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Theosophy generally defined. The existence of highly developed men in the Universe. These men are the Mahatmas, Initiates, Brothers, Adepts. How they work and why they remain now concealed. Their Lodge. They are perfected men from other periods of evolution. They have had various names in history. Apollonius, Moses, Solomon, and others were members of this fraternity. They had one single doctrine. They are possible because man may at last be as they are. They keep the true doctrine and cause it to reappear at the right time. p.1 to 13

A view of the general laws governing the Cosmos. The sevenfold division in the system. Real Matter not visible and this always known to the Lodge. Mind the intelligent portion of the Cosmos. In the universal Mind the sevenfold plan of the Cosmos is contained. Evolution proceeds upon the plan in the universal Mind. Periods of Evolution come to an end; this is the Night of Brahma. The Mosaic account of Cosmogenesis has dwarfed modern conceptions. The Jews had merely one part of the doctrine taken from the ancient Egyptians. The doctrine accords with the inner meaning of Genesis. The general length of periods of Evolution. Same doctrine as Herbert Spencer's. The old Hindu chronology gives the details. The story of Solomon's Temple is that of the evolution of man. The doctrine far older than the Christian one. The real age of the world. Man is over 18,000,000 years old. Evolution is accomplished solely by the Egos within that at last become the users of human forms. Each of the seven principles of man is derived from one of the seven great divisions of the Universe. p.14 to 22

The doctrine respecting the Earth. It is sevenfold also. It is one of a chain of seven corresponding to man. The whole seven are not in a chain separated as to members, but they interpenetrate each other. The Earth chain is the reincarnation of a former old and now dead chain. This old chain was one of which our moon is the visible representative. Moon now dead and contracting. Venus, Mars, etc., are living members of other similar chains to ours. A mass of Egos for
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each chain. The number, though incalculable, is definite. Their course of evolution through the seven globes. In each a certain part of our nature is developed. At the fourth globe the process of condensation is begun and reaches its limit. p.23 to 28

The constitution of man. How the doctrine differs from the ordinary Christian one. The real doctrine known in the first centuries of this era, but purposely withdrawn from a nation not able to bear it. The danger if the doctrine had not been withdrawn. The sevenfold division. The principles classified. The divisions agree with the chain of seven globes. The lower man is a composite being. His higher trinity. The lower four principles transitory and perishable. Death leaves the trinity as the only persistent part of us. What the physical man is, and what the other unseen mortal man is. A second physical man not seen but still mortal. The senses pertain to the unseen man and not to the visible one. p.29 to 34

The body and life principle. The mystery of life. Sleep and death are due to excess of life not bearable by the organism. The body an illusion. What is the cell. Life is universal. It is not the result of the organism. The Astral Body. What it is made of. Its powers and functions. As a model for the body. It is possessed by all kingdoms of nature. Its power to travel. The real sense organs are in the astral body. The place the astral body has at spiritualistic seances. The astral body accounts for telepathy, clairvoyance, clairaudience, and all such psychical phenomena. p.35 to 44

The fourth principle. Kama Rupa. In English, the Passions and Desires. Kama Rupa is not produced by the body but is the cause for body. This is the balance principle of the seven. It is the basis of action and mover of the will. Right desire leads to right act. This principle has a higher and a lower aspect. The principle is in the astral body. At death it coalesces with the astral body and makes of it a shell of the man. It has powers of its own of an automatic nature. This shell is the so-called "spirit" of seances. It is a danger to the race. Elementals help this shell at seances. No soul or conscience present. Suicides and executed criminals leave very coherent shells. The principle of desire is common to all the
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organized kingdoms. It is the brute part of man. Man is now a fully developed quaternary with the higher principles partially developed. p.45 to 51

Manas the fifth principle. The first of the real man. This is the thinking principle and is not the product of brain. Brain is only its instrument. How the light of mind was given to mindless men. Perfected men from older systems gave it to us as they got it from their predecessors. Manas is the storehouse of all thoughts. Manas is the seer. If the connection between Manas and brain is broken the person is not able to cognize. The organs of the body cognize nothing. Manas is divided into upper and lower. Its four peculiarities. Buddha, Jesus, and others had Manas fully developed. Atma the Divine Ego. The permanent individuality. This permanent individuality has been through every sort of experience in many bodies. Manas and matter have now a greater facility of action than in former times. Manas is bound by desire, and this makes reincarnation a necessity. p.52 to 59

Why is man as he is, and how did he come. What the Universe is for. Spiritual and physical evolution demand reincarnation. Reincarnation on the physical plane is reimbodiment or alteration of form. The whole mass of matter of the globe will one day be men in a period far distant. The doctrine ancient. Held by the early Christians. Taught by Jesus. What reincarnates. Life's mysteries arise from incomplete incarnation of the higher principles. It is not transmigration to lower forms. Explanation of Manu on this.
p.60 to 69

Objections urged. Desire cannot alter law. Early arrivals in heaven. Must they wait for us. Recognition of the soul not dependent on objectivity. Heredity not an objection. What heredity does. Divergences in heredity not recognized. History goes against heredity. Reincarnation not unjust. What is justice. We do not suffer for another's but for our own deeds. Memory. Why we do not remember other lives. Who does? How to account for increase of population. p.70 to 78

From the nature of the soul. From the laws of mind and soul. From differences in character. From the necessity for

discipline and evolution. From differences of capacity and start in life at the cradle. Individual identity proves it. The probable object of life makes it necessary. One life not enough to carry out Nature's purposes. Mere death confers no advance. A school after death is illogical. The persistence of savagery and the decay of nations give support to it. The appearance of geniuses is due to reincarnation. Inherent ideas common to man show it. Opposition to the doctrine based solely on prejudice. p.79 to 88

Definition of the word. An unfamiliar term. A beneficent law. How present life is affected by past acts of other lives. Each act has a thought at its root. Through Manas they react on each personal life. Why people are born deformed or in bad circumstances. The three classes of Karma and its three fields of operation. National and Racial Karma. Individual unhappiness and happiness. The Master's words on Karma. p.89 to 98

The first state after death. Where and what are heaven and hell? Death of the body only the first step of death. A second death after that. Separation of the seven principles into three classes. What is Kama Loka? Origin of Christian purgatory. It is an astral sphere with numerous degrees. The Skandhas. The astral shell of man in Kama Loka. It is devoid of soul, mind, and conscience. It is the "spirit" of the seance rooms. Classification of shells in Kama Loka. Black magicians there. Fate of suicides and others. Pre-devachanic unconsciousness. p.99 to 108

The meaning of the term. A state of Atma-Buddhi-Manas. Operation of Karma on Devachan. The necessity for Devachan. It is another sort of thinking with no physical body to clog it. Only two fields for operation of causes—subjective and objective. Devachan is one. No time there for the soul. Length of stay therein. Mathematics of the soul. Average stay therein is 1500 mortal years. Depends on psychic impulses of life. Its use and purpose. On the last thoughts at death the devachanic state is fashioned. Devachan not meaningless. Do we see those left behind? We bring their images before us. Entities in Devachan have a power to help those they love. Mediums cannot go to those in Devachan except in rare cases and when the person is pure. Adepts only can help those in Devachan. p.109 to 110
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One of the most important doctrines. Corresponding words in the Sanskrit. Few cycles known to the West. They cause the reappearance of former living personages. They affect life and evolution. When did the first moment come. The first rate of vibration determines the subsequent ones. When man leaves the globe the forces die. Convulsions and cataclysms. Reincarnation and karma intermixed with cyclic law. Civilizations cycle back. The cycle of Avatars. Krishna, Buddha, and others come under cycles. Minor personages and great leaders. Intersection of cycles causes convulsions. The Moon, Sun, and Sidereal cycles. Individual cycles and that of reincarnation. The motion through the constellations, and the meaning of the story of Jonah. The Zodiacal clock. How the ideas are impressed and preserved by nations. Cause for earthquakes, Cosmic Fire, Glaciation, and Floods. The Brahmanical Cycles. p.117 to 126

Ultimate origin of man not discoverable. Man not derived from a single pair, nor from the animals. Seven races of men appeared simultaneously on the globe. They are now amalgamated and will differentiate. The Anthropoid Apes. Their origin. They came from man. They are the descendants of offspring from unnatural union in the third and fourth races. The Delayed Races. The secret books on the question. Human features of apes accounted for. The lower kingdoms from other planets. Their differentiation by intelligent interference by the Dhyanis. The midway point of evolution. Astral forms of old rounds solidified in physical rounds. Missing links, what they are and why Science cannot discover them. The aim of Nature in all this work. p.127 to 134

