleadupto, consi dering

themasawhole, it will requirebut abrief andcareful appli cationof

thelawsof correspondencest oenablehi mtogaina perfectly accurate

ideaof thishithertoconceal edregionandportion of theEart h'scon

stitut ion.

Byref erringtot he"Herm etic Constituti onof M an" aselucidat ed

inchapter II of sectionII of thepresent work, let thestudent review

thesevendivisionsof m an, t hen, bearinginm indt hefact that the

planet whichm an inhabitsis alsoanindividual, possessinga seven

foldconstitution correspondi nginevery respect to theconsti tutionof

m an, l et himstri ctlyapplyt heHerm etic lawfor hi m self,

"Asit isbelow, soit isabove,

Ason theearth, sointhesky."

Then, hewill knowexactlyhowtogoto worktocomprehendthe

subject. But ast heordinary student, li vingwholly upontheexternal

plane, isnot in apositiont overifyhi sconceptions, hem ust content

him sel f for thepresent toaccept therevelationswhichwill bem ade

upont heauthorit yof thosewhodoknow, andhaveverifiedthe truth.

Inchapter II of sectionII of thiswork "Herm etic Constitutionof

M an," occursadescriptionof theanim al soul, asi t iscalled. Now,

that magneticsphereof our planet which exactlycorrespondst othe

anim al soul of m an, iswhat i sO ccultly term ed"the DarkSatel lite."

Theref ore, inorder tocom prehendthisduskysphere, itsnatur eand

functi ons, it is absolutelynecessaryto understand thenature andfunc

tionof theanim al soul of m an, together withitsr elationsto theother


sixdi visions; andalso, toclearlygraspm an'srel ationtotheplanet of

which heform s, asit were, anatom icpart towards anorganic whole.

W hent heaboveis understood, it will thenbeseen that this

dark, m agneticor bconstitutesthegrand center or focusof theEarth's

anim al force; in other words, it isthe realmof theundevelopedgood

inNat ure, whose terriblem ot toisem bracedinthe wordSELF.

During the"G olden" and"Silver" periods of our Ear th'sevolut ion,

thisdarksatelli tewasintheaphelion portionof itsorbit anditsin

fluencewasscarcelyfelt; or else, its influencewasseenand recognized

onlyi nitstrue relationof anim al forceandundevelopedgood. Asa

factor of evil it wasim perceptible. But duringthe Copper and Iron

agest hedarksat ellitegraduallyapproachedtheEarth, andit sde

gradingforcesbecam em oreandm orebewilderingand potent unt il

theyear 1881, whenit passed itsgrand perihelion point. The year

1881wastoseet hesecondcom ingof the Lord. M any sectsexpected

Jesus tocom ein person, select their gr oupasthe chosenfew, guide

themt oheavenandleaveall othersonearthtosuf fer their f atebecause

of their sinsand non-belief. Thisprovedtobear eal error. Theusher

ingin of newspi ritual thought andthe newatom ic ageisactuallythe

newdi spensation, thesecond com ingof Christ. W ars arenecessary

tobri ngabout thechange, theoldm ust beuprooted beforethe new

cantakeitsplace. Thedark orbisnowslowlybut surelyreceding,

andal thoughthe cloudsarenot liftedf romthem ental horizon; and

though thefearful world-wide conflicts whichoccur redarenot yet

settled; andconf usionandchaosseemm orewidespreadanderror

m orer am pant than ever before inthewor ld'shistor y, yet the crisisis

past i tsdarkest culm inating point. Asi t isoften darkest just before

break of day, so evennowthe dawnof a brighter m ornisat hand,

whent hefaithful , resolutet ruth-seeker shall beabletosolvefor him

self t hisawful problemof goodandevil , of light andshadow. There

fore, sustainedbytheknowledgeof the ultim atevi ctoryof or der and

equili briumover chaosandopposingforces; eventhoughall m ankind

areenvelopedin thedarkness of battle andinvolvedinthevortices

of the defeatedl egionsof er ror; let us turnour attentionm oreclosely

tothe satellite itself, whichhasbeen suchadist urbingfact or toour

planet 'sm ental equilibrium ; andconsider thisspherewithspecial

referencetothe im plications of responsibilityfor ceduponeverysoul

seekinglight and im m ortality.


Inthe first place, thisorb possessesa com pleteorganization of its

own; andisgover nedbywell definedlaws, thenatureof which m ay

beknownonlytoo well bypat ientlyobservingthemercilessinstincts

of the lower animal natureas m anifested inm an; wherethem or al

consci ousnessis absolutelywanting. O ur dailynews, continual ly,

report sall sorts of vicious crim esagai nst G odand m an. Throughout

thewholeof this loathsom espherearenum erousracesof spiri tual

beings; m anyof t hempossessi ngthehighest form sof cunningand

intell igencepossibletothe anim al plane. It isthesecreatur es; who

areneither elem entalsnor el em entaries, but treacherousbeings; who

producethegreat est portion of thesuff eringandmiserywhich afflicts

hum ani ty. Theyar etheactive O ccult agentsof that potent fraternity

within thespirit ual worldwhichhasits external expressionandcor

respondenceinthebrotherhoodknownuponEarthas the"Black

M agi," or "InversiveBrethren." Thesetwofraternit ies, viz: t hespirit

ual rulersandpotentialities of thedar ksatellite upontheastral plane,

andtheschoolsof Blackm agi c, viceand crim e, uponthephysi cal

plane; constitute thetwohal vesof the planet'sevil desire.

Fromwithinthedarkcenter of theastral realm sof theform er ,

thespirit of lies, m urder, crim e, fraud andreligi ousim postureis

first form ulated, andthenpr ojectedto theearthly fraternity asthe

m eans of itscont inuedexistence. Fromt hesecenter sit isre- form u

lated tosuit the spirit and tem per of t hetim es; andthenits psycho

logical influence isprojectedintothe m ental whir l of therace,

where itssilent, subtleinfl uxpoisons thedim ensi onal spaces which

consti tutethem agneticplanesof hum an life. Fromthence, these

unseen O ccult cur rentspenetr atetheinnerm ost recessesof the

hum an m ind, andpossessthesoul tosuch anextent, that deep

downi ntheheart of m an; no m atter howpureanddi sinterested

hem ay appear; therelurkstheslim yreptileof sel fishness, yea,

evenwhenheleast suspectsi t. It isthisgrimm onster, SELF, that

eachaspirant to O ccult truth seekstoconquer. W henthisG oli ath

of the soul isst ruckdeadby thesm ooth whitepebbleof thespirit,

slung withtheneophyte'swil l, thegrandordeal is over, the crown

of im mortalitywon. "Tothevictor belongthespoil s."

W ehavepointedout thefact that it is thedarksatellitefrom

whence proceedst hespirit of lies, m urder andfrauds. Thiswas

well knowntothe initiatesof thegreat er Herm etic m ysteries, for


wefindtheidea veryclearly definedin them ystical language of

theancients, as thefollowingextract f romoneof thesupposedlost

m agical worksof Herm esTrismegistuswil l show.Speakingof the

m agical rulersof thedarksatelliteas theysit in council, creating

delusi on, weread:

"Sotheycalledf orthaform

Fromt hedeepdar kabyss

Toem bodytheir evil desire."

"O bedi ent it cam e

Fromt herealm sof thedead,

Arrayedinitsm agicattire."

"Asit passedo'er theearth

Thefair flowers fell dead,

Fromi tsbreathof poisonous fire."

Indeed, sothoroughlyhasthi spoisonous fireof self-interest

perm eatedthewor ld, that the fair flowersof disinterestednesshave

becom e analm ost entirelyext inct species, andshouldthereal state

of unselfish, unworldlinessof atruem ysticbecom e known, he is

either regardedwithpityas noncom pos m entis, or elselooked

uponwithsuspici onasanim poster, acti ngfromm ot ivesm oresubtle

thangoverntheordinarym ort al.

Them anner inwhi chthispoisonousm agneticenergy ispro

jected fromthedarksatellit etotheearthiswhol lyinversive, and

therulersandm agical hierophantsm ake useof this inversive force

todistort andcorrupt Truth ineveryformwherein it strugglesto

becom em anifest uponearth. Thepowersandinfluencesattribut ed

tocer tainraces of astrals, bytheauthorsof "The Perfect W ay,"

belong inreality totherulersandprincipalities of thedark satellite,

whom ercilesslydistort every arcanetruthintotheological dogm a,

of par tial error, causingit toassum et othehum an m indthedelusive

formof theexter nalsof trut handlogic. But thedelusivefor mis,

after all, onlya veryflim sy sophistry whensubjectedtothe keen

searchingeyeof thesoul. Consequently, it isalwaysthosewhoare

half i nform edof Nature'sm ysteries; the half-initi ated, soto say;

whofall intothe snare. Hereinisseen theO ccult truthinthe

prover b, "Alittl elearningi sadangerousthing."

