A s o m n a m b u l e ’s P R E S C R IP T IO N .
M r. P. V an d e r L in d e n Bends th e following prescription, which he
thinks may be useful in cases of ch o lera:
“ Althea root (Radix althce) i oz., Sage leaves (Folia herba) Salvia?
\ oz., B itter orange peel (Aurantii amari cortex) J oz., add the above
to a bottle of w hite wine (bottle holds about 1 | pints) ; of this, take a
table-spoonful w ith | tea-spoonful Gum A rabic dissolved in it, th re e
times a day.”
The above was prescribed for inflammation of th e bowels by a somnam­
bule in magnetic sleep, and has completely cured the sender and others
from this and other affections of the mucous membrane, dysentery
among them . Mr. V an der Linden suggests th a t “ for those who object
to the wine, any in tellig en t physician can m ake the ingredients into
powder and divide accordingly, or w hat may be better still, make a
decoction of the green m aterials where they can be obtained.’*
RU N JEET S IN G H ’S SADHU,
P . J . G. w rites from H yderabad, Deccan, to call attention to a work
entitled “ Thirty-five Years in the E ast,,, by Dr. Jo h n M artin H onigber-
ger, a native of Transylvania, who was employed for many years as a
physician a t th e C ourt of R unjeet Singh. H e says : “ The account, as
fa r as I remem ber, having read it some years ago, is in the main co rro ­
borative of those already furnished, b u t the Sadhu, of whom a p o rtrait ia
also given, is called “ H aridas.” The doctor was, I think, an eye­
witness of the proceedings. Irrespective of this account, the work will
prove interesting as it contains some curious inform ation, and has append­
ed to it a descriptive list of various drugs, roots, num erals comprised in
th e pharmacopiaB of the Indian H akim s.
“ Perm it me to correct two trifling errors in th e article in the A u g u st
n u m b e r: th e B ritish R esident was Sir Claude and not Sir Andrew W ade,
and the Italian Commander of th e M aharajah's forces was General
Ventura not Ventum, as he is then styled.”
T H E S P IR IT O F C H R I S T .
M a t we not conclude th at the eternal and om nipotent spirit of Christ
anim ated and carried salvation to millions of souls before it was
embodied a t Bethlehem , and it now influences m any beyond the reach
an d in spite of the missionaries: and w here th e “ le tte r” of C hristianity
has not travelled, there the same saving spirit descends directly from on
h ig h ; for even, if th e “ letter” does not kill, th e “ spirit” assuredly gives
life ?
D. M. S.
THE THEOSOPHIST.
V ol. IX. No. 98.—N o v e m b e r 1887.
THERE IS NO RELIGION HIGHER THAN TRUTH.
[Family motto of the Maharajahs of Benares.]
T R A V E S T IE D T E A C H IN G S .
II.
T H E J E H O V I S T I C K O S M O ,G O N Y .
TTheHEtheJehovistic
Elohistic Kosmogony rightly understood was a record of
bases of a primitive natural science.
Kosmogony gives a spiritual view of the origin
of nature subversive of the natural order.
The Elohistic, that is, the natural man, guided by her methods
and delighting in her workings, was taught of nature.
The Jehovistic, that is, the spiritual man, shrinking from the
allurements of nature, seeks the guidance of spirit and is taught by
revelation.
Thus to these, their respective expositors, nature and spirit were
the sources of two opposing sciences, of which the Elohistic and
Jehovistic Kosmogonies are the earliest representatives generally
accredited.
Of these Kosmogonies, the Elohistic is confessedly the elder.
Its ascendancy must have been very great, since the Jehovists
could not avoid embodying it in their scriptures, while transform*
ing and supplanting its original doctrine.
They even found it necessary to combine the Elohistic with, and
make it the starting point of, their own Kosmogony, the more
easily to amalgamate and blend the transformed teachings of the
one with the actual lessons of the other.
Nor was this combination and blending difficult—all that was
necessary was to insert the dietary verses (Gen. i. 29, 30) imme­
diately before the last sentence— “ and it was so”—of verse 28>
which was thus made to close verse 30; and add the first three
verses of Gen. ii, affirming that Elohim, having finished his work,
rested on the seventh day, before verse 4, which had originally
com p leted th e E lo h istic K osm ogony, a n d th e n p ro cee d w ith o u t
a b re a k . T his, w ith th e ir own re n d e rin g a n d in te rp re ta tio n of th e
w hole, p roduced su ch a w eld in g to g e th e r as p re se rv e d a fe ig n e d
a n d fictitious u n ity u n til q u ite re c e n t tim es. ^ so n al God b e n d in g o v er him rem oves one of his ribs.
A n d y e t th e a n ta g o n ism b etw een th e se C osm ogonies is so d e cid ­
ed, even as th e y h a v e b een h a n d e d dow n, t h a t it is difficult to
conceive how it ca n h a v e b een o v e rlo o k e d ; for, w hereas m an is th e
la s t p ro d u ct of evolution u n d e r th e E lo h istic, h e is th e first c re a te d
b e in g acco rd in g to th e Jeh o v istic te a c h in g ; a n d w hile v e g e ta tio n
is th e first o rg an ic p ro d u c tio n to th e E lo h ist, it is ex p ressly s ta te d
b y th e J e h o v ist t h a t n e ith e r p la n t n o r h e rb p rec ed e d th e c rea tio n
of m an ; a n d w h ere th e Elohist* s flying th in g s p ass u p w a rd s fro m
th e w a te r, th e Jehovist^s a re c re a te d o u t of th e g ro u n d .
T h e o p en in g of th e Je h o v istic K osm ogony is v e ry sig n ifican t.
I n th e E n g lish re v ise d versio n of th e O ld T e sta m e n t it is th u s r e n ­
d e re d :— “ A n d no p la n t of th e field w as y e t in th e e a rth , a n d no
h e rb of th e field h a d y e t s p ru n g u p : fo r th e L o rd G od (J e h o v a h
E lohim ) h a d n o t c au sed it to ra in upo n th e e a rth , a n d th e re w as
n o t a m an to till th e g ro u n d ; b u t th e re w e n t u p a m ist fro m th e
e a r th a n d w a te re d th e w hole face of th e g ro u n d . A n d th e L o rd G od
(alw ays J e h o v a h E lohim ) fo rm ed m an of th e d u s t of th e g ro u n d ,
a n d b re a th e d in to h is n o strils th e b re a th of life ; a n d m an becam e
liv in g soul. A n d th e L o rd G od p la n te d a g a rd e n e a stw a rd in
E d e n , a n d th e r e h e p u t th e m an w hom h e h a d form ed. A n d o u t
o f th e g ro u n d m ad e th e L o rd G od to g ro w e v e ry tre e th a t is p le a ­
s a n t to th e sig h t, a n d g ood fo r food ; th e tre e of life also in th e
m id s t of th e g a rd e n , a n d th e tre e of th e k n o w led g e of good a n d
evil. * * * A n d th e L o rd G od to o k th e m an, a n d p u t h im
in to th e g a rd e n of E d e n to dress it a n d to k e e p it. A n d tb e L o rd
G od com m anded th e m an , say in g , of ev ery tr e e of th e g a rd e n th o u
m a y e s t fre e ly e a t ; b u t of th e tr e e of th e k n o w led g e of good a n d
ev il, th o u sh a lt n o t e a t of ifc: fo r in th e d a y t h a t th o u e a te s t th e re o f
th o u s h a lt su rely d ie .”
I n th is K osm ogony, as in its asso c ia te d p red ecesso r, w e h a v e
a g a in to d e a l w ith a m is in te rp re te d in te rp re ta tio n of a n o rig in a l
p ic to ria lly d e lin e a te d te a c h in g .
1. T h e first of th is series of p ic tu re s r e p re s e n te d th e s ta r tin g
p o in t of c re a tio n in th e d re a ry fo rm of a b a r r e n a n d deso late m is t
b e d e w e d (w atery) e a r th enveloped in fog.
2. T h e second p ic tu re w as t h a t of a p e rso n a l G od fo rm in g m a n
on a n d of th is m ist-b e d e w e d a n d h u m id g ro u n d .
3. T h e th ir d p ic tu re show ed th e p e rso n a l G od b re a th in g in to
th e n o strils of th e fu lly fo rm e d m an .
4. I n th e fo u rth p ic tu re th e new ly c re a te d a n d now liv in g m a n
s ta n d s b y th e side of h is m a k e r.
5. I n th e fifth p ic tu re th e p e rso n a l G od is seen p la n tin g a g a r ­
d e n — d ra in e d b y fo u r riv e rs — fo r th e as y e t only c re a te d b e in g , m an .
6. T h e s ix th p ic tu re show s th e p erso n al G od fo rm in g th e b e a sts
a n d th e b ird s o u t of th e g ro u n d , in th e sam e w ay a s h e h a d p r e ­
v iou sly fash io n ed th e m an .
7. I n th e s e v e n th p ic tu re th e p e rso n a l G od b rin g s th e ju s t
c re a te d an im als a n d b ird s to th e m a n , w hose a ttitu d e e x p re sse s
stro n g em otion, a n d causes th e m to pass before his w ondering a n d
a d m irin g eyes.
8. I n th e e ig h th p ic tu r e th e m an is seen asleep, w hile th e p e r­
9. I n th e n in th p ic tu re th e p ersonal God fashions th e rib he h a s
ju s t a b stra c te d from th e sid e of th e m an in to a w om an.
10. In th e te n th p ic tu re th e p erso n al God b rin g s th e w om an to
th e m an w ho ta k e s h e r to w ife.
W ith th e se p ic tu re s a n o ra l in te rp re ta tio n w as h a n d e d down.
T h is tra d itio n a l in te rp re ta tio n , m odified in its passag e from
m o u th to m o u th c o n c u rre n tly w ith th e m odifications w hich g ra d u ­
ally c re p t in to th e o rig in a l d o c trin e of its d eliv erers, w as in th e
course of tim e c o m m itted to w ritin g , w hen, se p a ra te d from th e
p ic tu re s it h a d in te rp re te d , it cam e to be re g a rd e d as an o rig in a l
docum ent. B u t even in its w ritte n form it w as b y d eg rees fu r th e r
m isu nderstood a n d m isin te rp re te d , p assin g th ro u g h changes a n a ­
logous to th o se w h ic h h a d so com pletely tra n sfo rm e d its E lohistic
associate.
I t is h a rd ly p o ssible to p a ss fro m th e one K osm ogony to th e
o th e r, even in th e ir asso c iated form a n d accepted shape, w ith o u t
p erc eiv in g th a t th e y re p re s e n t resp ectiv ely th e te a c h in g s of tw o
d istin c t a n d opposing schools of th o u g h t, b etw een w hich a lo n g
stru g g le m u st h av e g o n e on u n til circum stances e n ab led th e one
to ab so rb a n d s u p p la n t th e o th e r.
T h e issue b e tw ee n th e s e tw o schools is, even now , clear a n d w ell
defined.
T h e E lo h ist a ttrib u te s th e o rig in a n d evolution of all th in g s to
n a tu r e — to n a tu ra l fo rces w o rk in g in a n a tu ra l w ay— as a com pe­
te n t p ro d u c e r of th e n a tu ra l o rd er.
T h e Je h o v ist im p u tes th e c re a tio n to a c u ltiv a te d opposition to
n a tu re — to d ire c t D iv in e a c tio n a n d sp irit in te rv e n tio n .
To him th e e a rth is a n u n p ro d u c tiv e w aste, because Je h o v a h
E lo h im has n o t caused ra in to fall u p o n i t —ra th e r, w ith th e e a rlie r
J e h o v is t, h a s n o t im p a rte d a n aim d ire c tin g im pulse th e reu n to —
a n d th e re is no one to c u ltiv a te th e g ro u n d , th e w hole surface of
w h ich , n o tw ith sta n d in g th e ab sence of rain , is in a h u m id sta te a n d
envelo p ed in a dense m ist. I n th is w ay th e J e h o v ist leads u p to
th e in feren ce th a t n a tu re , le ft to herself, is u n e q u a l to th e w ork
fo r w h ich th e E lo h ist g iv es h e r cre d it.
T h is hu m id a n d m ist-co v ered e a rth is ta k e n in h a n d b y Je h o v a h
E lohim , who a t once p ro c eed s to m ak e m an m u ch as a p o tte r se ts
a b o u t fash io n in g a vessel of an y k in d . A nd in fo rm in g him Je h o ­
v a h E lohim does n o t m a k e m an o u t of th e d u st of th e g ro u n d —
could n o t h av e so m ad e him , fo r d u s t did n o t ex ist a n d would n o t
co here— b u t o u t of th e h u m id soil. A n d , h a v in g th u s fash io n ed
th e b o d y of m an, h is m a k e r proceeds to b re a th e in to his n o strils
th e b re a th of life, w h ereu p o n th e com pleted m an becom es a liv in g
b e in g .
T h e H eb rew te x t say s h e re , “ Je h o v a h E lohim form ed m an—•
D u s t— o u t of th e g ro u n d ” (Gen. ii. 7). T h e H eb rew w ord-
sig n m isren d ered d u st, a m e an in g only a ttrib u te d to it la te r,
is th u s seen b y th e co n stru c tio n of th e sentence to h a v e
been a designation given to man. As a designation it is equiva­
lent to and an interpreting substitute for the Elohist’s phrase “ in
the image of Elohim,” that is, in the image of might (Gen. i. 27), and
points to the dominion the Jehovist admits with the Elohist that
man is to exercise on earth, where he is to represent the Author
of his being. But under this altered aspect he represents the
Lord of all not as the Elohim-like Adam of the Elohist, hut as the
earth-like Adam of the Jehovist, as either interpreted the desig­
nation.
The ingenuity displayed by the Jehovist in retaining the
Elohistic A d a m as the personal name of his first man, while
changing the derivation and transforming the meaning of thei
word, is very remarkable. According to the Elohist, mankind, not
an individual man, is called A - d ’m , “ I am like”—like unto
Elohim; and man was so named in Elohistic phraseology to
dissociate him from, and contrast him with, and place him above the
subordinate life of the earth ; whereas the Jehovist derives the
individualised name from A d a m a h , “ the ground,” and thus imputes
to the first Adam that he is of the earth earthy, in origin and
nature.
The marked opposition in principle between the teachings of
the two schools is well illustrated by this example; for where the
Elohist exalts, the Jehovist degrades the function of nature.
But even with this vital difference between them, a yet further
incongruity has been introduced, for the earlier Jehovist has been
misrepresented and misrendered by his later successors in the same
way as the Elohist. To give a single but signal instance of these
misrepresentations, he did not say “ and man became a living
eoul” (Gen. ii. 7), but “ and man became as to body alive,” or,
according to the idiom, “ and man became a living being.”
Still further to show the powerlessness of nature to reduce the
chaotic state of the Jehovistic earth to order, Jehovah Elohim
plants the garden of Eden, and places the man therein to dress it
and keep it.
Then to make it clear that man’s diet should be frugiverous
and vegetarian, Jehovah Elohim gives the man leave to eat of ali
the fruits of the garden with one exception, reserved as a basis
for the teaching about to be set forth.
After this the loneliness of the man is pronounced to be not
good. This brings out another difference between the teachings
of the two schools, for while the Elohist says, “ Male and female
created he them” (Gen. i. 27), the Jehovist affirms the primary
creation of a single isolated being.
This crucial difference between the Elohistic and Jehovistic
schools resolves itself into a principle, for whereas the Elohist
always generalises his teachings, the Jehovist invariably indivi­
dualises in his dealings with the same subjects and transforms the
general into the particular. It is owing to this that the generic
Adam of the Elohist becomes the personal Adam of the Jehovist;
and that instead of regarding this generic Adam as male and
female from the first, with the Elohist, the Jehovist draws a picture
of a single man-—a superhuman-wdepressed by his solitary state.
The isolation of this solitary Adam is first proposed to be over­
come by the creation of the animals, which, like the man, are
formed out of the ground, and then brought to him, that he may
seek companionship from amongst them.
This choice was given to him that his allotted companionship
might be not merely “ meet for him,” as the later Jehovist has
rendered it, but as the Hebrew of the earlier Jehovist says, “ accord­
ing to his showing” (Gen. ii. 18), and to signify that the animals
were made for man and not man for the animals. And they are
represented as made after man—the birds proceeding from the
ground instead of from the water—the more completely to discre­
dit the Elohistic view of evolution.
On their creation Jehovah Elohim brings the animals to the
man to see what he will say of each, and thus learn his inclinations
and discover a guide to his aspirations. In this way the Jehovist
dexterously ignores the possibility of a sexual relation having
been originally intended for man.
But though the man utters an exclamation of admiration as
each animal passes before him, and thus unconsciously names it, no
suitable companionship was found for him “ according to his
showing,’*
Thereupon the creation of woman follows, and Jehovah Elohim
brings her to the man, who, under the influence of a deep emotion,
speaks this time. Hitherto he has only uttered exclamations—
simple ejaculations in which he reflected the impressions made on
him by the several objects in succession; for in its beginnings
speech is a vocal reflection of sense perceptions. And as, owing
to the simplicity, trueness and truthful responsiveness of his
nature, the same object always drew from him the same ejaculation,
this became its name. Now, however, the man, moved to the very
depths of his being, exclaims, “ Bone of my bone and flesh of my
flesh, I take her” (Gen. ii. 23), and thus utters his first connected
sentence.
The whole of this scene has been strangely misrepresented in
the received rendering. The man was plunged in a deep sleep
during the creation of the woman. Hence he knew not whence
she came nor how she had been made, and therefore could not
have referred to a process of formation of which he had neither
consciousness nor knowledge—of which it was not necessary that
he should have the one or the other. He must therefore have
spoken idiomatically when he said, “ Bone of my bone and flesh of
my flesh,” and simply expressed his recognition of likeness to and
identity of nature with himself. The literal translation of the
Hebrew here is— “ And the man spoke this time, ‘ Bone of my
bone and flesh of my flesh/ of this he exclaimed ‘ I take her.* ”
To this a later interpreter has added, “ For out of man was this
taken. Therefore shall a man leave his father and his mother and
shall cleave unto his w ife; and they shall be one flesh.” (Gen.
ii. 23, 24.)
This addition was made to the text to support the view that the
man then deliberately named the woman in the words “ This is
now bone of my bone and flesh of my flesh; she shall be called
woman because she was taken out of man.*’ But the man was
not aware that the woman was taken out of himself; had no
knowledge of fatherhood and motherhood; and did not name his
wife till later. Had he given her a designation now he would
liave called her after himself, Adam—the female Adam—as did the
Elohist.
This was the later Jehovist's fundamental mistake. He was
conscious that the man would have named the woman after
himself; knew that the Elohist had called the male and female
human by the same designation; found that man had received two
generic names, indicating the two distinctive classes of a race of
either of which their common father was the embodied symbol; was
aware that the rich proprietor was called A-ish I take”) in
contrast to the mere tiller of the soil, to whom the designation
Adam had been relegated through the degradation of the Elohistic
doctrine; and therefore, seeing that their A-ish and Adam had
sprung from the same progenitor, concluded that the ennobled
man was in that progenitor termed A-ish distinctively, and that
he named his wife A-ish-shah (“ I take her”) after himself, in his
first connected speech on beholding her, and thus originated the
appellations A-ish and A-ishshah of man and woman; and under
this impression added “ for this was taken out of A-ish ”
The accepted Jehovistic teaching was that though of the earth,
earthy, the man was sufficiently God-like to recognise the nature
and origin of all things on view; that this faculty enabled him to
give to each object a suitable and proper name—imposed this office
on him indeed as a first duty; and that by the act of naming he
manifested lordship and exercised authority.
But this addition can only have been made to the text, this
supplanting interpretation applied to it, when the earlier Jehovist’s
view was passing or had already passed away, for it recognizes
the sexual relation in man; whereas the special aim of the primary
Jehovistic teaching was to show that the divine intent in him was
that he should lead a life void of appetite, that he might be
actuated by spirit while disregarding the instigations of flesh.
Thus is one supplanting teaching itself supplanted by another,
owing to the fluctuating views, unstable language, imperfect
literary methods and varying surroundings of man. Thus does
the new take the place of the old. Thus do travestied teachings
arise.
H e n b y P katt , m . d .
A N AN CIEN T WEAPON.
Iinvention
N these days when nations rival one another not only in the
manufacture of heavy* guns and repeating rifles, but also in the
of new explosives each more destructive than the lasfc, it
may not be uninteresting to take a glance at one of those magical
weapons which the ancient inhabitants of this country are said to
have been possessed of, and which are said to have been used with
terrible effect during the Mahabharata war.
It is said there were about thirty different kinds of these weapons,
or astrams as they were called. Some depended for their effect
mainly on illusions, as when an opposing army was made invisible,
or when all the soldiers were made to see hostile, fiendish forma
within their ranks, or when they were made to believe that their
fellow-soldiers were enemies and so fell upon and killed one another.
Others seem to have been engines of destruction like the fabled
thunderbolts of Jupiter, while another kind was used in order to
increase the effect of ordinary weapons by multiplying their power.
By means of this astram, a bowman could multiply his arrows by
thousands, he had only to shoot off one of his arrows and after
that he could use his bow as a Maxim machine gun. Indeed it is
even said that there is a way by which the bullets from an ordinary
rifle might be multiplied almost indefinitely, and the same thing
might be done with a great cannon. We are assured, however,
that the secret of this art is now lost beyond recovery, so our
readers are welcome to relegate it to the limbo of fabulous monsters
and other strange things set down in ancient books, but now
incomprehensible. But whether true or false there is somethin^
weirdly fascinating in the idea of being able to multiply one's
shots at will, and thus make an ordinary cannon about as powerful
as the united batteries of an army,—an idea that seems even farther
fetched than the great guns described by Jules Yeme in his
“ Voyage to the Moon” and “ The Begum's Fortune.”
There is however another of these weapons of a somewhat differ­
ent nature to those already mentioned. This is a magic sword
that is evoked, so to say, from the fire. This weapon was used by
Aswatthama when he destroyed the army of the Pandavas in a
night attack when they were all sleeping. He did not destroy the
Pandavas themselves, because it so happened that on that particular
night Krishna recommended them to sleep outside the camp for a
change, and they did so and escaped. Aswatthama got this sword
by invoking the god Siva, and when he had finished his prayer,
the god, in order to try the suppliant's courage, appeared in dread­
ful shapes. We take the following description from the Sauptika-
parva of the Mahabharata.
First there appeared a golden sacrificial platform. On this
platform arose fire that seemed to fill with flame all the surround­
ing space and the sky. Then appeared all sorts of strange beings
with blazing faces and eyes, with many feet, heads and arms, wear­
ing many kinds of jewelled bracelets, with hands uplifted as if about
to strike. Great crowds of them appeared, like continents and
mountains, with the bodies of dogs and boars and camels, with the
h e a d s of horses a n d ja c k a ls a n d cows a n d b e a rs a n d c ats a n d
tig e r s a n d leo p ard s a n d cows a n d fro g s a n d p a rro ts a n d g re a t boas
a n d sw ans ra d ia n tly b rig h t, a n d w oodpeckers a n d k ingfishers a n d
to rto ise s an d crocodiles a n d porpoises from th e G anges a n d sh a rk s
a n d w hales, peacocks a n d p ig eo n s a n d h ero n s a n d doves a n d cor­
m o ra n ts, som e w ith e ars as la rg e as h a n d s, some w ith g re a t
bellies, some w ith o u t flesh, w ith th e h ead s of ra v en s a n d haw k s,
som e w ith o u t h ead s, som e w ith sh in in g eyes a n d to n g u es coloured
lik e flame, some w ith flam ing h a ir, somo w ith fo u r arm s, w ith th e
h e a d s of ram s a n d g o a ts, som e lik e conch shells, some w ith conch
shells fo r h ead s, som e of th e colour of conch shells, some w e arin g
g a rla n d s of conch sh ells, som e m a k in g a noise lik e th e noise of
co n ch shells, som e w e a rin g th e ir h a ir in a k n o t o r in five tu fts o r
b a ld -h e a d e d o r w ith lo n g h a ir, some w ith fo u r te e th o r fo u r to n g u es
o r p o in te d ears, som e w ith crow ns on th e ir h ead s, som e g ir t
w ith g ird le s of th e s a c re d m u n ja g ra ss, som e w ith sp len d id diadem s
a n d tia ra s , som e w ith c h a p le ts of lotuses a n d lilie s ; th e re w ere h u n ­
d re d s a n d th o u sa n d s of th o se w ho h a d a tta in e d g re a tn e ss, w ith
fire-w eapons a n d th u n d e rb o lts in th e ir h a n d s, b e a rin g m aces a n d
fire-arm s a n d nooses a n d clubs, w ith q u iv ers fu ll of arro w s on
th e ir back s, w ith flags a n d b a n n e rs, w ith bells, w ith b a ttle -a x e s
a n d clubs a n d p ik e s a n d s w o rd s ; w e a rin g w re a th s of se rp en ts on
th e ir h e a d s a n d w e a rin g se rp e n ts coiled ro u n d th e ir arm s fo r
b ra c e le ts, w ith b o d ies co v ered w ith d u s t o r sm eared w ith m ud,
w e a rin g b r ig h t g a rla n d s , w ith b lu e b odies, w ith crim son bodies,
w ith sh av en h ead s. T h e re a m id st th e lo u d so und of d ru m s a»p-d of
con ch es w ere th e follow ers of th e god, g r e a tly d e lig h te d , sh in in g
lik e go ld , sin g in g a n d d a n c in g a n d le a p in g a n d floating, a n d b o u n d ­
in g a n d rid in g in g r e a t cars, a n d ru n n in g a n d ru sh in g w ith h a ir
to sse d in th e w in d , lik e g r e a t m ad e le p h a n ts sh o u tin g a g a in a n d
a g a i n ; w ith v e ry d re a d fu l h o rrib le form s, h o ld in g trid e n ts in th e ir
h a n d s , clo th ed in g a rm e n ts of c h a n g in g h u es, w ith a n o in te d
b o d ie s d e c o ra te d w ith v a rie d g a rla n d s, w e a rin g jew elled o rn a m en ts,
w ith h a n d s h e ld u p a n d th r e a t e n i n g ; h ero es, slay ers of foes, con­
q u e ro rs e x c eed in g ly hard, to overcom e, d rin k e rs of blood, e a te rs of
flesh, some v e ry s h o rt, som e v e ry ta ll, v e ry te rrib le , hideous w ith
h a n g in g lips, b r ig h tly sh in in g , th e y w ere lik e sun, m oon a n d s ta rs
b ro u g h t dow n to e a r th a n d th e y seem ed ab le to d estro y all b e in g s.
B u t A s w a tth a m a g a z e d unm oved a t th is aw fu l sig h t, a n d a f te r
a n o th e r p ra y e r to th e g o d , h e c a s t h im self as th e offering in to th e
sacrificial fire. T h e n th e god, a p p e a re d a n d g a v e him th e sw ord
t h a t w as to a n n ih ila te th e P a n d a v a ho st, a n d w h en th e y saw A sw a t­
th a m a w ith th e sw ord, all th e se te rrib le b e in g s tu rn e d a n d fled. F o r
w h o ev er h a s t h a t sw o rd h a s a t h is com m and one of th e m ost te r ­
rib le forces of d e s tru c tio n t h a t can b e im a g in ed . I n it a re con­
c e n tra te d legions u p o n leg io n s of elem en tals of th e fiercest k i n d ;
th e sw ord itse lf is b u t a focus o r ra lly in g p o in t, a n d h e w ho w ields
i t ca n h a rd ly b e sa id to h a v e m u ch w ill of h is ow n. T h e e le m e n ta l
th u s a ttra c te d m u st h a v e th e ir p re y — h u m a n life— a n d th e fa ta l
sw o rd once d raw n , its ra v a g e s a re im possible to control. T h e e n e r­
g ie s th e re in c o n c e n tra te d m u st h a v e fu ll y e n t, a n d u n til th e y a re
e x p e n d e d th e w o rk of d e stru c tio n goea on.
I t is said th a t th e sam e sw ord is m entioned in th e Y edas also,
b u t I do n o t know in w hich p a rt.
I am to ld th a t even in m o d em tim es, since th e b e g in n in g of th e
p re s e n t cen tu ry , a n a tte m p t w as m ade to evoke th is sw ord by a
B ra h m a n . H e is said to h av e le a rn e d how to perform th e cerem o­
n y from some ta n tr a w h erein h e found it described. T his B rah m an
w hom w e will call R am a, liv e d in a c e rtain v illage in In d ia , w here,
as in m any o th e r v illag es, th e re used to be fierce disp u tes between*
th e B rah m an s a n d th e g o ld sm ith s. T h e la tte r have alw ays
claim ed eq u ality in all re sp e c ts— if not su p e rio rity — w ith th e
b ra h m a n s. T h ey tra c e th e ir descent from Y ish n u k arm a, th e
a rc h ite c t of th e gods, a n d claim th a t th ey h av e th e rig h t of w ear­
in g th e sacred th re a d , of re a d in g th e V edas, p erfo rm in g all cerem o­
nies a n d tem ple rite s, a n d in a w ord w h a te v e r privileges w ere
claim ed b y th e B ra h m an s w ere also claim ed b y th e goldsm iths.
T h e B rah m an s h a v e alw ays re se n te d these preten sio n s, and m any
h a v e b e e n th e q u a rre ls betw een th e tw o castes, en d in g a t tim es in
fa ta l resu lts.
I n all th e v illage d isp u tes b etw een th e B rah m an s a n d goldsm iths,
R a m a took th e lead , a n d consequently he becam e an o b jec t of
b itte r h a tr e d to th e g o ld sm ith s, w ho found it th e m ore difficult to
tu r n p o p u la r fe e lin g a g a in s t h im as he w as universally fea red as
a m a g icia n . B u t th e g o ld sm ith s w ere d e te rm in e d on rev en g e.
T h e y w ould h a v e lik e d to h av e h a d R am a w ay laid a n d b eaten , b u t
n o body could b e p re v a ile d upon to u n d e rta k e th e job. A s a la s t
reso u rc e th e y b ro u g h t a false c h a rg e a g a in st him before th e
T a sh ild a r. T h e case w as h e a rd a n d all th e false w itnesses a g re e d
in th e ir testim o n y a g a in s t R am a, a n d th e T a sh ild a r com m itted him
to priso n .
I n p riso n R a m a th o u g h t over m eans of re p risa l. F ir s t h e
th o u g h t h e th o u g h t of w re a k in g vengeance on th e goldsm iths, th e n
o n th e T a h sild a r a n d th e n on th e w itnesses. B u t becom ing
e x a sp e ra te d a t th e tr e a tm e n t h e h a d received, he determ in ed to
ta k e m eans fo r inv o lv in g all his enem ies in one com m on ruin, w h ere­
in h e m ig h t also in c lu d e a n y o th e r persons w ho m ig h t h a p p e n to
oppose him . H e d e te rm in e d to o b tain th e m agic sw ord a n d e x te r­
m in a te h is foes.
i A cco rd in g ly , as soon as h e w as released from prison, R am a b e g a n
to m a k e h is p re p a ra tio n s. T h e cerem ony h a d to be on ra th e r a
la rg e scale. F o r fo rty days it w as to last, an d all k in d s of anim als,
e tc ., h a d to b e collected fo r feed in g th e fire. H e th erefo re sold
som e of h is la n d a n d ra ise d some te n or tw elve th o u san d ru p ees.
K n o w in g m oreover th a t th e e n te rp rise in w hich he w as a b o u t to
e n g a g e w as a d a n g e ro u s one, as in th e event of an y m istak e b e in g
m a d e th e pow er h e w as ev o k in g w ould tu rn on him self, h e se ttle d
u p all h is affairs as if on th e ap p ro ach of d e a th . H e th e n b u ilt a
p a n d a l o r shed, a n d in th is th e sac red sacrificial p latfo rm w as la id
o u t, a n d w ith in th e c arefu lly d ra w n figures th e fire w as laid. T h e
k illin g of anim als a n d b u rn in g th em in th e fire w ere in te n d e d to
a t t r a c t th e elem entals, th e m ag ic figures d ra w n ro u n d th e fire
itse lf w ere in te n d e d to p re v e n t th e ir escape, a n d th e m an tram s
ev o k ed th e p a rtic u la r p rin c ip le of fire th a t w as req u ire d , an d focus-
 Bed all th e pow er in to th e sw ord, fo r it w as o u t of th e fire th a t th e
sw o rd w as to come.
A ll w ent on w ell fo r th irty -fiv e d ay s. T h e cerem onies, ta k in g
u p a g re a t p a r t of th e d ay , w ere d u ly p e rfo rm ed , th e fire was n o t
suffered to go o u t. E v e ry d a y a c e rta in n u m b e r of B ra h m an s
w e re fed, th is b e in g a p a r t of th e p ro g ram m e la id dow n, in th o
p a n d a l. T hese B ra h m a n s n o tic e d th a t a t a c e rta in tim e every day
w h en th e y w ere all p re s e n t a t th e ir m eals, a curious phenom enon
a p p e a re d in th e fire. T h e re seem ed to b e a flash of lig h tn in g
a ris in g o u t of th e flam es, a n d as m o re th a n one p erso n n o ticed th is
a p p e a ra n c e th e y b e g a n to ta lk ab o u t it in th e v illag e. T h is cam e
to th e ears of th e g o ld sm ith s, a n d th e y a t once co ncluded th a t some
a tte m p t w as b e in g m ad e to ta k e re v e n g e u p o n th em selves. T h ey
w e n t to th e T a h sild a r a n d co n su lted w ith him u po n w h a t w as to b e
d o n e to sto p th e th re a te n e d m ischief. T h e y th e n h ire d a n u m b e r
o f P a ria h s to g o a t n ig h t a n d d estro y th e p a n d a l, p u t o u t th e fire
a n d defile a n y a n d e v e ry th in g th a t th e y m ig h t find th e re in , th e
T a h sild a r p ro m isin g to h o ld th e m h arm less in case of a n y ju d ic ia l
e n q u iry . T h is w as done. T h e P a ria h s w ere first m ade d ru n k
a n d th e n le t loose in th e p a n d a l, a n d e x tin g u is h e d th e fire a n d se t
th e w hole erectio n in a b la z e .
B y some m eans R am a m a n a g e d to escape th e con flag ratio n . H e
r e tir e d to his house, a n d fin d in g h is p u rp o se th w a rte d , m ade up his
m in d to die. B u t h e k n e w th a t h e h a d a lre a d y ev o k ed a c e rta in
v e r y consid erab le am o u n t of pow er, a n d d e te rm in e d th a t th is pow ­
e r should in some w ay o r o th e r recoil on th e h e a d s of h is enem ies.
W h a t h e d id to b rin g th is a b o u t I do n o t know . T h is how ever
is c e rta in , h e s h u t h im self u p in a room w ith o rd e rs t h a t he w as
n o t to b e d istu rb e d fo r e ig h t d ay s, a n d w h en th e room w as opened
a t th e en d of th a t tim e h e w as fo u n d to b e d e a d . B u t th e T ah sil­
d a r , th e g o ld sm ith s,th e false w itnesses, all th o se P a ria h s , a n d in fa c t
a b o u t th re e -q u a rte rs o f th e in h a b ita n ts of h is v illag e, all d ied
w ith in a v ery s h o rt tim e a f te r R am a.
K.
T H E A L L E G O R Y O F T H E Z O R O A S T R I A N C O SM O G O N Y .
H E first cause, th e in effab le a n d u n k n o w n cau se of th e u n i­
T v erse, is A h u ra o r M a z d a o r A h u ra M azda. H e is lig h t
in co m p reh en sib le. F ro m th is cau se p ro c e e d six o th e r pow ers,
w h ic h , in c lu d in g th e first cau se, form a g ro u p of sev en pow ers, e n ­
title d th e A m e sh a -sp e n ta s (Im m o rta l B e n e fa c to rs). T h e seven
p o w ers sta n d in th is o r d e r : (1) A h u ra M azd a, (2) V ohu-M ano, (3)
A sh a -V a h is ta , (4) K h s h th ra -V a iry a , (5) S p e n ta -A rm a iti, (6) H a u r-
v a t a t a n d (7) A m e re ta t. C o n sid ered as g ro u p s, th e first tw o form
th e first g ro u p , th e t h i r d a n d f o u rth th e second g ro u p , a n d th e
fifth , six th , a n d s e v e n th , th e th ir d g ro u p .
T h e a b s tra c t id e a s c o n ta in e d in th e ab o v e, as su p p o sed by E u ro ­
p e a n w rite rs, a r e : (1) G od, (2) w isdom o r u n d e rsta n d in g , (3)
re c titu d e , (4) possession o r d o m in io n , (5) d ev o tio n a n d obedience,
(G) fuln ess, a n d (7) im m o rta lity .
D r. H a u g considers th a t th e six pow ers a re a b s tra c t id eas a n d