No true psychology in the West. It exists in the Orient. Man the mirror of all forces. Gravitation only a half law. Importance of polarity and cohesion. Rendering objects invisible. Imagination all powerful. Mental telegraphy. Reading minds is burglary. Apportation, clairvoyance, clairaudience, and second-sight. Pictures in the Astral Light. Dreams and visions. Apparitions. Real clairvoyance. Inner stimulus makes outer impression. Astral Light the Register of everything. p.135 to 145
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Spiritualism wrongly named. Should be called necromancy and the worship of the dead. This cult did not originate in America. The practice long known in India. The facts recorded deserve examination. Theosophists admit the facts but interpret them differently from the “spiritualist.” The examination confined to the question of whether the dead return. The dead do not return thus. The mass of communications are from the astral shell of man. Objections stated to the claims made by mediums. The record justifies the ridicule of science. Materialization and what it is. A mass of electric magnetic matter with a picture upon it from the astral light. Or it is the astral body of the medium extruded from the living body. Analysis of the laws to be known before the phenomena can be understood. The timbre of the “independent voice.” Importance of the astral realm. The Dangers of mediumship. Attempt to get these powers for money or selfish ends also dangerous. Cyclic law ordains the slackening of the force at this time. The purpose of the Lodge. p146 to 153

PREFACE

An attempt is made in the pages of this book to write of theosophy in such a manner as to be understood by the ordinary reader. Bold statements are made in it upon the knowledge of the writer, but at the same time it is distinctly to be understood that he alone is responsible for what is therein written: the Theosophical Society is not involved in nor bound by anything said in the book, nor are any of its members any the less good Theosophists because they may not accept what I have set down. The tone of settled conviction which may be thought to pervade the chapters is not the result of dogmatism or conceit, but flows from knowledge based upon evidence and experience.

Members of the Theosophical Society will notice that certain theories or doctrines have not been gone into. That is because they could not be treated without unduly extending the book and arousing needless controversy.

The subject of the Will has received no treatment, inasmuch as that power or faculty is hidden, subtle, undiscoverable as to essence, and only visible in effect. As it is absolutely colorless and varies in moral quality in accordance with the desire behind it, as also it acts frequently without our knowledge, and as it operates in all the kingdoms below man, there could be nothing gained by attempting to enquire into it apart from the Spirit and the desire.

I claim no originality for this book. I invented none of it, discovered none of it, but have simply written that which I have been taught and which has been proved to me. It therefore is only a handing on of what has been known before.

WILLIAM Q. JUDGE    New York, May 1893
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SOME twenty-two years ago, the first edition of “The Ocean of Theosophy” was published by its author, Wm. Q. Judge. Since that time thousands of books dealing with Theosophy have been published by more or less prominent students of Theosophy, but unfortunately for the public, none of these show the knowledge, grasp and range which is so evident in the present volume,
—and still more unfortunately, the methods pursued by these latter-day writers have served to obscure the fact of the existence
of an exposition of Theosophy written by a Teacher of that Science of Life.

As the Author’s Preface shows, the book was written in such a manner as to be understood by the ordinary reader; the simplicity of the terms used, however, should not mislead the reader into thinking that the work is an elementary one, for behind and within every statement there is a depth of meaning that the careless and superficial fail to perceive. It is really a simplified text-book of the fundamental teachings of Theosophy, and is found by students of the “Secret Doctrine” to be a true abridgment of that great work and a wonderful aid in its comprehension; it was written with that end in view by the only one competent to do so and is there fore earnestly recommended to every student of Theosophy.

The passage of years has served to show, not only the value of this little book, but the status of Mr. Judge as a Teacher. Everything he has written bears impress of his deep knowledge to every real student of Theosophy. Even the ordinary reader cannot fail to perceive that only “One Who Knows” could have so applied Theosophy to the circumstances and conditions of every-day human existence.

There are but few books whose issuance is due to Mr. Judge; these few, however, are most valuable aids to the student in living the Theosophic life. “Letters That Have Helped Me,” are two small volumes containing letters written to students, with comments by the compiler; “Echoes From the Orient,” is a broad outline of Theosophical doctrines, 64 pages; “The Bhagavad-Gita” is a rendition, much better and clearer than any literal translation extant; “Patanjali’s Yoga Aphorisms” is an ancient treatise on the Soul and its powers, from which modern psychology has much to learn. In addition, Mr. Judge wrote a great number of articles dealing with the philosophy in its practical application to daily life; these can be found in the magazine “Theosophy.”

The earnest student will do well to study conjointly the writings of H. P. Blavatsky and Wm. Q. Judge; from them he will learn Theosophy pure and simple; will recognize the community of knowledge and complete accord that existed between them and will more fully appreciate the mission and nature of those two Personages.

THE OCEAN OF THEOSOPHY

Chapter I

Theosophy is that ocean of knowledge which spreads from shore to shore of the evolution of sentient beings; unfathomable in its deepest parts, it gives the greatest minds their fullest scope, yet, shallow enough at its shores, it will not overwhelm the understanding of a child. It is wisdom about God for those who believe that he is all things and in all, and wisdom about nature for the man who accepts the statement found in the Christian Bible that God cannot be measured or discovered, and that darkness is around his pavilion. Although it contains by derivation the name God and thus may seem at first sight to embrace religion alone, it does not neglect science, for it is the science of sciences and therefore has been called the wisdom religion. For no science is complete which leaves out any department of nature, whether visible or invisible, and that religion which, depending solely on an assumed revelation, turns away from things and the laws which govern them is nothing but a delusion, a foe to progress, an obstacle in the way of man's advancement toward happiness. Embracing both the scientific and the religious, Theosophy is a scientific religion and a religious science.

It is not a belief or dogma formulated or invented by man, but is a knowledge of the laws which govern the evolution of the physical, astral, psychical, and intellectual constituents of nature and of man. The religion of the day is but a series of dogmas man-made
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and with no scientific foundation for promulgated ethics; while our science as yet ignores the unseen, and failing to admit the existence of a complete set of inner faculties of perception in man, it is cut off from the immense and real field of experience which lies within the visible and tangible worlds. But Theosophy knows that the whole is constituted of the visible and the invisible, and perceiving outer things and objects to be but transitory it grasps the facts of nature, both without and within. It is therefore complete in itself and sees no unsolvable mystery anywhere; it throws the word coincidence out of its vocabulary and hails the reign of law in everything and every circumstance.

That man possesses an immortal soul is the common belief of humanity; to this Theosophy adds that he is a soul; and further that all nature is sentient, that the vast array of objects and men are not mere collections of atoms fortuitously thrown together and thus without law evolving law, but down to the smallest atom all is soul and spirit ever evolving under the rule of law which is inherent in the whole. And just as the ancients taught, so does Theosophy; that the course of evolution is the drama of the soul and that nature exists for no other purpose than the soul's experience. The Theosophist agrees with Prof. Huxley* in the assertion that there must be beings in the universe whose intelligence is as much beyond ours as ours exceeds that of the black beetle, and who take an active part in the government of the natural order of things. Pushing further on by the light of the confidence had in his teachers, the Theosophist adds that such intelligences were once human and came like all of us from other and previous worlds, where as varied experience had been gained as is possible on this one. We are therefore not appearing for the first time when we come upon this planet, but have pursued a long, an immeasurable course of activity and intelligent perception on
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* Essays on some Controverted Questions. London 1891

other systems of globes, some of which were destroyed ages before the solar system condensed. This immense reach of the evolutionary system means, then, that this planet on which we now are is the result of the activity and the evolution of some other one that died long ago, leaving its energy to be used in the bringing into existence of the earth, and that the inhabitants of the latter in their turn came from some older world to proceed here with the destined work in matter. And the brighter planets, such as Venus, are the habitation of still more progressed entities, once as low as ourselves, but now raised up to a pitch of glory incomprehensible for our intellects.