Just asthedark satellitewasat itsperihelion, t heseinversive

brethr enachieved thegreatest apparent theological andm etaphysical

successinthere-launchingf orth, throughout theworld, of thedoc

trines of "Re-incarnation," " Karm a," and "Disem bodi edShells," as


form ul atedandtaught bythe decayingpr iesthoodsof thedreamy

O rient . Viewedin itstrueli ght, thisgiganticm ovem ent of the

inversivebrethrenwasaim ed asadeath blowtothe rapidlyspreading

spirit ualismof t heO ccident; since, wherever accepted, these doc

trines, astaught andinterpr etedbythe Buddhist cult, destroyat

once, all belief inthepossi bilityof spirit com m unicationbetween

disem bodiedsouls andexternal hum anity. Sucham ovem ent, how

ever, isdoom edt oultim atef ailure, as therearecertainabsolute

truths connected withspiritualismthat will live, notwithstanding

theignoranceof theexpounders, itsm anyerrorsandgrossim

postur es. Theset ruthscanneither besuppressedby inversive m agic,

nor smotheredby anoriental theory. Their m isrepresentations are

toopatent tothe candidm ind, andreact ionagainst thespecul ative

m ental ityof the East, sooner or later, issureto set in. The W estern

m atter -of-fact m i nd, will tear thegrimm askfromt hesewould- be

brethr enof thesnow-cladHimalayas, and showtotheworldwho

arethedenizens of theshadow,andwho arethechi ldrenof li ght.

At thi spoint the questionnaturallyari ses, "of what personal

or sel fishbenefi t isthepropagationof error tot heinhabitantsof

thedarksatellit e?" Theanswer issim pl ythis, it furnishest hemwith

them eansof prol ongingtheir external existencewhileoneart h,

andsuppliesthemwithanadditional leaseof life intheworl dto

com e; aswill be m adem anifest fromthe Herm eticlawsof death

given below.AccordingtoHer m eticlaws, deathisnot what is

known asphysical dissolution, but isa failureon thepart of the

hum an beingtopolarizetheatom swhich constitute hissoul so he

m ayrealizeim m or tality. It i s, therefor e, afallingfromthe hum an

plane totheanimal plane, whereconsciousexistencem aybepr o

longed indefinitelybym eans of darkm agical arts.

Thefollowingare anaccurate rendering of thereal ideasas

taught byHerm es Trism egistus.


I. "As it isbelow,soit is above; asontheearth, sointhe sky."

II. "Therearetwostatesof being; one ism ortal, theother i s

im m ort al."

III. " That which ism ortal is dissolvabl e, anddissolvablebodies

passawaylikea m ist inthe m orning."


IV. "Anim m ortal bodyisanessencewhichiseternal and

incorr uptible."

V. "But thetwain, them ortal andtheimm ortal, cannot exist

together forever, but eachreturnethto theplacef romwhence it

cam e."

VI. "Them ortal bodyissensi ble, but theim m ortal isreasonable."

VII. " Theform er containsnot hingthat i sperfect, thelatter

nothingthat isi m perfect; for theonei stheessenceof thematter,

andtheother the essenceof spirit, and m an, themicrocosm , holdsthe

balanceof thetwain."

VIII. "Andthere isafierce warfarefor thevictor y, between

thelower andthe upper, ast heybothdesiretoobt ainthebodyas

their prize; for thestateof m anisenviedbythe lower andglorified

asanoblestate bythehigher."

IX. "Nowif themaninclines towardthe lower natur ewhich

ism or tal, hetherebyaidsthelower im perfect powerstoopposethe

higher whichisi m m ortal, and m ust suffer thepains of slavery for

hisdi sobedience totheW ork- M an, hism aker. But if heinclinesto

thehi gher, then heistruly wiseandbl est."

X. "Shouldm an, after beingattractedby thevaniti esof the

world andthen, after obtaini ngaknowledgeof the thingsthat are,

return tothevanitiesof the world, he will bepunishedwith torm ents

andfi reinthedarkest statesof disem bodiedsouls."

XL"Shouldam an after knowingthethingsthat are becom e

rebell iousof restraint tothat part whi chisim m or tal, andreturnto

thevanitiesof t heworld, thehigher essencewill straightway depart

fromhim , andhe will becom e theslaveof thelower essencewhich

will seizeuponhimanddrive himtoall sortsof wickedarts and

evil ways."

XII. " W henm anhasthusim piouslydisobeyedhisCreator

andturnedhisfaceawayfromthat which isim m ortal, behold, he

isthendisinheri tedfromhis birthright , andisno longer counted

am ong thechildrenof G od, becausehehasbecom ean evil, perverse

thing, possessing onlythose thingswhicharem ortal, andhei s


XIII. "Andsodeathism eted out toall thosewhor ebel against

their Creator im piously, becausetheyknowthethingsthat are. But

tothosefoolish soulswhoar eignorant, andwhohavenot knowingly


reject edtheir Creator, behol d, theyare purifiedafter m uchsuffering

andar esent tot heworldagain."

Theteachingsinvolvedinthe abovelaws aresoclear, sosim ple,

andwe m ayalsoaddsodivinelyjust, that toattempt inanywayto

explai nor annotatethemwoul donlybet osowthef irst seeds of

error andm isunderstanding. Wewill, therefore, leavethemwit h

thereader astheyare, pure andfreefr omthem ent al biasof any

m ortal being.

Inapreviouschapter wehave shownthat all realm s of life

above thehum anareim m ortal, andthat t hosebelowthisplane

arem ortal, or, t heyonlypossessthepossibilities of im m ortalityin

arudi m entaryfor m .M an, alone, possessestheelem entsof both life

anddeath. Thelawsof lifehavealsobeenfullyel ucidated, andthe

soul whichevenonlyim perfectlyobeyst hemwill, " after it has

beenpurifiedby m uchsufferi ng," ultim atelyreapt herewardof

eternal conscious existence. Consequentl y, thegreat m ajority of

those soulswhoarereallyhum anbeings, will inher it im m ortal ity

asthe natural consequenceof their hum anity. But t hereareexceptions,

which thoughfewinnum ber, com parativel y, require special not ice.

These exceptions m ay, for the sakeof convenience, bedivided into

three distinct cl asses. Thef irst andm ost num erous classconsists

of im perfectlyor ganized, sensitive, weak-naturedi ndividuals, with

little or nom ent al bias, who possessst rongm ediumisticm agnetism s.

Indivi dualsof thisclass, thoughperfectlyhum ant obeginwit h,

soonl osetheact ual control of theexternal organi sm , andin conse

quence, thebody becom esthe obedient instrum ent for anyand

every classof di sem bodiedearthboundspirits, or, what isst ill

worse, it m aybecom etheslaveof som eviciouselementary. In this

caset herewasno real or trueindividualitytostart with, therefore,

noone canassert truthfully that hewas actuallyacquaintedwith

thetr uepersonage; for, m ost probablyt hereal soul haddepar tedinthe

veryearlyinfancyof theorganism 'sphysical exist ence, how, when,

or where, nonebut thetrainedseer can tell. Ineveryindividual case

theastral causes that producedthesoul 'sabortion will differ widely.

Thesecondclass arethosewhofall vict im stopremeditated

obsession, andar ebynom eanssonum erousasthef orm er. Int his

caset heorganismisgenerall yveryfine, sofar as them agnet ic

tem per am ent isconcerned, but thesoul i sutterlywantinginspiritual


voliti onor will. That isto say, them agneticpolarityisof sucha

nature that thespiritual wil l of thesoul isalm ost powerless toact

uponi t. Theabsenceof this essential elem ent of hum anlifemay

bethe result of m ental condi tionsof them other duringpregnancy,

or of am ental com a, sotosay, of both parentsat them om ent of

conception. This m ental com a externalizesitself in theoffspr ingas

alack of vim , nerveandfire. Hence, we oftensee thiscondit ion

m anifestedinthe childrenof kings, noblem en, and thoseof gr eat

wealth, whohave them eansto pander to andgratify afashionable,

sentimental lassi tude. Inadditiontothislackof spiritual volition,

them agneticconstitutionis alwaysstronglym ediumisticandt he

indivi dual, if left quitefreefromthe control of others, nat urally

would begood, hi ghlysensiti ve, andin thetruesenseof spir itual

parlance, "aspir it m edium ," inspirational, physical, or clair voyant,

accordingtohis peculiar m agneticgrade. Thisist hereasonwhy

theyoftenfall t hevictimof prem editat edobsession. W henobsession

transpiresit is generallyfoundthat som epotent external m ind,

that of anevil sorceress, or blackm agi cian, (accordingtothesex,)

requir estheorganismfor the purposeof prolonging their own personal

existence. W hena suitablem edium isticbodyisfound, theybri ng

thewholeof thei r powerful magneticwil l tobear uponthealmost

willessbrainof their victim, andslowlybut surel yeject the rightful

occupant, andthen, byvirtue of their Occult power sandm agic

arts, inhabit the organismthem selves, whilethenear friends and

relati vesof the victimareoftensurpri sedat the rem arkable change

which theynotice hastakenplace, intem peram ent anddisposit ion,

but al as,â they seldomor never suspect theterribletruthwhich

sucha changeim plies, nor cantheypossiblybebrought toful ly

understandthat t heindividual m ovingamongthemas usual has

nothingwhatever incom m onwiththeir si lentlydepartedfriend.