h a v e b e en personified in la te r w ritin g s. B u t th is is n o t th e case.
T h e re a l fa c t is a d m itte d b y m a n y o th ers th a t th e y sta n d as dis­
tin c t p ow ers in th e o rig in a l w ritin g s, w hich a re th e G athas.
F o r a rriv in g a t a c o rre c t m e a n in g of th e A m esh a S p en tas, th e
r e a d e r sh o u ld p e ru se Y a sn a s 28 to 55. T he re a l m e an in g of th e
G a th a s can b e c o m p reh e n d ed only w hen we consider th e six A m e­
sh a S p e n ta s as d is tin c t po w ers a n d em anations of A h u ra M azda.
I t w ill b e u sefu l, h ow ever, to quote h ere th e in te rp re ta tio n s
a tta c h e d to th e A m esh a S p e n ta s b y D r. H a u g .
“ V o h u M ano (B ahm an) is re g a rd e d as th e v ita l fa c u lty in a ll
liv in g b e in g s of th e good c reatio n . O riginally, his nam e w as
n o th in g b u t a te rm fo r th e g o o d p rinciple, as e m a n a tin g from
A h u ra M azda, w ho is th e re fo re called th e fa th e r of Y ohu M ano.
H e p e rv a d e s th e w hole liv in g good creation, a n d all th e good
th o u g h ts , w ords, a n d d ee d s of m en a re w ro u g h t b y him .
“ A sh a -V a h ista (A rd ib a h ist) re p re se n ts th e b la z in g flame of
fire, th e lig h t in th e lu m in a ries, a n d b rig h tn e ss a n d sp len d o u r
of a n y k in d w h a te v e r, w h e re v e r it m ay ex ist. T h e first
p a r t of th e nam e, asha (p lu ra l of ashem) has vario u s m eanings,
su ch as c re c titu d e , rig h te o u sn e ss, t r u t h / a n d its e p ith e t vahista
m ean s o rig in ally “ m o st sp len d id , b eau tifu l,” b u t w as a fte rw a rd s
u se d in th e m ore g e n e ra l sense of € b e s t/ L ig h t b ein g of th e
n a tu r e of A h u ra M azda, a n d b e in g believed to p e rv a d e th e w hole
g o o d creatio n , A sh a -V a h ista re p re se n ts th e om nipresence of th e
D iv in e B eing, L ig h t m a in ta in in g th e v itality of th e whole c re a­
tio n , a n im a te a n d in a n im a te , a n d b e in g th e cause of all g ro w th ,
A sh a -V a h ista is th e p re se rv e r of all life an d all th a t is good. H e
re p re s e n ts in th is re sp e c t, G od’s P rovidence.
“ K h s h th ra -V a iry a (S h ah riv ar) presides over m etals a n d is th o
g iv e r of w ealth . H is n am e m eans simply ‘ possession, w e a lth /
a fte rw a rd s it w as a p p lie d to m etal a n d m oney. W e a lth is consi­
d e re d as a g ift from A h u ra M azda.
“ S p e n ta -A rm a iti (S p e n d arm ad o r Isp e n d arm ad ), th e b o u n tifu l
A rm a iti, re p re se n ts th e e a rth . T h e original m ean in g of A rm a iti
is ‘ d evotion, o b e d ie n c e / S h e re p re se n ts th e pious a n d ob ed ien t
h e a r t of th e tru e w o rsh ip p e r of A h u ra M azda, w ho serves G od
alo n e w ith body a n d soul. W h e n th e nam e is ap p lied to th e e a rth ,
i t m ean s th a t she is th e s e rv a n t of m en who, if w ell tre a te d (i. e.,
c u ltiv a te d ), will y ield a b u n d a n c e of food.
€t H a u r v a ta t a n d A m e re ta t (K h o rd ad an d A m ard ad ) p re sid e
o v e r v e g e ta tio n , a n d p ro d u c e all k in d s of f r u i t s ; b u t th is is v e ry
lik e ly n o t th e ir o rig in al m ea n in g . A s th e nam es in d ica te, H a u rv a -
t a t m ean s ‘ com pleteness, h e a lth / a n d A m e re ta t € im m o rtality ,*
th e y re p re s e n t th e p re se rv a tio n of th e original u n c o rru p te d s ta te
of th e g o o d creatio n , a n d its re m a in in g in th e sam e condition as
t h a t in w hich it w as c re a te d b y G od. T hey a re g e n e ra lly b o th m e n ­
tio n e d to g e th e r a n d e x p ress, th e re fo re , a single com pound id e a .”
T o u n d e rsta n d th e a lleg o ry of th e Z o roastrian cosm ogony, one
m u st k ee p in m ind th e alleg o ries of several o th e r system s, i. e.,
H in d o o , K a b b ala, G nostic, C h ald ean , and O p h ite as co ntained in
 c h a p te rs 4, 5 an d 6 of th e second volum e of “ Isis U n v e i l e d a l s o
M r. S u b b a Row’s N otes on V ed an tic P hilosophy.
N ow I proceed to re la te how th e em an atio ns of th e A m esha-
S p e n ta s a re deduced.
A h u ra , M azda, or A h u ra -M a z d a is th e m a n ife st id e a o r a c tiv ity
o f th e F irs t C ause, th e In co m p reh en sib le L ig h t. H e g e n e ra te s,
fro m H im self, V ohu M ano w hich, acco rd in g to th e a n c ie n t philoso­
p h e rs , can b e n o th in g b u t p u re s p rin g in g o u t of G od’s pow er, a n d
is, th e re fo re , in tellig en ce o r w isdom . T h ro u g h th is a re p ro d u ce d
A sh a -V a h ista a n d S p e n ta -A rm a iti. T h e A sh a -V a h ista is th e a ctiv e
lig h t a n d life of G od, of a n a tu re p u re ly sp iritu a l. I t is th e lig h t
a n d life p e rv a d in g th e w hole cosmos, a n d is h e w ho is ap p ealed to
a s a sav io u r. H e is th e son of A h u ra M azda, a n d is o fte n in v o k e d
in co nnection w ith th e la tte r, a n d in th is m a n n e r no o th e r A m esh a
S p e n ta is invo k ed . I n th e Z e n d A v e sta , fire is alw ays called th e
so n of A h u ra M azda, a n d th is fire is th e lig h t, th e A sha-V ahista,**
S p e n ta -A rm a iti is a po w er (or sak ti) w hich g e n e ra te s m a tte r. I t
is a fem in in e pow er a n d is called th e d a u g h te r of A h u ra M azda.
S h e is a pow er t h a t s ta n d s b etw een G od a n d m a tte r, a n d is sp oken
o f as one th a t purifies a n d g iv es s tre n g th to th e b o d y .
K h s h th ra -V a iry a h a s n o t m u ch im p o rtan ce a n d is scarcely
in v o k e d as a pow er a n d is alm ost co nsidered as one w ith A sh a-
V a h is ta . I t is, pei'h ap s, a m ore p e rc e p tib le fo rm of lig h t a n d
n o th in g m ore.
H a u r v a ta t an d A m e re ta t a re o ften to g e th e r a n d com e to m a n k in d
th ro u g h th e assistan ce of th e p re c e d in g pow ers. T h e y re sp ec tiv e ly
re p re s e n t fuln ess a n d im m o rtality . T h e s p iritu a l a n d m a te ria l
p o w e rs w h en com ing fo rth to g e n e ra te m u st n e c essarily h a v e w ith
th e m o r as th e ir a ttrib u te s , th e se tw o pow ers, i. e.} fu ln ess a n d
im m o rta lity or r a th e r p e rp e tu a tio n .
T h e above are th e six pow ers of th e G od A h u ra M azd a w hich
p re c e d e th e g e n e ra tio n of th e cosmos.
T h e se pow ers, th o u g h co n sid ered se p a ra te ly , a re in so p ro fo u n d
a n u n io n w ith G od t h a t th e ir d istin c t n a tu re is n o t to be con­
c e iv e d ; n o r should one su ppose th a t in in v o k in g th e ir assistan ce fo r
u n io n w ith G od an y u n d u e im p o rta n c e is a tta c h e d to th em . T h e
Z o ro a s tria n d o c trin e e n jo in s th e p ra is in g of th e w hole of n a tu re a n d
o f a ll th e pow ers of n a tu re , fo r th e w hole is th e w ork of G od,
b e a u tifu l a n d a d m ira b le , w o rth y of all p ra ise , a n d m an ifests th e
g lo ry of G od. B u t th is p ra ise m u st n e c e ssa rily b r in g one in to a
h a rm o n io u s conception of n a tu re , a n d th u s enable him to b e tte r
re a liz e a n d reflect G od in te rn a lly , a n d th u s b e u n ite d to H im .
N o w w e com e to th e g e n e ra tio n of th e cosm os, G od sends fo rth ,
p ro d u c e d from th e A sh a -V a h is ta a n d th e S p e n ta -A rm a iti, tw o
p o w e rs, one sp iritu a l a n d a n o th e r m a te ria l, to p ro d u ce o u t of
th e m se lv e s th e u n iv erse. T h e in h e re n t n a tu re of th e fo rm e r ia
# Fire is of five kinds: 1 , the firo Berezi-savang, ia that which shoots up
before Ahura Mazda, the Lord ; 2 , the fire Vohu-fregan, that which is in the bodies
of men and animals; 3, the fire Urvazist, is that which is in plants; 4 , the Vazist, is
that which is in a cloud which stands opposed to Spengargak in conflict; 5 , the firo
Spenist, is that which they keep in use in the world, likewise the fire Vaharam (tho
Bahram fire or sacred firo at placqs of worship).
S p en ta-M ain y u s, th a t w h ich p re se rv e s th e sp iritu a l as well as th e
m a te ria l harm o n y of th e c o sm o s; w hile th e in h e re n t n a tu re of
th e la tte r, i. e., m a tte r, is A n ra-M ain y u s, th a t w hich, if le ft to itself
u n g u a rd e d b y S p en ta-M ain y u s, w ould produce d isharm ony an d
d iso rd e r in th e h arm o n y of th e cosmos. This w as th e first pow er
th a t w as sen t to c re a te th e cosm os, a n d as m a tte r of its own n a tu re ,
w ith o u t th e help of th e in te lle c tu a l and sp iritu a l pow er, could
g e n e ra te n o th in g b u t chaos, so A n ra M anyus in try in g to form th e
un iv erse, could c reate n o th in g b u t confusion a n d n a tu re of a
confounded, d iso rd ered k in d . God, dissatisfied w ith th is resu lt,
se n t fo rw ard S p en ta-M ain y u s, w hich, in fu sin g his own sp iritu al
a n d in te lle ctu a l pow er in to th e creations of A nra-M ainyus,
re sto re d th e m to th e re q u ire d h arm o n y .
T hese a re th e tw o pow ers w h ich a re always in conflict. T hey
are th e sam e as lig h t a n d d a rk n e ss, sp irit a n d m a tte r, harm ony
a n d diso rd er. T hese a re th e tw o pow ers w hich Z o ro aster re fe rs
to in th e G athas, a n d it is a t th is sta g e th a t th e cosm ogony, as
d e sc rib e d in th e B u n d esh , com m ences. T he pow er of A n ra-M ain ­
y u s th o u g h controlled b y th a t of S penta-M ainyus, alw ays becom es
v ig o ro u s in th o se who h a v e u n d u e ten d e n cy to love of m a tte r an d
w ho su b je c t th em selves to vices. T h e sp iritu a l h arm o n y of such
n a tu re s becom es d iso rd ered , a n d th e lo n g e r th is sta te continues, th e
g re a te r is th e d iso rd e r, a n d , th e re fo re , th e g re a te r th e difficulty of
a rriv in g a t harm o n y a g a in ; a n d it is th e cause of th is d iso rd e r a n d
w a n t of h arm ony th a t is so m u ch d e te ste d in th e Z en d A vesta.
A. J. D.
(To be continued.)
R O S IC R U C IA N L E T TE R S.
V I.
Personal Experiences.
(T ranslated from the G erman.)
H E R E a re in n u m e rab le m y sterie s in n a tu re , w hich m an is
T desirous of d iscovering. T h e belief th a t th e re a re c ertain
societies in existence, w h ich a re in possession of c e rta in secrets,
w h ic h th e y could, if th e y choose to do so, com m unicate to o th er
m en w ho h av e n o t a tta in e d th e ir ow n deg ree of sp iritu a l develop­
m e n t, is v e ry m isleading. A m an, w ho believes th a t real know ­
le d g e can b e o b ta in ed b y fav o u rs, in stea d b y sp iritu a l g ro w th ,
ceases to e x e rt his efforts to pro m o te his own g ro w th , a n d jo in s
se c re t societies or ch u rch es, h o p in g th e re b y to o b ta in so m ething
w h ich h e does n o t deserve, b u t alw ays finds him self d isa p p o in ted
in th e end.
I t w as in th e sum m er of 1787 w hen I was sittin g u p o n one of
th e b a n k s in th e public g a rd e n s n e a r th e B urg (castle) a t M unich
(B av a ria ), a n d th in k in g d eep ly a b o u t th is subject, w hen I n o ticed
a s tra n g e r of a dignified a n d im posing aspect, b u t in u n p re te n ­
tio u s clo th in g p ro m e n ad in g u p o n th e grav elled w alk. T h e re was
so m e th in g ab o u t him , w hich a ttr a c te d m y a tte n tio n ; p e rh a p s ifc
w as th e suprem e tra n q u illity of h is soul w hich m irro red itself in h is
 eyes. H is h a ir w as g re y , b u t h is looks w ere so k in d , th a t w hen
h e p assed m y place I alm ost in stin c tiv e ly to o k off m y h a t a n d
bow ed, an d h e sa lu te d m e in a frie n d ly w ay as h e w alked on. I
fe lt im pelled to follow h im a n d to sp eak to him , b u t h a v in g no
ex cu se fo r doin g so, I re s tra in e d m y feelin g a n d th e s tra n g e r d is­
a p p e a re d from m y sig h t.
O n th e n e x t d a y a n d a t ab o u t th e sam e h o u r I w en t a g a in to
th a t place, h o p in g to m e e t th e s tra n g e r a g a in . H e w as th e re ,
s ittin g u p o n a b a n k a n d re a d in g a book, a n d I d a re d n o t to in te r­
r u p t him , I w alk ed a b o u t in th e g a rd e n fo r a little w hile, b u t
w h en I re tu rn e d th e s tra n g e r w as gone. U p o n th e b a n k how ever
h e h a d le ft a sm all book, w h ich I h a stily to ok, h o p in g to have an
o p p o rtu n ity to r e tu r n i t to him a n d th e re b y to find a p re te x t to
m a k e his a c q u a in ta n ce . I looked a t th e book, b u t I could n o t
re a d it, fo r it w as p r in te d in Chaldaean c h a ra c ters. O nly a sh o rt
sen ten o e u p o n th e title p a g e w as w ritte n in L a tin , w hich I could
re a d , a n d w hich said :
“ H e w ho rise s early , lo o k in g fo r w isdom , w ill n o t have to go
f a r to find h e r ; fo r h e w ill find h e r s ittin g in fro n t of his door.”
T h e le tte rs in w h ich th e boo k w as p rin te d w ere v e ry b eau tifu l,
th e y w ere of a b r ig h t red colour, a n d th e book w as b o und in
m ag n ificen t blue. T h e p a p e r w as ex ceed in gly fine a n d b e a u tif u l;
i t w as w h ite a n d seem ed to em it all th e colours of th e rainbow ,
co m p arab le to m o th e r of p e a rl. A m ost e x q u isite odour p e rv a d e d
e a c h leaf of t h a t b ook, a n d i t h a d a lock of b r ig h t gold.
F o r th re e d ay s I w e n t d a ily a t noon to th a t place, h o p in g to
m e e t th e s tra n g e r, b u t in v a in . A t la s t I d e sc rib ed him to one of
th e g u a rd ia n s of th e p lace, a n d I succeeded in fin d in g o u t th a t h e
o fte n w as seen a t 4 a . m . w a lk in g on th e sh o re of th e Is a r riv e r,
n e a r a c e rta in little w a te rfa ll a t a p lace c a lle d “ th e P r a te r .” I
w e n t th e re th e n e x t m o rn in g a n d w as su rp ris e d on seeing him
re a d in g in a n o th e r little book, loo k in g lik e th e one w hich I had
fo u n d . I ap p ro ach ed h im a n d offered to r e tu r n h is book to him ,
e x p la in in g how i t h a d com e in m y possession, b u t h e b e g g e d m e to
a c c e p t i t from h im as th e g if t of an u n k n o w n frien d . I to ld him
th a t I could n o t re a d th e c o n te n ts, ex c e p t th e first v erse upon th e
title p a g e ; u p o n w h ich h e sa id th a t th e c o n te n ts of th e book w ere
a ll re fe rrin g to w h a t w as ex p ressed in t h a t sentence. I th e n
b e g g e d him to e x p la in to m e th e c o n te n ts of th e book.
W e w alk e d fo r a w hile alo n g th e sh o re a n d th e s tra n g e r to ld m e
m a n y im p o rta n t th in g s , r e g a r d in g th e law s of n a tu re . H e h a d
tra v e lle d f a r a n d g a in e d a g r e a t m an y ex p erien ces. A s th e su n
rose, h e s a i d : “ I w ill show y ou so m e th in g curious.” H e th e n
to o k a sm all flask fro m h is p o c k e t a n d sp rin k le d a few d ro p s of
th e fluid c o n ta in e d th e re in in to th e w a te r, a n d im m ediately th e
w av es of th e c u r r e n t b e g a n to « h in e in a ll th e v a rie g a te d hues of
th e rain b o w fo r a d ista n c e of m ore th a n th ir ty fe e t from th e shore.
Som e w orkm en in th e v ic in ity of th e p la c e cam e a n d ad m ired th is
ph en o m en o n . O ne of th e m w as sick a n d afflicted w ith rh eu m a tism .
T h e s tra n g e r g a v e h im som e m oney a n d c e rta in d ire ctio n s a n d
to ld h im th a t if h e w ould follow th o se d irectio n s, h e w ould b e
w ell in th re e days. T h e w o rk m an e x p re sse d his th a n k s ; b u t th e
s tr a n g e r s a i d : “ D o n o t th a n k m e, b u t give y o u r th a n k s to th e
o m n ip o te n t pow er of g o o d .”
W e e n te re d th e tow n a n d th e s tra n g e r took leave, a p p o in tin g a
m e e tin g w ith m e for th e n e x t day, w ithout how ever te llin g me his
n a m e o r p lace of residence. I m e t him ag ain on th e n e x t
d a y , a n d I receiv ed fro m him m uch inform ation of a k in d w hich fa r
su rp a sse d all m y ex p ecta tio n s. W e spoke a b o u t th e m ysteries of
n a tu re , a n d a su p e rn a tu ra l fire seem ed to p erv ad e him , w h en ev er
h e spoke of th e m a g n itu d e a n d su b lim ity of creatio n .
I b ecam e som ew hat a b a sh e d b y h is superior w isdom a n d w on­
d e re d how h e h a d a c q u ire d so m uch know ledge. T he s tra n g e r,
re a d in g m y th o u g h ts, s a i d : tc I see t h a t you are u n d ec id ed to w h a t
species of h u m an b e in g s y o u m ay classify m e ; b u t I assure you
th a t I b e lo n g to no s e c re t society, alth o u g h th e secrets of all
su ch societies a re w ell know n to m e. I have som e business to
a tte n d to a t p re se n t, b u t tom orrow I will give you m ore ex p lan a ­
tio n s.”
“ B u sin e ss,” — I exclaim ed— “ A re you th e n h o ld in g some public
office ?”
“ M y d e a r s i r ! ” an sw ere d th e stra n g e r. “ A good w ill finds
e v ery w h e re business to a tte n d to, an d to do good is th e h ig h e st office
to w h ich m an can a sp ire .” H e th e n left m e a n d I saw no m ore
of h im fo r fo u r d a y s ; b a t on th e fifth he called m y nam e a t th e
w indow of m y room a t a b o u t 4 a . m . and in v ite d m e to ta k e a
w alk w ith h im . I rose h a stily a n d dressed a n d w e w ent out. H e
th e n to ld m e some th in g s of his p a s t life, and said th a t w hen h e
w as a b o u t 25 y e a rs of a g e h e h a d m ade th e ac q u a in ta n c e of a
s tr a n g e r w ho h a d ta u g h t h im a g r e a t m any th in g s, a n d who h a d
also p re s e n te d him w ith a c e rta in M S. con tain in g some re m a rk ­
ab le info rm atio n . T h is M S . th e s tra n g e r show ed to m e a n d
w e re a d i t to g e th e r. T h e follow ing are some e x tra c ts from its
co n te n ts.
New Discovered Ruins of the Temple of Solomon.
“ A s th e im ag e of an o b je c t m ay b e seen in th e w a te r, likew ise
th e h e a rts of m en m ay b e seen b y th e wise :— G od blesses th ee,
m y son, a n d p e rm its th e e to p u b lish th a t w hich I said, so th a t th e
peo p le m a y b e benefited th e re b y .”
F iliu m V itis I (Son of th e grape-w ine.) O ne of th e B ro th ers
show ed m e th e w ay to th e m y steries of n a tu re , b u t th e illusions b y
th e w ay-side a ttra c te d m y a tte n tio n a n d for a lo n g tim e I lin g e re d
on th e w a y ; b u t a t la s t I b ecam e convinced th a t th e se illusions
w ere u s e le s s ; I o p ened m y h e a r t a g a in to th e w arm life-g iv in g
ra y s of th e divine love of th e g r e a t sp iritu al sun. I th e n rec o g ­
n iz e d th e tr u th , th a t th e possession of divine w isdom surpasses all
o th e r p o ssessio n s; th a t th a t w hich m en call th e ir self is a n o th in g ,
a n d t h a t m an is n o th in g unless h e is a n in stru m en t fo r d iv in e w isdom .
D iv in e w isdom is u n k n o w n to th e w orldly wise, b u t th e re a re som e
p eo p le w ho know it. O ceans a re betw een th e c o u n try w h erein
th e w ise ones a re liv in g a n d th a t w hich is th e h a b ita tio n of th e
c h ild re n of erro r, n o r w ill th e p lace w here th e fo rm er live be disco­
v e re d b y m en u n til th e y h a v e accustom ed th e ir eyes to th e rad ian ce
of th e d ivine lig h t. I n th e ir c o u n try is th e tem p le of wisdom*
b e a rin g an inscrip tio n say in g : “ T h is te m p le is m ad e sacred by
th o contem plation of th e divine m an ifestatio n s of G od in n a tu re .
T h e re is no w isdom w ith o u t tr u th , no tr u th w ith o u t goodness.
G oodness is seldom fo u n d in th e w orld a n d th e re fo re no tr u th , a n d
th e so-called w isdom of th e w orldly w ise is o ften n o th in g b u t folly.
W e are free of p re ju d ic e s, a n d ev ery one is w elcom e to us who
b e a rs th e stam p of d iv in ity . W e a s k no one w h e th e r h e is a
C h ristian , o r a H e a th e n , o r J e w ; all th a t we re q u ire of a m an is th a t
h e should b e tru e to h is m anhood. W e are u n ite d b y love, a n d
o u r la b o u r is to do g o o d to h u m a n ity . W e know each o th e r by
o u r w orks ; he w ho possesses th e h ig h e s t w isdom h a s o b tain e d th e
h ig h e s t d eg ree. N o m an ca n receive m ore th a n he can hold.
D iv in e love a n d k n o w led g e a re g iv e n to e ach one acco rd in g to
h is cap a c ity to love a n d to know . T h e b ro th e rh o o d of th e sag es
is a u n io n fo r e te rn ity , its tem p le is illu m in a te d b y th e lig h t of th e
s u n of e te rn a l tr u th . A c ry s ta l p e n e tra te d b y su n sh in e is w arm ed
b y it, if it is rem oved fro m th e lig h t it grow s cold. L ikew ise th e
m in d of a m an p e n e tra te d b y d ivine love o b ta in s w isdom , b u t if he
d e p a rts from th e tr u t h h is w isdom p asses aw ay. T h e tr u th h a s
d e p a rte d from se c ta ria n a n d se c re t societies, a n d w isdom h a s
d e p a rte d w ith it. T h e y do n o t love m a n e x c e p t in so fa r as he
b elo n g s to th e ir p a r ty a n d serves th e ir se c ta ria n in te r e s ts ; th e y
u se sym bols a n d fo rm s w hose m ean in g s th e y do n o t know . F ro m
c h ild re n of lig h t th e y h a v e tu rn e d in to c h ild re n of d ark n ess, th e
te m p le of Solom on w h ic h th e ir fo re fa th e rs w e re b u ild in g is now-
d e stro y e d a n d th e re is n o t one sto n e le ft u p o n a n o th e r, b u t th e ir
d o c trin e s a re in th e g r e a te s t confusion. T h e p illa rs of th e tem p le
h a v e fallen a n d poisonous sn a k e s a re o c c u p y in g th e place w h ere
th e sa n c tu a ry stood. I f you d esire to kn ow w h e th e r or n o t I am
sp e a k in g th e tr u th , ta k e th e to rc h -lig h t of re a so n a n d e n te r th e
p la c e s of d a r k n e s s ; lo o k a t th e d eed s of th e s e c ta ria n societies
c o m m itted in th e p a s t a n d done a t p re s e n t, a n d you w ill see self­
ish n e ss, su p e rstitio n , c ru e lty a n d m u rd e r.
T h e re a re m illions of h u m a n b e in g s w ho liv e in th e b o n d s of
d a rk n e ss, b u t th e n u m b e r of th e sag es is sm all. T h e y liv e in
d iffe re n t p a r ts of th e w o rld , w idely se p a ra te d fro m each o th er, a n d
y e t th e y a re all in s e p a ra b ly u n ite d in sp irit. T h e y sp e a k differen t
la n g u a g e s, a n d y e t e a c h one u n d e rs ta n d s th e o th e r, becau se th e
la n g u a g e of th e w ise is sp iritu a l. T h e y a re opposed to d a rk n e ss,
a n d no one w ho is evilly d isp o sed c an a p p ro a c h th e ir l i g h t ; fo r h is
d a rk n e s s w ould b e d e stro y e d . T h e y a re u n k n o w n to m en> a n d
y e t th e tim e w ill com e w h e n th e w o rk w h ich it re q u ire d th e w ick­
e d some c e n tu rie s to accom plish, w ill b e w iped o u t b y th e m in a
m o m en t as if w ith a stro k e of th e fin g e r of G od.
S eek n o t in th e d a rk n e s s fo r lig h t, n o r in th e h e a rts of th e
w ick ed fo r w isd o m ; if y o u a p p ro a c h th e tru e lig h t you w ill know
it, b ecau se i t w ill illu m in a te y o u r soul.”
T h e above a re som e e x tra c ts m a d e fro m t h a t M S . I t c o n tain ­
e d a g r e a t d eal of in fo rm a tio n in r e g a r d to th e S ociety of th e
B ro th e rs of th e G olden a n d R osy Cross. I am n o t a t lib e rty to
r e p e a t all I le a rn e d fro m it, b u t th e su b sta n c e of it w as th a t th e
tr u e R o sicru cian s a re a n e n tire ly s p iritu a l society h a v in g n o th in g
in com m on w ith a n y of th e se c re t societies or sects know n in th e
w o rld . I n fa c t th e y c a n n o t be called a society in th e usual m ean­
in g of th is te rm , fo r th e y a re n o t a n organized body, n o r do th ey
h av e a n y ru les, re g u la tio n s, cerem onies, officers, o r m eetings, or an y
o th e r form s such as m ak e u p th e life of se cret societies. I t is a
c e rta in d e g re e of w isdom , w hose a tta in m e n t c o n stitu tes a m an a
R o sicru cia n , a n d h e w ho a tta in s th a t s ta te is th e re b y a lre ad y
in itia te d . H e is th e n a R o sicru cian , because he u n d e rsta n d s p ra c ­
tic a lly th e m y stery of th e ro se a n d th e cross. T h is m y stery re fe rs
to th e law of th e ev o lu tio n of L ife, and its p ra c tic a l know ledge
c a n n o t b e u n d ersto o d b y m ere speculative, th e o riz in g an d in tellec­
tu a l resu lts. I t is useless to p o n d e r upon m ystic su b jects w hich
a re bey o n d ou r m e n ta l horizon, i t is useless to a tte m p t to p e n e tra te
in to s p iritu a l m y steries b efo re w e have becom e m ore sp iritu al.
P ra c tic a l kn o w led g e p resu p p o se s p ractice. P ra c tic a l know ledge
c a n b e only a c q u ire d b y p ra c tic e . To a tta in sp iritu a l pow er it is
n ec essary to p ra c tise th e s p iritu a l v irtu es of F a ith , H ope a n d
C h a r ity ; th e only w ay to becom e wise is to a tte n d to one’s du ties
in life. To love G od in all m a n k in d a n d to do one’s d u ty is
su p rem e h u m a n w isdom , o u t of th a t an d of th a t alone can D ivine
W isd o m grow . A s m en g ro w in love a n d in tellig en ce th e
u p liftin g sp iritu a l pow er in th e ir h e a rts increases in stre n g th , a n d
th e ir m e n ta l horizon ex p a n d s. Slow ly a n d alm ost im p ercep tib ly
th e in te rio r senses becom e o p en ed , m en becom e m ore recep tiv e a n d
each ste p h ig h e r e n la rg e s th e view .
W o rth y of com m iseration a re those sects a n d societies w ho
a tte m p t to o b ta in k n o w le d g e of sp iritu al tr u th s b y philosophical
specu latio n w ith o u t th e p ra c tic e of tru th . U seless a re th e cerem o­
n ies w hich a re only e x te rn a lly a n d n o t in te rn a lly p erform ed. A n
e x te rn a l cerem ony h a s no m e a n in g , unless it is th e ex te rn a l e x p re s­
sion of a n in te rn a l process w h ich is ta k in g place in th e soul. I f
no in te rn a l process ta k e s p lac e, th e e x te rn al cerem ony is m erely
a n illusion a n d a sham . I f th e in te rn a l process ta k e s place, th e
m e a n in g of th e e x te rn a l sym bol w ill easily be un d ersto o d . T h e fa c t
t h a t th e m e a n in g of th e sym bols is not u n d ersto o d , a n d th a t it
h a s becom e a m a tte r of d isp u ta tio n a n d difference of opinion am ong
th e d iffe re n t sects, proves t h a t th e in tern al pow er h a s b een lost a n d
t h a t th o se sects possess n o th in g b u t th e d ead e x te rn a l form .
T h e basis upon w hich th e re lig io n of sects a n d secret societies ia
b a se d , is th e love a n d ad m ira tio n of self. A lth o u g h th e re m ay bo
m a n y unselfish people fo u n d in sects a n d se cre t societies, w ho
a re unselfish in sp ite of th e ir b elo n g in g to such sects, still th e tru o
se c ta ria n only hopes to o b ta in som e benefit fo r him self. H e p ra y s
fo r h im self a n d fo r his own salvation, and if h e p erfo rm s a good
a c t, i t is done w ith th e m otive of obtaining som e selfish re w a rd .
T h e re fo re w e see C h ristia n ity sp lit up in some 200 d ifferen t se cts
a n d societies, m any of w hich h a te a n d seek to in ju re each o th er a n d
look upon each o th e r w ith co n tem p t. T herefore we see th e clerg y
in a ll cou n tries try in g to o b ta in political pow er a n d to pro m o te
th e ir ow n selfish in te re sts o r th e selfish in te re st of th e ir c h u rc h .
T h e y all h av e lo st sig h t of th e g r e a t and un iv ersal G od of h u m a n ity
a n d p u t th e G od of self in *is place* T h ey p re te n d to be in
 p o ssessio n of divine pow ers, w hile th e y do n o t possess a n y such
p o w ers, a n d w h atev er p o w er th ey possess, th e y exercise to
o b ta in some m a te ria l benefit fo r th e ch u rch .
T h u s we see th a t th e divino p rin c ip le of tr u th is p ro s titu te d
»every d a y a n d ev ery h o u r in th e ch u rch es a n d upo n th e m a rk e t
p lace b y its k eep ers, th e tem p le of th e soul is still occupied b y
•m oney-changers a n d th e s p irit of C h rist is excluded.
C h rist, th o u n iv e rsa l L ig h t of th e m an ifested L ogos, th e L ife
a n d th e T ru th , is ev ery w h ere, a n d ca n n o t b e lock ed up in a e h u rc li
o r se c re t society. H is c h u rc h is th e u n iv erse, a n d his sa n c tu a ry is
-the h e a r t of ev e ry h u m an b e in g w h ere h is lig h t is a d m itte d . T h e
tr u e follow er of C h rist know s no self a n d h a s no selfish desire.
H e c a re s fo r th e w elfare of no o th e r c h u rc h b u t th e one w hich is
'b ig e n o u g h to in clu d e all m a n k in d , irre sp e c tiv e o f th e ir beliefs
a n d opinions. H e c a re s n o th in g fo r h is own p e rso n a l salvation,
-m uch less does h e h ope to o b ta in i t a t a n o th e r p e rso n ’s ex p ense.
T e e lin g w ith in him self th e fire of im m o rtal love, he know s th a t h e
is a lre a d y im m o rtal in t h a t p rin c ip le ; b e in g conscious th a t h is
p e rs o n a l ego h a s its ro o ts in th e e te rn a l consciousness of God, h e
c a re s n o th in g fo r th a t J, w h ich is m e re ly a n illusion, th e o ffspring of
th e c o n ta c t o f th e e te rn a l s p irit w ith m a tte r. T h e tr u e follow er of
th e L ig h t h a s no o th e r w ill, th o u g h t o r d esire, b u t t h a t w h ic h th e
u n iv e rs a l s p irit w ills, th in k s a n d d esires th ro u g h him . T o re n d e r
o n e ’s self re c e p tiv e to th e influence of th e d iv in e lig h t, to e x e c u te
its w ill, a n d th u s to beoom e a n in s tru m e n t th ro u g h w hich G od m ay
m a n ife s t h is d iv in e p o w er u p o n th e e a rth , th is is th e only w ay to
o b t a i n tr u e sp iritu a l k n o w led g e a n d to becom e a B rother o f the
'G olden a nd R osy Cross.
F. H.
(To be continued.)
A B R IE F S K E T C H OF M A D E A V A C H A R Y .
(Vidyaranyaswami),
E V E R A L M o d ern E n g lis h O rie n ta lists h av e a tte m p te d to w rite
S th e h is to ry o f th is M a d h a v a c h a ry , th e g r e a t a n n o ta to r of th e
V e d a s , b u t w a n t o f sufficient in fo rm a tio n d issu a d e d th e m fro m
•com pletin g th e sam e. M r. M ax M u ller in his an n o ta tio n s to R ig
V e d a , dw ells u p o n th e su b je c t a n d re g re ts th e la c k of f u rth e r
in fo rm a tio n . H e s ta te d t h a t h e w ro te to th e la te D r. B u rn ell, th e
w ell-k n o w n O rie n ta list, th e n liv in g in S o u th e rn In d ia , a s k in g
h im to o b ta in in fo rm a tio n on c e rta in points, b y m a k in g en q u iries a t
S r in g e r i w h ere th e su ccesso rs of M a d h a v a c h a ry now re sid e , b u t D r.
B u rn e ll could n o t m a k e th e e n q u iry , as th e G u ru o f S rin g e ri w as
a b s e n t in N o rth e rn I n d ia , b u t re p lie d to th e q u e rie s p ro p o sed b y
M r. M a x M u ller fro m su c h d a ta as he th e n p o ssessed. M r. M ax
M u lle r, n o t satisfied w ith th is in fo rm atio n , w as of opinion t h a t
-some of th e th e p o in ts ra is e d still re q u ire d c a re fu l in v e stig a tio n .
A b o u t M ay 1884, 1 h a p p e n e d to g o to M ad ras, fo r th e p u rp o se
o f g e ttin g c e rta in in fo rm a tio n fo r m y h isto ry of th e co u n try , now
dn p r e p a r a tio n ; a n d I cam e acro ss th e re m a rk s m a d e b y M r. M ax
M u ller a b o u t th e life of M a d h a v a c h a ry . A s a n a tiv e h isto ria n an d
a n in h a b ita n t of th e n e ig h b o u rin g district,. I th o u g h t it b u t
r ig h t on m y p a r t to a tte m p t to help th e g re a t O rien talist, b y ascer­
ta in in g th e se fa c ts from th e G u ru of S rin g eri. W h e n I e n q u ire d
as to th e G u ru ’s w h ereab o u ts, I w as inform ed th a t h e w as a b o u t
to go on a p ilg rim a g e a n d m ig h t n o t r e tu rn to his H e a d Q u a rte rs fo r
30 o r 40 y ears. So I a t once h a s te n e d to S rin g eri, w hich is situ ­
a te d in th e so u th -w estern c o rn e r of th e M ysore T e rrito ry on th e
W e s te rn G h a u ts. F o rtu n a te ly , I m e t th e G u ru w ho k in d ly g a v e
m e copies of th e old w orks th a t c o n ta in th e h isto ry of th e v a rio u s
G u ru s th a t ascen d ed th e M a n tra S im hasanam of S rin g e ri. I h a d
a lre a d y co llected some m a te ria ls on th e su b jec t w hich w ere a t
C ocan ad a in th e G odavery D is tric t, w here I live, h en c e th e
w o rk could n o t b e im m ed iately com m enced. In. th e course how ­
ev er of a few y e a rs I w as ab le to w rite a book g iv in g a n account of
th e L ife of M a d h av ach ary , in th e T e lu g u la n g u ag e . A t th e su g ­
g e stio n of som e frien d s w ho h av e re a d th is work,. I h a v e p re p a re d
th is a b rid g m e n t of w h a t I h a v e w ritte n in T elugu.
T h e w o rk s con su lted b y m e in th e com pletion of th e L ife of
M a d h a v a c h a ry a re as fo llo w :— 1. V id y a ra n y a S a k a , 2. M ani
M a n ja rib h e d in i, 3. K a lam a d h av am , 4. V e d a rd h a P ra k a s ik a ,
5. P a ra s a ra M adhavam , 6. P a n c h a d a si, 7. G u ru P a ra m p a ra ^
8. C a n n a d a A c h a ry a C h e ritra m , 9. M adhaveeyam , a n d som e
o th e r u n im p o rta n t books. O f th e se books, those n u m b e re d 2,. 3, 4^
5 a n d 6 a re p rin te d a n d p u b lish e d , a n d of th e o th ers I h av e la te ly
p ro c u re d copies. E x c e p tin g th e second book all t h e p r in te d bo o k s
g iv e th e p e d ig re e of M a d h a v a c h a ry ’s fam ily. T h e y say th a t th e
n am e of M ad h a v a ’s m o th e r w as S rim a ti, his fa th e r w as M ay a n a *r
S a y a n a a n d B h o g a n a d a w ere h is b ro th e rs. H is S u tra m w as th a t
of A p a sth a m b a , his S a k h a (b ran ch ) t h a t of Y a ju rv e d a , h is G o tram
th a t of B h a ra d w a ja .
T h e books n u m b e re d 1, 2, 7 a n d 8 th ro w some lig h t on M ad h av a’s
life, b u t n o n e of th e m g iv e a continuous histo ry . A b o u t th e
au th o rsh ip of th e se n in e w orks, som e account is necessary . 1, 3,.
4, 5 a n d 6 a re said to b e th e w orks of M ad h av a ch a ry . T h e n in th
is also a ttr ib u te d to him as it is called M adhaveeyam (nam ed a f te r
M ad h av a). T h e re st are old re co rd s in th e C anarese la n g u a g e
(th e la n g u a g e of S rin g eri) a n d th e nam es of th e ir a u th o rs cannot
b e a sc e rta in ed . N o. 1 a p p e a rs to b e som ething lik e a n autobio­
g ra p h y of M ad h av ach ary , g iv in g h is h isto ry from th e tim e of h is
beco m in g a devotee. T h is, as a p p e a rs from th e book, w as in te n d -
e d to g iv e a b rie f h isto ry of som e of th e R a ja h s w ith th e ir d ates. I n
th is , th e d y n a stie s of B u k k a ra y a , K ris tn a ra y a a n d R a m a ra y a a re
briefly d e sc rib e d , to g e th e r w ith som e fu tu re events foreseen a t th e
tim e of w ritin g . M adhaveeyam is a sm all w ork re la tin g to c e rta in
fa c ts c o n n e cted w ith th e a fte r life of M ad havachary. B ook N o. 2
is b y a d iffe ren t a u th o r a n d of m o d ern d a te . R eference is also m ade
to o th e r w o rk s, such as A ch a ry aso o k ti, &c., to fix th e d a te of b irth
& c., of M a d h av a ch a ry , w ho w as th e contem porary of c e rta in em i­
n e n t p erso n s m e n tio n ed in th o se books.
N o n e of th e above m en tio n e d w orks fu rn ish us w ith th e
d a te of th e b ir th of M a d h a v a c h a ry , wa m u st therefor© fix i t
a p p ro x im a te ly w ith th e h elp o f o th e r w orks re g a rd in g h is contem ­
p o ra rie s. M a d h av ach ary w as a co n tem p o rary of V e d a n ta d e sik a ,