The most intelligent being in the universe, man, has never, then, been without a friend, but has a line of elder brothers who continually watch over the progress of the less progressed, preserve the knowledge gained through aeons of trial and experience, and continually seek for opportunities of drawing the developing intelligence of the race on this or other globes to consider the great truths concerning the destiny of the soul. These elder brothers also keep the knowledge they have gained of the laws of nature in all departments, and are ready when cyclic law permits to use it for the benefit of mankind. They have always existed as a body, all knowing each other, no matter in what part of the world they may be, and all working for the race in many different ways. In some periods they are well known to the people and move among ordinary men whenever the social organization, the virtue, and the development of the nations permit it. For if they were to come out openly and be heard of everywhere, they would be worshipped as gods by some and hunted as devils by others. In those periods when they do come out some of their number are rulers of men, some teachers, a few great philosophers, while others remain still unknown except to the most advanced of the body.
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It would be subversive of the ends they have in view were they to make themselves public in the present civilization, which is based almost wholly on money, fame, glory, and personality. For this age, as one of them has already said, "is an age of transition," when every system of thought, science, religion, government, and society is changing, and men's minds are only preparing for an alteration into that state which will permit the race to advance to the point suitable for these elder brothers to introduce their actual presence to our sight. They may be truly called the bearers of the torch of truth across the ages; they investigate all things and beings; they know what man is in his innermost nature and what his powers and destiny, his state before birth and the states into which he goes after the death of his body; they have stood by the cradle of nations and seen the vast achievements of the ancients, watched sadly the decay of those who had no power to resist the cyclic law of rise and fall; and while cataclysms seemed to show a universal destruction of art, architecture, religion, and philosophy, they have preserved the records of it all in places secure from the ravages of either men or time; they have made minute observations, through trained psychics among their own order, into the unseen realms of nature and of mind, recorded the observations and preserved the record; they have mastered the mysteries of sound and color through which alone the elemental beings behind the veil of matter can be communicated with, and thus can tell why the rain falls and what it falls for, whether the earth is hollow or not, what makes the wind to blow and light to shine, and greater feat than all—one which implies a knowledge of the very foundations of nature—they know what the ultimate divisions of time are and what are the meaning and the times of the cycles.

But, asks the busy man of the nineteenth century who reads the newspapers and believes in "modern progress," if these elder brothers are all you claim them to be, why have they left no mark on history
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nor gathered men around them? Their own reply, published some time ago by Mr. A. P. Sinnett, is better than any I could write.

"We will first discuss, if you please, the one relating to the presumed failure of the 'Fraternity' to 'leave any mark upon the history of the world.' They ought, you think, to have been able, with their extraordinary advantages, to have 'gathered into their schools a considerable portion of the more enlightened minds of every race.' How do you know they have made no such mark? Are you acquainted with their efforts, successes, and failures? Have you any dock upon which to arraign them? How could your world collect proofs of the doings of men who have sedulously kept closed every possible door of approach by which the inquisitive could spy upon them? The prime condition of their success was that they should never be supervised or obstructed. What they have done they know; all that those outside their circle could perceive was results, the causes of which were masked from view. To account for these results, men have, in different ages, invented theories of the interposition of gods, special providences, fates, the benign or hostile influences of the stars. There never was a time within or before the so-called historical period when our predecessors were not moulding events and 'making history,' the facts of which were subsequently and invariably distorted by historians to suit contemporary prejudices. Are you quite sure that the visible heroic figures in the successive dramas were not often but their puppets? We never pretended to be able to draw nations in the mass to this or that crisis in spite of the general drift of the world's cosmic relations. The cycles must run their rounds. Periods of mental and moral light and darkness succeed each other as day does night. The major and minor yugas must be accomplished according to the established order of things. And we, borne along on the mighty tide, can only modify and direct some of its minor currents."*
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* The Occult World London 1888.

It is under cyclic law, during a dark period in the history of mind, that the true philosophy disappears for a time, but the same law causes it to reappear as surely as the sun rises and the human mind is present to see it. But some works can only be performed by the Master, while other works require the assistance of the companions. It is the Master's work to preserve the true philosophy, but the help of the companions is needed to rediscover and promulgate it. Once more the elder brothers have indicated where the truth—Theosophy—could be found, and the companions all over the world are engaged in bringing it forth for wider currency and propagation.

The Elder Brothers of Humanity are men who were perfected in former periods of evolution. These periods of manifestation are unknown to modern evolutionists so far as their number are concerned, though long ago understood by not only the older Hindus, but also by those great minds and men who instituted and carried on the first pure and undebased form of the Mysteries of Greece. The periods, when out of the Great Unknown there come forth the visible universes, are eternal in their coming and going, alternating with equal periods of silence and rest again in the Unknown. The object of these mighty waves is the production of perfect man, the evolution of soul, and they always witness the increase of the number of Elder Brothers; the life of the least of men pictures them in day and night, waking and sleeping, birth and death, "for these two, light and dark, day and night, are the world's eternal ways." *

In every age and complete national history these men of power and compassion are given different designations. They have been called Initiates, Adepts, Magi, Hierophants, Kings of the East, Wise Men, Brothers, and what not. But in the Sanskrit language there is a word which, being applied to them, at once thoroughly identifies them with humanity. It is
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* Bhagavad- Gita, Chapter viii.

Mahatma. This is composed of Maha great, and Atma soul; so it means great soul, and as all men are souls the distinction of the Mahatma lies in greatness. The term Mahatma has come into wide use through the Theosophical Society, as Mme. H. P. Blavatsky constantly referred to them as her Masters who gave her the knowledge she possessed. They were at first known only as the Brothers, but afterwards, when many Hindus flocked to the Theosophical movement, the name Mahatma was brought into use, inasmuch as it has behind it an immense body of Indian tradition and literature. At different times unscrupulous enemies of the Theosophical Society have said that even this name had been invented and that such beings are not known of among the Indians or in their literature. But these assertions are made only to discredit if possible a philosophical movement that threatens to completely upset prevailing erroneous theological dogmas. For all through Hindu literature Mahatmas are often spoken of, and in parts of the north of that country the term is common. In the very old poem the Bhagavad-Gita, revered by all Hindu sects and admitted by the western critics to be noble as well as beautiful, there is a verse reading, "Such a Mahatma is difficult to find." *

But irrespective of all disputes as to specific names, there is sufficient argument and proof to show that a body of men having the wonderful knowledge described above has always existed and probably exists today. The older mysteries continually refer to them. Ancient Egypt had them in her great king-Initiates, sons of the sun and friends of great gods. There is a habit of belittling the ideas of the ancients which is in itself belittling to the people of today. Even the Christian who reverently speaks of Abraham as "the friend of God," will scornfully laugh at the idea of the claims of Egyptian rulers to the same friendship being other than childish assumption of dignity and title. But the truth is, these great Egyptians were Initiates, mem-
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* Bhagavad-Gita, Chapter vii.

bers of the one great lodge which includes all others of whatever degree or operation. The later and declining Egyptians, of course, must have imitated their predecessors, but that was when the true doctrine was beginning once more to be obscured upon the rise of dogma and priesthood.

The story of Apollonius of Tyana is about a member of one of the same ancient orders appearing among men at a descending cycle, and only for the purpose of keeping a witness upon the scene for future generations.

Abraham and Moses of the Jews are two other Initiates, Adepts who had their work to do with a certain people; and in the history of Abraham we meet with Melchizedek, who was so much beyond Abraham that he had the right to confer upon the latter a dignity, a privilege, or a blessing. The same chapter of human history which contains the names of Moses and Abraham is illuminated also by that of Solomon. And thus these three make a great Triad of Adepts, the record of whose deeds can not be brushed aside as folly and devoid of basis.

Moses was educated by the Egyptians and in Midian, from both of which he gained much occult knowledge, and any clear-seeing student of the great Universal Masonry can perceive all through his books the hand, the plan, and the work of a master. Abraham again knew all the arts and much of the power in psychical realms that were cultivated in his day, or else he could not have consorted with kings nor have been "the friend of God"; and the reference to his conversations with the Almighty in respect to the destruction of cities alone shows him to have been an Adept who had long ago passed beyond the need of ceremonial or other adventitious aids. Solomon completes this triad and stands out in characters of fire. Around him is clustered such a mass of legend and story about his dealings with the elemental powers and of his magic possessions that one must condemn the whole ancient world as a
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collection of fools who made lies for amusement if a denial is made of his being a great character, a wonderful example of the incarnation among men of a powerful Adept. We do not have to accept the name Solomon nor the pretense that he reigned over the Jews, but we must admit the fact that somewhere in the misty time to which the Jewish records refer there lived and moved among the people of the earth one who was an Adept and given that name afterwards. Peripatetics and microscopic critics may affect to see in the prevalence of universal tradition naught but evidence of the gullibility of men and their power to imitate, but the true student of human nature and life knows that the universal tradition is true and arises from the facts in the history of man.