Thethirdandlast, alsothe least innum ber, of theseclasses

includesthosewhoareborni ntothewor ldunder st rangelycon

flicti ngconditions. Theypossessall theessential elem entsof m anhood

witha powerful current of them ost potent andconcentratedform

of sel fishnessandpride. In additionto thisundesirablequal ity

theyexpressthe highest formof intellectualitycom binedwith a

powerf ul will and m edium istic tem peram ent. Thesedom inating

condit ionspredisposethemto thestudy of psychologyandO ccultism ,


hence theyfall aneasyprey tothem em bersof the BlackM agi

andtheir inversi veastral Br ethren. Their selfishness, com binedwith

their unboundedam bitionand desirefor power, precipitatethem

headlongintothe m ost fright ful practices, where, surrounded by

theinfernal ritesof their diabolical seducers, theybecom et he

helplessslavesof theverypowersthey sought tocontrol. Hence

forwar d, theyare lost. AstheHerm etic lawstates, "Theyare punished

withdeath," and theyknowit , andconsequentlyare com pelled,

for their ownsaf ety, torem ainfaithful totheorder whichentrapped

them . Their only m ottoissel f, their onlydesirei stolive, andthis

theywill doat anycost. For their own singlelivestheywoul d

sacrif icethebal anceof G od' screation, if sucha thingwere possible,

sim ply becausedeathtothemisdeathin reality.

Inthe first and secondclassesof so-calledlost souls, thet rue

indivi dual, aswe haveshown, doesnot becom elost, heis"the

foolish," ignorant soul, "sent totheworldagain." Not sent t othe

world againbym eansof re-incarnationi nm atter upontheoutward

planes of life, but byasym patheticuni onwithsomekindredsoul

onear th, whoseexperiencest heycanexperience, whosesorrows

theycanfeel, andwhosejoys theycanshare. Thewriter hasbeheld

num erouscasesof thiskind, wherethesoul of som e unfortunat e,

m ediumisticorganismwassym pathetically attachedt otheorganism

of al ivingindividual, asa m eansof pr ogress, and of com plet ing

thisr oundof ext ernal experi ences. Int hisclassa personsimply

loses hisphysical organism . Thispersonality, alongwiththe anim al

andastral portionof it, becom esalifelessshadowat death, and

slowly disintegrateswithint hem agnetic spacesof theastral light.

It is am istyfor m , incapable of personatingitsor iginal owner, or

of bei ng"galvani zedintotemporarylife." W hilethecounterfeiting,

obsessingforces, after loss of thephysical bodyr unthecycl eof

them agneticexistencewithin theelectr o-vital spacesof the planet,

thenbecom eattachedtotheeighthspher e, theDark Satellite or

orbof death. Thi sattraction isbrought intoforce byvirtue of

their affinitywiththerealmsof elem ental being. Theyhavesunk

beneat htheplane of hum anity, andconsequentlyare nolonger

hum an, andwhenoncetheybecom eenclosedwithinthefatal

m agnet icwhirl of death, they losethepolarityover thefeebl e

atom s whichconst itutetheir onlybeing, andgraduallydissolve,


atombyatom , likethepoisonousm iasm at icm istsbeforetheri sing

sun. WhiletheDeiflcAtom st hem selves, whichthese lost personalities

failed torealize, im perishableasever, enter upon anewcycl eof

involutionandevolution, thusslowlybuildingupnewindividualities

for them selves. Not onthisplanet, the sceneof their failure and

suffer ing, but on ahigher pl ane, inwor ldsm oreet hereal than ours.



Having considered thefailure of what m i ght betermedthe

hum an- anim al soul , intheprecedingchapter, wenowcom etothe

trium phof thehum ansoul over theforcesof m atter , knownas

adeptship. Thissubject furni shesafitt ingterm inustothefi rst part

of our m ystical studies, inwhichwehaveincluded, thoughbri efly,

every im portant sectionof O ccult scienceem braced within"the lesser

m yster ies" of Nat ure.

Thetr ium phof thehum ansoul over thef orcesof m atter, term ed

adeptship, doesnot refer to theattainment of im m ortality; si nce,

aspreviouslystated, thevast m ajority of m ankind inherit im mor

tality astheresult of their hum anity; althoughthisisnot com pletely

assureduntil theyhavepassedthrought hesixthst ateof the soul

world. Inthischapter weref er tothose rareem bodiedhum anbeings

whoar esoorgani zedandcircum stancedastobeabl etoevolve

thesi xthandseventhstates of consciousness; or, inother words,

those whohavetheinbornabi litytoatt aintothe powersand blessings

of their im m ortal ity, whileyet livingoutwardly, uponthehuman

plane of em bodied existence.

Theli teraryworl dhasbeenf loodedwith descriptionsand

explanationsof adeptship. Definitionshaveevenbeenattem ptedof

thevariousdegreesandgradesof thisexaltedstat e; but sof ar, nearly

all of suchwould-beexpoundersof stateshigher thanthem selves

have( withoneor twoexcepti ons) failed m ost com pl etely; for the

verysim plereasonthat, nohum anbeing candescribethenatur e

andconditionof ahigher spi ritual stat eof lifet hanthat to which

hisownspiritual naturehas attained. Onlytwogradesof indi viduals,

theref ore, canreallydescribeadeptship. O neistheadept himself,

andtheother is hisaccepted neophyte, hisfuture successor, who

haspassedthethirdinitiati on, andis, thenceforward, inper fect

m agnet icrapport withthem aster towhosestatehe istosucceed

whent hat m aster ascendsunto astill hi gher sphere of spiritual life


Tothosereal seekersof esot ericknowledgewhoaspiretoknow

Truth, irrespecti veof thesource, or cl aim sof any literaryor learned


worldl yauthority, weoffer t hefollowingelucidati onof adept ship.

It comesfromone whohasact uallypassedthrought hevarious

realm s andstates of spiritual existence, necessary for theacquisition

of suchknowledge. Therefore, hisstatementsaretheresult of personal

experi enceswithi ntheworld of spirit. Andshould thewriter beblindly

chargedwithcont radictingtheprevious teachingsof them oder n

Theosophical authoritiesupon thesubject; hedesir estopoint out

thefact that, veryfew(if any) of themareentitl edtoexplaintheloft y

state theywould set forth.

If theydonot knowof their ownexperience, their descriptions

arem ostlyinferenceandsurmise, rather thanconsciousknowledge.

Inorder topresent thesubject asclear lyaspossi bletothe

student, wewill consider fir st, thevar iousgrades of adeptship; second,

thenatureandfunctionsof adeptship; andthird, howadeptshi pis



Inthe first place, thereare threedist inct grades of thisexalted

state, eachgrade containing withinitself threeseparatestat esor

degreesof lifeandpower, so that inthewholetherearenine states

of W isdom . These principlegr adesm aybe designated, ingeneral

term s, asthenat ural, thespiritual and thecelest ial states, of the

soul's progressiveevolutions. Thefirst , them ost external st ate, relates

tothe worldof physical phenom ena, and dealsexclusivelywith the

elem ental spheres of theplanet, andthe astro-m agneticcurrentswhich

control them . The powersof t headept of thisgrade extendfrom

theel em ental zonesof m atter inthewor ldof effects, uptot heastro-

m agnet icspheres intherealmof cause. "Beyondthi sastral world

theybecom epower less. Hence, their highest achievem entsarewithin

therealm sof ext ernal m agnet icphenom ena."

Thesecondgrade, whichconst itutesthe interior or spiritual

state of thefirst, relatest otherealmof spirit, anddeals exclusively

witht hespiritual andethereal forcesof theplanet. Theadeptsof

thisgradearethetranslated soulsof t hosewhohavegraduated

throughthevariousdegreesof thefirst . Assuch, theyfulfil l theduties

of the m aster or teacher tot hosewhoar estill graduatingin theouter

degreesof spirit ual life. Their power extendsfromthem agnet iczones

of the astral wor lduptothe ethereal andspiritual spheresof dis

em bodi edhum anity. Beyondthesestatesof spiritual lifethey cannot


penetr ate, hence, their highest achievementsarewithinthespheres

of disem bodiedexistence. O ccupyingast heydo, the interior degree

of \il c, theyare enabledto com bat the beDs, ontheonehand, andto

sustai ntheheavens, ontheother. These spiritual adeptscannot

detcendtoearth (asweunder standthet erm i andm anifest thei r

power e»ternally, without theaidof a properlytr ainedinstr um ent,

who«c odylicspheretheycan tem poraril yoccupy. Their chief m eans

of comm unication withtheext ernal world aretheadeptsof the exterior

grade, throughwhomtheytransm it suchportionsof spiritual t ruth

asthe worldhas needof.

