Chapter LIX: Section LI: The “doctrine of the Eye” & the “doctrine of the Heart,” or (8)

25 The regions somewhere about Udyana and Kashmir, as the translator
and editor of Marco Polo (Colonel Yule) believes (i. 175).

26 _Voyage des Pélerins Bouddhistes_, Vol. I.; _Histoire de la Vie de
Hiouen‐Thsang_, etc., traduit du chinois en français, par Stanislas
Julien.

27 Lao‐tse, the Chinese philosopher.

28 _The Book of Ser Marco Polo_, i. 318.

29 _Isis Unveiled_, i. 599‐601, 603, 598.

30 Ammianus Marcellinus, xxiii. 6.

31 The Rishis—the first group of seven in number—lived in days
preceding the Vedic period. They are now known as Sages and held in
reverence like demigods. But they may now be shown as something more
than merely mortal Philosophers. There are other groups of ten,
twelve and even twenty‐one in number. Haug shows that they occupy in
the Brâhmanical religion a position answering to that of the twelve
sons of Jacob in the Jewish _Bible_. The Brâhmans claim to descend
directly from the Rishis.

32 _Isis Unveiled_, i. 90.

33 See Münter “On the most Ancient Religions of the North before Odin.”
_Mémoires de la Société des Antiquaires de France_, ii. 230.

34 Ammianus Marcellinus, xxvi. 6.

35 “The date of the hundreds of pyramids in the Valley of the Nile is
impossible to fix by any of the rules of modern science; Herodotus
informs us that each successive king erected one to commemorate his
reign, and serve as his sepulchre. But, Herodotus did not tell all,
although he knew that the real purpose of the pyramid was very
different from that which he assigns to it. Were it not for his
religious scruples, he might have added that, externally, it
symbolized the creative principle of Nature, and illustrated also
the principles of geometry, mathematics, astrology and astronomy.
Internally, it was a majestic fane, in whose sombre recesses were
performed the Mysteries, and whose walls had often witnessed the
initiation scenes of members of the royal family. The porphyry
sarcophagus, which Professor Piazzi Smyth, Astronomer Royal of
Scotland, degrades into a corn‐bin, was the baptismal font, upon
emerging from which, the neophyte was ‘born again,’ and became an
adept.” (_Isis Unveiled_, i. 518, 519.)

36 Diog. Laërt., in “Democrit. Vit.”

37 _Satyric_, ix. 3.

38 Pliny, _Hist. Nat._

39 _Isis Unveiled_, i. 512.

40 _Op. cit._, ii. 403.

41 This is precisely what some of them are preparing to do, and many a
“mysterious page” in sacred and profane history are touched on in
these pages. Whether or not their explanations will be accepted—is
another question.

42 _Ibid._

43 This is incorrectly expressed. The true Adept of the “Right Hand”
never punishes anyone, not even his bitterest and most dangerous
enemy; he simply leaves the latter to his Karma, and Karma never
fails to do so, sooner or later.

44 _Op. cit._, ii. 239, 241, 240.

45 See, in this connection, _Pneumatologie des Esprits_, by the Marquis
de Mirville, who devotes six enormous volumes to show the absurdity
of those who deny the reality of Satan and Magic, or the Occult
Sciences—the two being with him synonymous.

46 We think we see the sidereal phantom of the old Philosopher and
Mystic—once of Cambridge University—Henry More, moving about in the
astral mist over the old moss‐covered roofs of the ancient town in
which he wrote his famous letter to Glanvil about “witches.” The
“soul” seems restless and indignant, as on that day of May, 1678,
when the doctor complained so bitterly to the author of _Sadducismus
Triumphatus_ of Scot, Adie and Webster. “Our new inspired saints,”
the soul is heard to mutter, “sworn advocates of the witches ... who
against all sense and reason ... will have no Samuel but a
confederate knave ... these in‐blown buffoons, puffed up with ...
ignorance, vanity and stupid infidelity!” (See “Letter to Glanvil,”
and _Isis Unveiled_, i. 205, 206.)

47 _Études Religieuses._

48 _Études Historiques._

49 _Mémoire_ read at the Académie des Inscriptions des Belles Lettres,
in 1859.

50 See Alfred Maury’s _Histoire des Religions de la Grèce_, i. 248; and
the speculations of Holzmann in _Zeitschrift für Vergleichende
Sprach forschung_, ann. 1852, p. 487, _sq._

51 Creuzer’s _Introduction des Mystères_, iii. 456.

52 The later Nabathæans adhered to the same belief as the Nazarenes and
the Sabæans, honoured John the Baptist, and used Baptism. (See _Isis
Unveiled_, ii. 127; Munck, _Palestine_, p. 525; Dunlap, _Sod, the
Son of Man_, etc.)

53 i. 535.

54 By Hargrave Jennings.

55 See De Mirville’s _Pneumatologie_, iii. 267 _et seq._

56 Psellus, 4: in Cory’s _Ancient Fragments_, 269.

57 _Isis Unveiled_, i, 535, 536.

58 The forty‐two Sacred Books of the Egyptians, mentioned by Clement of
Alexandria as having existed in his time, were but a portion of the
Books of Hermes. Iamblichus, on the authority of the Egyptian priest
Abammon, attributes 1,200 of such books to Hermes, and Manetho
36,000. But the testimony of Iamblichus as a Neoplatonist and
Theurgist is of course rejected by modern critics. Manetho, who is
held by Bunsen in the highest consideration as a “purely historical
personage,” with whom “none of the later native historians can be
compared” (see _Égypte_, i. 97), suddenly becomes a Pseudo‐Manetho,
as soon as the ideas propounded by him clash with the scientific
prejudices against Magic and the Occult knowledge claimed by the
ancient priests. However, none of the Archæologists doubt for a
moment the almost incredible antiquity of the Hermetic books.
Champollion shows the greatest regard for their authenticity and
truthfulness, corroborated as it is by many of the oldest monuments.
And Bunsen brings irrefutable proofs of their age. From his
researches, for instance, we learn that there was a line of sixty‐
one kings before the days of Moses, who preceded the Mosaic period
by a clearly‐traceable civilization of several thousand years. Thus
we are warranted in believing that the works of Hermes Trismegistus
were extant many ages before the birth of the Jewish law‐giver.
“Styli and inkstands were found on monuments of the fourth Dynasty,
the oldest in the world,” says Bunsen. If the eminent Egyptologist
rejects the period of 48,863 years before Alexander, to which
Diogenes Laërtius carries back the records of the priests, he is
evidently more embarrassed with the ten thousand of astronomical
observations, and remarks that “if they were actual observations,
they _must have_ extended over 10,000 years” (p. 14). “We learn,
however,” he adds, “from one of their own old chronological works
... that the genuine Egyptian traditions concerning the mythological
period treated of _myriads_ of years.” (_Égypte_, i. 15; _Isis
Unveiled_, i. 33.)