Turning to India, so long forgotten and ignored by the lusty and egotistical, the fighting and the trading West, we find her full of the lore relating to these wonderful men of whom Noah, Abraham, Moses, and Solomon are only examples. There the people are fitted by temperament and climate to be the preservers of the philosophical, ethical, and psychical jewels that would have been forever lost to us had they been left to the ravages of such Goths and Vandals as western nations were in the early days of their struggle for education and civilization. If the men who wantonly burned up vast masses of historical and ethnological treasures found by the minions of the Catholic rulers of Spain, in Central and South America, could have known of and put their hands upon the books and palm-leaf records of India before the protecting shield of England was raised against them, they would have destroyed them all as they did for the Americans, and as their predecessors attempted to do for the Alexandrian library. Fortunately events worked otherwise.

All along the stream of Indian literature we can find the names by scores of great adepts who were
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well known to the people and who all taught the same story ―the great epic of the human soul. Their names are unfamiliar to western ears, but the records of their thoughts, their work and powers remain. Still more, in the quiet unmoveable East there are today by the hundred persons who know of their own knowledge that the Great Lodge still exists and has its Mahatmas, Adepts, Initiates, Brothers. And yet further, in that land are such a number of experts in the practical application of minor though still very astonishing power over nature and her forces, that we have an irresistible mass of human evidence to prove the proposition laid down.

And if Theosophy ―the teaching of this Great Lodge ―is as said, both scientific and religious, then from the ethical side we have still more proof. A mighty Triad acting on and through ethics is that composed of Buddha, Confucius, and Jesus. The first, a Hindu, founds a religion which today embraces many more people than Christianity, teaching centuries before Jesus the ethics which he taught and which had been given out even centuries before Buddha. Jesus coming to reform his people repeats these ancient ethics, and Confucius does the same thing for ancient and honorable China.

The Theosophist says that all these great names represent members of the one single brotherhood, who all have a single doctrine. And the extraordinary characters who now and again appear in western civilization, such as St. Germain, Jacob Boehme, Cagliostro, Paracelsus, Mesmer, Count St. Martin, and Madame H. P. Blavatsky, are agents for the doing of the work of the Great Lodge at the proper time. It is true they are generally reviled and classed as impostors—though no one can find out why they are when they generally confer benefits and lay down propositions or make discoveries of great value to science after they have died. But Jesus himself would be called an impostor today if he appeared in some
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Fifth Avenue theatrical church rebuking the professed Christians. Paracelsus was the originator of valuable methods and treatments in medicine now universally used. Mesmer taught hypnotism under another name. Madame Blavatsky brought once more to the attention of the West the most important system, long known to the Lodge, respecting man, his nature and destiny. But all are alike called impostors by a people who have no original philosophy of their own and whose mendicant and criminal classes exceed in misery and in number those of any civilization on the earth.

It will not be unusual for nearly all occidental readers to wonder how men could possibly know so much and have such power over the operations of natural law as I have ascribed to the Initiates, now so commonly spoken of as the Mahatmas. In India, China, and other Oriental lands no wonder would arise on these heads, because there, although everything of a material civilization is just now in a backward state, they have never lost a belief in the inner nature of man and in the power he may exercise if he will. Consequently living examples of such powers and capacities have not been absent from those people. But in the West a materialistic civilization having arisen through a denial of the soul life and nature consequent upon a reaction from illogical dogmatism, there has not been any investigation of these subjects and, until lately, the general public has not believed in the possibility of anyone save a supposed God having such power.

A Mahatma endowed with power over space, time, mind, and matter, is a possibility just because he is a perfected man. Every human being has the germ of all the powers attributed to these great Initiates, the difference lying solely in the fact that we have in general not developed what we possess the germ of, while the Mahatma has gone through the training and experience which have caused all the unseen human powers to develop in him, and conferred gifts that look god-like to his struggling brother below. Telep-
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athy, mind-reading, and hypnotism, all long ago known to Theosophy, show the existence in the human subject of planes of consciousness, functions, and faculties hitherto undreamed of. Mind-reading and the influencing of the mind of the hypnotized subject at a distance prove the existence of a mind which is not wholly dependent upon a brain, and that a medium exists through which the influencing thought may be sent. It is under this law that the Initiates can communicate with each other at no matter what distance. Its rationale, not yet admitted by the schools of the hypnotizers, is, that if the two minds vibrate or change into the same state they will think alike, or, in other words, the one who is to hear at a distance receives the impression sent by the other. In the same way with all other powers, no matter how extraordinary. They are all natural, although now unusual, just as great musical ability is natural though not usual or common. If an Initiate can make a solid object move without contact, it is because he understands the two laws of attraction and repulsion of which "gravitation" is but the name for one; if he is able to precipitate out of the viewless air the carbon which we know is in it, forming the carbon into sentences upon the paper, it is through his knowledge of the occult higher chemistry, and the use of a trained and powerful image making faculty which every man possesses; if he reads your thoughts with ease, that results from the use of the inner and only real powers of sight, which require no retina to see the fine-pictured web which the vibrating brain of man weaves about him. All that the Mahatma may do is natural to the perfected man; but if those powers are not at once revealed to us it is because the race is as yet selfish altogether and still living for the present and the transitory.

I repeat then, that though the true doctrine disappears for a time from among men it is bound to reappear, because first, it is impacted in the imperishable center of man's nature; and secondly, the Lodge for-
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ever preserves it, not only in actual objective records, but also in the intelligent and fully self-conscious men who, having successfully overpassed the many periods of evolution which preceded the one we are now involved in, cannot lose the precious possessions they have acquired. And because the elder brothers are the highest product of evolution through whom alone, in cooperation with the whole human family, the further regular and workmanlike prosecution of the plans of the Great Architect of the Universe could be carried on, I have thought it well to advert to them and their Universal Lodge before going to other parts of the subject.
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Chapter II

The teachings of Theosophy deal for the present chiefly with our earth, although its purview extends to all the worlds, since no part of the manifested universe is outside the single body of laws which operate upon us. Our globe being one of the solar system is certainly connected with Venus, Jupiter, and other planets, but as the great human family has to remain with its material vehicle—the earth—until all the units of the race which are ready are perfected, the evolution of that family is of greater importance to the members of it. Some particulars respecting the other planets may be given later on. First let us take a general view of the laws governing all.

The universe evolves from the unknown, into which no man or mind, however high, can inquire, on seven planes or in seven ways or methods in all worlds, and this sevenfold differentiation causes all the worlds of the universe and the beings thereon to have a septenary constitution. As was taught of old, the little worlds and the great are copies of the whole, and the minutest insect as well as the most highly developed being are replicas in little or in great of the vast inclusive original. Hence sprang the saying, "as above so below" which the Hermetic philosophers used.

The divisions of the sevenfold universe may be laid down roughly as: The Absolute, Spirit, Mind, Matter, Will, Akasa or Æther, and Life. In place of "the Absolute" we can use the word Space. For Space is that which ever is, and in which all manifestation must take place. The term Akasa, taken from the Sanskrit, is used in place of Æther, because
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the English language has not yet evolved a word to properly designate that tenuous state of matter which is now sometimes called Ether by modern scientists. As to the Absolute we can do no more than say IT IS. None of the great teachers of the School ascribe qualities to the Absolute although all the qualities exist in It. Our knowledge begins with differentiation, and all manifested objects, beings, or powers are only differentiations of the Great Unknown. The most that can be said is that the Absolute periodically differentiates itself, and periodically withdraws the differentiated into itself.

The first differentiation―speaking metaphysically as to time―is Spirit, with which appears Matter and Mind. Akasa is produced from Matter and Spirit, Will is the force of Spirit in action and Life is a resultant of the action of Akasa, moved by Spirit, upon Matter.

But the Matter here spoken of is not that which is vulgarly known as such. It is the real Matter which is always invisible, and has sometimes been called Primordial Matter. In the Brahmanical system it is denominated Mulaprakriti. The ancient teaching always held, as is now admitted by Science, that we see or perceive only the phenomena but not the essential nature, body or being of matter.