Thethirdgradeconstitutest heinternal or celesti al stateof the

second; andisthehighest degreeof spi ritual life that theem bodied

hum an m indcancom prehend; andrelatest othehigher statesof

purifi edsouls. I t isaboveandbeyondwhat weknowasthehuman.

It is angelicand celestial i nnature. Of itsDeifi cpowersandpotenti

alitieswecannot speak. Theyarebeyondthegrasp of external life.

At thi spoint, it isof theutm ost im por tancethat thestudent

should clearlygr asptherelationof thesethreegr adestoeachother,

inorder toformacorrect ideaof thenatureandf unctionsof adeptship,

andal so, inorder tounderst andbywhat m eansit maybeattai ned.

Thefi rst gradeandthethree degreesincludedther einem brace

all lhei possibil itiesof humanityunder theexternal conditionsof the

present cycle; for, beyondthelim itedpossibilitiesof the"LifeW ave"

not eventheadept, heir elect of theangels, thoughhebe, can

transcend. Thevariousastral spaceswhi chm arkoff thelim its of

those hum anpossi bilities, constitutetheboundary lineof Nat ure

drawn bythefinger of Deity betweenthe twoworlds of hum an

life, thenatural andthespi ritual. W hentheexter nal lifem i ssion

of an adopt of thefirst gradeisfulfil led, aprocessanalogousto

physical dissolut iontranspir es; thephysical atom s whichconstitute

liisorganismaro liberatedandtheexal tedsoul entersupona higher

stttto of evoluti onandlife, andbecom esthespiri tual m anor an

adept of thesecondgrade. Thesecondgr adeisthus acontinuation

of tho first, uponahigher andm oreint erior plane, andthescene

of tho soul'sact ivityistransferredfr omtheastr al andm agnetic

spherestotherealmof spiri t. Thisstateholdsthegrandkey of life

anddeath, whorei nall thegr eater m ysteriesof ext ernal life are

concealed. It alsostandsm idwaybetween them anandtheangel ,


andthuspresents toustheequipoisebetweenthehum anandthe


Fromt helowest gradeof the hum anbeing ontheext ernal

planes of m atter uptothehi ghest grade, or theperfect m an, there

aresevenstates; so, also, i ntherealmof spiritual hum anity, there

aresevenstates fromtheper fect m anup totheangel. Thevast

im port anceof thi sgradeof l ife, or spi ritual adeptship, isalsom anifest

fromt hefact, that, it isupontheboundariesof t hesixthandseventh

state of thisgrade, that, thetwohalvesof thedi vinesoul becom e

perm anentlyandeternallyuni ted. Thetwinsouls, maleandfemale,

whenunited, then constitute thecom plet ewholeof thedivine Ego.

Thismystical uni onis"themarriageof theLam b" of Saint John,

wherei nthem anbecom estheangel, thehum anbecom esdivine,

andentersupont heunknowncyclesof Deificlife. Heisthegrand

angeli chierophant of celesti al m ysteries; thenature, power and

functi onof which, aretootr anscendent for thecomprehension of

em bodi edm ankind.


Inpassingtothi sbranchof our subject weshall deal onlywith

thefi rst grade, or adeptship of theext ernal degree; since, beforeit

ispossiblefor t hestudent t ofullycomprehendthe powersof the

second, hem ust him self attai nuntothe first grade. Therefore, to

avoid anym isconception, let it bedisti nctlyunder stoodthat the

whole of what nowfollowsper tainsexclusivelytot hat stateof

adeptshipwhosemem berslive, m ove, and havetheir being, and

launch forththei r powers, ei ther upont heexternal planesof physical

life, or elsewit hinthespheresof the astral worl dim m ediately

interi or toit.

Since theadept i stheperfect m an, it i sevidently necessary

for us tocom prehendwhat is thenature of hisperf ection, in what

doesi t consist? W ehavealreadyfullyexplained, t hat, inthe O ccult

sense of theterm, m anisacom positebeingpossessingaseven-fold

consti tution, havingsevencyclicstates of existence; that is tosay,

progressivestatesof evoluti onuponthe physical plane. Theperfect

m an, t herefore, i shewhoevolvesinful l hiscom positebeing and

attainsuntothe sevenstates, whileyet existingi nexternal physical

condit ions. W hile ontheother hand, the ordinaryhum anbeing is


com pel ledtoattainwhatever helacksof perfection after hel eaves

hisphysical body, withinthe purgatorial statesof purificati onof

thesoul world. I gnoranceand selfishness; or else, thejarringdiscords

producedbythecom binationof thetwo; forcethegreat m ajori ty

of m ankindout of thecentral lineof m archm apped out byprogressive

evolut ion. At the present time, m ankind hasevolved but fivephysical

senses. Afewsensitivesouls areaware of thehigher two, but arenot

ablet om akem uch useof them. Theperfect com posit em anpossesses

not onlysevenphysical senses, but also sevensoul senses, relatedto

eachother asfol lows:



1. Touch1. Thepower topsychom etrize

2. Taste2. Thepower toabsorbandenjoythefiner

essenceof theli fewave

3. Sm ell 3. Thepower todist inguishthe spiritual

arom as of Nature

4. Sight 4. Thel ucidstatecalledclair voyance

5. Hearing5. The- abilityto perceivet heethereal vi

brationsterm edclairaudience

6. Int uition6. Thecapacity toreceive trueinspir ation

7. Thought 7. The power toconversewith spiritual in-

transf erencetell igencesat will

W hent hehum ansoul hasattai neduntothesesevenstates, his

divine right tor ulefollows asanatural sequence. Thepowers of the

will i ncreaseas theattribut esof thesoul expand; therefore, it is

perfectlyuseless topreachsom uchabout cultivati ngthewill , since,

that i saccom plishedbyevolvingthesoul qualities or senses. The

m agical powersof theadept, whichenabl ehimtopartiallycontrol

theel em entsand toproducevariouskindsof physical phenom ena,

at wil l, arenot theoutcom e of that ter rificwill force, sopleasingas

asent im ent tom anydrawing-r oomocculti sts, but, t heyarethe m ild

expressionsof a firmbut gentlesoul in theprocessof evolvi ngform s,

inthe spiritual im ageryof t hought. Thereisnothi ng"trem endous,"

nothingof the"f earful intensity," about it, for t heslightest trem or

of the purifiedsoul, whenconsciouslyplacedenrapport with the

astral light, wil l producesurprisingresults. And thehigher theplane

fromwhichtheembodiedadept projectshisthought desire, the

m oreextensiveandpotential thephenom enainthesublunaryworld

of eff ects.


Such, then, isadeptship; sucharethegloriouspossibilities at

tainablebythehum anrace, whenthespi ritual attr ibutesof t heir

being areallowed togrowand expandin thesunnyatm osphereof

apure andunself ishlife. It isastate that m aywell beregardedas

thecl im axof our Earth'spossibilities uponher outwardplane. A

victor yof which thehum anracem ayjust lyfeel proud, isthe grand

trium phof theSoul over the forcesof matter.


W ewil l nowproceedtoexplai n, asfar asperm issible, "them odus

operandi" bywhichadeptship isactually attained. But, first, it will

benecessarytoconsider who m ayandwho m aynot possessthe

necessaryqualifi cations; sincetheadept is, of a truth, like thepoet,

"born andnot m ade." Theadept isaborn kingof hi skind. He isa

spirit ual andm ental giant of hisrace, andcannot bem adewit hout

possessingthese royal qualit ies, inaveryhighly developedstate

fromhisbirth. External life istooshort, andthe antagonist icforces

tobe overcom etoogreat, dur ingthepresent cycle, for theadept to

bem anufacturedout of therudim entaryf orcesandem bryonicsoul

qualit iesof the averagem ort al. It has beenassert edbyonewho

claim s thehonor of adeptship, that "the adept ist herareeff lorescence

of an age." This is, however, onlyfigur ativelycor rect, asin real

truth, thereare several such flowersin eachrace duringthe course

of asinglegener ation. Each fam ilyplant or raceof m ankindultim ately

producestherare flower of i tsline, andthenbecom esexhaust edfor

that cycle. "It hasruntoseed."