59 These details are taken from _Pneumatologie_, iii. pp. 204, 205.

60 _Égypte_, p. 143; _Isis Unveiled_, i. 625.

61 _Strom._, VI. vii. The following paragraph is paraphrased from the
same chapter.

62 See _Pneumatologie_, iii. 207. Therefore Empedocles is called
κωλυθάνεμος, the “dominator of the wind.” _Strom._, VI. iii.

63 _Ibid._, iv.

64 Summarised from _Pneumatologie_, iii. 209.

65 _Loc. cit._

66 _Op. cit._, iii. 208.

67 The English speaking people who spell the name of Noah’s
disrespectful son “Ham” have to be reminded that the right spelling
is “Kham” or “Cham.”

68 Black Magic, or Sorcery, is the _evil_ result obtained in any shape
or way through the practice of Occult Arts; hence it has to be
judged only by its effects. The name of neither Ham nor Cain, when
pronounced, has ever killed any one; whereas, if we have to believe
that same Clemens Alexandrinus who traces the teacher of every
Occultist, outside of Christianity, to the Devil, the name of
Jehovah (pronounced Jevo and in a peculiar way) had the effect of
killing a man at a distance. The mysterious Schemham‐phorasch was
not always used for holy purposes by the Kabalists, especially since
the Sabbath or Saturday, sacred to Saturn or the evil Shani,
became—with the Jews—sacred to “Jehovah.”

69 Khoemnis, the pre‐historic city, may or may not have been built by
Noah’s son, but it was not his name that was given to the town, but
that of the Mystery Goddess Khoemnu or Khoemnis (Greek form); the
deity that was created by the ardent fancy of the neophyte, who was
thus tantalised during his “twelve labours” of probation before his
final initiation. Her male counterpart is Khem. The city of Choemnis
or Khemmis (to‐day Akhmem) was the chief seat of the God Khem. The
Greeks identifying Khem with Pan, called this city “Panopolis.”

70 _Pneumatologie_, iii. 210. This looks more like pious vengeance than
philology. The picture, however, seems incomplete, as the author
ought to have added to the “chimney” a witch flying out of it on a
broomstick.

71 How could they escape from the Deluge unless God so willed it? This
is scarcely logical.

72 _Loc. cit._, p. 210.

73 _Matthew_, xvi. 20.

74 _Mark_, v. 43.

75 _Mark_, iv. 11, 12.

76 Is it not evident that the words: “lest at any time they should be
converted (or: ‘lest haply they should turn again’—as in the revised
version) and their sins be forgiven them”—do not at all mean to
imply that Jesus feared that through repentance any outsider, or
“them that are without,” should escape damnation, as the literal
dead‐letter sense plainly shows—but quite a different thing? Namely,
“lest any of the profane should by understanding his preaching,
undisguised by parable, get hold of some of the secret teachings and
mysteries of Initiation—and even of Occult powers? ‘Be converted’
is, in other words, to obtain a knowledge belonging exclusively to
the Initiated: ‘and their sins be forgiven them,’ that is, their
sins would fall upon the illegal revealer, on those who had helped
the unworthy to reap there where they have never laboured to sow,
and had given them, thereby, the means of escaping on this earth
their deserved Karma, which must thus re‐act on the revealer, who,
instead of good, did harm and failed.”

77 _New Platonism and Alchemy_, 1869, pp. 7, 9.

78 vii. 6.

79 History is full of proofs of the same. Had not Anaxagoras enunciated
the great truth taught in the Mysteries, _viz._, that the sun was
surely larger than the Peloponnesus, he would not have been
persecuted and nearly put to death by the fanatical mob. Had that
other rabble which was raised against Pythagoras understood what the
mysterious Sage of Crotona meant by giving out his remembrance of
having been the “Son of Mercury”—God of the Secret Wisdom—he would
not have been forced to fly for his life; nor would Socrates have
been put to death, had he kept secret the revelations of his divine
Daimon. He knew how little his century—save those initiated—would
understand his meaning, had he given out all he knew of the moon.
Thus he limited his statement to an allegory, which is now proven to
have been more scientific than was hitherto believed. He maintained
that the moon was inhabited and that the lunar beings lived in
profound, vast and dark valleys, our satellite being airless and
without any atmosphere outside such profound valleys; this,
disregarding the revelation full of meaning for the few only, must
be so of necessity, if there is any atmosphere on our bright Selene
at all. The facts recorded in the secret annals of the Mysteries had
to remain veiled under penalty of death.

80 _Stromateis_, xii.

81 See _Homilies_ 7, in _Levit._, quoted in the _Source of Measures_,
p. 307.

82 Origen: Huet., _Origeniana_, 167; Franck, 121; quoted from Dunlap’s
_Sôd_, p. 176.

83 _Isis Unveiled_, ii. 350.

84 The materialistic “law‐givers,” the critics and Sadducees who have
tried to tear to shreds the doctrines and teachings of the great
Asiatic Masters past and present—no scholars in the modern sense of
the word—would do well to ponder over these words. No doubt that
doctrines and secret teachings had they been invented and written in
Oxford and Cambridge would be more brilliant outwardly. Would they
equally answer to universal truths and facts, is the next question
however.

85 iii. fol. 1526, quoted in Myer’s _Qabbalah_, p. 102.

86 _New‐Platonism and Alchemy_, p. 6.

87 i. 2.

88 lxiv. 10.

89 The _key_ is shown to be “in the source of measures originating the
British inch and the ancient cubit” as the author tries to prove.

90 The word as a plural might have better solved the mystery. God is
_ever‐present_; if he were _ever‐active_ he could no longer be an
infinite God—nor ever‐present in his limitation.

91 The author is evidently a Mason of the way of thinking of General
Pike. So long as the American and English Masons will reject the
“Creative Principle” of the “Grand Orient” of France they will
remain in the dark.

92 _Source of Measures_, pp. 308, 309.

93 In his _Pneumatologie_, in Vol. iv., pp. 105‐112, the Marquis de
Mirville claims the knowledge of the heliocentric system—earlier
than Galileo—for Pope Urban VIII. The author goes further. He tries
to show that famous Pope, not as the persecutor but as one
persecuted by Galileo, and calumniated by the Florentine Astronomer
into the bargain. If so, so much the worse for the Latin Church,
since her Popes, knowing of it, still preserved silence upon this
most important fact, either to screen Joshua or their own
infallibility. One can understand well that the _Bible_ having been
so exalted over all the other systems, and its alleged monotheism
depending upon the silence preserved, nothing remained of course but
to keep quiet over its symbolism, thus allowing all its blunders to
be fathered on its God.