o ne of th e G urus of th e V ish n a v a s, w ho liv ed fo r 102 y e a rs an d
d ie d in S. 1 2 9 1 -f-7 7 = (A . D . 1368). T h e d a te of his b irth w ould
b e 1368— 1 0 2 = A . D . 1266. T h is Y e d a n ta d e s ik a a n d M ad h a v a ­
c h a ry w ere not only c o n te m p o ra ry P e ta d h ip a th ie s b u t also school­
m a tes in th e ir boyhood (see A c h a ry a S ookti M u k ta v a li); th u s th e
difference in th e ir ag es w ould b e v e ry sm all, i f th e y w ere n o t of
th e sam e age. W e m ay th e re fo re fix th e d a te of th e b ir th of
M ad h a v a c h a ry a t ab o u t A . D . 1270. H e b ecam e a devotee o r
S an y asi in (S. 1253 + 77) A . D . 1330 a n d d ied in th e y e a r
A k sh a y a (S. 1 3 0 8 + 77) = A . D . 1385. T h ese la tte r d a te s a re g iv en
in th e list of G u ru s of S rin g e ri, w h ich form s also p a r t of its old
rec o rd s.
T h e c u rre n t tra d itio n s of th e c o u n try re s p e c tin g th e b ir th a n d
e a rly life of M a d h a v a c h a ry d iffer g re a tly , a n d no conclusion
c a n b e a rriv e d a t b y b a sin g o u r research es on th e m . E v e n th e
b o o k s now av ailab le co n ta in c o n tra d ic to ry accounts. Som e
tra d itio n s say t h a t h e w as th e son of a p o o r B ra h m an , th a t he
m a d e a P u ra s c h a ry a (devotion) to M a h a L a k sh m i, w ho in re tu rn
to ld h im th a t h e could n o t o b ta in h e r fa v o r in th is ja n m a (life );
lie th e re fo re b ecam e a S a n y a si in d e sp a ir. T h is is th e sto ry g iv e n
a lso in M a n im a n ja rib h e d in i.
I n G u ru P a ra m p a ra th e re a so n fo r V id y a ra n y a ’s b ecom ing a
d e v o te e is g iv e n in a d iffe re n t m a n n e r. B h a ra ti K ris tn a , th e
y o u n g e r b ro th e r of M a d h a v a c h a ry , w en t to S rin g e ri a n d w as
th e r e in s tru c te d to becom e a S a n y a si b y V e d y a th e e rth a , th e th e n
G u ru . M a d h a v a c h a ry , w ho w as th e n co n sid ered a g r e a t a n d influ­
e n tia l P a n d it, stu n g to th e q u ic k on h e a rin g h is b ro th e r’s fa te ,
w e n t to S rin g e ri to c o n v e rt h im a n d his te a c h e r in to g r ih a s ta s ;
b u t, in th e en d , M a d h a v a c h a ry c h a n g e d h is opinion a n d h im self
tu r n e d a S an y asi a n d o b ta in e d th e title of V id y a ra n y a sa m i.
C o rn a d a A c h a ry a C h e ritra m say s t h a t M a d h a v a c h a ry a n d his
b r o th e r w ere sons of a v e n e ra b le B ra h m a n of th e to w n of P r a ta -
p a r u d r a of W a r a n g a l; th e y o u n g e r of w hom becam e a d ev o tee
a t S rin g e ri, w hile th e e ld e r m a d e a P u ra s c h a ry a fo r G a y a tri, w ho
to ld h im th a t h e could n o t beco m e a m an of w e a lth in t h a t ja n m a ,
h e , th e re fo re , w e n t on p ilg rim a g e an d , a rriv e d a t S rin g e ri, h e
b e ca m e a S an y asi on seein g h is b ro th e r a lre a d y a devotee.
P a r a s a r a M odhavam co n tain s, to w a rd s th e e n d , som e d escrip tio n
o f M a d h a v a c h a ry . T h is w o rk criticises some of th e fa c ts m en ­
tio n e d in th e books now re fe rre d to. T h e re in i t is s ta te d th a t
M a d h a v a w as th e M in iste r of V e e ra B u k k a B h u p a la a t th e tim e of
h is a n n o ta tin g th e w o r k ; a n d h e also calls h im self M a d h a v a A m -
a ty a , a title u sed solely b y N iy y o g i B rah m an s of th e T e lu g u c o u n try
fro m tim e im m em orial. T h e se N iy y o g i people w ere in th o se days
th e m a n a g e rs of alm o st all th e Z em in d ari e sta te s, a n d it is v e ry
p ro b a b le th a t M ad h av a A n a ty a m ig h t have b e e n b o rn in a fam ily
o f th e th e n m in iste r of B u k k a R a ja h a n d succeed ed to th e h e re d ita ry
p o sitio n of a M a n tri (M in ister) u n d e r B u k k a B h u p ala. A t th a t
tim e , it a p p e a rs th a t no d istin c tio n of d u ties w as ob serv ed betw een
th e N iy y o g i a n d V y d ik a sects a m o n g B ra h m a n s. O ne m a n used
to d isc h a rg e b o th fu n ctio n s, se c u la r a n d sacred, if able to do so.
T his fa c t is also su p p o rte d b y a slokam in K alam ad h av am b y th e
sam e a u th o r. T h e re in it is s ta te d , th a t he was b o th fam ily g u ru
a n d m in iste r to B u k k a ra ja , as B ru h a sp a th i to In d ra , D how m ija to
D h a rm a ra ja a n d V a sish ta tb R am a. N ow w e are le d to in fe r from
th e above fa c ts, th a t V id y a ra n a w as from th e b e g in n in g a m an
c.om m anding g r e a t re sp e c t a n d in goo d circum stances, a n d n e v e r a
b e g g a r as su g g e ste d in o th e r w orks. F o r th e reason of his becom ing
a d ev otee in his la te r days, we m u st now go to th e tra d itio n s c u rre n t
in th e c o u n try in th e ab sence of c o rre c t w ritten in form ation.
I n th e M anual of In d ia n H isto ry of M r. Taylor, it is s ta te d th a t
M a d h a v a c h a ry d escrib ed him self as th e m inister fo r a tim e of th e
K in g S a n g a m a . T h is S a n g a m a w as also know n to b e th e fa th e r of
B u k k a R a ja h . T ra d itio n says th a t B u k k a R a ja h w as once d e th ro n e d
b y his enem ies ; th e n h e w as ob lig ed to leave th e co u n try a n d ta k e
re fu g e in som e o th e r p lace. M a d h a v a c h a ry followed a n d prom ised
to g e t b a c k th e lo st k in g d o m b y offerin g pray ers to M aha L akshm i.
T h e n b o th of th e m e n te re d som e w ild ern ess w here M ad h a v ac h ary
s p e n t h is tim e in devotion fo r sev e ral y e a rs to g e th e r. M aha L a k sh ­
m i one d a y a p p e a re d in d re a m to M ad h av ach ary a n d to ld him
t h a t h e could n o t b e fa v o u re d b y h e r in th a t ja n m a (life), as h is
fo rtu n a te d a y s w ere a lre a d y over. W h ereu p o n M a d h av ac h ary
th o u g h t to h im self, “ if m y jajpam c a n n o t g e t b a ck th e lost kin g d o m
fo r B u k k a , w h a t is th e good of m y follow ing h im in th is m a n ­
n e r th ro u g h su ch d re a ry p laces ? I can n o t tell th is an sw e r to m y
b e lo v ed k in g to d isa p p o in t him . B u t fo r my p a rt, I h av e n o th in g
m ore to do in th is w orld w ith o u t m y k in g . I f m y ja p a m b e of no
u se to m e in m y p re se n t ja n m a , w hy should I devote th e re m a in d e r
of m y tim e to w o rld ly m a tte rs ? I should r a th e r em ploy it in a
b e tte r w ay a n d th e re b y g a in sa lv atio n .” So saying, M ad h av ach ary
becom e a S a n y asi in d esp a ir. T his tra d itio n seems u n d e r th e circum ­
stan c es to c o n ta in th e re a l tr u th . W h e n M ad h a v ac h ary h a d ta k e n
th e solem n vow a n d becam e a d ev o tee, M aha L ak sh m i cam e b e ­
fo re h im a n d to ld h im th a t th e c h a n g e in his life w as eq u iv alen t
to a c h a n g e in ja n m a , a n d th a t h e h a d th ere fo re g a in e d h e r fav o r,
a n d m ig h t becom e a k in g in consideration of th e ja p a m a lre a d y
m ade. M a d h a v a c h a ry re p lie d t h a t h e was in ca p ac itated , by his
solem n vow , from re ce iv in g th e fa v o rs she was c o n ferrin g upon him .
T h e re u p o n M a h a L a k sh m i said th a t h e m ust obey h e r orders, a n d
m u st, th e re fo re , select a c o m p ete n t m an to m anage th e affairs of
th e k in g d o m on h is b e h a lf ; a n d she sa id th a t th is w ould answ er
th e p u rp o se . M ad h a v ac h ary th e n n o m inated B u k k a R a ja to be;
h is re p re se n ta tiv e , a n d M aha L ak sh m i conferred on him h e r fav o r,
a n d he con seq u en tly re g a in e d h is lo st kingdom in a v e ry sh o rt
tim e. T h e dialo g u e betw een him self a n d M aha L ak sh m i is g iv en in
M a d h av iy y am . T h is fa c t is confirm ed b y a reference to th e version
o f th e title s of th e S rin g e ri G urus th a t succeeded him . I t re ad s th u s,
tf K a rn a ta k a sinhasana p r a tis h ta p a n a c h a r y a i. e., th e re g a in e r of
th e th ro n e of th e K a rn a ta k a k in g d o m .
W h ile h e w as a m in ister, M ad h av ach ary found it necessary to
codify som e of th e ex istin g D h a rm a S astras (treatises on law , etc .)
a n d h e w ro te th re e books called P a ra s a ra M adhavam , V y a v a h a ra
 Madhavam and Kala Madhavam. All the works composed
or compiled by him subsequent to his change of life as a devotee,
are generally called Vidyaranyams. I shall presently enumerate
some of his important works which will show the height of his attain­
ments in the several branches of Sanscrit literature.
I now turn my attention to his Vidyaranyasakam, an auto­
biographical work (though not a complete book). This contains
some historical facts worthy of notice. He began his work with an
introductory sloka saying that u Vidya sankara sisheyna-vidya
ranyena-dheematha-Bharate kristna yethaye rahasyena krupa balath.
akhyato nrup a vamsganam ragnam k a l a v i n i r n a y a h It means
that this work, otherwise called the chronology of kings of
different dynasties, is kindly imparted to Bharatee Kristna yati, by
Vidyaranya, the disciple of Vidya Sankara, as a confidential commu­
nication. First he narrates the circumstances which led to the
necessity of his leaving his own Guru to go on pilgrimage to
Benares, and his return from that place, with success, to a forest
very near the old kingdom of Orangle. There he says that two
ministers (belonging to which king he does not say) named Sayana
and Mayana, came to visit him and requested him to bless them
that they might beget issue. Thereupon Vidyaranya looked into
the future, and told them that they were not destined to have
issue. Then the two ministers, in disappointment, requested him
again to get them Punya lokums (to be acquired by having a son)
by usefully spending the hoards of money they had in their possess­
ion. Then Vidyaranyaswamy pitied their condition and said that
he would do them the favor of introducing their names in some of
the portions of the annotations of the Vedas to make their names
everlasting with his works. Much rejoiced at this proposal, both
the brothers thought that their names would be perpetuated and
thanked Vidyaranyaswami for his kindness. Consequently Vidya­
ranya introduced the words Sayaneeyam and Mayaneeyam into
some of his works on the Vedas.
This, I think, will answer one of the important questions put by
Mr. Max Muller* He thinks that there are two Sayanacharyas,
one might be the brother of Madhavachary; the other he thinks to
be a different man and connected with the former. But Doctor
Burnell assured him that there must be only one Sayanacharya and
that one is a mere’title of Vidyaranga or Madhavachary. Now we
can show that this is not so. One Sayana, as we have shown
above, is the brother of Madhavachary, and he, therefore,
calls himself, in his work named Yajana Tantra Sudhanidhy,
the son of Mayana and the younger brother of Madhavam
chary. The other Sayana, in the works bearing his name, plainly
stated that he was the oldest son of Singanarya. Now we can
plainly understand the meaning of the sentence in the annotations
of Bodhayana Sootra, that he was u Sayanacharya Padabliishik-
tha.” This means that he was appointed to the place of Sayana­
charya, the brother of Madhavachary. The whole work of Vedic
annotations is called Madhaveeyam; any Sayana who annotated
portions of this Madhaveeyam may quote from the main work and
may say that he had borrowed it from Madhavabhuttu. The term
Bhuttu is a brahmanical title; and so Madhavabhuttu means
Madhavachary. This, I think, will be consistent with what the
two Sayanas have stated in their works.
Let us now turn our attention to the main story. Madhavachary,
now Vidyaranyaswami, while still in the forest near Orangle, was
met by two brothers named Harihara and Bukkarasa, who did
him reverence. But before going on with this story, a few words
must be said about these two brothers. They are said to belong
to Kuru vamsam; but they were serving as treasurers under
Pratapa Rudra who was defeated by the Sultan. The Sultan
afterwards defeated Ramanadha, the defender of Pratapa Rudra’s
town, and issued an order to his men, to bring to his town,
as captives, the two treasurers abovenamed. Accordingly, the
Sultan’s servants went and took them captives, and brought them
one rainy, stormy night, to the gate of the Sultan before day-break
on the day appointed. In the early morning the Sultan saw these
brothers and, pleased with their appearance, pardoned them and
gave them land in the Carnatic and sent them thither with a large
retinue* These two brothers left the Sultan in great joy and
crossed the river Kristnavani, but were opposed by king Ballana-
raja and defeated. They then left the battle-field, fled, and took
refuge in a certain forest. The elder of the brothers, owing to
fatigue, fell asleep, placing his head in the lap of his younger
brother. In his dream a yogi named Devadnika appeared to him,
gave him a lingam, and blessed him and told him that he would
meet Vidyaranyaswami very shortly, and that he would obtain a
throne and other valuable appurtenances of royalty. Harihara
got up and joyfully narrated the particulars of his dream to his
brother, and began to gather his scattered troops together. He
sought out Vidyaranyaswami and got his blessings, and again
fought with Ballanaraja and this time defeated him and took
possession of his kingdom. Some time after they began to rule
over the kingdom, the brothers found in the earth a beautiful
throne. This they took to Anigondi, a town on the Tumbudra
river, and lived at that place for several years. One day the
brothers went on a hunting excursion towards the southern bank
of the Tumbudra; there they were told by the hunters that when
hunting small game the hounds came back in terror, being
threatened and resisted by hares. The brothers reported the
extraordinary news to Vidyaranyaswami, who, accompanied by
them, went and witnessed the phenomenon. He proposed that
the capital city of the kingdom should be built at that place, and
that the town should be built in the form of a man, with nine
superior and nine inferior doorways, and that it should be com­
menced at an auspicious hour. Accordingly a town was built
there on the fifth day of the increasing moon of the month of
Vysakha of the year Dhata, corresponding with the year 1258 of
SaJivahana, i . e., A. D. 1335. As there was some mistake in not
beginning the work at the exact time fixed, it was decided that the
kings of that town could rule over the place for a limited period
only, Vidyaranyaswami predicted that thirteen kings ruling over
th is to w n w ould becom e b eliev ers in V iru p a k sh a sw a m y ; h e also p aksw am i. A fte rw a rd s his successors, i. e., people b e lo n g in g to
g a v e th e perio d s of th e ir ru le as below . th e fam ily, w ill m an ag e th e affairs of th e k ingdom , w ith a hope
Y ears. F ro m . To. F ro m . To. of g e ttin g it b a c k fo r them selves, fo r fifty-seven years, seven m onths
a n d six d ay s, i. e., fro m 1513 S. S. to 1 5 /0 S. S. or till A . D . 1627. The
S. S. S. S. A . D. A. D. k in g s th a t ru le th e kin g d o m d u rin g th is period d re a d in ju stice.
1. H a ri H a r a ... 10 1258 1268 1335 1345 T h o u g h som e of th e k in g s of th a t d y n a sty will be u n sk ilfu l in th e
2. B u k k a ra ju ... 10 1268 1278 1345 1355 m a n a g e m e n t of th e k ingdom , th e y w ill be defeated b y th e Y a v a n a s
3. H a r i H a ra ... 5 1278 1283 1355 1360 a n d lose th e ir p re stig e a n d possessions. A fterw ards, one bo rn in t h a t
4. V ik ra m a ra ja ... 12 1283 1295 1360 1372 fam ily w ill ta k e from th e Y a v a n a s th e tow n of S rira n g a p a ta m .
(H is son). A lth o u g h w ell fortified, h e w ill lose h is kingdom n eg lected b y his
5. B u k k a r a ju ... 13 1295 1308 1372 1385 se rv a n ts, com e b a c k from th e e a s te rn country a n d ta k e re fu g e
(H is son). w ith S iva. T h e k in g s of th e n eig h b o u rin g countries, fe a rin g
6. D hevaka ... 20 1308 1328 1385 1405 him , w ill p a y h im hom age. H e w ill th e n rem ove him self to
(H is son). V e lap o re (V ellore) w ith h is se rv a n ts, a n d stop th e re a few y e a rs
7. K am adeva ... 20 1328 1348 1405 1425 w ith h is m in iste rs. T h e n th e k in g of th a t place will come to him
(H is son). as his s e rv a n t to c o u rt his fav o r. I h th is w ay he will continue to
8. M allik lia rju n a ... 10 1348 1358 1425 1435 re ig n fo r th re e y ea rs, fa v o rin g th e good an d p u n ish in g th e w icked.
(H is son).
“ H e w ill b e succeeded b y S ad a siv a, w ho is otherw ise called V eera
9. K a m ad ev a ... 9 1358 1367 1435 1444
V a sa n th a . T h is k in g w ill co n q u er th e whole of th e w orld. H e
10. V iru p a k s h a ... 10 1367 1377 1444 1454
w ill in h e rit th e th ro n e , th e crow n a n d some o th e r royal em blem s
w h ich w ould com e to him of th e ir own accord. One devotee named
T o tal ... 119 Y e a rs.
K r is tn a w ill e n th ro n e h im religiously. T his is all tru e , a n d I
h a v e p re d ic te d th is b y th e fav o r of V e d a v y a sa ,’* so said V id y a ran -
H e f u r th e r s ta te d th a t th is d y n a s ty w ould be te rm in a te d a t th e y a. V id y a ra n y a says also th a t all th is is inscribed on a co p p er p la te
e n d of a n o th e r th irty -•one y e a rs, m a k in g one h u n d re d a n d fifty sec retly sec u red in th e e a rth a t A n e g o n d i.. T his in scrip tio n will
y e a rs in a l l : th a t is 1377 + 31 = 1408 S. S . or 1485 A . D . b e ta k e n o u t a n d ex h ib ited a n d ex p lain ed , in fu tu re tim es, b y a
T h e n Y id y a ra n y a s ta te s t h a t hia th ro n e w ould b e occupied b y B ra h m a n of E a rith a sa gotra.
th e T u lu v a d y n a sty , of w hich N a ra s im h a w ill b e th e forem ost. T h e
nam es of th o se k in g s a n d p e rio d s of th e ir re ig n s a re as u u d er. T h e h isto ry of k in g s of V ija y a n a g ra m or B e e ja n a g a r h a s b een
tr e a te d of b y d iffe re n t histo rian s in d iffe ren t w a y s ; a n d th is will b e
Y e a rs. F ro m . To. F ro m . To. a n ad d itio n to th e so-called co nfused histo ry of B e e ja n a g a r. M uch
S. S. S. S. A. D. A. D. of th e confusion of th e p a s t h isto ry of B e e ja n a g a r h a s been cleared
1. N a ra s im h a ra ja ... 3 1408 1411 1485 1488 aw ay b y th e A rchsealogical S u rv e y of S o u th ern In d ia , m ade u n d e r
(H is son). th e o rd e rs of G o v ern m en t in 1884, a n d if p resen t h isto ry b e sc ru ti­
2. T a m m a ra ju ... 3 1411 1414 1488 ■1491 n ize d b y th e lig h t of th a t w ork, I th in k m uch of it becom es clear.
(H is so n ). I h e re g iv e th e tw o lists of k in g s w ith th e ir d ates.
3. N a r a sim h a ra j u ... 6 1414 1420 1491 1497 From Vidyaranya Saka. From Lists of Antiquities, Vol. II.
4. V e e ra n a ra sim h a ra z u . 9 1420 1429 1497 1506 By M e . S e w e l l .
5. A u tc h u ta ra y u d u ,... 20 1429 1449 1506 1526 From A .D . to A .D . From A .D . to A .D .
6. K r is tn a r a y a ... 12 1449 1461 1526 1538 l. Hari Hara... • •• 1335 to 1345 Hari Haras in 1336
2. Bukka raya ... ••• 1345 to 1355 ••• ... ... ... •••
T o ta l ... 53 Y e a rs. 3. Hari Hara ... ••• 1355 to 1360 Bukka I. ... 1354 to 1356
4. Vikrama ... *•• 1360 to 13*72 Bukka II. ............. 1367 to 1369
5. Bukkabhupala ... 1372 to 1385 Hari Hara 1376 to 1399
T h e n h e says th a t a f te r th is p e rio d , a k in g of Som am sam w ould 6. Dhennka ... 1385 to 1405 Devaraya ............. 1406 to 1412
1. Ramadeva ... 1405 to 1425 Veera Vijayabhupa 1418
occupy th e th ro n e fo r fifty -tw o y e a rs , i. e., from 1451 S. S. to 1513 1425 to 1435 Devaraya .............
8. Mallikharjau i, 1422 to 1437
S . S. (A. D . 1590.) T h is k in g w ould b e v ery b ra v e a n d lib e ra l, 9. Ramadeva ... 1435 to 1444 Veeradeva 1
a n d w o u ld ru le th e c o u n try w ith h is b ro th e rs d u rin g th is p e r io d ; Veerapratapadeva > ,., 1438 to 1447
h e w ould d ie in a b a ttle w ith Y a v a n a s (M ahom edans). T h e n th e Veeradevaraja j
10. Vinipaksha 1444 to 1454 Mallikharjan ... 1459
th ro n e a n d th e tow n w ould g o to ru in s . T h e reaso n fo r th is is, a s Other petty kings
a lre a d y s ta te d , i. e., th e m is ta k e t h a t occu rred in th e tim e of com ­ 1454 to 1485 1470 Virupaksha,
from
1471 Narasimha.
m e n c in g th e b u ild in g . “ T h e loss of th e k in g d o m w ill be du e to a 1473 Virupaksha.
k in g n a m e d V iru p a k s h a th ro u g h h is n e g le c tin g th e seal of V iru- 4576 Proudha D e va ?
 k in g d o m a n d a c t as a lre a d y s ta te d .” T h e lin k in th e d a te s from
T h is ia all w e c a n le a rn a b o u t th e B e e ja n a g a r d y n a s ty . W o
t h i f p erio d is d isco n n e cte d , a n d it is th erefo re im possible to
m a y now see how closely th e d a te s o f m a n y o f th e k in g s in b o th
find o u t th e su c ce ed in g d a te s a n d to id entify o r even guebs a t t o
th e lis ts a g re e . T h e few n a m e s t h a t d o n o t a g r e e m a y b e th u s
a c c o u n te d fo r. T h e H in d u k in g s d o in d e e d g e n e r a lly h a v e lo n g k in g s m e n tio n e d d u rin g th a t p e rio d .
a n d c o n n e c te d n am es, b u t th e ir a p p e lla tio n s c o n s ist o f t h e n a m e s o f I n t h e b o o k n o w u n d e r r e f e r e n c e , t h e d a t e o f a e o r ®c t‘“ °
s e v e ra l d e itie s a n d p e rso n s f o r w h o m th e y h a v e so m e re v e re n c e o r V i z i a n a g a r a m is a l r e a d y g i v e n a s S a h v a h a n a l-.> 8 (A . D .
r e g a r d , th u s if th e n a m e s do n o t a lw a y s a g r e e , i t d o e s n o t follow a n d t h i s v e r y n e a r l y c o m e s t o t h e d a t e g iv e n b y Ho
t h a t d iffe re n t p e rso n s a r e a lw a y s in te n d e d . s a y s , “ K r i s t n a N a ic k , s o n of] t h e R a j a h o t W u r u n g a l , h a d fle d to
A f t e r A . D . 1485 Y id y a r a n y a g iv e s c e r ta in n a m e s o f k in g s o f B e lia l D e o , R a j a h o f t h e C a r n a t i c ; a n d t h a t t h e y e n t e r e d in t o
th e T u lu v a d y n a s ty w ith th e p e rio d s of th e ir r e ig n . T h e s e n a m e s c o n t r a c t t o o p p o s e t h e M o h a m m e d a n s . T o t h i s e n d , a s t r o n g h o ld
a n d d a te s also co in cid e w ith th e lis ts o f a n tiq u itie s o f S o u th e r n w a s e s t a b l i s h e d o n t h e f r o n t i e r a n d g iv e n t o h is s o n B e e ja o r
I n d ia . T h e y a r e a s follow :— V ii a y a , a f t e r w h o m i t w a s n a m e d B e e j a n a g a r o r V i j a y a n a g g a r .
S o t h e d a t e g i v e n i n S a k a g r a n d h a o f Y id y a r a n y a is v e r y n e a r l y t h o
T uluva D yn a sty . s a m e a s t h a t f i x e d b y t h e f o r m e r h i s t o r i a n s ( A . D . 1344).
From Yidyaranya Saka. From List of Antiquities of S. I.
O t h e r p a r t i c u l a r s , w h ic h d o n o t h a v e a n y d i r e c t b e a r i n g o n t h o
Name. A .D , A .D . Name. A .D . A .D . s u b j e c t , a r e a ls o g iv e n i n S a k a g r a n d h a ; a n d I t h e r e f o r e , d o n o t
N arasim h araju ............... 1485 to 1488 Narasimha ... ... 1487 dw ell upon th e m in th is p re s e n t sk e tc h . A s to th e question oi t
Tammeraju ............... 1488 to 1491 Saliwa Imanidi) 14.07
Narasimharaju (2 ) ... ]491 to 1497 Narasimharaju \
t h e g e n u i n e n e s s o f t h i s w o n d e r f u l b o o k o f p r e d i c ti o n s , I a m n o t a b lo
Veera Narasimharaju ... 1497 to 1506 Narasimharaju ... 1507 t o p r o n o u n c e a d e c id e d o p in io n a s t o w h e th e r i t is a p r o d u c t io n o
Autchuta .............. 1506 to 1526 Kristnaraya ... 1509 to 1527 th e t h i r t e e n t h c e n t u r y , t r e a t i n g o f f u t u r e e v e n ts , o r o n e o f t h o
Kristnaraya ............... 1526 to 1538 Autchuta ... 1528 to 1547 e ig h te e n th o r n in e te e n th c e n tu rie s in w hich th e re prev ails a g r e a t
W i t h a d iffe re n c e o f f o u r y e a r s th is lis t c o in c id e s w ith th e c o n f u s io n a n d w a n t o f t r u e h i s t o r i c a l in f o r m a t io n in t h e c o u n t r y ,
m o d e rn o n e. T h e T u lu v a d y n a s ty is su c c e e d e d b y a n o t h e r d y n a s ty , v e t I m u s t s a y t h a t t h e w o r k is o n e t h a t c a r r ie s m u c h w e i g h t w ith
t h a t o f B u k k a r a ju . T h is p e r io d a g a in c o in c id e s w ith t h e lis ts w ith i t . I m u s t h o w e v e r le a v e t h e m a t t e r to t h e t h o u g h t f u l d e c is io n o r
t h e e x c e p tio n o f th e r e ig n o f A u tc h a ta a n d K r i s t n a R a y a . T h e s e e d u c a te d re a d e rs. ^ rtv»n«TT
tw o k in g s a p p e a r to h a v e r u le d o v e r th e c o u n tr y s im u lta n e o u s ly I m ay h e re n am e som e of th e im p o rta n t w orks of M a d h av cn a ry
a s i t is so s ta te d in th e b o o k . “ Tatochu Tascha K ristn a sch a L o Ic q to show in w h a t o th e r w ays h e h e lp e d th e ed u ca ted com m unity.
P rakh yato Poureishow V im sati Devadasabhantam . A va n im p a la i - 1. M a d h a v a N id a n a m . A m edical tre a tise in te n d e d to giv e
c h y a te ” A s so m e O r ie n ta lis ts h a v e e x p la in e d , th e s e m ig h t h a v e th e p a rtic u la rs of th e sev e ra l k in d s of diseases th a t a re
r u le d o n e a s k in g a n d t h e o th e r a s h is m i n i s t e r ; o r t h e y m ig h t c u rre n t in th e co u n try .
h a v e o c c u p ie d d iffe re n t p o r tio n s o f th e B e e j a n a g a r k in g d o m a n d 2. K u la M ad h av am . A n astrological w ork specially in te n d e d to
s ty le d th e m s e lv e s C a r n a ta S im h a s a n a d h e e s w a ra w h ic h w o u ld solve th e questions on T id h i, V aram , &c.
a p p ly to b o th , th e c o u n tr y b e in g t h e C a n a r e s e o n e , o r w e m a y P a ra s a ra JVtadhavam. A n n o ta tio n s on P a ra s a ra S m riti, foi
t a k e a n o th e r in te r p r e ta t io n to th e e ffe c t t h a t b o th k in g s m ig h t g u id a n c e in religious a n d political m a tte rs.
h a v e r u le d o v e r th e c o u n try o n e a f t e r th e o th e r . T h is T u lu v a 4. S a n k a ra Y ijay am . A h istorical w ork, to g iv e a co rre ct
d y n a s ty w a s s u c c e e d e d b y t h e B u k k a r a y a ’s fa m ily , i. e., B e e ja n a - sk e tc h of th e g re a t S a n k a ra c h a ry a , a n d to in tro d u ce th e
g a r a m fa m ily . H e r e th e h is to r ia n s ta te s t h a t th e c h ie f m e m b e r of re a d e r to A d v a ita philosophy, critic izin g th e o th e r
t h i s fa m ily w a s R a m a r a ju . T h e p e r io d a s s ig n e d to th is k in g a n d h is a n ta g o n istic relig io n s of In d ia .
b r o th e r s is a lto g e th e r s ix ty -tw o y e a r s , i. e fro m A . D . 1538 to 5. S a k a G ra n d a o r V id y a ra n y a S aka. A n a u to b io g rap h ical w ork.
A . D . 1600. D u r in g th is p e r io d th e u n d e r m e n tio n e d k in g s w e re T h is n o t only tr e a ts o f some of th e im p o rta n t deeds of
p r o v e d , b y s e v e ra l of th e in s c r ip tio n s e m b o d ie d in t h e lis ts o f Y id y a ra n y a , b u t also o th e r historical a n d scientific fac ts
a n tiq u itie s , to h a v e r e ig n e d , th e s e a r e n o d o u b t t h e b r o th e r s o f re g a rd in g M a n tra y oga.
R a m a r a ju t h e G re a t. 6. V c d a rd h a p ra c a sik a . A n n o tatio n s on th e fo u r V edas as fa r as
1. Sadasiva... A .D . 1542 to 1568 I 3. Sriranga ... ... 1578 to 1585 th e M a n tra p o rtio n is concerned.
2 . Tirumala .... 1568 to 1577 | 4. Venkatapati ... ... 1586 to 1614 7. U p a n ish a d B h ash y a. A n n o tatio n s on 108 U p an isad s,
( ( A b o u t th e y e a r A . D . 1 6 0 0 t h e th r o n e a n d t h e to w n w ill g o
w hich tr e a t of tho J e e v a a n d Isw ara a n d th e vario u s m odes
to ru in s . T h e la s t m a n to r e ig n a n d w h o w ill lo se t h e th r o n e , w ill of salv atio n . # . . .
b e Y ir u p a k s h a . H is fa m ily w ill m a n a g e t h e k in g d o m fo r fifty - I m ay m en tio n th a t I also le a r n t a t S rin g eri, from an in scrip tio n in
s e v e n a n d a h a lf y e a rs , i. e., to A . D . 1600 n e a r ly . T h is is t h e tim e th e possession of a c e rta in B ra h m a n , th a t th re e P a n d its h a d assisted
w h e n t h e c o u n try w ill e n tir e ly b e g iv e n u p to t h e Y a v a n a s (M o h am ­ V id y a ra n y a sw a m i w hen he w as a n n o ta tin g th e V edas. O nly one or
m e d a n s ) . I t w o u ld th u s c o n tin u e f o r so m e m o re y e a r s . T h u s o n a tw o p la te s of th a t co p p er g r a n t aro now in existence an d tho re st
o f th e d e s c e n d a n ts of th e fa m ily o f Y ir u p a k s h a w ill t a k e b a c k th o a re said to h a v e b een lo st. T h is is a deod of g if t by H a ri H a ra in
 S a k a 1308 (A. D 1385), y e a r A k sh a y a , to th e above B rah m an s fo r
th e v alu ab le services th e y h av e re n d e re d to V id y aran y asw am i. T h e
d a te allu d ed to h e re is th e d a te of th e d e a th of V id y aran y asw am i.
T h is w ould lead us to suppose th a t th e k in g H a ri H a ra , on th e
d e a th of V id y aran y a, m ade c e rta in a rra n g e m en ts re g a rd in g th o
P e e ta m of S rin g e ri a n d m ad e c e rta in o th e r g ifts in com m em oration
o f th is holy p rie s t. T h e d a te of th is H a ri H a ra , as w ill b e seen
from th e lists a lre a d y g iv en , does n o t ta lly w ith th e one th e re in
d escrib ed . W e m u st h ere re m e m b e r th a t th is H a ri H a r a is differ­
e n t from th e one w hose p e d ig re e w as g iv e n b y V id y a ra n y a .
I m ay re fe r r e a d e r s fo r f u r th e r p a rtic u la rs of th e h isto ry of
V id y a ra n y a , to m y h isto ry of V id y a ra n y a sw a m i w ritte n in th e
T elu g u la n g u a g e .
G. S r iv a m a m u r t h i.
S E L F -L E V IT A T IO N .
IN C E th e a p p e a ra n ce , in th e S e p te m b e r n u m b e r of th o
S Theosophist, of th e a c co u n t of th e se lf-le v itatio n of a L am a ,
th e follow ing testim o n y to sim ilar p h en o m en a h as b e en receiv ed .
I.
I h a v e seen no less th a n th re e p e rso n s ra ise th em selv es fro m th o
g ro u n d in Y o g a p ra c tic e . M y ow n f a th e r w as one o f th e m . I
h a v e seen h im do it n o t less th a n tw e n ty tim es. A v e n e ra b le Y o g i
frie n d of m y f a th e r d id it tw ice in m y p resen ce, a n d m ad e m e s it
b y him a n d w a tc h th e w hole process. I t w as s u b sta n tia lly id e n tic a l
w ith th a t of th e L am a d escrib ed in th e S e p te m b er Theosophist.
L. V e n k a t a k r is t n a y y a ,
S h e rista d a r, E llo re T a lu k .
II.
A c e rta in B ra h m a n , n a m e d V isw a n a d h a S o m ayaji, of a b o u t
80 y ea rs of age, h a s, in m y p re se n c e , acco m p lish ed th e fe a t of self­
le v itatio n . H e h as p ra c tis e d Y o g a , i t is said , m ore th a n fifty y e a rs.
H e is now re c e iv in g su p p o rt fro m m e a t m y a n c e stra l p a la c e .
U p o n th e occasion to w hich I re fe r, I a n d som e o th e r boys w ere
p la y in g a b o u t a ru in e d fo rt, a n d s tra y in g in to a to w er a t one a n g le
o f th e fo rtificatio n , we cam e u p o n th e Y o g i a n d saw h im flo a tin g
above th e g ro u n d a t th e h e ig h t of a y a rd . I n b o y ish m isch ief,
ig n o ra n t as w e w ere of th e serious n a tu r e of th e p h enom enon,
w e hoo ted a t a n d trie d to p la g u e h im , a n d p e lte d him w ith clods
a n d p eb b les. H e , how ever, to o k no n o tic e o f us, b u t flo ated th e re
m otionless fo r a b o u t tw o h o u rs. A f te r th a t, h e a sk e d fo r a room
to p ra c tis e in , a n d e v e r sinco h a s s h u t h im se lf u p to c o n tin u e h is
devotio n s. H a v in g now b e g u n to u n d e rs ta n d a n d a p p re c ia te th e so
s a c re d th in g s , I a sk you to p u b lish m y te stim o n y alo n g w ith t h a t of
o th e r eye-w itnesses.
R a ja h m u n d r y , K . R. V enkata K is t n a r o w
23rd Septem ber 1887* J Z em in d a r o f P a la v a ra m .
III.
I t gives m e p le asu re to b e ab le to b e a r personal testim ony to tlie
tr u th of th e phenom enon of self-levitation in Y o g a p ra ctice .
A m ong m y a cq u a in tan ce th e re is a B rah m an g en tlem an of good
ed u cation a n d re sp e c ta b le fam ily, w ho has, to m y know ledge, p r a c ­
tise d Y o g a fo r th e p a s t tw enty-five y e a rs. A m ong o th e r S id d h is h e
h a s ac q u ired th e pow er of self-lev itatio n . I have seen him do i t
on six differen t occasions. H e sits in silent m ed itatio n fo r a b o u t
one h o u r, his b o d y q u ite m otionless. S uddenly, w ith o u t a n y
ph y sical a g ita tio n o r w arn in g , h is b o d y rises in to th e a ir to th e
h e ig h t of one c u b it, floating q u ietly , lik e a cork in w ater. I la st saw
h im do it ab o u t a y e a r ago, a n d h is lev itatio n la ste d from 1 to 3
a . m ., d u rin g w hich tim e th e re w as no m uscular trem o r. A g ree ab ly
to a re q u e st he m ad e m e b efo re h e b e g a n his p ractice, to satisfy
m yself of th e re a lity of th e ae ria l suspension, w hen he w as in th e
a ir, I p a sse d a stic k b e n e a th a n d a ro u n d him , a n d fo u n d no artificial
aid s w ere em ployed. A t 3 a . m . h is b o d y descen d ed as sw iftly as
it h a d rise n b u t as a fe a th e r m ig h t f a l l : th e re b ein g no shock as of
a solid su b sta n ce d ro p p in g up o n th e g ro u n d .
H a k im G oolam K hader S a h i b .*
R a ja h m u n d r y , 24th Septem ber 1887.
IV .
A fte r re a d in g th e artic le in th e S e p te m b er n u m b er of th e Theo­
sophist, on th e above su b ject, I find m yself bo u n d to a d d m y
testim o n y to th e tr u th of th e S id d h i b y re q u e stin g you to publish th e
follow ing in c id e n t in y o u r v alu ab le m agazine. A b o u t 20 o r 22
y e a rs ago a n o rth o d o x B ra h m in ,— w hose nam e I can n o t now
reco llect, b u t w ho, I fu lly rem e m b er, b elonged to P ed a ka llep a lli of
D e v a ra k o ta S im a, K rish n a D istric t,— h a p p e n ed to be e n te rta in e d
as a g u e st in o u r house. H e w as a B rah m in of th e re a l ty p e a n d
a p ra c titio n e r of Y o g a. A fte r th e u su a l p ra y e rs o r S a n d h y a va n d a -
wa, h e becam e m e rg e d in m ed itatio n , a n d was, in a w hile, o b serv ed
to gradually rise u p in to th e a ir in th e p a d m a p o stu re, u n til h e
w as over a foot above th e p ith a w h ereo n he h a d b e en m a k in g h is
ja p a m , to th e g re a t am azem ent of th e little fo lk of th e house,
m yself am o n g st o th ers, who th ro n g e d ro u n d th e Yogi. M y uncle, a
g re a t U pasaka, drove us aw ay, w hen th e B rahm in, in deep m e d i­
ta tio n , cau sed h is body to descend, as slowly as it h a d risen . I t
w as even fe a re d th a t h e m ig h t slip off th e w ooden s e a t ; b u t th e
d e sc en t w as p e rp e n d ic u la r eno u g h to a d d to th e m arvellous n a tu re
o f th e fe a t. I r e g r e t I can n o t g iv e your re a d e rs a n y f u r th e r
ac co u n t of th e D w ija . A d e p ts w ith th e above pow ers a re b ecom ing
few er a n d few er, fo r obvious r e a s o n s ; one, how ever, is re p o rte d to
liv e a t th e said v illa g e o r th e re a b o u ts, a t the p re se n t d a te .
T h e above sto ry is from an eye-w itness of th e scene.
V. V asudeva S a s t r i.
,
* T lie w itn ess ia k n o w n to us as a M o h am m ed an g en tlem an o f p e rfe c t r e f u te .—E d .