Not al l of these rareflowers of theroyal linem ay attainadept-

ship; sincethey oftenexhaust their for cesinother directionsfor

thegoodof hum anity; but suchsoulsalonepossess thepossibi lities;

or, in other words, theyhave thenecessaryprim ary inbornqualifi


Theref ore, whent heseprim ary qualificat ionsexist inaperson,

thefi rst course tobepursuedistodevoteasm uch tim easpossible

tothe studyof spiritual subjectsobtai nableintheoutsideworld,

andto m aster eachandevery branchof Occultism . Sim ultaneously

witht hisstudy, thebodym ust betrainedinregard tom atters of

diet andthesexual relations. Inother words; the hum ansoul m ust

beevolvedentirelyabovethe anim al soul; i.e., thesphereof un-


developedgoodin m an'sconst itutionm ust bedeveloped. Theanim al

forces, passions andappetites, m ust be graduallydeveloped, and

transf orm edor evolved, into hum anquali ties, insteadof being con

quered andchained, likewild beasts, as taught by oriental m ystics.

Thepr oblemof goodandevil m ust besol vedbythe student, in

eachi ndividual case. Andright hereconsiststhevital point of failure

or success, defeat or trium ph. Canthestudent trai nhisphysi cal desires

towor kinharm onywithhisspiritual desires?

W ehavelabored, over andover again, to im pressuponthe

student, that m an isacom positebeing, andthat perfectionconsists

inhar m oniousevolution. It ought bythi stim etobeself-evident to

anycandidm ind, that thosef earful practicesintheEast, of asceticism ,

celibacy, self-m ultilations, etc., arecrim inallywrong. They sim ply

starve andchain theanim al i ntosubject ion, insteadof developing

it int oauseful, obedient andm ost highlyim portant factor of the

perfect m an'sseven-foldnature.

Inregardtothe questionof diet, thef irst aimshouldbeto

rem ove gradually andyet asr apidlyaspossiblethe desirefor anim al

food. Inthefleshof anim als, theparti clesof vegetablem att er have

beencom pletelypolarizedtowardtheani m al soul, hence, when taken

intot hehum ansystem , theyt endat once tobuildupandforti fythat

veryportionwhichwewishto transformandelim inate. Fish, however,

aresufficiently rem ovedfromthehum an tobeallowedtothebeginner,

yet, asheprogresses, vegetables, grains, andlast ly, fruits, will furni sh

therequisiteam ount of physi cal nourishm ent.

Thequestionof t hesexrelat ionandits variousm ysteriesare

coveredinChapter IVof sect ionI, sowewill only addafewwords

which seemdem andedbythefearful danger arisingf romtheill usive

doctri nesnowfreelycirculat edbythe" inversivemagi." Love, pure

anddi vine, isthegrandkeynoteaccordi ngtowhich all theharm onies

of the InfiniteUniverseare tuned. Love islifeandim m ortali ty; while

lust andthevici ousteachingsandpract iceswhich insidiously, or open

ly, pr oduceacontem pt for sexandlove, all tendt owardthedark

satell iteanddeath, initsawful andoccult sense. Just inpr oportion

asloveisdisplaced, self rushesinto fill thevacuumwithr uin.

Theref ore, toignorantlyfoll owanyoccult training whichunbalances

or crushes, ends asdisastrouslyinself , asselfishnessdoes tostart


with. Thetrainingm ust beharm oniousto properlydevelopthe

sevenf oldnature.

Theascetic, whet her ignorant or selfish, whostart sout toat tain

m agical powersfor him self, andwhoentersuponacold, rigid useof

thewill tocrush andannihil atehisani m al passions, m aysucceedin

these regards; but, hewill f indout too late, that hispowers over the

elem entsandforcesof Nature havebeen purchasedat theawful

expenseof thedestructionof thefem ini neportion of hisown soul,

bygradual absorptionintohi m self of thebeinguponwhosedevel

opm ent , inharm onywithhisown, depends hisim m ort ality. He,

theref ore, cannever realize that union withhistwinsoul whi chcon

stitut esthedivi neEgo. Hecanonlyknowself. Thenceforward, he

denies thereisaught inthe universebeyondhisst ate, except Nirvana

towhi chheisdr ifting, whichispracti callyaconditionof annihi

lation, but which hefondlypictures, in asvagueandpleasing term s

aspossible, as" absorptioni ntotheInf inite." He deniespoint blank

(since theynolonger exist f or him ) the angelicandcelestial states,

anddevoteshim self toasyst em aticdissem inationof thedogm asof

karm a andre-incarnation. Kar m aandre-i ncarnation arethem ost

subtle andenervatingform sof fatality conceivable bythehuman

m ind, sincethey sapthesoul of all trueinspirati ontowardt hehigher

self andperfect life. These subtledoct rinesnot onlycontinually

prom pt m antoleaveundonem anythingsuntil hisnext incarnat ion,

but, generally, t heyleavem ankindinthat helpless, apathetic condi

tion, exactlysui tedtorender themaneasypreyfor theinver sive

m agi, whoexist upontheir vi tality.

W ewil l nowgive afewdirect ionsfor theevolution of thesoul

senses or qualiti es. Inthef irst place, som especi al tim ein them orn

ingandeveningshouldbeset apart for theevoluti onof thespiritual

sight. Thism aybedonebygazingintoa crystal m agicm irror, or

m agnet icdisc, whichisused, m attersnot, sincespiritual lucidity(if

thequalityexist s) will bedeveloped. Thespiritual senseof touch, or

thepowersof psychom etry, shouldbeevolved(asof tenaspossible)

byplacinganyobject that com eshandy, suchasrocks, shells, letters,

etc., totheforehead. If no particular perception transpires, trythe

sensor iumor that part of the brainsituatedbetweenthecrown and

theforehead. If thiseffort shouldfail , trythesolar plexus, andnote

theimpressionsr eceived, thentest theseastotheir correctnessor


scious lucidity, thentherest will foll ow.W henoncetheaspi rant

becom estheacceptedneophyte, whether hepersonall yseesthe m aster

or int ernallyrealizeshim , makesnodif ference, hi sfuturepr ogress

dependsuponhis strict obedi encetothe com m andsr eceived, unselfish

m otives, andapurelife.

Toper sonsof negativetem per am ents, Yogatraining will pro

ducet hedesired results. But thissystemism oresuitablefor eastern

organi sm sthanW estern. There is, however, am ineof O ccult lore


W itht heserem arkswebringt hepresent courseof occult study

toaclose. Thestudiespresentedhereareprobably asm uchas

theor dinaryhum anm indwill beableto realize, duringthisage

of the world. At everystepwem adeinwritingthis book, wehad

tofight against thefierce, cruel legionariesof t heBlackM agi,

whose terriblesecretswehavebeenthe m eansof revealingto the

world. Theseinversivebrethr enposebef orethewor ldto-dayas

theharbingersof light andoriental wisdom , but, beneaththis

external delusive glam or, we canseethe bloodthirstyform sof the

shadow. O ur task hasbeenaccom plishedr ather with thepoint

of the swordthan throughthe instrum ent alityof thepen. The

m ediumisticuphol dersandsupportersof oriental m agic, dogm a

anddelusion, havealsodone their best todestroy our work; but

it lives; andwil l survivelongenought ocrushthemwithits glittering

force; for om nia vincit verit as, constit utesthem otiveforce behind

it. Chargesof fr aud, andaccusationsof Blackm agi c, havebeen

systematicallytr iedwithout avail; and nothingnowrem ainsfor

thembut calum ny andslander; but, whatever thesei nversiveoppo

nents of truthm ayseefit to bringfort hinthefutureinorder tostem

theswellingtide of O ccult knowledgeandspiritual progress, rest

assured, theywil l ultim ately fail; and theterribl eagoniesof their

consci ousdefeat will discount athousandtim esthe benefitsof an

apparentlytem por arygain. Hereweclose thispart of our work,

castingour labor sasbreaduponthem ental current sof life, and

wait withpatience, for it will beafter m anydays eretheresults

will beknown. In them eantime, weshall rest with thecertain

knowledgethat whatever is, i sgood, undevelopedthoughit be.

Throughout thepr ecedingchapterstheauthor hasrepeatedly

direct edhiscrit icismagainst Buddhisti cal Theosophy. Insodoing


hedesireshisreaderstoalwaysbear in m indthat, hedoesnot include

anytr ueTheosophist, nor any reallyear nest seeker after the hidden

light of O ccult l ore, bethey theosophists, Jewsof theorthodoxfaith,

or Chr istians. In usingthet erm sof Buddhistical Theosophy, Modern

Theosophy, etc., hem eansonl ythehiddendissem inatorsandpublic

worshi ppers, of t hat peculiar phaseof Buddhismwronglycalled eso

teric, whichm ake re-incarnat ionandKar m aanabsol utedogm aof

faith; andthecorner stoneof O ccult philosophy; asintim ated bythe

real external founder of T. S. inthecolum nsof "ThePath," i nanarticl e

professingto"explain" certainveryinconvenient passagesin "Isis

Unveil ed."