Mind is the intelligent part of the Cosmos, and in the collection of seven differentiations above roughly sketched, Mind is that in which the plan of the Cosmos is fixed or contained. This plan is brought over from a prior period of manifestation which added to its ever-increasing perfectness, and no limit can be set to its evolutionary possibilities in perfectness, because there was never any beginning to the periodical manifestations of the Absolute, there never will be any end, but forever the going forth and withdrawing into the Unknown will go on.

Wherever a world or system of worlds is evolving there the plan has been laid down in universal mind,
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the original force comes from spirit, the basis is matter―which is in fact invisible―Life sustains all the forms requiring life, and Akasa is the connecting link between matter on one side and spirit-mind on the other.

When a world or a system comes to the end of certain great cycles men record a cataclysm in history or tradition. These traditions abound; among the Jews in their flood; with the Babylonians in theirs; in Egyptian papyri; in the Hindu cosmology; and none of them as merely confirmatory of the little Jewish tradition, but all pointing to early teaching and dim recollection also of the periodical destructions and renovations. The Hebraic story is but a poor fragment torn from the pavement of the Temple of Truth. Just as there are periodical minor cataclysms or partial destructions, so, the doctrine holds, there is the universal evolution and involution. Forever the Great Breath goes forth and returns again. As it proceeds outwards, objects, worlds and men appear; as it recedes all disappear into the original source.

This is the waking and the sleeping of the Great Being; the Day and the Night of Brahmâ; the prototype of our waking days and sleeping nights as men, of our disappearance from the scene at the end of one little human life, and our return again to take up the unfinished work in another life, in a new day.

The real age of the world has long been involved in doubt for Western investigators, who up to the present have shown a singular unwillingness to take instruction from the records of Oriental people much older than the West. Yet with the Orientals is the truth about the matter. It is admitted that Egyptian civilization flourished many centuries ago, and as there are no living Egyptian schools of ancient learning to offend modern pride, and perhaps because the Jews "came out of Egypt" to fasten the Mosaic misunderstood tradition upon modern progress, the inscriptions cut in rocks and written on papyri obtain a little more
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credit today than the living thought and record of the Hindus. For the latter are still among us, and it would never do to admit that a poor and conquered race possesses knowledge respecting the age of man and his world which the western flower of culture, war, and annexation knows nothing of. Ever since the ignorant monks and theologians of Asia Minor and Europe succeeded in imposing the Mosaic account of the genesis of earth and man upon the coming western evolution, the most learned even of our scientific men have stood in fear of the years that elapsed since Adam, or have been warped in thought and perception whenever their eyes turned to any chronology different from that of a few tribes of the sons of Jacob. Even the noble, aged, and silent pyramid of Gizeh, guarded by Sphinx and Memnon made of stone, has been degraded by Piazzi Smyth and others into a proof that the British inch must prevail and that a "Continental Sunday" controverts the law of the Most High. Yet in the Mosaic account, where one would expect to find a reference to such a proof as the pyramid, we can discover not a single hint of it and only a record of the building by King Solomon of a temple of which there never was a trace.

But the Theosophist knows why the Hebraic tradition came to be thus an apparent drag on the mind of the West; he knows the connection between Jew and Egyptian; what is and is to be the resurrection of the old pyramid builders of the Nile valley, and where the plans of those ancient master masons have been hidden from the profane eyes until the cycle should roll round again for their bringing forth. The Jews preserved merely a part of the learning of Egypt hidden under the letter of the books of Moses, and it is there still to this day in what they call the cabalistic or hidden meaning of the scriptures. But the Egyptian souls who helped in planning the pyramid of Gizeh, who took part in the Egyptian government, theology, science, and civilization, departed from their old race,
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that race died out and the former Egyptians took up their work in the oncoming races of the West, especially in those which are now repeopling the American continents. When Egypt and India were younger there was a constant intercourse between them. They both, in the opinion of the Theosophist, thought alike, but fate ruled that of the two the Hindus only should preserve the old ideas among a living people. I will therefore take from the Brahmanical records of Hindustan their doctrine about the days, nights, years and life of Brahma, who represents the universe and the worlds.

The doctrine at once upsets the interpretation so long given to the Mosaic tradition, but fully accords with the evident account in Genesis of other and former "creations," with the cabalistic construction of the Old Testament verse about the kings of Edom, who there represent former periods of evolution prior to that started with Adam, and also coincides with the belief held by some of the early Christian Fathers who told their brethren about wonderful previous worlds and creations.

The Day of Brahma is said to last one thousand years, and his night is of equal length. In the Christian Bible is a verse saying that one day is as a thousand years to the Lord and a thousand years as one day. This has generally been used to magnify the power of Jehovah, but it has a suspicious resemblance to the older doctrine of the length of Brahma's day and night. It would be of more value if construed to be a statement of the periodical coming forth for great days and nights of equal length of the universe of manifested worlds.

A day of mortals is reckoned by the sun, and is but twelve hours in length. On Mercury it would be different, and on Saturn or Uranus still more so. But a day of Brahma is made up of what are called Manvantaras―or period between two men―fourteen in number. These include four billion three hundred and twenty
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When this day opens, cosmic evolution, so far as relates to this solar system, begins and occupies between one and two billions of years in evolving the very ethereal first matter before the astral kingdoms of mineral, vegetable, animal and men are possible. This second step takes some three hundred millions of years, and then still more material processes go forward for the production of the tangible kingdoms of nature, including man. This covers over one and one-half billions of years. And the number of solar years included in the present "human" period is over eighteen millions of years.

This is exactly what Herbert Spencer designates as the gradual coming forth of the known and heterogeneous from the unknown and homogeneous. For the ancient Egyptian and Hindu Theosophists never admitted a creation out of nothing, but ever strenuously insisted upon evolution, by gradual stages, of the heterogeneous and differentiated from the homogeneous and undifferentiated. No mind can comprehend the infinite and absolute unknown, which is, has no beginning and shall have no end; which is both last and first, because, whether differentiated or withdrawn into itself, it ever is. This is the God spoken of in the Christian Bible as the one around whose pavilion there is darkness.

This cosmic and human chronology of the Hindus is laughed at by western Orientalists, yet they can furnish nothing better and are continually disagreeing with each other on the same subject. In Wilson's translation of Vishnu Purana he calls it all fiction based on nothing, and childish boasting. But the Free Masons, who remain inactive hereupon, ought to know better. They could find in the story of the building of Solomon's temple from the heterogeneous materials brought from everywhere, and its erection without the noise of a tool being heard, the agreement
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with these ideas of their Egyptian and Hindu brothers. For Solomon's Temple means man whose frame is built up, finished and decorated without the least noise. But the materials had to be found, gathered together and fashioned in other and distant places.

These are in the periods above spoken of, very distant and very silent. Man could not have his bodily temple to live in until all the matter in and about his world had been found by the Master, who is the inner man, when found the plans for working it required to be detailed. They then had to be carried out in different detail until all the parts should be perfectly ready and fit for placing in the final structure. So in the vast stretch of time which began after the first almost intangible matter had been gathered and kneaded, the material and vegetable kingdoms had sole possession here with the Master—man—who was hidden from sight within carrying forward the plans for the foundations of the human temple. All of this requires many, many ages, since we know that nature never leaps. And when the rough work was completed, when the human temple was erected, many more ages would be required for all the servants, the priests, and the counsellors to learn their parts properly so that man, the Master, might be able to use the temple for its best and highest purposes.

The ancient doctrine is far nobler than the Christian religious one or that of the purely scientific school. The religious gives a theory which conflicts with reason and fact, while science can give for the facts which it observes no reason which is in any way noble or elevating. Theosophy alone, inclusive of all systems and every experience, gives the key, the plan, the doctrine, the truth.

The real age of the world is asserted by Theosophy to be almost incalculable, and that of man as he is now formed is over eighteen millions of years. What has become at last man is of vastly greater age, for before the present two sexes appeared the human creature was sometimes of one shape and sometimes
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of another, until the whole plan had been fully worked out into our present form, function, and capacity. This is found to be referred to in the ancient books written for the profane where man is said to have been at one time globular in shape. This was at a time when the conditions favored such a form and of course it was longer ago than eighteen millions of years. And when this globular form was the rule the sexes as we know them had not differentiated and hence there was but one sex, or if you like, no sex at all.