N A T U R E ’S F I N E R F O R C E S , T H E I R I N F L U E N C E O N
H U M A N H E A L T H A N D D E S T IN Y .
N a sm all book c o n ta in in g tlie n in th c h a p te r of an a n c ie n t
I S a n s k rit w ork called “ S iv a g a m a ,” we find fa cts a n d th eories
w hich coincide in a re m a rk a b le w ay w ith th e th eo ries a n d disco­
veries of c e rta in m o d ern scientific m en. T hese fa c ts re la te to such
su b jects as chro m o p ath y , sarco g n o m y , psy chom etry, a n d th e like.
T h is “ S iv a g a m a ” is now h ere to b e fo u n d in a com plete form ; th e
availab le p o rtio n is w ritte n in th e u su al style of books a sc rib ed to
Siva. P a rv a ti, w ife of Siva, a sk s th e g o d : “ M y lo rd , b e k in d to
m e, a n d g iv e m e som e in fo rm atio n as to how th is u n iv erse h a s
come in to ex isten ce, how it is su sta in e d , a n d how it d isa p p e a rs.”
T h e g o d an sw ers a d o p tin g th e w ell-know n, o r r a th e r v e ry little
kno w n , th e o ry of th e five tatw as of S a n s k rit philosophy. “ T ho
un iv e rse is m ad e o u t of th e ta tw a , it is su sta in e d b y th e tatw a, a n d
i t d isa p p e a rs in to th e ta tw a .3i I n o th e r w ords, th is ta tw a is th o
su b sta n c e o u t of w hich th e u n iv e rse is form ed ; it is th e p o w er b y
w hich it is su sta in e d , a n d th e d isa p p e a ra n c e of th e w orld is b u t
a c h a n g e of sta te .
T h e h ig h e st, th e finest source of a ll p ow er, is th e divine p rin c ip le.
F ro m it com es A k a sa , th e e th e re a l p rin cip le, a n d th e o th e r fo u r
tatw as, all b eco m in g g ro sse r th e f u r th e r th e y descend. T h e tatw as
a re five in n u m b e r ; A k a sa (eth er), V a yu (gas), Tejas (h e a t), Upas
(liquid), a n d P r ith iv i (solid). B a b b it* g ro u p s th e first a n d th e
th ir d to g e th e r. T h e reaso n fo r th e S a n s k rit division w ill b e seen
f u r th e r on. E v e ry th in g in th is u n iv e rse is m ade of th e se five
tatw as, th e d ifference of p ro p o rtio n p ro d u c in g th e v a rie ty of n a tu re .
T h e ta tw a p e c u lia r to each th in g alw ays p e rv ad e s a c e rta in space
a ro u n d t h a t th in g , it h a s th e n e g a tiv e pow er of m a k in g itse lf
know n, seen o r fe lt, a n d b rin g in g its e lf in m any w ays in to co nnec­
tio n w ith th e soul. T h is is sim p ly a n o th e r w ay of sa y in g th a t
“ A ll o b je c ts ra d ia te th e ir p e c u lia r a u r a ” (H ealth M a n u a l, p. 52).
T h ese tatw as h av e d iffe re n t colours. T h is p o rtio n of o u r su b je c t
lay s dow n th e p rin c ip le s of th e m o d e rn science of ch ro m o p ath y .
T h e follow ing a re th e five colours of theso tatw as : (a) A ka sa is
b la c k , o r to sp e a k m ore a c c u ra tely , it h a s no colour of its own,
(b) V a yu is b lu e, (c) Tejas is re d , (d) P rith iv i is yellow , (e) A p a s
is w h ite. T h u s th e first m ay re fle c t all seen se p a rately , o r one o r
m ore, th o la s t reflects th e wholo of s u n lig h t. B etw een th e se th re o
lie th e th r e e e le m e n ta ry colours of th e so lar sp e c tru m — th e blu e,
th e re d , a n d th e yellow . T h e in te rm ix tu re of th e se ta tw a s in
d iffe re n t p ro p o rtio n s, g iv es rise to m an y seco n d ary ta tw a s, as th e y
m ay b e called , each h a v in g its c h a ra c te ris tic colour, su ch a s violet,
in d ig o , p u rp le , a n d so on.
A y o g i cau see th e se colours e m a n a tin g from e v e ry o b je c t,
a n im a te o r in a n im a te . A y o g i o f n a tu ra l c a p a c ity is called a
sensitive b y R eich en b ach . A n y b o d y , how ever, m ay com e to seo
th e m b y p ra c tic e .
T h e h u m a n body is m ad e up of th e s e five tatw as ju s t as th c w hole
u n iv e rse is. H e re th e five ta tw a s m ay b e said to e x e rt a lte rn a te
# Babbit, Health Manual, p. 19.
influence a t regular in te rv a ls of tim e. Tlie h e a lth of th e hum an
body d ep en d s e n tire ly on th e re te n tio n of th e p ro p e r balan ce ot
th e se five forces. O ne of th e sig n s of th e m an ifestations of any
one of th e se is its colour. T h e p re v a ilin g colour of th e m om ent is
seen by a Y ogi e ith e r b y s h u ttin g his eyes, o r even in space, as we
h a v e seen above (see B a b b it, p a g e 54). A n o th er in d icatio n is fo u n d
in th e h u m a n b re a th . T h e lu n g s w ork alte rn a te ly each fo r a
p erio d of ^ h o u rs. D u rin g th is tim e th e b re a th has five chan g es.
A t one tim o it rea ch e s to a b o u t th e navel, a b o u t six teen fingers
le n g th from th e n o s e ; a t a n o th e r it reach es th e en d of th e s te r­
num , a b o u t tw elv e fin g e rs ; a t a th ir d we find it te rm in a te a t th e
m iddle of th e ste rn u m , ab o u t e ig h t fin g e r s ; fo u rth ly , a t th e cliin,
w liich is ab o u t fo u r fingers from th e n o s e ; a n d fifthly, it te rm in a te s
j ust above th e u p p e r lip, w h en i t is scarcely fe lt com ing o u t of
th e nose a t all. N ow th e se five s ta te s of th e h u m an b re a th cor­
resp o n d e x a c tly a n d resp ectiv ely to th e five forces or colours m en­
tio n e d above— th e A pas, th e P r ith iv i,th e Vayu, th e Tejas, th e A k a s a ;
or th e w hite, th e yellow , th e blue, th e re d , a n d th e b lack .
T h e P r ith iv i tatw a (the yellow) is som ew hat h e a tin g in its n a tu re ,
it gives p e rsev e ran ce a n d relish in e n jo y m en t. I t specially nour-*
ishes m uscle, n e rv e -m a tte r, sk in a n d h a ir.
T h e Tejas ta tw a (the re d colour) is very h e a tin g in its n a tu re .
I t causes h u n g e r, th ir s t, sleep, colour of th e cheek, a n d to rp o r.
T h e A p a s ta tw a (w hite color) is cooling in its n a tu re , it g ives
rich n ess, p o w er a n d actio n to sem en, blood,, fa t, u rin e a n d saliva.
T h e V ayu ta tw a (blue) h as a som ew hat cooling influence, it gives
co n trac tio n , in flatio n , m otion, e n e rg y .
T h e A k a s ta tw a h as th e q u alities of all th e o th e r tatw as.
T h e follow ing a re th e positions of th e tatw as in th e hum an body.
T h e Tejas ta tw a is p laced in th e shoulders, th e Vayu tatw a in th o
nav el, th e A p a s tatw a in th e k n ees, th e P rith iv i in th e fe et,
&c. T h e A k a sa is placed in th e h e a d . T h is last, th e e th e r o r
A ka sa tatw a, th e finest source of a ll hu m an pow er, h as th e fol­
low ing p e c u lia r q u a litie s : 1. R a ja } th e desire to possess,
from a belief of u tility , & c .; 2. Devesha, th e desire to r e p e l ;
3. S h a m e ; 4. F e a r ; 5. F o rg e tfu ln e ss. T hese ta k e on d ifferen t
colours fro m th e p rev alen ce of th e o th e r fo u r tatw as. S uppose,
fo r exam ple, t h a t fe a r is ex c ite d in a m an, a n d th a t w ith th is
p ec u lia r m odification w e h a v e th e co n cu rre n t p revalence of th e
V a y u ta tw a . I n su ch a case th e m an w ill a t once ru n aw ay from fe a r
w ith o u t s ta y in g ev en one m in u te to look b e h in d . If, how ever, th o
co n c u rre n t tatw a is P rith iv i, h e w ill rem ain rooted to th e sp o t
n o tw ith sta n d in g h is fea rs. A g ain , suppose w e have c love w ith
th e Tejas tatw a p rev ailin g , th a t love will b e a rd e n t a n d u n co n ­
tro lla b le , e v e ry m eans, fa ir or foul, w ill be ta k e n fo r th e sp eedy
fulfilm ent of th e desire. If, how ever, th e P rith iv i p rev ails in ste a d
of th e Tejas, th e love will be deep, ab id in g a n d p u re.
T h e h u m an h e a d is th u s th e im m ediate source of all pow ers.
D iffe re n t p a r ts of th is g r e a t store-house of pow er a re allo tte d to
d iffe re n t q u alities. T h e follow ing is a description of th is p a r t of
m y su b je c t on th e a u th o rity of th e V isram o p an ish at w hich I find
q u o te d in th is book, S uppose th e figure below to b e a d ia g ram -
 T he lu n g s, as we h a v e h in te d above, w ork a lte rn ately . T h e -rig h t _
rnatic section of th e h um an head , b y a p la n e p assin g th ro u g h tlio
side of m an has th e follow ing differen t nam es w hich denote one
fore p a rt a n d th e b ack p a r t of th e h e a d . I t is div id ed into e ig h t
o r th e o th e r of its q ualities. 1. T he S un : th is nam e denotes th a t
p a rts w ith re g a rd to th e d irectio n .
th e rig h t side of m an is h o tte r th a n th e left, we m ay also call it
positive. 2. S iv a , show ing th a t th e rig h t side h as th e m ale p rin ­
ciple. T h e colour o f th is side is d a rk red .
T he le ft side of th e h u m an body is called 1. T he Moon, it is
cooler th a n th e o th er. 2. S a k ti,— it is th e fem ale principle. T h e
colour of th is side is w h ite.
F ro m th is it a p p e a rs th a t th e m ale sex is th e rig h t side, th e
m ore th e rm a l an d th e m ore positive of th e two sexes, w hite (th e
fem ale sex) is th e cooler, th e n e g ativ e , an d th e le ft side of th e tw o.
T he five tatw as h av e th e ir play in b o th these p a rts, b u t th e in ­
harm onious p lay of th e tw o lu n g s is as well th e cause as th e in d i­
cation of m any diseases.
W e m ay now m en tio n th e tim es a n d periods of th e action of th o
d ifferen t lu n g s, u sin g th e term in o lo g y ex p lained above. T h e
b re a th (swara) c h a n g e s in th e s ta te of p e rfe c t h e a lth w ith th e
m otion of th e m oon. T h e moon ta k e s th irty days to com plete ita
m onthly course. F ifte e n d ay s of th is period a re know n as th o
b rig h t fo rtn ig h t, a n d fifteen as th e d a rk fo rtn ig h t. D u rin g these tw o
fo rtn ig h ts th e m oon tra v e ls once th ro u g h th e tw elve signs of
th e Zodiac. T h u s it rem a in s in one sig n for six ty hours. W h e n
th e m oon e n te rs th e sig n A ries th e b re a th comes in a t th e r ig h t
n ostril, a n d so w ith ev ery o d d sig n of th e Zodiac. W h e n th e m oon
e n te rs any even sig n of th e Zodiac, th e b re a th e n te rs in a t th o
le ft n ostril.
T h e b re a th c h an g es th irty -o n e tim e s in each sign. T hus it
T h e d o tte d lin e A B ro u g h ly m a rk s tlie division in to th e r ig h t rem ains for h o u rs, or 1 h r. 56m ,7*74" in e ith e r lu n g at a tim e.
a n d th e le ft h e a d . T h ese tw o p a r ts o f course corresp o n d w ith I f w ith th e b e g in n in g of a n y solar d a y we b eg in w ith th e su n
th e r ig h t side, a n d th e le ft side of th e h u m a n body, a n d h ere lies th e o r moon b re a th , as th e case m ay be, w e shall find th a t th e su n w ill
so u rce of th a t p o w er w hich m ak es th e lu n g s w ork a lte rn a te ly a n d rise fo r th re e days in th e sam e sw ara. T hus d u rin g 24 h o u rs
cau ses th e c h a n g e of th e ta tw a s. O f th is m ore h e re a fte r. F o r th e we h av e 121 ch an g es. T h e th ir te e n th will alw ays
p re s e n t we find i t s ta te d in th a t b o o k : 1. T h e e a ste rn p o rtio n 60 5 5 &
(colour, w h ite th e rm a l) inclu d es re v e re n ce , . g e n ero sity , p a tie n c e . b e th e sam e as th e first. A f te r th is we sh all hav e th e sign ch an g ed ,
2. T h e s o u th -e a ste rn p o rtio n (colour, red) is th e p lace of sleep, a n d w ith it th e b re a th w ill chan g e also. I f now, we have th o
to rp o r, a n d evil in clin atio n . 3. T h e so u th e rn p o rtio n (colour, follow ing conditions :— i . e.,
b lac k ) is th e s e a t of a n g e r, m elancholy, b a d in clin a tio n s of a
1. D u rin g th e m oon’s (b rig h t) fo rtn ig h t.
v io le n t n a tu re . 4. T h e so u th -w est p o rtio n (colour, blue) is th e
s e a t of je a lo u sy a n d cu n n in g . 5. T h e w e stern p o rtio n (colour, C T h e m o o n -b reath a t sunrise
brow n ) is th e s e a t of sm iles, am orousness, a n d jocoseness. 6. On th e 1st, 2nd, 3 rd d ays, < a n d according to calculation
T h e n o rth -w e ste rn p o rtio n (colour, indigo) is th e se a t of a n x ie ty , (. d u rin g th e re st of th e day.
re stle ss d issa tisfa c tio n a n d a p a th y . 7. T h e n o rth e rn p o rtio n „ 4 th , 5tli, 6 th „ ... T h e su n -b re a th a t sunrise.
(colour, yellow ) is th e s e a t of e n jo y m e n t, love, im ag in a tio n . 8. „ 7th, 8 th , 9 th ,, ... T h e m oon-breath a t sunrise*
T h e n o rth -e a s te rn p o rtio n (colour, w hite) cooler th a n th e o th e r (th o „ 10th, l l t h , 1 2 th ,, ... T h e su n -b reath a t sunrise.
e aste rn ) is th e s e a t of p ity , fo rg iv en ess, reflection a n d re lig io n . 9. ,, 13th, 14th, 15th „ ... T h e m o on-breath a t sunrise.
T h e m iddle p o rtio n (colour, violet) is th e s e a t of kn o w led g e a n d 2. A n d d u rin g th e su n ’s fo rtn ig h t.
in te lle c t, th e reflectio n of th e soul. 1st, 2nd, 3 rd , ... T h e su n -b re ath a t sunrise.
W h e n a m id d le s ta te , of tatw as p a ssin g fro m one to th e o th e r 4 th , 5 th , 6 th , ... T he m o o n-breath ,, ,,
o f th e se reg io n s, g a in s p re v a le n c e, o r one of th e se tatw as g e ts so 7 th , 8th, 9th, ... T he su n -b re a th „ „
s tro n g as to d estro y th e p ro p e r b a la n c e of fo rces, diseases m a k e th e ir 1 0 th , l l t h , 1 2th, ... T h e m oon-breath „ ,,
a p p e a ra n c e . 13 th ; 14th, 1 5 th , T h e su n -b rea th „ „
 T h en will th e re be p e rfe c t h ealth , so fa r as th e b re a th alone ia
co ncerned.
I f th is coincidence of th e com m encem ent of sun o r m o o n -b reath
o n certain d ays is n o t com plete, we m ay b e su re th e re is so m eth in g
wrong* in th e h u m an body. I n th e case of c e rta in o th e r coinci­
dences w hich w e m ay m e n tio n h e re a fte r, th e c h a n g e is alw ays fo r
th e b e tte r.
I f th e c h a n g e fo r th e w orse is on a c co u n t of th e w ro n g p re v a ­
lence of th e m o o n -b reath , th e su n -b re a th is its a n tid o te a n d
vice versa.
T h e p erso n should, in such case, c h a n g e th e b re a th from one
n o stril to a n o th e r.
W e h a v e seen th a t w hile in p e rfe c t h e a lth th e h u m a n b r e a th
ch a n g e s a t re g u la r in te rv a ls of tim e. E a c h of th e se tw o b re a th s
coincides w ith th e p erfo rm an ce of c e rta in special p h ysiological
fun ctio n s. T h u s th e su n -b re a th coincides w ith th e acid d ig estio n
of th e sto m ach , th e m o o n -b re a th w ith th e alk alin e d ig estio n of th e
du o d en u m . I n o rd e r th e re fo re to p ro d u c e p e rfe c t d ig estio n w e
m u st ta k e o u r food d u rin g th e s u n -b re a th . I n fact, stric tly sp e a k ­
in g , we o u g h t to b e g in ta k in g o u r food w ith th e b e g in n in g of th e
su n -b re a th . W e o u g h t to ta k e a b o u t h a lf a n h o u r to e a t, a n d th e
re m a in in g h o u r a n d a h a lf w e sh o u ld allow th e stom achic d ig e s ­
tio n to go on. A f te r th is th e u n d ig e s te d a n d u n ab so rb ed p o rtio n
o f th e food p a sse s in to th e d u o d en u m , a n d th e n e x t tw o h o u rs a re
ta k e n u p in th e com plete d ig e stio n a n d a b so rp tio n of th e f a tty p a r t
o f o u r food.* T h is g iv es us ab o u t th re e ho u rs a n d a h a lf a f te r
ea tin g . T h e u n a b so rb e d p o rtio n of o u r food now p asses in to th e
la rg e in te stin e , w ith th e b e g in n in g of th e su n -b re a th . T h is is th e
g e n e ra l cou rse of d ig estio n .
W e h a v e y e t to p o in t o u t t h a t th e five above-m entioned tat-
w as control still fin er processes of th e se v e ry im p o rta n t p h y sio lo g ical
fu n ctio n s. T h e g e n e ra l te m p e ra tu re of th e stom ach, ow ing to th e
su n -b re a th , se ts u p th e a ctio n w h ich dissolves th e p o rtio n s of th e
food in to e lem en ts fit to b e assim ilated b y th e system . T h e V a yu
ta tw a a cts sp e c ia lly u p o n th e acid p o rtio n s of th e f o o d ; th e A g n i
u p o n th o se p o rtio n s w hich a re h o t to th e t a s t e ; P r ith iv i up o n th e
s w e e t; A p a s u p o n th e a s tr in g e n t; a n d A h a s upon th e b itte r. T h e se
five ta s te s c o rre sp o n d w ith th e five colours. D u rin g th e p la y of a n y
on e of th e s e ta tw a s, th e system b e in g in a s ta te of sy m p a th y w ith
a p a rtic u la r ta s te , assim ilates th a t p o rtio n of food to w hich th e ta s te
belo n g s. T h u s d u rin g th e p la y of P r ith iv i ta tw a th e system w ill
assim ilate especially th e sw eet p o rtio n s of th e food— th e am yloids—
a n d th is w ill g o to n o u rish bone, m uscle, sk in , h a ir, a n d n e rv e p o w er.
I t will g ive us cheerfu ln ess, p e rse v e ra n ce , relish of en jo y m en t. T h e
V a y u tatw a (b lu e colour) assim ilates th e acid s, a n d th is gives us a c tio n ,
m otion, c o n tra c tio n a n d in flation o r ex p an sio n . T he A p a s assim ilates
especially th e astringent p o rtio n of th e food, a n d th is g iv es ric h ­
n ess a n d s tre n g th to th e sem en, blood, food, u rin e, a n d saliv a.
T h e A g n i ta tw a specially a ssim ilates th o se p o rtio n s of food t h a t
p e rfo rm in th e econom y of th o sy stem th e fu n ctio n of p ro d u c in g
* F ro m th is i t ap p e a rs t h a t m ilk is d ig e s te d d a r in g th e m p o n -b re a th .
h u n g e r, th irs t, sleep, &c., sim ilarly th e alcasa h as its own special
functions. T h ese a re th e functions w hich th e d ifferen t tatw as
a n d b re a th s p e rfo rm in th e dig estio n and ab so rp tio n of food, a n d
in th e n o u rish m en t of th e d ifferen t p o rtio n s of th e h u m an b ody.
I t w ill now b e easy to see how a c h a n g e of these conditions m u st
cause a n d in d ic a te disease.
If w e ta k e food d u rin g th e period of th e m oon-breath, o r w a te r
a n d m ilk d u rin g th e p e rio d of th e su n -b rea th , th e system w ill nofc
b e ab le to ab so rb th em . T h e fu nctions of th e d ig estive tr a c t
w ill b e im p a ir e d ; th e system will lac k n o u rish m en t an d d ecline.
T h e u n d ig e ste d food w ill decay in th e in te stin e a n d cause d if­
fe re n t diseases, such as dy sen tery , dyspepsia, diarrhoea, w orm s, a n d
o th ers according to th e d ifferen t d eg rees of d ev iatio n fro m th e
tru e sta te of th e b a la n c e of th e ta tw a s.
T h e h u n g e r th a t w e feel d u rin g th e flow of th e su n -b re a th is
th e n a tu ra l a n d h e a lth y sensation. D u rin g th e p lay of each of
th e five tatw as, w e feel h u n g e r fo r th e food h a v in g th e ta s te cor­
re sp o n d in g to th a t tatw a if th e re is n o t p re se n t in th e sy stem
m a te ria l sufficient to sa tisfy th is crav in g . O ur d esire fo r d ifferen t
k in d s of food, fo r a n y special fru it, etc., is also caused b y th e p re ­
v alen ce of th e c o rresp o n d in g tatw as in d ifferent p ro p o rtio n s. Ii
th e in stin c ts of th e stom ach h av e n o t been ta m p e re d w ith , th is
c ra v in g is th e su re st in d icatio n of th e w an ts of th e system .
T h e re a d e r m u st b e a r th is in m in d , since w e sh all have occasion
to re fe r to it w hen e x p lain in g how a yogi c an te ll w h a t sp ecial
th in g a m an m ay b e th in k in g of a t a n y tim e.
I f w e feel th e sen satio n of h u n g e r o r a n in clin atio n fo r a n y
g ro ss edible sub stan ce d u rin g th e m oon-breath, w e m ay b e su re t h a t
disease is p re se n t. S uch an in clin atio n o u g h t n e v e r to be g ratified ,
since it is e v id en t t h a t such a s ta te h a s been b ro u g h t ab o u t b y th e
p resen ce of disease in some p a r t o r o th e r of th e system . To rem ed y
th is s ta te of th in g s, a b sta in from food w hile th e sta te la sts. Afc
th e p ro p e r tim e ta k e some food specially fitte d to s tre n g th e n , o r
b rin g in to its n o rm al sta te , th a t p a r t of th e system w hich h a s
cau sed th is ab n o rm al sensation. A n d a t such a tim e, ta k e w a te r
c h a rg e d w ith th e sp ecial colour fitte d to b rin g ab o u t th e abo v e
re su lt. T a k e m ilk w ith some m edicine conducive to th e sam e end.
T o rem edy w a n t of a p p e tite : L ie down on th e le ft side so a s
to red u ce th e flow of th e su n -b re a th . T ak e a little w a te r c h a rg e d
w ith th e re d colour. L e t th e su n -b re a th flow, if necessary in em e r­
g en cies, even a t tim es w h en it is n o t its tu rn to flow. T a k e lig h t
food, a d d in g to it p e p p e r, cinnam on, piper longum , an d g in g e r.
W h e n it is v aria b le , w e m u st ch eck th e one s ta te a n d b rin g a b o u t
th e o th e r as no ticed above. T his w ill te n d to esta b lish a n equili­
briu m .
D igestion, as w e h a v e seen, ta k e s place in tw o places— in th e
sto m ach an d in th e duodenum . T h e form er re q u ire s th e flow of
th e su n -b rea th , th e la tte r th a t of th e m oon-breath. W h en , w ith th e
food y e t u n d ig e ste d , th ese conditions are re v e rse d or v a rie d ,
in d ig e stio n of a m ore or less serious ch a ra c ter m akes its a p p e a r­
an ce.
 To rem edy th is : A fte r ta k in g th e food, le t th e p a tie n t lie dow n
on the rig h t side fo r ab o u t th e sp ace of e ig h t insp iratio n s ; th e n
fo r about six teen in sp ira tio n s on th e b a c k ; a n d th e n on th e le ft
sid e ; so as to b rin g th e b re a th in to th e r ig h t nostril. H e m u st
be careful th a t th e b re a th flows o u t of th e r ig h t nostril fo r a b o u t
an hour an d a h a lf a fte r eatin g . H e m u st e ith e r rem ain ly in g on th e
le ft side, o r sit in clin ed to th a t side w ith a cushion u n d e r th e side.
A fte r th is th e m o o n -b reath m u st be allow ed o r m ade to h av e its fu ll
course. I f an u n easy sen satio n is fe lt a b o u t th e d ig e stiv e tr a c t w hen
th e food is d ig e stin g , w e m ay aid th e p ro cess b y ta k in g from tim e
to tim e sm all q u a n titie s of w ater, c h a rg e d w ith th e special colour
th a t is w anted. I f th e to n g u e is p a rc h e d a n d th e saliva th ic k e n e d ,
p u re w a te r will te n d to re sto re th e flow a n d w ill help in sa liv a tio n
v e ry m uch. I f sleep a n d to rp o r b e g in to c reep in a fte r ea tin g , k e e p
th e m b a c k b y ta k in g w a te r c h a rg e d w ith th e blu e color, or m ix ed
w ith i c e ; cool th e sh o u ld ers, th o k n e e s a n d th e n a p e of th e n ec k .
H e a rt-b u rn is a sen satio n of h e a t a t th e p it of th e stom ach,
som etim es fe lt also b e h in d th e b re a s t bone. I t is caused b y th e
acid p a r t of o u r food n o t h a v in g b een p ro p e rly d ig ested . A cid s
a re n o t d ig e ste d p ro p e rly w hen th e V a yu ta tw a h as n o t full p lay .
T h e m alady is som etim es caused b y a too p ro m in en t p lay of th e
V ayu, so as to v itia te all th e o th e r ta tw a s, a n d re n d e r th e sto m ach
too acid. I n th is case one should avoid acid s a n d ex cite th e P r ith iv i
tatw a. T a k e w a te r c h a rg e d w ith yellow w h en th e V ayu ta tw a
b eg in s to p lay , b re a th e h a rd , so as to b r in g th e P r ith iv i in to
prom inence. T a k e a little p u re w ater, w ith some su g a r in it.*
To cu re v o m itin g a n d n au sea : T ry to k e ep th e m o o n -b rea th
flow ing, b re a th e h a rd so as to havo th e P r ith iv i or th e A pas ta tw a .
T ie y o u r r ig h t arm above th e elbow , a n d y o u r r ig h t th ig h above
th e k n ee w ith y o u r h a n d k e rc h ie f. E x c ite th e P r ith iv i tatw a b y
ru b b in g th e fe e t.
D iarrhoea a n d sim ila r a tta c k s a re c u re d b y k e e p in g th e m oon-
b re a th flow ing.
R ama P ra sa d .
TETRAG RAM M ATO N.
“ I w ould ad v ise a ll in g e n e ra l t h a t th e y w o u ld ta k e in to se rio u s c o n s id e ra tio n
th e tr u e a n d g e n u in e e n d s of know ledge ; t h a t th e y Seek i t u o t e ith e r f o r p le a s u re
o r c o n te n tio n , o r c o n te m p t o f o th e rs, or fo r p ro fit, o r f o r fam e, o r fo r h o n o u r a n d p r o ­
m o tio n , o r su c h -lik e a d u lte r a to o r in fe rio r e n d s ; b u t fo r m e r it a n d e m o lu m e n t o f life ,
t h a t th e y m ay r e g u la te a n d p e r fe c t th e sa m e in c h a r ity ” — (Bacon.)
N th e p re s e n t a rtic le I sh all c a rry no coals to N ew castle. T h is
I m eans th a t I do n o t p ropose to te a c h le a rn e d B rah m in s th e
m y ste rie s of th e ir relig io u s p h ilo so p h y , b u t w ill ta k e fo r m y su b ­
je c t a few th in g s fro m th e U niversal K abbala. T h e fo rm er— onco
p la c e d upon polem ical g ro u n d s — is a n a w k w a rd a d v e rsa ry to fig h t.
U n le ss one h as in s te a d o f a h e a d a n encyclopaedia c ra m m ed w ith
q u o ta tio n s, fig u res, n u m b e rs a n d v e rse s s c a tte re d th ro u g h o u t
c ro re s of p a g e s , su ch polem ics w ill b e m o re in ju rio u s th a n u sefu l.
* T h ese th in g s a re to be ta k e n in as m e d ic in e in sm a ll q u a n titie s . T h e A g n i ta tw a
■which cau ses th e se has its place iu th e sh o u ld e rs.
E a c h of th e d is p u ta n ts w ill find him self w ith th e sam e n u m b er of
a d h e re n ts to h is view s as he h a d before, as n e ith e r w ill convince
a single m an from th e p a rty opposed to him.
R e p e a tin g w ith S ir T. B row ne th a t “ I envy no m an th a t know s
m ore th a n m yself, b u t p ity th e m th a t know less,” I will deal now
w ith questions 1 am th o ro u g h ly con v ersan t w ith, a n d in su p p o rt of
w hich I can q u ote good a u th o ritie s.
H a v in g stu d ie d th e K a b b a la , fo r n e a re r fo rty th a n th irty years,
I m ay p e rh a p s be allow ed to r e g a rd th e Zohar as a le g itim a te
g ro u n d for m e to s ta n d upon. T his, how ever, will be no discussion,
b u t sim ply a fe w statem ents o f fa c ts. F o u r nam es a n d tea c h in g s
fr o m the Kabbalah& ye been b ro u g h t fo rw ard to oppose our se p te n a ry
d o c tr in e :—
I . W e a re to ld t h a t th e T e tra g ra m m a to n “ is in th e w ay of a
final union w ith th e L ogos.” B ecause his m ystic “ co n stitu tio n ,”
“ as represented by the sacred Tetragram has not a septenary basis.”
I I . T h a t “ it is one of th e o ld est directions of th e a n cie n t
W isd o m -relig io n t h a t th e m acrocosm * should be in te rp re te d
acc o rd in g to th e p la n re v e a le d by M a lk u th .”
I I I . T h a t (a) “ Shelcinah is an a n d ro g y n e p o w e r a n d (b) th a t
she “ should be ac c e p te d as a g u id e to th e in te rp re ta tio n of th e con­
s titu tio n of th e m icrocosm .”
IV . T h a t “ I ts (S h e k in a h ’s) m ale form is th e figure of m an
seen on th e m y sterio u s th ro n e in th e vision of E z e k ie l.t”
I am a fra id none of th e above sta tem en ts are co rrect. I am com ­
p e lle d to say th a t each a n d all a re en tirely erroneous. M y a u th o ri­
tie s fo r sa y in g so, w ill b e th e th re e chief books of th e Zohar—
“ T he Book of C oncealed M y stery ” a n d th e tw o “ A ssem blies” —
th e “ G re a te r” a n d th e “ L e sse r,” as also th e K a b b a la of K n o rr von
R o se n ro th J, th e Sepher Jetzira h , w ith its com m entaries, an d th e
A sch M etzareth, c o n ta in in g a k ey to th e K a b b a listica l sym bolism ,
a n d all su p p lem en te d w ith v ario u s codices.
A n axiom echoed fro m th e h o arie st a n tiq u ity te ach es us th a t th e
first ste p to know led g e is to know a n d to confess th a t w e are ig n o ­
r a n t. I m u st h av e ta k e n th is step , for I fu lly realize how v e ry
ig n o ra n t I am in m a n y th in g s, a n d confess how little I know .
N ev e rth e less, w h a t I know , I do know .
A n d p erh ap s, w ere I w iser, I o u g h t to be g la d to know so li t t l e ;
because
“ I f ig n o ra n c e is th e c u rse of G o d ,’*
A s S h a k esp e are h a s it, too m uch of
“ K n o w led g e, w h e n w isdom is to o w eak to g u id e h e r,
“ I s lik e a h e a d s tro n g h o rse th a t th ro w s th e r i d e r ...’*
I n th is p a rtic u la r case, how ever, I h av e no fe a r of b ein g th ro w n
o u t of m y stirru p s. I v e n tu re even to say th a t it is quite im possi­
ble, w ith th e Zohar b efo re o n e ’s eyes a n d its (just) hundred and
* J u s t so. M a lku th is th e 1 0 th S e p h iro th , b u t as th e “ B rid e of M icroprosopus”
o r T e tra g ra m m a to n , who is hexam erous— M a lk u th , o r th e m a te ria l lim b , is th e seventh.
S ho is th e fo u rth l e t t e r o f I H V H , o r H e, b u t th e Logos, o r so n , is o n ly th e l e tte r V
(V a u ), as w ill be sh o w n .
f T heosophist, A u g u s t, 1887, pp . 700 a n d 705.
t N o w tra n s la te d by S. L id d e ll M a cg re g o r M ath ers, F . T. S. See h is “ K a b b a la
U n v eiled ,’1
 seventy passages o f re fe re n c e s a n d s e v e ra l h u n d r e d s o f c o m m e n ts
a n d g lo sses u p o n th e r e a l m e a n in g o f T e tr a g r a m m a to n a lo n e .
M e a n w h ile , as “ d o m a n k n o w e th a ll” — err are h u m a n u m est — a n d a s
n o n e of us, so f a r a s I k n o w , h a s r e a c h e d th e g lo rifie d p o s itio n o f
a n o m n isc ie n t B u d d h a o r a S a n k a r a c h a r y a , i t is b u t j u s t t h a t w e
sh o u ld c o m p a re n o te s a n d u n v e il t h a t w h ic h c a n b e la w fully u n v e il­
ed . H e n c e I sh a ll e n d e a v o u r to sh o w t h e tr u e n a t u r e o f t h e
“ T e tr a g r a m m a to n ” a n d p ro v e its f o u r l e t t t e r s to b e a m e re g ly p h ,
a m a sk to c o n c e a l m e ta p h y s ic a lly its c o n n e c tio n w ith , a n d r e la tio n
to , th e s u p e rn a l a n d t h e in f e r io r w o rld s. I w ill g iv e n o th in g o f
m y ow n s p e c u la tio n s o r k n o w le d g e , w h ic h a r e m y p e rs o n a l p r o p e r ty ,
t h e f r u ita g e o f m y s tu d ie s , a n d w ith w h ic h , th e r e f o r e , th e p u b lic
h a s n o th in g to do. I s h a ll o n ly sh o w w h a t th e T e tr a g r a m m a to n
is s a id to b e in t h e Zohar , a n d a s e x p la in e d to th e w r ite r p e r s o n a lly
b y a H e b r e w in it ia t e d R a b b i, in P a le s tin e a n d m a d e v e r y p la in
to e v e ry a d v a n c e d K a b b a lis t.
I . T h e T e tr a g r a m m a to n is c a lle d in t h e K a b b a la b y v a r io u s
n a m e s . I t is I H Y H , th e Microprosopus , in d is tin c tio n to A H I H ,
th e M acroprosopus. I t is th e L e s s e r F a c e , a re fle c tio n ( ta in te d
w ith m a tte r o r M a lk u th , its b r id e , t h e m o th e r e a r th ) — of t h e
“ V a s to r,” r a t h e r “ L im itle s s ” F a c e ; th e r e f o r e h e is th e antithesis
o f M a c ro p ro so p u s. B u t w ho, o r w h a t is M a c ro p ro s o p u s , its e lf ?
I I . I t is not “ A in - S o p h ” th e N o n -E x iste n t , o r N o n -B ein g , n o
m o re th a n is T e t r a g r a m m a to n ; f o r b o th A H I H a n d I H V H a r e
g ly p h s of e x is te n c e , a n d sy m b o ls o f te r r e s tr ia l- a n d r o g y n o u s ,
a s w ell as m a le a n d f e m a le — life . B o th a r e th e r e f o r e m ix e d w i t h
M a lk u th ,— H -ev a, “ t h e m o th e r o f a ll t h a t liv e s ,” a n d c a n n o t b e
c o n fo u n d e d in o u r s p ir itu a l p e r c e p tio n s w ith E h e ie h — t h e o n e
a b s o lu te Esse , o r “ B e -n e ss,” a s so m e c a ll it, th o u g h R a b b is h a v o
t r i e d h a r d to h a v e th e m a n tle f a ll u p o n th e i r exoteric g o d . T h e y a r e
re fle c tio n s o f th e A in -S o p h , th e H e b r e w P a ra b ra h m a m ; f o r A in -
S o p h is n e g a tiv e , a n d th e y , a c tu a l, p o s itiv e lif e — th e r e f o r e M aya
o r Illu sio n .
T h is is p ro v e n c le a rly b y th e ir d u a l p r e s e n c e in th e c ro s s — th o
o ld e s t p h a llic sy m b o l, th u s —
I H . |V H .
— a s sh o w n in T h e “ K a b b a la h U n v e ile d ,” p . 3 1 .*
* So old and so phallic, indeed, that leaving the ansated cross of Egypt aside,
the terra eotta discB called fusaioles , found by Schliemann in abundance under the
ruins of ancient Troy, are almost all in these two forms: and f f f n — tho
Indian Svastica and the Cross, the latter being Svastica or " Thor’s Hammer**
m in u s its four additional angles. N o need to explain that the Orientalists who are
unable to soar higher than the material plane, are nevertheless right, and that they
have discovered one of the secret keys (of exoteric religions, only, however) in as­
serting that the origin of the cross is the arani and pram anthd , the stick and the
perforated vessel for kindling fire of the ancient Brahmins. Prometheus stealing
the sacred fire of (pro) creation to endow men with, has undeniably the origin of his
name in Pramanthd. The god A gni was celestial fire, only so long as he was hidden
in his casket. N o sooner had Matare-swan, the Big-Vedic aerial being, forced him
out of it for the benefit of the consuming Bhrigus, than ho became terrestrial fire,
III. T h e r e a r e tw o “ T e tr a g r a m m a to n s ” in th e K a b b a la , or, r a th e r
— h e is dual , a n d f o r th e m a tte r o f th a t , e v e n trip le , quaternary a n d
a septenary. H e b e c o m e s n in e a n d thirteen o n ly to w a r d th e e n d
w h e n “ t h ir te e n ” o r U n ity d e s tro y s th e s e p te n a te sy m b o lise d b y
th e “ S e v e n I n f e r i o r ,” w h ic h se v e n , a r e “ th e seven k in g s o f E d o m ,”
(w h en th e ra c e s a r e c o n c e rn e d ) a n d th e se v e n “ lo w e r S e p h iro th ”
w h e n th e h u m a n p r in c ip le s a r e r e f e r r e d to . T h e firs t T e tra g ra m m a ­
to n is th e e v e r c o n c e a le d o n e , th e F a t h e r , — h im s e lf a n e m a n a tio n
o f th e e te r n a l lig h t, th e n c e n o t A in -S o p h . H e is not th e fo u r-
le tte r e d T etraktis , b u t th e Square o n ly , so to sa y , o n a p la n e s u r ­
fa c e . I t is th e id e a l g e o m e tr ic a l fig u re fo rm e d o f f o u r im a g in a ry lin e s,
th e a b s tr a c t sy m b o l o f a n a b s tr a c t id e a , o r fo u r “ m a th e m a tic a l”
lin e s e n c lo sin g a “ m a th e m a tic a l” sp a c e — w h ich is “ e q u a l to n o th in g
e n c lo s in g n o th iu g ” — a s sa y s D r. P r a t t , s p e a k in g of th e tr ia n g le in
h is “ New Aspects o f L ife .” A P hantom veiled w ith fo u r breaths.
S o m u c h fo r “ F a t h e r ” Macroprosopus-TETRAQRAMMATon. W h e re a s
I Y . Microprosopus- T e tr a g r a m m a to n — th e “ S o n ” o r L o g o s,
is th e tr ia n g le in a s q u a r e ; th e seven-fold, c u b e ; o r a s M r. R . S k in n e r
sh o w s it— th e s ix - f aced c u b e u n f o ld e d b eco m es th e s e v e n - p a r titio n ­
e d cross, w h e n th e a n d r o g y n e s e p a r a te s in to o p p o s ite se x e s.* I n t h e
w o rd s o f a c o m m e n ta ry o n t h e Secret Doctrine —
“ T h e c irc le e m a n a te s a li g h t w h ic h b ec o m e s to o u r v isio n
f o u r - c o r n e r e d ; th is u n f o ld s a n d b ec o m e s se v e n .” H e r e th e “ c ir ­
c le ” is th e firs t sephira “ th e kether ” o r cro w n , th e R ish a H avurah,
o r “ w h ite h e a d ,” a n d th e “ u p p e r s k u ll.” [ I t is n o t lim itle ss, b u t
te m p o r a r y in th is p h e n o m e n a l w o r ld ] . I t e m a n a te s th e tw o lo w e r
S e p h ir o th (C h o k h m a h a n d B in a h , w h ic h a r e “ F a th e r - M o th e r ” ) a n d
th u s fo rm th e tr ia n g le , t h e firs t o r u p p e r tria d o f th e S e p h ir o th a l
T re e . T h is is th e one o r th e m onad o f P y th a g o r a s . B u t, i t h a s
e m a n a te d fro m th e Seven E lohim , m a le a n d fe m a le , w h o a r e c a lle d
th e “ U p p e r F a th e r - M o th e r .” T h e se a r e th e m s e lv e s th e re fle c tio n s
o f th e Fem ale H o ly S p ir it, o f w h ic h i t is s a id in 'Sepher Jezirah “ O n e
is She, th e E lo h im o f life .” t H o w f a r y e t fro m A i n - S o p h th e a l l , a r e
th e s e numbers^ of th e J e w is h K a b b a la , fo r th e y a r e in f a c t o n ly
s e c r e t n u m b e rs a n d g ly p h s . M ic ro p ro so p u s co m es the fo u rth .
L e t a n y o n e t u r n to P la te I Y o f K a b b a la h D e n u d a ta (E n g .
T ra n s .) d r a w n b y M r. M a th e r s . L e t h im th r o w a g la n c e a t t h e
“ S y m b o lic al D eific F o r m s ” p la c e d in th e ir re la tio n s to th e fo u r
K a b b a lis tic w o rld s— a n d h e w ill so o n see t h a t “ T e tra g ra m m a to n ”
o r M ic ro p ro so p u s, th e “ L e s s e r c o u n te n a n c e ,” co m es a s th e f o u r th .
F o r c le a re r e x p la n a tio n I c o p y a sm a ll p o rtio n o f th e ta b le ,
that of procreation, therefore phallic. The word mathd or pram anthd, we are told,
has for its prefix pra, adding the idea of robbing or stealing by force to that contain­
ed in the root mathd of the verb m atham i , or m anthnam i , “ to produce by friction.'*
Hence Prometheus stealing the heavenly fire to degrade it (in one sense) on earth.
H e not only kindles the spark of life in the man of clay, but teaches him the
mysteries of creation, which, from K riyasakti , falls into the selfish act of procreation
[ Vide supra — text.]
* Four in length or the vertical line, and three horizontally. See Theosophist ,
April 1887.
f See tho “ Kabbalah Unveiled.’* Introd. pp. 21-22,
J Sephira means a numeral; it is one, and therefore singular, and the Sephiroth is
a plural word, both of which have passed their names to our “ ciphers’* and are only
tho numbers of the creative hierarchies o f the Dhyan Chohans. W hen the Elohim say
‘ Let us make man,’ they have to work from the first to the last seventh, each endow­
ing man with iti own characteristic or principle.