94 _Op. cit._, App. vii. p. 296. The writer feels happy to find this
fact now mathematically demonstrated. When it was stated in _Isis
Unveiled_ that Jehovah and Saturn were one and the same with Adam
Kadmon, Cain, Adam and Eve, Abel, Seth, etc., and that all were
convertible symbols in the Secret Doctrine (see Vol. ii. pp. 446,
448, 464 _et seq._); that they answered, in short, to secret
numerals and stood for more than one meaning in the _Bible_ as in
other doctrines—the author’s statements remained unnoticed. _Isis_
had failed to appear under a scientific form, and by giving too
much, in fact, gave very little to satisfy the enquirer. But now, if
mathematics and geometry, besides the evidence of the _Bible_ and
_Kabalah_ are good for anything, the public must find itself
satisfied. No fuller, more scientifically given proof can be found
to show that Cain is the transformation of an Elohim (the Sephira
Binah) into Jah‐Veh (or God‐Eve) androgyne, and that Seth is the
Jehovah male, than in the combined discoveries of Seyffarth, Knight,
etc., and finally in Mr. Ralston Skinner’s most erudite work. The
further relations of these personifications of the first human
races, in their gradual development, will be given later on in the
text.

95 The writings extant in olden times often personified Wisdom as an
emanation and associate of the Creator. Thus we have the Hindu
Buddha, the Babylonian Nebo, the Thoth of Memphis, the Hermes of
Greece; also the female divinities, Neïtha, Metis, Athena, and the
Gnostic potency Achamoth or Sophia. The Samaritan _Pentateuch_
denominated the _Book of Genesis_, Akamouth, or Wisdom, and two
remnants of old treatises, the _Wisdom of Solomon_ and the _Wisdom
of Jesus_, relate to the same matters. The _Book of Mashalim_—the
_Discourses_ or _Proverbs_ of Solomon—thus personifies Wisdom as the
auxiliary of the Creator. In the Secret Wisdom of the East that
auxiliary is found collectively in the first emanations of Primeval
Light, the Seven Dhyáni‐Chohans, who have been shown to be identical
with the “Seven Spirits of the Presence” of the Roman Catholics.

96 _New Platonism and Alchemy_, p. 6.

97 ii. 317. 318. Many verbal alterations from the original text of
_Isis Unveiled_ were made by H. P. B. in her quotations therefrom,
and these are followed throughout.

98 Proclus claims to have experienced this sublime ecstasy six times
during his mystic life; Porphyry asserts that Apollonius of Tyana
was thus united four times to his deity—a statement which we believe
to be a mistake, since Apollonius was a Nirmânakâya (divine
incarnation—not Avatâra)—and he (Porphyry) only once, when over
sixty years of age. Theophany (or the actual appearance of a God to
man), Theopathy (or “assimilation of divine nature”), and
Theopneusty (inspiration, or rather the mysterious power to hear
orally the teachings of a God) have never been rightly understood.

99 Kârana Sharîra is the “causal” body and is sometimes said to be the
“personal God.” And so it is, in one sense.

100 This would be in one sense Self‐worship.

101 “The Gods exist,” said Epicurus, “but they are not what the _hoi
polloi_ [the multitude] suppose them to be. He is not an infidel or
atheist who denies the existence of Gods whom the multitude worship,
but he is such who fastens on the Gods the opinions of the
multitude.”

102 Esoteric, as exoteric, Buddhism rejects the theory that Gautama was
an incarnation or Avatâra of Vishnu, but teaches the doctrine as
herein explained. Every man has in him the materials, if not the
conditions, for theophanic intercourse and Theopneusty, the
inspiring “God” being, however, in every case, his own Higher Self,
or divine prototype.

103 One entirely and absolutely purified, and having nothing in common
with earth except his body.

104 _Mândûkyopanishad_, 4.

105 Acts, viii. 10 (Revised Version).

106 See the explanations given on the subject in “The Elixir of Life,”
by G. M. (From a Chelâ’s Diary), _Five Years of Theosophy_.

107 _I. Cor._, xv. 47, 50.

108 _I. Cor._, iii. 16. Has the reader ever meditated upon the
suggestive words, often pronounced by Jesus and his Apostles? “Be ye
therefore perfect as your Father ... is perfect” (_Matt._, v. 48),
says the Great Master. The words are, “as perfect as your Father
which is in heaven,” being interpreted as meaning God. Now the utter
absurdity of any man becoming as perfect as the infinite, all‐
perfect omniscient and omnipresent Deity, is too apparent. If you
accept it in such a sense, Jesus is made to utter the greatest
fallacy. What was Esoterically meant is, “Your Father who is above
the material and astral man, the highest Principle (save the Monad)
within man, his own personal God, or the God of his own personality,
of whom he is the ‘prison’ and the ‘temple.’ ” “If thou wilt be
perfect (_i.e._, an Adept and Initiate) go and sell that thou hast”
(_Matt._, xix. 21). Every man who desired to become a neophyte, a
chelâ, then, as now, had to take the vow of poverty. The “Perfect,”
was the name given to the Initiates of every denomination. Plato
calls them by that term. The Essenes had their “Perfect,” and Paul
plainly states that they, the Initiates, can only speak before other
Adepts. “We speak wisdom among them [only] that are perfect” (_I.
Cor._ ii. 6.)

109 _John_, i. 21.

110 _John_, iii. “Born” from above, _viz._, from his Monad or divine
EGO, the seventh Principle, which remains till the end of the Kalpa,
the nucleus of, and at the same time the overshadowing Principle, as
the Kâranâtmâ (Causal Soul) of the personality in every rebirth. In
this sense, the sentence “born anew” means “descends from above,”
the last two words having no reference to heaven or space, neither
of which can be limited or located, since one is a state and the
other infinite, hence having no cardinal points. (See _New
Testament, Revised Version_, _loc. cit._)

111 This can have no reference to Christian Baptism, since there was
none in the days of Nicodemus and he could not therefore know
anything of it, even though a “Master.”

112 This word, translated in the _New Testament_ “world” to suit the
official interpretation, means rather an “age” (as shown in the
_Revised Version_) or one of the periods during the Manvantara, a
Kalpa, or Æon. Esoterically the sentence would read: “He who shall
reach, through a series of births and Karmic law, that state in
which Humanity shall find itself after the Seventh Round and the
Seventh Race, when comes Nirvâna, Moksha, and when man becomes
‘equal unto the Angels’ or Dhyân Chohans, is a ‘son of the
resurrection’ and ‘can die no more’; then there will be no marriage,
as there will be no difference of sexes”—a result of our present
materiality and animalism.

113 _Luke_, xx. 27‐38.

114 _John_, ix. 2, 3.