During all these ages before our man came into being, evolution was carrying on the work of perfecting various powers which are now our possession. This was accomplished by the Ego or real man going through experience in countless conditions of matter all different one from the other, and the same plan in general was and is pursued as prevails in respect to the general evolution of the universe to which I have before adverted. That is, details were first worked out in spheres of being very ethereal, metaphysical in fact. Then the next step brought the same details to be worked out on a plane of matter a little more dense, until at last it could be done on our present plane of what we miscall gross matter. In these anterior states the senses existed in germ, as it were, or in idea, until the astral plane which is next to this one was arrived at, and then they were concentrated so as to be the actual senses we now use through the agency of the different outer organs. These outer organs of sight, touch and hearing, and tasting, are often mistaken by the unlearned or the thoughtless for the real organs and senses, but he who stops to think must see that the senses are interior and that their outer organs are but mediators between the visible universe and the real perceiver within. And all these various powers and potentialities being well worked out in this slow but sure process, at last man is put upon the scene a sevenfold being just as the universe and earth itself are sevenfold. Each of his seven principles is derived
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from one of the great first seven divisions, and each relates to a planet or scene of evolution, and to a race in which that evolution was carried out. So the first sevenfold differentiation is important to be borne in mind, since it is the basis of all that follows; just as the universal evolution is septenary so the evolution of humanity, sevenfold in its constitution, is carried on upon a septenary Earth. This is spoken of in Theosophical literature as the Sevenfold Planetary Chain, and is intimately connected with Man's special evolution.
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Chapter III

Coming now to our Earth the view put forward by Theosophy regarding its genesis, its evolution and the evolution of the Human, Animal and other Monads, is quite different from modern ideas, and in some things contrary to accepted theories. But the theories of today are not stable. They change with each century, while the Theosophical one never alters because, in the opinion of those Elder Brothers who have caused its repromulgation and pointed to its confirmation in ancient books, it is but a statement of facts in nature. The modern theory is, on the contrary, always speculative, changeable, and continually altered.

Following the general plan outlined in preceding pages, the Earth is sevenfold. It is an entity and not a mere lump of gross matter. And being thus an entity of a septenary nature there must be six other globes which roll with it in space. This company of seven globes has been called the "Earth Chain," the "Planetary Chain." In Esoteric Buddhism this is clearly stated, but there a rather hard and fast materialistic view of it is given and the reader led to believe that the doctrine speaks of seven distinct globes, all separated from though connected with each other. One is forced to conclude that the author meant to say that the globe Earth is as distinct from the other six as Venus is from Mars.

This is not the doctrine. The earth is one of seven globes, in respect to man's consciousness only, because when he functions on one of the seven he perceives it as a distinct globe and does not see the other six.
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This is in perfect correspondence with man himself who has six other constituents of which only the gross body is visible to him because he is now functioning on the Earth—or the fourth globe—and his body represents the Earth. The whole seven "globes" constitute one single mass or great globe and they all interpenetrate each other. But we have to say "globe," because the ultimate shape is globular or spherical. If one relies too closely on the explanation made by Mr. Sinnett it might be supposed that the globes did not interpenetrate each other but were connected by currents or lines of magnetic force. And if too close attention is paid to the diagrams used in the Secret Doctrine to illustrate the scheme, without paying due regard to the explanations and cautions given by H. P. Blavatsky, the same error may be made. But both she and her Adept teachers say, that the seven globes of our chain are in "coadunation with each other but not in consubstantiality.”* This is further enforced by cautions not to rely on statistics or plane surface diagrams, but to look at the metaphysical and spiritual aspect of the theory as stated in English. Thus from the very source of Mr. Sinnett's book we have the statement, that these globes are united in one mass though differing from each other in substance, and that this difference of substance is due to change of center of consciousness.

The Earth Chain of seven globes as thus defined is the direct reincarnation of a former chain of seven globes, and that former family of seven was the moon chain, the moon itself being the visible representative of the fourth globe of the old chain. When that former vast entity composed of the Moon and six others, all united in one mass, reached its limit of life it died just as any being dies. Each one of the seven sent its energies into space and gave similar life or vibration to cosmic dust—matter,—and the total cohesive force of the whole kept the seven energies together. This resulted
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* (Secret Doctrine, Vol. I, p. 166, first edition.)

in the evolving of the present Earth Chain of seven centers of energy or evolution combined in one mass. As the Moon was the fourth of the old series it is on the same plane of perception as the Earth, and as we are now confined in our consciousness largely to Earth we are able only to see one of the old seven—to wit: our Moon. When we are functioning on any of the other seven we will perceive in our sky the corresponding old corpse which will then be a Moon, and we will not see the present Moon. Venus, Mars, Mercury and other visible planets are all fourth-plane globes of distinct planetary masses and for that reason are visible to us, their companion six centers of energy and consciousness being invisible. All diagrams on plane surfaces will only becloud the theory because a diagram necessitates linear divisions.

The stream or mass of Egos which evolves on the seven globes of our chain is limited in number, yet the actual quantity is enormous. For though the universe is limitless and infinite, yet in any particular portion of Cosmos in which manifestation and evolution have begun there is a limit to the extent of manifestation and to the number of Egos engaged therein. And the whole number of Monads now going through evolution on our Earth Chain came over from the old seven planets or globes which I have described. Esoteric Buddhism calls this mass of Egos a "life wave," meaning the stream of Monads. It reached this planetary mass, represented to our consciousness by the central point our Earth, and began on Globe A or No. I, coming like an army or river. The first portion began on Globe A and went through a long evolution there in bodies suited to such a state of matter, and then passed on to B, and so on through the whole seven greater states of consciousness which have been called globes. When the first portion left A others streamed in and pursued the same course, the whole army proceeding with regularity round the septenary route.
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This journey went on for four circlings round the whole, and then the whole stream or army of Egos from the old Moon Chain had arrived, and being complete, no more entered after the middle of the Fourth Round. The same circling process of these differently arrived classes goes on for seven complete Rounds of the whole seven planetary centers of consciousness, and when the seven are ended as much perfection as is possible in the immense period occupied will have been attained, and then this chain or mass of "globes" will die in its turn to give birth to still another series.

Each one of the globes is used by evolutionary law for the development of seven races, and of senses, faculties and powers appropriate to that state of matter: the experience of the whole seven globes being needed to make a perfect development. Hence we have the Rounds and Races. The Round is a circling of the seven centers of planetary consciousness; the Race the racial development on one of those seven. There are seven races for each globe, but the total of forty-nine races only makes up seven great races, the special septennate of races on each globe or planetary center composing in reality one race of seven constituents or special peculiarities of function and power.

And as no complete race could be evolved in a moment on any globe, the slow, orderly processes of nature, which allow no jumps, must proceed by appropriate means. Hence sub-races have to be evolved one after the other before the perfect root race is formed, and then the root race sends off its offshoots while it is declining and preparing for the advent of the next great race.

As illustrating this, it is distinctly taught that on the Americas is to be evolved the new—sixth—race; and here all the races of the earth are now engaged in a great amalgamation from which will result a very highly developed sub-race, after which others will be
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Between the end of any great race and the beginning of another there is a period of rest, so far as the globe is concerned, for then the stream of human Egos leaves it for another one of the chain in order to go on with further evolution of powers and faculties there. But when the last, the seventh, race has appeared and fully perfected itself, a great dissolution comes on, similar to that which I briefly described as preceding the birth of the earth's chain, and then the world disappears as a tangible thing, and so far as the human ear is concerned there is silence. This, it is said, is the root of the belief so general that the world will come to an end, that there will be a judgment-day, or that there have been universal floods or fires.

Taking up evolution on the Earth, it is stated that the stream of Monads begins first to work up the mass of matter in what are called elemental conditions when all is gaseous or fiery. For the ancient and true theory is that no evolution is possible without the Monad as vivifying agent. In this first stage there is no animal or vegetable. Next comes the mineral when the whole mass hardens, the Monads being all imprisoned within. Then the first Monads emerge into vegetable forms which they construct themselves, and no animals yet appear. Next the first class of Monads emerges from the vegetable and produces the animal, then the human astral and shadowy model, and we have minerals, vegetables, animals and future men, for the second and later classes are still evolving in the lower kingdoms. When the middle of the Fourth Round is reached no more Monads emerge into the human stage and will not until a new planetary mass, reincarnated from ours, is made. This is the whole process roughly given, but with many details left out, for in one of the rounds man appears before the animals. But this detail need lead to no confusion.