The fo u r L etters. The Sephiroth. The fo u r W orlds.
M acroprosopus. A tz ilo th ...A rc h e ty p a l W orld*
fi I. Yod ... T h e F a th e r. j B ria h . C reativ e, W ,
°o aai
n® S H . The su p e rn a l H e ... T h e M o th e r S u p e r n a l..
® fc*! ^ au ••• M icroprosopus. Y e tz ira h . F o rm a tiv e , W .
H . T h e in fe rio r H e | A s ia h "
I t th u s follows t h a t a lth o u g h M acro p ro so pus— o r k e th e r, tho
crown of n u m b ers, fo r it is th e w hite h e a d , o r 0 , th e cip h er* is
still rem oved from A in -S o p h , b e in g only its u n iv e rsa l reflection o r
lig h t— th a t it is not th e te tra g ra m . I t is sim ply s p a c e , th e boundless
a n d th e in sc ru ta b le , th e su p e rn a l soil in w h ich a re concealed th e
a rc h e ty p a l id eas o r fo rm s of a l l ; from w h ich grow s th e R o o t of
K osm os, th e u n iv e rsa l T ree of L ife in th e creative w orld. T h e
tr u n k of th is “ tr e e ” a re th e “ fa th e r, a n d m o th e r, th e 2nd a n d 3 rd
S e p h iro th , o r C h o k h m ah a n d B in a h ,” re sp e c tiv ely , Je h o v a h a n d
“ J e h o v a h E lohim ” +.
Y . “ T he F a th e r-M o th e r” b elo n g to th e creative w orld, b ecau se
it is th e y who c r e a t e ; i. e., th e y a re th e b isex u al m a te ria l, th e
essence o u t of w hich th e “ S o n ,” (th e u n iv erse) is form ed. T h is Son
is M icroprosopus, o r T e t r a g r a m m a t o n . W h y is h e th e fo u r-letter-
ed sym bol ? W h e n c e th e sa cred n ess of th is Tetralctis ? Is it th e in ­
effable nam e, o r is it in a n y w ay co n n ected w ith th a t unpronounce­
able nam e ? I do n o t h e s ita te to an sw er in th e n e g a tiv e . I t is sim ply a
b lin d , a sym bol to v eil th e b e tte r th e s e p te n a ry c o n stitu tio n of
m a n a n d his origin, a n d th e v ario u s m y ste rie s c o n n e cte d w ith it.
I t s nam e, th e T e tra g ra m , is com posed of fo u r le tte rs , b u t w h a t is
th e ir secret, eso teric m e a n in g ? A K a b b a lis t w ill n o t h e sita te to
a n sw e r: “ re a d it n u m erica lly a n d com pute th e fig u res a u d nu m b ers,
a n d y ou will k now .”
N o w “ T e tra g ra m m a to n ” is F a th e r-M o th e r a n d th e “ S on” in one.
I t is Je h o v a h , w hose n a m e is w ritte n I H V H , a n d w hose le tte rs
r e a d sym bolically ac c o rd in g to th e m eth o d revealed at the f o u r t h
in itia tio n , J w ill re a d in tw o w ays. I t is com posed of tw o m asculine
le tte r s (IV ) a n d tw o fem in in e c h a ra c te rs (two H , he); o r th e “ su p e­
r io r 33 a n d th e “ in fe rio r” H . T h e first is th e “ su p e rn a l m o th e r”
o r “ th e fem ale Jehovah, as B in a h •” th e o th e r is th e “ in fe rio r I f , ”
* T h e H e b re w s h a d n o w o rd f o r a c ip h e r o r nought, h e n c e th e Bym bolism of a
h e a d o r a ro u n d c irc le .
t T h e s tu d e n t m u s t b e a r in m in d t h a t Jehovah as a n a m e is alw ay s m ale a n d
fe m a le , o r a n d ro g y n o u s. I t is a c o m p o u n d of tw o w o rd s— J a h a n d H ovah o r “ J a h
eve'* J a h alo n e is m a s c u lin e an d a c tiv e : th e re fo re w h ile th e 2 n d S e p h iro th Chokh-
m a , “ W isd o m ,” is m a sc u lin e a n d sta n d s f o r A b “ F a th e r ,” B in a h , “ In te llig e n c e ,” is
fe m in in e , p assiv e, a n d s ta n d s f o r A m a “ M o th e r,” th e great deep whose nam e is
" iJeh o va h .” B u t th e m a s c u lin e n a m e is sy m b o lized b y o n e le t t e r alo n e t h e — Yod—
w h o se sig n ifican ce is e n tir e ly p h a llic .
X T ra d itio n sa y s t h a t th e la s t in itia te s in to th e seven m y s te r ie s o f M icroprosopua
a n d t h e su p rem e T ett (n u m b e r 9 a n d th e le t te r t.) th e m y s te r y o f th e tw o A im a
( th e tw o m o th e rs, o r th e lirs t a n d th e se c o n d H . o f th e w o rd I H V H ) w ere th e t h r e e
R a b b is S chim eon, A b b a a n d E le a z a r w h o , in th e M y s te rie s o r S o d , had sto o d fo r
K e th e r , C h o k h m a, a n d B in a h . (See “ Z o h a r, th e L e sse r H o ly A s se m b ly ” ) a f te r th e ir
d e a t h th o k n o w led g e of th e five u p p e r in itia tio n s was lo st.
o r th e 1 0 th S e p h iro th , M a lk u th , th e fo u n d a tio n of m a tte r. I t is
im possible to re v ea l in p r in t th e first re ad in g , w hen it is w ritte n
A H I H , b eyond s ta tin g th a t exoterically it is conn ected w ith th e
“ I am th a t I am ” a n d w ith Eheieh “ A bsolute B en ess o r S a t.”
I t c an b e re a d in tw elv e d ifferen t w ays, each sentence b e in g
sym bolized in a sig n of th e Zodiac. T hese tra n sp o sitio n s are a ll
m ad e to re fe r to th e mystery of being o r existence— as an a b s tra c t
con cep tio n .
B u t I H V H , th e T e tra g ra m m a to n of th e fo rm a tive w orld, a n d
th e spouse of th e ({B rid e ,” w hose k ingdom is A siah o r m atter,
th o u g h easy of e x p la n atio n , is still m ore difficult to rev eal in w ords,
n o t on acco u n t of its sa cred n ess, b u t ra th e r of its indecency. I
r e fe r th e re a d e r fo r th e p la in sym bolism of th e fo u r le tte rs I , H ,
V , H , to M r. R . S k in n e r’s “ S ource of M easures,” p . 10, w herein
t h a t sym bolism is g iv en . H in d u s see it daily in th e ir L inghas and
T o n is. I t is Jehovah-Tzabaoth, th e Septenary E lo h im concealed in
th e H o ly of H olies, th e A rghay o r N o a h ’s A rk . T h ere fo re (see P la te
in K . U nv.) he is th e seventh S e p h iro th am ong th e “ su p erio r” sep­
te n a ry , as M a lk u th is th e se v en th of th e u in ferio r” S ep h iro th . M i­
cro prosopus is th e th ird le tte r V (V a n ) a n d is called te tra g ra m only,
b ec au se h e is one of th e fo u r le tte rs w hich em brace th e w hole n in e
S e p h iro th — b u t n o t S ep h ira. H e is th e secret se p te n a ry , w hich h a s
b ee n h ith e rto occult, a n d now is thoroughly unveiled. O n th e tab les
w h ich giv e th e re la tio n s of th e S e p h iro th w ith th e te n divine nam es,
th e te n arch an g e ls, th e ir te n ord ers, th e p lan ets, e tc ., dem ons
a n d th e te n arch devils— N etzach, th e 7 th S ep h iro th , w hose nam e
is e x o terically “ firm ness a n d victo ry ,” a n d eso terically so m eth in g
m ore, is called b y its D ivine nam e Je h o v a h Tzabaoth a n d corres­
p o n d s w ith H a n ie l (h u m an p h ysica l life) th e a n d ro g y n e Elohim^
w ith V e n u s-L u cifer a n d B aal, a n d finally w ith th e le tte r V au
o r M icroprosopus, th e Logos. A ll th e se belong to th e fo rm ative
w o rld .
T h e y a re all septenates, a ll asso ciated w ith p la stic fo rm a tio n a n d
M a t t e r — th e ir " b rid e .” T h e la tte r is th e “ in fe rio r m o th e r” A im a ,
u th e w om an w ith ch ild ” of th e 12th c h a p te r of R evelation, p u rsu e d .
b y th e g r e a t D rag o n (of w isdom ). W h o is th is D ra g o n ? I s he th e
d ev il S a ta n , as we a re ta u g h t to believe b y th e C h u rc h ? C ertain ly
n o t. H e is th e D rag o n of Esoteric W isdom , who o b jec ts to th e child
b o rn of th e “ w om an” (the u n iv e rse ), fo r th is child is its m an k in d ,
hen ce ig n o ran ce a n d illusion. B u t M ikael a n d h is angels, o r
Jehovah Tzabaoth (th e “ H o st” ) w ho refused to create as th e seven
passio n less, m ind-born, sons of B rah m a did, becau se th e y a sp ire
to in c a rn a te as m en in order to become higher than the gods— fig h t
th e D ra g o n , con q u er him , a n d th e child of m a tte r is b o rn . T h e
“ D ra g o n ” of esoteric w isdom falls b a c k into d a rk n e ss in d ee d !*
• T h e k e y w h ic h o p en s th is m y s te r y is th e se v e n th key, a n d r e la te s to th e seventh
tru m p e t o f th e s e v e n th an g el, a f te r w hose b la s t S t. Jo h n sees th e w o m an a n d “ W a r
in H e a v e n ” (S ee R evela tio n t ch ap . X I , v e rse 15, a n d c h a p te r X I I , a n d t r y to u n ­
d e r s ta n d .) T h is a lle g o ry “ W a r in H e a v e n ” h a s six o th er m e a n in g s ; b u t th is one is
o n th e m o s t m a te ria l p la n e a n d e x p la in s th e se p te n a ry p rin c ip le . T h e “ w o m an ” is
c ro w n e d w ith 12 s ta rs a n d h a s t h e su n a n d m oon to clo th e h e r (tw ice seven), s h e
b e in g th e u n iv e rse j th e D rag o n h a s se v en h ead s, seven cro w n s a n d te n h o rn s—
a n o th e r o c c u lt sy m b o lism , a n d h e is o n e o f th e seven lo g o i. P e rc h a n c e th o se w h o
 Therefore, though I do not feel the slightest objection to any
mystic willing to unite himself with the Logos called “ Tetragram-
inaton” or Microprospus, I personally prefer a union with M a -
croprosopus, on general principles; at any rate in this cycle of
incarnation. After which, with the help of the “ P e r f e c t N um ber,”
I hope to see the supernal light reducing to ashes not only my
“ seven inferiors” (the Microprosopus), but even the semblance of
the thirteen in the unity, that “ wage war with seven,” (Book
o f Cone. M ys. v. 27) and along with them the Macroprosopical
square. The letter Yod in the path of the ninth Sephira having a
decidedly phallic signification, I decline union with the lower
sevenfold and seven lettered Jehovah, and prefer pinning my faith
to * Ain-Soph’—pure and simple; otherwise, why leave the bosom
of Orthodox church at all ? As well join the “ Salvation Army’*
at once, and sing “ Blood, blood,” the whole day.
The “ Logos” which we recognize is not the Tetragrammaton,
but the C row n, Kether,{which has nought to do with the material
plane nor with Macro, or Microprosopus—but which is connected
only with the jpro-archetypal world. As it is said,
“ g©matria AHIH equals IHV without the H, the symbol of
Malkuth,” the “ B ride ” (p. 31). “ Closely associated with...... the
letters of the Tetragrammaton is that subject of the four K ero u b im
(cherubs)...... Therefore the Keroubim represent the powers of the
letters of the Tetragrammaton on the m a teria l plan e. ..T h e Keroubim
are the living forms of the letters symbolised in the Zodiac by
Taurus, Leo, Aquarius and Scorpio...” (pp. 32 and 34, In t. to
K a b . Den.)
What the symbolism of these four animals represents in ita
turn “ on the m aterial p la n e” is again known.
Taurus—whether called Siva’s Bull, the Egyptian Bull Apis, the
Zoroastrian “ Bull” killed by Ahriman,—is ever a symbol of the
seed of life, of generative as well as of the destructive force, while
Scorpio is the symbol of sin (in the sexual sense) of evil and
spiritual death, and Scorpiois the fo u rth number of Tetragram ­
m aton —or Malkuth.
“ The mystery of the earthly and mortal man is after the mystery
of th& supernal and immortal one.. In the form of the body is
the Tetragrammaton found. The head is (the letter Yod), the
arms and shoulders are like (supernal) H, the body is V, and the
legs are represented by the H (he) final”. (K a l. Unv. p. 3 4 ).
In the “ Scale of the number Seven/ 1 the name of God is repre­
sented with seven letters. The scale is sep ten a ry ; whatever way one
looks from the first original or archetypal down to the seventh or
temporal world.
The “ Tree of Life” has seven branches and seven fruits on it.
In the “ Book of Concealed Mystery,” B r a s h i t h , the initial word in
Genesis, reads Bera shethy “ He created the six.* Upon these depend
h a v e reflected over th e stra n g e behaviour of N arad a m ay u n d e rsta n d th e analogy.
Ind eed, a P ra jap a t aud a g re at V edic Rishi, and y e t one who is ever interferin g w ith
th e physical procreation of m en, he seduces tw ice th e thousands of D aksha’s son a
in to rem aining celibates and Y ogis, fo r th is he is cursed to be in carn ated , b orn ia
a womb, and those who know som ething a b o u t num bers an d cycles w ill now u n d e r­
sta n d b e tte r the m eaning of th is allegory.
all things which are below (v. 16), all things being synthesized
by Malkuth—the Seventh—Microprosopus.
“ Microprosopus is formed of the six Sephiroth, three male and
three female” (v. 67). The limbs of the Tetragrammaton are called
the six members of Microprosopus, and 6 is the numerical value
of V (Vau) his letter. When they (the limbs) touch the earth,
they become seven (p. 32, K ab. TJnv.f and verse 9 of Comm. xxii.
in Book o f Numbers).
The whole “ Book of Concealed Mystery” is full of such sen­
tences. “ The Microprosopus is six-fold...* As he is formed of six
Sephiroth which are called with Malkuth the inferior seven.
These members are emanated from the first six (creative) words
pronounced. “ His seventh principle is represented by the tenth
Sephiroth...who is Eve in the exoteric system, or the inferior
mother...” Hence the seventh week is called the Millennium, the
Sabbath, and also the seventh kingdom.” (Book of Cone. M yst .
v. 2 2 .)
The Kabbalists have always made a difference not only between
Ain-Soph, the numberless and the Inconceivable, but even between
Microprosopus and the lower Tetragrammaton, the “ Son,’*
thence, the Logos. For, it is written in the" Greater Holy Assem­
bly”—
“ (83.) And concerning this the children of Israel wished to
know in their minds, like as it is written (Exodus xvii. 7), “ Is the
Tetragrammaton in the midst of us, or the negatively existent one ?”
Where they distinguished between Microprosopus who is called
Tetragrammaton, and between Macroprosopus, who is called Ain,
the negative existence” (p. 1 2 1 ). But—the “ Yod of the ancient
one is hidden and concealed.” (73. Int.)
(v. 1152.) We have learned that there were ten (companions,
the Sephiroth) who entered into the Sod (mysteries of creation)
and th at seven only came forth.
(v. 1158.) And when Rabbi Shimeon revealed the Arcana,
there were found none present there save those (companions.)
(v. 1159.) And Rabbi Shimeon called them the seven eyes of
Tetragrammaton, like as it is written, Zach. iii. 9, “ These are the
seven eyes of Tetragrammaton.”
In the Bible the Jatter word is translated “ The Lord,” which
shows plainly that the Christians have accepted for their “ Lord
God” a fou rth Sephirothal emanation and the male letter u Vau.”
Is this the “ Logos” every in itia te has to seek union with, aa
“ the ultimate result of his labours ?” Then, he may as well
remain in his septenary mortal body as long- as he can.
With respect to the other “ obstacles,” they are as incorrectly
stated. The “ Figure of the man on the Throne” in Ezekiel
answers in esoterism to the archetypal plane, the world of
Atziloth, not to the Schekinah in Malkuth and Asiah, on the
material plane; as will become evident to any one who analyzes
the vision kabbalistically. For, firstly, there are four clear divi­
sions of the symbolism of the vision; namely, the form of the man,
the throne on which he is seated, the firmament above the heads
of the living creatures, and the u living creatures” themselves
 with their ophanim or wheels. These again clearly answer to the
four Kabbalistical worlds or planes themselves, i . e., Atziloth ,
the Archetypal—the shadowy figure of the man; Briah, the
Creative,—the throne; Jetzirah, the Formative, the firmament;
Asiah, the Material, the living creatures. These answer again
to the four letters of the tetragram: thus, the uppermost point of
Yod in IHVH to the “figure of the man,” the H (He) to the throne,
the Y ( Vau) to the firmament, and the H final to the creatures.
(See Plate IX of the Kabbalah Unveiled.)
The “ figure of the man” is not “ the male form of Shekinah.”
Shekinah is not “ an androgyne power.”* Shekinah is sexless or
feminine if anything. It is primordial light emanating from the
ever-concealed Ain-Soph. In the archetypal world it is Sephira,
in the material and the formative it becomes Shekinah, the latent
life and light of this inferior world of matter—the “ veil of Ain-
Soph” and the “ divine presence” on the path of Malkuth from tho
material to the higher worlds. She is the Buddhi of the physical
body—the soul or spark burning in the vessel; and after the vessel
is broken, merging into the seventh (according to Theosophical
computation) and into the first or Macroprosopus Kabbalistically,
as it is the first ray from the concealed.t
The plan revealed by Malkuth is given in the " Book of Conceal­
ed Mystery,” the Sephra Dzenioutha, v. 31, as follows :—
€i The Tree which is mitigated (that is, the Path of the Kingdom
or Shekinah, which is the Tree of the Knowledge of Good and
Evil, which in itself existeth from the judgment, but is mitigated
by the bridegroom through the influx of mercies) resideth within
the shells; (because the Kingdom hath its dominion over all
things, and its feet descend into death). In its branches (in the
inferior worlds) the birds lodge and build their nests (the souls and
the angels have their place). Beneath it those animals which havo
power seek the shade (that is the shells, Klipoth} ‘ for in it every
beast of the forest doth walk forth.* Ps. civ. 2 0 ).
“ This is the tree which hath two paths for the same end
(namely, good and evil, because it is the Tree of the Knowledge of
Good and Evil). And it hath around it seven columns (that is,
the seven palaces), and the four splendours, (that is, the four animals)
whirl around it (in four wheels) on their four sides (after the four­
fold description of the chariot of Yechesgiel (Ezekiel).”
This tree has seven branches^, on each of which are four leavea
and three fruits. Moreover there is an evident analogy between the
* See engraving from th e B abylonian account of creatio n (b y G. Sm ith, “ Chal­
d e a n account of Genesis**) of th e Sacred Tree, w ith figure on each side and serpent in
th e background. T his engraving is tak e n from a n e arly Babylonion cylinder, a n d
re p re se n ts th e said tree w ith its seven branches.
f N o r is S hekinah a S ephiroth, fo r she proceeds from , an d is la te n t in, th e te n th
M alkuth, a n d is destroyed w ith th e la tte r. (See 22, Book of Cone . U ysU ). The m istake
h a s probably arisen from S hekinah’s divine nam o being A donai a n d th e angelio
K ero ubim . B u t no K abbalist w ill give o u t in p rin t th e key to th is.
tI consulted ou r b ro th e r Mr. S. L iddel M acgregor M athers w h eth er a n y
K abbalist jastified th e idea th a t S hekinah w as “ an androgyne power.** H e said no—
“ i t is sexless and is the divine presence.” ^ ( S e e big K abbalah, page 66. note be*
twe«n|v«rses 32 md 33.)j|
above verse in S. D%and Chapter I to IV. of Revelation. For the
seven churches “ of Asia” are identical with the “ seven palaces”
in Asiah, or the material septenary place. The seven stars which
are in the right hand of the “ figure” in the 1 st chapter are not
these seven churches, but the seven keys to them; and the two-
edged (androgyne) word which proceeds from his mouth is tho
Yod of IHVH. This “ figure” is the septenary “ Tetragram-
inaton” the V (Vau)*
But this figure is a different thing altogether to the one which
is on the throne in Ezekiel's vision. For the former (the figure in
Chapter I of Revelation) is on the planes of Jetzirah (the world of
formation, the habitat of the angels who would not create), and tho
figure of Ezekiel is on the plane of Atziloth, and is described in the
4th chapter of the Apocalypse as the “ one who sat npon the
throne.”
In order to be two, to bear the burden of the above statements,
I have applied to Mr. S. L. Macgregor Mathers (than whom
there are few more learned Kabbalists in England, though I do not
certainly agree with all his views. But on this question we are
in almost full agreement.) Our brother has kindly consented to
give an opinion in writing, ‘and this is how he distributes the Sep-
hi rothal Tree.
K ether.
B in a h . Chokhmah.
G ebubah. Chesed.
T ip h e r e t h .
Hj)d. N etzach.
Y eso d .
M alkuth.
Here the figure on the throne in Ezekiel's vision refers to
Kether; the throne to Chokhmah and Binah, the world of Briah,
whose alternative name is Korsia,— the throne; the firmament is
Microposopus, who consists of the six Sephiroth,—Chesed, Geburah,
Tiphereth, Netzach, Hod and Yesod. Now Yesod is the path of
ingress* into Malkuth or the created material world; and the
Shekinah is the Presence in Malkuth, the Queenly Presence;
for Shekinah is feminine, and not androgynous. And the seal
of the Macrocosm the six pointed star, the t
• O r Vau, whose num ber is six’and sym bolism —a hook or crook ; phallic.
+ I t is th e seal of th e Macrocosm certain ly , b u t it becomes th a t of Microcosm
o n ly when th e five pointed s ta r is enclosed w ithin it, for i t is th e la tte r w hich is
p ro p erly th e sign of Macroprosopus. I t is th e Bhatkon Chakram (the w heel of V ishnu)
a n d th e Panchakon (Pentagram .) W e would call the form er th e seal of Macroproso­
pus only w hen th e hexagram is surrounded by or w ithin a circle ; n o t otherw ise.
B u t th ia does not affect th e question. T he Kabbalah of K n o rr Von R osenroth
contains a good m any errors, and o th e r versions—especially th e L atin translations,
a ll m ade by C hristians b e n t upon squeezing o a t nolens volens a prophetio and
C hristian m eaning out of the Zohar—m ore still*
ia t h a e m b le m o f M ic ro p o so p u s, th e T e tr a g r a m m a to n — th e V a u
o f I H V H , w ho s ta n d s w ith in th e seven lig h t- b e a r e r s o f M a lk u th ,
w h ic h a r e no o th e r th a n t h e se v e n la s t S e p h ir o th th e m s e lv e s , o r
th e s ix S e p h ir o th w h ic h c o m p o se M ic ro p o so p u s w ith M a lk u th
a d d e d a s th e seventh .*
N o th in g c a n b e p la in e r I b e lie v e . W h a te v e r t h e tr a n s c e n ­
d e n ta l, m e ta p h y s ic a l s p e c u la tio n s a n d in te r p r e ta tio n s , w h io h , o f
co u rse , c a n b e sa tisfie d w ith T etraktis o n th e p la n e o f th e A rc h e ty ­
p a l w o rld , o n c e t h a t w e d e s c e n d in to th e w o rld of th e A s tr a l a n d
of th e p h e n o m e n a lly o c c u lt, w e c a n n o t h a v e le ss t h a n s e v e n p r in c i­
p le s u p o n w h ic h to b a s e o u rse lv e s. I h a v e s tu d ie d t h e K a b b a la
u n d e r tw o le a r n e d R a b b is , o n e o f w h o m w a s a n in itia te , a n d th e r e
w as n o d iffe re n c e b e tw e e n th e tw o te a c h in g s (th e e s o te r ic E a s t e r n
a n d t h e W e s te rn ) in th is in s ta n c e .
O f c o u rs e i t is w ell k n o w n t h a t a n y o n e e n d o w e d w ith e v e n a
m o d e r a te d o se o f in g e n u ity c a n , if h e h a s s tu d ie d th e t h r e e
K a b b a lis tic m o d e s o f in te r p r e ta t io n — e s p e c ia lly t h e N otarikon —*
m a k e w h a t h e lik e s o f th e u n p o in te d H e b r e w w o rd s a n d le tte r s .
B u t th e e x p la n a tio n s I g iv e r e q u ir e n o N o ta r ik o n , b u t s im p ly a
k n o w le d g e o f th e s e v e n th e s o te r ic k e y . W i t h M a s s o re tic p o in ts
o n e c a n tr a n s f o r m t h e a s t r a l J e h o v a h T z a b o a th , a n d e v e n
J e h o v a h - E lo h im in to t h e “ O n e liv in g ” a n d t h e h ig h e s t G o d t h e
“ G o d o f g o d s ” — w h e re a s h e is m e re ly o n e o f t h e f o rm a tiv e a n d
generative g o d s. A g o o d in s ta n c e o f th e a b o v e d is h o n e s ty is fo u n d
in M r. M a th e r ’s tr a n s la tio n o f K n o r r v o n R o s e n r o th 's K abbalah
Denudata. H e g iv e s u s s ix s p e c im e n s o f th e v a rio u s r e a d in g s o f t h e
f irs t w o rd o n ly (B’r a s h ith ) in Genesis. W i th t h e r u le s o f N otari­
kon t h e o p e n in g se n te n c e u B 9rash ith B a ra E lohim eth hasham ayim
v 9eth h’arets ” o r u I n th e b e g in n in g G o d m a d e t h e h e a v e n a n d t h e
e a r th ,” m a y b e m a d e to m e a n w h a te v e r o n e p l e a s e s ; sin c e t h e f irs t
a n d s o lita r y w o rd BW ashith is fo rc e d to y ie ld s ix d o g m a tic te a c h ­
in g s o f th e L a tin C h u rc h .
A s sh o w n b y t h e a fo r e s a id K a b b a lis t, S o lo m o n M e ir B e n M o se s,
a c o n v e r t to R o m a n C a th o lic is m in 1665, w h o to o k t h e n a m e o f
P r o s p e r R u g e r e , s u c c e e d e d i n p r o v in g o n s tr ic tly N otariconist
g r o u n d s t h a t t h e s a id firs t w o rd (B ’ra s h ith ) r e v e a le d pix C h r is tia n
m e a n in g s , t h e 1 st o f th e s e w a s “ T h e s u n , t h e s p ir it, t h e f a th e r ,
t h e i r t r in it y , p e r f e c t u n ity j” t h e 3 r d , a Y e s h a ll w o rs h ip m y firs t­
b o r n , m y f irs t, w h o se n a m e is J e s u s t h e 5 th , “ I w ill c h o o s e a
V ir g in w o rth y to b r in g f o r th J e s u s , a n d y e s h a ll c a ll h e r b le s s e d .”
T h e s ix t h is g iv e n in t h e fQ o t-n o te b e lo w .t T h e tw o o th e r s a r e
r e p e titio n s .__________________________ ___________________ _ _ _ _ _
* The Sephra Dzenioutha says concerning Malkuth, “ The Shekinah (or queenly
presence) which is below that is a Path of the kingdom, namely, Malkuth, the tenth
and last Sephira,” (I, o. 32.)
t In the Notarikon “ Every letter of a word is taken for the initial or abbrevia­
tion of another word, so that from the letters of a word a sentence may be formed.’9
Thus, from the letters of this word BWashith , I too could easily make a sentence which
would read :— “ Bew are ! rows are soon hatched in Theosophy ;* and then offer it as
a divine warning and revelation, taking aB m y authority the “ Book of God.” This
reading would be as true, but more to the point than the 6th of Prosper Rugere’s
versions ; for he made of BW ashith — “ Beaugoh ratzephim A sattar Shegopi Jeshuah
Thakelo ,” which, translated, reads “ I, (God) will hide myself in cake (wafer) for ye
shall eat Jesus, m y bq^y” — and converted thereby, and forthwith, another Jew to
Homan Catholicism!
T h e s a m e r e m a r k a b le e la s tic ity o f in te r p r e ta tio n is a ffo rd e d in
t h e e s o te r ic te x ts o f o th e r n a tio n s . E a c h sym bol a n d g ly p h h a v in g
seven keys to i t, i t fo llo w s t h a t o n e p a r ty m a y b e u s in g o n e k e y to
a n y s u b je c t u n d e r d is p u te , a n d th e n ac cu se a n o th e r s tu d e n t w h o is
u s in g a n o t h e r k e y of d e lib e r a te m is in te rp r e ta tio n .
S u c h is n o t m y p o lic y h o w e v e r. I n e s o te ric m a tte r s I w o u ld
r a t h e r s e e k c o n c ilia tio n t h a n q u a r r e l o v e r m is ta k e s m a d e , w h e th e r
r e a l o r i m a g i n a r y ; b e c a u s e th e c a u s e a n d th e tr iu m p h o f t r u t h
o u g h t to b e d e a r e r to a t r u e O c c u ltis t a n d T h e o s o p h is t th a n p e t ty
su c c e sse s o v e r d is p u ta n ts .
N o o n e o c c u ltis t, if h e is tr u e to h is co lo u rs, c a n g iv e o u t th e
m e a n in g o f a ll t h e “ S e v e n M y s te rie s o f W isd o m ” — e v e n if h e
h im s e lf is a c q u a in te d w ith a ll — w h ic h w o u ld b e a m a rv e l,
in d e e d . F o r th o s e a S e v e n M y s te rie s ” in toto a r e k n o w n
th o r o u g h ly o n ly to th e " M a s t e r s o p W i s d o m ; ” a n d th o s e M a s te rs
w o u ld h a r d ly in d u lg e in p o le m ic a l d isc u ssio n s w h e th e r in n e w sp a ­
p e r o r p e r io d ic a l. W h a t is th e u s e th e n o f lo s in g tim e a n d
p o w e r o v e r p r o v in g t h a t o n e f a c e t o f th e d ia m o n d s h in e s w ith m o re
l i g h t a n d b r illia n c y t h a n i t s s is te r f a c e t in s te a d o f u n iti n g a ll th e
fo rc e s to d r a w th e a t te n t io n o f t h e p ro fa n e to th e r a d ia n c e o f th e
je w e l its e lf . W e s tu d e n ts o f t h e s a c r e d sc ien c e o u g h t to h e lp
e a c h o th e r , e n c o u ra g e r e s e a r c h a n d p r o fit b y o u r m u tu a l k n o w le d g e ,
in s te a d o f u n p r o fita b ly c r itic iz in g i t to s a tis fy p e rs o n a l p r id e .
T h is is h o w I lo o k a t i t : f o r o th e rw is e o u r en e m ie s, w ho s ta r t e d b y
c a llin g u s h u m b u g s o n t h e so le s tr e n g t h o f th e i r s e c ta ria n a n d
m a te r ia lis tic p r e ju d ic e s a n d b ig o tr y , w ill b e ju s tifie d in r e it e r a ti n g
t h e i r a c c u s a tio n o n th e g r o u n d o f o u r m u tu a l d e n u n c ia tio n s .
M a te r ia lis m is r a is in g its g h a s tly h e a d h ig h e r t h a n e v e r.
Knowledge , o n e of th e s c ie n tific p a p e r s o f L o n d o n , g iv e s u s a
f o r e ta s te o f w h a t is in s to r e f o r t h e o c c u ltist. W h ile r e v ie w in g
t h e K abbalah Unveiled , i t is lo u d in p ro c la im in g “ th e e x tr a o r d in a r y
in te lle c tu a l v a g a r ie s o f th e H e b r e w c o m m e n ta to rs o n t h e ir s c rip tu re s .”
I t c ru s h e s u n d e r t h e w e ig h t o f its m a te r ia lis t c o n te m p t th e id e a
fro m D r. G in s b u r g ’s “ E s s a y o n t h e K a b b a la h ” — t h a t th e m y s te rie s
o f b e in g w e r e “ t a u g h t b y th e A lm ig h ty h im self to a se le c t c o m p a n y
o f a n g e ls , w h o fo rm e d a th e o s o p h ie school in P a r a d is e 1” a n d
w in d s u p b y a tr e m e n d o u s p o in t o f m o c k in g a d m ir a tio n , in
p a r e n th e s is (!) T h is ,o n p a g e 2 5 9 o i Knowledge, S e p t. 1, 1887. O n p a g e
2 4 5 , Mr# E d w a r d C lo d d o ffe rs u s, in s te a d o f th e te a c h in g s o f th e
“ T h e o so p h ie a n g e ls , 99 th o s e o f t h e D a rw in is ts o f th e H a e k e lia n
S c h o o l. H a v in g s u rv e y e d “ a v a s t field ” in K o sm o s, " th e lim its
o f w h ic h s h a d e in to th e u n lim ite d o n a ll sid e s,” th is a n ti- K a b b a lis tic
c h a m p io n o f m o d e rn sc ie n c e e n d s his u vagaries ” b y t h e fo llo w in g
s t a r t lin g e n u n c ia tio n :
“ We began with the primitive nebula, we end with the highest forms of
consciousness ; the story of creation is shown (!P) to be tbe unbroken record
of the evolution or gas into genius” (!!!)
T h is sh o w s h o w w e s ta n d w ith t h e m e n o f m odem sc ie n c e a n d
h o w m u c h w e n e e d a ll o u r fo rc e s to h o ld th e m a te r ia lis ts a t b a y .
O n e w o rd m o re a n d I h a v e d o n e . I a m re p e a te d ly a s k e d to sh o w
m y a u t h o r i ty - —b o o k , p a g e a n d v e rs e — fo r t h e e s o te ric d o c trin e o f
t h e “ S e p t e n a r y / 1 T h is is lik e s a y in g to one in t h e m id s t o f a d e s e r t
 p r o v e t o m e t h a t w a te r is fu ll o f infusoria w h e n th e r e is n o m icros*
c o p e to b e g o t. B e tte r t h a n a n y o n e, th o s e w h o m a k e su c h a
c la im u p o n m e, k n o w t h a t o u ts id e of t h e fe w p la c e s w h e r e
s e c r e t M S S . a r e s to re d f o r a g e s, n o esoteric d o c trin e s were
ever w ritten and, p la in ly ex p la in ed ; o th e rw is e th e y w o u ld h a v e
lo s t lo n g a g o th e ir v e r y n a m e . T h e r e is s u c h a t h i n g a s a n
i€ u n w ritte n ” K a b b a la , a s w ell a s a w r itte n o n e, e v e n in th e W e s t.
M a n y th in g s a r e orally e x p la in e d , a n d a lw a y s h a v e b e e n . N e v e r t h e ­
less, h in ts a n d allu sio n s to i t a r e n u m e ro u s a n d s c a tte r e d t h r o u g h ­
o u t th e e x o te ric s c rip tu re s , a n d th e c la ssific a tio n d e p e n d s , o f c o u rse ,
o n th e sch o o l t h a t in te r p r e ts it, a n d s till m o re u p o n p e r s o n a l
in tu itio n a n d c o n c e p tio n . T h e q u e s tio n is n o t w h e th e r th e r e a r§
th r e e , five o r s e v e n c o lo u rs in th e r a y s o f t h e spectrum , f o r e v e ry
o n e k n o w s th e r e a re , in f a c t a n d n a tu r e , b u t o n e— t h e c o lo u rle ss
w h ite . A n d , th o u g h S c ie n c e d is c e rn s v e r y p la in ly s e v e n p r is m a tic
r a y s a s c le a r a s a r e th e se v e n n o te s in th e s c a l e ; y e t, o n e h a s
h e a r d of v e r y g r e a t m e n o f sc ie n c e w h o in s is te d t h e r e w e re o n ly
f o u r o r five u n til i t w as f o u n d o u t t h a t th e y w e re c o lo u r-b lin d .
H . P . B la v a ts k y .
OM.
K A I V A L T A N A V A N IT A
O r S r i T h a n d a v a ra y a Sw am ygal.
P A R T I I . — ( Continued .)
m
a I F th o u d o s t a s k : € 0 d iv in e M a s te r, w h o h a s t d e s c e n d -
• e d in to th is w o rld in h u m a n fo rm I I d o n o t u n d e r s ta n d
t h e p r o p e r tie s o f S a c h c h id a n a n d a . W h a t is t h e m e a n in g o f
n e v e r c e a s in g S a t ? W h a t is C h it ? W h a t is A n a n d a V ( H e a r
m e .) T h a t w h ic h re m a in s w ith o u t p e r is h in g in th e th r e e d iv i­
sio n s o f e t e r n a l tim e is S a t ; 1 t h a t w h ic h p e rc e iv e s a n d is c o n scio u s
o f d iv e r s (th in g s) is C h i t ; 2 a n d w h a t is c a lle d t h e h a p p in e s s o f
s e lf-e x p e rie n c e , w h ic h is lik e th e p le a s u r e s p r in g in g u p w h e n
e x p e r ie n c in g th e jo y s of lo v e ,8 is A n a n d a .”
112. “ T h o u g h th e M a h a v a k y a m s of th e f o u r 'Y e d a s d e c la re
r e g a r d i n g t h e A tm a d w e llin g in th e p e r is h a b le b o d y : ‘ T h o u a r t
S a c h c h id a n a n d a ;* a n d th o u g h t h e P r e c e p to r s a y s : * T h o u a r t
B r a h m ; ’ (th e s e a r e m e re s ta te m e n ts .) H o w is th is (p u p il) to
r e a liz e t h e e x p e r ie n c e o f ‘ I a m t h e s p o tle s s S a c h c h id a n a n d a V
(T e ll m e th is ) O d iv in e M a s te r , w h o , lik e t h e r u t t i n g e le p h a n t,
h a s t b a t t e r e d a n d d e m o lish e d t h e c itie s o f P a n c h a k 6 s a I4_________•
1. i. e., Sat is that which transcends time.
2. That which distinguishes between ego and non-ego and investigates in
Order to unify them is Chit.
3. When the two sexes embrace oach other with their minds corresponding,
happiness rises up suppressing the mind of each. Here the mind alone
stands concealed, while consciousness and Ananda blend together. Thus,
when there is pure consciousness without the mind there is happiness, though
transitory. Similarly when a person, investigating Nature, purifies the
mind, so that it corresponds with Atma, union of the two ensues, what is called
mind then dies, and Ananda, which is in self, nay, which is self, results. Then
everything will be of the nature of Ananda.
4. Ju st as it is the nature of the elephant when it rnts to raBe to the
ground big walls and towns, so it is the nature of the Gnani * when spiritual
exaltation preponderates, to destroy tbe five sheaths.
113. I f ifc is s a id t h a t t h e a c tio n s (o r K a r m a s) d o n e in p a s t
in c a r n a tio n s w ill y ie ld t h a b o d y , d o e s it n o t n e c e s s a r ily fo llo w
t h a t th is (p e rs o n o f w h o m i t is so said ) e x is te d in t h e p a s t ?
A g a in , if i t is a s s e r te d t h a t t h e a c tio n s p e rfo rm e d (in th is life) w ill
r e w a r d h im w ith h e ll o r h e a v e n , t h e n h e is in th e f u tu r e tim e
also ; is h e n o t ?
“ n t * 1Df?'fcuat1e Y a d a n a - s a r ir a ,* D e v a - s a r ir a ,2 a n d th e h u m a n b o d y
- - ( t h e s e th r e e b o d ie s) w ill a l te r n a t e ly com e a n d p e r is h . T h o u g h
t h e s e lf s illu s iv e b o d y d ie s a w a y ,3 still, a s th is A tm a e x is ts , i t ia
q u ite c o n s is te n t, O m y so n , to s a y t h a t h e is S a t.
8 ushup t i , w h ic h c o v e r s a s d a r k n e s s d o e s ,4 a s w ell
a s in th e n i g h t w h e n th e r e is n e i th e r s u n - lig h t, n o r la m p - lig h t, ( th a
A tm a ) w ith o u t b e in g in t h e le a s t c o n fu se d , p e rc e iv e s a n d is c o n s c i-
o a s o f b o th d a r k n e s s a n d o b je c ts ; b y re a so n o f th is , h e is C h it
A s th e s e lf- a b o u n d in g m b o u n d le s s fe lic ity h a s u n c e a s in g lo v e i n
itself,® a n d a s n e v e r -c e a s in g lo v e h a s aa its o rig in , h a p p in e s s o r
b liss, t h e A tm a ia A n a n d a , O m y so n !
115. « T o th i n k t h a t j u s t a s fo o d , d r in k , a n d so o n , a r e m e a n s
to e n jo y m e n t, a n d a r e th e r e f o r e v e r y d e a r to all, so a lso is A tm a
a n in s t r u m e n t f o r A n a n d a , is n o n s e n s e . I f th o u , O m y so n , d o s t
re c k o n t h e s a id A tm a a s o n e o f t h e m e a n s to e n jo y m e n t, th e n ia
th y A n a n d a d if fe r e n t (fro m t h y s e l f ) ? I s th e r e a se c o n d A tm a
that enjoys ?
11 6 . “ T h e h a p p in e s s a r is i n g f ro m th e e n jo y m e n t o f s e n s u a l
p le a s u r e s is o n e t h a t a p p e a r s to b e so o n ly fo r t h e tim e being- b u t
g r e a t is th e lo v e m A tm a ; f o r t h e h a p p in e s s a r is in g fro m s e n s u a l
p le a s u r e s w ill c o n s ta n tly c h a n g e , b u t th e g r e a t lo v e in A tm a w ill
never change S e n s u a l p le a s u r e s c a n b o th b e re n o u n c e d a n d
r e s u m e d . B u t r e f le c t a n d se e w h o is to re n o u n c e a n d w h o is t a
re s u m e t h e A tm a . H e w h o c a n r e n o u n c e th e e n jo y m e n ts o f s e n s u a l
p le a s u r e s c a n n e v e r b e r e n o u n c e d b y h im s e lf.
1. This is the body which the ego takes up on the death of the bodr fm.
experiencing the results of evil actions done in this life ■
L q th?for
eg° ^ s?me\the
this bodyofcalled ■*»«>Buth'ana-sarira and drssp*
on to Swarga enjoymg fruits good Karma. When the for«, <W
loped in this life, is thus nearly but not completely exhausted i n t t e e t w J
regions, the ego reincarnates on this planet in a human body
o. %. e., the three kinds of bodies before mentioned, namelv Y£dann nm*;™
De7 a'w u ra’ and the, hufman O0dy’ alternately come and die w a y . ’
-w lT 6 aI SJushuP,ti- we say wo have slept well.
tom : W hy should Ananda or happiness ensue in daily Sushunti
every one sleeps profoundly P W hat is it th at mitigates an/subdues t h l tur
bulence and turmoil of Jagra and Swapna P What is the delicacy or nicetvYrT
which every one says I have slept soundly only to-day P If Atma be nrrf ,!p
°f *?hss, at least is it not we that have remainedthere in SushuDti in
perfect isolation without the least Vikalpa P Is it not also we who f ^ W t h l ? ’
we have not seen there the whole universe including t l y S o^
•we P No T I T °L V* 18 ^ a n y t h i n g else than A t S o t i g n i f y
Afmo J?. y .o t say that Atma is Ananda-Swarupa? Though
Atma is in everything, its non-appearance is our fault and not its ” Thmifh
there is ignorance during Sushupti, as we remain perfectly isolated t h m ™
have Ananda we bring the Vasa™ of Ananda when we awake H e n c fif Z t
" ,r i E v"‘at,ed W' th, 0Ut i? noranPe> the Ananda will continue for ever
o. Every liymg being has unbounded love for and in itself,
 117. u It ia nofc afc all a proper question (i. e., ifc is quite absurd)
to say that, because some persons declare in burning anger and
. eo on *See I kill myself and thus die, therefore a person will
kill himself and die. The body forsaken by him who kills the body
is not he, O my son. Except that he is angry with the body, the
Atma never hates iself.
J18. “ Of all objects of thirst (or desire), the son is dearest (to a
person). His own body is dearer than his son. The organs of
eense are of more value than the body. The Antahkarana called
mind is of more value than the organs of sense. Life is more
valuable than the mind. The Atma (or the self) is much dearer
than the unique life. And now this Atma is important1 again on
close examination; of the three (Atmas) Gouna,* M ith y a ,3 and
K a r th a f the one is greater (in importance) than the other in order.
119. “ At the time of death, the Gounatma, who is son and
heir to the man's estate, is important. During the time when the man
is caring for and bearing the body (as his self), the M ithyatm a
which is the body is important. When (the man) desires strongly
the good state of future existence, the K arth atm a called Jivatma,
becomes important. In Mukti, 5 where all that is Jada perishes,
the Gnandtm a , namely, his self, becomes all-important. 6
120. u Even though a tiger, if it be favourable and kind, it will
be liked. Even though a son, if he do injury, he will be abhorred.
About swords, grass and similar things which in the world are neither
(kind nor mischievous) there is indifference. But the spotless
Atma, who is of the nature of C hit , will never spurn his self-love,
which is free from the several kinds of mere inclinations thus
(denominated) . 7 Hence, O my son, investigate and see thy
S w a ru p a which is of the nature^of infinite Ananda.
T. M. Sundram P illa i.
1. During imminent danger th a t suddenly threatens a man, he will first
think of saving all his relatives and his wealth if possible. But if he finds
th at the removal of his wealth will take time, he will attempt to save his
nearest relatives, such as his son, wife, &c. Failing that, he will try to issue
out of the house to save his own body from injury without caring for them.
If th at too is impossible, he will rather perm it himself to be injured in any
part of his body other than his eyes and other organs of sense. If he fails
in th at too, he will try to preserve his mind from injury, such as derangement.
<&c. If th at too is impossible, he will rather choose to come away with life
and will not care for his mind. Lastly, if there is no hope of his life at all,
then he will think of his Atma or soul, 80 that it may pass on to a blissful
etate of future existence.
. 2. Secondary.
3. Illusive.
4. Agent.
5. In transcendental bliss.
6. " Only atparticulartim es, these three Atmas are important in the eyes
of a person. This is therefore Purvapaksha, But the real self is important
always, and this is Siddhanta.”
7. Liking, dislike and indifference are only inclinations we show to exter­
nal things according to the service rendered by them to us. These inclinations
may constantly change. But Atmananda or self-bliss is not any of these
inclinations, but transcends them all. I t is substantial Ananda.
A man never diminishes his love towards himself. His love for his real
self never varies or changes as that for external things, I t never varies ia
degree.
T H E K A B B A L A A N D T H E M ICRO CO SM .
{Continued from page 52.)
I N the treatise of R. Moses we find some suggestive passages about
Guardian Angels*:—
“ Besides those three parts (Nephesch, Ruach, Neschamah) others
also are given, which are those angels accompanying man for hia
protection. For it is said concerning them in Psalm xci. 11,
Since he w ill command his angels concerning thee, etc. But R. Schi­
meon Jochaides and R. Pinchas are divided in opinion concerning
their number, the former asserting thafc two, the latter thafc fchree,
are indicated by the words Since he w ill command his angels con­
cerning thee. For concerning them it is said in Job xxxiii. 23, I f
there was an angel [angelus may be translated either angel or mes­
senger] before him —that is one—an advocate —that makes two—
one out o f a thousand —behold the three. And concerning them ifc
is said in Isaiah lvii. 18, A n d I have restored consolations to him
and to his mourners , which are those angels mourning over him
and separating themselves from him on account of his bad
works. The reason wherefore they are hidden whilst he is work­
ing and aro only manifested around his works is, that they ema­
nated with the emanation of his Neschamah. For since Nescha­
mah emanates from the copulation of the Holy One, may he be
blessed, and his Shekinah, those angels emanate with it. And R.
Pinchas explains in these words the passage of Gen. i. 19, ‘ Let the
waters produce the reptile of anim a viven s\ t This is a firm cove­
nant : the holy river tricldes down and issues forth, and ita
waters are multiplied, and I may say, cause worminess and a
multiplex progeneration of Neschamahs for that life. From those
Neschamahs which enter into this life come forth many branches, and
an immense abundance over-runs the whole world. And as Nescha­
mah goes forth into this world, so does that bird, which flies from
that tree, go forth with her. How many go forth with each Nescha­
mah ? Two : one on the right, the other on the left. If he proves
himself worthy they guard him, as it is written, Psalm xci. 1 1 ,
Since he w ill command his angels concerning th ee”
Before proceeding with the text 1 will endeavour to give some
indication of the lines on which the author is going. In the first
place we must bear in mind that when the light of the Logoa
issues forth it is reflected not only by the human upadhis , but also
by the devas, or spiritual beings without material upadhis , such aa
we possess; and these are created, if I may be allowed to use the
term, simultaneously with the souls of men, and have their exist­
ence on the planes of the K aran a S a rira and the Sookshma S a rira .
They act as nature’s overseers, whose duty it is to watch the de­
tailed working of the kosmic machine and keep it from going wrong.
Shekinah, the Holy Ghost, is, as it were, the mother of human souls ;
she has her agents on the different planes, who carry out her
work of distributing spiritual food, etc. The term the birds is fre­
quently used with reference to Shekinah and her deputies. The
* Kab. Den. Vol. I. Tract, de Anhui, p. 120.
f Auima vivens ia Nephesch C haijah, tl*e vital Nephesch,
 e a g le is th e su p e rn a l m other, B in a h , th e first “ H e ” of th e T e tra ­
g ra m J o d H e Y au H e ; th e dove is th e lo w er m other, th e final
“ H e ” of th e T e tra g ra m . T h e re a re m an y allusions to it in th e
B ib le : for in stan ce, N o a h sen d s th e dove o u t of th e a rk ov er th e
w a te rs of th e deep a f te r th e p r a la y a ; a n d th e H oly G host de-
Bcended upon C h rist lik e a dove w h e n h e w as b a p tise d , o r in itia te d
b y J o h n th e B a p tis t. T h e sm all b ird s com m only re fe r to th e
officers of S h e k in a h , M e ta tro n a n d S a n d a lp h o n , w ho c a rry
o u t h e r w o rk in th e w orld ; b u t h e re th e y seem to in d ic a te
th e g u a rd ia n an g e ls. T h e com m on sa y in g *a little b ird to ld
m e / p ossibly arose from th is sym bolism . T h e g u a rd ia n a n g e l
h a s a p p a re n tly a v e ry close re la tio n w ith S h ek in a h , b e in g a n
e n tity on th e s p iritu a l p la n e , a n in d iv id u a lised p o rtio n of th e
lig h t o r a u r a of a m a n ’s ow n L ogos. L ik e a m o th e r sh e w atc h e s
o v e r a m a n ’s soul in its in fan cy , w h ilst i t is n o t y e t ab le to s ta n d
alo n e. T h e la d y of th e W h ite L o tu s a p p a re n tly re p re se n ts m ore
th a n one e n tity , b u t in one a sp e c t sh e m ay , I th in k , b e ta k e n aa
t h e g u a rd ia n of th e b oy S en sa. I f w e co n sid er th e re a l m a n to
Jbe th e L ogos of th e ra y to w h ich a n in d iv id u a l b elo n g s, th e n th e
g u a r d ia n a n g e l m ay b e ta k e n as a n a sp e c t of m an ’s consciousness
o n a c e rta in p la n e , a n d in one classificatio n of th e seven v irtu e s
in m an w h ich is g iv e n in th e K a b b a la , ther g u a rd ia n s a re e n u m e­
r a te d as a p a r t of m a n ’s com position.
T h e holy riv e r w hich tric k le s dow n a n d flows f o rth a p p a re n tly
sym bolises th e W a te rs of L ife, w h ic h h av e th e ir source in E n so p h ,
tric k le dow n th ro u g h th e h ig h e r E d e n in to th e low er E d e n , th o
g a rd e n , a n d th e n c e to th e w o rld below ,
R . M oses co n tin u es :—
“ R . P in c h a s said t h a t th e re a re th r e e g u a rd ia n s se t o v er m an ,
b ec a u se i t is w ritte n , I f there were an angel, an advocate, e tc ., a n d
i t is h a n d e d dow n th a t R . S ch im eo n a g re e d w ith R . P in c h a s on
t h a t p o in t. N o r ca n i t b e said t h a t th o se an g els a re a n y th in g
e lse th a n t h a t w hich o u r R a b b is of g o o d m em ory h av e n a m e d
th e fig m en t of g ood a n d th e fig m e n t of evil, since in th e
fcook of S o h a r it is ex p ressly s ta te d th a t th o se v e ry an g e ls a re
th e s e sam e fig m en ts. B u t th e s e a re th e w ords of th e b o o k
j u s t m e n tio n e d : R . J e h u d a b e g a n : S in ce he w ill com m and his
angels concerning thee, fyc. : th e e x p la n a tio n of th is te x t is c le a rly
d e f in e d ; fo r th e sam e h o u r th a t m a n com es in to th e w orld th e
fig m e n t of evil is a tta c h e d to him , to accu se t h a t m a n p e rp e tu a lly ,
a s i t is. sa id in G enesis vi. 7, S i n lies a t the door. W h a t is
* S in ly in g ’ ? I t is th e fig m en t of e v il ; a n d D av id also calls i t b y
th e n am e o f sin , b e c a u se it in c ite s m an to sin in th e p re se n c e o f
liis L o rd . F o r i t is w r itte n in P s a lm li. 5, A n d m y sin is in m y
presence a t a ll times. F o r th is fig m e n t of evil does n o t e v e r le a v e
a m an from th e d a y o f h is n a tiv ity . T h e fig m en t of g o o d a p ­
p ro a c h e s m an fro m t h a t d a y o n w h ic h h e b e g in s to b e c le a n se d .
B u t w h en does h e b e g in to b e c lean sed , a s h e sh o u ld b e ? W h e n h e
is a son of th irte e n y e a rs : th e n m a n is acco m panied b y b o th , so
t h a t th e y a re p re s e n t w ith h im , o n e on th e left, th e o th e r on th e
r ig h t. A n d th e se a re th o se tw o a n g e ls, w hich a re of a tr u t h s e t
o v e r h im , a n d a re e v e r fo u n d w ith lim u A cco rd in g ly , if a m a a
b eg in s to b e p u rg e d , th e fig m en t of evil is b e in g su b d u e d b y him ,
a n d th e r ig h t p re d o m in a te s o v er th e le ft, a n d bo th u n ite to g u a rd
him in e v e ry p a th w h erein h e w alks, as is said in P sa lm xci. 1 J,
Since he w ill com m and his angels concerning thee. So he spoke.
H e n c e it is q u ite cle a r th a t th o se tw o angels, co ncerning whom th e
above q u estio n w as raised , a re th e figm ent of good a n d th e fig­
m e n t of evil. I n th e sam e section R . A b b a says th u s : A t th e tim e
w h en a m a n b e g in s to w alk in th e w ays of th e law an d all his w ays
a re in good o rd e r, m an y ad v o cates rise up for him , th a t m en tio n of
him be m ade to th e b e tte r p a rt. I t is said in J o b x xxiii. 23 a n d 24, I f
there were before h im an angel advocate, etc., a n d h e p itie d him a n d
said : ‘ R ed eem him , etc., Come, b e h o ld / I n th is te x t you w ill find a
sta te m e n t of th e m a tte r. I t is said : I f th e r e w ere b e fo re him a n
a n g e l : if m ore w ere n o t m e n tio n ed , it w ould b e w ell. B u t i t is
sa id an a n g e l ad v o c a te . W h o is h e ? H e is th a t an g e l set ov er
m an from th e r ig h t p a rt, co n c e rn in g w hom th e p a ssa g e is to b e
u n d e rsto o d , P salm s xci. 7, w h ich says, A n d a m y ria d fr o m thy
rig h t. B u t th a t w h ich is a d d e d , J o b xx x iii. 23, One out o f a thousand,
th a t is th e fig m e n t of evil. F o r th a t is one of the thousand w hich
are fr o m the left p a r t, P salm s xci. 7. W h e re fo re a rem oval is d e c re e d
u p above, a n d h a v in g g a in e d p a rd o n th e y ascend. W h e re fo re if a
m a n w alks in th e w ay of tr u th , a n d th e figm ent of evil a c ts w ith
him , as it is w ritte n , P ro v e rb s x x ii. 29, B etter the m a n who holdeth
h im se lf o f no account and is a servant to H im : th e n t h a t — th e fig­
m e n t of evil— ascends, a n d is h is a d v o cate, a n d sp e ak s in th e
p rese n ce of th e H o ly O ne, m ay h e b e blessed, concern in g th e m e rits
of th e m an. T h e n th e H o ly O ne says, J o b x x x iii. 24, Redeem h im ,
lest he descend in to corruption, fyc. T h ese th in g s I h av e d e sire d to
ex p re ss in co n nection w ith th is m a tte r. A n d , as h a s b een said b efore,
th e figm ent of evil e m an ates w ith N esch am ah , ju s t as m u ch
as th e figm ent of good issues fo rth w ith h e r. F o r th e figm ent of
evil com es fro m th e p a r t of G eb h u ra h * a n d is a n holy an g e l,
w hose vehicle only is im p u re, a n d h e is him self clo th ed w ith th e
q u a lity of filthiness. S uch is th e case w ith m an y holy a n g els,
w hich a re se t o v e r pow ers of th in g s alien to th e m , w hich are th e ir
vehicles. T h a t q u a lity is s p re a d o u t th ro u g h th e fo u r o rd ers of
filth y pow ers, w h ich a re A v en , M aschchith, A p h , a n d C ham m a
(in iq u ity , d e stru c tio n , a n g e r a n d passion): b u t itself (th e angel) goes
to th e le ft a n d rid e s u pon th o se four. So also th e figm ent sits upon
a n holy vehicle, w hich is th e fa c u lty of M ichael, G abriel, U rie l a n d
R a p h a e l; a n d its e lf sits upon th o se fo u r on th e r ig h t side of a m an .
B u t m an in clines to e ith e r side, a n d h a s a facu lty of m ak in g th e
b a la n ce of sin p re p o n d e ra te o v er th e side of ju stice, a u d vice versd
a s is d e d u ce d in th e book of R a ja M ehim m a.”
A s an g els e v id e n tly p la y so im p o rta n t a p a r t in th e n u rs in g a n d
re a r in g of h u m a n souls, a few p a ssa g e s co n cern in g th e d ifferen t
o rd e rs of sp irits w ill p e rh a p s assist u s in form ing a conception o f
w h a t th e a n c ie n t R a b b is m e a n t w h en th e y re fe rre d to good a n d
b a d an g els. I n th e 5 th C h a p te r of th e “ P n e u m a tic a K a b b a listic a ’*
w e find th e follow ing
* Th e Sephira Judgment, or the Seat of Judgment.
 “ 'In th e book of P a rd e s ifc seem s to b e a sse rte d b y R . M oses of
C ordova, th a t th e a n g els a re so m eth in g betw een fche celestial bodies
a n d th e T h ro n e of G lory (w orld of B riah ), o r s e p a ra te in tellig en ces,
a n d th a t th e y receive from th e se a n influx of lig h t a n d u n d e r­
sta n d in g , a n d p ass on to o th e rs e n e rg y an d li f e ; a n d a co rp o reity
lik e thafc of flam es a n d fire is assig n ed fco fchem; a n d th e y a re , I
ta k e it, celestial o r fiery bodies acc o rd in g to th e opinion of th e
K a b b a lists (from w hom th e P la to n ists h a v e ta k e n it b y ste a lth )
w hich is th a t th e n a tu re of h ea v e n is fiery.
" I sh all n o t h o w ev er say m u ch a b o u t th e h ig h e st h eaven, w h ich