115 The conscious Ego, or Fifth Principle Manas, the vehicle of the
divine Monad or “God.”

116 Some Symbologists, relying on the correspondence of numbers and the
symbols of certain things and personages, refer these “secrets” to
the mystery of generation. But it is more than this. The glyph of
the “Tree of Knowledge of Good and Evil” has no doubt a phallic and
sexual element in it, as has the “Woman and the Serpent”; but it has
also a psychical and spiritual significance. Symbols are meant to
yield more than one meaning.

117 _Wisdom_, xi. 21. Douay version.

118 _Ecclesiasticus_, i. 9. Douay version.

119 _Dogme et Rituel de la Haute Magie_, i. 361.

120 _Isis Unveiled_, i. 6, 7.

121 “Synesius mentions books of stone which he found in the temple of
Memphis, on one of which was engraved the following sentence: ‘One
_nature_ delights in another, one nature overcomes another, one
nature overrules another, and the whole of them are _one_’.”

“The inherent restlessness of matter is embodied in the saying of
Hermes: ‘Action is the life of Phta’; and Orpheus calls nature
πολυμήχανος μάτηρ, ‘the mother that makes many things,’ or the
ingenious, the contriving, the inventive mother.”—_Isis Unveiled_,
i. 257.

122 _Source of Measures_, p. x.

123 _Masonic Review_, July, 1886.

124 See _Source of Measures_, pp. 47‐50, _et pass._

125 See Cary’s translation, pp. 322, 323.

126 _Exodus_, xxxiv. 29, 33.

127 _Op. cit._, V. vii.

128 _The Royal Masonic Cyclopædia_, under “Gnosticism.”

129 In the Ferouers and Devs of Jacobi (Letters F. and D.) the word
“ferouer” is explained in the following manner: The Ferouer is a
part of the creature (whether man or animal) of which it is the type
and which it survives. It is the Nous of the Greeks, therefore
divine and immortal, and thus can hardly be the Devil or the satanic
copy De Mirville would represent it (see _Mémoires de l’Académie des
Inscriptions_, Vol. XXXVII. p. 623, and chap. xxxix. p. 749).
Foucher contradicts him entirely. The Ferouer was never the
“principle of sensations,” but always referred to the most divine
and pure portion of Man’s Ego—the spiritual principle. Anquetil says
that the Ferouer is the purest portion of man’s soul. The Persian
Dev is the antithesis of the Ferouer, for the Dev has been
transformed by Zoroaster into the Genius of Evil (whence the
Christian Devil), but even the Dev is only finite; for having become
possessed of the soul of man by _usurpation_, it will have to leave
it at the great day of Retribution. The Dev obsesses the soul of the
defunct for three days, during which the soul wanders about the spot
at which it was forcibly separated from its body; the Ferouer
ascends to the region of eternal Light. It was an unfortunate idea
that made the noble Marquis de Mirville imagine the Ferouer to be a
“satanic copy” of a _divine_ original. By calling all the Gods of
the Pagans—Apollo, Osiris, Brahmâ, Ormazd, Bel, etc., the “Ferouers
of Christ and of the chief Angels,” he merely exhibits the God and
the Angels he would honour as inferior to the Pagan Gods, as man is
inferior to his Soul and Spirit; since the Ferouer is the immortal
part of the mortal being of which it is the type and which it
survives. Perchance the poor author is unconsciously prophetic; and
Apollo, Brahmâ, Ormazd, Osiris, etc., are destined to survive and
replace—as eternal cosmic verities—the evanescent fictions about the
God, Christ and Angels of the Latin Church!

130 See George Smith’s _Babylon_ and other works.

131 This is as fanciful as it is arbitrary. Where is the Hindu or
Buddhist who would speak of his “Crucified”?

132 _Op. cit._, iv. 237.

133 _Loc. cit._, 250.

134 “_Q._: Who knocks at the door?

_A._: The good cowherd.

_Q._: Who preceded thee?

_A._: The three robbers.

_Q._: Who follows thee?

_A._: The three murderers,” etc., etc.

Now this is the conversation that took place between the priest‐
initiators and the candidates for initiation during the mysteries
enacted in the oldest sanctuaries of the Himâlayan fastnesses. The
ceremony is still performed to this day in one of the most ancient
temples in a secluded spot of Nepaul. It originated with the
Mysteries of the first Krishna, passed to the First Tirthankara and
ended with Buddha, and is called the Kurukshetra rite, being enacted
as a memorial of the great battle and death of the divine Adept. It
is not Masonry, but an initiation into the Occult teachings of that
Hero—Occultism, pure and simple.

135 _Book of Enoch_, Archbishop Laurence’s translation. Introduction, p.
v.

136 _The Book of Enoch_ was unknown to Europe for a thousand years, when
Bruce found in Abyssinia some copies of it in Ethiopic; it was
translated by Archbishop Laurence in 1821, from the text in the
Bodleian Library, Oxford.

137 _Op. cit._, p. xx.

138 _Loc. cit._

139 _Op. cit._, p. xiv., note.

140 _Op. cit._, p. xxxv.

141 _Op. cit._, p. xiii.

142 The Seventh Principle, the First Emanation.

143 _Op. cit._, pp. xxxvii. and xl.

144 _Op. cit._, pp. xl. and li.

145 Who stands for the “Solar” or Manvantaric Year.

146 _Op. cit._, pp. xli., xlii.

147 _Op. cit._, p. xlviii.

148 _Op. cit._, p. xxiii.

149 _Loc. cit._

150 xcii. 9.

151 _Op. cit._, xcii. 4.

152 _Op. cit._, xcii. 4‐7.

153 At the close of every Root‐Race there comes a cataclysm, in turn by
fire or water. Immediately after the “Fall into generation” the
dross of the third Root‐Race—those who fell into sensuality by
falling off from the teaching of the Divine Instructors—were
destroyed, after which the Fourth Root‐Race originated, at the end
of which took place the last Deluge. (See the “Sons of God”
mentioned in _Isis Unveiled_, 593 _et seq._)

154 _Op. cit._, xcii. 11.

155 _Op. cit._, xcii. 7, 11, 13, 15.

156 _Op. cit._, note, p. 152.

157 Those interpolations and alterations are found almost in every case
where figures are given—especially whenever the numbers eleven and
twelve come in—as these are all made (by the Christians) to relate
to the numbers of Apostles, and Tribes, and Patriarchs. The
translator of the Ethiopic text—Archbishop Laurence—attributes them
generally to “mistakes of the transcriber” whenever the two texts,
the Paris and the Bodleian MSS., differ. We fear it is no mistake,
in most cases.

158 _Op. cit._, lxxxviii. 99, 100.

159 _Loc. cit._, 94. This passage, as will be presently shown, has led
to a very curious discovery.