Thefollowingquotationsare fromletter sof Thom as H.Burgoyne(Zanoni)

addressedtoone of hispupil s. Theyare fromlettersthat wer elessons. O thersm ay

questi onandfind theserepli esananswer. O nlystudentsof TheHerm etic Brother

hoodof Luxor wil l recognize Zanoni ast heM essenger andsoreceivethese

elucidationsof t hePathasauthentic. BelleM .W agner.

W here istheDivi neEgo?O rdi narylanguagecannot convey

anythi ngbut am ost crudeconceptionof spiritual t hings, and even

at best thereali tiesof the higher life canonlybeexplained in

parabl esbyutili zingearthly thingsby wayof illustration, soI will

offer anillustrationusedsom etim eago.

Supposewehavea globeof gl assor other m aterial capable

of absolutelyconfiningeverythingwithi nitsowncircum ference, and

further let ussupposethat i t isavacuuminside. Now,let us fill this

globe withsteam( not air ) whichis, asweknow, anethereal formof

water. After the globeisfil ledwiththisvapor, i t is, of course, full and

nom or ecanbeforcedintoit . Let usfurther supposethat the globehas

asuff icient tem peraturetomaintainthe steamther einat its invisible

therm al condition. Thecapaci tyof our globeisthusexhausted with

thewateryelem ent, whichwe will sayis onegallon. W ecannow

put onegallonof volatileal cohol into theglobeandtheatomsof

alcohol will find roomam idt heatom sof steam .W e canalsofurther

takea still higher formof matter andi nsert onegallonof et her

(not t heether we breathebut thekinddistilledfr omalcohol) into

our gl obe. W enowhavethree elem entsfi llingaglobeof which

not an atomm ore of either couldbeinsertedif it wasaperfect vacuum .

It is acaseof onewithintheother yet beingthe sam esizeof each

other. O f course, wem ight go onalm ost indefinitel y, sothat it am ounts

tothi s; therear esevendim ensionsof matter, and wewill suppose

themt obecubes onefoot square, thusâ

M ineral


Dynam ic


SpirIf ual

Celesf ial

Now,withinour cubeof pure m ineral all theother sixcanbe

absorbed, althoughall areexactlythesam esize, andtherewill re-


m ainvisiblethe onecubeof m atter, and, tothephysical senses, it

will bejust the sam eafter asbeforethisabsorpti on, except that it

will weighalitt lem oreafter theother sixarea part of it. It isa

STATE W ITHINASTATE, asthe soul within thebody, theAstral

body, theSpiritual body, etc., andthe DivineEgo isintheSEVENTH

STATE, viz. theCelestial Heavensof our solar syst em ; but we canno

m orepreciselypoint where, astoacert ainpoint i nspace, thanyou

canlocatetheet her andthe atm osphere; it isaboveandaroundus

aswel l aswithin. Until the hum anm ind iscapable of understanding

theterm sW ITHO UT andW ITHINapart fromsupposingt hat, a

thing withinm ust besm aller thantheobject enclosingit, and that

theat om sof the oneconstituteaworld totallyfreeandapart from

theat om sof the other, noreal concepti onof atruespiritual reality

canbe form ed. Theveryworld inwhichwelive, the houseswe

occupy, andthestreetswefr equent, are equallyas crowdedspirit

ually asm aterial ly. Therear eAstral Citieswithin M aterial Cities, and

theinhabitantsof theinteri or areasunconscious (generally) of the

physical inhabitantsof theexterior as theexterior m assesar eof the

internal occupant s. Theselower citiesandstatesareuponthe first

or ear thsphere, andconstitutetheHell sof thesoul world, andstim u

lateall thereal Hellsweseeinevery crowdedcit y. Youm ust not

lookupontheDivineEgoassom egreat angelicpower. It isa sim ple

Cherub of Innocence, lacking W isdomand real intell igence, evenas

ababe. Thetwopartsof itself arethe soul m onads projected from

theli ttle, pure CherubSun, likereflectedrays; anditspowersbecom e

crystallizedinmatter; theMan, theW isdomor Intelligent and Posi

tivef orce; andt heW om an, theLoveand Form ativeor Plasticpower;

finall ythecycle iscom plete; theM ani nhisacqui redW isdomand

consci ousknowledgeof Creati on; andW oman, inall her m atured

Beauty andrealizedLove; thentheSoul Egobecom es absorbedwith

intheir ownDivi neForm , and theybecomeliketwo suns, which

eternallyrevolve aroundeach other, the CENTRALINVISIBLE

FO CUS of whichis theatom ic point of contact; and youcanno m ore

locate thisinvisibleDeityt hanyoucan tell where theRedraysof the

spectr umterm inat e, or where theO range raysbegin. It isapart of

each. It isnom oreapart of onethanof theother , andthet woform

onecom pletewhol e. Thisisasfar aslanguagecan explain.

Youaskwhether i t isright t oappeal to theDivine Soul aswithin.


Yesit is. W om an shouldalwayslocateher aspirationsinthebreast.

Her bosomisthe seat of her highest spi ritual vibr ations. The brain

isthe locationi nm an.

Eachplanet preparesthezone for her owndisem bodi edoffspring.

Thesoulsof thesezoneshave form edagrandinter- planetaryzone.

Thisi safact whichI haveverified; but thiszone isnot in direct

contact withour earth.

All of thevisibl estars; tel escopicor otherwise, belongtoour

Univer seandthis universehasonem ight y, inconcei vablecenter; a

gloriousspiritual sun. Each oneof the m yriadsuns of thefir st order

areparentsof countlesssecondarysuns, andour ownsunisoneof

these secondarysuns. W ecannot seeany other Universethanour own,

until wereachthesolar sphereandbecom etheangel; andthen, not

until wearepreparedtoascendintoother andbrighter realm s of


M ankindfaceagl oriousdesti nyandthe sm all sufferingsof ex

ternal life, fear ful thought heym ayseemtothose still intheflesh, ar e

asnot hingcom par edwiththe endlesspossibilities of thehum ansoul.

AndO h, howm yheart longs, at tim es, for thebright realm sthat I

havesooftentrod; for thegloriousvistasof the Infinite's bright crea

tion; for that pl aneof life whereinthe soul perceivesthem i ght and

m ajest yof G O Din all thesci ntillating gem sof His flashing, fiery

crown. Eachjewel isaglorioussunpulsatingwith creativeli feand

carryi ngonwardi nthewild, whirlingjourneyof evolution, it sbrood

of planetswitht heir countlessracesof intellectual beings, soulsand

Deific entities, brought fort hasthem anifestation of theInf initeG ood

(G O D).

Thesym bol upont hecover of thisbookTheLight of Egypt is

com plex. It isthesym bol of Spiritual I nitiation, andm eans, literally,

"I havepiercedt heillusions of m atter. I amconsciousthat I am

Divine." Thesevenstarsrepr esent thesevenPrinci plesof Nat ure.

Theserpent representstheobjectivephenom ena, and thearrowpierc

ingtheserpent r epresentsthehum ansoul whichis consciousof its

origin, power and destiny.

It is whenI read sucharticl esastheoneput fort hbyHuxley

that myowneternal spirit ri sesinjust indignation. O h, that I could

spread beforethe sufferingworldbut onetitheevenof thegr and,

glorious, eternal spheresof supernal existencethat await the hum an


souls after thechangecalled death. O h, that I wer eonlyable toreach

eachhum anheart, that m ust sinkindespair whentheyreadsuch

soul-killingwordsof Atheism, andbreat heintothemthejoys of the

landt hat isbeyondthesunset of thisearthlylife; of thelandthat is

indeed fairer thanday, where thespirit sandangel sdwell. W ouldthat

I coul donlyreveal tothemt hem arvelousbeauties of super-m undane

lifet hat I andothershaveseenwithour veryeyes andrecite the

wonder ousharm oni eswehaveheardwithour ears; speaktothem

of the unutterabl ebeautiesof celestial landscapes that our f eet have

trod, andtell themthat life isETERNAL andPRO G RESSIVE; and

that t hesoul'sownbright individuality increases forever in W isdom

andImm ortality. But, alas, i t cannot be. M enand wom anm ust work

out their ownsal vationandr ender unto them selves ajust account

of the deedsdone whileinthebody. Theywouldnot accept the

eternal foodI spreadbefore them , they wouldnot understand. I am

likea richm an, possessingi nover-flowingabundancethefrui tsthat

areet ernal, whil ethousands passm ydoor, starving; andyet t heywill

not com einandbefilled. But theycont inueontheir way, seeking

after drearyformsof belief that crucif ytheminFaith, Hope and

Charit y; theyper sist inflyi ngfromthe light tobecom eblind followers

of bli ndedprofessors.