is called A ra ro th , a n d from its p u rity a n d tra n sp a re n c y is lik e
cry sta l, a n d is th e h a b ita tio n of a n g e ls a n d th e m ansion of p u re
anim as, w h ich h a v e p e rh a p s a te n u o u s a n d pellucid v e stm e n t
w h ich th e y p u t o n th e re . B u t th is a t le a s t I d eclare, th a t th o se
celestial n a tu re s , w h ich th e P la to n ists co n n ect w ith th e in te lle c tu a l
a n im a , co rp o really co rresp o n d w ith th e classes of an g els of th e
K a b b a lis ts ; ju s t a s th e pow ers (cortices) a g re e w ith fche a e re a l,
d a r k a n d cloudy sp irits.
“ M oreover th e P la to n ists d iv id e th e ir s p irits in to th re e classes ;
of w hich th e first co n ta in s th e fiery a n d th e h ig h e st, w hich aro u se
th e in te lle c t of m a n as it slu m b ers in th e d u s t to th e stu d y of
th in g s divine. B u t th e second is in te rm e d ia te a n d in clu d es sp irits
o f a m iddle n a tu re a n d aereal, com posed of m ost p u re a n d te n u o u s
a ir, w ho le a d m en to w o rk fo r g o o d a n d d ire c t th e m in to th e p a th
of th e v irtu o u s. B u t th e th ird a n d la s t class co n tain s th o se com pos­
e d of m u rk y a n d d en se a ir w h ich su b serv e th e fu n ctio n of g e n e ra ­
tio n a n d th e su ste n a n c e of th e bod y , fo r w h ich p u rp o se th e y s tir
u p concupiscence a n d passion. T h e h ig h e st, a n d th e in te rm e d i­
a te ones, w hich a re good, co rresp o n d on th e side of evil w ith th o se
w h ic h a re ca lle d O phanim a n d C aschm aline, o r th e pow er w hich is
called N o g ah , in w h ich is a p o rtio n of p u r ity a n d sa n c tity , a n d
w h ic h a t th e e n d o f d ay s w ill b e p u rifie d from filthiness a n d
san ctified . B u t th e low est w h ich dw ell in th e low est, d a rk , th ic k
a ir, d iv e rt m en fro m m ed ita tio n to th e w o rk of g e n e ra tio n a n d to
b o d ily p le a su re s a n d to th e lu s t of conquest* A n d th o se a re th e y ,
w h ic h a re r ig h tly c alled b y th e K a b b a lis ts th e P o w ers (cortices)
a n d a n g e ls of p e rd itio n a n d th e im p u re sp irits.
u A n d th e y also a ttr ib u te to th e m as i t w ere cloudy b o d ies,
w h ic h I ta k e to m e a n th a t th e ir b odies a re of dense air, so th a t th e y
h a v e no in te lle c t, h o w ev er d ebased, a n d th u s i t com es to p ass thafc
fche D iv in e lig h t w h en ifc d escends a n d is involved in fchem, thafc ifc
m ay b e e x te n d e d to th o se below , is, as ifc w ere, clouded o v e r a n d
ob scu red , a s h a p p e n s to th e so lar lig h t in te rc e p te d b y clouds*
A n d th e y a re called th e h o rses o f th e a n g els, w ho b e s trid e th e m
w h e n a b o u t to d e sc e n d to e a rth . B u t th e y a re m erely m e d ia to rs
to m a n ife st somefching to th o se below , a s P la to in h is sym polism
lik ew ise say a t h a t th o se sp irits a re in te rm e d ia te , an d h o ld a m id d le
p la c e b etw een celestial a n d h u m a n n a tu re s. A n d th e y d ra w dow n
a n d d e riv e b en efit fro m th e p o w er of th e lig h t a n d tfie in flu x fro m
th e fo rm er, a n d a g a in th e y re d u c e a n d ra ise th e w o rk s a n d
deed s of th e la tte r , a n d th a t is th e w o rk of tlie pow ers, w ho receiv e
a n influx from th e celestials fo r th e g o v e rn m e u t of th o se below ;
a s th e K ab b a lists te a c h thafc w h a t is sp iritu a l c an n o t w ork w ith o u t
a g a rm e n t w h en i t d escen d s a n d is ex ten d ed to th o se below.
Phis is as m uch as to say th a t th e h ig h e r c a n n o t a c t upon th e
low er, w hich is re m o te from it, w ith o u t in term ed ia rie s, a n d to
th e se th e y g iv e th e n am e of v e stm en ts. J u s t as th e N u m e ra ­
tio n s (S ep h iro th ) se rv e th e In fin ite, a n d creatio n serves th em , bufc
th e an g els serv e th e c reatio n a n d th e pow ers serve them . A n d
th is is th e in te rm e d ia ry a n d in stru m e n t in w hich th a t w hich ia
abo v e is e x te n d e d to th a t w hich is below a n d m anifested to it.
A n d it is also called th e ho rse a cc o rd in g to Isa ia h xix. 1, P salm a
xviii. 11, a n d civ. 3 \ as if i t is to b e considered as an in stru m e n t
a n d ch an n e l fo r th o se above, w ho flow in to it, w hen it th e n
tra n sm its th e d iv in e lig h t a n d p o w er to th a t w hich is below it.
" A n d th e se th in g s acco rd w ith w h a t R. M oses says in th e B ook
of P a rd e s : nam ely, th a t th e an g e ls w hich dw ell in th e w orld of
form atio n a re as i t w ere ju d g e s, w ho in q u ire in to th e th o u g h ts
o f m an a n d in to th e counsels a n d sin s a n d good w orks of th e
h u m a n r a c e : b u t th e pow ers dw ellin g m th e w orld of factio n
a re lictors, w ho p u n ish m e n : a n d th is p u n ish m e n t is, I ta k e
it, th a t w hich, ac c o rd in g to th e P lato n ists, anim as suffer from
th e aereal sp irits, such as g rie f, a n g e r, desire, fe a r, hope a n d
o th e r feelings, w h ich th e y ex cite a n d inflam e in th e ir p assionate
a n d lu stfu l n a tu re s , b y in tro d u c in g th e sam e th ro u g h th e ir
v e stm e n ts or a e re a l bodies b y m ean s of id e a s g e n e ra te d in
th e ir im ag in atio n s. W h e n c e p e rtu rb a tio n s a rise in them , b y
w hich m en a re n o t only h in d e re d fro m divine p u rsu its, b u t a re
also confounded b y v a rio u s o th e r a c tiv ities, so th a t th e y a re in
d a n g e r of fa llin g in to th a t s ta te co n cern in g w hich A b ig a il (I. S am .
x x v . 29) says i— A n d the souls o f thine enemies, them shall he sling out
as out o f the m iddle o f a sling : a n d elsew here i t is called by th e
K a b b a lists a c u ttin g off of th e p la n ta tio n s from on h ig h a n d tw ist­
in g of th e ch an n els o r canals. A n d th is is th a t cloud a n d veil
a n d w all s e p a ra tin g G od a n d h is d w elling a n d th e a n im a .
" A n d all a g re e w ith th e se th in g s w hich a re re la te d in th e book
o f S c h a are O ra h of R . J o s e p h G ecatilah : so it m u st be b o rn e in
m in d th a t from th e e a r th ev e n to th e firm am ent space is n o t con­
sid e re d void, b u t t h a t a ll is filled w ith squ ad ro n s a n d ra n k s, of
w h ich some a re p u re , b u t o th e rs below th em a re im p u re c re a tu res,
h u rtfu l a n d a c cu sin g , a n d all of th e m su b sist a n d fly a b o u t in th e
a ir .”
E lsew here it says “ T h e a ereal sp irit is a ratio n a l, in te llig e n t
a n im a , a n d since it is endow ed w ith a m ost su b tile body, th a t ifc
vivifies w ith .its ow n influx a n d sp len d o r, th ere fo re i t c o n stitu tes a
m id d le n a tu re b e tw e e n celestials a n d h u m a n ity ; w hence, since i t
jo in s th ese tw o ex trem es, fro m th e celestials it c arrie s dow n th e
g o o d a n d p e rfe c t influx to th o se below , a n d in r e tu rn raises a n d
b e a rs alo ft th e ir good m ed ita tio n s a n d m e r its : especially those of
th e m en w ho a re u n ite d w ith th e su p ern al ones (i.e., in itia te s).
T h e d u ty th e n of th o se sp irits consists fo r th e m ost p a r t in th is,
t h a t th e y g o v ern a n d d ire c t th e m in d a n d m orals of m en to w a rd s
tr u th a n d good, a n d b y th ia m eans h u m an n a tu re is u n ite d w ith
divine.
 " A lth o u g h a c c o rd in g to th is definition a ll seem good, n e v e rth e ­
less th e re a re evil a n d h a rm fu l ones. B u t in k in d th e y can b e
div id ed acco rd in g to th e n u m b e r of th e p la n e ta ry s p ir its : a lth o u g h
m ore g en erally th e re a re as m an y k in d s as th e r e a re s ta rs sh in in g
in th e firm am ent. B u t ju s t as b y th e celestial sp irits th e v e g e ta tiv e
a n d v ital fa c u ltie s a re d ire c te d , so th e a e re a is especially d ire c t
th e reason, a n d th e ig n eo u s illu m in a te th e in te lle c t a n d elev ate it
to divine o b jects.
. “ T h ro u g h th e m ed ia tio n of th o se a e re a l sp irits, w h ich a re
elsew here called a n g els, anim as d escen d in to bodies, b y th em th e y
a re d ire c te d in th e ir o p e ra tio n s a n d counselled in th e ir do u b ts, &c.,
a n d a fte r th e ir d e p a rtu re from th e b o d y , b y th e m th e y a re led to
th o ju d g e , b y w hose v e rd ic t th e y a re e ith e r d am n ed o r b le sse d .”
M uch m ore is to b e fo u n d in th e p a g e s of th e K a b b a la a b o u t th e
d iffe re n t classes of a n g e ls a n d sp irits, th e ir e le m e n tal co n stitu tio n s
a n d th e ir v a rio u s co -relatio n s, b u t as th e w r ite r's o b je c t in th e
p re s e n t in sta n c e w as only to g iv e a v e ry g e n e ra l id e a of th e
K a b b a listic te n e ts co n c e rn in g th e re la tio n o f a n g e ls to th e h u m a n
soul, an y f u r th e r d ig re ssio n is u n n ecessary .
M ilton's id eas a b o u t th e s p irit w o rld a re in som e re sp e c ts closely
a k in to those of th e K a b b a lists. I n h is “ Com us” th e a tte n d a n t
s p irit is m ad e to say
44Before the starry threshold of Jove’s court
M v mansion is, where those immortal shapes
Of bright aerial spirits live inspher’d
In regions mild of calm and serene air.”
T h is sp irit, w ho, c sw ift as th e s p a rk le of a g la n c in g s t a r / sh o t
<Jown from h e a v e n to p ro te c t a p u re a n d v irtu o u s m aid en from th e
h id d e n d a n g e r w h ich a w a ite d h e r in th e m a g ic spells of Comus a n d
h is filth y ro u t, c le a rly a n n o u n ces t h a t h is p la c e of abode is th e
a s tra l w orld, th e re g io n o f sh ap es a n d fo rm s, a n d th a t h e is one o f
th o se b en ev o len t a e re a l s p irits d e sc rib e d in th e p a ssa g es w e hav o
q u o te d as in te rm e d ia ry b e tw e e n g o d s a n d m en , in o th e r w orda
one of th e a g e n ts of P ro v id e n c e , w h a te v e r t h a t m ay be.
M ontague R . L azarus.
(To be continued.)
T E E C R E S T J E W E L O F W IS D O M .
(B e in g a tra n sla tio n o f the V iveka G hudam ani o f S a n ka ra c h a rya .)
A H A Y IN G re a lise d h is re a l self a s sp ace, w ith o u t a tta c h -
m e n t a n d in d iffe re n t (to w o rld ly c o n c ern s), h e n e v e r
clin g s to (becom es u n ite d w ith ) a n y th in g w h a tso e v er b y fu tu re
k a rm a .
453. J u s t as sp a c e is u n a ffe c ted b y fo rm o r o d o u r,* so also
th e a tm a rem ain s u n a ffe c ted b y co n n ectio n w ith u p a d h i a n d its
fu n ctio n s.
454. T h e K a rm a in c u rre d b e fo re th e a tta in m e n t of k n o w le d g e
is n o t d estro y ed b y k n o w le d g e w ith o u t p ro d u c in g its effect, lik e a
w ell-aim ed arrow d isc h a rg e d a t a ta r g e t.
* Literally “ thc spaco within thojpoi or tho odour Of spirituous liquors/*
455. A n arrow d isc h a rg e d a t w h a t seems to be a tig e r does
n o t stop w hen it is seen th a t th e o b je c t is a cow, b u t quickly a n d
forcibly p ierces th e o b je c t aim ed a t.
456. Prarabdha (K a rm a a lre a d y in cu rre d in a previous in ­
carn atio n ,) is indeed v e ry pow erful. I n th e wise it is e x h a u ste d
w ith ch eerfu l e n d u ra n c e . S a n c h ita ^ (K arm a in c u rre d d u rin g
th e p re se n t in c a rn a tio n ) a n d A g a m i (future K arm a) a re des­
tro y e d b y th e fire of p e rfe c t know ledge. T hose who, h a v in g
rea lise d th e id e n tity of A tm a w ith B rahm , alw ays abide in
th a t union, a re n e v e r (affected) b y th e th re e k in d s of K a rm a
(prarabdha, sanchita, agam i), fo r th e y becom e B rahm w ith o u t
a ttrib u te s .
457. To th e ascetic w ho is devoid of (the influence of) u p a d h i
a n d its functio ns, a n d w ho ab id es in th e a tm a alone, reali sin g ifc
id e n tity w ith B rah m , prarabdha does n o t exist even in nam e, b u t is
lik e d rea m -o b je cts to one aw ake. . . . ,
458. T h e wise m a n does n o t m ak e such distin ctio n s as “ I ”
“ m ine,” “ th is,” w ith re sp e c t to th is illusory bod y a n d th e w orld
to w hich it belongs, b u t rem ain s w akeful (conscious of th e h ig h e r
self). . . . i •
459. I n him th e re is no desire stre n g th e n in g illusory o b jec ts,
n o r does h e perceive a n y a d v a n ta g e in th is w orld. I f he p u rsu es
illusory o b jects, h e c e rta in ly c a n n o t be re g a rd e d as h a v in g
a w ak e n ed from th e sleep of ig n o ran ce.
460. S im ilarly h e w ho e v e r ab id es in th e a tm a an d th u s m
parabrahm , sees n o th in g else. E a tin g , sleeping, etc., are to a w ise
m an b u t as th e recollection of o b jects seen in d ream .
461. T h e bo d y is c re a te d b y K arm a. R e g a rd prarabdha aa
b e lo n g in g to it (body)* I t (prarabdha) can n o t b e a ttrib u te d to th e
a tm a w hich is w ith o u t b e g in n in g . T h e a tm a is n o t created b y
K a rm a .
. 462. T h e u n e rrin g te x t of th e S ru ti says : “ (the atm a) is nofc
b o rn , it is in d e stru c tib le a n d e te rn a l.” H ow ca n prarabdha exisfc
in one a b id in g in a tm a ?
463. So lo n g as th e n o tion co n tinues th a t body is th e self, p r a ­
rabdha exists. W h e n th a t notion is n o t c h e rish ed (any lo n g er),
prarabdha is ab a n d o n ed .
464. E v e n th e notion th a t prarabdha belongs to body is a d elu ­
sive one. W h e n c e is th e re a lity of w h a t is supposed a n d w hence
is th e o rig in of u n re a lity ?
465. 466. W h en ce is th e n d e stru c tio n of w h a t is n o t b o rn r
W h e n c e is th e re prarabdha of w h a t is u n real ? I f th e effects o f
ig n o ran c e a re com pletely d estro y ed b y know ledge, how can th is
b o d y e x ist ? To clear u p th is d o u b t of ig n o ra n t people, th e S r u ti
sp e a k s of prarabdha fro m a n e x te rn a l p o in t of view , b u t nofc m
o rd e r to te a c h th e re a lity of th e body to th e wise.
467. B rah m is all-p e rv a d in g , w ith o u t b e g in n in g a n d withoufc
en d , im m easurable, u n c h a n g e a b le, th e only one, no n -d u al, a n d n o
d iffere n tiatio n w h a te v e r e x ists th e re in .
368. B rah m is absolute existence, absolute consciousness, e te rn a l,
ab so lu te bliss, actionless, th e only one, n o n -d u a l; a n d no differen­
tia tio n w h ate v er exists th e re in .
 469. B rahm is uniform , unalloyed bliss, all-p erv ad in g , endless,
boundless, th o only, n o n -d u a l; a n d no d iffe ren tiatio n w h atev er
ex ists th e re in .
470. B rah m can n e ith e r b e a b a n d o n e d , ta k e n hold of n o r
received, a n d is in d e p e n d e n t, th e only one, n o n -d u a l; a n d no
differen tiatio n w h a te v e r e x ists th e re in .
471. B rah m is w ith o u t a ttrib u te s , in d iv isib le, su b tle, u n co n d i­
tioned , stain less, th e only o n e, n o n - d u a l; a n d no d ifferen tiatio n
w h a te v e r ex ists th e re in .
472. B ra h m , w hose form is in d escrib ab le, w ho is inco m p reh en ­
sib le to speech a n d m in d , is th e only one, n o n -d u al £ a n d no
d ifferen tiatio n w h a te v e r ex ists th e re in .
473. B rah m is p e rfe c t tr u th , w isdom self-ex istin g , p u re , incom ­
p a ra b le , th e only one, n o n -d u a l; a n d no d iffe re n tia tio n w h a te v e r
e x ists th e re in .
474. T h e g r e a t ascetics, w ho h av e a b a n d o n ed desires a n d d is­
c a rd e d en jo y m en ts, w ho h a v e su b d u ed th e ir m inds a n d senses,
k n o w in g th e su p rem e tr u th , a tta in a t la s t p aran irvan a th ro u g h
u n io n w ith th e a tm a (th e Logos.)
475. H a v in g in v e s tig a te d th is su p rem e tr u th a n d th e n a tu re o f
th e a tm a w ho is full of bliss, h a v in g sh a k e n off th e delusion c re a te d
b y y o u r own m in d , becom e w ise a n d free, a n d th u s a tta in th e en d .
476. W ith a p u re , ste a d y m in d , k n o w th e n a tu re of th e a tm a
b y c le a r sp iritu a l p e rc e p tio n in sam adhi. I f th e (one real) su b ­
sta n c e b e p e rc e iv e d w ith o u t erro r, a n d u n d e rsto o d , it w ill be n o
m o re su b je c t to d o u b t.
477. On re a liz in g th e a tm a w ho is tr u th , w isdom a n d bliss,
th ro u g h freed o m fro m connection (w ith upadhi) c re a te d b y th e
b o n d of ig n o r a n c e ; n e ith e r sastras, a rg u m e n t, n o r th e 'te a c h in g s
of th e guru, b u t only self-acq u ired ex p e rie n c es a re of a n y a u th o rity .
478. F reed o m from b o n d a g e , c o n te n tm e n t, a n x ie ty , h e a lth , h u n ­
g e r , m u st b e e x p e rie n c e d b y oneself. K n o w led g e (derived) from
o th e r s is in fe re n tia l.
479. E q u al-m in d ed gurus te a c h , as th e V e d a s do, th a t th e le a rn e d
w ill b e sav ed only b y w isdom d e riv e d fro m Is h w a ra (th e L ogos).
480 . H a v in g k n o w n th e in d e stru c tib le a tm a jth ro u g h one’s ow n
e x p e rie n c e, b e in g p e rfe c te d , one should a b id e in th e a tm a h a p p ily
a n d w ith ste a d y m in d .
4 81 . T h e V e d a n ta d o c trin e se ts fo rth t h a t th e w hole u n iv erse
a n d (all) jiv a s (ego) a re b u t B rah m , t h a t moJcsha is a b id in g in
th e in d e stru c tib le essence (w hich is th e a tm a ) a n d th e S ru tis aro
th e a u th o rity fo r th e n o n -d u a lity of B ra h m .
482. T h u s c o m p re h e n d in g — th ro u g h th e gurvUs te a c h in g , th ro u g h
th e a u th o rity o f th e S ru tis, a n d th ro u g h h is ow n re aso n in g ,— th e
su p re m e tr u th ; h e (th e d isciple) w ith o rg a n s of sense co n trolled,
w ith com posed m in d a n d m o tionless b o d y , re m a in e d (for a tim e)
in te n t on th e a tm a (ab so rb ed in th e a tm a ).
4 83 . H a v in g fixed h is m in d fo r a tim e on parabrahm , h e th e n
g o t u p (from m e d ita tio n ) a n d said , w ith m u ch ec stasy , th e s e
w o rd s:
484. T h ro u g h th e re a lisa tio n of th e a tm a w ith B rah m , (my)
u n d e rs ta n d in g is u tte rly lo st, a n d (m ental) a c tiv ity h a s v an ish ed .
I know n e ith e r th is n o r th a t, n o r w h a t th is bliss is, its e x te n t, n o r
its lim it.
485. T h e g re a tn e ss o f parabrahm , liko an ocean com pletely
filled w ith th e n e c ta r of re a lise d bliss, can n e ith e r b e describ ed b y
sp eech n o r conceived b y m in d , b u t can be enjoyed. J u s t as a
h ailsto n e fa llin g in to th e se a becom es dissolved th e re in , so m y
m in d becom es m e rg e d (even) in th e le a st p a r t of th is (parabrahm ).
N ow am I h a p p y w ith s p iritu a l bliss ?
480. W h e re is th is w orld go n e ? B y whom w as it c arrie d aw ay ?
W h e n d id it d isa p p e a r ? A g re a t w o n d e r! T h a t w hich w as p e r­
ceiv ed b u t now e x ists no lo n g e r.
487. I n th e g r e a t ocean of B rah m , filled w ith th e am brosia of
p e rfe c t bliss, w h a t is th e n to be ab an d o n ed o r a ccep ted ? N o
o th e r th in g ex ists th e re in , n o r is th e re any d istin g u ish in g qu ality .
488. H e re (in th is state) I n e ith e r see, n o r h ea r, n o r know
a n y th in g . I am d iffe re n t from ev ery o th e r th in g — th e a tm a w ho
is tr u e bliss.
489. I bow befo re th e e , O guru , w ho a r t good, g re a t, free from
a tta c h m e n t, th e em b o d im en t of e te rn a l, non-dual b lis s ; lo rd of th e
e a rth , th e bo u n d less re se rv o ir of com passion.
490. T h e w eariness p ro d u ce d b y th e b u rn in g h e a t of c h a n g in g
ex isten c e b e in g rem oved b y d rin k in g th e sw eet m o o n lig h t of th y
g la n c e , I a tta in e d , in a m om ent, th e im p erish ab le ab o d e of a tm a
w hose g lo ry a n d bliss a re in d e stru c tib le .
491. By th y g ra c e I a m h a p p y an d h av e a tta in e d m y o b jec t,
I am fre e d from th e s h a rk of c h a n g in g existence, a n d h av e g a in e d
th e s ta te of e te rn a l bliss a n d am p e rfe c t.
492. I am w ith o u t a tta c h m e n t a n d w ith o u t lim bs. I am sexless
a n d in d e stru c tib le . I am calm a n d endless. I am w ith o u t sta in a n d
a n c ie n t.
493. I am n o t th e d o er, n o r am I th e enjoyer, I am w ith o u t ch an g e
a n d w ith o u t action. I am p u re intellig en ce, one, a n d e te rn a l bliss.
494. I am o th e r th a n th e seer, h e a re r, sp eak er, d o er a n d en jo y er,
b u t I am e te rn a l, c o n sta n t, actionless, w ithout a tta c h m e n t a n d
lim itless, a ll-p e rv a d in g w isdom .
495. I am n e ith e r th is n o r t h a t ; b u t I shine fo rth in b o th of
th e m a n d am p u re a n d su p rem e. I am n e ith e r w ith in n o r w ith o u t,
b u t I am a ll-p e rv a d in g a n d n o n -d u al B rahm .
596. I am th e n o n -d u a l B ra h m w hich is incom parable, b eg in -
n in g less t r u t h ; devoid of such n o tions as “ y ou,” “ I , ” “ th is ”
a n d “ th a t,” a n d e te rn a l b liss a n d re a lity .
497. I am Narayana*, I am th e d estro y er of th e g ia n t N a ra k a ,
a n d th e slay e r of P u ra , I am P u ru s h a a n d L ord, I am in d e s tru c ti­
b le w isdom a n d th e w itn ess of all. I am n o t Ish w a ra nor am I
aham (egoism) a n d I am fre e from m am a (mine, selfishness).
498. B e in g th e s u p p o rt w ith in a n d w ith o u t, I alone ab id e in
a ll b e in g s as th e w isdom -self (gnanatm a). W h a te v e r w as p erceiv ­
e d b e fo re (the a tta in m e n t of kn o w led g e) by you as d ifferen t, su ch
a s th e e n jo y e r a n d th e th in g en jo y ed , th is am I alone.
499. I n me, th e ocean of in d e stru c tib le bliss a re p ro d u ced a n d
dissolved, lik e w aves, m an y w orlds, th ro u g h th e w h irlin g m otion o f
th e g a le (called) m aya •
 500. S uch s ta te s as grossness a n d th e like are im agined (to
exist) in m e a n d a ttr ib u te d to m e by people th ro u g h e rro r a u d
w a n t of clear co m prehension ; ju s t as th e divisions of tim e, such
a s kalpa,* y ear, h a lf y e a r, r itu (a p eriod of tw o m onths) a re m ade
in indivisible an d chan g eless tim e.
501. T h a t w hich is a ttrib u te d (to me) b y th e ig n o ra n t, polluted
b y m an y sins, can n e v e r pollute me, even as th e g re a t flood of
m ira g e w a te r ca n n o t w e t th e b a rre n lan d ,
502. L ik e space I g o fu r th e r th a n th o u g h t (am all-p erv ad in g ).
L ik e th e sun I am d iffe re n t from w h at is m ad e visible (by i t ) . L ik e
a m o u n tain I am e te rn a lly im m ovable. L ik e th e ocean I am
boun d less.
503. I h a v e no m o re connection w ith th e b o d y th a n th e sk y
w ith a cloud. W h e n c e , th e n , can I b e s u b je c t to sta te s (sta te s
o f th e body) su ch as w a k in g , d re a m in g a n d dream less slum ber ?
504. U padhi (th e vehicle) com es a n d goes ; it e n g en d ers K a rm a
a n d enjoys (th e effects of K arm a). I t alone grow s old a n d dies.
B u t I alone rem ain e v e r im m ovable lik e K u la d ri (one of th e seven
g r e a t m ountains).
505. To m e w ho am unifo rm an d w ith o u t p a rts , th e re is n e ith e r
g o in g fo rth n o r g o in g b a c k . H ow is it possible fo r him to p e r­
fo rm actio n s, w ho is th e only self, firm , c o n sta n t, an d , like space,
a ll-p e rv a d in g ?
506. W h e re a re th e m e rits a n d d e m e rits of m e w ho have no
se n se , no m in d , no c h a n g e s, no form , a n d w ho en jo y in d e stru c tib le
h a p p in e s s ? E v e n th e S r u ti a sse rts th a t th e y do n o t follow (m e).
507. H e a t o r cold, goo d o r evil to u c h in g a shadow , c an n o t
a ffe c t th e p erso n (whose th e shadow is) w ho is d iffe re n t from it.
508. J u s t as h o u seh o ld d u tie s do n o t affect one w ho, like a b u rn ­
in g lam p , is u n co n cern ed a n d ste a d y , so also th e fun ctio n s of th e
p e rc e iv e d do n o t affect th e p erceiv er, who is d iffe re n t from th em .
509. J u s t as th e co n d itio n of w itn essin g actions belongs to th e
isun, a n d th e p ro p e rty of m e ltin g iro n b elo n g s to fire, an d th e id ea
a ttr ib u te d to “ ro p e ” is a sso ciated w ith it, so k u ta sth a (m u la p ra kriti)
is (related ) to m e w ho am chidatm a (the re a l self).
510. I am n e ith e r th e d o e r n o r th e i n s tig a to r ; I am n e ith e r th e
e n jo y e r n o r th e p ro m o te r of en jo y m en t, I n e ith e r see n o r cause
o th e rs to see ; b u t I am t h a t a tm a who is self-illum ined a n d u n lik e
(a n y th in g else).
511. W h e n th e u p a d h i is in m otion, th e ig n o ra n t a ttrib u te th e
tre m o r of th e reflections (as in w ater) of th e u p a d h i, such as “ I do5>
.“ I e n jo y ” “ I am k illed ,” to th e real self w hich is actionless lik e
th e su n .
512. T h e ig n o ra n t m ove ab o u t on la n d o r in w a te r ; b u t I am
n b t affected by su ch ten d en cies, as space is n o t affected b y form
( a s of a pot).
(T o be continued.)
* Kalpa—4,320,000,000 years.
H IN D U A S T R O L O G Y .*
Th& author of this monograph, one of the most astute and renowned
statesmen in Indian history, having retired to private life, is devoting
himself to the instruction of his people more censoris Occidetitalis. A
highly educated man himself, divested of race ideas, almost of sym­
pathies, he is giving them advice npon a variety of social and religious
subjects. His latest attack is npon Hindu astrology, its falsity, tyranny
and demoralising tendency. He sums up most of the arguments that
have been advanced against the pretensions of star-reading as a science
of prophecy in human events, and puts his case with the earnestness of
personal conviction. We are shown the evasions and shifts of the
charlatan Jyotis to keep their hold npon the paying public of credulous
dupes, and the sad dependence of worthy people upon their dicta
in all the affairs of life. The author appeals to all, especially to
graduates, to investigate the (question for themselves, as he has in
Travancore, Tanjore and Baroda, and learn the monstrosity and
harmfulness of this giant deception. From his,—-that is the purely
European,—point of view he has done his duty and fairly stated his
case. But we have fallen upon days when a generation trained to
think for themselves, rebel as much against the blind surrender of their
judgments to the Western physicist as Sir T. Madhava Row does
against yielding his to his ancestral teachers and inherited wisdom.
The graduates of India were, a while ago, as a body, as docile followers
of Western teachers, and worshippers of European canons of truth as
himself. They are so no longer ; having begun to study the claims of
Aryan science and philosophy previously quite unknown to them, they
are awakening to the fact that they are based upon an intimate acquaint­
ance with natural law and phenomena, and able deductions therefrom.
They observe, likewise, that the pushing of modern research into the
more recondite departments of knowledge, such as psychology, thought
evolution, magnetism, the auras of minerals and vegetables, and their
effect upon man, so far from undermining Hindu religion, are reinvigor-
ating it. Their attention can hardly be said to have been as yet given
to astrology, but that will have its turn before long. Already in
Europe an increasing number of intelligent men, as appears from
the newspapers, are devoting time and attention to astrology.
It is too soon to render a verdict, even upon so able a pleading
as our author’s. There is a mass pf evidence for the defence; a large
body of facts which show that even modern astrologers have pre­
dicted at the time of a child’s birth minute events of his life. As
one example of prediction, though by no means a solitary one, (see
Theosophist ,Vol. ii%
, p. 104) the statements of the late Bombay mill-owner
Hon. Morarji Goculdas, c. I. e . , about his uncle’s and his own horoscopes.
And if accounts be true, there is now at Meerut, N. W. P., an astrologer
who has actually given to an educated member of our Society a copy of
a detailed narrative of the latter’s life experiences, which that gentleman
him6elf read in a book in the astrologer’s library the first time the
two ever met; and certainly the first time the Jyotis had known of his
existence, since he came a stranger from a distant town and did not
even mention his name. If promises were not so fragile a commodity
in India, we should have been favored before now with the gentleman’s
* Notes on Hindu Astrology*—By Rajah Sir T. Sow, c.,a. i.
 narrative of experiences. Afc all events, we appeal against Sir T.
Madhava Row’s demand for instaut judgm ent and execution of
astrology and astrologers.
T H E W A T S E K A W O N D E R .*
T h is is fche story of fche strange case of Many Lurancy Vennum, a
little girl of about thirteen years of age, who lived with her parents at
W atseka, Illiuois. For some mouths this Lurancy Vennum was, to
all intents and purposes, transformed into Mary Rolf, another little girl
of the same place, b u t who had, been dead twelve years in 1877 when
these things happened.
The phenomena began by L urancy going into trances a t frequent
intervals for some three months, and while in these trances she said she
was in heaven and sometimes described the places and persons she saw,
M ary Roff had been subject to fits before her death, but when the
violence of these fits had abated, she u could read blindfolded, and do
everything aa when in health by her natural sight. She would dress,
stand before the glass, open and search drawers, pick up loose pins,
do any and all things readily and w ithout annoyance, under heavy
blind-foldings.” One day, after a trauce, Lurancy V ennum “ claimed
to be M ary Roff and w anted to go home,” she had previously said, in
trance, th a t she had seen Mary RofE and the la tte r was going to help her
to govern her violent tem peram ent. Lurancy was apparently taken
possession of by Mary Roff and her character entirely changed. u From
th e wild, angry, ungovernable child, to be kept only by look and key,
o r the more distressing watch-care of almost frantic p a re n ts; or the
rig id corpse-like cataleptic, as believed, the girl has now become mild,
docile, polite and timid, know ing none of the (V ennum ) family, but
constantly pleading to go home” (to the Hoffs). A t last she was taken
to the house of M r. and Mrs. Roff, and it was found she remembered all
th a t Mary Roff would have remembered, persons, places, events, letters,
etc. A t last Lurancy came back, so to speak, and took possission of her
own body, and is now, we believe, freed from h er form er troubles and
comfortably m arried and settled. Those who wish to know fuller details
of her story m ust be referred to the pamphlet before us, which will well
repay perusal as an account of one of th e most rem arkable phenomena
of m odern times.
The case of Mary Reynolds ia somewhat different to the above.
W hen about nineteen years of age she had a sort of fit, and on her
recovery was found to be blind and deaf, continuing in this condition
for five or six weeks, a fte r which she recovered perfectly.
A bout three m onths after this “ she was found one morning, long
after her usual hour of rising, in a profound sleep, from which it was
impossible to arouse her. A fter some hours she awoke, b u t had lost all
recollection of her form er self. All the knowledge which she had
acquired had passed away from her. She knew neither fath er nor
mother, brothers nor pisters. .She was ignorant of the usages of tho
m ost fam iliar implements, and of the commonest details of every-day
life. She had not th e slightest consciousness th a t she had ever existed
previous to the moment in which she awoke from th a t mysterious slum­
ber. As far as all acquired knowledge was concerned, her condition was
precisely th a t of a new-born infant. A ll the past th a t remained to her
w as th e faculty of pronouncing a few words ; and t his-seems to havp
* A narrative of startling Phenomena occurring in the case of Mary Lurancy
Vennum, by E. W . Stevens. Mary Reynolds, a case of double consciousness, by
R e 7. W . S. Plummer, Chicago, Religio-PhilosophiQal Publishing House,
been as purely instinctive as the wailings of an infant, for the words
which she uttered were connected with no ideas in her m ind. U ntil she
was ta u g h t their significance, they were unmeaning sounds to her. B ut
in this state she differed from an infant in this, thut her faculty of
acquiring knowledge was th a t of a person in the possession of m ature
intellect, fully capable of dealing at once with the facts of existence.
She therefore rapidly acquired a knowledge of the world into which she
had, aa it were, been so miraculously re-born.”
^ She continued in this state for about five weeks and then went back
into her normal condition. B u t this only lasted a few weeks, after
which she again awoke in h er second state. u These alternations from
one state to the other continued for fifteen or sixteen years, but finally
ceased when she had attained the age of thirty-five or thirty-six, leaving
her perm anently in the second state in which she remained without
change for the last quarter of a century of her life.”
W e are glad th a t the Religio-Philosophical Publishing House haa
reprinted these two rem arkable narratives together, from the periodicals
iu which they were first issued. The pamphlet has already had a large
circulation, and will be widely read by those who take pleasure in investi*
gating the hidden laws of hum an exMtence.
H IN D U M U S I C .*
A ll who are interested in ancient arts will welcome the appearance of
this small work. A t the same tim e it m ust be acknowledged that a
compendious history and treatise on Hindu Music and its history in
E nglish, has yet to be written. Interesting as are the essays in the work
before us, we cannot b u t feel th a t they are som ewhat abbreviated.
Moreover the bulk of the 109 pages of this book is taken up w ith
reports of speeches and proceedings a t meetings of the Gayan Samaj,
Indeed we imagine the main object of the writer has been to call atten-
to the Clayan Samaj and its work. In this he has our fullest sympa­
thies, and we tru st his efforts will meet with encouragement. I t was
high tim e th a t such a society should be formed when musicians were
losing their skill and their a rt itself seemed to be dying out. Rea-,
ers^ of the Theosophist will remember the author’s able essay on H indu
Music which appeared in the first volume of this magazine and is now
reprinted in th e work before us.
HOW TO STRENGTHEN THE M E M O R Y .f
Tn this land of phenomenal memories it is doubtful w hether there is
m uch need of this book. H ere indeed the tendency is rath er to sacrifice
understanding to mechanical recollection. However there are still a
good many people who find a difficulty in remembering persons, places
and things, and who have not cultivated tho habit of attention which is
the basis of memory. To all these this book will be of use. The author
does not offer his readers one of those mnemonical systems th at are
often advertised, and w hich, useful as they doubtless are, demand con­
siderable practice before they are fnlly mastered, but he tries to show
how, by natural means, memory may be increased and developed. The
book is w ritten m a pleasant style and we can heartily recommend it.
« * MosiS Bnd Samai> by Balwant Trimback Sahasr Abudhe, Qayan
Samaj Offices. Poona and Madras, price two Rupees four annas. ~
f By M . L. Holbrook. N ew York, Holbrook and Co.
 THE ARYAN C A T E C H I S M ,*
T his is the Sanskrit texfc, in Devanagari character, w ith English,
Telugu and Tamil translations of one of the more elem entary works of
Sankaracharya. The original, in fifty stanzas, is w ritten in the form
of question and answer. W e think it would have been better if tho
English and Telugu versions had been kept separate, b u t the present
arrangem ent has probably been adopted for teaching purposes. This
work will be found useful in Sanskrit, schools. A t the end there is also
A simple Catechism of the A ryan Religion,” of which “ almost all tho
questions and answers are selected from the pam phlets of Dewan
B ahadur R agunatha Rao Avergal, Prim e Minister of Indore*”
LE ROYAUME DE D I E U %f
T his is a collection of thoughts on the deeper mysteries of life arranged
in ten parts according to the ten Sephiroths of the Kabbala, each of
these being divided into three parts, save the last, which ia devoted to
prophecies. W e give a few specimens :
“ The effort to create self perfection affirms th a t salvation is possible
and brings forth hope.”
4‘ V oluntary and conscious love contains all v irtu e ; voluntary and
conscious egotism is the radical and interior vice—the irreducible principle
of evil.'*
“ Thou shalt not steal, because trium ph w ithout loyalty would be vile.
To steal is to gain w ithout working. Gain without work, victory
w ithout loyalty.**
For the Paternoster the following a Messianic prayer” is substituted :
“ 1. O ur F ather who has descended on earth among us.
2. Your name is holy and glorious in all souls.
3. Your kingdom has come.
4. Your will is done on earth as in heaven.
5. Give us, for eternity, eternal life and tru th .
6. In all the light of Initiation, before you we are b u t obscurity.
7. Pardon our weakness and our offences. W e have pardoned our
enemies. ■ ■ . •
8. B ut are you not infinite pardon ?
9. W h at separates us from you is not your justice, b u t your purity.
10. Defend us against tem ptation. I t becomes deeper when man
raises himself.
11. Give us the strength to conquer evil through you.
12. Load us w ith the miseries of our brothers and give us our
recompense.”
T h e M essianic creed is also given.
T his book is worth reading by all who are mystically inclined.
E D IT O R IA L N O T IC E .
A t th e particular request of Madame Blavatsky, the undersigned
assum es tem porarily the legal responsibility of the editorship of the,
Theosophist; she having undertaken special editorial duty, in connection
w ith members of our London Lodge T, S., involving tbe public use of
h er name.
A dyar, October 1887. H- S. O lc o tt.
* Edited by R. Sivasankara Pandiah.
t Par Albert Jkouuey. Paris, G. Carrie, 1887.
SUPPLEMENT TO
THE THEOSOPHIST.
O C T O B E R —N O V E M B E R 1 8 8 7.
THE PR ESID EN T’S TOUR,
T he September report left the President going by sea from Calcutta to Chit­
tagong. Fortunately escaping the cyclone his friends dreaded, he reached
Chittagong, the easternmost point of his long tour of 1887, on the 20th of
August, and met with a great welcome. The leading Hindu and Buddhist
gentlemen of the District came on board to escort him ashore, and the long
jetty was crowded with a motley multitude. A very spacious bungalow
had been made ready by kind friends, and on the two following days he lec­
tured to audiences of about 1,500 people each. The 21st he organized a local
Branch—the Chittagong Theosophical Society—and on the 23rd went in a
large covered canoe to Pahartali, an interior village, in a purely Buddhistic
district, where is the celebrated shrine of Mahamuni. The gigantic image of
Lord Buddha differs from all he had seen before in having a huge golden
crown of royalty upon its head. There are about two lakhs of Buddhists in
Pahartali and the Chittagong Hill Tracts—a race of mixed Arrakaneso
and Bengali origin, whose beginning dates back about two centuries. The
leading reformer and social regenerator among them is Babu Krishna Chandra
Chowdry, an ardent Buddhist and most estimable gentleman every way. So
anxious were these people—the Moghs—to see Col. Olcott, of whom they had
heard through the Arrakanese Peninsula in 1885, when he was at Rangoon, they
flocked into Pahartali in great numbers, some from villages thirty miles
distant, coming on foot. He addressed them beside the shrine, and that same
evening a strong Branch Theosophical Society was formed, to be registered
in the Buddhist section of our Society and work in fraternal concert with
the sister branches in Ceylon and elsewhere.
The President’s next objective point was Noakhally, whose remote position
in the Gangetic Delta makes it almost inaccessible, 'l’he breaking down of a
Bteam-tug which pretermittently plies between Barisal and Noakhally had,
it will be remembered, prevented Col. Olcott from getting there early in
August, but this time he succeeded from the eastward side, by crossing the
S underbund and the mouths of Ganges, in canoes, bullock-carts, a pony
cart, and the tug, the wholo comprising a tedious and not over and abovo
safe journey. The two days available for thc Noakhally visit were crowded
with business, including two lectures, a reply to a public address, the admis­
sion of new members, business with the local Branch, and attendance at the
theatre to witness a dramatic performance in his honor. The play was Pralad
Charita, the touching story of the boy whose constant trust was in Sri K ri­
shna ; but there was a scene as prelude, which was decidedly original. Tho
curtain rose upon a forest scene where an ancient Yogi, Bharat Rishi, the
Guardian of India, was sitting in Samadhi. The Passions, ably imperson­
ated by gentlemen amateurs, assail him in turn, but are driven away by the
irresistible power of his holy aura* Then, singing a joy-hymn, his disciples
came marching, and thus recalling tho Rishi to external consciousness a dia­
logue ensues, in which the disciples express their happiness ov^r the work
©ur bocietv and its President are doing, and the sage falling into prophccy
declares the great results thc future has in store as the outcome of thia
Aryan religious and philosophical revival. At the conclusion of his remarks
the Rishi extended his arms and invoked blessings upon the President and
Society.
 On the 1st September, at ('alcutta, a meeting of the Ladies’ Theosophical
Society, whose President is among the most gifted of her sex, was held, and At the meeting of the Jamalpur Branch Theosophical Society held on
on the 4th, the President sailed in the Khandalla for Bimlipatam, thus begin­ Saturday the 20th August, 1887, at 7 r. m ., the following office-bearers war#
ning the final section of his tour, that along the Coromandel Coast toward® elected.
Madras. President, Babu Ram Chandra Chatterji.
On the 9th he landed and pushed inland to Vizianagram, H. H. the Maha­ Vice-President, Babu Troylakho Nath Roy.
rajah having obligingly sent a carriage to fetch him. At Vizianagram he Councillors, Babus Devendra N ath Chatterjea, Nilmani Banerjea and
gave two lectures and was favored with two long interviews by the Maharajah, Jogendra Nath Mukerjea.
who sent him off in fine style to Vizagapatam on the 12th. The success of Secretary, Babu Kali Bhusan Roy.
the visit at the latter place was extraordinary, the crowds to hear the lectures Joint Secretary, Babu Raj Coomar Roy.
far exceeding the capacity of the College great Hall, and a Branch being Treasurer and Acct., Babu Sahadev De.
organized with excellent material. Among the greatest acquisitions of the Librarian, Babu Jara Pada Roy Chandhury.
year among new members was Mr. A. V« Nursing Row, F. R. A. S., F. R.
G. S., Director of the Vizagapatam Astronomical Observatory. On the 16th
the President took the B. I. Steamship Ethiopia for Coconaaa, and in going DARJEELING.
to it from the shore in a masoola boat with his servant and luggage, had a At a meeting of the Kanchanjungha Theosophical Society held on the 29th
very narrow escape indeed. The surf was unusually heavy and when they of July, 1887, the President Founder in the chair, an election was held for
were seemingly through the worst of it and about a half mile from the jetty, officers with the following result
the boat mounted heavenward upon a great roller, and coming down smash President, Chhatra Dhar Ghosh.
upon the water, one of the bottom-planks split lengthwise, the crew were Secretary, Sri Nath Chatterjee.
pitched together in a heap under the benches, and the sea came gushing in On the following day, by special invitation, Col. Olcott lectured before a
t y the tubful. The boat was got about at once, several hands set to baling, large audience in the Darjeeling Association Hall. Babu Parvati Charaa
cushion covers were stuffed into the crack, the remainiug rowers bent Roy, B. a ., Deputy Magistrate and Sub-Judge, presided.
lustily to their oars, and the boat was beached, half full of water and just
ready to sink. The President took a fresh boat at once, and this time reached
the steamer in safety. But while it lasted, it was a yiauvaia quart d’heure, as OBITUARY.
the French say. We regret to hear of the death of the Hon. Davaram Jethmal, F. T. S.,
He gave two public addresses at Coconada, and proceeded on to Rajah- Member of the Legislative Council, Bombay, which occurred at his native
mundry by canal-boat. The crowd that attended his first lecture was so place, Hyderabad.
vast as to overflow the Municipal Hall and its verandahs, and the uneasiness The deceased joined the Theosophical Society about a year ago and took a
so great of those who could not see the speaker that he could not begin until deep interest in its work.
a half hour had been wasted. Lectures were given on the two following We have also to mourn the loss of Dr. Ram Das Sen, F. T. S., of Berham­
days, and a large Branch was organized. On the 24th he left by canal for pore, well known as one of our most popular Bengali authors, and whose
Bezvada, but was stopped by the citizens of Eilore to lecture and form a reputation as a savant was well established not only in India but also in
Branch—the “ Gupta Vidya T. S.” The 28th, 29th and 30th of September Europe, his doctorate having been conferred on him honoris causa by the
were passed at Bezvada, where also a new Branch sprang into existence University of Florence.
The effects of the President’s long tour, through torrid heats and monsoon The Society has also lost C. Chandrasekharam, b . a ., the learned President
rains, now began to show themselves disagreeably in an outbreak of boils, of our Vizianagram Branch.
and several physicians, consulted at various stations, strongly urged hia He was a Fellow of the University of Madras and Principal of the Maha­
return home for rest. He, however, visited Guntoor and Masulipatam, thus rajah’s College, and universally esteemed. We hear that his students ara
meeting all engagements except Nellore. A very interesting feature of the taking steps to perpetuate his memory.
Guntoor visit was the anniversary of the local Sanskrit-English School found­
ed by our efficient Branch with the indispensable help of Mr. C. Sambiah
Chetty, F, T. S., who collected several thousand rupees towards its permanent CHITTAGONG.
endowment. The roster contains the names of 193 scholars ! The visit to Colonel Olcott has formed two Branches at this place. One, under the
Masulipatam proved a fitting close to this highly successful tour; the name of the Chittagong Theosophical Society, has as its officers :
enthusiasm being remarkable, the kindness and hospitality unstinted, the President, Babu Doorga Das Das.
audiences so huge (3000 persons at the first lecture) that they had to be Vice-President, Babu Probodh Chandra Chatterjea.
addressed in the open a i r ; and the new Branch formed a large and very Secretary, Babu Rames Chandra Sen.
strong one. The President took steamer on the 8th, passed safely through a Treasurer, Babu Kamala Kanta Sen.
cyclone, and landed at Madras on the 10th October, the 262nd day from that Councillors: Babus Jatra Mohan Sen, Gobindo Chandra Bysak, Sat kavi
when he began his tour by sailing for Ceylon. Haidar.
The other is a Buddhist Branch, tinder the name of the Maha Muni
Theosophical Society. Its officers a r e :
BARI SAL.
President, H ar Gobind Muchody.
Colonel Olcott has founded a new Branch at this place under the name of Vice-President, Nitya Nanda Muchody.
the “ B^risal Theosophical Society ” the following gentlemen have been elect­ Secretary and Treasurer, Krishna Chandra Choudry.
ed officers:— Assistant Secretary, Sarvananda Barna.
President, Babu Dina Vandhu Sen. This second Branch will be included in the Buddhist Section of the Theoso­
Treasurer, Babu Aswini Kumar Datta. phical Society, aud undertake the same kind of work as that of the Buddhist
8§cr$tary, Babu Gora Chand Da*. Branches in Ceylon,
 RAJMAHAL. ? If the President can see his way clear to accept it, he would probably sail
B ye-la w s o f the R a jm a h a l Theosophical Society- from Colombo to Hong Kong direct, and thence to Yokohama—a sea-voyage,
in all of twenty-one days. He would take with him two of the cleverest monks of
1. Th© Branch Theosophical Society established at Rajmahal will have Ceylon and Samhalese-English interpreter for them. The Japanese-Enfflish
two meetings every month to be held on Sundays. The meeting must interpreters will be supplied npon arrival. Mr. Edmond R. Gooneratne, F.
consist at least of three members. Of these two meetings one should be JL. b., Crate Mudaliar, the chief native official of the Southern Province of
thrown open to the public. Ceylon, will accompany his friend, the President.
2. Every member must observe strictly the rules laid down for the
guidance of the Branch Society by the Parent Society.
3. A certain sum will be raised every month by subscription to* purchase RAJAHMUNDRI.
books and defray other expenses connected with the Society. ^ meeting of members of the Theosophical Society, held at Rajahmnn-
4. Every member should pay not less than As. 2 as subscription a n , this 21sfc day of September 1887, the President-Founder in the chair, it
every month. was resolved to form a Local Branch under the name of fche Raihamundri
5. The account of receipts and disbursements should be kept regularly Theosophical Society.
by the Secretary.
6. Babu Rojoni K ant Bisvas is elected as Librarian by the brothers Upon motion the following Committee was appointed to draft bye-laws.
present. 1. V. VasudevaSastri.
7. The Secretary will also be the Treasurer of the branch. _ 2. M. V. Subba Row.
8 . The Aryan way of salutation will be o b s e r v e d jimong*brothers when 3. K. P. Gurusawmi Iyer.
meeting each other.
year8C^ ° nS *** 0^(*e^, following officers were elected for the ensuing
AUSTRIA.
A strong Branch has been formed at Vienna with the following officers : President,—Mr. V. Vasudeva S a stri;
P resident , H err Freidrich Eckstein ; Secretary , Herr Dr. Graevell, (Address— Vice-President,—Mr. K. P. Gurusawmi Iy e r;
Lammgasse 2, II. 17. Wien V I I I ) ; T r e a s u re r , Herr Franz Kanitzer. A bye- Secretary a/nd Treasurer,—Mr. M. V. Subba R o w '
law excludes from membership all users of flesh food or spirituous liquors. Librarian,—Mr. M. V. Ratnam. *
From information received we are of opinion that the “ Vienna Lodge There being no further business the meeting adjourned.
Theosophical Society” will be one of the best in the world, as its members
are devoted students of esoteric philosophy. V. O . S a v a d h a n i ,
Provisional Secretary.
TREVANDRUM.
We have received a report of the Fifth Annual Meeting of the Shammati VIZAGAPATAM.
Vilasu Rungam and Arya Sastra Vichara Sabha, two religious associations A t a meeting of members of the Theosophical Society held this day with the
established at Trevandrum, having for their object the investigation and study ^resident-Founder m the chair, it was resolved to form a local branch under
of Hindu Theology and Arya Sastras. the name Vizagapatam Theosophical Society.”
The most interesting feature of the proceedings was a Tamil lecture on the
“ Monotheism of the Veda,” delivered by Ashtaradhana Parisuddha Vishishta- , \ Upon motion, the following gentlemen were appointed a Committee to
draft bye-laws.
dvaita Parmatakhandana Brahma Sri venkatagiri Sastryar Avergal, a very
popular and erudite Hindu preacher of Coimbatore. Mr. P. Purniah Panfcalu,
There was a large audience presided over by H. H. the Valya Koil Tham- ■■ - - „ R. S. Shephard,
buran, Consort of H. H. the Senior Ranee of Travancore. „ T. Ramamurfci Pantalu,
The lecture, which lasted for over two hours and a half, was received with „ W . Ramayya Pantalu.
continned cheering and applause, and was, in fact, a most brilliant speci­ The following gentlemen were elected officers for the ensuing year.
men of native oratory, in the course of which the erudite Pandit established President,—Mr. P. Purniah Pantalu,
by a profusion of texts and apt citations from the Vedas and the Snfritis that Vice-President,—Mr. T. Ramamurti Pantalu,
they reveal but one Supreme Spirit or P a r a m a t m a , and that the different
names given in the Vedas to the “ One Being without a sccond,” are bufc Secretary and Treasurer,—S. Ramakrishnayya Pantalu.
indicative of the variety and diversity of his manifestations. The Chairman The President-Founder then gave some instructions, and there beini? no fur­
was highly pleased with the lecture, and remarked that it was very ther business, the meeting was adjourned.
interesting, and that though H. H. had hitherto been under the impres­ (Sd.) S. R a m a k r is h n a y y a ,
sion that the public have exaggerated the Pandit’s oratorical powers, yet, Secretary.
after personally listening to his lecture, H. H. was convinced that the
description conveyed to him by the people, highly flattering as it was, did
not do full justice to the depth of erudition possessed by the lecturer. Tho BEZWADA.
meeting concluded with loud cheers and votes of thanks to the Chairman On the 29th September Col. Olcott organized at this place tho Bezwada.
and fche lecturer. Theosophical Society under the following officers -.-PresiZnt, M. P arankL a
V e n Z S r^ a ^ y a G a rt * GarU J aad Measurer, T.
JAPAN.
A charter has been granted to Mr. Kinzo Hirai and associates tof form a
Branch Theosophical Society at Kiyoto. ELLORE (GODAVARI DISTRICT).
The invitation, previously mentioned as on its way from the Japanese Bud­ Theosophical Society held at this place on
dhists, to Col. Olcott, to come to thafc country and address them upon the^r the 26th September, Colonel Olcott presiding, it was resolved to form a local
religion, has been receivod at Adyar. Branch under the name of the “ Gupta Vidya Theosophical Society.”
 The following officers have been elected:
President: D. Sriramulu.
Vice-President: L. V. Xrishnayya*
Secretary and Treasurer: V. G. Narayan Iyer.