160 In the profane history of Gautama Buddha he dies at the good old age
of eighty, and passes off from life to death peacefully with all the
serenity of a great saint, as Barthélemy St. Hilaire has it. Not so
in the Esoteric and true interpretation which reveals the real sense
of the profane and allegorical statement that makes Gautama, the
Buddha, die very unpoetically from the effects of too much pork,
prepared for him by Tsonda. How one who preached that the killing of
animals was the greatest sin, and who was a perfect vegetarian,
could die from eating pork, is a question that is never asked by our
Orientalists, some of whom made (as now do many charitable
missionaries in Ceylon) great fun at the alleged occurrence. The
simple truth is that the said rice and pork are purely allegorical.
Rice stands for “forbidden fruit,” like Eve’s “apple,” and means
Occult knowledge with the Chinese and Tibetans; and “pork” for
Brâhmanical teachings—Vishnu having assumed in his first Avatâra the
form of a boar, in order to raise the earth on the surface of the
waters of space. It is not, therefore, from “pork” that Buddha died,
but for having divulged some of the Brâhmanical mysteries, after
which, seeing the bad effects brought on some unworthy people by the
revelation, he preferred, instead of availing himself of Nirvâna, to
leave his earthly form, remaining still in the sphere of the living,
in order to help humanity to progress. Hence his constant
reincarnations in the hierarchy of the Dalai and Teshu Lamas, among
other bounties. Such is the Esoteric explanation. The life of
Gautama will be more fully discussed later on.

161 _Op. cit._, cv. 21.

162 In the _Bible_ (_Genesis_, iv and v) there are three distinct Enochs
(Kanoch or Chanoch)—the son of Cain, the son of Seth, and the son of
Jared; but they are all identical, and two of them are mentioned for
purposes of misleading. The years of only the last two are given,
the first one being left without further notice.

163 The eternal and incessant “in‐breathing and out‐breathing of
Parabrahman” or Nature, the Universe in Space, whether during
Manvantara or Pralaya.

164 _Op. cit._, iii. 1.

165 _Op. cit._, 30.

166 _Op. cit._, 32.

167 Those who are aware that the term Christos was applied by the
Gnostics to the Higher Ego (the ancient Pagan Greek Initiates doing
the same), will readily understand the allusion. Christos was said
to be cut off from the lower Ego, Chrestos, after the final and
supreme Initiation, when the two became blended in one; Chrestos
being conquered and resurrected in the glorified Christos.—Franck,
_Die Kabbala_, 75; Dunlap, _Sôd_, Vol. II.

168 _Stromateis_, I. xiii.

169 _Op. cit._, II. viii.

170 Many are the marvels recorded as having taken place at his death, or
we should rather say his translation; for he did not die as others
do, but having suddenly disappeared, while a dazzling light filled
the cavern with glory, his body was again seen upon its subsidence.
When this heavenly light gave place to the habitual semi‐darkness of
the gloomy cave—then only, says Ginsburg, “the disciples of Israel
perceived that the lamp of Israel was extinguished.” His biographers
tell us that there were voices heard from Heaven during the
preparation for his funeral, and at his interment, when the coffin
was lowered into the deep cave prepared for it, a flame broke forth
and a voice mighty and majestic pronounced these words: “This is he
who caused the earth to quake, and the kingdoms to shake!”

171 Pockocke, maybe, was not altogether wrong in deriving the German
Heaven, Himmel, from Himâlaya; nor can it be denied that it is the
Hindu Kailâsa (Heaven) that is the father of the Greek Heaven
(Koilon), and of the Latin Cœlum.

172 See Pockocke’s _India in Greece_, and his derivation of Mount
Parnassus from Parnasa, the leaf and branch huts of the Hindu
ascetics, half shrine and half habitation. “Part of the Par‐o‐
Pamisus (the hill of Bamian), is called Parnassus. ‘These mountains
are called Devanica, because they are so full of Devas or Gods,
called “Gods of the Earth,” Bhu Devas. They lived, according to the
Purânas, in bowers or huts, called Parnasas, because they were made
of leaves’ (Parnas),” p. 302.

173 Rawlinson is justly very confident of an Âryan and Vedic influence
on the early mythology and history of Babylon and Chaldæa.

174 This is a Secret Doctrine affirmation, and may or may not be
accepted. Only Abrahm, Isaac and Judah resemble terribly the Hindu
Brahmâ Ikshvâku and Yadu.

175 It is said in _The Gnostics and their Remains_, by C. W. King (p.
13), with regard to the names of Brahmâ and Abram; “This figure of
the _man_, Seir Aupin, consists of 243 numbers, being the numerical
value of the letters in the name ‘Abram’ signifying the different
orders in the celestial Hierarchies. In fact the names Abram and
Brahmâ are equivalent in numerical value.” Thus to one acquainted
with Esoteric Symbolism, it does not seem at all strange to find in
the Loka‐pâlas (the four cardinal and intermediate points of the
compass personified by eight Hindu Gods) Indra’s elephant, named
Abhra—(mâtanga) and his wife Abhramu. Abhra is in a way a Wisdom
Deity, since it is this elephant’s head that replaced that of
Ganesha (Ganapati) the God of Wisdom, cut off by Shiva. Now Abhra
means “cloud,” and it is also the name of the city where Abram is
supposed to have resided—when read backwards—“Arba (Kirjath) the
city of four ... Abram is Abra with an appended _m_ final, and Abra
read backward is Arba” (_Key to the Hebrew Egyptian Mystery_). The
author might have added that Abra meaning in Sanskrit “in, or of,
the clouds,” the cosmo‐astronomical symbol of Abram becomes still
plainer. All of these ought to be read in their originals, in
Sanskrit.

176 Before these theories and speculations—we are willing to admit they
are such—are rejected, the following few points ought to be
explained, (1) Why, after leaving Egypt, was the patriarch’s name
changed by Jehovah from Abram to Abraham. (2) Why Sarai becomes on
the same principle Sarah (_Gen._, xvii.). (3) Whence the strange
coincidence of names? (4) Why should Alexander Polyhistor say that
Abraham was born at Kamarina or Uria, a city of soothsayers, and
invented Astronomy? (5) “The Abrahamic recollections go back at
least three millenniums beyond the grandfather of Jacob,” says
Bunsen (_Egypt’s Place in History_, v. 35.)

177 _Isis Unveiled_, ii. 35.

178 See _Isis Unveiled_, ii. 218‐300. Gematria is formed by a metathesis
from the Greek word γραμματεία; Notaricon may be compared to
stenography; Temura is permutation—a way of dividing the alphabet
and shifting letters.