And to state it in another way. The plan comes
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first in the universal mind, after which the astral model or basis is made, and when that astral model is completed, the whole process is gone over so as to condense the matter, up to the middle of the Fourth Round. Subsequent to that, which is our future, the whole mass is spiritualized with full consciousness and the entire body of globes raised up to a higher plane of development. In the process of condensing above referred to there is an alteration in respect to the time of the appearance of man on the planet. But as to these details the teachers have only said, "that at the Second Round the plan varies, but the variation will not be given to this generation." Hence it is impossible for me to give it. But there is no vagueness on the point that seven great races have to evolve here on this planet, and that the entire collection of races has to go seven times round the whole series of seven globes.

Human beings did not appear here in two sexes first. The first were of no sex, then they altered into hermaphrodite, and lastly separated into male and female. And this separation into male and female for human beings was over 18,000,000 years ago. For that reason is it said, in these ancient schools, that our humanity is 18,000,000 years old and a little over.
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Chapter IV

Respecting the nature of man there are two ideas current in the religious circles of Christendom. One is the teaching and the other the common acceptation of it; the first is not secret, to be sure, in the Church, but it is so seldom dwelt upon in the hearing of the laity as to be almost arcane for the ordinary person. Nearly everyone says he has a soul and a body, and there it ends. What the soul is, and whether it is the real person or whether it has any powers of its own, are not inquired into, the preachers usually confining themselves to its salvation or damnation. And by thus talking of it as something different from oneself, the people have acquired an underlying notion that they are not souls because the soul may be lost by them. From this has come about a tendency to materialism causing men to pay more attention to the body than to the soul, the latter being left to the tender mercies of the priest of the Roman Catholics, and among dissenters the care of it is most frequently put off to the dying day. But when the true teaching is known it will be seen that the care of the soul, which is the Self, is a vital matter requiring attention every day, and not to be deferred without grievous injury resulting to the whole man, both soul and body.

The Christian teaching, supported by St. Paul, since upon him, in fact, dogmatic Christianity rests, is that man is composed of body, soul, and spirit. This is the threefold constitution of man, believed by the theologians but kept in the background because its examination might result in the readoption of views once orthodox but now heretical. For when we thus place
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soul between spirit and body, we come very close to the necessity for looking into the question of the soul's responsibility—since mere body can have no responsibility. And in order to make the soul responsible for the acts performed, we must assume that it has powers and functions. From this it is easy to take the position that the soul may be rational or irrational, as the Greeks sometimes thought, and then there is but a step to further Theosophical propositions. This threefold scheme of the nature of man contains, in fact, the Theosophical teaching of his sevenfold constitution, because the four other divisions missing from the category can be found in the powers and functions of body and soul, as I shall attempt to show later on. This conviction that man is a septenary and not merely a duad, was held long ago and very plainly taught to every one with accompanying demonstrations, but like other philosophical tenets it disappeared from sight, because gradually withdrawn at the time when in the east of Europe morals were degenerating and before materialism had gained full sway in company with scepticism, its twin. Upon its withdrawal the present dogma of body, soul, spirit, was left to Christendom. The reason for that concealment and its rejuvenescence in this century is well put by Mme. H. P. Blavatsky in the Secret Doctrine. In answer to the statement, "we cannot understand how any danger could arise from the revelation of such a purely philosophical doctrine as the evolution of the planetary chain," she says:

The danger was this: Doctrines such as the Planetary chain or the seven races at once give a clue to the seven-fold nature of man, for each principle is correlated to a plane, a planet, and a race; and the human principles are, on every plane, correlated to seven-fold occult forces—those of the higher planes being of tremendous occult powers, the abuse of which would cause incalculable evil to humanity. A clue, which is, perhaps, no clue to the present generation—especially the Westerns—protected as they are by their very blindness and ignorant materialistic disbelief in the occult; but a clue which would, nevertheless, have been very real in the early centuries of the
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Christian era, to people fully convinced of the reality of occultism, and entering a cycle of degradation, which made them rife [ripe] for abuse of occult powers and sorcery of the worst description.

Mr. A. P. Sinnett, at one time an official in the Government of India,* first outlined in this century the real nature of man in his book Esoteric Buddhism, which was made up from information conveyed to him by H. P. Blavatsky directly from the Great Lodge of Initiates to which reference has been made. And in thus placing the old doctrine before western civilization he conferred a great benefit on his generation and helped considerably the cause of Theosophy. His classification was:

The words in italics being equivalents in the Sanskrit language adopted by him for the English terms. This classification stands to this day for all practical purposes, but it is capable of modification and extension. For instance, a later arrangement which places Astral body second instead of third in the category does not substantially alter it. It at once gives an idea of what man is, very different from the vague description by the words "body and soul," and also boldly challenges the materialistic conception that mind is the product of brain, a portion of the body. No claim is made that these principles were hitherto unknown, for they were all understood in various ways not only by the Hindus but by many Europeans. Yet the compact presentation of the sevenfold constitution of man in intimate connection with the septenary constitution of a chain of globes through which the being evolves, had
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not been given out. The French Abbe, Eliphas Levi, wrote about the astral realm and the astral body, but evidently had no knowledge of the remainder of the doctrine, and while the Hindus possessed the other terms in their language and philosophy, they did not use a septenary classification, but depended chiefly on a fourfold one and certainly concealed (if they knew of it) the doctrine of a chain of seven globes including our earth. Indeed, a learned Hindu, Subba Row, now deceased, asserted that they knew of a seven-fold classification, but that it had not been and would not be given out.

Considering these constituents in another manner, we would say that the lower man is a composite being, but in his real nature is a unity, or immortal being, comprising a trinity of Spirit, Discernment, and Mind which requires four lower mortal instruments or vehicles through which to work in matter and obtain experience from Nature. This trinity is that called Atma-Buddhi-Manas in Sanskrit, difficult terms to render in English. Atma is Spirit, Buddhi is the highest power of intellection, that which discerns and judges, and Manas is Mind. This threefold collection is the real man; and beyond doubt the doctrine is the origin of the theological one of the trinity of Father, Son, and Holy Ghost. The four lower instruments or vehicles are shown in this table:

These four lower material constituents are transitory and subject to disintegration in themselves as well as to separation from each other. When the hour arrives for their separation to begin, the combination can no longer be kept up, the physical body dies, the atoms of which each of the four is composed begin to separate from each other, and the whole collection
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being disjointed is no longer fit for one as an instrument for the real man. This is what is called "death" among us mortals, but it is not death for the real man because he is deathless, persistent, immortal. He is therefore called the Triad, or indestructible trinity, while they are known as the Quaternary or mortal four.

This quaternary or lower man is a product of cosmic or physical laws and substance. It has been evolved during a lapse of ages, like any other physical thing, from cosmic substance, and is therefore subject to physical, physiological, and psychical laws which govern the race of man as a whole. Hence its period of possible continuance can be calculated just as the limit of tensile strain among the metals used in bridge building can be deduced by the engineer. Any one collection in the form of man made up of these constituents is therefore limited in duration by the laws of the evolutionary period in which it exists. Just now, that is generally seventy to one hundred years, but its possible duration is longer. Thus there are in history instances where ordinary persons have lived to be two hundred years of age; and by a knowledge of the occult laws of nature the possible limit of duration may be extended nearly to four hundred years.

The visible
physical
man is:

Brain,
Nerves,
Blood,
Bones,
Lymph,
Muscles,
Organs of Sensation and Action,
and Skin.

The unseen
physical
man is:

Astral Body,
Passions and Desires,
Life Principle (called prana or jiva).

It will be seen that the physical part of our nature is thus extended to a second department which, though invisible to the physical eye, is nevertheless material and subject to decay. Because people in general have been in the habit of admitting to be real only what they can see with the physical eye, they have at last come to suppose that the unseen is neither real nor material. But they forgot that even on the earth plane noxious gases are invisible though real and powerfully material, and that water may exist in the air held suspended and invisible until conditions alter and cause its precipitation.