BEHAB.
Afc a general meeting of the Behar Theosophical Society, the following
resolution was passed on the departure of the late President Babu Trailokya. T H E T H E O S O P H IS T .
Nath M itra:
“ That the Society records its deep sense of regret at the departure from this
station of Babu Trailokya N ath Mittra, who has for the last four years sq
honourably and ably filled the office of President of thia Branch Society.” V ol. IX . N o. 99.— D e c e m b e r 1887.
Babu Govind Charan has been elected President.

MASULIPATAM.
On the 6th of October, at a meeting of members of the Theosophical
Society held a t this place, Oolonel Olcott presiding, it was resolved to igrm fc
local Branch under the name of the Masulipatam Theosophical Society.
The following officers have been elected 2
President: V. Sundera Ramayya Pantalu Garu, B. A.
Vice-President: V . Subrahmanyam Pantalu Garu, B . A ., B. U
Secretary: Burra Subbarayudu Pantalu Garu.
Librarian: W. Ranganayakulu Nayudu Garu.
CEYLON.
Our latest advices from Ceylon are encouraging. The circulation and
influence of our weekly vernacular journal are increasing. The English
school of Mr. Leadbeater a t Colombo, and the one of our Kandy Branch, are
very prosperous. The Colombo pot-collection is resumed. The new Ratnapura
Branch has built a bungalow for Head-quarters and school. The Chittagong
Buddhists have formed close relations with their co-religionists of Ceylon;
and Mr. H. Don. David writes—“ The people of Rangoon want assistance to
form a new Branch, and to petition Government for a Buddhist holiday
throughout Burma, as has already been granted to the Buddhists of Ceylon.'*
PRANCE.
We have received a copy of the Rules and Regulations of the Paris Branch
of the Theosophical Society called the “ Isis.” These rules provide for
the election of officers, admission of members, etc. The Frenph Theosophical
Journal, Le Lotus, is supported and conducted by members of thia Branch.
The officers a re ;
President, L. Dramard.
Vice-President, Froment.
Secretaries, K. Gaboriau Colins.
GYA.
The following gentlemen have been elected officers of this Branch:
President, Babu Raj Kishore Narain.
Secretary, Babu Tribhoowan Singh.
Joint Secretary and Treasurer, Babu Indra Narain Chukra.
THERE IS NO RELIGION HIG H ER THAN TRUTH.
[F a m ily motto o f th$ M aharajahs o f Benares .]
T R A V E S T I E D T E A C H IN G S .
III.
The S erpent in E d e n .
H E th ir d c h a p te r of th e book of G enesis deals w ith a su b je c t
T of u n iv e rsal in te re s t. T h e tra d itio n of th e fall of m an ia
w id e sp rea d , a n d is g e n e ra lly a cc ep ted as a p lausible ex p la n atio n
of h is a c tu a l con d itio n a n d su rro u n d in g s. B u t th e te a c h in g s as to
th e n a tu re of th a t fa ll h av e been , a n d to a c e rta in e x te n t still a re
various.
T h e w ise m en of th e E a s t h e ld th e d o ctrin e, th a t th e h u m a n w aa
th e outcom e of a p ro g re ssiv e m a te ria liz atio n of sp irit w hich culm i­
n a te d in m an. H e n c e to th e m th e fall signified th e d esc en t of
sp irit in to m a tte r.
Y e t e a rlie r sag e s condem ned th e ac cep tan c e b y m an of th o
te a c h in g of sp irit. To th ese th e fall re p re se n te d th e fa llin g of
m a n u n d e r th e dom inion of sp irit.
R e la tiv e ly la te r te a c h e rs p ro te ste d a g a in s t th e y ie ld in g of m an
to n a tu r a l in clin atio n , a n d w ere averse even to th e in n o c en t in d u l­
g e n c e of a p p e tite . To th is class th e fa ll w as th e p a ssin g of m an
in to su b je ctio n to his an im al in stin c ts b y th e su rre n d e r of h is s p irit
a sp ira tio n s to h is n a tu ra l im pulses.
U n d e r each of th e se view s th e p a rtic ip a tio n of sp irit in th e tr a ­
d itio n a l fall of m an is a d m itte d . A n d y e t, in th e M osaic acc o u n t
of th e fall, as tra d itio n a lly re n d e re d , th e actio n of s p irit is abso­
lu te ly excluded.
I n its place a w holly d ifferen t a g en cy h as b een introduced— thafc
of th e se rp e n t.
B u t th e se rp e n t w as th e ea rlie st d o ctrin al symbol of spirit.
 /O c r e a t i v
^ c o m m o n s