179 _De Vita Pythag._

180 We are not aware that a copy of this ancient work is embraced in the
catalogue of any European library; but it is one of the “Books of
Hermes,” and it is referred to and quotations are made from it in
the works of a number of ancient and mediæval philosophical authors.
Among these authorities are Arnoldo di Villanova’s _Rosarium
Philosoph._, Francesco Arnuphi’s _Opus de Lapide_, Hermes
Trismegistus’ _Tractatus de Transmutatione Metallorum_ and _Tabula
Smaragdina_, and above all the treatise of Raymond Lully, _Ab
Angelis Opus Divinum de Quinta Essentia_.

181 _Exodus_, xxv. 40.

182 _Sub voce_ “Numbers.”

183 See Johannes Meursius, _Denarius Pythagoricus_.

184 Ragon, _Maçonnerie Occulte_, p. 426, note.

185 _Ibid._, p. 432, note.

186 Extracted from Ragon, _Maçonnerie Occulte_, p. 427, note.

187 Summarised from Ragon, _ibid._, p. 428, note.

188 Ragon mentions the curious fact that the first four numbers in
German are named after the elements.

“Ein, or one, means the air, the element which, ever in motion,
penetrates matter throughout, and whose continual ebb and tide is
the universal vehicle of life.

“Zwei, two, is derived from the old German Zweig, signifying germ,
fecundity; it stands for earth the fecund mother of all.

“Drei, three, is the _trienos_ of the Greeks, standing for water,
whence the Sea‐gods, Tritons; and trident, the emblem of Neptune—the
water, or sea, in general being called Amphitrite (surrounding
water).

“Vier, four, a number meaning in Belgian fire.... It is in the
quaternary that the first solid figure is found, the universal
symbol of immortality, the Pyramid, ‘whose first syllable means
fire.’ Lysis and Timæus of Locris claimed that there was not a thing
one could name that had not the quaternary for its root.... The
ingenious and mystical idea which led to the veneration of the
ternary and the triangle was applied to number four and its figure:
it was said to express a living being, 1, the vehicle of the
triangle 4, vehicle of God, or man carrying in him the divine
principle.”

Finally, “the Ancients represented the world by the number five.
Diodorus explains it by saying that this number represents earth,
fire, water, air and ether or spiritus. Hence, the origin of Pente
(five) and of Pan (the God) meaning in Greek all.” (Compare Ragon,
_op. cit._, pp. 428‐430.) It is left with the Hindu Occultists to
explain the relation this Sanskrit word Pancha (five) has to the
elements, the Greek Pente having for its root the Sanskrit term.

189 The system of the so‐called Senzar characters is still more
wonderful and difficult, since each letter is made to yield several
meanings, a sign placed at the commencement showing the true
meaning.

190 Ragon, _op. cit._, p. 431, note.

191 The Y exoterically signifies only the two paths of virtue or vice,
and stands also for the numeral 150 and with a dash over the letter
Y for 150,000.

192 _Tradition_, chap. on “Numbers.”

193 This is a kind of magical bow and arrow calculated to destroy in one
moment whole armies; it is mentioned in the _Râmâyana_, the
_Purânas_ and elsewhere.

194 _Matthew_, viii. 30‐34.

195 _Dogmatic Theology_, iii. 345.

196 viii. 9, 10.

197 _Adv. Celsum._

198 _Eccles. Hist._, i. 140.

199 _Contra Hæreses_, I. xxiii. 1‐4.

200 _Contra Hæreses_, ii. 1‐6.

201 _Op. cit._, ii. 337.

202 Ten is the perfect number of the Supreme God among the “manifested”
deities, for number 1 is the symbol of the Universal Unit, or male
principle in Nature, and number O the feminine symbol Chaos, the
Deep, the two forming thus the symbol of Androgyne nature as well as
the full value of the solar year, which was also the value of
Jehovah and Enoch. Ten, with Pythagoras, was the symbol of the
Universe; also of Enos, the Son of Seth, or the “Son of Man” who
stands as the symbol of the solar year of 365 days, and whose years
are therefore given as 365 also. In the Egyptian Symbology Abraxas
was the Sun, the “Lord of the Heavens.”

The circle is the symbol of the one Unmanifesting Principle, the
plane of whose figure is infinitude eternally, and this is crossed
by a diameter only during Manvantaras.

203 _I. Cor._, ii. 6‐8.

204 Compare Taylor’s _Eleusinian and Bacchic Mysteries_.

205 _Isis Unveiled_, ii. 89.

206 _Op. cit._, ii. 395.

207 Quoted by De Mirville, _Op. cit._, vi. 41 and 42.

208 Mr. St. George Lane‐Fox has admirably expressed the idea in his
eloquent appeal to the many rival schools and societies in India. “I
feel sure,” he said, “that the prime motive, however dimly
perceived, by which you, as the promoters of these movements, were
actuated, was a revolt against the tyrannical and almost universal
establishment throughout all existing social and so‐called religious
institutions of a usurped authority in some external form
supplanting and obscuring the only real and ultimate authority, the
indwelling spirit of truth revealed to each individual soul, true
conscience in fact, that supreme source of all human wisdom and
power which elevates man above the level of the brute.” (_To the
Members of the Ârya Samâj, the Theosophical Society, Brahmo and
Hindu Samâj and other Religious and Progressive Societies in
India._)

209 _Revelation_, ii. 6.

210 This “art” is not common jugglery, as some define it now: it is a
kind of psychological jugglery, if jugglery at all, where
fascination and glamour are used as means of producing illusions. It
is hypnotism on a large scale.

211 The author asserts in this his Christian persuasion.

212 Magnetic passes, evidently, followed by a trance and sleep.

213 “Elementals” used by the highest Adept to do mechanical, not
intellectual work, as a physicist uses gases and other compounds.

214 Quoted from De Mirville, _op. cit._, vi. 43.

215 _Ibid._, vi. 45.

216 _Ibid._, p. 46.

217 Amédée Fleury, _Rapports de St. Paul avec Sénèque_, ii. 100. The
whole of this is summarised from De Mirville.

218 But we can never agree with the author “that rites and ritual and
formal worship and prayers are of the absolute necessity of things,”
for the external can develop and grow and receive worship only at
the expense of, and to the detriment of, the internal, the only real
and true.

219 H. Jennings, _op. cit._, pp. 37, 38.

220 See _Isis Unveiled_, ii. 574.

221 xi. 26.

222 Art., by Dr. A. Wilder, in _Evolution_.

223 _Op. cit._, p. 262.

224 In its most extensive meaning, the Sanskrit word has the same
literal sense as the Greek term; both imply “revelation,” by no
human agent, but through the “receiving of the sacred drink.” In
India the initiated received the “Soma,” sacred drink, which helped
to liberate his soul from the body; and in the Eleusinian Mysteries
it was the sacred drink offered at the Epopteia. The Grecian
Mysteries are wholly derived from the Brâhmanical Vaidic rites, and
the latter from the Ante‐Vaidic religious Mysteries—primitive Wisdom
Philosophy.