Thesoul at death entersthe astral soul worldim m ediatelysur

roundi ngtheplanet. After purification, it passes ontothemighty

zones intheorbi tal pathof theearth. It isinthesebeautif ul zones

that t hespirit hom es, inthe truesense, exist. Your higher aspirations,

your sublim est idealsarethere, beautif ul, living realitiesentwinedwit h

thest ruggles, hopes, thought sandvictoriesof the TwinSouls.

M ysci enceandthereligionI teachand worshipis Nature'slaws;

m yaimistheroyal grandeur that surroundsthetrueperfected m an.

Thank G od, I know, m yteachingsarenot speculations. Theyare the

living outcom eof what I have seenwith m yeyes, foundwithm ym ind

andheardwithm y ears.

If the em otionrespondstotheexpression, it does serioushar m ;

for theem otions arethereactionsof them agnetic vibrations produced

upont heO dylicSphere; and, likeastor m(it isreallyastor m ) at sea,

evenafter it is over andthe sunshiningagain, et c., therei sstill an

angry swell of thewavesfor som etim e; andthem or efrequent such

em otionsarebrought intoplay, them ore susceptibl etheactor be-


com es andthem or ereadilytheywill respondinsternreality tothe

parts theyhaveplayed. If we want harm ony, love, t ruthandtr ue

brotherhood, wewant aslittl eof thecontraryconditionsaspossible.

Thetr uegrowthi stoim itate lovewhen hatredspri ngsup; chi ld

likei nnocencewhenjealousy wouldtake full possession. There can

not be toom uchof this, if t hem otivebepure; if im pure, thenhypoc

risyi stheoutcom e, andthis iswrong.

Never pantom im eanyoneexcept for som everyim portant reason,

becausewhensodoingyoupenetratethe astral life forcesof theper

son, andsovery fewarepure that youcannot help sufferingt osom e

extent fromthecontact. Anangel isnot pureenoughtoenter Hell

andreturnwithout taint, except after a special pr eparationf or the

purpose, andbesi desthisyou contact m agneticcurr entsthat may

react uponyoufor m anyyears tocom e.

O newordabout facial expression; whena personhas suchcom

plete control as topersonate Hate, and, at thesametim efeel Love,

theymaycarrysuchfacial expressionto anyextent without danger.

Thisi strueart. It is, however, im itat ingNature under false pretenses,

soto say.

Twins inspirit arenaturally apart of eachother, andwhent he

state of Angelhoodisreached, thereis but oneO dylicsphere between

thetwo. It istheM ysteryof theTrinit y; G odthe Father, G od the

Son, andG odthe HolyG host; yet therearenot threeG ods, but only

O neG od.

It is theM ale, t heFem aleandtheDivineEgo, or Crown, united

inthe grandtriadof Angel t hat com plet estheTrinity. TheDivine

m ale, or W isdom , whichgives forththei deaof all action; the Divine

fem ale, whichclothestheideaof her Lordwithfor mfromher crea

tivenature, and thesexual vibrationsof bothwhichendowthe idea

withevolutionary lifeandm otion; these constitute oneof the arcane

m yster iesof life.

O nsuchsubjects astheseI couldwrite volum eafter volum eand

neither tirenor reachtheendof experi enceandthethingsI have

seenandheardin realm sof brighter bei ngsthanon earth. M any

m arvel shavebeen disclosedt om einm y wanderings intheO ccult

world. I couldtell youof thehom esof thedead, of thedam ned, of

thelost; of the hom esof the blest, of thepureandvirtuous inlife;

andof infinitely higher real m sthanthese, wherenom ortal of earth


hatht rod, or evendream edof ; except he haspassed throughthefire

of soul purificat ion, afire seventim es hotter thanthefiery furnace

that purifiedShadrachandhi scom panions.

I put m ybodyint othedeepmagneticsleepandinst antlyleaped

forth intotheboundlessether. O h, howgloriously O rionandt he

Pleiadeswereshi ninginthe starryvaul t of night. TheM oonl ent her

glory tothescenewhileall theliving, pulsating, M eof the astral spaces

wasjoyouswitht hefull vigor of creati velife. I m erelynoti cedthese

things asI sped withtheswiftnessof l ight itself , oncem ore, tovisit m y

far-of f spirit hom e; oncem or e, toseet hetreasuresI hadcol lectedin

thepast; treasur esI hadfought for, sufferedfor; treasures that I had

wonfor m yself al one. O h, howI drankin them elodi esof thecircu

lating starsand fromthebot tomof m ysoul sangforth, "W epr aise

thee, OG od."

Thisworldisapreparatoryplaceof probation, passionandpain,

toexpandtheinner spiritual self andenableit to reachoutwardand

upward towardthat grander li fethat constitutesthegoal of every

purifi edsoul aft er itsfinal Initiation.

O ur or ganism sare nothingm or ethanthe plasticm ol dsof m edi-

um isti cm atter; external vehi clesof the soul; throughwhichi t m ay

attract toandgather upthe variedexperiencesof m undanelif e. They

areform s, astransitoryast hefleeting cloudsaboveus, whichbecom e

thesensitiveplates, whereby them arvel ousvibrati onsof creativeand

Deific lifem ayexpresstheir wonderful transform at ionsof sensations;

andwhich, intur n, produceall them ult itudinousdelightsof thephys

ical senses; whil etheonlyl ivingreali tyam idthe Universeof m oving,

transi toryandapparent reali ties, istheDivineEgo; G odof each

biune soul. Each oneof usis but oneof thereacti ngforcesof abiune

soul, andtheim mortal Ego; whichbinds together andforever t he

separatedyet uni tedidentity of each. Eachone'sEgoistheir own

G od; t heonlyG od; for Allah inHisown im agecreat edHehim ; m ale

andfem alecreatedHethem .

W om an wasnot the causeof the"fall". Thereal cause, per se,

of descent intoexternal conditions, was thenecessityfor conflict with

thegr osser form s of lifeand m atter, wherebythesoul couldawaken

thedorm ant atom i centitiesof itsownbeing. Thef all wasaneces

sityof further progress, and theseparationof the biunesoul , the

spirit ual divorce, sotosay, betweenO sirisandIsis; wasbecauseof


theimpossibility of thesoul sinkingbeneaththef orcesof m atter when

united. It wasonlybyseparationandweakeningtheir power that

elem ental conditi onscouldsubjugatethemfor atime. Thereis noth

ingimpossibleto thereunitedsouls. Theybecom e, byDivineRight,

theKi ngandQ ueen, co-equal andco-eter nal rulers over all theele

m ents inNature. Their will, intheAstr al world, i slaw;and thereason

whythefewsouls whodobecom eunited, bytheacci dent of m ar riage

onEar th, arenot m orepowerf ul, isbecausetheyar eignorant of their

Divine relationship. Theyhavethepower but theydonot knowit.

Theyarelikeapoor m andyingof povert ywithm ill ionsof dol lars

hidden under his hearthstone.

Eachplanet, m oon or sun, evolvesKarm ic zonesfromthelife

princi plesof its ownnature. Theyaret herealm sof astral li fe; and

byreactionbecomethespaces of causati onfor ever yformand every

m anifestationof objectivephenom ena. W henm anappearsuponthe

scene of action, thelawsof hisbeingf ormaround theorbwhi ch

evolvedhisrace, aheavenly zone; arealmsuitable tohiscondition

andthem ental evolutiontowhichhecor responds. Tosaythat the

Earth, for instancethrowsof f thesubst ancesgener atedfromi tsown

independent actioniswrong; for, inal arger sense thanweapprehend,

worlds arecosm ic individuals, of which, likehum an beings, no twoare

alike. Theyarebi-sexual organism s, however; andt herefore, t heethe

real zonesor spi rit worlds, theyformi nspacefor their offspring, con

stitut etheKarm a of their li ves; just astheactionsandm oti vesof

indivi dualsformtheir Karm a intheworl dtocom e.

Theworldsof spacebreatheevenasm an breathes. " Thebreath

of G od" inm anis onlyam ini atureof "t hebreathof G od" inworlds.

Thepl anet inbreathestogive itsoffspr inglife, andtheplanet'srespir

ations constitute them aterial, sotosay, fromwhi chtheethereal

heavensareform ed. Thesezonesm ovewit htheEarth andthesys

temof whichshe form sapart . Eachorbi t isfixed withincert ain

lim its, asism an'sfreedomof action, andtheseor bital paths, which

consti tutethecenter around whichthezonesof lif eareform ed, m ove

witht hesolar system ; eachsystembeing, inonesense, anuni verseof

itsown, carrying withit bot hobjective andsubjectivem ateri als.