A ttrib u tio n -N o n C o m m e rc ia l-S h a re A lik e 3 .0 U n p o r te d

Y o u are free:

to S h a r e — l o c o p y , d is trib u t e a n d t r a n s m it t h e w o r k

to R e m i x — to ad ap t th e w o rk

U n d e r the fo llo w in g co n d itio n s:

A ttrib u tio n — Y o u m u s t a ttrib u te t h e w o r k in t h e m a n n e r s p e c if ie d b y t h e a u t h o r

CD o r l i c e n s o r ( b u t n o t in a n y w a y t h a t s u g g e s t s t h a t t h e y e n d o r s e y o u o r y o u r u s e o f
th e w o r k ) .

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

S h a re A lik e — I f y o u alter, t r a n s f o r m , o r b u ild u p o n t h is w o r k , y o u m a y d istrib u te

© th e r e s u lt in g w o r k o n l y u n d e r t h e s a m e o r s im ila r l i c e n s e t o t h is o n e .

W ith the u n d e rsta n d in g that:

W a i v e r — A n y o f th e a b o v e c o n d it io n s c a n b e w a i v e d if y o u g e t p e r m i s s i o n f r o m th e c o p y r ig h t
h o ld e r.

P u b lic D o m a in — W h e r e t h e w o r k o r a n y o f its e le m e n t s is in t h e p u b l i c d o m a i n u n d e r
a p p lic a b le law , t h a t s t a t u s is in n o w a y a ff e c t e d b y t h e lic e n se .

O th e r R ig h ts — I n n o w a y a r e a n y o f t h e f o llo w in g r ig h t s a ff e c t e d b y t h e lic e n se :

• Y o u r fa ir d e a lin g o r f a i r u s e rig h ts , o r o t h e r a p p lic a b le c o p y r i g h t e x c e p t i o n s a n d

lim itations;

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

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

N o tic o — F o r a n y r e u s e o r d istrib u tio n , y o u m u s t m a k e c le a r to o t h e r s th e l i c e n s e t e r m s o f

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