225 It is needless to state that the _Gospel according to John_ was not
written by John, but by a Platonist or a Gnostic belonging to the
Neoplatonic school.

226 _Ibid._, _loc. cit._ The fact that Peter persecuted the “Apostle to
the Gentiles” under that name, does not necessarily imply that there
was no Simon Magus individually distinct from Paul. It may have
become a generic name of abuse. Theodoret and Chrysostom, the
earliest and most prolific commentators on the Gnosticism of those
days, seem actually to make of Simon a rival of Paul and to state
that between them passed frequent messages. The former, as a
diligent propagandist of what Paul terms the “antithesis of the
Gnosis” (_1. Epistle to Timothy_), must have been a sore thorn in
the side of the apostle. There are sufficient proofs of the actual
existence of Simon Magus.

227 Taylor’s _Eleusinian and Bacchic Mysteries_, Wilder’s ed., p. x.

228 ii. 91‐94.

229 Bunsen, _Egypt’s Place in History_, v. 90.

230 _Ibid._

231 _Stele_, p. 44.

232 See Dowson’s _Hindu Classical Dict._, _sub voc._, “Pîtha‐sthânaru.”

233 See _Preface to St. Matthew’s Gospel_, Baronius, i. 752, quoted in
De Mirville, vi. 63. Jerome is the Father who having found the
authentic and original _Evangel_ (the Hebrew text), by Matthew the
Apostle‐publican, in the library of Cæsarea, “_written by the hand_
of Matthew” (Hieronymus: _De Viris_, Illust. Chap. iii.)—as he
himself admits—set it down as heretical, and substituted for it his
own Greek text. And it is also he who perverted the text in the
_Book of Job_ to enforce belief in the resurrection in flesh (see
_Isis Unveiled_, Vol. ii. pp. 181 and 182, _et seq._), quoting in
support the most learned authorities.

234 De Mirville gives the following thrilling account of the “contest.”

“John, pressed, as St. Jerome tells us, by all the churches of Asia
to proclaim more solemnly [in the face of the miracles of
Apollonius] the divinity of Jesus Christ, after a long prayer with
his disciples on the Mount of Patmos and being in ecstasy by the
divine Spirit, made heard amid thunder and lightning his famous _In
Principio erat Verbum_. When that sublime extasis, that caused him
to be named the ‘Son of Thunder,’ had passed, Apollonius was
compelled to retire and to disappear. Such was his defeat, less
bloody but as hard as that of Simon, the Magician.” (“The Magician
Theurgist,” vi. 63) For our part we have never heard of extasis
producing thunder and lightning and we are at a loss to understand
the meaning.

235 This is the old, old story. Who of us, Theosophists, but knows by
bitter personal experience what clerical hatred, malice and
persecution can do in this direction; to what an extent of
falsehood, calumny and cruelty these feelings can go, even in our
modern day, and what exemplars of _Christ‐like_ charity His alleged
and self‐constituted servants have shown themselves to be!

236 _Isis Unveiled_, ii. 342.

237 _Loc. cit._, ii. 343, 344.

238 _Pneumatologie_, vi. 62.

239 _Les Apologistes Chrétiens au Second Siècle_, p. 106.

240 _Pneumatologie_, vi, 62.

241 Many are they who _do not know_: hence, they do not believe in them.

242 Just so. Apollonius, during a lecture he was delivering at Ephesus
before an audience of many thousands, perceived the murder of the
Emperor Domitian in Rome and notified it at the very moment it was
taking place, to the whole town; and Swedenborg, in the same manner,
saw from Gothenburg the great fire at Stockholm and told it to his
friends, no telegraph being in use in those days.

243 No criterion at all. The Hindu Sâddhus and Adepts acquire the gift
by the holiness of their lives. The Yoga‐Vidyâ teaches it, and no
“spirits” are required.

244 As to the Pontiffs, the matter is rather doubtful.

245 But this alone is no reason why people should believe in this class
of spirits. There are better authorities for such belief.

246 De Mirville’s aim is to show that all such apparitions of the Manes
or disembodied Spirits are the work of the Devil, “Satan’s
simulacra.”

247 He might have added: like the great Shankarâchârya, Tsong‐Kha‐Pa,
and so many other real Adepts—even his own Master, Jesus; for this
is indeed a criterion of true Adeptship, though “to disappear” one
need not fly up in the clouds.

248 See _Dion Cassius_, XXVII. xviii. 2.

249 Lampridius, _Adrian_, xxix. 2.

250 The passage runs as follows: “Aurelian had determined to destroy
Tyana, and the town owed its salvation only to a miracle of
Apollonius; this man so famous and so wise, this great friend of the
Gods, appeared suddenly before the Emperor, as he was returning to
his tent, in his own figure and form, and said to him in the
Pannonian language: ‘Aurelian, if thou wouldst conquer, abandon
these evil designs against my fellow‐citizens: if thou wouldst
command, abstain from shedding innocent blood; and if thou wouldst
live, abstain from injustice.’ Aurelian, familiar with the face of
Apollonius, whose portraits he had seen in many temples, struck with
wonder, immediately vowed to him (Apollonius) statue, portrait and
temple, and returned completely to ideas of mercy.” And then
Vopiscus adds: “If I have believed more and more in the virtues of
the _majestic_ Apollonius, it is because, after gathering my
information from the most serious men, I have found all these facts
corroborated in the Books of the Ulpian Library.” (See Flavius
Vopiscus, _Aurelianus_). Vopiscus wrote in 250 and consequently
preceded Philostratus by a century.

251 _Ep. ad Paulinum._

252 The above is mostly summarised from De Mirville, _loc. cit._, pp.
66‐69.

253 A “true prophet” because an Initiate, one perfectly versed in Occult
astronomy.

254 _Key to Hebrew‐Egyptian Mystery_, p. 259 _et seq._ Astronomy and
physiology are the bodies, astrology and psychology their informing
souls; the former being studied by the eye of sensual perception,
the latter by the inner or “soul‐eye”; and both are _exact_
sciences.

255 _New Platonism and Alchemy_, p. 12

256 _Heracles_, 807.

257 _Æneid_, viii., 274 ff.

258 App., vii., p. 301.

259 _Dogme et Rituel de la Haute Magie_, ii. 88.

260 (Hieronymus, _De Viris Illust._, iii.) “It is remarkable that, while
all Church Fathers say that _Matthew_ wrote in _Hebrew_, the whole
of them use the _Greek_ text as the genuine apostolic writing,
without mentioning what relation the _Hebrew_ Matthew has to our
_Greek_ one! It had many _peculiar additions_ which are wanting in
our (Greek) Evangel” (Olshausen, _Nachweis der Echtheit der
Sämmtlichen Schriften des Neuen Test._, p. 32; Dunlap, _Sôd, the Son
of the Man_, p. 44.)