Let us recapitulate before going into details. The Real Man is the trinity of Atma-Buddhi-Manas, or Spirit and Mind, and he uses certain agents and instruments to get in touch with nature in order to know himself. These instruments and agents are found in the lower Four—or the Quaternary—each principle in which category is of itself an instrument for the particular experience belonging to its own field, the body being the lowest, least important, and most transitory of the whole series. For when we arrive at the body on the way down from the Higher Mind, it can be shown that all of its organs are in themselves senseless and useless when deprived of the man within. Sight, hearing, touch, taste, and smelling do not pertain to the body but to the second unseen physical man, the real organs for the exercise of those powers being in the Astral Body, and those in the physical body being but the mechanical outer instruments for making the coordination between nature and the real organs inside.
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Chapter V

The body, as a mass of flesh, bones, muscles, nerves, brain matter, bile, mucous, blood, and skin is an object of exclusive care for too many people, who make it their god because they have come to identify themselves with it, meaning it only when they say "I." Left to itself it is devoid of sense, and acts in such a case solely by reflex and automatic action. This we see in sleep, for then the body assumes attitudes and makes motions which the waking man does not permit. It is like mother earth in that it is made up of a number of infinitesimal "lives." Each of these lives is a sensitive point. Not only are there microbes, bacilli, and bacteria, but these are composed of others, and those others of still more minute lives. These lives are not the cells of the body, but make up the cells, keeping ever within the limits assigned by evolution to the cell. They are forever whirling and moving together throughout the whole body, being in certain apparently void spaces as well as where flesh, membrane, bones, and blood are seen. They extend, too, beyond the actual outer limits of the body to a measurable distance.

One of the mysteries of physical life is hidden among these "lives." Their action, forced forward by the Life energy―called Prana or Jiva―will explain active existence and physical death. They are divided into two classes, one the destroyers, the other the preservers, and these two war upon each other from birth until the destroyers win. In this struggle the Life Energy itself ends the contest because it is life that kills. This may seem heterodox, but in Theosophical philosophy it is held to be the fact. For, it is said,
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the infant lives because the combination of healthy organs is able to absorb the life all around it in space, and is put to sleep each day by the overpowering strength of the stream of life, since the preservers among the cells of the youthful body are not yet mastered by the other class. These processes of going to sleep and waking again are simply and solely the restoring of the equilibrium in sleep and the action produced by disturbing it when awake. It may be compared with the arc-electric light wherein the brilliant arc of light at the point of resistance is the symbol of the waking active man. So in sleep we are again absorbing and not resisting the Life Energy; when we wake we are throwing it off. But as it exists around us like an ocean in which we swim, our power to throw it off is necessarily limited. Just when we wake we are in equilibrium as to our organs and life; when we fall asleep we are yet more full of life than in the morning; it has exhausted us; it finally kills the body. Such a contest could not be waged forever, since the whole solar system's weight of life is pitted against the power to resist focussed in one small human frame.

The body is considered by the Masters of Wisdom to be the most transitory, impermanent, and illusionary of the whole series of constituents in man. Not for a moment is it the same. Ever changing, in motion in every part, it is in fact never complete or finished though tangible. The ancients clearly perceived this, for they elaborated a doctrine called Nitya Pralaya, or the continual change in material things, the continual destruction. This is known now to science in the doctrine that the body undergoes a complete alteration and renovation every seven years. At the end of the first seven years it is not the same body it was in the beginning. At the end of our days it has changed seven times, perhaps more. And yet it presents the same general appearance from maturity until death; and it is a human form from birth to maturity. This is a mystery science explains not; it
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is a question pertaining to the cell and to the means whereby the general human shape is preserved.

The "cell" is an illusion. It is merely a word. It has no existence as a material thing, for any cell is composed of other cells. What, then, is a cell? It is the ideal form within which the actual physical atoms― made up of the "lives"―arrange themselves. As it is admitted that the physical molecules are forever rushing away from the body, they must be leaving the cells each moment. Hence there is no physical cell, but the privative limits of one, the ideal walls and general shape. The molecules assume position within the ideal shape according to the laws of nature, and leave it again almost at once to give place to other atoms. And as it is thus with the body, so is it with the earth and with the solar system. Thus also is it, though in slower measure, with all material objects. They are all in constant motion and change. This is modern and also ancient wisdom. This is the physical explanation of clairvoyance, clairaudience, telepathy, and mind-reading. It helps to show us what a deluding and unsatisfactory thing our body is.

Although, strictly speaking, the second constituent of man is the Astral Body―called in Sanskrit Linga Sarira―we will consider Life Energy ―or Prana and Jiva in Sanskrit― together, because to our observation the phenomenon of life is more plainly exhibited in connection with the body.

Life is not the result of the operation of the organs, nor is it gone when the body dissolves. It is a universally pervasive principle. It is the ocean in which the earth floats; it permeates the globe and every being and object on it. It works unceasingly on and around us, pulsating against and through us forever. When we occupy a body we merely use a more specialized instrument than any other for dealing with both Prana and Jiva. Strictly speaking, Prana is breath; and as breath is necessary for continuance of life in the human machine, that is the better word. Jiva means
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"life," and also is applied to the living soul, for the life in general is derived from the Supreme Life itself. Jiva is therefore capable of general application, whereas Prana is more particular. It cannot be said that one has a definite amount of this Life Energy which will fly back to its source should the body be burned, but rather that it works with whatever be the mass of matter in it. We, as it were, secrete or use it as we live. For whether we are alive or dead, life-energy is still there; in life among our organs sustaining them, in death among the innumerable creatures that arise from our destruction. We can no more do away with this life than we can erase the air in which the bird floats, and like the air it fills all the spaces on the planet, so that nowhere can we lose the benefit of it nor escape its final crushing power. But in working upon the physical body this life―Prana―needs a vehicle, means, or guide, and this vehicle is the astral body.

There are many names for the Astral Body. Here are a few: Linga Sarira, Sanskrit, meaning design body, and the best one of all; ethereal double; phantom; wraith; apparition; doppelganger; personal man; perisprit; irrational soul; animal soul; Bhuta; elementary; spook; devil; demon. Some of these apply only to the astral body when devoid of the corpus after death. Bhuta, devil, and elementary are nearly synonymous; the first Sanskrit, the other English. With the Hindus the Bhuta is the Astral Body when it is by death released from the body and the mind; and being thus separated from conscience, is a devil in their estimation. They are not far wrong, if we abolish the old notion that a devil is an angel fallen from heaven, for this bodily devil is something which rises from the earth.

It may be objected that the term Astral Body is not the right one for this purpose. The objection is one which arises from the nature and genesis of the English language, for as that has grown up in a
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struggle with nature and among a commercial people it has not as yet coined the words needed for designating the great range of faculties and organs of the unseen man. And as its philosophers have not admitted the existence of these inner organs, the right terms do not exist in the language. So in looking for words to describe the inner body the only ones found in English were the "astral body." This term comes near to the real fact, since the substance of this form is derived from cosmic matter or star matter, roughly speaking. But the old Sanskrit word describes it exactly―Linga Sarira, the design body―because it is the design or model for the physical body. This is better than "ethereal body," as the latter might be said to be subsequent to the physical, whereas in fact the astral body precedes the material one.

The astral body is made of matter of very fine texture as compared with the visible body, and has a great tensile strength, so that it changes but little during a lifetime, while the physical alters every moment. And not only has it this immense strength, but at the same time possesses an elasticity permitting its extension to a considerable distance. It is flexible, plastic, extensible, and strong. The matter of which it is composed is electrical and magnetic in its essence, and is just what the whole world was composed of in the dim past when the processes of evolution had not yet arrived at the point of producing the material body for man. But it is not raw or crude matter. Having been through a vast period of evolution and undergone purifying processes of an incalculable number, its nature has been refined to a degree far beyond the gross physical elements we see and touch with the physical eye and hand.

The astral body is the guiding model for the physical one, and all the other kingdoms have the

PHX-ULT

The Ocean of Theosophy

Contents

PREFACE

THE OCEAN OF THEOSOPHY

Chapter I

Chapter II

23

Chapter III

Chapter IV

Chapter V

PHX-ULT

The Ocean of Theosophy

Contents

PREFACE

THE OCEAN OF THEOSOPHY Chapter I

Chapter II

23

Chapter III

Chapter IV

Chapter V

THE OCEAN OF THEOSOPHY

Chapter I