Thesunof our systemissurr oundedbymightysunsphereswhich

extend all theinconceivable stretchof spacerepresentedbyt hevast


orbit of our sun. Vast beyond belief as it takes25,920years of earth

tim ef or our sun tocom plete oneroundof itsvast orbit.

Thecorrespondencebetweenthehum anfor mandtheastral body

isver yclose, so close, inf act, that noonecould m istakethelikeness;

but it is, of course, m oreet hereal ini tsfeatures. If theindividual be

oneof activem ind, noblequalitiesand highaspirations, the astral

counterpart, whil ebeingatr uelikeness inm anyrespects, givesahigher

expressiontoeachlineinthecountenanceandfeat ures, which cor

respondtothequalitiesm ani fested. It ism oreDivineinits looksand

lineaments; looks likeanangelicbrother or sister of thephysical body.

But, onthecontr ary, if the individual begross, selfish, brutal anda

slave tohislust sandpassions, thentheastral takesonahi deous

countenance; isdem oniacini tslinesandfeatures.

W hent hehigher r ealm sof the spirit spheresarereachedandt he

truespiritual bodym anifests, thereare thesam edifferences, theform

becom i ngm oreand m oreDivine andbeauti ful.

Inall statesthe hum anformism aintained. It becom es, m oreand

m ore, inconceivablybeautiful asit progresseshigher andhigher. The

internal organsof thebodyaresim plyt hem eansby whichcert ain

functi onsarem anifestedand perform ed. Eachorgan, groupof organs,

functi onandset of functions, haveanastral andspiritual correspond

ence; but, ridthem indof thegross, m aterial part . Theheart , lungs

andli ver areall there(not inthesam e form , however,) intheastral

organi sm , andin theastral worlddisem bodiedsouls eat anddr ink

aswe do, but their foodisstrictlysubjective; it correspondstotheir


Inthe spirit realmproper, l ifeiscont inuedbybr eathingand

absorption. There ispregnancyandbirth intheangelicworld even

asthereisinthis, but under verydiff erent condi tions. The sexual

organs onearthr epresent sacredfunctionsinHeaven.

Inthe spiritual world, vivid form ulationisanabsolutenecessity

of possession. If youcanvividlyform ul atetheim ageof what you

desire andbring it toyou, i t becom esasreal, har dandfirmasatable

inthe m aterial world; that i s, if theobject possesssuchproperties; but

if you graspafter it, it wil l vanishfr omyour sight. M ost peoplewho

dieli veinastr ange, dream y, vanishing world.

If aspirit isnot of m yvibr ation, hecannot seemenor m y



Youcannot understandnow,but youwill, thewonder ful state

of bei ngwhereal l areoneandyet arei ndividual. Tobecom eone

witht heselegionsof theblest istogi vethesoul toRa.

Inthe spiritual worldyouwill findgreat brotherhoodsof m usic,

m edici ne, astrology, etc., Eachhasaheadsuprem e inthepart icular

vocati onrepresentedbythebrotherhood. O ver all i sasuprem e,

priest lypower whodoesnot dictatebut counsels.

Atone arousesvast legionsof life, whentheparti cular vibration

of their lifeis sounded. Theytakeformandact as servantsof the

potencythat can arousethem .

For a soul tobe im m ortal, therem ust be som ething im m ortal and

vital inhisinternal m ind, f or hisatomstorevolveabout; a principle

of justice, andl ove. Thisis theaxiomof im m ortal ity.

O nlyt heangelsof thesunreturntothe sun.

W hat youtrulyexpect will be your desti ny.

Curses areellipt ical inthei r orbit, whenthecurseisheavier than

thecr im e.

Render untoCaesar that which isCaesar' sandunto G odthat

which isG od's. Onlyasyoul earntodo that, canyoubejust, andonly

whenj ust, cancursesor blessingsberi ghtfullyadm inistered.

Asoul istruewhenperform ingitsfunct ions.

All of theraces that havethought of beautyhavel eft thepot ency

of their ideasin theastral light andbecom eafecundcauseof its


Hum an beingsont heearthplanecanconcentratetheir m indson

som edefinitethi ngandther esultsare som etim esastounding. M ost

people thinkidly, vaguely; t hensom eone'sstrongmindcanatt ract

these wanderingt hought vibrationsand, m akinghis ownbraint he

instrum ent for thedisplayof thecollectedenergy, launchhis ownidea

onthe sensitive cam eraof theastral li ght andproduceathought form

that hecansend withfearful potencyto performhi swill. Thi sisto

beaBlackM agici an; for the onlyformof power that theAdept should

launch ishisO W NIDEALO FHIM SELF, inhigher andbetter states

thanhehasattai nedto. Her eceivesthat ideal by reflection fromhis

Soul Mate.

At death, thesoul entersits ownsoul i m ages, and withrelent less

m onotony, thepanoram aof all hehasvit alizedswingsaroundhim .

Herestsnom ore thanasleepingbodyin awful dream s; andthese


im ages continuef or ages, aye, for thousandsof years; until t hesoul

canendurenom or eandfalls asleep, to awaken; if it doesawaken'

onlyasalittle child. It is toescape thisthat t heO ccultist toilsand


Relax andconcent rateyour soul onyour solar plexus, sayingt he

M antram , "M ysoul isonewith theUniver seandm yspirit anemana

tionf romG od," t henaskyour self, whoamI?what haveI been? and

what must I become?

Them onadisincarnatedinthebrain. It m aybeasl eepwhilet he

over-soul of the brain(anim al soul) is awake; or t hem onad(hum an

soul) m aybeawakeandtheanim al soul asleep; or bothm aybe

awake; thentheKingridesin hischariot.

Truer thanall, i sthesaying of Christ, "M yFather andI are one."

Nowher ecanacreator befound. W eourselvesaretheoutcom eof

lifeandeffort. Effort isour im m ortali ty; always strivingfor that which

weare not. Thenext existenceisliket hisinessence, but m orevivid.

Thehum anheart i stheonlymoral lifet hereis. Li feisneither m oral

nor imm oral; neit her G odnor Devil; and whenthesoul canpenetrate

andseeandKNO WtheTruth, t heNAKEDTRUTH,it says, "M y

Father andI are one."

Thewom enarelosingtheir fem inityand thusarelosingtheir

consci ousim m ortality.

Effort isim m ortality. W hent hesoul seesanideal beyondhis

ownperform ance, then, at that verym om ent, heceasestobeimm ortal.

Again I wouldsay, that, onmandepends awom an'si m m ortality,

andon wom anthe m an's, for noonecanmakeanideal of him sel f. He

receivestheim agebyreflect ionandthengrowsthe power tobecom eit

throughlove; thusm an, byhi sideal, raisesthewom anof whomheis

theexpression, andwom an, by her ideal, raisesthe m anof whomshe

isthe expression; thusthey arethecreatorsof eachother. I nsoul

m atehoodneither onenor the other canbegreater t haneachone's

inherent ideal of theother, and, unless that ideal isrounded out, they

fail of their uni tedim m ortal ity. Thisi sagreat andawful tr uth.

Rais, andyoureachhimonly bythedeepconvictionof hisex

istenceandtheprofoundpleadingsof theheart. He isthecreator

of thi sEarthand thereforenever lived onit. Hebelongstoa previous

evolut ion; is, as it were, theincarnati onof theoversoul of thegreat


sun-sphere. Togi vethesoul toRaisto becom eone withthose legions

of the blest.

Thesoul m ust never sleepor diewithout affirm ing itsim m ortality.

Every im m ortal soul istheseedof aUni verse; but m illionshave

noim mortality.

Inlif eM EANyour sym pathywithothers; donot SUFFERit.

Nothinginlifei sworthwhil ebut m oral effort. Thereyouhavethe

key, i f youknowhowtousei t.

Stand apart fromlifeandlookuponthe actsof your ownand

other livesasa dram aplayed byindifferent actors. I speakof the

object ivelife. Onlyprincipl eisvital.

Liedown, and, com m encingwit hyour feet , say, m ent ally, "m y

consci ousnessis not inm yfeet" andfeel anindrawingtherefr om . Then

thehands, legs, arm s, abdom en, solar pl exusandbr ain, andfi nally

rest i nthem onad alone. Then indrawthe thought of your soul ideal

tothat center, t heDivinehalf, your Soul M ate, andtheblend will

takeplace. Then redrawthel ovethought totheregionof the heart

andbr eastsandbreatheyour loveindynam icrespir ations.

For vi tal strengt h, beconsci ousof your vitality, andholdit in

thesolar plexus, never inthebrain.

W henwom enhavet heir m onthly periods, t heylosea great deal

of vit ality. Drawyour soul power upto your brain; thenrelax as

nature needs. Thi sisasecret of theO r der.

Drawi ntoyour soul andrelax your body.

Youm ust continuallyindrawt hethought of your love. Takeit

within yourself.