261 _Commen. to Matthew_ (xii. 13) Book II. Jerome adds that it was
written in the Chaldaic language, but with Hebrew letters.

262 “St. Jerome,” v. 445; Dunlap, _Sôd, the Son of Man_, p. 46.

263 This accounts also for the rejection of the works of Justin Martyr,
who used only this “Gospel according to the Hebrews,” as also did
most probably Tatian, his disciple. At what a late period the
divinity of Christ was fully established we can judge by the mere
fact that even in the fourth century Eusebius did not denounce this
book as spurious, but only classed it with such as the _Apocalypse_
of John; and Credner (_Zur Gesch. des Kan_, p. 120) shows Nicephorus
inserting it, together with the _Revelation_, in his _Stichometry_,
among the Antilegomena. The Ebionites, the _genuine_ primitive
Christians, rejecting the rest of the Apostolic writings, make use
only of this Gospel (_Adv. Hær._, i. 26) and the Ebionites, as
Epiphanius declares, firmly believed, with the Nazarenes, that Jesus
was but a man, “of the seed of a man.”

264 _Isis Unveiled_, ii. 182‐3.

265 _Op. cit._, ii. 5.

266 See also _Isis Unveiled_, ii. 180, to end of chapter.

267 _Source of Measures_, p. 299. This “stream of life” being
emblematised in the Philloc _basso‐relievo_ just mentioned, by the
water poured in the shape of a Cross on the initiated candidate by
Osiris—_Life_ and the Sun—and Mercury—_Death_. It was the _finale_
of the rite of Initiation after the _seven_ and the _twelve_
tortures in the Crypts of Egypt were passed through successfully.

268 Another untrustworthy, untruthful and ignorant writer, an
ecclesiastical historian of the fifth century. His alleged history
of the strife between the Pagans, Neoplatonists, and the Christians
of Alexandria and Constantinople, which extends from the year 324 to
439, dedicated by him to Theodosius, the younger, is full of
deliberate falsifications.

269 _Gems of the Orthodox Christians_, vol. I., p. 135.

270 _Revelation_, xiv. 1.

271 A Dagoba is a small temple of globular form, in which are preserved
the relics of Gautama.

272 Prachidas are buildings of all sizes and forms, like our mausoleums,
and are sacred to votive offerings to the dead.

273 The Talmudistic records claim that, after having been hanged, he was
lapidated and buried under the water at the junction of two streams.
_Mishna Sanhedrin_, Vol. VI., p. 4; _Talmud_, of Babylon, same
article, 43 a, 67 a.

274 _Coptic Legends of the Crucifixion_, MSS. XI.

275 We are at a loss to understand why King, in his _Gnostic Gems_,
represents Solomon’s Seal as a five‐pointed star, whereas it is six‐
pointed, and is the signet of Vishnu in India.

276 King (_Gnostics_) gives the figure of a Christian symbol, very
common during the middle ages, of three fishes interlaced into a
triangle, and having the FIVE letters (a most sacred Pythagorean
number) ΙΧΘΥΣ engraved on it. The number five relates to the same
kabalistic computation.

277 _Op. cit._, ii., 253‐256.

278 _Op. cit._, 301. All this connects Jesus with great Initiates and
solar heroes; all this is purely Pagan, under a newly‐evolved
variation, the Christian scheme.

279 _Op. cit._, 296.

280 Pp. 294, 295.

281 P. 295

282 Pp. 295, 296.

283 Had we known the learned author before his book was printed, he
might have been perchance prevailed upon to add a seventh link from
which all others, far preceding those enumerated in point of time,
and surpassing them in universally philosophical meaning, have been
derived, aye, even to the great pyramid, whose foundation square
was, in its turn, the great Âryan Mysteries.

284 We would say cosmic Matter, Spirit, Chaos, and Divine Light, for the
Egyptian idea was identical in this with the Âryan. However, the
author is right with regard to the Occult Symbology of the Jews.
They were a remarkably matter of fact, unspiritual people at all
times; yet even with them “Ruach” was Divine Spirit, not “air.”

285 Mr. Ralston Skinner shows that the symbol ☧, the crossed bones and
skull, has the letter ק _Koph_, the half of the head behind the
ears.

286 Pp. 296‐302. By these numbers, explains the author, “Eli is 113 (by
placing the word in a circle); _amah_ being 345, is by change of
letters to suit the same value משת (in a circle) or Moses, while
Sabachth is John or the dove, or Holy Spirit, because (in a circle)
it is 710 (or 355 × 2). The termination _ni_, as _meni_ or 5651,
becomes Jehovah.”

287 The Western personification of that power, which the Hindus call the
_Vija_, the “one seed,” or _Mahâ Vishnu_—a power, not the God—or
that mysterious Principle that contains in Itself the Seed of
Avatârism.

288 “Arise into Nervi from this decrepit body into which thou hast been
sent. Ascend into thy former abode, O blessed Avatâr!”

289 _The Gnostics and their Remains_, King, pp. 100, 101.

290 _Loc cit._

291 _Op. cit._ 258.

292 _Homilies_ XIX., xx. 1.

293 The Pleroma constituted the synthesis or entirety of all the
spiritual entities. St. Paul still used the name in his Epistles.

294 The “Comforter,” second Messiah, intercessor. “A term applied to the
Holy Ghost.” Manes was the disciple of Terebinthus, an Egyptian
Philosopher, who, according to the Christian Socrates (I. i., cited
by Tillemont, iv. 584), “while invoking one day the demons of the
air, fell from the roof of his house and was killed.”

295 _Cf._ _op. cit._, vi. 169‐183.

296 “The _great serpent_ placed to _watch the temple_,” comments De
Mirville. “How often have we repeated that it was no _symbol_, no
personification but really a serpent occupied by a god!”—he
exclaims; and we answer that at Cairo in a Mussulman, not a
_heathen_ temple, we have seen, as thousands of other visitors have
also seen, a huge serpent that lived there for centuries, we were
told, and was held in great respect. Was it also “occupied by a
God,” or possessed, in other words?

297 The Mysteries of Demeter, or the “afflicted mother.”

298 By the satyrs.

299 This looks rather suspicious and seems interpolated. De Mirville
tries to have what he says of Satan and his Court sending their imps
on earth to tempt humanity and masquerade at _séances_, corroborated
by the ex‐sorcerer.

300 This does not look like sinful food. It is the diet of Chelâs to
this day.

301 “Grafted” is the correct expression. “The seven Builders graft the
divine and the beneficent forces on to the gross material nature of
the vegetable and mineral kingdoms every Second Round”—says the
_Catechism of Lanoos_.